If you are in this situation


Paint or dirt on hands when making wudoo If a person finds something like paint or dirt on his hands etc, whilst making wudoo, and tries to remove it. Does this break the continuity of his wudoo and means that he has to start again?


According to the most sound opinion, this does not break the continuity of his wudoo, even if the parts of his body that have already been washed become dry, because he was delayed by something that is connected to tahaarah (i.e purification). Similarly his wudoo is not affected if he moves from one tap to another in order to get water, etc. But if he is interrupted by something that is not connected to his wudoo, such as removing some impurity from his clothes, or eating or drinking, and so on, and the parts of his body that he has already washed during wudoo become dry, then he has to repeat his wudoo. (Fataawa Ibn Uthaymeen, 4/ 145-146).

Dressings on wounds

If a person has an injury in any part of his body that should be washed during wudoo, and cannot put a band-aid or dressing on it, then he should do wudoo, and do tayammum for the wounded part (al-Mughni maa al-Sharh al-Kabeer, 1/282). He does not have to wash the wounded part if this will be harmful.

Traces of janaabah (impurity) on clothes

If a person sees some traces of janaabah (impurity such as semen, etc.) on his clothes, and he has already prayed some prayers without realizing that this was there, he should do ghusl and repeat the prayers done since the most recent period of sleep wearing these clothes.

If, however, he knows that this janaabah is from a previous period of sleep, he should repeat all the prayers since the end of the sleep in which he thinks the janaabah occurred. (al-Mughni maa al-Sharh al-Kabeer, 1/199). The evidence that he should perform ghusl for salaah in cases of janaabah is to be found in many places,such asthe aayah "O you who believe! Approach not the prayer when you are in a drunken state until you know (the meaning) of what you utter, nor when you are in a state of janaabah (i.e., in a state of sexual impurity and have not yet taken a bath), except when travelling on the road (without enough water, etc.), till you wash your whole body ... " [al-Nisaa]4:43].

And the hadeeth of Ali (RA) in which he said: "I was a man who experienced a lot of urethral discharge, so I kept washing myself (doing ghusl) until the skin on my back started to crack. I mentioned that to the Prophet SAWS (salallahu alayhi wa sallam), or it was mentioned to him, so he said: "Dont do that. If you see discharge, wash your private parts and do wudoo for prayer as usual. If water (i.e., semen) gushes out, then do ghusl." (Abu Dawood, no. 206). This indicates that when semen is emitted, ghusl is a must, but when there is discharge, it is enough just to wash the private part and do wudoo.

Janaabah whilst travelling

A traveller may find himself on a long plane journey during which he becomes junub (impure). He has no way of performing ghusl and there is nothing on the plane that he could use for tayammum. If he waits until he reaches his destination, the time for prayer will be over, and it may be a prayer that he cannot join with another, such as fajr, when he set out before fajr and will not arrive until after sunrise, or the time for joining two prayers such as zuhr and asr may also be over, because he set out before zuhr and will not arrive until after maghrib. What should he do in such a situation? If we accept that he has no means of performing ghusl on board the plane, then he is in the situation known by the scholars as "the one who does not have access to the two purifying materials (i.e., water or earth)." There are varying opinions on this situation.

Imaam Ahmad and the majority of muhaddithoon say that he should pray as he is, because this is all that he can do, and "Allaah burdens not a person beyond his scope." [al-Baqarah 2:286 - interpretation of the meaning]. The specific evidence in this case is the report narrated by Muslim in his Saheeh, where it states that the Prophet (salallahu alayhi wa sallam) sent some people to look for a necklace that Aaishah had lost. The time for prayer came, and they prayed without wudoo (because they could not find water). When they came to the Prophet (salallahu alayhi wa sallam), they told him about it and then the aayah of tayammum was revealed. (Saheeh Muslim, 367). The Prophet (salallahu alayhi wa sallam) did not blame or criticize them, neither did he tell them to repeat the prayer. This indicates that prayer is obligatory, and even though tahaarah is a condition for prayer, prayer should not be delayed when tahaarah cannot be accomplished. (al-Mughni maa al- Sharh al-Kabeer, 1/251).

A similar ruling applies to the sick who cannot move their limbs at all, and people who are imprisoned and chained up or suspended. What is meant is that the prayer should be performed in the best way possible under the circumstances, and it should not be delayed beyond its set time. According to the soundest opinion, it does not have to be repeated, for Allaah does net lay upon us in religion any hardship.

Bleeding after miscarriage, nifaas or not?

If a woman miscarries and bleeds, should she pray or not? The answer to this question depends on the kind of blood: is it nifaas or not? The scholars have mentioned the regulations concerning this: "If she sees blood after passing something that has any human features, then it is nifaas, but if she sees it after passing something that resembles a blood clot (nutfah or alaq), then it is not nifaas." (al-Mughni maaal-Sharh al-Kabeer, 1/361).

In the latter case, this is istihaadah (irregular bleeding), so she should do wudoofor each prayer after the time for that prayer has started, and then pray. If what she passed is a fully formed foetus or has some formed limbs, such as a hand or a foot or a leg, then this is nifaas. If she says that they took it away in the hospital and threw it away, and she did not see it, then the scholars say that the shortest time in which human features could be formed is eighty-one days from the time of conception. (Majmooat Fataawa al-Shaykh ibn Uthaymeen, 4/292).

This is based on the hadeeth narrated by Abd-Allaah ibn Masood according to which the Messenger of Allaah (salallahu alayhi wa sallam), who is the one who speaks the truth, said: "The creation of each one of you is gathered for forty days in his mothers stomach (womb). then he is alaqah (something that clings) for a similar length of time, then he is mudghah (something like a lump of chewed flesh) for a similar length of time. Then Allaah sends an angel who is commanded to do four things: he is told to write down his deeds, his provision and whether he is to be unfortunate (doomed to Hell) or blessed (destined for Paradise) ... (Bukhaari).

Any woman facing this problem should try to seek the advice of doctors to find out exactly what her situation is. With regard to the blood which may be discharged just prior. to a normal birth: if it is accompanied by labour pains or contractions, then it is nifaas, otherwise it is not.

Shaykh al-Islam Ibn Taymiyah (RA) said: "What she sees when the labour pains begin is nifaas. What is meant here is contractions followed by delivery; if this is not the case then it is not nifaas." (Majmoo Fataawa Ibn Uthaymeen, 4/327).


This article was culled from the publications of Deen Communication Limited

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