Question 1

How do you perform wudu (ablution) correctly?

Accepted Answer

The Prophetic wudu'' as described by ''Uthman ibn ''Affan and others (al-Bukhari 159, Muslim 226): say Bismillah at the start; wash both hands up to the wrists three times; rinse the mouth and sniff water into the nose (and blow it out) three times, with one cupped handful for both — "He rinsed his mouth and sniffed from one handful, doing that three times." (al-Bukhari 191); wash the face three times — from the hairline to the bottom of the chin and from earlobe to earlobe; wash the right arm to the elbow three times, then the left likewise; wipe the entire head with both hands once — beginning from the front, going to the nape, then back to the front — and wipe the inside and outside of the ears with the same wetness; wash the right foot to the ankle three times, then the left likewise, ensuring water reaches between the toes. The pillars are six (face, arms, head, feet, order, succession). Three is the perfection of the Sunnah; once is sufficient if water reaches every part of what must be washed. Conclude with the du''a: "Ash-hadu an la ilaha illa Allah wahdahu la sharika lah, wa ash-hadu anna Muhammadan ''abduhu wa rasuluh" — for the eight gates of Paradise are opened to whoever says it (Muslim 234).

Question 2

What is the ruling on wiping over socks (al-mash 'ala al-khuffayn)?

Accepted Answer

Wiping over the khuffayn (leather socks) and the jawrabayn (cloth socks) in place of washing the feet is a confirmed Sunnah established by tawatur from the Prophet (ﷺ). Imam Ahmad said: "There is no doubt about wiping over the socks; forty Companions narrated it." The conditions are five: (1) the socks were put on while the person was in a state of complete wudu''; (2) they cover the area that must be washed (the feet to the ankles); (3) they are tahir (not impure); (4) the wiping is for minor impurity, not for janabah — the Prophet (ﷺ) said: "… but for janabah, then no." (Tirmidhi 96, sahih); (5) it is done within the time limit: one day and night for the resident, three days and nights for the traveller, beginning from the first wiping after the breaking of wudu''. The wiping itself is on the upper surface of the sock with wet hands once — "If the religion were by opinion, the bottom of the sock would be more deserving of being wiped than the top, but I saw the Messenger of Allah (ﷺ) wipe over the top of his khuffs." (Abu Dawud 162, sahih, on the authority of ''Ali). Both leather khuffs and cotton socks are included by the strongest position.

Question 3

What is the ruling on wudu for someone with incontinence?

Accepted Answer

Shaykh Ibn ‘Uthaymeen was asked about the ruling for someone with urinary incontinence. He explained that such a person's condition is a permanent state of impurity, and the ruling is based on making things easier for those with valid excuses.

The procedure for someone with incontinence is as follows:

1.  Do not perform wudu until after the time for the prayer has begun.
2.  When the prayer time starts, wash the private parts to cleanse them of any impurity.
3.  Wear a clean pad or cloth to absorb the urine and prevent it from spreading to the clothes.
4.  After taking these precautions, perform wudu as normal.
5.  Pray the obligatory (fard) prayer, and one may also pray any voluntary (nafl) prayers, read the Qur'an from the mushaf, and perform other acts of worship that require wudu.

This wudu remains valid until the time for the current prayer ends and the next prayer time begins. The continuous leakage of urine does not break this wudu. When the next prayer time starts, the person must repeat the entire process: clean themselves, apply a new pad, and perform a new wudu for that prayer.

The Shaykh explained that this ruling is based on an analogy with the woman who experiences istihadah (prolonged, non-menstrual vaginal bleeding), to whom the Prophet (peace and blessings of Allah be upon him) gave a similar instruction.

Question 4

What is the ruling on wudu for someone with incontinence?

Accepted Answer

The Permanent Committee for Scholarly Research and Ifta' was asked about the ruling for someone with urinary incontinence and how they should purify themselves for prayer.

The Committee responded that the person afflicted with this condition must take several steps for their prayer to be valid. First, they should wait until the time for the prayer has begun. Then, they must clean their private parts thoroughly with water (istinja') and wrap the area with a clean cloth or pad to prevent the urine from spreading to their clothes or body.

After taking these precautionary measures, they should perform a fresh ablution (wudu). Once this wudu has been made, any small amount of urine that is discharged afterward is excused and does not invalidate their state of purity. They may then pray their obligatory (fard) prayer and any voluntary (nafl) prayers they wish with that one wudu.

This ruling is based on an analogy with the case of a woman experiencing istihadah (prolonged, non-menstrual bleeding), to whom the Prophet ﷺ gave a similar instruction. This state of purity lasts until the time for the current prayer expires. Once the time for the next prayer begins (e.g., Asr time begins after Dhuhr time ends), the wudu is nullified, and the person must repeat the entire process: cleaning, applying a new pad, and making a new wudu for the next prayer.

The wudu is also nullified by other, regular nullifiers of ablution, such as passing wind, deep sleep, or eating camel meat, if they occur.

Question 5

What is the ruling on using stagnant water for wudu?

Accepted Answer

Shaykh Ibn Uthaymeen explains that the default ruling on all water, whether it is flowing or stagnant, is that it is pure and purifying (*tahur*) and may be used for ablution (*wudu*) and ritual bathing (*ghusl*).

The state of the water only changes if an impurity (*najasa*) falls into it and alters one of its three essential properties: its color, taste, or smell. If any of these properties change due to contamination with an impurity, the water becomes impure (*najis*) and is no longer valid for purification. If the properties remain unchanged, the water is still considered pure, even if an impurity has fallen into it, particularly if the body of water is very large.

This is based on the general principle that things remain in their original state (of purity) until proven otherwise. The evidence often cited in this context is the hadith where the Prophet (peace and blessings be upon him) forbade urinating in stagnant water. Shaykh Ibn Uthaymeen clarifies that this prohibition is because doing so can be a means of rendering the water impure, especially if the quantity of water is small. The act itself is forbidden to prevent the water from becoming contaminated and unusable for others.

Therefore, the determining factor is not whether the water is stagnant or flowing, but whether its characteristics of color, taste, and smell remain in their natural state. If they do, the water is pure and can be used for wudu.

Question 6

What is the ruling on using stagnant water for wudu?

Accepted Answer

Shaykh Ibn ‘Uthaymeen explains that the default ruling is that all water is pure (tahur) and can be used for purification unless proven otherwise.

The basis for the ruling on stagnant water is the hadith of Abu Hurayrah, in which the Prophet (peace and blessings of Allah be upon him) forbade urinating in stagnant water and then performing ghusl from it. The Shaykh clarifies that the prohibition is on the action of contaminating the water, not necessarily on the water itself in all cases.

He differentiates between a large and small body of stagnant water. If the water is abundant (like a large pond or lake), the addition of a small amount of impurity does not render it impure, provided none of its three properties—color, taste, or smell—have changed. This is based on the principle that a large amount of water is not easily affected by filth. Therefore, wudu from such water would be valid.

However, if the body of stagnant water is small, urinating in it would render it impure (najis) because the impurity would overwhelm the water. In this state, it cannot be used for purification.

The wisdom behind the prohibition is to prevent people from contaminating a limited water source that others may need and to protect oneself from using water that has become impure. Therefore, if one encounters stagnant water that has not been altered by impurities, it is considered pure and permissible to use for wudu and ghusl.

Question 7

What is the ruling on wudu for someone with incontinence?

Accepted Answer

The ruling for a person experiencing continual impurity, such as urinary incontinence, persistent wind (gas), or chronic bleeding (istihadah), is based on the principle of removing hardship in the religion. According to the Permanent Committee for Scholarly Research and Ifta', such an individual is considered to have a chronic condition.

Their obligation is as follows:
1.  They should wait until the time for a specific prayer has commenced.
2.  Before performing wudu, they must thoroughly wash the private parts (istinja) to remove any impurity.
3.  They should then apply something to prevent the impurity from spreading as much as possible, such as an absorbent pad or a piece of cloth.
4.  After taking these precautions, they should perform a complete wudu.

Once this is done, their wudu is considered valid for that prayer time. Any involuntary discharge that occurs *after* the wudu is performed does not nullify their state of purity. They may pray their obligatory (fard) prayer and any voluntary (nafilah) prayers they wish with this one wudu until the time for the current prayer expires.

When the time for the next prayer begins, they must repeat the entire process: cleaning the private parts, applying a fresh pad if needed, and making a new wudu. This is a concession granted due to the ongoing nature of the issue, which would otherwise make it impossibly difficult to maintain purity.

Question 8

What is the ruling on using non-water based cleaning agents for purification?

Accepted Answer

Shaykh Ibn 'Uthaymeen adopts the view of Shaykh al-Islam Ibn Taymiyyah that an impurity (najasa) can be removed by any pure substance that is capable of removing it, and purification is not restricted to the use of water.

The principle is that the Shari'ah commands the removal of an impurity if it is present on one's body, clothing, or place of prayer. However, the means for this removal has not been exclusively restricted to water. Therefore, if the essence and trace of the impurity (its color, taste, and smell) are removed by any means—whether with gasoline, soap, vinegar, or any other cleaning agent—then the objective has been achieved and the item is considered pure.

This is distinct from the purification from a state of ritual impurity (hadath), such as performing wudu or ghusl, for which the use of water is explicitly required by the Qur'an and Sunnah. The removal of filth (khabath), however, has a broader scope. If a substance other than water, like modern detergents or solvents, is more effective at removing a particular impurity (such as grease or oil), then it is permissible to use it.

The scholars who hold this view, including Shaykh Ibn 'Uthaymeen, argue that since the purpose is the removal of the filth, specifying water as the only means would require specific evidence, which does not exist. In fact, there is evidence that indicates purification can be achieved by other means, such as wiping shoes on the ground.

Question 9

Does removing hair break wudu?

Accepted Answer

Removing hair from the head or any other part of the body does not break one's wudu (ablution). This is the position clarified by Shaykh Abd al-Aziz ibn Baz.

The Shaykh explained that the matters that nullify wudu are well-known and established by the textual evidence of the Qur'an and Sunnah. These include things such as passing wind, urine, or stool; deep sleep that leads to unawareness; touching the private parts with desire; and eating camel meat.

As for actions like cutting one's hair, trimming the moustache, clipping the nails, or removing hair from the armpits or pubic area, there is no evidence (daleel) to indicate that they invalidate the state of purity. The same applies to dry skin that is peeled off and does not cause bleeding. A person who does any of these things after performing wudu remains in a state of tahara (purity) and their wudu is still valid. They may pray with that wudu without needing to repeat it.

The principle in Islamic jurisprudence is that a matter remains upon its original ruling—in this case, the validity of wudu—until there is clear evidence to prove a change. Since no such evidence exists for the removal of hair, wudu remains intact.

Question 10

What are the essential elements of wudu?

Accepted Answer

Shaykh Ibn 'Uthaymeen explained that the obligatory components (arkan or 'pillars') of wudu are six. The first four are mentioned directly by Allah in the Qur'an, while the final two are established by the Sunnah.

The foundation for these pillars is the verse:

> "O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles." (Al-Ma'idah 5:6)

Based on this verse and the practice of the Prophet (peace and blessings be upon him), the pillars are:

1.  **Washing the face once:** This includes rinsing the mouth and nose, as they are part of the face. The Prophet (peace be upon him) always included them in his wudu.
2.  **Washing the arms once, up to and including the elbows.**
3.  **Wiping the entire head once:** This includes the ears, as the Prophet (peace be upon him) said, "The ears are part of the head."
4.  **Washing the feet once, up to and including the ankles.**
5.  **At-Tartib (Sequence):** Performing the actions in the order mentioned in the Qur'anic verse. One must wash the face first, then the arms, then wipe the head, and finally wash the feet.
6.  **Al-Muwalaat (Continuity):** Carrying out the steps of wudu consecutively without a long pause between them, such that a previously washed limb would not dry before the next one is washed under normal conditions.

Shaykh Ibn 'Uthaymeen emphasized that if any of these pillars are omitted, the wudu is not valid. The sunnah actions, such as washing more than once (up to three times), using the siwak, and saying the supplications, are highly recommended for a more complete and rewarding wudu but are not essential for its validity.

Purification

How do you perform wudu (ablution) correctly?

What is the ruling on wiping over socks (al-mash 'ala al-khuffayn)?

What is the ruling on wudu for someone with incontinence?

What is the ruling on using stagnant water for wudu?

What is the ruling on using non-water based cleaning agents for purification?

Does removing hair break wudu?

What are the essential elements of wudu?

What are the types of water that can be used for purification?

Does applying kohl (eyeliner) break wudu?

How long is the duration for wiping over socks for a resident and a traveler?

How does one purify clothes from impurities?

What is the spiritual significance of purification in Islam?

Does vomiting break wudu?

Is it permissible to make wudu with zamzam water?

Does eating camel meat necessitate wudu?

Can I pray if I have a small amount of impurity on my clothes?

What is the ruling on using alcohol-based sanitizers for purification?

What are the conditions for valid wudu?

What are the obligatory parts of ghusl?

What is the meaning of 'tahara' in Islam?

What is tayammum and when is it performed?

Why do Muslims wash before prayer?

What is the difference between wudu and ghusl?

What is the ruling on a person who continuously passes wind?

Is it permissible to pray while wearing nail polish or makeup?

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