1.The habitual and normal blood,which comes out of the vagina of a mature woman every month,is called haidh.
2.The minimum duration for Haidh is three days and three nights and the maximum is ten days and ten nights.If a woman bleeds for less than three days and three nights,then this is not Haidh but Istihaadha.The bleeding which exceeds ten days and ten nights is also not Haidh but Istihaadha.
3.The minimum duration of cleanliness between two Haidh is fifteen(15) days and there is no maximum duration.If the bleeding of a woman stops for an elongated period of time,then for as many months as she does not bleed,she will be regarded as being Paak.
4.If a woman bleeds for three days and then she remains Paak for fifteen days,and thereafter she bleeds again for three days and three nights,then the three days prior to the fifteen Paak days and the three days thereafter are all regarded as being Haidh,and the fifteen days in between is the duration of Paaki.
5.During a woman’s time for Haidh,if she sees’blood’ the colour of red,yellow,green,brown or black,then all of it will be regarded as being Haidh,until such time that the pad does not remain pure white.When the pad remains as white as when it was placed then she will be said to have attained Paaki.
6.Haidh does not occur before the age of nine(9) or after the age of fifty-five(55).Therefore the blood which comes to a girl younger than nine,will not be Haidh but Istihaadha.But, if a woman over the age of 55 sees blood which is red or black,then it will be regarded as Haidh,and if it is yellow,green or brown,then it will be regarded as Istihaadha.However,if a woman during her life used to have bleeding which was yellow,green or brown in colour,then this colour would also constitute Haidh if it comes after the age of 55.
7.If a woman does not have a regular period of Haidh,sometimes she bleeds for four days,sometimes, six days and sometimes she even bleeds for full ten days,then all this is regarded as Haidh.If for a particular month a woman bled for more than ten days,then she will consider the number of days she bled the previous month and regard only so many days as her Haidh and the rest will be Istihaadha.
8.If a woman always bled for four days, and then on one particular month she bled for five days, therafter in the following month she bled for fifteen days(i.e more than ten days),so the first five days of the fifteen days of bleeding will be regarded as Haidh and the rest (remaining ten days) as Istihaadha.
9.The bleeding which occurs during pregnancy is regarded as Istihaadha and not Haidh,regardless of how many days she bleeds
10.A woman always bled for five or six days,and then on a particular month the bleeding exceeded this but was not more than ten days,then all of it(less than ten days of bleeding)will be regarded as Haidh.But,if the bleeding exceeds ten days,then she will consider the days of her last habit as being the days of Haidh and the balance as Istihaadha.She will necessarily have to make Qadha of the salaats which she missed during these days.For example a woman had a habit of bleeding for five days,and then on a particular month she bled for nine or ten days,then all of this will be regarded as being Haidh.However,if she bled for eleven days, then the first five days will be regarded as Haidh and the balance six days will be Istihaadha and she will have to make Qadha of the salaats which she missed during these days.
11.If a woman bled for a day or a few days,thereafter,she remained Paak for less than fifteen days,then such ‘Paaki’ will not be considered.In fact,it will be regarded as though she had bled continuously from the first day onwards.So,in such a case she will regard her normal habit days as being the days of Haidh and the balance as Istihadha.For example,a woman had the habit of bleeding(Haidh)for the first second and third day of every month.Then on a particular month she bled on the first,for one day only,and remained Paak for fourteen days and thereafter she had another one day of bleeding.It will then be regarded as though she bled continuously for sixteen days,hence the first three days will be her Haidh and the balance 13 days will be Istihaadha.If this woman had no previous habit,that is,she bled for the first time,then the first ten days will be regarded as Haidh and the balance six as Istihadha.
12.When the blood comes out of the foreskin,then Haidh is considered as having begun.Blood which does not surpass the foreskin is not considered.If a woman places a cotton-wool(tampon)inside her vagina,thereby preventing the blood from coming out,then as long as the blood remains inside and no part of it shiws on the outer portion of the tampon,Haidh is not regarded as having begun.If the blood shows on the outer portion of the tampon or it is pulled out ,then only will Haidh be regarded as having begun.
13.If a woman bleeds on a aparticular month for more than ten days,and she forgets what her previous habit was,then the ruling for such a woman is that she must try her utmost to remember her previous habit and if she remembers or if she has an overwhelming inclination towards a certain decision,then she must regard her Haidh as being this number of days.However,if she does not reach any decision and remain doubtful,then such a woman must omit her Salaat for the first three days since her Haidh begun,since there is certainty that these days were Haidh.For the next seven days she has to make Ghusal for every salaah,since there is the possibility that her Haidh could have ended on any day or part thereof.Thereafter,until the next time of her Haidh ,she has to only make wudhu for every Salaat,since there is certainty that these are days of Paaki.
14.Salaat is excused during the duration of Haidh,but not fasts.Fasts have to be made Qadha after the completion of the Haidh.(Bukhari, Muslim) 15.If a woman’s Haidh begins whilst she is performing a Fardh Salaat,then that salaat is excused.She does not have to make it Qadha after the Haidh completes.However ,if her Haidh begins whilst she is performing Nafl or Sunnat Salaat,then after the completion of her Haidh she has to make its Qadha.If a woman’s Haidh begins whilst she is fasting,then she will have to make the Qadha of that fast upon completion of her Haidh.
16.If a woman’s Haidh begins at the end of a particular Salaat time and she has not yet performed her Salaat,then too,that Salaat is excused. 17.It is a great sin for a woman to have intercourse with her husband during Haidh.It is also a sin for him to touch any part of her body from between the navel to the knee.Besides this,it will be permissible for them to eat,drink and lie down together.(Bukhari, Muslim, Abu Dawood)
18.A woman has a Haidh habit of five days and she bleeds for the full five days.Thereafter the bleeding stops.Now she cannot have intercourse with her husband until she has a bath.However,if she does not make Ghusal and one Salaat time expires such that it becomes Qadha upon her,then it will be permissible for her to have intercourse.Before this,it will be impermissible.
19.If a woman bleeds for ten days and nights,and the bleeding stops at such a time (before the full ten days completes) that she has just enough time to say “Allaahu Akbar”,and not any more than this.She also does not have sufficient time to make Ghusal,then too,Salaat will be Waajib upon her.She will have to make its Qadha.
20.When a woman begins a journey in the state of Haidh and her bleeding stops at such a place wherefrom until her destination is less than the distance of a Musaafir,then she will have to perform full Salaat and not Qasr Salaat,i.e she will not be regarded as a Musaafir.However,if from the place she attained Paaki until her place of destination,the distance is that of a Musaafir or more,then she will be classified as a Musaafir and she should perform Qasr Salaat.If a woman begins her journey in the state of Paaki and during the journey her Haidh begins,then upon the completion of her Haidh until she return home,she will perform Qasr Salaat,because she started off her journey as a Musaafir and will be classified as such until the end.
21. If a woman attains paaki during the day in the month of Ramadhan, then she has to refrain eating and drinking etc. until the evening and it is necessary for her to be like one who is fasting. However, this day will not be counted as a valid fast, and she will have to make its qadha.
22. It is incorrect for a woman who is in the state of Haidh to abstain from eating and drinking like a fasting person, as is the general practice of some women.(Shami)
23. If a woman (during Ramadhan) attains paaki at night and her haidh lasted for ten days and nights, then it will be waajib for her to keep the fast of the next day, even though she did not get the chance to have a bath. That is, she attained paaki a moment before subh saadiq. If she bled for less than ten days, and if she has so much of time left before subh saadiq that she just has enough time to have a quick bath, then too, the fast of the next day is waajib for her. If she has this much of time, but she did not take a bath, she must not omit the fast. She must still make the intention of fast and have the bath after subh saadiq. However if she has less time than this, that is, she does not have even time to take a quick bath, then the fast of the following day will not be permissible for her. Nevertheless, it will not be permissible for her to eat or drink anything during the day, she will have to remain as a fasting person and make the qadha of the fast after Ramadhan.
24. If a woman has a habit of five days and her bleeding stops after four days, then as soon as it stops, it will be waajib that she take a bath and start salaah. However, it will not be permissible for her to have intercourse until the five days have elapsed, in case she bleeds again.(Bahrur Raiq)
25. If a woman bleeds for a full ten days and nights, then as soon as the bleeding stops, it will be permissible for her to have intercourse whether she has taken a bath or not.(Bahrur Raiq)
26. If a woman bleeds for one or two days, then it will not be necessary for her to take bath. She may make wudhu and continue with her Salaah. However it will not be permissible for her to have intercourse. If the bleeding comes again before the expiry of fifteen days, then she will know that this was the time for haidh and she will consider the normal habit from the time she first saw the blood as being her haidh. She has to now take a bath and continue with salaah. If she does not bleed (after the one or two days) for a full fifteen days thereafter, then she will know that the one or two days were istihadha and she will make the qadha of any salaah missed during these days.
27. If a woman bled for less than ten days and her bleeding stopped at such a time that she had just enough time to take a quick bath and after the bath she has just sufficient time to say “Allahu Akbar” once, and make a niyyat (intention) for salaah and she had absolutely no more time to do further than this, then too, that salaah becomes waajib upon her and she will necessarily have to make its qadha. If she has time (after her bleeding stops) which is even less than this, then that salaah is not binding upon her and she will not have to make its qadha.(Bahrur Raiq)
28. If a girl bleeds for the first time, and her bleeding continues for many months, then she will regard the first ten days from the first day of bleeding as being haidh and the next twenty (20) days as istihadha. In this way she will consider every month as being ten days haidh and the next twenty days as istihadha.
THE MASSAIL REGARDING NIFAAS (BLEEDING AFTER BIRTH)
1.The blood which emerges from the vagina after childbirth is called Nifaas.
2. The maximum duration for nifaas is forty days and there is no minimum duration. If (after childbirth) a woman bleeds for half an hour, then this will be nifaas.(Bukhari, Muslim)
3. If a woman does not bleed at all after childbirth, then too, she has to necessarily take a bath.
4. If (during labour) more than half the child has emerged from a woman, and the entire body of the child is not yet out, then whatever blood emerges is regarded as nifaas. The blood which emerges before half the child comes out, will be regarded as istihadha.
5. If a woman has a miscarriage and aborts the child, then if even half a limb of the foetus is formed, the bleeding that follows will be regarded as nifaas.
6. If the bleeding exceeds forty days, and this is the first child of the woman, then forty days will be regarded as nifaas and the balance will be istihadha. In this instance, after forty days, she has to take a bath and continue with salaah and not wait for the bleeding to stop. If a woman had given birth before, then she would know what her previous habit of nifaas was, hence, if the bleeding exceeds forty days, then she will regard only the days of her previous habit as nifaas and all the extra days will be istihadha.(Bahrur Raiq)
7. If a woman had a nifaas habit of 30 days and (on a subsequent occasion) her bleeding exceeds thirty days. She must not take a bath but wait. If her bleeding stops at 40 days (or less), then all this will now be regarded as nifaas. But if the bleeding exceeds forty days, then only 30 days will be nifaas and the balance will be istihadha. In this case, she will immediately take a bath and make qadha of ten days of salaah (as soon as possible).(Bahrur Raiq)
8. If the bleeding stops before forty days, then she must take a bath and begin her salaah. If taking a bath will be harmful for her (according to an experienced, pious muslim doctor), then she has to make tayammum and perform her salaah. Under no circumstance must she make any salaah qadha.(Bahrur Raiq)
9. During nifaas salaah is excused, but fasting is not, hence upon the completion of the nifaas she has to make qadha of missed rozas.(Bahrur Raiq) 10. If a woman gives birth by way of operation (Caesarean), then any blood which emerges thereafter from her vagina, will be regarded as nifaas. But if no blood comes out (from the vagina), then she will be regarded as one who is wounded and salaah and roza (of ramadhan) are binding upon her.
THE RULING REGARDING HAIDH AND NIFAAS
1.It is impermissible for that woman who is in the state of haidh or nifaas or the person upon whom a fardh ghusal is binding, to enter the masjid, to make Tawaaf of the Kaabah, to recite or touch the Qur’aan Majeed. However, if one holds the Qur’aan Majeed with a cloth or leather which is separate from one’s body and not attached to the Qur’aan Majeed, this would be permissible. It is also impermissible for a person who is in need of a wudhu to touch the Qur’aan Majeed, however such a person may recite it.
2. Such persons (as described above) also cannot touch any Qur’aanic Aayat which is written upon a coin, frame, Taweez, etc. However, if it is in a pouch or container, then to touch the container (without touching the actual words) would be permissible.
3. It is not permissible (for those described above) to touch and hold the Qur’aan Majeed with the edge of one’s kurta or scarf (if it is on one’s body). However, it would be permissible to touch and hold it with any cloth which is separate from the body, like a handkerchief, etc.(Shaami)
4. It would be permissible to recite a portion of an aayat or word by word. However, so much of a portion of an aayat cannot be read which is equivalent to a small aayat. According to the majority of Ulama it is not permissible to recite any aayat or a portion thereof with the intention of Tilaawat. However, it would be permissible to recite it as a dua.
5. During the state of haidh and nifaas it would be permissible totouch any kitaab (besides the Qur’aan Majeed), which have aayat of the Qur’aan. However, it would be impermissible to touch the actual words of the Qur’aan Majeed.
6. It is permissible to recite dua-e-qunoot during the state of haidh or nifaas.
7. It is permissible, during the condition of haidh and nifaas, to recite surah faatiha or any other (dua) aayat, if they are read with the intention of duas. They cannot be read as Tilaawat.
8.It is permissible and no sin to read those aayat from the Qur’aan Majeed with the intention of dua, during the state of haidh or nifaas, which are usually read as duaas, for example, Rabbana Aatina Fid Dunya….
9. If a woman teaches children to read Qur’aan Majeed, then in such a condition (of haidh or nifaas), she must read with Hijee (spelling word by word). She should not recite an entire Aayat at a time, but rather, she should read one or two words at a time by breaking her breath in between.
10. The body and saliva of a woman who is in haidh or nifaas is paak. 11. It is permissible to recite the kalimah in the state of haidh and nifaas. There is no harm for a woman in haidh or nifaas or one who is in state of janaabat to recite duaas or to hold and carry them and to make zikrullah and tasbeeh.
12. It is permissible to recite durood shareef in the state of haidh or nifaas.
13. T o recite the beautiful names of Allah Ta’ala in the state of haidh or nifaas is also permissible.
14. It is permissible to make Astaghfaar in this state.
15. In this state it is permissible to recite all the kalimah, including Imaan-e-Mujmal and Mufassal.
16. It is permissible to read any Waazifah during haidh or nifaas, like La Howla Wa Laa Quwwata….
17. During this state it is permissible to read or learn ahaadith.
18. It is permissible to read the translation of the Qur’aan Majeed.
19. It is mustahab for a woman in the state of haidh that at the time of salaat she make wudhu and sit on a musallah or any paak place and make some zikr, so that the habit of salaah be maintained in her, and so that after attaining purity she still has an inclination towards salaah.
20. If a woman had a bath binding upon her and her haidh started. Now, this bath will no longer be waajib upon her and she may take a bath at the end of her haidh. This one bath will suffice.
22. If there is a fear for a haafizah that she may forget her Qur’aan Majeed, then there are two methods of learning during the state of haidh.
(1) She should open the Qur’aan Majeed with a cloth and turn the pages with a pen or similar instrument and she should ‘learn’ by looking into the Qur’aan Majeed and ‘reading’ in her mind and not move her tongue.
(2) She should sit by someone who is reciting the Qur’aan Majeed. By listening to someone else read also strengthens one’s own memory. By adopting these two methods, Insha-Allah, she will not forget what she has learnt.
23. If a woman in the state of haidh or nifaas heard someone reciting an aayat of sajdah, then sajdah-e-tilaawat is NOT waajib upon her. If she heard it at such a time when a bath was obligatory upon her, then after bathing she must make the sajdah.
24. It is permissible to eat the food cooked by a woman in the state of haidh or nifaas, as long as she is conscious of cleanliness. To abstain and segregate a woman in the state of haidh or nifaas, such that the food cooked by her is not eaten, to keep away from any cloth or container touched by her and to separate beds from her are all the ways and methods of the jews. Islaam has forbidden such behavior. However, conjugal relations in this state are forbidden.(Bukhari)
25. If a woman in the state of nifaas has a wet dream, then one bath after attaining purity will suffice.
26. A woman may breastfeed a child during her state of janaabat and she may also cook and feed the child.
27. It is haraam to have intercourse during the state of haidh and nifaas. In fact, it is also not permissible for the husband to touch his wife, between the navel and the knee, without an intervening cloth (whilst she is in this state).(Bukhari)
28. A house or room does not become napaak after the birth of a child. However, cleanliness is desirable.
29. It is permissible for a woman to use Mehendi (henna) during haidh or nifaas. It is incorrect to hold his belief that the mehendi will become napaak by its usage during these days.
30. A woman should remove her unwanted hair by means of creams, etc. It is not advisable for her to use a razor, but its usage will not be a sin.(Muslim)
31. It is permissible to recite the Qur’aan Majeed in the lap of a woman who is in the state of haidh or nifaas. It is reported from Hazrat Aisha (ra) that Nabi (saw) used to recite the Qur’aan Majeed whilst lying in her lap when she was in the state of haidh.(Bukhari, Muslim)
1.When one intends making wudhu, then she should face towards the Qiblah, sit on a high place and recite Bismillah before commencing. First she should wash her hands thrice upto the wrists. Then she should gargle her mouth thrice and make miswaak. If a miswaak is unavailable, then the fingers should be used to clean the teeth. If she has Roza then she should not gargle (i.e. take water upto the throat). Then she should place water into the nostrils thrice and clean them with the left hand. If she has roza, she should not take the water further than the soft part of the nose. She should then wash the face, from the hair on the forehead to below the chin and from one earlobe to the other, thrice. The right hand should then be washed thrice, upto the elbow and similarly the left hand. The fingers of the one hand should be placed into the fingers of the other and Khilaal should be made. Rings, bangles and whatever else she has her on her hands should be moved, so that water reaches beneath them. The entire head should be made masah of, once. The ears should also be made masah of by placing the forefinger into the ears and the thumb on the outer ear. Masah should then be made of the back of the neck with the back of one’s hands. The throat should not be made masah of. It is not necessary to take clean new water for making masah of the ears. The water which remains on the hands after making masah of the head will be sufficient. The right foot, should then be washed thrice upto the ankles and similarly the left foot. The small finger of the left hand should be used to make khilaal of the toes. Khilaal should first be made of the smallest toe of the right foot and end with the small toe of the left foot. This is the masnoon method of making wudhu. Howevre, some actions amongst these are fardh, some are sunnat and some are mustahab.(Bukhari, Muslim)
2. There are only four fardh in wudhu. To wash the entire face once, to wash both hands upto the elbows once, to make masah of ¼ the head once and to wash both feet upto the ankles once. These are the only fardh acts in wudhu. If any one of these acts are left out or even a hair’s breadth of any of them is left dry, then the wudhu will be incomplete.(Maa’edah:6)
3. If anyone makes wudhu contrary to the sunnat method, then although the wudhu will be valid, but since it is contrary to the sunnat, there is a fear of sinning.(Abu Dawood, Ibn Maajah)
4. That part of the lips which can be seen when they are (normally) closed (not tightly), are also fardh to wash.
5. Those rings, bangles, bracelets, earrings, etc. of a woman which are loose, such that without moving them water reaches beneath, it would be mustahab to move them (when making wudhu). If they are so stiff that without moving them water will not reach beneath, then in such a case it will be necessary and waajib to move them, so that the water can reach beneath.(Durrul Mukhtaar a’lash shaami)
6. If there is flour on one’s nails and it has dried, such that water will not reach beneath, then when one sees it, it should be removed and one should pass water over that area. If any salaah was read whilst that flour was on one’s nails, then it should be repeated.
7. That person who is paak and makes wudhu or ghusal with zam zam water to attain barakat, or a person who does not have wudhu makes wudhu with zam zam water, it will be permissible. Similarly to wet a paak cloth with zam zam water will also be permissible. However, it is makrooh for a person in the state of janaabat to have a bath with zam zam water. It will be permissible to use zam zam water to make wudhu at the time of need (i.e. when no other water is available). However to make ghusal-e-janaabat with zam zam water will be makrooh under all circumstances. Similarly, to wash one’s body or clothes which are soiled with naapaki is also makrooh. In fact, according to some ulama it is haram. This is the ruling for making istinja with zam zam water. Some people mad istinja with zam zam water and they developed the disease of haemorrhoids. The crux of the matter is that zam zam water is a very blessed and sacred water, whose respect and sanctity is necessary. Its consumption is a means of blessings. Similar is its effect when placed on the face, head and body. However, it is not permissible to use it for the removal of najaasat.
8. One should not urinate in a bathroom or shower, because it causes the illness of waswasah (shaitaani inspirations). If a person has urinated in a bathroom, then prior to making wudhu, one should first cleanse the place.(Abu Dawood)
9. One should urinate whilst sitting and facing away from the Qiblah.(Bukhari)
10. There is no harm in making salaam and replying to salaam whilst making wudhu. Salaam should not be made whilst eating and it is not waajib for person who is eating to reply to a salaam. 11. If there is no place to sit, then there will be no harm in standing and making wudhu.
12. It is a sunnat for woman also to make miswaak. However, if her gums cannot bear the miswaak (i.e. her gums are very sensitive), then for her the usage of her finger will take the place of a miswaak, provided she uses it with the intention of a miswaak.(Abu Dawood)
13. The usage of a toothbrush will not, according to the majority of ulama, take the place of a miswaak.
14. When sitting in the direction of the qiblah and making wudhu, it will be makrooh to spit in this direction. However if one spits on the ground, then there will be no harm, since it is reported in a hadith that if a person has the desire to spit whilst performing salaah, then one should spit beneath one’s feet. Whilst performing salaah, one is facing towards the Qiblah, nevertheless, permission has been granted for one to spit in this condition.(Bukhari)
15. After making wudhu one should recite the shahaadatain. To look towards the sky is not reported in any authentic hadith, hence one should not regard this act as sunnat.(Muslim)
16. If someone has a wound on the hand or foot and there is ointment in the wound, then if there will be harm and severe discomfort in removing this ointment, it would be permissible to pass water over without removing it.
BREAKING FACTORS OF WUDHU
1.Passing of urine, stool or wind will nullify the wudhu.(Qur’aan:5;6)
2.If blood comes out from any part of the body and flows, then wudhu will break. Blood which comes out from the mouth and is equal or more than the saliva, will break the wudhu. But if it is less than the saliva then wudhu won’t break.
3.Vomiting full mouth will cause the wudhu to break. This includes vomiting bile, food, water, etc.
Note: Vomiting of phlegm will not break the wudhu.
4.Sleeping while lying down or by leaning against something which if removed one may fall, will break the wudhu.
5. Falling unconscious, becoming intoxicated or insane causes the wudhu to break.
6.To laugh loudly while in a salah consisting of rokou and sajdah will break the wudhu. Thus if one laughs in salaat-ul-janaazah or in sajdah-e-tilaawat, the wudhu won’t break.
There are three types of laughing:
Qahqaha-when a muswalli (person performing salaah) laughs so loudly that even the people around him hear his laughter. Thus, his wudhu and salaah will break and he will have to repeat both of them.
Dihk-when a muswalli laughs, such that only he hears his own voice, and not the people around him. Thus, only his salaah will break, not wudhu. Tabassum-when a muswalli only smiles without any sound. Nothig will break. 8.Coming out of a worm from the backside, will nullify the wudhu. But if the worm comes out from any other part of the body, then wudhu won’t break. 9.If someone scratched a blister and water, puss or blood appeared and flowed, then wudhu will break, otherwise not.
THOSE THINGS WHICH BREAK WUDHU AND THOSE WHICH DO NOT
1.If someone had a pimple in his eyes and it burst or he broke it himself and a liquid (blood/puss/water) flowed in his eyes and did not come out of the eye, then the wudhu will not break. And if the liquid flowed out of the eye then wudhu will break. Same for the ear; if the liquid from a pimple (in the ear), stayed in that area which is not necessary for water to reach when making ghusl, then the wudhu will not break. When it reaches that area where it is fardh for water to reach (when making ghusl) then the wudhu will break.
2.If water flows out of an ear which is paining, then this water is impure even if there is no pimple. Thus the wudhu will break when the water flows to that area where it is fardh for water to reach (when making ghusl). Similarly, if water flows out of an eye which is paining, the wudhu will break. And if does not flow out of the eye then wudhu will not break. Note: Wudhu will break whenever blood or puss flows. If it comes out, but does not flow, then wudhu will not break.
3.Vomit is impure when it is mouthful and it breaks the wudhu. It is classified as najaasat-e-ghaleezah (heavy impurity). If it touches the body or clothes, then it is necessary to wash it. However, if it is not a mouthful then it will not break the wudhu, and it will not be impure. To perform salaah with this on one’s clothes or body will be valid, however one should not unnecessarily leave it on one’s body or clothes. It will be better to wash it off.
4.Anything that comes out of a man or woman’s private part or annus break the wudhu. A person’s sexual secretion (mani/mazi) or wadi (white matter that accompanies urine) breaks wudhu and are impure. White discharge (perte blanche) are amongst the excretion of a woman’s private part and hence it breaks the wudhu. But perte blanche is pure and paak and needs no washing.
5.If the blood which comes out after an injection flows, then the wudhu will break, otherwise not.
6.If after making wudhu one sees the private parts of another, or one’s own private parts became uncovered, or one made ghusl whilst naked and the wudhu was also made naked, then in all these cases the wudhu will be valid and does not have to be repeated. However, it is a major sin to see the private part of another or to show one’s own private part to others, with the exception of married couples.
7.It is impermissible to touch the Qur’aan Majeed without having wudhu. However, to touch it with a cloth which is separate from the body would be permissible. It is not permissible to touch it with the edge of one’s clothing. Similarly, it will be impermissible to touch such a taweez or frame which has aayat of the Qur’aan Majeed, if one does not have wudhu.(Qur’aan:56;79)
8.According to the Hanafi Mazhab if one kisses his wife, then the wudhu will not break. However, if mazi (colourless sticky substance which comes out of the private part; usually when aroused) comes out, then wudhu will break.(Abu Dawood)
9.According to the Hanafis, wudhu will not break if one touches one’s private parts. Those ahadith which instruct ‘wudhu’ in such cases, refer either to it being mustahab or it implies the washing of the hands.(Abu Dawood)
10.Watching television does not break the wudhu, however it is a sin to watch T.V. To repeat a wudhu after committing a sin is mustahab.
11.Wudhu does not break due to dirt in the ears. However, wudhu will break if water flows from the (paining) ear or it touches the stick/cotton bud after inserting it into the ear. This water is impure.
12.Wudhu does not break by the cutting of the finger or toenails, whilst in the state of wudhu. There is no need to repeat this wudhu.
13.Wudhu will not break if one breastfeeds a child after making wudhu.
14.A woman should try, as far as possible, not to be bearheaded whilst making wudhu. However, the masah must be done on the hair. It will not be valid if done on the scarf.
15.It is not necessary to remove false teeth whilst making wudhu. Wudhu will be valid.
16.The milk which comes out of a woman’s nipples does not break the wudhu. That thing which is not impure, its coming out will not break the wudhu.
17.If a person makes miswaak during wudhu and bleeds continuously, then the wudhu will have to be repeated.
General Rule: Spit and look at the colour. If the white matter of the saliva is more than the reddish of the blood, then the wudhu is not broken. But if the reddish is more or equal to the saliva, then wudhu is nullified.
18.If a child drank milk (from the mother’s breast) whilst the mother was performing salaat, then her salaat will be invalid, and not her wudhu. However, if no milk came out, then the salaat will not be invalid.
19.Blood clots which come out of the nose, etc. does not invalidate wudhu.
20.If a dry finger or a short apparatus (that would be taken out) is inserted in the vagina or annus of a woman, and taken out dry, then wudhu and fasting is still valid. However, if when taken out, the finger is wet or now gets wet with the vaginal fluid or in the annus or any wet material is applied to the apparatus and taken out again, then wudhu and fasting will be nullified.
A suppository or any medicine that penetrate inside the annus or vagina would break the fast. As far as wudhu is concerned, if after insertion the finger remains dry when taken out, then the wudhu is still valid.But if the finger was wet or now gets wet inside the vagina or annus then the wudhu will be nullified.
21.If one has teeth or fillings made of gold, which are fixed in the mouth, then they will be regarded as part of the mouth, and ghusl made with them on will be valid. However, it is impermissible to have gold and silver fitted into the mouth without valid reason.
THE MASAA’IL OF GHUSAL
1. The masnoon method of entering and exiting from the bathroom is that since it is generally not a clean place, it will be entered as one enters a toilet, that is, one will enter with the left foot and exit with right. It is masnoon to recite Bismillah before commencing with the ghusal. However, one will read this before entering the bathroom and recite the duaa for after wudhu when emerging from the bathroom. If the bathroom is an exceptionally clean place, then one may enter and exit with any foot one pleases and one may recite Bismillah in the bathroom before undressing. If one baths with a cloth on the body, then one may recite Bismillah after taking off the excess clothes. One may also recite the duaas of wudhu whilst taking the bath. (Ahsanul Fatawa)
2. The method of taking a bath is as follows; -firstly one will make intention for ghusl -then one will wash the hands -then one will wash the private parts -thereafter one will wash all those parts which are stained with impurity -then one will make wudhu -then one will pour little water over the entire body and rub -Finally one will pour water over the entire body thrice. (Bukhari)
3. There are three fardh in ghusal: _To gargle the mouth -To pour water into the nostrils -To pour water over the entire body, such that if even a hair’s breadth is left dry then the ghusal will be incomplete. It is also fardh to move rings, bangles etc. which are tight, so that water reaches beneath them. If this is not done then the ghusal will be incomplete. Some women are in the habit of using such things as nail polish, etc. which prevent the water from penetrating. It is necessary to remove such things before taking a bath. Sometimes, dough remains beneath the fingernails. This must also necessarily be removed before taking a bath. The crux of the matter is that it is imperative that water reach the entire body, and those things which are an obstruction for the water reaching to the skin must necessarily be removed. (Bukhari)
4. If the hair of a woman is plaited, then it is not necessary for her to open it up and let the water reach every hair. However, the water must at least reach the base of the hair i.e. the scalp. However, if the hair is not plaited, as is common nowadays, then it is necessary for the water to reach every hair. If this is not done, then the bath is incomplete. (Abu Dawood)
5.It will be permissible to remove all clothing when taking a bath, if the place is private and it is better to sit and bath. (Bukhari)
6.If mehendi (henna) was used during haidh or nifaas, then at the time of taking a bath upon attaining purity, it will not be necessary to remove the colour of the mehendi.
7.During the state of janaabat (greater impurity) it will be permissible to eat or drink, however, before eating or drinking one should make istinja and make wudhu. It is reported in saheehain from Hazrat Aisha (ra) that if Nabi (saw) desired to eat whilst he was in the state janaabat, then he would make a awudhu as one makes for salaah. The crux is that it is Makrooh-e-Tanzihi to drink water (whilst in janaabat) without rinsing the mouth first. That is, the first sip will be Makrooh. Similarly, it is Makrooh-e-Tanzihi to eat or drink without washing the hands first. (Bukhari, Muslim)
8.If one is in need of a ghusl and one also wants to fast, then one should wash the hands and mouth and eat and drink (i.e. partake of Sehri), and therefore, one may take a bath.
9.It is Makrooh to remove the hair or nails during the state of Napaaki (i.e. when one is in need of a bath). However, if the hair and nails are removed after washing, then it will not be Makrooh.
10.It is Mustahab to remove unwanted hair once a week. There is consent to delay it upto forty days. To leave it longer than this is a sin.