Table of Contents

Method of Ghusl

The Prophet of mankind, the peace of our heart and mind, the most generous and kind ()+said, “Recite Durūd Sharīf abundantly upon me, no doubt, it is purification for you.” (Musnad Abī Ya’lā, pp. 458, vol. 5, Ḥadīš 6383)

A Strange Punishment!

Ḥaḍrat Sayyidunā Junaīd Baghdādī states that Ibn-ul-Kuraybī said, “Once I had nocturnal emission so I intended to perform Ghusl. Since it was an extremely cold night, my Nafs (psyche) lazily suggested, “A long part of night is still remaining; what is the hurry! You may perform Ghusl at dawn.” I immediately swore to give a strange punishment to my Nafs by taking bath at the very same moment wearing clothes and drying the clothes on my body. So I did that. Surely a disobedient Nafs who is sluggish in abiding by Allāĥ’s commandments must be punished in such a way. (Kīmiyā-e-Sa’ādat, pp. 892, vol. 2

Dear Islamic brothers! Did you see! Our past saints would bear severe pains to thwart evil plans of Nafs. The foregoing parable contains a great lesson for the Islamic brothers who, in case of nocturnal emission at night, miss the Jamā’at of Fajr or (Allāĥ  forbid) even miss Ṣalāĥ out of laziness feeling shyness from their family members ignoring the horrible shame of the Hereafter. Whenever Ghusl becomes Farḍ and time of Ṣalāĥ starts, one should immediately perform Ghusl. A Ḥadīš Sharīf states, “Angels do not enter the home in which there is a portrait, a dog or a Junub (a person for whom Ghusl has become mandatory due to sexual intercourses, nocturnal emission, or ejaculation of semen with lust).” (Sunan Abū Dāwūd, pp. 109, vol. 1, Ḥadīš 227)

Method of Ghusl (Ḥanafī)

Make the following intention in heart without uttering any word with tongue: “I am going to take bath for acquiring purity.” First wash both hands up to wrist three times. Wash excretory organs whether impurity is present over there or not. Now, if there is impurity on any part of body, remove it. Perform Wuḍū as done for Ṣalāĥ but do not wash feet. In case of performing Ghusl on some stool, wash feet as well. Now moisten the body with wet hand, especially in winter season (during this, soap may be applied). Now pour water three times over right shoulder, three times on left shoulder, on head and then three times on the whole body. Now shift apart from place of Ghusl and wash feet if not washed during Wuḍū. Do not face towards Qiblaĥ during Ghusl. During bath, rub all the body by hands. Take bath at such a place where nobody could see you. If such place is not available, a man should cover his Sitr [from navel up to (including) knees] with a thick cloth. If thick cloth is not available, two or more thin cloths can be wrapped on Sitr as thin cloth will stick with the body and colour of thighs / knees may be exposed (Allāĥ  forbid). A woman must take more cautions. Neither talk during Ghusl nor recite any invocation. After bath, body may be wiped with a towel etc. Wear cloths immediately after the completion of Ghusl. If it is not a Makrūĥ time, offering two Rak’āt Ṣalāĥ is Mustaḥab. (Well Known books of Ḥanafī Jurisprudence)

Three Farāiḍ of Ghusl

  1. Rinsing the mouth
  2. Sniffing water inside the nose
  3. Ablution of the whole apparent body. (Fatāwa-e-‘Ālamgīrī, pp. 13, vol. 1)

Rinsing the Mouth

Taking a little water into mouth and then spitting it out quickly is not sufficient. It is essential to pass water in mouth over every part, every cavity from lips to the end of throat.

Water must reach the cavities behind the back teeth, gaps and roots of teeth, all sides of the tongue and the brim of throat. If you do not have fast, you should gargle as well (it is Sunnaĥ to do so). If bits of betel nuts or fibres of meat are stuck in the teeth, they must be removed. If there is a fear of harm in case of removing them, removal is exempted. Prior to performing Ghusl, the fibres of meat etc. were stuck in the teeth but the one bathing did not feel them and, therefore, offered Ṣalāĥ having performed Ghusl without removing them; later, he came to know that fibres of meat etc. were stuck in the teeth, it is now Farḍ for him to remove them and pass water over there. The Ṣalāĥ offered is valid. If a loose tooth has been fixed with some compound or fastened with wire and water could not reach below compound or wire, it is exempted. (Baĥār-e-Sharī’at, pp. 316, vol. 1, Fatāwā Raḍawiyyah, pp. 439-440, vol. 1) The thorough rinsing of mouth is Farḍ once in Ghusl and such thorough rinsing three times is Sunnaĥ in Wuḍū.

Sniffing Water into the Nose

Quickly splashing a bit of water onto the tip of one’s nose is not sufficient; it is essential to wash nose up to the end of soft bone i.e. up to the start of hard bone. This can only be done by sniffing water upwards but remember, if even a part equal to a hair tip is left unwashed, Ghusl will be invalid. If dried mucus has accumulated inside the nose, it is Farḍ to remove it. It is Farḍ to wash the nasal hairs. (ibid, ibid, pp. 442-443)

Ablution of the Whole Apparent Body

It is obligatory to pass water on each and every part and down (soft fine hair) of apparent body from hairs of the head up to soles of the feet. There are some such body-organs which may remain unwashed, if special care is not taken, and Ghusl will not be valid on this account either. (Baĥār-e-Sharī’at, pp. 317, vol. 1)

21 Cautions for both Man and Woman during Ghusl

  1. If a man’s hair is braided, it is Farḍ to wash these hair from roots up to the tips having un-braid them.
  2. Women only need to wash the roots, it is not essential for them to undo their braids. However, if the hair is braided so tightly that water cannot reach the roots, it is essential to undo braids.
  3. If the hole of the pierced nose or ears is not closed, it is obligatory to pass water through the hole. During Wuḍū, flowing water through the hole of the nose only is needed but during Ghusl it must flow through the holes of both the nose and ears.
  4. Every single hair of the eyebrows, moustache and beard must be washed from root to tip and the skin beneath them must also be washed.
  5. Wash all parts of the ear and the mouth of the ear canal.
  6. The hair behind the ears will have to be lifted in order to wash the back of the ears.
  7. The joint between the chin and the throat will not be washed unless you lift your head upwards.
  8. The arms will have to be lifted properly in order to wash the armpits.
  9. Wash all sides of the arms. 
  10. Wash every part of the entire back. 
  11. Lift the folds of the belly in order to wash it properly. 
  12.  Pour water into your navel. If you suspect that the navel has not been washed properly, then insert a finger inside it and wash.
  13. Wash every down of the body from root to tip.
  14. Wash the fold between the thigh and the area beneath the navel. 
  15.  If you are performing Ghusl in a sitting position, you must remember to wash the fold between thigh and shin. 
  16.  Wash the part where both buttocks join, especially when performing Ghusl in a standing position. 
  17. Pass water on all sides of the thighs 
  18. Pass water on all sides of the shins.
  19.  Pass water on lower side of the penis and testicles up to the end. 
  20. Pass water on surface beneath the testicles up to the end.
  21. An uncircumcised man should lift, if possible, the foreskin and wash penis and make water enter the additional skin. (Baĥār-e-Sharī’at, pp. 317, 318, vol. 1)

Six Cautions for Women

  1. Lift up the sagging breasts and pass water beneath.
  2. Wash the line where the belly and breasts meet. 
  3. Wash all external parts of the vagina (above and below every fold of skin). 
  4. It is Mustaḥab but not Farḍ to wash internals of vagina by inserting finger.
  5.  If a woman is bathing at the termination of her menses or postnatal bleeding, it is Mustaḥab to clean traces of blood from within the vagina using some piece of cloth. (Baĥār-e-Sharī’at, pp. 318, vol. 1) 
  6. It is Farḍ to remove nail polish; otherwise Ghusl will be invalid. However, there is no harm in henna colour.

Bandage of Wound

If a bandage is wrapped over a wound and opening the bandage is harmful for the wound, just wiping over the bandage will be sufficient in this case. Likewise, if washing an organ may cause harm to a wound inflicted on some part of that organ, wiping instead of washing is sufficient. The bandage must not cover excessive area of the organ uselessly, otherwise wiping will not be sufficient. If it is not possible to wrap the bandage on injury without covering additional and unwounded Method of Ghusl 59 areas of the organ e.g. if the wound is on the upper surface of the arm but the bandage has to be wrapped around the arm covering unwounded areas as well, then if it is possible to uncover the unwounded part, it is Farḍ to wash that part after uncovering it, but if it is impossible or although opening the bandage is possible, he would not be able to fasten the bandage again like before giving rise to the danger of harm to the injury, it is sufficient to wipe the whole bandage in this case. The unwounded part under the bandage will also be exempted of washing. (Baĥār-e-Sharī’at, pp. 318, vol. 1)

Ghusl will become Farḍ in Following Five Conditions

  1. Discharge of semen from its organ after leaving its origin due to lust.
  2. Nocturnal emission (ejaculation of semen during sleep). 
  3. Entrance of the head of the man’s penis into the woman’s vagina regardless of whether or not this happens in a state of lust and whether or not ejaculation takes place; both of them will have to perform Ghusl. 
  4. After the termination of menses (Ḥaīḍ).
  5. After the termination of post-natal bleeding (Nifās). (Baĥār-e-Sharī’at, pp. 321, 232, 324, vol. 1) Most of the women are under the impression that a woman is considered impure after childbirth for a definite period of 40 days, this is absolutely incorrect. Please read the following explanation of Nifās (post-natal bleeding):

Necessary Explanation of Post-Natal Bleeding

The blood that is discharged after childbirth is called ‘Nifās.’ The maximum duration for Nifās is forty days. If bleeding continues even   after forty days, it is the indication of a disease and woman should perform Ghusl at the end of 40th day. If the bleeding stops before 40 days, or even just a minute after the delivery, she has to perform Ghusl on the termination of bleeding and start Ṣalāĥ and fasting. If bleeding restarted within 40 days, all the days from delivery to the ending of bleeding will be counted for Nifās. For example, bleeding stopped two minutes after the delivery and woman started Ṣalāĥ and fasting after performing Ghusl; but bleeding started again just two minutes before the completion of forty days, all the 40 days will be counted in Nifās i.e. Ṣalāĥ and fasting of these days became null and void. Even Qaḍā Ṣalāĥ and/or Qaḍā fasting offered in this duration will have to be repeated. (Fatāwā Raḍawiyyah (Jad īd), pp. 354, 356, vol. 4)

Five Important Rulings

  1. If semen moved from origin without lust e.g. semen released as a result of lifting weight or falling from height or due to stress applied during passing of stool, Ghusl will not become Farḍ but Wuḍū will become invalid.
  2.  If the semen is dilute and its drops released while passing urine or doing any other act without lust, Ghusl will not become Farḍ but Wuḍū will become invalid.
  3. If one can recall that nocturnal ejaculation had taken place but there is no impression of it on clothing etc, Ghusl is not Farḍ. (Baĥār-e-Sharī’at, pp. 321, vol. 1)
  4. If there was lust during Ṣalāĥ and semen was felt moving but the Muṣallī (the one offering Ṣalāĥ) completed Ṣalāĥ before the release of semen, Ṣalāĥ is valid but Ghusl has now become Farḍ. (Baĥār-eSharī’at, pp. 322, vol. 1)
  5. Discharge of semen by masturbating will make Ghusl Farḍ. It is a sin to do so. Such a person has been called as Mal’ūn (cursed) in a Ḥadīš. (Marāqil Falāḥ ma’ Ḥāshiya-tuṭ-Ṭaḥṭāwī, pp. 96) This (shameful act) brings about impotence and it has been observed that such a person becomes incapable for marriage.

Torment of Masturbation

A’lā Ḥaḍrat Maulānā Shaĥ Aḥmad Razā Khān was asked the following question: “There is a Majlūq (masturbator) who does not refrain from this shameful act despite counselling; in which state he will be resurrected? Please let us know some supplications which may break this habit.” A’lā Ḥaḍrat replied: “He is a sinner, disobedient, guilty of committing a major sin (due to persistence) and a wrongdoer. On the day of Judgement, the palms of such people (those who masturbate) will be resurrected pregnant and they will be disgraced in front of a great multitude of people. This intense humiliation awaits him if he does not repent. Allāĥforgives those whom He wants and punishes those whom He wants. Such a person should recite ِاَ ةَّ َلا قُو َ َل و ْ َحو َلا ا ِ يِم اللهِ لاّ ا َلْع َ ب ْ +ّ َ الْعِظ ِِ abundantly and when Satan tempts him to masturbate, he should immediately turn towards Allāĥ  and recite ‘لَ ْ حو َلا ‘َfrom the bottom of his heart. He should pray the five daily Ṣalāĥ regularly. After the Fajr Ṣalāĥ he should regularly recite Sura-e-Ikhlāṣ. Allāĥ  knows all.” (Fatāwā Raḍawiyyah (Jadīd), pp. 244, vol. 22)

(It is written in ‘Shajrā-e-‘Aṭṭāriyyaĥ’ that if someone recites Sura-eIkhlāṣ 11 times every morning, Satan along with all his troops will not succeed in making such a person commit sin unless he himself commits sin. (For detailed information concerning the shocking harms of masturbation, please read the 56 page booklet ‘Abuses of the People of Lut’ published by Maktaba-tul-Madīnaĥ.)

Method of Ghusl in Streaming Water

If someone takes bath in streaming water such as river or canal and stays in water for a while, the Sunan of washing thrice, maintaining order in washing and making Wuḍū – all will be fulfilled. It is not required to move organs three times in streaming water. However, in case of performing Ghusl in a pool (where the water is still) organ will have to be moved thrice to act upon the Sunnaĥ of washing thrice. Standing in rain (or under tap or shower) has rulings of streaming water. In case of making Wuḍū in streaming water, just keeping the organs into water for a while is sufficient. Similarly, in case of making Wuḍū in still water, moving the organs thrice in water amounts to washing the organ thrice. (Baĥār-e-Sharī’at, pp. 322, vol. 1) (Dur-re-Mukhtār-oRad-dul-Muḥtār, pp. 320-321, vol. 1) In all these cases of Wuḍū and Ghusl, rinsing of mouth and washing of nose will have to be done.

Ruling of Shower is Same as that of Streaming Water

“Fatāwā-e-Aĥl-e-Sunnat” (unpublished) states that performing Ghusl under a fountain (or shower) is similar to having a bath in flowing water, which means that if one remains under it for the time it takes to perform Wuḍū or perform Ghusl, then the Sunnaĥ of washing the organs three times will be fulfilled. The book ‘Durr-e-Mukhtār’ mentions that if one stands in flowing water, a large pond, or under the rain for the time it takes to perform Ghusl and Wuḍū, then he has performed the complete Sunnaĥ. (Dur-re-Mukhtār-o-Rad-dul-Muḥtār, pp. 320, vol. 1) Remember! Rinsing of mouth and washing of nose are required in Ghusl and Wuḍū.

Cautions When Using a Shower

If there is shower in bathroom, ensure that your face or back is not towards Holy Ka’baĥ while having bath naked under the shower. Similar caution must also be taken in latrine. The direction of face or back towards Qiblaĥ means that face or back is within 45° towards Qiblaĥ. Therefore, it is necessary that the direction of face or the back is out of 45° from Qiblaĥ. Most of the people are unaware of this ruling.

Correct the Direction of W. C.

Please check the direction of shower and W.C. in your homes etc. using compass or some other device. If it is wrong, get it corrected. It is better to get W.C. installed at 90° on the axis of Ka’baĥ i.e. the direction in which head is turned for performing Salam at the end of Ṣalāĥ. Masons usually go for ease in construction and beauty; they do not bother about manners related to Qiblaĥ. Muslims should focus on real betterment in Hereafter rather than unnecessary beauty of home.

When is it Sunnaĥ to Perform Ghusl?

It is Sunnaĥ to perform Ghusl on Friday, Eīd-ul-Fiṭr, Eīd-ul-Aḍḥā, the day of ‘Arafaĥ (9th Żul-Ḥajja-tul-Ḥarām) and when going to wear Iḥrām. (Baĥār-e-Sharī’at, pp. 324, vol. 1, Dur-re-Mukhtār, pp. 339-341, vol. 1)

When is it Mustaḥab to Perform Ghusl?

Performing Ghusl is Mustaḥab on the following occasions:

  1. Holy stay in ‘Arafāt
  2. Holy stay in Muzdalifaĥ
  3. When visiting the blessed Ḥaram
  4. When presenting oneself in the court of beloved and blessed Prophet()
  5. for Ṭawāf
  6. When entering Minā
  7. On the three days when grit is thrown at the devils
  8. Shab-e-Barā’at
  9. Shab-e-Qadr
  10. The night of ‘Arafaĥ
  11. For a Mīlād gathering
  12. For other auspicious and blessed gatherings
  13. After giving bath to a deceased person
  14. For a madman when he recovers from madness
  15.  On recovering from unconsciousness
  16.  Recovering from a state of intoxication
  17.  For repentance from a sin
  18. For wearing new clothes
  19. On returning from a long journey
  20. On the termination of “Istiḥāḍaĥ” (vaginal bleeding due to illness)
  21. For the Ṣalāĥ offered at the occurrence of a solar and lunar eclipse
  22. For “Salā-tul-Istisqā” (the prayer for rainfall)
  23.  In times of fear, extreme darkness and severe storms
  24.  If body is stained with impurity but it is not known where the stain actually lies. (Baĥār-e-Sharī’at, pp. 324, 325, vol. 1, Tanvīr-ul-Abṣār, Durre-Mukhtār, pp. 341-342, vol. 1) 

Several Intentions in one Ghusl

If several conditions co-exist for Ghusl, for instance, if one had a nocturnal emission and it is Eīd day as well as Friday, performing one Ghusl with intentions for all three conditions is sufficient and he will be rewarded for all. (Baĥār-e-Sharī’at, pp. 325, vol. 1)

Performing Ghusl in Rain

Performing Ghusl whilst exposing one’s Sitr in front of others is Ḥarām. (Fatāwā Raḍawiyyah (Jad īd), pp. 306, vol. 3) When bathing in rain etc. one should wrap a thick shawl over trousers so that the colour of thighs is not exposed to others when wet trousers stick with the body.

How is it to Look at a Person Wearing Skin-Fit Cloth?

It is not allowed to look at specific organ of Sitr of someone wearing tight clothes, or clothes that are loose but stick around the organ by wind or stick due to bathing in rain, sea side etc. in such a way that the shape of complete organ e.g. complete roundness of thigh is apparent. The same ruling applies for seeing towards projected full organ of Sitr of a person wearing tight clothes.

Be Careful while Bathing Naked

In case of performing Ghusl naked alone or wearing trousers that may reveal colour of thighs due to sticking when wet, ensure that neither face nor back is towards the Holy Ka’baĥ.

If Ghusl Causes Cold, Then …?

If one is suffering from cold or eye infection etc. and according to his correct guess, his disease will intensify on taking bath from head or other diseases will attack him, he is allowed to take bath from neck, but he has to rinse mouth and sniff water into nose. After wiping every part of the head with wet hand, his Ghusl will be complete. After healing from ailment, he has to wash the head; complete renewal of Ghusl is not necessary. (Baĥār-e-Sharī’at, pp. 318, vol. 1)

Caution While Using a Bucket for Ghusl 

While using a bucket for Ghusl, place the bucket on some stool etc. so that water droplets do not fall into it. Also do not place mug used for Ghusl on the floor. 

Knot in Hair

If there is a knot in hair, it is not necessary to untie and wash it in Ghusl. (Baĥār-e-Sharī’at, pp. 318, vol. 1) 

Ten Rulings of Reciting or Touching the>

Holy Qurān in the State of Impurity

  1. If Ghusl is due on somebody, it is Ḥarām for him to enter Masjid, perform Ṭawāf, touch the Holy Qurān, recite Qurān without touching it, write a verse of the Qurān, write a Qurānic Ta’wīż (this is Ḥarām only when touching the paper while writing is involved; otherwise it is allowed). (Fatāwā-e-Aĥl-e-Sunnat–unpublished) Similarly, touching such a Qurānic Ta’wīż, touching or wearing a ring that has Qurānic verses or Ḥurūf-e-Muqaṭṭa’āt written on it is also Ḥarām. (Baĥār-e-Sharī’at, pp. 326, vol. 1) (There is no harm in wearing or touching a Ta’wīż that is wrapped in plastic and sewn in leather or cloth) 
  2. If the Qurān is in a casing, there is no harm in touching the case without Wuḍū or Ghusl. (Baĥār-e-Sharī’at, pp. 326, vol. 1) 
  3. Similarly, there is no harm in holding the Holy Qurān with such a cloth or handkerchief etc. which is neither associated to your dress nor to the Holy Quran in any way. (ibid) 
  4. It is Ḥarām to touch the Holy Qurān with sleeve of shirt or with the part of headscarf or with one end of shawl while other end is on shoulder because all of these things are directly associated with the Junub. (ibid) 
  5. There is no harm in reciting a verse of the Holy Qurān with the intention of Du’ā or for spiritual benefit e.g. reading ْ﷽ ’ reading‘’, َas gratefulness or’ reading ‘ upon hearing news of a Muslim’s death (or any other sad news), or intending to praise Allāĥ  with the reading of Sura-e-Fātiḥaĥ, Āya-tul-Kursī or the last three verses of Sura-e- Ḥashr provided that in all these cases, there is no intention of reciting Qurān. (ibid) 
  6.  The three Quls of the Holy Qurān may be recited by leaving out the word Qul with the intention of praising Allāĥ  Reading with the word Qul even for the praise of Allāĥ  is not permissible (when Ghusl is due) as in this case, it is defined as Qurān; intention is not applicable. (ibid) 
  7. It is Ḥarām to touch the Holy Qurān or any Qurānic verse without Wuḍū. However, there is no harm in reciting it by heart or by looking at it (without touching). (Baĥār-e-Sharī’at, pp. 326, vol. 1)
  8. If someone does not have Wuḍū or if Ghusl is due on him, it is Ḥarām for him to touch any utensils (such as plates, cups etc.) that have Qurānic verses inscribed upon them. (ibid, pp. 327) 
  9. Use of such utensils is disliked for all; however, there is no harm in drinking water etc. in such utensils for the sake of curing. (ibid) 
  10. The same rules apply for touching or reciting translation of the Holy Qurān in Urdu, Persian, or any other language. (ibid) 

Touching Religious Books without Wuḍū

It is Makrūĥ-e-Tanzīĥī for the one who does not have Wuḍū as well as the one on whom Ghusl is Farḍ to touch books of Fiqĥ (Islamic Jurisprudence), Tafsīr (Commentary of Qurān) and Ḥadīš. However, there is no harm in touching them using even such a piece of cloth that one is wearing. However, touching any Qurānic verse or its translation present in these books is Ḥarām. (Baĥār-e-Sharī’at, pp. 327, vol. 1)

One should take care when reading Islamic books or newspapers without Wuḍū as usually they contain Qurānic verses and their translations.

Recitation of Durūd Sharīf in the State of Impurity

  1. There is no harm in reciting Durūd and Du’ā etc. when Ghusl is due; however, it is preferable to rinse one’s mouth or perform Wuḍū (Baĥār-e-Sharī’at, pp. 327, vol. 1)
  2. Replying to Ażān is also (Fatāwa-e-‘Ālamgīrī, pp. 38, vol. 1)

 If Finger has Coating of a Layer of Ink…?

Flour coating on a cook’s nails, ink coating on a writer’s nails and stains left by flies and mosquitoes (for everyone) will not affect Ghusl if left unwashed out of inattention. However, on coming to know about it, it is necessary to remove the coating / stain and wash the surface underneath; the Ṣalāĥ previously offered without removing the stain out of inattention will be considered valid. (Baĥār-e-Sharī’at, pp. 319, vol. 1)

When does a Child Reach Adulthood?

Boys are considered adult when they have their first nocturnal emission between the age of 12 and 15 years, and girls are considered adult when they have their first nocturnal emission between the age of 9 and

15 years. As soon as they reach adulthood, they are bound to act upon the laws of Sharī’aĥ. Hence in case of achieving adulthood by nocturnal emission, Ghusl becomes due on him/her. If no sign of adulthood appears, both (boy and girl) will be considered adult when they reach

the age of complete 15 years according to Ĥijrī calendar. (Fatāwā Raḍawiyyah (Jad īd), pp. 630, vol. 19)

Order of Placing the Books

  1. The Holy Qurān should be placed above all books, then the books of Tafsīr, Ḥadīš, Fiqĥ and other Islamic books be placed in that (Baĥār-e-Sharī’at, pp. 326, vol. 1)
  2. Do not place any thing, even a pen, upon the books. Likewise, do not place any thing upon a baggage containing the (Islamic)

Using of Paper for Packaging

  1. It is prohibited to use pages of religious literature for packaging. Use of bed-sheets, dinner mats having prints of couplets or writings (e.g. name of company etc.) in any language is prohibited. (Baĥār- e-Sharī’at, 328, vol. 1)
  2. The alphabets of all languages should be valued. (For further details, please refer to the chapter “Faizān-e-Bismillāĥ” in the book ‘Faizān-e-Sunnat’)
  3. Usually, company labels are stitched at a corner of prayer mats. These should be

The Image of Holy Ka’baĥ on Prayer Mats

In case of using prayer mats printed with images of the Holy Ka’baĥ or the sacred Green Dome, there is a risk of placing foot or knee on the

sacred images while using them for prayers. Hence, use of such prayer mats is not suitable. (Fatāwā-e-Aĥl-e-Sunnat)

A Cause of Satanic Whispers

Satanic whispers (Waswasaĥ) are caused by urinating in bathroom. Ḥaḍrat Sayyidunā ‘Abdullaĥ bin Mughaffal has narrated that the Holy Prophet  laid down prohibition from urinating in bathroom and said, “No doubt, this usually causes Satanic whispers.” (Sunan Abū Dāwūd, pp. 44, vol. 1, Ḥadīš 27)

Tayammum (Wiping)

Farāiḍ of Tayammum

There are three Farāiḍ in Tayammum:

  1. Intention
  2. Wiping hands on the entire face.
  3. Wiping both arms including the elbows. (Baĥār-e-Sharī’at, pp. 353, 354, 355, 1)

Ten Sunan of Tayammum

  1. Reciting    
  2. Hitting the hands on the ground
  3. Moving the hands back and forth on the ground
  4. Keeping gap among the fingers
  5. Jerking the hands by hitting the base of one thumb against the other but taking caution not to make a clapping sound
  6. Wiping the face first and then the hands
  7. Wiping them one after the other without delay
  8. Wiping the right arm first and then the left arm
  9. Picking (doing Khilāl of) the beard
  10. Picking (doing Khilāl of) the fingers if dust has reached (among the fingers). If dust has not reached e.g. if hands were hit (for Tayammum) on stone carrying no dust, Khilāl of the fingers is Farḍ. There is no need to hit the hands on the ground again for Khilāl. (Baĥār-e-Sharī’at, pp. 356, vol. 1

Method of Tayammum (anafī)

Make Niyyat (intention) to perform Tayammum (Niyyat is the name of the intention of heart and pronouncing it verbally is better. For example, make intention in these words: I am performing Tayammum to purify myself from impurity and to make myself eligible for offering

Ṣalāĥ). Read and, with fingers spread wide open, hit hands on

some pure object that is earthen in nature (e.g. stones, limestone, bricks, walls, soil etc.) and drag the hands back and forth on that object. If hands become over-dusty, reduce excessive dust by jerking hands. Wipe entire face with hands such that no part of the face is left un-wiped; Tayammum will not be valid if even a part equivalent to a hair is left un- wiped. Again hit hands on that object like before and wipe both arms from the fingertips up to (and including) the elbows. A better way to do this is to first wipe right hand with inner side of four fingers of the left hand, leaving the left thumb, starting from exterior side of fingertips of the right hand and dragging on exterior side up to the right elbow. Then, wipe with palm of left hand from interior side of right elbow up to the right wrist dragging left palm on interior side. Finally, use the inside of the left thumb to wipe the back of the right thumb. The left arm should be wiped in the same manner using right hand. And if wiping is done with palm and fingers jointly, Tayammum will still be valid whether traversing is done from fingers towards elbow or vice versa. But this would be contrary to Sunnaĥ. Tayammum does not require wiping of head and feet. (Baĥār-e-Sharī’at, pp. 353, 354, 356, vol. 1)

Twenty-Five Madanī Pearls of Tayammum

  1. The thing that neither turns into ash nor melts and nor softens on being burnt is classed as earthen and may be used for Tayammum is allowed with sand, limestone, kohl, sulphur, stone, emerald, and other gems, regardless of whether or not dust is present on them. (Baĥār-e-Sharī’at, pp. 357, vol. 1, Baḥr-ur-Rāiq, pp. 257, vol. 1)
  2. Tayammum is allowed with pots made up of baked bricks, porcelain or However, Tayammum will not be allowed if they are coated with a layer of non-earthen material e.g. glass. (Baĥār-e-Sharī’at, pp. 358, vol. 1)
  3. The dust, stone etc. that is being used for Tayammum must be pure i.e. there should be no traces of impurity on it. Further, even if the impression of impurity had disappeared due to evaporation, it is not allowable for (ibid, pp. 357) If a piece of land, a wall, or mud on the ground becomes stained with impurity but the stain then dries and vanishes due to the blowing of the wind or the heat of the sun, they are considered pure for Ṣalāĥ, but cannot be used for Tayammum.
  4. Mere suspicion that it may have been impure is useless and not (ibid, pp. 357)
  5. A piece of wood, cloth, carpet etc. can be used for Tayammum if it is covered in so much dust that impressions of fingers develop on it on hitting (ibid, pp. 359)
  1. Tayammum is permissible from lime, mud or brick wall of Masjid or home provided it is not coated with oil paint, plastic paint, matte finish, wall paper or something which is non-earthen. If marble is fitted on wall, it is allowable for
  2. If Wuḍū or Ghusl is due on somebody and water is not in his reach, he may perform Tayammum in the place of Wuḍū and (Baĥār-e-Sharī’at, pp. 346, vol. 1)
  3. If there is a true fear that Wuḍū or Ghusl would intensify or prolong the illness, or it has been personal experience that whenever Wuḍū or Ghusl was performed, the illness intensified or, similarly, any good and capable Muslim doctor who is not Fāsiq (one who does not follow obligatory religious rulings) suggests that water will

cause harm, Tayammum may be performed in these cases. (Baĥār-e- Sharī’at, pp. 346, vol. 1) (Dur-re-Mukhtār-o-Rad-dul-Muḥtār, pp. 441, 442, vol. 1)

  1. If water causes harm on bathing from head, take bath from neck and perform wiping of complete (Baĥār-e-Sharī’at, pp. 347, vol. 1)
  2. Tayammum is permissible if presence of water is not known within a radius of one (ibid)
  3. If Zam Zam water is available in a quantity by which Wuḍū is possible, Tayammum is not (ibid)
  4. If there is severely cold and it is strongly suspected that bathing would result in death or illness; and no means of protection against cold after taking bath is available either, Tayammum is (ibid, pp. 348)
  1. If a prisoner is not allowed to perform Wuḍū, he should perform Tayammum and pray his Ṣalāĥ but repeat this Ṣalāĥ If jailers or enemies do not let the prisoner offer prayer, then he has to offer Ṣalāĥ by gestures, and repeat this Ṣalāĥ later on. (ibid, pp. 349)
  1. If it is suspected that the caravan will go out of sight (or train will leave) because of searching water, Tayammum is (ibid, 350)
  2. One was sleeping in the Masjid and Ghusl became Farḍ (because of nocturnal emission), he should perform Tayammum instantly at the same place. This is the most cautious way. (Fatāwā Raḍawiyyah (Jad īd), pp. 479, vol. 3) He must then instantly leave the Masjid. Any delay is Ḥarām. (Baĥār-e-Sharī’at, 352, vol. 1)
  3. If the available time for Ṣalāĥ is too short that the Ṣalāĥ would become Qaḍā (i.e. its stipulated time would elapse) in case of making Wuḍū or Ghusl, perform Tayammum and offer Ṣalāĥ. Then repetition of that Ṣalāĥ is must having performed Wuḍū/ (Fatāwā Raḍawiyyah (Jad īd), pp. 307, vol. 3)
  1. If a woman whose menses or post-natal bleeding has ended does not have access to water, she has to perform Tayammum. (Baĥār-e- Sharī’at, 352, vol. 1)
  2. If a person is present at such a place where neither water nor any earthen object is available for Tayammum, he should perform all acts of Ṣalāĥ within that Ṣalāĥ timing without making intention for Ṣalāĥ. (Baĥār-e-Sharī’at, pp. 353, vol. 1) On having access to water or earthen object, that Ṣalāĥ will have to be offered after performing Wuḍū /
  3. The method of Tayammum in place of Wuḍū and Ghusl is (Al-Jauĥarat-un-Nayyīraĥ, pp. 28, vol. 1)
  1. If Ghusl is due on somebody, he does not need to make Tayammum twice for Wuḍū and Ghusl; instead he may make intention for both in the same Tayammum and if intention was made for only Ghusl or only Wuḍū, it is also (Baĥār-e-Sharī’at, pp. 354, vol. 1)
  1. The acts that nullify Wuḍū or Ghusl will also nullify Tayammum. Access to water will also nullify (ibid, pp. 360)
  2. If a woman is wearing some jewellery in her nose she must remove it; otherwise the part of the nose beneath the jewellery would not be (ibid, 355)
  3. The part of the lips that is visible when the mouth is closed in a natural position (not too tight) must be If someone shut his mouth so tightly that some part remained un-wiped, Tayammum will not be valid. (ibid) The same ruling applies in case of closing the eyes very tightly. (ibid)
  4. If one is wearing ring or watch, these must be removed to wipe beneath Islamic sisters should move their bangles in order to wipe the skin beneath. More care is to be taken whilst performing Tayammum as compared to Wuḍū. (ibid)
  5. If a sick or such a disabled person who does not have hands and legs cannot perform Tayammum himself, somebody else should help him perform Tayammum. In this case, the helping person does not need to make intention; instead, the one being helped in performing Tayammum will have to make his intention. (ibid, 354) (Fatāwa-e-‘Ālamgīrī, 1982, pp. 26, vol. 1)

Recovery from Cancer

Allah  and  His  beloved  Rasūl have greatly blessed Dawat-e-Islami. Many patients suffering from such deadly diseases declared incurable by doctors have found the cure for their lethal diseases in the Madanī Qāfilaĥs. According to the statement made by an Islamic brother of Maripur (Bāb-ul-Madīna, Karachi) ‘An Islamic brother living at Hawk’s bay (Bāb-ul-Madīna, Karachi) had cancer; he travelled with a Madanī Qāfilaĥ of Dawat-e-Islami the International non-political religious movement of the Quran and Sunnaĥ in the company of Prophet’s devotees.


During the journey, he looked quite sad and disappointed. The participants of the Qāfilaĥ reassured him and made supplications for him. One morning, while he was sitting, all of a sudden, he vomited a peace of flesh, he felt greatly relieved after the vomiting. Having returned from, the Madanī Qāfilaĥ he went to see a doctor and had his tests done again; he was shocked to see results which indicated that he was no longer suffering from cancer he regained his health.