Purification (Ascent To Felicity) Flashcards
(150 cards)
1
Q
What does ‘purification’ refer to legally?
A
The removal of filth from one’s body, garments, and place of prayer; as well as the removal of one’s state of ritual impurity, thereby rendering the person in a state of ritual purity.
2
Q
What types of water is purification valid with?
A
Really and truly ‘unconditioned water’ (water that is simply water and does not require a further description that conditions it in order to be accurately identified); examples include, rain water, well water, spring water, river water, sea water [even if salty], water from melted snow or hail.
3
Q
What does it mean for that water that can be used for purification to remain “purifying”?
A
It is for it to remain with its natural characteristics, without anything having mixed with it to “condition it” and therefore remove its “purifying” quality (even if it is flowing or in a large cistern (one with a surface area of at least 10 by 10 cubits and a depth such that its floor is to exposed when scooping out water with both hands).
4
Q
What is an obligatory integral (fard, furūd/farā’id)?
A
It is that which an action is composed of and that which must be performed for the action to be complete and valid. If any one integral is omitted, the entire action is deemed invalid, and the person would have incurred sin if it were intentionally omitted.
5
Q
What is the hukm of a mandatory requisite (wājib)?
A
It is that which must be performed; however, its omission (unlike an obligatory integral (fard)) does not entail invalidity, but is sinful if intentional.
6
Q
What are the obligatory integral (furūd/farā’id) of wudū’?
A
- Washing the face—lengthwise demarcation from the top of the forehead to the bottom of the chin for someone without a thick beard, or to the bottom of the beard that lies on the face and does not hang below the chin for someone with a thick beard, width wise it is from one earlobe to the other, even for someone with a beard.
- Washing the two arms, up to and including the elbows.
- Wiping a fourth of the head.
- Washing the two feet, up to and including the ankles.
7
Q
What is the legal definition of washing?
A
Causing water to flow over the area such that it drips, with a minimum of two drops.
8
Q
What is the legal definition of ‘wiping’?
A
The placing of a wet hand onto a limb, or (more specifically?) wetness touching an area.
9
Q
What is the demarcation of the ‘head’?
A
That which is above the ears.
10
Q
What is the definition of an emphasised sunna (sunna mu’akkada)?
A
That which the Messenger ﷺ and his rightly guided successors after him performed regularly and consisted without omission except once or twice.
11
Q
What is the hukm of missing a ‘sunna’?
A
If missed once without a valid excuse this is mildly dislike (makrūh tanzīhan) and entails “doing wrong” (isā’a). If persistently left out without an excuse, could be sinful depending on the level of emphasis, because some are more emphasised than others. However, the sin is less severe than that incurred by omitting a mandatory requisite (wājib), and a fard.
12
Q
List 17 sunan of wudū’?
A
- Niyya
- Siwāk (before or whilst rinsing the mouth) (deemed a Sunna of the wudū’ not the prayer, so its merit is in every salāh with this wudū’, if you don’t have one or cannot use it for health reasons, you can use the finger and the thumb to get the reward)
- Tasmiya (to say ‘bi-sm Allāh ar-Rahmān ar-Rahīm’, or ‘bi-sm Allāh al-‘Adhīm wal-hamdu li-llāhi ‘alā dīni l-Islām) (at the beginning)
- Washing the hands up to and including the wrists at the beginning
- Maintaining the correct order of limbs, as Allāh Almighty has listed in His Book (Qur’ān 5:6)
- Continuity (such that each limb is washed before the previous one dries, or according to some: not engaging in another act unrelated to wudū’ whilst performing wudū’)
- Washing the limbs three complete times (wash the limb completely three times, not put water on it three times, to do so more or less than this is contrary to the sunna)
- Rinsing the entire mouth three times
- Rinsing the soft part of the nose three times
- Running wet fingers through the beard (after washing the face)
- Running wet fingers in between the fingers and toes (placing hands or feet under running water such that they become wet fulfils this sunna)
- Wiping the entire head (once, and the ears with the same water)
- Rubbing the limbs when washing them
- Starting with the right limb when washing arms and feet
- Starting with the tips of the fingers and toes when washing the arms and feet
- Starting with the front of the head when wiping it
- Wiping the back of the neck, but not the throat (with the back of one’s fingers without taking new water, this is mandūb and not an emphasised sunna)
13
Q
What is the legal definition of ‘rubbing’?
A
To run one’s hand or the like over the washed limb.
14
Q
What are ‘ādāb’ in Fiqh?
A
That which the Prophet ﷺ did once or twice without establishing it as a normative practice (Sunna). There is no blame or sin in omitting it. It is synonymous to mustahabb mandūb tatawwu’ and nafl. Its omission is not deemed mildly disliked unless a specific prohibition exists.
15
Q
List 8 ādāb of wudū’.
A
- Facing the qibla
- Avoiding the water used in wudū’ from getting onto your body and clothes
- Making supplications with the words that have been narrated
- Mentioning the Name of Allāh when washing each limb
- Performing wudū by yourself
- Rushing to perform wudū’ before the prayer time comes in unless one has a chronic excuse
- Reciting the two testifications of faith after its completion
- Drinking from the leftover water afterwards
16
Q
What are the two types of makrūhayn and what do they refer to?
A
- Makrūh Tahrīman—the prohibitively disliked, it refers to an action that it is wājib to abstain from and sinful to perform without an excuse.
- Makrūh Tanzīhan—the mildly disliked, better to avoid yet no sin is incurred if performed even without an excuse.
17
Q
What is between the two makrūhayn, what does it refer to, and what is it usually associated with?
A
Isā’a—“to do wrong”, it is to perform an action that is worse than mildly disliked, yet is less severe than prohibitively disliked, and therefore not sinful per se. It is often associated with omitting an emphasised Sunna once and without an excuse.
18
Q
List 5 makrūhāt of wudū’.
A
- Wasting water (isrāf)
- Using too little water when washing (whereby washing resembles wiping)
- Striking or slapping the face with water when washing it (makrūh tanzīhan because entails leaving out the etiquette of wudū’ to avoid getting used water on one’s clothes)
- Speaking during wudū’ other than making supplication
- Having someone else assist one in wudū’ without a valid excuse (i.e. the actual washing or wiping, not the pouring of water/bringing the water to you)
19
Q
What are the legal reasons for performing wudū’?
A
- The desire to do that which is not permissible except in a state of wudū’, like the ritual prayer or touching a copy of the Qur;ān.
- The Divine Command being directed at someone because of the near expiration of the prayer time.
20
Q
What are the 7 conditions that make one legally responsible to perform wudū’?
A
- Islām
- Puberty
- Sanity
- Termination of menstruation, postnatal bleeding, or the state of ritual impurity
- Access to and ability to use sufficient purifying water
- Ability to perform the prayer
- The divine command being directed to the person due to the near expiration of the prayer time
21
Q
What are the 4 conditions of the validity of wudū’?
A
- That purifying water completely encompasses the skin of those limbs that are obligatory to be washed
- The removal of anything that blocks water from reaching the skin
- The termination of any state that contradicts wudū’ while washing, for example the appearance of urine at the tip of the penis
22
Q
What is the hukm of wudū’?
A
The permissibility of that which was impermissible before it, such as performing the prayer and touching a copy of the Qur’ān.
23
Q
What are the arkān of wudū’?
A
The four obligatory elements.
24
Q
What after the three categories of wudū’?
A
- Obligatory (fard)—namely when a person is in a state of minor ritual impurity and intends to perform (1) the ritual prayer, (2) the prostration of recital, (3) touching a verse of the Qur’ān (without a non-attached barrier).
- Mandatory (wājib)—namely when a person is in a state of minor ritual impurity and intends on performing circumambulation around the Ka’ba or touching a book of Qur’ānic exegesis (unless most of its contents is not actually Qur’ānic script according to the position inclined towards by ibn ‘Ābidīn, and according to other even then it can still be touched, but the actual Qur’ānic script cannot be touched)
- Recommended (mandūb)—namely when a person is in a state of minor ritual impurity in the following cases:
(1) before touching a book of fiqh or the like (books of jurisprudence, theology, or hadīth but there is a dispensation for people that handle them on a regular basis)
(2) to renew one’s wudū’ for another prayer
(3) to avoid disagreement of scholars from other schools such as after having touched a woman (or one’s genitalia)
(4) before sleeping
(5) after waking up from sleep
(6) after every sin
(7) after laughing out loud outside the prayer
25
Does the prohibition of touching a verse of the Qur’ān also extend to the writing of this in any book?
Obviously
26
What parts of the Mashaf cannot be touched without wudū’?
Any part of it.
27
Does the prohibition of touching the Qur’ān extend to translations?
Yes.
28
Does the prohibition of touching the Qur’ān extend to the other revealed books even in their abrogated and corrupted state?
Yes.
29
What is the hukm of touching the mashaf with a barrier that is attached to the book or with a part of one’s garment that is worn?
It is makrūh tahrīman
30
What is the hukm of touching the mashaf with a non-attached barrier?
It is permissible.
31
List 9 things that invalidate wudū.
1. Anything that exits from the two openings (penis/the female genitalia and anus) (the appearance of filth at the tip or the edge of the opening is considered “exit” and nullifies wudū’) (note: a woman’s clear vaginal discharge is not impure (najis) and hence does not nullify wudū; it resembles sweat—unless coloured as that is the flowing of filth)
2. Filth that flors from other than the two openings, like blood [and pus] (unlike (1) emergence is not sufficient here, must move to a place that must be cleaned to nullify wudū’) (only impure if flows) (if blood in the mouth only nullified wudū’ if saliva becomes red or pink as opposed to yellow)
3. Vomiting a mouthful or more (i.e. to the extent that your mouth cannot withheld the vomit without strain)
4. Sleeping in a position such that the buttocks are not firmly planted on the ground (like when lying down or leaning on one’s side) (if buttocks planted on the ground and lean on something that if was removed would make you fall over, still doesn’t break wudū’)
5. Loss of consciousness
6. Insanity
7. Drunkenness
8. Laughing out loud, by an adult, while performing the prayer
9. Contact between an erect penis and vagina (without a thick cloth or the like acting as a barrier, “thick” means that which prevents feeling body heat from the other organ)
32
What are the three obligatory integrals of the ghusl?
1. Rinsing the entire mouth once
2. Rinsing the nose up to the bone once
3. Washing whatever is possible without undue difficulty or hardship of the entire body once
33
List 5 emphasised sunan of ghusl in order.
1. Intention (at the onset with the Basmala before revealing nakedness)
2. Washing the hands until the wrists
3. Washing one’s private parts
4. Washing off any filth from the body
5. Performing wudū’ first followed by pouring water over the entire body starting with the head three times (if under flowing water or rain for the length of time it would take to wash the body three times then this fulfils the sunna of washing the body three separate times)
34
What are the three types of ghusl?
1. Obligatory (fard)—namely when:
(1) The emission of sperm/sexual fluid (manī) that leaves its normal place inside the body with pleasure (even if it exits without pleasure?) for any reason such as a wet dream or by looking (at one one or something with lust)
(2) The disappearance of the head of the penis into the vagina, or the anus, of a living human being whose body is desirable (even without the emission of sexual fluid)
(3) The ending of menstruation or postnatal bleeding
2. Mandatory (wājib)—namely, for someone who becomes Muslim while in a state of major ritual impurity, although the sounder opinion is that the bath is obligatory (fard) on him, not mandatory
3. Recommended (nafl)—for:
(1) Jumu’a (actually an emphasised Sunna)
(2) The two ‘īd prayers (actually an emphasised sunna)
(3) Entering into the state of ihrām (actually an emphasised sunna)
(4) The Day of ‘Arafa (actually an emphasised sunna) (for those on Hajj after midday)
(5) Entering Makka
(6) Entering Madīna
(7) Visiting the Prophet ﷺ
35
What does manī refer to for men and what does it refer to for women?
Men: sperm; thick white fluid that exits in spurts as lustful discharge (orgasm) followed by a listlessness of the organ.
Women: sexual fluid; thin and yellow, and comes with an orgasm.
36
What is madhy?
Presexual fluid; a thin, clear fluid that exits when aroused, yet not in the same way as sperm, its exit is also not followed by a listlessness of the sexual organ.
37
What is wady?
A thick, murky white fluid that often exits the male organ after urination, and could potentially precede it.
38
What is the hukm of wady and madhy?
Wudū’ is required, not ghusl by scholarly consensus.
39
Is ghusl required after having a wet dream but not finding wetness?
No, even for a woman.
40
Is ghusl required for the insertion of a finger or the like into the vagina?
No
41
Is ghusl required for intercourse with an animal (disgusting) without the emission of sperm?
No
42
List 8 valid excuses to perform tayammum.
1. Being roughly one Hāshmite legal mile (mīl shar’ī) [1.16 mi. (1.86 k.m.)] (about a half-hour walk—reasonable likelihood is sufficient) away from water
2. Extreme cold (such that there is reasonable likelihood of illness or loss of damage to a limb by using the water, and there is no access to something that can heat the water)
3. Sickness (if a person is ill and fears sickness will become worse or prolonged by wudū’ or ghusl either due to the water itself or the movement) (fear must be based on reasonable likelihood either by (1) a clear and obvious sign, (2) past experience, (3) the medical experience of a skilled, Muslim physician who is not a fāsiq)
4. Wounds on most of the body (for wudū’ determined by number of limbs, for ghusl determined by total body surface area; if half or more by either calculation depending on the purification that must be done are injured, tayammum can be done) (more information on this in the form of another question)
5. Fear of thirst (for oneself, for one’s travel partner, one’s animal, at present or in the future)
6. Fear of an enemy or a wild beast (around the water) (more information in the form of another question)
7. Lack of apparatus to remove the water from a well
8. Fear of missing the funeral prayer or the ‘Īd prayer, even if building up in one’s prayer (i.e. if one’s wudū’ was nullified during the prayer) as opposed to jumu’a and any other regular prescribed prayer (i.e. if one fears that by performing ghusl or wudū’ he will miss the jamā’a for these as they have no replacements) (if his wudū’ breaks during the prayer he can do tayammum and continue where he left off as long as he did not break it intentionally in which case he would begin the salāh as a newcomer)
43
What must one do if less than half of his limbs are injured in regards to wudū’/ghusl?
He must wash the uninjured ones and wipe the injured limbs with a wet hand, if that causes harm then with a wet cloth, if that causes harm then can leave them unwashed, if water would reach the injured limbs and cause damage by washing the uninjured limbs then can do tayammum.
44
In which instance would one have to repeat their prayer afterwards although tayammum was valid:
1. If there was a threat or an actual prevention from using water
2. If there was no threat but one feared the presence of an enemy or an animal
1.
45
How long is a legal Hashmite mile in miles and km?
1.16 mi. Or 1.86 km
46
If there is no time left to do wudū’/ghusl and pray, would tayammum suffice the obligation?
Nope
47
If someone forgot about water in their caravan and performed tayammum because of a lack of accessible water, etc. and then they performed their prayers only to find the water in the caravan afterwards, do they have to repeat their prayers?
No.
48
What kind of material can tayammum be made with and what are its two conditions?
It can be performed with any ‘pure substance of the earth’ as long as it is (1) not malleable—excluding metals, and (2) not something that can burn into ashes—excluding plant life or wood.
49
What is one advised to do if one is eligible for tayammum and cannot find pure substance of the earth that meets the two categories to perform it with, and what is the hukm of this action they are advised to perform?
It is wājib for them to perform an “imitation prayer” out of reverence for the sacred time; they must go through the motions—without the intention and despite their religious state—without reciting the Qur’ān. This would then have to be made up later on.
50
Give six examples of ‘pure substances of the earth’ that can be used for tayammum.
1. Dirt
2. Sand
3. Antimony
4. Limestone
5. Stones
6. Dust (even the dust on your clothes as long as it is visible on the hands after rubbing the garment)
51
What is the hukm of the intention in tayammum?
It is an obligatory condition (fard) for its validity.
52
What must the intention for tayammum specifically be?
1. Leaving the state of impurity
2. The permissibility of performing a ritual prayer
53
How is tayammum performed?
1. Intention to remove the state of ritual impurity
2. Strike the earth once
3. Wipe the face completely with the substance he is using
4. Strike the earth a second time
5. Wipes the arms up to and including the elbows completely
54
What does ‘strike’ mean in tayammum?
It means ‘to place’.
55
Are both ‘strikes’ a condition for the validity of tayammum?
Yes.
56
What nullifies tayammum?
That which nullifies wudū’ and the termination of the excuse for performing tayammum.
57
Is it permissible to wash some limbs and then also perform tayammum?
No.
58
What are the conditions for the material the Khuff is made out of?
1. They are made from thick material, such as wool, or broadcloth
2. They remain on the foot without having to be tied (with the exception of a zipper or the like that is attached to the khuff)
3. They are not see-through
4. They completely cover the foot, up to and including the ankles (which must be covered from the sides, yet there is no harm if they can be seen from above)
5. Once can walk a distance of at least (approximately) 3.48 miles (5.6 km) (farsakh) without their tearing (aside from small holes that are excused—holes that if combined are the equivalent to the surface area of the person’s three smallest toes, each khuff is considered separately; any hole into which a large sewing needle cannot fit is not given consideration) (also said holes can’t exist because of wear and tear)
6. Water does not seep through them when wiping.
59
Do you need to have completed wudū’ before you wear the khuffayn?
No—but you need to have completed wudū’ and worn them (not necessarily before completion) in order to wipe over them
60
What is the length of time a resident and a traveller can wipe over khuffayn and when does this point of time start?
Resident: A complete day and night (24 hours)
Traveller: Three complete days and nights (72 hours)
This begins from the point they wudū’ is nullified.
61
What is the minimum amount of the khuff that has to be wiped?
Equivalent to the surface area of the person’s three smallest fingers at the top of each khuff.
62
What is the sunna method of wiping the khuffayn?
One must begin at the toes with one’s fingers spread apart and then wipe once towards the shin.
63
What invalidates wiping over the khuffayn?
1. Anything that nullifies wudū’
2. The removal of one of them
3. The expiration of the time period (unless on the basis of reasonable likelihood one fears harm to his feet due to extreme cold
4. Most of one foot leaving a khuff (more detail in another question)
5. If water reaches most of one foot despite wearing the khuffayn
64
What does the condition that invalidates the wiping of the khuff ‘most of one foot leaving a khuff’ mean? Discuss in terms of the two parts of a khuff.
A khuff has two parts: (1) the foot portion (the part that is usually below the ankles) and (2) the leg portion (the part above the ankles).
If the foot comes out of the khuff on its own accord (unintentionally) then as long as most of the foot remains in the foot portion (1) of the khuff, it can still be used. Once most of the foot reaches the leg portion (2) then it is as if the entire foot has been taken out and it can no longer be used.
If it is removed intentionally, then once most of the heel reaches the leg portion (2) it can no longer be used.
65
Which of the following is it valid to wipe over: (1) turban, (2) cap, (3) face veil, (4) gloves?
None of them
66
For hoe long can one wipe a cast,, bandage, or dressing?
As long as the excuse remains
67
Can someone wipe over a cast, bandage, or dressing, if it was placed during minor or major impurity?
Yes
68
Must one wash an injured or wounded limb for wudū’ and ghusl?
Yes—if he is able to—even if he has to use warm water.
If he is unable to wash it, then he must wipe it directly.
If he cannot wipe the limb directly, then it is wājib to wipe the cast or bandage on it.
If wiping the cast or bandage harms him, then he can leave it altogether.
69
Does one have to wipe the entirety of his cast (in wudū’ or ghusl)?
No, just most of it (although according to a weaker opinion, he has to).
70
Is it necessary to wash the exposed skin in between the wrapping of a dressing placed over skin where a vensection or the like was performed?
If taking off the dressing would cause harm, then one can wipe over the exposed skin while dressing. If he can undo the dressing, then he must wash the uninjured skin and wipe the wound directly unless that would harm in, in which case he can leave it alone and wash the uninjured skin, re-wrap the dressing, and wipe the dressing over the wound.
71
Is the wiping invalidated if a cast or bandage falls off?
It depends; if the wound has not healed, then it is not invalidated.
72
Is it necessary to wipe over a cast or bandage again if it had been wiped and then replaced?
No, but it is recommended to do so.
73
Which one require an intention: khuffān or a cast/bandage in regards to ablution?
Trick question; neither.
74
List 14 differences between the khuffayn and a cast/bandage.
1. Wiping a cast has the legal ruling of “washing” and is not deemed a replacement.
(Because of the above:)
2. There is no time limit for wiping a cast
3. It is not a condition that the cast be worn while the person is in a state of ritual impurity
4. A cast can be worn on only one leg while the other foot is still washed
5. Wiping a cast is not nullified by its removal or coming off (before the limb is healed)
6. The cast can be replaced with another without having to re-wipe if the person was in a state of ritual impurity
7. If it is removed after the limb had healed, washing only that area suffices if someone was in a state of ritual purity (as opposed to the entire limb with the Khuff)
8. If one wears another cast over the first one, wiping the outer one suffices
9. Water seeping through the cast such that the limb gets washed does not nullify the wiping
10. The cast does not have to completely cover any specific area
11. The cast does not have to prevent water from seeping through
12. The cast does not have to remain on the limb by itself without additional fastening
13. Multiple holes in a cast—regardless of size—do not nullify the wiping
14. The cast can be worn over any limb of the body
75
Define hayd (menstruation)
Blood that exits from the uterus (and actually comes out of the vagina) of a woman free from disease (i.e., a disease that would cause blood to exit) or pregnancy, after the age of adolescence (i.e. the age of puberty; legally the minimum age of puberty is 9 lunar years (roughly 8 years and 9 months)
76
Does menstrual blood normally come after menopause (and when does this legally occur)?
No.
This legally occurs at 55 lunar years (although some women can have an earlier or later menopause).
77
What is the minimum and maximum duration of hayd? What is the average duration of hayd?
Minimum duration: three days (72 complete hours).
Maximum duration: ten days (240 complete hours).
On average it is between the two (5 days).
78
What happens if there is a break of bleeding within the ten days of a woman with hayd?
It is deemed menstruation in retrospect.
79
What is the term given to a woman’s bleeding for less than three days and more than ten days?
Istihāda (dysfunctional uterine bleeding).
80
If a woman bleeds for more than ten days, what is the ruling given on the bleeding that occurred beyond a woman’s natural habit of bleeding?
This is deemed istihāda.
81
If a woman bled for 239 hours one month, what is the ruling on her bleeding and what is her new menstrual habit?
This is all deemed hayd, and the 239 hours is her new menstrual habit.
82
What does it mean for blood to stop during the period of 10 days of hayd, and must a woman pray when it stops (i.e. if it continues again afterwards within the limit)?
No colour being seen = the blood has stopped. The woman must perform her obligatory duties. (N.B.: any colour that can be seen = bleeding).
83
List 6 things that are unlawful during hayd and nifās.
1. Sexual intercourse
2. Tawāf (it would be valid, but sinful (makrūh tahrīman) and therefore an expiation would be required0
3. Entering a mosque (even if just to pass through)
4. Being touched from [right below] the navel unto [right below] the knee (unless there is a cloth or the like acting as a barrier; the couple can also kiss and should not purposely sleep in separate beds as this resembles the behaviour of the Jews)
5. Reciting the Qur’ān (not even part of a verse with the intention of recitation, however allowed to recite verses of praise, supplication, protection without the intention of recitation) (does not apply to mentally “read” the Qur’ān)
6. Touching a copy of the Qur’ān, unless with a [nonattached] barrier
84
When can a woman have sexual intercourse if her period ends within ten days but after the duration of her regular habit?
After she has either:
1. Performed ghusl
Or
2. Performed tayammum (if there is a valid excuse) as well as praying a salāh with, even if it is a voluntary prayer
Or
3. Missed an obligatory prayer, which occurs if her ends with enough time to at least perform ghusl and as the tahrīma before the prayer time expires; if that occurs, even if she hasn’t performed ghusl, it is permissible for her to have intercourse afterwards. If, however, the time between the ending of her period and the experiation of the prayer time is very slight that she would not have enough time to take the ghusl and make tahrīma, then she is not considered to have missed an obligatory prayer and she cannot have intercourse.
85
When do sexual relations become permissible with a woman who has been bleeding for more than 10 days?
Once it passes the tenth day, although it is mustahabb to not have intercourse until she performs ghusl (same for a woman who performs 40 days of postnatal bleeding).
86
What does tuhr mean in relation to women in fiqh?
The interval of purity between two menstrual cycles, or between a lochial and menstrual cycle.
87
What is the minimum period of tuhr for a woman?
Fifteen days (complete; i.e. 360 complete hours) (without a maximum durations, unless when establishing a standard menstrual habit if someone has continuous bleeding)
88
What is the established period of tuhr for someone with continuous bleeding (a woman)?
A girl with continuous bleeding is given a menstrual habit of ten days and a tuhr duration of the rest of the lunar month (either 19 or 20 days depending on the month).
89
What is the legal definition of nifās?
The blood that exits after delivery or after most of the baby has exited even after miscarriage of a foetus whose body had some sort of physical development.
90
What is the definition of ‘most of the baby exiting’ when determining if blood is nifās?
If the baby exits from its head first, then the chest is the determiner of most of the baby exiting; if the baby exits from its feet first, then the navel is the determiner of most of the baby.
91
What is the blood deemed of a woman who is giving birth and only the head of the baby has exited? Must she pray?
Istihāda, and she must still pray. If she is able to reform wudū’ she should do so, otherwise she may perform tayammum; if she cannot bow or prostrate, she can pray with head movements; she is not allowed to miss the prayer.
92
What is an example of a type of physical development a foetus from a miscarriage might have?
A hand, foot, finger, nail, or hair.
93
Is a foetus without any physical development deemed a baby? What are the legal implications of this?
No. This means that the blood that exits is considered menstrual blood if it lasts for three complete days and was preceded by complete tuhr (of at least 15 days) since her last menstrual period; otherwise it is considered dysfunctional uterine bleeding (and she would have to pray).
94
Which baby do we use to determine nifās if a woman births twins?
The first.
95
What is the legal definition of twins?
Two babies from the same womb separated by less than 6 lunar months.
96
Mention four cases of istihāda.
1. Any bleeding of a pregnant woman during delivery before most of the baby has exited.
2. Bleeding after delivery for more than forty days (i.e. the excess is istihāda)
3. The blood of a woman bleeding past her normal habit of either hayd or nifās and the bleeding exceeds the maximum duration of either one (i.e. the blood after that point)
4. Any bleeding of a pre-pubescent girl
97
Is istihāda always continuous, or can it be intermittent?
Intermittent.
98
What other form of natural bleeding can istihāda be compared to?
A nosebleed.
99
Which of the following does istihāda prevent the permissibility of: (1) fasting, (2) praying, (3) sexual intercourse, (4) tawāf.
None of them.
100
How does a woman who has continuous istihāda for the entire duration of a prayer time?
She must take the ruling of the person with a chronic issue and make wudū’ once at the beginning of each prayer time.
101
What are the three conditions for people with chronic excuses, and elaborate upon them?
1. The condition of establishing the excuse—the excuse continuing for the duration of an entire prayer time to the extent that the person is unable to perform wudū’ and the prayer without the occurrence of the excuse; after this point, the person is considered chronically excused and is therefore able to pray any prayer after having made wudū’ despite the occurrence of that excused thing until the end of each prayer time unless the wudū’ is broken by some other non-excused nullifies of wudū’
2. The condition of its continuity—its occurrence in every prayer time after the initial prayer time of not being able to make ablution and prayer without it occurring, even if once
3. The condition of its termination—whereby one is no longer excused; this is after a complete prayer time elapsing without it occurring once
102
What are the two types of najāsa?
(1) Mughalladha (heavy)
(2) Mukhaffafa (light)
NOTE: this distinction is only with respect to the amount of filth that is excused for the ritual prayer; however, both are equivalent in terms of rendering liquids impure by admixture and in the method of purifying substances rendered impure by them.
103
List four examples of najāsa mughalladha.
1. Spilled blood (from all animals if it flows) (excluding the blood that remains in the meat and blood vessels of an animal slaughtered according to the Sacred Law; blood in the liber, spleen, and heart; blood that does not nullify ablution; blood or any fluid of bugs, mosquitos, or roaches; blood of fish) (NOTE: all parts of an animal with flowing blood that is not slaughtered according to Sacred Law (and its hide and meat) are impure.
2. Faeces (of any land animal, regardless of whether it is predatory or not; the urine of animals whose meat is impermissible to eat and the saliva of predatory land animals and dogs is also deemed to be filth of this category)
3. Khamr (wine) (including all intoxicating drinks)
4. Sperm or sexual fluid (manī) (anything that exits from the human body that necessitates either the minor or major ablution is deemed heavy filth.
104
Give three examples of najāsa mukhaffafa.
1. Urine of animals whose meat is permissible to eat
2. Urine of horses
3. Droppings of birds whose meat is not permissible to eat (predatory birds—like eagles, falcons, and hawks; droppings of non-predatory birds that do not fly—like chickens, duck, and geese are considered heavy filth; droppings of non-predatory birds that fly—like pigeons and sparrows—are pure.
105
What is the definition of ‘discernible filth’?
That which can be seen after having dried, such as blood.
That which cannot be seen after drying, such as urine, is termed indiscernible filth.
106
How is a place with discernible filth thereupon purified?
By the removal of the body of filth (even if washed once), except for that which is difficult to remove.
107
What is the definition of ‘difficult to remove’ in the process of the purification of a place with discernible filth?
It is that for which one would have to use other than water, such as soap, to remove any remaining traces of the filth (colour or smell).
108
How is a place with indiscernible filth purified?
It is purified through the washing and squeezing (with one’s full strength until the area stops dripping) the area three times (placing the affected area under flowing water in such a manner that the water strikes the area, leaves it, and is replaced with other water for a total of three times (based on reasonable likelihood) can take the place of washing and squeezing three times) (If the cloth or fabric is delicate then it can be left to dry after each wash).
If it cannot be squeezed, then it i purified by washing it three times and waiting between each wash until the water stops dripping (‘drying’ here means for it to no longer drop, or according to ibn ‘Ābidīn to the extent that one’s hand would not become wet by touching it (i.e. complete drying is not a condition)) (one can also expedite the process by soaking the water up with a pure cloth or vacuum after each wash).
109
What is the amount of najāsa mughalladha that is excused for the sake of prayer?
The size of a dirham (equivalent to the surface area of the inner concave circle of the palm; determined by placing water on the hand with the palm extended and looking at the water that remains on the palm; about 3-5cm in diameter).
110
What is the ruling on praying with najāsa mughalladha the size of a dirham on one’s clothes or body?
It is makrūh tanzīhan to do so and therefore entails isā’a but is not sinful. To pray with less than this is disliked but does not entail doing wrong.
111
What is the amount of najāsa mukhaffafa that is excused?
There are two strong and completely valid opinions that can be followed:
1. Less than a quarter of one’s entire garment or one’s entire body.
2. Less than a quarter of the limb affected—like the hand, foot, etc.—or of the segment of the garment affected—like the sleeve, front panel of the shirts, etc. (Ibn ‘Ābidīn’s inclination was this position)
112
When is a light pray of urine excused and not considered when calculating filth?
When each dot is no larger than the head of a pin-sized needle (because it is difficult to avoid).
113
When would filth falling into pure water and causing some water to splash onto one’s garment or body be considered as a transfer of filth?
If a trace of the filth appears.
114
If wind passes over filth and then over a clean garment when is the garment rendered impure?
If a trace appears on it.
115
Is a dry pure garment considered to have received (i.e. for a transfer to have occurred to it) filth if moisture without any trace of filth that would not drip it wrung appears on it after being wrapped in a damp impure garment?
No.
116
Is a wet clean foot that steps on impure ground without any trace of filth appearing on it deemed impure?
No.
117
Is a damp, pure garment that is placed on impure ground without any trace of filth appearing on it deemed impure?
Nope.
118
Is the body of one who sleeps in a dry impure garment which becomes wet from his swear without any trace of filth appearing on his body deemed impure?
Nope.
119
What is the legal definition of mā’ musta’mal?
That water which is used:
(A) on the body for any act of worship, such as washing one’s hands before or after a meal with the intention of fulfilling the sunna
Or
(B) on the body, fulfilling a fard of wudū’ or ghusl, even if unintentionally, such as a person in a state of ritual impurity washing his hands without an intention of wudū’ or ghusl.
120
Can an area affected with filth be cleaned with used water?
Yes.
121
Can an area affect with filth be cleaned with any liquid that by nature removes filth (one that is readily squeezed out of a cloth that is soaked in that liquid when wrung), and give two examples of this?
Yes—rosewater and vinegar.
122
Can milk be used to purify a garment affected with filth?
No because it is not considered to remove filth by its nature.
123
If faeces turnings into salt or ashes is it considered to have been purified?
Yes—because of istihāla (complete chemical transformation).
124
Is vinegar pure?
Yes because the alcohol undergoes istihāla (pure chemical transformation).
125
How can a leather sock or the like with a solid body of filth be purified without washing?
By scraping the affected area or rubbing it on the ground or with dirt.
126
How can a sword or the like (any smooth surface without cracks or pores, such as a mirror; fingernail or toenail; bone; glass; china or porcelain; smooth, polished wood, silver, copper, etc. without engraving; smooth tile surface excluding the grout in between the tiles due to their rough texture) be purified without water?
By wiping its surface with a dry cloth such that no trace of filth remains; regardless of whether the filth is solid or liquid, regardless of whether it is with or without a solid body.
127
How is the ground (of natural earth; anything connected to the earth with stability like trees, plants, or walls of a building) purified?
By drying (not completely, but to the extent that the moisture disappears) as long as there is no trace of the filth visible, for the sake of praying on it (cannot be used for tayammum as it is pure but not purifying).
128
How can a garment or one’s body with dried sperm on it be purified without water?
By scraping off the sperm such that it breaks apart.
129
How is the hide of any dead animal (except man and pig) purified?
By tanning that is carried out by chemical agents like sant tree pods, pomegranate seeds, or by natural tanning like through the use of dirt, the sun, the wind, or the like.
130
Which two animal skins cannot be purified by tanning?
The skin of pigs and humans.
131
Can you pray on hide that has been tanned?
Yes.
132
Can you make ablution with the water from inside a tanned hide?
Yes.
133
How do you purify the hides of animals that are impermissible to eat?
Slaughter it according to the Sacred Law.
134
List five parts of an animal that is not rendered impure upon death.
It is anything that does not have flowing blood on it.
1. Hair
2. Cut feathers (as opposed to plucked ones—the ends are impure)
3. The horn
4. The claw
5. The bone as long as there is no fat on it.
135
Is a deer’s pouch of musk pure or impure and can it be eaten?
It is pure and can be eaten (same for the civet).
136
When is a small well of water rendered impure?
If filth—like urine, blood, or chicken droppings—falls into it even if a small amount without any trace of it appearing in the water. The same applies for a large amount of dung of camels, donkeys, or cattle, as opposed to a small amount (which is excused), namely, that which is not considered large by the one who sees it in the well.
137
List four things that do not render a well impure.
1. Pigeon or sparrow droppings
2. Dead creatures that have no flowing blood in them, such as large mosquitoes, flies, wasps and scorpions
3. Dead sea creatures (defined as those that are born in water and reside therein, such as fish, crabs, frogs, etc.)
4. A creature that falls into a well but comes out alive, as long as there was no filth on its body, including humans, cattle, donkeys, predatory birds, and predatory land animals (i.e. anything except for pig).
138
What are the three categories of how much water is removed from a well if an animal dies in a well or a dead carcass is cast into it?
1. Small—like a mouse—in which case it is wājib to remove 20 buckets of water.
2. Medium—like a pigeon—in which case it is wājib to remove 40 buckets of water.
3. Large in which case it is wājib to remove all of the water; the same applies if the animal was from the other two categories but its carcass became bloated or fragmented into pieces. If you cannot remove all the water, then it is wājib to remove 200 buckets.
139
What do you do if the saliva of an animal touches the water in a well?
If the saliva was impure or doubtful, then all the water must be removed. If the water was pure, yet disliked, then it is mustahabb to remove.
140
What are the four categories of saliva with regard to the ruling of water that is mixed with it?
1. Pure and purifying, and not disliked to use for purification or to drink: this is the saliva of a human being whose mouth was clean, even if in a state of major ritual impurity or a non-Muslim; the saliva of horses, and that of animals whose meat is permissible to eat.
2. Impure: this water cannot be used for purification nor can it be drunk except in dire need—in the same way that someone can eat harām food in dire need. This type involves the saliva of dogs, pigs, and predatory land animals like lions, wolves, hyenas, apes, and the like.
3. Disliked (tanzīhan) if other pure water is available: this includes the saliva of housecoats, released chickens (released such that they roam around because their beaks might touch filth), predatory birds such as hawks or falcons, and creatures that roam around the houses like mice and snakes. If no other water is available, then it is not disliked to use this water for purification.
4. Saliva in which there is doubt about its purifying nature: this is the saliva of mule and donkeys; if no other water is available, one makes minor ablution with this water followed by tayammum and then prays.
141
Define istibrā’ and give its hukm.
Ensuring that no drops of urine remain in the urethra; it is fard for men; it can be done in many ways, such as walking, clearing one’s throat, lying on one’s side, or gently squeezing the organ (without harming oneself), depending on whatever the person feels comfortable doing.
142
If when relieving yourself the filth does not move beyond the exit hole itself, what is the Sunna method to clean it?
By using a stone that removes the filth, or the like (anything that is pure and removes filth without causing harm, and without being an item of value or a respectable item. It is recommended but not an emphasised Sunna that one wipe three times or more if needed at an odd number. It is done by wiping forwards and backwards until the area is clean. It is ideal to wash the area afterwards until one feels convinced that the filth is removed. One should continue washing until the bad smell is gone.
143
Is it permissible to expose one’s nakedness to someone not permitted to have sexual relations with when performing istinjā’?
Of course not.
144
What is the order of methods of removing filth that has not moved past the point of exit from most optimal to least?
1. Wash and wipe.
2. Wash only.
3. Wipe only.
The emphasised Sunna is fulfilled by all three.
145
When does it become fard to remove that which exits the exit hole and has moved?
When the amount is more than the surface area of the inner concave circle of the palm.
146
With what is it disliked to perform istinjā’ with?
1. Bone
2. Dried dung
3. Food
4. Anything of value like silk or cotton.
(Makrūh Tahrīman to use these things)
147
What is the hukm of using one’s left hand for istinjā’?
Makrūh Tahrīman
148
What is the hukm of facing the qibla while relieving oneself or turning one’s back towards it?
Makrūh Tahrīman.
149
What is the hukm of facing the qibla or turning one’s back towards it during istinjā’ (i.e. and not relieving oneself)?
It is not sinful yet entails poor etiquette since one’s nakedness is revealed.
150
What is the hukm of relieving oneself whilst facing the sun or the moon?
If one is not within a building then it is makrūh tanzīhan?
