N.A.Y.

A Leicester Presents

FIQH - (Jurisprudence)

NOOR-UL-IDAH The Light of Clarification By Imam Hassan Al-Misry Al-ShurunBulali

i {5j= |{^

Taught by: SHAYKH MUHAMMAD NABEEL AFZAL (Coventry UK)

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Common Terminology

Mti - A'qeeda: Islamic beliefs/ theology to - Fiqh : Islamic law M>F - Mujtahid : A jurist who was qualified to interpret the law such as the four Imams of the Ahlus Sunnah 9O - Madhab : The way to live your practical life according to Islam i.e. the four schools of thoughts (Hanafi, Shafi, Malaki, & Hanbali) Asharis/ Maturidis : The two schools of theology Darooriyaat Uddin: The necessary requirements a Muslim must believe in Tabaeen: The generation after the Companions 5i ^ Taba- Tabaeen: The generation after the Tabaeen Mukallif: Someone who the Islamic laws apply to i.e. mature, sane, muslim etc Sahibayn: Two students of Imam Abu Hanifa i {5j= |{ ^ - Imam Muhammed i {5j= |{ ^ and Qadi Abu Yusuf i {5j= |{^

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Glossary of Terms

5 plural is 5 Water Q5b - Pure Qc - Purifying Qx - Disliked WF - Filthy xY - Doubtful }j>V 5 - Used water }b 128 dirham's = 384.240grams ">)|s 500 ratl. (216 litres)

NOTE: These are notes taken from the Fiqh Classes currently taught under the supervision of Shaykh Nabeel Afzal. The material is purely intended to support those currently attending classes; and in no context by reading this document indicate that you have completed/studied this book. It is recommended that you study the book under the guidance of a well versed Shaykh from the Ahle Sunnah Wal Jam'ah. JazakAllah Khair
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Section 1 The Book of Purification 5c{ 5>w That which is permissible for purification - 5! 7 Qc>{ F 5 The types of water permissible for purification are seven: 0cW 5M3D 0^2 Bc^K8S e<b g8S 0c' : 5V{ 5 - Rain water QH8{ 5 - Ocean water Q{ 5 - River water Q38{ 5 - Water from wells |B{ 5 - Water from melted snow Q8{ 5 - Water from melted hail "j{ 5 - Spring water Water is divided into five different types 0EP 5EX? fTL 0c' Y9: 1. Qx Ql Qc Q5b % The first type is water that is pure in itself, and is purifying for other things. There is no dislike using this type of water. 2. Qx Qc Q5b 5B{

The second type of water is pure in itself, and is purifying for other things, although it is disliked to use. 3. Qc Ql Q5b C{5B{
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The third type is water that is pure in itself, though is not purifying for other things. 4. WF 5 7Q{ The fourth type is filthy (Naajis) water. 5. xY 5 W5K{ The fifth type of water is that which is doubtful. When does water become used? +XM8EW 0' BcHb f8W MVF{ i {5[p QF7 (j>V 5! Q[ Water becomes used (mustamal) right after it separates from the body. That which is not permitted for Wudhu _2eIeSe<b*0W Qe% o Q[i Ql Vp7 QJ { QA QFX 57 F ' One is not permitted to make Wudhu with tree water or fruit water, even if the water flows out by itself without being squeezed, and this is the most evident view. |i Ql ;8|m7 8c{57 j8b 57 ' Likewise, it is not permitted to use water that has lost its essence (or nature) through cooking, or through the water being overwhelmed (or dominated) by another substance. That which overwhelms the water - 53TNS eR7 Y2 (U >s i 5! QJ17 M5F{; c{5K o ;8|m{
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When mixed with a solid substance, the water is overwhelmed when it loses its thin and easy flowing nature. QFX ; w5o QpiSw M5F7 5|w o5Z Qm= Q_ ' If however, the water retains its flowing nature even after mixing with a solid, such saffron, fruit or tree leaves, it remains permissible to use even if the water loses all its qualities. This is based on the narrations from Bukhari and Muslim that the Prophet (V{ {[( |i ordered that the one who had been thrown off and killed by his camel whilst in ihram be washed with water and sidr. (Bukhari 1266; Muslim 2891 to 2901; Abu Dawud 3238 to 3241; Tirmidhi 951 and Nasai 2856 to 2861.) dto 5pZ { 25 MG qZ f7 5j25! o ;8|m{ There are some liquids that have two characteristics, when one of these two appears in the water, it is regarded as overwhelmed. { ;H2 ' jc{ {| { #|{5w Such as milk, which has colour and taste but no smell. }K{5w ;A(A { 25 "pZ f7 Additionally, there are liquids that consist of three characteristics such as vinegar, which has smell, taste and colour. When two of these three appear then the water is deemed overwhelmed. { qZ ' O{ 25! o ;8|m{ In the case of water mixing with a liquid substance which has no characteristics to it, {57 x= ;H2Q{ ct! { 5} j>V! 5!5w

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Such as ma-i mustamal (used water) or rose water that has lost its smell, then it is assessed by weight. u|c!} bQ7 }j>V! 5!( b d|>J 1o That is, if two ratls (form of weight) of used water mixes with one ratl of plain water (mutlaq), 5E Vxj7 {^ 7 F ' then Wudhu is not permitted. If the opposite occurs, it is permissible. Summary of solids & liquids mixing with water:

Solid - assessed by qualities of thinness and flowing nature. Liquids With 2 or 3 Characteristics - assessed by taste, colour and smell. Liquids Without Characteristics - assessed by weight.

WF 5 7Q{ The fourth type is filthy (Naajis) water. (|s Mw 5w; U5F o ?|G O{ This is a small quantity of still water which an impurity has fallen. o 5QA Qf { WFo QYi o QYi 5 }|t{ A small quantity of water is considered as less than ten by ten arm lengths (One arm length is equivalent to 46cm). If circular then thirty six arm lengths for its circumference. The water is deemed impure even if no traces of the filth appears therein.
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5QA o Qe 55E If however, an impurity falls in running water and the signs of filth appear in it, then it is deemed impure. { jb QA% The signs (or traces) of filth are taste, colour or smell. xY 5 W5K{ The fifth type of water is that which is doubtful }m7 5G QX 5 >b o with respect to its purifying other things. That is water which a donkey or a mule has drunk from.

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Section 2 The Rulings of Remnant Water (Sur) dES 0R= 0c2 gO UHO /U V 5Vs; j7| i x G QX |} t{ 5! If an animal (or a human) drinks from a small amount of water, the remaining water is called Sur, and there are four categories: H{ }w/ 5 Qo QX 5 Qc Q5b % 1. The first type is water that is pure in itself and is purifying for other things and this the water that a human drinks from or a horse or an animal whose meat is lawful to eat. 58U X QSK{ 9|x{ QX 5 {5j>U F ' WF 5B{ 92O{ Mp{5w 258{ 2. The second type is filthy water that is not permissible to use. This is water that a dog, pig or a predatory land animal, such as a cheetah, fox or a wolf have drank from. Qc{ 58U( K!; E5EM{ Q{ /U Ql E {5j>U Qx C{5B{ Qtj{ ' -p{5w MH{" 5Y{ Qt[{5w 3. The third type is water that is disliked to use in the presence of plain water. This is leftover water of a cat, stray (wild) chicken, predatory bird such as an eagle and falcon as well as animals that tend to be located in or around the home such as a rat or a snake, though there is no dislike in using the leftover water of a scorpion. 5H{} m8{ /U >b o xY 7Q{ The fourth type is water is doubtful with respect to its purity. This is
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the leftover water of a mule or a donkey. |Z A = 7 -^= Ql MF { 1o If there is no other water available, then one is permitted to make Ablution with this type and then make Tayammum, then he should pray.

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Section 3
Investigating Utensils and Clothes (Determine Pure from Impure)

0c:S g[ )gO B>8S gO UHO QY{ /^>|{ QH= Q5b 5QBw d|>J{ If some pots containing clean water are placed near some pots that contain filthy water, though the majority is clean, then a person is required to investigate that which he can use for Wudhu and drinking. QY|{ ' QH> ' 5VF 5QBw 5w If the majority are filthy, then a person investigates the matter only for drinking. 5VF Q5b 5QBw 5w U QH> ;c|>K! 5B{ o With respect to clean clothes mixing with filthy clothes, one must investigate to determine which items are to be worn regardless if the majority of them are clean or filthy. It is better to be clothed rather than have nakedness as this is disallowed.

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Section 4 Wells The rules relating to wells centre on impurity entering wells whether it is animal droppings, an animal itself, a drop of blood or something similar. The water of a small well which is less than ten by ten arm lengths is drained if an impurity enters, however small that impurity may be, such as a drop of blood or alcohol. A small amount of impurity makes a small body of water impure, even if no traces of the impurity appear. The exception to this is animal droppings/dung. The well is also drained if a pig falls in and its mouth has not touched the water, even if it emerges alive, because of its intrinsic impurity. The well is drained by the death of a dog, human being or sheep The well is also drained if an animal dies and then swells in it, even if the animal is small. The swelling causes impurity to spread. It is necessary to drain the well by removing two hundred averagesized buckets that are normally used at that well. If a chicken, cat or something resembling them in size dies in a well without swelling forty buckets must be drained, after having removed the animal. If a rat or something resembling it, such as a small bird, dies in a well without swelling twenty buckets must be drained, after having removed the animal. The draining of the well acts as purification for the well, the bucket, the rope, the pulley and the hand of the person drawing the water. All of these are impure due to the impurity of the water. Thus, they
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all become pure when the water becomes pure, thereby removing any difficulty. Anything between a rat and a cat has the rule of the rat. Anything between a cat and a dog has the rule of the cat. Finally, if a rat and a cat both fall in they are treated as a cat. The smaller animal is overridden by the larger animal. The well does not become impure through camel, sheep and goat droppings (bar), or horse, mule and donkey droppings (rawth) or cow droppings (khithy the plural of which is akhtha). According to the correct position, there is no difference between urban and rural wells. There is also no difference between moist and dry or whole and broken droppings, according to the primary narrations. Necessity covers all these types, and thus they do not make the well impure. The water does not become impure by pigeon droppings (khar is the singular of droppings the plural of which is khur). Nor does it become impure by the droppings of small birds that can be eaten, other than chicken and geese. Water or liquids do not become impure by the death of an animal that has no blood, whether it is terrestrial or maritime, such as fish and frogs. Terrestrial animals that have blood make the water impure. However, maritime animals that have blood, such as crayfish, beavers, otters and water hogs do not make the water impure. The water does not become impure if a human or a lawful animal, such as a camel, cow, sheep or goat, fall in, if they emerge alive and there is no definite impurity on its body. The thighs of these animals, despite seeming to be covered in urine, are not considered. Nor does the water become impure if a mule, donkey or predatory birds, such as a hawk, falcon or kite, fall in. It also does not become
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impure if a wild animal, such as a predatory animal or a monkey, fall in, because their bodies are pure. If the saliva of the creature that falls in touches the water, the water takes the rule of the saliva, be it pure, impure or offensive the details of these have been covered in Section 2 - Leftover Water. Here, it would be necessary to drain the impure and doubtful cases. However, it is recommended to drain the offensive cases with a number of buckets it is said that the number of buckets is twenty. If a dead animal is found in a well and it is not known when it fell in, the well is considered impure for a period of twenty four hours or a period of seventy two hours if the dead animal has swelled, out of caution. The swelling is an indicator of the length of time having passed. Hence, all prayers over this period must be repeated if ablution or ritual bath were performed with this water whilst in a state of ritual impurity. Equally, if clothes have been washed without any impurity on them no prayer is repeated by consensus. If clothes that had impurity were washed with this water but ablution was not performed then the clothes must be washed, according to the correct position. This is because the moment when the impurity touched is not known. Is considered impure from the moment it is known to have become impure. Thus, it is not obligatory to repeat any prayers or to wash off any water used before it was known when the water became impure.

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Section 5 Cleansing Oneself Istinja Vocabulary 5E>Z' Istinja Linguistic: Istinja is to wipe or wash the place where excrement is discharged. Excrement is the term given for that which exits the bowel. According to the Jurists: The removal of filth with water or its like. Q8>Z' Istibra - To wait after Istinja so everything is clean. Al-Bowlu Urine WF - Najas Filth -----------------------------------------------------------------------------------------On passing urine, a person must ensure that the leakage of urine has stopped and his mind is satisfied. This is achieved through ones regular habits, such as walking, coughing or leaning on ones side. It is not permissible to begin Wudhu until one is satisfied that the leakage of urine has stopped. The Ruling Of Istinja Istinja is an emphasised Sunnah when the filth that exits the private parts has not spread past the boundary of the outlet. If the filth crosses the boundary of its outlet, and is equal to the size of a Dirham, it is necessary to remove with water.
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And if the filth is more than the size of a Dirham, then it is obligatory to clean with water. It is obligatory to wash the filth in the exit passage, when a person the major bath. From post intercourse discharge, menstrual bleeding and postnatal bleeding, even if it is a minimal quantity. It is Sunnat to perform Istinja with a stone or the like. Washing with water is superior than simply wiping the filthy area. Whereas, the best method is to combine between washing with water and wiping. Hence, the individual wipes, and then washes. And it is permitted if a person uses only one method. The Sunnah is to purify the area, and to use a prescribed number of stones is recommended, and not an emphasised Sunnah. And the recommended number of stones to use is three, even if the area is cleaned in less than that.

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Section 6 eIeS gO UHO The Chapter Of Wudhu (Ablution) eIeS 0Q The Pillars Of Wudhu (Ablution) _2Qo ; j7 {^ 5w - The pillars of Wudhu are four; and these are its obligatory actions. sO{} pU; { 8F{ cU M8 'b MG E{} Vl % "%> HX "7 5 5^Qi MG The first of these is to wash the face. Its limit in length, is from the start of the top of the forehead to the bottom of the chin. And breadth wise, its limit is the area between the two ear lobes. toQ M }Vl 5B{ The second is to wash with the arms including the elbows once. 8jw |E} Vl C{5B{ The third is to wash the feet including the ankles. U 7 V 7Q{ The fourth pillar is to wipe a quarter of the head.

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eIeS 43D The Reason For Wudhu M{ xG 7 '} H ' 5 ;G58>U 88U It's reason is to make lawful those actions that cannot be valid except with Wudhu. This is its ruling pertaining to this life. QJ$ o B{ QJ% xG While in the hereafter; It is the attainment of rewards. eIeS e; BF Conditions Which Obligate Wudhu (U'| 8{} tj{ 7E QX The conditions that render Wudhu obligatory are sanity, maturity and Islam. o5x{ 5! 5j>U| i Ms One must have the ability to use a sufficient amount of water to wash the required limbs at least once. ?s{ u^ 5p{` H{ Mi MH{ E Being in a state of minor ritual impurity obligates Wudhu. Likewise, the absence of menstrual periods, postnatal bleeding and when there is inadequate time.

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eIeS 5>G BF Conditions That Validate Wudhu ;A(A >HZ QX The conditions that validate Wudhu are three:
1.

c{ 5!57 QY8{ i - Pure water is to reach the complete outer skin. MG 5p` G o5 5 5ct - The things that are incompatible with Wudhu must cease before commencing Wudhu, such as menstrual periods, postnatal bleeding and minor ritual impurity. HX Yw MVF{ { 5! Z 5 - One must remove objects of dirt that prevent water from reaching the body, such as wax or fatty grease.

2.

3.

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eIeS 0R= 0X7 gO UHO Fulfilling The Rulings Of Wudhu 7 >p 5 Z o ;Bx{; H|{ Q5e }Vl 9F It is obligatory to wash the visible part of a thick beard, and this is the soundest view upon which the Fatwa is given. ;ppK{; H|{ QY7 { 5! 5[ 9F It is obligatory for water to reach the skin of a person with a small beard. E{ Q2 i QjY{} UQ>V! { 5! 5[ 9F ' It is not necessary for water to reach the hair that stretches from outside the border of the face. 5_' Mi ">pY{> x 5 {' Neither is it necessary for water to reach the sections of the lips that is hidden when the mouth is closed during Wudhu. ;|% cmo Qpf{ 5b 75Z%? _{ If the fingers are tightly held together or the finger nails have grown over the finger tips preventing water from reaching the tips >H= 5 }Vl 9E" Fjw 5! 5 o 5w Or if there is something which prevents water from the skin such as dough, it is obligatory to wash it after removing the obstruction 5H ClQ8{ QJ M{ ' Substances such as insect droppings, dung of fleas and things of the like which do not prevent water from reaching the skin.
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u_{= 5K{ yQH= 9F It is necessary to move around the tight ring during Wudhu 5o j^ O{ M{| i 5! Q 5E |E tX }Vl Q^ { If the washing of cuts on ones feet would cause harm or pain, it is permitted to pass water over the medicine that is placed on the cuts }Vm{ ' t|G Mj7 QjY{ ^ |i }Vm{ ' V! 5j ' 75X Qpe \t7 One is not required to repeat the wiping on the place of the hair after it has been shaved, and neither is one required to repeat the washing after cutting his nails or moustache.

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eIeS( D gO UHO The Sunnan Of Wudhu 53X QYi ;5A {^o V There are 18 practices that are Sunnah in Wudhu.
1. 2. 3.

"mUQ{ { M{} Vl - Washing the hands to the wrists. M>7; V>{ - To begin with Tasmiyyah Mto Mi 8Z&57 { 2M>7 o V{ - It is Sunnah to use the Siwak at the beginning of Wudhu, even if it is with the finger when the Siwaak is not available. ;oQm7 { 5A(A ;__! - To rinse the mouth three times is Sunnah, even if the three mouthfuls are from single handful of water. 5oQl (B7 5Y>U' - To run water in the nostrils with three separate handfuls of water. 25[{ Qm{ 5Y>U'_; _! o ;m{58! - During the rinsing of the mouth and nostrils, it is Sunnah for one to increase the depth, provided one is not Fasting. 5|pU 5 qx7 ;Bx{; H|{|} K= - To pass the fingers through the bottom of a large beard with water the palm of the hands. 75Z%|} K= - It is Sunnah to interlace the fingers. }Vm{ C|B= - It is Sunnah to wash the limbs three times. V!57 Q{ 5j>U - Wiping the entire head is Sunnah.

4.

5.

6.

7.

8. 9.

10. Q

11. Q{

57 {" % V - To wipe the ears, even if it is with the water used for the head. - To rub the limbs with water. - Washing the limbs successively.
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12. y{M{ 13. {'

14. ;{ 15. 75>w

- The intention of Wudhu.

o {5j= \ 5w 9=Q>{ - The chronological order of Wudhu is Sunnah as Allah has mentioned them in the Quran M8{ - To begin with the right when washing the limbs.

16. 5!57 17. Q{

Mt 75Z% - To commence the washing from the tips of the fingers and toes. With respect of the head, to begin the wiping from the frontal part. ' ;8sQ{ V - It is Sunnah to wipe the neck, not the throat.

18. t|H{

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eIeS gO UHO The Eitiquettes Of Wudhu 53X QYi ;j7 {^ There are 14 practices that are recommended in Wudhu.
1. 2. 3.

p=Q 5x o |F{ - To sit on an elevated place. ;|8t{ 58t>U - Facing the direction of Qiblah. Qm7 ;5j>U' Mi - Not to seek assistance from others in performing Wudhu. 5{( x7 |x>{ Mi - To abstain from talking in a manner of general speech of people. 5V|{} jo 9|t{; "7 F{ - To unite the intention of the heart with the verbal utterance of the tongue. A-!57 5iM{ - To make supplications which have been transmitted from the Prophet (SalAllaho Alaihi Wasalam), Sahabah (RA) and Tabieen is recommended. _i }w Mi ;V>{ - To recite Tasmiyyah at the time of washing or wiping of each limb. 5Z o Q[J 5J - To insert the little finger within the opening of the ears. U {=5J yQH= - To move around the loose ring. 5K>' { M{57 5Y>U'_; _! - To gargle and draw water into the nostrils with the right hand and withdraw the nasal mucus with the left. Qm{ ?s{ J} 8s /^>{ - Performing Wudhu before the time of prayer has entered, though not for a person who is excused. "=5Y{57 5=& - To recite both the Shahadah of faith after the completion of Wudhu.
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4.

5.

6.

7.

8.

9.

10. QV{57

11. Oj!

12. Mj7

13. 525s

_} {^o QY - To drink from the remaining water of Wudhu standing. |jE" 7| {>jE {| t - Upon this, it is recommended to say:

14. Qc>!

Allahumma jalni min at-tawwabin wajalni minal mutatahhirin.

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eIeS 0]BRW gO UHO That Which Is Disliked In Wudhu 5X>; U >^|{ Qx - Six things are disliked in Wudhu:
1. 2. 3. 4. 5.

5! o QU& - To waste water. o Q>t>{ - To use very little water. 7 E{ Q^ - To slap water on the face. 5{( x7 |x>{ - To speak words of general speech. Oi Ql Qm7 ;5j>U' - To seek assistance from others without reason.

MME 57 V! C|B= - To wipe the head three times using new water each time.
6.

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eIeS 0EP gO UHO Categories Of Wudhu 5Vs; A(A |i {^ Wudhu is divide into 3 parts: 5F{( {[( p ?5w { {|[( MH!| i Qo % ; { Qt{ W! {>( MFU 1. That which is Obligatory upon one in a state of minor impurity who wishes to pray even if the prayer is Nafl, or a funeral prayer, or obligatory prostration for recital and for one who wishes to touch the Quran. ;8jx{57 c|{ 9E 5B{ 2. That which is Wajib for the Tawaaf of the Kabah. M C{5B{ 3. That which is recommended on different occasions, namely; 5b |i {|- When one wishes to sleep in a state of purification.

gt>U - When awakens from sleep

|i ;M|{ - One can continuously be in the state of Wudhu

| {^i {|^- For one in the state of Wudhu to refresh his Wudhu

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; Ow; 8l Mj7 - After backbiting, lying and after slander.

QjX 5Y; 3cJ }w - After every mistake including the speech of evil poetry.

{[(5J ;ts - After laughing loudly outside prayer.

him.

|G} ? Vl - After washing a dead person or carrying

(Z }w ?s{ - For the time of every prayer.

;75F{} Vl }8s - Prior to the major bath.

QX} w Mi 9F|{ - A person in a state of major ritual impurity desires to eat, repeat intercourse or sleep.

9_m{ - In a state of anger.

Qs - When one wishes to recite Qur'aan.

> CMG - Reading and narrating of Hadith.

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|i ;U - Studying of Sacred knowledge

;8cJ; 5s - Azaan, Iqamah and Sermon

|U |i | Z 8{ 5MU 5 - When visiting the Prophet (SalAllaho Alaihi Wasalam)

Q! 5p[{" 7 jV|{; oQj7 s - When standing on Arafah and for the running between Safa and Marwah in Hajj/Umrah.

SE H{ }w - After eating camel meat.

Q W 5w 5|j{( J QK|{ - To make Wudhu after any act which is subject to disagreement, so that one can be free from the difference of the Scholars, i.e. as the touching of a female.

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