 Salamu alaykum wa rahmatullah wa barakatuh. Welcome to Ahkam SOS, the show that discusses Islamic duties and practices by His Eminence Tabern Ayatollah Sayyid al-Sharazi. I'm your host, Mohsin Shah, and joining me as always is Sheikh Ali Maash. Salamu alaykum, sheikhna. Wa alaykum wa salam wa rahmatullah. How are you? Alhamdulillah. Thank you very much. Sheikh, the last time we were discussing wudhu and what invalidates the wudhu. Can you explain to us the conditions that actually validate wudhu? InshaAllah. Bismillah ar-Rahman ar-Raheem. Wa sallallahu ala Muhammadin wa aalihi al-taibin al-taahirin. In order for the wudhu to be validated and accepted, there are fourteen conditions that must be met for the wudhu to be accepted. The first condition is that the water that is used for the wudhu must be pure and pure. We cannot actually use a najis water, a non-pure water for the purpose of having the wudhu because as I've mentioned before that the acts of wudhu and such like the ghusul, these are ibadah, these are parts of the worship. So in order to have an accepted worship, you must also accept and abide by the rules of that worship and for the case of the wudhu, for example, and even ghusul, the water must be pure and pure from any impurity and najasa, be it urine or blood and such like. So that's the first condition, to be able for us to begin the Salah, the prayers. So Shegna, one would argue, what is pure water, how do we know what is pure water? Is it safe to say as long as you call it water and it's drinkable, that's pure water and that is what you can use for wudhu? Well the difference in Sharia that they would differentiate between those two types of water. Let's say both cups are pure but imagine that if somebody's hand was stained with blood for example and he puts his finger inside that cup, although you don't see the change of color but because the Sharia says that the little bit of water that is there in the cup was in touch with najasa, it makes the whole water najasa. So you can't drink it, even for your own use, for drinking for example, you can't drink it, it's najas. Even if the water, for example, I've got my glass here, it looks fine, it probably tastes fine as well but because it has come into contact with najasa, we cannot use it for wudhu. Exactly. So we have to make sure we use always pure water. Now the second condition with regard to wudhu, to be valid, is to use also mutlaq water, in other words, to use only pure water. So we can't actually use mixed water or as it's called madaaf, to use pure water and not to use mixed water, in other words. We cannot use, for example, rose water or grape juice or orange juice to actually perform the wudhu. It has to be only water, nothing else, clear water. So Shekhna, if someone has been praying for three or four years, unless they've been using rose water, it smells nice, I want to smell nice in the presence of Allah SWT, are you saying that that person has to re-perform three or four years worth of salah? Unfortunately, they have to repeat because in this particular masalah and rule, we have two things, what is called as the almi condition and the haqiqi condition, the knowledge based condition and the reality condition. The knowledge based is based on your knowledge. Some ahkam, if you don't know and you did it, it's okay, they will actually pass on. But some ahkam, no, even if you did it somehow and it was actually in the reality, in the real world, in the real world, it was wrong wudhu with rose water, wudhu with orange juice. In reality, it's not accepted, it's not wudhu. So for this scenario, for this case, you have to actually repeat all the prayers, unfortunately, yes. Please continue. With regard to the third condition, to have the wudhu validated for the cause of the prayers and other ibadah, is to make sure that the space, the location and the water itself is mubah. We have the issue of usurped lands, usurped water and usurped properties. We have to make sure that because again, because the wudhu is ibadah and worship, I have to make sure that when I use that piece of land or that washroom or that particular water in the tap, that they must not be usurped by somebody else or by myself. So you're saying that if I am going to pray somewhere, I can't just pick a position someone's front garden or land that belongs to someone, private land. I can't pray on there without the owner's permission. This is classified as usurping. Exactly. The hukum of usurping comes on it, so you have to make sure that you ask permission beforehand, before you start your wudhu or even a prayer, and then if they give you the permission, that's fine. You can do the wudhu and prays, otherwise the wudhu is not accepted and the salah as well. Also, the water that's used for wudhu, I can't, for example, if I'm in the public and there's a fountain there, I know the water is pure, it's not najis, I can't use that water to do wudhu. If it's publicly available for everyone, that's fine. Let's say the well for the whole village, for example, everyone's coming and making use of the water, that's fine. But if that well was in the territory of somebody, of someone's house, for example, who dug that well for himself and his family, then we cannot use it. So it's mainly private use. I think in the West, where we live, a lot of houses have a tap outside. You know, they use water in the garden or washing the cars, there's a tap outside. We can't go to that tap and open it, do wudhu, close it. Unless you ask permission, of course, that belongs to that property and the owner of that property and the landlord. Thank you. Even though when you actually do the wudhu, let's say you are doing the wudhu in a land, a usurped land, that drops of water from your face or from arms, that drops on that land, usurped land is harm as well. Number four, we have to make sure that, again, that container of the bucket we use for the purpose of the wudhu is also mubah and permissible. So sometimes it's not just to do with usurped land or water. Sometimes the bucket that I use, that jug that I use to fill it with water and make it use for the wudhu or wudhu, that bucket must also be permissible and mubah allowed to be used, not to be usurped. Again, if I use it, then there's a shkaal with regard to the wudhu. So you're saying the land can't be usurped, the water can't be usurped, and any other tools or instruments used? Tools, utensils, exactly, vessels and everything. They all must be mubah and allowed to be used and permissible. Number five, also, again, we go back to the issue of the silver and gold. So we're not allowed to use a vessel or a utensil or a bucket or a jug which is made of gold or silver to use it for the purpose of the wudhu. Again, we have to make sure that we use just normal buckets or jugs for this purpose because, as I've mentioned, we cannot use anything that is made of gold or silver that we can drink or eat with. That's haram, of course, for the eating and drinking, and also covers the ghusul and wudhu as well. So we have to make sure they're not silver or gold-made. Sheikh, is one allowed to perform wudhu before the Salat time or does it have to be at the Salat time itself? Well, you can actually prepare yourself for the Salat time by doing the wudhu, let's say one or two hours before the adhan time. But you have to make sure that the intention of being in the state of wudhu, being pure, being taher, that's the important thing because the time of the Salat hasn't been yet arrived. So you can't just do the wudhu for the purpose of praying in that time, restricting the intention within that time. So we just say, I do the wudhu for the purpose of Allah to be in the state of taher and purity. So that's fine. Let's move to the next condition of the wudhu. It is important for the sixth condition that the parts of the body which belongs to the wudhu, the areas of the wudhu, they must be taher and pure. So let's say if you wounded your hand and there's blood on your hands, for example, you have to make sure you wash that najasa from your hands or arms or face or head or both feet. And they are pure and taher, then you can do the wudhu. Otherwise you cannot do wudhu on the parts which are nages. You can't actually do wudhu because that will make the wudhu void and eventually the salah will be also void because you did the wudhu on the body which was nages. The next condition, which is number seven, you have to make sure that there is enough time for the salah when you do the wudhu, especially those who wake up a bit late, almost five, four minutes to the sunrise. If you think that you won't make it if you do the wudhu, some people do the wudhu of two to three minutes and it's only five minutes left. And part of the salah will be out of the time. So in this case, the hukum changes to tayammu. So the one should do tayammu instead of the wudhu. But if the person thinks that if I go and find some clay or soil from the garden and try to do the tayammu, that will take more time than the wudhu, then you do the wudhu, which is better because it's faster as well. But otherwise, if you have next to your bed, for example, a bit of clay wrapped in clothes, for example, you just open it, do the tayammu in maybe 10 seconds, and then you start to pray straight away, then that's fine. Otherwise, if the timings are the same or the wudhu takes less time than you do the wudhu. Very informative. The next condition, which is number eight, is to make sure that when you perform the wudhu, you begin the wudhu with the intention of the qurbah for the cause of Allah, because wudhu is ibadah, it's part of the ibadah and worship. So we have to make sure that when we actually do the wudhu, we do it for the cause of Allah, subhanahu wa ta'ala. So the intention has to be correct. Exactly, for the cause of Allah, subhanahu wa ta'ala, qurbah and Allah, you seek nearness to Allah with this wudhu. And you have to make sure that it's not for the purpose of, let's say, to cool down your body parts or just to make yourself wet, for example, just hands wet. Or even cleaning. Exactly, to clean your face, for example, from the dirt. The intention should be what? For the purpose of Allah. I do this wudhu for the cause of Allah, subhanahu wa ta'ala. And this niyah and intention should stay all the way from the first minute or the seconds you begin the wudhu, all the way to the end of the wudhu. So that's important that you keep the intention going on and non-stop. The next condition is that, which is number nine, that you have to make sure when you do the wudhu, you have to have the pure intention. So no riya, no to show off or to actually show to the others that I know the wudhu. The 10th condition and the 11, they're almost linked together. The 10th condition that you have to make sure that you do the wudhu according to the sequence. So you begin with the face and then the right arm and then the left arm and then you wipe your head and then you wipe both feet. So you have to make sure that you follow the sequence. You can't just start from the left arm and then right arm and then you jump to the wipe and then you wash your face afterwards. You have to follow the sequence. Otherwise, if you ignore the sequence, the wudhu will be waql and void. Just a question, Shekhna. Let's say that I am disabled or I have some sort of injury that I can't perform wudhu. I need help. I need aid. Am I allowed to have someone there to help me perform wudhu? You see, the 13th condition for the wudhu is that the one who does the wudhu must do it himself. So nobody is allowed to aid me, to assist me in terms of wiping my head, for example, or washing the face. It's only me who must do these acts. For those who are disabled and can't actually do them, they have to try their best if they can raise their hand, for example, towards their face. They can just actually wipe their face, for example. To an extent that they can actually do it, that's fine. They can do it, they can do it. Otherwise, in some cases, you have to raise their hands, for example. You aid them to wash their face, for example. These are exceptional circumstances. So otherwise, we have to wash ourselves for the washing parts and wipe ourselves with our own hands. Now, the next condition, which is the 14th condition and last condition of the wudhu to be validated is the one who does the wudhu must make sure that there's no obstacles. Nothing that prevents the reach of water to the skin, the face, the arms, and the place of maseh, of wiping. For the minor dirt, let's say the dust that goes around the street, for example, that dust doesn't really prevent if it's really thin and a few on the face, on both arms. And usually it's washed. When there's water running, it's washed away. But paint, let's say, stickers and so forth. So something that's waterproof. Exactly, yeah. It normally causes a barrier and an issue. Exactly. Sheikhman, what about, like you said, dirt and dust? But what about the dirt that we have on our skins? Dirt, especially in our fingernails, does that prevent us from doing water from touching? Well, if somebody has a fingernail and they cut that nail, let's say, every week, they have to make sure that there's no dirt left after cutting the nail because the subject of the nail is that if it's long enough, then you don't have to wash the inside skin. But when you cut off, that skin now is visible. Now the subject has changed, the hokum has changed. Now you have to wash it. So you have to make sure there's no dirt when it's been cut off, the nails. And to remove any dirt, which is covering the external skin of the fingers, that's important. Thank you very much, Sheikhman. And thank you to all our viewers for joining us on this discussion on Wudu. In Sha Allah, we'll have another discussion on the next episode. If you have any questions that you'd like to send in in regards to iHqam, please send them to the contact date that was provided. And I mean, Sheikh, in Sha Allah, we'll address them as soon as we can. Until next time. Salaamu alaikum, rahmatullahi wabarakatuh.