[Q]: What are the benefits that a Muslim will obtain if he constantly makes wuhdoo after everything that breaks it?
[A]: Shaykh al-‘Uthaymeen [d. 1421 AH], may Allah have mercy on him, answered:
The benefits that a Muslim obtains if he constantly makes wuhdoo after everything that breaks it are that he remains in a state of ritual purity, and remaining in a state of ritual purity is a righteous action.
Also, he may be a person who constantly remembers Allah in all situations, so when he remembers Allah, he will be in a state of ritual purity.
Likewise, he may need to pray, and the place he is in may not have any easily accessible water to make wudhoo with. So, in that situation, he will already be ready for prayer.
What’s important is that when a person remains in a state of ritual purity, there are many benefits. (1)
(1): Muhammad al-‘Uthaymeen, Fataawaa Noor ala ad-Darb, v.3/pg.76/#1392
Posted from: http://embodyislam.org
Compiled by Abu Hakeem Bilal Davis (hafidhahullaah) @ http://ah-sp.com
Bismillahi wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillah
I was asked about this issue earlier today thus i share this benefit. Concerning this issue the scholars have a number of statements. Their statements revolve firstly around the fact that the Messenger Sallallahu alaihi was salam used to make Wudhu while in a state of Janaaba.
Upon the authority of Abu Salamah who said: “I asked Aaisha -Radhiyallahu anhaa Did the Prophet Sallallahu alaihi was Salam sleep while Junub? She said: “Yes! and he would make Wudhu“ (Collected by Bukhaari (282))
Upon the authority of Aaisha – Radhiyallahu anhaa “The Messenger of Allah – Sallallahu alaihi Was Salam when he was in a state of ritual impurity, and he intended to eat or sleep then he would make wudhu like his wudhu for salaah“ (Collected by Muslim (305))
As far as this wudhu is concerned, the scholars hold that it is done for the purpose of ‘Lightening’ the Janaaba (state of ritual impurity) of the person who is Junub
After mentioning some of the ahaadeeth that indicate the issue, Al Haafidh Ibn Rajab mentions in his ‘Fathul Baari’ (not that of Al Haafidh Ibn Hajr) (1/358):
“The ahaadeeth mentioned in the chapter, indicate that the wudhu of the person who is junub (in a state of ritual impurity) ‘lightens’ his state of janabah“
That is there is nothing that prevents him from being completely pure, except him making ghusl, and what is correct is that the woman is the same as the man in that regard.
With that being the case, the question that arises is, is the menstruating woman the same as the man or woman in a state of Janaabah?
What is correct is that she isn’t, due to the fact that she has a continual flow of blood that she would not become pure from even if she made ghusl.
Thus her having a ghusl would not put her in a state of tahaarah, while the man or woman in a state of janaabah IS purified with Ghusl and similarly, if they make wudhu their state is lightened.
With the exception of one woman, and that is the woman whos’ menses has ended but she has not yet made ghusl to purify herself, this woman is benefitted by wudhu if she intends to sleep in that state.
Al Haafidh ibn Hajr mentions the statement of Ibn Daqeeq al eid -Rahimahullah who said
“Ash Shaafi’ee has stated that this is not for the menstruating woman (i.e. to make wudhu before sleep), because if she were to make ghusl it would not remove her state of impurity, while that is not the case with one who is junub, but if her flow of blood ceases, then that is permissable for her“
(Fathul Baari 1/395)
Imaamun Nawwawi has a similar statement in his explanation of Muslim he states (3/218):
“Our companions (i.e. the scholars of the Shaafi’ee madhab) are united upon the fact that it is not desirable for the the woman in a state of menses or post-natal bleeding to make wudhu (i.e. before sleep) because wudhu will have no effect upon her state of impurity, but if her menses ends then she becomes like the one who is Junub, Wallahu a’lam“
Q: Someone from Al-Sharqiyyah governorate, the Arab Republic of Egypt, asks: If a man touches his private parts or the private parts of one of his children, or if the mother touches the private parts of one of her children, must they renew their Wudu’ (ablution)?
A: Yes, if a man touches the private parts without a barrier; namely, the skin of the hand touches the skin of the private part, penis or anus, his ablution will be nullified. Similarly, if a woman touches her private parts or the private parts of her children, her ablution will be nullified.
The Prophet (peace be upon him) stated: He who touches his penis should perform ablution. He (peace be upon him) also stated: He who touches his private parts without a barrier should perform ablution.
Therefore, if someone touches their private parts without a barrier, their ablution will be nullified. But if they do this over a barrier of clothing, loincloth or pants, there is nothing wrong with this and their Wudu’ remains valid. What invalidates Wudu’ is the bare hand touching the skin of the private parts without a barrier between them.
Source for above: http://alifta.net/
Abu Hurayrah (radhi-yAllaahu ‘anhu) said: Rasoolullaah (sal-Allaahu ‘alayhe wa sallam) said:
«If one of you touches his penis and there is no veil between him and it nor any cover, then wudhoo has become obligatory for him.» [al-Haakim (1/138) and others]. (al-Albaanee says: hadeeth Saheeh.)
The Sheikh, Muhammad ibn Saalih al-Uthaymeen -rahimahullah- while mentioning the dangers of speaking without knowledge, said:
There are many examples to illustrate (the dangers of) giving religious verdicts (fatwa) without knowledge. From them:
The verdict that a sick person, if his clothes become defiled and he is not able to clean them, he is informed that prayer is not obligatory upon him until he cleans his clothing.
This verdict is a lie, a mistake and incorrect. The sick individual prays, even if his clothes contain defilements. In fact, even if impurities are on his body, and he is not able to clean them (he continues to perform prayer). As Allah says in the Quran (meaning):
“Fear Allah to the best of your ability.” [Surah at-Tagabun 64:16]
Because of this mistaken, incorrect verdict, some Muslims die without praying. If only they knew that the sick person prays in any state he may be in (according to one’s ability), they would have died while still performing prayer.
[Kitaabul 'Ilm pg. 79 Ar.]
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