Category Archives: Purity/Taharat

The Benefits of Wudhu (Ablution)

By Mujlisul Ulama

Wudhu is not a mere worldly act of washing. In addition to its function of physical cleanliness it is an act of ibaadat of considerable virtue. When the Shar’i rules related to Wudhu are observed, the effect is not only physical purity, but spiritual purity as well. Sins are washed away with the water.

The spiritual dimension of Wudhu comes into effect when the Sunnah method is observed. The Sunnah method comprises of the niyyat, the specific way of washing, the recitation of the Masnoon duas, etc. Rasulullah (sallallahu alayhi wasallam) emphasised the observance of a `Beautiful’ Wudhu. As a result of a Beautiful Wudhu the body parts washed during Wudhu will glitter with a wonderful noor in Qiyaamah. By means of this noor, Rasulullah (sallallahu alayhi wasallam) will recognize the members of his Ummah among the vast multitudes in the plains of Qiyaamah, It therefore does not behove Muslims to destroy the wonderful and beneficial effects of this simple and easy act of ibaadat. Most Muslims nowadays deprive themselves of the great thawaab and benefit of wudhu because of their western life-style. Wudhu is generally made in bathrooms. But almost all Muslims living in the western world and even the innumerable Muslims banefully affected by westernism in the eastern world make wudhu in the toilet. The bathroom and toilet in western style are located in the same cubicle. Since the toilet is the abode of najaasat (impurity) it is not permissible to recite the Masnoon Duas and the Kalimah, etc. in such a place.

A toilet remains a place of najaasat irrespective of its style and clean appearance and regardless of the detergents and aerosols used to maintain its cleanliness. It is essentially a place of impurity which has an attraction for the shayaateen, hence the dua which we have to recite before entering the toilet is a supplication seeking Allah’s protection from male and female shayaateen which inhabit places of najaasat. Every Muslim has certain Angels of Rahmat which accompany him/her at all times. They separate themselves from a person only when he/she is engaged in sexual relations and when in the toilet. No matter how clean the toilet may be, the Malaaikah do not enter it. The shayaateen visit such places. The Masnoon Duas, Kalimah and Durood which should be recited while engaged in Wudhu may therefore not be recited verbally. Muslims should ponder and understand the great spiritual deprivation they are suffering by having adopted the stupid, filthy and un-Islamic styles of the kuffaar.

Some Ulama argue that in view of the high standard of `cleanliness’ of modern toilets where the impurity does not remain, but is flushed away, it is permissible to recite the Masnoon duas while taking Wudhu. If this is indeed as they are claiming, it will follow that the Malaaikah will join a person into the modern toilet.

Then there no longer remains the need to recite the Masnoon Dua on entering the toilet, for it will be meaningless to seek Allah’s protection against shayaateen because the Malaaikah and the shayaateen do not co-exist in the same place. In terms of the logic of these Ulama it will mean that the Masnoon Dua for entry into the toilet has become redundant in view of the clean’ look of the western toilet. But this is baseless. In fact, the Masnoon toilet dua should be recited even if one answers the call of nature in an open field.

The Fuqaha have ruled that a place made for najaasat is impure and it is not permissible to recite duas or tasbeeh in such a place. In Raddul Muhtaar it is said:

“Verily in a place made for najaasat, qira’t [of Athkaar, Tasbeeh and Tahleel] is Makrooh (i.e. Makrooh Tahrimi).”

It is necessary that Muslims alter the structure of their bathroom-toilet by separating the two so that they may gain the wonderful rewards and benefits of the Ibaadat of Wudhu.


By Mujlisul Ulama


A person who, due to some illness, etc. continously remains in the state of impurity, being to remain in the state of taharah (purity) long enough unable to perform Salat, is called a Ma’zoor.

Once a person qualifies as a Ma’zoor, he/she has to perform Salat even in the state of impurity. Because of his/her helpless condition, he/she is excused from the normal state of purity. Ma’zoor means an ‘excused’ person.

When does one become a Ma’zoor?

One will become a Ma’zoor only if the state of impurity initially lasts for one complete duration of Salat. If throughout this time, blood or urine, etc., flowed or dripped continuously, not enabling one to make wudhu and perform the Fardh Salat with taharat (purity), then one will be known as a Ma’zoor and the Ahkam of the Ma’zoor will become applicable.

The time when the cause of continous impurity (e.g. wound from which blood flows, dripping of urine, etc.) developed, will not be taken into consideration in determining whether a person has become a Ma’zoor. The time will be reckoned from the Salat time immediately following the Salat in which the wound, etc. was sustained. Example:

During Zuhr time, one sustained an injury which caused bleeding. The bleeding was continuous. One shall now have to wait until the approach of the end of Zuhr time, i.e. until so much time remains that the Fara-idh of Wudhu and four raka’te Fardh Salat could be performed. When this much time remains before the ending of Zuhr time then make Wudhu even while the bleeding contihues and perform the four rakat of Fardh of Zuhr.

However, one has not yet become a Ma’zoor since one complete Salat duration has not passed.

Now if the bleeding continues for the full Asr time which follows immediately after the ending of the Zuhr time in which the bleeding commenced, one will be known as a Ma’zoor.

If during this Asr tifne (i.e. the Asr time in which the bleeding started) the bleeding stopped long enough to enable one to make Wudhu (i.e. only the Fara-idh of Wudhu) and the Fardh Salat,’ then one will not be a Ma’zoor.

If after having qualified as a Ma’zoor, the bleeding stopped for any length of time but not stopping completely for one Salat “time – and then resumes, one will still be regarded as a Ma’zoor, e.g. In the example given above, one became a Ma’zoor at the end of Asr time. During Maghrib time, the bleeding ceased for some tiime and then resumed. This cessation of bleeding will not be taken into consideration. One will still be a Ma’zoor.

After qualifying as a Ma’zoor, one will remain a Ma’zoor as long as the bleeding, etc. does not stop for one full Salat time.

Upon becoming a Ma’zoor, it is not necessary for the bleeding to be continuous in the succeeding Salat times. In the succeeding Salat times, it will suffice, if the bleeding was for just a moment for one to contihue as a Ma’zoor.


A Ma’zoor shall take wudhu for every Fardh Salat. When the time for performing Salat, Wudhu should be made. The wudhu of a Ma’zoor remains valid for the duration of the Salat tune. Example: During Asr time, a Ma’zoor made wudhu for performing Asr Salat. This wudhu will remain valid throughout the Asr duratibn. When Asr time expires, the wudhu will become null. All Nawaqidh-e-Wudhu (factors which break Wudhu) besides the factor responsible for making one a Ma’zoor, will nullify the Wudhu of a Ma’zoor. Example: A person became a Ma’zoor as a result of continuous bleeding from a particular wound. This person made wudhu for Salat, but before performing Salat, he/she bled from another wound or had to answer the call of nature. These other acts will now break the Ma’zoor’s wudhu although the bleeding from the particular wound will not. Wudhu made by a Ma’zoor will become null after sunrise. If the Ma’zoor wishes to perform any Salat after sunrise, wudhu will again have to be made. The Ma’zoor’s wudhu taken after sunrise will remain valid for Zuhr Salah: This wudhu taken after sunrise will end only with the expiry of Zuhr time. The Ma’zoor may perform any type of Salat With his/her wudhu, be it Fardh, Sunnat, Witr and Nafl.The Ma’zoor can touch the Quran Shareef with his/her Wudhu.


The following two rules will apply to the soiled body and garment of the Ma’zoor.

If the soiled garment – soiled by the bleeding, urine, etc – be washed, but will again become soiled before the Salat could be completed, then it is not obligatory to wash it. Salat could be performed with such soiled garment. If, however, the garment or body will not soil so quickly, and one will be able to perform and complete the Salat With  (pure) garments and body, then it will be Wajib to wash the soiled parts when the extent of the najasat (impurity) becomes more than the size of a dirham (dirham’s size is the area of the hollow in the palm of the hand.)


It is not permissible for a Ma’zoor to become the Imam of a jamat (congregation) if all or some of the Muqtadis (congregante) are not Ma’zoor.