Do i lose my wudu?

[Najm]

AsSalamOAlaikum WaRehmatuAllah WaBarkatuhu

Generally i am aware that a person loses their wudu (un/intentionally) touching the opposite gender.

I wanted to know if i lose wudu if i touch the wife i.e hold hand or something:embarrass. Cause the thing is i always keep my wudu 24/7, and i dont want to keep losing my wudu:hmm:

FiAmaaniAllah

[Sari]

I didn't know this actually, when text books state what breaks wudhu, they never mention this. I would imagine touching your husband/wife would not apply though as you are married and it is halaal, you would be doing wudhu all the time or avoiding your spouse otherwise, but that is just me assuming.

[Snowflake]

The only things that will nullify your wudhu are what has already been mentioned bro. Sorry, I can't be more explicit than that. :)

[Sari]

So touching the opposite gender doesn't break the wudhu?

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[Snowflake]

^Not your spouse, as long as it doesnt intentionally/unintentionally lead to what requires ablution/ghusl.

[Snowflake]

(It has been narrated) upon the authority of Aaisha - may Allah be pleased with her - that "The Messenger kissed one of his wives then he went out to prayer and didnt make wudhu" (Abu Daawood, An-Nasaa'ee and others).

[Cabdullahi]

wear gloves.........im just playing man inshallah all our duas will be answered

[syilla]

i think it depends on which madhab you're using...

If madhab imam shafie... you'll lose your wudu'. But i guess it depends where are you going and why you keep holding your wife's hand... :D

Probably you're doing umrah right now :)

[Sampharo]

Since there is strong daleel and proof from hadith and quran, math-hab opinions are not to be taken. That is actually what all scholars of Sunnah today are trying to get muslims off, which is taqleed (mimicing). Please remember that many opinions in math-habs were made based on hadiths that were later overturned as weak or placed, or made because there was no hadith that were later found to be authenticated.

Anyway, as for this matter, touching a person from the opposite sex that is not halal for you ruins your ablution and you have to repeat ablution for the prayer. Touching your spouse or children or other people who are mahram or halal to you, does not ruin ablution.

Other matters that ruin the ablution: Sleeping (even for 5 minutes), losing consciousness, bleeding from the skin (not the gums), any of the excrements or breaking wind, touching things with najasa on it, etc.

And God knows Best

['Abd-al Latif]

AsSalamOAlaikum WaRehmatuAllah WaBarkatuhu

Generally i am aware that a person loses their wudu (un/intentionally) touching the opposite gender.

I wanted to know if i lose wudu if i touch the wife i.e hold hand or something:embarrass. Cause the thing is i always keep my wudu 24/7, and i dont want to keep losing my wudu:hmm:

FiAmaaniAllah

There is a difference of opinion on this issue but the correct one is that it does not break wudu regardless of whether she is touched with desire or not.

[syilla]

^^^lol did you both (akhee sampharo and abd latiff) realised that you both said both are the correct opinion...which is the oposite ones....huhuhu.

better post another before one will get confused...

[Najm]

AsSalamOAlaikum WaRehmatuAllah WaBarkatuhu

(It has been narrated) upon the authority of Aaisha - may Allah be pleased with her - that "The Messenger kissed one of his wives then he went out to prayer and didnt make wudhu" (Abu Daawood, An-Nasaa'ee and others).

I can do that? :O

wear gloves.........im just playing man inshallah all our duas will be answered

Would gloves really do the trick ?

i think it depends on which madhab you're using...

If madhab imam shafie... you'll lose your wudu'. But i guess it depends where are you going and why you keep holding your wife's hand... :D

Probably you're doing umrah right now :)

But what does imam hanafi say? I dont know why i would hold her hand, i guess she would hold mine:phew So i would lose my wudu i guess, its going to be hard to keep my wudu all the time :hmm:

There is a difference of opinion on this issue but the correct one is that it does not break wudu regardless of whether she is touched with desire or not.

Now im confused, do i have it or not? imsad And when will i require to do ghusul instead?

And also akhi Sampharo, what is najasa??

I keep my wudu all the time, and when i know i broke it, i go and do it again, this will be hard imsad

FiAmaaniAllah

[Sampharo]

^^^lol did you both (akhee sampharo and abd latiff) realised that you both said both are the correct opinion...which is the oposite ones....huhuhu.

better post another before one will get confused...

Actually no, we both said the same thing. :) That touching your spouse does not ruin the wudu and it is ok. What I said at first is that touching a foreign woman (non-wife nor mahram) ruins the wudu, which is agreed upon by all scholars.

Brother Najm, based on the authenticated hadith of Aisha there has become overwhelming consensus that you can touch your wife freely without losing your ablution.

[Sari]

When i was in Hajj there would be men bumping into me, brushing past me all the time while doing tawaf, it was completely packed out, and basically every other woman and man must have experienced the same. It would be impossible to get through a tawaf in Hajj time without that happening?

[Sampharo]

^ About half the scholars actually say that Tawaf does not require wudu to start with, including Abu Haneefa and Ibn Taymeyya and most scholars of Hanbali school. Malik and Shafei and some other Hanbali scholars say it is a condition.

For touching it needs to be skin on skin. So if you are in tawaf all dressed and only your hands and face are showing, and your hands can be beneath your veil. So you have to literally headbutt a man in his naked back or something to actually make that happen. proximity from behind cloth does not ruin the ablution and is not touching.

However if for some other reason you do lose your ablution, Maliki and Shafei say you need to stop, go to make wudu again, and come back to the same spot and continue. Some Maliki scholars say you have to repeat from the beginning but they brought no daleel for that so it's a weakened opinion.

[Sari]

There would be alot of feet knocking/brushing past your feet. It would be quite constant..hmm, the only time i re-did wudhu was when a particularly harsh knock on my toes caused some bleeding.

['Abd-al Latif]

Does touching wife cause breaking of Wud'u

Q.What is the ruling on touching the wife and the status wudu? Does touching the wife cause breaking of Wudu?

A.All Praises are Due to Allah

In this issue, the strongest of the statements of the scholars is that touching the wife does not break the wudu, unless there is a discharge of sperm. This is the statement of Ibn Abbas (may Allah be pleased with him) and it is also from Imam Ali bin Abi Talib (may Allah be pleased with him) as well as Hasan, Mujahid, and Qutada. It is also of the madhhab of Abu Haneefah. Ibn Jarir supports this statement, as well as At Tabari and Sheik Al Islam ibn Taimiyyah. The people who support this statement, use as proof the hadith of Ai'isha (may Allah be pleased with her), the wife of the Prophet (peace and blessings of Allah be upon him) who said, "I was sleeping in front of the messenger of Allah and my legs were in his qiblah. When he prostrated he touched me and I withdrew my legs, and when he stood I stretched them out". (Homes in those days did not have lamps.) (Bukhari narrated it, #328.)

They also use the hadith where A'ishah (may Allah be pleased with her) says, "I noticed the Messenger of Allah was gone one evening from the bed, so I looked for him and my hand landed on the sole of his feet and he was in the masjid. They were close together and he was saying , "O Allah I seek refuge with you, pleasure from your anger, and with your pardon, and from your punishment. I seek refuge with you from what is falsely attributed to you as praise. You are how you have praised yourself". (Muslim narrated it #486.)

An-Nawawi states in explaining this hadith that her statement, "and my hand landed on the soles of his feet when he was in the masjid and they were close together," is proof for the one who says that touching the wife does not break wudu. Sheik Al Islam Ibn Taimiyyah says the statement of Allah, "Or ye have been in contact with women" refers to sex as Ibn Abbas and others from the Arabs have said. It is reported by Ali and others, and it is the correct meaning of the ayat. There is nothing showing that touching one's wife breaks wudu in the Qur'an or Sunnah. The Muslims used to touch the wives all the time and not one of the Muslims reported that the Prophet (peace and blessings of Allah be upon him) ordered anyone to make wudu because of touching women. (Majmu'ah Fatawa 21/401.)

Allah knows best about this. Peace and Blessings of Allah be upon the Prophet .

Islam Q&A

Sheikh Muhammed Salih Al-Munajjid

http://www.islamqa.com/en/ref/769

[Najm]

AsSalamOAlaikum WaRehmatuAllah WaBarkatuhu

JazkaAllah Khair for the advice! And something new i have learnt :statisfie

Also i wanted to know, when is a person required to do Ghusul rather than wudu:embarrass

Is there a particular time when it is sunnah to do Ghusul?

JazakaAlllah Khair in Advance

FiAmaaniAllah

[syriana]

I always wondered about this as well. interesting.

[Ramadhan]

What is ghusl required and when is it mustahabb?
Is bath (ghusl) obligatory after wet dreams or you have to do only after sexual intercourse? What are the other conditions when a Muslim has to take bath (ghusl)?.

Praise be to Allaah.

Ghusl may be waajib (obligatory) or it may be sunnah and mustahabb. The scholars (may Allaah have mercy on them) have described all cases, and their comments may be divided into three categories:

1 – Cases in which ghusl is required according to consensus:

(i) Emission of maniy (semen) even if it is not through intercourse.

It says in al-Mawsoo’ah al-Fiqhiyyah (31/195):

The fuqaha’ are unanimously agreed that emission of maniy (semen) is one of the things that make ghusl obligatory. Al-Nawawi narrated that there was consensus on this point. No distinction is made between men and women, or whether one is asleep or awake. The basic principle concerning that is the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him) according to which the Prophet (peace and blessings of Allaah be upon him) said: “Water is for water (i.e., ghusl must be done when semen is emitted).” Narrated by Muslim (343). What this means, as was stated by al-Nawawi, is that it becomes obligatory to do ghusl with water if gushing water is emitted, i.e., maniy. End quote.

See also questions no. 6010, 12317 and 47693.

(ii) Meeting of the two circumcised parts when the tip of the penis disappears completely in the vagina, even if no ejaculation takes place.

See question no. 7529 and 36865.

(iii) and (iv) Menstruation and nifaas (post partum bleeding)

In al-Mawsoo’ah al-Fiqhiyyah (31/204) it says:

The fuqaha’ are unanimously agreed that menstruation and nifaas are among the things that make ghusl obligatory. Ibn al-Mundhir, Ibn Jareer, al-Tabari and others narrated that there was consensus on this point. The evidence that ghusl is required following menses is the verse in which Allaah says (interpretation of the meaning):

“They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore, keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allaah has ordained for you”

[al-Baqarah 2:222]. End quote

2 – Cases in which ghusl is not required according to consensus, but it is mustahabb

(i) Every time one is going to meet people – it is mustahabb to do ghusl beforehand.

Al-Baghawi (may Allaah have mercy on him) said: It is mustahabb for the one who wants to meet with people to do ghusl, clean himself and perfume himself. That includes doing ghusl on the two Eids. Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (2/233): It is Sunnah for everyone according to consensus, men, women and children, because it is part of adoring oneself. End quote.

See also question no. 48988.

That also includes doing ghusl before the eclipse prayer, prayers for rain (istisqa’), standing in ‘Arafah, doing ghusl in al-Mash’ar al-Haraam, before stoning the Jamaraat on the days of tashreeq, and other places where people gather to do acts of worship or gather according to their customs.

(ii) When undergoing any physical change.

Al-Muhaamili – who was a Shaafa’i faqeeh – said: It is mustahabb to do ghusl every time one undergoes a physical change.

For example, the fuqaha’ stated that it is mustahabb for the one who went insane or fell unconscious to do ghusl when he recovers, and to do ghusl after cupping, after entering the hammam and so on, because the ghusl will remove anything that has gotten onto the body and will restore it to a natural state. See al-Majmoo’ (2/235, 234).

(iii) For some acts of worship, such as doing ghusl when entering ihraam.

The Prophet (peace and blessings of Allaah be upon him) did ghusl before changing into his ihraam garments. Narrated by al-Tirmidhi, 830. The fuqaha’ stated that it is mustahabb to do ghusl for tawaaf al-ziyaarah and tawaaf al-wadaa’ (farewell tawaaf), and on Laylat al-Qadar. When Ibn ‘Umar entered Makkah he would do ghusl, and he said that the Prophet (peace and blessings of Allaah be upon him) used to do that. Narrated by al-Bukhaari (1478) and Muslim (1259).

3 – Ghusl concerning which the scholars differed, and which view is more likely to be correct

(i) Ghusl for the deceased.

The majority of scholars are of the view that death is one of the things that make ghusl obligatory, because the Prophet (peace and blessings of Allaah be upon him) said to the women when his daughter died: “Wash her three times or five or more than that.” Narrated by al-Bukhaari (1253) and Muslim (939).

(ii) Ghusl after washing the deceased.

The scholars differed concerning this, based on their differences about the hadeeth that was narrated concerning it. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever has washed a dead person, let him do ghusl.”

Narrated by Ahmad (2/454), Abu Dawood (3161) and al-Tirmidhi (993), who said it is a hasan hadeeth. Imam Ahmad said in Masaa’il Ahmad by Abu Dawood (309): No hadeeth is proven concerning this.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (1/411): The correct view is that it is mustahabb. End quote.

See also question no. 6962.

(iii) Ghusl on Fridays

Al-Nawawi said in al-Majmoo’ (2/232): It is Sunnah according to the majority, and some of the salaf regarded it as obligatory. End quote.

The correct view is that which was favoured by Shaykh al-Islam Ibn Taymiyah in al-Fataawa al-Kubra (5/307): It is obligatory to do ghusl on Fridays for one who is sweaty or has an odour that may offend others. End quote.

(iv) When a kaafir becomes Muslim

The Maalikis and Hanbalis are of the view that if a kaafir becomes Muslim, ghusl is required, because of the report narrated by Abu Hurayrah (may Allaah be pleased with him) that Thumaamah ibn Athaal (may Allaah be pleased with him) became Muslim, and the Prophet (peace and blessings of Allaah be upon him) said: “Take him to the garden of Banu So and so and tell him to do ghusl.” And it was narrated that when Qays ibn ‘Aasim became Muslim, the Prophet (peace and blessings of Allaah be upon him) told him to do ghusl with water and lotus leaves. And in most cases the new Muslim will not be free of janaabah, so ghusl is required for that reason.

The Hanafis and Shaafa’is are of the view that it is mustahabb for a kaafir to do ghusl when he becomes Muslim even if he is not junub, because many people became Muslim and the Prophet (peace and blessings of Allaah be upon him) did not tell them to do ghusl. If a kaafir becomes Muslim when he is junub, then he has to do ghusl. Al-Nawawi (may Allaah have mercy on him) said: This was stated by al-Shaafa’i, and the majority of our companions are agreed on that. End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (1/379): In order to be on the safe side he should do ghusl. End quote.

And Allaah knows best.
Islam Q&A

[Ramadhan]

Complete vs. acceptable ghusl
I do ghusl following menses as follows:
1- I form the intention to purify myself in my heart, without uttering it out loud.
2- I start by standing beneath the shower and letting the water flow all over my body.
3- I wash my entire body using a loofah and soap, including the private parts.
4- I wash my head using shampoo
5- After that I rinse all traces of soap and shampoo from my body and I let the water flow three times over the right side of my body and three times over the left side
6- Then I do wudoo’.
Recently I found out that I am not following the correct steps of ghusl. I hope that you can advise me whether the ghusl I have been doing all these years as described above is wrong or correct… If it is wrong then I hope you can tell me what I should do to correct this mistake which I have done repeatedly for years. Are my prayers and fasts during this time invalid and not accepted? If that is the case, what can I do to set things straight? I also hope that you can tell me the correct way of doing ghusl in the case of menses and janaabah.

Praise be to Allaah.

Firstly:

Your ghusl in the manner described is valid and acceptable, praise be to Allaah. But you have missed out some of the sunnahs, which does not affect the validity of your ghusl.

The reason for that is that ghusl is of two types: acceptable and complete. In the case of acceptable ghusl, it is sufficient to do the obligatory parts of ghusl only, without doing any of the mustahabb or Sunnah actions. He should intend to purify himself, then make water reach every part of his body, using any means whether that is standing beneath a shower or immersing oneself in the sea or in a swimming pool and the like, as well as rinsing the mouth and nose.

Complete ghusl means doing what the Prophet (peace and blessings of Allaah be upon him) did it, with all the sunnahs of ghusl.

Shaykh Muhammad ibn ‘Uthaymeen was asked about how ghusl is done.

He replied: Ghusl may be done in two ways:

1 – By doing the obligatory parts of ghusl only, which is making water reach all parts of the body, and includes rinsing the mouth and nose. If a person makes the water reach all parts of his body, by whatever means, then he has removed the major impurity and purified himself properly, because Allaah says (interpretation of the meaning):

“If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body)”

[al-Maa'idah 5:6]

2 – The complete way, which is doing ghusl as the Prophet (peace and blessings of Allaah be upon him) did it. When he wanted to do ghusl in the case of janaabah, he would wash his hands, then wash his private part and anywhere else that the impurity had reached, then he would do complete wudoo’, then he would wash his head three times with water, then he would wash the rest of his body. This is how complete ghusl is done.

End quote from Fataawa Arkaan al-Islam, p. 248.

Secondly:

There is no difference between ghusl in the case of janaabah and ghusl following menses except that it is more mustahabb to rub the hair in the case of ghusl following menses than in the case of ghusl following janaabah. It is also mustahabb for the woman to apply perfume to the site of bleeding, to remove any unpleasant smell.

Muslim (332) narrated from ‘Aa’ishah (may Allaah be pleased with her) that Asma’ asked the Prophet (peace and blessings of Allaah be upon him) about ghusl following menses. He said: “Let one of you take her water and lotus leaves and clean herself well, then let her pour water over her head and rub it vigorously so that it will reach the roots of her hair. Then let her pour the water over herself, then take a piece of cloth scented with musk and purify herself.” Asma’ said: How should she purify herself? He said: “Subhaan-Allaah! Purify yourself with it.” ‘Aa’ishah said – as if she whispered it to her – Follow the traces of blood. And she asked him about ghusl in the case of janaabah. He said: “Let her take water and clean herself well – or clean herself thoroughly – then let her pour water over her head and rub it so that it reaches the roots of the hair, then let her pour water over herself.” ‘Aa’ishah said: How good the woman of the Ansaar were! They did not let shyness prevent them from understanding their religion properly.

So the Prophet (peace and blessings of Allaah be upon him) differentiated between ghusl following menses and ghusl following janaabah, with regard to rubbing the hair and applying perfume.

Thirdly:

Saying Bismillah when doing ghusl and wudoo’ is mustahabb according to the majority of fuqaha’, and the Hanbalis said that it is obligatory.

Shaykh ibn ‘Uthaymeen (may Allaah have mercy on him) said: Saying Bismillaah is obligatory according to our madhhab, as in the case of wudoo’. There is no text concerning that but they said: It is obligatory in the case of wudoo’ so it is more so in the case of ghusl, because that is a greater purification.

But the correct view is that it is not obligatory in the case of either wudoo’ or ghusl. End quote from al-Sharh al-Mumti’.

Fourthly:

Rinsing the mouth and nose is essential in ghusl, as is the view of the Hanafis and Hanbalis.

Al-Nawawi said, discussing the difference of opinion on this point: the views of the scholars on rinsing the mouth and nose are four:

1- That these actions are two of the sunnahs of wudoo’ and ghusl. This is our view (Shaafa’i).

2- That they are obligatory in both wudoo’ and ghusl and are conditions of them being valid. This is the well known view of Ahmad.

3- That they are obligatory in ghusl but not in wudoo’. This is the view of Abu Haneefah and his companions.

4- That rinsing the nose, but not the mouth, is obligatory in wudoo’ and ghusl. This was narrated from Ahmad, and Ibn al-Mundhir said: This is my view.

End quote from al-Majmoo’ (1/400).

The correct view is the second one, which is that rinsing the mouth and nose is obligatory in ghusl, and that is a condition of it being valid.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Among the scholars are some who say that ghusl is not valid without them (i.e., rinsing the mouth and nose), as is the case with wudoo’.

And it was said that it is valid without them.

The correct view is the former, because Allaah says (interpretation of the meaning): “purify yourselves (bathe your whole body)” [al-Maa'idah 5:6],and this includes the entire body. The inside of the nose and mouth are part of the body which must be purified. Hence the Prophet (peace and blessings of Allaah be upon him) enjoined that in wudoo’ because they are included in the words of Allaah (interpretation of the meaning): “wash your faces” [al-Maa’idah 5:6]. As they are included in washing the face and are included in that which must be purified in wudoo’, they are also included in ghusl, because purification in that case is even more important. End quote from al-Sharh al-Mumti’.

Fifthly:

If in the past you did not rinse your mouth and nose when doing ghusl because you did not know the ruling on that or because you were following the opinion of someone who does not regard that as obligatory, then your ghusl is valid and your prayers offered following that ghusl are also valid, and you do not have to repeat them, because of the strong difference of opinion among the scholars concerning the ruling on rinsing the mouth and nose, as stated above.

May Allaah help us all to do that which He loves and which pleases him.

And Allaah knows best.
Islam Q&A

[Najm]

AsSalamOAlaikum WaRehmatuAllah WaBarkatuhu

V Great post. JazakiAllah Khair

FiAmaaniAllah