Daily Fiqh Thread

Huzaifah ibn Adam

Huzaifah ibn Adam

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بسم الله الرحمان الرحيم​

I think it will be a good idea - In Shaa Allaah - to have a thread like this wherein some beneficial Fiqh information is posted on a daily basis, for the benefit of the readers. Matters of Halaal/Haraam will also be mentioned. I will try to keep the posts as concise as possible, In Shaa Allaah, to make for easy reading.

[Note: All Fiqhi Masaa'il mentioned by me will be only according to the Hanafi Madh-hab.]

والسلام
 
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بسم الله الرحمان الرحيم

اللهم يسّر يا كريم​

The illustrious Imaam of Hanafi Fiqh, `Allaamah ibn `Aabideen ash-Shaami رحمة الله عليه writes in Radd-ul-Muhtaar `ala-d Durr-il-Mukhtaar:

"Know that the matters of the Deen all fall under the following categories:


  1. I`tiqaadaat (Beliefs).
  2. Aadaab (Manners and Etiquette).
  3. `Ibaadaat (Worship).
  4. Mu`aamalaat (Transactions).
  5. `Uqoobaat (Punishments).

`Ibaadaat (Worship) itself is divided into five sub-categories:


  1. Salaah.
  2. Zakaah.
  3. Sawm (Fasting).
  4. Hajj.
  5. Jihaad.

Mu`aamalaat (Transactions) is divided into five sub-categories:


  1. Monetary transactions.
  2. Marital transactions.
  3. Litigation.
  4. Trusts.
  5. Inheritance.

`Uqoobaat (Punishments) is divided into five sub-categories:


  1. Retribution.
  2. Punishment for theft.
  3. Punishment for Zinaa (adultery and fornication).
  4. Punishment for slander.
  5. Punishment for Riddah (apostasy).

--------------------------

Every single Mas'alah of Deen will fall into one of these categories and sub-categories. According to other `Ulamaa, the Deen is comprised of five compartments, which are:


  1. `Aqaa'id (Beliefs).
  2. `Ibaadaat (Worship).
  3. Mu`aamalaat (Transactions).
  4. Akhlaaq (Manners and Character).
  5. Mu`aasharaat (Social Etiquette).

In any case, both of these explanations provided by the Fuqahaa are more or less the same and for the most part are just a difference in semantics.

والله تعالى أعلم وعلمه أتم وأحكم


والسلام​
 
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Can you please post how to do sajdah sawh, im a bit confused as to how you do it, and whether you do sujood before or after the tasleem and if you repeat the tashahud again or not as i have read depending on what you have done depends on how you do it and other say something different. Im just completely confused

If in sha Allah you could clear this up it could benifit us all as sajda sahw can be very helpfull to us if we leave or forget something in prayer
 
بسم الله الرحمان الرحيم


السلام عليكم ورحمة الله وبركاته​

Respected sister in Islaam,

The method of performing Sujood-us-Sahw (The Prostration of Forgetfulness) is as follows:


  1. In the last Rak`ah of Salaah, in the Tashah-hud position, you will make only one Salaam, to your right side. Not two, as you normally would.
  2. Thereafter, make two Sajdahs, and return to the Tashah-hud position.
  3. Recite the At-Tahiyyaat, Durood, Du`aa, etc. like normal, and complete your Salaah.

What you have mentioned regarding performing it before or after the Salaam, is not part of the Hanafi Madh-hab. It is according to the Shaafi`ee and Maaliki Madh-habs of Fiqh. In the Maaliki Madh-hab, if the person had omitted something from Salaah, he will perform the Sujood-us-Sahw before the Salaam. However, if the cause behind the Sujood-us-Sahw is that he had added something to the Salaah, then he will make it after the Salaam.

However, according to us as Ahnaaf, the Sujood-us-Sahw will always be performed after the Salaam (i.e. one Tasleemah, to the right side), whether the person had omitted a Waajib from the Waajibaat of Salaah, or added something, etc. Sujood-us-Sahw will always be after the Salaam.

[Note: When making Sujood-us-Sahw, only perform one Salaam to your right side, then perform the two Sajdahs, then return to the Tashah-hud position and complete the Salaah like normal. Do not perform Salaam on both sides when doing Sujood-as-Sahw.]

والله تعالى أعلم وعلمه أتم وأحكم


والسلام​
 
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JazakAllah khairn for clearing that up brother, i understand now
thank you very much
 
بسم الله الرحمان الرحيم

The Importance of Reciting the Qur'aan with Tarteel

​
The great Imaam of the `Ilm (Science) of Tajweed, `Allaamah Muhammad ibn al-Jazari رحمة الله عليه writes in his renowned poem on Tajweed, "al-Muqaddimah fee maa Yajibu `alaa Qaari'il Qur'aani ay Ya`lamah" (The Introduction Regarding That Which is Obligatory Upon Every Reciter of the Qur'aan to Know):

والأخذ بالتجويد حتم لازمُ ** من لم يصحّح القرآن آثمُ

لإنه به الإله أنزلا ** وهكذا منه إلينا وصلا

​
"Reciting the Qur'aan with Tajweed is a matter which is obligatory; whosoever does not recite the Qur'aan correctly is a sinner.

This is because al-Ilaah (Allaah) has sent it (the Qur'aan) down in this manner (i.e. with Tajweed), and in this manner it has reached us."

Here, Imaam ibn al-Jazari رحمة الله عليه makes a very weighty statement, and that is: "Mal Lam Yusah-hihil Qur'aana Aathimu" (Whosoever does not recite the Qur'aan correctly is a sinner.)

What he means by this is that, if a person does not make an effort to learn to recite the Qur'aan correctly, pronouncing each of the letters as they are meant to be pronounced, but instead recites the Qur'aan just anyhow, out of laziness and negligence, then he will be a sinner.

[It must be noted here that there are people who are genuinely unable to recite the Qur'aan correctly no matter how hard they try; they are not being referred to by Imaam ibn al-Jazri. Such people are excused, In Shaa Allaah, because they have tried their best.]

We find that many people recite all of the following letters exactly the same:


ذ - ظ - ز - ض
​


ء - ع​


ه - ح​


س - ص​


ق - ك​

Mispronouncing any of these letters changes the meaning of the Aayah drastically. For example, the word قَلْبٌ means heart. If, instead of pronouncing the ق, one recites it with a ك instead, making it كَلْبٌ, the meaning changes to "dog"! It is the same with the rest of the letters. So from this, one can imagine how much the Qur'aan is being distorted and altered when a person is reciting the Qur'aan and not pronouncing the letters correctly. If the person has not made an effort to learn to recite the Qur'aan correctly, then, instead of being rewarded, one is actually accruing sin, wal-`Iyaadhu Billaah. Not only that, but the Fuqahaa have mentioned that if a person recites Qur'aan incorrectly in Salaah (whether out of laziness or because he/she has not made an effort to learn to recite correctly), then the Salaah is invalid. This same Fatwaa has been given by Hadhrat Thanvi رحمة الله عليه in his "Bahishti Zewar" (Heavenly Ornaments).

Hence, every person who is able to recite Qur'aan correctly must make Shukr to Allaah Ta`aalaa, and those who are not yet able to do so must immediately make an effort to learn, In Shaa Allaah.

Allaah Ta`aalaa says in the Qur'aan:


وَرَتِّلِ القُرْآنَ تَرْتِيْلاً

{"And recite the Qur'aan with Tarteel."} [Soorah al-Muzzammil, 73:4]

​
The meaning of Tarteel is that one recites the Qur'aan at a slow, measured pace, pronouncing all of the letters and words correctly, and applying all of the laws of Tajweed, such as Izh-haar, Idghaam, Ikhfaa, Qalb, Qalqalah, Madd, etc.

Whilst a person is in the process of correcting his Qiraa'ah, he will get Thawaab (reward) for everything he recites, In Shaa Allaah, and of course, his Salaah will be accepted because he is doing his best.

May Allaah Ta`aalaa grant all of us the Tawfeeq (ability) to recite the Qur'aan Kareem with Tarteel,


آمين يا رب العالمين​


والله تعالى أعلم​


والسلام​
 
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Huzaifah ibn Adam said:
بسم الله الرحمان الرحيم

السلام عليكم ورحمة الله وبركاته​


Respected sister in Islaam,

The method of performing Sujood-us-Sahw (The Prostration of Forgetfulness) is as follows:


  1. In the last Rak`ah of Salaah, in the Tashah-hud position, you will make only one Salaam, to your right side. Not two, as you normally would.
  2. Thereafter, make two Sajdahs, and return to the Tashah-hud position.
  3. Recite the At-Tahiyyaat, Durood, Du`aa, etc. like normal, and complete your Salaah.

What you have mentioned regarding performing it before or after the Salaam, is not part of the Hanafi Madh-hab. It is according to the Shaafi`ee and Maaliki Madh-habs of Fiqh. In the Maaliki Madh-hab, if the person had omitted something from Salaah, he will perform the Sujood-us-Sahw before the Salaam. However, if the cause behind the Sujood-us-Sahw is that he had added something to the Salaah, then he will make it after the Salaam.

However, according to us as Ahnaaf, the Sujood-us-Sahw will always be performed after the Salaam (i.e. one Tasleemah, to the right side), whether the person had omitted a Waajib from the Waajibaat of Salaah, or added something, etc. Sujood-us-Sahw will always be after the Salaam.

[Note: When making Sujood-us-Sahw, only perform one Salaam to your right side, then perform the two Sajdahs, then return to the Tashah-hud position and complete the Salaah like normal. Do not perform Salaam on both sides when doing Sujood-as-Sahw.]

والله تعالى أعلم وعلمه أتم وأحكم

Why not with two salams in books written tht alone salat with two salam and in jaamat one salam fr sahwa
​
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بسم الله الرحمان الرحيم

Respected brother,

Hadhrat `Abdullaah ibn `Umar رضي الله عنه narrates:​

عن ابن مسعود رضي الله عنه مرفوعاً: إذا شكّ أحدكم في صلاته فليتحر الصواب فليتم عليه, ثم ليسلّم, ثم يسجد سجدتين

رواه البخاري

"When any of you has Shakk (doubt) within his Salaah (i.e. whether he has carried out a certain Waajib or not, etc.), then he should make Taharri (think deeply over what he most likely had done), and thereafter should complete the Salaah accordingly. He should then (in the Tashah-hud position) make Tasleem, then perform two Sajdahs." [Narrated in Saheeh al-Bukhaari.]

Also, the narration in Sunan at-Tirmidhee, describing the manner in which Rasoolullaah صلى الله عليه وسلم performed Sujood-us-Sahw:

​
فسجد سجدتين بعد ما سلم

"So he performed two Sajdahs after having made Tasleem."

The Ahaadeeth all mention making Tasleem. Now, according to the Fuqahaa of the Hanafi Madh-hab, Tasleem here refers to تسليمة واحدة (a single Tasleem), whilst some of the Fuqahaa of the other Madhaahib believed that it refers to the general تسليمتين (two Tasleems). It is an Ijtihaadi Mas'alah. Hence, the followers of each Madh-hab will follow the Ijtihaad of the Fuqahaa of that Madh-hab with regards to the Ahaadeeth, as nothing has been explicitly mentioned. Instead, there is Ihtimaal (possibility of having various interpretations).

The Fuqahaa of the Hanafi Madh-hab have presented certain Dalaa'il `Aqliyyah (logical evidences) in support of their verdict that only one Tasleem should be made, and not two like the other Madhaahib say. Imaam ibn `Aabideen رحمة الله عليه writes in Raddul Muhtaar `ala-d Durril Mukhtaar:

​
وَيُؤَيِّدُهُ مَا وَجَّهُوا بِهِ الْقَوْلَ بِالْوَاحِدَةِ مِنْ أَنَّ السَّلَامَ الْأَوَّلَ لِشَيْئَيْنِ: لِلتَّحْلِيلِ وَلِلتَّحِيَّةِ؛ وَالسَّلَامُ الثَّانِي لِلتَّحِيَّةِ فَقَطْ أَيْ تَحِيَّةِ بَقِيَّةِ الْقَوْمِ لِأَنَّ التَّحْلِيلَ لَا يَتَكَرَّرُ؛ وَهُنَا سَقَطَ مَعْنَى التَّحِيَّةِ عَنْ السَّلَامِ لِأَنَّهُ يَقْطَعُ الْإِحْرَامَ فَكَانَ ضَمُّ الثَّانِي إلَيْهِ عَبَثًا،

"The first Tasleem is for two reasons:

​


  1. [*=left]Tahleel (coming out of the state of Salaah).
    [*=left]Tahiyyah (greeting the Malaa'ikah, and the people).

The second Tasleem is for the purpose of Tahiyyah only, i.e. greeting the rest of the people. This is because Tahleel (coming out of the Salaah) is not repeated. One has already come out of the Salaah with the first Tasleem, and hence adding a second to it (in this case) is unnecessary."​
----------------

To recap on what we have mentioned, in summary:

The same Ahaadeeth regarding Sujood-us-Sahw are used by all four Madhaahib. The word used in the Hadeeth has Ihtimaal (possibility of having various meanings). The Ahnaaf have declared that the meaning is one Tasleem, whilst the other Madhaahib have declared that the meaning is two Tasleems. Followers of the Hanafi Madh-hab will follow the Qowl (Verdict) of their Madh-hab, because they have reasonable confidence that the A'immah of their Madh-hab understood the Qur'aan and Sunnah better than they themselves do, and anyone else in this belated age. Hence, we follow Qur'aan and Sunnah according to the understanding of the Fuqahaa of the Madh-hab. This is the true meaning of "following the Salaf-us-Saalih (The Pious Predecessors)."

​
والله تعالى أعلم

والسلام​
 
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بسم الله الرحمان الرحيم


Crying in Salaah​

Crying in Salaah is of two types:



  1. Crying due to something of the Dunyaa (some worldly matter).
  2. Crying out of the fear of Allaah Ta`aalaa, Jahannam, etc. Matters relating to the Aakhirah.


The first type of crying, if it is accompanied by voice (sound), it nullifies one's Salaah. If it is silent, the Salaah will not break.

The second category of crying (i.e. due to thinking about the Aakhirah) does not nullify the Salaah at all. Rather, it is something good. Many of the Salaf (pious predecessors) would weep abundantly in Salaah, out of fear of Allaah Ta`aalaa and contemplating the `Adhaab in the Aakhirah.


فان أن فيها أو تأوه أو بكى فارتفع بكاؤه فإن كان من ذكر الجنة أو النار لم يقطعها " لأنه يدل على زيادة الخشوع " وإن كان من وجع أو مصيبة قطعها

كذا في الهداية

وفي الرد المحتار: قَوْلُهُ وَالْبُكَاء) بِالْقَصْرِ: خُرُوجُ الدَّمْعِ، وَبِالْمَدِّ: صَوْتٌ مَعَهُ كَمَا فِي الصِّحَاحِ؛ فَقَوْلُهُ بِصَوْتٍ لِلتَّقْيِيدِ عَلَى الْأَوَّلِ، وَلِلتَّوْضِيحِ عَلَى الثَّانِي إسْمَاعِيلُ (قَوْلُهُ يَحْصُلُ بِهِ حُرُوفٌ) كَذَا فِي الْفَتْحِ وَالنِّهَايَةِ وَالسِّرَاجِ. قَالَ فِي النَّهْرِ: أَمَّا خُرُوجُ الدَّمْعِ بِلَا صَوْتٍ أَوْ صَوْتٍ لَا حَرْفَ مَعَهُ فَغَيْرُ مُفْسِدٍ

والله تعالى أعلم

والسلام​
 
بسم الله الرحمان الرحيم


النواقض العشرة (The Ten Nullifiers of Imaan)

​

Just as there are things which nullify one's Wudhoo (such as passing urine or stool, bleeding, sleeping while lying down, etc.) so too are there things which nullify one's Imaan. There is Ikhtilaaf among the Fuqahaa regarding which matters nullify one's Imaan. But, there are 10 which all have agreement upon:



  1. Shirk (ascribing partners unto Allaah Ta`aalaa).
  2. Placing intermediaries between oneself and Allaah Ta`aalaa, calling upon them and having Tawakkul upon them instead of Him.
  3. Doubting the Kufr of the Kuffaar such as the Christians, Jews, Hindus, Atheists, Buddhists, Agnostics, etc.
  4. Believing that any guidance is better or more complete than the guidance of Rasoollullaah صلى الله عليه وسلم.
  5. Hating anything which Rasoolullaah صلى الله عليه وسلم brought (i.e. hating any part of Islaam).
  6. Mocking Islaam or anything to do with Islaam, whether it be the Qur'aan, or the Ambiyaa, etc.
  7. Performing Sihr (Jaadu/Black magic).
  8. Assisting the Kuffaar against the Muslimeen (i.e. assisting a Kaafir army to kill Muslims, etc.)
  9. Believing that it's okay for some people to not follow the Sharee`ah.
  10. Turning away from the Deen of Allaah Ta`aalaa, neither learning it nor acting upon it (i.e. just claiming to be a Muslim whilst not even knowing what being a Muslim means, not believing in Allaah, not believing in the Ambiyaa, not believing in the Qur'aan, etc. and not bothering to learn about any of these things.)


والله تعالى أعلم

والسلام​
 
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بسم الله الرحمان الرحيم​

Sadaqatul Fitr is to be given by every person who owns the Nisaab (prescribed amount) of Zakaah, on behalf of his wife and underage children, whether they have reached the age of fasting or not (i.e. even babies).

The Mustahabb (recommended) time to give it is after Fajr on the day of `Eid, before going to the Eidgah (place where `Eid Salaah is performed). However, one may give it a few days before Eid, too.

According to the Hanafi Madh-hab, Sadaqatul Fitr can be given in cash.

والسلام​
 
Huzaifah ibn Adam said:
بسم الله الرحمان الرحيم


Doubting the Kufr of the Kuffaar such as the Christians, Jews, Hindus, Atheists, Buddhists, Agnostics, etc.​
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Can you explain this in little more detail?

Do you mean not acknowledging what they do in relation to matters of worships as kufr, may lead us to kufr?
 
darullemon said:
Can you explain this in little more detail?

Do you mean not acknowledging what they do in relation to matters of worships as kufr, may lead us to kufr?
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السلام عليكم ورحمة الله وبركاته​

What is means, akhi, is that if a person believes that the Jews, Christians, Hindus, etc. are Muslims and will go to Jannah, then he himself becomes a Kaafir. For example, a person says that he does not believe that Christians, Jews, Atheists, etc. will go to Jahannam. He believes they will all go to Jannah, even though they are not Muslim, did not believe in Allaah Ta`aalaa, etc. Such a person of course becomes a Kaafir due to this belief, and this is something which all of the `Ulamaa have agreement upon.

In other words, he feels all religions are equal, and that no matter which religion you follow, you will go to Jannah.

The only Deen Allaah Ta`aalaa accepts is the Deen of Islaam.

والسلام​
 
Huzaifah ibn Adam said:
السلام عليكم ورحمة الله وبركاته​

What is means, akhi, is that if a person believes that the Jews, Christians, Hindus, etc. are Muslims and will go to Jannah, then he himself becomes a Kaafir. For example, a person says that he does not believe that Christians, Jews, Atheists, etc. will go to Jahannam. He believes they will all go to Jannah, even though they are not Muslim, did not believe in Allaah Ta`aalaa, etc. Such a person of course becomes a Kaafir due to this belief, and this is something which all of the `Ulamaa have agreement upon.

In other words, he feels all religions are equal, and that no matter which religion you follow, you will go to Jannah.

The only Deen Allaah Ta`aalaa accepts is the Deen of Islaam.

والسلام​
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Jazakallah Khair for explaining. This is applicable for this Ummah, Ummah of Muhammad(SAWS). For previous ummahs, they can go to Jannah if they followed Sharia of that prophet?
 
darullemon said:
Jazakallah Khair for explaining. This is applicable for this Ummah, Ummah of Muhammad(SAWS). For previous ummahs, they can go to Jannah if they followed Sharia of that prophet?
Click to expand...

آمين يا رب العالمين

Yes. Prior to Rasoolullaah صلى الله عليه وسلم becoming a Nabi, those who truly followed Nabi `Eesa عليه السلام and those who truly followed Nabi Moosaa عليه السلام were regarded as Muwahhidoon (Monotheists), and will go to Jannah, In Shaa Allaah.

Allaah Ta`aalaa says in the Qur'aan:

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَى وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

​
{"Indeed, those who have Imaan, and those who were guided (i.e. the original Yahood), and the Nasaaraa, and the Saabi'een, those who believed in Allaah, in the Last Day, and did righteous deeds, they will receive their reward from their Rabb. There shall be no fear upon them and nor shall they grieve."} [Soorah al-Baqarah, 2:62]

This Aayah is in reference to those who truly followed their Ambiyaa, prior to the coming of Rasoolullaah Sallalaahu `Alayhi wa Sallam. As for after Rasoolullaah Sallallaahu `Alayhi wa Sallam was sent as a Nabi, then Allaah Ta`aalaa says:

وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ

​
{"Whosoever seeks a Deen other than Islaam, it will never ever be accepted from him, and he will be, in the Aakhirah (hereafter), from the Khaasireen (losers)."} [Soorah Aal-e-`Imraan, 3:85]


والسلام​
 
Huzaifah ibn Adam said:
آمين يا رب العالمين

Yes. Prior to Rasoolullaah صلى الله عليه وسلم becoming a Nabi, those who truly followed Nabi `Eesa عليه السلام and those who truly followed Nabi Moosaa عليه السلام were regarded as Muwahhidoon (Monotheists), and will go to Jannah, In Shaa Allaah.

Allaah Ta`aalaa says in the Qur'aan:

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَى وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

​
{"Indeed, those who have Imaan, and those who were guided (i.e. the original Yahood), and the Nasaaraa, and the Saabi'een, those who believed in Allaah, in the Last Day, and did righteous deeds, they will receive their reward from their Rabb. There shall be no fear upon them and nor shall they grieve."} [Soorah al-Baqarah, 2:62]

This Aayah is in reference to those who truly followed their Ambiyaa, prior to the coming of Rasoolullaah Sallalaahu `Alayhi wa Sallam. As for after Rasoolullaah Sallallaahu `Alayhi wa Sallam was sent as a Nabi, then Allaah Ta`aalaa says:

وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ

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{"Whosoever seeks a Deen other than Islaam, it will never ever be accepted from him, and he will be, in the Aakhirah (hereafter), from the Khaasireen (losers)."} [Soorah Aal-e-`Imraan, 3:85]


والسلام​
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Jazakallah Khairun
 
بسم الله الرحمان الرحيم​

If a person takes an oath that he/she will do a certain thing, and then breaks that oath, Kaffaarah will have to be made. This Kaffaarah (expiation) can be in a number of ways. Allaah Ta`aalaa says in the Qur'aan:

لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَكِنْ يُؤَاخِذُكُمْ بِمَا عَقَّدْتُمُ الْأَيْمَانَ فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ ذَلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ وَاحْفَظُوا أَيْمَانَكُمْ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ


{"Allaah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths (i.e. those which you break); its Kaffaarah (expiation) is that you feed ten Masaakeen (poor people) on a scale of the average of that which you feed your own families, or clothing them, or freeing a slave. Whosoever cannot afford (any of that, i.e. food or clothes to give, or a slave to free) then (he should) fast for three days. That is the Kaffaarah (expiation) for your oaths when you have taken them. And protect your oaths. Thus does Allaah make clear to you His Aayaat (Signs) so that you may be grateful."} [Soorah al-Maa'idah, 5:89]
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According to the Hanafi and Hanbali Madh-habs, the fasting has to be done continuously, without any breakage (i.e. three days in a row). According to the Maaliki Madh-hab and one Qowl (verdict) within the Shaafi`ee Madh-hab, it is not necessary to fast all three days consecutively. However, another Qowl (verdict) within the Shaafi`ee Madh-hab states that it is necessary for it to be done consecutively.


والله تعالى أعلم


والسلام​
 
بسم الله الرحامن الرحيم

The Faraa'idh (Obligatory Actions) of Wudhoo:
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Only four things are Fardh in Wudhoo:

1) Washing the face (Fardh to do it at least once).

2) Washing both arms up to and including the elbows (Fardh to do it at least once).

3) Making Masah (wiping) the head. The amount which has to be wiped is the Naasiyah (forelock), which constitutes a quarter of the head.

4) Washing both feet up to and including the ankles (Fardh to do it at least once).

If any of these actions are omitted, the Wudhoo will be invalid.

[Note: For Hanafis, you can wash even past the elbow, up to the shoulder, but not less than the elbow. The elbow has to be washed.]

In order to obtain the full reward and benefits of Wudhoo, it must be done according to the Sunnah, whilst carrying out all of the Mustahabbaat (recommended actions) and abstaining from all of the Makroohaat (disliked matters). Those can be explained in another post, In Shaa Allaah.
 
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