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Does the Exiting of a Praying Time Invalidate the Ablution?

Answered by Shaykh Yusuf Weltch

Question: Does the exiting of a praying time invalidate the ablution (wudu)?

Answer: The exiting of the prayer time does not invalidate the ablution. However, if one is considered ‘excused’ by the Sacred Law the ablution terminates at the exiting of every prayer time.

One is only considered excused if, for example, they have a nose bleed and it never ceases for them to be able to make an ablution and prayer. [Maraqi al-Falah]

How To Deal With Waswasa

For the one who is constantly in doubt abandoning caution is often the best cure.

“As for the one who is often inflicted with waswasa, it is necessary for them to sever the cause of the waswasa and not to give it any consideration. This is because it is the doing of Shaytan and we have been commanded to oppose him.” [Hashiyah Ibn Abidin]

Knowledge

The long-term cure for these constant doubts is to seek a deeper understanding of Islamic Knowledge. With knowledge, Shaytan can not deceive you with his whispers and plots. I would advise that you find authentic scholars in your area and study with them a basic text in Islamic Jurisprudence.

Please note that SeekersGuidance.org has free classes available in Islamic Jurisprudence and many other subjects.

May Allah ease your difficulty
Allahu A’alam

[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a graduate from Tarim; a student of Habib Umar and other luminaries; and authorized teachers of the Qur’an and the Islamic sciences.

Cleaning Impurity

Answered by Shaykh Yusuf Weltch

Question: How do I properly clean urine? If I step on a rug that is damp with impurity does the impurity transfer to my foot?

Answer: In the Name of Allah, the Most Merciful and Compassionate

Important Note in Cleaning Impurity

With regards to cleaning impurities, such as urine, first, minimize the amount of impurity. Pouring water on urine will only spread the urine further. You should dry as much of it as possible then wash the area, being careful to minimize any spreading.

You may want to mop the floor once again to be cautious.

Regarding the rug that became damp during the process which you mentioned. If the water poured onto the urine spread to the rug, the rug would be impure as well. Your stepping on that damp rug would only cause your foot to be impure if there was a transference of wetness to the foot. [Hashiyah Ibn ‘Abidin]

In this case, it was correct for you to have washed your foot. [Hashiyah al-Tahtawi ‘ala Maraqi al-Falah}

In short, when dealing with impurities, the impurity should first be minimized, as best as possible. Secondly, it should be cleaned, carefully, such that the impurity doesn’t spread.

May Allah bless you

Allahu A’alam

[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a graduate from Tarim; a student of Habib Umar and other luminaries; and authorized teachers of the Qur’an and the Islamic sciences.

Is My Umra Valid?

Shaykh Abdul-Rahim Reasat is asked about the validity of Umra if a sister has doubts about purity.

I went on Umra during my period. My periods stop on the sixth day, but this time it didn’t stop until the thirteenth day. On the twelfth day I went and did Umra, thinking I am now in istihada [period of abnormal bleeding], and did tawaf and sa’i [moving back and forth between Safa and Marwa] after entering tuhr [a state of purity] and making wudu.

Yet I am still doubtful whether I was right or wrong. Please help me and answer my question. And if I was wrong please tell me what to do.

I pray you are well.

Your Umra was valid – provided you were able to remain in a state of wudu during your tawaf. If not, you need to sacrifice a sheep in Mecca.

Continuation Of Blood

If bleeding persists after the number of days you usually see it – 7, for example – you should not pray your prayers as there is a chance that the number of days you menstrual cycle lasts may change. If it stops before ten full days then this is your new cycle – 9, for example.

If, however, it continues past ten days then you assume that your menstrual cycle lasted the original number of days (7) and everything else was istihada. This means you all have to repeat the missed prayers from the day of the cycle ending until the point you realized the bleeding was istihada.

(Birgivi, Dhukhr al-Mutaʾahhilin; Kasani, Badaʾiʿ al-Sanaʾiʿ).

May Allah grant you the best of both worlds.

Abdul-Rahim

Exploring Tawhid: Islam as a Universal Civilization

Shaykh Seraj Hendricks reflects on the profound meanings and realities of the concept of tawhid, beginning with the words: La ilaha illa Allah.

The defining statement of Islam “La ilaha illa Allah” (there is no deity worthy of worship but Allah), captures the inherent civilization of oneness and unicity upon which Islam is built. This unicity is accompanied with a sense of the sacred ontology of spirituality; that is, the very nature of our reality and our being – when viewed through the lens of tawhid – is that our essence is sacred. It mirrors tawhid. One of our shortcomings is that we have externalized spirituality and abandoned its internalization. There is therefore a dire need to re-inject Islam with this awareness of inner spirituality – a need that demands the re-exploration of the very notion of tawhid.

Allah says:

The one who has indeed succeeded is the one who purifies himself, remembers his Lord and prays. But you prefer the worldly life, while the Hereafter is better and more enduring. Indeed, this is in the former scriptures, the scriptures of Abraham and Moses. (Sura al-A‘la 87:14-19)

The Qur’an promotes purification and tazkiya (cleansing) of the self through dhikr (spiritual remembrance) and du’a (invocation), and states categorically that the Akhira (the afterlife) is better for us than the Dunya (material existence). Yet we as human beings have come to prefer and prioritize the Dunya – some to the point of abandoning the Akhira altogether. The Qur’an then reinforces the universality of this message by stating that it is one that has been confirmed in the earlier scriptures.

However, the “self-image” of the Qur’an is highly pragmatic in that it deals with realities, emotions, people and communities. It recognizes the palpable context of the Dunya – whilst the message is clear that the Akhira is better, it does not condemn the Dunya. On the contrary, it views our earthly existence as a “Dar al-Balah” – as an abode of trials in which we will be tested.

Furthermore, Allah declares:

He who created Death and Life, that He may try which of you is best in deeds: and He is the Exalted in Might, Oft-Forgiving. (Sura al Mulk 67:2)

The sequence of this verse (ayat) places “death” before “life”, reminding us firstly that death is both a creation of Allah and a transition to the next life, and not merely a lifeless condition of absolute nothingness. But in its pragmatism, the Qur’an also reminds us of our earthly responsibilities:

Do not forget your portion in the Dunya. (Sura al-Qasas 28:77)

And thus we recognize the profoundness of one of our most oft-repeated supplications:

Our Lord, grant us the best of this Dunya [world] and the best of the Akhira [the hereafter]. (Sura al-Baqara 2:201)

It is in this reflective state of the believers, who ask and seek for the best of both “worlds”, that we find ourselves as an “ummatan wasatan”, a balanced community … a community dynamically located in this world but with a supremacy of focus on the world to come. In this regard, all of us, as men and as women, have two roles to play: that of Ubudiyyah (being the bondsmen of Allah) and that of Khilafa (being representatives/vicegerents of Allah) in this world.

Wasatiyyah thus becomes a balancing act between these two functions, because if we prioritize our Khilafa and forget that we are the servants of Allah, we may become tyrannical. On the other hand, if we immerse ourselves only in Ubudiyyah, then we forget our social responsibilities towards our communities; or even collapse into form of servility unbecoming of our dignity as human beings. To embody these two roles and become communities of equilibrium and justice, we must locate ourselves within a spirituo-moral locus of Islam as a “Way of Being” before our conception of it as “a Way of Life” – which is a somewhat externalised way of viewing and practising the Deen (Religion as a “way of being” and “becoming” in consonance with the Divine Principle of tawhid). As a ‘Way of Being’, it presents us with the potential to change and to transform internally. This perspective finds a powerful resonance within the Qur’an where it states:

Allah will not change the external conditions of a people until they change that which is within themselves. (Sura al-Ra‘ad 13:11)

We often focus excessively on changing the conditions outside of ourselves – and those of others. Immersed in our dunyawi (worldly) delusions, we have externalized and exteriorized change and transformation to our detriment. This attitude constitutes the “heart” of self-righteousness. And so it is that we fail to realize that it is only when we change that which resides within ourselves – within the very core of our hearts and minds and souls – that Allah will change our external conditions and allow us to be the vessels of that social change.

Further emphasizing the importance of our internal realities, Allah says:

Soon will We show them our Signs in the (furthest) regions (of the earth), and in their own souls, until it becomes manifest to them that this is the Truth. (Sura al-Fussilat 41:53)

We will only be able to read these ayaat ­- these symbols and signs of Allah – through the process of tazkiyatu n–nafs (purification of the Self). Attempting to recognize and understand the signs and symbols of Allah is what forms the foundation of interacting with the Divine – it is what links us with spirituality. Herein lays our “identity” as Muslims. Ours is an internal, spiritually focussed and centred identity. “Identity” in Islamic Spirituality encompasses an ontology of being. It is an existential condition. To fully realise this demands a number of things: that we interrogate ourselves both spiritually and ethically; that we reflect upon and modify our conduct and comportment where necessary; and that we ask ourselves to what degree we are prepared to undergo the requisite transformation. From this point of departure, we may trace the trajectory of our Islamic “identity” along the oft-mentioned triad of the Nafs: from the Nafs al–Ammarah Bi s-Su’ (the Inciting Self) through the Nafs al-Lawwama (the Reproachful Self) to the Nafs al-Mutma’inna (Tranquil self/self at rest). It is only after we have cultivated the ability to objectively criticize ourselves (the Lawwama of the Self) that we are able to attain that serenity and inner peace – that Itmi’nan. Without this tranquillity there can be no peace between ourselves and Allah, ourselves and creation, or that sublime condition of inner peace.

It is therefore necessary that we ask ourselves important questions about the state of our Islamic education – referenced in Arabic as Tarbiyyah (to nurture, enrich, refine and cultivate). It is imperative, too, that we identify the points of reference for such a process. How – in more specific terms – and in a holistic manner, we are able to connect the idea of tawhid with Islam as a universal Din. Allah says,

The Religion before Allah is Islam (submission to His Will). (Sura Aal Imran 3:19)

How do we translate this into our educational models. What are the principles that underlie our educational processes?

There are three important aspects to consider:

The individual – how, for example, are individuals and individuality constituted?
Society – how do we understand the histories, the values and the norms of societies?
The content of reality – namely, its relation to both the material and spiritual contexts?

Moreover, and on the one hand, the tensions that may arise between “individuality” and “individualism” (particularly as they are often-times embraced in the contemporary world as ruthless and necessary forms of competitiveness – the corporate world providing just one of the spaces for some of its worst manifestations), and our notions of “collectivity” on the other, need to be urgently addressed. These tensions are fraught with the potential to lead to unrest and wars.

With a view to more fully grasping these complexities we need to understand that the aims and purposes (maqasid) of education are both intrinsically and intimately linked to our ultimate convictions.

We, as Muslims, need to ask ourselves and critically examine what our ultimate convictions are about human nature and society. What Quranic or Sunnic template do we need to foreground in order to express and actualize those ultimate convictions? Again it needs to be re-emphasized that as Muslims we are governed by spirituo-ethical values. These values form the foundation of the concept of adab (right and fair conduct – or virtuosity) and is far more important than ilm (knowledge), without diminishing the exalted station of knowledge in Islam in any way. As the Arabic proverb goes, “al–adab fawq al-ilm”, (adab is above knowledge), because without good conduct and virtuosity, knowledge reduces to mere information. One can be a tyrant and yet be the most learned and informed of people.

We come to realize that Islam is thus based on unity of knowledge and servitude to Allah through service to the creation, as well as the centrality of revelation, because we view the cosmos itself as reflective and symbolic of higher realities.

Islam and tawhid as our aqidah (belief and theological system), are thus synthetic in nature. It is an approach that builds towards a dynamic and regenerative concept of unity (as opposed to being merely deconstructive or reductionist). It continuously strives to inform us of the interconnectedness and wholeness of all things, of the intimacy and meaningfulness of the created order, so that we can transform both ourselves and the world within which we live. This we cannot do without the characteristics of justice, fairness and equality (for example, between males and females). In addition, if we cannot do justice to ourselves how can we do justice to others? If we cannot forgive, how can we expect to be forgiven; if we show no mercy, how can we expect mercy to be shown to us; if we cannot love, how can we expect to be loved? Even more so, the blameworthy attribute “malicious envy” (hasad), for example, is not condemned so much for the pain it causes others, but for its horrific potential to bring spiritual ruin and destruction upon the soul guilty of such envy. Allah cares for all His creation! Said the Prophet, blessings and peace be upon him:

Malicious envy (hasad) destroys the goodness (hasanaat) in us in as much as fire devours wood. (Abu Dawud: Hadith 2653).

There ought to be, therefore, several natural consequences for societies who embrace and build themselves on tawhid:

1. Tawhid forces us to embrace and look to the essence of being human rather than the happenstances of our creation in which we played no part. It relegates race, ethnicity, nationality, gender and language – those things for which we are not responsible and have not come by way of acquisition. If we really internalize tawhid, it marginalizes secondary qualities and forces us to recognize the essentials of our existence and obliterate the contingencies.

2. Tawhid engenders love and mutual respect; it urges us to respect all human beings, to argue in the best of ways, and to invite to the way of Allah in the most excellent manner and with wisdom. The Quran is emphatic about this.

3. Tawhid demands from us that we both verify and establish truth. Whenever we view tawhid as an Ultimate Truth, everyday truthfulness becomes symbolic of this higher truth.) This matter of faithfulness to the truth plagues us as an ummah (community of believers). Allah says,

O you who believe! if an evil-doer comes to you with information, then first verify it, lest you harm a people in ignorance. (Sura al-Hujarat 49:6)

This is a Divine imperative, and so if we embrace tawhid we will not be easy victims of falsehood and malicious speculation; and herein lies the safeguards and protection for societies and communities that have the potential to be both wholesome and fructifying.

4. Maintaining purity and clemency in our societies – without clemency we can never establish truth and justice. Only when we internalize kindness, compassion and generosity, will we naturally strive to free ourselves from fitnah, scandals, divisiveness and arrogance. Also included here is the elimination of poverty, as poverty militates against the stability and unicity of our societies, so we should strive to empower the incapacitated and disadvantaged.

5. Respecting the freedom and the dignity of all human beings, including both personal and intellectual freedoms.

6. Implementing consultation (shura), co-operation and mutual assistance.

7. Striving for justice that is vitally alive in valuing both the rights of Allah and the rights of people and the rights owing to ourselves.

Without understanding the inherent diversity that goes along with tawhid, our aqidah becomes another form of totalitarianism and tyranny. Even those people who call themselves “muwahidun” (proponents of the Oneness of Allah) have failed to embrace the importance of diversity.

Allah says,

O humakind, indeed We have created you from male and female and made you peoples and tribes that you may come to know one another. Indeed, the most noble of you in the sight of Allah are those of you with taqwa. Indeed, Allah is Knowing and Acquainted. (Sura al-Hujarat 49:13)

We need to realize that in this context Allah speaks to “humankind” and not just “believers”. That which are ultimately important are not the properties with which we are born and in which we have had no hand, but what we acquire (as mentioned earlier). The best of us and most honored of us therefore – and according to the Quran – are those who have taqwa. Taqwa is that form of higher consciousness of Allah that enables us to become both “personifications” of the highest values enunciated by the Qur’an and representatives of the most endearing qualities of Prophethood.

The most worthy qualities are those which we can acquire, not those which are the accidents of our creation (like the colors of our skins, languages, gender or nationalities). Taqwa is eminently attainable and open to all, from the poorest to the richest – it a kind of spiritual democracy, which, when we align ourselves with tawhid – we may discover and realise within ourselves that spiritual station of becoming muttaqin.

However, we cannot achieve this if we cannot embrace and live with diversity. Taqwa is available to those who are able to both live with and be enriched by diversity. Only in this way can we become the vehicles of tawhid, and hopefully align ourselves with the Will of Allah, the Most High. Unrealized (including crass modes of literalism) and superficial understandings avail nought, no matter how stringently we enact the externals of our ‘ibadah. If we cannot embrace diversity, we cannot fulfil our roles as khulafa and be true practitioners of tawhid. Says Allah, the Most High,

Do you not see that Allah sends down rain from the sky? With it We then bring forth produce of various colors. And among the mountains are tracts white and red, of various hues, and (others) raven-black. And so amongst people, and crawling creatures and cattle, are they of various colors. Those truly fear Allah among His servants who have knowledge, for Allah is exalted in Might, oft forgiving. (Sura al-Fajr 35:27-8)

And yet again,

And of His signs is the creation of the heavens and the earth, and the variations in your languages and your colours. Indeed herein are signs for those who have knowledge. (Sura al-Rum 30:22)

Islam is the last of the Revealed Faiths. If we cannot see beyond the walls of our ghettoized cultures; if we cannot see beyond our dress codes (which in essence form a part of the beauty within a ubiquitous diversity). If we cannot see beyond our stubborn social codes (particularly the gendered ones). If we cannot see beyond the many fossilized features of our increasingly regressive religious mindscapes, then we call a lie upon our claim to have embraced the liberating beauty of Islamic universality. We would have called a lie upon our much-professed tawhid that constitutes that axis of Divine unicity around which the many-hued and kaleidoscopic beauty of Allah’s Creation rotates. And we would have called a lie upon ourselves in the face of the verse in the Quran,

And we shall reveal to them our Signs along the horizons and within their own souls until it becomes manifest to them that He is the Truth. (Sura al-Fussilat 41:53)

From the distant edges of our visual perceptions to the very core of our souls, we are called upon to bear witness to the wondrous nature of tawhid encapsulated within the equally wondrous nature of multiplicity. Islam is a universal civilization of Oneness within a universe of diversity. To those who reject or scorn this we say, as the Quran does:

To you your Way and Religion and to me mine. (Sura al-Kafirun 109: 6)

What more need be said?

Shaykh Seraj Hendricks

September 2014.


Purification – Ramadan Renewal Xtra

Struggling to keep on top of your podcast subscriptions? SeekersHub Ramadan Renewal Xtra offers you a bitesize summary of each night’s lessons at SeekersHub Toronto this Ramadan. Catch up on the essential lessons, captured by our media team in this special episode.

Purification: A Comprehensive SeekersHub Reader

Purification forms the third chapter of Imam Al-Ghazali’s seminal work, the Ihya, which is widely regarded as the greatest work on Islamic spirituality in the world.

Here, we share some of the best SeekersHub resources available on this subject plus video recordings from SeekersHub Toronto, where live sessions will be held everyday this Ramadan.

 

[cwa id=’cta’]

How Can I Purify My Heart? A Reader

“Success is really attained by him
who purifies it”
[Qur’an, 91.9]

The duty to purify the heart

The Place of Tasawwuf in Traditional Islamic Sciences

What Islamic Perspective is Taught at SeekersHub?

How to purify the heart?

How is spiritual excellence attained?

A Reader on Sincerity, Intention, and the Purpose of Spiritual Routines

What is Islamic Spirituality? A Reader

How to Strengthen Faith in Allah and Return to Him? A Reader

Presence of Heart in Prayer: A Reader

A Reader on Anger Management and Good Character

Retweeting Sufism: Appreciating Tasawwuf in the Modern Age by Shaykh Ahmad Saad

We live in a world of advanced technology and a pervasive socal media, yet many people feel emptiness and they experience a vacuum in their hearts. Can Tasawwuf help? Is Sufism still relevant today? Can Tasawwuf bring meaning to our lives? Find out as the speaker, Shaykh Ahmad Saad, shares his knowledge and thoughts on this subject.

Shaykh Hamza Yusuf – Curing The Heart

Purification Of The Heart by Shaykh Sayyid Muhammad Al-Yaqoubi

Shaykh Yahya Rhodus: DISCIPLINING THE SOUL

A lecture series based on two sections in the third quarter of Imam al-Ghazali’s Revival of the Religious Sciences (Ihya’ Ulum al-Din). This course will delve into the foundational principles of disciplining one’s soul, offering a theoretical framework of how this is achieved. Brought to you by, www.zaytunacollege.org

Related courses

Essentials of Spirituality: Ghazali’s Beginning of Guidance Explained (STEP)

The Marvels of the Heart

Recommended readings

Sea Without Shore: A Manual of the Sufi Path

The Beginning of Guidance

Photo: International Rivers

Wudu On A Mountain Top

After a long climb, the group stop by a mountain pool to make ablutions (wudu) and pray Asr, the daily afternoon prayer. What follows is an impromptu lesson from Shaykh Asim Yusuf on how the fiqh rulings on water, impurity and ablution work in practice.
Shaykh Asim Yusuf is a co-founder of the Path to Salvation Syllabus in the UK.
Shaykh Dr Asim Yusuf, who goes by the pen-name of Talib al-Habib, is a Consultant Psychiatrist with a special interest in Islamic Spirituality and Mental Health. He is acknowledged as an authority on Islamic Psychology and is regularly to deliver lectures and seminars on the subject. He serves on the advisory panel of the Centre for Islam and Medicine, as well as in an advisory capacity to a number of community initiatives and charities.

Resources on wudu for seekers:

Blessed Is The Wealth That’s Given, and That Which Remains – Imam Zaid Shakir

imam_zaid_shakirimage18Imam Zaid Shakir gives a beautiful, brief explanation of zakah in this video. It’s a topic many of us hope to know well but you haven’t heard it until you’ve heard it from Imam Zaid!

May Allah bless our teachers and the National Zakat Foundation in the United Kingdom, ameen.

 

The Accessible Conspectus: Purification & Water by Mufti Musa Furber

Click here for the original link

In the Name of God, Most Merciful and Compassionate

1. Purification

The author of The Ultimate Conspectus began his book with purification as this is the norm with books from the Shafi’i school of law. Some other schools start with the times for prayer. The reason we begin with purification is that prayer is the main form of worship, purification is its primary condition, and something that is a condition should come before the thing that depends upon it.

The Arabic word for purification is “taharah.” Its linguistic meaning is to clean and to remove dirtiness whether that dirtiness is physical or moral. It includes both physical and spiritual purification. Spiritual purification involves removing the sicknesses of the heart, such as envy, arrogance, conceit, showing off, and others. Imam al-Ghazali said that knowing their definition makes it personally obligatory to treat these sicknesses. Physical purification will be the topic of this chapter.

In the context of fiqh, purification is defined as doing that which renders prayer lawful to perform. Its examples include ablution, the purificatory bath, removing filth, dry ablution, and others.

Physical purification is achieved using various means. These include water, earth, tanning, and chemical transformation. The primary means, though, is water.

Fiqh books often begin a chapter or section by giving its definition and its textual foundation. The definition will include the primary linguistic meaning of the key terms, as well as its technical definition within the discipline of fiqh. The textual foundation demonstrates why the topic is even relevant to Islamic law. It usually consists of evidence from the Quran or Sunnah. Sometimes authors will mention that there is consensus on the issue. The textual foundation is not intended to give exhaustive evidence for the particular rulings within the section.

The textual foundation for purification comes from the Quran and Sunnah. Allah Most High says

“He sent down upon you from the sky, rain by which to purify you,” [8:11].

“And it is He who sends the winds as good tidings before His mercy, and We send down from the sky pure water,” [25:48].

The Prophet (Peace be upon him) said concerning the sea that “its water is purifying, and its dead are lawful.”

Earth is a means of purification used in the absence of water. It is considered a means in that it renders prayer permissible. Evidence for this includes that Allah Most High says,

“…and find no water, then seek clean earth and wipe [with it]…,” [4:43, 5:6].

Since water is the primary tool for achieving purification, the author begins by listing the sources of water.

1.1 Water

Purification is possible with seven types of water: rain water; sea water; river water; well water; spring water; snow; and hail. If we wish, we could shorten this and say:

“Water that descends from the sky or comes out of the ground, so long as it retains its original characteristics.”

So water includes the crystal-clear liquid you melt from glacial ice, as well as the yellowish liquid people draw from the village well.

Purchase the book: Click here

A translation of Abu Shuja’ al-Asfahani’s introduction to classical Islamic law, Matn al-Ghayat wa al-Taqrib.
This enduring classic covers the full range of basic topics within the Shafi’i school of law. It includes the full Arabic text and notes to point out where later Shafi’i jurists have differed from the author, Imam al-Nawawi’s preferences, and minor clarifications and explanations.