Does Scratching or Hair Falling Out Require Repeating Wudu or Ghusl?

Answered by Shaykh Qasim Hatem

Question: Assalamu alaykum,

I require an answer according to the Shafi’i school.

1. After taking a ghusl, when I rub myself dry with a towel body hair and hair from my beard and head fall out. I also get very itchy so I usually scratch myself and this obviously results in some skin coming off even though it can’t really be seen. After this if I remember that I forgot to wet a certain part on my body in the ghusl then will only washing that place suffice or must I wash the areas from where hair has fallen out and also where I’ve scratched myself?

I do suffer from wasawis and they badly affect my life. Would you say that the above are also wasawis? And, in such situations should I simply wash the area that was left out ignoring the places where hair has fallen out from etc. that I understand need re-washing?

2. Even during ghusl and wudu, if ever get an itch somewhere then I either don’t scratch it until I’ve finished or if I do scratch the place the I’ll repeat the washing of that place. According to the rules of the book this understanding would probably be correct but I wanted to ask if I should ignore this because it seems like waswasa and delving into fine details. Should I ignore these things?

Answer: Bismillah

As-Salaamu Alaykum

I pray all is well with you. I’m sorry for the late reply. May Allah give you success in this life and the next. Ameen.

1. Once you’ve made the intention for fard ghusl and washed the skin and hair on the body, then you don’t have to re-wash the parts you already washed, even if some of the skin or hair comes off before you wash the whole body. You just have to wash the part that you left out of the ghusl.

Yes, it does sound like a case of waswasa and you should just ignore the places where skin and hair had fallen out in this situation.

2. Once you wash the limbs of wudu in wudu, then you don’t have to return to them, even if you scratch them before you finish your wuduu. This also sounds like it could be waswasa and would be better to ignore.

I hope this helps.

Wassalaam (With peace),

Reciting the Fajr Qunut Behind the Imam in Shafi’i Fiqh

Answered by Shaykh Arsalan Haque

Question: Assalamu alaikum wa Rahmatullah. Is reciting Qunut during a congregation of fajr prayer mandatory for a follower when the imam is reciting it? In Malaysia where Shafi’i fiqh is predominant an imam during fajr prayer recites Qunut. Is my prayer void if I do not recite Qunut and not raising my hands during the recitation?

Answer: Assalamu alaykum wa rahmatullahi wa barakatuh,

In the Shafi’i school, it is recommended [mustahabb] to raise the hands and supplicate with the Qunut Supplication during the second rak’ah of the Fajr prayer, after straightening up from the bowing position. If one omits this sunna, deliberately or forgetfully, it is recommended [mustahabb] that one performs a prostration of forgetfulness at the end of one’s prayer.

The Qunut Supplication must comprise of Allah’s praise, supplication, and salah on the Prophet, his family, and his companions (may Allah bless them and grant them peace). Any formula containing these is sufficient to fulfill the basic sunna. However, the optimal way to supplicate is by using the words that were taught by the Prophet, may Allah bless him and grant him peace.

When praying in a congregation, the imam should recite the Qunut Supplication out loud. When the imam supplicates, the followers should say ameen out loud. When he praises Allah, the followers should softly repeat whatever he says. Alternatively, they may choose to listen quietly or softly repeat ash-had (I testify) after every statement of praise.

As for what the followers should do when the imam sends salah on the Prophet (may Allah bless him and grant him peace), there is a difference of opinion about this. Some have said that they should simply say ameen. Others have said they should also pronounce salah on the Prophet (may Allah bless him and grant him peace) along with the imam. Yet others have said that it’s best to do both.

(Hashiya al-Tarmasi)

Imam al-Nawawi says in Minhaj al-Talibin:

“It is recommended to perform the Qunut Supplication after straightening up from the bowing position in the second rak’ah of the Fajr Prayer … According to the sound opinion, it is [also] recommended:

a. to send salah on the Prophet (may Allah bless him and grant him peace) at the end;
b. to raise the hands, but not to wipe the face with them;
c. for the imam to recite the Qunut Supplication out loud;
d. for the follower to say ameen for the supplication, and pronounce Allah’s praise.”

And Allah most certainly knows best.


What Islamic Perspective is Taught at SeekersGuidance?

Answered by Ustadh Salman Younas

Question: Are the courses at SeekersGuidance, such as the beliefs course Kharida al-Bahiyya and others, representative of Sunni Islam? Also, could you explain what is meant by Sunni Islam?

Answer: wa `alaykum assalam

The courses at SeekersHub and the texts taught in these courses are based on the orthodox Sunni tradition (Ahl al-Sunna). This is a tradition accepted and followed by the vast majority of Muslim scholars and laity from the time of the Companions (Allah be well pleased with them) up to our own times.

Thus, the Kharida al-Bahiyya, which is the text we are reading for this class, was written by Imam Dardir, who was considered one of the greatest scholars of the Maliki school of his time, an expert in the field of Islamic belief, as well as an accomplished spiritual master.

Understanding Sunni Orthodoxy

The best way to understand the tradition of Ahl al-Sunna is through the hadith of Gibril (Allah bless him), narrated by Abu Hurayra (Allah be well pleased with him) as follows:

“One day while the Prophet was sitting in the company of some people, (The angel) Gabriel came and asked, ‘What is faith (iman)?’ Allah’s Apostle replied, ‘Faith is to believe in Allah, His angels, (the) meeting with Him, His Apostles, and to believe in Resurrection.’ Then he further asked, ‘What is submission (islam)?’ Allah’s Apostle replied, ‘To worship Allah Alone and none else, to offer prayers perfectly to pay the compulsory charity (Zakat) and to observe fasts during the month of Ramadan.’ Then he further asked, ‘What is Ihsan (perfection)?’ Allah’s Apostle replied, ‘to worship Allah as if you see Him, and if you cannot see Him, then be sure that He is seeing you.'” [Bukhari, Muslim]

This narration sums up the orthodox and accepted tradition of Islam, which is divided into three main sub-categories:

a. Faith (iman), namely what we need to believe, discussed under the science of Islamic belief (`aqida),

b. Submission (islam), namely the ritual practices we need to perform, discussed under the science of Islamic Law (fiqh), and

c. Perfecting our belief and worship (ihsan), namely spirituality and purification of the self, discussed under the science of tasawwuf, tazkiyya, or, as you refer to it, Sufism.

Together, these three formulate the “religion” (din) as a whole and so none of them should be neglected.

The Sciences & Relying on Authority

Each of these three sciences, namely belief (`aqida), law (fiqh), and spirituality (tasawwuf/tazkiyya), have been well-defined, developed, and transmitted by thousands of scholars for the past 1400 years, from the very time of the Prophet (Allah bless him and grant him peace) up to our own times.

Our duty is to recognize this scholarly way and benefit from it, following the command of Allah to “ask those who know if you know not.” (16:43)

Thus, when it comes to Islamic belief (`aqida), we have the Ash`ari and Maturidi schools. Both helped define the contents of faith, the proof for it, and defended it from those who sought to undermine it.

Likewise, when it comes to Islamic law (fiqh), we have the four schools (madhabs): the Hanafi, Shafi`i, Maliki, and Hanbali schools. Each of these legal schools have a long, nuanced tradition of dealing with aspects of Islamic practice like prayer, fasting, Zakat, and Hajj, and have been accepted as the standard of this science for centuries.

Similarly, when it comes to Islamic spirituality (tasawwuf), we have the spiritual masters who are trained in identifying and fixing the ailments of the self (nafs), purifying the heart, and making one’s worship sincere. This is the reality of Sufism.

The authoritative figures of each of the sciences can be found in every generation including our own. As a living tradition, there is no era where experts in each of these fields do not exist, guiding people, answering questions, coming up with answers to new problems, and spreading the light of this religion.

Focus & Aim

Thus, we strive to follow the hadith of Gibril (Allah bless him) and teach our courses with a focus on all three of the main categories mentioned in this noble narration without neglecting any one of them. This is the way of balance and the way the scholars of this religion tread throughout the past.

Thus, you will find that we teach courses covering all of these science, such as law, belief, hadith, and spirituality. In doing so, we teach from the most authoritative and widely-accepted texts in each field and recognize the importance of constantly going back to this long accepted tradition of scholarship that has its roots in the very earliest generations of Muslims, namely the Companions (Allah be well pleased with them).

I hope that answers your questions. Please do not hesitate to post a follow-up.

I would also advise reading the following:

The Asharis & Maturidis – Standards of Mainstream Sunni Beliefs

A Reader on Following Schools of Thought (Madhabs)

Excellent lecture by Shaykh Faraz


Recommended Class:

Islamic Beliefs for Seekers: Dardir’s Kharidah Explained

Sunni Orthodoxy: When Was It Established and Systematized?

Answered by Shaykh Faraz A. Khan

Question: Is it true that “Sunni orthodoxy” was established in the third Islamic century? I have read this in many books authored by non-Muslims. My understanding is that orthodoxy was known from the first century, but systematized as a science in the third century. Is this understanding correct?


Answer: Assalamu alaikum wa rahmatullah,

I pray this finds you in the best of health and states.

Your understanding is correct, mashaAllah. Sunni orthodoxy was codified and organized formally in the second, third and fourth centuries, as 4 schools of jurisprudence (Hanafi, Maliki, Shafi’i, and Hanbali) and 2 schools of beliefs (Ash’ari and Maturidi).

Yet the teachings of those formal schools were in essence a presentation of revelation itself: the Qur’an sent down to our Master Muhammad (peace and blessings be upon him), and his Noble Sunna that explained and exemplified the Qur’an. The codified Sunni orthodoxy of those later centuries was merely a systematic formalization of what was inherited from the Prophet (peace and blessings be upon him) and his Companions.

For more detail, please see related articles on, as well as the following:

A Reader on Following Schools of Thought (Madhabs)

The Ash`aris & Maturidis: Standards of Mainstream Sunni Beliefs

How Are Madhabs Any Different From Sects In Christianity?

And Allah knows best.
Faraz A. Khan

Checked & Approved by Faraz Rabbani