Does Drying or Touching the Private Parts Necessitate Wudu?

Answered by Sidi Wasim Shiliwala

Question: Anything coming from the private organs invalidates wudu. What if one drys the inner part of his/her private parts after ghusl? Does this necessitate a wudu after ghusl?


Answer: Walaikum As-salaam wa Rahmatullahi wa Barakatuhu,

Drying the Private Parts

According to the Hanafi scholars, anything that exits from the private parts invalidates one’s wudhu, regardless of whether it is filth (najis) or not. This entails that something from within the body – whether it be waste, blood, or anything else – exits through the private parts. [al-Maydani, al-Lubab fi Sharh al-Kitab]

Therefore, in the process of drying one’s private parts, one would only break their wudhu if they are certain that something exited one of their private parts during the drying. If, for example, one is using a cloth or towel to dry their private parts, and the cloth itself enters into the private area, then one would have to do wudhu only if it is clear that the cloth accumulated moisture or residue in the process. If this isn’t clear, or if the cloth doesn’t enter the private part, then wudhu isn’t necessary – although it could be done out of precaution. [ibn Abidin, Rad al-Muhtar]

Touching the Private Parts

As for the related question of simply touching the private parts, which is bound to happen as one dries them, then it is recommended to wash one’s hands afterward. Although not necessary, doing wudhu again would be praiseworthy considering the difference of opinion with the Shafi’i school on this matter. [Tahtawi, Hashiya `ala Maraqi al-Falah]

In all cases, remember that ritual purity is only broken when one is sure that it is broken, and not if one is uncertain or in a state of doubt. Please see the following reader for advice on how to deal with misgivings and doubts: A Reader on Waswasa (Baseless Misgivings)

Jazakum Allahu Khairan,

Checked & Approved by Faraz Rabbani

Nose Bleeds and Wudu

Answered by Ustadh Tabraze Azam

Question: There can be several days in a row when I clean or blow my nose I find out it is bleeding. When I clean it out with a tissue, it does appear to stop but it could be that I just miss the spot. I would like to know what process should be used to deal with this situation with respect to prayers? Also, while the nose is still bleeding, should washing the nose be avoided because it will just spread the blood around even more? How should the nose be cleaned? I wash my nose only after first removing the blood with a tissue, but this often takes 10+ tissues and 10+ minutes to get the blood to stop or even longer.


Answer: Assalamu alaikum wa rahmatullahi wa barakatuh,

I pray that you are in the best of health and faith, insha’Allah.

In order for blood to invalidate one’s ablution (wudu), it needs to have exited and flowed. [`Ala al-Din `Abidin, al-Hadiyya al-`Ala’iyya; Shurunbulali, Maraqi al-Falah]

As for putting one’s finger or a tissue into one’s nose and finding blood, this would not invalidate one’s ablution as long as one is reasonably sure that it has not flowed. Such is the ruling if one blows one’s nose and a clot of blood exits.

Unless the blood is actually flowing out of your nose, assume it hasn’t flowed. If it does not flow, it is not filthy. Wash your nose gently. Ignore misgivings.

See also:

[1] Nosebleed & Nullification of Ablution

[2] When Does Bleeding Nullify the Ritual Ablution?

And Allah knows best.


Tabraze Azam

Checked & Approved by Faraz Rabbani

How Do I Pray When Liquid Constantly Leaks from My Private Parts?

Answered by Tabraze Azam

Question: Asalamualikum.
What is the ruling on someone who has seminal fluid or a sticky watery liquid coming out of private part almost all the time? Is this person considered mazur? I’m worried because I pray 5 times and it’s becoming difficult to concentrate. Please help me brother, I  have heard a person who has urine drops coming out continuously is considered mazur, but what about my situation? Please help as soon as possible.

Answer: Wa alaikum assalam wa rahmatullahi wa barakatuh,

I pray that you are well, insha’Allah.

One would legally be considered an excused person (ma`dhur) if a whole prayer time passed and one did not find enough time to perform a minimal ritual ablution (wudu) and a quick prayer.

This is, nevertheless, without falling prey to satanic misgivings. Take refuge in Allah from the devil and remember the legal maxim: Certainty is not lifted by doubt. The answer to, “Did something come out?” is: No.

Taking the Means and the Excused Person

If it is established that one is, in fact, an excused person (ma`dhur), the manifestation of the excuse, once, in the following prayer time is sufficient for one to be considered an excused person (ma`dhur). If an entire prayer time passes without the manifestation of the excuse, one is no longer considered an excused person (ma`dhur).

It remains necessary, however, to take all reasonable means to stop that which makes one unable to retain one’s ritual ablution (wudu). Therefore, if it is possible to pray sitting, on the floor, such that the excuse does not occur, one must pray sitting; and one would not be considered an excused person (ma`dhur). [Shurunbulali, Maraqi al-Falah; `Ala al-Din `Abidin, al-Hadiyya al-`Ala’iyya]

A Note on Misgivings

We have a number of important legal principles. Amongst them is that certainty is not lifted by doubt. Moreover, mere doubts and suppositions are of no legal consequence. Therefore, one’s feeling, or sensation, of secreting something is of no consequence. Don’t constantly check your under garments. Perform the ritual ablution (wudu), once, and pray.

“Verily this religion is ease; and none make this religion difficult except that it overwhelms them.” [Bukhari]

Please see the following resources for further information:

[1] The Fiqh of Chronic Excuses and Ablution

[2] How Can I Maintain Purity When I Have a Bladder That Constantly Leaks?

[3] What Can I Do About Satanic Whisperings That Plague Me and Even Make Me Want to Abandon My Salat?

Rejoicing in Allah

Don’t let such matters of purification distract you from their purpose: becoming closer to Allah through prayer, recitation and supplication. The early righteous were too busy worshiping their Lord to be busied, and concerned, by such, and other, nullifiers of the ritual ablution (wudu). Think calmly and clearly about the situation; learn the rulings; apply them, and show gratitude to Allah.

Abu Yahya Suhayb ibn Sinan said, “The Messenger of Allah (Allah bless him and give him peace) said, ‘What an extraordinary thing the business of the believer is! All of it is good for him. And that only applies to the believer. If good fortune is his lot, he is grateful and it is good for him. If something harmful happens to him, he is steadfast and that is good for him too.’” [Muslim]

“Say: ’In the bounty of God, and His mercy — in that let them rejoice; it is better than that they amass.” [10:58]

And Allah knows best.


Tabraze Azam

Checked & Approved by Faraz Rabbani

The Legal Rulings on Chewing Tobacco and Smoking Cigarettes

Answered by Shaykh Faraz A. Khan

Question: I have a habit of taking snuff in the mouth, another name is naswar.

(1) Do you have to do wudhu again,if you take it or just rinse your mouth to do prayers,its partially made from tobacco and you know that sand you make to plaster a wall and other ingredients, for a first time user it will burn your gums and will spin your head and vomit but when you get use to it , it has no effect, just filling the gap in your mouth and just a habit



(2) If it is bad and you consider it like a drug and like alcohol then am I suppose to leave it for 40 days so I can be pure again?

Answer: Assalamu alaikum wa rahmatullah,

I pray this finds you in the best of health and

(1) Chewing Tobacco and Wudu

Chewing tobacco (in any form, such as naswar) would not invalidate wudu. One should rinse  the mouth before praying though, to fulfill the sunna. [Shurunbulali, Nur al-Idah]

(2) The Legal Ruling on Smoking Cigarettes and Chewing Tobacco

Tobacco is not considered an intoxicant, as it does not cause inebriation and is not mind-altering, so its legal ruling differs from that of alcohol and substance abuse drugs.

With respect to details on the issue of one’s prayer not being accepted for 40 days due to consuming intoxicants or the like, please see the following answer: Are My Prayers Invalid for 40 Days If I Drink Alcohol?

Chewing tobacco is certainly detrimental to one’s health. One’s body is a trust (amana) granted by Allah Most High, and He has ordained that we safeguard our trusts. The Prophet (peace and blessings be upon him) said, “Verily your body has a right over you.” [Sahih Bukhari]

Yet smoking cigarettes is generally considered worse than chewing tobacco, as cigarettes contain hundreds of ingredients aside from nicotine, dozens of which are carcinogenic. Classically, scholars did discuss the issue of smoking cigarettes and differed on its legal ruling:

— Some considered it unlawful, such as Imam Shurunbulali [Sharh Wahbaniyya, as cited by Ibn Abidin in Radd al-Muhtar];

— Some considered it disliked (makruh), such as Imam Laknawi, who said it could either be prohibitively disliked (makruh tahriman) or mildly disliked (makruh tanzihan), yet even if the latter is correct, prolonged usage would be blameworthy and sinful [Laknawi, Tarwih al-Janan bi Hukm Shurb al-Dukhan; Zajr Arbab al-Rayyan `an Shurb al-Dukhan];

— Some considered it permissible, such as Sayyidi Abdul-Ghani al-Nabulsi [Al-Sulh baynal Ikhwan fi Ibahat Shurb al-Dukhan]. The Imam’s reasoning, however, was that it is neither intoxicating nor harmful to one’s health, yet its harmful effects to one’s health have since been established by physicians. This position is therefore not applicable.

[Dr. Salah Abul Hajj, Al-Bayan fil Ayman wan Nudhur wal Hazr wal Ibaha]

In light of the manifest harm of cigarettes — especially long-term — as well as their highly addictive nature and their impact on public health, at minimum they are disliked. And as Imam Laknawi states, prolonged usage would be blameworthy and sinful. One should take utmost care to not open the door to addiction, and if already addicted, one should diligently strive to break the habit.

Chewing tobacco would take a similar ruling, although less severe than smoking cigarettes. Religious precaution (wara`) would certainly entail avoiding it.

And Allah knows best.



Checked & Approved by Faraz Rabbani

How Does One Determine if Blood is Flowing in the Nose?

Answered by Sidi Tabraze Azam

Question: If one notices blood whilst rinsing one’s nose with water or on a tissue after cleaning one’s nose, how does one determine if blood is flowing in the nose or not?

Answer: Wa alaikum assalam wa rahmatullahi wa barakatuh,

I hope you are in the best of health and spirits insha’Allah.

According to the Hanafi school, if blood flows, beyond the point of exit, it invalidates one’s ablution (wudu). [Shurunbulali, Maraqi al-Falah; `Ala al-Din Abidin, al-Hadiyya al-`Ala’iyya]

Therefore, if one knows, for certain, that blood has flowed, one’s ablution (wudu) would be invalid.

However, this is rare. Unless one has a nose bleed or blood is actually trickling down one’s nose, one can safely assume that it is not flowing. One does not need a second opinion nor does one pay any attention to misgivings (waswasa) which are from the devil.

And Allah knows best.


Tabraze Azam

Checked & Approved by Faraz Rabbani

What is the Proper Way to Wash One’s Beard During Wudu?

Answered by Sidi Tabraze Azam

Question: At the masjid, I have sometimes seen bearded people do the following in wudu:

After washing the face 3 times, splash some water on the beard on both sides and the chin (making a total of 3 ‘splashings’)

I asked the imam about this and he didn’t see anything wrong with it so I have adopted this practice. I have a thin beard which, I understand, makes it necessary to wet the skin under the beard and therefore I see this additional ‘beard splashing’ as a precaution. Is there anything wrong with doing this? Does it fall in the category of bid’ah?

Answer: Wa alaikum assalam wa rahmatullahi wa barakatuh,

I pray that you are well, insha’Allah.

If one can see the skin under one’s beard, from a normal distance, it would be necessary (wajib) and operationally, obligatory, to wash the skin itself. Otherwise it would be sufficient to wash the hair which covers the skin.

[Shurunbulali, Maraqi al-Falah; Ibn `Abidin, Radd al-Muhtar]

According to the Hanafi school, splashing water on the face, as Imam Shurunbulali (Allah be pleased with him) states in his detailed primer on the Fiqh of Worship, is disliked due to the nobility of the face. Imam Tahtawi (Allah be pleased with him) mentions that the dislikedness applies, similarly, to splashing water on any limb. Imam Shurunbulali (Allah be pleased with him) then goes on to say, explicitly, that one washes one’s face gently.

A Note on Splashing Water and Misgivings

Moreover, the believer acts with dignity and splashing water onto one’s face, or any other limb for that matter, goes against dignified conduct. To consider splashing water on the face as something one must do for the validity of one’s ablution (wudu) would be highly problematic. There is no need for such “caution”. One simply washes one’s face and one has fulfilled one’s duty.

Misgivings are from the devil and come about through ignorance of the sunna of the Beloved of Allah (Allah bless him and give him peace). May Allah give us all the tawfiq to learn and practise the sunna of the Messenger of Allah (Allah bless him and give him peace).

And Allah knows best.


Tabraze Azam

Checked & Approved by Faraz Rabbani

Related Answers:

Key Principles Relating to Certainty, Doubt, and Baseless Misgivings (waswasa)

Questions Related To The Ritual Bath (ghusl)

A Little Fiqh on Controlling One’s Anger

Answered by Shaykh Faraz Rabbani

Question: Can you please give some advice on how I can control my anger?

Answer: In the name of Allah, the inspirer of truth. All praise is to Allah, Most Merciful and Compassionate, and all blessings and peace to our Master Muhammad, his family, companions, and those who follow them.

Anger is something both the Shariah and the sound intellect regard as generally blameworthy. This is why the Beloved of Allah (Allah bless him & give him peace) told the one who sought his counsel, “Don’t get angry,” repeatedly.

The scholars recommend many measures to deal with anger, including:

1. Turn to Allah, and seeking refuge in Allah, from Satan.

When a man got angry in front of the Prophet (Allah bless him & give him peace), he told his companions, “I know some words that would make his anger leave, if he said them. They are, A`udhubillahi min al-shaykhtan (‘I seek refuge in Allah from Satan’). [Bukhari] Imam Mawardi said in Adab al-Dunya wa al-Din that one should remember Allah when angry, for this leads to fear of Allah, which directs him to obey Him and restrain one’s anger by returning to proper manners. Allah Most High said, “And remember Allah when you are heedless.” [Qur’an, 18: 24]

Turn to Allah in supplication, in order to control one’s anger. One should turn to Allah with one’s heart and tongue, asking him to rid one of anger, and all other lowly traits. If you can do this using the supplications of the Beloved of Allah (Allah bless him & give him peace), it is even more beloved to Allah.

`A’isha (Allah be pleased with her) reports that, “The Prophet entered while she was angry. So he rubbed the tip of my nose and said, ‘My little `A’isha. Say, ‘O Allah, forgive my sin, remove the anger in my heart, and protect me from Satan.’ (Allahumma’ Ghfirli dhanbi, wa adhhib ghaydha qalbi, wa aajirni min ash-shaytan)” [Ibn al-Sunni, as mentioned in Barkawi’s Tariqa al-Muhammadiyya]

اللَّهُمَّ اغْفِرْ لِي ذَنْبِي وَأَذْهِبْ غَيْظَ قَلْبِي وَآجِرْنِي مِنْ الشَّيْطَانِ

2. Silence.

Do not say anything when angry, lest it contravene the Sacred Law, or go against your personal or social interests. The Messenger of Allah (Allah bless him & give him peace) said, “If you get angry, stay silent.” [Ahmad]

3. Change your physical posture.

The Prophet (Allah bless him & give him peace) is reported to have said, “If you get angry while standing, sit down…. If you get angry while sitting, lie down.” The wisdom in this is that it prevents one from doing that which one’s anger would have made one do in that posture.

4. Perform ritual ablutions

The Prophet informed us that anger is from Satan, and he was created from fire, so we should extinguish anger with ritual ablutions. [Abu Dawud]

5. Follow the counsel of the Best of Creation (Allah bless him & give him peace)

His repeated counsel for the one who sought advice was, “Do not get angry.” [Bukhari]

6. Remember the great reward mentioned by Allah for those who control their anger.

“And vie with one another for forgiveness from your Lord, and for a Paradise as wide as are the heavens and the earth, prepared for those fear Allah (al-muttaqin) ; Those who spend (of that which Allah has given them) in ease and in adversity, those who control their wrath, and are forgiving toward mankind; and Allah loves the good. And those who, when they do an evil deep or wrong themselves, remember Allah and implore forgiveness for their sins. And who forgives sins but Allah?…” (Qur’an, 3: 133-135)

7. Remember that true strength is not physical, but spiritual and moral.

The Messenger of Allah (Allah bless him & give him peace) said, “The strong one is not one who can out-wrestle others. Rather, the strong one is one who can restrain themselves when angry. [Bukhari& Muslim] Imam Kumushkhanawi, the great 19th Century hadith expert and Naqshabandi spiritual guide, explained that, this is because, “…the one who can control himself when his anger swells up has overcome the most powerful of his enemies and the worst of his adversaries. From this hadith, the Sufis deduced that it is incumbent on the knower of Allah to bear those who harm him, such as neighbors and others. (Lawami` al-`Uqul, 4: 23-4)

Imam Barkawi mentioned in his Tariqa al-Muhammadiyya that the way to remove the tendency to anger is, “By removing is cause, which is avidness for rank, arrogance, and conceit. One who has these traits is easily angered by that which normally does not anger others.

8. Remember the example of the Prophet (Allah bless him & give him peace)

Remember the clemency, forbearance, and easy-going nature of the Prophet (Allah bless him & give him peace) with others, and did not get angry unless the anger was for the sake of Allah. The examples of this from his life are numerous. The scholars say that every Muslim should strive to read about the life and example of the Prophet (Allah bless him & give him peace) daily.

9. Remember the harms of anger.

Be aware of the harms of anger, which include falling into that which Allah deems impermissible of words or actions, and acting in a way unbefitting of a believer. Would we act like this if we were aware that Allah sees all our actions? Would we act like this in the presence of the Prophet (Allah bless him & give him peace)?

Imam Ibn Hajar al-Haytami (Allah have mercy on him) counted getting wrongly angry as one of the first major sins in his Zawajir.

10. Remember that anger is generally animalistic.

Be aware that one resembles animals, more than noble humans, when in a state of anger. [Barkawi, Tariqa]


Nosebleed & Nullification of Ablution

Answered by Ustadha Umm Ihsan

Question: I am a Hanafi and recently I have been suffering from nosebleeds.  I wanted to know to what extent does blood from a nose bleed break my ablution (wudu). For example if I put a tissue in my nose and see slight blood, will this break my wudu?  Also if after praying I blow my nose and blood comes on the tissue, does this mean my prayer is invalid?  Finally,if by mistake I leave bloodied tissues in my pocket and pray, is my prayer valid?

Bismi Llahir Rahmanir Rahimi

I pray this message reaches you in the best of health and happiness.

In the Hanafi school, ritual ablution (wudu) is nullified when blood both exits and flows beyond the point of exit to a place on the body that is required or recommended to wash in the ritual bath (ghusl). This is the ruling for filth exiting from other than the private parts. As for filth exiting from the private parts, ablution is nullified merely by the appearance of filth at the point of exit. [Haskafi, Durr al-Mukhtar]

Thus, the following situations would nullify one’s ablution:

a. if one is sure that he has a wound in his nose and blood exits from this wound and flows beyond the opening of the cut.

b. if blood flows from the head down to the nose [Ibn `Abidin, Radd al-Muhtar], even if it flowed only to the bony upper part of the nose because this area is recommended to wash in ghusl.

The following situations would not nullify one’s ablution:

a. if one puts his finger in his nose and blood is found on the finger, this does not break ablution unless one is reasonably sure that it flowed. [Maydani, Lubab] The same ruling would apply with a tissue.

b. if one blew his nose and a blood clot came out. [Ibn `Abidin, Radd al-Muhtar]

If one is experiencing severe problems where he cannot make ablution and pray the obligatory prayer of the time without his wudu breaking, then he should look into the rulings of the excused person so that the matter can become easier for him.

If one blew his nose after praying and saw blood, then he would assume that his prayer is valid and the blood flowed at the time of blowing his nose (which was after the prayer) because certainty is not lifted by doubt.

In terms of leaving a bloody tissue in one’s pocket and then praying with it, one’s pray would be valid as long as the overall filth on one’s body or clothes did not exceed a dirham in size (about 4 cm in diameter for liquid filth and 4 grams in weight for solid filth). If one is unsure and doubts how much filth was on the tissue, then for past practices he would assume that his prayers were valid and there is no need to make them up unless he is certain that the filth amounted to more than a dirham. For future practices, one should avoid placing the bloody tissue in one’s pocket. Praying with filth that equals the size of a dirham is prohibitively disliked (makruh tahrimi) and it is slightly disliked if it is less than a dirham (makruh tanzihi) if one has the ability to remove it. [Shurunbulali, Maraqi al-Falah]

Barak Allah fikum

Checked & Approved by Faraz Rabbani

Ustadha Umm Ihsan is a female student of Islamic knowledge from the US. She studies with leading Hanafi scholars from Syria and elsewhere.

Noticing Sexual Fluid After the Ritual Bath

Answered by Sidi Abdullah Anik Misra

Question: According to the Hanafi school, if a female has sexual intercourse with her husband and after her ghusl she notices a wetness/liquid exiting her female orifice and this may last for a number of hours after intercourse, does this necessitate the repetition of ghusl? Waiting for this to stop can sometimes cross prayer times. All related answers on other websites only refer to a man exiting semen post ghusl, not specifying the situation for a woman.

Answer: Wa alaikum salam,

Thank you for your question.

It is not uncommon that for some time after intercourse, the male’s semen may continue to exit from the female, even long after she takes a ghusl (purification-bath).

If it is a very short time after the intercourse, and she immediately takes a ghusl, then if her own fluid comes out, she will have to repeat her ghusl, since the fluid could be exiting due to a lingering or subsiding sexual desire [even if sub-conscious].

If she immediately took a ghusl and only his sexual fluid came out, for sure, then she will not have to retake the ghusl, rather only make wudhu.  If she wasn’t sure whether its semen or her own fluid, she still doesn’t have to retake a ghusl (rather only wudhu) since it can assumed that the fluid is his only.  Still, it is more religiously scrupulous for her to retake the ghusl, though not required. [Ibn `Abidin, Radd al-Muhtar]

However, if she does some action which confirms that post-intercourse desires have waned and stopped, such as taking a walk, urinating or sleeping [or less effectively, simply waiting a long time], then she will not have to re-take her ghusl, whether what comes out is hers, his or both. [Ibn Nujaym, Bahr al-Ra’iq]

Practically, she should try, after intercourse, to ensure as much sexual fluid as possible exits – urination in her case won’t “clear the passage” like with a male, but it definitely is the fastest option, as it relaxes the muscles and the sitting position allows for sexual fluid to exit easily.  Then, once she takes a ghusl, she is ritually pure.

In any of these cases, if she completed a prayer after her initial ghusl, whether she had to re-take her ghusl later or only re-make her wudhu, she would not have to repeat the prayer she prayed while she was in a state of purity.  Ibn `Abidin, in Radd al-Muhtar, mentions that the most apparent answer to him is that women take the same rulings as men here in terms of the exiting of their own sexual fluid.

And Allah knows best.

Abdullah Anik Misra

Checked & Approved by Faraz Rabbani

Cleaning After the Exiting of Gas

Answered by Shaykh Faraz Rabbani

Question: Scientifically, gas released is actually an aerosol (liquid droplets suspended in a gas). According to the Hanafi school, are these liquid droplets considered part of the gas and thus pure, or are they considered a liquid exiting from one’s rear private part and thus impure? Does one have to clean himself if gas is released?

Answer: Walaikum assalam wa rahmatullahi wa barakatuh,

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

Legally, that which exits is either gas or filth. If gas, wudu is invalidated, but no cleaning is required. If filth, both cleaning and wudu are called for.

[ref: Shurunbulali, Maraqi al-Falah; Ibn Abidin, Radd al-Muhtar]

And Allah alone gives success.

Faraz Rabbani