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Masah On Socks (Wiping The Socks With Wet Hands)

Masah is permissible on three kinds of socks:

  1. Socks made of leather cover the feet up to the ankles.
  2. Such kind of woolen or cotton socks which have a leather sole.
  3. Wollen or cotton socks, so thick and strong that they are not torn (damaged) if one walks wearing them without shoes, etc., for a distance of three or four miles,

It is permissible to perform Masah when the proper socks are worn after the Ablution, or after washing the feet, and having continuously worn them, even after the Ablution breaks. Masah on socks is allowed for one day and a night, if one is at home, or is staying at some place. If one is on a journey, Masah is permissible for three days and three nights.

Masah is to be performed on the upper part of the socks. Wet your fingers with water. then put three fingers on the toes, pulling them upwards. apply full fingers, and not only their tips. There is no Masah on the sole or the heels.

Important note: Masah on regular socks is not permitted, also one should make Masah on the upper part of the socks rather than only sol or the heels. It is better to wash your feet rather than take risks.

Q. Is Masa’h (wiping) allowed on the torn socks?
A. If the sock is torn so much that its flaw is equal to the area of three small toes, or the sock opens up during a walk to that extent, then Masah (wiping) is not permitted. If the damage is less, Masah is permissible.

Q. From what time is the duration of wiping (Massah) over the socks counted?
A. The permissible duration, for wiping (Massah) is calculated from the moment the ablution is nullified. From that time onwards, the Massah is allowed on socks: for one day and one night; or, for three days and three nights, as the case may be. For example, if socks are worn on Friday morning after ablution, and it (ablution) nullifies after the time for Zuhr prayer is over, a local person (Muqim) can perform Massah till the time of Zuhr prayer on Saturday. If the person is a traveler (not local) he can perform Massah till Zuhr prayer on Monday.

Q. What are the things that invalidate Massah?
A. The same acts which nullify the ablution, also nullify the Massah. Apart from that, Massah becomes invalid as soon as: (1) The permissible period for Massah is over; (2) The socks are taken off, and (3) The socks are torn, making a hole as big as three toes.

Q. What, if one takes off the socks, or the time for Massah expires, while one has the ablution?
A. Under both these situations, it is enough to wash the feet only and put on the socks. It is, however, desirable (Mustahab) to renew the entire ablution.

Q. What should a traveler do if he returns home only one day and one night after he began the Massah on socks?
A. He should remove the socks and start the Massah again.

Q. What should a local person (non-traveler) do if he starts on a journey after making Massah at home?
A. If he starts on a journey before the expiry of one day and a night, he can keep the socks on and continue doing the Massah for three days and three nights. If, however, he starts the journey after one day and one night, he must remove the socks and begin with a fresh Massah.

Q. What, if the socks are torn in several places?
A. We must judge whether the total area of the tear is equal to three toes. If so, Massah is not allowed. If the tear is less, Massah is allowed. However, if the combined tear of the two socks equals three toes, while the tear of each sock, separately, is less than that, then Massah is permissible.

Cleanliness: Wudu (Ablution)

It is highly virtuous to remain in Wadu condition at all times. The general rule is one should make fresh ablution before each prayer, however, one’s wadu is valid until unless the following one of the eight (8) conditions take place known as the nullifiers of Ablution (Nawaquid of Wudu), namely:

Things which Nullify Wudhu:

  1. Discharging urine; feces, or any other matter from these passages.
  2. Passing stomach gases from the back.
  3. The flow of blood, or pus from any part of the body.
  4. Mouthful-vomiting.
  5. To fall asleep, while lying down, or when leaning against something.
  6. Fainting due to illness, or for any other reason.
  7. Going mad; insane.
  8. Laughing aloud in Prayers (Salat)

If a person requires wadu he or she is in a state of Hadather Asghar. It is makrooh Tahrimi to touch the Holy Quran or even the empty spaces of the pages. but is permissible to recite the Quran without touching. If a verse of the Holy Quran is written on a page that is not a part of the Holy Quran i.e., books, or newspapers, it will be permissible to touch the book or page but not the verse. minor children may touch the Quran without Wudhu, It is not permissible to perform Salaat.

Islamic ablution (Wudu) consists of many actions Some actions are absolutely obligatory’ (Fard). without these actions the ablution is invalid. There are some actions that may be left out, the ‘ablution’ will not be invalidated; though it will be improper (Naquis). Such actions are called ‘Sunnah’. There are certain other actions that bring greater blessings of Allah, known as ‘desirables’ (Mustahab’bat). If these are left out, no harm is done

No doubt clean water plays important role in achieving purity, alternatively in absence of water or health reasons the dry ablution is ordered by Almighty Allah.

Obligatory (Fard) actions in Ablution:

There are four compulsory actions (Fard) in Ablution:

  1. Washing the face from the hair of the forehead to the lower portion of the chin, and across from one ear to the other;
  2. Washing both hands and arms up to the elbows.
  3. Performing the Masa’h (wiping with wet hands, one-fourth of one’s head).
  4. Washing both the feet up to the ankles.

Sunnah actions in Ablution:

  • Saying the Intention (Niyyah).
  • Reciting ‘Bismillah’.
  • Washing the hands, three times, up to the wrists.
  • Brushing teeth with a tooth-stick (Miswak).
  • Rinsing the mouth, thrice.
  • Sniffing water into the nostrils, thrice.
  • Combing (doing Khilal) the beard with the fingers.
  • Passing fingers of both hands, against each other, and also passing them through the toes (Khilal of fingers and toes).
  • Washing, each limb, three times.
  • Performing the Masa’h once over the whole head i.e. wiping head with wet hands.
  • Performing the Masa’h of the two ears.
  • Performing Ablution (Wudu) in proper order.
  • Washing each part, one after the other, without pause, to ensure that no part dries up before the next step.

Desirable (Mustahab) actions in Ablution:

  • To begin Ablution (Wudu) from the right side Some scholars regard this among the Masnun (Sunnah) acts. This is quite likely.
  • Performing ‘Masa’h’ of the nape.
  • Performing Ablution all by himself, without taking others’ help.
  • Facing Qiblah.
  • Performing Ablution while sitting at a clean and elevated place.

Undesirable (Makrooh) actions in Ablution:

  • Performing Ablution in a dirty place.
  • Blowing one’s nose with the right hand.
  • Talking worldly affairs while performing Ablution.
  • Performing Ablution in a manner contrary to Sunnah.

Complete list of actions in Ablution:

  • With the intention of saying the prayers (Salat) one should take running clean water (or take water in a clean bucket etc.
  • Wash hands up to the wrists.
  • Rinse the mouth three times; brush the teeth.
  • Sniff water into each nostril, three times; cleanse the nose.
  • wash the face, three times.
  • hands, up to the elbows.
  • Perform ‘Masa’h of the head and ears (moving palms of wet hands overhead, starting from the top of the forehead to the back and passing both hands over the back of the head to the neck.
  • Rub wet fingers into the grooves of both ears and holes, and also pass the wet thumbs behind the ears).
    Wash the feet, including the ankles.

Cleanliness Of The Body And Prayer

The Islamic prayer ( salat ) is a special way of worshipping Allah and offering devotion to Him which has been taught by Allah, the Almighty, and by the Holy Prophet (Peace be on him). There are seven pre-requisites of Prayers. Without all these, Prayer is not valid. These are the essentials of Prayers’, and hence obligatory (Fard).

Seven pre-requisites of Prayer:

  1. Cleanliness of the body.
  2. Cleanliness of the clothes.
  3. Cleanliness of the place (where Prayer is being offered).
  4. Hiding (covering) parts of the body ordained to be covered (i.e. the Satr).
  5. Time is proper for the Prayer.
  6. Facing the Qiblah.
  7. Saying the ‘intention’ (Niyyah).

The body’s cleanliness means that it should be free from all impurities (Najaasat).which are of two types:

1. Visible impurities (Haqeeqi), such as urine; feces; blood, or wine.
2. Invisible impurities (Hukmi). which are two types.
a. Lesser type or minor uncleanliness is known as ‘Hadath Asghar in such case Ablution (wudu) is required.
b. Major uncleanliness’, known as ‘Hadath Akbar and Janabat’. in most cases can only be removed from the body by taking a bath (Ghusl)

Before doing ablution one must be sure that he or she is correct, In what circumstances does the bath become obligatory? and the proper method to perform the bath. bath (ghusl) It is also a practice of Muslims to clean their private parts after the call of nature

The ablution is necessary for obligatory, sunnah, and optional prayers; reciting and touching the Holy Qur’an; Sajdah-e-Talawat, offering funeral prayers; or many other kinds of worship.

Authority of ablution in Holy Quran sura-. Maida (5:6) Allah says:
O you who believe! When you rise up for prayer, wash your face, and your hands up to the elbows, lightly rub your heads, and (wash) your feet up to the ankles. And if you are unclean, purify yourselves. And if you are sick or on a journey, or one of you comes from the closet, or you have had to contact with women, and you find no water, then go to clean, high ground and rub your faces and your hands with some of it. Allah would not place a burden on you, but He would purify you and would perfect His grace upon you, that you may give thanks.

The Dead Will Be Shown Their Seat In Paradise And Hell

Then Allah will ask them: “For how many years did you stay on earth?” (Al-Mu’minun 23:112)
They will say: “We stayed for a day or part of a day.100 Ask of those who keep count of this.” (Al-Mu’minun 23:113)
He will say: “You stayed only for a while if you only knew that. (Al-Mu’minun 23:114)
Did you imagine that We created you without any purpose and that you will not be brought back to Us?” (Al-Mu’minun 23:115)

Ibn ‘Umar {r.a.}reported .. Allah’s Messenger (may peace be upon him) as saying:- ” When any one of you dies, he is shown his seat (in the Hereafter) morning and evening”. “If he is amongst the inmates of Paradise (he is shown the seat) from amongst the inmates of Paradise. and if he is one from amongst the denizens of Hell (he is shown the seat) from amongst the denizens of Hell, and it would be said to him:- “That is your seat until Allah raises you on the Day of Resurrection” (and sends you to your proper seat).
[Source:-Sahih Muslim Book 040, Hadith # 6858].

Anas b. Malik reported:- Allah’s Apostle (may peace be upon him) said:- When the servant is placed in his grave and his companions retrace their steps he hears the noise of the footsteps, then two angels come to him and make him sit and say to him:- What you have to say about this person the Holy Prophet (may peace be upon him)?
If he is a believer, he would say:- I bear testimony to the fact that he is a servant of Allah and His Messenger.
Then it would be said to him:- Look to your seat in the Hell-Fire, for Allah has substituted (the seat of yours) with a seat in Paradise

Allah’s Messenger (may peace be upon him) said:- He would be shown both the seats.

Qatada said:- It was mentioned to us that his grave (the grave of a believer) expands to seventy cubits and is full with verdure until the Day when they would be resurrected.
[#2/Source:-Sahih Muslim Book 040, Hadith # 6862. ]

“All that is on earth will Perish. But will abide {Forever} the Face of thy Lord, full of Majesty, Bounty and honor”{‘Quran’- Surah Al-Rahman-55.26-27 }

I Want to Die With my Forehead on the Ground!
The Sunnah in my Heart, Allah on my Mind,
Qur’an on my Tongue, and Tears in my Eyes!
‘Insha Allah’!

Bidding Final Farewell To The Most Beloved

When news of the death of the Prophet (peace be upon him) was known, people were stunned. The believers felt that the whole city of Madinah sank into total darkness. They were like young children losing their parents. They did not know what to do. Despite the repeated hints by the Prophet of his impending death and the fact that the Qur’an mentions that possibility clearly, to lose him was, for his companions, something they could not imagine or visualize. He lived among them as one who was dearer to them than their souls. He was the sun of their lives. His death meant that they had to live in absolute darkness. For the Prophet to be withdrawn from their lives meant to them a vacuum that could never be filled. It was an event, which they could not imagine or comprehend. Some of them were physically paralyzed, others were dumb, and others still made statements, that they could not have thought out properly.

Umar ibn Al-Khattab himself could not make a proper judgment. He stood up to address the people and said: “Some hypocrites are alleging that God’s Messenger has died. God’s Messenger has not died. He has gone to his Lord as Moses (peace be upon him) had done before and was away from his people for 40 nights. He then returned after people had said that he had died. I swear that God’s Messenger shall return and chop off the hands and legs of those who allege that he has died.”

As Umar was making his speech, Abu Bakr arrived. He paid no attention to anything going on around him until he went into the room of his daughter Lady Ayesha, the Prophet’s wife. Abu Bakr went straight to uncover the Prophet’s face, knelt down, and kissed him, saying: “My father and my mother may be sacrificed for your sake. The one death that God has decreed that you shall experience, you have now had. You shall never die again.”

He covered the Prophet’s face and went out to find Umar still speaking to the people. Abu Bakr said to him: “Listen to me.” Abu Bakr began by praising God and thanking Him for His grace. He then said: “People, if any of you has been worshipping Muhammad, let him know that Muhammad is dead. He who worships God knows that God is always alive; He never dies.” He then recited a verse of the Qur’an, which may be translated as follows: “Muhammad is but a messenger before whom other messengers have passed. Should he die or be slain, would you turn back on your heels? He who turns back on his heels shall do God no harm. God shall reward those who give thanks to Him.” (3: 144)

When people heard Abu Bakr reciting that verse of the Qur’an, they seemed as if they had never heard it before. They had indeed heard it repeatedly, and they repeated it then. Umar said: “When I heard Abu Bakr reciting that verse I was stunned and perplexed. I fell down to the ground, feeling that my legs could not support me. I realized, however, that God’s Messenger was dead.”

The next thing to be done was to prepare the Prophet’s body for burial. His body needed to be washed like every dead person. Ali ibn Abu Talib, the Prophet’s cousin, and Al-Abbas’ two sons, Al-Fadl and Qutham, as well as Usamah ibn Zaid and Shaqran, the Prophet’s servant, were given that task. Aws ibn Khawli, a man from the Ansar, appealed to Ali to let him also attend. Ali supported the Prophet’s body on his chest, Al-Abbas and his two sons helped him turn the Prophet’s body while Usamah and Shaqran poured the water and Ali washed him.

Ayesha reports that when they were about to start washing the Prophet’s body, they did not know whether to take off his clothes or to wash him with his clothes on. They were in disagreement when they were overtaken by sleep. All of them sat down and dozed off. They heard a voice telling them to wash the Prophet’s body with his clothes on, so this was how they did it. They poured the water over his shirt and rubbed his body holding his shirt. They did not insert their hands underneath his shirt.

When they had finished washing him, they wrapped him in three robes. There were several suggestions concerning where to bury the Prophet. Some people suggested that he should be buried in his mosque. Others suggested that he should be buried alongside his companions. Abu Bakr, however, told them that he heard the Prophet say: “Every Prophet was buried in the place where he died.” That settled the matter. The bed on which the Prophet died was removed and his grave was dug there.

After the Prophet was wrapped for burial, he was put on his bed. Abu Bakr and Umar entered the room and said: “Peace be upon you, Messenger of God, with God’s mercy and blessing.” A number of the Muhajirin and the Ansar went in with them, as many as the room could accommodate. They spoke the same greetings and stood up in rows to offer the prayer for the deceased, the Janazah prayer. No one led the prayer as an Imam. Abu Bakr and Umar, however, were in the first row next to the Prophet. They said: “Our Lord, we bear witness that he has conveyed to us what has been revealed to him, given good counsel to his nation, struggled for God’s cause until God has given triumph to His religion at his hands, and until God’s words were complete. People believed in Him alone without partners. Our Lord, place us with those who follow the word revealed to him and join us to him so that he recognizes us and You make us known to him. For he was compassionate and merciful to those who believed.

When they had finished they left the room to allow another group of the Muslims to go in and offer the Janazah prayer for the Prophet. They were followed by other groups as the room could accommodate. When all men had offered their prayers, women went in also in groups to do the same. Children then followed in groups. However, there was no congregational prayer for the deceased. Everyone prayed on his own. This took the whole of Tuesday and the Prophet was buried on Wednesday.

Most reports confirm that the Prophet was 63 when he died, although some suggest that he was 65. Normally, prophets start to receive their revelations at the age of 40. The Prophet lived after that for 13 years in Makkah and 10 years in Madinah. That he was 63 is perhaps more accurate.

A Virtue Called Patience

Will being impatient and fretting about things we cannot change, change anything?
To be patient and let things run their course as they should, is one of the secrets of happiness and contentment.

My father seemed to sense my impatience. “The big ones didn’t get that way by snapping the first thing to hit the water,” he said quietly. “You’ll soon find that anything big and worthwhile usually takes a lot of time.” Patience is one of the most important qualities demanded of those who claim to love Allah, as the degree of patience determines those who are sincere in their claim and those who are not. The degree of patience needed to endure hardship and difficulties in order to please the Beloved proves the sincerity of one’s love. Many claim to love Allah, but when Allah tests them with hardship, they forget the true essence of love. No one can adhere to the love of Allah except those who are patient and persevering (as-sabintri). If it were not for the test of hardship and sincerity, there would be no proof of the sincerity of a person’s love for Allah. The one whose love of Allah is greater has a greater degree of patience. Therefore, Allah has attributed the quality of patience to His close friends (awliya) and most beloved. He said about His beloved slave Ayyub (AS): “… Truly We found him full of patience and constancy. How excellent Our service is! Ever did he turn (to Us)!” (Sad 38: 44) Allah instructed the most beloved to Him of everything He created to have patience in accepting His decree and told him that patience comes only with the help of Allah. He praised those who have patience and promised them the best of rewards: the rewards of others are defined and limited, but the reward of as-sabirun is without measure. Patience is vital at all levels of Islam, Iman, and Ihsan, as well as being a major element in iman (faith) and tawakkul (putting one’s trust in Allah). Patience for the sake of Allah, by the help of Allah, and in accepting the decree of Allah.

1. Patience for the sake of Allah, hoping for His rewards and fearing His punishment.

2. Patience by the help of Allah, as man realizes that he has no patience himself, and has no power to acquire patience. Rather, he knows: “there is no power and no strength except by (the help of) Allah.”

3. Patience in accepting the decree of Allah, as man realizes that Allah is the only one Who is controlling the affairs of the universe, so he will patiently accept the ruling and decree of Allah, regardless of what it may mean for him in the way of ease or hardship.

Patience is half of Iman, Iman is in two halves: half is patience (sabr) and half is gratitude (shukr). Therefore Allah has mentioned patience and gratitude alongside one another: “… Verily in this are Signs for all who constantly persevere and give thanks” (Ibrahim 14: 5; Luqman 31:31; Saba 34: 19; ash-Shura 42: 33) The reasons why one half of iman is patience and the other half is gratitude are as follows: Iman is a term which covers words, deeds, and intentions, all of which are based on one of two things, action or abstinence. Action refers to performing a deed in accordance with the instructions of Allah, which is the reality of gratitude. Abstinence, as in refraining from the wrong action, requires patience. The whole of religion is embodied in these two things: carrying out that which Allah has commanded, and refraining from that which Allah has prohibited. Iman is based on two pillars, yaqin (conviction) and patience, which are referred to in the following ayah: “And We appointed, from among them, leaders, giving guidance under Our command, so long as they persevered with patience and continued to have faith in Our Signs” (As-Sajdah 32: 24) It is through faith that we know the reality of Allah’s commands and prohibitions, of reward and punishment, and it is through patience that we carry out His instructions and abstain from that which He has prohibited. Man is constantly being pulled in two opposing directions: should he respond to the lure of this world of desires and pleasures, or should he answer the call of Allah and the hereafter, with the eternal Paradise that Allah has prepared for His friend (Wali) Going against the call of whims and desires is patience, and responding to the call of Allah and the hereafter is gratitude.

Emulating the attributes of Allah
If a person loves an attribute of Allah, then this will help him to reach Him. Allah is as-Sabur, patient, and there is none that is more patient and forbearing than Him. It was reported that Allah revealed to Dawood (AS), “Have my attributes, as one of My attributes is that I am Sabur (patient).” Allah loves His attributes and characteristics, and He loves to see the effects of His attributes on His slaves. As He is beautiful, so He loves beauty; as He is all-forgiving, He loves forgiveness; as He is generous, He loves generosity; as He is all-knowing, he loves people of knowledge; as He is strong and powerful, so a strong believer is more beloved to Him than a weaker one; as He is Sabur (patient), so he loves those who have patience; as He is shakur (grateful), so He loves those who give thanks. As He loves those who have His characteristics, so He is with them, and this is a special and unique type of companionship.

Sickness is evil but if we remain patient it is something good because our sins are being wiped out. Abu Huraira related that the Prophet (PBUH) said, “for any trouble, illness, worry, grief hurt, or sorrow which afflicts a Muslim, even the prick of a thorn, Allah removes in its stead some of his (minor) sins”(Bukhari, Muslim) So if this person remains patient then its something good but if he is not patient then it becomes evil.

Our Lifetime Is About To Be Over Soon

GOD (Allah) does not require an accident or a reason to call us back. HE can call us any time. Many researchers have shown that any person can die anywhere without any good reason. For instance, a special nerve in our brain can burst anytime for no reason. All those who have ever been a victim of earthquakes never imagined that an earthquake was about to strike them. But most of us don’t think about it and are of the opinion that we still have enough life and will follow religion in older age. Every one of us is standing in the mouth of death ready to become her prey at any time. If this moment is our end, can we be sure that we followed the true religion in its true spirit and that our deeds are good enough to earn us Paradise (Jannah)?

This life is a test for everyone and we know very well that everyone can not get 100% justice in this life. When it is dead sure that there will be a day of judgment and there is life after death, one should check his/her faith and consult the sacred scripture of religions to find out true religion.

If Allah calls us now and asks us about our life, and what we did with it, we will surely be ashamed in front of Him. But consider another possibility. Suppose we ask Him to give us another chance (which is not possible) and He gives it to us, imagine what will we do!

Our second chance starts Now?

May God show us the right path… Aameen

Allah Rewards Without Price

[Quran – 47:36] “The present, worldly life is nothing but a play and a pastime… If you truly believe and keep from disobedience to Him in reverence for Him and piety, He will grant you your rewards, and will not ask of you your wealth.”

[EXPLAINED by Muhammad Asad] “Although the life of this world is “but a play and a passing delight”, God does not want to deprive the believers of its rightful enjoyment: and so He expects them to sacrifice only a small part of their possessions in His cause. This passage evidently foreshadows the imposition of the obligatory annual tax called zakah (“the purifying dues”), amounting to about 2.5 percent of a Muslims’s income and property, as pointed out by most of the classical commentators in connection with the above verse (hence my interpolation). The proceeds of this tax are to be utilized in what the Qur’an describes as “the cause [lit., “way”] of God”, i.e., for the defense and propagation of the Faith and the welfare of the community; and its spiritual purpose is the “purification” of a Muslim’s possessions from the blemish of greed and selfishness. (It is to be noted that the payment of zakah was made obligatory at the very beginning of the Medina period, that is, at approximately the same time as the revelation of the present surah.)”

Tayammum (Purification With Soil)

The time for Tayammum (When can one do Tayammum ?)
A person in need of bathing or ablution must do “Tayammum” if he is incapable of using water. Some important conditions of performing “Tayammum” are as follows:
There should be no sign (or knowledge) of water being available for a distance of at least one mile, in all the four directions.

An illness that would get severely aggravated or get prolonged upon using water. This could be the person’s own judgment from experience or the opinion of a pious reliable doctor.

The extreme cold which could cause the person to die or fall ill if he takes a bath, and no warm blankets are available to keep out the cold after bathing.

The danger of missing the train or bus etc., if he alights from it in order to use water.
Danger of missing the Fajr (Dawn) Prayer or the congregational Prayers of Eid.

Method and some important rules regarding Tayammum
Three things are obligatory in “Tayammum”

  1. Making an intention (Niyah) that the particular “Tayammum” is for ablution or for bath or for both.
  2. Passing soiled palms over the entire face, not leaving out a single spot equal to the breadth of a hair.
  3. Passing soiled palms over both arms up to and including the elbows, not leaving out a single spot equal to the breadth of a hair.

At first, make an intention and after reciting “Bismillah Shareef”, strike the hands on any solid matter which is related to the earth i.e. soil, mud, stones, marble, or any such thing upon which is considerable dust. If the hands get soiled with too much dust, strike the base of one thumb upon the base of the other to loosen it. Then pass both hands over the entire face, not leaving out even a single spot equal to the breadth of a hair. The area around the lips which remains exposed in the natural state when the mouth is closed should also be covered in this “Masah”. If the person is bearded, he should then run his fingers through the beard.

Strike the hands again on the soil. Now perform “Masah” of the right arm, by placing the inner portion of all fingers, except the thumb, on the outer portion of the right arm. Pass the left-hand fingers over the fingertips of the right arm up to the elbow. Coming back from the elbow pass the palm over the inner side of the right arm up to the wrist. Then do “Masah” of the right thumb using the inner side of the left thumb. Similarly, repeat the entire process for the left arm.

While striking the palms on the soil or mud, the fingers must be kept open. If dust has reached between the fingers, “Khilaal” should be done (by rubbing other fingers between them). If the palm had been struck on stone or other such things by which dust does not reach between the fingers, then ‘Khilaal’ becomes obligatory.

Women should take extra care during “Tayammum” by moving ornaments (such as rings) in order not to leave the area below them – whereas nail polish should be totally removed.

If cold water is harmful to sickness, warm water should be used if available. If warm water is unavailable, “Tayammum” should be done.

If any portion is covered by a bandage (or plaster) because of an injury, then “Masah” with wet hands should be done over such bandage – and the rest of the body washed as usual with water. If pouring water does not cause harm, water should be poured over such a bandage. In due course, if it is not harmful to do “Masah” over the injured part, “Masah” should be adopted immediately. Later when washing the injured portion will not cause harm, it will become obligatory to wash it. It should therefore be understood that when the ability exists, the superior act must be performed and the lesser act will no more suffice.

If very little time is left for offering Prayer, and it is feared that the time will lapse if one takes a bath or performs ablution, one must perform the “Tayammum” and offer the Prayer. It is however incumbent to repeat such Prayer after proper bathing or ablution.

If the excuse due to which “Tayammum” was done does not remain anymore, it will make the “Tayammum” invalid. The occurrence of anything that breaks the ablution will also break the “Tayammum” which was done in place of ablution. Similarly the occurrence of anything which makes bathing compulsory will break the “Tayammum” which was done in place of bathing.

Bathing (Ghusl) Rules In Islam

The 3 obligations on bathing (Ghusl)
Gargling: Water must reach right from the lips up to the base of the throat.

Inhaling water up to the nose bone: Water must reach through both nostrils and wet the entire area, up to the nose bone.

Washing the entire body in such a manner that water flows over every part of the body, not leaving dry any spot equal to the breadth of a hair.

If any food particles are stuck in the teeth, these must be removed. Likewise, the nose must be cleaned from any dust stuck inside it, and then the nose washed with water up to the beginning of the nose bone. However, care must be exercised during fasting so as not to overdo it.

Bathing (Ghusl) according to Sunnah
Make an intention (Niyah) for bathing and at first wash both hands up to and including the wrists. Then wash the excretory organs even if there is no impurity. Then cleanse the body area that has any impurity and perform the ablution, without washing the feet. If you have a bath on a stand (high area), you may wash the feet. Next, rub water (like applying oil) on the body to wet it. Then pour water thrice over the right shoulder followed by thrice over the left shoulder. After this, pour water over the head thrice and then thrice properly over the entire body. Rub the hands over the entire body to ensure that no spot equal to the breadth of a hair remains dry. If the feet had not been washed at ablution, wash them after moving away from the bathing spot.
While bathing takes care that you should not be facing the ‘Qiblah’, nor speak nor recite any supplications. Also, bathe in a place where there is no exposure.

Things that make bathing compulsory

  • Discharge of semen in a state of sexual excitement.
  • Ejaculation while asleep.
  • Intercourse with either sex, whether semen is discharged or not.
  • Woman completing her menses.
  • Stoppage of impurity for a woman after childbirth (or miscarriage etc.).