Conditions, Pillars, Wajibat And Nullifiers Of Wudhu
Author: Shaikh Taraheen Ad-Dosiri
Source: Lectures entitle "Conditions, Pillars and Wajibat Of Salaat And Wudhoo"
The following is a summary of the conditions, pillars, obligations and nullifiers of the wudhu, from four lectures given by Shaikh Taraheeb Ad Dosiri.
The Conditions for Wudhu are 10:
1- Islaam (one must be Muslim for any deed/act of worship to be accepted)
Whoever understands this condition of Islaam for the salat will understand this condition of Islaam for the wudhu. So if a kaafir (disbeliever) makes wudhu and then prays, neither is accepted from him whether he never was a Muslim or apostated. Allaah said:
وَقَدِمْنَا إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَنْثُورًا
“And We shall turn to whatever deeds they (disbelievers, polytheists, sinners, etc.) did, and We shall make such deeds as scattered floating particles of dust.” (Al-Furqan, ayah 23)
2- 'Aql (Sound mind - not insane)
The second condition for the correctness of wudhu is 'aql. If an insane person makes wudhu, his wudhu will not be accepted, because he is not of sound mind.
3- Tamyeez (must be at the age of understanding, which is seven)
The third condition is at-tamyeez. Tamyeez in the wudhu is the same tamyeez that is a condition for the salat. So if a child of five years of age watches his mother or father, and does what they do, and makes wudhu like they do, his wudhu is not acceptable because he lam yumayyez (has not reached the age of understanding). The Messenger of Allaah (salallaahu 'alaihi wa sallam) said,
"The pen is lifted from three: the sleeper until he awakes, the child until he reaches the age of puberty, and the insane until he regains his sanity." (Authenticated by Shaykh al-Albaanee in al-Irwa', no.297)
4- Niyyah (to make wudhu)
The fourth condition is an-Niyyah (intention), meaning that you have intended the 'ibadah, and you are specific about the 'ibadah that you intend to do.
So for example, salatu Dhuhr is four rak'at. Salatul 'Asr is four rak'at. Salatul 'Ishah is four rak'at. So if a person fell ill (in a coma), and was unconscious for more than a day, such that he awoke at 'asr time the next day, or he was out for two days - missing 10 prayers. So how does he distinguish between salatul Dhuhr, 'Asr and 'Ishah of one day and salatul Dhuhr, 'Asr and 'Ishah the next day. [They're each four rak'ah, so how does he distinguish?]
An-Niyyah, and this is the importance of the niyyah.
To intend the 'ibadah that one wants to do, and also to differentiate which kind of 'ibadah it is and what category of 'ibadah it is. So first: is it going to be wajib (obligatory), mandooba (recommended)? How many rak'at is it going to be? What type? So if a person prayed salatu Dhuhr, but he didn't intend it - he prayed the four rak'ah and, after the salat, then he made the niyyah to pray salatu Dhuhr - this would not be correct, because he performed the act without a niyyah.
And the wudhu is 'ibadah, and an act of worship requires an intention. Because the Prophet (salallaahu 'alaihi wa sallam) said:
"Indeed, deeds are judged by their intention…"
And Allaah says:
وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ وَذَلِكَ دِينُ الْقَيِّمَةِ
“And they were commanded not, but that they should worship Allaah, and worship none but Him Alone, and perform As-Salat and give Zakat: and that is the right religion.” (Al-Baiyinah, ayah 5)
And أُمِرُو means they have been commanded to worship Allaah in the condition that they are worshippers of Him, sincere to Him, and they know that it is His Deen.
5- Istis-habu hukmee hadhihee niyyah hatta tatimoo at-tahara (The Intention has to accompany the tahara until you are finished with the act; Continuation of Niyyah throughout - the niyyah cannot be discontinued)
This means that a person must have the niyyah from before the beginning of the wudhu, maintaining it to the very end. The niyyah will be part of the act of worship til the end.
So the niyyah begins right before the maghmadha wa istinsha` (washing your nose and mouth) and the washing of the face, and your niyyah should stay with you until you wash your left foot. Your niyyah (must) not be cut.
So suppose a person began wudhu and - suddenly - his mind became distracted, and he began to think about some work he had to do. So he left the wudhu and completed the work, then returned to do wudhu. He remembered where he left off in wudhu and continued from there [he did not re-start the wudhu]. Is his wudhu correct?
No, because his niyyah was cut.
It's important to understand this, so you can correct your own mistakes - if you make a mistake in this regard. And you can also help your brothers in this regard, if you see them likewise falling into this mistake.
So as soon as the niyyah for the act of worship is cut, it [the act of worship] ends - whether the cutting is short or long…
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