Tuesday, September 1, 2026

Tayammum: Adulthood Rulings, Book Etiquette, and the Farāiḍ & Sunan of Tayammum

When does a Child Reach Adulthood?

Boys are considered adult when they have their first nocturnal emission between the age of 12 and 15 years, and girls are considered adult when they have their first nocturnal emission between the age of 9 and

15 years. As soon as they reach adulthood, they are bound to act upon the laws of Sharī'aĥ. Hence in case of achieving adulthood by nocturnal emission, Ghusl becomes due on him/her. If no sign of adulthood appears, both (boy and girl) will be considered adult when they reach the age of complete 15 years according to Ĥijrī calendar.

(Fatāwā Raḍawiyyaĥ (Jad ūd), pp. 630, vol. 19)

Order of Placing the Books

1.     The Holy Qurān should be placed above all books, then the books of Tafsīr, Ḥadīš, Fiqĥ and other Islamic books be placed in that order.

(Baĥār-e-Sharī'at, pp. 326, vol. 1)

2.     Do not place any thing, even a pen, upon the books. Likewise, do not place any thing upon a baggage containing the (Islamic) books.

(ibid)

Using of Paper for Packaging

1.     It is prohibited to use pages of religious literature for packaging. Use of bed-sheets, dinner mats having prints of couplets or writings (e.g. name of company etc.) in any language is prohibited.

(Baĥār-e-Sharī'at, pp. 328, vol. 1)

2.     The alphabets of all languages should be valued. (For further details, please refer to the chapter "Faizān-e-Bismillāĥ" in the book 'Faizān-e-Sunnat')

3.     Usually, company labels are stitched at a corner of prayer mats. These should be removed.

The Image of Holy Ka'baĥ on Prayer Mats

In case of using prayer mats printed with images of the Holy Ka'baĥ or the sacred Green Dome, there is a risk of placing foot or knee on the sacred images while using them for prayers. Hence, use of such prayer mats is not suitable.

(Fatāwā-e-Aĥl-e-Sunnat)

A Cause of Satanic Whispers

Satanic whispers (Waswasaĥ) are caused by urinating in bathroom. Ḥaḍrat Sayyidunā 'Abdullah bin Mughaffal has narrated that the Holy Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم laid down prohibition from urinating in bathroom and said, "No doubt, this usually causes Satanic whispers."

(Sunan Abū Dāwūd, pp. 44, vol. 1, Hadīš 27)

Tayammum (Wiping)

Farāiḍ of Tayammum

There are three Farāiḍ in Tayammum:

1.     Intention.

2.     Wiping hands on the entire face.

3.     Wiping both arms including the elbows.

(Baĥār-e-Sharī'at, pp. 353, 354, 355, vol. 1)

Ten Sunan of Tayammum

1.     Reciting بِسْمِ اللّٰہ

2.     Hitting the hands on the ground

3.     Moving the hands back and forth on the ground

4.     Keeping gap among the fingers

5.     Jerking the hands by hitting the base of one thumb against the other but taking caution not to make a clapping sound

6.     Wiping the face first and then the hands

7.     Wiping them one after the other without delay

8.     Wiping the right arm first and then the left arm

9.     Picking (doing Khilāl of) the beard

10. Picking (doing Khilāl of) the fingers if dust has reached (among the fingers). If dust has not reached e.g. if hands were hit (for Tayammum) on stone etc. carrying no dust, Khilāl of the fingers is Farḍ. There is no need to hit the hands on the ground again for Khilāl.

(Baĥār-e-Sharī'at, pp. 356, vol. 1)

Method of Tayammum (Ḥanafi)

Make Niyyat (intention) to perform Tayammum (Niyyat is the name of the intention of heart and pronouncing it verbally is better. For example, make intention in these words: I am performing Tayammum to purify myself from impurity and to make myself eligible for offering Ṣalāĥ). Read بِسْمِ اللّٰہ and, with fingers spread wide open, hit hands on some pure object that is earthen in nature (e.g. stones, limestone, bricks, walls, soil etc.) and drag the hands back and forth on that object. If hands become over-dusty, reduce excessive dust by jerking hands. Wipe entire face with hands such that no part of the face is left un-wiped; Tayammum will not be valid if even a part equivalent to a hair is left un-wiped. Again hit hands on that object like before and wipe both arms from the fingertips up to (and including) the elbows. A better way to do this is to first wipe right hand with inner side of four fingers of the left hand, leaving the left thumb, starting from exterior side of fingertips of the right hand and dragging on exterior side up to the right elbow. Then, wipe with palm of left hand from interior side of right elbow up to the right wrist dragging left palm on interior side. Finally, use the inside of the left thumb to wipe the back of the right thumb. The left arm should be wiped in the same manner using right hand.

And if wiping is done with palm and fingers jointly, Tayammum will still be valid whether traversing is done from fingers towards elbow or vice versa. But this would be contrary to Sunnaĥ. Tayammum does not require wiping of head and feet.

(Baĥār-e-Sharī'at, pp. 353, 354, 356, vol. 1)

Rulings on Touching the Qurān in Impurity: Ghusl Combinations, Modesty & Ink Stains

Several Intentions in one Ghusl

If several conditions co-exist for Ghusl, for instance, if one had a nocturnal emission and it is Eīd day as well as Friday, performing one

Ghusl with intentions for all three conditions is sufficient and he will be rewarded for all.

(Baĥār-e-Sharī'at, pp. 325, vol. 1)

Performing Ghusl in Rain

Performing Ghusl whilst exposing one's Sitr in front of others is Ḥarām. (Fatāwā Raḍawiyyah

(Jad īd), pp. 306, vol. 3)

When bathing in rain etc. one should wrap a thick shawl over trousers so that the colour of thighs is not exposed to others when wet trousers stick with the body.

How is it to Look at a Person Wearing Skin-Fit Cloth?

It is not allowed to look at specific organ of Sitr of someone wearing tight clothes, or clothes that are loose but stick around the organ by wind or stick due to bathing in rain, sea side etc. in such a way that the shape of complete organ e.g. complete roundness of thigh is apparent. The same ruling applies for seeing towards projected full organ of Sitr of a person wearing tight clothes.

Be Careful while Bathing Naked

In case of performing Ghusl naked alone or wearing trousers that may reveal colour of thighs due to sticking when wet, ensure that neither face nor back is towards the Holy Ka'baĥ.

If Ghusl Causes Cold, Then …?

If one is suffering from cold or eye infection etc. and according to his correct guess, his disease will intensify on taking bath from head or other diseases will attack him, he is allowed to take bath from neck, but he has to rinse mouth and sniff water into nose. After wiping every part of the head with wet hand, his Ghusl will be complete. After healing from ailment, he has to wash the head; complete renewal of Ghusl is not necessary.

(Baĥār-e-Sharī'at, pp. 318, vol. 1)

Caution While Using a Bucket for Ghusl

While using a bucket for Ghusl, place the bucket on some stool etc. so that water droplets do not fall into it. Also do not place mug used for Ghusl on the floor.

Knot in Hair

If there is a knot in hair, it is not necessary to untie and wash it in Ghusl.

(Baĥār-e-Sharī'at, pp. 318, vol. 1)

Ten Rulings of Reciting or Touching the Holy Qurān in the State of Impurity

1.     If Ghusl is due on somebody, it is Ḥarām for him to enter Masjid, perform Ṭawāf, touch the Holy Qurān, recite Qurān without touching it, write a verse of the Qurān, write a Qurānic Ta'wīż (this is Ḥarām only when touching the paper while writing is involved; otherwise it is allowed).

(Fatāwā-e-Aĥl-e-Sunnat–unpublished)

Similarly, touching such a Qurānic Ta'wīż, touching or wearing a ring that has Qurānic verses or Ḥurūf-e-Muqaṭṭa'āt written on it is also Ḥarām.

(Baĥār-e-Sharī'at, pp. 326, vol. 1)

(There is no harm in wearing or touching a Ta'wīż that is wrapped in plastic and sewn in leather or cloth)

2.     If the Qurān is in a casing, there is no harm in touching the case without Wuḍū or Ghusl.

(Baĥār-e-Sharī'at, pp. 326, vol. 1)

3.     Similarly, there is no harm in holding the Holy Qurān with such a cloth or handkerchief etc. which is neither associated to your dress nor to the Holy Quran in any way.

(ibid)

4.     It is Ḥarām to touch the Holy Qurān with sleeve of shirt or with the part of headscarf or with one end of shawl while other end is on shoulder because all of these things are directly associated with the Junub.

(ibid)

5.     There is no harm in reciting a verse of the Holy Qurān with the intention of Du'ā or for spiritual benefit e.g. reading 'اَلْحَمْدُ لِلّٰہِ رَبِّ الْعٰلَمِیْن', reading 'بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِيْم' as gratefulness or reading 'اِنَّالِلّٰہِ وَاِنَّآاِلَيْهِ رَاجِعُوْن' upon hearing news of a Muslim's death (or any other sad news), or intending to praise Allāĥ عَزَّوَجَلَّ with the reading of Sura-e-Fātiḥaĥ, Āya-tul-Kursī or the last three verses of Sura-e- Ḥashr provided that in all these cases, there is no intention of reciting Qurān.

6.     The three Quls of the Holy Qurān may be recited by leaving out the word Qul with the intention of praising Allāĥ عَزَّوَجَلَّ. Reading with the word Qul even for the praise of Allāĥ عَزَّوَجَلَّ is not permissible (when Ghusl is due) as in this case, it is defined as Qurān; intention is not applicable.

7.     It is Ḥarām to touch the Holy Qurān or any Qurānic verse without Wuḍū. However, there is no harm in reciting it by heart or by looking at it (without touching).

(Baĥār-e-Sharī'at, pp. 326, vol. 1)

8.     If someone does not have Wuḍū or if Ghusl is due on him, it is Ḥarām for him to touch any utensils (such as plates, cups etc.) that have Qurānic verses inscribed upon them.

(ibid, pp. 327)

9.     Use of such utensils is disliked for all; however, there is no harm in drinking water etc. in such utensils for the sake of curing.

(ibid)

10. The same rules apply for touching or reciting translation of the Holy Qurān in Urdu, Persian, or any other language.

(ibid)

صَلُّوْا عَلَى الْحَبِيْبِ صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Touching Religious Books without Wuḍū

It is Makrūĥ-e-Tanzīĥī for the one who does not have Wuḍū as well as the one on whom Ghusl is Farḍ to touch books of Fiqĥ (Islamic Jurisprudence), Tafsīr (Commentary of Qurān) and Ḥadīš. However, there is no harm in touching them using even such a piece of cloth that one is wearing. However, touching any Qurānic verse or its translation present in these books is Ḥarām.

(Baĥār-e-Sharī'at, pp. 327, vol. 1)

One should take care when reading Islamic books or newspapers without Wuḍū as usually they contain Qurānic verses and their translations.

Recitation of Durūd Sharīf in the State of Impurity

1.     There is no harm in reciting Durūd and Du'ā etc. when Ghusl is due; however, it is preferable to rinse one's mouth or perform Wuḍū first.

(Baĥār-e-Sharī'at, pp. 327, vol. 1)

2.     Replying to Ażān is also permissible.

(Fatāwa-e-'Ālamgīrī, pp. 38, vol. 1)

If Finger has Coating of a Layer of Ink…?

Flour coating on a cook's nails, ink coating on a writer's nails and stains left by flies and mosquitoes (for everyone) will not affect Ghusl if left unwashed out of inattention. However, on coming to know about it, it is necessary to remove the coating / stain and wash the surface underneath; the Ṣalāĥ previously offered without removing the stain out of inattention will be considered valid.

(Baĥār-e-Sharī'at, pp. 319, vol. 1)

Ghusl Rulings: Semen, Masturbation's Harms & Occasions When Ghusl is Sunnaĥ or Mustaḥab

 Five Important Rulings

1.     If semen moved from origin without lust e.g. semen released as a result of lifting weight or falling from height or due to stress applied during passing of stool, Ghusl will not become Farḍ but Wuḍū will become invalid.

2.     If the semen is dilute and its drops released while passing urine or doing any other act without lust, Ghusl will not become Farḍ but Wuḍū will become invalid.

3.     If one can recall that nocturnal ejaculation had taken place but there is no impression of it on clothing etc, Ghusl is not Farḍ.

(Baĥār-e-Sharī'at, pp. 321, vol. 1)

4.     If there was lust during Ṣalāĥ and semen was felt moving but the Muşallī (the one offering Ṣalāĥ) completed Ṣalāĥ before the release of semen, Ṣalāĥ is valid but Ghusl has now become Farḍ.

(Baĥār-e-Sharī'at, pp. 322, vol. 1)

5.     Discharge of semen by masturbating will make Ghusl Farḍ. It is a sin to do so. Such a person has been called as Mal'ūn (cursed) in a Ḥadīš.

(Marāqil Falāḥ ma' Ḥashiya-tuṭ-Ṭaḥṭāwī, pp. 96)

This (shameful act) brings about impotence and it has been observed that such a person becomes incapable for marriage.

Torment of Masturbation

A'lā Ḥaḍrat Maulānā Shāĥ Aḥmad Razā Khān عَلَيْہِرَحْمَۃُالرَّحْمٰن was asked the following question: "There is a Majlūq (masturbator) who does not refrain from this shameful act despite counselling; in which state he will be resurrected? Please let us know some supplications which may break this habit."

A'lā Ḥaḍrat رَحْمَۃُاللّٰہِتَعَالٰیعَلَیْہِ replied: "He is a sinner, disobedient, guilty of committing a major sin (due to persistence) and a wrongdoer. On the day of Judgement, the palms of such people (those who masturbate) will be resurrected pregnant and they will be disgraced in front of a great multitude of people. This intense humiliation awaits him if he does not repent. Allāĥ عَزَّوَجَلَّ forgives those whom He wants and punishes those whom He wants. Such a person should recite لَاحَوْلَ وَلَا قُوَّةَ اِلَّا بِاللّٰہِ الْعَلِيِّ الْعَظِيْم abundantly and when Satan tempts him to masturbate, he should immediately turn towards Allāĥ عَزَّوَجَلَّ and recite 'لَاحَوْلَ' from the bottom of his heart. He should pray the five daily Ṣalāĥ regularly. After the Fajr Ṣalāĥ he should regularly recite Sura-e-Ikhlāş. Allāĥ عَزَّوَجَلَّ knows all."

(Fatāwā Raḍawiyyah (Jadīd), pp. 244, vol. 22)

(It is written in 'Shajrā-e-'Aṭṭāriyyaĥ' that if someone recites Sura-e-Ikhlāş 11 times every morning, Satan along with all his troops will not succeed in making such a person commit sin unless he himself commits sin. For detailed information concerning the shocking harms of masturbation, please read the 56 page booklet Abuses of the People of Lut published by Maktaba-tul-Madīnaĥ.)

Method of Ghusl in Streaming Water

If someone takes bath in streaming water such as river or canal and stays in water for a while, the Sunan of washing thrice, maintaining order in washing and making Wuḍū – all will be fulfilled. It is not required to move organs three times in streaming water. However, in case of performing Ghusl in a pool (where water is still) organ will have to be moved thrice to act upon the Sunnaĥ of washing thrice. Standing in rain (or under tap or shower) has rulings of streaming water. In case of making Wuḍū in streaming water, just keeping the organs into water for a while is sufficient. Similarly, in case of making Wuḍū in still water, moving the organs thrice in water amounts to washing the organ thrice.

(Baĥār-e-Sharī'at, pp. 322, vol. 1) (Dur-re-Mukhtār-o-Rad-dul-Muḥtār, pp. 320-321, vol. 1)

In all these cases of Wuḍū and Ghusl, rinsing of mouth and washing of nose will have to be done.

Ruling of Shower is Same as that of Streaming Water

"Fatāwā-e-Aĥl-e-Sunnat" (unpublished) states that performing Ghusl under a fountain (or shower) is similar to having a bath in flowing water, which means that if one remains under it for the time it takes to perform Wuḍū or perform Ghusl, then the Sunnaĥ of washing the organs three times will be fulfilled. The book 'Durr-e-Mukhtār' mentions that if one stands in flowing water, a large pond, or under the rain for the time it takes to perform Ghusl and Wuḍū, then he has performed the complete Sunnaĥ.

(Dur-re-Mukhtār-o-Rad-dul-Muḥtār, pp. 320, vol. 1)

Remember! Rinsing of mouth and washing of nose are required in Ghusl and Wuḍū.

Cautions When Using a Shower

If there is shower in bathroom, ensure that your face or back is not towards Holy Ka'baĥ while having bath naked under the shower. Similar caution must also be taken in latrine. The direction of face or back towards Qiblaĥ means that face or back is within 45° towards Qiblaĥ. Therefore, it is necessary that the direction of face or the back is out of 45° from Qiblaĥ. Most of the people are unaware of this ruling.

Correct the Direction of W. C.

Please check the direction of shower and W.C. in your homes etc. using compass or some other device. If it is wrong, get it corrected.

It is better to get W.C. installed at 90° on the axis of Ka'baĥ i.e. the direction in which head is turned for performing Salam at the end of Ṣalāĥ. Masons usually go for ease in construction and beauty; they do not bother about manners related to Qiblaĥ. Muslims should focus on real betterment in Hereafter rather than unnecessary beauty of home.

When is it Sunnaĥ to Perform Ghusl?

It is Sunnaĥ to perform Ghusl on Friday, Eīd-ul-Fiṭr, Eīd-ul-Aḍḥā, the day of 'Arafaĥ (9th Zul-Ḥajja-tul-Ḥarām) and when going to wear Iḥrām.

(Baĥār-e-Sharī'at, pp. 324, vol. 1, Dur-re-Mukhtār, pp. 339-341, vol. 1)

When is it Mustaḥab to Perform Ghusl?

Performing Ghusl is Mustaḥab on the following occasions:

1.     Holy stay in 'Arafāt

2.     Holy stay in Muzdalifaĥ

3.     When visiting the blessed Ḥaram

4.     When presenting oneself in the court of beloved and blessed Prophet صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم

5.     For Ṭawāf

6.     When entering Mīnā

7.     On the three days when grit is thrown at the devils

8.     Shab-e-Barā'at

9.     Shab-e-Qadr

10. The night of 'Arafaĥ

11. For a Mīlād gathering

12. For other auspicious and blessed gatherings

13. After giving bath to a deceased person

14. For a madman when he recovers from madness

15. On recovering from unconsciousness

16. Recovering from a state of intoxication

17. For repentance from a sin

18. For wearing new clothes

19. On returning from a long journey

20. On the termination of "Istiĥāḍaĥ" (vaginal bleeding due to illness)

21. For the Ṣalāĥ offered at the occurrence of a solar and lunar eclipse

22. For "Şalā-tul-Istisqā" (the prayer for rainfall)

23. In times of fear, extreme darkness and severe storms

24. If body is stained with impurity but it is not known where the stain actually lies.

(Baĥār-e-Sharī'at, pp. 324, 325, vol. 1, Tanvīr-ul-Abşār, Dur-re-Mukhtār, pp. 341-342, vol. 1)