Fatwa ID: 08238

 

Answered by: Alimah Maryam Badshah

Question:

Salam,

For about 15 years, I have been doing wudu without rinsing mouth/nose, or wiping ears. I lived in a Muslim country at the time but I thought those acts were not mandatory for a valid wudu. Also, I was never taught to do proper ghusl, just told to take a shower to purify from menses, and I didn’t make up prayer that occurred right before I got my menses. For these reasons, I decided to make up my prayers. However, I am not sure how many prayers I missed before menses over the years because I don’t even know how many (if any) I missed.

So far, I have been making the intention to make up prayers for all these reasons before each qadha prayer. Is this okay or do I need to separate my intentions? For example, to say I am making up this prayer for these years because of invalid wudu, and then do a different prayer with the intention of making up for missing prayers that occurred before menses.

In the name of Allah, the Most Gracious, the Most Merciful

Answer:

Assalaamu ‘alaykum,

According to the Hanafi mazhab, the gargling of the mouth, rinsing of the nose and wiping of the ears are all sunnahs of wudhu. This means that if they are not performed a person’s wudhu is still valid, although there will be less reward. For wudhu to be invalid a person would need to miss a fardh action of wudhu. The four faraa’idh of wudhu are to wash the entire face, the arms including the elbows, masah of a quarter of the head and the feet including the ankles once each.[1]

The fardh actions of ghusl are to gargle the mouth, rinse the nose and wash the whole body once. Washing the whole body requires pouring water over the external body parts (including the navel, earring holes and roots of the hair). This means that if a person immersed themselves in water and then rinsed the nose and mouth, the ghusl would be complete. If your shower fulfilled these conditions it would have been accepted, otherwise Qadha would be necessary.[2]

As for the third part of your statement, what do you mean by not making up prayer before your menses? If you are talking about missing salah before your very first haidh, then because you had not reached maturity (baligh) at the time you would not have been sinful for missing these salah. This means you are not required to do Qadha for salah missed before reaching maturity.[3]

In regards to the intention (niyyah) for salah, there are 3 requirements: that you are praying to Allah (swt), intending to face towards the Qiblah and specifying which prayer you are making. For Qadha, it will be sufficient for you to make a general intention for Qadha without specifically stating details such as why the salah was invalid.[4]

As a final note, a person can perform Qadha if they believe their salah was deficient or disliked (makhruh), but they should not do it for any other reason. In your case, where you are unsure if your salah was invalid or not, you should act upon the cases you are certain of and not the doubtful situations, unless it is to put your mind at ease.[5]

Only Allah (عز و جل) knows best.
Written by Alimah Maryam Badshah
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham

 

 

References:

 

[1]

ففرض الطهارة غسل الأعضاء الثلاثة) يعني الوجه واليدين والرجلين، وسماها ثلاثة وهي خمسة؛ لأن اليدين والرجلين جعلا في الحكم بمنزلة عضوين كما في الآية، جوهرة (ومسح الرأس)…(وسنن الطهارة) السنن. جمع سنة، وهي لغة: الطريقة مرضية كانت أو غير مرضية (٢) وفي الشريعة: ما واظب عليه النبي صلى الله عليه وسلم مع الترك أحياناً… (والمضمضة) بمياه ثلاثاً (والاستنشاق) كذلك… (ومسح الأذنين) وهو سنة بماء الرأس عندنا…

Al-Lubāb Fi Sharh al-Kitāb (Vol.1, pg.6-9, Al-Maktaba Al-’Ilmiyyah)

(قَوْلُهُ: وَسُنَّتُهُ)… وَمَا فِي غَايَةِ الْبَيَانِ مِنْ أَنَّهَا مَا فِي فِعْلِهِ ثَوَابٌ وَفِي تَرْكِهِ عِتَابٌ لَا عِقَابٌ فَهُوَ تَعْرِيفٌ بِالْحُكْمِ.

Al-Fatāwa al-Hindiyyah (Vol.1, pg.17, Dār Al-Fiqr)

 

[2]

(وفرض الغسل) أراد بالفرض ما يعم العملى. والغسل – بالضم – تمام غسل الجلد كله… وغسل الجنابة…(المضمضة؛ والاستنشاق، وغسل سائر البدن)

Al-Lubāb Fi Sharh al-Kitāb (Vol.1, pg.14, Al-Maktaba Al-’Ilmiyyah

أَقُولُ: فِيهِ أَنَّ الْغُسْلَ فِي الِاصْطِلَاحِ غَسْلُ الْبَدَنِ، وَاسْمُ الْبَدَنِ يَقَعُ عَلَى الظَّاهِرِ وَالْبَاطِنِ إلَّا مَا يَتَعَذَّرُ إيصَالُ الْمَاءِ إلَيْهِ أَوْ يَتَعَسَّرُ كَمَا فِي الْبَحْرِ، فَصَارَ كُلٌّ مِنْ الْمَضْمَضَةِ وَالِاسْتِنْشَاقِ جُزْءًا مِنْ مَفْهُومِهِ فَلَا تُوجَدُ حَقِيقَةُ الْغُسْلِ الشَّرْعِيَّةِ بِدُونِهِمَا، وَيَدُلُّ عَلَيْهِ أَنَّهُ فِي الْبَدَائِعِ ذَكَرَ رُكْنَ الْغُسْلِ وَهُوَ إسَالَةُ الْمَاءِ عَلَى جَمِيعِ مَا يُمْكِنُ إسَالَتُهُ عَلَيْهِ مِنْ الْبَدَنِ مِنْ غَيْرِ حَرَجٍ،

Raddul Muhtār (Vol.1, pg.151, Dār Al-Fiqr)

(قَوْلُهُ: لِعَدَمِ صِحَّةِ شُرُوعِهِ) أَيْ وَالنَّفَلِ إنَّمَا تَلْزَمُ إعَادَتُهُ بَعْدَ صِحَّةِ الشُّرُوعِ فِيهِ قَصْدًا، وَسَكَتَ عَنْ الْفَرْضِ لِظُهُورِ أَنَّهُ يَلْزَمُهُ الْإِتْيَانُ بِهِ مُطْلَقًا.

… وَيَكْفِي فِي رَاكِدٍ تَحَرُّكُ جَمِيعِ الْبَدَنِ ثَلَاثًا وَإِنْ لَمْ يَنْقُلْ قَدَمَهُ إلَى مَحَلٍّ آخَرَ عَلَى الْأَوْجَهِ؛ لِأَنَّ كُلَّ حَرَكَةٍ تُوجِبُ مُمَاسَّةَ مَاءٍ لِبَدَنِهِ غَيْرِ الْمَاءِ الَّذِي قَبْلَهَا اهـ مُلَخَّصًا. وَاَلَّذِي يَظْهَرُ لِي أَنَّهُ لَوْ كَانَ فِي مَاءٍ جَارٍ يَحْصُلُ سُنَّةُ التَّثْلِيثِ وَالتَّرْتِيبِ وَالْوُضُوءِ بِلَا مُكْثٍ وَلَا تَحَرَّكَ وَلَوْ فِي مَاءٍ رَاكِدٍ فَلَا بُدَّ مِنْ التَّحَرُّكِ، أَوْ الِانْتِقَالِ الْقَائِمِ مَقَامَ الصَّبِّ فَيَحْصُلُ بِهِ مَا ذَكَرْنَا، وَقَدْ صَرَّحَ فِي الدُّرَرِ بِأَنَّهُ لَوْ لَمْ يَصُبَّ لَمْ يَكُنْ الْغُسْلُ مَسْنُونًا

Raddul Muhtār (Vol.1, pg.155 & 157, Dār Al-Fiqr)

 

[3]

الْوُجُوبُ يَتَعَلَّقُ عِنْدَنَا بِآخِرِ الْوَقْتِ بِمِقْدَارِ التَّحْرِيمَةِ حَتَّى أَنَّ الْكَافِرَ إذَا أَسْلَمَ وَالصَّبِيَّ إذَا بَلَغَ وَالْمَجْنُونَ إذَا أَفَاقَ وَالْحَائِضَ إذَا طَهُرَتْ إنْ بَقِيَ مِقْدَارُ التَّحْرِيمَةِ يَجِبُ عَلَيْهِ الصَّلَاةُ عِنْدَنَا.

Al-Fatāwa al-Hindiyyah (Vol.1, pg.51, Dār Al-Fiqr)

 

[4]

وَالْمُنْفَرِدُ يَحْتَاجُ إلَى ثَلَاثِ نِيَّاتٍ: الصَّلَاةِ لِلَّهِ تَعَالَى وَتَعْيِينِ أَنَّهَا أَيَّةُ صَلَاةٍ وَيَنْوِي الْقِبْلَةَ حَتَّى يَكُونَ جَائِزًا عِنْدَ الْكُلِّ.

Al-Fatāwa al-Hindiyyah (Vol.1, pg.66, Dār Al-Fiqr)

 

[5]

فِي الْعَتَّابِيَّةِ عَنْ أَبِي نَصْرٍ – رَحِمَهُ اللَّهُ – فِيمَنْ يَقْضِي صَلَوَاتِ عُمُرِهِ مِنْ غَيْرِ أَنْ فَاتَهُ شَيْءٌ يُرِيدُ الِاحْتِيَاطَ فَإِنْ كَانَ لِأَجْلِ النُّقْصَانِ وَالْكَرَاهَةِ فَحَسَنٌ وَإِنْ لَمْ يَكُنْ لِذَلِكَ لَا يَفْعَلُ، وَالصَّحِيحُ أَنَّهُ يَجُوزُ إلَّا بَعْدَ صَلَاةِ الْفَجْرِ وَالْعَصْرِ وَقَدْ فَعَلَ ذَلِكَ كَثِيرٌ مِنْ السَّلَفِ لِشُبْهَةِ الْفَسَادِ، كَذَا فِي الْمُضْمَرَاتِ وَيَقْرَأُ فِي الرَّكَعَاتِ كُلِّهَا الْفَاتِحَةَ مَعَ السُّورَةِ، كَذَا فِي الظَّهِيرِيَّةِ.

Al-Fatāwa al-Hindiyyah (Vol.1, pg.124, Dār Al-Fiqr)

أَنَّ مَا ثَبَتَ لَا يَبْطُلُ بِالشَّكِّ، وَغَيْرُ الثَّابِتِ لَا يَثْبُتُ بِالشَّكِّ،

Badā’i’ Al-Ṣanā’i’ (Vol.1, pg.123, Dār Al-Kutub Al-’Ilmiyyah)