Wudū [Ablution] before eating does away with destitution (dependence)

It has been reported on the authority of Sayyidunā ‘Abdullah ibn AbbâsrađiyAllāhu ánhu that the Master of Madīnah, the Noble ProphetşallAllāhu álayhi wa sallam has stated,

Performing Wudū [Ablution] [of eating] before and after eating does away with destitution [dependence], and this is a Sunnah of the Prophets álayhis salâm.[1]

Wudū before eating augments good in the home

Sayyidunā Anas rađiyAllāhu ánhu narrates that the Merciful and the Impeccable Prophet şallAllāhu álayhi wa sallam stated,

Whosoever prefers that Allâh Almighty augment goodness [khayr] in his house should perform Wudū when food is served and when it is taken away.[2]

The reward for doing Wudū before eating

The Mother of the Believers, Sayyidāh ‘Ayesha Siddîqah rađiyAllāhu ánha has narrated that the Beloved Prophet şallAllāhu álayhi wa sallamhas stated,

To make Wudū before eating is one good deed and to make Wudūafter eating is two good deeds.[3]

Dear Islamic Brothers! One should not be lazy in washing hands before and after eating. By Allâh Almighty! The importance of a ‘single good deed’ will only be apparent on the Day of Judgment, especially to the one who will be in dire need of a single good deed, and none of his relatives would be prepared to grant (transfer) that single good deed to him.

Protection from Satan, the accursed

The Renowned, the Acclaimed, and Beloved Prophet şallAllāhu álayhi wa sallam has stated,

Performing Wudū before and after eating (meaning washing the hands and mouth) augments one’s sustenance [rizq] and keeps Satan away.[4]

Remedies that prevent illness

Dear Islamic Brothers! The Wudū prescribed for eating is not the same as the Wudū for Salāh. Unlike the Wudū for Salāh, the Wudū [Ablution] for eating you wash both hands up to the wrists and wash and rinse your mouth. Muftī Aĥmad Yâr Khân Na’eemī states that,

In the Torah, people were ordained to wash their hands and mouth twice; once before eating and once after. However, the Jews erased the former and only preserved the latter. The wisdom in washing the hands and mouth before eating is that these parts of the body [used while eating] are prone to dirt and filth as the daily activities and chores are carried out. Similarly, after the food is consumed, the hands and mouth are stained with food. Therefore, hands and mouth should be washed on both occasions. Gargling, rinsing and washing the mouth protect one from the likes of pyorrhoea. Furthermore, a habitual user ofMiswāk in Wudū remains safe from various teeth and stomach ailments. Moreover, one should make it a habit of urinating immediately after eating as this prevents the occurrence of various diseases related to liver and kidney. This has been observed to be highly effective.[5]

[1] Imâm at-Tabarânī, Mu’jam al-Awsat, vol. 5, pp. 231, Ĥadīth 7166

[2] Imâm Ibn Majah, as-Sunan, vol. 4, pp. 9, Ĥadīth 3260

[3] Imâm as-Suyūtī, al-Jami as-Saghīr, pp. 574, Ĥadīth 9682

[4] Imâm al-Hindī, Kanz al-Ummâl, vol. 15, pp. 106, Ĥadīth 40755

[5] Muftī Aĥmad Yâr Khân Na’eemī, Mir’at al-Manajīh, vol. 6, pp. 32 

There are three obligatory elements of Ghusl. They are:
To rinse the mouth making sure that every part of the mouth from the beginning of the lips up to the throat is properly rinsed. Water must reach the gaps between the teeth, gums, all the sides of the tongue and the back of the throat. If you are not fasting then you must gargle so that the water reaches all parts. If anything is stuck in the teeth like strands of meat, then this must be removed, unless if by removing this, it would cause severe pain or damage.

To clean the nostrils out with water, sucking up water into both nostrils, making sure it reaches the bone, so that not even a hair or its equivalent size remains dry, otherwise the bath will not count. If the nose is pierced then it is necessary that the water reach the hole. Dried mucus that is in the nostrils must be removed.

The complete washing of every part of the body, up to and including the soles of the feet. If one spot is left dry, or even one strand of hair is dry, then the Ghusl will not be complete. 

It is stated in Hashiya Tahtāwī wa Maraqīlfalah, Pg 143,

If one has a bandage wrapped over a wound and opening it is difficult or will prove harmful to the wound then wiping over the bandage will be sufficient, likewise, if washing a limb causes harm, due to an illness or pain, then one can wipe it with his hands. The bandage must not cover any area of the skin unnecessarily, or else wiping it will not be sufficient. If it is not possible to wrap the bandage without covering unwounded areas of the skin (e.g. if the wound is on the upper surface of the arm but the bandage has to be wrapped around the back of the arm as well, resulting in an area of unaffected skin being covered up) then one must try to see if he can open up the bandage and wash that unwounded area, if not then wiping over the whole bandage is acceptable. Washing the unwounded areas will no longer be necessary in such cases. 

Four Fara’id of Ablution[1]

Washing the face
Washing both forearms including the elbows
Wiping a quarter of the head
Washing both feet including the ankles
Definition of Washing

It is stated in Marāqī al-Falāh:

Washing a limb entails that at least 2 drops of water must flow over that limb. If the limb is simply moistened by rubbing a wet hand over it, or if only 1 drop of water flows over it then it will not be considered washed and the ablution or ghusl will not be considered complete.[2]

[1] Imām Abū Hanīfa, Sahīfa

Fatāwah Alamgīrī, vol. 1, pp. 3

[2] Marāqī al-Falāh, pp. 57

Imām Aḥmad RiĎā al-Qādrī, al-Atāya Nabawīyyah fil Fatāwah Ridhwīyyah, vol. 1 pp. 218. Rida Foundation 

7 benefits of staying in a state of Wudhu at all times

The great Imam of Ahle Sunnah, Imam Ahmad Rida al-Qadri rađiyAllāhu ánhu says,

'Some A'rifīn (Gnostics) rađiyAllāhu ánhum have said that anyone who stays in a state of Wudhu at all times will be awarded 7 benefits by Allah Almighty:- 
(1) Angels will desire to be in his company
(2) The pen will constantly write virtuous deeds for him
(3) His limbs will praise Allah Almighty
(4) He will never miss his Takbīr Aula (first Takbīr of Salāh)
(5) When he sleeps Allah Almighty will send Angels to protect him from the evil of jinn and humans.
(6) He will die an easy death
(7) He will remain in the protection of Allah Almighty for as long as he is in this state.[1]

[1] Imam Ahmad Rida al-Qadri’s, al-Atāya Nabawiyyah Fil Fatāwah Ridhwiyyah, Vol1, Pg702-703, Rida Foundation Lahore 

Sadr-as Sharia’ Mawlana Mufti Muĥammad Amjad ‘Alī Aazmi rađiyAllāhu anhu says,

It is desirable to trim one’s nails on Friday but if they are very long one should not wait for Friday because letting one’s nails grow in length is a cause for decrease in one’s provisions. (Bahar Shariah, Part 4, pp. 195, Madina-tul-Murshid Bareilly Sharif) 

The following four (4) acts are obligatory in ablution:

First obligation

Washing the entire face: that is from the top of the forehead to the bottom of the chin and from ear to ear. Water must flow over the entire skin area at least once. If the moustache or eyebrows have thick hair, it is obligatory only to wash the hair. If the hair is sparse (thin), the skin must also be washed. Similarly, if hair in the beard is not thick, the inner skin must be washed. The area around the lips which remains exposed in the natural state when the mouth is closed must also be washed.

Second obligation

Washing both hands, up to and including the elbows. Washing any body part means that at least two drops of water must have flowed over each and every spot of it (not leaving out any spot equal to the breadth of a hair). Simply wetting the body part or spreading water over it like oil, or the flowing of just drop is not classified as washing - and will not complete the ablution or bath. All types of ornaments which are tight to the skin must be removed and the skin below it washed. If nail polish has been applied, ablution or bath cannot be complete without removing it.

However, ablution or bath will be complete in cases where the thing remaining on the skin is such that it is continuously or sometimes required and to remove it causes a burden – whether such a thing is above or below the nails or on any other part of the body – or whether such a thing is hard and water does not reach the skin below it – such as dough on the hands of kneaders, paint on the hands of a painter, henna for women, ink for the writer, sand or mud for the labourer and kohl under the eyelids or ordinary dirt for the common man.

Third obligation

Masah (Stroking with wet hands) of one fourth of the head: Hands should be wet for performing theMasah whether due to water remaining from washing the hands, or by wetting them with fresh water. If the hands remain wet after Masah, it will not suffice forMasah of any other body part.

Fourth obligation

Washing both feet: It is necessary to wash both feet fully – i.e. all sides of toes, inner parts of the toes, top part of the toes, heels, soles and the entire ankles. If water does not reach between the toes naturally, it is necessary to do Khilāl, i.e. pass the little finger between them to make the water reach there.

The following acts are Sunnah in ablution:

• Making an intention (niyyah) for obeying Allah Almighty and for the gaining of reward.
• Performing ablution while sitting in a clean place.
• Reciting Bismillah at the beginning of ablution.
• Washing both hands up to the wrists.
• Brushing the teeth with Miswaak
• Rinsing the mouth thrice with water from the hand.
• Rinsing the nose thrice by inhaling water up to the nose bone.
• Using the right hand for inhaling water into the nose.
• Cleaning the nose with the little finger of the left hand.
• Inserting fingers between the spaces in the fingers and toes (to make sure that water passes through it).
• Running all fingers through the beard.
• Performing Masah of the entire head.
• Performing Masah of the ears.
• Maintaining proper order of washing of the different body parts.
• Washing each body part three times each that needs to be washed.
• Washing the following body part before the previous one dries.