42-72
The Number of buckets is according to the medium-sized bucket used for well in the cities. If (the water is) emptied out with a bucket of a greater volume that is more in measure than the medium-sized bucket that is it calculated according to that
And if the well is a spring and is not drainable and it is obligatory to drain whatever is in it, they take out the equivalent of whatever water is in it. According to Muhammed bin Al-Hassan (RH) he said, “Between two hundred or three hundred buckets are emptied out of it.”
And when a dead mouse or other than it is found in the well, and they do now know when it fell in, and it has not become bloated nor has it disintegrated then they should repeat the prayer of the day and night if they had performed wudu from it, and they are to wash everything that its water had come in contact with.
And when it had become bloated or disintegrated then they should repeat the prayer of three days and nights, according to a saying of Abu Hanifah (RH). Abu Yusuf and Muhammad (RH), said that they do not have to repeat it until they are certain when it fell.
Water left over by a human being and by the meat of an animal which is (legally) eaten are pure.
Water left over by the dog, pig, and predatory animals is najs.
Water left over by cats, stray chickens, predatory birds and of those animals that live in the house like the snake and mouse: It is makruh.
Water leftover by donkeys and mules is doubtful. Therefore, if any person does not find anything other than this (type of water), he should perform wudu with it and (also) perform tayammum, and it is valid for him to begin with either of the two.
Chapter in Tayammum
Whoever does not find water while travelling or while outside the city, and there is a mile or more between him and water, or someone who does not find water but is ill and is afraid that is he uses the water, his illness will worsen., or someone who is a junub (in need of ghsul) who fears that if he bathes with the water, the cold will kill him or make him ill: So he performs tayammum with the clean earth.
Tayammum is (performed) by two strikes (on the clean earth): with one of them he wipes the face and with the other (he wipes) his two hands (and arms) till the elbows. Tayammum is the same in the (state of) Janabah and Hadath.
According to Abu Hanifah and Muhammad (RH), tayammum is valid with everything which comes from the earth, like soil, sand, the stone, the gypsum (a mineral), lime, kohl, and the zirneekh (a type of gypsum). Abu Yusuf (RH) said, It is only valid with soil or sand in particular.
→ The ruling is on Abu Yusuf (RH)
And the intention is an obligation in tayammum, and recommended for wudu.
Everything that nullifies wudu nullifies tayammum. Sighting water also nullifies it, when one is able to use it. Tayammum is only valid with pure clean earth.
Someone who does not find water but he hopes to find it in the last time (of the prayer). It is recommended to delay the prayer up till the end of its time. Then, if he finds water, he performs wudu and prays, otherwise he performs tayammum. While in tayammum he can perform whatever obligatory and nafl prayer he wants.
Tayammum is valid for a healthy resident, when a funeral is present and the heir is someone other than himself, and he fears that he will miss the funeral prayer if he becomes occupied with the purification, then he can do tayammum and pray. It is similar for the one who is present at the eid prayer and fears that he will miss the eid prayer if he becomes occupied with the purification.
لقوله علي السلام: إذا جاءتك جنازة وانت علي غير وضوء فتيمم →
“The prophet (saw) said when a funeral prayer comes to you and you do not have wudu so do Tayammum” → Because the funeral prayer nor the eid prayer has an alternative. (can’t do qada of it)
And if someone is present at the jumu’ah and fears that if he occupies himself with the purification, he will miss the jumu’ah prayer, he performs wudu; then if he catched the jumu’ah, he prays it, otherwise he prays zuhur and four (rak’ahs). Similarly, if the time becomes tight and he fears that he will miss the time (of that prayer) if he performs wudu, so he should not perform tayammum but he performs wudu and performs his missed prayer.
And the traveller forgets (that he had) water during his journey and performs tayammum and prays, and then remembers the water in its time, he does not repeat his prayer, according to Abu Hanifah and Muhammad (RH). Abu Yusuf (RH) said that he repeats it.
It is not fard upon someone who is doing tayammum (as a traveller) to search for water if he is not inclined to believe that there is water nearby, but if he is inclined to believe that there is water then it is not permissible for him to perform tayammum until he has searched for it.
And if his companion has some water with, and he asks him for it before performing tayammum; then he refuses it, one can perform tayammum and pray.
Chapter in Wiping over the Khuffain
→ one sign that a person is part of the ahlul sunnah wal jama’ah is that he does wiping over the Khuffain.
→ There are 70 hadith about the khuffain, so there should be no doubt upon it.
Wiping over the khuffs is valid by the sunnah, from every impurity that requires wudu, when one wears khuffs upon the purification then becomes impure. If he is a resident, he wipes for a day and night, and if he is travelling then he wipes for three days and nights. And it begins after the occurrence of impurity.
Wiping over the khuffs is upon the outer-part, in lines (drawn) with the fingers. It begins from the toes toward the shin. The obligation is the extent of three fingers from the fingers of the hand.
Wiping is not valid over the khuff in which there is a tear which is as big as three of the toes are exposed, but if less than that, it is valid.
Wiping over the khuffs is not permissible for someone where ghusl is necessary upon him.
Whatever nullifies wudu nullifies the wiping. The removal of the Khuffs also nullifies it, and so does the expiry period of wiping.
When the period (of wiping) elapses, he removes both of his khuffs, washes both of his feet and then he can pray. The repetition of the rest of the wudu is not incumbent on him.
Whoever begins wiping while a resident, then travels before compilation of one day and one night, he performs the wiping for the complete three days and nights. And whoever begins wiping while travelling, then he becomes residence, if he has wiped for one day and night or more: it is necessary for him to remove the khuffs. And if the wiping was for less than (a day or night), then he can complete the wiping for a day and a night.
Whoever wears an overshoe, (jarmuq) over the khuff he can wipe on it.
→ Imam Shafi says its not permissible, the hadith on wiping over the overshoe is not in his usool.
→ For us: Umar (ra) narrates, “I saw the prophet (saw) wipe over the overshoe”
Wiping over socks is not valid, unless they are made of leather or they are soled. The two of them (RH) said: that it is valid when they are thick and do not absorb water.
It is not valid to wipe over a turban, a cap, a veil, or gloves.
It is not valid to wipe over splints, even though they were fastened without wudu. If they fall off without (the wound) healing, the wiping does not become void, but if they fall off after healing, it becomes void.
Chapter in Hayd (Menses)
The minimum (time) of menstruation is three days and night, so whatever is less than that is not hayd, but chronic menstrual bleeding (istihadah).
Its maximum (time) is ten days, so whatever is after that is istihadah.
→ Imam Malik and Shafi say it's fifteen days.
→ For us: The prophet (saw) said: “The least is three days and the most is ten days.”
During the days of menstruation, whatever the woman sees from the redness, yellowness, and darkness in the days of hayd: it is hayd. Until she sees the proper whiteness.
The hayd absolves the menstruating woman of the obligation to pray and it makes fasting haraam for her. She must make up the fast but does not have to make up the missed prayer. And does not the enter the masjid nor perform tawaaf of the ka’bah nor does she come to her husband. It is not permitted for the menstruating woman or the junub to recite the quran. And touching the quran is not permitted for the muhdith (in need of wudu), unless it is held with a cover.
When the menstruation stops in less than ten days, sexual intercourse is not permitted with her until she takes a bath, or when the time of a complete prayer has passed by her. But if the bleeding stops in ten days, sexual intercourse is permitted with her before she does ghusul.
And the purification intervenes between two bleeding (periods) within the period of menstruation, then it is like continuous bleeding.
The minimum purity is fifteen days, and there is no limit for it maximum.
The bleeding for istihadah is what the woman sees, less than three days or for more than ten days.
Its ruling is the same ruling of the nosebleed; it does not prevent prayer, or fasting, ot sexual intercourse.
And when the bleeding exceeds ten (days) and the woman has a known cycle, she refers to the days of the cycle. Whatever exceeds that is istihadah. And if a minor behind puberty in the state of istihadah, her meneses are ten days of each month and the remainder is istihadah.
The woman experiencing istihadah, someone who suffers from urinary infection, a continuous nosebleed, or a wound that does not stop (bleeding) all perform wudu for the time of every prayer with that wudu, at the time, whatever obligatory and optional prayer they wish, and when the time is done, their wudu becomes void, and it is fard upon then to make a new wudu.
The nifaas (Postanal bleeding): is the blood that comes after childbirth. The blood which the pregnant woman sees, and what a woman sees during delivery, before the coming of the child, is istihadah.
There is no minimum of postnatal bleeding, but the maximum is forty days. Whatever exceeds that is istihadah.
→ Imam Shafi: sixty days.
When the bleeding extends beyond forty (days), and the woman has given birth before and has a regular cycle in postanal bleeding. She is to refer to the days of her cycle. If she does not have a cycle, then her nifaas is forty days.
And whoever gives birth to twins in one pregnancy, her nifaas is whatever blood exists after the first child, according to Abu Hanifah and Abu Yusuf (RH), but Muhammad and Zufar (RH), say that (the nifaas) is from the second child.
Chapter in the Impurities.
The purification of the physical impurity from the body of the worshipper, his clothes and upon the place upon which he prays is obligatory.
It is permitted to purify physical impunity with water and with every liquid (with which) its removal is possible, such as vinegar and rose water.
When physical impurity that has a body comes in contact with a khuff and dries, and you rub it on the ground: prayer is permitted.
Semen is an impurity whose witness is to be washed, but if it dries on the garment: scraping it is sufficient for it.
When physical impurity comes into contact with a mirror or a sword: sufficient to wipe both of them.
And if physical impurity falls on the ground, dries in the sun and its traces go away, then prayer is permitted in its place, but tayammum is not allowed on it.