Hadrat ‘Abdullah bin Qurt (Radi Allaahu Ta’ala Anhu) narrated that the Messenger of ALLAH said: “The first of his deeds for which a man will be taken into account on the day of resurrection will be Salaah. If it is sound, all his other deeds will be taken in the same fashion but if it is unsound the rest of his actions will be taken as deficient. [Tibarani In Ausat-hayatul Muslim]
Hadrat Abu Said al-Khudri (Radi Allaahu Ta’ala Anhu) narrated that from amongst the Companions of the Messenger of ALLAH two persons went out on journey, and when the time for Salaah approached, having no water with them, they performed ablution with clean earth and then performed Salaah. Immediately after that, they found water and one of them repeated the Salaah after performing ablution with water, but the other did not.
FOLLOWING ARE OBLIGATORY IN TAYAMMUM
1) Niyyah;
2) Striking both the hands on the ground and then wiping the face with them;
3) Striking both the hands on the ground and wiping both the hands upto the elbows. [Bahishti Zewar]
THE MASNUN METHOD OF TAYAMMUM
1. The parts of the body washed in ablution should be rubbed before washing.
2. There should be continuity in all actions.
3. There should be an interval between washing one part and the other.
4. The prescribed order of washing should be followed. During the course of ablution the following supplication should be recited.
Having performed ablution, one should recite the following supplication:
I testify that there is no God but ALLAH alone who has no partner, and I testify that Mohammad is His servant and Messenger.
Before ablution one should have a definite intention (NIYYAH) that he is performing ablution in order to perform Salaah (this enhances the blessings). One should sit at a raised place facing Qiblah so as to be safe from the spray of falling water then one should commence Wudu saying: (In the name of ALLAH Most Gracious, Most Merciful).
According to some traditions one should say:
1. In the name of ALLAH Most Glorious and praise be to ALLAH for the religion of Islam.
2. Then both hands upto the wrists should be washed three times.
(Hadrat) ‘Abdullah lbn ‘Umer (Radi Allaahu Ta’ala Anhu) narrated that the Messenger of ALLAH (Sallallahu Alaihi Wa Sallam) said: “He who performs Wudu inspite of being in a state of purity will have ten blessing recorded for him.” [Tirmizi]
The Prophet (Sallallahu Alaihi Wa Sallam) often performed ablution afresh and sometimes perform a number of Salaah’s in continuity with the same ablution. [Zad -ul- Ma’ad]
Hadrat Abu Haurairah (Radi Allaahu Ta’ala Anhu) narrated that the Messenger of ALLAH said: O Abu Hurairah! When you perform ablution, say Bismillah -Wal- Hamdo Lillah (The result would be that) so long as this ablution would continue (i.e. one would remain in a state of purity), the Kiramun Katibeen (recording angles) would continue to write good deeds in his name. [Mu’jim Sagir - Tabarani, Ma’rif -ul- Hadis]
(1) The miswak should not be longer than one span and should not be thicker than a finger. [Bahrur Raeq]
(2) The miswak should be rubbed on the gums at least three times and should be dipped in water every times.
(3) In case finger is to be used in place of miswak, then the upper and lower jaws on the right side should be cleaned with the thumb and the left side should be cleaned similarly with the first finger.
HOW TO HOLD THE MISWAK:
The intention is that the Prophet (Sallallahu Alaihi Wa Sallam) also used to purify himself with water after using the mud etc. after that he would first rub his hands on the ground and wash them and then perform WUDU (ablution). As is clear from this tradition that it was usual with the Prophet (Sallallahu Alaihi Wa Sallam) that he would perform WUDU (ablution) after answering a call of nature and doing ISTINJA. But in order to indicate that performing WUDU (ablution) is only a commendable and excellent practice he has occasionally omitted it, as is related in Sunan Abu Dawud and Sunan Ibn MAJAH on the basis of the following traditions from Hadrat Aishah.
Proceeding Beyond Miqat Without Ihram
Rule Of Action
Suppose an adult and sensible inhabitant of outside Miqat intends to enter Makkah. It matters naugt whether his intention to enter Makkah is for the purpose of Hajj or Umra or for some other purpose. If he moves forward beyond Miqat towards Makkah without wearing Ihram he will stand sinful and it will be Wajib for him to go back to Miqat. If he did not return to Miqat and wore Ihram at a place beyond it, a Dam would be obligatory as Wajib on him and if he wore Ihram on returning to Miqat, theDam would be eliminated.
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