Training for Akhsar al-Mukhtasarat

Change by a non-mixing substance is change caused by something adjacent that does not truly mix with the water; this generally does not take the water out of being purifying (tahur). Change by a pure mixing substance is change through mixing that affects the water's name or description; the water then becomes pure but non-purifying (tahir), in the terminology of the text.

Because the hadith reported about them is not authentic, and because they open the door to obsessive doubts (waswasah) and urinary incontinence. The correct practice is to wait until the urine stops, then perform istinja', and pay no attention to imaginings.

Because wind has no substance and leaves no physical trace at the site, and istinja' was prescribed only to remove the trace of an impure discharge.

It is not permissible to acquire them or to use them for eating, drinking and the like. Among the reasons mentioned: "They are for them in this world and for you in the Hereafter"; and some scholars mentioned that they break the hearts of the poor.

It is emphasized at prayer, at ablution (wudu'), when the smell of the mouth changes, on waking, and in similar situations where cleansing the mouth and honoring the act of worship are intended.

A thick beard is one that hides the skin: washing its outer surface suffices, and running the fingers through it is recommended (mustahabb). A light beard through which the skin can be seen must be washed both inside and out.

The resident wipes for one day and night, and the traveler for three days with their nights. According to the majority view, the period begins from the first ritual impurity (hadath) after putting them on.

Among its conditions: that they are put on after purification; that they cover the area that must be washed; that they stay on by themselves; and that it is customarily possible to walk in them. Purity and permissibility are also among the conditions.

The correct view in the commentary is that it need not be put on in a state of purity, because fractures happen suddenly. If it extends beyond the area of need and removing the excess is feared to cause harm, one wipes over it and performs dry ablution (tayammum) for the excess.

The emission of semen (mani) with pleasure; its movement (intiqal); the insertion of the glans (hashafah) into the front or rear private part; a disbeliever's embracing Islam; death; menstruation (hayd); and postnatal bleeding (nifas).

Ghusl after menstruation is obligatory, by the practical consensus (ijma') in this chapter, because it is one of the things that necessitate ghusl.

The Friday ghusl is recommended (mustahabb); it is not one of the obligatory ghusls in this teaching context.

The ghusl for the two Eids is recommended; it belongs to adorning and cleaning oneself when the Muslims gather.

The ghusl for ihram is recommended, not obligatory, according to the basis of this lesson.

Washing the deceased is obligatory as part of the rulings on preparing the dead for burial. It is among the causes of ghusl that relate to the deceased, not to a person washing himself.

The ghusl of a disbeliever who embraces Islam is obligatory, as established in this chapter.

The ghusl for entering Makkah is recommended, out of reverence for the noble place and to prepare to enter it in the best state.

The ghusl after the meeting of the two circumcised parts is obligatory, even without ejaculation, because it is one of the things that necessitate ghusl.

The ghusl for the prayer for rain is recommended, not obligatory, according to this summary.

The ghusl after washing a deceased person is recommended in this chapter, not obligatory.

The ghusl after the emission of semen is obligatory when it is emitted in the manner that necessitates ghusl.

The ghusl for standing at Arafah is recommended; it is one of the ghusls meant for completeness of one's state, not for the basic validity of the act.

The pillars of wudu' in general terms: washing the face, washing the hands and arms up to the elbows, wiping the head, and washing the feet up to the ankles. In more detailed teaching, sequence (tartib) and continuity (muwalah) are added.

Sunnahs of wudu' include: using the siwak, washing the hands first, rinsing the mouth and nose (madmadah and istinshaq), running wet fingers between the fingers and through the beard (takhlil), and washing each part three times.

Among the best-known nullifiers of wudu': anything exiting from the two passages; loss of consciousness through deep sleep or the like; touching the private part with the hand without a barrier, according to the school; and eating camel meat, according to the well-known view.

Wudu' is recommended for the remembrance of Allah (dhikr), for reciting the Qur'an when in a state of minor ritual impurity, before sleeping, and as a renewal of wudu' for every prayer.

The pillars of ghusl, briefly: the intention (niyyah) and making water reach the whole body, together with rinsing the mouth and nose according to the relied-upon position of the school.

Sunnahs of ghusl include: saying bismillah (tasmiyah), washing the hands first, washing the private parts and removing any filth, performing wudu' before the ghusl, and beginning with the right side.

Intrinsically impure substances include: urine, feces, flowing blood, carrion other than fish, locusts and human beings, a dog's saliva, and wine (khamr) according to the well-known view.

Forbidden for a menstruating woman are: prayer, fasting, circumambulation of the Ka'bah (tawaf), sexual intercourse, and staying in the mosque.

Among the conditions for the validity of tayammum: the intention; Islam and sanity; the absence of water or the inability to use it; the entry of the prayer time, according to the school; and purifying (tahur) earth, according to the well-known view.

Among the etiquette of entering the toilet: saying the reported supplication, entering with the left foot first, covering the head, wearing footwear, and going far off when in open country.

Tayammum is nullified by: whatever nullifies wudu'; finding water, for someone who had none; and the end of the excuse that made tayammum permissible.

Places where relieving oneself is forbidden include: roads, shade that people benefit from, watering places, and among graves or in any place where people would be harmed by it.

Using the siwak is recommended at ablution (wudu'), at prayer, on waking from sleep, and when the smell of the mouth changes.

Because the servant has just been relieved of retained waste, and he recalls his shortcoming in giving thanks for the blessing of well-being, so seeking forgiveness is fitting.

Because of the extravagance and arrogance involved and because they break the hearts of the poor, in addition to the text that has come forbidding them.

To show cleanliness and adornment when the Muslims gather.

Out of reverence for the noble place, and to prepare to enter it in the most complete state.

Out of reverence for the qiblah, and to keep its direction clear of the state of uncovering one's private parts and relieving oneself.

Because a prohibition of both has been reported, because they are unfit for removing impurity, and because bones are provision for our brothers among the jinn, according to some hadiths.

Because it harms people and invites their curses.

Because the mouth changes during sleep, so cleaning it on rising was prescribed.

Because prayer recurs frequently, so making it up would be a hardship, unlike fasting, which is fewer in number and allows a wider span of time.

Because the hands are the tools for scooping water and for work, so it is recommended to clean them first.

It may not be used for purification; rather, doing so is forbidden, because when an impurity changes the properties of water it affects its ruling.

The correct answer is rainwater, because it is one of the kinds of purifying water.

His wudu' is invalid, because washing the face is one of the pillars of wudu'.

His wudu' is valid, because takhlil of the fingers is one of the sunnahs, not one of the pillars.

His wudu' is invalid according to the relied-upon position here, because sequence (tartib) is required in wudu'.

His ghusl is invalid, because the intention is a pillar or a necessary condition in this concise teaching.

His ghusl is valid, because wudu' before ghusl is one of its sunnahs, not one of its pillars.

It is permissible to use them after washing them, because incidental impurity is removed by washing.

In this teaching summary: his wudu' is invalid, following what the text states, with the note that there is a difference of opinion and that some careful scholars (muhaqqiqun) preferred another view.

The maximum duration of nifas here is forty days.

The correct answer here is death; the ghusls for Friday and the two Eids are recommended ones.

She prays on the fifth day, once the bleeding has exceeded her settled habit, and from then on she is treated as a woman with irregular bleeding (mustahadah).

She acts on the changes in the characteristics of the blood if she can distinguish them; otherwise she refers to the usual habit of most women, as set out in the detailed treatment.

His prayer is invalid according to the well-known view mentioned here, when tayammum is performed before the prayer time by those who make the entry of the time a condition.

His prayer is invalid, because deep sleep is one of the nullifiers of ablution (wudu').

His prayer is valid according to the relied-upon position mentioned here, because mere touching does not nullify wudu' unless something exits or another nullifier occurs.

The intrinsically impure substances here are, in general: - carrion, except what has been excepted - pre-seminal fluid (madhy) - the urine of a small child, before it is cleaned - a dog's saliva - post-urinary discharge (wady) - menstrual blood - wine (khamr), according to the well-known view - the leftover water of predatory animals, according to those who consider it impure or not purifying As for: - human leftover water - semen, according to the preponderant view - the leftover water of an animal whose meat is eaten - dead fish and locusts - a cat's leftover water - the carcass of a creature without flowing blood - the urine and feces of an animal whose meat is eaten, in some details of the school - a dead human being these are not all counted among the intrinsically impure substances without qualification; some of them involve a difference of opinion and further detail.

Purification is permitted here with: - sea water - well water - water from snow and hail, once melted or whenever it can be used - water slightly changed by a pure substance, as long as it is still called water and has not lost its unqualified status As for: - used water (al-ma' al-musta'mal), in the terminology of the text - water into which a pure substance fell and changed its name - a small amount of water into which an impurity fell - a large amount of water changed by an impurity - a large amount of water changed by something impure purification is not performed with these, according to the well-known classification in this chapter.