What Makes Wudu Valid and Valid?
The Conditions of Wudu: Intention, Bismillah, and Successive Performance
Summary
This lecture discusses the conditions and pillars of wudu (ablution) according to Islamic jurisprudence. Sh. Ali Mashhour explains three conditions mentioned by the author: intention (niya), saying Bismillah (invoking Allah's name), and successive performance of wudu. The lecture emphasizes that intention is essential for all acts of worship and cites the well-known hadith from Umar about deeds being judged by intentions. However, Sh. Ali Mashhour clarifies that verbalizing intention is not required in the Quran, Sunnah, or the works of the four Imams of Fiqh. The majority of scholars agree that intention need not be verbalized to be valid. Sh. Ali Mashhour addresses the contentious issue of at-Tasmiyah (saying Bismillah) during wudu, explaining that while some scholars consider it a condition for valid wudu, others view it as an ideal practice. A key hadith from Abu Dawud and Ibn Majah states there is no valid wudu without mentioning Allah's name, though scholars debate its authenticity. The lecture resolves that saying Bismillah is obligatory when one remembers, and if forgotten, it can be said at any point during wudu or even after completion, making the wudu valid. This approach aligns with the opinions of Shafi'i and Ahmad and is most consistent with authentic narrations.
Note: This transcript was generated using YouTube's automatic captioning, with AI-assisted cleanup for readability. It may contain inaccuracies due to background noise, audio quality, or limitations of the transcription software — particularly during Arabic recitation. Listener discretion is advised; please refer to the original video for precise wording.
The conditions that the author mentions for us are three. Number one Number two is saying Bismillah. And number three is successive performance of wudu. Which means that you make it all together. You don't separate them too far apart. So, this is a very unique take on the conditions of wudu. Most usually the scholars will the majority of the scholars view the conditions of wudu to be more than this. And the pillars of wudu to be more. But, we will follow the author. What's important for us to take from this here is a niya. Intention. And that's a condition in every act of worship. Every act of worship. 99% of all acts of worship are predicated on intention. However, there are some very few acts of worship which will be considered as acts of worship without intention by Allah Subhana Wa Ta'ala. But, wudu is not one of them. A narration I think most of us are familiar with. The prophet Sallallahu Alaihi Wasallam tells us in a narration which is in all of the six books of Hadith on the authority of Omar, he says that deeds are judged and rewarded based on intentions. Right? So a person must have that intention. However, verbalizing that intention is found nowhere in the Quran and Sunnah. To actually verbalize some kind of intention, nowhere is this found nor is it found in the works of the four original Imams of Fiqh. The Imams of the four Madhahib, this was postulated many years after the death of the four Imams of the Madhhab. However, the scholars, the Imams of Islam along with the companions, all agree that there is no instance in which a person will verbalize his intention. Because intention is something that does not need to be verbalized in order for it to be valid or in order for it to be correct. The author then mentions at-Tasmiyah. And this is a point of contention amongst the scholarship of Islam. Some view that at-Tasmiyah, saying Bismillah, is a condition of Wudu being valid, while others view that it is min mukammilatil Wudu. It is something that is ideal for the Wudu. If we were to really look at the at the evidence for this, there is only one really clear narration that mentions this in all of the Sunnah, all of the authentic Sunnah.
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That articulates as much. And that is.
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Ibn Majah that the Prophet Sallallahu Alaihi Wasallam said, that there is no valid salah for a person who does not have wudu. And furthermore, there is no valid wudu for a person who does not mention Allah's name on the wudu. Now, if the narration is authentic and if it's clear, then why exactly is it a point of contention amongst the scholars? Right? You would imagine that if the narration is authentic and if it's clear this, you would imagine that they would all agree to that. And that's correct mostly. However, they don't all agree that this narration is authentic. Many view this narration as being weak. But another reason is that there are other instances in which the Prophet Sallallahu Alaihi Wasallam's actions actually contradict this narration. So, for instance, just one example of this, a companion came upon the Prophet Sallallahu Alaihi Wasallam while he was making wudu and he said assalam to him and the Prophet Sallallahu Alaihi Wasallam responded after he had finished wudu. And he said, He said, I I disliked remembering or mentioning Allah's name without wudu. Right? So, part of that would be what? Bismillah. Correct? So, this is what for instance in the Hanafi madhhab they cite as a contradiction to this narration. However, being that the narration is authentic and being that the narration is pretty clear in its instruction, a person is to say Bismillah and the only time they are exempted from saying Bismillah is if they forget. If a person were to make wudu and forgot to say Bismillah, they say Bismillah at any point in the wudu. Right? Even if they're at the last part of wudu, they say Bismillah. If they forget completely until the wudu is over, then the wudu in sha Allah is valid. This is the opinion of a Shafi and Ahmad and it is most in line with the narrations, the authentic narrations. It's most comprehensive and inclusive. So, a person says Bismillah ma al-dhikr. When is saying Bismillah obligatory? It's obligatory when a person remembers. If a person does not remember, it is not obligatory for that person until he remembers.