When is it Sunnah to Make Wudu?
Al-Wajeez Chapter on Preferred Instances of Wudu - Nine Recommended Occasions
Summary
This lecture covers the ninth chapter from Al-Wajeez regarding the instances in which it is preferred (mustahabb) for a person to perform wudu (ritual ablution). The instructor reviews nine instances where wudu is recommended: dhikr (remembrance of Allah), eating food cooked on open flame, consumption during janabah (ritual impurity), before every session of salat (prayer), after breaking wudu, after vomiting, before listening to Quran, at the start of bathing, and after carrying or bathing a deceased body (janazah). The lecture emphasizes the distinction between obligatory instances of wudu (salat, touching the Quran, tawaf) and preferred instances. For the final instance regarding janazah, the instructor harmonizes two seemingly contradictory hadith narrations to conclude that making wudu after carrying a body and ghusl after bathing one are preferred rather than obligatory practices.
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[Arabic recitation]
Chapters regarding wudu, the sub chapter of the instances in which it is preferred that a person make wudu. Things that it is preferred that a person have wudu to do, or instances when it is preferred for a person to make wudu. The author has mentioned nine. We've read together thus far eight. Let's see if we can recall any of them. In the instances in which it is obligatory to have wudu, we mentioned how many things? Three. Person must Three things you have to have wudu to do. Number one, salah. Number two, mushaf Quran. Number three, al-tawaf. Okay. Let's go with ma yustahabbu lahu al-wudu. Where wudu Instances in which wudu is preferred. Eight of them. And no, okay. Dhikr Allah. Mhm? Dhikr Allah. To eat. Mhm, you're missing a part there. okay. So, if a person eats something that has been cooked on an open flame, Najmuddin mentions eating for the person in janabah. If a person is in janabah, then it is the sunnah to make wudu to eat, or drink, or to sleep, or to have intercourse or relations again. Okay? That's four. Number five. Before every salat, correct. And when we say before every salat, well, what does that mean? Does that mean that let's say I'm going to pray wudu. So, I make wudu, and then I make two rakat, and then I go back and make wudu, and then make the fard, and then go back and make wudu, and then make the sunnah, and then go back and make wudu, and then make the sunnah. Is that what's intended? No. Meaning every continuous continuous time of prayer, every session of salat, whether that is obligatory or preferred. So, for instance, a person is in salat as long as he remains in the place that he made salat, in the masjid, right? So, let's say right now we just made salat. We finished salat. We're still in the same place. We're still in the masjid. We are still in salat. If we waited until the sun came up and wanted to make two rakat before we left the masjid, would it be the sunnah to make wudu again? No, because we're still in salat. It would be the sunnah to make wudu again if we broke off, went about our business, and then decided to make salat again, etc. Tayyib, that is five.
[Arabic recitation]
After breaking wudu. Anytime a person breaks wudu, right? That's six. We got two more. If a person vomits, after vomiting. Very good. One more that we mentioned. You guys are missing it. It's so obvious. Soon as I say it, you're going to be like, "Wow, that was so obvious." Before we listen. Very good. At the start of every bathing. At the start of every listen. Okay. The ninth instance in which it is preferred that a person make wudu is from carrying a janazah, from carrying a dead body.
[Silence]
This narration has been collected by Imam Ahmad and others. The prophet says, "Whoever bathes a body, then he is to bathe after doing so. And whoever carries a body is to make wudu after doing so." Now, apparently, just that statement on its own, on its face, would articulate that it is obligatory. It's a command, right? If you carry body, then make wudu. If you bathe the body, then make ghusl. However, there are other narrations which articulate that it is not necessary. Rather, it is only and merely preferred.
[Silence]
So, there's a narration collected by al-Hakim al-Naysaburi on the authority of Ibn Abbas in which the Prophet Sallallahu alayhi wasallam says, "There is no responsibility or obligation to bathe after bathing a body, after bathing your dead, because your dead are neither filthy in themselves. So, rather, it is enough for you to merely wash your hands after doing so. So, here we have one narration where the Prophet Sallallahu alayhi wasallam says, "You don't have to, you just you should wash your hands." And another narration that says, "Make wudu if you carry and make ghusl if you bathe a dead body." So, when we harmonize these two narrations, we put them together, we understand that it is preferable, it is preferred that a person make wudu after carrying a body, make ghusl after bathing one. So, with that, we have finished this chapter, and tomorrow, inshallah, we will begin with the rulings on wiping over the footwear. Right? Wiping over the socks or shoes or what have you, which is a whole can of worms. It's exhausting for me to talk about it, but we will, inshallah, take it bit by bit and try to work it out.
[Silence]
[Arabic recitation]