It clearly means that for each namaz wuzu has to be performed. But I have seen people praising piety of someone by saying , that person is or was so pious that he/she prayer Eisha namaz with Fajar wuzu.
Can someone explain with right kind of references ?
Jazak Allah
well i feel k agar wuzu nahi toota tu phir they can pray..
It is not about feeling. It is about the clear cut instructions in Quran . There is no room for any ambiguity here . This verse clearly states make wuzu whenever you stands up for namaz. You stand up for namaz at 5 different times. If you stand up in the fajar prayer and keep standing and keep prying till zuhar, asr , magrib and eisha and your wuzu is intact then I can agree . It real life something like this does not happen with a Muslim.
I always thought that as long as wuzu does not break, u can still pray. I have never ever ever heard otherwise. Or that if u eat but still have ur wuzu, u rinse out ur mouth..thats it..
It is not about feeling. It is about the clear cut instructions in Quran . There is no room for any ambiguity here . This verse clearly states make wuzu whenever you stands up for namaz. You stand up for namaz at 5 different times. If you stand up in the fajar prayer and keep standing and keep prying till zuhar, asr , magrib and eisha and your wuzu is intact then I can agree . It real life something like this does not happen with a Muslim.
It may not happen for a regular Joe, but there are those who can keep wudhu for the day....
You all look at verse number 6 from Surah Maidah which is 5th surah in Quran. I will say again one more time .
It clearly states without any ambiguity to make wuzu whenever you stand up for namza/salah.
Now if you have been told something different and against the teachings of Quran what can I do ?
I am not making the stuff up , open the Quran and read this verse from this surah again, and convince me otherwise.
Do not tell me what you have heard. Hearsay has no room when it comes to Quran and its teachings. Even the hadees and Sunnah cannot go against what Quran has mandated. I am also trying to understand it all. I am trying to confuse you I am trying to understand myself.
I have looked at this tafseer , it is putting word in the Mouth of Allah ( naoozu billah) . According to this tafsir:
Allah commanded performing Wudu' for the prayer. This is a command of obligation in the case of impurity, and in the case of purity, it is merely a recommendation.
There is no quotation of any other verse from Quran which was revealed after this verse and which relaxed this mandate by Allah.
As for Ahadees and Sunnah Reports, how can you accept a Hadees or report of Sunnah which goes against Quran ?
jab tak wazoo ko batil kar dainay wali koi baat roo'numa nahee'n hoti uss waqt tak wazoo salamat rahay ga. or jin bato'n ki bunyad par wazoo batil ho jata hay woh taqreeban tamam masalak mai'n hi common hai'n.
Shakkkk ki soorat mai'n lazmi dobara wazoo kar lai'n.
or agar wazoo kia hi ghalat tha to wazoo kay forann baad bhi "durust wazoo" karnay ki zaroorat baqi rehti hay.
so i hear the zuhr azan, i make wudu and go to the msque, i offer the sunnah prayers and wait for the "jamaat"....
when (after 20 0r 30 minutes depending on the mosque/neighborhood) the iqama is called, do i go and make wudu again????
As per the verses above you have stood up for Namaz of zuhr made your wuzu and have gone to Masjid for this purpose.
After Zuhr , when the azan of Asr will be called , you will stand up for Asr you need to go make the Wuzu. As per tafsir.com this was practice of Rasool Allah all along. But then they have quoted the ahadees saying that this practice was relaxed. But I will say again if the practice was not relaxed by Quran then even the sunah and ahadees cannot relax it, period . No ifs and buts about it.
These verses are not mutashabahat , they are mohkamat. If you need to understand the difference between mutashabahat and mohmamat then let me know I can explain.
^ the sunnah is not part of the obligatory zuhr prayer; its a seprate thing....
and what if i remain in the mosque from zuhr to asar????
I will still make wuzu , it takes few minutes and I do not want to invalidate my namaz just because I heared/read some ahadees and reports of sunnah which go against the Quranic orders.
You can do what you like as you understand it. As long as Allah knows that your and my intentions were not to go against Allah's orders , rather it was difference in understanding of his orders.
As per the verses above you have stood up for Namaz of zuhr made your wuzu and have gone to Masjid for this purpose.
After Zuhr , when the azan of Asr will be called , **you will stand up for Asr you need to go make the Wuzu. **As per tafsir.com this was practice of Rasool Allah all along. But then they have quoted the ahadees saying that this practice was relaxed. But I will say again if the practice was not relaxed by Quran then even the sunah and ahadees cannot relax it, period . No ifs and buts about it.
These verses are not mutashabahat , they are mohkamat. If you need to understand the difference between mutashabahat and mohmamat then let me know I can explain.
This is preferable, why do we muslims make our religion so tough i fail to understand.
Get over it, its not about the stuff being relaxed its about are we in a clean state during the time of Salah if yes fair enough. We dont have to do the wudu for each and every Salah.
I prefer to make wuzu before each prayer but in case I read the last prayer at the last moment and then hear the new azan after sometime then I do not make wuzu again.
Although, my wuzu is very simple. I dont take much time like others.
Wash hands 3 times
Wash nostrils 3 times
Wash face 3 times
Wash each arm till elbows 3 times.
Rub your head hair with wet hands
Rub back of the neck with wet hands.
Rub each ear from inside and out with wet fingers
Wash feet 3 times
It maximum takes 5 mins so why not make a new wuzu before each prayer even if it is not compulsory?
It is not about feeling. It is about the clear cut instructions in Quran . There is no room for any ambiguity here . This verse clearly states make wuzu whenever you stands up for namaz. You stand up for namaz at 5 different times. If you stand up in the fajar prayer and keep standing and keep prying till zuhar, asr , magrib and eisha and your wuzu is intact then I can agree . It real life something like this does not happen with a Muslim.
With all due respect Mirch bhai, you understood the quran better but Prophet and his sahaba did not understand that cause they use to perform mutilple salaat with single wudoo, if ther ewas no need to do another wudoo
I see a difficulty in your rationalising and perhaps this may help explain a few things, inshaAllah I shall try my best.
It is true that we should not put our words in the mouth of Allah (SWT). Then we must be sure that the Qur’an is truly saying whenever we stand up for prayer we must “perform wudu every time” as opposed to just when we stand up for prayer we must “be in a state of wudu every time”. Often the Qur’an will omit words such as “wudu” for example and go on to the explanation thereof. This is the nature of many verses. i.e. the subject is understood and implied. In English translation therefore it would not be incorrect to write
when you intend to offer Salat (be in a state of wudu, where the requirements are that one must) wash the face, the hands etc … (not in doing sequence).
The order of the wudu in the ayat is not as per hadith does this mean we base our wudu on this ayat also? Are we to first wash the face, then the hands up to the elbows, do the head and then do our feet to the ankles? We will miss the mouth rinse, the nostrils and the neck wash and ears. Tarteeb (Sequence) is taken from hadith whereas (hukm) Injunction is taken from Qur’an in this case.
To be in ablution is a state of being. Read Surah 4 verse 43. It specifies certain states of being where to approach prayer is forbidden, however, it also specifies when these forbidden states end and the prayer becomes approachable again. One such condition is to be in a state of Ghusl. According to this ayat as per your understanding one needs to perform ghusl for every prayer, but this is not the case one need only be in a STATE of ghusl such is the same with wudu. One need only be in a state of wudu in addition to being in a state of ghusl in order to approach prayer.
The hadith therefore does not contradict the Qur’an what does however is the limitation we apply on the verse to mean that wudu is done expressly for offering the prayer which is not true. However, in order to offer prayer we should be in a STATE of wudu.
And if you read even closer the requirement for washing is not for prayer at all. It is only for standing up to pray. i.e. when we stand up to pray we must be in a state of wudu.
However, if this is taken to the extreme understanding that for every separate prayer where we begin to pray i.e. after every salam when we stand again we must do more washing. It defies the purpose intended in the ayat. If we can assume it means every prayer then we should not limit it to every fard either it should also extend to every nufl and sunnah attached to those faraid also.
An ayat may not be mutashabihat but it does not mean that it does not require a specific interpretation to be given. It may be clear in the articles and clauses but may not be fully expressive to the literalists among us. Myself included reading just this ayat alone I could not possibly know what it is truly talking about. After reading hadith and knowing what prayer is and what our traditions are can we then go back and pretend to argue a different understanding.
I think it is best to be in a state of wudu for as much of the day as we can possibly be. I admit I do not do this. By this I do not mean we keep a fajr wudu all day that is like saying my bowels are more stronger than yours … however, I am saying that when a need to lose wudu becomes manifest then we actively seek to make wudu again afterwards. Those who seek to make wudu are ‘ready’ for prayer. Those who are ready for prayer outside the mandatory prayer times are ready for anything. i.e. if the angel of death should approach, or a calamity or so on.
There are many things in the Qur’an that are not explained and if they are so in hadith and our understanding thinks they are contradictory, then we should rather than second guess the established hadith upon which is consensus, second guess our own understanding of the two readings.