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Saturday, November 10, 2012

Divine Wonder

Quench spirit's thirst
Satisfy soul's hunger
Read the noble Quran
Be a part of divine wonder
It has wisdom in orders
It has knowledge in stories
Peace is its message
Having solution to worries
With its beam wants do not wander
With its shadow tongues do not waver
Countless are its benefits
A witness of Allah 's favor
Read it once, twice or thrice
It never loses its freshness
Strange tales never become old
As they stand proud in uniqueness
Lives stitched on its fabric
Homes built on its soil
Will be placed in best lands
An Honest reward for their toil
Killing the beast inside you
It brings out your purest form
Washing away waste desires
It clears obsolete norms
Never astray it will lead you
Nor wandering it will leave you
Hold on to its rope firmly;and
Your name will be in the 'Few'.
The search man is involved in
End on its door,
Stepping into its world
He needs to search no more.

Hazrat Data Ganj Bakhsh (R.A) - Sufism Biographies

Any one writing on Hazrat Ali bin Usman Al-Hujwiri, in spite of his
popularity amongst all classes of people and thedeep veneration in
which he has been held for nearly 900 years, is faced with
considerable difficulty. There is no authentic biography of the saint,
no record of his table-talks (malfuz) by his immediate disciples and
companions, no detailedaccount of his life and teachings in earlier
tazkiras or biographical dictionaries of saints of any importance
except the Nafahat-ul-uns of Abdur Rahman Jami. References are to be
found in later hagiological works but the information is scrappy and
mere repetition of the Nafahat. Only Dara Shukoh, in his
Safina-tul-Aulia, gives us a brief but informative account of the
great saint and speaks of his numerous karamat, which he does not
mention, except the one relating to the direction of the mosque built
by Ali Al-Hujwiri. This paucity of material relating to the life of
Hazrat Data Ganj Bakhsh,as he came to be popularly known, may have
been due to the fact that Lahore had to pass through a series of
political revolutions and military depredation during which most of
the written records of allsorts must have perished.
Secondly, the Chishti, Suharwardi, Naqshbandiand Qadiri silsilas
became the most popular silsilas in the subcontinent and the Junaidi
silsila, to which Ali Al-Hujwiri was affiliated, does not appear to
have had an effective organisation inthis country. The absence of
biographical accounts has in a way been a blessing in disguise as no
miracles, no legends, no fiction has gathered round his name to
obscure his personality. His monumental work on Sufism, the
universally esteemed Kashf-ul-Mahjub and his Kashf-ul-Asrar, probably
an apocryphal work, are the only authentic sources of information for
his life and thought.
Abul Hasan Ali bin UsmanAl-Hujwiri Al-Jullabi Al-Ghazanwi was born
probably in Ghazni (Hujwir) where his family had settled and the
members of which were held in high esteem for piety and learning. He
was known as Ali Al-Hujwiri Al-Jullabi, Al-Ghazanwi because he lived
for a long time in Hujwir and Jullab, the two suburbs (Mazafat) or
quarters (Mohallas) of the city of Ghazni. Little is known of his
early life or his education. Amongst his teachers, he mentions Abul
Abbas bin Muhammad Al-Shaqani.
"I was very intimate with him" writes he"and he had a sincere
affection for me. He was my teacher in some sciences. During my whole
life I have never seen anyone of my sect, who held the religious law
in greater veneration than he." He also mentions Shaikh Abu Jaafar
Muhammad as-Sayadalani with whom he used to read out the works of
Hasan bin Mansur al-Hallaj, andanother scholar-saint was "Abdul Qasim
Abul Karim bin Hawazin al-Qushairi (d. 438-39 A. H.) whom he knew well
and who, according to him, was the wonder of the age by virtue of his
spiritual life and other manifold virtues. He visited and "had much
spiritual conversation with Abul Qasim bin Ali bin Abdullah al-Gurgani
who was unique and incomparable in his owntime." Besides the above, he
mentions AbulAbbas Ahmad bin Qassab, Abu Abdullah Muhammad bin Ali
Al-Daghistani, Abu Said Fazl-Ullah bin Muhammad and Abu Ahmad
Al-Muzaffar bin Hamdani.
Abul Fazl Muhammad binAl-Hasan Al-Khuttali was his spiritual teacher.
He was well-versed in tafsir and riwayat. He was a follower in Sufism
of Junaid. "I never saw," says Al-Hujwiri, any one"who inspired me
with greater awe than he did." He died at Bayt-al-Jin in Syria. Ali
Al-Hujwiriwas with him at his death-bed with the dying saint's head
resting on his bosom. Hisspiritual guide said to him, "O my son, I
will tell thee one article of beliefwhich if thou holdest it firmly
will deliver thee from all troubles. Whatever good or evil God
creates, do not in any place or circumstance quarrel with His action
or be grieved in thy heart."
After having completed his studies, he travelled widely as was
customarywith early Sufi Shaikhs, in Syria, Iraq, Iran, Azerbaijan,
Tabaristan, Khuzistan, Kirman and Transoxiana and met several
prominent Sufis of the time. In Khurasan alone he is reported to have
met 300 Sufis. He relates an interesting encounter with a group of
sufis while on his wayto Khurasan.
"Once I, Ali b. Uthman al-Jullabi, found myself in a difficulty. After
many devotional exercises undertaken in the hope of clearing it away,
I repaired-as I haddone with success on a former occasion-to the tomb
of Abu Yazid, and stayed beside it for a space of three months,
performing every day three ablutions and thirty purifications in the
hope that my difficulty might be removed. It was not, however, so I
departed and journeyed towards Khurasan. One night I arrived at a
village in that country where there was a convent (khanqah) inhabited
by a number of aspirants toSufism. I was wearing a dark-blue frock
(muraqqa-i-khishan) such as is prescribed by the Sunna: but I had with
me nothing of the Sufi's regular equipment(alat-i-ahi-i-rasm) excepta
staff and a leathern water-bottle (rakwa). I appeared very
contemptible in the eyesof these Sufis, who did not know me.
They regarded only my external habit and said to one another, 'This
fellow is not one of us'. And so in truth it was: I was not one of
them, but I had to pass the night in that place. They lodged me on a
roof, while they themselves went up to a roof above mine, and set
before me dry bread which had turned green, while I was drawing into
my nostrils the savour of theviands with which they regaled
themselves. All the time they were addressing derisive remarks to me
from the roof. When they finishedthe food, they began to pelt me with
the skin of the melons which they had eaten, by way of showing how
pleased they were with themselves and how lightly they thought of me.
I said in my heart: 'O Lord God, were it not that they are wearing
dress of Thy friends, I would not have borne this from them.' And the
more they scoffed at me the more glad became my heart, so that the
endurance of this burden was the means of delivering me from that
difficulty which I have mentioned, and forthwith I perceived why the
Shaykhs have always given fools leave to associate with them and for
what reason they submit to their annoyance."
He is reported to have travelled for forty years, during which he used
to offer his prayers always in congregation and wasalways in some town
for Friday prayers. Like his spiritual guide he disliked ostentations,
and wearing of Sufi symbols which he regarded as marks of hypocrisy.
Once in Iraq where he appears to have settled down for some time, he
occupied himself in amassing wealth and giving it away so lavishlyand
inconsiderately that he ran into debt. Then some one who saw his
plight wrote to him as follows: "Beware that you distract your mind
from God by satisfying the wishes of those whose minds are engrossed
on vanity. If you find anyone whose mind is nobler than yourown, you
may firstly distract yourself, since God is sufficient for his
servants." This advice he appears to have followed and obtained relief
from his predicament.
It is not clear whether hemarried or not. From his statement in
Kashf-ul-Mahjub it appears that he had a very poor opinion about women
ingeneral which might have been a result of his own unhappy experience
of association with women.The Sufis were divided about their views on
celibacy, women being regarded by some Sufis as an entanglement and
obstruction in the pursuit of the knowledge of God which required
complete absorption in prayer and meditation. The short and unpleasant
experience of married life to which Nicholson refers in his Preface to
the English translation of Kashf-ul-Mahjub is given here.:
"A woman was the causeof the first calamity that overtook Adam in
Paradise, and also of the first quarrel that happened in this world,
i.e. the quarrel of Abel and Cain. A woman was the cause of
punishmentinflicted on the two angles (Harut and Marut); and down to
the present day all mischiefs,wordly and religious, have been caused
by women. After God had preserved me for eleven years from the dangers
of matrimony, it was my destiny to fall in love with the description
of awoman whom I had never seen, and during awhole year my passion so
absorbed me that my religion was near being ruined, until at last God
in His bounty gave protection to my wretched heart and mercifully
delivered me. In short, Sufism was founded on celibacy;
theintroduction of marriagebrought about a change." The inference
drawn by Nicholson about Ali Hujwiri having married is far fetched and
the passage referred to above may be interpreted differently.
Ali Al-Hujwiri came to Lahore under orders from his Pir as successor
to Shaikh Husain Zanjaniat a time when as a result of the irruption of
the Seljuks on one side and the rising tide of Hindu resistance on the
other, the Ghaznavid Empire began to dismember rapidly and life in
Ghazni itself was disrupted. The saint had to leave Ghazni in
difficult circumstances and had to leave his books behind. Accordingto
fawid-ul-fuad, Ali Al-Hujwiri reached Lahore at night and in the
morning found the people bringing out the bier of Shaikh Husain
Zanjani whom he was toreplace in Lahore."Shaikh Husain Zanjani and
Shaikh 'Ali al-Hujwiri were the disciples of the same Pir who was the
Qutb of theage. Husain Zanjani had been settled in Lahore for some
time. Later the Pir directed 'Ali Al-Hujwiri to go and settle in
Lahore. Shaikh Hujwiri pointed out that Shaikh Zanjani was already
there. The Pir again asked him to go. When 'Ali Al-Hujwiri in
compliance with the order of his Pir reached Lahore it was night
time.The bier of Shaikh Husain was brought out of the city (Lahore) in
the morning." He does not appear to have found Lahore a congenial
place to live in, as he found himself amongst uncongenial people. He
writes:
"My Shaykh had further traditions concerning him, but I could not
possibly set down more than this", my books having been left at
Ghazna-may God guard it- while I myself had become a captive
amonguncongenial folk (darmiyan-i-najinsa) in the district of Lahawur,
which is a dependency of Multan. God be praised both in joy and
sorrow."
At Lahore he settled at the place where his mausoleum now stands. He
built a mosque here and gathered round himself a group of students. He
gave up teaching because this, according to him, engendered a spirit
of superiority over others. About the mosque mentioned above, Dara
Shukoh relates a story which is the only Karamat, as already
mentioned, ascribed to him. "In Lahore 'Ali Al-Hujwiri took to
teaching during the day and instructing those who were the followers
of the Truth at night. Thousands of unlettered persons became alims;
Kafirs accepted Islam, the misguided began to follow the Path, the
insane recovered reasonand sanity, the imperfectbecame perfect (in
knowledge), the sinners became virtuous". Lahore was at that time the
centre of "Ulama who benefited by studying under him". Speaking of the
mosque referred to above, Dara Shukoh writes, "He had built a mosque,
the Mihrab of which was turned a little to the south as compared with
the other mosques. The Ulama of that age raised an objection in regard
to the direction of the Mihrab. One day he assembled all of them, and
led them in prayer. Addressing the assembled Ulama he said, 'Look! in
which direction is the Kaaba? The Ulama saw that all the veils
(hijabat) had been removed and they could see (in front of them) the
Kaba-i-Hijazi".
It is claimed that Ali Al-Hujwiri converted a large number of the
inhabitants of the area to Islam. One of the earlier converts was one
Rai Raju, the naib of Lahore during the time of Sultan Maudood. On
conversion to Islam he was named Shaikh Hindi. His descendants have
been since that time the custodians of the mausoleum.
Ali Al-Hujwiri died on thetwentieth of the month of Rabi-ul-Awwal 465
H.E. The date, the month and year are all conjectural. Most of the
early writers are agreed on the year 455 H. E. on the basis of the
various chronograms incorporating the year of his death. Prof.
Nicholson has suggested that he died between 465 and 469. Mr. Yahya
Habibi in a well-argued article published in the Oriental College
Magazine, Lahore (Volume 36, pp. 27-43) has examined the question of
the year of death on the basis of Kashf-ul-Mahjub, and theinternal
evidence it provides of the dates of death of those of his
contemporaries with whom Al-Hujwiri was in close touch. He has cometo
the following conclusions:
(i) That Kashf-ul-Mahjub was completed sometimes between 481 and 500,
A.H. and that, (ii) the saint died sometimes between 481-500 A.H.
One is inclined to agree with Mr. Habibi. The most disturbing
statement of Al-Hujwiri is that he was with his Pir in Syria when the
latter died. According to 'Allama Zahabi, Khuttali died in 460 H. E.
and this date is commonly accepted. According to Mufti Ghulam Sarwar
Lahori, Khuttali died in 453. Even if this date is accepted, will it
be too far-fetched to infer that Al-Hujwiri came to Lahore after that?
He mentions nowhere his fellow murid Husain Zanjani whom he is
supposed to have replaced. The date of thedeath of Husain Zanjani also
presents similar difficulties.
Very little is known of the life of Al-Hujwiri in Lahore. There is
only onemention of Lahore in his Kashf-ul-Mahjub. We do not know
anything about his daily life, the sort of people he met, his friends
and pupils. A man of his disposition and active habits must have been
engaged in religious exercises whichhe mentions in his book and in
promulgating and popularising Islam and sufi doctrines. In
Kashf-ul-Asrar, he relatesthat he met one Husam-ud-Din and was much
impressed by his piety. He was ninety years old. He asked Husam-ud-Din
for advice about his spiritual well-being. The Sufi replied, "Keep
constantly occupied in bringing solace to the heart of the people and
making them forget their miseries". Do not hurt the feelings of
anyone". Do not waste the knowledge you havegained ". Constantly,
remember your Pir." Another person mentioned in Kashf-ul-Asrar is
Karim-Ullah Tajir (merchant), a very wealthy man, who lost all that he
had " his wealth, his son and his wife. This story is relatedto
impress his disciples with the transitoriness of worldly belongings.
Al-Hujwiri was buried near the mosque which he had built during his
life-time. Several Sufi-Shaikhs besides multitudes of people from all
sections of society have since visitedthe tomb. Hazrat Muin-ud-Din
Chishti is reported to have stayed there for Itikaf and when he left
the place he recited the following couplet:
It is from this time that Ali Al-Hujwiri, according to popular
tradition, came to be known as Data Ganj Bakhsh (the master who
bestows treasures). In Kashf-ul-Asrar, however, he complains that
people call him Ganj Bakhsh though he was penniless. This would mean
that he came to beknown as Ganj Bakhsh during his life-time and this
appears to be more reasonable. It is significant that many rulers and
saints after him came to be known by similar appellations " Lachhman
Sen of Nudea,Qutb-ud-Din Aibak, Sultan Sakhi Sarwar and Shaikh Hamid
Ganj Bakhsh Qadiri.
The tomb of Hazrat Data Ganj Bakhsh is situated outside Bhati Gate of
Lahore. Towards the north is a graveyard, a well and a bathroom. The
courtyard to the eastof the well was built by Rani Chand Kaur, wife of
Kharak Singh. Some of the extant buildings were built by Akbar and
later repaired or rebuilt by Maharaja Ranjit Singh. Adjoining the
porch is a mosque, an extension of the one which the Shaikh had built
during his life-time.To the east of this mosque is the grave of Shaikh
Sulaiman Mujawir which was builtin the time of Akbar. In front of it
is the gate of asmall room where HazratKhwaja Muin-ud-Din performed
his Chilla. To the west of the tomb is the courtyard for the reciters
of Quran.
The tomb of Ali Hujwiri isbuilt on a white marble chabutra. The
enclosure of the chabutra, was built by 'Iwaz Khan, an elephant-keeper
of Maharaja Ranjit Singh. Inthe centre is the tomb ofAl-Hujwiri and
the two graves on its sides are ofShaikh Ahmad Sarkhasi and Shaikh Abu
Saeed Hujwiri at whose request the Kashf-ul-Mahjub was written. The
tomb, a chabutra and some buildings surrounding it were firs built by
Zahir-ud-Daula Sultan Ibrahim, nephew of Sultan Mahmud Ghaznavi.
In 1278 A. H. Noor Muhammad Sadhu built a dome (Gunbad) on the
enclosure. Several copiesof the Quran presented to the mausoleum are
preserved. The most prized of them are; the one presented by Moran,the
mistress of Maharaja Ranjit Singh; the second by Muhammad Khan
Chaththa of Ahmadnagar; the third, an autographed copy by Nawab Nasir
Jang of Daccan and the fourth by Amir Bakhsh. A copy of the Quran was
presented by Maharaja Ranjint Singh after his victorious campaign
against the Afghans, anda copy written in musk was presented by an
unidentified devotee.
Note: The above monograph was published in 1967. Since then, because
of renovation from time to time, a lot of improvement can be witnessed
in the premises of the shrine.

A young man wants to follow the Sunnah but his father is Shi’i and wants to prevent him from following true guidance. What advice can you give?

I am 15 years old and I have just begun to adhere to the teachings of
Islam. The only source I have for learning the religion is Islamic
sites on the Internet, like this site of yours, because I do not have
anyone whocan take me to the mosque, which is 5 milesaway from where I
live and walking there is very dangerous. In addition to that, my
father wants to prevent me from using the Internet so that I will
focus more on my studies. He also hates meto read or learn from your
site, because he is Shi'i and he says that you will brainwash me. He
is insisting on teaching me the Shi'i madhhab, and even their way of
praying which I find is very different from the way other Muslims
pray. I do not know what I should do now. Can you advise me?.
Praise be to Allaah.
Firstly, we praise Allah for having guided you tothe truth, and we ask
Him to make you steadfast and help you to attain all that is good.
Remember that you havebeen greatly blessed, and if you devote your
entire life and wealth for that purpose, that will be little in return
forthat blessing. Do you know how many millions of people of your
father's background worship rocks and human beings? Do you know that
all these people believe that the Qur'aan is distorted and they regard
the Sahaabah as kaafirs, apart from a fewof them? Do you know that
these people have revived the shirk of Jaahiliyyah and added more
forms of shirk thanwere known in the past?
We do not call people to anything except worshipof Allah, may He be
exalted, and we also call people to venerate and respect the Prophet
(blessings and peace of Allah be upon him) and not to impugn his
honour or slander his Companions. As we love all of the Sahaabah and
pray that Allah be pleased with them, and we seek to draw closer to
Allah by loving them, we also love and respect the people of the
Prophet's household (Ahlal-Bayt), and we seek to draw closer to Allah
by loving them.
Secondly:
With regard to your dealings with your father, what we advise you is:
1. Be kind in your dealings with him as much as possible.
2. Strive to serve him as much as you are able, and do not spare
any effort in doing so. Do not withhold any help orkind treatment from
him.
3. Focus on your studies and do not let your neglect of them be a
cause of you losing your religious commitment. What we understand from
your message is that your father wants to take steps to prevent you
from accessing our site and other beneficial Islamic sites because of
your studies. So do not give him that excuse; study and progress in
your studies; close the door to your father's shaytaan so that he will
not be able to make the issue of your studies a means of preventing
youfrom following true guidance.
4. Do not make an open show of visiting useful Islamic websites in
front of him, and do not make an open show of your following the path
of Ahl al-Sunnah in front of him. Even more important is not
arguingand debating with regard to good matters, because doing that
openly may motivate him to prevent you from following the path of true
guidance.
5. Pray for him and forall of your family to be guided to the
right path.Strive to make this du'aa' when you are prostrating and
during the last third of the night.
6. Finally, we advise you to use wisdom in dealing with your
father. If he teaches you to pray in the Shi'i manner and you cannot
reject it, then accept it from him and pretend toagree with him, but
prayin the manner established in the sound Sunnah. With regard to the
way the prayer is done, the matter is broad in scope in sha Allah, and
you come under the heading of one who is forced to do something. You
are at anage when you are not old enough to separate from him, so be
patient until the time comes when you can leave, then if Allah guides
your father before that, you can stay with them, or you can leave and
live independently, so as to protect your religious commitment.
And Allah knows best.

Some drops come out ofhim after urinating, but if he waits he may miss the prayer in congregation

My question is about madhiy (prostatic fluid). When it comes out, I do
ghusl, then I go to pray, but when I come back tothe washroom – please
excuse me – I find some remaining drops comingout with the urine, and
sometimes I stay in the washroom for more than half an hour to make
sure that all of it has come out. My question is: should I make sure
that it has come out completely, or should I do ghusl then go to pray?
Please note that sometimes I miss some of the prayers in the mosque
for this reason, and sometimes I remain uncertain, in thatI go to the
mosque and pray then come back and I am still not sure whether I was
in a state of purity, so I offer the prayer again at home.
Praise be to Allaah.
Firstly:
What comes out following urination is usually wadiy, which is athick,
white liquid that comes out in the form ofdrops. As for madhiy
(prostatic fluid), it is what comes out following provocation
ofdesire.
Both of them invalidate wudoo', but they do not necessitate ghusl.
When you say, "When it comes out I do ghusl", perhaps you mean that
you washit. As for ghusl (full ablution), you do not have to do it;
rather you have to do wudoo'.
An-Nawawi (may Allah have mercy on him) said,explaining the difference
between madhiy and wadiy: As for madhiy, it is a sticky, thin, clear
fluid that is emitted with or without desire; it does not gush out in
spurts, and it is not followed by exhaustion; and one may not feel it
coming out. It happens to both men and women.
As for wadiy, it is a thick,darkish fluid that resembles maniy (semen)
in its thickness, but differs from it in colour, and it has no smell.
It comes out following urination, when one is constipated,or when
carrying something heavy, and it comes out in the form ofone or two
drops and the like. The scholars areunanimously agreed that it is not
required to do ghusl when madhiy and wadiy are emitted.
End quote from al-Majmoo', 2/160
Shaykh Ibn Jibreen (may Allah preserve him) was asked: At the end of
urination, I notice some seminal fluid (maniy) coming out, and I do
notknow whether I have to do ghusl every time I urinate, or what
should Ido? Because I am not sure whether it has the same effect as
intercourse?
He replied: This "maniy" that comes out after urination is wadiy,
which is well known (and is not actually maniy). As it comes out after
urination and comes out in a stream (as opposed to gushing out), it
does not necessitate ghusl. However it does invalidate wudoo', so the
penis should be washed after that, then one should do wudoo', but it
is not necessary to do ghusl. Ghusl is only required when maniy gushes
out in spurts accompanied by feelingsof pleasure, and is not required
otherwise. As gushing out in spurts forcefully is not like the
emission of urine, whichcomes out in a stream orin drops, it does not
matter if it comes out like that.
End quote from Fataawa Islamiyyah, 1/226
Secondly:
When you have relieved yourself, you have to wait until you are
certain that the flow has stopped, then clean yourself and do wudoo'.
If that leads to you missing the prayer in congregation, there is no
blame on you. But you should get ready forthe prayer before the time
comes, so long as you know that you need a long time to relieve
yourself.
The Standing Committee for Issuing Fatwas were asked: There is a man
who suffers from urinaryincontinence. He purifieshimself some time
after urinating, but if he wereto wait until the incontinence ends,
the time for the prayer in congregation would be over. What is the
ruling?
They replied: If he knows that the incontinence will end, it is not
permissible for him to pray when it is still affecting him, seeking
the virtue of praying in congregation.Rather he has to wait until it
ends, then he should clean himself after that, then do wudoo' and
offer his prayer, even if he misses the prayer in congregation.
However he should hasten to clean himself and do wudoo' once the time
for the prayer has begun, in the hope that he will be able to pray
incongregation. End quote.
Fataawa al-Lajnah ad-Daa'imah, 5/408
Shaykh Ibn Jibreen (may Allah preserve him) said concerning the one
whois faced with that problem:
First of all you have to take precautions with regard to purification.
So do wudoo' half an hour or so before the time for prayer begins,
after you have urinated and the effects of urination have ceased, in
the hope that it will stop before the time for prayer comes.
Secondly, after urinatingyou have to wash your private part with cold
water that will stop urination and prevent drops coming out.
If these drops are the result of waswaas (whispers from the Shaytaan)
or something imaginary, then after cleaning yourself you should
sprinkle water onyour pants or thobe, so that the Shaytaan cannot make
you imagine, if you see dampness, that it is urine, because you will
know that it is water that you put on your garment.
End quote from Fataawa Islamiyyah, 1/196
Thirdly:
You should beware of waswasah (whispers from the Shaytaan), for it is
a disease and an evilthat can cause a person to worry and generate
doubt in his mind, making worship burdensome for him. So beware of
that. When you have relieved yourself, done wudoo' and prayed, do not
pay any attention to doubts, because the basic principle is that one
is pure and that prayers are valid.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) was asked: When I
have finished wudoo' and am going topray, I feel a drop of urine
coming out of the penis; what should I do?
He replied:
The one who is affected with that should ignore it, as enjoined by the
leading scholars of the Muslims. He should not pay any attention to it
orgo and check whether anything came out or not. By Allah's leave, if
he seeks refuge with Allah from the accursed Shaytaan and ignores it,
it will go away. But if he is utterly certain about it, then it is
essential to wash whatever the urine has gotten onto, then repeat his
wudoo' because some people, if they feel coldness at the tip of the
penis, think that something has come out. But if you are certain, you
should do what I told you. What you have mentioned is not
incontinence, because it stops, whereas incontinence is ongoing. As
for this, it is one or two drops that come out after moving; this is
not incontinence because two drops comeout then it stops. In this case
you should wash yourself and do wudoo' again. You should always do
this, and be patient and seek rewardwith Allah.
End quote from Liqa' al-Baab al-Maftooh, 184/15
And Allah knows best.