Eyebrows Wudu
Quite naturally, this kind of things are not a matter of law, but that of personal conviction, taste, as well as circumstances, and available resources.
JazakAllah Mr. Umer Qureshi, 1.) Got it, what you’re saying makes a lot of sense. The main point is that washing should occur in a natural manner. So, can I extend this to all aspects of washing? For example, I’ve seen some religious figures/scholars (?) make a point that wudu should be done in order and that any particular action of wudu can be done up to a maximum of three times and not more. So, if I’ve finished all the aspects of wudu and am now washing my feet, if I feel a drop of water on my lips and decide to suck that drop in and spit it out, this clearly falls under you explanation of doing things in a natural way (at least according to my nature), correct? I mean to say, this wouldn’t fall under me rinsing my mouth at the wrong time or more than three times (if I have already done that)? Likewise for any other time where I might tend to a portion of my body during wudu when it isn’t the turn to do so, or when I have already done so a maximum of three times? Basically my question is that this point about doing things in a natural way, that applies at any points where there might be grey area? And I’m not obligated to follow what any scholar says? 2.) The other thing, Mr. Umer Qureshi, is that although what you’re saying makes the most sense to me logically speaking, I’m just very confused when I read online fatwas, if I can give you some examples. For instance, I believe I saw a list of makruh actions during wudu, one of which was to close the eyes while pouring water over and washing the face. Similarly, I saw elsewhere that somebody wrote washing the face is not considered complete if the area between the sideburns and ears is not covered, as well as the area between the nostrils. The people writing these points present such categorical and firm rulings on these matters, which is why I start to wonder if what they’re saying is on the basis of what is found in the Quran and Sunnah – but this isn’t the case, right? If not, then is there any reason why some religious figures give rulings on such nitty gritty matters and how exactly does Ghamidi Sahab differ from these scholars in his approach on these matters if you can please clarify? JazakAllah!