Q:

I’ve got 2 questions.

1.  I have incontinence problem which is actually I can’t always control the leak of my urine. So, sometimes I urine unintentionally and I can’t specifically identify which parts of my body has been conducted to impurity.  So, when I go to sleep and I want to make wudu as it’s a sunnah to make wudu before sleeping, and I don’t know specifically which parts to clean with water. So, will my wudu be validated even if some of my body parts i.e thighs, legs remain impure  because of urine? As I’m not doing it intentionally.

2. The second question is: what if I cheat a non-muslim? Suppose if I cheat, steal, wrong another muslim, then I have to give my good deeds or take his sins on the day of judgement. So, what will happen on the day of judgement if anyone cheat, steal or wrong another non-muslim as non-muslims have nothing to do on the day of judgment except going to hell.

A:

You have raised two questions; let me answer them in their order:

As for the issue of bladder control issue, let me cite here one of my earlier answers:

The answer to your question may vary according to one of the two scenarios described below:

“If you are suffering from incontinence or bladder control problems, then you should do the following:

You should make sure to wash yourself and perform your ablution close to the time of the Salah you intend to perform. After having done so, if, during the course of your Salah, you were to experience any wetness, drops, etc., you need not worry about it; it shall be shall be considered as “excused” in your case. Allah clearly tells us

“He has not appointed any hardship for you in your religion.” (Q. 22:78) But we must, once again, stress that in this case, one must only perform the necessary purification and Wudhu as close to the Salah as possible.

Regarding the second scenario:

If you do not suffer from incontinence or bladder problems, then you must ask yourself whether you are certain that you have started your Salah after having clearly established the necessary purification and Wudhu or not. If you are definitely certain that you have done so, then you don’t need to pay attention to such intrusive thoughts or doubts that assail your mind unless you see some tangible signs indicating otherwise. Such tangible signs include wetness, foul smell or sound of passing winds or fart, etc. If you were to experience any of these tangible signs, you must break your Salah and resume it only after having performed the requisite procedure of purification and Wudu.

If, on the other hand, you did not experience any such tangible signs indicated above, then you don’t need to pay any attention to such doubts. This is in accordance with the principle of Fiqh that “Certainty cannot be undermined by mere doubt or hesitation”. Therefore, you should continue your Salah until such time that you see clear signs to the contrary.

In this case indicated above, it is important for us to know that such nagging doubts are due to the whisperings of Satan as the Prophet (peace be upon him) told us that Satan will approach us in our prayer, trying to distract us from it. In doing so, he will definitely play different cards with different people. If, in your case, he is to trying to cast doubts in your mind regarding your purification, in the case of another, it may be by suggesting some other thoughts, and, hence, the remedy for it is simply turning to Allah for protection and invoking His help against the accursed one.

2- Now let me come to the second question.

Regarding this question,  all that I can tell you is since Allah is the best of judges, and He has assured of in the Quran that He does not harm anyone. Therefore, He will somehow compensate for those who were victims, even if they were non-Muslims, and deliver justice to them; and those who oppressed them will have to pay for their sins. We cannot, however, allow ourselves to speak on how He will do that. After all, full knowledge of such things rests with Allah alone. Faith demands from us to have the humility to say: I don’t know on issues that belong to the real of Ghayb or unseen realities; such realities lie beyond the human cognition and rational understanding.

Therefore, we should be concerned only with matters that are far more important for our salvation, and leave the rest to Allah:

Allah knows best.