Surah Al-Aaraf Chapter 7 Verse 205

Surah Al-Aaraf Chapter 7 Verse 204

Surah Al-Aaraf Chapter 7 Verse 200

Surah Al-Aaraf Chapter 7 Verse 191

Surah Al-Aaraf Chapter 7 Verse 187

Surah Al-Aaraf Chapter 7 Verse 185

Surah Al-Aaraf Chapter 7 Verse 178

Surah Al-Aaraf Chapter 7 Verse 57

Surah Al-Aaraf Chapter 7 Verse 56

Surah Al-Aaraf Chapter 7 Verse 52

Surah Al-Aaraf Chapter 7 Verse 34

Surah Al-Aaraf Chapter 7 Verse 33

Surah Al-Aaraf Chapter 7 Verse 31

Surah Al-Aaraf Chapter 7 Verse 23

Basic Concepts Regarding Tahaarah (Purification) In The Light Of Holy Quran And Saheeh Hadeeth (Sayings Of Prophet Muhammed pbuh) ... Part 3

Continued.....

What to Say When Going To the Toilet: 

Narrated Anas (r): Whenever the Prophet (pbuh) went to answer the call of nature, he used to say, 

".“[Bismillah]1Allaah-umma innee a‟oodhu bika minal Khubuthi wal khaaba‟ith.” ([In the Name of Allaah] O Allaah, I seek refuge with You from devils – males and females (or all offensive and wicked things, evil deeds, etc.)

 [Saheeh Bukhaari, Volume 1, Book 4, Hadeeth Number 142]

Important Points: 
1. It is commendable to supplicate with these words when one intends to go to the toilet, to be safe from the devils.
2. One of the harms of the devils is that they cause impurities to befall the people, so as to invalidate the person‟s Salaat. Hence, one must seek refuge from them to be protected from their harm.
3. The obligation of avoiding all impurities, and taking the necessary measures to protect oneself from such impurities. It has been authentically reported that one of the causes of punishment in the grave is the neglect of protecting oneself from urine when using the toilet.

It was narrated that ibn „Abbaas (r) said: The Messenger of Allaah (pbuh) passed by two graves, and he (pbuh) said, “They are being punished, but they are not being punished for anything grave (i.e., it was not difficult to avoid). One of them used to walk around spreading malicious gossip, and the other did not protect himself from his urine.” He (pbuh) called for a palm branch, split it in two, and then planted one piece on one grave and the other on the other grave. Then he (pbuh) said, “Perhaps it (the punishment) will be reduced for them so long as this does not dry out.” [Saheeh Muslim, Volume 1, Book 1, Hadeeth Number 677]

While Urinating Or defecating never face the Qiblah except when you are screened by a wall or building or something similar: 

Narrated Abu Ayyoob Al-Ansaaree (r): The Prophet (pbuh) said, “While defacting, neither face nor turn your back to the Qiblah (Ka‟bah at Makkah) but face either east or west.” Aboo Ayyoob (r) added, “When we arrived in Ash-Shaam we came across some lavatories facing the Qiblah; therefore we turned ourselves while using them and asked for Allaah‟s forgiveness.” [Saheeh Bukhaari, Volume 1, Book 8, Hadeeth Number 394, ; Saheeh Muslim, Volume 1, Book 2, Hadeeth Number 609]

Important Points: 

Basic Concepts Regarding Tahaarah (Purification) In The Light Of Holy Quran And Saheeh Hadeeth (Sayings Of Prophet Muhammed pbuh) ... Part 2

Continued ....

For Part 1 go to the link below:
http://onlineibrahim.blogspot.com/2016/11/basic-concepts-regarding-tahaarah.html

Regarding Urinating in Stagnant Water: 

It was narrated from Aboo Hurayrah (r) that the Prophet (pbuh) said, “You should not pass urine in stagnant water which is not flowing then (you may need to) wash in it.”[ Saheeh Bukhaari, Volume 1, Book 4, Hadeeth Number 239].

 In a version in, Saheeh Muslim, it says,

“None of you should perform Ghusl in standing water when he is Junub (in a state of sexual impurity).” [Saheeh Muslim, Volume 1, Book 2, Hadeeth Number 658].

Important points: 
1. The prohibition of urinating in stagnant water and that it is Haraam.(prohibited).
2. The prohibition of taking a bath in still water by immersing one’s body in that water, especially the person who is in a state of major ritual impurity – even if he/she did not urinate in it.
3. The permissibility of the above in flowing water, even though it is better to avoid such.
4. The prohibition of everything harmful or transgression upon others.

If a dog drinks from the utensil it should be washed 7 times:

Narrated Aboo Hurayrah (r): Allaah’s Messenger (pbuh) said, “If a dog drinks from the utensil of anyone of you, it is essential to wash it seven times.” [Saheeh Bukhaari, Volume 1, Book 4, Hadeeth Number 172]

In a version, in Saheeh Muslim, it says, “…the first time with mud.” [Saheeh Muslim, Volume 1, Book 2, Hadeeth Number 652]

It was narrated that Ibn Al-Mughaffal (r) said: The Messenger of Allaah (pbuh) said, “…If a dog licks the vessel of one of you, let him wash it seven times and rub it with mud the eight time.” [Saheeh Muslim, Volume 1, Book 2, Hadeeth Number 653]

Important Points: 
 1. The severity of the un-cleanliness of the dog, due to its filthiness.
2. The licking of a dog in a utensil – and likewise its eating from a utensil – makes the utensil unclean, as well as its contents.
3. The obligation of washing, whatever the dog has licked in, 7 times.
4. The obligation of using turaab once and it is best that it be with the first washing, so that the water may follow.
5. Whatever is used in the place of turaab takes the same ruling as it, since the intention is cleaning. This is the madh-hab of Ahmad, and one of the sayings of ash-Shaafi’ee. But the more famous saying of ash-Shaafi’ee is that you must use turaab. Ibn Daqeeq al-Eid supported this position saying that it has been mentioned in the text of the hadeeth, and that it is one of the two major sources of purification. Additionally, if an extracted meaning goes back to contradict the literal text [which it is derived from], then that extracted meaning is rejected. Imam an-Nawawee said that soap or similar substances do not take the place of turaab according to the most correct opinion. I [the author] say: New scientific research has shown that the elimination of these impurities which is achieved through the use of turaab is not achieved by other substances.
6. It is important to mention here that the modern medicine came along with its scientific discoveries and microscopes confirming the existence of microbes and contagious diseases in the saliva of the dog, which cannot be eliminated by water alone.Allah and His Prophet (pbuh) had guided us about this already many years ago.

How to Perform Ablution (Wudhoo):
It is mentioned in the Holy Quran:

Basic Concepts Regarding Tahaarah (Purification) In The Light Of Holy Quran And Saheeh Hadeeth (Sayings Of Prophet Muhammed pbuh) ... Part 1.

Linguistically at-Tahaarah means: purification.
Islamically it means: Lifting the impurity and removing the filth. This is the physical aspect of purification. It also covers the non physical aspect, and that is: The purity of the creed, actions and moral character.
Allah mentions in the  Holy Quran:

“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily! Your invocations are a source of security for them, and Allah is All-Hearer, All-Knower. ” (Soorah at-Tawbah 9:103)

In contrast, Allah  says in Soorah at-Tawbah:

“Verily, the Mushrikoon (idolaters) are Najas (impure)” (Soorah at-Tawbah 9:28)

And in Soorah al-Anbiyya:

“And we saved him from the town (folk) who practiced Al-Khabâ'ith (evil, wicked and filthy deeds, etc.)” (Soorah al-Anbiyya 21:74)

Also for this aspect we read in Soorah al-Ma‟idah:

“al-khamr (all kinds of alcoholic drinks), al-maysir (gambling), al-ansaab (idols), and al-azlaam (arrows for seeking luck or decision) are rijzun (abomination) from the works of Shaytaan. (Soorah al-Ma‟idah 5:90)

It is the case, with the compilers and the authors regarding the subjects of Fiqh (Islamic Jurisprudence) and ahadeeth concerned with rulings, to begin their books with a chapter on Tahaarah (purification), because it is the key to Salaah (prayer). And because no Salaah is established without purification.

There is also another aspect to this (which may not have been intended by the scholars in particular) and that is; reminding the one seeking the knowledge that when he begins this journey to learn, he should purify his heart and have sincere intention to Allah in this task of seeking the knowledge.

The main reference for writing this article is from the book “Tayseer al-„Allaam Sharh Umdatul-Ahkaam” by Shaykh Abdullah ibn Abdur – Rahmaan Aal Bassaam, who is presently teaching in Al-Masjid Al-Haraam. He is one of the leading scholars in Saudi Arabia today and has written this book as a means to deliver the Fiqh of Islaam to the Muslims in a simple way by examining the hadeeths of the Prophet (pbuh) and then checking what rulings are correctly derived from them.

Basic Concepts: