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:
An – Najaasaat [Plural of Najaasah] means everything that normal people consider unclean or impure, which they seek to avoid, and which they was from their garments if it affects them, such as feces and urine.
(i) Human Urine:
It was narrated from Anas (r) that a Bedouin urinated in the mosque, and some of the people rushed at him. The Messenger of Allah (pbuh) said, “Do not interrupt him.” The he called for a bucket of water [This is evident that impurities are removed with water] and poured over (the urine).
(Sunan ibn Maajah, Volume 1, Hadeeth Number 528)
(ii) Human Feces:
Aboo Hurayrah (r) narrated that the Messenger of Allah (pbuh) said: “If one of you steps on some impurity with his sandals, then the dust is a purification for it.”
[Sunan Aboo Daawood, Volume 1, Hadeeth Number 385]
(iii) Al – Madhee (pre – seminal fluid):
It was narrated that „Ali (r) said, “I was one who had a lot of prostatic discharge, so I asked the Prophet (pbuh) and he said, „If you see Madhee (prostatic fluid) then perform Wudoo (ablution)‟ and wash your penis, but if you see semen ejaculated, then perform Ghusl.(complete bath)‟”
[Sunan an-Nasaa‟ee, Volume 1, Book 1, Hadeeth Number 194,]
(iv) A Dog‟s Saliva:
It was narrated that Ibn Al-Mughaffal (r) said: The Messenger of Allah (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]
(v) Menstrual Blood:
Asmaa‟ bint Abu Bakr (r) said: I heard a woman ask the Messenger of Allah (pbuh): “What should one of us do with our garments after we become purified (after menses); should we pray in it?” He said, “She should look (at it), and if she sees some blood, let her scratch it off with some water, and sprinkle water on (the place) which she does not see (blood). Then she can pray in it.”
[Sunan Aboo Daawood, Volume 1, Hadeeth Number 360,]
(vi) Dung Of Animals Whose Flesh May Not Be Eaten:
It was narrated from „Abdullaag ibn Mas‟ood (r): The Messenger of Allah (pbuh) went to the toilet and said, “Bring me three stones.” So I brought him two stones ad piece of dung. He took the two stones and threw the dung away, saying, “It is impure.”
[Sunan Ibn Maajah, Volume 1, Hadeeth Number 314, p. 274 – 275]
(viii) Carcasses Of Dead Animals:
It was narrated that Ibn Abbaas (r) said: I had the Messenger of Allah (pbuh) say, “Any skin that has been tanned has been purified.”
[Sunan Ibn Maajah, Volume 4, Hadeeth Number 3,609]
Impurities are removed with water, and no other liquids is used to remove the stain of impurities, such as vinegar, rose water and the like, because the basic principle in purification is water, therefore nothing can take its place, unless it is permitted by the Lawgiver (Allah), such as tanning for the purification of animal skins, and rubbing to lean the bottom of shoes and other things.
Importance of Making An Intention For Purifying oneself:
Purification is from actions, and therefore it cannot be established without a Niyyah (intention). Everyone who performs the purification, then his purification is in accordance with his intention.
Narrated Ameerul-Mu‟mineen, Abee Hafs, „Umar ibn al-Khattaab (): I heard Allaah‟s Messenger () saying, “The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrates for worldly benefits or for a woman to marry, his emigration was for what he emigrated for.”[ Saheeh Bukhaari, Volume 1, Book 1, Hadeeth Number 1].In this Hadeeth the Prophet (pbuh) gave a similitude in migration, so that it may be reference for the rest of actions.
And the intention distinguishes the worship from the habit. for example taking a bath: If it is done intending to lift the janabah (the sexual defilement) then it is „ (worship). And if it is done for cleansing or to cool off then it is „a habit. It is not necessary to pronounce the intention by mouth but having it in heart is sufficient.
Purification Is Essential For Prayer:
Narrated Aboo Hurayrah (r): Allah‟s Messenger (pbuh) said: “Allah does not accept the prayer of any one of you if he nullifies his state of purification, until he purifies himself once again [by ablution (wudoo) or Bath (Ghusl)]. (Saheeh Bukhaari, Volume 9, Book 90, Hadeeth Number 6,954, p. 67; Saheeh Muslim, Volume 1, Book 2, Hadeeth Number 537).Important Points:
1. The Prayer of the one who has invalidated his state of purification is not accepted until he purifies himself once again, from the state of major or minor impurity [according to one‟s need].
2. Al-hadath (passing wind, urine, etc) nullifies the Wudoo’, and invalidates one‟s Salaah, if the hadath occurs during the prayer.
3. The intended meaning of: “Allah does not accept the prayer” – is that the prayer is not correct (Saheeh), nor does one even get credit for its performance.
4. The hadeeth indicates that at-Tahaarah (the state of purification) is a necessary pre-condition for the correctness of the prayer.
Washing Of Feet Properly Is An Important Part Of Ablution:
It was narrated that „Abdullaah ibn „Amr (r) said: The Messenger of Allah (pbuh) said, “Woe to the heels from the Fire! [Do ablution’ properly] (Saheeh Bukhaari, Volume 1, Book 4, Hadeeth Number 163)Important Points;
1. The obligation of giving attention to the parts of the body washed in Ablution, and not being neglectful of any of them. The hadeeth has clearly points to taking care when one washes his feet during ablution’. The rest of the parts of the body washed in ablution’ are included by Qiyaas (analogy), based on texts in other hadeeths, which mention each of these parts.
2. The severe threat for the one who is neglectful in the performance of ablution (wudoo).
3. The obligation, in reference to the two feet during Wudoo’, is washing them. This is confirmed in numerous authentic hadeeths, as well as the consensus (Ijmaa’) of the Muslim Ummah.
While Cleaning the Nose And Using Pebbles in the toilet Odd Number is Preferable:
Narrated Aboo Hurayrah r(): Allah‟s Messenger (pbuh) said, “If anyone of you performs ablution he should put water in his nose and then blow it out, and whoever cleans his private parts with stones should do so with odd numbers. And whoever wakes up from his sleep should wash his hands before putting them in the water for ablution, because nobody knows were his hands were during sleep.”(Saheeh Bukhaari, Volume 1, Book 4, Hadeeth Number 162)In the version of Muslim it says, “…let him put water in his nostrils…”(Saheeh Muslim, Volume 1, Book 2, Hadeeth Number 561)
And in another version, “…let him rinse out his nose…”(Saheeh Muslim, Volume 1, Book 2, Hadeeth Number 562)
Important Points:
1. The obligation of sniffing water up into the nose (al-istin-shaaq) and blowing it out (al-istin-thaar). Imaam an-Nawawee said: “Here is a clear indication that al-istin-thaar is different from al-istin-shaaq.”
2. The fact that the nose is considered part of the face in the performance of ablution. This is derived from the text of this hadeeth and the Qur‟anic verse:
“…and wash your faces…” ( Soorah Al – Al-Ma'idah' 5:6)3. The legislation of using an odd number [even if it exceeds three] when washing the private parts with pebbles after using the toilet.
4. The obligation of performing ablution upon awakening from sleep.
5. The prohibition of putting one‟s hand in the water-container until washing the hand.
To Be Continued. (In sha allah)..........
For Part 2 go to the link below:
http://onlineibrahim.blogspot.com/2016/11/basic-concepts-regarding-tahaarah_4.html
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