بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد
Allaah تعالى says:
﴿يَا
أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا
وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ
وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ ۚ
وَإِن كُنتُمْ جُنُبًا فَاطَّهَّرُوا ۚ
وَإِن كُنتُم مَّرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ
الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا
صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ ۚ مَا يُرِيدُ اللَّـهُ لِيَجْعَلَ عَلَيْكُم
مِّنْ حَرَجٍ وَلَـٰكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ
عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ﴾
{O you
who believe! When you intend to offer As-Salaah (the prayer), wash your faces
and your hands (forearms) up to the elbows, rub (by passing wet hands over)
your heads, and (wash) your feet up to ankles. If you are in a state of Janaabah
(i.e. had a sexual discharge), purify yourself (bathe your whole body). But if
you are ill or on a journey or any of you comes from answering the call of
nature, or you have been in contact with women (i.e. sexual intercourse) and
you find no water, then perform Tayammum with clean earth and rub therewith
your faces and hands. Allaah does not want to place you in difficulty, but He
wants to purify you, and to complete His Favor on you that you may be thankful.} [Surah
al-Maaidah (5): 6]
[Translator’s Note: Before
proceeding, I would like to make it clear that in instances wherein a difference
of scholarly opinion has occurred, I have openly acknowledged the difference but
ultimately favored the opinion deemed “most correct” based on the correlating
evidences and words of the scholars themselves.]
Shaikh `Abdul-Rahman Ibn Naaser al-Sa`dee رحمه الله said:
This is a great verse which includes in it many rulings, and
we will mention from it as many as Allaah تعالى
makes it easy for us.
First: Whatever has
been mentioned in this verse has to be obeyed and implementing is a compulsory
part of faith without which the faith is not complete. This is because in the
beginning of this verse Allaah تعالى said:
﴿يَا
أَيُّهَا الَّذِينَ آمَنُوا﴾
{O you
who believe!} till the end;
meaning: O you who believe! Work – in accordance with your Imaan - on that
which We have legislated for you.
Second: The command to
establish the Salaah due to His تعالى saying:
﴿إِذَا
قُمْتُمْ إِلَى الصَّلَاةِ﴾
{When you intend to offer As-Salaah}
Third: The command to
make the intention to pray due to His تعالى
saying:
﴿إِذَا
قُمْتُمْ إِلَى الصَّلَاةِ﴾
{When you intend to
offer As-Salaah} i.e. having the purpose and the intention.
Fourth: Taharah has
been made a condition for the correctness of the Salaah because Allaah تعالى commanded it at the time of establishing the Salaah. And the
ruling regarding its commandment is that it is Waajib (obligatory).
Fifth: Tahaarah is not
compulsory when the time for Salaah has entered; it is obligatory only
when one intends to pray.
Sixth: Tahaarah is a
condition for anything that has been named as Salaah; whether it is the
compulsory Salaah or the optional Salaah or Fardh Kifaayah or
Salaatul-Janaazah. A lot of scholars have also included in it the Sujood which
is done due to a reason like, Sajdah Tilaawah and Shukr.
[Translator’s Note: The correct opinion regarding Sajdah al-Shukr is that
one does not have to have Tahaarah, the scholars who held this opinion are: Ibn
Jareer al-Tabaree, Ibn Hazm, Shaikh al-Islaam Ibn Taymiyyah, Ibn al-Qayyim,
al-Shawkaanee, al-San`aanee, Shaikh Ibn Baaz, Ibn al-`Uthaymeen, al-Albaanee
and others رحمهم الله]
Seventh: The command
to wash the face and it includes whatever is in between the beginning of the
hairline on the head and descending towards the jawbones and the chin –
lengthwise; and from ear to ear - breadthwise.
Included in it is to rinse the mouth and inhaling water in
the nose (and blowing it) – which is a Sunnah. Also included in it is the
facial hair. If the hair is light, then one should make the sure the water
touches the skin, but if it is thick, then washing over it is sufficient.
Eight: The command to
wash the two arms up to the elbows. The word إلى (up to) - as
the majority of the Mufassireen have said – has the meaning of مع (with/including)
due to the saying of Allaah تعالى:
﴿وَلَا تَأْكُلُوا
أَمْوَالَهُمْ إِلَىٰ أَمْوَالِكُمْ﴾
{And do not consume their properties (by mixing it up)
with your own.} [Surah al-Nisaa’ (4): 2]
And the Waajib is not complete except by washing the complete
elbows.
[Translator’s Note: This is also confirmed from the Hadeeth of `Uthmaan رضي الله عنه as reported in the Saheeh.]
Ninth: The command to
wipe the head.
Tenth: It is necessary
to wipe the whole (head) because the letter ب in بِرُءُوسِكُمْ does
not mean part of it; rather it stands for joining the whole (head). Therefore
it generalizes that the whole head should be wiped (which is to wipe the hair
with both hands from front to back, then to bring the hands back to the place
where one started).
[Translator’s Note: A
question was asked to Shaikh Ibn al-`Uthaymeen رحمه الله:
Question: Is it prescribed for a women, when wiping over the
head during Wudhoo’, to begin from the front of the head and the go towards the
back, and then finally to come back to the front, as is prescribed for a man?
Answer: Yes, this is the case because concerning Islamic
rulings is whatever is established for men is also established for women and
vice versa, except if there is a specific proof that shows that a ruling only
applies to men and not women or vice versa in this issue, I do not know of any
proof that is specific to a women and thus she should also, like a man, wipe
over the head from the front to the back. If the hair is long, it will not be
affected by this since the purpose is not to press hard on the hair till they
become soaked or to reach the scalp, rather the wiping should be done with
calmness and tranquility.
“Fatwa Essential Rulings For Every Muslim Women” by Shaikh Muhammad
Ibn Saaleh al-'Uthaymeen رحمه الله pg. 65
During Wudhoo’, the command is to wipe the head, even if
only little water reaches the scalp. But during Ghusl of Janaabah (bathing due
to ceremonial impurity, the Sunnah is pour water three times over the head and
put the fingers in the hair and move the roots of it.]
Eleventh: Wiping is
sufficient whichever way it is done, either by using both the hands or only one
hand or a wet cloth (rag) or a piece of wood or something similar, because
Allaah تعالى mentioned about the wiping but did not
limit it on how it is to be done.
Twelfth: It is
obligatory to wipe the head. If one were to wash his head (by only pouring
water over it) and he does not wipe it using his hands, then this is not
sufficient (even if the whole head gets wet) because he has not done what
Allaah تعالى has commanded him to do.
Thirteenth: The
command to wash both the feet up to the ankles. And it has the same ruling as
that of the forearms (in which the elbows are also included).
Fourteenth: In this
there is refutation to the Raafhidhah (who only wipe their feet instead of
washing them) as the majority of the Qurraa’ recited it with al-Nasb وَأَرْجُلَكُمْ (wa arjulakum). It
is not allowed for anyone to wipe their feet as long they are not covered (i.e.
wiping is allowed only on socks and shoes and not on bare feet).
Fifteenth: In it there
is indication for wiping over the socks according to the recitation with
al-Jarr وَأَرْجُلِكُمْ (wa arjulikum). So both these recitations
have a meaning. If one were to read it with al-Nasb (i.e. wa arjulakum), then
it would mean to wash the feet if they are uncovered. And as per the recitation
with al-Jarr (wa arjulikum), then it would mean wiping over them if they are
covered with socks
Sixteenth: The command
to do the Wudhoo’ in sequence because Allaah تعالى
has mentioned them in grades. And Allaah تعالى
has mentioned the wiping – of the head – between the two washings (of the hands
and the feet). No one knows its benefit, except that one has to follow in
sequence.
Seventeenth: The
sequence which is to be maintained is for these four body parts mentioned in
this verse. As for maintaining the sequence while rinsing the mouth, blowing
the nose and washing the face; or between washing the right hand first or the
left hand and similarly the feet; then this is not obligatory. But (according
to the Sunnah) the rinsing of the mouth and blowing the nose should be given
precedence over washing the face; and washing the right hand before the left
hand and similarly the feet, and giving precedence to wiping the head before
the ears.
Eighteenth: The
command to renew the Wudhoo’ before every prayer if any one of these situations
(mentioned in the verse) befalls a person.
Nineteenth: The
command to make Ghusl due to Janaabah.
Twentieth: The
generality of washing the whole body (due to Janaabah).
Twenty-first: The
command to wash the hair and its roots due to Janaabah.
Twenty-second: The
(raising of the) minor impurity is included when (bathing for the) major
impurity. Therefore, both the impurities are raised with one intention followed
by washing the whole body.
Twenty-third: A Junub
is a person who has ejaculation due to a thought or in sleep; or due to
intercourse even if there is no ejaculation.
Twenty-fourth: Anyone
who feels that he had a wet dream but he does not find any traces of semen
after waking up, then there is no need for Ghusl for him. This is because it is
not confirmed for him if he is in Janaabah or not.
Twenty-fifth: The
mentioning of the huge favor of Allaah تعالى
for His slaves by legislating Tayammum (in the absence of water).
Twenty-sixth: And from
the means of permissibility for performing Tayammum is when a person has an ailment
and using the water will harm him, then Tayammum is permissible for him.
Twenty-seventh: And
from the means of permissibility for performing Tayammum is when a person is
travelling and he answers the call of nature but has no water. As for the sick
person, he is allowed to make Tayammum even when there is water, if using water
will harm him. As for others, they are allowed to make Tayammum – due to lack
of water – even if they are not traveling.
Twenty-eight: Whatever
comes out of the two passages from the urine and the stool invalidates the Wudhoo’.
Twenty-ninth: Some of
the scholars have taken this verse as an evidence saying: that nothing
invalidates the Wudhoo’ except (when things coming out of) these two passages.
Touching the private parts or any other thing does not invalidate the Wudhoo’.
[Translator’s Note: There is an ikhtilaaf in this issue. There are three
opinions regarding this issue: a) those who say it breaks the Wudoo’; b) those
who say it does not; c) those who say that it is invalidated if touched with
desire.
But the most safe opinion is that touching the private part
without a barrier invalidates the Wudhoo’ according to many scholars among the
Sahaabah and those who came after them of the Taabi‘een and the imaams,
including Maalik, al-Shaafa‘ee and Ahmad. They quoted as evidence for that
several Ahaadeeth, including the saying of the Prophet صلى الله عليه وسلم: “Whoever touches his private
part, let him do Wudhoo’.” [Sunan Abu Dawood (181) and graded as “Saheeh” by Shaikh al-Albaanee.
Shaikh Ibn Baaz رحمه
الله said:
If a man touches the private parts without a barrier;
namely, the skin of the hand touches the skin of the private part, penis or
anus, his ablution will be nullified. Similarly, if a woman touches her private
parts or the private parts of her children, her ablution will be nullified. The
Prophet صلى الله عليه وسلم stated:
“He who touches his penis should perform
ablution.” He صلى الله عليه وسلم also stated: “He who
touches his private parts without a barrier should perform ablution.”
Therefore, if someone touches their private parts without a barrier, their
ablution will be nullified. But if they do this over a barrier of clothing,
loincloth or pants, there is nothing wrong with this and their Wudhoo’ remains
valid. What invalidates Wudhoo’ is the bare hand touching the skin of the
private parts without a barrier between them. Source: http://alifta.net/]
Thirty: It is
recommended to use the Kunya (nickname for a thing) rather than to describe the
unclean action due to the saying of Allaah تعالى:
﴿أَوْ
جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ﴾
{or any of you comes from answering the
call of nature}
Thirty-first: Touching
the woman with lust invalidates the Wudhoo’.
[Translator’s Note: Shaikh
Ibn Baaz رحمه الله said:
Kissing and touching between spouses does not invalidate Wudhoo’,
according to the more correct of the two opinions maintained by the scholars.
This is so whether it is done through lust or not, as long as no Maniy
(sperm/vaginal secretions that are released on orgasm) or Madhy (thin white
viscid fluid secreted due to sexual thoughts or desire) is discharged. This also
applies unless one of them touches the other’s private parts, as this does
invalidate Wudhoo’.
As for Allaah’s saying:
{...or you have been in contact with
women}. This refers to Jimaa` (conjugal intercourse), according to
the most correct opinion of the Mufassirs (exegetes of the Qur’aan), as was
explained by Ibn `Abbaas رضي الله عنهما and many other scholars. It was
authentically reported from the Messenger of Allaah صلى الله عليه وسلم that he صلى الله عليه وسلم kissed some of his wives and then offered
Salaah without performing Wudhoo’. However, if any Madhy is discharged, is
obligatory that the private parts should be washed and Wudhoo’ performed. If
any Maniy is discharged, it is obligatory that Ghusl (ritual bath following
major ritual impurity) should be performed. Source: http://www.alifta.net]
Thirty-second: The non
availability of the water is one of the conditions for the permissibility of performing
Tayammum.
Thirty-third: When the
water is available, then the Tayammum is invalidated, even if the person is in
prayer, because Allaah تعالى only made it permissible when there is
lack of water.
Thirty-fourth: If the
time for Salaah has entered and the person does not have water, then it is
obligatory for him to ask for water from his companions or whoever is close to
him (on the journey) as he cannot say: “I did not find water” when he did not
seek it.
Twenty-fifth: If a
person has water but it is not sufficient for him to make the complete Wudhoo’,
then he should use it (and wash as many parts of the body possible) and then
make Tayammum (on the unwashed parts of the body).
Thirty-sixth: The
water which changes its state (taste, color or smell) due to pure objects (falling)
in it, is to be preferred over Tayammum, as long as it able to purify because the
water which (slightly) changes its state is still considered as water and is
included in the saying of Allaah تعالى:
﴿فَلَمْ
تَجِدُوا مَاءً﴾
{and you find no water}
Thirty-seventh: One
has to have the intention of making Tayammum because of the saying of Allaah تعالى:
﴿فَتَيَمَّمُوا﴾
{then
perform Tayammum} meaning: make the intention.
Thirty-eight: It is
sufficient to make Tayammum with whatever is found on the surface of the earth
from the soil or other than it:
﴿فَامْسَحُوا
بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ﴾
{and rub therewith your faces and hands}
But it is preferred that it should be something dusty, which
sticks to the face and the two hands after wiping. So if one finds the sand
which has dust in it, then it should be preferred.
Thirty-ninth: It is
not allowed to perform Tayammum with impure soil (example soil containing
fertilizers or other excretes).
Fortieth: While
performing Tayammum, only the face and the hands are to be wiped and the other
parts of the body are excluded.
Forty-first: The
saying of Allaah تعالى:
﴿بِوُجُوهِكُمْ﴾
{your
faces} includes the complete face which has to be wiped (like
when one washes the face) except that one does not have to insert the soil in
his mouth or nose, and he should try to wipe even if it’s a little under the hair
(beard).
Forty-second: The hands
are to be wiped up to the wrists only because when the hands are mentioned in
the absolute terms, then this is what is implied. If it was a condition to wipe
up to the elbows, then Allaah تعالى would have mentioned it as He had done while
describing Wudhoo’.
Forty-third: The verse
is general in its permissibility of Tayammum for every type if impurity, major
impurity as well as minor impurity as well as physical impurity of the body
because Allaah تعالى has made it a substitute of purification
with water and he did not limit it. But the majority of the scholars say that
the physical impurity is not included in the ruling of Tayammum due to theme of
verse which deals only with al-Hadath (spiritual impurity – either major or
minor).
Forty-fourth: The way of
wiping in Tayammum is one irrespective of major impurity or minor impurity - and
it is wiping the face and the hands only.
Forty-fifth: For the
person who is impure with major and minor impurity, then he can raise both
these impurities with one intention (for Tayammum when legislated) as is the
generality of the verse.
Forty-sixth: It is
permissible to wipe using anything, either the hands or other than it for
Allaah تعالى said:
﴿فَامْسَحُوا﴾
{and rub} and He تعالى did not mention what to rub with, So this is evidence that anything
can be used which can assist in wiping.
Forty-seventh: The
condition of following the sequence in purification with Tayammum as there is
condition of following the order while making Wudhoo’ and Allaah تعالى began by mentioning the wiping over the face before the wiping
over the hands.
Forty-eight: Allaah تعالى – in whatever He تعالى
has legislated - did not place for us in it any burden or difficulty nor did He
make it harder for us. Rather it is a Mercy from Him تعالى
to His slaves so that they are purified and that He تعالى
fulfills His blessings upon them.
Forty-ninth: The external
purification is done with water and soil, whereas the internal purification is
completed with Tawheed and sincere repentance.
Fiftieth: In regards
to the purification with Tayammum, even though there is no actual cleanliness
and purification involved, it still holds the linguistic meaning of
purification due to the command from Allaah تعالى.
Fifty-first: It is
necessary for the slave of Allaah to contemplate over the commandments which
Allaah تعالى has legislated in regards to Taharah and
other than it, so that one increases in knowledge and also increases in his
thankfulness to Allaah تعالى and increases in
the love for Him for what He تعالى has legislated of the commandments which
act as a means for raising the status of the slave to a higher level.
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