Impurities

SOME FIQHI REGULATIONS ON IMPURITIES

Khalid Dhorat (Moulana)

Water from the well of Zamzam: ‘Ali narrated that the Messenger of Allah, upon whom be peace, called for a bucket that contained water from the well of Zamzam. He drank from the bucket, then made ablution (with its water). (Ahmad)

Water left in a pot after a cat has drunk from it: Such water is considered pure. This is proven by the hadith of Kabshah bint Ka’b who, when she was under the care of Abu Qatadah, entered the room to pour some water for him. A cat came, drank some of the water, and Qatadah proceeded to tilt the container so the cat could drink more. Kabshah said, “He noticed that I was watching him.” He asked, “Are you surprised, O niece?” I answered, “Yes.” He said, “The Messenger of Allah, upon whom be peace, said, ‘It (the cat) is not impure. They intermingle with you.”‘

Dead animals that have no running blood: These are bees, ants, and so on. They are considered pure. If they fall into some substance and die, the substance will not become impure. Ibn al-Mundhir said, “I do not know of any disagreement concerning the purity of such water save what has been related from ash-Shaf’i. It is well-known that he views them as being impure. Nevertheless, it does not bother him if the object falling into a substance does not alter it (in any way).”

Al-Wadi: Wadi is a thick white secretion discharged (by some people) after urination. It is considered impure. ‘Aishah said, ” Wadi comes out after urination. The person should wash the private parts and perform ablution. It is not necessary to perform ghusl. This is related by Ibn al-Mundhir. Ibn ‘Abbas related that “mani (sperm) requires ghusl. As for madhi (semen) and wadi they require a complete purification.” This is related by al-Athram. Al-Baihaqi has it with the wording, “Concerning madhi (prostatic fluid) and wadi, he said, ‘Wash your sexual organs and perform the same type of ablution as you perform for prayer.”‘

Purifying the body and clothes: If the clothes or body are contaminated with impurities, it is obligatory to wash them with water until they are cleansed of the impurities. This is especially the case if the impurity is visible, such as blood. If there are some stains that remain after washing which would be extremely difficult to remove, they can be overlooked. If the impurity is not visible, such as urine, it is sufficient to wash it one time. ‘Asma bint Abu Bakr related that a woman came to the Prophet, upon whom be peace, and said, “Our clothes are contaminated with menstrual blood. What should we do about this?” He said, “Scrape it, rub it with water, pour water over it and then pray in it.” (This is related by al-Bukhari and Muslim) If impurities get on the lower portion of a woman’s dress, it is purified by dust as she trails along. A woman said to Umm Salamah, “I have a long dress that drags on the ground, even when I walk through places that contain filth. What should I do about it?” Umm Salamah answered her, “The Messenger of Allah said, ‘What comes after it purifies it.”‘ (Ahmad and Abu Dawud)

Dogs: Dogs are considered impure. Any container that a dog has licked must be washed seven times, the first time with dirt. Abu Hurairah reported that the Messenger of Allah, upon whom be peace, said, “Purifying a container that a dog has licked is done by washing it seven times, the first washing being with dirt (that is, water mixed with dirt until it becomes muddy).” This was related by Muslim, Ahmad, Abu Dawud, and al-Baihaqi. If a dog licks a pot that has dry food in it, what it touched and what surrounds it must be thrown away. The remainder may be kept, as it is still pure. As for a dog’s fur, it is considered pure.

Purifying the ground: If there are impurities on the ground, it is purified by pouring water over it. This is proven by Abu Hurairah’s hadith, mentioned earlier, about the bedouin who urinated in the mosque. The Prophet, upon whom be peace, said all that needed to be done for purification was to pour water over it. Said Abu Qulabah, “The drying of the ground is its purification.” ‘Aishah said, “The purification of the ground is its becoming dry.” (Ibn Abi Shaibah.)

This, of course, refers to the case where the impurity is a liquid. If the impurity is a solid, the ground will only become pure by its removal or decay.

Purifying clarified butter and other similar substances: Ibn ‘Abbas relates from Maimunah that the Prophet, upon whom be peace, was asked about a mouse that fell into a pot of clarified butter. He said, “Take (the mouse) and what is around it out, and throw it away. Then eat (the rest of) your clarified butter.” (Bukhari)

Commenting on the subject, Ibn Hajr says, “Ibn ‘Abdul Barr reported that there is agreement that if a dead animal falls into a solid matter, what the dead animal touches and what is around it must be thrown away, provided that one can make sure that the animal did not touch the remainder. As for a liquid substance, there is some difference of opinion. The majority say that the entire liquid becomes impure; az-Zuhri, al-Auza’i, and some others disagree with that opinion.

Purifying the skin of dead animals: Tanning purifies the skin and the fur of a dead animal. This is based on the hadith of Ibn ‘Abbas, in which the Prophet said, “If the animal’s skin is tanned, it is purified.” (Bukhari and Muslim)

Purifying mirrors and similar objects: Mirrors, knives, swords, nails, bones, glass, painted pots and other smooth surfaces that have no pores are purified by simply wiping them and removing any impure remains. The companions of the Prophet used to pray while wearing swords smeared with blood, and they used to just wipe the swords to purify them.

Purifying shoes: Shoes may be purified by rubbing them against the ground, as long as the remains of the impurity are removed. Abu Hurairah narrated that the Messenger of Allah, upon whom be peace, said, “If one of you stepped in some filth, the dirt will purify his shoes.” Related by Abu Dawud. In another narration it states, “If one of you steps in some filth with his shoes on, the dirt will purify them.” Abu Sa’eed reported the Prophet, upon whom be peace, saying, “When a person comes to the mosque, he should look at his shoes. If he finds any filth on them, he should wipe them against the ground and pray in them.” (Ahmad and Abu Dawud.) Since shoes are repeatedly exposed to filth, it is sufficient just to wipe them against the ground. This is similar to the case of defecation. In fact, it is stronger than that case, as defecation usually occurs only two or three times a day.

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ISTIHALA

Dars by Shaykh Muhammad Bazmool with a fatwa by Shaykh Al-Albaani (rahimullah)

Taken from the thread on Salafitalk.net

Istihala is when something becomes pure. It was najis (impure) but it is now taahir (pure). A good example would be maitah (animal carcass): it is najis, but should it be burned and become ashes, or decompose and become earth, then it is taahir, it is no longer najis. This can happen with dung or feces or whatever. Whenever something changes from one property to another, then the ruling likewise changes.

Example: Let us say that someone uses the fat of a dead animal to make soap. That fat is najis, but the chemical change that it was put through makes it taahir. Ibn Hazm put it concisely when he said, “Ruling upon an object is upon what it is named (what it is), if the name (what it is) changes then so does the ruling.” He also mentioned in his book of fiqh, Al-Muhalla: “If the quality of the substance of naturally impure objects changes the name which was given to it so that it is no more applicable to it and it is given a new name which is given to a pure object, so it is no more an impure thing. It becomes a new object, with a new rule.” Meaning that if the natural composition of a substance changes to another substance of a different composition, so much so that you can no longer call the new substance by the name of what it was– ruling upon that substance changes too.

Proof/Example 1: The companions (radyallahu anhum) used to eat a cheese that came from the land of the disbelievers. In that cheese was a part of the calf which was slaughtered by the disbelievers in a way that is not in accordance with Islaam. The companions knew this, but they also knew that the prohibition was upon the calf, what is directly from the calf, and what could be properly called part of the calf; the ruling is not upon that which you cannot identify as part of the calf nor is it called any longer such-and-such part of the calf. This is called istihala.

Proof/Example 2: Another proof from the Sunnah: The Prophet (sallallahu ‘alayhi wa sallam) forbade making vinegar out of wine, but he said that if you should come across vinegar that has been made from wine then it is halaal. Why? The ruling is upon what the object is, and not what it was. Wine is haraam; vinegar is not, and before the wine became an intoxicant, it was halaal. Why? Because it was fruit before that.

Proof/Example 3: Allah says in the Qur’an: “And surely there is a lesson for you in the cattle we give you to drink of what is in their bellies from between the feces and blood, pure milk, wholesome to those who drink it.” (16:66). Allah is putting forth an example for us of how something pure can come from something impure. And we can also use as proof something that we’ve already gone over. The Prophet (sallallahu ‘alayhi wa sallam) said that when the hide of maitah (the carrion) is tanned, then it is taahir. He (sallallahu ‘alayhi wa sallam) gave us a method to purify something which was first impure.

Let us examine things we are familiar with: mono and diglycerides, whey, gluten, emulsifiers, gelatin, and whatever else is on the international haraam list. These by-products sometimes come from animals, pigs even, in which case the ruling on the initial substances is that they are haraam. But the initial substances (e.g. fat, marrow, cartilage, etc.) are put through chemical change so that you no longer can even call it “pig fat” or “animal bone” or “skin” or “cartilage”, etc. because it is no longer that, hence it is taahir, it is halaal. What is gelatin? As Oxford dictionary of science defines: “A colorless or pale yellow, water-soluble protein obtained by boiling collagen with water and evaporating the solution. It melts when water is added and dissolves in hot water to form a solution that sets to a gel on cooling.” (page 290) Is this a chemical change or is this not a chemical change? Is it protein any longer? No, it is not. You are in disbelief so you ask, “But how can it be halaal when it came from something haraam?” Because of the proofs mentioned above, the ruling is not based upon what it was, the ruling is based upon what it is. A Hanafi scholar, Ibn Abedin gave the example: “the swine which drowns in a salt lake and decomposes and becomes salt itself, is now halaal.” And other Hanafi scholars go on to say: “salt is different from meat and bones. If they become salt, they are salt.”

To take the salt example further: salt consists of sodium chloride (NaCl) when together they are the halaal food known as salt, when separated they make up two poisonous substances which are then haraam for consumption. The ahnaaf (Hanafis) also use as an example the human semen, saying that it is najis, then when it inseminates the egg and becomes a blood clot it is still najis, but when it becomes flesh it is no longer najis. And the ahnaaf are not the only ones who take this position.

The examples are numerous and they extend beyond food: Yesterday a man was kaafir and going towards Hell, today he is Muslim, so what is the ruling upon him? It is based upon what he is today.

We must be careful when we call things haraam because it is a form of thulm (oppression). Scholars have said that it is worse that you make something halaal to haraam rather than making something haraam to halaal. This deen Allah has made yusr (easy) let us not make it ‘usr (hard). Wallahu ‘Alim.

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PASSING OF WIND FROM THE WOMAN’S PRIVATE PART (VAGINA)

Shaykh Ibn ‘Uthaymeen

Taken from Fataawa Muhimmah li-Nisaa.il-Ummah – Page 42

Source: fatwa-online.com

Question: Does the passing of wind from the woman’s private part (vagina) break the wudhoo.?

Response: This does not break the wudhoo. because it has not come out from an impure place such as the wind which comes out of the anus.

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THE ETIQUETTES OF RELIEVING ONESELF

By Shaikh ‘Abdullaah bin Saalih Al-‘Ubaylaan

Taken from his Book As-Salaat (pg. 7-12)

Source: Al-Ibaanah.com

I will begin first with that which is related to wudoo (Ablution). But before that I will speak about the etiquettes of relieving oneself, such as by urinating or defecating.

It is prescribed for the Muslim, when he desires to relieve himself, that he distance himself (from the people). This is based on what has been reported from Al-Mugheerah bin Shu’bah (radyAllaahu ‘anhu) who said: “Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: ‘Hold this container.’ Then he walked away until he disappeared from me and relieved himself.” Reported by Al-Bukhaaree and Muslim.

This hadeeth is proof that one must conceal himself from the eyes of the people when relieving himself. In the Sunan of Abu Dawood, with a good chain of narration, Al-Mugheerah bin Shu’bah also reported: “When Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) needed to urinate, he would distance himself.”

And in the Sunan of Abu Dawood, with a hasan li-ghayrihi (acceptable due to support) chain of narration, Jaabir bin ‘Abdillaah (radyAllaahu ‘anhumaa) reported: “When the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would want to excrete, he would walk away until no one was able to see him.”

It is also prescribed for the Muslim, before entering the bathroom, whether he is in a building or at home or outside, to say before entering the bathroom or when sitting down outside: “Allaahumma Innee ‘Audhu bika min-al-khubuthi wal-khabaa’ith.” [O Allaah, verily, I seek refuge in You from the male and female devils]

This is based on what Al-Bukhaaree and Muslim reported from Anas (radyAllaahu ‘anhu) that he said: “When the Prophet would enter the bathroom, he would say: “Allaahumma Innee ‘Audhu bika min-al-khubuthi wal-khabaa’ith.” [O Allaah, verily, I seek refuge in You from the male and female devils]

The meaning of “‘Audhu bika” is: I seek refuge in You. “Al-Khubuth” means the male devils and “Al-Khabaa’ith” means the female devils. So one seeks refuge in Allaah from their evil. This is since the bathroom areas are the abode of the devils, as has been reported by Zayd bin Arqam (radyAllaahu ‘anhu) in Sunan Abee Dawood, who said that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Verily, these bathroom areas are inhabited. So when one of you enters the bathroom area, he should say: ‘Allaahumma Innee ‘Audhu bika min-al-khubuthi wal-khabaa’ith.’” Its chain of narration is authentic.

One should say “Bismillaah” before saying “Allaahumma Innee ‘Audhu bika min-al-khubuthi wal-khabaa’ith” due to what has been reported from ‘Alee (radyAllaahu ‘anhu) who said: “Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: ‘The screen that is between the Jinn and the private parts of human beings, when he enters the bathroom area, is that he says: Bismillaah (In the Name of Allaah).’” Reported by At-Tirmidhee and Ibn Maajah and its chain of narration is acceptable (hasan) due to supporting evidences.

One should not lift up his garment until he lowers himself to the ground, based on what Al-Bayhaqee reported with a good (jayyid) chain of narration from Ibn ‘Umar (radyAllaahu ‘anhumaa) that: “Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) would not lift up his garment until he lowered himself to the ground.” Likewise, he would screen himself from the eyes of the people, based on what Abu Dawood reported from ‘Aa’ishah (radyAllaahu ‘anhaa) with a hasan chain of narration according to Al-Haafidh Ibn Hajr, that she said: “Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: ‘Whoever desires to defecate, then let him screen himself.’” It is also based on what Muslim reported from ‘Abdullaah bin Ja’far, that he said: “The most beloved of things that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) would conceal himself with when relieving himself was a wide area with large obstacles or an enclosure of date-palm trees.”

It is forbidden for the Muslim to relieve himself on a road, which the people use or in an area of shade, where the people sit under. This is based on what Abu Hurairah (radyAllaahu ‘anhu) reported from Allaah’s Messenger, that he said: “Beware of the two things which provoke the curse (of people falling on you). The one who relieves himself on the road the people use or in their area of shade.” Reported by Muslim.

This applies generally to everything the people use, whether it be a road, some shaded area or an area where there are trees with fruits or in their water area (i.e. for washing). It is not permissible for him to relieve himself in these places, because he will cause them to become impure for other Muslims.

It is also forbidden for a Muslim to face or turn his back to the Qiblah when relieving himself, especially when excreting. This is due to what Abu Ayoob Al-Ansaaree (radyAllaahu ‘anhu) reported from Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) that he said: “When you go to excrete, then do not face the Qiblah nor put your back to it. Instead turn (your direction) to the east or the west.” This hadeeth is agreed upon (i.e. Al-Bukhaaree and Muslim). Furthermore this hadeeth was directed to the people of Madeenah because to them the Qiblah was facing the direction of the south.

It is also based on what Muslim reported from Abu Hurairah (radyAllaahu ‘anhu) that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “When one of you sits down to relieve himself, then he should not face the (direction of the) Qiblah nor turn his back to it.”

As for what is related to Istainjaa, which is removing impurities from the front and the rear private parts after relieving oneself, then the Muslim has the option of choosing between using water or stones when performing the Istainjaa.

So if he succeeds in purifying himself with water, then his Istinjaa is valid, based on what Al-Bukhaaree and Muslim reported from Anas (radyAllaahu ‘anhu) that he said: “Allaah’s Messenger (sallAllaahu ‘ayahi wa sallam) would enter the bathroom area, so I and a youth would hold up a water pitcher and a spear on either side, and he would make Istinjaa with the water.” The spear would be pitched in the ground and a garment would be placed on it, such that he would be concealed from the eyes of the people.

And if he succeeds in purifying himself by using stones or whatever takes its place, such as toilet paper and its types, his action is valid and acceptable. This is based on what has been reported by Al-Bukhaaree from the hadeeth of Abu Hurairah (radyAllaahu ‘anhu), that he said: “I followed the Prophet (sallAllaahu ‘alayhi wa sallam) when he went out to relieve himself, and he used to not turn around. So I drew near to him and he said: ‘Bring me some stones that I may wipe (clean) myself with, and do not bring me any bones or dung.’ So I brought him some stones (gathered) in the corner of my garment and placed them next to him. Then I turned away from him and when he finished relieving himself, he used them (to clean himself).”

When using stones, the Istinjaa is not valid if less than three stones are used based on the hadeeth of Salmaan (radyAllaahu ‘anhu) who said: “Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade us from facing the Qiblah when defecating or urinating. And (he forbade us) from making Istainjaa with our right hand and from using less than three stones when making Istainjaa.” Reported by Muslim.

It is also based on what Al-Bukhaaree reported from Ibn Mas’ood (radyAllaahu ‘anhu) that he said: “The Prophet (sallAllaahu ‘alayhi wa sallam) went to defecate so he ordered me to bring him three stones.”

Combining the use of water and stones is what is most preferable. But if this is not possible then water is better because it terminates any traces of impurity. One must not use his right hand when cleansing the impurities from his private parts, based on the afore-mentioned hadeeth of Salmaan (radyAllaahu ‘anhu).

One must also not grasp his penis with his right hand while urinating. This is due to what Al-Bukhaaree and Muslim reported from Abu Qataadah that Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “None of you should touch his penis with his right hand while urinating. And no one should clean himself with his right hand when defecating.”

Likewise, it is forbidden for the Muslim to make Istinjaa with excrement or bones or something that holds sanctity based on the afore-mentioned hadeeth of Salmaan, and also from the hadeeth of Jaabir (radyAllaahu ‘anhu) which is found in Saheeh Muslim: “Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade us from wiping ourselves with dung or bones (when answering the call of nature).”

The reason for this forbiddance has been mentioned in Saheeh Muslim from the hadeeth of Ibn Mas’ood in that the bones are the food of the Jinn. (By the time the bone reaches them), Allaah will cover it for them with more meat than it had before. And as for the dung (feces), then it is the food of their riding animals.

This goes the same for the food of human beings and the food of their riding animals – it is not permissible for a Muslim to make Istinjaa with them.

Lastly, when one wishes to exit from the bathroom area, he should say what has been authentically reported in the Sunan of Abu Dawood from the hadeeth of ‘Aa’ishah: “When Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) exited the bathroom area, he would say: ‘Ghufraanaka.’” Meaning I ask for Your Forgiveness. The reason for this is because since Allaah has relieved him from this harmful thing (excrement), it is the proper place to ask Him to also free him from the harm of sins.

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THE MANNERISMS OF PERFORMING RITUAL ABLUTION

Abu Bakr Muhammad bin Ibraaheem bin al

Taken from Al-Iqna’ of Ibn al-Mundhir (Section Dealing With Ritual Purity)

Source: http://www.salafipublications.com

Abu Bakr narrated to us; Bikaar bin Qutaybah narrated to us; Safwaan bin `Eesaa narrated to us; Muhammad bin al-Ajlaan narrated to us; al-Qa`qaa` bin Hakeem informed us; from Abu Saalih; from Abu Hurayrah (RA) that the Messenger of Allaah (sallallaahu `alaihi wasallam) said. “Indeed I am like a father to you all. When one of you goes to the toilet then do not face the Qiblah or turn your back to it. When you then clean yourself, do not use your right hand.” He used to command us to employ three stones [for cleaning] and forbid us from using dung or bones [for cleaning]. {8}

Abu Bakr (ibn al-Mundhir) said:

One. It is from the Sunnah for the one who desires to excrete to go far away from the people. {9}

Two. It is a Sunnah for him to conceal himself [from public view]. {10}

Three. He can urinate close-by to people.

Four. Upon entering the toilet he should say, “O Allaah! I take refuge with you from the male and female jinns.” {11}

Five. He should not face the Qiblah or turn his back to it in the open desert. There is no harm if this is done in houses.

Six. He should not excrete in the roads or the places of gathering or in the courtyards of houses.

Seven. He should not touch his penis with his right hand unless his left hand is in pain and hence forcing him to touch it with his right.

Eight. It is permissible to urinate while standing or sitting.

Nine. Restraint from mentioning the Name of Allaah while excreting or urinating is good.

Ten. The one who is in this condition should not reply to the greeting (salaam).

Eleven. It is recommended that one removes a ring that has [engraved on it] the name of Allaah before entering the toilet.

FOOTNOTES:

{8} Abu Daawood [Eng. Trans. 1/2 no. 8], an-Nasaa`ee [1/38], ibn Maajah [no. 313], ad-Daarimee [no. 680], al-Bayhaqee [1/91, 1/102, 1/112], ibn Hibbaan in ‘Mawaarid adh-Dham`aan’ [no. 128], Abu Awaanah [1/200], al-Humaydee [no. 988], ash-Shaafi`ee in ‘al-Umm’ [1/22] and al-Baghawee [no. 173]

{9} Abu Daawood [Eng. Trans. 1/1 no. 2] reports from Mugheerah bin Shu`bah (RA) that “when the Messenger of Allaah (sallallaahu `alaihi wasallam) went to the toilet he went far away from the people.”

{10} Abu Daawood [Eng. Trans. 1/8 no. 35] reports from Abu Hurayrah (RA) that the Messenger of Allaah (sallallaahu `alaihi wasallam) said, “when one of you goes to the toilet then let him conceal himself. If he does not find any way to do this except by making a heap of sand [then let him do so] and sit with his back to it for the Shaytaan makes sport with the sitting places of the Children of Aadam. Whosoever does this has done well but whosoever does not then there is no harm incurred.”

{11} At-Tirmidhee [no. 5]

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FLOW OF SEMEN AFTER INTERCOURSE

By Sheikh bin Baz

Q. What should a woman do if some of her husband’s semen flows out of her after having taken Ghusl following intercourse with him?

A. She does not have to have another Ghusl, rather it would be enough for her to wash her pubic area and perform wudu.

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4 thoughts on “Impurities”

  1. This article has helped me. May Allah reward you. One thing though, bout purifying shoes. I stepped in water that a dog licked, it was a little amount of water. And I walked with these shoes through rain (it had rained but I’m not sure how clean the water on the streets was) and then wet sand afterwards. Can I assume that my shoes are free of filth?

    My issue really is that I did ‘rub’ my shoes in the ground. Is walking enough?

  2. Ameen. Alhamdullah. I didn’t write the article. It would be better for you to ask a shaykh or an imam. Sorry.

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