The Purification
By Sayyid Sābiq
In
the name of Allāh, the Most Gracious, the Most Merciful;
All
the praise and thanks is due to Allāh, the Lord of al-‘ālamīn. I testify that
there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi
wasallam is His Messenger.
The Shari`ah has divided water into
four kinds: 1- Mutlaq water, 2- Used water (for purification), 3- Water mixed
with pure elements and 4- Water mixed with impure elements. We shall discuss
each of them separately.
This kind of water is considered
pure because of its inherent purity and as such, it can be used by an
individual to purify him or herself. It consists of the following categories:
These substances are pure because Allāh
says so: “And sent down water from the sky upon
you, that thereby He might purify you...” (al-Anfal, 8; 1), and “We send down purifying water from the sky”
(al-Furqan, 25: 48). This is also supported by the following hadith: Abu
Hurairah (radiyallāhu`anhu) reported that the Allāh’s Messenger (Sallallāhu
`alayhi wasallam) used to be silent between the (opening) takbir of the prayer
and the verbal Qur'anic recitation. Abu Hurairah asked him, “O Messenger of Allāh, may my father and mother be
sacrificed for you, why do you remain silent between the takbir and the
recital? What do you say (silently during that time)?” Rasūlullāh (Sallallāhu
`alayhi wasallam) said, “I say, 'O Allāh, make a distance between me and my
sins similar to the distance you have made between the East and the West. O Allāh,
cleanse me of my sins in the manner that a white garment (is cleansed) from
dirt. O Allāh, wash my sins from me with snow, water, and hail.”' This
hadith is related by the “group”, except for at-Tirmidzi.
The purity of Sea Water is based on
the following hadith: Abu Hurairah (radiyallāhu`anhu) related that a man asked
the Allāh’s Messenger (Sallallāhu `alayhi wasallam) “O Allāh’s Messenger, we
sail on the ocean and we carry only a little water. If we use it for ablution,
we will have to go thirsty. May we use sea water for ablution?” The Rasūlullāh (Sallallāhu
`alayhi wasallam) Said “It’s (the sea) water is
pure and its dead (animals) are lawful (i.e., they can be eaten without any
prescribed slaughtering).” This hadith is related by “the five.” At-Tirmidzi
calls it hassan sahih, and al-Bukhari says it is sahih.
'Ali bin Abi Talib
(radiyallāhu`anhu) narrated that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) called for a bucket that contained water from the well of Zamzam. He
drank from the bucket, and then made ablution (with its water). This hadith is
related by Ahmad.
This involves water whose form has
been altered because of its being in a place for a long period of time, or
because of the place in which it is located, or because of its being mixed with
a substance that cannot be completely removed from it (i.e., water mixed with
algae, tree leaves, and so on). The scholars agree that this type of water
falls under the heading of mutlaq water.
The rationale is simple: everything
that falls under the general term of water, without any further qualifications,
is considered pure, for the Qur'an says, “...and if
you find not water, then go to clean, high ground...” (Al-Maidah, 5: 6).
This category refers to water which
drips from the person after he performs ablution or ghusl. It is considered
pure because it was pure before its use for ablution, and there is no basis to
think that it has lost its purity. This statement is supported by the hadith of
Rab`i bint Mu’wazh which describes the ablution of the Allāh’s Messenger
(Sallallāhu `alayhi wasallam). She states, “He
wiped his head with (the water) remaining on his hands from his ablution.”
This hadith is related by Ahmad and Abu Dawud. Abu Dawud’s version is, “The Allāh’s Messenger (Sallallāhu `alayhi wasallam)
wiped his head with the extra water that was in his hand.” Abu Hurairah (radiyallāhu`anhu)
also reported that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) met him
alone in the streets of Madinah while he was in post-sex impurity. He therefore
slipped away, made ghusl and returned. The Allāh’s Messenger (Sallallāhu
`alayhi wasallam) asked him “Where have you been,
Abu Hurairah?” He answered, “I was in post-sex impurity and did not want to sit
with you while I was in that condition.” The Allāh’s Messenger (Sallallāhu
`alayhi wasallam) replied, “Glory be to Allāh. The believer does not become
impure.” This is related by “the group.”
This is based on the rationale that
since a believer never becomes impure; the water he uses for purification also
does not become impure. Thus, a pure object touching a pure object cannot
result in one's becoming impure. Ibn al-Munzhir said that it is related that ‘Ali,
Ibn Umar, Abu Umamah, Ata, al-Hassan, Makhul and an-Nakha`ie said: if a person forgot to wipe his head while making
ablution, it is sufficient for him to wipe his head with any water remaining in
his beard. Ibn al-Munzhir stated that this proves that they took “used
water” as pure. This opinion comes from one of the narrations attributed to Imam
Malik and Imam ash-Shafi`ie. Ibn Hazam ascribes it to Sufyan al-Thawri, Abu
Thaur, and all scholars of the Zhahiri school of thought.
This category includes water that
has been mixed with substances like soap, saffron, flowers, and so on, that is,
objects considered pure by the shari‘ah. Such water is considered pure as long
as it has not been so mixed with other substances that one can no longer call
it water. If this is the case, the water is still considered pure, but it cannot be used for purification. Umm ‘Atiyah narrated that the Allāh’s Messenger
(Sallallāhu `alayhi wasallam) entered her house after the death of his
daughter Zainab and said, “Wash her three or five
or more times--if you see fit to do so--with water and dry tree leaves. For the
final washing, use some kafūr or something from kafūr. When you are finished,
inform me.” She did so, after which he gave the women his outer garment
and told them to wrap Zainab in it. This was related by “the group.”
The deceased should be washed with
something that may purify a live person. Ahmad, an-Nasa`ie and Ibn Khuzaimah
record from Umm Hani that the Allāh’s Messenger (Sallallāhu `alayhi wasallam)
and Maimunah washed themselves from one (water) container that had a trace of
dough in it. In both of these hadith, the water was mixed with another
substance, but since the other substance was not substantial enough to alter
its nature, it remained fit for consumption.
We can divide this category into two
sub-categories:
1- The impure substance alters the
taste, color or odor of the water. In this case, it cannot be used for
purification. According to Ibn al-Munzhir and Ibn al-Mulaqqin, there is a
consensus on this point.
2- The liquid is still considered
water, meaning that the impure substance has not altered its taste, color or
odor. Such water is considered pure and may be used for purification. This is
based upon the following hadith: Abu Hurairah (radiyallāhu`anhu) reported that
a bedouin urinated in the masjid. The people stood to get him (and stop him).
The Allāh’s Messenger (Sallallāhu `alayhi wasallam) said, “Leave him and pour a bucket of water or a container of
water over his urine. You have been raised to be easy on the people, not to be
hard on them.” This hadith is narrated by “the group,” except for
Muslim.
Abu Sa'eed al-Khudri (radiyallāhu`anhu)
asked the Allāh’s Messenger (Sallallāhu `alayhi wasallam), “Can we make
ablution from the well of Buda'ah (i.e., a well in Madinah)?” The Allāh’s
Messenger (Sallallāhu `alayhi wa sallam) told him, “Water
is pure and nothing makes it impure.”
This hadith is related by Ahmad,
ash-Shafi`ie, Abu Dawud, an-Nasa'ie and at-Tirmidzi, who classified it as
hassan. Ahmad said, “This hadith is sahih and Yahya Ibn Ma'een and Muhammad Ibn
Hazam classified it as such.” This is also the opinion of Ibn 'Abbas, Abu
Hurairah, al-Hassan al-Basri, Ibn al-Musayyab, 'Ikrimah, Ibn Abu Laila,
al-Thauri, Dawud azh-Zhahiri, an-Nakha'ie, Malik and others. Al-Ghazzali says, “I
wish ash-Shafi`e's opinion was like Malik's.”
There is also a hadith from ‘Abdullah
Ibn ‘Umar (radiyallāhu`anhu) in which the Allāh’s Messenger (Sallallāhu `alayhi
wa sallam) is reported to have said, “If there are
at least two buckets of water, it will not carry any impurity.” This
hadith is related by the “five.” However,
this hadith is muzhtarab in its chain of narrators and text. Ibn ‘Abdul-Barr
said in at-Tamhīd, “As to the opinion of ash-Shafi`ie which is based on this
hadith, it is weak on scrutiny and is not confirmed by historical reports.”
“Leftover water” is what remains in
a pot after some has been drunk. There are five different types of leftover
water.
According to the shari'ah, such
water is considered pure regardless of whether the one who drank from the pot
was a Muslim, an unbeliever, a person in post-sex impurity or a menstruating
woman.
Although Allāh says in the Qur’an: “Verily, the idol worshippers are impure” (at-Tawbah)
this is a reference not to their physical state, but to their false beliefs and
creed. They may come into contact with dirt or impurities, but this does not
mean that their possessions or bodies are impure. In fact, they used to mix
with the Muslims. Their emissaries and delegations used to visit the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) and enter his masjid. The Allāh’s
Messenger (Sallallāhu `alayhi wa sallam) did not order that the objects they
touched be cleansed. As for menstruating women, `Aishah (radiyallāhu`anha) said,
“I used to drink (from a container) while I was
menstruating. I would then pass it to the Allāh’s Messenger (Sallallāhu `alayhi
wasallam) and he would drink from the same spot where I had put my lips.”
(Related by Muslim.)
Such water is considered pure. Since
the animal qualifies for consumption, its saliva is also pure. Abu Bakar Ibn al-Munzhir
said, “The scholars are agreed that such water is permissible to drink or use
for ablution.”
Such water is also considered pure,
based on the hadith of Jabir (radiyallāhu`anhu) in which the Allāh’s Messenger
(Sallallāhu `alayhi wasallam) was asked about making ablution with drinking
water left by donkeys. The Allāh’s Messenger (Sallallāhu `alayhi wasallam)
answered, “Yes, and from the drinking water left by
any of the beasts of prey.” This hadith was related by Imam ash-Shafi`ie,
ad-Daraqutni and al-Baihaqi who said, “When its different chains are put
together they become strong.” It has also been related from Ibn ‘Umar (radiyallāhu`anhu)
that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) went out at night
while he was on a journey. He passed by a man who was sitting by a pond. ‘Umar
said, “Did a beast of prey drink from your pond tonight?” The Allāh’s Messenger
(Sallallāhu `alayhi wasallam) told him, “O owner
of the pond, do not inform him. It is not necessary, for him (the beast of
prey) is what he carried in his stomach and for us is what he left, water to be
used for drinking and purifying.” This is related by ad-Daraqutni. Yahya
Ibn Sa’eed reported that once ‘Umar was among a group that included ‘Amr Ibn al-‘Aas
and, when they came upon a pond, ‘Amr said, “O owner of the pond, have the
beasts of prey discovered your pond?” ‘Umar said, “Do
not inform us, since the people drink after the wild beasts and the wild beasts
after the people.” This is related by Malik in al-Muwatta.
Such water is also considered pure.
This is proven by the hadith of Kabshah bint Ka`ab who, when she was under the
care of Abu Qatadah (radiyallāhu`anhu),
entered the room to pour some water for him. A cat came, drank some of the
water, and Qatadah (radiyallāhu`anhu)
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 Allāh’s Messenger
(Sallallāhu `alayhi wasallam) said, ‘It (the cat) is not impure. They
intermingle with you.’”
Such water is considered impure and
must be avoided. Al-Bukhari and Muslim have recorded, on the authority of Abu Hurairah
(radiyallāhu`anhu), that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said,
“If a dog drinks from one of your containers, wash
it seven times.” Ahmad and Muslim also have this addition, “Cleanse one of your containers if a dog licks it by
washing it seven times, the first washing being with dirt.” As for the
leftover water of a pig, it is clearly considered filth and impure.
Najasah refers
to impure substances that the Muslim must avoid and wash off if they should
happen to contaminate his clothes, body and so on. Allāh Says in the Qur'an, “Purify your raiment” (Al-Mudathir, 74: 4); and, “Allāh loves those who repent and who purify themselves”
(al-Baqarah, 2: 222). The Allāh’s Messenger (Sallallāhu `alayhi wasallam) also
said, “Purity is half of the faith.”
This refers to animals which die
from “natural causes,” that is, without the proper Islamic way of slaughtering.
It also includes anything that is cut off of a live animal. Abu Waqid al-Laithy
reported that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said, “What is cut off of a live animal is considered dead,”
i.e., it is considered like an animal that has not been properly slaughtered.
This is related by Abu Dawud and by at-Tirmidzi, who classifies it as hassan
and says that the scholars act according to this hadith.
Ibn 'Umar (radiyallāhu`anhu)
reported that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said, “Two types of dead animals and two types of blood have
been made lawful for us. The types of dead animals are seafood and locusts. The
two types of blood are the (blood of the) liver and the spleen.”
This is related by Ahmad, ash-Shafi`ie,
al-Baihaqi and ad-Daraqutni. The hadith is weak, but Imam Ahmad says that it is
authentic in mauqūf form. Abu Zar’ah and Abu Hatim have said the same. Such a
report has the implication of a marfu’ hadith because a companion saying, “This
was allowed for us” or “This was forbidden for us” is like one of them saying, “We
were ordered to do this,” or “We were forbidden to do this,” and so on. (Such
statements are considered marfu' with respect to their regulations). And we
have already mentioned the Prophet's statement concerning the ocean, “Its water is pure and its ‘dead animals’ are allowable
(to eat.).”
(That is) such as the 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-Munzhir said, “I do not know of
any disagreement concerning the purity of such water save what has been related
from Imam ash-Shafi`ie. 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).”
All of these are considered pure.
Concerning the bones of dead animals, az-Zuhri said, “I
have met some scholars of the preceding generations who used such objects for
combs and pots for oil, and they did not see anything wrong in that.”
This is related by al-Bukhari. Ibn 'Abbas (radiyallāhu`anhu) said, “The client
of Maimunah was given a sheep as charity, and it died. The Allāh’s Messenger
(Sallallāhu `alayhi wasallam) passed by it and said, ‘Why
do you not remove its skin, treat it and put it to use?’ She said, ‘It is dead’
(i.e., it has not been slaughtered properly). Rasulullah (Sallallāhu `alayhi wa
sallam) said to her, ‘Only eating it is forbidden.’” This is related by
the group. Ibn Majah attributes the incident to Maimunah and her client.
Al-Bukhari and an-Nasa`ie do not
mention treating the skin. It is reported from Ibn 'Abbas (radiyallāhu`anhu) that
he recited: “Say (O Muhammad): "I find not in
that which has been inspired to me anything forbidden to be eaten by one who
wishes to eat it, unless it be Maytatah (a dead animal) or blood poured forth
(by slaughtering or the like), or the flesh of swine (pork, etc.)...” (Al-An’am,
6: 145). Then he said, “What is forbidden is its
meat. As for its skin, skin used for water skins, teeth, bones, fur and wool,
they are permissible.” This is narrated by Ibn Munzhir and Ibn Hatim.
Similarly, its rennet and milk are considered pure. This is supported by the
fact that when the companions conquered Iraq, they ate the cheese of the
Magians which was made from rennet, although their slaughtered animals were
considered the same as ‘dead animals.’ It is confirmed from Salman al-Farsi (radiyallāhu`anhu)
that when he was asked about cheese, clarified butter and pelts, he said, “What is permissible is what Allāh made permissible in
His book. What is forbidden is what Allāh made forbidden in His book. What he
omits, He has pardoned for you.” It is well-known that he was being
asked about the cheese of the Magians, as Salman was 'Umar's deputy in Mada'in,
Iraq.
This includes blood that pours forth
from an animal’s body, such as blood from a slaughtered animal, or from
menstruation, except for what small amounts are overlooked.
Ibn Juraij said about the Qur'anic
verse “...or blood poured forth...”
(al-An'am, 6: 145), that this is the blood that flows out. The blood that does not flow out, but remains in the
veins, is permissible. This is related by Ibn al-Munzhir.
It is also related from Abu Majlizn
in his discourse on blood that he was asked, “What
about the blood that remains in the slaughtered sheep or at the top of the
cooking pot?” He answered, “There is no
problem with it. What is forbidden is the blood that flows out (of the animal
at the time of slaughtering).” This was recorded by 'Abd Ibn Hameed and
by Abu ash-Shaikh. It is also related from 'Aishah (radiyallāhu`anha) that she
said, “We used to eat the meat when the blood was
streaking the pot.”
Al-Hassan said, “The Muslims always prayed, even while they were
bleeding.” This was mentioned by al-Bukhari. It is confirmed that 'Umar
prayed while his wound was bleeding.
Elucidating the point, Ibn Hajar
says in Fath al-Bari (a commentary on Sahih al-Bukhari): “Abu Hurairah (radiyallāhu`anhu) did
not see anything wrong in a drop or two of blood during the prayers. Based on
this report from Abu Hurairah (radiyallāhu`anhu), the blood of a flee or the
blood that comes from a pimple are to be overlooked. Abu Majlizn was asked
about pus that gets on the body or the clothes. He said, 'There is nothing
wrong with them. Allāh mentions only the blood, not the pus.”'
Commenting on the subject, Ibn
Taimiyyah says, “It is obligatory to clean the
clothes from pus, purulent matter or similar fluids.” He also says, “There is no proof concerning its impurity.” It
is preferred for the person to avoid contact as much as possible with these
substances.
Allah Says: “Say (O Muhammad): "I find not in that which has been inspired to
me anything forbidden to be eaten by one who wishes to eat it, unless it be
Maytatah (a dead animal) or blood poured forth (by slaughtering or the like),
or the flesh of swine (pork, etc.) for that surely is impure, or impious
(unlawful) meat (of an animal) which is slaughtered as a sacrifice for others
than Allah (or has been slaughtered for idols, etc., or on which Allah's Name
has not been mentioned while slaughtering). But whosoever is forced by
necessity without willful disobedience, nor transgressing due limits, (for him)
certainly, your Lord is Oft-Forgiving, Most Merciful”.” (Al-An‘am, 6:
145).
The items mentioned therein are
impure. It is, however, allowed to knit with the
hair of a pig according to most of the scholars.
There is agreement among the
scholars that these objects are impure. But, a slight amount of vomit (commonly
understood as a small amount of liquid) and the urine of an unweaned male baby
are overlooked and pardoned. It is sufficient just to sprinkle water over the
urine of an unweaned male baby. This is based on the hadith of Umm Qais. She
came to the Allāh’s Messenger (Sallallāhu `alayhi wasallam) with her unweaned
son. After a while, the baby urinated in the Prophet's lap. Allāh’s Messenger
(Sallallāhu `alayhi wasallam) called for some water, which he sprinkled over
his clothes, and did not give them a complete washing. This is related by
al-Bukhari and Muslim.
'Ali narrated that the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) said, “The
urine of a baby boy should have water sprinkled upon it. The urine of a baby
girl is to be washed off.” Says Qatadah (radiyallāhu`anhu), “This refers to a
male baby that has not yet begun to eat. If he already eats, then the garment
is to be washed.”
This hadith is related by Ahmad, Abu
Dawud, at-Tirmidzi and Ibn Majah. In Fathul Bari, Ibn Hajr says its chain is
sahih.
Sprinkling is sufficient as long as
the boy is still nursing. If he eats solid food, his urine must be washed from
the clothes and body. There is no disagreement on this latter point. Perhaps
the reason for this exemption to the male baby's urine is that people have a
tendency to carry their male babies around, and it would have been difficult to
clean the clothes after their frequent urinations.
Wadi is a thick white secretion
discharged (by some people) after urination. It is considered impure. 'Aishah (radiyallāhu`anha)
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-Munzhir. Ibn 'Abbas (radiyallāhu`anhu) related that “mani (sperm)
requires ghusl. As for mazhi (semen) and wadi they require a complete
purification.” This is related by al-Athram. Al-Baihaqi has it with the
wording, “Concerning mazhi (prostatic fluid) and wadi, he said, ‘Wash your
sexual organs and perform the same type of ablution as you perform for prayer’.”
This is a white sticky fluid that
flows from the sexual organs because of thinking about sexual intercourse or
foreplay, and so on. The person is usually not aware of when exactly it is
secreted. It comes from both the male and the female sexual organs, although
the amount from the latter is usually more than the former's. Scholars are
agreed that it is impure. If it gets on the body, it is obligatory to wash it
off. If it gets on the clothes, it suffices to sprinkle the area with water, as
it is very hard to be completely protected from this impurity, especially for
the young, single person. ‘Ali (radiyallāhu`anhu) said,
“I used to excrete mazhi, so I asked a man to ask the Allāh’s Messenger
(Sallallāhu `alayhi wasallam) about it. I was shy to do so because of my
position with respect to his daughter (‘Ali bin Abi Talib was the Prophet’s
son-in-law). He said, ‘Make ablution and wash your penis’.” This is
related by al-Bukhari and others. Sahal Ibn Hanif said, “I used to suffer from
excessive amounts of mazhi. I used to make lots of ghusl because of it. So I
mentioned this to the Allāh’s Messenger (Sallallāhu `alayhi wa sallam) and he
said, ‘It is sufficient to take a handful of water
and sprinkle it over your clothes wherever the fluid appears’.”
The hadith is related by Abu Dawud,
Ibn Majah, and at-Tirmidzi. The latter says, “The hadith is hassan sahih. In
the chain is Muhammad Ibn Ishaq, who is considered weak when he relates in mu’an’an
(handed-down) form because of his reputation as one who committed tadlis. But
in this narration, he makes it clear that he heard the hadith directly.”
Al-Athram narrated the same hadith with the wording, “I
was bothered by a great deal of mazhi, so I went to the Allāh’s Messenger
(Sallallāhu `alayhi wasallam) and informed him of this. He said ‘It is
sufficient for you to take a handful of water and sprinkle it over (the mazhi)’.”
Some scholars say that sperm is
impure, but apparently it is pure, for it is only recommended to wash it off if
it is still wet, and to scratch it off if it is dry. ‘Aishah (radiyallāhu`anhu)
said, “I used to scratch the sperm off the Allāh’s
Messenger (Sallallāhu `alayhi wasallam)’s clothes if it was dry, and wash it
off if it was still wet.” (This is related by ad-Daraqutni, Abu ‘Awanah
and al-Bazzar). It is also related that Ibn ‘Abbas (radiyallāhu`anhu) said, “I asked the Allāh’s Messenger (Sallallāhu `alayhi wasallam) about sperm on clothes. He said, 'It is the same as mucus and spittle.
It is sufficient to rub the area with a rag or cloth.”'
The hadith was related by
ad-Daraqutni, al-Baihaqi and at-Tahawi. There is a difference in the narration
over whether it should be in marfu’ or mauqūf form.
Both of these are considered impure.
Ibn Mas’ud (radiyallāhu`anhu) related that the Allāh’s Messenger (Sallallāhu
`alayhi wasallam) went to answer the call of nature. He asked ‘Abdullah Ibn Mas'ud
to bring three stones. ‘Ibn Mas'ud said, “I could not find three stones, so I
found two stones and animal dung and brought them to him. He took the two
stones and threw away the dung saying, 'It is impure.”'
The hadith is related by al-Bukhari,
Ibn Majah, and Ibn Khuzaimah. In one narration it states, “It is impure. It is
the stool of a donkey.” A little amount of it is pardoned though, as it is very
difficult to completely protect one's self from it. Al-Waleed ibn Muslim says, “I
said to al-Awza`ie, 'What about the urine of animals whose meat is not eaten,
like the mule, donkey and horse?' He said that they used to come into contact
with these during their battles, and that they did not wash it off their bodies
or clothes.
As for the urine and stools of
animals whose meat is permissible, Malik, Ahmad and a group of the Shafiyyah
says that it is pure. Commenting on the subject, Ibn Taimiyyah says, “None of
the companions held that it is impure. In fact, the statement that it is impure
is of recent origin and not from the early generations of the companions.”
Anas bin Malik (radiyallāhu`anhu)
said, “A group of people from the tribes of Ukul or
'Uraina came to Madinah and became ill in their stomach. The Allāh’s Messenger
(Sallallāhu `alayhi wa sallam) ordered them to get a milking she-camel and
drink a mixture of its milk and urine.” This hadith is related by Ahmad,
al-Bukhari and Muslim and points to a camel’s urine as being pure. Therefore,
by analogy, other permissible animals' urine may also be considered pure. Ibn
al-Munzhir says, “Those who claim that that was
permissible only for those people are incorrect. Specification is only
confirmed by some specific proof.” He also says, “The scholars permit,
without any objection, the sale of sheep's stools and the use of camel's urine
in their medicine, both in the past and in the present, again without any
objection. This shows that they are considered pure.” Says ash-Shawkani, “Apparently, the urine and stools of every living animal
permissible to eat is pure.” There is nothing to prove otherwise.
Jallalah
refers to an animal that eats the waste or flesh of other animals, such as
camels, cows, sheep, chickens, geese, and so on. Ibn 'Abbas (radiyallāhu`anhu) reported
that the Allāh’s Messenger (Sallallāhu `alayhi wassallam) forbade the drinking
of such animals' milk.
This hadith is related by “the five,”
except for Ibn Majah. At-Tirmidzi grades it as sahih. In one narration it
states, “It is also prohibited to ride upon a
jallalah”. (Related by Abu Dawud.) 'Amr Ibn Shu’aib related on the
authority of his father, from his grandfather, that the Allāh’s Messenger
(Sallallāhu `alayhi wasallam) prohibited the meat of domestic donkeys.
As for the jallalah, he prohibited
riding or eating them.” (Related by Ahmad, an-Nasa`ie and Abu Dawud.) If the
jallalah animal is kept away from the other animals for some time and is given
clean food to eat, then it becomes pure and is no longer called jallalah. If
this is the case, it becomes permissible to eat, as the reason for its
prohibition was the change it underwent due to eating filth, a state which
would no longer be present.
According to most scholars, alcohol
is impure. Allāh Says in the Qur’an, “Alcohol,
games of chance, idols and divining arrows are only an infamy of Satan's
handiwork.” Some scholars say that it is pure, for they take the meaning
of rajis in its abstract sense as describing alcohol and whatever is related to
it. This is not labeled as impure in a definite, sensory way. Allāh Says, “Stay away from the impurities of idols.” Idols are
impure in the abstract sense, and they are considered impure if one touches
them. The explanation of the preceding verse is that they are a tool of Satan,
for them because enmity and hatred and keep people away from the remembrance of
Allāh and prayer.
In ‘Subul as-Salām’ it says, “Their
origin is pure and their being prohibited does not mean that the object itself
is impure. For example, hashish is prohibited but it is pure. But, something
impure is not necessarily prohibited. Every impure thing is prohibited, but not
vice-versa. That is because of the ruling that something impure cannot be
touched under any circumstances. If a ruling says that something is impure, it
is also prohibited. This differs from a ruling that something is prohibited.
For example, it is forbidden to wear silk and gold, but they are absolutely
pure by consensus.” If one understands that, then the prohibition of alcohol
does not necessarily entail it’s also being considered impure: it needs some
other evidence to prove that it is impure. If not, then we are left with the
original position that it is pure. If one claims other than that, he must
substantiate it.
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 Bakar (radiyallāhu`anha) related that a woman came to the Allāh’s
Messenger (Sallallāhu `alayhi wa sallam) and said, “Our clothes are
contaminated with menstrual blood. What should we do about this?” Rasūlullah
(Sallallāhu `alayhi wasallam) 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 (radiyallāhu`anha), “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 Allāh’s
Messenger (Sallallāhu `alayhi wa sallam) said, ‘What comes after it purifies it’.”
This is related by Ahmad and Abu Dawud.
Dogs are considered impure. Any
container that a dog has licked must be washed seven times, the first time with
dirt. Abu Hurairah(radiyallāhu`anhu) reported that the Allāh’s Messenger
(Sallallāhu `alayhi wasallam) 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.
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 masjid.
The Allāh’s Messenger (Sallallāhu `alayhi wasallam) said all that needed to be
done for purification was to pour water over it. Abu Qulabah said, “The drying of the ground is its purification.” ‘Aishah
(radiyallāhu`anha) said, “The
purification of the ground is its becoming dry.” (Related by 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.
Ibn ‘Abbas (radiyallāhu`anhu) relates from Maimunah (radiyallāhu`anha) that
the Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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.” This is related by al-Bukhari.
Commenting on the subject, al-Hafiz
Ibn Hajar Al-‘Asqalani 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 says that the entire liquid becomes
impure; az-Zuhri, al-Awza'ie, and some others disagree with that opinion.
Tanning purifies the skin and the
fur of a dead animal. This is based on the hadith of Ibn ‘Abbas (radiyallāhu`anhu),
in which the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said, “If the animal's skin is tanned, it is purified.” (Related
by al-Bukhari and Muslim.)
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 Allāh’s Messenger (Sallallāhu `alayhi wasallam) used to pray while
wearing swords smeared with blood, and they used to just wipe the swords to
purify them.
Shoes may be purified by rubbing
them against the ground, as long as the remains of the impurity are removed.
Abu Hurairah (radiyallāhu`anhu) narrated that the Allāh’s Messenger (Sallallāhu
`alayhi wa sallam) 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 (radiyallāhu`anhu)
reported the Allāh’s Messenger (Sallallāhu `alayhi wasallam) 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.” (Related by 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.
Rope used for hanging clothes with
impurities on them may afterwards be used for hanging pure clothes.
If a liquid falls on a person and he
does not know if it was water or urine, he need not inquire about it. If he
does inquire, the one who is asked need not answer him even if he knows that
the liquid is impure. In that case, the person need not wash his clothes.
If a person finds something moist on
his body or clothes at night, and he does not know what it is, he need not
smell it to discover what it might be. It is related that 'Umar passed by a
gutter (and got wet). 'Umar's companion asked the owner of the gutter if the
water was pure or impure. 'Umar told the owner not to answer the question, and
went on his way.
Clothes that have street mud on them
need not be washed. Kamyal Ibn Ziyad reported, “I saw 'Ali wading through the
mud, after which he entered the mosque and prayed without washing his legs.”
If a person finishes his prayer and
sees some impurities on his clothes or body of which he was not previously
aware, or he was aware of them but forgot about them, or he did not forget
about them but he was not able to remove them, then his prayer is still valid
and he need not repeat it. This opinion is supported by Allāh's statement, “And there is no sin for you in the mistakes you make
unintentionally.” (Al-Ahzab, 33:5). Many of the companions and those of
the following generation gave this legal verdict.
If a person cannot determine what part
of his clothes contains the impurity, he should wash the whole garment. This is
based on the axiom, “If an obligation cannot be fulfilled except by performing
another related act, then that act also becomes obligatory.”
If a person mixes his pure clothes
with his impure clothes (and gets confused between them), he should investigate
the matter and pray once in one of the clothes. This is similar to the question
of the exact direction of the qiblah. It does not matter if the proportion of
pure clothes was large or small.
It is not proper for one to carry
something that has Allāh's name upon it (unless he is afraid of losing it or
having it stolen), while he is going to the bathroom. Anas bin Malik
(radiyallāhu`anhu) related that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) had a ring engraved with Muhammad Rasūlullāh, (Muhammad the Messenger
of Allāh), which he would remove when he went to the bathroom. Ibn Hajar says
that this hadith is malul (a type of weak hadith having a defect) and Abu Dawud
says it is munkar, (singularly related by people who are not trustworthy). The
first portion of the hadith is authentic, however.
This is especially true in the case
of defecation, so others cannot hear noxious sounds or smell bad odors. Jabir (radiyallāhu`anhu)
said, “We were journeying with the Allāh’s Messenger (Sallallāhu `alayhi wasallam) and he would only relieve himself when he was out of sight.” (This is
related by Ibn Majah.) Abu Dawud records that, “When he wanted to relieve
himself, he would go where no one could see him.” He also related, “When the Allāh’s Messenger (Sallallāhu `alayhi wa
sallam) went out he would go very far away.”
Anas bin Malik (radiyallāhu`anhu)
reported that when the Allāh’s Messenger (Sallallāhu `alayhi wasallam) entered
the privy he would say, “In the name of Allāh. O Allāh!
I seek refuge in you from male and female noxious beings (devils).” This
is related by “the group.”
One should not respond to a greeting
or repeat what the caller to prayer is saying. He may speak if there is some
necessity (i.e., to guide a blind man who fears he may be harmed). If he
sneezes, he should praise Allāh to himself and simply move his lips (without
making a sound). Ibn 'Umar (radiyallāhu`anhu) related that a man passed by the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) and greeted him while the Allāh’s
Messenger Sallallāhu `alayhi wa sallam was urinating. The Allāh’s Messenger
(Sallallāhu `alayhi wa sallam) did not return his greeting. (This is related by
“the group,” except for al-Bukhari.) Abu Sa'eed Al-Khudri (radiyallāhu`anhu) reported
that he heard the Allāh’s Messenger (Sallallāhu `alayhi wa sallam) say, “Isn’t
it true that Allāh detests those who converse while they relieve themselves?”
This was related by Ahmad, Abu Dawud and Ibn Majah.
This hadith seems to support the
position that it is forbidden to talk. Many scholars, however, say that it is
only disliked, not forbidden.
Abu Hurairah (radiyallāhu`anhu)
reported that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said, “When
one of you relieves himself, he should neither face the qiblah nor turn his
back on it.” This was related by Ahmad and Muslim.
The prohibition implies that it is
only disliked. As Ibn 'Umar (radiyallāhu`anhu) related that he once went to
Hafsah’s (radiyallāhu`anhu) home, where he saw the Allāh’s Messenger (Sallallāhu
`alayhi wasallam) relieving himself while facing Syria with his back to the Ka`abah.
This is related by “the group.” Some reconciliate these hadith by saying that
in the desert it is forbidden to face or turn one's back on the Ka`abah, while
it is permitted in buildings.
Marwan al-Asghar said, “I saw 'Umar
sitting on his she-camel and facing the qiblah while urinating. I said, ‘O
father of 'Abdurahman ... is this not forbidden?’ He said, ‘Certainly not ...
This has been prohibited only in open areas. If there is a barricade (or
separator) between you and the qiblah, there is nothing wrong with it’.”
This is related by Abu Dawud, Ibn
Khuzaimah and al-Hakim. Its chain is hassan as Ibn Hajar said in Fathul-Bari.
Abu Musa (radiyallāhu`anhu) related
that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) came to a low and
soft part of the ground and urinated. He then said, “When one of you urinates,
he should choose the proper place to do so.”
This is related by Ahmad and Abu
Dawud. One of its narrators is unknown, but its meaning is sound.
Qatadah (radiyallāhu`anhu) related from 'Abdullah Ibn Sarjas who said, “The Allāh’s Messenger (Sallallāhu `alayhi wasallam) forbade
urination into a hole.” Qatadah
(radiyallāhu`anhu) said, “What is disliked about urinating into a hole?” He said,
“It is the residence of the jinn.” This
hadith is related by Ahmad, an-Nasa`ie, Abu Dawud, al-Hakim and al-Baihaqi. Ibn
Khuzaimah and Ibn as-Sakin classified it as sahih.
Abu Hurairah (radiyallāhu`anhu)
reported that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said, “Beware
of those acts which cause others to curse.” They asked, “What are those acts?”
He said, “Relieving yourself in the people's walkways or in their shade.” This
hadith is related by Ahmad, Muslim and Abu Dawud.
'Abdullah Ibn Mughaffal narrated
that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said, “None of you
should urinate in a bathing place and then make ablution in the water. The
majority of waswas comes from that.” This is related by “the five,” but the
statement, “and then make ablution in it” was only related by Ahmad and Abu
Dawud. Jabir (radiyallāhu`anhu) said the Allāh’s Messenger (Sallallāhu `alayhi
wasallam) forbade urinating in still as well as running water. (Related by
Ahmad, an-Nasa`ie and Ibn Majah.) In ‘Majma az-Zuwaid ‘it states, “This was
related by at-Tabarani, and its narrators are trustworthy.”
If there is a drain in the bathing
place, it is permissible to urinate into it.
If a person can guarantee that no
impurities will touch his clothes, it is permissible to urinate while standing.
‘Aishah (radiyallāhu`anha) said, “If someone relates to you that the Allāh’s Messenger
(Sallallāhu `alayhi wasallam) urinated while standing, do not believe him. He
only urinated while sitting.” This hadith is related by “the five,”
except for Abu Dawud. At-Tirmidzi's comment is, “It is the best thing related
on this point, and it is the most authentic.”
One should not forget that what ‘Aishah
(radiyallāhu`anha) said is based on the knowledge that she had. Huzhaifah (radiyallāhu`anhu)
relates that the Allāh’s Messenger (Sallallāhu `alayhi wa sallam) went to a
public garbage dump and urinated while standing. Huzhaifah went away, and the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) then called him over. The Allāh’s
Messenger (Sallallāhu `alayhi wasallam) made ablution and wiped over his
shoes. This is related by “the group.”
Commenting upon the issue, an-Nawawi
(rahimallāh) says, “To urinate while sitting is
most desirable in my opinion, but to do so standing is permissible. Both acts
are confirmed by the Allāh’s Messenger (Sallallāhu `alayhi wa sallam).”
To do so, he can use a rock, stone
or any other pure matter. One may use only water to clean the area, or any
combinations of purifying agents. 'Aishah (radiyallāhu`anha) reported that the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) said, “When
one of you goes to relieve himself, he should clean himself with three stones.”
(Related by Ahmad, an-Nasa'ie, Abu Dawud and ad-Daraqutni).
Anas (radiyallāhu`anhu) related that
the Allāh’s Messenger (Sallallāhu `alayhi wasallam) would enter the privy, and
that Anas and another boy would carry the water container and spear for him.
The Allāh’s Messenger (Sallallāhu `alayhi wasallam) would clean himself with
water.” (Related by al-Bukhari and Muslim.)
Ibn 'Abbas (radiyallāhu`anhu)
related that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) passed by two
graves and said, “They are being punished. But they
are not being punished for a great matter (on their part). One of them did not
clean himself from urine and the other used to spread slander.” (Related
by “the group”)
Anas (radiyallāhu`anhu) also related
the Allāh’s Messenger (Sallallāhu `alayhi wasallam) as saying, “Purify yourselves from urine, as most punishment in the
grave is due to it.”
'Abdurahman Ibn Zaid related that
Salman Al-Farisi (radiyallāhu`anhu) was asked, “Your
Prophet teaches you everything, even how to relieve yourselves?” Salman
said, “Certainly ... He forbade us from facing the
qiblah while doing so, from cleaning ourselves with our right hand, and from
cleaning ourselves with less than three stones. We also should not use an
impure substance or a bone to clean ourselves.” (Related by Muslim, Abu
Dawud, and at-Tirmidzi.)
Hafsah (radiyallāhu`anha) reported, “The Allāh’s Messenger (Sallallāhu `alayhi wasallam)
reserved his right hand for eating, drinking, putting on his clothes, taking
and giving. He used his left hand for other actions.” (Related by Ahmad,
Abu Dawud, and Ibn Majah, Ibn Hibban, al-Hakim and al-Baihaqi).
Abu Hurairah (radiyallāhu`anhu) said,
“When the Allāh’s Messenger (Sallallāhu `alayhi wasallam), relieved himself, I used to bring him a container of water. He would
cleanse himself, and then rub his hands against the soil.” (Related by
Abu Dawud, an-Nasa`ie, al-Baihaqi, and Ibn Majah.)
Make sure that he has cleansed
himself. If one finds some dampness in his clothes after so doing, he can
content himself by saying, “That is just water.” This is based on the hadith
related by al-Hakim ibn Sufyan or Sufyan Ibn Al-Hakim who said, “When the Allāh’s Messenger (Sallallāhu `alayhi wasallam) urinated, and he would wash and sprinkle (his penis).” In
another narration it states, “I saw the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) urinate, after which he sprinkled water
over his penis.” Ibn 'Umar (radiyallāhu`anhu) used to sprinkle his penis
until his underwear became wet.
One should enter the bathroom or a
privy with his left foot, and exit with his right foot, saying: “O Allāh! I seek your forgiveness.” ‘Aishah (radiyallāhu`anha)
related that when the Allāh’s Messenger (Sallallāhu `alayhi wasallam) left the
bathroom, he would say this supplication. (Related by “the five,” except for
an-Nasa`ie.) What ‘Aishah stated is the soundest statement on this topic. It is
related through a number of weak chains that the Allāh’s Messenger (Sallallāhu
`alayhi wasallam) used to say, “Praise be to Allāh
who made the filth leave me and who has given me health,” and “Praise be to Allāh
who let me enjoy it, kept for me its energy and relieved me of its harm.”
Allāh has chosen certain acts for
all of His prophets and their followers to perform. These acts distinguish them
from the rest of mankind, and are known as Sunan Al-Fitrah, (the acts that
correspond to the nature of mankind).
This prevents dirt from getting on
one's penis, and also makes it easy to keep it clean. For women, it involves
cutting the outer portion of the clitoris. Abu Hurairah (radiyallāhu`anhu)
reported that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said, “Ibrahim (‘alaihissalam) circumcised himself after he was
eighty years old.” (Related by al-Bukhari.) Many scholars say that it is
obligatory. The Shafiyyah maintains that it should be done on the seventh day. Ash-Shawkani
says, “There is nothing that states explicitly its time or indicates that it is
obligatory.”
They are two sunan acts. If the hair
is only trimmed or pulled out, it will suffice.
Ibn ‘Umar (radiyallāhu`anhu) related
that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said, “Differ from the polytheists: let your beards (grow)” and
shave your moustache.” (Related by al-Bukhari and Muslim).
Abu Hurairah (radiyallāhu`anhu)
reported that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said, “Five things are part of one's fitrah: Shaving the pubic
hairs, circumcision, trimming the moustache, removing the hair under the arms
and trimming the nails.” (Related by “the group.”) It does not mention which
one would specifically fulfill the Sunnah. One should make sure that his
moustache is not so long that food particles, drink and dirt accumulate in it.
Zaid ibn Arqam related that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said “Whoever does not take (off) some of
his moustache is not one of us.” (Related by Ahmad, an-Nasa`ie and
at-Tirmidzi, who classified it as sahih.) It is preferred to cut the pubic
hairs, pluck out the underarm hairs, cut the nails and trim the moustache on a
weekly basis, a practice which is most hygienic. If some unnecessary hair is
left on the body for a longer period of time, it may disturb the person. One
may leave this action for forty days, but no longer. Anas (radiyallāhu`anhu)
said, “The time period for us to trim the
moustache, cut the nails, pluck out the underarm hairs and cut the pubic hairs
was forty nights.” (Related by Ahmad, Abu Dawud and others).
This is a feature of dignity. It
should not be cut so short that it appears like a shaved beard, nor should it
be left so long that it becomes untidy. It is also a sign of manhood. Al-Bukhari
says, “Whenever Ibn 'Umar (radiyallāhu`anhu) made
the Hajj or 'Umrah, he would hold his beard in his fist and, whatever exceeded
his fist, he would cut off.”
Abu Hurairah (radiyallāhu`anhu)
reported the Allāh’s Messenger (Sallallāhu `alayhi wa sallam) as saying, “Whoever has hair should honor it.” (Related by
Abu Dawud.)
'Ata Ibn Yasar said, “A man came to
the Allāh’s Messenger (Sallallāhu `alayhi wasallam) with unkempt hair and an
untidy beard. The Allāh’s Messenger (Sallallāhu `alayhi wasallam) pointed to
him, as if ordering him to straighten his hair and beard. He did so and
returned. Thereupon the Allāh’s Messenger (Sallallāhu `alayhi wasallam) observed,
‘Is that no better than one of you coming with his hair unkempt, as if he were
a devil?’” (Related by Malik.)
Abu Qatadah (radiyallāhu`anhu) related
that he had a great amount of hair. He asked the Allāh’s Messenger (Sallallāhu
`alayhi wasallam), “O Messenger of Allāh, I have lots of hair. Should I comb
it?” He answered, “Yes ... and honor it.”
Abu Qatadah (radiyallāhu`anhu) used to
oil it twice a day due to the Prophet's words, “... and honor it.”
Cutting one's hair off is
permissible, and so is letting it grow if one honors it. Ibn 'Umar (radiyallāhu`anhu)
narrated that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said, “Shave it all or leave it all.” (Related by Ahmad,
Muslim, Abu Dawud and an-Nasa`ie). To shave part of it and leave part of it is
greatly disliked. Nafa' related from Ibn ‘Umar (radiyallāhu`anhu) that the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) prohibited qiza’. Nafa’ asked, “What
is qiza’?” He said, “It is to shave off part of the
hair of a youth and to leave part.” (Al-Bukhari and Muslim.)
This applies to both men and women. ‘Amr
ibn Shu’aib related on the authority of his father from his grandfather that
the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said, “Do not pluck the grey hairs as they are a Muslim’s
light. Never a Muslim grows grey in Islam except that Allāh writes for him, due
to that, a good deed. And he raises him a degree. And he erases for him, due to
that, one of his sins.” (Related by Ahmad, Abu Dawud, at-Tirmidzi,
an-Nasa`ie and Ibn Majah.) And Anas (radiyallāhu`anhu) said, “We used to hate that a man should pluck out his white
hairs from his head or beard.” (Related by Muslim.)
Abu Hurairah (radiyallāhu`anhu) reported
that the Allāh’s Messenger (Sallallāhu `alayhi wasallam) said, “The Jews and Christians do not dye, so differ from them.”
(Related by “the group.”) Abu Dharr (radiyallāhu`anhu) reported that the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) said, “The
best thing that one can use to change the color of grey hairs is henna and katm
(a reddish dye).” (Related by “the five.”)
There are some narrations that state
that dying is disliked, but it is obvious that these narrations conflict with
the Sunnah and custom. It is related from some of the companions that it is
better not to dye, while others say it is better to do it. Some used a yellow
dye, while others used henna or katm. Others used saffron, and a group of them
used a black dye. Ibn Hajar mentioned in Fathul-Bari that az-Zuhri said, “We
used black dye if our face was youthful, but if wrinkles were present and the
teeth were gone we would not use it.” Jabir (radiyallāhu`anhu) said, “Abu
Quhafah (Abu Bakar’s father) was brought to the Allāh’s Messenger (Sallallāhu `alayhi
wasallam) during the conquest of Makkah while his head was “white.” The Allāh’s
Messenger (Sallallāhu `alayhi wasallam) said, “Take
him to one of his wives and let her change the color of his hair with
something, but she should avoid (making his hair) black.” (Related by “the
group,” except for al-Bukhari and at-Tirmidzi). This dealt with a certain
incident, and cannot be generalized. Furthermore, black would not be proper for
someone as old as Abu Quhafah.
These are pleasing to the soul and
beautify the atmosphere. Anas (radiyallāhu`anhu) reported the Allāh’s Messenger
(Sallallāhu `alayhi wasallam) as saying, “Among
the things of this world, I love women and perfume, and the coolness of my eyes
is Solah.” (Related by Ahmad and an-Nasa`ie.) Abu Hurairah
(radiyallāhu`anhu) reported that the Allāh’s Messenger (Sallallāhu `alayhi wa
sallam) said, “If someone offers perfume, do not
reject it, for it is light to carry and has a sweet scent.” (Related by Muslim,
an-Nasa`ie and Abu Dawud.) Abu Sa’eed (radiyallāhu`anhu) reported that the Allāh’s
Messenger (Sallallāhu `alayhi wasallam) said about musk, “It is the best of perfumes.” (Related by “the
group,” except for al-Bukhari and Ibn Majah).
Nafa’ narrated that Ibn ‘Umar
(radiyallāhu`anhu) used to burn and inhale a branch called aluwah that has a
nice smell. He also used camphor. He used to say, “This
is the way the Allāh’s Messenger (Sallallāhu `alayhi wasallam) inhaled such
scents (that is, by burning them.)” (Related by Muslim and an-Nasa`ie)
And Allāh Almighty Knows best.
Excerpted
from Fiqh-us-Sunnah, Volume 1: “Purification”
by Sayyid Sābiq
Via
http://ymsite.com/home/
SEE: ALL ABOUT SOLAH
1. The Purification; 2. The Menstruation; 3. The Ghusul ;
6. The Adzān
11. Adhkar in the Solāh; 12. Du'ā Al-Qunūt;
13. Places Where Offering Solāh
Is Prohibited; 14. Placing a Sutrah In front of One Who is Performing Solah.;
15. What is permissible During the Solāh?; 16. The Acts that Renders Solāh
Invalid; 17. Disliked Actions during the Solāh; 18. The Solāh in Times of Fear or Danger;
19. The Solāh of a Sick Person
;
22. Solāh of a Traveler;
23. Solāh Qasar; 24. Solāh Jama’; 25. The Solāh Jama’ ;
26. The Masajid; 27. The Etiquette at the Masjid;
29. Solāh al-Jumu`ah; 30. The Sanctified Hour of Jumu’ah.
33. Dzikirullāh after Solāh; 34. Du`ā Recited After the Solāh.
;
36. Solāh al-Hajjat ; 37. Solāh al-Tahajjud ;
38. Solāh al-Tarawih ;
39. Solāh al-Dhuha ; 40. Solāh al-Hajjat ;
41. Solāh al-Istikhārah ;
42. Solāh al-Janāzah; 43. Solāh al-Jumu`ah;
44. Solāh al-Kasuf ;
45.Solāh al-Khauf ;
46. Solāh al-Marid; 47. Solāh al-Tahajjud ;
48. Solāh al-Tahiyyyatul Masjid;
49. Solāh al-Tarawih; 50. Solāh al-Tawbah ;
51. Solāh al-Witr; 52. Solāh al-Wudhu’ ; 53. Solāh Eid ul Fitr
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