Taharat (الطهارة)
The
necessary precondition of salat is to attain Taharat i.e.
cleanness. This is of two kinds : Inner and outer i.e. physical. The inner
cleanness means to keep the mind free from all kinds of shirki(polytheistic) beliefs
and to keep it free from the clutches of Ria (i.e. to show)
and not to place in heart the love of anything above the love of Allah. The
physical cleanness means to earn cleanness through ablution, bathing or Taiyammum as
the process directed by theShari‘ah. Allah says,
إِنَّ اللهَ يُحِــبُّ التَّوَّابِيـنَ وَيُحِــبُّ
الْمُتَــطَهِّرِينَ- (البقرة 222)-
‘Verily
Allah loves the repented ones (in mind) and who keep themselves clean (in
body)’ (Baqarah 2/222). The Prophet (sm) declares,
لاَ تُقْبــَلُ صَـلاَةٌ بِغَيْرِ طُهُوْرٍ وَلاَ صَدَقَةٌ مِنْ
غُلُــولٍ، رواه مسلم-
‘Salat of
anybody without cleanness and Sadaqah of prohibited goods
would not be accepted’. [1]
It is
highly essential for a Musalli to keep his body clean. Because
through it with the attainment of external sacredness, there comes the peace of
mind, all the Satanic whims go away and it inspires aMumin to the
devotion to Allah. In Islam there are three ways of attaining physical
cleanness: Ablution, Bathing and Taiyammum.
(a) Ozu (الوُضوء) the
ablution:
Dictionary
meaning is clearness (الوَضاءة). According to
the terminology meaning, the ‘Ozu’ is to wash the hands,
face and feet with pure water in the process of Shari‘ah and
to touch head with (wet) hands.
Farz of Ozu:
In Ozu there
are four compulsory (Farz) things. (1) To wash full of the
face properly with gargling and providing water inside the nose and to blow it
(2) Washing two hands with elbows (3) Touching head with ears by (wet) hands
and (4) Washing two legs with ankles.
Allah
says,
يَاأَيُّهَا الَّذِيْنَ آمَنُوْا إِذَا قُمْتُمْ إِلَى الصَّلاَةِ
فَاغْسِلُوْا وُجُوْهَكُمْ وَأَيْدِيْكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوْا
بِرُءُوْسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْن...(المائدة 6)-
Meaning: ‘Oh
believers! when you prepare yourself for salat, then you wash
your face and hands with elbows and touch your head with hands and wash both
legs with ankles’...(Maidah 5/6).[2] Except these four, which are
revealed in the verse above, all other things inOzu are Sunnats.
Merits
of Ozu (فضائل الوضوء):
1. The
Prophet (sm) says, ‘...As it is easily traceable a horse with a white marked
forehead from among the black ones, such as I will trace my Ummah in
the Day of Resurrection by their limbs of Ozu for their
brightness and I shall reach earlier for having them to drink water of the
river Al-kauthar.[3] So, who desires, may increase his
brightness’. [4]
2. He
says, ‘should I say to you, with which Allah removes your sins more and
increases the level of honour? It is to make ablution properly during the
period of troubles, going to the mosque time and again and to wait for the next salat after
one’. [5]
3. He
also says, ‘the key of salat is Ozu’.[6]
4. He
says, ‘when a Muslim takes his ablution properly for the Farz salat and
performs ruku-sijdah properly with full attention and
fearfulness, then his ablution and salat are accepted as the
fine of all the sins he had committed in the past, save and except the grave
sins’. [7] In another statement there comes as,
that person will be free from sins as his mother delivered him fresh.[8]
5. Keep
yourself clean all time by making Ozu and to say two rak‘atsof Tahiyatul
Ozu and two rak‘ ats of Tahiyatul
Masjid when enter the mosque. For this covetous good-habit
the Prophet (sm) heared in sleep the sound of foot-falls of Belal (R) going
before Him in the Heaven.[9] But if he gets the jama-‘at is
running or the Iqamat is made, then will enter the jama-‘at directly. [10]
Description
of Ozu (صفة الوضوء):
Before
ablution, it is Sunnat to brush the teeth properly. The
Prophet (sm) says,
لَوْلاَ أَنْ أَشُقَّ عَلَى أُمَّتِي لَأَمَرْتُهُمْ بِتَأخِيْرِ
الْعِشَاءِ وَ بِِالسِّوَاكِ عِنْدَ كُلِّ صَلاَةٍ-
‘If I
would not seem troublesome for my Ummah, I would have asked
them to perform the Esha salat lately and to brush
their teeth before every salat’.[11] Here ‘every salat' means
at the time of Ozu for everysalat.[12] Therefore, it is better to brush
the teeth after rising from sleep and before Ozu for every salat.
At this time, will rub the tongue by the right hand properly and will make
gargle.
The
Process of Ozu (ablution):
(1) At
first to make Niyat (determination) in the heart for Ozu.[13]Thereafter (2) will
start with Bismillah.[14] Then (3) will take
water in the right palm [15] and will wash both hands with the
wrist[16]and fingers are to be rinsed.[17] After this, (4) will
take water in the right palm and make gargle properly and will put water inside
the nose taking new water if necessary and will blow it properly with the left
hand. [18] Then (5) from the
upper end of the forehead through lobes of the ears down to the lower jaw, the
entire face to be washed thoroughly[19] and the beard to be rinsed
properly.[20] For this one handful of water
should supply under the chin. [21] Then (6) will wash
first the right and next the left hand with the elbows taking water in the
right palm.[22] Then (7) with
water[23] and wet hands will touch full head
from forehead to the back and from backhead to the forehead.[24] At the same time by the wet
forefingers will touch(Masah) inside the ears and by thumb the
backside of the ears. [25]To touch some part or one-fourth of head
without headgear has no proof. But the ‘Masah’ is proved for head fully
or some part of fore-head with headgear or for headgear only.[26] Thereafter, (8) will
wash right and left legs with ankles[27] and with left fingers will rinse
the toes properly.[28] (9) In this way after
finishing the ablution will take a little water in the left hand and will spray
it along the place of seclusion[29] and will recite the following Doa:
أَشْهَدُ أَنْ لآ إلَهَ إلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ،
وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، اَللَّهُمَّ اجْعَلْنِيْ مِنَ
التَّوَّابِيْنَ وَاجْعَلْنِيْ مِنَ الْمُتَطَهِّرِيْنَ-
Pronunciation: Ashhadu
Al La Ila -ha Illalla- hu wahdahu La Shareekalahu, wa
Ashhadu Anna Muhammadan ‘Abduhu wa Rasooluhu. Alla-hummaj‘alnee minat
Tauwa-beena waj‘alnee minal Mutatahhireen.
Meaning :
‘I am giving witness that there is none to be worshipped except Allah. He is
one and He has no partner. I stand witness that Muhammad is His slave and His
messenger’ (Muslim). Oh Allah! You include me among the repented
and purified ones (Tirmizi).
Narrated
by Umar Farooq (R), in that hadeeth, the Prophet (sm) says, the
person who makes ablution and will read kalima shahadat, the
eight doors of Jannat will be made open for him. He may enter
by any of these as he wishes.[30] This is to note that at the time of
reading this Doa, the hadeeth about looking to the
sky, is Munkar i.e. Za‘ eef(Unsound).[31]
Other
Information about Ozu & Masah
(مسائل أخري فى الوضوء والمسح)
(1) During
ablution, the limbs may be washed once, twice or thrice.[32] The Prophet (sm) generally used to
wash thrice.[33] It is superfluous to wash more than
three times.[34] During the washing it could be made
even or uneven. [35]
(2) It
is necessary to keep Tarteeb i.e. successive order in
ablution.[36]
(3) If
the limbs of ‘Ozu’ remain dry even to the quantity of a nail,
then Ozu is to be made anew. [37] Must try to reach water to the root
of the beard, but if it does not reach, then the ablution will be considered
proper.[38]
(4) Either
in the winter or in the summer, the ablution is to be made fully.[39] But not the water should misuse.
The Prophet (sm) used to complete the Ozu with one ‘Mudd’ i.e.
625 grams of water. [40]
(5) The
used water or the left out water in the pot after ablution becomes not impure.
Rather it can be used again for ablution or for attaining cleanness. The
Prophet (sm) and the Sahaba-i-Keram would make ablution diping
their hands repeatedly into the same pot of water. [41]
(6) To
wash the limbs of ablution from the right side is Sunnat i.e.
Practice of the Prophet (sm). [42]
(7) After
the ablution is complete, it is allowed to sponge the wet limbs with clean
towels or napkins or other clean things. [43]
(8) Whether
ablution is there or not, the Prophet (sm) was habituated to make Ozu before
every salat. [44] But at the day of the conquest of
Makkah, he said 5 times of salat with one Ozu and
madeTaiyammum on the socks.[45]
(9) There
is no document for reciting the Niyat (determination) for
ablution. It is not known whether there is any separate Doa during
ablution. Similarly, different Doas for washing different
limbs for Ozu,the hadeeth about it is spurious. [46] The hadeeth of
reading sura Qadr after completion of the 0zu is Mouzu‘ (spurious).[47]
(10) There
is no authentic proof to touch the neck. Imam Nabavi (Rh) called it as Bid‘at (innovation). [48] ‘One who will touch his neck in his Ozu,
he will not be shackled in his neck in the Day of Resurrection’. The hadeeth in
vogue is Mouzu‘.[49]
(11) ‘Masah’ means,
‘to touch’. In the terminology of shari‘ah‘passing wet hands
politely on the limbs of Ozu, which would be done on the head or
socks’. Except shoes the thing by which full of the feet with ankles would be
covered, is called ‘socks’, which may be made of leather,
cotton or wool and may be fine or thick. More than 80 (Eighty) Sahabis including ‘Ashara-i-Mubashsharah have
narratedhadeethes of Masah. So it is among the status
of ‘Mutawatir’ (i.e. narrated incessantly). Nabavi says,
‘there is unanimous verdict among the scholars about the Masah on
the socks at the journey and in the home if necessary or not’. [50]
(12) If
the socks are worn with ablution,[51] then at the time of newOzu,
will touch once with the wet fingers of two hands over[52] the socks from the foot upto the
ankle. [53] Touching the socks is allowed for a
day and night when he will be a Muqeem (i.e. dweller at home)
and for three days and nights continually when he will be a Musafir(traveller),
till the bathing would be Farz (or the socks would be put
off).[54]
(13) If
any limb of ablution is covered with bandage for wound and if there is fear of
increasing the disease, then he will touch over the bandage with wet hands.[55]
(14) Touching
(i.e. Masah) over the clean shoe or any kind of clean socks is
allowed.[56] If there is dirt underneath the
shoe, it will be clean after rubbing with soil and then the shoe could be
touched over it. [57]
(15) The
stool & urine of Halal (lawful) animal is sacred.[58] So if it touches the cloth, it will
not be unclean.
(16) The
urine of suckling female baby if touches the cloth, that place should be
washed. If it is of male baby, then should spray water on that place. [59]
(17) The
semen and the gluey thing like mucus comes out before and after it, is called
as Mani, Mazi & Wadi successively. Bathing would beFarz in
coming out of Mani with excitement and in the rest would have to wash only the
hidden limb and then would make ablution. If it touches the cloth, then will
wash the place only or will spray water to it. If it is dried, then will erase
it by the nail. [60] The salat is
permissible in that dress.
Acts
that nullify the ablution (نواقض الوضوء) :
If
anything comes out of the way of urine or stool, then the ablution will be
removed. In the light of different saheeh hadeethes, it is proved
that this is the main cause for the removal of ablution. If some one falls into
doubt that due to upsetting of stomach, sleeping or sex-urge, theOzu is
lost, then he will have to make Ozu again. But if there is no
sound or smell or any mark is available and if he is firm that the Ozu is
there, then no need for Ozu anymore. The removal
of ablution for any kind of bleeding minimum or maximum except the bleeding of ‘Istihazah’ (bleeding
of women after delivery) has no pure document.[61]
(b)
Description of bathing (صفة الغسل) :
Definition: ‘Bathing’
(الغُسْلُ) means
‘washing’. In the terminology ofshari‘ah, to
wash whole body after making ablution with determination to gain sanctity.
Bathing is of two kinds: Farz andMustahab i.e.
compulsory and desirable.
Farz: The
bathing which is indispensable, is called Farz. When an adult
Muslim becomes unclean (from sex), then bathing becomes compulsory. As Allah
says,وَإِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوْا ‘If you are unclean,
then take your bath’ (Maidah 6).
Mustahab: The
bathing which is not compulsory, but if it is done, he will earn virtue. For
example, bathing on Friday and two Eid days in the year. To make ablution
before general bathing is useful to the health. Saiyd Sabiq has considered it
as ‘Mandoob’ (preferable). [62]
The
process of bathing: For the compulsory bathing, first wash two
hands with wrists and then will clean the dirts. Thereafter will makeOzu like
that of salat by uttering Bismillah (in the
name of Allah). Then pour water on the head three times and rub hear with
fingers, so that water reaches the roots of hair. Then will pour water on the
whole body and will complete the bathing.[63]
Note: (1) unfastening
the lock of hair of ladies during bathing is not necessary. Only three handfuls
of water are to reach thrice to the roots of hair. Then she will pour water on
the whole body.[64]
(2) The
Prophet (sm) used to complete Ozu with one ‘mudd’ only
i.e. 625 grams of water and to complete bathing with five ‘mudd’ i.e.
3125 grams of water.[65] So that, the misuse of water over
the need is not proper.
(3) The
Prophet (sm) has ordered to both male and female to take bath in seclusion.[66]
(4) There
is no sin to take bath nakedly in the bathroom or under the curtain or in a
remotest place out of sight of the men. [67]
(5) After
bathing with Ozu, if the Ozu is not lost, there is
no need to make it again.[68]
(6) Before
the Farz bathing it is not proper to touch the holy Quran in
unclean condition. But to recite it in lips and to enter the mosque is
permissible.[69] In the condition of general unclean
to touch the Quran and to carry it is allowed. [70]
Mustahab
bathing:
(1)
Bathing before Juma‘h salat.[71]
(2)
Bathing of who performs bathing of dead body.[72]
(3)
Bathing before embracing Islam.[73]
(4)
Bathing before making Ihram for Umrah or Hajj.[74]
(5)
Bathing on the day of Arafah.[75]
(6)
Bathing in the morning of two Eid days.[76]
(C)
Description of Taiyammum (صفة التيمم) :
Definition: ‘Taiyammum’ (التيمم) means ‘determination’.
Terminologically, it is an Islamic way of attaining sanctity by the clean soil,
instead of ablution or bathing, when water is not available. This is one of the
special blessings of Allah for the Muslim Ummah, which was not given to any
Ummah of the past. [77]
Allah
says,
وَإِنْ كُنْتُمْ مَرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاءَ أَحَدٌ
مِّنْكُمْ مِنَ الْغَائِطِ أَوْ لآمَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَآءً
فَتَيَمَّمُوْا صَعِيْدًا طَيِّبًا فَامْسَحُوْا بِوُجُوْهِكُمْ وَأَيْدِيْكُمْ
مِنْهُ، (المائدة 6)-
Translation: ‘And
if you are ill or on a journey, or any of you comes from the toilet, or you
have been in sexual contact with women and you get no water, then you perform Taiyammum by
the clean soil and rub therewith your face and hands’... [78]
Process: With
determination of being purified saying Bismillah beat your
hands on the clean soil and then blow into hands and touch it once upto wrist
and face.[79] The hadeeth about
to beat two times and to touch upto elbow is Za‘eef. [80]
Causes
of making Taiyammum:
(1) When
the clean water is not available (2) When there is fear ofsalat of
being due (Qaza) for availing water. (3) When
there is fear of increase of disease for using water. (4) If
there is any fear of danger or risk of life etc.
For the
above reasons, instead of ablution or compulsory bathing,Taiyammum may
be performed incessantly for longer period. [81] The Prophet (sm) says,
إِنَّ الصَّعِيدَ الطَّيِّبَ وَضُوءُ الْمُسْلِمِ وَإِنْ لَمْ
يَجِدِ الْمَاءَ عَشْرَ سِنِينَ...
‘Verily
the clean soil is medium of Ozu for the muslim. Even water is
not available for 10 years....' [82]
Clean soil:
In
Arabic terminology ‘soil’ means surface of the Earth.[83] Most of the Arab lands are composed
of sands and stones. The Prophet (sm) and His Sahabis used to
make long tours on sandy desert land. Especially they were in great troubles
for want of water during their journey to Tabook expedition
about 750 k.m. from Madina at the month of Rajab’ 9th A.H./Oct’
630 A.D. But it is not known that they carried soil from a long distance for Taiyammum.
Therefore, the soil of earth-surface, sands and stones mixed with sands may be
used fortaiyammum. But it is not proper to make taiyammum with
clean stones without soil or dust, or the wood, coal, iron, mosaic, plaster,
tiles, lime etc.[84]
Note:
(1)
After performing salat with Taiyammum, if water is
available before the next time of salat, then the earlier salat should
not have to be repeated.[85]
(2) All
things that can be performed with ablution can also be performed with Taiyammum.
Similarly, everything that nullifies the ablution, nullifies Taiyammum also.
(3) If
both water and soil are not available then salat is to be said
without ablution.[86]
Etiquettes of
toilet (آداب الخلاء) :
(1) At the
time of entrance into the toilet, to say اَللَّهُمَّ إِنِّى أَعُوْذُ بِكَ مِنَ الْخُبْثِ وَالْخَبَائِثِ Alla-humma Innee A‘oozubika minal
Khubthe wal Khaba-ith’(Oh Allah! I seek refuge with you from the (evils of)
male and female Jinns). In another statement there comes to say first بِسْمِ اللهِ ‘Bismilla-h’(In the name of Allah,). [87] Thereafter at the time of coming
out will say غُفْرَانَكَ ‘Ghufra-naka’ (Oh
Allah! I seek your pardon).[88] That means I seek your pardon for
my inability to express proper gratitude of finishing the toilet by your
kindness and getting by it unending happiness. Another intention of this Doa is
that, Oh Allah! as I have got relief by coming out bodily excretions by your
kindness, like that I seek pardon to you to get free from all sins of my evil
doings.
(2) If it
is an open place then should go away and to pass stool & urine secretly.[89] In this time it is prohibited to keep
face or back towards the qibla.[90] But if inside a toilet or the qibla side
is blocked, then it is permissible.[91] (3) Passing of urine
should be in sitting position with secrecy keeping cover in front.[92] Passing of urine in standing
position is not proper except in an unavoidable condition.[93] (4) It is not
permissible to pass urine or stool on the path or underneath the shady tree
(where the men take rest).[94] Passing of urine in a pit is not
permissible.[95] Thus in lodged water, where would
make Ozu & bath, is not permissible. [96] (5) Pass urine in soft
soil. So that the sprinklings of urine could not touch the cloth. It is most
essential to earn cleanness properly from the urine. The prophet (sm) says, You
earn sanctity from urine. Because, most of the punishment of the grave would
have been occured due to this’.[97] (6) After the toilet is
end, one should earn cleanness by his left hand with water.[98] Then will rub it properly with soil
(or soap) and wash by the water.[99] (7) If the water is
available, then the‘Kulookh’ (clod of soil) has no need.[100] For making Istinja(cleanness)
only by the water, Allah had revealed the verse 108 ofsura Tawbah praising
the inhabitants of the Qoba.[101] But if the water is not available,
then will use ‘Kulookh’. For this the clod of soil has to be used
thrice or by uneven number. [102] It is not permissible to use right
hand for it and dried cow-dung, bone or coal are also not allowed for this.[103] (8) After the use of ‘Kulookh’there
is no need of water further. Because the Prophet (sm) has directed that the ‘Kulookh’ will
be sufficient in lieu of water (فَإِنَّهَا تُجْزِئُ عَنْهُ).[104] The
narration about to use ‘Kulookh’ before taking water has no
basis. [105] (9) To remove the
doubt of urine, it is directed to spray some water by the left hand on the
cloth along with the place of seclusion. [106]
Doing
more than it, is an act of excess and which is akin to Bid‘at, i.e.
innovation. Similarly, by the name of good cleaning and removing the doubt,
walking 40 paces with Kulookh and doing such other actions are
baseless and matter of most shamelessness which is must to be shunned.(10) If
someone gives salam while one is engaged in passing of urine,
then making answer of his Salam after attaining cleanness is Mustahab (if
the man who gives Salam is present).[107]Otherwise the answer is permissible
after coming out without Ozu &Taiyammum also.
Because the Prophet (sm) used to do Zikr of Allah in every
condition.[108] (11) It is not
permissible to speak with another during the passing of stool or urine (except
in an urgent case).[109]
[1] .
Muslim, Muttafaq ‘Alaih, Mishkat, H/301, 300, Ch: 3, ‘Cleanness’ Para:1, ‘Which
makes the ozu as wajib’.
[2] .
Sura Maidah revealed in Madina. For which some one may believe that Ozu was
made Farz first at Madina, which is not correct. Ibnu Abdil
Barr says, ‘The Prohept (sm) had never performed salat in
Makkah without Ozu. But in Madani life by the revelation of this
verse the Ozu had been declared as compulsory (Fathul Bari,
Ch: Ozu,P.1/134). Zaid bin Harethah (R) said from the Prophet (sm)
thatJibreel came to him in earlier days of revelation and teach him Ozuand salat’
(Ahmad, Ibnu Majah H/462; Daraqutni, Mishkat, H/366, Ch: 3, cleanness, Para:
2,‘Courtesy of toilet’; Silsila Saheehah H/841).
[12] .
As because, explanation of that Hadeeth comes in another Hadeeth مَعَ كُلِّ وُضُوْءٍ and عِنْدَ كُلِّ وُضُوْءٍ that means ‘With
every ablution or with every time of ablution’(Ahmad, Bukhari-Ta‘leeq, Ch:
Fasting, Para: 27), Albani, Irwaul Ghaleel H/70, 1/109.
[14] .
Ahmad, Tirmizi, Ibnu Majah, Mishkat H/402; Para: 4: Abu Daud H/101-02; Subulus
Salam H/463; Nawab Siddique Hasan Khan Bhupali considered it ‘Farz’-
Ar-Rauzatun Nadiyah. P.1/117.
[18] .
Muttafaq ‘Alaih, Mishkat H/394: Daremi, Mishkat H/411; Mirqat P. 2/14; Majmu‘
Fatawa Uthaymeen (Riyadh: 1st edn. 1419/1999) 12/257.
[29] .
Abu Daud H/32-33, 168; Abu Daud, Nasaii, Ahmad, Daraqutni, Mishkat H/361, 366.
Para: 2, ‘Courtesy of toilet’; Saheehah H/841.
[43] .
Ibnu Majah H/465, 468, Ch: 1, Cleanness, Para: 59, To use towel after ablution
and bathing; ‘Aunul Ma‘bood 1/417-18. See commentary; Nayl 1/266.
[46] .
Muhammad Taher Pattani, Tazkiratul Mauzu‘a-t, P. 32; Shawkani, Al-Fawaidul
Majmoo‘ah fil Aha-deethil Mouzoo‘ah, Ch: Cleanness, H/33, P. 13.
[57] .
Abu Daud, Mishkat H/503, Ch: 3, Cleanness, Para: 8, ‘To remove unclean’; Saheeh
Ibnu Khuzaimah H/786; Ar-Rauzatun Nadiyah 1/91.
[61] .
Albani, Foot note of Mishkat H/333, narrated by Daraqutni, `Ozu for each
bleeding’ (الوضوء من كل دم سائل).
[65] .
Muttafaq ‘Alaih, Irwaul Ghaleel H/139; Four mudds i.e. handfuls make a Sa‘. See
F.N. P. 1/170; Abu Daud H/96.
[77] .
Fiqhus Sunnah 1/59. This was one of the important contributions of the family
of Abu Bakr (R) to the Muslim Ummah. During return most probably from the
battle of Banul Mustaliq in 5thhijrah, when they reach at the place
of Baida (البَيْدَاء) near Madina,
the necklace of ‘A-yesha (R) was missed. Then the Prophet (sm) makes the
caravan stopped to search it. But there was no trace of water and thus the
morning appers without water. Then Allah reveals the verse of
Taiyammum (Maidah 6). Sahabi Usaid bin Huzair (R) then congratulates to Abu
Bakr (R) saying : this is note the first contibution of you, Oh the family of
Abu Bakr! (مَا هِىَ بِأَوَّلِ بَرَكَتِكُمْ يَا آلَ أَبِى بَكْرٍ)’. ‘A-yesha (R)
said, we lifted up the camel upon which we remain and then we got the necklace’
(Bukhari, Fathul Bari H/334, Ch: 7, Taiyammum, H/4608, Ch: 65, Tafseer, Para:
3; Muslim H/842, Para: 28, Taiyammum).
[79] .
Muttafaq ‘Alaih, Mishkat H/1; Tirmizi, Ibnu Majah & other, Mishkat H/402,
Ch: 3, Cleanness, Para: 4; Abu Daud H/101-02; Muttafaq ‘Alaih, Mishkat H/528,
Para: 10 ‘Taiyammum’.
[81] .
Maidah 5/6; Muttafaq ‘Alaih, Mishkat H/527; Bukhari H/344 P. 1/49; Ahmad,
Tirmizi and others, Mishkat H/530.
[83] .
As it has been said, (الصعيد وجه الأرض ترابا كان او غيره) ‘Soil is the
earth surface, either it be of solid earth or other thing (Al-Misbahul
Muneer).
[86] .
Bukhari H/336, Muttafaq ‘Alaih and others, Naylul Awtar 1/400, Para: ‘Salat
without water and soil’.
[87] .
Ibnu Majah H/297; Mishkat H/358. This is to note that the hadeeth of Doa at the
time of coming out as: Alhamdulillahillazi Azhaba ‘Annil Aza Wa
‘A-fa-nee, is za‘eef (Ibnu Majah, Mishkat H/374).
[88] .
Muttafaq ‘Alaih, Mishkat H/337; Tirmizi, Ibnu Majah, Mishkat H/359, Ch: 3,
Clenness, Para: 2, Courtesy of toilet.
[101] . Abu Daud H/44; Albani, Irwa H/45, P.
1/83-84. The town nearby the Madina, the first place of coming down of the
prophet (sm) after the migration from Makkah.
[102] . Muslim, Muttafaq ‘Alaih, Mishkat
H/336, 341. One should refrain from the use of toilet paper. Because it was
proved as detrimental to the health in European countries (Dr. Tareq Mahmood,
Sunnat of Rasool (sm) and the modern science (Traslated from Urdu into Bangla,
Dhaka: 1420 A.H) P. 1/164.
[106] . Abu Daud H/32-33; Abu Daud, Nasaii,
Ahmad, Mishkat H/348, 61, 66, Ch: cleanness, Para: 2 ‘Courtesy of toilet' Abu
Daud H/166-168.
Post a Comment
0 comments
Dear readers, after reading the Content please ask for advice and to provide constructive feedback Please Write Relevant Comment with Polite Language.Your comments inspired me to continue blogging. Your opinion much more valuable to me. Thank you.