Abuz Zubair
13th December 2004, 04:53 PM
* The author says: "The filth of a dog and a pig is to be washed seven times, one of them with sand."</P>
The proof of this is the Hadeeth of the Prophet – SallAllahu 'alahi wa-sallam – where he said: "If a dog licks in the utensils of one of you, then he should wash it seven times, one of them with sand." The Hanbalis included the najaasah of pig in the same ruling by way of Qiyas (analogical deduction) over a dog.</P>
In our time, sand has been replaced with soap and detergent etc, and surely they are better at cleaning then sand, and Allah knows best.</P>
An important point to note and remember is that Ghasl or washing means for water to run over a surface, whereas al-Mash or wiping means for one to wipe his wet hand over a surface.</P>
* The author says: "The rest of the types of filth is washed minimum three times until cleanliness is achieved."</P>
This is due to the Hadeeth of the Prophet – SallAllahu 'alaihi wa-sallam – where he said: "When one of you wakes up from sleep, then let him not insert his hand in a utensil before washing his hands thrice, for he does not know where his hands have been"</P>
However, the Madhab is that the rest of the types of filth must be washed seven times, due to the Hadeeth about the najaasah of dogs, which is also another Riwayah from Ahmad. Moreover, the Madhab also states that one must wash the najaasah with soap at least once.</P>
Hence, this is one of the instances where Ibn Qudamah opposes the Madhab due to what he believes to be the truth.</P>
It is also worth mentioning that in al-Mughni, Ibn Qudamah contradicts himself here and goes with the third Riwayah from Imam Ahmad, which does not mention any specific number in washing. This is also the Ikhtiyar (preferred opinion) of Sheikh Taqi al-Din Ibn Taymiyah.</P>
* The author says "If the filth was on the ground, then one pour of water alone is enough to remove the filth, due to the statement of the Prophet – SallAllahu 'Alaihi wa-sallam: “Pour over the Bedouin’s urine, a portion of water”.</P>
The story behind the Hadeeth is that once a bedouin walked into a mosque, went in a corner and began to urinate. The Sahaabah saw this and ran to stop him, but the Prophet stop them and waited for the Bedouin to finish, and then told him that mosques are only built for prayers and remembrance of Allah, and not for urinating or defecating therein. He then told the companions to "Pour over the Bedouin’s urine, a portion of water”, which is a proof that just one pour of water over any filth on earth is enough to clean it.</P>
* The author says: "It is sufficient for the urine of a male infant who does not eat solids to moisten it with water (Nadh)"</P>
Meaning, if a male infant, who hasn't yet started eating solids, urinates on one's garment, then it is sufficient to moisten it with water, and this is called in Arabic (ÇáäÖÍ) al-Nadh.</P>
This is due to the Hadeeth of the Prophet – SallAllahu 'alaihi wa-sallam – narrated by Umm Qais bint Muhsin who came to the Prophet with her baby boy who hadn't yet started eating solids, so the Prophet – SallAllahu 'alaihi wa-sallam – sat him on his lap and the baby boy urinated on his garment. The Prophet then called for water and moistened his garment with it, without washing it.</P>
This excludes a baby boy who has started eating solids, or a baby girl, irrespective of whether she eats solids or not.</P>
* The author says: "The same ruling is applied to al-Madhyi (pre-seminal fluid)…"</P>
Al-Madhyi is pre-seminal fluid which is released before the ejaculation of sperm due to sexual excitement.</P>
The author says that the ruling which applies to the urine of a male infant who hasn't started eating solids, is the same ruling which applies here to al-Madhyi. Therefore, if one's garment is contaminated by al-Madhyi, it is enough to moisten it with water, due to the Hadeeth of the Prophet – SallAllahu 'alaihi wa-sallam – as reported by Sahl ibn Hunaif who said that he used to release a lot of Madhyi which would create great hardship on him. So he asked the Prophet about how to clean his garment affected by al-Madhyi, to which he replied: "It is sufficient for you to take a handful of water and moisten your garment with it wherever you see the affects of al-Madhyi"</P>
* The author continues "… however, 'a small amount' of al-Madhyi, blood and its by-product like pus, matter, etc, is to be overlooked."</P>
Meaning, small amounts of al-Madhyi is to be overlooked, and one is not obliged to clean every drop of al-Madhyi that contaminates his garment, because al-Madhyi is excreted often without knowledge, and cleaning even such small amount creates a lot of hardship. This is why, a small amount of al-Madhyi is forgiven.</P>
Likewise, small amount of blood is also to be overlooked for the same reasons, except in liquid substances.</P>
By-product of blood, such as pus and matter are also included in the above ruling.</P>
The proof of that is what has been narrated from many of the companions that sometimes, small amount of blood or pus, etc would surface on their skins, and they would continue with their Salaah.</P>
* The author then says: "'A small amount' is that which is not detestable to one’s self."</P>
Meaning, if one sees blood issuing from his skin but it is in small amount, such that it doesn't shock him, then that is to be overlooked.</P>
However, if the blood is in large amount, such that it shocks and disgusts him, then that is not to be overlooked.</P>
This in reality changes from person to person, so that which is 'small amount' for some is 'large amount' for others. This is also the opinion of Ibn 'Abbas, and Allah knows best.</P>
* The author says: "The human Maniy (male sperm and female sexual fluid), and the urine of those animals allowed for us to eat, are regarded pure."</P>
Al-Maniy is used in the context of male sperm, just as it is used in the context of vaginal secretions.</P>
The author says the human Maniy is Tahir, because 'Aa'isha – may Allah be pleased with her – used to scrape al-Maniy from the garment of the Prophet – SallAlahu 'alaihi wa-sallam. Hence, if it was Najis, 'Aa'isha would have washed it, and not scraped it.</P>
As for the urine of animals that are allowed for us to eat, then that is also Tahir, because the Prophet – SallAllahu 'alahi wa-sallam – ordered the people from the tribe of 'Uraina to drink the camel's urine and milk as medicine.</P>
The Prophet – SallAllahu 'alaihi wa-sallam – also told us to "Pray in the cattle's pen", which is usually full of dung, and if it was Najis, he wouldn't have ordered us to pray therein.</P>
The proof of this is the Hadeeth of the Prophet – SallAllahu 'alahi wa-sallam – where he said: "If a dog licks in the utensils of one of you, then he should wash it seven times, one of them with sand." The Hanbalis included the najaasah of pig in the same ruling by way of Qiyas (analogical deduction) over a dog.</P>
In our time, sand has been replaced with soap and detergent etc, and surely they are better at cleaning then sand, and Allah knows best.</P>
An important point to note and remember is that Ghasl or washing means for water to run over a surface, whereas al-Mash or wiping means for one to wipe his wet hand over a surface.</P>
* The author says: "The rest of the types of filth is washed minimum three times until cleanliness is achieved."</P>
This is due to the Hadeeth of the Prophet – SallAllahu 'alaihi wa-sallam – where he said: "When one of you wakes up from sleep, then let him not insert his hand in a utensil before washing his hands thrice, for he does not know where his hands have been"</P>
However, the Madhab is that the rest of the types of filth must be washed seven times, due to the Hadeeth about the najaasah of dogs, which is also another Riwayah from Ahmad. Moreover, the Madhab also states that one must wash the najaasah with soap at least once.</P>
Hence, this is one of the instances where Ibn Qudamah opposes the Madhab due to what he believes to be the truth.</P>
It is also worth mentioning that in al-Mughni, Ibn Qudamah contradicts himself here and goes with the third Riwayah from Imam Ahmad, which does not mention any specific number in washing. This is also the Ikhtiyar (preferred opinion) of Sheikh Taqi al-Din Ibn Taymiyah.</P>
* The author says "If the filth was on the ground, then one pour of water alone is enough to remove the filth, due to the statement of the Prophet – SallAllahu 'Alaihi wa-sallam: “Pour over the Bedouin’s urine, a portion of water”.</P>
The story behind the Hadeeth is that once a bedouin walked into a mosque, went in a corner and began to urinate. The Sahaabah saw this and ran to stop him, but the Prophet stop them and waited for the Bedouin to finish, and then told him that mosques are only built for prayers and remembrance of Allah, and not for urinating or defecating therein. He then told the companions to "Pour over the Bedouin’s urine, a portion of water”, which is a proof that just one pour of water over any filth on earth is enough to clean it.</P>
* The author says: "It is sufficient for the urine of a male infant who does not eat solids to moisten it with water (Nadh)"</P>
Meaning, if a male infant, who hasn't yet started eating solids, urinates on one's garment, then it is sufficient to moisten it with water, and this is called in Arabic (ÇáäÖÍ) al-Nadh.</P>
This is due to the Hadeeth of the Prophet – SallAllahu 'alaihi wa-sallam – narrated by Umm Qais bint Muhsin who came to the Prophet with her baby boy who hadn't yet started eating solids, so the Prophet – SallAllahu 'alaihi wa-sallam – sat him on his lap and the baby boy urinated on his garment. The Prophet then called for water and moistened his garment with it, without washing it.</P>
This excludes a baby boy who has started eating solids, or a baby girl, irrespective of whether she eats solids or not.</P>
* The author says: "The same ruling is applied to al-Madhyi (pre-seminal fluid)…"</P>
Al-Madhyi is pre-seminal fluid which is released before the ejaculation of sperm due to sexual excitement.</P>
The author says that the ruling which applies to the urine of a male infant who hasn't started eating solids, is the same ruling which applies here to al-Madhyi. Therefore, if one's garment is contaminated by al-Madhyi, it is enough to moisten it with water, due to the Hadeeth of the Prophet – SallAllahu 'alaihi wa-sallam – as reported by Sahl ibn Hunaif who said that he used to release a lot of Madhyi which would create great hardship on him. So he asked the Prophet about how to clean his garment affected by al-Madhyi, to which he replied: "It is sufficient for you to take a handful of water and moisten your garment with it wherever you see the affects of al-Madhyi"</P>
* The author continues "… however, 'a small amount' of al-Madhyi, blood and its by-product like pus, matter, etc, is to be overlooked."</P>
Meaning, small amounts of al-Madhyi is to be overlooked, and one is not obliged to clean every drop of al-Madhyi that contaminates his garment, because al-Madhyi is excreted often without knowledge, and cleaning even such small amount creates a lot of hardship. This is why, a small amount of al-Madhyi is forgiven.</P>
Likewise, small amount of blood is also to be overlooked for the same reasons, except in liquid substances.</P>
By-product of blood, such as pus and matter are also included in the above ruling.</P>
The proof of that is what has been narrated from many of the companions that sometimes, small amount of blood or pus, etc would surface on their skins, and they would continue with their Salaah.</P>
* The author then says: "'A small amount' is that which is not detestable to one’s self."</P>
Meaning, if one sees blood issuing from his skin but it is in small amount, such that it doesn't shock him, then that is to be overlooked.</P>
However, if the blood is in large amount, such that it shocks and disgusts him, then that is not to be overlooked.</P>
This in reality changes from person to person, so that which is 'small amount' for some is 'large amount' for others. This is also the opinion of Ibn 'Abbas, and Allah knows best.</P>
* The author says: "The human Maniy (male sperm and female sexual fluid), and the urine of those animals allowed for us to eat, are regarded pure."</P>
Al-Maniy is used in the context of male sperm, just as it is used in the context of vaginal secretions.</P>
The author says the human Maniy is Tahir, because 'Aa'isha – may Allah be pleased with her – used to scrape al-Maniy from the garment of the Prophet – SallAlahu 'alaihi wa-sallam. Hence, if it was Najis, 'Aa'isha would have washed it, and not scraped it.</P>
As for the urine of animals that are allowed for us to eat, then that is also Tahir, because the Prophet – SallAllahu 'alahi wa-sallam – ordered the people from the tribe of 'Uraina to drink the camel's urine and milk as medicine.</P>
The Prophet – SallAllahu 'alaihi wa-sallam – also told us to "Pray in the cattle's pen", which is usually full of dung, and if it was Najis, he wouldn't have ordered us to pray therein.</P>