Bismillah Rahman Raheem

This thread Insha Allah on Fiqh will cover purification, prayer, Zakah, fasting, hajj, umrah, marriage, separation between spouses, oaths, vows, food, drinks, clothingm adornment, crimes, legal punishments, blood money, jurisdiction, dealings and transactions(parnership, crop-sharing, morgagingetc), riba (usury), prayer shortening, when travelling by air, hubting with rifles, obligatory alms due in shares, brokerage and other critical matter.


Question:
what is the difference between physical or tangible purification (taharah haqiqiyyah) and legal or intangible purificationm(taharah hukmiyyah)?

Answer:
faqis have divided purification into two sections:

1. physical or intangible purification: which is purifying oneself from real existent impurity such as that is is found on the body, in a place, or on clothes.

2. Legal or intangible purification which is purifying oneself from intangible impurity by performing ablution or taking a bath.

Question 2
with what should a Muslim purify himself?

Answer:
originally, purification is to be applied by means of pure water as Almighty Allah states:

, and we send down pure water from the sky (Quran 25 v 48)

water can also be used for purifying filthy garments and places. The prophet (saw) is narrated to have said:
'water is pure and nothing makes it impure except that which changes its tastes, color or smell'

when water is not available, it is sufficient that one substitutes it with tayammum (dry ablution), for Almighty Allah says:
, and you find no water, perform tayammum with clean earth and rub therewith your faces and hands, (Q4 v 43)

Question 3:
What are the kinds of water

Answer:
there are three kinds of water

a. Pure and purifying water which removes hadath and impurity

b. pure yet not purifying water: This means that it is not valid to use it for ablution or ghusl though it is pure. An example of this is the water that has already been used in ablution.

c, impure water which a Muslim is not allowed to use for purification or removing impurity.

The first kind of water is the absolute water, that is, water which is pure in its own right and can be used for purifying other things, such as the water of rain, ice,and hail as well as the water of springs, wells, rivers, groundwater and seawater.

The second kind of water [/b]which is pure yet not purifying, is like water which a man used in ablution or ghusl when there was no any tangible impurity on his body, because if there was any such impurity the water would lose the characteristic of being pure. this indicates that this water is still pure in itSelf as it was used for ablution on a clean body, but it is not purifying, that is, it is not suitable for ablution or for any other form of ritual purification for a second time, because it has become void of the characteristic of being a ritual purifying water, for it has already been used as such and thus cannot be used again for the same purpose.

[b]The third kind of water [/b]which is the impure water, is the water which is afflicted by impurity when its quantity is little and this impurity changes some of its qualities such as taste, color, smell. It is not valid to use such water for purification or removing impurity in general. Allah knows best.

[b]Question 4:
What are the conditions of the validity of ablution

Answer:
these conditions can be listed as follows:

1. washing the face once
2. washing the two hands up to the two elbows one time.
3. rubbing the head (with one's wet hands) one time.
4 washing the two feet with the two ankles on time

Question 5
What are the acts of the Sunnah related to ablution?

Answer:
There are many acts of the Sunnah related to ablution. Below are some of them:

1. pronouncing tasmiyyah at the beginning of ablution by saying 'Bismillah Rahman Raheem

2. washing the two hands up to the two wrists three times
3. rinsing the mouth three times
4.rinsing the nose three times
5. using siwak for the prophet (saw) said:
'siwak is a means of purifying the mouth and a means of satisfying the Lord'.

6. starting with the organs on the right side, by wahsing the right organ before the left one.

7. Running one's finger through one's beard by passing water onto the roots of the beard hair.

8. Running one's fingers through the fingers of one's hands and feet.

9 starting the rubbing of the head with the forelock, that is, from the upper part of the head following the forehead.

10. rinsing the nose and the mouth with the right hand.

Question 6

what are the properties of ablution?

Answer

for considering the etiquttes and properties of ablution the Muslims should bear the following in mind:

a. Not to use a large amount of water

b. Not to wash the organ in question more than three times

c. to embrocate his organs

d. not to seek the help of anyone else to perform the acts of ablution for him except when disabled to do that himself.

e. to say after finishing his ablution, 'i testify that there is no god but Allah and I testify that Muhammad is His servant and Messenger' as recommended by the Messenger of Allah (saw) in a hadith narrated by Muslim and others.


Question 7

How is ablution nullified?

Answer:

There are certain things that nullifies ablution. They can be pinpointed in brief as follows:

a. Urine and excrement and whatever goes out of stool and urine ducts such as pre-seminal fluid (madhy) and wind.

b. Sleeping: if a man sleeps lying, this nullifies ablution, yet if a man sleeps while sitting in such a way that makes him control his openings, his ablution is not invalidated because of that.

c. Vomiting a quantity contained in the mouth. If the quantity vomited is little, ablution is not nullified by that. This 'little' quantity has been estimated by some faqis to be less than a quantity that fills the mouth such as eructation with which some water or food goes out of the stomach.

d. The egression of blood when it flows out of the body or when it is a lot to the extent that it 'flows' out.

e. Loud laughter nullifies ablution and therefore nullifies prayer. This is according to Abu Hanifah. Smiling, however, doe not affect either of them. On the other hand, Ash Shafii and Ahmad maintain that laughing does not invalidate ablution because it is not part of the hadith that affects it.

Allah knows best.

Question 8

What is the shariah ruling concerning arrangement when performing the acts of ablution?

Answer

Some faqis consider arrangement when performing the acts of ablution to be one of the 'conditions' that must be met for the validity of ablution. This arrangement is to be considered by washing the face first of all then the hands up to the elbows then rubbing the head, then washing the feet with the ankles. This is obligatory according to Ash Shafii and Ahmad while Abu Hanifah says it is an act of the Sunnah.


Question 9

what is the shariah rulinf concerning muwalah or continuation when performing ablution?

Answer

Muwalah is to 'continue' washing the specified organs of the ablution one after the other immediately, or in other words to wash the following organ before the previous one dries.

Scholars have differed concerning this matter as some of them consider it to be an obligation while some others regard it as an act of Sunnah.

Question 10

what is the shariah ruling concerning any object that prevents water from reaching any of the specified organs of ablution?

Answer

one of the conditions that must be fulfilled for the validity of ablution is that none of the organs which water must reach is to be covered with any thing that prevents water from reaching it, such as wax, blacktop, dough, as well as the substances that many put on their nails in what is known as 'manicure' and 'pedicure' . Moreover and important still, as long as ablution is not valid because of such things, also prayer is not valid if performed with an ablution performed while the organs specified in it are covered with any of them

Allah knows best.

Next would be:

what is the shariah ruling concerning a man who doubts if he is still in a state of ablution or not?

Question 11

what is the shariah ruling concerning a man who doubts if he is still in a state of ablution or not?

Answer:

If a man performs ablution then doubts if it has been invalidated or not, he is to deal with the matter according to the principle of 'certainty', that is 'certainty does not fade away because of doubt'. In other words, he remains in a state of ablution. In spite of his doubts, unless he becomes 'certain' that he has been afflicted with a hadath.

The same ruling applies if he is afflicted with Hadath then doubts if he has performed ablution or not; the ruling here is that he is 'certainly' in a state of hadath and so it is not permissible for him to perfrom prayer until he performs ablution. This is simply because 'doubt' here is concerning hadath which invalidates ablution and not concerning ablution itself.

The original proof in this regard is the hadith narrated by Al-Bukhari and Muslim on the authority of Abdullah Ibn Zayd who said
'Someone complained to the prophet (saw) about the case of a man who imagines, while performing prayer, that he has been afflicted by someting (i.e hadath) and he (saw) said, 'He must not leave the prayer unless he hears a sound or finds wind (i.e. smells wind)

Question 12

To what extent does sleeping nullifies ablution?

Answer

Sleeping nullifies ablution if a man wholly engaged in it to the extent that he canot realize someting, such as wind, has gone out of him or not. It has been naratted on the authority of Safwan Ibmn Assal, may Allah be pleased with him, who said

'The Messenger of Allah (saw) commanded that if we are travelling, we should not take off our Khuffs for three days along with their nights except because of Jannabah, yet (not) because of excrement, urine and sleeping. (narrated by At-Tirmidhi)

Thus, the prophet (saw) put sleeping, urine, and excrement on the same footing. However, sleeping does not invalidate ablution absolutely as pinpointed above.

Question 13

Does touching one's genital nullifies ablution absolutely?

Answer

Touching one's genitals nullifies ablution only if it is done without something that prevents direct touching with the skin. So there is no harm if a person touches his genitals with a handkerchief, for example in between.

Also, there is no harm if a woman touches the genitals of her husband or her own anus or the genitals of her child, because there is no proof in this connection.

Allah knows best

Question 14

When is ablution desirable and not obligatory?

Answer 14:

It is desirable and not obligatory for the Muslim to perform ablution for the following things:

1. For mentioning Allah, Glory be to Him or in other words, for saying or reciting any item of Dhikr. This includes recitation of the Quran.

2. For sleeping, because the prophet (saw) said, 'if you (are about to go to your bed (to sleep), perform ablution as you do for prayer, ' to the end of the hadith.

3. For having intercourse with one's wife again before performing ghusl, as well as for eating, drinking, or sleeping when being in a state of janabah. It has been narrated on the authority of Aisha, may ALLAH be pleased with her, that 'whenever the prophet (saw) was in a state of Janabah and wanted to eat or sleep, he would perform ablution as he would do for prayer? It has also been narrated on the authority of Abu Ais may Allah be pleased with him that the Prophet (saw) said

'If any one of you has intercourse with his wife then wants to do that again, let him perform ablution.

4, Before performing Gusl, for it has been narrated that Aish, may Allah be pleased with her said,

'whenver the Messenger of Allah (PBUH) PERFORMED ghusl because of Janabah, he would wash his hands three times and perform ablution just as he would do for prayer. Then he would run (the fingers of) his hand through his hair, and when he felt that he has watered his skin he would pour water upon it three times then wash his whole body.'

5. For each prayer, because the Prophet (saw) used to do so as narrated on the authority of Bariah, may Allah be pleased with him.

6. Whenever one is afflicted by something that nullifies one's ablution. It has been narrated that the prophet (saw) heard the sound of Bilal's shoes in Paradise just in front of him and he asked him, 'for what did you precede me to it (paradise)'. He said ,'O messenger of Allah! I never pronounced Adhan except that I perform two rakahs and I never heard hadath except that I performed ablution after it'. Thereupon, the Prophet said, 'it is for that (that you preceded me).

7.  For vomiting, because it has been narrated on the authority of Abud Darda may Allah be pleased with him, that once the Messenger of Allah (saw) vomited and broke his fasting, then prerformed ablution.

Question 15

What are the things that make ghusl obligatory

Answer 15:

1. Janabah: a muslim comes into a state of janabah when he ejaculates semen as a result of lust without copulation, as when semen goes out of the bodyon looking at or touching one's wife. This necessesiates ghusl as unanimously agreed upon by scholars.


2. Menstruation: Whenver a woman menstruates, then her menstruation period comes to an end, she must perform ghusland no prayer that she perform is valid until she does so.

3. Post Natal bleeding: whenever the bleeding happening during what is kown as postpartum period ceases, any woman with this condition must perform ghusl, becase she is jurisprudentially treated the same as a woman who has menses. And Allah knows best.

Question 16

How should Ghusl because of Janabah, menstruation, or post natal bleeding be performed?

Answer:

It is 'obligatory' as far as ghusl because of janabah is concerned to rinse one's mouth and nose and wash one's whole body. As for Sunnah, a Muslim who is to perform ghusl should perform ablution first of all, just as he does for prayer. After that, he should wahs his whole body, letting water cover his head and all the parts of his body. Nevertheless, it will be sufficient if he washes his body without startng with ablution, simply because ghusl is what is required in this regard. Yet, he will have then neglected something better and more adequate.

Ghusl because of menstruation or postnatal bleeding is the same as ghusl because of janabah but the following things are to be considered as well:

1. to use soap and other such means of cleaning with water.

2. it is desirable for woman to undo her hairdo when performing ghusl because of menses to make sure that water reach the roots of hair.

3. it is also desirable for her, after finishing ghusl, to get a perfumed piece of cloth and follow the trace of blood with it until the unpleasant smell fades away. And Allah knows best.

Question 17

what are the desirable forms of ghusl?

Answer

There are certain cases in which ghusl is performed as an act of the Sunnah and not as a religious obligation. These are the cases in which the prophet (saw) encouraged Muslims to perform ghusl yet without making that obligatory. They are as follows:

1. Ghusl for Friday.

2. Ghusl for any of the two Muslim feats namely, Idul fitri and Idul Adha

3. Ghusk for entering into the state of Ihram for performing Hajj or Umrah.

4. Ghusl for entering Mecca

5. Ghusl for standing on Arafat

6. Ghusl after washing the body of a dead person.

7. Ghusl for every time a Muslim has intercourse with his wife.

8. Ghusl after fainting.

Allah knows best.

Question 18

What is lawful and what is prohibited concerning hayd and Nifas?

Answer

A. The following rulings must be considered as far as menstruation and postnatal bleeding are concerned:

1. It is prohibited for a husband to have sexual intercourse with his wife during menses or postnatal bleeding.


2. No woman in either of the two states is allowed to perform prayer or observe fasting.

3. No woman having menses or postnatal bleeding is to recite the Quran

4. Such a woman is not allowed to enter the mosque or circumambulate the sacred house.

5. A woman is not in a state of purification or taharah as long as she is afflicted by menstruation or postnatal bleeding, because either of these two anti-purification states lasts until the menstruation or postnatal bleeding ends.

6. Either of the two states necessitates ghusl on its expiration.



Question 19

What is Istihadah and what is the shariah ruling concerning it?

Answer:

Istihadah is that a woman undergoes vaginal blessing at times other than those known for menstruation and postnatal bleeding or at a time connected to either of them, and it results from the cutting of a blood vessel and so the blood is red and the bleeding resulting from this does not stop except when this cutting has been cured.

A woman who has such Istihadah based bleeding is regarded as being in a state of purification and so she can perform prayer and observe fasting as unanimously agreed upon by scholars. it is also worth mentioning that her husband can have intercourse with her as long as this takes place at a time other than that of menstruation, as maintained by most scholars.

Question 20

Does a woman unfasten her hair when performing ghusl?

Answer:

It is generally obligatory that the person performing ghusl let water reach all parts of her body including the roots of hair on the head and that of the beard. However, if a woman's hair is plaited, she does not have to unfasten her plaits. Rather, it is permissible for her to pour water on her head on condition that it reaches the roots of her hair. This is derived from the hadith on the authority of Um Salamah:

'I asked, 'O messenger of Allah, I fasten the plaits of (the hair of) my head, so should I unfasten it when performing ghusl because of janabah? He said, 'It is only sfficient for you to pour on your head three handfuls of water then pour water on the rest of your body and this you will be purified'

Faqis refer the permissiblity of keeping plaits unfastened to the difficulty it causes on the part of woman, unlike the beard as it is not difficult to let water reach its roots.

please i have a question to ask. am i permitted?