Part 7

O Muslim reader, you should keep yourself pure and verify your ablution whenever you stand for prayer, and care for the validity of your ablution as much as you can, for prayer without valid ablution is invalid. You should also beware of insinuation and Satan’s whispers that cause you to doubt the validity of your ablution, making you in a state of doubt and confusion. Therefore, you should seek refuge with Allah from the evils and pay his insinuations no attention. Moreover, you should ask the people of juristic knowledge about whatever confuses you of the issues of purification and purity, in order to be certain about your purity. You should also care for the purity of your clothes so as to verify the validity of your prayer and the perfection of the acts of worship you perform, for Allah, Glorified and Exalted be He, says:

“+ Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.” (Qur'an: Al-Baqarah: 222)

May Allah guide us all to useful knowledge and righteous deeds.

1 The Lawgiver of Shari ‘ah (Islamic Law) is Allah, Exalted be He; the term can also refer to the Prophet (PBUH) as he never ordained but what was revealed to him by Allah.

4 Abii Dawiid (286) [1/143], An-Nasa’i (360) [1/203] and Ad-Daraqutni (778) [1/213].

6 Muslim (833) [2/296]. 7 Muslim (800) [1/271]; see also Ahmad (18495) [4/490], Ab Dawid (184) [1/96], At-

Tirmidhi (81) [1/122] and Ibn Majah (494)[1/283]. 8 Muslim (803) [2/272].

You have already been introduced to the rulings on ablution, which is a means of purification from minor ritual impurity (caused by passing wind, excrement or urine), and the things nullifying it. So, the focus is now given to highlighting the rulings on purification from major ritual impurity, be it janabah,' menstruation, or postnatal bleeding. This kind of purification is called ritual bathing, during which one washes one’s whole body in a specific way on which we will elaborate on below. The legal proof that ritual bathing is obligatory in such cases is that Allah, Exalted be He, says:

“And if you are in a state of janabah, then purify yourselves...” (Qur’an: Al-M@idah: 6)

It is said that ritual bathing from jandbah was practiced by the disbelievers during the Jéhiliyyah (Pre-Islamic Period of Ignorance), and it was among the remaining teachings of the religion revealed to Prophet Ibrahim (Abraham) (PBUH).

There are six cases in which performing a ritual bath is obligatory for a Muslim:

Ejaculation by a man or a woman, being awake or asleep, provided that it is associated with sexual pleasure in case of wakefulness. If not, owing to an illness or inability to control it, then a ritual bathing is not obligatory. However, it is absolutely obligatory for one to take a ritual bath if one ejaculates while being asleep, which is called wet dreaming, as one in this case is unconscious and may not feel any pleasure. On the other hand, if one wakes up and finds the traces of ejaculation, it is obligatory for one to take a ritual bath then, but if there is no trace of ejaculation, ritual bathing is not obligatory.

Inserting a man’s penis into a woman’s vulva, even if without ejaculation, as it is stated in a hadith related by Imam Muslim that the Prophet (PBUH) says:

“When anyone sits amidst four parts (of the woman) and the circumcised parts (of the genitals) touch each other, a ritual bath becomes obligatory (for both).”

Thus, sexual intercourse, even if without ejaculation, obligates ritual bathing for both the man and the woman according to the aforesaid hadith as well as the consensus of Muslim scholars.

Embracing Islam; when a disbeliever embraces Islam, for the Prophet (PBUH) commanded some of the new converts to Islam to perform ritual bathing following declaring their Islam’, However, many scholars view that it is desirable, not obligatory, for a new convert to take a ritual bath as the Prophet (PBUH) has never been reported to have commanded every new convert to do so. So, the ruling here is that it is regarded as desirable according to reconciliation between the various legal proofs in this regard; and Allah knows best.

Death is the fourth case that necessitates ritual bathing (i.e. washing the body of the deceased) except for martyrs (see rulings on funerals).

Menstruation and postnatal bleeding are the fifth and the sixth cases in which ritual bathing is obligatory (for women), for the Prophet (PBUH) said to a woman:

“So, when your menstruation period begins, give up performing prayer, and when it ends, wash off the blood (i.e. take a ritual bath) and then perform prayer.”

Moreover, Allah commands men not to approach their wives in case they are in a state of menstruation until “... they have purified themselves...” (Qur'an: Al-Baqarah: 222), ie. through ritual bathing following the menstrual period.

« Having the intention to take a ritual bath + Beginning with tasmiyah’

+ Washing one's head; pouring water over the head thrice so that it thoroughly reaches one's scalp

+ Pouring water over one's whole body and rubbing it with one's hands, making sure that water reaches all parts of the body

The menstruating or the woman in a state of postnatal bleeding has to undo her hair braids or pigtails when taking a ritual bath. However, a woman in a state of janabah does not have to undo her hair braids to have a ritual bath, as it does not affect the validity of her ritual bathing in this case. This is because jandbah is a frequent state, and undoing hair braids every now and then might cause her difficulty. Still, it is obligatory for a woman in that state (of janabah) to make water reach her scalp.

In general, it is obligatory for one performing ritual bathing, a man or a woman, to ensure that water thoroughly reaches one’s scalp, and to wash the hidden body parts well, such as the skin of the neck, the skin of the armpits, the navel, and the back parts of the knees. Moreover, if one wears a ring, a wristwatch, or the like, one has to move it to let water reach underneath. Thus, one has to perform ritual bathing so perfectly, verifying that there is not a single body part but water has reached, for the Prophet (PBUH) said in a hadith related by Aba Dawdd and Al-Tirmidhi:

“There is jandbah under every single hair, so wash the hair well and cleanse the skin.”

Moreover, one should by no means use water wastefully while taking a ritual bath. Rather, one should use little water provided ritual bathing is performed properly and perfectly as prescribed in Shari‘ah. Muslims should follow the example of the Prophet (PBUH) and rationalize their use of water during purification, for he (PBUH) used to perform ablution with one mudd and to take a bath with one s4°’. Also, it is obligatory for a Muslim to screen himself while taking a bath for it is impermissible to take a bath naked while being seen by people, as stated in the hadith in which the Prophet (PBUH) says:

“Verily, Allah is Modest and He likes modesty and veiling, so when anyone of you takes a bath, he should screen himself (so as not to be seen by others).”

Taking a ritual bath to purify oneself from the state of major ritual impurity is one of the trusts between a servant and his Lord, so one should be keen on fulfilling this obligation properly and observing its rulings carefully, so as to perform it legally and perfectly. If one is uncertain about any of the rulings on ritual bathing, one should consult scholars; shyness should never prevent one from doing so, for Allah Himself (as stated in the Qur'an) is not shy of the truth. If shyness prevents a Muslim from asking about his religious affairs, it is then regarded as a condemned kind of shyness and cowardice whispered by Satan to keep him away from learning the religious rulings necessary for him and fulfilling the obligations of his religion perfectly.

Purity is a serious issue, and being negligent regarding it is a grave legal mistake, for it is a condition of the correctness of prayer which is the pillar of Islam. We ask Allah to bestow upon us, as well as all Muslims, insight into His religion, and to grant us sincerity in our words and deeds.

| Jandbah: A state of major ritual impurity related to sexual discharge.

2 Muslim (783) [3/265]; see also Al-Bukhari (291) [1/512] and Muslim (781) [2/261]. 3 Abii Dawid (355) [1/180], Al-Tirmidhi (604) [2/502] and An-Nasa’i (188) [1/118]. 4 Al-Bukhari (228) and Muslim (333).

6 Abd Dawid (248) [1/126], Al-Tirmidhi (10) [1/178] and Ibn Majah (597) [1/332]. 7 Al-Bukhari (201) and Muslim (325).

8 Ahmad (17935) [4/306], Aba Dawad (4012) [4/196] and An-Nasa’i (404) [1/218].

Allah, Glorified and Exalted be He, has decreed purification for prayer from both states of minor and major ritual impurity by using pure water, which He sends down from the sky. Purification with water (when being in either states of ritual impurity) is obligatory for a Muslim as long as water is available. However, in some cases, either water is unavailable or one is unable to use it due to a legal excuse, for that Allah, out of His grace and mercy, has kindly provided a substitute for it, namely tayammum with clean earth, to make things easy for His servants and to spare them difficulty.

Allah, Exalted be He, in His Precise, Glorious Book, the Qur'an, says:

“O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles, And if you are in a state of jandbah, then purify yourselves. But if you are ill or on a journey or one of you comes from the place of relieving

himself or you have contacted women and do not find water, then seek clean earth and wipe over your faces and hands with it. Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful.” (Quran: Al-M@idah: 6)

Linguistically, the word ‘tayammum’ in Arabic means intention, and legally {according to the Islamic rules) it means wiping over the face and hands with clean earth in a specific way. Tayammum is stated in the Noble Qur'an, prescribed in the Sunnah (Prophetic Tradition), and approved by consensus. Tayammum isa privilege which Allah, out of His grace and mercy, has specified for the purity of the nation of Prophet Muhammad (PBUH) in order to make things easy for them. In the Two Sahihs, it is related that the Prophet (PBUH) said:

“I have been granted (by Allah) five (things) which were not granted to anyone else before me (and they are) (1) Allah made me victorious by awe (by His frightening my enemies) for a distance of one month’ journey. (2) The earth has been made for me (and for my followers) a masjid (a mosque or a clean place for prayer) and a means of purification, so anyone of my followers can pray anywhere whenever the time of a prayer is due...””

Tayammum is a substitute for purification with water in case one is legally unable to use it. Purification with tayammum also enables a Muslim to perform all the acts of worship that require ablution with water, such as prayer, tawaf (circumambulating the Ka’ bah), reciting the Noble Qur'an, etc. This is because tayammum has been decreed by Allah as a legal substitute for purification with water, The Prophet (PBUH) also said:

“|. And its clean earth has been made (by Allah) as a purifying means for us...”

1Unavailability of water; when one finds no water, whether one is at home or on a journey; Allah, Exalted be He, says: “... And do not find water, then seek clean earth ...” (Qur'an: Al-M@idah: 6)

2Availability of water but insufficient; when the available water isenough only for drinking, cooking, and such necessities, and purification with water might cause it to run out when it is needed to quench the thirst of one, one’s family, people, animals, etc.

3Probability of harm; when purification with water might cause harm due to an illness, or cause the delay of one’s recovery, or the like, for Allah, Exalted be He, says:

“v« But if you are ill... then seek clean earth...” (Qur'an: Al-M@idah: 6)

4Inability to use water due to illness; when one is unable to use water due to an illness that prevents one from moving to get water and there is nobody to help him perform ablution, so one fears to miss performing prayer at its due time.

5The fear of catching cold; when one fears the harm of catching cold if one purifies oneself with water, provided one is unable to heat it, for Allah, Exalted be He, says:

.--And do not kill yourselves [or one another]...” (Qur'an: An-Nisa’: 29)

In any of the aforementioned cases, one can perform tayammum (instead of ablution with water) and offer prayer. In addition, if water is enough only to wash some of the organs of ablution, one can use it and then perform tayammum for the rest of the organs; Allah, Exalted be He, says:

“So fear Allah as much as you are able...” (Qur’an: At-Taghabun: 16) Moreover, if there is a wound that hurts if it is washed or wiped over, one

can perform tayanimum for that wound, and continue performing ordinary ablution (with water) for the rest of the organs, for Allah, Exalted be He, says:

“«. And do not kill yourselves [or one another]...” (Quran: An-Nisa; 29)

However, if wiping over the bandage of the wound with water does not hurt or cause any harm, it is sufficient for one to wipe over that bandage instead of wiping over it with clean earth (i.e. tayammum).

It is permissible to perform tayammum with clean earth, saline earth, sand, and suchlike pure earthy stuff, according to the preponderant of the two juristic opinions in this regard, for Allah, Exalted be He, says:

When it was time for prayer, the Prophet (PBUH) and his Companions used to perform tayammum wherever they performed prayer (when water was unavailable), using earth or anything of the kind; they never took clean earth with them everywhere to use it (for performing tayammum) in case they did not find water.

When performing tayammum, one strikes the earth with one’s hands while parting one’s fingers. Then one wipes over one's face with the palm of one’s hands, and wipes over the hands with the palms of one's hands, provided both the face and the hands are wholly wiped over. It is permissible to strike the earth twice, wiping over the face after the first strike and over the hands after the other. However, the former way of performing tayammum is the one authentically narrated to have been observed by the Prophet (PBUH).

“» Whatever minor ritual impurity nullifies ablution (such as stool, urine, wind, etc.) nullifies tayammum.

“+ Whatever major ritual impurity necessitates ritual bathing (such as janabah, menstruation, and postanal bleeding) nullifies tayammum. The ruling here is that the substitute act (ie. tayammum) takes the same rulings on the original act (i.e. ablution and ritual bathing).

“ When water is found (in case tayammmum is performed because of lack of water)

“* When there is no longer a legal excuse such as illness and the like.

Ifone finds neither water nor earth, or is unable to use either, it is permissible for one then to perform prayer with neither ablution nor tayammum, for Allah “does not charge a soul except with that within its capacity”; one also is not legally required to re-perform such a prayer for one, thus, (by adopting easiness) acts in accordance with Allah's Commands, as Allah, Exalted be He, says:

“So fear Allah as much as you are able...” (Qur‘an: At-Taghabun: 16)

Furthermore, the Prophet (PBUH) said: “Tf command you to do something, then do of it as much as you can?”

Thus, we have explained to you, gentle reader, a summary of the rulings on tayammum, and if you are doubtful about any of them or any other rulings, you have urgently to consult men of religious knowledge; you should never neglect any religious issues, especially those related to prayer, the pillar of Islam, for the issue is really serious.

May Allah guide us all to felicity and righteousness regarding our words and deeds, making our righteous deeds sincerely done for His Sake, and in devotion to His Honorable Face! May Allah grant our invocation, for He is verily the Hearing and Responsive!