Purity-WaterCategories

[حوريةالجنة]

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (peace and blessings of Allaah be upon him) is His slave and Messenger.

Today we will start a series of Feqh or studying the acts of worship, wishing , trying and asking from Allah to make it useful and easy for all English Muslims categories, the professional religious sciences’ students or the normal muslim community or even the new muslim to understand and learn from it
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I’ll talk slowly, I’ll give you all a chance to write notes after me

You have to know first what is the subject of studying Acts of worship, we mean to learn how to make the worship , how to pray , how to fast , how to make Pilgrimage in the prophet’s peace be upon him way , and in the way that will be acceptable by Allah
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Importance of studying Fiqh or (Acts of worship)1

For acts of worship to be acceptable by Allah and for a person to be rewarded for them, there are two conditions which must be met, first it should be devoted to Allaah Alone. the person should intend in all his words and deeds, both inward and outward, to seek the Face of Allaah (i.e., His pleasure)
Allaah says (interpretation of the meaning): 1

“And who has (in mind) no favour from anyone to be paid back, Except to seek the Countenance of his Lord, the Most High”[al-Layl 92:19]1

And in another verse
:
“(Saying): “We feed you seeking Allah’s Countenance only. We wish for no reward, nor thanks from you”[al-Insaan 76:9] 1

It was narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say
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‘The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended, that’s means if you made any worship seeking for acclaiming or praising people this worship will not be accepted by Allah and you will not be rewarded in the hereafter
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The second condition for accepting the worship is the reason of studying Fiqh, this condition is that the action should be in accordance with the only way which Allaah has prescribed for worship, which is by following the Prophet (peace and blessings of Allaah be upon him) It was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does any action that is not in accordance with this matter of ours (i.e., Islam), will have it rejected
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that’s means that we have to act and perform all worship , praying, fasting, Pilgrimage or any worship in the way that the Prophet (peace and blessings of Allaah be upon him) did or it will be rejected , so we have to learn first how to perform and act the worship in the way that Prophet (peace and blessings of Allaah be upon him) acted and that’s what we will learn in Fiqh lessons
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And we will start with the chapter of purity or Cleanliness following the all of the scholars book in this matter , but the question is , why the scholars always starting their fiqh books with the chapter of purity before any worship, even before the chapter of praying?1

Importance of studying purity

First of all purity or Cleanliness is an asset in performing the first pillar of Islam after the testimony (the pray), so the purity is a condition to make your prayers acceptable by Allah or if you pray without purity , your prayer will be rejected by Allah, in addition , the purity is a kind of worship that Allah ordered us to do and we will be rewarded for doing it, so it is a condition for performing a pillar of islam, and it is a kind of worship in itself. The Messenger of Allah (may peace be upon him) said: Cleanliness is half of faith

That is enough to say that studying ritual purity is obligatory for every muslim or if you do not know how to purify, your prayers will not be accepted by Allah, and prayer is a pillar of islam and the most important act of worship in the believers’ life
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Prophet (peace and blessings of Allah be upon him) said: “No prayer is accepted without purification
Definition of cleanliness or purification (tahara)1

The linguistic meaning of the word (tahara) is cleanliness and purity, and the religious meaning is the purification from acts that nullify the state of purity and the removal of impurities and this meaning is the one which related to our subject (Fiqh) , it also has a spiritual meaning in islam which is purifying of the heart from the filth of sins.

Acts that nullify the state of purities are divided into two kinds
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Major acts: like intercourse, menses and postpartum bleeding , in cases of major acts, (ghusl) is required , ghusl means washing all the body or taking bath and we will learn how was the prophet(may peace be upon him) taking the bath to follow his way because the shower or the bath in this case is a worship so we will follow the Messenger of Allah (may peace be upon him) way in doing it ,
but I mentioned the Arabic religious expression (ghusl) because it’s very important to you understanding this religious expressions like (wodooA) which means ablution , (salat) which means the prayer , (saum) or (siam) which is fasting ….etc, knowing this Arabic religious expression will make the translated scholar’s book easier, because most of English Muslims complains that the translated religious book wrote this religious expressions in the English books in Franco Arab way ,i.e. they write major acts required (ghusl) without any definition for the word ghusl, so you need to read all the chapter till the ghusl topic to understand what did he mean by the word ghusl in the first topic , any way it’s useful for you to know this religious expressions , so I’ll mention it in Arabic and please write it with me in Franco Arabic way, i.e. write the Arabic pronouncing or uttering in English letters and its meaning in English like (salat) means prayer. that’s will help you later in so many things regarding learning religious sciences like the Arab Muslims. Now, we will get back again to our main topic , the kind of acts that nullify the purity , we mentioned the major acts, and the other kind is the:1

Minor acts: like urine, stools, these cases are required only Ablution and we will also learn in these lessons the prophet’s ablution (may peace be upon him).1

In short, if you make one of the major acts you have to make ghusl or the full bath , and ablution was including the prophet’s bath and we will mention the way of prophet peace be upon him in his bath in full details in the coming lessons , and if you make one of the minor acts you are asked to make only ablution and we will also describe the prophet’s peace be upon him ablution in details

However, when one of them (bath & ablution) cannot be performed for an excuse like there is not enough water or you are not allowed to use water because of your illness, then the substitute is (tayamum)
In short (tayamum) means to struck the palms of the hands on the ground, then dusted them off, then wiped the back of each hand with the other, then he wiped his face with his hands, and we will explain later in detail how to make it and mention all the narrations regarding the way of doing it.
That was regarding the matter of purification from acts that nullify the state of purity, as we defined the purity (tahara) is the purification from acts that nullify the state of purity and the removal of impurities
The second part of the definition which is removing impurities from bodies or clothes or places because purification of bodies, clothes we wear when we are praying and the place where we pray must be purified from all impurities

For that we have to learn what are the impurities and how to remove it, we may remove impure substance by water (washing, wiping, moistening, sprinkling)1

Many scholars are of the view that purification of impurities can only be done with water, just as bath and ablution can only be done with water. But some of them like Imam Abu Haneefah and Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on them)said that it is acceptable to purify najaasah with any pure liquid that can remove it.

Also Shaykh Muhammad Saalih al-‘Uthaymeen (may Allaah have mercy on him) said that Removing impurity is not an act of worship that is done for its own sake , rather the aim of removing impurity is to remove a dirty and impure substance, so whatever removes the impurity and its traces, that thing is purifying for it, whether it is done with water or benzene or anything else. So long as it removes the impure substance, by whatever means, then it is regarded as purifying it. Indeed, according to the more correct view which was favoured by Shaykh al-Islam Ibn Taymiyah, if it is removed by means of sunlight and wind, then the place is purified, because it is as I said: the issue here is the impure substance, and wherever the impure substance is found, that place is regarded as impure, and when it is removed the place goes back to its original state, i.e., it becomes pure again. Everything that removes the impure substance and its traces – except some colour (stain) that cannot be removed, and may be forgiven – is something that purifies it. 1

So the right view as we see that removing dirt and impurities is not like ablution and it is not a worship that is done for its own sake, but for preparing the place or the clothes to be ready for praying.
We will start by the topic of water because it is the first way that can be used in all kinds of ritual purification.

The scholars classified water with regard to its purity into three categories and some of them said there are only two categories:

First kind of water is Water which did not change with any outside effect, i.e. which is the water whose color, taste and smell did not change with any outside effect , and keeping it’s natural description The ruling on this water is that it is pure in itself and it is a purifier, like rain water, snow water, hail, dew, sea water, springs, and Zam-zam water in Makkah, also the water that changed by itself , but not by external things, i.e. water which is changed by what exists in it, or because of its long stay, or remaining still, or by what is emanated from it is considered also from that first categories because it’s changes wasn’t by external things fell in it, so this water is pure in itself and it is a purifier, means we can use it in ablution and ritual bath

Second water category is Water whose color, taste or smell was changed with an outside effect, like dough, oil, soap, camphor, and perfumes that changed it from describing or calling it water to any other liquid. This kind of water is pure in itself, but there is a difference of opinion among the scholars with regard to it being a purifier or not.
Third category is Impure water, which is water with which impurity was mixed, and thus changed one of its characteristics (color, taste or smell) were changed by impure thing which mixed or fell in this water , The ruling on this kind of water is that it is impure and that it is not permissible to use in acts of worship, for purification, to perform ablution, or Ghusl (ritual bath). It is also not permissible to use it for drinking or ****ing.
However, as we mentioned before some scholars divided water into two categories only: pure and impure
So, first rule we want to extract that any water kept on its nature without any external objects fell in it and changing one of its characteristics (color, taste or smell) is pure in itself and purifier.
So, let us try applying this rule on some examples:
The sea water, can we use it in ablution?
Of course we can for many reasons, some people thinks that we cannot use it in ablution because the taste of salt in it, they says it is not the natural taste of the water because it has the taste of salt, and the purifier water suppose to be without any taste, but that’s wrong because the sea water is pure and purifier, why?
First, we have the rule and the term water in general includes sea water as well and there is no outside effect changed it from describing or calling it water to any other liquid but it is still called water
Second reason is that the Prophet mentioned it and its rule, when one of his companions asked him about making ablution using the sea the prophet (peace and blessings of Allaah be upon him) answered him: "Its water is pure, and its dead fish is lawful to eat.”

Another example , the used water in ritual purity, it’s the water which fell from the ablution or water that falls from one's limbs when performing ablution, for example, if you are washing your face in the ablution, the water which fell from your faces and from washing your hands is the used water, will it be purifier for someone else , or for you in other ablution?

there is a difference of opinion among the scholars if it is purifier or only pure, if it’s only pure, so we can only use it in washing clothes and other common things, but we cannot use it in ritual purifications, like ablution, but if it’s purifier so we can use it in purifying anything and even in ritual purification, but I see that the closer to correctness that it’s pure and purifier, why?
Because it’s water, and still water even after using it in ablution, it didn’t mix with any object that turned it to other liquid but it still called water , also didn’t mix with any impurities that have changed one of its characteristics (color, taste or smell), Allaah knows best.

And of course, same thing for the water that remains in the bucket or any container for instance, after dipping from it to make ablution, this water is pure and a purifier (we can remove an impurity with it and use it in ritual ablution), according to the majority of the scholars

Same rule for The water that was changed due to staying long without being used remains pure; it is pure in itself and it is a purifier, because it’s still water and nothing impure was dropped in it, but this little change is because of staying long without being used

[رقية 2]

رد: Purity-WaterCategories

ma shaa allah .... thanks ny dear sister for this fantastic topic ..... allah bless u .... we are waiting for more and more ..... jazakum allah khairan