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zuhair_naqvi

Rulings Of The Infallible Imams On Taharat And Wudhu.

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Taharat, Ghusl & Wudhu

Rulings on the way of cleansing.

Imam Jafar al Sadiq (as) was asked about the posture for istinja. He said The posture for istinja should be The same as defecation. [1]

Imam Muhammad al Baqir (as) said whenever anybody sits for urination, he should'nt touch his penis with his right hand. [2]

Abdast cleaning the penis/urethra after urination to be done first with 3 pieces of dried mud /brick/stone followed by washing with water, washing only with water too is permissible. [3]

People used to do istinja and abdast only with pieces of stones and mud during the time of Rasulallah (s.a.w.s) then a man from the Ansar are some food which caused loose motions and he washed himself with water. Then this Ayat was revealed "Innallaha yahibbut tawwabeen wa yuhibbul mutaharreen"( Surath baqara ayat 222).

Then rasoolallah( s.a.w.s) called him, the man from the Ansar was afraid that perhaps some admonishing ayat has been revealed due to this action. When he came, Rasoolallah (s.a.w.s) asked "have you done something now?" He said "yes, O Rasoolallah I had eaten such food which caused me loose motions and I cleaned myself with water." Then Rasoolallah said "congratulations to you Allah has revealed this Ayat for you. You are therefore the first among the tawwabeen and mutaharreen."

It is said that the name of the man was Baar'a bin ma'aroor ansari.

And whenever anybody wants to do istinja he should first do 'masah' with his fingers thrice from the anus upto the testicles, then he should pull his penis thrice and while pouring water on his hand for istinja, recite "alhamdu lillahillazi ja'al al ma'a tahoroon wa lam yaj'alhu wajisa". Then pour twice as much water on penis as the quantity of urine on the tip of the penis and repeat the same pouring of the water. This is the bare minimum. Then he should take water in hand for "Aabsast" and wash to the extent that all najasath is removed.

And istinja should be done only after complete urination, when the discharge of urine is stopped.

And if anyone remembers after performing the salaat that he had not washed his penis after urination , then it is wajib on him to wash it and perform wuzu and repeat the salaath. And if someone forgets to wash after defacation and performs his salaath, it is not necessary for him to repeat his salaath (but it is ahwatt to wash himself and repeat the wuzu and salath.)

And it is permissible to clean himself (after defacation ) with stone, clay tile pieces and pieces of dry mud/brick. [4]

Hazrath Imam Ali al Ridha (as) has said that it is only the external area of the anus that should be cleaned, no finger should be inserted inside. And speaking inside the toilet is prohibited. [5]

And it is said that anybody who speaks in toilet will not have his wish fulfilled. [6]

And Nabi (s.a.w.s) told one of his wives to order muslim women that they should wash themselves with excessive water (after defecation) since it (water) cleanses the edges of anus and prevents piles. [7]

And the one who's suffering from continuous discharge of urine drops, he is ma'azoor (disabled) in front of Allah. He should try to treat this diseases as soon as possible and should wear bag ( condom catheter to collect the urine). And the one who has only urinated without defacation then aabdast is not wajib on him. Only istinja is wajib on him. And the one who has only defacated and not urinated then only aabdast is wajib on him , istinja is not wajib on him. When somebody has done wudhu and then he breaks wind. Then there neither istinja nor aabdast is wajib on him. Only he has to repeat the wudhu for salaath. [8]

Rulings on the quantity of and types of water for wudhu ghusl and taharat.

Hazrath Imam Jafar al Sadiq (as) has said that all water is pak and tahir unless you know for sure that it has become najis. Running water (rivers, springs, canals) is pak and tahir, well water is also pak and tahir. [9]

And he said that water cleanses and purifies other things and nothing else can cleanse and purify it. So when you obtain water and you don't know about any najasath being in it, you can do wudhu with it and drink it if you want. When you find anything in it which has made it najis then neither do wudhu with it nor drink it. But in case of "Iztirar" you may drink from it but you should not do wudhu from it instead do tayyamum. However if such water is more than one "kurr", you can do wudhu with it and you can drink it, whether it contains or not a najis thing inside, unless that thing has caused a change in the smell of water in such a case neither drink it nor do wudhu with it. And one "kurr" of water is that quantity of water which measures 3 balisht each(the distance between the ends of small finger and thumb when they are fully extended) in length, width and depth and it weighs about 377 K.G i.e, 377 liters. [10]

And Imam Jafer Al Sadiq(AS) said that nothing can make a kurr of water najis. And said that you should neither do wudhu nor ghusl-e-janabat and knead the dough with water which has been heated by the sun. however water heated up by fire can be used for this purpose. And only such creatures which have a blood circulation system can make the water najis if fallen in it and dies therein. Any other creature fallen in water whether it dies therein or not, doesn't make such water najis and you can use it or do wudhu with it. And if you have two vessels of water and some thing which makes the water najis has fallen in one of them but you are not sure in which one, then throw the water of both the vessels and do tayammum.[11]

And there are two scuppers flowing one with rain water and one with urine and they mix together later and flow together and your clothes get wet, with such mixed flow, then you clothes are not 'Najis' (dirty). [12]

Imam Jafer al Sadiq (as) was asked about the wet mud on the roads containing urine, faeces, blood and all other impurities which is flowing after rains. He said such rain mixed wet mud doesn't make anything najis (dirty). [13]

Ali bin Jafer, (brother of imam moosa al kadhim(AS)) asked him about a person who is passing in pouring rain which is mixed with urine/alcohol and his clothing has become contaminated with such mixed rain water, whether such a person should wash such clothes before offering salath in them. The imam replied that such a person can do salath without washing his clothes or his feet. [14]

Hazrath imam musa al kadhim(AS) said that one saa(about 3.5 liters) and one mudd(abt 70ml) water is sufficient for ghusl and wudhu respectively. And nabi's(SAWS) saa was of 5 mudd and on mudd weighed 230 dirham, one dirham weighed 6 daniq and one daniq weighed 6 hadd and one habb weighed 2 barley seeds of average size. [15]

Rasoolallah(SAWS) has said that wudhu is done with one mudd and ghusl with one saa of water. And there will come shortly after me a people who would consider this quantity of water insufficient and they will act against my sunnah. And those who remain steadfast on my sunnah will be with me in the khateera-e-quds(Heaven). [16]

Rulings on wudhu (ablution)

Hazrath Imam Muhammed Al Baqir (as) said should I show you people the way Rasoolallah used to do wudhu? When said yes, he asked for a large bowl of water, he kept it in front of him, turned up his sleeves and dipped his right chullu(palm of the hand folded in the shape of a vessel to pick up water) and said this should be done when your hands are pak(clean) then he raised water in his right chullu and poured it on this forehead and said bismillah and then let that water flow around his beard and wiped his face and forehead with his right hand once. Then he dipped his left hand in the bowl raised one chullu water and poured it on his right elbow and wiped his left hand on his right arm towards the wrist until that some water flowed all around his right arm and fingers. Then he dipped his right hand in the bowl and raised one chullu water and poured it on his left elbow and wiped his right hand on his left arm towards the wrist until the same water flowed all around his left arm and finger. Then he wiped his wet right hand on the front portion of his head (masah) and wiped the same wet hands on the back of his feet from the toes upto the ankles. [17]

Hazrath Imam Iafer al Sadiq (as) has said that By God the wudhu of Rasoolallah (SAWS) was once only and he used to wash his hands and face once each then he said this is the only wudhu without which Allah(SWT) doesn't accept salath. [18]

And it is reported that wudhu too is a Hadd(limit) amongst the Hudood(limitations) ordained by Allah (SWT) so that he is ascertains those who obey him and those who don't and nothing makes a momin najis, for him only as which water for wudhu is sufficient as much oil for food. [19]

Imam Jafer al Sadiq (as) has said the one who transgresses the limits in his wudhu is like the one who has broken his wudhu. [20]

Once Zurrarah requested imam Mohd Baqir(as) to explain to him the Hudood(limits) of the face on which wudhu is done. Then he said face, that Allah calls face and that has been ordered by him to wash and for which increase or decrease its limits.If he increases it there is no reward for him and if he decreases it he will be a sinner is that part of the face which is encompassed by the ends of middle finger and the thumb(in width) and from the roots of hair on forehead to the chin, while the ends of these two fingers cover it (vertically). This is counted as face(wajha) anything beyond is not counted in the face. Zurrarah said and are the temples part of the face? The imam replied, NO. Zurrarah says, he asked the imam whether that entire area which is covered by (facial) hair( i.e., beard and side locks) is not in your view? The imam replied, it is not fardh on people to wash the entire area covered by hair or to lead water into the roots of the hair. It would suffice if water is just let to flow over the facial hair. And the limit for washing both the hands is from the elbow to the finger tips. And the limit for the masah of the head that front portion of the head reachable by the three fingers. And the limit for masah of the feet is that you should keep your wet palms upon the tips of the toes and pull then upto the ankles, doing it first for the right foot. And this masah should be done only with the wetness as available in the hands, no additional water should be taken. Do not turn and topple the hair on your forearms while washing your hands( i.e., wash and wipe only in one direction from the elbow towards fingers) nor turn and topple your hair while doing masah of the head.(do masah only in one direction i.e., portion of the front of the head towards the forehead upto the hairline). [21]

-------References-------

[1] Hadith-54, pg 13. Man laa yahdhiruhul faqeeh

[2] Hadith-55, pg 13. Man laa yahdhiruhul faqeeh

[3] Hadith-58, pg 14. Man laa yahdhiruhul faqeeh

[4] Hadith-59, pg 14. Man laa yahdhiruhul faqeeh

[5] Hadith-60, pg 15. Man laa yahdhiruhul faqeeh

[6] Hadith-61, pg 15. Man laa yahdhiruhul faqeeh

[7] Hadith-62, pg 15. Man laa yahdhiruhul faqeeh

[8] Hadith-64, pg 15. Man laa yahdhiruhul faqeeh

[9] Hadith-1 pg 1. Man laa yahdhiruhul faqeeh

[10] Hadith-2 pg 1. Man laa yahdhiruhul faqeeh

[11] Hadith-3 pg 2. Man laa yahdhiruhul faqeeh

[12] Hadith-4 pg 2. Man laa yahdhiruhul faqeeh

[13] Hadith-5 pg 3. Man laa yahdhiruhul faqeeh

[14] Hadith-7 pg 3. Man laa yahdhiruhul faqeeh

[15] Hadith-69 pg 16. Man laa yahdhiruhul faqeeh

[16] Hadith-70 pg 16. Man laa yahdhiruhul faqeeh

[17] Hadith-74 pg 17. Man laa yahdhiruhul faqeeh

[18] Hadith-76 pg 17. Man laa yahdhiruhul faqeeh

[19] Hadith-78 pg 18. Man laa yahdhiruhul faqeeh

[20] Hadith-79 pg 19. Man laa yahdhiruhul faqeeh

[21] Hadith-88 pg 21. Man laa yahdhiruhul faqeeh

Edited by zuhair_naqvi

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It will be my honor to follow a marja who gives his rulings based on the traditions of infallible imams rather than their own reasoning based on the mutazalli concept of husn & qaba. Ask your favorite mujtahid what is taught in the course that of becoming hujjat al-islam. Ask them what they are taught in the name of ilm-e-hadith. Perhaps then you will understand why there is so much contradiction amongst the marjas. I am not speaking in offense, it is rather a simple fact which people tend to ignore willingly.

Please read http://www.al-islam.org/al-tawhid/reason-ijtihad.htm and http://www.al-islam.org/al-tawhid/ijtihad-legislation.htm

In the light of "Irjao ila ruat-e-ahaadithena" which translates into "Refer to the transmitters of our traditions". Also refer English and Arabic dictionaries regarding the meaning of the word transmitters and the meaning of the word ruat which is derived from the word riwayat.

And in the light of the following sermon of Imam Ali (as)

Sermon - 18, Nahj al-Balagha

Amir al-mu'minin said in disparagement of the differences of view among the theologians.

When a problem is put before anyone of them he passes judgement on it from his imagination. When exactly the same problem is placed before another of them he passes an opposite verdict. Then these judges go to the chief who had appointed them and he confirms all the verdicts, although their Allah is One (and the same), their Prophet is one (and the same), their Book (the Qur'an) is one (and the same).

Is it that Allah ordered them to differ and they obeyed Him? Or He prohibited them from it but they disobeyed Him? Or (is it that) Allah sent an incomplete Faith and sought their help to complete it? Or they are His partners in the affairs, so that it is their share of duty to pronounce and He has to agree? Or is it that Allah the Glorified sent a perfect faith but the Prophet fell short of conveying it and handing it over (to the people)? The fact is that Allah the Glorified says:

. . . We have not neglected anything in the Book (Qur'an) . . . (Qur'an, 6:38)

And says that one part of the Qur'an verifies another part and that there is no divergence in it as He says:

. . . And if it had been from any other than Allah, they would surely have found in it much discrepancy. (Qur'an, 4 :82)

Certainly the outside of the Qur'an is wonderful and its inside is deep (in meaning). Its wonders will never disappear, its amazements will never pass away and its intricacies cannot be cleared except through itself.

There is no concept of "hujjat al-islam" in islam there is only one hujjat who is Ulil amr, who is Sahib al-amr, who is the rasiquna fil ilm, who is the 12th ahl-e-zikr, who is the 12th Ayotullah-hil-udhma. And it is the duty of our marjas to transmit his traditions and those of the 13 infallibles before him.

Let me quote the famous tradition of thaqalayn

The Messenger of Allah - may Allah bestow peace and benedictions upon him and his Progeny - said: "Verily, I am leaving behind two precious things (thaqalayn) among you: the Book of God and my kindred (`itrah), my household (Ahl al-Bayt), for indeed, the two will never separate until they come back to me by the Pond (of al-Kawthar on the Judgement's Day)."

Brother asghar I have nothing against our ulema. I only happen to have realized that indeed Islam is only and only what comes from the Quran and the Ahlul Bayt and certainly there is no third source thereof. Having said this, I would be deeply grateful to you if you point me to any marja whose rulings are based on traditions of the infallible imams of ahlul bayt rather than his own arithmetic logic.

My comparative study of the tawzeeh al-masail of Dr. Abul Qasim Qoi and Dr. Gulpaigani and of the Kutoob al-arba (the four books: Al Kafi, Man la yahdhiruhul Faqeeh, Tahdheeb Al-Ahkaam and Al-Istibsaar) reveals that all subjects that can be found in the tawzeehs are available in the books of hadith of infallible imams and surprisingly the rulings of the aforementioned scholars greatly differ from what Imams have said. Further more surprising is that the differences are not only in ambiguous matters but also in fundamentals like ablution, ghusl, taharat and salat. This is due to the concept of mutazilla husn-o-qaba which was introduced much later into shia theology and was greatly opposed by Ibn-e-babawiyyah a.k.a Shaikh Sudduq (a.r.). You can perhaps call me a muqallid of shaikh sudduq (a.r.).

Edited by zuhair_naqvi

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maybe because we are sure our marjas know all of this, and draft their rulings accordingly?

for more info: http://www.shiachat.com/forum/index.php?showtopic=22319

I am also writing answer to the article you quoted "Why Taqleed" by the title "Whose Taqleed". Which shall talk (the grounds of hadith and Quran) about who the following verses refer to:

Allah bears witness that there is no god but He, and (so do) the angels and those possessed of knowledge (3:18)

…those of His servants only who are possessed of knowledge fear Allah (35:28)

Allah will exalt those of you who believe, and those who are given knowledge, in high degrees (58:11)

He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, and others are allegorical; then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation, but none knows its interpretation except Allah, and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do mind except those having understanding (3:7)

And who the rasiquna fil ilm (firmly rooted in knowledge) refers to:

Why should not a company from every group of them go forth to gain profound understanding in religion and to warn their people when they return to them, so that they may beware (9:122)
It shall talk about what gain profound understanding in religion means in the light of the traditions that are often given a deaf ear to.
After the conquest of Makkah, the Prophet (saws) decided to return to Madinah, so he designated a governor, who was a young man called 'Atab Ibn Usayd. He set him a fixed salary and the governor addressed the people: "The Prophet has fixed my salary and in view of this, I do not stand in need of any gift or assistance from you" (Seerat Rasulallah, Ibn Hisham, vol 2, p 500)

Mu'adh Ibn Jabal states that when the Prophet (saws) sent him to Yemen, he asked: "On what will you rely for resolving the differences?" To this he replied: "On the Book of Allah, the Qur'an." The Prophet said: "What if nothing specific is found in the Book of Allah?" He replied: "On the basis of the judgements of the Prophet of Allah, for I have observed your judgements in different matters and I have committed them to memory. If there presents a matter which is similar to one in which you have given judgement, I shall make use of it and give judgement accordingly". The Prophet again asked: "What course will you adopt when a problem crops up about which there is nothing specific in the Book of Allah or in my judgements?" He replied: "In such cases I shall resort to ijtihad and give a decision on the basis of the Holy Qur'an and your traditions with equity and justice". The Prophet then said: "Thanked be Allah that He has enabled His Prophet to choose for the administration of justice a person whose actions are commensurate with His Will". (Tabaqat Ibn Sa'ad, vol 2, p 347)

It shall also explain what Mu'adh Ibn Jabal's role was and what authority our prophet gave him.

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zuhair, it says on the top of this page:

Important note!

Please Don't accept unsourced replies and always double check sources. When in doubt, please consult your scholar.

did you consult your scholar before saying all the stuff you did?
My comparative study of the tawzeeh al-masail of Dr. Abul Qasim Qoi and Dr. Gulpaigani and of the Kutoob al-arba (the four books: Al Kafi, Man la yahdhiruhul Faqeeh, Tahdheeb Al-Ahkaam and Al-Istibsaar) reveals that all subjects that can be found in the tawzeehs are available in the books of hadith of infallible imams and surprisingly the rulings of the aforementioned scholars greatly differ from what Imams have said.

anything specific you can share?

Having said this, I would be deeply grateful to you if you point me to any marja whose rulings are based on traditions of the infallible imams of ahlul bayt rather than his own arithmetic logic.

arithmetic logic? care to elaborate?

finally, why is it so hard for you to believe that marajae karam are honest and are there to help you?

do you, in your wildest dreams, think you know more than what they know? i trust my marja, i think he is the most knowledgeable of all, certainly more than you. when i have a problem, i go to an expert; i dont care for people who try to create doubts about the expert.

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Salam Alaikum

Zuhair Naqvi saheb doesn't seem to know what taqleed is about, or what ijtihad involves and how it came about, nor will he want to know. He just offers the same regurgitated flawed arguments we keep on seeing about on the internet.

To give an example why we follow a Marja, you will see that Zuhair wrote:

one "kurr" of water is that quantity of water which measures 3 balisht each(the distance between the ends of small finger and thumb when they are fully extended) in length, width and depth

However in Al-Kafi we read conflicting hadeeths that kurr is the water which fills a container of 3.5 balisht each in length width and depth.

That is why we have one marja saying it is 3 and another saying it is 3.5

At the end of the day, I would rather follow a scholar who will decide the best from the two in terms of the stronger isnad of the riwayats and any other factors of usool which were taught by the Imams [a], rather than let some Zuhair Naqvi saheb or even ourselves pick and choose a hadeeth of our own fancy.

Wassalam

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Salam Alaikum

Zuhair Naqvi saheb doesn't seem to know what taqleed is about, or what ijtihad involves and how it came about, nor will he want to know. He just offers the same regurgitated flawed arguments we keep on seeing about on the internet.

To give an example why we follow a Marja, you will see that Zuhair wrote:

However in Al-Kafi we read conflicting hadeeths that kurr is the water which fills a container of 3.5 balisht each in length width and depth.

That is why we have one marja saying it is 3 and another saying it is 3.5

At the end of the day, I would rather follow a scholar who will decide the best from the two in terms of the stronger isnad of the riwayats and any other factors of usool which were taught by the Imams [a], rather than let some Zuhair Naqvi saheb or even ourselves pick and choose a hadeeth of our own fancy.

Wassalam

Assalaam un alaykum, brother Abbas there is no point in being outraged with me. I am only trying to share my findings with other shia brothers. I couldn't reply to your post as I was preoccupied with something else. However, to express my point of view and its validity and to answer your argument, I have decided to write down a comprehensive article titled "The Doctrine of Ijtihad". Which shall contain impartial information about the following points:

1. Meaning of the term.

2. Genesis of the concept of ijtihad.

3. Rejection of the original (sunni) form of ijtihad by Imams of Ahul Bayt.

4. Its adoption after major occultation and mutations it brought about in Shia theology.

5. Rejection of the concept by great scholars like Sheykh Sudduq.

6. The concept of nass and its insinuations for mujtahids.

7. Present form of ijtihad in sunnis and shias.

8. The ilm al-fiqh and ilm al-usool al-fiqh.

9. Practicality of available Shiite traditions & questions they raise about the need of ijtihad.

10. Arguments presented for and against ijtihad.

I cannot tell you how much time it will take me to complete this article but I will try to do it as soon as possible inshallah.

With prayers for your success,

Zuhair Naqvi

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Only problem with this is that the Imams (as) did not speak to us directly. Others, of mixed credibility, spoke to us in chains. It is somewhat like the game 'telephone'. In order to get the original message, we need to do quite a bit of analysis.

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Only problem with this is that the Imams (as) did not speak to us directly. Others, of mixed credibility, spoke to us in chains. It is somewhat like the game 'telephone'. In order to get the original message, we need to do quite a bit of analysis.

Salaam Alaykum

Yet another reason why we are in extreme need for Imam Mahdi (as). We need him to show us where we went wrong, if anywhere.

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Only problem with this is that the Imams (as) did not speak to us directly. Others, of mixed credibility, spoke to us in chains. It is somewhat like the game 'telephone'. In order to get the original message, we need to do quite a bit of analysis.

Certainly brother, this is why we have ilm al hadith which is a science for determining whether the hadith (riwayat or darayat) is really from an infallible imam or not. But again, even this science was polluted by fascinating and highfalutin concepts of the sunni mujtahideen (or as they call them, the four imams).

In original shia theology, there were only two results. Either a hadith was said to be from imam or said to be not from imam. All these other statuses like zaeef, hasan etc. were adopted from sunni theology. And furthermore even if a mujtahid finds a hadith to be sahih or mutawatir, he will not issue a fatwa solely based on that hadith (as ideally he should have).

However, i request you to wait until I complete the above said articles and when I do, please look into them impartially.

With prayers for your success,

Zuhair Naqvi

Edited by zuhair_naqvi

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salamz

just interested, zuhair what is your view of the current quran we have in our hands today? just wana make sure you are from a certain group or not

thanks

ws

Inna nahnu nazzalna alththikra wainna lahu lahafithoon

- Surat Al-Hijr [15:9]

Allah explicitly declares: We have, without doubt, sent down the Message; and We will assuredly guard it.

Some people believe that protection of the book is direct (without wasila) and thus of the text that is with them and some people believe that the promised protection of Quran is by Allah's hujjat (Imam Al-Mahdi (as) ) since it is Allah (according to the verse) who is protecting the Quran and not the ummah. This has lead to a difference of opinion about whether the restoration of Islam by Imam Mahdi (as) will come with a different Quranic text or with the same.

Having said that, I personally believe that the Quran we have in our hands is authentic since not only shia olema but also the infallible imams have always presented the verses of this very text as evidence. And we being shia must take the present Quran (as interpreted by the infallible imams) and Hadith as hujjat for every action of ours.

Edited by zuhair_naqvi

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can somebody tell me what some of these things mean like istinja and the other arabic words that arent part of the dua.

thx.

Salaam Alaykum

Brother, can you post the list of words you're having trouble with? Here's what I think you're having trouble with:

Istinja - The cleansing of impurities (eg cleaning yourself from the impurity of urine after going to the bathroom).

Edited by ZulfiqarAbdullah

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Taharat, Ghusl & Wudhu

Rulings on the way of cleansing.

Imam Jafar al Sadiq (as) was asked about the posture for istinja. He said The posture for istinja should be The same as defecation. [1]

Imam Muhammad al Baqir (as) said whenever anybody sits for urination, he should'nt touch his penis with his right hand. [2]

Abdast cleaning the penis/urethra after urination to be done first with 3 pieces of dried mud /brick/stone followed by washing with water, washing only with water too is permissible. [3]

People used to do istinja and abdast only with pieces of stones and mud during the time of Rasulallah (s.a.w.s) then a man from the Ansar are some food which caused loose motions and he washed himself with water. Then this Ayat was revealed "Innallaha yahibbut tawwabeen wa yuhibbul mutaharreen"( Surath baqara ayat 222).

Then rasoolallah( s.a.w.s) called him, the man from the Ansar was afraid that perhaps some admonishing ayat has been revealed due to this action. When he came, Rasoolallah (s.a.w.s) asked "have you done something now?" He said "yes, O Rasoolallah I had eaten such food which caused me loose motions and I cleaned myself with water." Then Rasoolallah said "congratulations to you Allah has revealed this Ayat for you. You are therefore the first among the tawwabeen and mutaharreen."

It is said that the name of the man was Baar'a bin ma'aroor ansari.

And whenever anybody wants to do istinja he should first do 'masah' with his fingers thrice from the anus upto the testicles, then he should pull his penis thrice and while pouring water on his hand for istinja, recite "alhamdu lillahillazi ja'al al ma'a tahoroon wa lam yaj'alhu wajisa". Then pour twice as much water on penis as the quantity of urine on the tip of the penis and repeat the same pouring of the water. This is the bare minimum. Then he should take water in hand for "Aabsast" and wash to the extent that all najasath is removed.

And istinja should be done only after complete urination, when the discharge of urine is stopped.

And if anyone remembers after performing the salaat that he had not washed his penis after urination , then it is wajib on him to wash it and perform wuzu and repeat the salaath. And if someone forgets to wash after defacation and performs his salaath, it is not necessary for him to repeat his salaath (but it is ahwatt to wash himself and repeat the wuzu and salath.)

And it is permissible to clean himself (after defacation ) with stone, clay tile pieces and pieces of dry mud/brick. [4]

Hazrath Imam Ali al Ridha (as) has said that it is only the external area of the anus that should be cleaned, no finger should be inserted inside. And speaking inside the toilet is prohibited. [5]

And it is said that anybody who speaks in toilet will not have his wish fulfilled. [6]

And Nabi (s.a.w.s) told one of his wives to order muslim women that they should wash themselves with excessive water (after defecation) since it (water) cleanses the edges of anus and prevents piles. [7]

And the one who's suffering from continuous discharge of urine drops, he is ma'azoor (disabled) in front of Allah. He should try to treat this diseases as soon as possible and should wear bag ( condom catheter to collect the urine). And the one who has only urinated without defacation then aabdast is not wajib on him. Only istinja is wajib on him. And the one who has only defacated and not urinated then only aabdast is wajib on him , istinja is not wajib on him. When somebody has done wudhu and then he breaks wind. Then there neither istinja nor aabdast is wajib on him. Only he has to repeat the wudhu for salaath. [8]

Rulings on the quantity of and types of water for wudhu ghusl and taharat.

Hazrath Imam Jafar al Sadiq (as) has said that all water is pak and tahir unless you know for sure that it has become najis. Running water (rivers, springs, canals) is pak and tahir, well water is also pak and tahir. [9]

And he said that water cleanses and purifies other things and nothing else can cleanse and purify it. So when you obtain water and you don't know about any najasath being in it, you can do wudhu with it and drink it if you want. When you find anything in it which has made it najis then neither do wudhu with it nor drink it. But in case of "Iztirar" you may drink from it but you should not do wudhu from it instead do tayyamum. However if such water is more than one "kurr", you can do wudhu with it and you can drink it, whether it contains or not a najis thing inside, unless that thing has caused a change in the smell of water in such a case neither drink it nor do wudhu with it. And one "kurr" of water is that quantity of water which measures 3 balisht each(the distance between the ends of small finger and thumb when they are fully extended) in length, width and depth and it weighs about 377 K.G i.e, 377 liters. [10]

And Imam Jafer Al Sadiq(AS) said that nothing can make a kurr of water najis. And said that you should neither do wudhu nor ghusl-e-janabat and knead the dough with water which has been heated by the sun. however water heated up by fire can be used for this purpose. And only such creatures which have a blood circulation system can make the water najis if fallen in it and dies therein. Any other creature fallen in water whether it dies therein or not, doesn't make such water najis and you can use it or do wudhu with it. And if you have two vessels of water and some thing which makes the water najis has fallen in one of them but you are not sure in which one, then throw the water of both the vessels and do tayammum.[11]

And there are two scuppers flowing one with rain water and one with urine and they mix together later and flow together and your clothes get wet, with such mixed flow, then you clothes are not 'Najis' (dirty). [12]

Imam Jafer al Sadiq (as) was asked about the wet mud on the roads containing urine, faeces, blood and all other impurities which is flowing after rains. He said such rain mixed wet mud doesn't make anything najis (dirty). [13]

Ali bin Jafer, (brother of imam moosa al kadhim(AS)) asked him about a person who is passing in pouring rain which is mixed with urine/alcohol and his clothing has become contaminated with such mixed rain water, whether such a person should wash such clothes before offering salath in them. The imam replied that such a person can do salath without washing his clothes or his feet. [14]

Hazrath imam musa al kadhim(AS) said that one saa(about 3.5 liters) and one mudd(abt 70ml) water is sufficient for ghusl and wudhu respectively. And nabi's(SAWS) saa was of 5 mudd and on mudd weighed 230 dirham, one dirham weighed 6 daniq and one daniq weighed 6 hadd and one habb weighed 2 barley seeds of average size. [15]

Rasoolallah(SAWS) has said that wudhu is done with one mudd and ghusl with one saa of water. And there will come shortly after me a people who would consider this quantity of water insufficient and they will act against my sunnah. And those who remain steadfast on my sunnah will be with me in the khateera-e-quds(Heaven). [16]

Rulings on wudhu (ablution)

Hazrath Imam Muhammed Al Baqir (as) said should I show you people the way Rasoolallah used to do wudhu? When said yes, he asked for a large bowl of water, he kept it in front of him, turned up his sleeves and dipped his right chullu(palm of the hand folded in the shape of a vessel to pick up water) and said this should be done when your hands are pak(clean) then he raised water in his right chullu and poured it on this forehead and said bismillah and then let that water flow around his beard and wiped his face and forehead with his right hand once. Then he dipped his left hand in the bowl raised one chullu water and poured it on his right elbow and wiped his left hand on his right arm towards the wrist until that some water flowed all around his right arm and fingers. Then he dipped his right hand in the bowl and raised one chullu water and poured it on his left elbow and wiped his right hand on his left arm towards the wrist until the same water flowed all around his left arm and finger. Then he wiped his wet right hand on the front portion of his head (masah) and wiped the same wet hands on the back of his feet from the toes upto the ankles. [17]

Hazrath Imam Iafer al Sadiq (as) has said that By God the wudhu of Rasoolallah (SAWS) was once only and he used to wash his hands and face once each then he said this is the only wudhu without which Allah(SWT) doesn't accept salath. [18]

And it is reported that wudhu too is a Hadd(limit) amongst the Hudood(limitations) ordained by Allah ÓÈÍÇäå æÊÚÇáì so that he is ascertains those who obey him and those who don't and nothing makes a momin najis, for him only as which water for wudhu is sufficient as much oil for food. [19]

Imam Jafer al Sadiq (as) has said the one who transgresses the limits in his wudhu is like the one who has broken his wudhu. [20]

Once Zurrarah requested imam Mohd Baqir(as) to explain to him the Hudood(limits) of the face on which wudhu is done. Then he said face, that Allah calls face and that has been ordered by him to wash and for which increase or decrease its limits.If he increases it there is no reward for him and if he decreases it he will be a sinner is that part of the face which is encompassed by the ends of middle finger and the thumb(in width) and from the roots of hair on forehead to the chin, while the ends of these two fingers cover it (vertically). This is counted as face(wajha) anything beyond is not counted in the face. Zurrarah said and are the temples part of the face? The imam replied, NO. Zurrarah says, he asked the imam whether that entire area which is covered by (facial) hair( i.e., beard and side locks) is not in your view? The imam replied, it is not fardh on people to wash the entire area covered by hair or to lead water into the roots of the hair. It would suffice if water is just let to flow over the facial hair. And the limit for washing both the hands is from the elbow to the finger tips. And the limit for the masah of the head that front portion of the head reachable by the three fingers. And the limit for masah of the feet is that you should keep your wet palms upon the tips of the toes and pull then upto the ankles, doing it first for the right foot. And this masah should be done only with the wetness as available in the hands, no additional water should be taken. Do not turn and topple the hair on your forearms while washing your hands( i.e., wash and wipe only in one direction from the elbow towards fingers) nor turn and topple your hair while doing masah of the head.(do masah only in one direction i.e., portion of the front of the head towards the forehead upto the hairline). [21]

-------References-------

[1] Hadith-54, pg 13. Man laa yahdhiruhul faqeeh

[2] Hadith-55, pg 13. Man laa yahdhiruhul faqeeh

[3] Hadith-58, pg 14. Man laa yahdhiruhul faqeeh

[4] Hadith-59, pg 14. Man laa yahdhiruhul faqeeh

[5] Hadith-60, pg 15. Man laa yahdhiruhul faqeeh

[6] Hadith-61, pg 15. Man laa yahdhiruhul faqeeh

[7] Hadith-62, pg 15. Man laa yahdhiruhul faqeeh

[8] Hadith-64, pg 15. Man laa yahdhiruhul faqeeh

[9] Hadith-1 pg 1. Man laa yahdhiruhul faqeeh

[10] Hadith-2 pg 1. Man laa yahdhiruhul faqeeh

[11] Hadith-3 pg 2. Man laa yahdhiruhul faqeeh

[12] Hadith-4 pg 2. Man laa yahdhiruhul faqeeh

[13] Hadith-5 pg 3. Man laa yahdhiruhul faqeeh

[14] Hadith-7 pg 3. Man laa yahdhiruhul faqeeh

[15] Hadith-69 pg 16. Man laa yahdhiruhul faqeeh

[16] Hadith-70 pg 16. Man laa yahdhiruhul faqeeh

[17] Hadith-74 pg 17. Man laa yahdhiruhul faqeeh

[18] Hadith-76 pg 17. Man laa yahdhiruhul faqeeh

[19] Hadith-78 pg 18. Man laa yahdhiruhul faqeeh

[20] Hadith-79 pg 19. Man laa yahdhiruhul faqeeh

[21] Hadith-88 pg 21. Man laa yahdhiruhul faqeeh

 

...that heart sinking moment when you realise that your wudhu is nothing like the wudhu of the Imams (as)

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