[Slideshare] tafaqqahu-(2014)-#2 b -five-fiqh-maxims- najasah-(6-september-2014)

UNDERSTANDING OF THE DEEN (AL-ISLAM)
Intermediate Islamic (FIQH) course in English
Conducted by Ustaz Zhulkeflee Hj Ismail
IINN TTHHEE NNAAMMEE OOFF AALLLLAAHH,,
MMOOSSTT CCOOMMPPAASSSSIIOONNAATTEE,,
MMOOSSTT MMEERRCCIIFFUULL..
LLEESSSSOONN ## 22 bb
UUssiinngg tteexxtt && ccuurrrriiccuulluumm hhee hhaass ddeevveellooppeedd eessppeecciiaallllyy ffoorr
MMuusslliimm ccoonnvveerrttss aanndd yyoouunngg AAdduulltt EEnngglliisshh--ssppeeaakkiinngg MMuusslliimmss..
““TToo sseeeekk kknnoowwlleeddggee iiss oobblliiggaattoorryy uuppoonn eevveerryy MMuusslliimm ((mmaallee && ffeemmaallee))””
All Rights Reserved © Zhulkeflee Hj Ismail (2014))
"O my Lord! Let my entry be by the Gate of
Truth and Honour, and likewise my exit by the
Gate of Truth and Honour; and grant me from
Thy Presence an authority to aid (me)”
(Qur’an: Isra’: 17: 80)
DDaaiillyy aapppplliiccaattiioonn ooff FFIIQQHH
FFiivvee PPrriinncciipplleess MMaaxxiimmss ooff FFIIQQHH
TTyyppeess ooff NNaajjaassaahh –– iittss mmeetthhooddss ooff cclleeaannssiinngg
Updated 6 Sepyember 2014

HOPE WE CAN BBEETTTTEERR AAPPPPRREECCIIAATTEE IISSLLAAMMIICC
JJUURRIISSPPRRUUDDEENNCCEE BBYY UUNNDDEERRSSTTAANNDDIINNGG TTHHEESSEE::
From word “Qawaa-id “-Arabic (plural) meaning :
“a general rule which applies to all its particulars.”
(Imam As-Suyuti r.a.). Although admittedly there are
exceptions and limitations to some of these, yet it does not
undermine the general character of these rules – thus its
consistency.
ADDENDUM – USUL FIQH

AANN IIMMPPOORRTTAANNTT QQUUAALLIIFFIICCAATTIIOONN
NNOOTTEE:: AA CCoommmmoonn MMiissttaakkee
Actually, Islamic Law has hundreds of maxims and applying them to
new situations requires sound knowledge, deep insight, and
rigorous training at the hands of experts.
A common mistake in our times is to reduce these maxims to the
five most universal ones, or to the five universal purposes (maqasid)
of Islamic Law, and to then use these limited number of maxims to
derive rulings for new circumstances or, even worse, to invalidate
rulings that have been established by primary texts.

It is extremely important to understand that legal maxims are
inductively derived from existing rulings that have been explicitly
derived from the primary sources.
This means that if all applicable maxims (not just one or two) are
taken into consideration, then the existing rulings can be extended
to new circumstances.

 However, a number of contemporary scholars (including Shaykh
Muhammad Sa`id Ramadan al-Buti r.a.) point out that it is logically
inconsistent to use these inductively derived maxims to invalidate
the very rulings that they have been inductively derived from.
 In other words, rulings that have been derived using the primary
sources cannot be "undone" using legal maxims.

FFIIVVEE FFuunnddaammeennttaall GGeenneerraall PPrriinncciipplleess ** iinn IIssllaammiicc JJuurriisspprruuddeennccee
AL- UMUU – RU – BI – MA – QAA – SWEE-DI-HA
““Matters are ddeetteerrmmiinneedd ((jjuuddggeedd))
aaccccoorrddiinngg ttoo tthhee IInntteennttiioonn””
Firstly:
HHOOPPEE WWEE CCAANN BBEETTTTEERR
AAPPPPRREECCIIAATTEE IISSLLAAMMIICC
JJUURRIISSPPRRUUDDEENNCCEE BBYY
UUNNDDEERRSSTTAANNDDIINNGG TTHHEESSEE::
** TThheerree aarree ffuurrtthheerr eellaabboorraattiioonnss aanndd
bbrraanncchheess oorr ddeerriivveedd rruulliinnggss ffrroomm tthheessee
ffiivvee –– rreeffeerr UUSSUULL FFIIQQHH..

AL- YA – QEE – NUU - LAA – YU – ZAA- LU – BISH - SHAKK
““Certainty ccaannnnoott bbee rreemmoovveedd
((oovveerrrruulleedd)) bbyy DDoouubbtt””
Second:

AL- MA – SHAQ – QA – TAJ – LI – BUT – TAI - SIIR
““Difficulty ((hhaarrddsshhiipp)) mmuusstt lleeaadd
ttoo EEaassee ((ffaacciilliittyy))””
Third:

““Harm ((HHiinnddrraannccee)) iiss ttoo bbee
RReemmoovveedd ((eelliimmiinnaatteedd))””
Fourth:
AD-DWA-RA-RU – YU – ZAA-L

AL – ‘AA – DA –TUN – MUH – KA-MAH
““Custom iiss ((aauutthhoorriittaattiivvee ffoorr))
JJuuddggeemmeenntt””
Fifth:

CONTINUE FROM PREVIOUS

” … and sent down upon you from the sky, rain by which
to purify you and remove from you the evil [suggestions]
of Satan and to make steadfast your hearts and plant
firmly thereby your feet.“
(Qur’an: Anfaal: 8: 11)

CONTINUE FROM PREVIOUS TOPIC
ON TYPES OF ‘NAJASAH’ - IMPURITIES

NNaajjaassaahh rreeffeerrss ttoo iimmppuurree ssuubbssttaanncceess tthhaatt tthhee MMuusslliimm mmuusstt aavvooiidd
aanndd wwaasshh ooffff iiff tthheeyy sshhoouulldd hhaappppeenn ttoo ccoonnttaammiinnaattee hhiiss ccllootthheess,,
bbooddyy,, eettcc.. AAss MMuusslliimmss,, kknnoowwlleeddggee ccoonncceerrnniinngg wwhhaatt ccoonnssttiittuutteess
NNaajjaassaahh iiss tthheerreeffoorree iimmppoorrttaanntt ssoo tthhaatt wwee ccaann ffuullffiill tthhee
ccoommmmaannddmmeenntt ooff AAllllaahh aanndd HHiiss MMeesssseennggeerr..
AAllllaahh ssaayyss iinn tthhee HHoollyy QQuurr’’aann::

““O you who covers himself [with aa ggaarrmmeenntt]].. AArriissee aanndd wwaarrnn..
AAnndd mmaaggnniiffyy tthhee gglloorryy ooff yyoouurr LLoorrdd.. AAnndd yyoouurr ccllootthhiinngg ppuurriiffyy..
AAnndd uunncclleeaannlliinneessss aavvooiidd,, aanndd bbeessttooww nnoott ffaavvoouurr iinn oorrddeerr ttoo sseeeekk
ffrroomm ootthheerrss aa ggrreeaatteerr rreettuurrnn,, aanndd ppaattiieennttllyy ppeerrsseevveerree ffoorr yyoouurr
LLoorrdd''ss ssaakkee..””
((QQuurr’’aann:: MMuuddddaatthhiirr:: 7744:: 11--77))

““ VVeerriillyy,, AAllllaahh lloovveess tthhoossee wwhhoo ttuurrnn uunnttoo HHiimm iinn rreeppeennttaannccee
((TTAAWWWWAAAABBIINN)) aanndd HHee lloovveess ((MMUUTTAATTWWAA--HHII--RREEEENN)) tthhoossee
wwhhoo kkeeeepp tthheemmsseellvveess ppuurree..””
((QQuurr’’aann:: MMuuddddaatthhiirr:: 22:: 222222))

TYPES OF IMPURITIES (NAJASAH)
In the Shafi’e school ooff jjuurriisspprruuddeennccee ((mmaaddzzhhaabb)),, ddoommiinnaanntt hheerree iinn
tthhee NNUUSSAANNTTAARRAA,, iimmppuurriittiieess ((nnaajjaassaahh)) iiss ccaatteeggoorriisseedd iinnttoo 33::
NNaajjiiss MMuugghhaallllaazzhhaahh ((HHeeaavvyy iimmppuurriittyy))
NNaajjiiss MMuukkhhaaffffaaffaahh ((LLiigghhtt iimmppuurriittyy))
NNaajjiiss MMuuttaawwaassssiitthhaahh ((MMeeddiiuumm iimmppuurriittyy))
WWhhiicchh iiss ssuubbddiivviiddeedd iinnttoo ““aaiinniiyyaahh”” ((iimmppuurriittiieess wwhhiicchh ccaann bbee sseeeenn))
aanndd ““hhuukkmmiiyyyyaahh”” ((iimmppuurriittiieess tthhaatt lleeaavvee nnoo vviissiibbllee ttrraacceess))

(A) NAJIS MUGHALLAZHAH (HEAVY IMPURITIES)
In the Shafi’e madzhab, dogs and pigs are impurities which require
cleansing in the manner prescribed by the Messenger s.a.a.w .,
commonly termed in Malay as sertu (samak) :

In the Shafi’e madzhab, dogs and pigs are impurities which require
cleansing in the manner prescribed by the Messenger s.a.a.w .,
commonly termed in Malay as sertu (samak) :
“Cleanse one of your containers if a dog licks it, by
washing it seven times; the beginning of washing
being with soil (earth).”
(Hadith reported by Muslim)

Imam Malik and Dawud r.a. said : “The dog is clean (pure: TwAHIR).
Small quantity of water licked by the dog is not regarded as unclean
or impure (NAJIS), whereas the religious obligation to wash that
vessels (as in the Hadith as commanded by the Prophet s.a.w.) is to
be performed out of obedience: TA-’ABBUDA (i.e. not because it is to
be regarded as impurity – NAJIS).
(Kitab : Fathul Mu’in – Sheikh Zainuddin al-Malibariy)

The commandment to wash, thus indicate it to be najis. With
regards to pig, it is included in the same category as dog by ways of
Qiyas (analogy) since the Qur’an indicated it as impure or
loathsome (Rijis):
“… (the flesh of swine) for that, behold, is loathsome or a sinful ..”
(Q: Al An’am: 6: 145)

This view, i.e. sertu for impurities left from pigs, is held by
most of the traditional Shafi’e scholars, but there are others whose
views on this matter differs because of the following reasons:
HOW TO CLEAN ?
- it was a matter determined by qiyyas (analogous deduction),
but without a clear argument as its similarity (the effective cause
common to pig and dog i.e. the ‘illah), therefore speculative or
Dzann. Although it is still considered as loathsome and impure
(Najis) and requirement for cleansing is still obligatory.

This view, i.e. sertu for impurities left from pigs, is held by
most of the traditional Shafi’e scholars, but there are others whose
views on this matter differs because of the following reasons:
HOW TO CLEAN ?
Some other scholars opined, the verses in surah Al An ’am: 145,
concerns itself with food forbidden for consumption, therefore
such method of cleansing of the traces of them is precautionary,
but not limited to only one method , so long as one is convinced
that no traces of them remained.

(B) NAJIS MUKHAFFAFAH (LIGHT IMPURITIES)
Slight amount of vomit (commonly understood aass aa ssmmaallll
aammoouunntt ooff lliiqquuiidd)) iiss eexxccuusseedd,, aanndd tthhee uurriinnee ooff aann uunnwweeaann ((ssttiillll
bbrreeaassttffeeeeddiinngg oorr hhaavvee nnoott ttaakkeenn aannyy ootthheerr ffoooodd)) mmaallee bbaabbyy aarree
rreeggaarrddeedd aass NNaajjiiss MMuukkhhaaffffaaffaahh ((lliigghhtt iimmppuurriittiieess))
HOW TO CLEAN ?
TThhee mmaannnneerr ooff cclleeaannssiinngg iiss bbyy mmeerreellyy sspprriinnkklliinngg wwaatteerr oovveerr iitt..
((ffeemmaallee bbaabbyy’’ss uurriinnee iiss ttoo bbee wwaasshheedd..))

““Ali r.a. narrated that the Messenger ooff AAllllaahh ss..aa..ww.. ssaaiidd,,
““TThhee uurriinnee ooff aa bbaabbyy bbooyy sshhoouulldd hhaavvee wwaatteerr sspprriinnkklleedd uuppoonn iitt..
TThhee uurriinnee ooff bbaabbyy ggiirrll iiss ttoo bbee wwaasshheedd ooffff..””
((HHaaddiitthh rreeppoorrtteedd bbyy AAbbuu DDaawwuudd && TTiirrmmiiddzzii))

““From Umm Qais r.a., she came to tthhee MMeesssseennggeerr ooff AAllllaahh
wwiitthh hheerr uunnwweeaanneedd ssoonn.. AAfftteerr aa wwhhiillee,, tthhee bbaabbyy uurriinnaatteedd oonn
tthhee PPrroopphheett’’ss llaapp.. TThhee PPrroopphheett ss..aa..aa..ww.. ccaalllleedd ffoorr ssoommee wwaatteerr
wwhhiicchh wwaass tthheenn sspprriinnkklleedd oovveerr hhiiss ccllootthheess,, aanndd ddiidd nnoott ggiivvee
tthheemm aa ccoommpplleettee wwaasshhiinngg..””
((HHaaddiitthh rreeppoorrtteedd bbyy BBuukkhhaarrii && MMuusslliimm))

(C) NAJIS MUTAWASSITHAH (MEDIUM IMPURITIES)
These are impurities categorised between the 2 ssttaatteedd aabboovvee.. TThheeyy
aarree ssuubbddiivviiddeedd iinnttoo::
 ““aaiinniiyyaahh”” ((iimmppuurriittiieess wwhhiicchh ccaann bbee sseeeenn))
 ““hhuukkmmiiyyyyaahh”” ((iimmppuurriittiieess tthhaatt lleeaavvee nnoo vviissiibbllee ttrraacceess))

1. (CARRION) DEAD ANIMAL
This refers to animals which die from “natural causes” i.e. without
the proper Islamic way of slaughtering. It also includes anything
that is cut off of a live animal.
“What is cut off of a living animal is considered
carrion (animal that has not been properly slaughtered.)”
(Hadith reported by Abu Dawud & Tirmidzi)

EXCEPTIONS TO THE ABOVE ARE:
DEAD ANIMALS OF THE SEA AND DEAD LOCUSTS
“Two types of dead animals and two types of blood have been
made lawful for us. The types of dead animals are seafood and
locusts. The two type of blood are the (blood of the) liver and
spleen.”
(Hadith reported by Ahmad, as-Shafi’e, Baihaqy & Daraqutni)

DEAD ANIMALS THAT HAVE NO FLOWING BLOOD (i.e. insects etc.)
If they fell into some substance and died, the substance will
not become impure. Only if it changes the state of the water,
then will the water be considered as impure

THE BONES, HORNS, CLAWS, FUR, FEATHERS, SKIN (AFTER
TANNING),ETC. OF DEAD ANIMALS (OTHER THAT PIGS & DOGS)
All these are considered pure, except for the by-products of
pigs & dogs which in the Shafi’e madzhab is still considered as
impure.

“The client of Maimunah was given a sheep as charity, and it died.
The Messenger of Allah s.a.a.w. passed by it and said, “Why do you
not remove the skin, treat it and put it to use?” She said, “it is dead
(i.e. it has not been slaughtered properly). He said to her, “Only
eating it is forbidden.”
(Hadith reported by all except Ibn Majah)

Az-Zuhri (a Tabi’in), has been reported by Bukhary, said, “I
have met some scholars of the preceding generations who used
such objects for combs and pots to put oil, and they did not see
anything wrong in that.”

“And from Ibnu Abbas r.a. (a companion) who quoted the Qur’an
and said: “Say (O Muhammad): “In all that has been revealed to
me, I do not find anything forbidden to eat; if one wants to eat
thereof, unless it be carrion, or blood poured forth, or swine flesh…
(Qur’an: Surah al-An’ am: 6: 145)” ….

“…. Then he said, “What is forbidden is its meat. As for its skin, skin
used for water skins, teeth, bones, fur and wool, they are
permissible.”
(Hadith marfu’ reported by Ibn Mundzir & Ibn Hatim))

2. BLOOD
This includes blood that pours forth from an aanniimmaall’’ss bbooddyy,, ssuucchh
aass bblloooodd ffrroomm aa ssllaauugghhtteerreedd aanniimmaall,, oorr ffrroomm mmeennssttrruuaattiioonn,,
eexxcceepptt ffoorr wwhhaatt iiss ssmmaallll aammoouunntt wwhhiicchh iiss eexxccuusseedd..
IIbbnn JJuurraaiijj wwaass aasskkeedd ccoonncceerrnniinngg tthhee QQuurr’’aanniicc vveerrssee::
((aall--AAnn ’’aamm:: 114455)) aanndd ssaaiidd ““tthhaatt tthhiiss iiss tthhaatt bblloooodd
tthhaatt fflloowwss oouutt.. TThhee bblloooodd tthhaatt ddooeess nnoott ffllooww oouutt,,
bbuutt rreemmaaiinnss iinn tthhee vveeiinnss,, iiss ppeerrmmiissssiibbllee..””
((RReellaatteedd bbyy IIbbnn MMuunnddzziirr))

2. BLOOD
This includes blood that pours forth from an aanniimmaall’’ss bbooddyy,, ssuucchh
aass bblloooodd ffrroomm aa ssllaauugghhtteerreedd aanniimmaall,, oorr ffrroomm mmeennssttrruuaattiioonn,,
eexxcceepptt ffoorr wwhhaatt iiss ssmmaallll aammoouunntt wwhhiicchh iiss eexxccuusseedd..
AAllssoo,, AAll--HHaassaann ssaaiidd::
““TThhee MMuusslliimmss aallwwaayyss pprraayyeedd,, eevveenn wwhhiillee tthheeyy
wweerree bblleeeeddiinngg..””
((TThhiiss wwaass mmeennttiioonneedd bbyy BBuukkhhaarryy))

3. PUS
Pus is included in the same category as blood aanndd iiss ccoonnssiiddeerreedd
iimmppuurree

4. URINE & EXCREMENT
From Anas ibn Malik who said: once tthheerree ccaammee aann AArraabb
ppeeaassaanntt wwhhoo tthheenn uurriinnaatteedd iinn oonnee ccoorrnneerr ooff tthhee mmoossqquuee.. HHee
wwaass ssccoollddeedd bbyy tthhee ppeeooppllee bbuutt tthhee MMeesssseennggeerr ss..aa..aa..ww.. ssttooppppeedd
tthheemm ((ffrroomm ssccoollddiinngg hhiimm)).. WWhheenn tthhee AArraabb ffiinniisshheedd uurriinnaattiinngg,,
tthhee MMeesssseennggeerr ss..aa..aa..ww.. ccaalllleedd ffoorr aa vveesssseell ooff wwaatteerr,, wwhhiicchh hhee
ppoouurreedd iitt oovveerr tthhee ppllaaccee ((tthheerreebbyy cclleeaannssiinngg iitt))..
(Hadith reported by Bukhary & Muslim)

4. URINE & EXCREMENT
From Ibn Mas’ud who said: (Once) when the prophet
s.a.a.w. wanted to relieve himself, he requested me to find
3 stones. I managed to find only 2. Then I picked up some
dried dung (excrement of animal) and gave it to him. He
(the prophet s.a.a.w.) took the 2 stones but threw the
dung away, saying, “This is impure.”
(Hadith reported by Bukhary, Ibn Majah & Ibn Khuzaimah)

5. VOMIT
Vomit i.e. food that has been ingested, iiss rreeggaarrddeedd aass iimmppuurree..
SSlliigghhtt aammoouunntt ooff vvoommiitt iiss eexxccuusseedd.. FFoooodd wwhhiicchh iiss eexxppeelllleedd
iimmmmeeddiiaatteellyy aafftteerr ccoonnssuummppttiioonn iiss nnoott rreeggaarrddeedd aass vvoommiitt..

6. AL-MADZI (PROSTATIC FLUID)
This is a white/clear sticky fluid that flows from tthhee sseexxuuaall oorrggaannss
wwhheenn aa ppeerrssoonn bbeeccoommeess sseexxuuaallllyy eexxcciitteedd ffrroomm tthhiinnkkiinngg aabboouutt sseexx
oorr dduurriinngg ffoorreeppllaayy eettcc.. tthhee ppeerrssoonn iiss uussuuaallllyy nnoott aawwaarree ooff wwhheenn
eexxaaccttllyy iitt iiss sseeccrreetteedd..
TThhiiss aapppplliieess ttoo bbootthh mmaallee aanndd ffeemmaallee.. SScchhoollaarrss aaggrreeee tthhaatt iitt iiss
iimmppuurree.. IIff iitt ggeettss oonn tthhee bbooddyy,, iitt iiss oobblliiggaattoorryy ttoo wwaasshh iitt ooffff.. IIff oonn
ccllootthheess,, iitt ssuuffffiicceess ttoo sspprriinnkkllee tthhee aarreeaa wwiitthh wwaatteerr,, aass iitt iiss ddiiffffiiccuulltt
ffoorr oonnee ttoo bbee ccoommpplleetteellyy pprrootteecctteedd ffrroomm tthhiiss,, eessppeecciiaallllyy ffoorr
yyoouunngg,, ssiinnggllee ppeeooppllee..

‘‘Ali r.a. said, “I used to excrete MMaaddzzii,, ssoo II aasskkeedd aa mmaann
ttoo aass tthhee MMeesssseennggeerr ss..aa..aa..ww.. aabboouutt iitt aass II wwaass sshhyy ttoo ddoo
ssoo bbeeccaauussee ooff mmyy ppoossiittiioonn wwiitthh rreessppeecctt ttoo hhiiss ddaauugghhtteerr
((‘‘AAllii wwaass tthhee pprroopphheett’’ss ssoonn--iinn--llaaww)).. HHee ((tthhee pprroopphheett))
ssaaiidd,, ““MMaakkee aabblluuttiioonn aanndd wwaasshh yyoouurr ppeenniiss..””
((HHaaddiitthh rreeppoorrtteedd bbyy BBuukkhhaarryy aanndd ootthheerrss))

Sahl ibn Hanif said, I used to ssuuffffeerr ffrroomm eexxcceessssiivvee
aammoouunnttss ooff mmaaddzzii,, aanndd II uusseedd ttoo ttaakkee aa lloott ooff bbaatthhss
((gghhuussll’’)) bbeeccaauussee ooff iitt.. SSoo II mmeennttiioonneedd tthhiiss ttoo tthhee
MMeesssseennggeerr ooff AAllllaahh ss..aa..aa..ww.. aanndd hhee ssaaiidd,, ““IItt iiss ssuuffffiicciieenntt
ttoo ttaakkee aa hhaannddffuull ooff wwaatteerr aanndd sspprriinnkkllee iitt oovveerr yyoouurr
ccllootthheess wwhheerreevveerr tthhee fflluuiidd aappppeeaarrss..””
((HHaaddiitthh rreeppoorrtteedd bbyy AAbbuu DDaawwuudd,, IIbbnn MMaajjaahh && TTiirrmmiiddzzii))

7. AL-WADI (WHITE MURKY DISCHARGE)
WWaaddii iiss aa tthhiicckk wwhhiittiisshh sseeccrreettiioonn ddiisscchhaarrggeedd bbyy ssoommee ppeeooppllee
aafftteerr uurriinnaattiioonn.. IItt iiss ccoonnssiiddeerreedd iimmppuurree..
‘‘AA’’iisshhaahh rr..aa.. ((tthhee wwiiffee ooff tthhee MMeesssseennggeerr ss..aa..aa..ww..)) ssaaiidd,,
““WWaaddii ccoommeess oouutt aafftteerr uurriinnaattiioonn.. TThhee ppeerrssoonn sshhoouulldd
wwaasshh tthhee pprriivvaattee ppaarrttss aanndd ppeerrffoorrmm wwuuddhhuu’’ ((aabblluuttiioonn))..
IItt iiss nnoott nneecceessssaarryy ttoo ppeerrffoorrmm gghhuussll’’ ((bbaatthh))..””
((TThhiiss iiss rreellaatteedd bbyy IIbbnn aall--MMuunnddzziirr))

8. AL-MANI (SPERM)
Some scholars ssaayy tthhaatt ssppeerrmm ((mmaannii)) iiss iimmppuurree,, bbuutt aappppaarreennttllyy iitt
iiss ppuurree,, aanndd iitt iiss rreeccoommmmeennddeedd ffoorr uuss ttoo wwaasshh iitt ooffff iiff iitt iiss ssttiillll
wweett,, aanndd ttoo ssccrraattcchh iitt ooffff iiff iitt iiss ddrryy..
IIbbnn AAbbbbaass rr..aa.. ssaaiidd:: ““II aasskkeedd tthhee MMeesssseennggeerr ooff AAllllaahh
ss..aa..aa..ww.. ccoonncceerrnniinngg ssppeerrmm oonn ccllootthheess.. HHee ssaaiidd:: ““iitt iiss tthhee
ssaammee aass mmuuccuuss aanndd ssppiittttllee.. IItt iiss ssuuffffiicciieenntt ttoo rruubb tthhee
aarreeaa wwiitthh rraagg oorr ccllootthh..””
((HHaaddiitthh rreeppoorrtteedd bbyy DDaarraaqquutthhnnii,, BBaaiihhaaqqyy && aatt--TTaahhaawwii))

9. WINE & INTOXICANT
According ttoo mmoosstt sscchhoollaarrss,, ““KKhhaammrr”” ((iinnttooxxiiccaanntt)) iiss iimmppuurree
bbeeccaauussee AAllllaahh ssaaiidd iinn tthhee QQuurr’’aann::
““OO YYOOUU wwhhoo hhaavvee aattttaaiinneedd ttoo ffaaiitthh!! IInnttooxxiiccaannttss,, aanndd ggaammeess ooff
cchhaannccee,, aanndd iiddoollaattrroouuss pprraaccttiicceess,, aanndd tthhee ddiivviinniinngg ooff tthhee ffuuttuurree
aarree bbuutt ((RRIIJJSSUUNN)) aa llooaatthhssoommee eevviill ooff SSaattaann''ss ddooiinngg::'' sshhuunn iitt,, tthheenn,,
ssoo tthhaatt yyoouu mmiigghhtt aattttaaiinn ttoo aa hhaappppyy ssttaattee!!””
((QQuurr’’aann:: MMaaaa--iiddaahh:: 55:: 9900))

TThhee tteerrmm ““rriijjiiss”” oorr ““rriijjssuunn”” wwhhiicchh mmeeaannss llooaatthhssoommee,, ffiilltthhyy oorr
aabboommiinnaattiioonn,, aass ssttaatteedd aabboovvee,, rreeqquuiirreess uuss ttoo sshhuunn aawwaayy ffrroomm iitt..
TThhuuss tthhee SShhaaffii’’ee sscchhooooll’’ss vviieeww ccoonncceerrnniinngg iitt iiss tthhaatt iitt iiss iimmppuurree
aanndd cclleeaannssiinngg oonneesseellff ffrroomm iitt iiss oobblliiggaattoorryy.. WWhhaatteevveerr mmaayy bbee tthhee
ddiiffffeerreenntt vviieewwss hheelldd bbyy ootthheerr sscchhoooollss,, SShhaaffii’’ee sscchhooooll cchhoossee aa
ccaauuttiioouuss aapppprrooaacchh iinn tthhiiss mmaatttteerr..

The term “ALCOHOL”
 GGeenneerraallllyy tthhee tteerrmm ““kkhhaammrr”” ((ddeerriivveedd ffrroomm tthhee vveerrbb ““kkhhaammaarraa””,, ““hhee
ccoonncceeaalleedd”” oorr ““oobbssccuurreedd””)) ddeennootteess eevveerryy ssuubbssttaannccee tthhee uussee ooff
wwhhiicchh oobbssccuurreedd tthhee iinntteelllleecctt ii..ee.. iinnttooxxiiccaatteess..
 TThhee ccoonntteexxtt ooff tthhiiss vveerrssee rreeffeerrrreedd ttoo iinnttooxxiiccaattiinngg ddrriinnkkss // bbeevveerraaggeess
pprroodduucceedd ffrroomm pprreesssseedd ggrraappeess dduurriinngg tthhee ttiimmee ooff tthhee PPrroopphheett
ss..aa..aa..ww..
 TTooddaayy,, tthheerree aarree ssoommee wwhhoo mmaayy hhaavvee eerrrroonneeoouussllyy ttrraannssllaatteedd iitt aass
tthhoouugghh ttoo bbee ssyynnoonnyymmoouuss wwiitthh tthhee tteerrmm ““aallccoohhooll””..

 No doubt, it has been discovered that “alcohol” ((oorr iittss kkiinndd)) ccaann aallssoo
bbee ddeerriivveedd ffrroomm pprroocceesssseess ootthheerr tthhaann tthhee pprroodduuccttiioonn ooff wwiinnee oorr
iinnttooxxiiccaattiinngg bbeevveerraaggeess,, ssuucchh aass bbyy--pprroodduuccttss ooff ppeettrroo--cchheemmiiccaall
ddiissttiillllaattiioonn ee..gg.. iinndduussttrriiaall ssppiirriitt,, eetthhaannooll,, eettcc.. oorr eevveenn ffeerrmmeennttaattiioonn
ooff yyeeaasstt eettcc.. TThhuuss ttoo aaggrreeee tthhaatt ““kkhhaammrr”” iiss iimmppuurree aanndd pprroohhiibbiitteedd
ddooeess nnoott nneecceessssaarriillyy iimmppllyy tthhaatt aallll ““aallccoohhooll”” ((nnoott ddeerriivveedd ffrroomm
““kkhhaammrr””)) iiss aallssoo iimmppuurree.. TThhuuss ssppiirriittss aanndd aallccoohhooll uusseedd iinn sstteerriilliissiinngg
mmeeddiiccaall iinnssttrruummeennttss eettcc.. iiss rreeggaarrddeedd aass ppuurree..

Other views
•Some other scholars take the meaning of “rijis” (as applied to
intoxicant), as impure only in its abstract sense but it is not impure in a
definite sensory way, just like when the Qur’an says that idols are
“impure”.
•In the book “Subulus-salaam” it says, “Their origin is pure, and their
being prohibited does not mean that the object itself is impure.

Other views
•For example, “hashish” is prohibited but it is pure.”
•The rule that something is impure is prohibited, but it cannot be said
that whatever is prohibited is therefore impure e.g. man is prohibited
from wearing silk and gold, but they are considered to be pure by Ijma’
(consensus of the scholars).

TThhuuss,, nnaajjiiss mmuuttaawwaassssiitthhaahh ((mmeeddiiuumm ccaatteeggoorryy ooff iimmppuurriittiieess)) aarree
ttoo bbee cclleeaannsseedd ffrroomm oouurr bbooddiieess aanndd ccllootthheess.. IIff tthheeyy ccaann bbee sseeeenn
((ii..ee.. tthheerree aarree ttrraacceess ooff tthheemm)) ––
TThhee mmeetthhoodd ooff cclleeaannssiinngg iiss bbyy wwaasshhiinngg ttoo rreemmoovvee tthhee ssmmeellll,,
ccoolloouurr oorr tteexxttuurree..
IIff aafftteerr wwaasshhiinngg,, oonnee ooff tthheessee ssttiillll rreemmaaiinn,, ee..gg.. ssttaaiinn ((ccoolloouurr))
wwhhiicchh iiss lleefftt bbeehhiinndd,, ccoouulldd nnoott bbee rreemmoovveedd ((aass iinn tthhee ccaassee ooff
bblloooodd)),, tthhiiss iiss eexxccuusseedd..

Sometimes, impurities do not leave any visible or traceable
evident after some time, as for example, urine.
But knowledge (certainty) that it is there requires us to
cleanse it
This is by just pouring water over it.

Asma’ bint Abu Bakr r.a. related a woman came to the
Prophet s.a.a.w. and said, “Our clothes are contaminated
with menstrual blood. What should we do about this?”
He said, “Scrape it, rub it with water, pour water over it
and then pray in it.”
(Hadith reported by Bukhary & Muslim)

Prophet s.a.a.w. and said : “Sufficient for ppuurriiffyyiinngg tthhee ggrroouunndd
bbyy ppoouurriinngg wwaatteerr oovveerr iitt””
aass rreeppoorrtteedd uunnddeerr tthhee ttooppiicc oonn ““uurriinnee”” bbyy aa BBeeddoouuiinn iinn tthhee mmoossqquuee
((HHaaddiitthh ffrroomm BBuukkhhaarryy && MMuusslliimm))

Mirrors, knives, swords, nails, bones, glass, ppaaiinntteedd ppoottss aanndd
ootthheerr ssmmooootthh ssuurrffaacceess tthhaatt hhaavvee nnoo ppoorreess aarr ppuurriiffiieedd bbyy
ssiimmppllyy wwiippiinngg tthheemm aanndd rreemmoovviinngg aannyy iimmppuurree rreemmaaiinnss..
TThhee CCoommppaanniioonnss ooff tthhee PPrroopphheett ss..aa..aa..ww.. uusseedd ttoo pprraayy wwhhiillee
wweeaarriinngg tthheeiirr sswwoorrddss,, aalltthhoouugghh ssmmeeaarreedd wwiitthh bblloooodd,, tthheeyy
uusseedd ttoo jjuusstt wwiippee tthheemm..

“If one of you stepped in some filth, the dirt
(earth) will purify them.”
(Hadith reported by Abu Dawud)
When a person comes to the mosque, he should look at
his shoes. If he finds any filth on them, he should wipe
them against the ground and pray in them.
(Hadith reported by Ahmad & Abu Dawud)

(This is for other than pigs & dogs, which in Shaf-ie’s madzhab
is still regarded as still impure, even after tanning)
““If the animal skin is ttaannnneedd,, iitt iiss ppuurriiffiieedd..””
((HHaaddiitthh rreellaatteedd bbyy BBuukkhhaarryy && MMuusslliimm))

““And there is no blame upon you ffoorr tthhaatt iinn wwhhiicchh yyoouu
hhaavvee eerrrreedd bbuutt [[oonnllyy ffoorr]] wwhhaatt yyoouurr hheeaarrttss iinntteennddeedd..
AAnndd eevveerr iiss AAllllaahh FFoorrggiivviinngg aanndd MMeerrcciiffuull..””
((QQuurr’’aann:: SSuurraahh AAll--AAhhzzaabb:: 3333:: 55))
TO BE CONTINUED – INSHAA ALLAH

AAllll wweellccoommee ttoo vviissiitt mmyy wweebb--bblloogg::
http://an-nnaasseeeehhaahh..bbllooggssppoott..ccoomm//
hhttttpp::////iinnttrroodduuccttiioonnttoottaauuhhiidd..bbllooggssppoott..ccoomm//
hhttttpp::////ooyyoouubbeelliieevveerrss..bbllooggssppoott..ccoomm//
hhttttpp::////aall--aammtthhaaaall..bbllooggssppoott..ccoomm//
hhttttpp::////zzhhuullkkeefflleeee--aarrcchhiivvee..bbllooggssppoott..ccoomm//
hhttttpp::////ccrriitteerriiaaffoorraahhoollyybbooookk--qquurraann..bbllooggssppoott..ccoomm//
hhttttpp::////wwiitthh--tthhee--ttrruutthhffuull..bbllooggssppoott..ccoomm//
hhttttpp ::////mmuuqqaaddddaamm--nnuurruull..bbllooggssppoott..ccoomm//

[Slideshare] tafaqqahu-(2014)-#2 b -five-fiqh-maxims- najasah-(6-september-2014)

Empfohlen

Empfohlen

Weitere ähnliche Inhalte

Ähnlich wie [Slideshare] tafaqqahu-(2014)-#2 b -five-fiqh-maxims- najasah-(6-september-2014)

Ähnlich wie [Slideshare] tafaqqahu-(2014)-#2 b -five-fiqh-maxims- najasah-(6-september-2014) (14)

Mehr von Zhulkeflee Ismail

Mehr von Zhulkeflee Ismail (20)

[Slideshare] tafaqqahu-(2014)-#2 b -five-fiqh-maxims- najasah-(6-september-2014)