Ritual Purification Final Hc Checked

Ritual Purification

Presented to you by: ISAT The Islamic Society of Arlington, Texas

Islaam came to assure spiritual and physical purity; purity of the hearts and purity of the bodies. Purity holds an esteemed rank in Islaam; it has many great benefits and yields numerous wonderful fruits to the hearts and bodies alike. Ritual impurity comes in two forms: minor and major. The minor impurity, which results from matters such as passing wind, urine, stools and other things, is terminated by the performance of ablution. The major impurity, which results from a discharge of sperm (regardless of the means), menstruation, or postpartum bleeding, necessitates a ritual bath. The various organs of the human body, such as the eyes, hands, feet, mouth etc, are the means through which one can increase his/her rewards. They are also of course the tools by which one can sin. Ablution has been legislated for many reasons and results in and yields numerous fruits for the believer:

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Ablution is a means of expiating and eradicating the sins committed by the various organs of the body. The Messenger of Allaah sallallaahu 'alayhi wa sallam said: “He who performs ablution perfectly (i.e., according to the Sunnah), his sins will depart from his body - even from under his nails.” [Muslim] He sallallaahu 'alayhi wa sallam also said: “When a Muslim, or a believer, washes his face (in the course of ablution), every sin which he committed with his eyes will be washed away from his face with the water, or with the last drop of water; when he washes his hands, every sin committed by his hands will be effaced from his hands with the water, or with the last drop of water; and when he washes his feet, every sin his feet committed will be washed away with the water, or with the last drop of water, until he finally emerges, cleansed of all his sins.” [Muslim] Ablution is one of the distinct features of the Muslim Nation, and its trace will appear upon the Muslim’s face and limbs on the Day of Resurrection and distinguish it from other nations. The Messenger of Allaah sallallaahu 'alayhi wa sallam said: “On the Day of Resurrection, my followers will be summoned by `Al-Ghurr Al-Muhajjaloon` (i.e., the residue that ablution had left upon themselves) from the traces of ablution.” [AlBukhaari] Ablution is the weapon of the believer and his protection against the devil. ‘Umar, may Allaah be pleased with him, said: “An ablution that is properly performed expels the devil, and this is why it is recommended that one sleeps in the state of ablution, because when the slave sleeps whilst upon the state of ablution, an angel continuously protects him.”

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Being in the state of ablution is a covert characteristic that only a true believer continually maintains, as the Messenger of Allaah sallallaahu 'alayhi wa sallam said: “Only a true believer continually maintains his state of ablution.” [Ahmad] Ablution is a means of attaining the love of Allaah, as Allaah says (what means): “Indeed, Allaah Loves those who are constantly repentant and Loves those who purify themselves.” [Al-Baqarah: 222] Furthermore, the Messenger of Allaah sallallaahu 'alayhi wa sallam said: “Should I not direct you to something by which Allaah obliterates the sins and elevates (your) ranks?” His companions replied: "Yes, O Messenger of Allaah!" He sallallaahu 'alayhi wa sallam said: “Performing ablution properly (and thoroughly), despite difficulty, frequenting the mosque, and waiting eagerly for the next prayer after a prayer is over; indeed, that is (equivalent in reward to) ArRibaat, that is Ar-Ribaat [i.e., guarding the frontiers or battlefront to check the invasion of the enemy].” [Muslim]

Therefore, a Muslim must learn the perfect description of how to purify him/herself and be keen to maintain him/herself in the state of purity in order to attain the great rewards resulting from that. Moreover, one must perform it just as the Prophet sallallaahu 'alayhi wa sallam did.

Ablution Described The following manner of performing ablution is taken from the narrations in which the Companions, may Allaah be pleased with them, described how the Prophet sallallaahu 'alayhi wa sallam had performed it:

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The person should have the intention of performing ablution in his/her heart. The person mentions the Name of Allaah (which is obligatory) by saying 'Bismillaah', but if one forgets then this obligation is waived, and if one remembers whilst performing ablution, then he/she should mention the Name of Allaah as soon as he/she remembers. Then one washes his/her hands, from the fingertips up to the wrists, thrice, starting with the right hand. Then one rinses the mouth and nose, in one action, by sniffing water (using the right hand) into the nostrils and placing some water in the mouth, then expelling it, three times. After this, one washes the face, from the hairline down to the chin and sideways between the ears. After this, one washes the arms from the fingers up to the elbows three times, starting with the right side. Then one wipes over the head with wet hands, starting from the hairline and going back to the nape of the neck, and then returns to the hairline. Then one wipes the ears by placing the thumbs behind the ears and the index fingers inside the ears and by using the wetness already on the hands; one should run his/her thumbs along the backs of the ears, from the top to the bottom. Finally, one washes both feet up to the ankles three times each, starting with the right foot.

It is recommended for a person to adhere to the aforementioned sequence in rapid succession; in other words, one should not wash a limb and then delay the washing of the next one until the first has dried. Additionally, one should adhere to this order of washing in order to coincide with what is mentioned in the Qur’aan and the Sunnah. When one performs ablution he/she has the choice of washing each limb once, twice or thrice. Once is sufficient while thrice is the maximum number with which one may wash a limb, for his ablution to be perfect, except the wiping of the head and ears, which is to be done once only. One should endeavour to purify him/herself inwardly by cleansing the heart from diseases and malicious feelings, and outwardly by perfectly performing ablution; one should also maintain this so that he/she is always in the state of ritual purity. The Prophet sallallaahu 'alayhi wa sallam instructed us to say after finishing the ablution: “Ash-hadu alla ilaaha illallaahu wahdahu la shareeka lahu, wa ash-hadu anna Muhammadan `abduhu wa Rasooluhu.” (I testify that none is truly worthy of being worshipped except Allaah Alone, Who has no partners and (I testify) that Muhammad (sallallaahu 'alayhi wa sallam) is His slave and Messenger). [Muslim] After this one should say: “Allaahummaj-`alni minat-tawwaabeena, waj-`alni minal-mutatah-hireen.” (O Allaah! Make me among those who repent and purify themselves). [At-Tirmithi] The reward for saying this is, as the Prophet sallallaahu 'alayhi wa sallam informed us, that: “The eight gates of Paradise are opened for him (who says it), and he will enter through whichever of these gates he desires (to enter).”

Ghusl (Ritual Bathing) Purifying oneself from major impurities is compulsory, and it is performed in the following manner and sequence:

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Having the intention of Ghusl in the heart, without uttering it. Saying “Bismillaah” [i.e., 'In the Name of Allaah']. Performing a complete ablution. Pouring water over the head three times. Washing the entire body.

Tayammum (Dry Ablution) Due to the great importance of ritual purity, Islaam has provided an alternative form in the absence of water, or when it is harmful for the person to use water for purification, for one to purify him/herself by means of an unpainted wall that has dust on it, or with pure sand or soil. This is a mandatory act which is called Tayammum (dry ablution), and the way to perform it is as follows:

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One should first have the proper intention, i.e., whether the Tayammum is to replace ablution or Ghusl (i.e., Ritual bathing). One should then strike the wall or ground once, with both hands, and then wipe the face with his hands, then rub his hands together.

?How does a sick person purify himself

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A sick person should perform ablution with water to purify him/herself from minor impurities, and should perform Ghusl to purify him/herself from major impurities. If a person is unable to use water, or if water is harmful for him/her, then he/she may perform Tayammum. If one cannot perform either act of purification unassisted, he/she may seek another person's assistance to do so. If one is wounded and cannot wash the wounded part (during ablution), he/she may wipe over it with his/her hand being wet, and if that is harmful then one may skip wiping over this part and perform Tayammum afterwards to make up for the skipped part. If a person has a cast or a bandage on any limb of his/her body, he/she may wipe over it with his/her hand being wet, and one does not need to perform Tayammum afterwards because this wiping suffices washing. One may perform Tayammum using the dust on a wall, or anything else that is dusty. However, if the wall is painted, one may not use it to perform Tayammum unless it has dust on it. If one cannot find anything around him/her which has dust to perform Tayammum, then someone may bring him/her dust or sand in a plate or a cloth in order that he/she may perform Tayammum. One may pray more than one prayer using the same Tayammum, if he/she did not nullify his/her purity.

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One should purify his/her body from all impurities. If one is unable to, then he/she may pray as they are. One should pray in clothes that do not have any impurities on them, and one should wash or replace them if they become impure. However, if one cannot, then his/her prayer is sound as is. One should pray on a pure surface. If the place on which one prays becomes impure, he/she should purify it, or change it, or place something on top of it. If one cannot, then his/her prayer is sound and requires no repetition. One should not delay his/her prayer if he/she is unable to purify him/herself on time; indeed, one should pray on time if he/she fears that the prayer time will pass due to waiting to purify him/herself - even if one has impurity on his/her body, clothes or the place upon which they pray.