Rope
used for hanging clothes with impurities on them may afterwards be used for
hanging pure clothes.
If
a liquid falls on a person and he does not know if it was water or urine, he
need not inquire about it. If he does inquire, the one who is asked need not
answer him even if he knows that the liquid is impure. In that case, the person
need not wash his clothes.
If
a person finds something moist on his body or clothes at night, and he does not
know what it is, he need not smell it to discover what it might be. It is
related that ‘Umar passed by a gutter (and got wet). ‘Umar’s companion asked
the owner of the gutter if the water was pure or impure. ‘Umar told the owner
not to answer the question, and went on his way.
Clothes
that have street mud on them need not be washed. Reported Kamyal ibn Ziyad, “I
saw ‘Ali wading through the mud, after which he entered the mosque and prayed
without washing his legs.”
If
a person finishes his prayer and sees some impurities on his clothes or body of
which he was not previously aware, or he was aware of them but forgot about
them, or he did not forget about them but he was not able to remove them, then
his prayer is still valid and he need not repeat it. This opinion is supported
by Allah’s statement, “And there is no sin for you in the mistakes you make
unintentionally.” (Al-Ahzab 5). Many of the companions and those of the
following generation gave this legal verdict.
If
a person cannot determine what parts of his clothes contain the impurity, he
should wash the whole garment. This is based on the axiom, “If an obligation
cannot be fulfilled except by performing another related act, then that act
also becomes obligatory.”
If
a person mixes his pure clothes with his impure clothes (and gets confused
between them), he should investigate the matter and pray once in one of the
clothes. This is similar to the question of the exact direction of the qiblah.
It does not matter if the proportion of pure clothes was large or small.
It
is not proper for one to carry something that has Allah’s name upon it while he
is going to the bathroom
It
is not proper for one to carry something that has Allah’s name upon it (unless
he is afraid of losing it or having it stolen), while he is going to the
bathroom. Anas related that the Messenger of Allah, upon whom be peace, had a
ring engraved with Muhammad Rasool-ullah, (Muhammad the Messenger of Allah),
which he would remove when he went to the bathroom. Ibn Hajr says that this
hadith is Malul (a type of weak hadith having a defect) and Abu Dawud says it
is Munkar, (singularly related by people who are not trustworthy). The first
portion of the hadith is authentic, however.
He
should move and hide himself from others while going to the bathroom
This
is especially true in the case of defecation, so others cannot hear noxious
sounds or smell bad odors. Said Jabir, “We were journeying with the Messenger
of Allah, upon whom be peace, and he would only relieve himself when he was out
of sight.” (This is related by Ibn Majah.) Abu Dawud records that, “When he
wanted to relieve himself, he would go where no one could see him.” He also
related, “When the Messenger of Allah, upon whom be peace, went out he would go
very far away.”
One
should mention the name of Allah and seek refuge in Him when entering the privy
or removing his clothes to relieve himself
Anas
reported that when the Messenger of Allah, upon whom be peace, entered the
privy he would say, “In the name of Allah. O Allah! I seek refuge in you from
male and female noxious beings (devils).” This is related by “the group.”
One
should not talk when going to the bathroom
One
should not respond to a greeting or repeat what the caller to prayer is saying.
He may speak if there is some necessity (i.e., to guide a blind man who fears
he may be harmed). If he sneezes, he should praise Allah to himself and simply
move his lips (without making a sound). Ibn ‘Umar related that a man passed by
the Prophet, upon whom be peace, and greeted him while he (the Prophet) was
urinating. The Prophet did not return his greeting. (This is related by “the
group,” except for al-Bukhari.) Abu Sa’eed reported that he heard the Messenger
of Allah, upon whom be peace, say, “Isn’t it true that Allah detests those who
converse while they relieve themselves?” This was related by Ahmad, Abu Dawud
and Ibn Majah.
This
hadith seems to support the position that it is forbidden to talk. Many
scholars, however, say that it is only disliked, not forbidden.
One
should neither face nor turn his back on the qiblah while relieving him self
Abu
Hurairah reported that the Messenger of Allah, upon whom be peace, said, “When
one of you relieves himself, he should neither face the qiblah nor turn his
back on it.” This was related by Ahmad and Muslim.
The
prohibition implies that it is only disliked. As Ibn ‘Umar related that he once
went to Hafsah’s home, where he saw the Messenger of Allah relieving himself
while facing Syria with his back to the Ka’bah. This is related by “the group.”
Some reconciliate these hadith by saying that in the desert it is forbidden to
face or turn one’s back on the Ka’bah, while it is permitted in buildings. Said
Marwan al-Asghar, “I saw ‘Umar sitting on his she-camel and facing the qiblah
while urinating. I said, ‘O father of ‘Abdurahman ... is this not forbidden?’
He said, ‘Certainly not ... This has been prohibited only in open areas. If
there is a barricade (or separator) between you and the qiblah, there is
nothing wrong with it.”
This
is related by Abu Dawud, Ibn Khuzaimah and al-Hakim. Its chain is Hassan as Ibn
Hajr said in Fath al-Bari To be continued
