8 – Everything that
obligates Ghusl nullifies the Wudhoo. Uthaymeen explains that this in fact is
not a nullifier but a principle.
That which obligates
Ghusl are (major impurities) as follows:
-Ejaculation
-Meeting of private parts
-Menses/Nifaas (postmortem bleeding)
-Uthaymeen adds that
if a person makes Ghusl from any one of these major impurities, then it
suffices as lifting the minor impurity as well and he doesn’t need to make a
specific Wudhoo thereafter. This is because Allaah, the Most High, Says:
“If you are in a state of Janaba (i.e. major impurity), purify
yourself (bathe your whole body)” [al-Maa’idah 5:6]
Allaah has Commanded
that we take a bath and didn’t command us to make Wudhoo from afresh, despite
it being in the same Aayah. The command to make Wudhoo was accompanied with
minor forms of impurity.
So the correct opinion
is that if a person is under major impurity and he has the intention to purify
himself then this suffices for major and minor forms of impurity and he doesn’t
need to make a separate Wudhoo.
-The Hanbalees say this rule only applies to the deceased. So if a
person dies and then we have been commanded to make Ghusl for him and making
Wudhoo is not essential, rather it is recommended. This is because Ghusl is to
clean and Wudhoo is to lift spiritual impurity.
Uthaymeen objects to
this opinion with the following:
-It is Waajib to make Wudhoo upon the deceased before giving him Ghusl
for burial because the Prophet said, “Start washing him from his right side and
the places of Wudhoo.” [Reported by al-Bukhaaree (1254) and Muslim (939)]. So
there both are obligatory in this case.
-To make a distinction between Ghusl as a cleanser and Wudhoo as a
purifier is incorrect because making Ghusl in the Aayah is described as being a
cleanser and a purifier. Thus there is no difference.
-Even if we were to opine that making Wudhoo for the deceased is not
Waajib, then making Ghusl which is stronger than making Wudhoo also covers the
body parts for Wudhoo, thus taking its ruling.
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