-Salaat is invalid
without Wudhoo. ‘Uthaymeen explains that it is Haraam to pray without Wudhoo,
based on the Quraan, the Sunnah and al-Ijmaa’.
As for proof from the
Quraan:
Allaah, the Most High,
Says:
“O you who believe! When you intend to offer As-Salat (the prayer), wash your faces and your
hands (forearms) up to the elbows, rub (by passing wet hands over) your heads,
and (wash) your feet up to ankles. If you are in a state of Janaba (i.e. had a sexual
discharge), purify yourself (bathe your whole body)” [al-Maaidah 5:6]
The reason for washing
here is made clear – for Salaat.
Based on this Aayaah,
as Salaat is mentioned first, it has been made a condition for Salaat. So if a
person is impure, major or minor forms, then, he must purify himself before he
prays.
If he intends to pray
purposely without Wudhoo in mockery of the religion, then he becomes a Kaafir.
If a person prays
whilst he is impure on purpose but doesn’t intend to mock the religion then the
scholars differed:
-The Hanafees are of the view that this person becomes a Kaafir thereby,
because he is mocking the religion through his actions.
-The majority are of the view that he has committed a sin but he is not
a Kaafir and mocking the religion is defined by his intentions and not his
deeds.
Uthaymeen states the
correct view is that it depends on his intention, if he intends to mock the
religion then he apostates but if he doesn’t then he remains a Muslim as there
is no evidence to take him out of Islaam.
As for proof from the
Sunnah:
The Prophet [Peace and
Blessings of Allaah be upon him] said, “Allaah does not Accept Salaat of the
impure one until he purifies himself.” [Reported by Muslim (224)]
And, “There is no
Salaat except with purification.” [Reported by Ahmad (2/57); Aboo Dawood (59)
and classed as Saheeh by Ibn Hajar in Fath (1410)]
And, “Allah does not
Accept Salaat from any one of you who is impure until he performs Wudhoo.”
[Reported by al-Bukhaaree (135) and Muslim (225)]
As for proof from
al-Ijmaa’ (scholarly consensus which can’t be contradicted):
The Muslims are all in
agreement that one cannot pray without Wudhoo.
Uthaymeen adds that
as-Salaat is defined by actions of worship which start with Takbeer and end
with Tasleem and has Rukoo’ and Sujood within them.
Others said it must be
units of prayer. This definition was given by Ibn Taymiyyah (Majmoo’, 21/277)
and Khateeb (Tahtheeb as-Sunnan, 1/52).
Uthaymeen says the
first definition is more profound and precise.
Based on this
definition of Salaat, is one allowed to do Sijdah for Quraan (at-Tilaawah) or
Shukr without Wudhoo?
The Hanbalee Madhab
are of the view that Sujood of Shukr and Tilaawah are types of prayer, so one
must have Wudhoo, face the Qiblah and end it with Tasleem. It is also
legislated that he says Takbeer when going down.
Uthaymeen states that
the correct opinion is that these Sujood are not within the definition of
Salaat, so the conditions of Salaat do not apply to them for the following
reasons:
-The Prophet did these
Sujoods and it is not narrated that he made the same prerequisites as Salaat
for them. It is reported in Muslim that he did Sujood as-Shukr without Takbeer
and Tasleem.
-The Prophet did
Sujood for Tilaawah when Surah an-Najm was revealed and the Muslims and the
Mushriks of Quraysh all did Sujood together. The Prophet didn’t specify Wudhoo
here either.
Those who have the
opposing view argue:
-Sijdah is a part of
Salaat so if you are going to do it, you must have Wudhoo.
-The second proof used
here was before Wudhoo was made obligatory for Salaat, thus cannot be used as
proof.
In response we say:
There is explicit
proof that the Prophet did Sujood without the conditions of Salaat being
applied, thus the permissibility of doing Sujood for Shukr and Tilaawah without
Wudhoo being established. This is also the opinion of Ibn Taymiyyah.
Further proof to
suggest this is the fact that Ibn ‘Umar used to prostrate for Tilaawah without
Wudhoo.
Undoubtedly, it is
better to prostate with Wudhoo for Tilaawah, because it is always recommended
to have Wudhoo when reciting the Quraan.
As for making it a
condition for Sujood ash-Shukr then this is very weak, because this type of
Sujood has been legislated when someone is blessed with a favour or averted
from him harm. This is highly likely to happen to person when he is not pure.
So if we were to say it is binding to have Wudhoo, we would be saying
inadvertently, “Either go and make Wudhoo or don’t do Sujood at all.”
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