Prayer Time

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All praise be to Allah, the Lord of the worlds, and peace be upon the most honorable Prophet and Messenger, our Prophet Muhammad, his family, his Companions, and those who adhere to his path and follow in his footsteps until the Day of Judgment. To proceed:

All scholars agree that it is permissible to use such water heated by fire for purification. Ibn Al-Mundhir (may Allah be merciful to him) said, after he had quoted a part of the Ayah of Tayammum (dry ablution with clean earth): (The hot water is included in the types of water which people are ordered to use for purification. We reported that the Prophet (peace be upon him) said: Clean earth is the purification for the Muslim even with the lack of water for ten years. If he finds water, he should let it touch his skin, for that is better." Among those reported to have maintained that it is permissible to perform Wudu' using heated water are: `Umar ibn Al-Khattab, Ibn `Umar, Ibn `Abbas, and Anas ibn Malik - then he related some Athar (narrations from the Companions) - and then said: This opinion is also held by `Ata', Al-Hasan Abu Wa'il, and also all scholars from whom we received knowledge from the people of Madinah and the people of Kufah. This was also the view of Al-Shafi`y and Abu `Ubayd. He also mentioned that this view was also held by all the people of Al-Hijaz and Iraq).

As for purification with water heated with impurity, it is a controversial matter among the scholars. They have differed as regards this matter into three opinions:


The first opinion maintains that it is Tahir (pure) i.e. it is permissible to purify with water heated with impurity without any dislike being involved. This opinion is held by the Hanafis and As-Shafi'I schools.


The second opinion considers the water Makruh (disliked) to be used for ablution or bathing, and this was held by Maliki school of thought.


The third opinion was held by Hanbali school. Scholars of the Hanbali School have a detailed scrutiny on this point. According to them, this water can be classified into three cases:


The first: If particles of the burning Najis material fall into the water, they contaminate it, even if they are few. The most famous stand here is considering the impure whether the water change or not because it is water contaminated with impurity.

The second: If none of the Najasah falls into the water but the barrier (cover) between the fire and water is not firm, the water still preserves its purity because nothing contaminated it, but is Makruh to use. Al-Shafi`y did not regard using it in this case as Makruh.


The third: If the barrier is firm [and none of the Najasah has reached the water], some of them (Al-Hanabilah) considered using it as Makruh, such as Al-Qady Abu Ya`la. Some others did not regard it as Makruh, such as Al-Sharif Abu Ja`far and Ibn `Uqail.


The opinion that seems correct here is to consider the water, in this case, not Makruh (disliked) to be used due to the lack of evidence supporting its being Makruh. In addition, this opinion was supported by Ibn Taymiyyah, Ibn Baz, and others.

Allah knows best.






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