Fiqh THOHAROH (Clean)


Before we discuss the issue of prayer, let us first know the ins and outs of thoharoh (purification), because thoharoh is the key to prayer, as explained in the following hadith of the Prophet SAW:

قَالَ رَسُوْلَ اللهِ I: “مِفْتَاحُ الصَّلاَةِ الطَّهُوْر” (رواه أبو داود)
Which means: Rasululloh SAW said: “Thoharoh (purification) is the key to prayer”. (Narrated by Abu Daud)

So if the thoharoh is invalid automatically, the prayer is also invalid. Therefore let us study carefully this Thoharoh problem.

A. Definition of Thoharoh
The definition of Thoharoh according to language is cleaning from hissy dirt (dirt that can be reached by the five senses) such as removing dirt on our body and clothes, or from ma’nawi dirt (dirt that cannot be reached by the five senses) such as cleaning the liver from disease. heart. Meanwhile, according to the meaning of syar’i, thoharoh is a work that aims to lift hadats (such as wudlu ‘and bathing) or eliminate impure (such as istinja’ and remove uncleanness from clothes and body) or which means lifting hadats (such as tayammum). ) or which means removing uncleanness (such as istinja ‘with stones / tissue etc.) or which is like lifting hadats (such as bathing that is sunk) and which is like removing unclean (such as the second and third washing of unclean washing ). So all of these jobs thoharoh.

B. Purpose Of Thoharoh
While the purpose of thoharoh (purification) itself has four things, namely bathing, wudlu ‘, tayammum and eliminating impurity.

C. Thoharoh Tools
There are also four tools used for thoharoh (purification), namely:
1. Water, if it is pure and can purify it.
2. Soil, if it is holy and not unclean, can purify and must not be pure and is in the form of dusty soil and not mixed with anything.
3. A tool for tanning the skin, if it includes something stinging that can remove excess skin, whether the residue from the meat, lard, or blood.
4. Stones or the like (tissue) for istinja ‘, if they can remove impurity and include solid, holy objects, and do not include muhtarom objects (not including things that are respected in religion such as objects written with the name of Allah or Prophet, angels, or written religious knowledge, and also not consisting of human food or jinn).
And all of the above will be detailed in their respective chapters.

Discussion Regarding Water
1. Definition of Water
Water is a liquid that is very smooth and soft, the color depends on the color of the place, where Allah made the water as a relief from thirst for those who drink it.
2. Various kinds of water in terms of place of origin.
The origin of water comes from several places, three of which fall from the sky, namely rainwater, snow and dew, and four come out of the earth, namely sea water, river water, well water and spring water. So the seven kinds of water can be used for thoharoh, regardless of the state of nature or color.
3. Various kinds of water in terms of the law.
All water cannot be separated from one of the following three categories:

a. Absolute Water or Tohur Water:
That is water that is holy and can purify. What is included in this absolute water category is any water that has no properties at all. If we ask someone, What is the object in the glass? for example, then they will answer “water”. Or there is a characteristic, but it is not binding, for example well water, then the nature of the well is not binding. Isn’t it if we move the water into a bathtub to become tub water, or if we put it in the bark and turn it into barrel water? Or we flow it into river water. This kind of water is also called absolute water. It’s different like coconut water, wherever we put coconut water, people will always say that the water is coconut water. So the law of water is holy and may be consumed, but it cannot be used for thoharoh because water is bound by inherent characteristics.

b. Holy water but cannot be used for thoharoh.
This kind of water is divided into two kinds:
1) Air Musta’mal
Water musta’mal is water that is used for obligatory thoharoh such as bathing and ablution ‘is compulsory, but water is not subject to musta’mal water unless it meets the following conditions:
a) That water is water that is not enough, that is, water that is less than two qullah (216 liters). If the water is two qullah or more, it will not become musta’mal water even though it is used repeatedly for thoharoh.
b) The water is used for the obligatory thoharoh. It is different if the water is used for thoharoh which is sunnah, such as wudlu ‘tajdid (renewing wudlu’), bathing in the sunnah, and so on. So if the water used is collected and then used again for thoharoh, it is okay, because water is not punished by musta’mal water.


Fiqh Jurisprudence

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