Twenty-One Hadeeth

It was narrated that Anas ibn Maalik, may Allaah be pleased with him, said: “A Bedouin came and passed urine in one corner of the mosque. The people shouted at him but the Prophet, peace and blessing be upon him, stopped them till he finished urinating. The Prophet, peace and blessing be upon him, ordered them to spill a bucket of water over that place and they did so.” (1).

Firstly, his saying “A Bedouin came…” refers to those who live in deserts, whether they are Arabs or not. Scholars held different opinions regarding the name of this Bedouin. Some said, he was Al-Aqra‘ ibn Haabis At-Tameemi. It was also said, he was Al-Khuwaserah Al-Yamaani. A third group said, he was ‘Uyaynah ibn Hisn, may Allaah be pleased with them all.

 His saying, “…and passed urine in one corner of the mosque…” refers that this man urinated in a place at the mosque of the Messenger of Allaah, peace and blessing be upon him.

As for his saying: “…The people shouted at him…”, means that people rebuked him. In another narration reported by Imam Al-Bukhaari, may Allaah have mercy upon him: “…the people caught him…”, in a second narration: “…the people rushed to him…” and in a third narration: “…the people stood up to beat him…”

As for his saying, “…the Prophet, peace and blessing be upon him, stopped them…”, it was stated in another narration: He, peace and blessing be upon him, said (to the people), “…stop, stop…” and in a second narration he, peace and blessing be upon him, said, “Leave him alone.” So they left him alone…” in a third narration: “Do not interrupt his urination (i.e. let him finish).” 

Secondly, it can be deduced from this Hadeeth that the urine of humans is impure because the Messenger of Allaah, peace and blessing be upon him, commanded them to pour water over the urine of the Bedouin so that the earth may get purified from the impurity afflicted it.

Thirdly, also scholars deduced from this Hadeeth that if the earth is afflicted by impurity, then it can become clean of the impurities with the help of pouring much water over it. The Hadeeth did not state any number of certain times for purifying it. It did not mention if this requires scraping (the part of earth) or removing dust. That is because if this is something obligatory, it would surely be reported for us. Also, the narrators of the Hadeeth did not mention that it is stipulated to let the earth get dry after washing it. From this we come to know that it is sufficient to pour much water until impurity is removed. This is the opinion adopted by the majority of Muslim scholars.

Is it possible to purify the earth if it is afflicted with impurity with something other than water such as wind and sun if no trace of impurity remains? This is the opinion that the majority of Muslim scholars adopted, substantiating their opinion by the idea that wind and sun change any matter. This is supported by the statement of the Prophet, peace and blessing be upon him: “Dryness of the earth is its purification.”

The Prophet, peace and blessing be upon him, also said: “The earth become pure when it becomes dry” in spite the fact that both Hadeeth are questionable regarding their Isnaad (i.e. chain of transmission). Furthermore, some scholars view that the Hadeeth, speaks about the Bedouin, refers to the hastening to purifying the Majsid and that mentioning water does not negate other things.

Accordingly, if the earth becomes dry by the wind or water and no trace of impurity remains, then it becomes pure, one can offer prayer on it and perform Tayammum (i.e. dry ablution) from it.

Fourthly, scholars have deduced from this Hadeeth that it is obligatory for one to denounce evil deeds for the Messenger of Allaah, peace and blessing be upon him, approved their denunciation of such evil deed; however, adopted another approach in fulfilling this. Ibn Daqeeq Al-‘Eed, may Allaah have mercy upon him, said: “People rebuked him as a form of hastening to denouncing evil according to those who sees it evil.” End quote

Accordingly, whenever Muslim individual sees something evil, it is obligatory upon him to hasten to denounce and change it; however, in an appropriate approach for it is a matter of addressing each in the manner he understands best.

Fifthly, this Hadeeth indicates the importance of adorning, purifying, showing respect and cleaning mosques. That is because they are made only for worship and offering prayers and Thikr (i.e. remembering Allaah The Almighty), and reciting Quran. It was reported in one of the narrations of the Hadeeth of Ibn Maajah and others that the Prophet, peace and blessing be upon him, said to the Bedouin after this: “These mosques are not the places meant for urine and filth, but are only for the remembrance of Allaah, prayer and the recitation of the Quran.” (2).

Sixthly, we can deduce from this Hadeeth the basic principles of enjoining what is good and forbidding what is wrong and a wise approach in inviting people to Allaah The Almighty. In the following lines, we will mention some of them in brief:

Firstly, the importance of denunciation with full kindness and leniency. One should not be harsh nor stiff while forbidding what is wrong. It was reported in one of the narrations of the Hadeeth in which the Prophet, peace and blessing be upon him, said: “You have been sent to make things easy and not to make them difficult.” Allaah The Almighty also Says (what means): {Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best...} [Quran 16: 125] (3).

Wisdom is to put things in their proper place and whenever kindness accompanies anything it adorns it.

Allaah The Almighty even says addressing the Prophet, peace and blessing be upon him: {…[O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you…} [Quran 3: 159] (4).

2- The importance of pointing out the reason behind denunciation this evil matter. That is because the Messenger of Allaah, peace and blessing be upon him, according to what is stated in the narration reported by Ibn Maajah, explained for the Bedouin: “These mosques are not the places meant for urine and filth, but are only for the remembrance of Allaah, prayer and the recitation of the Quran.” (5).

As for the general denunciation without pointing out the reason, it may not lead to good and fruitful results.

3- Considering well the matter of observing interests and warding off evil. Thus, one has to do the lesser of two evils in order to ward off the greater. Urine in the mosque implies a corruption; however, interrupting urine for the one who is answering the call of nature implies a greater corruption. Thus, the lesser of two evils is to be done in order to ward off the greater.

In the same manner, one has to do the greater of two good matters by leaving the lesser of them. Purifying the mosque implies an interest; however, letting the one who is urinating finishes it implies a greater interest. Thus, the greater of two good things is to be done by leaving the lesser of them.

4- Adopting the noble manners while making Dawah, enjoining what is good and forbidding what is evil regardless of whatever corruption or harm occurs to one, following the footsteps of the Prophet, peace and blessing be upon him, for the Lord of the worlds witnessed this for him. Thus, he is our ideal example and excellent pattern.    

5- Hastening to removing corruptions whenever the prevention is removed. That is because when the Bedouin finishes urinating, the Messenger of Allaah, peace and blessing be upon him, ordered water to be poured on his urine so that the earth may get purified.  

 

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1) Reported by Imam Al-Bukhaari in the Book of Wudoo’ (i.e. Ablution), the chapter: The pouring of water over the urine in the mosque Al-Fat-h 1/323, no. 220 and Imam Muslim in the Book of Tahaarah (i.e. Purification), the Chapter: It is obligatory to cleanse the mosque when there are impurities in it 1/236, no. 284.

2) Reported by Ibn Maajah in the Book of Tahaarah (i.e. Purification), the chapter of how to wash the earth that is afflicted by urine 1/176, no. 529.

3) Soorat An-Nahl: Ayah (verse) 125.

4) Soorat Aal-‘Imraan: Ayah 159.

5) Ibid.

 

 

 

 

 

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