I. INTRODUCTION
Thaharah according to the meaning of language means "holy / purity" or "clean / hygiene". This word contains a broader understanding, which includes cleanliness or sanctity of all impurities that are physical (material), such as urine and filth, as well as legally such as gods. Someone is said to be clean from hadats, when he has taken a bath and made ablution. A person who is in a state of junub is legally dirty because he has not taken a mandatory bath. He is called clean when he has taken a shower. Bathing is a way to cleanse the body of junub (big hats). A person is also considered to be dirty by law, if he has not performed ablution. Someone who has performed ablution is considered clean according to the law. Ablution is a way to cleanse the body of dirt (small things). [1]
II. PROBLEM
a. Mandatory bath
b. Mandatory Causes of Bathing
c. Mandatory Bath Requirements
d. Fardlu / Mandatory Bath Pillars
e. Mandatory Bathing, Mandub, and Its Benefits
f. Circumcised Baths
g. Which is forbidden to Junub before bathing is mandatory
h. Some Other Things Related to Mandatory Bathing
III. DISCUSSION
A. Understanding Mandatory Bath
What is meant by "bath" here is to drain water throughout the body with intention. [2] The so-called bath according to the term fiqh is to use water over all parts of the body according to certain ways. [3] A compulsory bath for women is exactly like a man's bath, that is by cooking water all over the body only when bathing after menstruation or postpartum, then the blood vessels must be cleaned completely with ingredients that smell of blood odor. [4] The Word of God is in Q. S. Al-Maaidah: 6
O ye who believe! If you want to pray, then wash your face and your hands up to your elbows, and greet your head and (wash) your feet up to both ankles, and if you are junub then bathe, and if you are sick [403] or on a trip or back from a toilet (toilet) or touching [404] a woman, then you don't get water, then count on good soil (clean); greet your face and your hands with the land. God does not want to trouble you, but He wants to cleanse you and perfect His favor for you, so that you are grateful.
B. The Causes of Mandatory Bathing
The causes of compulsory bathing are six, among them are common in men and women and there are certain more or only for women, including:
1. Insert the genitals into the opponent's genitals
Inserting the pubic head into the front pubic or back genitals, either until the semen is released or not, in detail for this has several conditions, namely:
Hanafiyah
If the pubic head has been partially inserted into the front and back genitals that are intercourse indefinitely, so that it does not block the feeling of heat, it has required bathing, both those who do and those who are treated, by removing semen or not.
Required, if one person has baligh and the other has not been baligh then the person who is obliged to take a shower is the one who has been baligh. Suppose that two people who are khuntsa (there is a male sign and a woman's sign on him) have intercourse, then those who are obliged to take a bath are those who have baligh too. Those who have not been advised to take a bath.
Syafi'iyah
Same with the above Hanafiyah, unless it is required of the guardian to order foster children to bathe. If the child has done it then it is sufficient. But, if you don't want to, then he is obliged to take a bath at the time of baligh. This method applies to humans or animals that are still alive or dead. The requirement is if you enter the opponent's pubic hole. If you are on the edge, you will only have to take a shower if you remove semen.
Malikiyah
Must take a bath by inserting the pubic end into the opponent's genitals, either the front or the back, whether he is a human or an animal, either alive or dead or dead. If a woman who has baligh is fucked with a person who has not been hospitalized and has not issued a semen, then it is not obligatory to take a bath.
If semen comes out after losing the usual good taste, without having sex, it is mandatory to take a shower, either after a shower or before. But, if the taste is good on intercourse and semen after feeling bad and if before this bath he has taken a bath, then he is not obliged to repeat the bath. [5]
Hanabilah
It is not required to make a shower out of the semen, but only if a man feels that the man is separated from the sulbinya. Likewise, if a woman has felt that the man is separated from her breastbone, where she dangles the dukuh and others. So, it is not required that the semen has come out of the front of the genitals, so that if someone who has intercourse does not remove his semen at the time but comes out after he is obliged to bathe then he must repeat the bath. The condition is if he feels good when he is released. If not, all he does is ablution. Likewise if semen comes out due to being hit or due to illness.
2. Jizz out of men and women
There are two kinds of semen coming out, namely: (1) When you wake up and (2) at bedtime. The first one who came out without intercourse, but still felt good. Some are due to illness or pain. If it comes out because of a way, touching the skin, kissing or fighting kudud (mu'anaqoh Arabs), seeing, remembering, for example, obliging to take a shower, whether it is good or not or because of remembrance and exits for a moment or afterwards, then taking a bath too. People masturbate included this type. [6]
Hanafiyah
If semen is caused by the fact that it is obligatory to take a bath because it is delicious, even though there is no intercourse there are two types, namely:
* Exit semen from the genitals with scattered and tasty when a husband collided with his wife so that the husband took out semen, but did not put his genitals into his wife's genitals at that time then he was obliged to take a shower.
If the genitals have disappeared and feel good when the semen comes out or if the semen comes out it feels good, but it is held and then it comes out afterwards without being pleasant but requires bathing.
Required that compulsory bathing is if the semen has come out of his pocket and out with the pubic pathway. If the semen does not separate from the bag and does not come out, it does not require bathing.
* If a part of the semen comes out because of intercourse or else he has taken a shower before urinating or for a while and then the semen stops. After bathing in this condition, the remnants of the semen come out feeling good or bad, so he must repeat the obligatory bath. With the condition that he never urinate before taking a shower or leave or he waits for a while after the manuscript comes out the first time.
If the wife has taken a bath obligatory due to sexual intercourse with her husband, but has already gone out of her milk, then she does not repeat the bath. Mani who comes out without feeling good because of illness and others, does not require compulsory bathing.
Secondly, the semen comes out of sleep, when dreaming of having sex. So, if someone dreams like that and gets involved in getting wet on the cloth, body or door of his genitals, then he must take a shower. It's different, if the wetting is not semen. If he is in doubt whether the semen or madzi comes out, he is obliged to take a shower, whether he feels it in his sleep or not.
Hanafiyah
If someone is in doubt about the wet that he encounters when he wakes up semen or madzi, then the billa before going to sleep he thinks or sees the opposite sex, so he does not take a mandatory bath. The only thing that is seen is Madzi. But, if there are causes, then he must take a bath.
Syafi'iyah
If someone is in doubt whether the wet he encounters is mani or madzzi, then there is no certainty of the obligation to take a shower over it. But what he thinks is better and he takes a mandatory bath.
If it is imposed on Madzi, then he cleanses it and ablutions. If the ijtihad changes, then he follows his second ijtihad. But the sala he did on the basis of the first ijtihad did not need to be discarded. [7]
3. Removing postpartum blood and menstruation
What requires a special bath for women is menstruation and postpartum. This was agreed upon by all fiqh scholars. If you have stopped menstruating or parturition, the woman is obliged to take a bath so that she can pray and can mix with her husband. The so-called nifas is the blood that comes out of the female genitals after giving birth to children, the blood is menstrual blood collected, does not come out when the woman is pregnant. [8]
4. Death
Muslims or Muslim women who die, then fardhu kifayah for Muslims who live bathing them. It's different if he is martyred. He is not obliged to be bathed. Regarding this, Hanafiyah argues, that it is not necessary to bathe it if the death is not to be insubordinate, that is not to come out of obeying his just priest
5. Enter Islam in a state of junub
Unbelievers who enter Islam are in a state of junub, so they are obliged to take a bath. But if at the time of entering Islam he is not junub then he is not obliged to take a bath but is circumcised to take a bath. Regarding this, Hanabilah argued that the person who disbelieves then converts to Islam must take a bath first, whether he is a junub or not. [9]
6. Give birth
Whether the child is born is old enough or not, like a miscarriage. [10] Suppose the woman was like Fatimah Zahrah (the son of Rasul SAW) who never menstruated then she gave birth, then she was obliged to take a shower because of giving birth to it. Regarding this, Hanabilah argues, that giving birth without giving birth to the postpartum blood does not require bathing.
C. Required Bathing Requirements
Requirements for bathing are three types, namely:
1) Mandatory conditions: compulsory bathing due to domesticity or who is obliged to perform ablution
2) Legal requirements: the right to take a bath over who is legally authorized
3) Mandatory requirements and legal conditions: if there is no one condition, then it is not mandatory to perform ablution and ablution is valid even though it is done also
Lay out some of the requirements for bathing under the conditions of ablution:
Islam
He did not become a legitimate condition for bathing in kitabiyah (experts in the book). If a Muslim marries a female child and has finished her menstrual period or postpartum, then the husband is not lawful to fuck his wife before his wife takes a mandatory bath. At that time he was bathed in bathing even though he was a female child. Regarding that then:
Hanafiyah
1) The maximum period of menstruation is fifteen days and the postpartum period is 40 days.
2) If the wife's menstruation has stopped after ten days and postpartum blood has been exhausted after 40 days from the time of birth, her husband is permissible to make love, even though he has not bathed compulsorily, either his wife is Muslimah or kitabiyah.
3) But, if the blood stops less than that after 7 days for menstruation and postpartum after 30 days or less, then it is not lawful for her husband to have sex with her, unless his wife has a mandatory shower.
4) Likewise if his wife owes one obligatory prayer. For example: he must take a bath in the midday time, but he does not take a bath too, so her husband may approve it.
5) If the menstrual blood stops at the end of the dzuhur time and there is still time for compulsory bathing and for takbiratul ihram dzuhur, then the lawful husband has fucked his wife when the dzuhur time has expired.
6) If the remaining time is not enough to take a compulsory bath and takbiratul ihram, then her husband must not fuck his wife unless he has made a mandatory shower or has passed all the time ashar and there is no blood coming out. [11]
Syafi'iyah
Who will perform ablution must be mumayyiz. Thus the ablution of crazy people is not valid. But this is not a requirement for compulsory bathing. If his wife had stopped her menstruation and had taken a bath, and she was mumayyiz, her husband halal sexually.
Hanabilah
It is required that istijmar (ablution using stones) and istinja '(purifying due to defecation / small bowel movements), so that it is done before ablution. But, he is not required to take a mandatory bath.
D. Fardlu / Mandatory Bath Pillars
Syafi'iyah
There are five kinds of Fardlu bathing, namely:
1) Intending to flatten the body with bathing water and splashing it. It is also possible to use the intention after the limbs dry up, in a short time. Successfully make the limbs happy. Cross all body hair.
2) The mouth, nose, ear hole and eyes are not included in the body. So you have to wet all the visible parts of the body. As for gargling, and spreading water to the nose is only sunnah.
3) Consecutively and hastily, so that it has not dried up, soaked before, that is, if it can be done so.
4) Wet all parts of the body with bathing water, not necessarily by hand. If you want to rub part of the body with a cubicle or one leg over the other, then it is sufficient. Similarly, it can be wetted by using a handkerchief, know for example. That's before the body is dry. If he is unable to do so, then the demands of the fadhu fall and there is no need for others to rub them.
5) Crossing hair. As for thick beard hair, there are khilafiyah among their peers that some say mandatory and some say mandub.
Hanabilah
Fardhu bathing is just one thing, is equalizing bathing water in all parts of the body that bathe. The body includes the mouth and nose. Therefore, it is obligatory to enter water into parts of both. The same is the case for ablution. All hairs or hairs that are on the body are obliged to wet, born and physically. If there is a strong hair bond and cannot enter water into it, then it must open the bond. As for women who bathe in junub, it is not obligatory to open the bun, because it is difficult for them, but it is obligatory to move it so that the water can enter the veins. Circumcised so that he opened the bun was only in the bath, it was obligatory for domesticity. In compulsory bathing after menstruation is obliged to open the bun because it does not complicate it.
E. Obligatory Bathing, Mandub, and Its Benefits
Hanafiyah
1) Start by putting your intentions in your heart
2) Read basmalah
3) Wash your hands up to your wrist three times
4) Washing the genitals even though they are not defiled
5) Disposing of impurities that are attached to the body before bathing
6) Wudhu like ablution henda prayer
7) Start washing your head before the body three times
8) Rubbing the body
9) Putting the right from the left
10) Three times multiply
11) The sequence of bath works as above
Syafi'iyah
1) Read the basmalah together with the intention of bathing
2) Wash two hands to the wrist
3) Sit perfectly before taking a bath
4) Gargle
5) Launching the water to the nose, if ablution before bathing
6) If ablution is canceled before bathing, then it is repeated to repeat it
7) Sequential
8) Wash first face
9) Putting the right from the left
10) Disposing unclean body
11) Covering the genitals even though bathing alone
12) Three times multiply basuhan, cross the hair and fingers
13) Do not shave the hair until it runs out
14) Cut nails before bathing
15) All that is found in ablution
16) Do not ask for help from others except in a state of udzur
17) Facing the Qibla
18) In a place where bath water is not sprinkled
19) Does not cause wet other members
20) Not talking unless needed
21) Women put on cotton that must be inside their genitals
22) Wash the top before the bottom
23) Intending to raise hadats
Malikiyah
a) Circumcised
1) Wash both hands to the wrist
2) Gargle
3) Insert water and spread it to the nose
4) Sweeping the two ears
b) Submitted
1) Read basmalah at the beginning
2) Start with unclean genitals and other parts of the body or kotoan that block water from entering the skin
3) Do it in a holy state
4) Washing ablution members three times
5) Wash the upper part before the one below it other than his genitals
6) Three times multiply wash the head
7) Putting the right from the left
8) Use AI as needed only (save water)
9) Putting the intention to the end of the bath
10) Shut up. But only remember Allah, except when needed
F. Circumcised Baths
Hanafiyah
1) Take a shower on Friday for those who will go for a week, because they will pray and not because Friday. If someone takes a bath after the Fajr prayer and then he falls and then performs ablution and shalt Friday, the bath is not appreciated.
2) Bathing to pray ‘idain. He was like taking a shower on Friday too, which was to go for Eid prayers and not because of the Eid day.
3) Bathing time will be dressed in ihram hajj and umrah.
4) Take a shower because of wuquf at Arafat
Submitted bathing about twenty-three things, namely:
1) People who are recovering from crazy, fainting or drunk.
2) If you find it wet on his pants so he is doubtful whether he is due to semen or madzi.
3) Bathing after bathing
4) Half night Sya'ban bath
5) Arofah night bath
6) Qadar night bath
7) Bathing with Nahar, when I was staying at Muzdalifah.
8) Bathing in Mina wants to throw jumroh
9) Take a shower to enter Mecca to do the thawaf of the Mecca Pilgrimage
10) Bathing a solar eclipse
11) Bath a lunar eclipse
12) Take a istisqa prayer time down
13) Bathing because it was very scared
14) Take a shower because it's very dark at night
15) Take a shower because the wind is very hard
16) Mandi wants to enter the city of Medina
17) Bathing because they want to attend meetings or gather
18) Bathing wants to wear new clothes
19) Bathing for those who finish bathing corpses
20) Bathing for repentance to Allah SWT
21) Bathing because he has converted to Islam and not Junub
22) Bathing when you have converted to Islam in the state of junub
23) Bathing because of a dream of having sex for the beginning of baligh, actually this is mandatory.
Note: 21-23 according to some Hanafiyah [12]
G. Which Is Forbidden To Junub People Before A Bath Is Mandatory
Hanafiyah
1) It is unclean to read the Qur'an in a few or many except in two ways, namely: to start a work by reading basmalah and reading a short verse to pray for someone or to flatter it.
2) Junub people may enter the mosque unless forced.
Syafi'iyah
1) It is unclean to read the Qur'an even if only one letter (if you deliberately read the verse of the Qur'an). If you intend to dhikr or always read it then it is not forbidden.
2) Large people may stay in mosques because of an emergency.
Hanabilah
1) Large people without age can read short verses. As for others about that long as well. More than that, it is forbidden to read it at the time of Junub.
2) It is possible to read the verses of al-quran as remembrance as in Q. S. Zukhruf verse 13
3) It's OK to walk around the mosque for Junub people, but not to stay.
4) Men with menstruation and postpartum people, even though their blood may go down with conditions not to contaminate
5) Junub people may stay in the mosque if they perform ablution even though they are not religious
6) Menstruation and postpartum people cannot stay in a mosque unless their blood has stopped. [13]
Malikiyah
1) It is not mandatory for Junub people to read al-qur'an except for 2 conditions, namely: to protect themselves from enemies such as and to announce a portion of the arguments of sharia law.
2) Junub people may enter the mosque unless forced or emergency.
H. Some other things related to compulsory bathing
Some of the things that are often questioned around the bath must include the following:
1) Someone who has taken a mandatory bath, no longer has to perform ablution afterwards, because the intention to eliminate the large hadats is considered to have included a small event.
2) Just take one bath, including bathing, bathing and bathing. If someone wants it all when starting the bath. So you don't need to take a shower many times.
3) It is permissible for a man to have a mandatory bath from a compulsory female bath and vice versa. And the husband and wife are also allowed to bathe in one vessel.
4) Not allowed to bathe in the open or in the middle of the audience, except by covering the genitals.
5) It is permissible to wipe bath water or ablution with a towel and so on either in summer or cold.
6) There is no prohibition on a person who is junub or a woman who is menstruating to cut nails, remove hair or hair, and leave the house. [14]
IV. CONCLUSION
After reading the paper that I made about compulsory bathing which is a branch of thaharah, it can be concluded that compulsory bathing is not like the bath we normally do in our daily lives. But bathing to get rid of the big things that are in us and in a special moment too. Mandatory bathing can be done in a variety of ways by still following a good and correct school of law and not deviating from Islamic Shari'a and doing it feels comfortable doing it.
Various issues have been examined above as the nature of the big bath itself. Large baths are closely related to ablution.
V. CLOSING
That is the paper that I can convey. The speaker realizes that this paper is far from perfection, because perfection belongs only to Allah SWT. For this reason, constructive suggestions and criticisms are very much expected for the perfection of this and subsequent papers.
And finally the speaker apologizes if there are many mistakes, both in the writing systematics, content in the discussion and in the matter of delivering the material. Hopefully this paper can be useful for the pemkalah themselves especially and for the wise readers in general in this life. Amen.
BIBLIOGRAPHY
· Al-Habsyi, Muhammad Bagir, Practical Fiqh I According to the Al-Qur'an, As-Sunnah and Opinions of the Ulema, Bandung: Mizan Reader, 2005
· Al-Jamal, Ibrahim Muhammad, Fiqh Wanita, Semarang: Ash-Syifa, 1986
· Jariri, Abdur Rahman, Kitaabul Fiqhi ‘Alal Madzaahibil Arba’ati, Beirut: Darul Fikri, 1989
· Masyhur, Kahar, Mandatory Prayers According to the Fourth Madzhab, Jakarta: Rineka Cipta, 2004
· Rasyid, Sulaiman, Islamic Fiqh, Bandar Lampung: PT. Sinar Baru Algensindo, 1986
· Sabiq, Sayyid, Fiqh As-Sunnah Volume 1 Al-Ibadah: Cet 1, Cairo, Egypt: Dar Al Fikr, 1977
· Kingdom, Ahmad and Siti Musdah Mulia, Dive into the Ins and Outs of Worship in Islam, Bogor: Kencana, 2003
[1] Ahmad Thib Raya and Siti Musdah Mulia, Dive into the Ins and outs of Worship in Islam, Bogor: Kencana, 2003, p. 120
[2] Sulaiman Rasyid, Islamic Fiqh, Bandar Lampung: PT. Sinar Baru Algensindo, 1986, p. 34
[3] Kahar Masyhur, Mandatory Prayer According to the Fourth Madzhab, Jakarta: Rineka Cipta, 2004, p. 95
[4] Ibrahim Muhammad Al-Jamal, Female Fiqh, Semarang: Ash-Syifa, 1986, p. 74
[5] Muhammad Bagir Al-Habsyi, Practical Fiqh I According to the Al-Qur'an, As-Sunnah and Opinions of the Ulema, Bandung: Mizan Pustaka, 2005, p. 81
[6] Kahar Masyhur, Op. Cit., P. 98
[7] Kahar Masyhur, Ibid, p. 99
[8] Sulaiman Rasyid, Op. Cit, p. 36
[9] Abdur Rahman Jariri, Kitaabul Fiqhi al Alal Madzaahibil Arba’ati, Beirut: Darul Fikri, 1989, p. 109
[10] Sulaiman Rasyid, Op. Cit, p. 37
[11] Abdur Rahman Jariri, Op. Cit., P. 110
[12] Kahar Masyhur, Op. Cit., P. 104-109
[13] Abdur Rahman Jariri, Op. Cit., P. 122
[14] Sayyid Sabiq, Fiqh As-Sunnah Volume 1 Al-Ibadah: Cet 1, Cairo, Egypt: Dar Al Fikr, 1977, p. 65
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