1

CHAPTER I
INTRODUCTION


1.1 Background
Science is one of the science of fiqh which has a very important role in the
Islamic one. Where the science of fiqh is one of the main staple of science in Islam
after the science of monotheism. Which of use of studying the science of
monotheism, one can know the nature of his Lord so do not turn aside from His
intention to in any worship, and learn the science of fiqh use one can know the ways
of the Prophet in muamalat and worship to God, so as to follow . Therefore, to
realize both the science in everyday life, meet two conditions in one's acceptance of
the practice of worship with Allah, that is sincere for Allah and follow the Sunnah of
the Prophet Muhammad.SAW.
In addition, in these days we hear how rampant among Muslim brothers our
fellow blame even heathen other brother just because they worship a different way
to worship the way they had been doing, without knowing the foundation of worship
that may be still based upon the scholarly opinion that one of the main four schools,
so with this small difference can lead to hostility between the Muslims. Thus the
authors wrote this simple paper with the hope to enlighten the Muslims still common
the laws of fiqh, especially on the boundaries wash head when ablution.

1.2 The purpose of writing
The author wrote this paper for a number of purposes, including:
1. Allowing myself to be able to develop the mind in writing.
2. Allowing myself to write posts in the form of a scientific paper.
2

3. Gives a little enlightenment to the Muslims are still lay against the law to wash
the head in ablution.

1.3 Formulation of the problem
The formulation of the issues raised in this paper are:
1. How to wash limitation head in ablution according to Imam Hanafi?
2. How to wash limitation head in ablution according to Imam Malik?
3. How to wash limitation head in ablution according to Imam Shafi'i?
4. How to wash limitation head in ablution according to Imam Hambali?
5. Which of the four most rojih opinion?



























3

CHAPTER II
DISCUSSION


2.1 Ablution
Qur'anic verses that describe ablution are:
Og^4C -g~-.-
W-EON44`-47 -O) +;~ O)
jE_OUO- W-OUO^N
7E-ON_N 74CguC4 O)
-g-4OE^- W-O=O^`-4
7c+7NO) :UN_O4 O)
u-4:u^- _ ..

Meaning:
"O ye who believe, if you want to pray, then wash your face and your hands up to the
elbows, wipe your heads and wash your feet up to your ankles." (Surah al-Maidah: 6)
In this verse, the Qur'an describes detailed fard-obligatory ablutions', that is
wash face, wash both hands up to the elbows, wiping portion of the head, and wash
both feet to the ankles. Then, the jurists 'intentions and tertibsebagai add the
obligatory ablutions
1
.

2.2 Limitation washed in ablution according to the head of Imam Hanafi
In the Imam Hanafi madhhab, heads shall be washed when her ablutions there
are three opinions, namely:
1. Wash around a quarter of head
2. Wash on the crown of the head
3. And wash area of three fingers in the head

1
http://www.eramuslim.com/thaharah/mengusap-kepala-dan-membersihkan-hidung.htm diakses
24 Januari 2013
4

The third opinion, as pointed out by sheikh Abu Bakar al-Kasani that:

"And they differ in terms of size shall be in the wash head. Mentioned in the
book of al-asl limit wash head is three fingers in the head area. Alhasan narrated
from Abi hanifah that its size is approximately fourth head, and also the words
Zufara. And Alkarkhi with Attohawi of our friends mentioned that its size is the size
of the fontanel ".
The opinions expressed by Imam Hanafi was based on several arguments of,
among others:
1. The Word of God (

), letter () in the sentence

showed only partial head.
2. Hadith of the Prophet,
:
"From Ibnu Almugirah bin Syubah said: Messenger of Allah perform ablution
and wash the top of his head and wash both shoes and turban
So from the above description in the schools of Imam Hanafi someone who
made ablution and wash the head less than a third opinion over the his ablution
invalid. Fontanel size .



5



2.3 Limitation wash head in ablution according to Imam Malik
As for the schools of Imam Malik, the head of which shall be washed when the
entire head is made ablution. As mentioned in the books of fiqh alibadat-Maliki, that:
: :
Then things are obligatory in ablution seven, namely: the fourth is: wash
the whole head
Maliki madhhabs opinion is also based on some of the arguments, including:
a. The Word of God (

), here is the command to wash covers the

entire head.
b. hadith of the Prophet:


...

2

"That someone said to Abdullah ibnu Amr ibn Zaid-yahya-grandfather: if you can
show me how to perform ablutions of the Prophet Muhammad? So he replied: yes, he
took water and washed his hands then wash his head with both hands while
moving it forward and backward starting from the front of his head down to his neck
and then returns her hands to the place where he started "

2
Abdullah ibn Amr ibn Zaid-yahya.1982.
6



2.4 Limitation wash head in ablution according to Imam Shafi'i
In Imam Shafi'i schools, the head of which shall be washed when her ablutions
is quite simply Wiped portion of the head alone though only slightly, and not
required head rubbed by hand, even if just splashing water on your head then it is
considered sufficient. This is in accordance with that mentioned in the book kifayatul
akhyar, that:
} {
(





3
(al-husaini, 2009, p. 7)
"The fourth obligation is washed away most of the head, according to the Word
of God 'and wash your head'. What is meant here is not washed away all the head, as
in the hadith Mughiroh RA 'that the Prophet SAW made ablution and wash the top of
his head and over his turban and shoes'. even if he washed his head in lieu of Sewer
or splashing water on it despite not running, or put his hand wet over his head and

3
al-husaini,(2009). kifayatul ahyar fi halli goyatil ikhtisor. saudi arabiah: darul minhaj linnayri
wattauzi.
7

not move, then it's all legitimate. Mentioned in Ziadaturraudoh that are not
necessarily in the head rubbed by hand, even if the timber or tree limb and in others
are also valid. And women equally with men in this case, wallahu nature ".
Argumentation of Mughiroh above hadith is: When the Prophet SAW. rubbed
his turban, he kept rubbing crest (the fontanel) that appears; thus understood that it
was mandatory levels wash and the rest (wiping the turban) is sunnah. May not be
required at the same time something that must be wiped with rubbing successor
origin (that is turbans).
2.5 Limitation perform ablution by washing the head in the head Imam
Hambali an washed in ablution according to Imam Hambali
In the school of Imam Hambali, when ablution shall wipe the entire head as the
opinion of Imam Malik, Imam Hambali but incorporate both ears as part of the
mandatory swabbed along with the head. As mentioned by An-Najdi (1397H, p. 181-
182) in the book Hasyiaturraud, that:
: ...

{ :
}

"Fard of ablution are six: ... the third one: wash the whole head and both ears
also, because of the word of God 'and wash your head' and the words of the Prophet
SAW. 'Both ears are head' (HR.Ibnu Majah)
In addition to the above proposition, they also evidence the word of God:
(

)
"And let them do the tawaf around the old house (Baitullah)."
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Argumentation sides is: Unauthorized perform tawaf while only partially Hajj
alone. Similar to QS. Al-Maaidah

, paragraph 6 , that is not

legitimate just rubbed the head only partly. Therefore, the letter baa 'in the two
paragraphs above is the same, namely lil-ilshaaq (for embedding), not tab'iidh
(demonstrated in part). This is in accordance with the rules of the Arabic language,
as stated by Sibawaih
4
.

2.6 Rojih opinion of the four opinions
Judging from the arguments and reasons argument used by any schools above,
then at this point the author will present some comparisons of these arguments, so
that readers can find out the opinion of the most powerful of these opinions fourth,
following the arguments are:
a. Allah SWT says:

, this proposition is the proposition that

the only agreed upon by all four schools of thought as the argument of the
necessity of washing the head in ablution. In this proposition they differ only
in letter baa on

sentence, Imam Hanafi and Imam Shafi'i said that

the letter baa here shows tab'iidh (for most). While Imam Malik and Imam
Hambali found here baa not show tab'iidh but lil-ilshaaq (for embedding).
And second opinion this is a much stronger such as said by Ibn Taymiyyah.

4
an-najdi, hasyiaturroudi al-murbi' syarhi zadilmustaqni, (1397H).p.181-182.
jeddah: maktabah al-irsyad

9

b. Hadith of the Prophet: :
, hadith This is the arguments used by the
schools of Imam Hanafi and Imam Shafi'i as a reason for may just washed
seagian head in the purification ritual, but this hadeeth refuted by two rebuttal
. First: if it's legitimate if only washed partially replenish the head in her
ablutions, the apostles do not need to wash his turban at the time. Because if
the top of his head the Prophet washed and then refine it with another wash
with wash turban, it is certainly legitimate. Second: This hadith is a hadith
narrated by Imam Ahamad contradicts the hadeeth narrated by Muslim,


"Then wash his head with both hands while moving it forward and backward
starting from the front of his head down to his neck and then returns her
hands to the place where he started"
5
.













5
http://dakwahislamiyah.wordpress.com/tag/menyapu-kepala-dalam-wudhu/ accessed on
January 28, 2014
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CHAPTER III
CLOSING


3.1 Conclusion
From the above explanation, it can be concluded that the stronger opinion is the
opinion expressed by Imam Malik and Imam Hambali, that things that should be
done when it is rubbed all her ablutions head and not just part of it. As was said by
Sheikh Al-Uthaymeen in his book Al-syarhul mumti ', that "if only the top of his
head be washed without washing the others so `her/his ablutions not accepted
because the word of God }

{ and wash your head 'and not say

' most head', and baa letters in Arabic is not mentioned in the sense
of" most.
On the other hand as an Indonesian citizen who generally bermazhab Shafi,
who generally only partially wash head in her ablutions by no means obliged to
follow the opinion of Imam Malik or Imam Hambali that require wash all the head,
but should be for every good Muslims to always follow Rojih opinion or opinions
that are more powerful than others. This is as be approved by all the four Imam's
school, of which the recognition of Imam Shafi'i said that "
" 'if there is a hadith which
is stronger than the hadith that I used, then the hadith pray silently suit, and leave
words or my madhhab.


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3.2 Suggestion
As the Muslims are based upon the guidance of the Qur'an is, and also that the
Prophet Muhammad is the Prophet. then through this simple paper, see now the
various different schools in Islam flare used by the Indonesian population, especially
the widespread Islamic Boarding School in Indonesia is backed by Saudi Arabia,
which generally Hambali madhhab that could cause do not understand and blaming
among followers of certain sects against other schools-as experienced by the author
prior to learning about the differences between schools in the authors suggest to the
entire population of the Islamic nation of Indonesia to be able to explore differences
in the schools of this country so that Indonesia does not arise only problems-
problems caused by small matters of this kind.












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REFERENCE

Al-Bukhari, Sohih Bukhori. Beirut: Dar al-Kutub al- 'llmiyyah,(1422H).
Al-Husaini, Kifayatul ahyar fi halli goyatil ikhtisor. Saudi Arabiah: Darul Minhaj
Linnayri Wattauzi. (2009).
Al-kasani, Badai' sonai' fi tartib al-syarai'. libanon: dar Alkutub Al-Alamiah,(1986).
Al-Utsaimin,(1428H). Al-syarhul mumti' ala zadilmustaqni'. t.k: Dar Ibnu Al-Jauzi.
An-Najdi, Hasyiaturroudi al-murbi' syarhi zadilmustaqni. Jeddah: Maktabah Al-
Irsyad. (1397H).
An-Nawawi,Almajmu' syarh almuhadzdzab. Jeddah: Maktabah Al-Irsyad. (1399H).
Taimiah, Kutub wa rosail wa fatawa syeikh al-islam ibnu taimiah. t.k: Maktabah
Ibnu Taimiah. (1498H).
http://www.alukah.net/Sharia/0/30853/#ixzz2M4RKfmy1.Retrieved 17,( 2014)