Bu’uuratti nyaanni hundi hayyamamaadha
Table of Contents
Nyaanni hundi hayyamamaadha ፡
Nyaanni hundi hayyamamaadha The term “Nyaanni” refers to impurities that must be removed or avoided in various aspects of life. These impurities include external and internal factors that are considered ritually unclean. The impurities are categorized into two main types: visible impurities (qulqulluu) and invisible impurities.
Visible impurities include substances that are visibly dirty or contaminated, such as blood, feces, or vomit. Invisible impurities, on the other hand, are those that cannot be seen but are considered impure, such as urine or pus.
Nyaanni hundi hayyamamaadha Lubbu-qabeeyyii dachii keessaa:
To maintain cleanliness and purity, it is essential to remove or avoid these impurities. This includes cleansing oneself and one’s surroundings regularly. In Islamic tradition, certain items are also considered impure, such as alcohol, pork, and anything associated with idol worship or polytheistic practices.
Maintaining purity is crucial in Islamic practices, as it ensures spiritual cleanliness and adherence to religious guidelines. Therefore, Muslims are encouraged to be mindful of the sources of impurity and take necessary actions to maintain purity in their daily lives.
Avoiding impurities and maintaining cleanliness is important in various aspects of life, including personal hygiene, dietary practices, and social interactions. It is essential to distinguish between what is permissible (halal) and what is prohibited (haram) according to Islamic law (Shari’ah).
When something is deemed impure (najas), it must be avoided or cleansed. This includes both tangible impurities, such as blood or feces, and intangible impurities, such as sinful actions or forbidden substances.
Certain actions and substances are considered impure and should be avoided. For example, consuming alcohol or pork, engaging in dishonesty or deceit, or associating with harmful influences are all considered impure according to Islamic teachings.
Maintaining cleanliness extends beyond physical hygiene to include spiritual purity and ethical conduct. It involves adhering to Islamic principles of honesty, integrity, and compassion in all aspects of life.
Additionally, observing proper Islamic etiquette, such as greeting others with peace (salaam) and responding to greetings respectfully, is essential for maintaining purity in social interactions.
Overall, cleanliness and purity are integral aspects of Islamic practice, promoting both physical well-being and spiritual harmony. By adhering to Islamic teachings on cleanliness and purity, individuals can cultivate a sense of inner peace and righteousness in their lives.
Oromoo fi islaamummaa 3 SOOMA Great
Bineensa Bosonaa dhandhooluu/Adamsuu/:
Bineesa dhandhoolamu ilaalchisee ulaagaalee sadiitu jiru
The principles of cleanliness include:
1) Avoiding impurities and maintaining purity,
2) Keeping the environment clean and free from filth,
3) Refraining from actions that are not necessary. Islamic law emphasizes the importance of cleanliness and purity. Sweeping and cleaning are recommended practices. Cleaning up after oneself is essential, and failure to do so constitutes negligence.
If four criteria are met, it can be tasted. They are:
1) It is recommended to begin cleaning with the right hand.
2) While cleaning, focus on the areas that need attention and ensure thorough cleaning, such as under nails, between fingers, and so on. If cleaning involves cleaning the body, such as during ablution, it is preferable to start from the right side and proceed to the left.
3) Intention is essential: Before starting any cleaning task, one should have the intention to purify oneself. If one forgets to make the intention before cleaning, it is not necessary to repeat the action.
4) When starting to clean, saying “Bismillah” (in the name of Allah) is recommended. However, if one forgets to say “Bismillah” before cleaning, it is not necessary to repeat the action.
Forms of sacrifice:
1) Inadvertent vows: If someone says, “If Allah wills, I will do this,” without intending to commit to it, and then fails to fulfill it, no expiation is required. However, if they do make a commitment unintentionally, they should offer expiation.
2) Fulfilling vows and promises: If someone commits to something verbally or through actions, they must fulfill it unless it involves disobedience to Allah or is beyond their capability. Saying, “If I do not do this by such and such time,” constitutes a vow. If one cannot fulfill a vow, they should offer expiation.
3) Vows of abstinence: If someone says, “I will abstain from such and such,” they must fulfill the abstinence and offer expiation if they break it.
4) Vows of doing something: If someone says, “I will do such and such,” and then fails to fulfill it, they should offer expiation. However, if they fulfill it, no expiation is required.
5) Conditional vows: If someone says, “If such and such happens, I will do this,” and then fails to fulfill it, they should offer expiation. But if the condition is not met, no expiation is required.
6) Acts of worship: If someone says, “I will perform such and such worship,” they must fulfill it. If they cannot fulfill it, they should offer expiation, but if they do fulfill it, no expiation is needed.
