ENDLESS BLISS FASCICLE-4

Waqf Ikhlas publications Endless Bliss Fascicle-4 http://www.hizmetbooks.org
Those who have little information on fiqh and who do not understand what the mujtahids
declared, confuse the statement "having an artificial tooth made or fastening a loose tooth" with
the statement "having one's teeth filled or crowned." They strive to make the declarations of
mujtahids comprise all these. They say that since there is a necessity, all of these are permissible.
These poor people do not realize that there is no need for searching for a necessity concerning
tying a loose tooth or for having a movable tooth mounted in place of a missing tooth. A
necessity is searched for when you have to do something that is not permissible to do. Since it is
not prohibited to fasten one's tooth or to mount a false tooth, why should one look for a
necessity? In an attempt to convince Muslims that the fillings and crowns in their own mouths do
not harm their ghusl and seeing that there is a necessity for fastening the teeth with gold instead
of silver wires, some people seized the great weapon, i.e. the word 'necessity,' and clamored: "It
has been declared unanimously that it is a necessity to have one's teeth repaired." Thus they
confused the Muslims in the Hanafi Madhhab and blocked the divine way. These people point as
a proof to the declaration that the tottering teeth can be fastened unconditionally. However, the
wires tying the teeth tightly and false teeth can be taken out, cleaned and put back in their places.
The declaration by our savants (rahmatullahi ta'ala alaihim ajmain) refers to the wires and the
teeth that can be taken out when making a ghusl. It would be an abominable slander against those
great scholars to say that they permitted such obstacles as crowns and fillings, which do not let
water through, while there is the fact that they declared: "It is fard to wash tooth cavities and in
between the teeth when making a ghusl." Those scholars did not only say that it was permissible
to use a gold false tooth, but also said that it was permissible to wear a silver ring. Permission to
wear a silver ring does not mean that the skin under it will be exempt from being washed. They
said that it was necessary to moisten the skin under the ring by taking it off or by shifting it.
They said that an ablution or a ghusl would not be sahih if the skin under a tight ring was not
moistened. Having a tooth crowned is like wearing a ring. Since the tooth under a filling or
crown is not moistened, the ghusl will not be acceptable.
Question: It is not a requirement to make water reach very difficult parts while making a ghusl. It
is for this reason that washing inside the eyes, inside the foreskin, and for women under their
plaits, is excused. If a person with a headache cannot make a masah on his head, making masah
on his head is not obligatory for him. When the teeth are repaired because of necessity, doesn't
the washing of the teeth become non-obligatory?
Answer: There is not a general rule stating that if some part is haraj (extremely difficult) to wash
it is excusable not to wash it. This rule concerns something that exists on the body as a result of
darurat or which occurred by itself or as a result of carrying out a commandment of the Shariat,
and is not something brought about by an individual.
The great scholars of fiqh and the mujtahids declared different rules of haraj concerning
something done by a person. A severe headache is a darurat which occurred by itself. Not being
able to touch one's head in this case is haraj. Therefore, one will be exempted from washing,
making masah of, one's head. Yes, it is declared (by scholars) that after a wound has healed it is
not permissible to make masah on the medicine, ointment, or bandage put over it, and that it is
necessary to remove these and wash (the skin) under them. It is said (by fiqh scholars) that if
there is haraj in removing these things, since these things are not included in the category of
darurats that occurred by themselves, the person concerned imitates another Madhhab. In case it
is impossible to imitate another Madhhab, he is exempted from washing under them because
they have been placed there due to some darurat, that is, to cure the wound. As a matter of fact,
since washing the whole body when making ghusl is fard (obligatory) in all the other three
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