Abstract
According to the religion of Islam, eliminating of objective impurity, purification of environment and body has of great consequence to worship and a healthy life. Filthiness is quoted in many points in the ḥadīths. In these narrations' defilement objects has been appointed by religion. The importance of removing impurity and how to eliminate it constituted in titles of purification (tahāra) and purify of human urine with water is suggested by a unanimous unity in many ḥadīths with generality terms (ʿumūm). One of these impure elements is urine, which we see used as a medical treatment or a tool for dyeing fabric in Jāhiliyya (Age of Ignorance).
There are various narrations about urine, which Islam defines as unclean. Among them, it is not tolerated to urinate towards the Qibla, it is requested not to micturition in stagnant water, it is recommended to do by crouching, and to avoid dispersing urine.
In addition, it is recommended to purify human urine, which is considered impure in many ḥadīths with general expressions from the Prophet Muḥammad (pbuh). İt is seen in many marfūʿ narrations that the Prophet used water in toilet. In a narration, when a badawī urinated in the middle of the masjid, the Prophet was ordered to intervene only by pouring water on the urine. This is among the evidence showing that water is sufficient as a purifier. Apart from all these narrations about cleaning the urine, it is stated in some ḥadīths in the sources that the Prophet asked for water when an infant urinated on his clothes and was confined to pouring on it.
It is stated in the matn of some versions of this ḥadīth said “sufficient to pour/sprinkle water into the urine of the baby boy; as for baby girl's, it is necessary washed off.” Based on that ḥadīths, infant boys’ urine that in breastfeeding duration, has been suggested that unlike the adult individual, it would be sufficient to clean the urine without washing it, by pouring water on it, and even also it would not be impure. In addition, referring to the phrase “the urine of baby girl is washed” in some matn, it has been claimed that the infant girl’ urine even in breastfeeding duration or not, is impure and should laundering.
It has been determined that the ḥadīths that include the issue of cleansing baby urine in different ways based on gender were reported by 12 different companions in the sources. Some of these ḥadīths were as a deed or word was marfūʿ, some of as a deed or word was mawḳūf.
The narrator has been used various words such as "poured, sprinkled, added, flowed" while describing the purification of the urine that got on the Prophet. While describing the infants’ gender, different words were chosen. it is determined that some matn contain general expressions or are based on a single gender, while in others, the baby girl is also detailed, or the infant girl phenomenon is exhibited.
In this paper the narrations will be examined, and issue of gender-oriented difference allegation validity will be inquired in Prophetic tradition.