Explanation of the Book on Ablution, the Full Ritual Bath, Menstruation, and Dry Ablution-01a

The reciter: Isma'il ibn Ibrahim al-Hanbali narrated to us.

The Shaykh : Why did you want to open it, so you closed it?
The reciter: Al-Tahur with the damma (vowel) means: that by which one purifies oneself.

The Shaykh : Yes, and with the fathah (vowel)?
The reciter: Al-Tahur is the action, and with the fathah it means that by which one purifies oneself.

The Shaykh : And what is intended here?
The reciter: The action is intended here.

The Shaykh : You have done well, correct.
The reciter: "Chapter: No prayer is accepted without purification".
Isma'il ibn Ibrahim al-Hanbali narrated to us, saying: Abd al-Razzaq narrated to us, saying: Ma'mar narrated to us from Hammam ibn Munabbih that he heard Abu Hurayrah say: The Messenger of Allah (peace and blessings be upon him) said: .

The Shaykh : Yes, al-Bukhari titled the chapter with a title broader than the hadith. The reason for this is that his statement: "without purification" includes purification from major ritual impurity and from minor ritual impurity, while the hadith is about one who has a minor state of ritual impurity. So it is as if the author (may Allah have mercy on him) is referring to a hadith that came with this wording: , and he is pointing to it with the title. If he is not referring to that, then it is by analogy, because if the prayer of one who has a minor state of ritual impurity is not accepted, then the prayer of one who has a major state of ritual impurity is even more so.
And the question of the man from Hadramawt about the state of ritual impurity is a genuine question, meaning: What is intended by the state of ritual impurity? Is it the conceptual state of ritual impurity that falls under the saying of the Messenger of Allah (peace and blessings be upon him): , or is it the physical state of ritual impurity?
So his question is a genuine question, and Abu Hurayrah (may Allah be pleased with him) clarified the meaning by example. He did not say "the physical state of ritual impurity," but rather he said: "passing wind without sound or passing wind with sound". Al-Fasa' is passing wind without sound, and al-Darad is passing wind with sound. And this clarification of the meaning is by what? By example.
And in it is evidence that there is no harm in a person being explicit about something he is shy to be explicit about, for the sake of benefit, for the sake of benefit.
And it is not befitting for a person, if he explains something unknown by something he is shy to mention, that he be blamed. Rather, it is said that this is from the actions of the Companions (may Allah be pleased with them).
The question of the one behind you, regarding the back, you, yes. What is the proper conduct for one who yawns?
The student: ...?

The Shaykh : Before it, no, before treating the front.
The student: ...?

The Shaykh : That he should hold it in as much as he can, and if he cannot, let him place his hand. The back of his hand or the palm of his hand?
The student: ...

The Shaykh : The palm of his hand. The right or the left? The right or the left, it is all the same. Yes, the one who controls the grip on it so that Satan does not enter. And many people overlook this. You find that when he yawns, he opens his mouth until you see the back of his throat, and sometimes he makes a sound, he hums. This is contrary to what is prescribed.

The questioner : ... ?

The Shaykh : Yes?

The questioner : ... ?

The Shaykh : Yes, we said that some scholars said if you want to hold it in, bite your lower lip. But I think, O Muhammad, if you bite your lower lip, you will cut it.

The questioner : ... ?

The Shaykh : And it did not get cut?

The questioner : No.

The Shaykh : Yes, his statement: , the word "not accepted" is mentioned in the hadith and it is intended to mean rejection, and it is mentioned and it is intended to mean the invalidation of the reward, and that is according to what came in the texts. So if the negation of acceptance is due to the presence of a preventer or the loss of a condition, then the negation of acceptance here means rejection, meaning it is rejected and it must be repeated in a correct manner.
And if it is for another matter separate from the act of worship, then it is a negation of the reward, of the reward, even if it is sufficient.
So in this hadith, the negation is for what?
The negation of validity, because it is a negation established due to the loss of a condition, which is purification. And likewise, if I said: Allah does not accept the prayer of one who faces other than the qiblah, we say here the negation is of validity.
But if I said: , this is a negation of the reward, meaning that the person is punished by a reduction in the reward of this prayer for forty nights because he drank intoxicants. And this is the rule: If the negation of acceptance is due to the loss of a condition or the presence of a corrupter, then it is for the negation of validity, so the act of worship is rejected and it must be repeated if it is of the kind that depends on repetition. And if it is for a matter outside the act of worship, then it is for the negation of the reward. Yes.