Explanation of the Book of Ablution, Ghusl, Menstruation, and Tayammum-01a

The reciter: Yahya ibn Bukayr narrated to us, saying: Al-Layth narrated to us from Khalid from Sa'id ibn Abi Hilal from Nu'aym al-Mujmir, who said: .

The Shaykh : In my copy, it is "I climbed up."
The reciter: Yes, he said: .

The Shaykh : His statement: means the Ummah of response , meaning they are called out, as the Exalted said: , and the Exalted said: , He judges between them by the Book revealed to them, and He judges them by the Book written for them, because every Ummah has two Books: a Book revealed to them as legislation, and a Book written for them as retribution and reckoning, as the Exalted said: . On the Day of Resurrection, people are called by their Book, by their Imam revealed to them and written for them. This Ummah is called in this manner. is the plural of "white-faced," and "ghurrah" is the whiteness on the face of a horse. This whiteness is not the whiteness of a defect or leprosy, but it is the whiteness of light, shining with light from the traces of wudu, by which they are recognized. The Prophet (peace and blessings be upon him) said: , "simaa" means a mark that is not for any other Ummah, and , the meaning of "muhajjilina" here is the whiteness of the extremities, the legs and the hands. It is known that wudu reaches the ankles in the legs and the elbows in the hands, so these places become white and shine. Is it a defect or light?
Light, because on the Day of Resurrection, people have no clothing; they are all naked, and this becomes apparent. They are called on the Day of Resurrection in this state.
And his statement: , means from the traces of their washing, because they are purified by wudu from every sin.
, the correct view regarding this phrase is that it is an insertion from the words of Abu Hurayrah, and it cannot be from the words of the Messenger (peace and blessings be upon him and his family), because the words of the Messenger are decisive (muhkam). One of the signs of the weakness of what is attributed to the Messenger (peace and blessings be upon him and his family) is that you see it is not decisive. Pay attention to this benefit.
This means that one of the defects by which a hadith is criticized is that the wording is not decisive. If it is not decisive, it becomes clear that it is not from the words of the Messenger (peace and blessings be upon him and his family). So the "ghurrah" (whiteness of the face) cannot be lengthened ever; it is the face, from edge to edge. Is it possible to lengthen the face?
If you lengthened it, it would become a face. Even if it were assumed that the face was lengthened, it would still be a face. By this, it is known that this is not from the speech of the Prophet (peace and blessings be upon him and his family). Ibn al-Qayyim pointed to this in his "Al-Nuniyyah," saying:
"And Abu Hurayrah said this from his own mind *** So tomorrow, those with knowledge will distinguish it
And lengthening the ghurrah is not possible *** Also, this is clear in explanation".
And this rule I pointed to: that what is not regulated is not from the speech of the Messenger, benefits you in this place and others.
So among the things that benefit you, or in which it benefits you, is his statement: . This is not from the speech of the Messenger (peace and blessings be upon him) because it is not regulated or consistent. This hadith indicates that nothing is excepted except speech, even though most rulings do not align tawaf with prayer in this regard, in most rulings. Speech is permitted in tawaf but not in prayer. Prayer begins with takbir and ends with taslim. Recitation of al-Fatihah is obligatory in prayer, but not in tawaf. Eating and drinking invalidate prayer, but do not invalidate tawaf. Giggling invalidates prayer, but does not invalidate tawaf. Purity of clothing is required in prayer, but there is no evidence for requiring it in tawaf, and so on. That is, there are many things in which tawaf differs from prayer. For this reason, if a person reflects on this hadith, he knows that it is not from the speech of the Messenger (peace and blessings be upon him), and that purity is not a condition for tawaf. As for the Prophet (peace and blessings be upon him) preventing Aisha from tawaf around the House, it was for a reason: the menstruating woman is prevented from entering the mosque, meaning from staying in the mosque. Similarly, when Safiyyah said: , because a menstruating woman does not perform tawaf, it was due to her being prevented from the mosque. So her staying would be a forbidden stay, not in accordance with the command of Allah and His Messenger, and thus it would be rejected. And this is what we mentioned is the choice of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him). And with this, we recommend that a person not perform tawaf except in a state of purity:
First: because tawaf is a form of dhikr of Allah, without doubt. And the Prophet (peace and blessings be upon him) said to the one who did not perform wudu until he performed tayammum: .
Second: because this is the action of the Messenger (peace and blessings be upon him). When the Prophet (peace and blessings be upon him and his family) performed tawaf, he prayed two rak'ahs behind the Maqam, and it is not reported from him that he performed wudu after his tawaf.
Third: because it is more cautious, as it avoids the disagreement of the majority. But sometimes, a person has no choice but to issue a ruling that it is not a condition. For example, if a person becomes ritually impure during such severe crowds in the tawaf of Ifadah, and comes to ask after the people have dispersed and he has gone to his family, do we order him to repeat it? If we order him to repeat it, it is difficult, because such a great burden requires a decisive text to face the Lord (Mighty and Majestic) with, to obligate His servants with this great hardship without any decisive evidence clarifying it. For this reason, we tell people: do not perform tawaf except in a state of purity. And if they ask us before they perform tawaf, we say: purify yourselves. But if it happens that someone says: "By Allah, I became impure during the severe crowd, and it is difficult for me to go and perform wudu," we say: there is no blame, your tawaf is valid, because there is no evidence by which a person can face his Lord on the Day of Resurrection.