Explanation of the Book of Ablution, the Full Ritual Bath, Menstruation, and Dry Ablution-07a
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The reciter: Uthman narrated to us, saying: Jarir narrated to us from Mansur from Mujahid from Ibn Abbas, who said: Then he said: Sahih al-Bukhari 216.
The Shaykh : This is also: "Among the major sins is not protecting oneself from one's urine". From where did al-Bukhari (may Allah have mercy on him) take it that it is among the major sins?
From the establishment of the punishment for it.
And his saying: "not protecting oneself from one's urine" means not purifying oneself from it and not cleansing oneself from it, as came in some wordings of the hadith. For this reason, it was governed by the preposition "min" (from), which indicates separation, and not by "fi" (in), which indicates location.
Then he mentioned the hadith: and this is for doubt, and the correct one is Madinah. But from the mercy of Allah (Mighty and Majestic) toward us, and from the kindness of Allah to the dead, is that we do not hear their voices when they are being punished. Otherwise, it would disturb us greatly, and it would also expose those who are being punished. But the mercy of Allah (Mighty and Majestic) and His kindness is that He veiled that from the people.
But sometimes the sound of the punishment may be heard, and a flame of fire may be seen coming out of the grave, but it is rare. Here, the Prophet (peace and blessings be upon him) heard the two men being punished, so he said (peace and blessings be upon him):Sunan an-Nasa'i 2068 His saying: Sunan an-Nasa'i 2068 means: Yes, it is great. There is no contradiction between that, because the negation of "great" in the first part means "burdensome for them," meaning they are not being punished for a great matter that is burdensome for them to separate from. Then he said: It is great in terms of the sin and the punishment. This is an explicit text that it is among the major sins, in addition to what we first inferred from it.
Then he said:Sahih al-Bukhari 216 And in a wording: So the Shafi'is and those who agree with them took that all urines are impure, even the urine of animals whose meat is eaten. But there is a consideration in their argument, because the "al" in his saying: is for mental reference, and that is explained by his saying: So the intended urine is the impure urine, which is the urine of a human being.
And his saying:Sahih al-Bukhari 6055 We ask Allah for safety indicates that he was busy spreading talebearing among people, not standing still, coming to so-and-so and saying so-and-so is speaking about you like this, and then spreading the talk to divide people. It is established from the Prophet (peace and blessings be upon him and his family) that he said: Sahih Muslim 105b meaning a talebearer. So talebearing is among the major sins. And Allah the Exalted said: [Al-Qalam 68:10-11] Would that we would conduct ourselves with this conduct! But when a person comes to us and says so-and-so is saying this and that about you, we accept it. And Allah says: do not obey him: [Al-Qalam 68:10-11] And if Allah is guiding us to this, then it is not permissible for us ever to accept from one who comes to us saying so-and-so is saying this and that about you.
And let us also know that if a story of ours is told to us, then our story will be told to others, because this is a nature, and may Allah protect us from it. We understand that talebearing is among the major sins. Is leaving it easy? When he said:Al-Adab Al-Mufrad 735 Is it easy?
The questioner : It is easy.
The Shaykh : This requires pausing, may Allah reward you!
Leaving it is easy because it is restraining, and it is easy for a person to restrain himself from something. For the one who is accustomed to it, there is no doubt that it will become difficult for him, meaning it will be difficult for him to leave it. But if he fears Allah (Mighty and Majestic), it will be made easy for him.
Do you have it with "jariidah" or "jariid"?
The student: ...
The Shaykh : With the taa? ثم دعا بجريدة فكسرها كسرتين ، فوضع على كل قبر منها كسرة ، فقيل له : يا رسول الله لم فعلت هذا ؟ قال لعله أن يخفف عنهما ما لم تيبسا أو إلى أن تيبسا ولماذا قال : لعله أن يخفف عنهما ؟ .
قيل أن الرسول عليه الصلاة والسلام أراد أن يبين أمد التخفيف فقط ، يعني لعل العذاب يخفف عنهما حتى تيبس هذه الجريدة ، فيكون في هذا بيان أمد التخفيف فقط .
وقيل لأنها إذا كانت خضراء تسبح ، وإذا يبست انقطع التسبيح ، ثم أخذ أهل البدع من هذا أنه ينبغي لنا أن نجلس عند القبور نسبح الله ليلا ونهارا من أجل أن يخفف عن أهل القبور ، ولكن هذا القول ضعيف يضعفه قوله تعالى : تسبح له السماوات السبع والأرض ومن فيهن وهذا يشمل الأخضر واليابس وإن من شيء إلا يسبح بحمده وحينئذ يتعين الاحتمال الأول ، وهو بيان أمد التخفيف ، هذا هو المتعين .
أخذ بعض العلماء رحمهم الله أنه يسن أن يضع على القبر غصنا أو جريدة خضراء بهذا الحديث، فيقال سبحان الله، هذا حرام لأن معناه سوء الظن بهذا القبر ، لأن الرسول عليه الصلاة والسلام ما كان يضعه على كل قبر ، ولكنه وضعه على هذين القبرين لأنهما يعذبان ، فهل أنت الآن تعتقد أن هذا يعذب ؟ .
قال : لا أعتقد، ولا يمكن أن تعتقد لأن هذا من أمور الغيب ، لكن أخشى أن يعذب، تخشى أن يعذب معناها أسأت الظن ، ارجوا الله أن يكون قد غفر له ، ثم هذا الأمر الذي قلت وارد في كل من يدفن ، وهل كان الرسول صلّى الله عليه وسلم كلما دفن أحدا جعل عليه جريدة ؟ .
لا ، وبهذا يتبين ضعف هذا القول ، أي أن يوضع على القبر غصن أخضر من شجر أو جريد أو نحو ذلك ، والله أعلم . then he called for a palm branch and broke it into two pieces, and he placed one piece on each grave. It was said to him: O Messenger of Allah, why did you do this? He said: Perhaps it will lighten the punishment for them until they dry out. Why did he say: Perhaps it will lighten the punishment for them? It was said that the Messenger (peace and blessings be upon him) intended to clarify only the duration of the lightening, meaning that perhaps the punishment will be lightened for them until this palm branch dries out, so this would be a clarification of the duration of the lightening only. It was also said that because if it is green it glorifies Allah, and when it dries out the glorification ceases. Then the people of innovation took from this that it is recommended for us to sit at the graves glorifying Allah night and day in order to lighten the punishment for the people of the graves. But this opinion is weak, and it is weakened by the saying of Allah the Exalted: The seven heavens and the earth glorify Him, and whoever is in them, and this includes the green and the dry, and there is nothing that does not glorify Him with His praise. And thus the first possibility is established, which is the clarification of the duration of the lightening; this is the established view. Some scholars (may Allah have mercy on them) took from this that it is a recommended practice to place a branch or a green palm branch on the grave based on this hadith. It is said: Subhan Allah, this is forbidden because it means having a bad opinion of this grave. Because the Messenger (peace and blessings be upon him) did not place it on every grave, but he placed it on these two graves because they were being punished. Do you now believe that this person is being punished? He said: I do not believe it, and you cannot believe it because this is from the matters of the unseen. But I fear that he is being punished. To fear that he is being punished means to have a bad opinion. May Allah forgive him. And this matter that I mentioned applies to everyone who is buried. Did the Messenger (peace and blessings be upon him) place a palm branch on every person he buried? No. And by this, the weakness of this opinion is clear, namely that a green branch from a tree or palm or the like is placed on the grave. And Allah knows best.
The Prophet (peace and blessings be upon him) passed by a wall of the walls of Madinah or Makkah and heard the voices of two men being punished in their graves. The Prophet (peace and blessings be upon him) said: "They are being punished, and they are not being punished for something great."
مر النبي صلّى الله عليه وسلم بحائط من حيطان المدينة أو مكة فسمع صوت إنسانين يعذبان في قبورهما فقال النبي صلّى الله عليه وسلم : يعذبان وما يعذبان في كبيرYes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmity between friends). The Prophet (ﷺ) then asked for a green leaf of a date-palm tree, broke it into two pieces and put one on each grave. On being asked why he had done so, he replied, "I hope that their torture might be lessened, till these get dried."
بلى كان أحدهما لا يستتر من بوله وكان الآخر يمشي بالنميمة . ثم دعا بجريدة فكسرها كسرتين فوضع على قبر كل منهما كسرة فقيل له : يا رسول الله لم فعلت هذا؟ قال : لعله أن يخفف عنهما ما لم تيبسا أو إلى أن ييبساThe Shaykh : This is also: "Among the major sins is not protecting oneself from one's urine". From where did al-Bukhari (may Allah have mercy on him) take it that it is among the major sins?
From the establishment of the punishment for it.
And his saying: "not protecting oneself from one's urine" means not purifying oneself from it and not cleansing oneself from it, as came in some wordings of the hadith. For this reason, it was governed by the preposition "min" (from), which indicates separation, and not by "fi" (in), which indicates location.
Then he mentioned the hadith:
That the Prophet (peace and blessings be upon him) passed by a wall of the walls of Madinah or Makkah.
أن النبي صلّى الله عليه وسلم مر بحائط من حيطان المدينة أو مكةAnd he heard the voices of two men being punished in their graves.
فسمع صوت إنسانين يعذبان في قبورهماBut sometimes the sound of the punishment may be heard, and a flame of fire may be seen coming out of the grave, but it is rare. Here, the Prophet (peace and blessings be upon him) heard the two men being punished, so he said (peace and blessings be upon him):
They are being punished but they are not being punished for anything that was difficult to avoid." Then he said: "
يعذبان وما يعذبان في كبير . ثم قال : بلىbut they are not being punished for anything that was difficult to avoid." Then he said: "Indeed
وما يعذبان في كبير . ثم قال : بلىYes
بلىThen he said:
one of them never saved himself from being soiled with his urine
كان أحدهما لا يستتر من بولهFrom the urine.
من البولfrom urine
من البولfrom his urine
من بولهAnd his saying:
and the other used to go about with calumnies (Namima).
وكان الآخر يمشي بالنميمةwalking
يمشيThe beater of false tales would never enter heaven.
لا يدخل الجنة قتات(10) And do not obey every worthless habitual swearer (11) [And] scorner, going about with malicious gossip -
ولا تطع كل حلاف مهين هماز مشاء بنميم(10) And do not obey every worthless habitual swearer (11) [And] scorner, going about with malicious gossip -
لا تطع كل حلاف مهين، هماز مشاء بنميمAnd let us also know that if a story of ours is told to us, then our story will be told to others, because this is a nature, and may Allah protect us from it. We understand that talebearing is among the major sins. Is leaving it easy? When he said:
They are being punished not for committing a grave sin
لا يعذبان في كبيرThe questioner : It is easy.
The Shaykh : This requires pausing, may Allah reward you!
Leaving it is easy because it is restraining, and it is easy for a person to restrain himself from something. For the one who is accustomed to it, there is no doubt that it will become difficult for him, meaning it will be difficult for him to leave it. But if he fears Allah (Mighty and Majestic), it will be made easy for him.
then he called for a palm branch
ثم دعا بجريدةThe student: ...
The Shaykh : With the taa? ثم دعا بجريدة فكسرها كسرتين ، فوضع على كل قبر منها كسرة ، فقيل له : يا رسول الله لم فعلت هذا ؟ قال لعله أن يخفف عنهما ما لم تيبسا أو إلى أن تيبسا ولماذا قال : لعله أن يخفف عنهما ؟ .
قيل أن الرسول عليه الصلاة والسلام أراد أن يبين أمد التخفيف فقط ، يعني لعل العذاب يخفف عنهما حتى تيبس هذه الجريدة ، فيكون في هذا بيان أمد التخفيف فقط .
وقيل لأنها إذا كانت خضراء تسبح ، وإذا يبست انقطع التسبيح ، ثم أخذ أهل البدع من هذا أنه ينبغي لنا أن نجلس عند القبور نسبح الله ليلا ونهارا من أجل أن يخفف عن أهل القبور ، ولكن هذا القول ضعيف يضعفه قوله تعالى : تسبح له السماوات السبع والأرض ومن فيهن وهذا يشمل الأخضر واليابس وإن من شيء إلا يسبح بحمده وحينئذ يتعين الاحتمال الأول ، وهو بيان أمد التخفيف ، هذا هو المتعين .
أخذ بعض العلماء رحمهم الله أنه يسن أن يضع على القبر غصنا أو جريدة خضراء بهذا الحديث، فيقال سبحان الله، هذا حرام لأن معناه سوء الظن بهذا القبر ، لأن الرسول عليه الصلاة والسلام ما كان يضعه على كل قبر ، ولكنه وضعه على هذين القبرين لأنهما يعذبان ، فهل أنت الآن تعتقد أن هذا يعذب ؟ .
قال : لا أعتقد، ولا يمكن أن تعتقد لأن هذا من أمور الغيب ، لكن أخشى أن يعذب، تخشى أن يعذب معناها أسأت الظن ، ارجوا الله أن يكون قد غفر له ، ثم هذا الأمر الذي قلت وارد في كل من يدفن ، وهل كان الرسول صلّى الله عليه وسلم كلما دفن أحدا جعل عليه جريدة ؟ .
لا ، وبهذا يتبين ضعف هذا القول ، أي أن يوضع على القبر غصن أخضر من شجر أو جريد أو نحو ذلك ، والله أعلم . then he called for a palm branch and broke it into two pieces, and he placed one piece on each grave. It was said to him: O Messenger of Allah, why did you do this? He said: Perhaps it will lighten the punishment for them until they dry out. Why did he say: Perhaps it will lighten the punishment for them? It was said that the Messenger (peace and blessings be upon him) intended to clarify only the duration of the lightening, meaning that perhaps the punishment will be lightened for them until this palm branch dries out, so this would be a clarification of the duration of the lightening only. It was also said that because if it is green it glorifies Allah, and when it dries out the glorification ceases. Then the people of innovation took from this that it is recommended for us to sit at the graves glorifying Allah night and day in order to lighten the punishment for the people of the graves. But this opinion is weak, and it is weakened by the saying of Allah the Exalted: The seven heavens and the earth glorify Him, and whoever is in them, and this includes the green and the dry, and there is nothing that does not glorify Him with His praise. And thus the first possibility is established, which is the clarification of the duration of the lightening; this is the established view. Some scholars (may Allah have mercy on them) took from this that it is a recommended practice to place a branch or a green palm branch on the grave based on this hadith. It is said: Subhan Allah, this is forbidden because it means having a bad opinion of this grave. Because the Messenger (peace and blessings be upon him) did not place it on every grave, but he placed it on these two graves because they were being punished. Do you now believe that this person is being punished? He said: I do not believe it, and you cannot believe it because this is from the matters of the unseen. But I fear that he is being punished. To fear that he is being punished means to have a bad opinion. May Allah forgive him. And this matter that I mentioned applies to everyone who is buried. Did the Messenger (peace and blessings be upon him) place a palm branch on every person he buried? No. And by this, the weakness of this opinion is clear, namely that a green branch from a tree or palm or the like is placed on the grave. And Allah knows best.