Discussion on the reality of the speech of Allah and the interpretation of the verse of ablution and the issues related to it

The Shaykh : And we seek refuge in Allah from the evils of our souls and from the badness of our deeds. Whoever Allah guides, no one can mislead, and whoever He misleads, no one can guide. And I bear witness that there is no god but Allah alone, with no partner, and I bear witness that Muhammad is His slave and His Messenger. May the prayers and peace of Allah be upon him, upon his family, upon his Companions, and upon those who follow them with excellence until the Day of Judgment.
As for what follows: Among the facilitations of Allah the Mighty and Majestic is that He made it easy for us to extend our meeting with you more than we had expected. This is a blessing of Allah upon us and upon you. We thank our brother, Shaykh Abu Bakr al-Jaza'iri, for making this opportunity available on his chair here. We ask Allah the Exalted to make him a partner with us in the reward, and to guide us, him, and you to what He loves and is pleased with.
We previously spoke about the saying of Allah the Exalted: to the end of it. We mentioned benefits regarding starting a ruling with a call. If a ruling begins with a call, it has a benefit. We would like to discuss what has passed so that our lessons may be beneficial. Good.
First, what is the wisdom in starting a ruling with a call? The one who answers should stand up so that those around him can hear. No, no, no. The question is: what is the wisdom in starting with the call first? For example, "O people." There is no incitement to all people; it is just people.
The student: ... .

The Shaykh : It is an alert to the addressee regarding what will be directed to him in the address. Good. This indicates care for this address. Good. Rest. Directing the address to the believers with the description of faith has benefits. What is the first benefit? Who will bring it? Please.
The student: ... .

The Shaykh : And it encourages one to stand up and do it. Correct. The second benefit is for someone else. Good. The second benefit? Yes.
The student: ... .

The Shaykh : That complying with this command is among the implications of faith, and that the believer is required by his faith to comply. Good. The third benefit? Yes, my son.
The student: ... .

The Shaykh : That leaving this commanded act is a deficiency in faith, and if one does what is forbidden, it is a deficiency in faith. Good. We mentioned before a very important benefit related to the attributes of Allah the Mighty and Majestic, which is that the Qur'an is...? Who? Please.
The student: ... .

The Shaykh : That the Qur'an is the speech of Allah, both its wording and its meaning. Good. What do you say about the one who says that the Qur'an is not the speech of Allah in its wording, but is a created thing among the creations of Allah, and that the meaning is the speech of Allah?
The student: ... .

The Shaykh : Do you say this is correct or not?
The student: ... .

The Shaykh : It is not correct. Good. How do you refute him?
The student: ... .

The Shaykh : .
The student: ... .

The Shaykh : Good. So, the Qur'an is the speech of Allah the Mighty and Majestic. Good. Rest. We said: if the Qur'an were the meaning that exists in itself, or if the speech of Allah were the meaning that exists in itself, then speech would no longer be...? We said: if it were said that speech is only the meaning that exists in itself, without the heard sound, then our interpretation would mean that speech is knowledge. There would be no difference between knowledge and speech. Those who said that speech is the meaning that exists in itself, and that what is heard or written is an expression of it and is created, some of the precise scholars among them said that there is no difference between us and the Mu'tazilah, because we agreed that what is between the covers of the mushaf is created. But the Mu'tazilah say that the speech of Allah is created and separate from Him, and we say that speech is the meaning that exists in itself, and what is heard and written is created. The truth of the matter is that there is no difference between us. Good. We mentioned in the saying of Allah the Exalted: "If you stand up," meaning what? Or were you not present? You were not present. Good. Please.
The student: "If you stand up" means before standing up for prayer.

The Shaykh : That is, if you intend to stand up. Good. Do you have a proof that the verb is used to express the intention of the action?
The student: ... .

The Shaykh : Here. Good. Rest. We need a proof from the Qur'an that the verb can be used to express the intention of the action. Please.
The student: .

The Shaykh : That is.
The student: If you intend to read.

The Shaykh : You seek refuge. Well done. We mentioned that prayer has a legal definition. Come on?
The student: ... .

The Shaykh : It is a worship consisting of known words and actions, beginning with the takbir and ending with the taslim. What did we benefit from the word "ending"?
The student: ... .

The Shaykh : That if a person is interrupted by something that takes him out of the prayer, he exits the prayer without the taslim. Good. Rest. We said in the saying of Allah the Exalted: This is a proof that istinja' (cleaning oneself after relieving oneself) has no connection to wudu' (ablution). Istinja' has no relation to wudu'. Where do we take this from?
The student: ... .

The Shaykh : How?
The student: ... .

The Shaykh : Yes, do you understand my question? The saying of Allah the Exalted: contains a proof that there is no relation between istinja' and wudu', and that istinja' is not part of wudu'? Just three. Yes. No, the one who is standing, you took it.
The student: ... .

The Shaykh : It was not mentioned in the verse.
The student: ... .

The Shaykh : The important point is that it was not mentioned in the verse. So, if a person becomes in a state of ritual impurity at the beginning of the day and washes his private parts, and then at the adhan for the midday prayer he wants to perform wudu', does he need to wash his private parts a second time? No, because it has no relation to wudu'. Istinja' is the removal of impurity. If you have removed it, you are not required to remove it again unless it occurs a second time. Clear? Good.
The saying of Allah the Exalted: We mentioned that Allah mentioned the limit but did not mention the beginning? Please. You took it before. Look, I do not allow anyone to take it a second time. What? Good. Fine, come on.
The student: ... .

The Shaykh : No, to the elbows. Clear. This is a limit, but from where?
The student: ... .

The Shaykh : From the tips of the fingers. No one speaks except the one answering. Good. From the tips of the fingers to the elbows, because if "hand" is said, it does not include all of this, from the tips of the fingers to the elbows. Since it is qualified, it means from the fingers to the elbows. Is there anyone among people who neglects this? Neglects meaning he washes only the forearm? Is there anyone? Yes. Therefore, one must be careful and alert. Some people, when they want to wash their hands under the faucet, wash only the forearm. This is a mistake. You must wash from the tips of the fingers to the elbows. Rest. If someone asks: are rinsing the mouth and sniffing water into the nose obligatory or not? Yes. Did you take it? Yes. Good. Please.
The student: ... .

The Shaykh : What is the evidence?
The student: ... .

The Shaykh : .
The student: ... .

The Shaykh : Rinsing the mouth and sniffing water into the nose are from the face. So, the verse indicates the obligation of rinsing the mouth and sniffing water into the nose, and the Sunnah supports that. Rest. Does it indicate wiping the ears? Did you take it? Please.
The student: ... .

The Shaykh : Well done, because the ears are part of the head. May Allah reward you. Rest. In the saying of Allah the Exalted: Do the ankles enter into the washing? Good. Yes.
The student: Yes, they enter.

The Shaykh : They enter?
The student: ... .

The Shaykh : The known view among scholars is that they say: the beginning of the limit is included, but its end is not. Did you not take this rule? The beginning of the limit is included, not its end. If I said to you, for example, you have from this land, from such a point, for example, from line number 1 to line number 10, line number 10 does not enter, does it?
The student: ... .

The Shaykh : You did not answer. First, the known rule is that the beginning of the limit is included, not its end, neither in area nor in number. If I said to you, I have from one dirham to ten, how much is required of me? Nine, because ten is not included. It does not enter. You have from this to this; what is after "to" does not enter. From here to the ankles. You said they enter. Yes, yes. Well done. They enter by the Sunnah, because it is established in Sahih Muslim from the hadith of Abu Hurayrah: meaning he took from them. And this indicates the obligation of including the ankles. We mentioned that in the noble verse "and your legs" there are two readings. Please?
The student: ... .

The Shaykh : That is, the opening and the breaking. Perfect. Well done. Rest. A question I did not address yesterday, but I will address it tonight: is it permissible for a person to read with the two readings or not? That is, if a verse comes with two readings, like this verse and others, is it permissible to read with the two readings? This and others; the Qur'an has multiple readings. Yes, my son. Did you take it? Good. It is permissible. And is this permissibility on the basis of equality between the two, or do we say it is better to read with this sometimes and with that sometimes? Yes. Rest. This is a new benefit. We say: if the two readings come, it is better to read with this one time and with that one time, with a condition, rather, with two conditions:
The first condition: that you are certain that the reading is established as one of the seven canonical readings.
And the second condition: that there is no confusion in that.
Because if you read before the general public in a way that differs from the mushaf in their hands, it would cause fitnah and confusion for them. So, do not read that way. But between you and yourself, if you are certain that this is an established canonical reading, then read with it sometimes with this and sometimes with that, because all of it is Sunnah, and all of it was read by the Prophet (peace and blessings be upon him). So, do not leave this and continue with this. Good. Regarding the saying: "legs" is conjoined to what? Yes.
The student: ... .

The Shaykh : On your faces. Well done. Because when the conjoined items are repeated, they follow the case of the first item. Yes. Be patient, be patient. "When you wash your faces and your hands, and wash your feet as well." That is complete. Rest. Regarding the genitive reading? Yes. No, the one behind. Behind. Yes.
The student: ... .

The Shaykh : Okay, please go ahead.
The student: ... .

The Shaykh : Conjoined to "your heads." Good. How is it conjoined to "your heads"? If so, it means it is permissible to wash the foot once and wipe the foot once.
The student: ... .

The Shaykh : It becomes clear when the washing occurs and when the wiping occurs?
If it is covered by socks, then it is wiping. If it is uncovered, then it is washing. Good. Rest. We have derived from this that wiping over the leather socks is permissible. In fact, wiping is a recommended practice (sunnah) if a person is wearing leather socks. Wiping is a recommended practice and better than washing. The verse points to this on the genitive reading. And did the Sunnah mention wiping over the leather socks or not? I took it. I think behind, my brother. It obliges us. I have to turn around. It is difficult. Yes. I took it, my brother. It is not permissible for the one who took it to raise his hand. No, no. The one who took it does not raise his hand.
The student: ... .

The Shaykh : I mean, did the Sunnah establish wiping over the leather socks? Are the hadiths reported in the Sunnah famous, or from the category of the rare, or from the category of the isolated, or from the category of the mass-transmitted (mutawatir)? But I said it yesterday. It is mass-transmitted (mutawatir). Recite the two verses about that?
The student :
"From what is mass-transmitted (mutawatir), a hadith of one who lies *** and builds a house for Allah and seeks reward
and seeing the intercession and the Pool *** and wiping over leather socks, and these are some ".

The Shaykh : What is the point of the evidence?
The student: ... .

The Shaykh : And wiping over two leather socks. If it is mass-transmitted (mutawatir), well done. May Allah reward you. We mentioned that wiping over the leather socks, if a person is wearing leather socks, meaning socks or leather socks, the best is to wipe and not remove them. And we mentioned a proof for this. Please?
The student: ... .

The Shaykh : The Messenger of Allah (peace and blessings be upon him) performed the ablution. He said: It is authentic. So he wiped over them. If a questioner asked me, "Do I have socks? Is it better for me to remove them and wash my feet, or to wipe over them?" We said, wipe over them. Good. May Allah reward you.
We mentioned that wiping over the leather socks has conditions that number more than one? Yes. Yes. I did not ask, my brother. Be patient until we ask. No, the one who took it does not raise his hand. Did you not take it? Come, stand up?
The student: That they be pure.

The Shaykh : He puts them on while in a state of purity. He wears them while in a state of purity.
The student: That it be for the minor state of ritual impurity.

The Shaykh : For the minor state of ritual impurity.
The student: ... .

The Shaykh : Well done. Three conditions. That he wears them while in a state of purity. The second is that it be for the minor state of ritual impurity. And the third is that it be within the specified time. Good. We need a proof for this. First, what is the proof for the condition that they must be worn while in a state of purity? Please? Do not raise your hands. May Allah guide you. Glory be to Allah. Yes. You took it. I think. Please.
The student: The proof is the hadith of al-Mughirah that the Prophet (peace and blessings be upon him) said: .

The Shaykh : And this is the operative cause of the ruling. Good. Complete. Rest. What is the proof that it must be for the minor state of ritual impurity? Come, everyone. Please.
The student: ... .

The Shaykh : No, no, my brother. The proof that one does not wipe over socks except for the minor state of ritual impurity?
The student: The hadith of Safwan ibn 'Asal that he said: .

The Shaykh : Complete. Rest. If a person has major ritual impurity and he is wearing socks, what does he do?
The student: ... .

The Shaykh : He removes them and washes his feet. Because major ritual purity from major impurity does not include wiping except over a cast. Perhaps we will mention it, if Allah wills. What is the proof that it must be within the specified time? Meaning, that it does not exceed the specified time. We do not accept except the one who did not take it. Please, you.
The student: ... .

The Shaykh : He set it for the resident.
The student: ... .

The Shaykh : Good. Who narrated the hadith?
The student: ... .

The Shaykh : 'Ali ibn Abi Talib (may Allah be pleased with him). He set three days for the traveler and one day and one night for the resident regarding wiping over the leather socks. When does the time period begin? Please.
The student: ... .

The Shaykh : From the wearing. Wrong. Rest. Yes. Please, you.
The student: From the first wiping.

The Shaykh : From the first wiping after the state of ritual impurity. Good.
If he wore them for the Fajr prayer and remained in a state of purity until night and did not wipe except for the Fajr prayer of the second day, when does the time period begin?
The student: The time period begins from the time of the second Fajr prayer.

The Shaykh : From when he wore them. He is wearing them from the first Fajr. How? From when he wore them or from when he wiped in the second Fajr? Complete. Who can illustrate to me that the resident prays fifteen prayers and he is wearing socks for fifteen prayers? He prays and he is wearing socks. Is this possible? The common people say only five prayers. We say fifteen prayers. Please, stand up. May Allah reward you.
The student: ... .

The Shaykh : If he removes them, he washes. Rest. Yes. Please.
The student: ... .

The Shaykh : No, no. This is a resident in his town. He wiped for fifteen prayers. Rest. Did you take it? Come?
The student: ... .

The Shaykh : Hmm. Yes. It is possible for him to be, but this happens.
The student: ... .

The Shaykh : Good. How is it imagined? Fifteen prayers. Fifteen. Three days? And he is a resident, not a traveler. Good. I will illustrate it. Perhaps it will not waste our time. That is enough.
The example we mentioned a little while ago: he wore them at Fajr on a day. I think the day of Monday. Fajr on the day of Sunday. And the first time he wiped was for the Fajr prayer on the day of Monday at five o'clock. Set the time at five o'clock, like this or not? And he started wiping. He wiped for Fajr on Monday, and Dhuhr on Monday, and 'Asr on Monday, and Maghrib and 'Isha on Tuesday. He wiped at four forty-five. Is the wiping valid or not?
The student: ... .

The Shaykh : It is valid because he is still within the time period. And he remained in a state of purity until the 'Isha prayer on the night of Wednesday. How much has he wiped now? Meaning, he prayed fifteen prayers while wiping and he is a resident. Correct?
The student: ... .

The Shaykh : Meaning, after the wearing. Correct. But after the wearing, from the wearing until he finished fifteen prayers. Good. In any case, this issue is something a student of knowledge can ask his brothers about, in order to sharpen the mind.
We continue now with the noble verse. Allah the Exalted said: From this, it is derived that tayammum (dry ablution) is permissible for the sick person and for the one who lacks water. The sick person, even if water is available to him, if he fears harm from the water, let him perform tayammum. If the cold is severe and you do not have what to warm the water with, and you fear for yourself, and you have major ritual impurity, for example, it is permissible for you to perform tayammum. Because 'Amr ibn al-'As (may Allah be pleased with him) was sent by the Prophet (peace and blessings be upon him) on a military expedition. He had major ritual impurity, so he performed tayammum and prayed with them because he feared the cold. When they came to the Prophet (peace and blessings be upon him) and informed him of that, he said: يا رسول الله ذكرت قول الله تعالى : ولا تقتلوا أنفسكم فتيممت ـ رضي الله عنه ـ فتيممت O Messenger of Allah, I remembered the saying of Allah the Exalted: "And do not kill yourselves." So I performed dry ablution — may Allah be pleased with him — so I performed dry ablution. So the Prophet (peace and blessings be upon him) approved that for him. So the scholars derived from this: that if a man is in a desert and has major ritual impurity and does not have what to warm the water with, he may perform tayammum. But if he finds water or finds what to warm the water with, it is obligatory for him to perform the full ritual bath.
In the noble verse, there is a reference to the two types of state of ritual impurity: the minor and the major.