Continuation of the benefits of the hadith of Ibn 'Abbas (may Allah be pleased with him) from the Prophet (peace and blessings be upon him): A man fell from his camel, broke his neck, and died, so he said: Wash him with water and suds
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The Shaykh : Because this is one of the major issues of the religion, and if this division were correct, the motivations to transmit it would have been present, and it would have been transmitted and clarified, because it is an important matter. So the correct view is that water is of two types: purifying and impure. What is changed by impurity is impure, and what is not changed is purifying.
And among the benefits of this hadith: the permissibility of a person in ihram bathing with suds, despite the cleaning it provides, but there is no harm in it.
If someone were to ask: Does soap fall under this?
The answer is: Yes, soap falls under it, except if the soap is perfumed, in which case he should not use it because of the fragrance in it.
And among them: the obligation of shrouding, shrouding the dead, due to his saying:.
And among them: that shrouding is a collective obligation, because the Prophet (peace and blessings be upon him) commanded only those who would perform it.
And among them: that it is obligatory for the shroud to cover the entire body, due to his saying: meaning: Shroud him and cover him, and this is not possible unless it covers the entire body.
And among them: that it is better to shroud a person in ihram in his ihram garments, due to his saying: in his two garments, and he did not generalize. If he had generalized, we would say he is shrouded as others are shrouded in any garment, but he specified and said: just as the martyr is buried in the clothes in which he was killed and there is no need for them to renew a shroud for him.
And among the benefits of the hadith: the permissibility of limiting the shroud to two garments.
Due to his saying: even though the Prophet (peace and blessings be upon him) was shrouded in three garments. It is said: For every occasion, there is a statement. He limited the person in ihram to the two garments because they are the two garments that were on him when he died in ihram, so he is not wrapped in a wrapping in addition to the two garments.
And among the benefits of the hadith: that the cost of preparing the funeral in the deceased's estate is prioritized over everything, due to his saying: so he attributed the two garments to him, meaning to the deceased, prioritized over everything, even over debt, because the Prophet (peace and blessings be upon him) did not inquire, he did not say: Does he have a debt? So pay his debt and shroud him from your own funds. Rather, he said: and this is the school of Imam Ahmad (may Allah have mercy on him), and it is the correct view.
That the cost of preparing the funeral is prioritized over everything, even over a proven debt; the cost of preparing the funeral takes precedence over it.
And among the benefits of the hadith: the prohibition of covering the head of a person in ihram, due to his saying: But if he covers it with something other than a turban, is it forbidden?
Yes, because the Messenger did not say in this: Do not cover him with a turban, as he said: Do not cover him, and he generalized, in whatever it is covered with.
Is it permissible for a person in ihram to cover part of his head? We say: What is prohibited, the prohibition encompasses every part of it, due to the saying of the Prophet (peace and blessings be upon him): And on this basis, it is not permissible to cover the whole head or part of it, because this is the rule in prohibitions.
And among the benefits of this hadith: that whoever dies in ihram before performing the first release, he will be resurrected on the Day of Resurrection calling out the talbiyah, saying: Here I am, O Allah, here I am, to manifest their honor, and because Hajj is a type of jihad. Just as the martyr is resurrected on the Day of Resurrection with his wound oozing blood, the color of blood and the scent of musk, so that the mujahideen are distinguished from others in this great station, so too the pilgrims and those performing 'Umrah, if they die in their Hajj and 'Umrah, are resurrected on the Day of Resurrection saying: Here I am, O Allah, here I am, to manifest their righteous deed on which they died.
And among the benefits of the hadith: the establishment of the resurrection, due to his saying:.
And among them: that people speak on the Day of Resurrection, but they are not free as in this world, where whoever wishes speaks whenever he wishes with whatever he wishes. No, as Allah the Exalted said:[An-Naba 78:38] And those who come out of their graves are calling out the talbiyah, for permission has been given to them for that.
And among the benefits of the hadith: the establishment of the prophethood of the Prophet (peace and blessings be upon him), because he informed about a hidden matter that is not grasped by the intellect.
And among them: the power of Allah (Mighty and Majestic), where He resurrects this person in the state in which he died, and for this He the Exalted said:.
And among them: that a person in ihram, if he dies, does not have the remaining rites performed on his behalf, contrary to those who said so among the jurists, where they said: Whoever dies in the obligatory Hajj, it is completed for him from where he died. The correct view is contrary to that, because the Prophet (peace and blessings be upon him) did not command the completion of the remaining rites for this deceased, and because if it were completed for him, he would have released from ihram, and this virtue would be missed, which is that he is resurrected on the Day of Resurrection calling out the talbiyah.
And among them: that it is not befitting for a person in ihram to say: If one who prevents me prevents me—meaning from completing the rites—then my place is where I am prevented, because if he said that and then died, he would be released, and he would not be resurrected on the Day of Resurrection calling out the talbiyah. But if a person fears for himself that he will not be able to perform the rites due to illness or otherwise, the Prophet (peace and blessings be upon him) guided Subay'ah bint al-Zubayr to say:.
And among them: the permissibility of seeking a fatwa, seeking a fatwa from one who is occupied with dhikr or otherwise, if the need calls for it, because these Companions sought a fatwa from the Prophet (peace and blessings be upon him) while he was standing at 'Arafah, and he did not forbid them and did not suffice them with the need for that.
If someone were to ask: Is it better to cut off the dhikr and issue a fatwa, or is it better to ask the questioner for permission to complete his dhikr?
The answer is: Look at the situation. If the situation requires haste in issuing the fatwa, let him issue it, and his issuing a fatwa with knowledge is better than tasbih, because knowledge is more needed by people than tasbih. And if there is leeway in the matter, let him say: Wait, because some people, if someone cuts off their dhikr or recitation, they become confused, so they do not know where they are, and the matter becomes muddled for them.
And among the benefits of this hadith: the permissibility of a person in ihram bathing with suds, despite the cleaning it provides, but there is no harm in it.
If someone were to ask: Does soap fall under this?
The answer is: Yes, soap falls under it, except if the soap is perfumed, in which case he should not use it because of the fragrance in it.
And among them: the obligation of shrouding, shrouding the dead, due to his saying:
Shroud him
كفنوهAnd among them: that shrouding is a collective obligation, because the Prophet (peace and blessings be upon him) commanded only those who would perform it.
And among them: that it is obligatory for the shroud to cover the entire body, due to his saying:
Shroud him
كفنوهAnd among them: that it is better to shroud a person in ihram in his ihram garments, due to his saying: in his two garments, and he did not generalize. If he had generalized, we would say he is shrouded as others are shrouded in any garment, but he specified and said:
In his two garments
في ثوبيهAnd among the benefits of the hadith: the permissibility of limiting the shroud to two garments.
Due to his saying:
In his two garments
في ثوبيهAnd among the benefits of the hadith: that the cost of preparing the funeral in the deceased's estate is prioritized over everything, due to his saying:
In his two garments
في ثوبيهIn his two garments
في ثوبيهThat the cost of preparing the funeral is prioritized over everything, even over a proven debt; the cost of preparing the funeral takes precedence over it.
And among the benefits of the hadith: the prohibition of covering the head of a person in ihram, due to his saying:
And do not cover his head
ولا تخمروا رأسهYes, because the Messenger did not say in this: Do not cover him with a turban, as he said: Do not cover him, and he generalized, in whatever it is covered with.
Is it permissible for a person in ihram to cover part of his head? We say: What is prohibited, the prohibition encompasses every part of it, due to the saying of the Prophet (peace and blessings be upon him):
And what I have forbidden you, avoid it
وما نهيتكم عنه فاجتنبوهAnd among the benefits of this hadith: that whoever dies in ihram before performing the first release, he will be resurrected on the Day of Resurrection calling out the talbiyah, saying: Here I am, O Allah, here I am, to manifest their honor, and because Hajj is a type of jihad. Just as the martyr is resurrected on the Day of Resurrection with his wound oozing blood, the color of blood and the scent of musk, so that the mujahideen are distinguished from others in this great station, so too the pilgrims and those performing 'Umrah, if they die in their Hajj and 'Umrah, are resurrected on the Day of Resurrection saying: Here I am, O Allah, here I am, to manifest their righteous deed on which they died.
And among the benefits of the hadith: the establishment of the resurrection, due to his saying:
They will be resurrected on the Day of Resurrection
يبعث يوم القيامةAnd among them: that people speak on the Day of Resurrection, but they are not free as in this world, where whoever wishes speaks whenever he wishes with whatever he wishes. No, as Allah the Exalted said:
they will not speak except for one whom the Most Merciful permits, and he will say what is correct.
لا يتكلمون إلا من أذن له الرحمن وقال صواباAnd among the benefits of the hadith: the establishment of the prophethood of the Prophet (peace and blessings be upon him), because he informed about a hidden matter that is not grasped by the intellect.
And among them: the power of Allah (Mighty and Majestic), where He resurrects this person in the state in which he died, and for this He the Exalted said:
Nay, We are able to put his fingers together in perfect order
بلى قادرين على أن نسوي بنانهAnd among them: that a person in ihram, if he dies, does not have the remaining rites performed on his behalf, contrary to those who said so among the jurists, where they said: Whoever dies in the obligatory Hajj, it is completed for him from where he died. The correct view is contrary to that, because the Prophet (peace and blessings be upon him) did not command the completion of the remaining rites for this deceased, and because if it were completed for him, he would have released from ihram, and this virtue would be missed, which is that he is resurrected on the Day of Resurrection calling out the talbiyah.
And among them: that it is not befitting for a person in ihram to say: If one who prevents me prevents me—meaning from completing the rites—then my place is where I am prevented, because if he said that and then died, he would be released, and he would not be resurrected on the Day of Resurrection calling out the talbiyah. But if a person fears for himself that he will not be able to perform the rites due to illness or otherwise, the Prophet (peace and blessings be upon him) guided Subay'ah bint al-Zubayr to say:
If one who holds me back, then my place of sacrifice is where I am held.
إن حبسني حابس فمحلي حيث حبستنيAnd among them: the permissibility of seeking a fatwa, seeking a fatwa from one who is occupied with dhikr or otherwise, if the need calls for it, because these Companions sought a fatwa from the Prophet (peace and blessings be upon him) while he was standing at 'Arafah, and he did not forbid them and did not suffice them with the need for that.
If someone were to ask: Is it better to cut off the dhikr and issue a fatwa, or is it better to ask the questioner for permission to complete his dhikr?
The answer is: Look at the situation. If the situation requires haste in issuing the fatwa, let him issue it, and his issuing a fatwa with knowledge is better than tasbih, because knowledge is more needed by people than tasbih. And if there is leeway in the matter, let him say: Wait, because some people, if someone cuts off their dhikr or recitation, they become confused, so they do not know where they are, and the matter becomes muddled for them.