Review and discussion under the hadith (If the water is two qullahs, it does not carry impurity) and (None of you should bathe in the water...
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The Shaykh : Yes.
The reader: Al-Hafiz Ibn Hajar (may Allah have mercy on him) said in his book Bulugh al-Maram, in the Book of Purification, in the context of the hadiths narrated in the chapter on water:
"And from Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said:Sunan Ibn Majah 605Sahih (Darussalam) It was narrated by Muslim.
And al-Bukhari has:Sahih al-Bukhari 239.
And Muslim has:.
And Abu Dawud has:Sunan Abi Dawud 70Hasan Sahih (Al-Albani).
And from a man who accompanied the Prophet (peace and blessings be upon him), who said:Bulugh al-Maram 7 It was narrated by Abu Dawud and al-Nasa'i, and its chain is authentic.
And from Ibn Abbas (may Allah be pleased with them both):Bulugh al-Maram 8 It was narrated by Muslim.
And in the books of the Ahl al-Sunnah:Bulugh al-Maram 9 and al-Tirmidhi and Ibn Khuzaymah graded it as authentic ".
The Shaykh : Praise be to Allah, Lord of the worlds, and may Allah send prayers and peace upon our Prophet Muhammad, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment.
We previously mentioned the saying or what is narrated from the Prophet (peace and blessings be upon him)Sunan Abi Dawud 63Sahih (Al-Albani) What does "two qullahs" mean? Brother? Yes, that is right.
The student: ...
The Shaykh : What are two qullahs?
The student: ...
The Shaykh : It is the plural of qullah.
The student: ...
The Shaykh : What is a qullah? ... It is made of clay, used to cool water, and in our past it was called what? The jar. Yes, that is right. What is the capacity of a qullah?
The student: ...
The Shaykh : What is meant by a qullah, Samir? Which qullahs?
The student: The ones mentioned by the Prophet (peace and blessings be upon him) are the qullahs of Hijr.
The Shaykh : Yes, they are the qullahs of Hijr because they were the customary measure among them. Now, how much do they hold?
The student: Five qirbahs.
The Shaykh : A qullah holds five qirbahs, so two qullahs would be ten qirbahs.
The student: No, Shaykh.
The Shaykh : Yes?
The student: One qullah is two qirbahs and a bit.
The Shaykh : Very well.
The student: They estimated the "bit" as half.
The Shaykh : Okay, one qullah holds two qirbahs and a bit, and they made the "bit" half as a precaution. On this basis, two qullahs would be five medium-sized qirbahs. What does his saying mean:?
The student: ...
The Shaykh : What?
The student: ...
The Shaykh : Okay, so? We say "it does not carry impurity" means it does not become ritually impure. This is the benefit of bringing the second narration. May Allah reward you. The implication of the hadith is that if...?
The student: ...
The Shaykh : But I want the implication, not the explicit wording?
The student: ...
The Shaykh : If it reaches two qullahs, it does not become ritually impure.
The student: ...
The Shaykh : How, and... give me its exact implication.
The student: ...
The Shaykh : Did it become ritually impure and change, or did it not change? Do you agree with this?
The student: ...
The Shaykh : Okay, its generality includes both what changed and what did not change if it reaches two qullahs? Saliha?
The student: ...
The Shaykh : The generality of the hadith is that if it reaches two qullahs and impurity falls into it, it does not become ritually impure, whether it changes or not. Okay, and this is contradicted by the consensus that if it changes, it becomes ritually impure. Now, how do we reconcile this hadith with the previous hadith of Abu Umamah? Samih?
The student: The previous hadith of Abu Umamah indicates that...
The Shaykh : Yes.
The student: ...
The Shaykh : Okay, that is fine. The indication of the explicit wording takes precedence over the indication of the implication. We also mentioned another answer, yes?
The student: ...
The Shaykh : It is well known in Islamic jurisprudence that the implication applies even in a single case. Now, what is the single case by which the implication can...?
The student: ...
The Shaykh : Okay, all of this is based on what?
The student: On the authenticity of the hadith.
The Shaykh : On the authenticity of the hadith. But if we say it is not authentic... I mentioned to you that Ibn al-Qayyim (may Allah have mercy on him) discussed this extensively and usefully for the student of knowledge in the principles of terminology and the principles of jurisprudence. Now, in the hadith of Abu HurayrahSunan Ibn Majah 605Sahih (Darussalam), what is meant by "standing water"? Ahmad?
The student: That which does not flow.
The Shaykh : That which does not flow. Who interpreted it this way?
The student: The Messenger (peace and blessings be upon him).
The Shaykh : The Messenger. Okay, if one bathes in standing water not from major ritual impurity but for cleanliness, Yahya?
The student: There is no harm in it, Shaykh.
The Shaykh : The apparent meaning of the hadith is that there is no harm in it. Is this without qualification?
The student: No.
The Shaykh : Huh?
The student: If there is, for example, impurity on his body, if his body is contaminated with impurity, it is not permissible...
The Shaykh : Give us something clear.
The student: I mean, it is permissible to bathe in it for cleanliness, except if his body is contaminated with impurity.
The Shaykh : With impurity or dirt.
The student: Yes, indeed.
The Shaykh : Then...?
The student: He does not bathe.
The Shaykh : He does not bathe. Okay, is there any standing or flowing water that is known among people as small gardens, where the water is held back?
The reader: Al-Hafiz Ibn Hajar (may Allah have mercy on him) said in his book Bulugh al-Maram, in the Book of Purification, in the context of the hadiths narrated in the chapter on water:
"And from Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said:
No one of you should bathe in standing water when he is sexually impure.
لا يغتسل أحدكم في الماء الدائم وهو جنبAnd al-Bukhari has:
You should not pass urine in stagnant water which is not flowing then (you may need to) wash in it.
لا يبولن أحدكم في الماء الدائم الذي لا يجري ثم يغتسل فيهAnd Muslim has:
from it
منهAnd Abu Dawud has:
then wash in it after sexual defilement
ولا يغتسل فيه من الجنابةAnd from a man who accompanied the Prophet (peace and blessings be upon him), who said:
Allah’s Messenger (ﷺ) forbade a women to bathe with the water left over by a man and that a man should not bathe with the water left over by a woman (but instead) they should both take scoopfuls of the water together.
نهى رسول الله صلى الله عليه وسلم أن تغتسل المرأة بفضل الرجل أو الرجل بفضل المرأة ، وليغترفا جميعًاAnd from Ibn Abbas (may Allah be pleased with them both):
The Prophet (ﷺ) used to bath with the water left over by Maimuna (rad)
أن النبي صلى الله عليه وسلم كان يغتسل بفضل ميمونة رضي الله عنهاAnd in the books of the Ahl al-Sunnah:
one of the wives of the Prophet (ﷺ) took bath from a vessel, then came the Prophet (ﷺ) and when he wanted to take bath from that (vessel), she said, “I was sexually impure”. He said, “Water does not become sexually impure”.
اغتسل بعض أزواج النبي صلى الله عليه وسلم في جفنة فجاء ليغتسل منها، فقالت: إني كنت جنباً، فقال: إن الماء لا يجنبThe Shaykh : Praise be to Allah, Lord of the worlds, and may Allah send prayers and peace upon our Prophet Muhammad, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment.
We previously mentioned the saying or what is narrated from the Prophet (peace and blessings be upon him)
When there is enough water to fill two pitchers, it bears no impurity.
إذا كان الماء قلّتين لم يحمل الخبثThe student: ...
The Shaykh : What are two qullahs?
The student: ...
The Shaykh : It is the plural of qullah.
The student: ...
The Shaykh : What is a qullah? ... It is made of clay, used to cool water, and in our past it was called what? The jar. Yes, that is right. What is the capacity of a qullah?
The student: ...
The Shaykh : What is meant by a qullah, Samir? Which qullahs?
The student: The ones mentioned by the Prophet (peace and blessings be upon him) are the qullahs of Hijr.
The Shaykh : Yes, they are the qullahs of Hijr because they were the customary measure among them. Now, how much do they hold?
The student: Five qirbahs.
The Shaykh : A qullah holds five qirbahs, so two qullahs would be ten qirbahs.
The student: No, Shaykh.
The Shaykh : Yes?
The student: One qullah is two qirbahs and a bit.
The Shaykh : Very well.
The student: They estimated the "bit" as half.
The Shaykh : Okay, one qullah holds two qirbahs and a bit, and they made the "bit" half as a precaution. On this basis, two qullahs would be five medium-sized qirbahs. What does his saying mean:
It does not carry impurity
لم يحمل الخبثThe student: ...
The Shaykh : What?
The student: ...
The Shaykh : Okay, so? We say "it does not carry impurity" means it does not become ritually impure. This is the benefit of bringing the second narration. May Allah reward you. The implication of the hadith is that if...?
The student: ...
The Shaykh : But I want the implication, not the explicit wording?
The student: ...
The Shaykh : If it reaches two qullahs, it does not become ritually impure.
The student: ...
The Shaykh : How, and... give me its exact implication.
The student: ...
The Shaykh : Did it become ritually impure and change, or did it not change? Do you agree with this?
The student: ...
The Shaykh : Okay, its generality includes both what changed and what did not change if it reaches two qullahs? Saliha?
The student: ...
The Shaykh : The generality of the hadith is that if it reaches two qullahs and impurity falls into it, it does not become ritually impure, whether it changes or not. Okay, and this is contradicted by the consensus that if it changes, it becomes ritually impure. Now, how do we reconcile this hadith with the previous hadith of Abu Umamah? Samih?
The student: The previous hadith of Abu Umamah indicates that...
The Shaykh : Yes.
The student: ...
The Shaykh : Okay, that is fine. The indication of the explicit wording takes precedence over the indication of the implication. We also mentioned another answer, yes?
The student: ...
The Shaykh : It is well known in Islamic jurisprudence that the implication applies even in a single case. Now, what is the single case by which the implication can...?
The student: ...
The Shaykh : Okay, all of this is based on what?
The student: On the authenticity of the hadith.
The Shaykh : On the authenticity of the hadith. But if we say it is not authentic... I mentioned to you that Ibn al-Qayyim (may Allah have mercy on him) discussed this extensively and usefully for the student of knowledge in the principles of terminology and the principles of jurisprudence. Now, in the hadith of Abu Hurayrah
No one of you should bathe in standing water when he is sexually impure.
لا يغتسل أحدكم في الماء الدّائم وهو جنبThe student: That which does not flow.
The Shaykh : That which does not flow. Who interpreted it this way?
The student: The Messenger (peace and blessings be upon him).
The Shaykh : The Messenger. Okay, if one bathes in standing water not from major ritual impurity but for cleanliness, Yahya?
The student: There is no harm in it, Shaykh.
The Shaykh : The apparent meaning of the hadith is that there is no harm in it. Is this without qualification?
The student: No.
The Shaykh : Huh?
The student: If there is, for example, impurity on his body, if his body is contaminated with impurity, it is not permissible...
The Shaykh : Give us something clear.
The student: I mean, it is permissible to bathe in it for cleanliness, except if his body is contaminated with impurity.
The Shaykh : With impurity or dirt.
The student: Yes, indeed.
The Shaykh : Then...?
The student: He does not bathe.
The Shaykh : He does not bathe. Okay, is there any standing or flowing water that is known among people as small gardens, where the water is held back?