Explanation of the hadith: (The Messenger of Allah (peace and blessings be upon him) forbade a woman to perform ghusl with the leftover water of a man . . . ).
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The Shaykh : Then he said: "And from a man who accompanied the Prophet (peace and blessings be upon him), he said: Bulugh al-Maram 7 Abu Dawud and al-Nasa'i narrated it, and its chain of narration is authentic".
His statement: "forbade": Prohibition is the demand for abstention in a manner of superiority, using a specific form. Pay attention: prohibition is the demand for abstention in a manner of superiority using a specific form. So when we say "demand," this excludes the report (khabar), for a report is not a demand, unless it carries the meaning of a demand by other evidence.
Second: The demand for abstention excludes the command (amr), because a command is a demand for action, not a demand for abstention. And when we say "in a manner of superiority," this excludes supplication (du'a') and entreaty (iltimas). So if a person says, "Our Lord, do not punish us," we cannot say that this is a prohibition, because did the one who said "Our Lord, do not punish us" say it in a manner of superiority? No, the opposite; he said it in a manner of humility and seeking compassion. It also excludes entreaty. Entreaty is when a person says to his companion, or to someone of his rank or close to him, "Do not do it." For example, I saw a person messing around, so I said, "My brother, do not mess around." You have no authority over him, because if you say "do not mess around" and his messing around is minor, it might increase, because you do not have authority over him. But you say "do not mess around" as an entreaty.
Now, supplication and entreaty are excluded. "In a specific form"—what is this form? The form of prohibition is one, and it is the present tense verb accompanied by the negative particle "la." Is there anything else?
The student: No.
The Shaykh : No, it is the present tense verb accompanied by the negative particle "la." You say "do not do this," and that is a prohibition. As for what indicates abstention in the form of a command, it is a command, such as His saying, the Exalted:[Al-Hajj 22:30] There is no doubt that this is a prohibition against practicing the abomination of idols, but it is not called a prohibition technically. Why? Because it is not in the form of prohibition, but rather it is a command. "Avoid" is a demand for abstention in a manner of superiority, and this is the command. So, is the prohibition Adam?
The student: Yes.
The Shaykh : Come on, complete it.
The student: It is the demand for abstention in a manner of superiority using a specific form.
The Shaykh : What is the form?
The student: The form is "do not do it."
The Shaykh : "Do not do it," good. So if a Companion said, "The Messenger of Allah forbade," do we treat it as the explicit form, or do we say this is in the ruling of the explicit form?
The student: The second.
The Shaykh : The second, yes. Because the word "forbade" is not like the word "do not do it." A person might understand from someone he spoke with that he forbade, when he did not forbid. But because of our trust in the Companions and our trust in their knowledge of the address of the Prophet (peace and blessings be upon him), through the linguistic indicators and the contextual indicators, it makes us certain that the prohibition, even if it came with the word "forbade" or "was forbidding," is like the explicit prohibition. So if someone says: A person might understand something that is not a prohibition as a prohibition? We say: This is impossible regarding the Companions, what is it?
The student: Impossible.
The Shaykh : Impossible and not applicable, because the Companions are the most knowledgeable people about the forms of prohibition and the most knowledgeable people about the intent of the Messenger (peace and blessings be upon him). And it is not possible for their trustworthiness to allow them to use this term without understanding that the prohibition is explicit. Good. So if someone says: If you say this, why did they not convey the exact wording of the Messenger, which is "a man does not perform ghusl with the leftover water of a woman"? We say: Perhaps he forgot, they forgot the wording, so they reported it by what?
The student: By meaning.
The Shaykh : By meaning. And this is a very clear answer. Otherwise, someone might say: So why did they express it with "forbade," or express the command with "command," and did not come with the specific form? We say: Perhaps a person forgets and expresses what he knew with certainty.
Good. He says: "accompanied the Prophet (peace and blessings be upon him)". How many years did he accompany the Prophet?
The student: Allah knows best.
The Shaykh : Companionship with the Messenger specifically is sufficient with one hour. One hour. Do you have any comment on the statement regarding this?
The student: ...
The Shaykh : Ah, less than this. And for this reason, they said: A Companion is one who met the Prophet (peace and blessings be upon him and his family) while believing in him, even for a moment, and died upon that, even if the Messenger did not know about it. Even if he did not know about it, as if he was in a large gathering but saw the Messenger, we say he is a Companion. Even if he did not see the Messenger but met him, such as if he was blind or in a distant place where he did not see him, but he was in the gathering where the Messenger was. Good. So a Companion is one who met the Prophet (peace and blessings be upon him) while believing in him and died upon that. Pay attention to the word "met the Prophet" to know that it implies that his meeting with him was after he was a Prophet. So if he met him before the message, or even before the prophethood, and then did not see him after that, and believed in him after hearing the news of him—he believed in him, but after his belief in him after the prophethood, he did not meet him—would he be a Companion?
The student: No.
The Shaykh : He would not be a Companion. So we say: He met the Prophet in the capacity of being a Prophet and died upon that, so he is a Companion. Good. If he apostatized after the death of the Messenger (peace and blessings be upon him), or during his life, and then returned to Islam, his companionship remains, most likely. Because Allah did not mention that apostasy nullifies deeds unless a person dies upon it. Allah the Exalted said:[Al-Baqarah 2:217].
The student: Shaykh.
The Shaykh : Did the question come?
The student: Yes.
The Shaykh : Yes, good. We will bring forward the iqamah, O pilgrims, by ten minutes. And you allow us, because we have a meeting with the students in Buraydah. And there is no harm, it appears there is no obstacle?
The student: There is no obstacle.
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 جميعًاHis statement: "forbade": Prohibition is the demand for abstention in a manner of superiority, using a specific form. Pay attention: prohibition is the demand for abstention in a manner of superiority using a specific form. So when we say "demand," this excludes the report (khabar), for a report is not a demand, unless it carries the meaning of a demand by other evidence.
Second: The demand for abstention excludes the command (amr), because a command is a demand for action, not a demand for abstention. And when we say "in a manner of superiority," this excludes supplication (du'a') and entreaty (iltimas). So if a person says, "Our Lord, do not punish us," we cannot say that this is a prohibition, because did the one who said "Our Lord, do not punish us" say it in a manner of superiority? No, the opposite; he said it in a manner of humility and seeking compassion. It also excludes entreaty. Entreaty is when a person says to his companion, or to someone of his rank or close to him, "Do not do it." For example, I saw a person messing around, so I said, "My brother, do not mess around." You have no authority over him, because if you say "do not mess around" and his messing around is minor, it might increase, because you do not have authority over him. But you say "do not mess around" as an entreaty.
Now, supplication and entreaty are excluded. "In a specific form"—what is this form? The form of prohibition is one, and it is the present tense verb accompanied by the negative particle "la." Is there anything else?
The student: No.
The Shaykh : No, it is the present tense verb accompanied by the negative particle "la." You say "do not do this," and that is a prohibition. As for what indicates abstention in the form of a command, it is a command, such as His saying, the Exalted:
So avoid the uncleanliness of idols and avoid false statement,
فاجتنبوا الرّجس من الأوثان واجتنبوا قول الزّورThe student: Yes.
The Shaykh : Come on, complete it.
The student: It is the demand for abstention in a manner of superiority using a specific form.
The Shaykh : What is the form?
The student: The form is "do not do it."
The Shaykh : "Do not do it," good. So if a Companion said, "The Messenger of Allah forbade," do we treat it as the explicit form, or do we say this is in the ruling of the explicit form?
The student: The second.
The Shaykh : The second, yes. Because the word "forbade" is not like the word "do not do it." A person might understand from someone he spoke with that he forbade, when he did not forbid. But because of our trust in the Companions and our trust in their knowledge of the address of the Prophet (peace and blessings be upon him), through the linguistic indicators and the contextual indicators, it makes us certain that the prohibition, even if it came with the word "forbade" or "was forbidding," is like the explicit prohibition. So if someone says: A person might understand something that is not a prohibition as a prohibition? We say: This is impossible regarding the Companions, what is it?
The student: Impossible.
The Shaykh : Impossible and not applicable, because the Companions are the most knowledgeable people about the forms of prohibition and the most knowledgeable people about the intent of the Messenger (peace and blessings be upon him). And it is not possible for their trustworthiness to allow them to use this term without understanding that the prohibition is explicit. Good. So if someone says: If you say this, why did they not convey the exact wording of the Messenger, which is "a man does not perform ghusl with the leftover water of a woman"? We say: Perhaps he forgot, they forgot the wording, so they reported it by what?
The student: By meaning.
The Shaykh : By meaning. And this is a very clear answer. Otherwise, someone might say: So why did they express it with "forbade," or express the command with "command," and did not come with the specific form? We say: Perhaps a person forgets and expresses what he knew with certainty.
Good. He says: "accompanied the Prophet (peace and blessings be upon him)". How many years did he accompany the Prophet?
The student: Allah knows best.
The Shaykh : Companionship with the Messenger specifically is sufficient with one hour. One hour. Do you have any comment on the statement regarding this?
The student: ...
The Shaykh : Ah, less than this. And for this reason, they said: A Companion is one who met the Prophet (peace and blessings be upon him and his family) while believing in him, even for a moment, and died upon that, even if the Messenger did not know about it. Even if he did not know about it, as if he was in a large gathering but saw the Messenger, we say he is a Companion. Even if he did not see the Messenger but met him, such as if he was blind or in a distant place where he did not see him, but he was in the gathering where the Messenger was. Good. So a Companion is one who met the Prophet (peace and blessings be upon him) while believing in him and died upon that. Pay attention to the word "met the Prophet" to know that it implies that his meeting with him was after he was a Prophet. So if he met him before the message, or even before the prophethood, and then did not see him after that, and believed in him after hearing the news of him—he believed in him, but after his belief in him after the prophethood, he did not meet him—would he be a Companion?
The student: No.
The Shaykh : He would not be a Companion. So we say: He met the Prophet in the capacity of being a Prophet and died upon that, so he is a Companion. Good. If he apostatized after the death of the Messenger (peace and blessings be upon him), or during his life, and then returned to Islam, his companionship remains, most likely. Because Allah did not mention that apostasy nullifies deeds unless a person dies upon it. Allah the Exalted said:
And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever - for those, their deeds have become worthless in this world and the Hereafter
ومن يرتدد منكم عن دينه فيمت وهو كافر فأولئك حبطت أعمالهم في الدّنيا والآخرةThe student: Shaykh.
The Shaykh : Did the question come?
The student: Yes.
The Shaykh : Yes, good. We will bring forward the iqamah, O pilgrims, by ten minutes. And you allow us, because we have a meeting with the students in Buraydah. And there is no harm, it appears there is no obstacle?
The student: There is no obstacle.