Benefits of the Hadith (Some of the wives of the Prophet (peace and blessings be upon him) bathed in a basin . . . ).
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The Shaykh : In it, in reality, are benefits, among which is what was previously mentioned regarding the permissibility of a man bathing with the leftover of what?
The student: The leftover of the woman.
The Shaykh : The leftover of the woman’s purification. Another benefit is that a person in a state of major ritual impurity bathing in a small amount of water does not change its status from being pure, because the Messenger (peace and blessings be upon him) only came to bathe from it to purify himself with it, so it does not change from being pure. It is known that if a person in a state of major ritual impurity dips his hand to bathe while intending to remove the major ritual impurity, the water changes from being pure to being merely clean. We mentioned to you a little while ago that those who said that if a woman is alone in water to bathe to purify herself, it does not remove the minor ritual impurity of a man, and we told you that they said if he finds nothing else, what?
The student: He uses it and then performs dry ablution.
The Shaykh : He uses it and then performs dry ablution, but we forgot to comment on this phrase: it is not possible to combine two acts of worship ever, according to their opinion (may Allah have mercy on them). He would be required to purify himself twice, once with water and once with earth. This has no precedent, and Allah has never obligated an act of worship twice. If a person performs an act of worship as commanded, he is not required to repeat it because he has obeyed the command of Allah.
Among the benefits of this hadith is the excellence of the teaching of the Messenger (peace and blessings be upon him), in that he clarified the ruling by clarifying the cause, where he said:Sunan Abi Dawud 68Sahih (Al-Albani). It is known that the Messenger (peace and blessings be upon him) and others know that water does not actually cause major ritual impurity, but he intended to counter it with a similar expression. In it is also evidence for another benefit, which is addressing a person in the same manner in which he addressed another. Addressing a person in the same manner in which he addressed another; this is what the scholars of rhetoric call "counterpart." Here the Messenger said that water does not cause major ritual impurity. We all know that water does not cause major ritual impurity, but the Messenger did not intend to remove the major ritual impurity from water, because this is known. But he intended to address the woman how? In the same manner in which she addressed that water does not cause major ritual impurity. Yes.
The student: The leftover of the woman.
The Shaykh : The leftover of the woman’s purification. Another benefit is that a person in a state of major ritual impurity bathing in a small amount of water does not change its status from being pure, because the Messenger (peace and blessings be upon him) only came to bathe from it to purify himself with it, so it does not change from being pure. It is known that if a person in a state of major ritual impurity dips his hand to bathe while intending to remove the major ritual impurity, the water changes from being pure to being merely clean. We mentioned to you a little while ago that those who said that if a woman is alone in water to bathe to purify herself, it does not remove the minor ritual impurity of a man, and we told you that they said if he finds nothing else, what?
The student: He uses it and then performs dry ablution.
The Shaykh : He uses it and then performs dry ablution, but we forgot to comment on this phrase: it is not possible to combine two acts of worship ever, according to their opinion (may Allah have mercy on them). He would be required to purify himself twice, once with water and once with earth. This has no precedent, and Allah has never obligated an act of worship twice. If a person performs an act of worship as commanded, he is not required to repeat it because he has obeyed the command of Allah.
Among the benefits of this hadith is the excellence of the teaching of the Messenger (peace and blessings be upon him), in that he clarified the ruling by clarifying the cause, where he said: