Review and discussion under the hadith (It is not impure, it is only one of those that go around you) and (An Arab came and urinated in a part of the mosque, so the people rebuked him)
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The Shaykh : The hadith of Abu Qatadah has a cause, yes?
The student: Water was brought to him (may Allah be pleased with him) for him to perform ablution.
The Shaykh : Yes.
The student: So a cat came, and he brought the vessel closer to it so it could drink, and he saw disapproval on the face of his wife.
The Shaykh : Yes.
The student: So he narrated this hadith.
The Shaykh : Yes, the answer is wrong, yes, Salim?
The student: May Allah forgive you, O Shaykh, when his family came to him (may Allah be pleased with him and grant him satisfaction), they brought him water.
The Shaykh : Yes.
The questioner : So the cat came and drank from the vessel.
The Shaykh : Yes.
The questioner : ... And when Abu Qatadah (may Allah be pleased with him) saw that she disapproved of this action, he wanted to remove her disapproval with what the Messenger (peace and blessings be upon him) said.
The Shaykh : The answer is wrong.
The questioner : ... Abu Qatadah (may Allah be pleased with him) brought him water to perform ablution from, so a cat came and he tilted the vessel toward it...
The Shaykh : The answer is wrong.
The questioner : ...
The Shaykh : Well done, so the hadith does not have a cause; rather, the cause is for the context in which the hadith was narrated. We mentioned this to you because the cause of the hadith is what prompted the Messenger (peace and blessings be upon him) to say such and such, and this is not the case here. This has a cause for Abu Qatadah’s context in narrating the hadith.
Now, the saying of the Messenger (peace and blessings be upon him): Is it absolute? Brother? Or you?
The student: Yes, it is absolute.
The Shaykh : Meaning, even its urine and dung?
The student: No, it is not absolute.
The Shaykh : So it is not absolute, correct. What do you say about what comes out of the cat, meaning in general, so that we know the topic? Its saliva?
The student: Pure.
The Shaykh : Its sweat?
The student: ...
The Shaykh : Its sweat?
The student: Does it sweat?
The Shaykh : May Allah reward you with good. This is good. You are demanding the authenticity of the transmission. Yes, it does sweat, there is no doubt in that. Now, its sweat?
The student: ...
The Shaykh : Now, Najjari?
The student: Its sweat is pure.
The Shaykh : Yes, its sweat is pure. What comes out of its nose? Najjari?
The student: Impure.
The Shaykh : Impure.
The student: ...
The Shaykh : Well, Muhammad Hamid?
The student: Pure.
The Shaykh : Now, what comes out of its rear or front?
The student: Impure.
The Shaykh : Impure, okay. So the sweat, saliva, and what comes out of the nose are all pure. What comes out of the rear is impure. Now, blood and the like?
The student: Impure.
The Shaykh : Impure?
The student: Yes.
The Shaykh : Is a small amount excused?
The student: Yes.
The Shaykh : A small amount is excused.
The student: A small amount is excused with the difficulty of guarding against it.
The Shaykh : Yes.
The student: As for the school of thought, no.
The Shaykh : Yes.
The student: As for the Shaykh al-Islam, he...
The Shaykh : Yes, the school of thought says yes, a small amount is excused because every animal that is pure in life has its small amount of blood excused. It is not pure, but impure, but a small amount is excused. The Shaykh al-Islam says every small amount of impurities is excused because it is generally difficult to guard against it. Now, what do you say about the mouse, Hajjaj?
The student: Pure.
The Shaykh : Like the cat? Its ruling is the ruling of the cat.
The student: ...
The Shaykh : The ruling of the cat. Now, what do you say about its dung?
The student: Impure.
The Shaykh : Impure. Its urine?
The student: Likewise.
The Shaykh : Now, the dung is known to sometimes be difficult to guard against because it comes onto desks and defecates on books, and perhaps it urinates. So, according to the rule of the Shaykh al-Islam (may Allah have mercy on him), we say a small amount of it is excused. And according to the school of thought, it is not excused. Now, what is the operative cause of it being pure? Ibrahim?
The student: ...
The Shaykh : Now, you?
The student: Because it is one of those that go around you.
The Shaykh : Now, regarding "those that go around," does "those that go around" mean servants or those who frequent the place often?
The student: Those who frequent the place often.
The Shaykh : Those who frequent the place often. Does this operative cause include what is equal to it in this cause?
The student: ...
The Shaykh : I am asking you, does this operative cause include what is equal to it in the cause?
The student: ...
The Shaykh : This cannot be equal to it in the cause unless there is frequenting involved.
The student: It is included.
The Shaykh : It is included. An example?
The student: ...
The Shaykh : The mouse.
The student: Mules and donkeys.
The Shaykh : Yes, and also, according to the stronger position, mules and donkeys. Well done. And this is supported by the fact that the Messenger (peace and blessings be upon him) used to ride them, and the Companions also rode them, and they are not free from?
The student: Sweat.
The Shaykh : From sweat. They are not free from sweat, nor from saliva, nor from drinking water, and it is not established from the Messenger (peace and blessings be upon him) that he ordered to guard against them. Now, in the hadith of Anas, there is an important benefit regarding enjoining good and forbidding evil, and Khalid Hamid will explain it to us?
The student: Using wisdom in enjoining good and forbidding evil, and it varies according to different circumstances.
The Shaykh : There is something else, and it is clear, yes? You.
The student: Using gentleness and softness, O Shaykh.
The Shaykh : Yes?
The student: Gentleness and softness.
The Shaykh : No, that is not it. I want something important that the common people would disapprove of if we said it. Yes, Ahmad?
The student: Forbidding evil, if a greater evil results from it, it is not permissible...
The Shaykh : Meaning, the permissibility of leaving evil alone if what results from it, or from changing it, is more severe in evil, is that right? The evidence?
The student: That urinating in the mosque is forbidden, and yet the Prophet (peace and blessings be upon him) remained silent about this.
The Shaykh : He allowed it to remain on its urine, which is forbidden.
The student: ... Because rebuking the Arab would be a greater harm.
The Shaykh : If a greater harm results... from the harms, if this man stood up?
The student: First, that the spot would become more contaminated.
The Shaykh : Yes.
The student: Second, that the Arab’s own garment would become contaminated.
The Shaykh : Yes.
The student: Because it would be in it...
The Shaykh : That he would either cover his private parts...
The student: His private parts would be exposed.
The Shaykh : ... Or he would remain with his private parts exposed, so his private parts would be visible to people. Okay. Now, it is derived from the hadith of Anas in the story of the Arab that it is not required to repeat washing the ground, and that one washing is sufficient? Yes?
The student: That the Messenger (peace and blessings be upon him) ordered them to pour a bucket of water on it.
The Shaykh : And he did not order three buckets. Well done. And it is derived from it that it is obligatory to hasten to forbid evil, O Ali Sultan?
The student: The Messenger (peace and blessings be upon him), when...
The Shaykh : No, changing evil. Hastening to change evil?
The student: Changing evil by forbidding it to him...
The Shaykh : The Messenger (peace and blessings be upon him) said, "Do not forbid him."
The student: ...
The Shaykh : Meaning, hastening to forbid evil.
The student: ...
The Shaykh : Well done. Correct, the Messenger (peace and blessings be upon him) did not say, "Why are you hastening?" because this is the principle. Now, the benefit of Anas mentioning that he was an Arab? The benefit of mentioning that he was an Arab, Ihab?
The student: He mentioned that he was from the Bedouins, and it is predominant among them that they are rough.
The Shaykh : ... The intended meaning of Anas saying "Arab" is to establish his excuse that he is an ignorant man. Is it derived from the hadith of Anas that removing impurity from mosques is a collective obligation?
The student : Yes, O Shaykh.
The Shaykh : The evidence?
The student: That the Prophet (peace and blessings be upon him) ordered them to pour a bucket of water on it, and he (peace and blessings be upon him) did not participate.
The Shaykh : And the command implies?
The student: And the command implies obligation.
The Shaykh : It implies obligation. Now, some scholars used it as evidence that only water is sufficient for removing impurity, and that the ground is not purified by the sun or the wind. What is the evidence?
The student: That the Prophet (peace and blessings be upon him) ordered a bucket of water to be poured on it.
The Shaykh : Well done. And he did not mention anything else. Now, some scholars objected to this and said that the ground is purified by the sun and the wind. So how do we answer regarding this hadith, O Muhammad Hamid?
The student: We answer regarding this hadith that the Messenger (peace and blessings be upon him)... removing the impurity from the mosque because people may come to pray and the impurity may be present...
The Shaykh : Meaning, if it were removed by the sun and air, its removal would be delayed.
The questioner : Yes.
The Shaykh : So the benefit of specifying water is to hasten the removal of impurity from the mosque. Is it derived from this hadith that the purity of the spot in prayer is obligatory? Meaning, a person is not allowed to pray in a place that is impure? I do not know if you mentioned it or not?
The student: No.
The Shaykh : You did not mention it. So I am the one who answers. It is derived from this that it is obligatory for the spot on which one prays to be pure. But what is obligatory? Is it obligatory that the entire spot be pure, as if one is praying on a carpet and its edge is impure? Is it obligatory that the entire spot on which one prays be pure, or is the intention what one touches in his prayer? The second one. The second one.
The student: Water was brought to him (may Allah be pleased with him) for him to perform ablution.
The Shaykh : Yes.
The student: So a cat came, and he brought the vessel closer to it so it could drink, and he saw disapproval on the face of his wife.
The Shaykh : Yes.
The student: So he narrated this hadith.
The Shaykh : Yes, the answer is wrong, yes, Salim?
The student: May Allah forgive you, O Shaykh, when his family came to him (may Allah be pleased with him and grant him satisfaction), they brought him water.
The Shaykh : Yes.
The questioner : So the cat came and drank from the vessel.
The Shaykh : Yes.
The questioner : ... And when Abu Qatadah (may Allah be pleased with him) saw that she disapproved of this action, he wanted to remove her disapproval with what the Messenger (peace and blessings be upon him) said.
The Shaykh : The answer is wrong.
The questioner : ... Abu Qatadah (may Allah be pleased with him) brought him water to perform ablution from, so a cat came and he tilted the vessel toward it...
The Shaykh : The answer is wrong.
The questioner : ...
The Shaykh : Well done, so the hadith does not have a cause; rather, the cause is for the context in which the hadith was narrated. We mentioned this to you because the cause of the hadith is what prompted the Messenger (peace and blessings be upon him) to say such and such, and this is not the case here. This has a cause for Abu Qatadah’s context in narrating the hadith.
Now, the saying of the Messenger (peace and blessings be upon him):
It is not ritually impure
إنّها ليست بنجسThe student: Yes, it is absolute.
The Shaykh : Meaning, even its urine and dung?
The student: No, it is not absolute.
The Shaykh : So it is not absolute, correct. What do you say about what comes out of the cat, meaning in general, so that we know the topic? Its saliva?
The student: Pure.
The Shaykh : Its sweat?
The student: ...
The Shaykh : Its sweat?
The student: Does it sweat?
The Shaykh : May Allah reward you with good. This is good. You are demanding the authenticity of the transmission. Yes, it does sweat, there is no doubt in that. Now, its sweat?
The student: ...
The Shaykh : Now, Najjari?
The student: Its sweat is pure.
The Shaykh : Yes, its sweat is pure. What comes out of its nose? Najjari?
The student: Impure.
The Shaykh : Impure.
The student: ...
The Shaykh : Well, Muhammad Hamid?
The student: Pure.
The Shaykh : Now, what comes out of its rear or front?
The student: Impure.
The Shaykh : Impure, okay. So the sweat, saliva, and what comes out of the nose are all pure. What comes out of the rear is impure. Now, blood and the like?
The student: Impure.
The Shaykh : Impure?
The student: Yes.
The Shaykh : Is a small amount excused?
The student: Yes.
The Shaykh : A small amount is excused.
The student: A small amount is excused with the difficulty of guarding against it.
The Shaykh : Yes.
The student: As for the school of thought, no.
The Shaykh : Yes.
The student: As for the Shaykh al-Islam, he...
The Shaykh : Yes, the school of thought says yes, a small amount is excused because every animal that is pure in life has its small amount of blood excused. It is not pure, but impure, but a small amount is excused. The Shaykh al-Islam says every small amount of impurities is excused because it is generally difficult to guard against it. Now, what do you say about the mouse, Hajjaj?
The student: Pure.
The Shaykh : Like the cat? Its ruling is the ruling of the cat.
The student: ...
The Shaykh : The ruling of the cat. Now, what do you say about its dung?
The student: Impure.
The Shaykh : Impure. Its urine?
The student: Likewise.
The Shaykh : Now, the dung is known to sometimes be difficult to guard against because it comes onto desks and defecates on books, and perhaps it urinates. So, according to the rule of the Shaykh al-Islam (may Allah have mercy on him), we say a small amount of it is excused. And according to the school of thought, it is not excused. Now, what is the operative cause of it being pure? Ibrahim?
The student: ...
The Shaykh : Now, you?
The student: Because it is one of those that go around you.
The Shaykh : Now, regarding "those that go around," does "those that go around" mean servants or those who frequent the place often?
The student: Those who frequent the place often.
The Shaykh : Those who frequent the place often. Does this operative cause include what is equal to it in this cause?
The student: ...
The Shaykh : I am asking you, does this operative cause include what is equal to it in the cause?
The student: ...
The Shaykh : This cannot be equal to it in the cause unless there is frequenting involved.
The student: It is included.
The Shaykh : It is included. An example?
The student: ...
The Shaykh : The mouse.
The student: Mules and donkeys.
The Shaykh : Yes, and also, according to the stronger position, mules and donkeys. Well done. And this is supported by the fact that the Messenger (peace and blessings be upon him) used to ride them, and the Companions also rode them, and they are not free from?
The student: Sweat.
The Shaykh : From sweat. They are not free from sweat, nor from saliva, nor from drinking water, and it is not established from the Messenger (peace and blessings be upon him) that he ordered to guard against them. Now, in the hadith of Anas, there is an important benefit regarding enjoining good and forbidding evil, and Khalid Hamid will explain it to us?
The student: Using wisdom in enjoining good and forbidding evil, and it varies according to different circumstances.
The Shaykh : There is something else, and it is clear, yes? You.
The student: Using gentleness and softness, O Shaykh.
The Shaykh : Yes?
The student: Gentleness and softness.
The Shaykh : No, that is not it. I want something important that the common people would disapprove of if we said it. Yes, Ahmad?
The student: Forbidding evil, if a greater evil results from it, it is not permissible...
The Shaykh : Meaning, the permissibility of leaving evil alone if what results from it, or from changing it, is more severe in evil, is that right? The evidence?
The student: That urinating in the mosque is forbidden, and yet the Prophet (peace and blessings be upon him) remained silent about this.
The Shaykh : He allowed it to remain on its urine, which is forbidden.
The student: ... Because rebuking the Arab would be a greater harm.
The Shaykh : If a greater harm results... from the harms, if this man stood up?
The student: First, that the spot would become more contaminated.
The Shaykh : Yes.
The student: Second, that the Arab’s own garment would become contaminated.
The Shaykh : Yes.
The student: Because it would be in it...
The Shaykh : That he would either cover his private parts...
The student: His private parts would be exposed.
The Shaykh : ... Or he would remain with his private parts exposed, so his private parts would be visible to people. Okay. Now, it is derived from the hadith of Anas in the story of the Arab that it is not required to repeat washing the ground, and that one washing is sufficient? Yes?
The student: That the Messenger (peace and blessings be upon him) ordered them to pour a bucket of water on it.
The Shaykh : And he did not order three buckets. Well done. And it is derived from it that it is obligatory to hasten to forbid evil, O Ali Sultan?
The student: The Messenger (peace and blessings be upon him), when...
The Shaykh : No, changing evil. Hastening to change evil?
The student: Changing evil by forbidding it to him...
The Shaykh : The Messenger (peace and blessings be upon him) said, "Do not forbid him."
The student: ...
The Shaykh : Meaning, hastening to forbid evil.
The student: ...
The Shaykh : Well done. Correct, the Messenger (peace and blessings be upon him) did not say, "Why are you hastening?" because this is the principle. Now, the benefit of Anas mentioning that he was an Arab? The benefit of mentioning that he was an Arab, Ihab?
The student: He mentioned that he was from the Bedouins, and it is predominant among them that they are rough.
The Shaykh : ... The intended meaning of Anas saying "Arab" is to establish his excuse that he is an ignorant man. Is it derived from the hadith of Anas that removing impurity from mosques is a collective obligation?
The student : Yes, O Shaykh.
The Shaykh : The evidence?
The student: That the Prophet (peace and blessings be upon him) ordered them to pour a bucket of water on it, and he (peace and blessings be upon him) did not participate.
The Shaykh : And the command implies?
The student: And the command implies obligation.
The Shaykh : It implies obligation. Now, some scholars used it as evidence that only water is sufficient for removing impurity, and that the ground is not purified by the sun or the wind. What is the evidence?
The student: That the Prophet (peace and blessings be upon him) ordered a bucket of water to be poured on it.
The Shaykh : Well done. And he did not mention anything else. Now, some scholars objected to this and said that the ground is purified by the sun and the wind. So how do we answer regarding this hadith, O Muhammad Hamid?
The student: We answer regarding this hadith that the Messenger (peace and blessings be upon him)... removing the impurity from the mosque because people may come to pray and the impurity may be present...
The Shaykh : Meaning, if it were removed by the sun and air, its removal would be delayed.
The questioner : Yes.
The Shaykh : So the benefit of specifying water is to hasten the removal of impurity from the mosque. Is it derived from this hadith that the purity of the spot in prayer is obligatory? Meaning, a person is not allowed to pray in a place that is impure? I do not know if you mentioned it or not?
The student: No.
The Shaykh : You did not mention it. So I am the one who answers. It is derived from this that it is obligatory for the spot on which one prays to be pure. But what is obligatory? Is it obligatory that the entire spot be pure, as if one is praying on a carpet and its edge is impure? Is it obligatory that the entire spot on which one prays be pure, or is the intention what one touches in his prayer? The second one. The second one.