Review and discussion of the preceding chapters on ritual purity
Machine translationRead the Arabic original
The Shaykh : And the seven, who are they?
The student: Ahmad, al-Bukhari, Muslim, al-Nasa'i, al-Tirmidhi, Abu Dawud, and Ibn Majah.
The Shaykh : Good, well done. And if he said five, what then?
The student: The four and Ahmad.
The Shaykh : Yes, the four?
The student: Abu Dawud, al-Nasa'i, and al-Tirmidhi...
The Shaykh : Abu Dawud, al-Nasa'i, al-Tirmidhi, and Ibn Majah, the three?
The student: Abu Dawud, al-Tirmidhi, and al-Nasa'i.
The Shaykh : Yes, two? Adam?
The student: Yes, al-Bukhari and Muslim.
The Shaykh : Al-Bukhari and Muslim, yes. Good, one?
The student: ...
The Shaykh : How? If he said "narrated by al-Bukhari, narrated by Muslim," that is one. The one must be specified. Good. The author (may Allah have mercy on him), like other authors, began with ritual purity. Why, O 'Abd Allah?
The student: Ritual purity?
The Shaykh : Yes.
The student: Because it validates the prayer, and it is from the chapter of removing impurities, and removing impurities precedes adorning...
The Shaykh : ...
The student: How?
The Shaykh : These are two reasons. The first reason is that it is one of the conditions of the prayer, and the prayer is the most emphasized pillar of Islam after the two testimonies. That is one.
The student: ...
The Shaykh : Second, it is from the chapter of removing impurities, meaning getting rid of filth and ritual impurities and the like, and it precedes? Adorning. Yes.
The student: Following the scholars of the Salaf.
The Shaykh : Good, the scholars of the Salaf, why?
The student: ...
The Shaykh : It is a reference to the importance of purifying the inner self, meaning that a person should, just as he purifies his outer self, also purify his inner self. If someone says, "It is one of the conditions of the prayer," then why did they not begin with the time? Because preserving the time is more emphasized than preserving ritual purity. Therefore, if a person fears missing the time, he prays even without ritual purity.
The student: ... In normal circumstances, it is not performed except with ritual purity.
The Shaykh : No, I will tell you, because of the extensive discussion of it. Ritual purity is approximately a quarter of the book of worship; we speak about it a lot. Because of the extensive discussion of it, they placed it before the other conditions of the prayer, because it includes the full ritual bath, the ablution, their invalidators, the causes of the full ritual bath, menstruation, and the chapter of ritual impurity, meaning many things. Therefore, they began with it. Otherwise, there are conditions of the prayer that are more emphasized than it.
Good, what is the reason for the saying of the Prophet (peace and blessings be upon him) regarding the seaSunan Abi Dawud 83Sahih (Al-Albani)? What is its reason? Yes, you.
The student: A man asked the Prophet (peace and blessings be upon him) that he travels by sea.
The Shaykh : What?
The student: A man came to the Prophet (peace and blessings be upon him) that he travels by sea.
The Shaykh : A man came?
The student: To the Prophet (peace and blessings be upon him), from among those who travel by sea.
The Shaykh : ...
The student: (peace and blessings be upon him).
The Shaykh : Yes, it clarified for you the reward.
The student: From among those who travel by sea.
The Shaykh : Therefore, I chose to say "peace and blessings be upon him and his family" so that "peace and blessings be upon him" does not come out quickly. Yes, good.
The student: ...
The Shaykh : By Allah, you, as a man from the people, told him, "Do not swear by the Prophet." Swearing by the Prophet is associating partners with Allah. And the Prophet did not swear by the Prophet!
The student : Hehehe.
The Shaykh : No, O Shaykh, repeat, repeat.
The student: He asked the Messenger (peace and blessings be upon him).
The Shaykh : Yes, train your tongue.
The student: ...
The Shaykh : Yes, meaning its reason is that a man asked the Prophet, or a group asked the Messenger while they were traveling by sea, whether they should perform ablution with its water? So he said:Sunan Abi Dawud 83Sahih (Al-Albani) And is this necessary if the water is purifying?
The student: That they perform ablution with it.
The Shaykh : That they perform ablution with it, perfect. Good, why did he add? Ayub.
The student: ...
The Shaykh : The wise answer?
The student: The wise answer is to provide an answer... because of the people's need for it.
The Shaykh : So he added this because they might need it, or because when ablution with water was difficult for them, eating might also be difficult... Good, is there in this hadith, in his saying:, anything that supports it from the Qur'an? Yes.
The student: ...
The Shaykh : Yes, it has support, and it is the saying of the Exalted:[Al-Ma'idah 5:96] Because Ibn 'Abbas interpreted the food?
The student: ...
The Shaykh : Yes, with what a dead thing took. Yes, a fish fell into water and it stank and changed?
The student: Purifying.
The Shaykh : Purifying?
The student: Yes.
The Shaykh : Why?
The student: Because its dead state is pure.
The Shaykh : Well done. And water, if it changes by something pure, it is purifying. May Allah bless you. There are two hadiths:Sunan Abi Dawud 67Sahih (Al-Albani) and the hadith of Ibn 'Umar Sunan ad-Daraqutni 1:11. Is there a contradiction between the two hadiths?
The student: ...
The Shaykh : There is a contradiction between them. How is it reconciled?
The student: The hadith of Ibn 'Umar is weak.
The Shaykh : Weak. So we prefer the hadith of Abu Sa'id, because this one is weak and that one is more authentic than it. Good, that is one. Another reconciliation?
The student: The hadith of 'Abdullah ibn 'UmarSunan ad-Daraqutni 1:11 is specific by consensus.
The Shaykh : Meaning its indication regarding the impurity of a small amount is an indication of?
The student: I understand.
The Shaykh : An indication of the implication, and the indication of the hadith of Abu Sa'id is?
The student: The explicit text.
The Shaykh : The explicit text. And the indication of the explicit text takes precedence over the indication of the implication. Good, are the two hadiths general in their application? The hadith of Abu Sa'id and the hadith of...
The student: No...
The Shaykh : Huh?
The student: The hadith of Abu Sa'id...
The Shaykh : How?
The student: ... if it changes by something impure.
The Shaykh : Meaning what changes by something impure is excluded from it, and it is impure by consensus, and also by the narration of al-Bayhaqi. Good, the hadith of Ibn 'Umar?
The student: And likewise the hadith of Ibn 'UmarSunan ad-Daraqutni 1:11...
The Shaykh : Good, if it increases, or if it reaches two qullahs and changes by impurity, it is impure and carries filth by consensus. Perfect. The truth is that if a person reflects on the two hadiths, what we previously preferred becomes more evident to him, which is that water does not become impure except by change, whether it is little or much. Good, we passed over the statement: "A man does not take a full ritual bath with the leftover water of a woman, nor a woman with the leftover water of a man." Yes, say, my brother, is this on the path of prohibition or on the path of guidance?
The student: ...
The Shaykh : Were you not present? Well, whoever was not present is excused. Ibrahim?
The student: On the path of guidance.
The Shaykh : On the path of guidance. What is the evidence?
The student: It is established from the Prophet (peace and blessings be upon him) that he took a full ritual bath with the leftover water of Maymunah (may Allah be pleased with her).
The Shaykh : Yes, so what is the wisdom?
The student: Guidance to what is better.
The Shaykh : And he?
The student: And that is that the man and the woman take a full ritual bath in one vessel.
The Shaykh : Good, the wisdom of that is his saying:, which is a reference to the fact that this is the better and more preferable, because of the harmony, love, and removal of awkwardness between the spouses. Did some scholars take a strange path in this hadith? Samih?
The student: Their saying that a man does not perform ablution with the leftover water of a woman.
The Shaykh : Yes.
The student: But it is permissible for a woman to perform ablution with the leftover water of a man.
The Shaykh : Their saying that a man does not perform ablution with the leftover water of a woman, and a woman performs ablution with the leftover water of a man. What is the strangeness?
The student: ...
The Shaykh : Yes, that the hadith is one and the prohibition is one. Then another thing as well?
The student: Then they said that if a man does not find except this water...
The Shaykh : No, no, in the same hadith.
The student: Yes, it is established that the Prophet (peace and blessings be upon him) performed ablution with the leftover water of Maymunah and saidSunan Abi Dawud 68Sahih (Al-Albani)...
The Shaykh : Yes, good. It is established that the Messenger (peace and blessings be upon him) took a full ritual bath with the leftover water of Maymunah, and this is a man purifying himself with the purifying water of a woman, and this is what they prohibit. And if a woman performed ablution with the leftover water of a man, it is not prohibited, even though it is not reported in the Sunnah that a woman performed ablution or purified herself with the leftover water of a man. Perfect. From here we take that no matter how much knowledge a person attains, he is exposed to what? To error, no matter how much he attains.
The student: Ahmad, al-Bukhari, Muslim, al-Nasa'i, al-Tirmidhi, Abu Dawud, and Ibn Majah.
The Shaykh : Good, well done. And if he said five, what then?
The student: The four and Ahmad.
The Shaykh : Yes, the four?
The student: Abu Dawud, al-Nasa'i, and al-Tirmidhi...
The Shaykh : Abu Dawud, al-Nasa'i, al-Tirmidhi, and Ibn Majah, the three?
The student: Abu Dawud, al-Tirmidhi, and al-Nasa'i.
The Shaykh : Yes, two? Adam?
The student: Yes, al-Bukhari and Muslim.
The Shaykh : Al-Bukhari and Muslim, yes. Good, one?
The student: ...
The Shaykh : How? If he said "narrated by al-Bukhari, narrated by Muslim," that is one. The one must be specified. Good. The author (may Allah have mercy on him), like other authors, began with ritual purity. Why, O 'Abd Allah?
The student: Ritual purity?
The Shaykh : Yes.
The student: Because it validates the prayer, and it is from the chapter of removing impurities, and removing impurities precedes adorning...
The Shaykh : ...
The student: How?
The Shaykh : These are two reasons. The first reason is that it is one of the conditions of the prayer, and the prayer is the most emphasized pillar of Islam after the two testimonies. That is one.
The student: ...
The Shaykh : Second, it is from the chapter of removing impurities, meaning getting rid of filth and ritual impurities and the like, and it precedes? Adorning. Yes.
The student: Following the scholars of the Salaf.
The Shaykh : Good, the scholars of the Salaf, why?
The student: ...
The Shaykh : It is a reference to the importance of purifying the inner self, meaning that a person should, just as he purifies his outer self, also purify his inner self. If someone says, "It is one of the conditions of the prayer," then why did they not begin with the time? Because preserving the time is more emphasized than preserving ritual purity. Therefore, if a person fears missing the time, he prays even without ritual purity.
The student: ... In normal circumstances, it is not performed except with ritual purity.
The Shaykh : No, I will tell you, because of the extensive discussion of it. Ritual purity is approximately a quarter of the book of worship; we speak about it a lot. Because of the extensive discussion of it, they placed it before the other conditions of the prayer, because it includes the full ritual bath, the ablution, their invalidators, the causes of the full ritual bath, menstruation, and the chapter of ritual impurity, meaning many things. Therefore, they began with it. Otherwise, there are conditions of the prayer that are more emphasized than it.
Good, what is the reason for the saying of the Prophet (peace and blessings be upon him) regarding the sea
Its water is pure and what dies in it is lawful food.
هو الطّهور ماؤه الحلّ ميتتهThe student: A man asked the Prophet (peace and blessings be upon him) that he travels by sea.
The Shaykh : What?
The student: A man came to the Prophet (peace and blessings be upon him) that he travels by sea.
The Shaykh : A man came?
The student: To the Prophet (peace and blessings be upon him), from among those who travel by sea.
The Shaykh : ...
The student: (peace and blessings be upon him).
The Shaykh : Yes, it clarified for you the reward.
The student: From among those who travel by sea.
The Shaykh : Therefore, I chose to say "peace and blessings be upon him and his family" so that "peace and blessings be upon him" does not come out quickly. Yes, good.
The student: ...
The Shaykh : By Allah, you, as a man from the people, told him, "Do not swear by the Prophet." Swearing by the Prophet is associating partners with Allah. And the Prophet did not swear by the Prophet!
The student : Hehehe.
The Shaykh : No, O Shaykh, repeat, repeat.
The student: He asked the Messenger (peace and blessings be upon him).
The Shaykh : Yes, train your tongue.
The student: ...
The Shaykh : Yes, meaning its reason is that a man asked the Prophet, or a group asked the Messenger while they were traveling by sea, whether they should perform ablution with its water? So he said:
Its water is pure and what dies in it is lawful food.
هو الطّهور ماؤه الحلّ ميتتهThe student: That they perform ablution with it.
The Shaykh : That they perform ablution with it, perfect. Good, why did he add
Its dead are lawful
الحلّ ميتتهThe student: ...
The Shaykh : The wise answer?
The student: The wise answer is to provide an answer... because of the people's need for it.
The Shaykh : So he added this because they might need it, or because when ablution with water was difficult for them, eating might also be difficult... Good, is there in this hadith, in his saying:
Its dead are lawful
الحلّ ميتتهThe student: ...
The Shaykh : Yes, it has support, and it is the saying of the Exalted:
Lawful to you is game from the sea and its food
أحل لكم صيد البحر وطعامهThe student: ...
The Shaykh : Yes, with what a dead thing took. Yes, a fish fell into water and it stank and changed?
The student: Purifying.
The Shaykh : Purifying?
The student: Yes.
The Shaykh : Why?
The student: Because its dead state is pure.
The Shaykh : Well done. And water, if it changes by something pure, it is purifying. May Allah bless you. There are two hadiths:
Verily water is pure and is not defiled by anything.
إنّ الماء طهور لا ينجّسه شيءIf water reaches two qullahs, it does not carry filth
إذا بلغ الماء قلّتين لم يحمل الخبثThe student: ...
The Shaykh : There is a contradiction between them. How is it reconciled?
The student: The hadith of Ibn 'Umar is weak.
The Shaykh : Weak. So we prefer the hadith of Abu Sa'id, because this one is weak and that one is more authentic than it. Good, that is one. Another reconciliation?
The student: The hadith of 'Abdullah ibn 'Umar
If water reaches two qullahs, it does not carry filth
إذا بلغ الماء قلّتين لم يحمل الخبثThe Shaykh : Meaning its indication regarding the impurity of a small amount is an indication of?
The student: I understand.
The Shaykh : An indication of the implication, and the indication of the hadith of Abu Sa'id is?
The student: The explicit text.
The Shaykh : The explicit text. And the indication of the explicit text takes precedence over the indication of the implication. Good, are the two hadiths general in their application? The hadith of Abu Sa'id and the hadith of...
The student: No...
The Shaykh : Huh?
The student: The hadith of Abu Sa'id...
The Shaykh : How?
The student: ... if it changes by something impure.
The Shaykh : Meaning what changes by something impure is excluded from it, and it is impure by consensus, and also by the narration of al-Bayhaqi. Good, the hadith of Ibn 'Umar?
The student: And likewise the hadith of Ibn 'Umar
If water reaches two qullahs, it does not carry filth
إذا بلغ الماء قلّتين لم يحمل الخبثThe Shaykh : Good, if it increases, or if it reaches two qullahs and changes by impurity, it is impure and carries filth by consensus. Perfect. The truth is that if a person reflects on the two hadiths, what we previously preferred becomes more evident to him, which is that water does not become impure except by change, whether it is little or much. Good, we passed over the statement: "A man does not take a full ritual bath with the leftover water of a woman, nor a woman with the leftover water of a man." Yes, say, my brother, is this on the path of prohibition or on the path of guidance?
The student: ...
The Shaykh : Were you not present? Well, whoever was not present is excused. Ibrahim?
The student: On the path of guidance.
The Shaykh : On the path of guidance. What is the evidence?
The student: It is established from the Prophet (peace and blessings be upon him) that he took a full ritual bath with the leftover water of Maymunah (may Allah be pleased with her).
The Shaykh : Yes, so what is the wisdom?
The student: Guidance to what is better.
The Shaykh : And he?
The student: And that is that the man and the woman take a full ritual bath in one vessel.
The Shaykh : Good, the wisdom of that is his saying:
And let them both take water
وليغترفا جميعًاThe student: Their saying that a man does not perform ablution with the leftover water of a woman.
The Shaykh : Yes.
The student: But it is permissible for a woman to perform ablution with the leftover water of a man.
The Shaykh : Their saying that a man does not perform ablution with the leftover water of a woman, and a woman performs ablution with the leftover water of a man. What is the strangeness?
The student: ...
The Shaykh : Yes, that the hadith is one and the prohibition is one. Then another thing as well?
The student: Then they said that if a man does not find except this water...
The Shaykh : No, no, in the same hadith.
The student: Yes, it is established that the Prophet (peace and blessings be upon him) performed ablution with the leftover water of Maymunah and said
Water not defiled.
إنّ الماء لا يجنبThe Shaykh : Yes, good. It is established that the Messenger (peace and blessings be upon him) took a full ritual bath with the leftover water of Maymunah, and this is a man purifying himself with the purifying water of a woman, and this is what they prohibit. And if a woman performed ablution with the leftover water of a man, it is not prohibited, even though it is not reported in the Sunnah that a woman performed ablution or purified herself with the leftover water of a man. Perfect. From here we take that no matter how much knowledge a person attains, he is exposed to what? To error, no matter how much he attains.