Continuation of the review and discussion of the preceding chapters on ritual purity
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The Shaykh : The first reason is the harmony, affection, and removal of stiffness between the spouses. Did some scholars take a strange path in this hadith? Forgive me?
The student: Their statement 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 statement that a man does not perform ablution with the leftover water of a woman, but a woman performs ablution with the leftover water of a man; what is the strangeness in this?
The student: ...
The Shaykh : Yes, the hadith is one and the prohibition is one, and then another thing as well?
The student: Then they said: If a man finds no water other than this water.
The Shaykh : No, no, in the hadith itself.
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:Sunan Abi Dawud 68Sahih (Al-Albani) ...
The Shaykh : Yes, good. It is established that the Messenger (peace and blessings be upon him) performed the full ritual bath with the leftover water of Maymunah, and this is a man purifying himself with the pure water of a woman, which is what they consider prohibited. 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. That is all. From this, we take that no matter how much knowledge a person attains, he is subject to what? To error. No matter how much knowledge he attains, he is subject to error. Good, Ahmad, there is a small puppy that drank from a vessel; what is the ruling?
The student: ...
The Shaykh : Huh?
The student: The water becomes ritually impure.
The Shaykh : Good, the water becomes ritually impure and is poured out.
The student: ...
The Shaykh : There is no room for ... its effect did not appear in the water.
The student: It is poured out.
The Shaykh : It is poured out. Good, is the vessel washed?
The student: Yes.
The Shaykh : A small one that drinks milk.
The student: ...
The Shaykh : Even if it was?
The student: ...
The Shaykh : How is it washed?
The student: Seven times, the first of which with soil.
The Shaykh : Seven times, the first of which with soil. Good, even if it is small?
The student: ... If the dog drank, al ...
The Shaykh : Can it be added to "al" or if "al" entered it?
The student: If it entered it.
The Shaykh : Good, so the evidence is the generality. And Brother Ahmad did well when he said, "May Allah know best," that it falls under the generality, because the indication of generality to all its individuals is a presumptive indication according to many jurists, due to the possibility that some individuals are specified. Good, in any case, the correct view is what was said: even if it is a small puppy, the vessel must be washed seven times, one of which with soil, and the first is the most important.
A strange story was reported in the time of the Messenger (peace and blessings be upon him) that indicates the roughness of the Bedouins and their lack of knowledge of the limits of what Allah revealed to His Messenger. Say, my brother? Yes, yes, you.
The student: ...
The Shaykh : No, you raise your hand, meaning you.
The student: The Bedouin who entered the mosque and urinated in a part of the mosque, so the Companions rebuked him.
The Shaykh : A Bedouin entered the mosque and urinated in a part of the mosque.
The student: So the Companions rebuked him.
The Shaykh : Good, what is the indication that the Bedouins are rough and ignorant of the limits of Allah?
The student: Because he urinated in a part of the mosque.
The Shaykh : The fact that he urinated in a part of the mosque. That is all. If such a case occurred, what would you do?
The student: I would be patient until he finished, then I would speak to him.
The Shaykh : Then purify the place?
The student: Yes, indeed.
The Shaykh : And inform the Bedouin?
The student: Of the ruling.
The Shaykh : Well done. That is all, this is the correct thing. Did the Companions, when they rebuked him, are they on the right path ...?
The student: They are not on the right path.
The Shaykh : They are not on the right path. The evidence?
The student: The fact that the Messenger (peace and blessings be upon him) guided them to something other than this.
The Shaykh : The fact that he forbade them.
The student: Yes.
The Shaykh : ... Or he said, "Do not cut off his urine." He said:?
The student: The second.
The Shaykh : Huh?
The student: The second.
The Shaykh : The second point. Good, it seems that the Messenger (peace and blessings be upon him) indicated the cause for not rushing to forbid him, otherwise he did not forbid them from rushing ... to rush, but he indicated a cause that shows that it is better not to rush, where he said: because this is a harm. Did you understand this, everyone? Good, the discussion may open up things for us that we did not mention in the lesson. We did not mention this, but in any case ... Good, is there in the hadith an indication of the obligation to purify the mosques?
The student: ...
The Shaykh : Yes, indeed.
The student: ...
The Shaykh : Good, is there evidence in this hadith?
The student: Yes.
The Shaykh : ...
The student: By pouring a bucket of water.
The Shaykh : What?
The student: Pouring it out with a bucket of water.
The Shaykh : Pouring it out?
The student: With a bucket of water.
The Shaykh : This expression is not appropriate ...
The student: That they place a bucket of water on it.
The Shaykh : What?
The student: That they place a bucket of water on the place where the impurity is.
The Shaykh : Place a bucket of water on it?
The student: Yes.
The Shaykh : And the water is in the middle of the buckets! Placing a bucket of water means the bucket must ...
The student: They pour a bucket of water on it.
The Shaykh : They pour. Good, is there evidence that it is obligatory?
The student: Yes.
The Shaykh : Where do you take it from?
The student: That the mosques ...
The Shaykh : No, no, it is not a reasoning. I want the evidence?
The student: The Companions' initiative ...
The Shaykh : Yes.
The student: The Companions' initiative ...
The Shaykh : No, no, I am asking if there is evidence in this hadith for the obligation to purify the mosques from impurity. This is the question?
The student: The command of the Prophet (peace and blessings be upon him) to the Companions to pour a bucket of water on the place.
The Shaykh : Good, the command of the Prophet (peace and blessings be upon him) to pour a bucket of water on it. Good, and does this command indicate that it is a collective obligation or an individual obligation?
The student: It indicates that it is a collective obligation.
The Shaykh : Good, what is the indication?
The student: ...
The Shaykh : If it were.
The student: If it were an individual obligation, he would have gone with them to purify it.
The Shaykh : That is all. Is there evidence in the hadith to refute the statement of those who say that the earth is purified by the sun and the wind? Ali?
The student: They use it as evidence that the earth is not purified by the sun, but this evidence is refuted.
The Shaykh : Yes.
The student: It is refuted by the fact that the Messenger (peace and blessings be upon him) intended to rush to purify the spot.
The Shaykh : So there is no evidence in it that the earth is not purified by the sun and the wind.
The student: There is no evidence in it.
The Shaykh : There is no evidence in it, because the answer to that is to say that the Messenger (peace and blessings be upon him) ...
The student: Intended to rush.
The Shaykh : Yes, he commanded adding water to it to rush in purifying it because people need the mosque.
The author (may Allah have mercy on him) brought this hadith in the chapter on water. What is the relevance? Because one expects that this would be mentioned in the chapter on removing impurity. Here he mentioned the hadith of Abu Qatadah and the hadith of Anas. What is the relevance? Salim?
The student: ...
The Shaykh : How?
The student: I say the rule ...
The Shaykh : Yes, but what is the relevance of mentioning it in the chapter on water?
The student: ...
The Shaykh : No.
The student: ...
The Shaykh : The relevance is that water is what removes impurity. Yes, he says ... that water is the remover of impurities, whether on the earth or on anything else.
In the hadith of Abu Waqid al-Laythi:Jami` at-Tirmidhi 1480Hasan (Darussalam) is there an indication of a rule mentioned by the jurists?
The student: ...
The Shaykh : What is the rule? You know that a rule is concise words with many meanings.
The student: What is cut from a living thing is like its carrion.
The Shaykh : What is cut from a living thing is like its carrion. "What is cut" means what is severed and separated from a living thing is like its carrion in terms of purity and permissibility. Did you understand? If its carrion is ritually impure, then what is cut from it is ritually impure. If its carrion is pure, then what is cut from it is pure. If its carrion is lawful, then what is cut from it is lawful. And if its carrion is forbidden, then what is cut from it is forbidden. Let us ask now: what is cut from a human being? Yes?
The student: Forbidden.
The Shaykh : Forbidden, pure, or ritually impure?
The student: Pure.
The Shaykh : Why? Give the reason?
The student: Due to the saying of the Messenger (peace and blessings be upon him).
The Shaykh : Give the reason.
The student: May Allah reward you, because it is pure in its original state.
The Shaykh : The reasoning, O Kamal?
The student: Because it is not permissible at all to cut from a human being.
The Shaykh : There is no god but Allah! Yes?
The student: Because its carrion is pure.
The Shaykh : Because its carrion is pure. Correct. Because the carrion of a human being is pure, so what is cut from it?
The student: It is pure.
The Shaykh : It is pure. And likewise, what separates from it other than harm and filth, such as blood and vomit and the like, is pure. As for harm and filth and what comes out from the private parts, it becomes ritually impure, as has passed. Did we take something from the vessels?
The student: No.
The Shaykh : Good, we start now.
The student: Their statement 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 statement that a man does not perform ablution with the leftover water of a woman, but a woman performs ablution with the leftover water of a man; what is the strangeness in this?
The student: ...
The Shaykh : Yes, the hadith is one and the prohibition is one, and then another thing as well?
The student: Then they said: If a man finds no water other than this water.
The Shaykh : No, no, in the hadith itself.
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) performed the full ritual bath with the leftover water of Maymunah, and this is a man purifying himself with the pure water of a woman, which is what they consider prohibited. 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. That is all. From this, we take that no matter how much knowledge a person attains, he is subject to what? To error. No matter how much knowledge he attains, he is subject to error. Good, Ahmad, there is a small puppy that drank from a vessel; what is the ruling?
The student: ...
The Shaykh : Huh?
The student: The water becomes ritually impure.
The Shaykh : Good, the water becomes ritually impure and is poured out.
The student: ...
The Shaykh : There is no room for ... its effect did not appear in the water.
The student: It is poured out.
The Shaykh : It is poured out. Good, is the vessel washed?
The student: Yes.
The Shaykh : A small one that drinks milk.
The student: ...
The Shaykh : Even if it was?
The student: ...
The Shaykh : How is it washed?
The student: Seven times, the first of which with soil.
The Shaykh : Seven times, the first of which with soil. Good, even if it is small?
The student: ... If the dog drank, al ...
The Shaykh : Can it be added to "al" or if "al" entered it?
The student: If it entered it.
The Shaykh : Good, so the evidence is the generality. And Brother Ahmad did well when he said, "May Allah know best," that it falls under the generality, because the indication of generality to all its individuals is a presumptive indication according to many jurists, due to the possibility that some individuals are specified. Good, in any case, the correct view is what was said: even if it is a small puppy, the vessel must be washed seven times, one of which with soil, and the first is the most important.
A strange story was reported in the time of the Messenger (peace and blessings be upon him) that indicates the roughness of the Bedouins and their lack of knowledge of the limits of what Allah revealed to His Messenger. Say, my brother? Yes, yes, you.
The student: ...
The Shaykh : No, you raise your hand, meaning you.
The student: The Bedouin who entered the mosque and urinated in a part of the mosque, so the Companions rebuked him.
The Shaykh : A Bedouin entered the mosque and urinated in a part of the mosque.
The student: So the Companions rebuked him.
The Shaykh : Good, what is the indication that the Bedouins are rough and ignorant of the limits of Allah?
The student: Because he urinated in a part of the mosque.
The Shaykh : The fact that he urinated in a part of the mosque. That is all. If such a case occurred, what would you do?
The student: I would be patient until he finished, then I would speak to him.
The Shaykh : Then purify the place?
The student: Yes, indeed.
The Shaykh : And inform the Bedouin?
The student: Of the ruling.
The Shaykh : Well done. That is all, this is the correct thing. Did the Companions, when they rebuked him, are they on the right path ...?
The student: They are not on the right path.
The Shaykh : They are not on the right path. The evidence?
The student: The fact that the Messenger (peace and blessings be upon him) guided them to something other than this.
The Shaykh : The fact that he forbade them.
The student: Yes.
The Shaykh : ... Or he said, "Do not cut off his urine." He said:
Do not stop him
لا تزرموهThe student: The second.
The Shaykh : Huh?
The student: The second.
The Shaykh : The second point. Good, it seems that the Messenger (peace and blessings be upon him) indicated the cause for not rushing to forbid him, otherwise he did not forbid them from rushing ... to rush, but he indicated a cause that shows that it is better not to rush, where he said:
Do not stop him
لا تزرموهThe student: ...
The Shaykh : Yes, indeed.
The student: ...
The Shaykh : Good, is there evidence in this hadith?
The student: Yes.
The Shaykh : ...
The student: By pouring a bucket of water.
The Shaykh : What?
The student: Pouring it out with a bucket of water.
The Shaykh : Pouring it out?
The student: With a bucket of water.
The Shaykh : This expression is not appropriate ...
The student: That they place a bucket of water on it.
The Shaykh : What?
The student: That they place a bucket of water on the place where the impurity is.
The Shaykh : Place a bucket of water on it?
The student: Yes.
The Shaykh : And the water is in the middle of the buckets! Placing a bucket of water means the bucket must ...
The student: They pour a bucket of water on it.
The Shaykh : They pour. Good, is there evidence that it is obligatory?
The student: Yes.
The Shaykh : Where do you take it from?
The student: That the mosques ...
The Shaykh : No, no, it is not a reasoning. I want the evidence?
The student: The Companions' initiative ...
The Shaykh : Yes.
The student: The Companions' initiative ...
The Shaykh : No, no, I am asking if there is evidence in this hadith for the obligation to purify the mosques from impurity. This is the question?
The student: The command of the Prophet (peace and blessings be upon him) to the Companions to pour a bucket of water on the place.
The Shaykh : Good, the command of the Prophet (peace and blessings be upon him) to pour a bucket of water on it. Good, and does this command indicate that it is a collective obligation or an individual obligation?
The student: It indicates that it is a collective obligation.
The Shaykh : Good, what is the indication?
The student: ...
The Shaykh : If it were.
The student: If it were an individual obligation, he would have gone with them to purify it.
The Shaykh : That is all. Is there evidence in the hadith to refute the statement of those who say that the earth is purified by the sun and the wind? Ali?
The student: They use it as evidence that the earth is not purified by the sun, but this evidence is refuted.
The Shaykh : Yes.
The student: It is refuted by the fact that the Messenger (peace and blessings be upon him) intended to rush to purify the spot.
The Shaykh : So there is no evidence in it that the earth is not purified by the sun and the wind.
The student: There is no evidence in it.
The Shaykh : There is no evidence in it, because the answer to that is to say that the Messenger (peace and blessings be upon him) ...
The student: Intended to rush.
The Shaykh : Yes, he commanded adding water to it to rush in purifying it because people need the mosque.
The author (may Allah have mercy on him) brought this hadith in the chapter on water. What is the relevance? Because one expects that this would be mentioned in the chapter on removing impurity. Here he mentioned the hadith of Abu Qatadah and the hadith of Anas. What is the relevance? Salim?
The student: ...
The Shaykh : How?
The student: I say the rule ...
The Shaykh : Yes, but what is the relevance of mentioning it in the chapter on water?
The student: ...
The Shaykh : No.
The student: ...
The Shaykh : The relevance is that water is what removes impurity. Yes, he says ... that water is the remover of impurities, whether on the earth or on anything else.
In the hadith of Abu Waqid al-Laythi:
Whatever is cut from an animal while it is alive, then it is dead flesh.
ما قطع من البهيمة وهي حيّة فهو ميّتThe student: ...
The Shaykh : What is the rule? You know that a rule is concise words with many meanings.
The student: What is cut from a living thing is like its carrion.
The Shaykh : What is cut from a living thing is like its carrion. "What is cut" means what is severed and separated from a living thing is like its carrion in terms of purity and permissibility. Did you understand? If its carrion is ritually impure, then what is cut from it is ritually impure. If its carrion is pure, then what is cut from it is pure. If its carrion is lawful, then what is cut from it is lawful. And if its carrion is forbidden, then what is cut from it is forbidden. Let us ask now: what is cut from a human being? Yes?
The student: Forbidden.
The Shaykh : Forbidden, pure, or ritually impure?
The student: Pure.
The Shaykh : Why? Give the reason?
The student: Due to the saying of the Messenger (peace and blessings be upon him).
The Shaykh : Give the reason.
The student: May Allah reward you, because it is pure in its original state.
The Shaykh : The reasoning, O Kamal?
The student: Because it is not permissible at all to cut from a human being.
The Shaykh : There is no god but Allah! Yes?
The student: Because its carrion is pure.
The Shaykh : Because its carrion is pure. Correct. Because the carrion of a human being is pure, so what is cut from it?
The student: It is pure.
The Shaykh : It is pure. And likewise, what separates from it other than harm and filth, such as blood and vomit and the like, is pure. As for harm and filth and what comes out from the private parts, it becomes ritually impure, as has passed. Did we take something from the vessels?
The student: No.
The Shaykh : Good, we start now.