Chapter on Removing Ritual Impurity and Explaining It
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The Shaykh : Then the author (may Allah have mercy on him) said, having finished the chapter on vessels and moved on to the chapter: "Removing Ritual Impurity and Explaining It". This arrangement is the author's, and many scholars have arranged it this way: after mentioning water and when it becomes ritually impure, he mentioned by what it is purified. We say that if water becomes ritually impure, it is purified by several things. First: if its change disappears, it becomes pure. You have learned previously that if its taste, color, or smell changes, it becomes ritually impure. So if this change in its taste, color, and smell disappears, what happens?
The student: Purifying.
The Shaykh : It becomes pure, whether the change disappeared due to human action, or by standing for a long time, or by any other cause. Whenever the change of the impurity disappears, whether it was slight or great, it becomes pure. The evidence is that the Prophet (peace and blessings be upon him) divided water into two categories: pure and impure. What is changed by impurity is impure, and what is not changed by it is pure. So we say the ruling revolves with its operative cause; as long as the change remains, it is impure, and when it disappears, it becomes pure.
Second: it is purified by adding water to it, by adding some water to it until its impurity is removed.
Third: if we estimate that the water is much, and we remove the changed side of it, and the side that was not changed remains, does it become pure or not? Yes, it becomes pure. These are three means of purifying water. As for the depth of the water, that will come, if Allah wills. Indeed, the purification of the earth has already been mentioned. By what is the earth purified? The earth is purified by pouring water on the place of the impurity. If the impurity has a substance, the substance is removed first, then water is poured on its trace. For example, suppose the impurity that fell on the earth is feces; what do we do? We remove the feces first, then we pour water on its trace. If dried blood is present, what do we do? We remove the blood first, then we pour on its trace what removes it.
It says: Chapter on Removing Ritual Impurity and Explaining It, meaning and explaining the impurity. Here we ask: Is intention required in removing ritual impurity?
The student: No.
The Shaykh : It is not required, because it is not a worship commanded, but rather it is filth whose removal is commanded. So if it is removed, the place becomes pure. For example, if a person’s garment is struck by impurity while it is hanging on the roof, and rain falls and removes the impurity while he is unaware, does it become pure?
The student: Yes.
The Shaykh : If the garment falls into a pool of water and the impurity is removed, the garment becomes pure, even without intention. As for explaining the impurity, its explanation will come, if Allah wills. Here, we should limit the types of impurity, because the pure substances are many times more numerous than the impure substances. This is by establishing an important rule, which is that the original state of things is purity. This is the rule. So if someone claims that a thing is impure, we demand evidence from him. And this... Does the fact that a thing is forbidden necessitate that it is impure? It does not necessitate it. Does the fact that a thing is impure necessitate that it is forbidden? Yes, it necessitates it. This is also a second and third rule.
He said: "From Anas ibn Malik (may Allah be pleased with him), who said:Sunan Ibn Majah 484Da'if (Darussalam) It was narrated by Muslim and al-Tirmidhi, who said: Good and authentic".
He was asked, meaning the Prophet (peace and blessings be upon him), and the questioner here is unspecified and not named. Are we obligated to know his identity? No, the intention is to know the legal ruling in this issue. Regarding khamr (intoxicants): Khamr is every intoxicant. Every intoxicant is khamr, whatever it is made from, whether from grapes, or dates, or wheat, or barley, or other grains. Every intoxicant is khamr and is not limited to a specific thing. But what is intoxication? Intoxication is the covering of the mind in a state of pleasure, joy, and exhilaration. It is not in a state of cessation, because the mind may be covered by the cessation of its faculties, or it may be covered by this exhilaration, great joy, arrogance, and pleasure, to the extent that he is unable to control his mind because of it. This is intoxication. For this reason, we do not say that anesthesia is what?
The student: Khamr.
The Shaykh : Khamr, why? It is true that it covers the mind, but not in a state of pleasure and joy. As for khamr, it is in a state of exhilaration and joy. You find the person becomes like a madman. It is not hidden from many of you what happens to the drunkards: their rambling, foul language, and words that, if he said them while sober, would make him a disbeliever. This is khamr. So khamr has a criterion; what is it? Everything that intoxicates is khamr, and intoxication is the covering of the mind by way of pleasure and joy. It is made into vinegar: Vinegar is water in which something of dates or grapes or the like is mixed, which sweetens it and makes it suitable to be a condiment. And the meaning of "it is made into vinegar" is that it is processed until it changes from being khamr to becoming vinegar. Is this permissible or not? The Prophet (peace and blessings be upon him) said: It is not valid. This is because khamr must be poured out, and it is not permissible to make it into vinegar. If the Messenger (peace and blessings be upon him) prohibited making it into vinegar or pickling it, then making it in order to drink it again is, yes, even more so, and there is no doubt in that. Yes?
The questioner : ...
The Shaykh : About what?
The questioner : ...
The Shaykh : No, it is known. A mizadah is a skin of a sheep or goat, two of them are cut open and a plate is placed between them. Yes?
The student: Purifying.
The Shaykh : It becomes pure, whether the change disappeared due to human action, or by standing for a long time, or by any other cause. Whenever the change of the impurity disappears, whether it was slight or great, it becomes pure. The evidence is that the Prophet (peace and blessings be upon him) divided water into two categories: pure and impure. What is changed by impurity is impure, and what is not changed by it is pure. So we say the ruling revolves with its operative cause; as long as the change remains, it is impure, and when it disappears, it becomes pure.
Second: it is purified by adding water to it, by adding some water to it until its impurity is removed.
Third: if we estimate that the water is much, and we remove the changed side of it, and the side that was not changed remains, does it become pure or not? Yes, it becomes pure. These are three means of purifying water. As for the depth of the water, that will come, if Allah wills. Indeed, the purification of the earth has already been mentioned. By what is the earth purified? The earth is purified by pouring water on the place of the impurity. If the impurity has a substance, the substance is removed first, then water is poured on its trace. For example, suppose the impurity that fell on the earth is feces; what do we do? We remove the feces first, then we pour water on its trace. If dried blood is present, what do we do? We remove the blood first, then we pour on its trace what removes it.
It says: Chapter on Removing Ritual Impurity and Explaining It, meaning and explaining the impurity. Here we ask: Is intention required in removing ritual impurity?
The student: No.
The Shaykh : It is not required, because it is not a worship commanded, but rather it is filth whose removal is commanded. So if it is removed, the place becomes pure. For example, if a person’s garment is struck by impurity while it is hanging on the roof, and rain falls and removes the impurity while he is unaware, does it become pure?
The student: Yes.
The Shaykh : If the garment falls into a pool of water and the impurity is removed, the garment becomes pure, even without intention. As for explaining the impurity, its explanation will come, if Allah wills. Here, we should limit the types of impurity, because the pure substances are many times more numerous than the impure substances. This is by establishing an important rule, which is that the original state of things is purity. This is the rule. So if someone claims that a thing is impure, we demand evidence from him. And this... Does the fact that a thing is forbidden necessitate that it is impure? It does not necessitate it. Does the fact that a thing is impure necessitate that it is forbidden? Yes, it necessitates it. This is also a second and third rule.
He said: "From Anas ibn Malik (may Allah be pleased with him), who said:
It was narrated that Abu Umamah said: "The Messenger of Allah was asked about touching the penis and he said: 'Rather it is a piece of you (your body).'"
سئل رسول الله صلّى الله عليه وسلّم عن الخمر تتّخذ خلاّ فقال: لاHe was asked, meaning the Prophet (peace and blessings be upon him), and the questioner here is unspecified and not named. Are we obligated to know his identity? No, the intention is to know the legal ruling in this issue. Regarding khamr (intoxicants): Khamr is every intoxicant. Every intoxicant is khamr, whatever it is made from, whether from grapes, or dates, or wheat, or barley, or other grains. Every intoxicant is khamr and is not limited to a specific thing. But what is intoxication? Intoxication is the covering of the mind in a state of pleasure, joy, and exhilaration. It is not in a state of cessation, because the mind may be covered by the cessation of its faculties, or it may be covered by this exhilaration, great joy, arrogance, and pleasure, to the extent that he is unable to control his mind because of it. This is intoxication. For this reason, we do not say that anesthesia is what?
The student: Khamr.
The Shaykh : Khamr, why? It is true that it covers the mind, but not in a state of pleasure and joy. As for khamr, it is in a state of exhilaration and joy. You find the person becomes like a madman. It is not hidden from many of you what happens to the drunkards: their rambling, foul language, and words that, if he said them while sober, would make him a disbeliever. This is khamr. So khamr has a criterion; what is it? Everything that intoxicates is khamr, and intoxication is the covering of the mind by way of pleasure and joy. It is made into vinegar: Vinegar is water in which something of dates or grapes or the like is mixed, which sweetens it and makes it suitable to be a condiment. And the meaning of "it is made into vinegar" is that it is processed until it changes from being khamr to becoming vinegar. Is this permissible or not? The Prophet (peace and blessings be upon him) said:
No.
لاThe questioner : ...
The Shaykh : About what?
The questioner : ...
The Shaykh : No, it is known. A mizadah is a skin of a sheep or goat, two of them are cut open and a plate is placed between them. Yes?