Review under the chapter on removing ritual impurities and its method
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The Shaykh : Praise be to Allah, Lord of the worlds, and may Allah send prayers upon our Prophet Muhammad, and upon his family and his Companions, and upon those who follow them with excellence until the Day of Judgment.
The fact that the Islamic Shari'ah encourages getting rid of impurity, what is... yes?
The student: ... worldly and hereafter benefits.
The Shaykh : Yes, and that what is considered disgusting by the Shari'ah or by nature, then it is?
The student: It is prescribed to clean it.
The Shaykh : Well done, may Allah bless you. Is impurity the original state, meaning we rule that things are impure, or is purity the original state?
The student: Purity is the original state.
The Shaykh : Purity is the original state. What is the evidence?
The student: The evidence is the saying of the Exalted:[Al-Baqarah 2:29].
The Shaykh : The evidence is the saying of the Exalted:[Al-Baqarah 2:29]. Good, and the context of the verse?
The student: ...
The Shaykh : Gratitude.
The student: ...
The Shaykh : The context of the verse is gratitude. So we say that the original state is that everything on earth is pure and lawful for us. Yes, may Allah bless you. Good, why did the author (may Allah have mercy on him) cite the hadith of Anas in the chapter on removing impurity regarding vinegar made from wine? Yes?
The student: Some scholars say, O Shaykh, that wine is impure.
The Shaykh : Yes.
The student: It is impure with a tangible impurity.
The Shaykh : Yes, indeed.
The student: But wine...
The Shaykh : ... based on the fact that wine is impure with a tangible impurity, it needs to be removed with water. Good, how is wine turned into vinegar? Is it valid?
The student: ...
The Shaykh : By fermentation. How is the fermentation done?
The student: Things are added to it...
The Shaykh : Things are added to the wine after it ferments, and it becomes vinegar.
The student: Vinegar.
The Shaykh : What is the sign of wine?
The student: ...
The Shaykh : What?
The student: ...
The Shaykh : ... meaning if something falls into it?
The student: No, Shaykh.
The Shaykh : Yes?
The student: ...
The Shaykh : Yes.
The student: It expands, O Shaykh, and takes up more space than it was in...
The Shaykh : Okay, meaning it boils as if it is on fire and rises... as you mentioned, some bubbles appear, and when it becomes vinegar, it settles and goes down. Sometimes it goes down to less than a third or close to it. Good, is what the author went to and indicated, that wine is impure with a tangible impurity, correct or incorrect?
The student: ...
The Shaykh : The question is for Ibrahim.
The student: The correct view is contrary to what the author went to.
The Shaykh : Contrary to what the author went to, and that the impurity of wine is conceptual. Good, is that so?
The student: Yes.
The Shaykh : Does it contradict the majority?
The student: For the evidence, there is positive evidence and negative evidence.
The Shaykh : I am asking you, do you contradict the majority or not?
The student: Because of the existence of the evidence.
The Shaykh : I did not ask you why? I am asking you, do you contradict the majority or not?
The student: The view of the majority has two aspects!
The Shaykh : There is no power nor strength except with Allah! How do you say it is correct but try to evade?
The student: Contradicting the majority, O Shaykh, is difficult, but...
The Shaykh : As long as the truth is clear, it is not difficult. It is true that if the majority are on a view, a person should not rush to deviate from it, but if the matter becomes clear?
The student: ...
The Shaykh : There is no doubt, there is no doubt. So it means you are now hesitating?
The student: No, Shaykh.
The Shaykh : Huh?
The student: The evidence indicated purity.
The Shaykh : So do you say it is pure?
The student: Yes.
The Shaykh : And the majority say it is impure. Good, what is the evidence for its impurity according to the view of the majority?
The student: I am.
The Shaykh : What are you saying?
The student: First, the absence of evidence for impurity.
The Shaykh : No, I want the evidence for impurity according to the majority.
The student: The command of the Prophet (peace and blessings be upon him) to pour it out.
The Shaykh : The command of the Prophet (peace and blessings be upon him) to pour it out.
The student: Before that, the saying of Allah the Exalted:[Al-Ma'idah 5:90].
The Shaykh : Yes, and is the filth the impure thing?
The student: Yes.
The Shaykh : Good, what is the evidence that the filth is the impure thing?
The student: The saying of the Blessed and Exalted...
The Shaykh : Okay, this is the evidence. And the filth here in the verse is impure with a tangible impurity, there is no doubt in that. What is the other evidence? Salim?
The student : Yes, O Shaykh.
The Shaykh : The second evidence?
The student: ... which you preferred...
The Shaykh : No, I want the evidence of those who say it is impure.
The student: The greatest evidence is the word "filth" (rajis).
The Shaykh : Very well.
The student: The verse.
The Shaykh : Is there no other evidence?
The student: I do not recall, O Shaykh.
The Shaykh : Yes?
The student: The hadith of Anas (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) was asked about wine being turned into vinegar, and he said:. And the prohibition of it indicates its impurity.
The Shaykh : Good, another evidence, yes Ahmad?
The student: ...[Al-A'raf 7:157] It is said that every forbidden thing is corrupt.
The Shaykh : This is close to... yes?
The student: ...
The Shaykh : The hadith of Abu Thalhah al-Khushani: And it was said that they used to drink wine in them and cook pork in them.
The student: ...
The Shaykh : The saying of the Exalted:[Al-Insan 76:21] Yes.
The student: ...
The Shaykh : Yes.
The student: ...
The Shaykh : No, this is about eating.
The student: The hadith of the delegation of Abd al-Qays So the Prophet (peace and blessings be upon him) mentioned the leather water-skins and the tarred vessels...
The Shaykh : ...
The student: Yes, since the Prophet (peace and blessings be upon him) prohibited fermenting in these things, this indicates the impurity of wine.
The Shaykh : Good, now we must refute these evidences, then mention the evidence of those who say it is pure, so that the argumentation is complete. Do you have anything? Hmm?
The student: ...
The Shaykh : Filth, or he said "rajis". Good, this is evidence that the filth is the impure thing, it is of the same type of argumentation we mentioned first in the saying of the Exalted:. The first evidence, 'Abdullah?
The student: ... the impurity is conceptual, not tangible.
The Shaykh :[Al-Ma'idah 5:90] So here the news is one for everyone... and these three things with the wine are not impure with a tangible impurity. Good, also in the same verse?
The student:[Al-Ma'idah 5:90].
The Shaykh :[Al-Ma'idah 5:90].
The student: ...
The Shaykh : Yes, so it is a practical filth, not an inherent one. This is the first evidence, there is no evidence in it. Yes, Salih?
The student: ...
The Shaykh : What?
The student: The hadith of vinegar.
The Shaykh : Yes, how do we refute the hadith of...
The student: It does not indicate that it is impure.
The Shaykh : Why?
The student: Because the aspect is disconnected.
The Shaykh : Huh?
The student: The aspect is disconnected.
The Shaykh : How is that?
The student: ...
The Shaykh : Meaning it is not necessary from the prohibition?
The student: Impurity.
The Shaykh : Impurity. So not every forbidden thing is impure, and every impure thing is forbidden, as is the agreed-upon rule. Good, yes?
The student: ...
The Shaykh : Good, the command of the Prophet (peace and blessings be upon him) to pour it out does not indicate its impurity, but rather indicates its prohibition, and it is actually evidence for its purity, because they did not command them to wash the vessels from it. Good, what is left? Yes?
The student: ... the hadith of Abu Thalhah al-Khushani in some chains, and this is not evidence for them, because when the Prophet (peace and blessings be upon him) prohibited wine, he did not command washing the vessels that had... that wine.
The Shaykh : Yes.
The student: As for when the meat of domesticated donkeys was prohibited, he (peace and blessings be upon him) commanded washing the vessels that had it. Yes, it is said first that this is not the reason, and for this reason the Prophet (peace and blessings be upon him) did not command washing the vessels from wine, and they were the vessels of the Muslims, so how about the vessels of the People of the Book? Second: that the reason is not established that it is because they drink wine with them, because they also cook pork in them, and it is impure without doubt. Then, even if this were the reason, it would not be valid for the context of the hadith, because the cause is distancing from them and avoiding their vessels, and for this reason he stipulated that we do not find anything else. If the cause were impurity, he would not have stipulated this condition. Good, yes? Salim?
The student: Yes.
The Shaykh : ...
The student: Yes...
The Shaykh : No, no, this... no, do not bring it, O Salim.
The student: ...
The Shaykh : Not every statement by Salim is sound... the donkeys, the donkeys were originally lawful to eat.
The student: ...
The Shaykh : In any case...
The student: But the similarity, O Shaykh.
Another student: ... it is refuted from two aspects: the first aspect is that Allah the Exalted explained... and the second aspect... and the conditions of this world are not compared to the conditions of the hereafter.
The Shaykh : ...[Al-Insan 76:21] We say that Allah explained purity in another verse to be free from what harms the mind or the body [As-Saffat 37:47] And second: that the rulings of this world are not like the rulings of the hereafter, so the concept of this is not considered to apply to the rulings of wine in this world... yes?
The student: The saying of the Exalted:[Al-Ma'idah 5:91].
The Shaykh : In any case, now the evidence used by those who said impurity has been shown to have no indication, so do we now need evidence to establish purity? Hmm? No, because the original state is purity, but nevertheless there is evidence that establishes purity, yes?
The student: ...
The Shaykh : The indication is from two angles: first, that he poured it out in front of the Messenger (peace and blessings be upon him) in a place where the Messenger was sitting, and second, that he did not order him to wash the vessel. So, regarding the hadith of the vessel: a man brought wine to the Messenger (peace and blessings be upon him) after it had been prohibited and offered it to him as a gift. The Messenger said, "It has been prohibited." When he said this, a man from the Companions whispered to him. The Prophet (peace and blessings be upon him and his family) asked, "What did you whisper to him?" He said, "I told him to sell it." The Prophet said:Sahih Ibn Hibban 26:35 Then the man poured it out, untying its stopper and pouring it out in front of the Prophet (peace and blessings be upon him), and he did not order him to wash it. Now, this is clear evidence. As for the vessels of wine, the Messenger (peace and blessings be upon him) did not order them to be washed either, which is also evidence. But the objector might say that this wine was placed in the vessel while it was pure before it was prohibited. It is said that this prohibition came before they placed their wine in their vessels... In any case, since the evidence for its impurity is clear, we do not need to prove that it is pure. However, we add that the more evidence there is, the more the ruling is established. Now, do domestic donkeys have a concept, Adam? Hmm?
The student: ... a concept, evidence that wild ones are lawful.
The Shaykh : And what is this wild donkey?
The student: The well-known wild donkey, I mean.
The Shaykh : A well-known donkey?!
The student: Well-known, it is a wild one, I mean its color is partly white and partly...
The Shaykh : And partly black or red, I mean striped. So, is every striped animal a domestic donkey, like that?!
The student: No.
The Shaykh : Does this meaning hold up?
The student: No.
The Shaykh : It does not hold up. So, the wild donkey is a type of wild game that is wild, does not become accustomed to people, and they do not become accustomed to it. In fact, here in Saudi Arabia, it is not found. I do not know if it might be found in Africa, but in the past, it was found in abundance. Yes.
The student: Is its color striped?
The Shaykh : Huh?
The student: ...
The Shaykh : They say it is striped, and some say it is white, but what I have heard is that it is striped.
The student: We have seen it.
The Shaykh : Where did you see it?
The student: I saw it in some gardens...
The Shaykh : Here?
The student: No, in the countries.
The Shaykh : In Africa... what Allah willed. In any case, why was there a prohibition on these meats... the ones in the back?
The student: Because they are impure.
The Shaykh : Explain why they are?
The student: Impure, so he said:.
The Shaykh : Can we take from this that every impure thing is forbidden?
The student: Yes, it is taken.
The Shaykh : It is taken from it. Now, is the forbidden part of donkeys only their meat, Aqil?
The student: No, all their parts.
The Shaykh : Huh?
The student: All their parts.
The Shaykh : The hadith says, "We forbid you from the meat of domestic donkeys." Do we say only the meat, or even the milk?
The student: Even the milk.
The Shaykh : Is it called meat?
The student: No, it is not called meat.
The Shaykh : It is not called meat.
The student: ...
The Shaykh : I mean, it means specifying the meat, because the reason was mentioned regarding the meat when the Muslims, on the day they conquered Khaybar, were cooking donkey meat, so he called out, "Indeed, Allah and His Messenger forbid you from the meat of domestic donkeys." And since it is impure, the milk comes out from between fat and blood, so it must be impure. Now, if someone were to say to us, although this is not part of our discussion, this requires you to say that camel milk breaks the ablution, just as you said that its meat breaks the ablution, would you say that? The answer is: We say, without doubt, that ablution from camel milk is better due to the command of the Prophet (peace and blessings be upon him) for it. But the obligation is not established by analogy to the story of the 'Arnians, whom the Prophet (peace and blessings be upon him) ordered to catch up with the zakat camels and drink from their urine and milk, and he did not say, "Perform ablution." So we specify this with this hadith. Yes, the hadith of 'Amr ibn Kharijah, the author brought it, Ya 'Abd al-Rahman, why?
The student: ... regarding the saliva of what is eaten.
The Shaykh : Regarding the saliva?
The student: Of what is eaten.
The Shaykh : Wrong, regarding the saliva? Hmm?
The student: ...
The Shaykh : What?
The student: And its saliva flows over my shoulder.
The Shaykh : ... But the saliva of what?
The student: Of what is eaten.
The Shaykh : Did he say that the saliva of what is eaten flowed over his body?
The student: ...
The Shaykh : So?
The student: ...
The Shaykh : The author brought it to argue with it that the saliva of camels is pure. Now, how is the argument made?
The student: Because the Prophet (peace and blessings be upon him) approved him.
The Shaykh : Approved him? ... Its saliva flows over his shoulder?
The student: Yes, because even if he did not know...
The Shaykh : Wait, do you testify to this?
The student: Yes?
The Shaykh : Do you testify?
The student: To what?
The Shaykh : That the Prophet (peace and blessings be upon him) saw the saliva of his riding camel flowing over 'Amr's shoulder?
The student: I do not testify to this.
The Shaykh : You do not testify, so there is a possibility, and if a possibility exists, the argument is invalid. How do you answer this?
The student: I answer this, Shaykh, if the Prophet (peace and blessings be upon him) did not know... then Allah the Exalted knows it.
The Shaykh : Yes, meaning this is first, a distant matter, is it not? And second, assuming that the Messenger (peace and blessings be upon him) did not know about it, Allah knew about it and approved him. May Allah bless you. So, do we take a rule from this? Yes, you?
The student: ...
The Shaykh : Raise your hand... May Allah reward you. The one behind you, now, please?
The student: ...
The Shaykh : The one who raised it strongly.
The student: Yes, it is taken...
The Shaykh : Yes?
The student: It is taken from this that what the Prophet (peace and blessings be upon him) did not know...
The Shaykh : And no Qur'an was revealed about it.
The student: And no Qur'an was revealed about it, so it is...
The Shaykh : Good, this is a principle of usul al-fiqh, but the principle of fiqh is that the saliva of every animal whose meat is eaten is pure. And for that reason, the author cited it here. But we mentioned in the explanation that there is no need for that, for the argument, because the original state is?
The student: Purity.
The Shaykh : Purity, yes, may Allah bless you. We mentioned that what comes out of a man from his private parts is divided into categories?
The student: ...
The Shaykh : And those who follow them with excellence until the Day of Judgment. It passed us previously that it is permissible for a man to propose marriage on a riding animal. The evidence?
The student: That the Prophet (peace and blessings be upon him)...
The Shaykh : And nothing is required in this?
The student: It is required that he be elevated so that people can see him.
The Shaykh : No, no, I mean, being on the camel, is it required that it not be difficult for it, or does he do it even if it is difficult?
The student: It is required that there be no hardship on the animal.
The Shaykh : That there be no hardship on the animal. Now, what is the wisdom in the Prophet (peace and blessings be upon him) proposing marriage on the camel? Yes?
The student: ...
The Shaykh : Huh?
The student: So that he stands out... and people see him, so their benefit from his speech is greater.
The Shaykh : I mean, does this have an effect?
The student: Yes, because looking at the speaker and hearing his speech is stronger in effect than just hearing his speech without seeing him.
The Shaykh : Can we take from this that the speaker should be elevated?
The student: Yes.
The Shaykh : Good, is this correct?
The student: Yes.
The Shaykh : Good, why did the author bring this hadith in this chapter?
The student: Because the saliva of the camel is pure and not impure.
The Shaykh : Because the saliva of the camel is pure and not impure. Good, do we need to prove the evidence that the saliva of the camel is pure? You?
The student: ...
The Shaykh : I say, do we need to prove the evidence for its purity?
The student: ...
The Shaykh : Why? Because the original state is?
The student: Ritual purity.
The Shaykh : Purity. Good, correct. But if positive evidence is found, it is better and stronger. Yes, did the scholars take a criterion or a rule from this? The brother?
The student: ...
The Shaykh : No, no, in the issue of saliva, were you not present?
The student: What comes out of an animal whose meat is eaten is pure.
The Shaykh : That what comes out?
The student: Of an animal whose meat is eaten is pure.
The Shaykh : Yes, from the saliva. Good, and other than the saliva?
The student: ...
The Shaykh : Pure? What?
The student: Except for poured-out blood.
The Shaykh : Except for poured-out blood. Good, is the urine of camels pure?
The student: ...
The Shaykh : The urine of camels?
The student: ...
The Shaykh : What is the evidence?
The student: ...
The Shaykh : The angle of indication?
The student: ...
The Shaykh : Good, yes, the angle of that is that the Messenger (peace and blessings be upon him and his family) allowed the 'Arnians who... from Madinah to drink from the urine and milk of camels. If it were impure, he would not have ordered them to do so, because the impure is forbidden. What is the pure semen?
The student: ...
The Shaykh : Yes, hmm, and other than what is eaten?
The student: Other than what is eaten, everything that comes out of its two passages is impure.
The Shaykh : You answered with something other than what I wanted, but it is fine and has a benefit. But I want to know what is the semen that comes out of a human and is ruled as pure?
The student: The semen that comes out in a jet with pleasure.
The Shaykh : Well done, the one that comes out in a jet with pleasure. Now, if it is not so?
The student: ... and if it is not so, it is impure.
The Shaykh : That is, it becomes impure and necessitates ablution, but the full ritual bath is not obligatory. Aisha (may Allah be pleased with her) mentioned semen by its explicit name—Harun—and she is a woman. Does this indicate that the Mother of the Believers (may Allah be pleased with her) had no modesty, or what?
The student: It does not indicate that.
The Shaykh : Huh?
The student: It does not indicate that.
The Shaykh : It does not? Why?
The student: Because this is in the explanation of the ruling.
The Shaykh : To clarify the ruling, and a person should not be modest about what is needed to clarify the ruling, right? Now, do you agree with this?
The student: Yes.
The Shaykh : Now, in the hadith of Ibn Umar it says:Sunan Ibn Majah 3314Sahih (Darussalam) ... In the hadith of Abu al-Samh, is there anything indicating the difference between the urine of a male and a female, Yalla Najjari?
The student: Yes, may Allah reward you. His statement (peace and blessings be upon him):Sunan Abi Dawud 376Sahih (Al-Albani) indicates that the Messenger (peace and blessings be upon him) distinguished between the urine of a girl and a boy. So the urine of the girl is washed, whereas for the urine of the boy, sprinkling is sufficient.
The Shaykh : Sprinkling, and what is meant by sprinkling?
The student: Sprinkling water.
The Shaykh : Sprinkling water ... Now, does the term "boy" mean every boy, or what?
The student: ...
The Shaykh : One who is nourished by milk and does not eat food, not eating it as nourishment. Now, Adam, what is the wisdom in distinguishing between them?
The student: ... The scholars mentioned several things.
The Shaykh : The wisdom in distinguishing between them, Adam?
The student: The wisdom in distinguishing between them is that the urine of the boy ...
The Shaykh : The wisdom in distinguishing between them?
The student: Between the urine of the boy ...
The Shaykh : Between the urine of the boy and the girl.
The student: Yes, the wisdom in distinguishing between them is that the urine of the boy, the wisdom in distinguishing between them is that the urine of the boy ...
The Shaykh : The wisdom in distinguishing between them? Yes?
The student: ...
The Shaykh : Hey, did you hear the answer? That the Prophet (peace and blessings be upon him) distinguished between them. Adam, I told you, as long as a person believes in Allah and His Messenger, it is sufficient for him to say "Allah distinguished between them and His Messenger" in any ruling that confuses a person. Now, what did the scholars derive or seek from the ruling?
The student: ...
The Shaykh : Yes, meaning they said generally that the male is more valued by his mother or his family than the female, so he is carried around more, and therefore the ruling was eased for him. Now, is this sound?
The student: ...
The Shaykh : After we reached the verification, give us the operative cause, whether it is defective or sound?
The student: ...
The Shaykh : Meaning that the impurity of the girl's urine is more severe than the impurity of the boy's urine, as evidenced by their difference in ... Now, may Allah bless you.
The student: Another operative cause is that the urine of the boy ... so its removal is lighter, unlike the girl.
The Shaykh : Meaning it frequently affects the garment and the body, unlike the female ... the easing in it. That is complete. Now, these are operative causes, and we mentioned that some may be acceptable and some not. Sami?
The student: Yes, the correct and acceptable operative cause, after acknowledging that this is the ruling of Allah and His Messenger, is that the urine of the boy is lighter than the urine of the girl, and that is because the boy is nourished by milk, and milk has no heaviness ... food, so this is added to ...
The Shaykh : Yes.
The student: And that is indicated by the fact that its smell is lighter than the smell of the girl's urine.
The Shaykh : Meaning that the urine of the girl is more foul than the urine of the boy, and the Islamic Shari'ah intends by removing impurity the removal of what is harmful, the harm, and the filth.
The fact that the Islamic Shari'ah encourages getting rid of impurity, what is... yes?
The student: ... worldly and hereafter benefits.
The Shaykh : Yes, and that what is considered disgusting by the Shari'ah or by nature, then it is?
The student: It is prescribed to clean it.
The Shaykh : Well done, may Allah bless you. Is impurity the original state, meaning we rule that things are impure, or is purity the original state?
The student: Purity is the original state.
The Shaykh : Purity is the original state. What is the evidence?
The student: The evidence is the saying of the Exalted:
It is He who created for you all of that which is on the earth
هو الذي خلق لكم ما في الأرض جميعًاThe Shaykh : The evidence is the saying of the Exalted:
It is He who created for you all of that which is on the earth
هو الذي خلق لكم ما في الأرض جميعًاThe student: ...
The Shaykh : Gratitude.
The student: ...
The Shaykh : The context of the verse is gratitude. So we say that the original state is that everything on earth is pure and lawful for us. Yes, may Allah bless you. Good, why did the author (may Allah have mercy on him) cite the hadith of Anas in the chapter on removing impurity regarding vinegar made from wine? Yes?
The student: Some scholars say, O Shaykh, that wine is impure.
The Shaykh : Yes.
The student: It is impure with a tangible impurity.
The Shaykh : Yes, indeed.
The student: But wine...
The Shaykh : ... based on the fact that wine is impure with a tangible impurity, it needs to be removed with water. Good, how is wine turned into vinegar? Is it valid?
The student: ...
The Shaykh : By fermentation. How is the fermentation done?
The student: Things are added to it...
The Shaykh : Things are added to the wine after it ferments, and it becomes vinegar.
The student: Vinegar.
The Shaykh : What is the sign of wine?
The student: ...
The Shaykh : What?
The student: ...
The Shaykh : ... meaning if something falls into it?
The student: No, Shaykh.
The Shaykh : Yes?
The student: ...
The Shaykh : Yes.
The student: It expands, O Shaykh, and takes up more space than it was in...
The Shaykh : Okay, meaning it boils as if it is on fire and rises... as you mentioned, some bubbles appear, and when it becomes vinegar, it settles and goes down. Sometimes it goes down to less than a third or close to it. Good, is what the author went to and indicated, that wine is impure with a tangible impurity, correct or incorrect?
The student: ...
The Shaykh : The question is for Ibrahim.
The student: The correct view is contrary to what the author went to.
The Shaykh : Contrary to what the author went to, and that the impurity of wine is conceptual. Good, is that so?
The student: Yes.
The Shaykh : Does it contradict the majority?
The student: For the evidence, there is positive evidence and negative evidence.
The Shaykh : I am asking you, do you contradict the majority or not?
The student: Because of the existence of the evidence.
The Shaykh : I did not ask you why? I am asking you, do you contradict the majority or not?
The student: The view of the majority has two aspects!
The Shaykh : There is no power nor strength except with Allah! How do you say it is correct but try to evade?
The student: Contradicting the majority, O Shaykh, is difficult, but...
The Shaykh : As long as the truth is clear, it is not difficult. It is true that if the majority are on a view, a person should not rush to deviate from it, but if the matter becomes clear?
The student: ...
The Shaykh : There is no doubt, there is no doubt. So it means you are now hesitating?
The student: No, Shaykh.
The Shaykh : Huh?
The student: The evidence indicated purity.
The Shaykh : So do you say it is pure?
The student: Yes.
The Shaykh : And the majority say it is impure. Good, what is the evidence for its impurity according to the view of the majority?
The student: I am.
The Shaykh : What are you saying?
The student: First, the absence of evidence for impurity.
The Shaykh : No, I want the evidence for impurity according to the majority.
The student: The command of the Prophet (peace and blessings be upon him) to pour it out.
The Shaykh : The command of the Prophet (peace and blessings be upon him) to pour it out.
The student: Before that, the saying of Allah the Exalted:
indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan
إنّما الخمر والميسر والأنصاب والأزلام رجس من عمل الشّيطانThe Shaykh : Yes, and is the filth the impure thing?
The student: Yes.
The Shaykh : Good, what is the evidence that the filth is the impure thing?
The student: The saying of the Blessed and Exalted...
The Shaykh : Okay, this is the evidence. And the filth here in the verse is impure with a tangible impurity, there is no doubt in that. What is the other evidence? Salim?
The student : Yes, O Shaykh.
The Shaykh : The second evidence?
The student: ... which you preferred...
The Shaykh : No, I want the evidence of those who say it is impure.
The student: The greatest evidence is the word "filth" (rajis).
The Shaykh : Very well.
The student: The verse.
The Shaykh : Is there no other evidence?
The student: I do not recall, O Shaykh.
The Shaykh : Yes?
The student: The hadith of Anas (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) was asked about wine being turned into vinegar, and he said:
No.
لاThe Shaykh : Good, another evidence, yes Ahmad?
The student: ...
makes lawful for them the good things and prohibits for them the evil
ويحلّ لهم الطّيّبات ويحرّم عليهم الخبائثThe Shaykh : This is close to... yes?
The student: ...
The Shaykh : The hadith of Abu Thalhah al-Khushani:
That the Prophet (peace and blessings be upon him) was asked: "Do you eat in the vessels of the People of the Book?" and he said: "No"
أنّ النّبيّ صلّى الله عليه وسلّم سئل أيأكل في آنية أهل الكتاب فقال: لاThe student: ...
The Shaykh : The saying of the Exalted:
and their Lord will give them a purifying drink.
وسقاهم ربّهم شرابًا طهورًاThe student: ...
The Shaykh : Yes.
The student: ...
The Shaykh : No, this is about eating.
The student: The hadith of the delegation of Abd al-Qays
and He forbade you from four things
وأنهاكم عن أربعThe Shaykh : ...
The student: Yes, since the Prophet (peace and blessings be upon him) prohibited fermenting in these things, this indicates the impurity of wine.
The Shaykh : Good, now we must refute these evidences, then mention the evidence of those who say it is pure, so that the argumentation is complete. Do you have anything? Hmm?
The student: ...
The Shaykh : Filth, or he said "rajis". Good, this is evidence that the filth is the impure thing, it is of the same type of argumentation we mentioned first in the saying of the Exalted:
for it is *rajis*
فإنّه رجسThe student: ... the impurity is conceptual, not tangible.
The Shaykh :
indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan
إنّما الخمر والميسر والأنصاب والأزلام رجس من عمل الشّيطانThe student:
from the work of Satan
من عمل الشّيطانThe Shaykh :
defilement from the work of Satan
رجس من عمل الشّيطانThe student: ...
The Shaykh : Yes, so it is a practical filth, not an inherent one. This is the first evidence, there is no evidence in it. Yes, Salih?
The student: ...
The Shaykh : What?
The student: The hadith of vinegar.
The Shaykh : Yes, how do we refute the hadith of...
The student: It does not indicate that it is impure.
The Shaykh : Why?
The student: Because the aspect is disconnected.
The Shaykh : Huh?
The student: The aspect is disconnected.
The Shaykh : How is that?
The student: ...
The Shaykh : Meaning it is not necessary from the prohibition?
The student: Impurity.
The Shaykh : Impurity. So not every forbidden thing is impure, and every impure thing is forbidden, as is the agreed-upon rule. Good, yes?
The student: ...
The Shaykh : Good, the command of the Prophet (peace and blessings be upon him) to pour it out does not indicate its impurity, but rather indicates its prohibition, and it is actually evidence for its purity, because they did not command them to wash the vessels from it. Good, what is left? Yes?
The student: ... the hadith of Abu Thalhah al-Khushani in some chains, and this is not evidence for them, because when the Prophet (peace and blessings be upon him) prohibited wine, he did not command washing the vessels that had... that wine.
The Shaykh : Yes.
The student: As for when the meat of domesticated donkeys was prohibited, he (peace and blessings be upon him) commanded washing the vessels that had it. Yes, it is said first that this is not the reason, and for this reason the Prophet (peace and blessings be upon him) did not command washing the vessels from wine, and they were the vessels of the Muslims, so how about the vessels of the People of the Book? Second: that the reason is not established that it is because they drink wine with them, because they also cook pork in them, and it is impure without doubt. Then, even if this were the reason, it would not be valid for the context of the hadith, because the cause is distancing from them and avoiding their vessels, and for this reason he stipulated that we do not find anything else. If the cause were impurity, he would not have stipulated this condition. Good, yes? Salim?
The student: Yes.
The Shaykh : ...
The student: Yes...
The Shaykh : No, no, this... no, do not bring it, O Salim.
The student: ...
The Shaykh : Not every statement by Salim is sound... the donkeys, the donkeys were originally lawful to eat.
The student: ...
The Shaykh : In any case...
The student: But the similarity, O Shaykh.
Another student: ... it is refuted from two aspects: the first aspect is that Allah the Exalted explained... and the second aspect... and the conditions of this world are not compared to the conditions of the hereafter.
The Shaykh : ...
and their Lord will give them a purifying drink.
وسقاهم ربّهم شرابًا طهورًاNo bad effect is there in it, nor from it will they be intoxicated.
لا فيها غول ولا هم عنها ينزفونThe student: The saying of the Exalted:
Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to avert you from the remembrance of Allah
إنّما يريد الشّيطان أن يوقع بينكم العداوة والبغضاء في الخمر والميسر ويصدّكم عن ذكر اللهThe Shaykh : In any case, now the evidence used by those who said impurity has been shown to have no indication, so do we now need evidence to establish purity? Hmm? No, because the original state is purity, but nevertheless there is evidence that establishes purity, yes?
The student: ...
The Shaykh : The indication is from two angles: first, that he poured it out in front of the Messenger (peace and blessings be upon him) in a place where the Messenger was sitting, and second, that he did not order him to wash the vessel. So, regarding the hadith of the vessel: a man brought wine to the Messenger (peace and blessings be upon him) after it had been prohibited and offered it to him as a gift. The Messenger said, "It has been prohibited." When he said this, a man from the Companions whispered to him. The Prophet (peace and blessings be upon him and his family) asked, "What did you whisper to him?" He said, "I told him to sell it." The Prophet said:
Indeed, when Allah forbids something, He forbids its price.
إنّ الله إذا حرّم شيئًا حرّم ثمنهThe student: ... a concept, evidence that wild ones are lawful.
The Shaykh : And what is this wild donkey?
The student: The well-known wild donkey, I mean.
The Shaykh : A well-known donkey?!
The student: Well-known, it is a wild one, I mean its color is partly white and partly...
The Shaykh : And partly black or red, I mean striped. So, is every striped animal a domestic donkey, like that?!
The student: No.
The Shaykh : Does this meaning hold up?
The student: No.
The Shaykh : It does not hold up. So, the wild donkey is a type of wild game that is wild, does not become accustomed to people, and they do not become accustomed to it. In fact, here in Saudi Arabia, it is not found. I do not know if it might be found in Africa, but in the past, it was found in abundance. Yes.
The student: Is its color striped?
The Shaykh : Huh?
The student: ...
The Shaykh : They say it is striped, and some say it is white, but what I have heard is that it is striped.
The student: We have seen it.
The Shaykh : Where did you see it?
The student: I saw it in some gardens...
The Shaykh : Here?
The student: No, in the countries.
The Shaykh : In Africa... what Allah willed. In any case, why was there a prohibition on these meats... the ones in the back?
The student: Because they are impure.
The Shaykh : Explain why they are?
The student: Impure, so he said:
It is an impurity.
إنّها رجسThe Shaykh : Can we take from this that every impure thing is forbidden?
The student: Yes, it is taken.
The Shaykh : It is taken from it. Now, is the forbidden part of donkeys only their meat, Aqil?
The student: No, all their parts.
The Shaykh : Huh?
The student: All their parts.
The Shaykh : The hadith says, "We forbid you from the meat of domestic donkeys." Do we say only the meat, or even the milk?
The student: Even the milk.
The Shaykh : Is it called meat?
The student: No, it is not called meat.
The Shaykh : It is not called meat.
The student: ...
The Shaykh : I mean, it means specifying the meat, because the reason was mentioned regarding the meat when the Muslims, on the day they conquered Khaybar, were cooking donkey meat, so he called out, "Indeed, Allah and His Messenger forbid you from the meat of domestic donkeys." And since it is impure, the milk comes out from between fat and blood, so it must be impure. Now, if someone were to say to us, although this is not part of our discussion, this requires you to say that camel milk breaks the ablution, just as you said that its meat breaks the ablution, would you say that? The answer is: We say, without doubt, that ablution from camel milk is better due to the command of the Prophet (peace and blessings be upon him) for it. But the obligation is not established by analogy to the story of the 'Arnians, whom the Prophet (peace and blessings be upon him) ordered to catch up with the zakat camels and drink from their urine and milk, and he did not say, "Perform ablution." So we specify this with this hadith. Yes, the hadith of 'Amr ibn Kharijah, the author brought it, Ya 'Abd al-Rahman, why?
The student: ... regarding the saliva of what is eaten.
The Shaykh : Regarding the saliva?
The student: Of what is eaten.
The Shaykh : Wrong, regarding the saliva? Hmm?
The student: ...
The Shaykh : What?
The student: And its saliva flows over my shoulder.
The Shaykh : ... But the saliva of what?
The student: Of what is eaten.
The Shaykh : Did he say that the saliva of what is eaten flowed over his body?
The student: ...
The Shaykh : So?
The student: ...
The Shaykh : The author brought it to argue with it that the saliva of camels is pure. Now, how is the argument made?
The student: Because the Prophet (peace and blessings be upon him) approved him.
The Shaykh : Approved him? ... Its saliva flows over his shoulder?
The student: Yes, because even if he did not know...
The Shaykh : Wait, do you testify to this?
The student: Yes?
The Shaykh : Do you testify?
The student: To what?
The Shaykh : That the Prophet (peace and blessings be upon him) saw the saliva of his riding camel flowing over 'Amr's shoulder?
The student: I do not testify to this.
The Shaykh : You do not testify, so there is a possibility, and if a possibility exists, the argument is invalid. How do you answer this?
The student: I answer this, Shaykh, if the Prophet (peace and blessings be upon him) did not know... then Allah the Exalted knows it.
The Shaykh : Yes, meaning this is first, a distant matter, is it not? And second, assuming that the Messenger (peace and blessings be upon him) did not know about it, Allah knew about it and approved him. May Allah bless you. So, do we take a rule from this? Yes, you?
The student: ...
The Shaykh : Raise your hand... May Allah reward you. The one behind you, now, please?
The student: ...
The Shaykh : The one who raised it strongly.
The student: Yes, it is taken...
The Shaykh : Yes?
The student: It is taken from this that what the Prophet (peace and blessings be upon him) did not know...
The Shaykh : And no Qur'an was revealed about it.
The student: And no Qur'an was revealed about it, so it is...
The Shaykh : Good, this is a principle of usul al-fiqh, but the principle of fiqh is that the saliva of every animal whose meat is eaten is pure. And for that reason, the author cited it here. But we mentioned in the explanation that there is no need for that, for the argument, because the original state is?
The student: Purity.
The Shaykh : Purity, yes, may Allah bless you. We mentioned that what comes out of a man from his private parts is divided into categories?
The student: ...
The Shaykh : And those who follow them with excellence until the Day of Judgment. It passed us previously that it is permissible for a man to propose marriage on a riding animal. The evidence?
The student: That the Prophet (peace and blessings be upon him)...
The Shaykh : And nothing is required in this?
The student: It is required that he be elevated so that people can see him.
The Shaykh : No, no, I mean, being on the camel, is it required that it not be difficult for it, or does he do it even if it is difficult?
The student: It is required that there be no hardship on the animal.
The Shaykh : That there be no hardship on the animal. Now, what is the wisdom in the Prophet (peace and blessings be upon him) proposing marriage on the camel? Yes?
The student: ...
The Shaykh : Huh?
The student: So that he stands out... and people see him, so their benefit from his speech is greater.
The Shaykh : I mean, does this have an effect?
The student: Yes, because looking at the speaker and hearing his speech is stronger in effect than just hearing his speech without seeing him.
The Shaykh : Can we take from this that the speaker should be elevated?
The student: Yes.
The Shaykh : Good, is this correct?
The student: Yes.
The Shaykh : Good, why did the author bring this hadith in this chapter?
The student: Because the saliva of the camel is pure and not impure.
The Shaykh : Because the saliva of the camel is pure and not impure. Good, do we need to prove the evidence that the saliva of the camel is pure? You?
The student: ...
The Shaykh : I say, do we need to prove the evidence for its purity?
The student: ...
The Shaykh : Why? Because the original state is?
The student: Ritual purity.
The Shaykh : Purity. Good, correct. But if positive evidence is found, it is better and stronger. Yes, did the scholars take a criterion or a rule from this? The brother?
The student: ...
The Shaykh : No, no, in the issue of saliva, were you not present?
The student: What comes out of an animal whose meat is eaten is pure.
The Shaykh : That what comes out?
The student: Of an animal whose meat is eaten is pure.
The Shaykh : Yes, from the saliva. Good, and other than the saliva?
The student: ...
The Shaykh : Pure? What?
The student: Except for poured-out blood.
The Shaykh : Except for poured-out blood. Good, is the urine of camels pure?
The student: ...
The Shaykh : The urine of camels?
The student: ...
The Shaykh : What is the evidence?
The student: ...
The Shaykh : The angle of indication?
The student: ...
The Shaykh : Good, yes, the angle of that is that the Messenger (peace and blessings be upon him and his family) allowed the 'Arnians who... from Madinah to drink from the urine and milk of camels. If it were impure, he would not have ordered them to do so, because the impure is forbidden. What is the pure semen?
The student: ...
The Shaykh : Yes, hmm, and other than what is eaten?
The student: Other than what is eaten, everything that comes out of its two passages is impure.
The Shaykh : You answered with something other than what I wanted, but it is fine and has a benefit. But I want to know what is the semen that comes out of a human and is ruled as pure?
The student: The semen that comes out in a jet with pleasure.
The Shaykh : Well done, the one that comes out in a jet with pleasure. Now, if it is not so?
The student: ... and if it is not so, it is impure.
The Shaykh : That is, it becomes impure and necessitates ablution, but the full ritual bath is not obligatory. Aisha (may Allah be pleased with her) mentioned semen by its explicit name—Harun—and she is a woman. Does this indicate that the Mother of the Believers (may Allah be pleased with her) had no modesty, or what?
The student: It does not indicate that.
The Shaykh : Huh?
The student: It does not indicate that.
The Shaykh : It does not? Why?
The student: Because this is in the explanation of the ruling.
The Shaykh : To clarify the ruling, and a person should not be modest about what is needed to clarify the ruling, right? Now, do you agree with this?
The student: Yes.
The Shaykh : Now, in the hadith of Ibn Umar it says:
Two kinds of dead meat and two kinds of blood have been permitted to us
أحلّت لنا ميتتان ودمانThe student: Yes, may Allah reward you. His statement (peace and blessings be upon him):
It is only the urine of a female which should be washed; the urine of a male should be sprinkled over.
يغسل من بول الجارية ويرشّ من بول الغلامThe Shaykh : Sprinkling, and what is meant by sprinkling?
The student: Sprinkling water.
The Shaykh : Sprinkling water ... Now, does the term "boy" mean every boy, or what?
The student: ...
The Shaykh : One who is nourished by milk and does not eat food, not eating it as nourishment. Now, Adam, what is the wisdom in distinguishing between them?
The student: ... The scholars mentioned several things.
The Shaykh : The wisdom in distinguishing between them, Adam?
The student: The wisdom in distinguishing between them is that the urine of the boy ...
The Shaykh : The wisdom in distinguishing between them?
The student: Between the urine of the boy ...
The Shaykh : Between the urine of the boy and the girl.
The student: Yes, the wisdom in distinguishing between them is that the urine of the boy, the wisdom in distinguishing between them is that the urine of the boy ...
The Shaykh : The wisdom in distinguishing between them? Yes?
The student: ...
The Shaykh : Hey, did you hear the answer? That the Prophet (peace and blessings be upon him) distinguished between them. Adam, I told you, as long as a person believes in Allah and His Messenger, it is sufficient for him to say "Allah distinguished between them and His Messenger" in any ruling that confuses a person. Now, what did the scholars derive or seek from the ruling?
The student: ...
The Shaykh : Yes, meaning they said generally that the male is more valued by his mother or his family than the female, so he is carried around more, and therefore the ruling was eased for him. Now, is this sound?
The student: ...
The Shaykh : After we reached the verification, give us the operative cause, whether it is defective or sound?
The student: ...
The Shaykh : Meaning that the impurity of the girl's urine is more severe than the impurity of the boy's urine, as evidenced by their difference in ... Now, may Allah bless you.
The student: Another operative cause is that the urine of the boy ... so its removal is lighter, unlike the girl.
The Shaykh : Meaning it frequently affects the garment and the body, unlike the female ... the easing in it. That is complete. Now, these are operative causes, and we mentioned that some may be acceptable and some not. Sami?
The student: Yes, the correct and acceptable operative cause, after acknowledging that this is the ruling of Allah and His Messenger, is that the urine of the boy is lighter than the urine of the girl, and that is because the boy is nourished by milk, and milk has no heaviness ... food, so this is added to ...
The Shaykh : Yes.
The student: And that is indicated by the fact that its smell is lighter than the smell of the girl's urine.
The Shaykh : Meaning that the urine of the girl is more foul than the urine of the boy, and the Islamic Shari'ah intends by removing impurity the removal of what is harmful, the harm, and the filth.