Explanation of the Book of Purification-12
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The Shaykh :" And from Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said: Sunan Abi Dawud 102Sahih Maqtu' (Al-Albani) It was narrated by Ahmad, Abu Dawud, and Ibn Majah with a weak chain of narration.
Al-Tirmidhi has a similar report from Sa'id ibn Zayd and Abu Sa'id, and Ahmad said: Nothing is established in it " :
His statement:Sunan Abi Dawud 102Sahih Maqtu' (Al-Albani) "La" (No) is a negation of the genus, and negation revolves around three things: either it is a negation of the existence of the thing, or it is a negation of the validity of the thing, or it is a negation of the perfection of the thing.
That is to say, if negation is applied to something, it is either a negation of its existence, a negation of its validity, or a negation of its perfection. So, what is the default?
The default is that the negation of a thing is a negation of its existence. This is the default. If that is not possible and the thing exists, then it is a negation of its validity, because the absence of its validity is the absence of its existence in the Shari'ah, even if it exists perceptibly. The third is: if negating the validity is not possible, we return to negating the perfection, and this is the least of them. For example, if someone says: "There is no creator except Allah," what is this a negation of?
It is a negation of existence; no one exists as a creator except Allah the Exalted.
So, if I say: "There is no prayer without ablution"? That is: no validity, because it is possible for someone to stand and pray without ablution, but if he prays, this prayer has no existence in the Shari'ah, and negation of validity is negation of Shari'ah existence.
So, if it is said: "There is no prayer in the presence of food"?
This is a negation of perfection, because a person may pray in the presence of food and his heart may be disturbed because of the presence of the food, but his prayer is valid, so this is a negation of perfection.
So, this which is with us:Sunan Abi Dawud 102Sahih Maqtu' (Al-Albani) Do you take it in the first sense?
The student: It is not possible.
The Shaykh : It is not possible. Why?
One may perform ablution and not pray.
Do you take it in the second sense: no ablution?
It is possible. This is the default: that he has no ablution, meaning: because if he did not mention the name, his ablution is not valid. But most scholars took it to mean that the intended meaning is no complete ablution. What obligated them to this is that this hadith in all its routes has a point of discussion. For this reason, Imam Ahmad (may Allah have mercy on him), the Imam of the people of the Sunnah, said: " Nothing is established in this chapter ". Nothing is established in this chapter: meaning, the issue of mentioning the name in ablution, nothing is established in it. For this reason, all those who described the ablution of the Messenger of Allah (peace and blessings be upon him) do not mention the basmalah. If it had been a condition for its validity, they would have had to mention it, because it is not possible for it to be valid without it. So, the negation here is a negation of what?
It is a negation of perfection, not a negation of validity. So, if a person performs ablution without mentioning the name intentionally, with remembrance and knowledge, his ablution is valid, because the negation here is a negation of perfection.
the ablution of a person who does not mention the name of Allah is valid
لا وضوء لمن لم يذكر اسم الله عليهAl-Tirmidhi has a similar report from Sa'id ibn Zayd and Abu Sa'id, and Ahmad said: Nothing is established in it " :
His statement:
the ablution of a person who does not mention the name of Allah is valid
لا وضوء لمن لم يذكر اسم اللهThat is to say, if negation is applied to something, it is either a negation of its existence, a negation of its validity, or a negation of its perfection. So, what is the default?
The default is that the negation of a thing is a negation of its existence. This is the default. If that is not possible and the thing exists, then it is a negation of its validity, because the absence of its validity is the absence of its existence in the Shari'ah, even if it exists perceptibly. The third is: if negating the validity is not possible, we return to negating the perfection, and this is the least of them. For example, if someone says: "There is no creator except Allah," what is this a negation of?
It is a negation of existence; no one exists as a creator except Allah the Exalted.
So, if I say: "There is no prayer without ablution"? That is: no validity, because it is possible for someone to stand and pray without ablution, but if he prays, this prayer has no existence in the Shari'ah, and negation of validity is negation of Shari'ah existence.
So, if it is said: "There is no prayer in the presence of food"?
This is a negation of perfection, because a person may pray in the presence of food and his heart may be disturbed because of the presence of the food, but his prayer is valid, so this is a negation of perfection.
So, this which is with us:
the ablution of a person who does not mention the name of Allah is valid
لا وضوء لمن لم يذكر اسم الله عليهThe student: It is not possible.
The Shaykh : It is not possible. Why?
One may perform ablution and not pray.
Do you take it in the second sense: no ablution?
It is possible. This is the default: that he has no ablution, meaning: because if he did not mention the name, his ablution is not valid. But most scholars took it to mean that the intended meaning is no complete ablution. What obligated them to this is that this hadith in all its routes has a point of discussion. For this reason, Imam Ahmad (may Allah have mercy on him), the Imam of the people of the Sunnah, said: " Nothing is established in this chapter ". Nothing is established in this chapter: meaning, the issue of mentioning the name in ablution, nothing is established in it. For this reason, all those who described the ablution of the Messenger of Allah (peace and blessings be upon him) do not mention the basmalah. If it had been a condition for its validity, they would have had to mention it, because it is not possible for it to be valid without it. So, the negation here is a negation of what?
It is a negation of perfection, not a negation of validity. So, if a person performs ablution without mentioning the name intentionally, with remembrance and knowledge, his ablution is valid, because the negation here is a negation of perfection.