Explanation of the Book of Purification-13
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The Shaykh :" And from Safwan ibn 'Uasal, who said: Mishkat al-Masabih 520 " :
The discussion on "kana" (was) has already been given, and that it generally indicates continuity, not always.
And his saying: The command: it is the request for an action in a manner of superiority. This command: it is the request for an action in a manner of superiority, meaning one who feels that he is higher than you and says: do such and such. This cannot be from a person who does not see himself as above you. As for the request for an action in a manner other than superiority, this may be for honor, even if it is a command, but not for compulsion. It may be for honor, and it may be for seeking, and it has meanings according to the circumstances. And his saying: meaning: travelers. And "safar" (travel) means the traveler. From this is his saying (peace and blessings be upon him) to the people of Makkah while he was praying with them in the Battle of the Conquest, saying: meaning: travelers.
And his saying: "Safar" is derived from "isfar," which is clarity and distinctness. Accordingly, the meaning that matches it is: a person's exit from the city in which he resides, because when he exits, he becomes distinct and there is nothing in front of him to cover or shade him, because he has exited to the open land. But is this what is intended?
What is intended is the legal travel, which, according to the opinion of many scholars, is a journey of two days on loaded camels, estimated at about eighty-three kilometers in distance. This is the legal travel upon which the rulings of travel are based. And the Shaykh al-Islam (may Allah have mercy on him) chose a choice that is undoubtedly closer to the evidence, which is that travel came in the texts in an absolute form. When something comes in the texts in an absolute form, it is understood according to custom if it does not have a specific legal reality. And accordingly, it was stated in the maxims:
" And everything that comes without being specified *** By the Shari'ah, like the sanctuary, is defined by custom ".
So the Shaykh al-Islam says: Where is the evidence from the Book and the Sunnah that travel is a distance of such and such?
And the Messenger (peace and blessings be upon him), says the Shaykh al-Islam: in his time, there were no surveyors who measured the earth by the cubit, by the finger, or by the grain of barley, because those who estimated it by distance would, by estimation, arrive at a grain of barley and a hair of the mule.
And accordingly, I am now, from the town here, not a traveler, because I have not completed a grain of barley. And those in front of me now are travelers. This, in fact, if a person reflects on it, finds that it is not correct.
But there is something that makes it an acceptable opinion, which is that it is more precise than saying: that travel is what people consider travel. And that is because they differ in considering this as travel or not travel. So defining it by distance is more precise.
And it is said: that the cubit, two cubits, the meter, two meters, and the like are excused. Thus, the words of the Shaykh al-Islam (may Allah have mercy on him) are stronger from one aspect: which is that it is closer to the texts. And the other is stronger from one aspect, which is that it is more precise, because when you cross the distance, and you all see this, that it is estimated by distance, do you differ?
The student: No.
The Shaykh : If we cross 83 kilometers, even if we are traveling at the end of the day, and we all consider the distance, then we all see that we are travelers, and we are reassured, and we shorten the prayer, and we combine, and we do not care, and no dispute arises.
But if we say that it is considered by custom, and we arrive at a place where some of us see that this is travel by custom, and the other does not see it as travel by custom, a dispute arises and anxiety arises: do we combine and shorten or not?
Yes, and in any case, there is no doubt that the Sunnah supports the words of the Shaykh al-Islam (may Allah have mercy on him), to the extent that it is established in *Sahih Muslim* from Anas (may Allah be pleased with him):Mishkat al-Masabih 2442 .
Yes, the Shaykh al-Islam (may Allah have mercy on him) says regarding this issue: " The short distance in a long time is travel, and the long distance in a short time is travel, and the long distance in a long time is travel a fortiori, and the short distance in a short time is not travel " Yes.
: meaning if it is upon us and the conditions are met.
: How many hours?
The student: 72.
The Shaykh : 72 hours, but when does it start: is it from the wearing, or from the state of impurity after the wearing, or from the wiping after the state of impurity, or from the wiping even without a state of impurity, such as renewal?
We have four possibilities:
The first: from the wearing, and this is weak.
The second: from the state of impurity after the wearing, and this is weak, but less weak than the first.
The third: from the wiping after the state of impurity, and this is the closest of the opinions, because the words of the hadith are: and wiping is not true except by its action, so the beginning of the period is from the wiping.
The fourth: from the first time of wiping, even if it is a renewal, so it would be wiping without a state of impurity, and the texts are possible for it, but due to its rarity and scarcity, it should not be attributed to the ruling, and it is said: that it is from the wiping after the state of impurity.
He says:
"Sunan an-Nasa'i 158Hasan (Darussalam) Al-Nasa'i and al-Tirmidhi narrated it, and the wording is his, and Ibn Khuzaymah narrated it and they graded it as authentic " , yes.
God’s messenger used to command us, when we were travelling
كان النبي صلى الله عليه وسلم يأمرنا إذا كنا سَفْراًHe used to order us
كان يأمرناAnd his saying:
Order us
يأمرناWhen we were traveling
إذا كان سَفْرًاComplete it, for we are a people of travel
أتموا فإنا قوم سَفْرٌAnd his saying:
When we were traveling
إذا كنا سفراWhat is intended is the legal travel, which, according to the opinion of many scholars, is a journey of two days on loaded camels, estimated at about eighty-three kilometers in distance. This is the legal travel upon which the rulings of travel are based. And the Shaykh al-Islam (may Allah have mercy on him) chose a choice that is undoubtedly closer to the evidence, which is that travel came in the texts in an absolute form. When something comes in the texts in an absolute form, it is understood according to custom if it does not have a specific legal reality. And accordingly, it was stated in the maxims:
" And everything that comes without being specified *** By the Shari'ah, like the sanctuary, is defined by custom ".
So the Shaykh al-Islam says: Where is the evidence from the Book and the Sunnah that travel is a distance of such and such?
And the Messenger (peace and blessings be upon him), says the Shaykh al-Islam: in his time, there were no surveyors who measured the earth by the cubit, by the finger, or by the grain of barley, because those who estimated it by distance would, by estimation, arrive at a grain of barley and a hair of the mule.
And accordingly, I am now, from the town here, not a traveler, because I have not completed a grain of barley. And those in front of me now are travelers. This, in fact, if a person reflects on it, finds that it is not correct.
But there is something that makes it an acceptable opinion, which is that it is more precise than saying: that travel is what people consider travel. And that is because they differ in considering this as travel or not travel. So defining it by distance is more precise.
And it is said: that the cubit, two cubits, the meter, two meters, and the like are excused. Thus, the words of the Shaykh al-Islam (may Allah have mercy on him) are stronger from one aspect: which is that it is closer to the texts. And the other is stronger from one aspect, which is that it is more precise, because when you cross the distance, and you all see this, that it is estimated by distance, do you differ?
The student: No.
The Shaykh : If we cross 83 kilometers, even if we are traveling at the end of the day, and we all consider the distance, then we all see that we are travelers, and we are reassured, and we shorten the prayer, and we combine, and we do not care, and no dispute arises.
But if we say that it is considered by custom, and we arrive at a place where some of us see that this is travel by custom, and the other does not see it as travel by custom, a dispute arises and anxiety arises: do we combine and shorten or not?
Yes, and in any case, there is no doubt that the Sunnah supports the words of the Shaykh al-Islam (may Allah have mercy on him), to the extent that it is established in *Sahih Muslim* from Anas (may Allah be pleased with him):
Umm Salama told that when the Prophet went out of his house he said, “In the name of God; I trust in God; O God, we seek refuge in Thee from slipping, or straying, or causing injustice, or suffering injustice, or doing wrong, or having wrong done to us." Ahmad, Tirmidhi and Nasa'i transmitted it, Tirmidhi saying this is a hasan sahih tradition, In the version of Abu Dawud and Ibn Majah, Umm Salama said that God’s messenger never went out of her house without raising his eye to the sky and saying, “O God, I seek refuge in Thee lest I stray or lead others stray,* or cause injustice, or suffer injustice, or do wrong, or have wrong done to me.” *Some read as above, but others read 'or be led astray'.
أن النبي صلى الله عليه وسلم كان إذا خرج ثلاثة أميال أو فراسخ صلى ركعتينYes, the Shaykh al-Islam (may Allah have mercy on him) says regarding this issue: " The short distance in a long time is travel, and the long distance in a short time is travel, and the long distance in a long time is travel a fortiori, and the short distance in a short time is not travel " Yes.
If one is traveling, we were commanded not to remove our leather socks
إذا كان سفرا أمرنا ألا ننزع خفافناWe were commanded not to remove our leather socks
أمرنا ألا ننزع خفافناThree days and their nights
ثلاثة أيام بلياليهنThe student: 72.
The Shaykh : 72 hours, but when does it start: is it from the wearing, or from the state of impurity after the wearing, or from the wiping after the state of impurity, or from the wiping even without a state of impurity, such as renewal?
We have four possibilities:
The first: from the wearing, and this is weak.
The second: from the state of impurity after the wearing, and this is weak, but less weak than the first.
The third: from the wiping after the state of impurity, and this is the closest of the opinions, because the words of the hadith are:
We wipe
نمسحThe fourth: from the first time of wiping, even if it is a renewal, so it would be wiping without a state of impurity, and the texts are possible for it, but due to its rarity and scarcity, it should not be attributed to the ruling, and it is said: that it is from the wiping after the state of impurity.
He says:
Except from major ritual impurity
إلا من جنابة"