Explanation of the Book of Purification-16
Machine translationRead the Arabic original
The Shaykh : Then we begin today's lesson, if Allah wills. He said: "And from Abu Hurayrah (may Allah be pleased with him), who said: The Prophet (peace and blessings be upon him) said: Bulugh al-Maram 76 Ahmad, al-Nasa'i, and al-Tirmidhi narrated it, and al-Tirmidhi graded it as good (hasan). And Ahmad (may Allah have mercy on him) said: Nothing is authentic in this chapter":
We previously raised an objection to the author (may Allah have mercy on him): how does he cite weak hadiths, which are not to be used as evidence? And we clarified the answer to this. Yes.
The student: To clarify that the hadith is weak, yet some people have used it as evidence.
The Shaykh : Because this hadith may be used as evidence by those who cite it, the author clarifies that it is not evidence due to its weakness.
Now, he said, (peace and blessings be upon him), if this hadith is authentic from him:Sunan Ibn Majah 1463Sahih (Darussalam): Washing the dead is known to us all to be a collective obligation (fard kifayah), due to the command of the Prophet (peace and blessings be upon him) in the hadith of the man whose camel fell on him, where he said: , and due to the command of the Prophet (peace and blessings be upon him) to the women who were washing his daughter, where he said: Sunan an-Nasa'i 1889Sahih (Darussalam). So it is a collective obligation (fard kifayah).
Is it because of a state of ritual impurity (hadath)?
It was said that it is because of a state of ritual impurity (hadath). Based on this, if washing him becomes impossible, he should perform tayammum.
And it was said: it is for purification, based on his saying to the women:. According to this view, if washing him becomes impossible because he is burnt or because there is no water, he should not perform tayammum, because the wisdom behind it has been lost.
But we say: tayammum does no harm; he should perform tayammum if washing him becomes impossible.
And his saying: includes the young and the old, even if he is a child; this ruling is established for him if he is washed.
And his saying: The "fa" (so/then) here is a connector for the answer, the answer to "whoever," and the "lam" is for command: and taking a bath is well known.
And it means: I mean, taking a bath is to cover his entire body with water, his whole body with water, including rinsing the mouth and sniffing water into the nose, because the nose and mouth are part of the face.
: It was said: whoever intends to carry him, and the action was attributed to the intention because that is commonly used in the Arabic language, like His saying, the Exalted: [Al-Ma'idah 5:6]: meaning you intended to stand up to it, and the hadith of Anas: Mishkat al-Masabih 343 and this is common.
So it was said: meaning: whoever intends to carry him, let him perform wudu, and that is in order to be prepared to pray over him.
And it was said: whoever actually carried him, let him perform wudu, and wudu was interpreted in this sense, interpreting wudu as linguistic wudu, which is cleanliness.
Also, "let him perform wudu" means: let him clean his hands because they touched the dead person to carry him. But there is a consideration here, because even if his hands carried the dead person and touched the dead person, the dead person is pure and does not require the hands to be washed from him.
"Ahmad, al-Nasa'i, and al-Tirmidhi narrated it, and al-Tirmidhi graded it as good (hasan). And Ahmad said: Nothing is authentic in this chapter":
In this chapter, meaning in the chapter of wudu, or in this issue?
The second is intended, meaning nothing is authentic in this issue. And if it is not authentic, acting upon it is invalid, because a condition for acting upon a hadith is that it be authentic (sahih) or good (hasan). And if it is not authentic or good, it is not acted upon.
Whoever washes a dead person should take a bath (thereafter); and whoever carries it should perform ablution
من غسَّل ميتاً فليغتسل ، ومن حمله فليتوضأWe previously raised an objection to the author (may Allah have mercy on him): how does he cite weak hadiths, which are not to be used as evidence? And we clarified the answer to this. Yes.
The student: To clarify that the hadith is weak, yet some people have used it as evidence.
The Shaykh : Because this hadith may be used as evidence by those who cite it, the author clarifies that it is not evidence due to its weakness.
Now, he said, (peace and blessings be upon him), if this hadith is authentic from him:
Whoever washes a dead person, let him take a bath.
من غسل ميتا فليغتسلWash him with water and suds.
اغسلوه بماء وسدرThree times, or five or seven, or more than that, if you think that (is necessary).
اغسلنها ثلاثا أو خمسا أو سبعا أو أكثر من ذلك إن رأيتن ذلكIs it because of a state of ritual impurity (hadath)?
It was said that it is because of a state of ritual impurity (hadath). Based on this, if washing him becomes impossible, he should perform tayammum.
And it was said: it is for purification, based on his saying to the women:
If you see that
إن رأيتن ذلكBut we say: tayammum does no harm; he should perform tayammum if washing him becomes impossible.
And his saying:
a dead person
ميتاAnd his saying:
Let him take a bath
فليغتسلLet him take a bath
فليغتسلAnd it means: I mean, taking a bath is to cover his entire body with water, his whole body with water, including rinsing the mouth and sniffing water into the nose, because the nose and mouth are part of the face.
and whoever carries him, let him perform wudu
ومن حمله فليتوضأwhoever carries him
من حملهO you who have believed, when you rise to [perform] prayer
يا أيها الذين آمنوا إذا قمتم إلى الصلاةAnas said that when the Prophet entered the privy he took off his ring. Abu Dawud, Nasa’i and Tirmidhi transmitted it. Tirmidhi said this is a hasan sahih gharib tradition, and Abu Dawud said this is a rejected ( munkar ) tradition. His version has "laid down” instead of "took off".
كان النبي صلى الله عليه وسلم إذا دخل الخلاء قال : أعوذ بالله من الخبث والخبائثSo it was said:
whoever carries him
من حملهAnd it was said: whoever actually carried him, let him perform wudu, and wudu was interpreted in this sense, interpreting wudu as linguistic wudu, which is cleanliness.
Also, "let him perform wudu" means: let him clean his hands because they touched the dead person to carry him. But there is a consideration here, because even if his hands carried the dead person and touched the dead person, the dead person is pure and does not require the hands to be washed from him.
"Ahmad, al-Nasa'i, and al-Tirmidhi narrated it, and al-Tirmidhi graded it as good (hasan). And Ahmad said: Nothing is authentic in this chapter":
In this chapter, meaning in the chapter of wudu, or in this issue?
The second is intended, meaning nothing is authentic in this issue. And if it is not authentic, acting upon it is invalid, because a condition for acting upon a hadith is that it be authentic (sahih) or good (hasan). And if it is not authentic or good, it is not acted upon.