Explanation of the Book of Purification-20
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The Shaykh : He said: "From Abu Sa'id al-Khudri (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said: ":
: Meaning: Is the water in the vessel from the water of the river?
The student: No.
The Shaykh : No, this is what the rhetoricians call: *jinās*, meaning: that two words have the same form but different meanings.
The first water is the water for bathing, and the second water is semen, because semen is water, as Allah Blessed and Exalted is He said:[At-Tariq 86:5-6], and Allah Blessed and Exalted is He said: [An-Nur 24:45]: Everything that crawls, small or large, its origin is water.
But the water of every thing is according to its kind; the water of large animals differs from the water of small animals, otherwise the origin is that all beasts are from water.
And as for His saying, Exalted is He:[Al-Anbya 21:30] living or alive?
, it is like His saying: [An-Nur 24:45] meaning: Everything that is alive, its origin is water. The common people interpret the verse with another meaning, saying: That everything lives by water. This is wrong, this is distortion of the Qur'an, because if Allah had intended that, He would have said: "And We made from water every living thing," meaning: We made it alive by water. But the meaning of the verse is: [Al-Anbya 21:30] [An-Nur 24:45].
So the meaning of: means: If semen is discharged, the full ritual bath is obligatory. And look at the allusion of the Prophet (peace and blessings be upon him) where he said: .
Someone might say: This does not contain clarification, because the first water applies to wudu', for example, it applies to wudu', because the one performing wudu' has used water. It is said: That the Prophet (peace and blessings be upon him) alluded to this for a group, or alluded with this to address a group who know it and understand it. And if they know it or understand it, this is the ultimate clarification. The matter has no ambiguity, meaning: he is addressing people who know this.
: It has an explicit statement:
The first explicit statement: That whenever it is found, whenever semen is discharged, the full ritual bath is obligatory. This is the explicit statement. And the apparent meaning of the hadith is that it is the same whether semen is discharged with desire or without desire. But this is not intended; rather, what is intended is the gushing water. And the gushing water is that which comes out with desire. As for if the water, I mean: semen, comes out without desire, such as from a fright, a fall, an illness, or the like, then it does not obligate the full ritual bath. It must be gushing water, and this does not happen except with desire.
We begin with the generality of the hadith: The generality of the hadith includes when the discharge is by thought, is that not so?, or by kissing, or by a glance, or by a touch. In any case, whenever the gushing water is discharged, the full ritual bath is obligatory, whether awake or in a dream. And the mention of the dream will come, if Allah wills.
The implied meaning of the hadith: If there is no water, then no water, meaning: If there is no discharge, then no full ritual bath. And this implied meaning includes when a man has intercourse with his wife and does not discharge, then he does not have to perform the full ritual bath. But this ruling is contradicted by what the author (may Allah have mercy on him) appended to this hadith.
Water is from water
الماء من الماءWater is from water
الماء من الماءThe student: No.
The Shaykh : No, this is what the rhetoricians call: *jinās*, meaning: that two words have the same form but different meanings.
The first water is the water for bathing, and the second water is semen, because semen is water, as Allah Blessed and Exalted is He said:
(5) So let man observe from what he was created. (6) He was created from a fluid, ejected,
فلينظر الإنسان مم خلق * خلق من ماء دافقAllah has created every [living] creature from water
والله خلق كل دابة من ماءBut the water of every thing is according to its kind; the water of large animals differs from the water of small animals, otherwise the origin is that all beasts are from water.
And as for His saying, Exalted is He:
and made from water every
وجعلنا من الماء كل شيءAlive.
حيAllah has created every [living] creature from water
والله خلق كل دابة من ماءand made from water every living thing
وجعلنا من الماء كل شيء حيّAllah has created every [living] creature from water
والله خلق كل دابة من ماءSo the meaning of:
Water is from water
الماء من الماءWater is from water
الماء من الماءSomeone might say: This does not contain clarification, because the first water applies to wudu', for example, it applies to wudu', because the one performing wudu' has used water. It is said: That the Prophet (peace and blessings be upon him) alluded to this for a group, or alluded with this to address a group who know it and understand it. And if they know it or understand it, this is the ultimate clarification. The matter has no ambiguity, meaning: he is addressing people who know this.
Water is from water
الماء من الماءThe first explicit statement: That whenever it is found, whenever semen is discharged, the full ritual bath is obligatory. This is the explicit statement. And the apparent meaning of the hadith is that it is the same whether semen is discharged with desire or without desire. But this is not intended; rather, what is intended is the gushing water. And the gushing water is that which comes out with desire. As for if the water, I mean: semen, comes out without desire, such as from a fright, a fall, an illness, or the like, then it does not obligate the full ritual bath. It must be gushing water, and this does not happen except with desire.
We begin with the generality of the hadith: The generality of the hadith includes when the discharge is by thought, is that not so?
Water is from water
الماء من الماءThe implied meaning of the hadith: If there is no water, then no water, meaning: If there is no discharge, then no full ritual bath. And this implied meaning includes when a man has intercourse with his wife and does not discharge, then he does not have to perform the full ritual bath. But this ruling is contradicted by what the author (may Allah have mercy on him) appended to this hadith.