The benefits of the two hadiths (that Umm Salim - and she is the wife of Ibn Abi Talhah - said: O Messenger of Allah!)

The Shaykh : This hadith contains benefits:
Among them is the high etiquette of the Companions (may Allah be pleased with them), which is exemplified in the words of Umm Salim: .
And among them is describing Allah the Exalted with shyness, due to her saying: . If shyness were impossible for Allah, it would be impossible for Him to be shy of anything, whether it is a right or not. Since He denied being shy of the right, it indicates that He is shy of other things. This is the position of the people of the Sunnah and the community: that Allah is described with shyness, and it is a real attribute established for Allah in the manner befitting Him, and it is not like our shyness. Rather, the difference between His shyness and our shyness is like the difference between a human being and the Essence of Allah (Mighty and Majestic). So it does not resemble the shyness of created beings. By this path and on this basis, we are free from every doubt, and we also put our hearts at ease, because the position of the people of the Sunnah, and praise be to Allah, is easy and simple; it clears the conscience and puts all the texts into practice. So we affirm shyness for Allah in a manner befitting Him that does not resemble the shyness of created beings.
It is established from the Prophet (peace and blessings be upon him) that he described shyness by affirmation, not negation, where he said: :
So he said: .
If someone were to say: Is Allah not described except with perfection? Is shyness a perfection?
The answer is: Yes, it is a perfection. For this reason, the Prophet (peace and blessings be upon him) said: , and faith is a perfection. And he (peace and blessings be upon him) said: , is it complete?
: This hadith has two meanings:
The first meaning is that the one who has no shyness does whatever he wants and does not care.
And the second meaning is that if you want to do something and he is not shy of it, do it: . Both meanings are correct.
If someone were to say: Is it shyness for a person to remain silent about something from the religion of Allah that is confusing to him?
The answer is: No, this is not shyness, but rather it is weakness, cowardice, and a weak personality. It is obligatory for a person to ask about everything related to his religion, especially after the revelation ceased with the death of the Prophet (peace and blessings be upon him and his family). We are now safe from the revelation coming down to prohibit something lawful or obligate something not obligatory. So let him ask and not be shy. Yes, if the matter is something one is shy to state explicitly, let him use euphemism, and the door of euphemism is wide. And if it is something that must be stated explicitly, but the person wants the question to be between him and the questioner, let him delay it; there is no harm. But if he is free from this, then shyness means cowardice and a weak personality, and it is forbidden in this regard. It is obligatory for a person to ask as Allah the Exalted commanded: .
And among the benefits of this hadith is that women experience nocturnal emission just as men do, due to her saying (may Allah be pleased with her): . "If" is generally used for a confirmed condition, but here it is a condition of time, not of occurrence, unlike "in" which is a condition of occurrence. And among the benefits of this hadith is that nocturnal emission without discharge does not require the full ritual bath, even if a person feels pleasure but nothing comes out, then he owes no full ritual bath. Because the Prophet (peace and blessings be upon him and his family) limited this to when the water is seen.
And among the benefits of this hadith is that she, meaning the woman, and similarly a man, if he sees after waking up the trace of major ritual impurity and is certain that it is semen, the full ritual bath is obligatory for him, even if he does not remember a nocturnal emission. This is because the Prophet (peace and blessings be upon him) made the ruling depend on seeing the water. This implies that whenever the water is seen, the full ritual bath is obligatory. For this reason, some jurists limited this and said: Among the things that obligate the full ritual bath is the discharge of semen in a stream with pleasure from a person who is not sleeping. His intention by this is that a sleeping person may discharge without feeling it, not knowing about it, but if he wakes up and sees the trace of major ritual impurity, then the full ritual bath is obligatory here.
And among the benefits of this hadith is that the full ritual bath is not obligatory by the movement of semen if it does not come out, due to his saying: .
This opinion is the stronger position. Some scholars have held that if semen moves but does not come out due to the weakening of desire or other reasons, the full ritual bath is obligatory for him. But this is a weak opinion, because the Prophet (peace and blessings be upon him and his family) limited the obligation of the full ritual bath to what?
To seeing the water. And because what is inside is not considered a thing. For this reason, our bodies are full of water, full of feces, full of urine, and this is not considered ritually impure. The scholars even gave an example, saying: If a man carried a jar containing impurity while praying, and its exterior is pure and separated, and the lid is tight, the prayer is not valid. But if he carried a child, the prayer is valid, even though his belly is full of filth. But because the thing in its place has no ruling.
So we say: This hadith indicates that if a person feels the movement of semen due to strong desire but it does not come out, he owes no full ritual bath.
Is the movement of menstruation like it? Meaning, if a woman feels the movement of menstruation but the blood does not come out, do we say its movement is like its coming out?
The answer is: If we say that the movement of semen is like its coming out, then the movement of menstruation is like its coming out. And if we say: No, then the movement of menstruation is not like its coming out. The benefit appears in a fasting woman who felt a little before sunset that menstruation had moved, but it did not come out until after sunset. According to the opinion that movement is like coming out, her fast is invalid. And according to the stronger opinion, her fast is valid, because it did not come out until after sunset.
And among the benefits of this hadith is that the full ritual bath is not obligatory with doubt. The reason for that, brother, yes?
The student: The full ritual bath is not obligatory?

The Shaykh : With doubt. If the sleeper finds wetness after waking up and does not know if it is major ritual impurity, urine, or pre-seminal fluid, does he know if the full ritual bath is obligatory for him or not?
The student: No, it is not obligatory.

The Shaykh : It is not obligatory. Where do you take this from?
From his saying: , "if she sees." He did not say: "if she thinks" or "if it is most likely in her opinion." He said: .
So if the sleeper wakes up and sees wetness and does not know if it is sweat, urine, pre-seminal fluid, another fluid, or semen, he owes no full ritual bath.
But is it obligatory for him to wash what affected him?
We say: Yes, he washes it as a precaution. But the full ritual bath is not obligatory. There is no difference in this between whether what precedes his sleep arouses desire or not. As long as he is in doubt, the original state is the purity of the conscience. And this hadith indicates what we have mentioned.
And among the benefits of the hadith is the great benefit, which is: that the Islamic Shari'ah is built on realities, not on illusions, and not on suspicions, except in what is required of a person to do, then there is no harm for him to build on his suspicion, on his suspicion that he performed the required act.
But the illusions that occur on a fixed original state have no consideration in the Shari'ah. And this is one of the best rules of Islam, so that the person remains not confused and not anxious. Otherwise, the person would remain in endless illusions.
As for what a person is required to do and it is most likely in his opinion that he performed it, then suspicion is sufficient. For this reason, we said: If he doubts whether he circumambulated seven times or six, and it is most likely in his opinion that it was seven, how many is it?
Seven. Similarly in prayer: If he doubts whether he prayed three or four, and it is most likely in his opinion that it was four, then it is four. But in prayer there is the prostration for forgetfulness, and in circumambulation there is no prostration for forgetfulness, because its original state does not have prostration, so its forgetfulness is the same.
The important thing is that this is a blessing from Allah (Mighty and Majestic): that the Islamic Shari'ah fights anxiety completely. And praise be to Allah, this is from the facilitation of Allah. If a person, whenever he is afflicted with what causes doubt, went with the doubt, he would not find rest, and his heart would not be at ease. But from the blessing of Allah is what I mentioned. Also, it passed us before in the story of the man who finds something in himself and is confused whether he emitted it or not, so he said: .
And among the benefits of this hadith, and especially the addition of Muslim, is the permissibility of investigating the matter, even from the elders. Meaning: that Islam gave the person the freedom to investigate the matter that can be perceived. This is in the words of Umm Salamah: . And who is she addressing?
She addressed the Messenger (may Allah be pleased with her), knowing that the Messenger had acknowledged that a woman experiences nocturnal emission, because it is a necessary implication of his ruling that she must perform the full ritual bath if she sees the fluid that the emission actually occurred. So she knew that the Messenger had confirmed it, but she inquired how that happens? And does it happen? Among the benefits of this is: the permissibility of inquiring about what can be understood and explained, as for what cannot be understood, inquiring about it is an error. For this reason, Imam Malik (may Allah have mercy on him) said regarding the one who asked about the manner of rising above the Throne: "Asking about it is an innovation", but there is no harm in asking about what can be understood.
And among the benefits of this hadith is: the humility of the Prophet (peace and blessings be upon him), the great humility, where his wife spoke and said: Does this happen?
And perhaps the listener might think that she is objecting, but far be it from her, but she wants to inquire, whereas if one of us spoke to his wife about such a matter, a woman would come to seek a ruling from him and he would say: You must do such and such, and the wife would say: How does she have to do such and such? Is it possible? What would he say?
The student: Be quiet.

The Shaykh : No, "be quiet" is not enough, he said something heavier, in any case, this is from the character of the Prophet (peace and blessings be upon him) and the goodness of his conduct.
But, O brothers, if such a thing passes you by and it is said: This is from the conduct of the Messenger, this is from his character, is the intention that you learn it as theoretical knowledge?
Answer me?
No, absolutely not, the intention is that you apply it, otherwise what is the benefit? It is necessary for a person to practice such matters and accustom himself to what the Prophet (peace and blessings be upon him) used to do with his family. And among the benefits of this hadith—and we will mention it, if Allah wills, we will postpone it to the next lesson, or what? Allah is the Greatest, look, there are more benefits in it—yes?
The student: May Allah reward you, what does it mean that the scholars (may Allah have mercy on them) may say: Between the principle of preserving what was as it was, and the fact that in acts of worship where a person can be certain, if his predominant opinion is, for example, in prayer?

The Shaykh : Yes.
The student: If he doubts and his predominant opinion is... but he has a suspicion, why?

The Shaykh : Did not the Messenger say regarding the one who makes a mistake in his prayer: ?
The student: Yes.

The Shaykh : That is the end of it.
The student: He did not verify, O Shaykh?

The Shaykh : Yes.
The student: It is possible for him to verify.

The Shaykh : What?
The student: He has no choice but to verify.

The Shaykh : Okay, he verifies, if he says "I verified" and his predominant opinion is that this is the seventh, and the same applies to the sa'y (walking between al-Safa and al-Marwah), the sa'y is long, so sometimes doubt comes to a person.
The student: Shaykh?

The Shaykh : Yes?
The student: Shaykh, may Allah reward you, where did we take some of the benefits, such as that nocturnal emission without discharge does not require the full ritual bath, and also if she or he sees the fluid and is certain that it is major ritual impurity but did not mention a nocturnal emission?

The Shaykh : Yes.
The student: So he does not perform the full ritual bath from the hadith itself, where from?

The Shaykh : From the hadith itself.
The student: Where from?

The Shaykh : As for the first one, it is clear: if he has a nocturnal emission and does not see fluid, it is clear, because he said: , we mentioned to you that the Shaykh (may Allah pardon him) omitted this phrase, and it is important, Ibn Hajar omitted it, and it is important.
The student: It is present in some copies.

The Shaykh : In any case, I did not say "some copies," not all of them, the hadith first, the author (may Allah have mercy on him) abbreviated it in a way that causes loss, meaning if he had brought the words of Umm Sulaym from beginning to end, there would be important benefits, but he (may Allah have mercy on him) sometimes abbreviates.
The student: So, O Shaykh, these benefits are from the hadith of whom?

The Shaykh : I told you: I mentioned it to you, these brothers have some copies where it is present, yes?
The student: May Allah reward you, O Shaykh, if a woman has moisture, the known moisture of the woman's private part, and she mentions a nocturnal emission, then when she wakes up she hesitates whether the fluid she saw is due to the moisture she has or the nocturnal emission she mentioned?

The Shaykh : And is it her custom for the moisture to be in this state?
The student: I don't know.

The Shaykh : She is asked, if it is her custom, it is attributed to the custom, meaning the full ritual bath is not obligatory on her, and if her custom is that her moisture in the private part does not go beyond the private part except when she stands and walks, it is attributed to major ritual impurity, because here we have two indicators:
The apparent and the custom, the apparent is the nocturnal emission she saw, and the custom, if it is her custom that this moisture always comes out, here we rule by the custom, as the Prophet (peace and blessings be upon him) ruled for the woman with irregular bleeding with what?
With the custom, yes, we allowed this, yes?
The student: Shaykh, may Allah reward you, does the Messenger (peace and blessings be upon him) say: If he sees, the Messenger (peace and blessings be upon him) says: .

The Shaykh : The author says the Messenger, not he himself, O man, or what?
The student: The Messenger (peace and blessings be upon him) says: , is it taken from this that whenever a person feels something or moves, is there something?

The Shaykh : No, yes, if he sees a nocturnal emission in a dream, there is no harm in looking for it, because sometimes he sees a nocturnal emission and it does not become his predominant opinion that something happened, and when he gets up during the day he finds it, so there is no harm because of the indicator, we said, look.
From where would her resemblance be except from her family, she may resemble her maternal uncles, and this is the tangible reality, and the hadith of the Bedouin indicates this, who said: meaning: So how was this black one between two white parents? So the Prophet (peace and blessings be upon him) asked him: .
So the resemblance is in the color, in the features of the face, and in the extremities like the fingers, hands, and feet, and the like, from the father and from the mother.
And for this reason, when Mujaz al-Madlaji saw the feet of Zayd ibn Harithah and his son Usamah, and they had covered themselves with a blanket, he said: .
And in this hadith, among the benefits:
That it is recommended to enumerate the evidences and diversify them, because the Prophet (peace and blessings be upon him and his family) said: , and this is a legal evidence that is sufficient for every believer, and he added to this evidence a sensory evidence, which is his saying: .
And among the benefits of this hadith: that it is recommended for the one who argues to mention the evidence that the addressee is convinced of from both the legal and sensory aspects, and also the rational aspect if possible, because the more evidences increase, the more the person feels reassurance, and this great principle is indicated by Ibrahim al-Khalil (peace be upon him): , so Allah said to him: , so the report is not like the direct observation, so Allah the Exalted showed him that in what He commanded him to do, so he did it, and he saw how Allah the Exalted brings the dead to life.
And among the benefits of this hadith: that resemblance may be used as evidence for establishing lineage, due to his saying: , and this is supported by what was reported in the story of 'Uthbah ibn Abi Waqqas when he committed unlawful sexual intercourse and a child was born from the unlawful intercourse, so when 'Uthbah died, his brother Sa'd ibn Abi Waqqas and 'Abd ibn Zumar'ah disputed over this child who was born, 'Abd ibn Zumar'ah said: : So the Prophet (peace and blessings be upon him) applied this resemblance, he did not negate it, but he referred the ruling to a stronger cause, which is the bed, so he (peace and blessings be upon him) said: :
So it is now established that this boy is a brother to Sawdah bint Zumar'ah, the wife of the Messenger (peace and blessings be upon him), but when he saw the clear resemblance to 'Uthbah, he said to her: , so here he applied the resemblance, although the child, legally, who was disputed over, belongs to whom?
To Zumar'ah, legally his brothers inherit from him and he inherits from them, and there is a prohibition of marriage between them, but the Prophet (peace and blessings be upon him) applied the resemblance and made Sawdah cover herself from him as a precaution due to this resemblance, so that indicates the consideration of resemblance in ruling in precautionary matters, as nocturnal emission in women is rare.