Allahs Law

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Abu Abdissalam

Channel: Abu Abdissalam

Episode Notes

Sh Abu Abdissalam discusses the chapter from Manhaj Al-Salikin on Tahara

Episode Transcript

© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.


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Bismillah R Rahman r Rahim al hamdu Lillahi Rabbil alameen wa Salatu was Salam O Allah Mambo alameen wa ala alihi wa sahbihi ah mine As salam aleikum wa rahmatullah wa barakato. And welcome to our fourth episode of Allah's law, where we're discussing the book man hunter Sadie King, or guidance of the traveler, by the great Imam, the scholar, the Chef assadi Rahim, Allah Tyler. And this book, of course, is a book on Fifth, or a book on Islamic law, Islamic jurisprudence. And we are currently in the book of purification kitahara.

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And as every other episode will read portions of the text and then explain that in Sharla, lovely Tyler. So the chef, it continues in this book, he says, The general rule with regards to things is that they are pure and permissible. So, if a Muslim is in doubt about the impurity of some water, a garment a piece of land or other than that, then he should assume that they are all pure. The same is the case if he was initially certain of being ritually pure, and then later doubted about whether or not he had become ritually impure. The proof of this is the statement of the Prophet sallallahu Sallam regarding the man who imagined that he experienced something in prayer that will nullify his

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ablution the prophesies of them said he should not turn away from the prayer until he has a sound or smell something agreed upon.

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So the chef, he mentioned this great and very important principle, after dividing water into a number of categories. So if you remember from last, from the last episode, we mentioned that water is of two types, two categories, you have water that is purifying, and that is water in its natural state, in other words, the way that it was created, and then you have water, that is, has actually changed from something not just something impure. And so therefore, this water also becomes impure. And of course, we said the word change refers to one of its three qualities having changed, such as all those qualities being, taste, smell, or color. So if any one of these qualities of purifying

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water changes by something, not just by urine, by stool or anything of the like, buy something impure, then that water also becomes ninjas. And we also said that, so if water remains on its original state, whether that's in from the rain, whether that's in the sea, whether that's in well, or streams or anything like that, then this water is purified, the whole, if it changes by something nudges it becomes what it becomes nudges. What if something that just falls into some water, but it doesn't change one of its qualities, it doesn't change its smell, its taste, or its color. In that case, that water still remains the hole. Because its qualities have not changed by that thing, which

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is notice. Likewise, if something pure enters the water, something by him enters the water, let's say right Pina or tea bags or something like this, or mud, or leave aside mud. But we'll let's say rhiwbina and tea bags or something of this nature, this is pure, it's not just it's not impure, the water then changes, if it changes a little bit, its qualities change a little bit, the smell, the taste, or the color change just a little bit by something pure, then, and as long as we can call this substance, we can still call it water, then it still remains the whole, it still remains purified.

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What if it changes so much that we can't call it water anymore, then in that case, it is no longer considered to be water, so you can't make water with it. You can't make muscle with it. You can't purify with it. So according to many scholars, so this is the this is how the shift categorized water. He now goes on to mention it's very, very important principle which I just read out from his text. So let's take it line by line. He said, The general rule with regards to things is that they are pure and permissible. Okay, so now here he is laying down a foundation. He's laying down a basic rule, a rule of thumb, a general rule. He's saying your general rule with regards to anything is

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that this thing is pure, unless there is a clear proof to state otherwise.

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Okay, so this is any type of water, you happen to walk into a room, and there's a bucket of water, what do you do? Well, the chef is saying you have to apply the general rule, the general rule is that this water is to be considered to be what the hole is to be considered to be the whole purified unless there is a clear proof to suggest otherwise. And so, that is, of course, if one of its qualities have changed, so, in other words, one should not just merely suspect that all this water is not just no one should assume that water any water that one finds, one should assume that the water is purifying, and the whole and therefore one can make Waldo with that water. So if that is

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the case, if that is the case, then one should not just simply suspect, based on mere conjecture conjecture, one has to actually see the color change or notice the taste or the smell actually change of that water, and then buy something not just then and only then can you say that that water is not purified. And the same goes with your clouds. Okay, if you find some clouds, you assume that those clothes are purified. So you can't just simply just guess that Oh, okay, perhaps this water is purifying, or perhaps is not purified? You can't actually guess between just by looking at this, this these clothes or this water, you have to be very clear and certain that this water has changed,

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or these clouds have changed by something not just and the way you do that with clouds is of course you look at the clouds. And you can if something has changed, if there's a color of stool or urine, then and only then can you say that this, these clouds have become nudges. The same thing goes with land. Okay, if you go out in the park, for example, you don't just assume that this is filthy, it is nudges. Rather, you can pray in that area, on the condition that you do not notice something filthy their eye, the color of the land changes or the smell of urine, for example, and so on and so forth. The chef continues, he says, So, if a Muslim is in doubt about the impurity of some water, a

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government a piece of land or other than that, then he should assume that it is pure. The same is the case if he was initially certain of being ritually pure, and then later doubted about whether or not he became ritually impure. So if a Muslim has some water, as we mentioned, and he's not certain about whether this water is pure, or impure, what should he do? We've already mentioned that he should assume that this water is in fact, pure, because that is the default state of water. Okay, what about if he

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what what what about, if he sees something,

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you know, like clothes or some land, he said, again, the same rule applies, you assume that is pure, because that is the default state of clouds, of land of carpet of grass, and so on and so forth, is purity, so you can pray them. In other words, purity is the default state for these things, unless we have a clear, unequivocal proof that shows that one of the three qualities of water has definitely changed. If that's not the case, then the water is still considered to be pure.

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And this is based on a rule that the scholars state that things are

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they remain in the original states, unless there is a clear proof that they have changed state. So for example, and this rule applies throughout the Sharia law, let's say for example, a person is is married, okay? And then he doubts did I actually pronounced a divorce or not, and nobody can remember? Well, in that case, you assume that the person is still married until there's a clear cut proof that that person has actually divorced. And this principle is used throughout Islam, you see this principle in many places in Islam.

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So, what why is this principle that is because Allah has taught told us this, that the water is pure, that water is pure, and until we have clear cut proof, to take that waters ruling away from it, the ruling of it being pure, we cannot do that without clear certain knowledge. Otherwise, we speaking about a lost religion and changing the ruling that Allah has given without sufficient proof. So one has to be very careful about that. Likewise, if a person

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has made Bobo. Okay, he's made well, though he's absolutely certain that he made what will then he doubts? Did I break my window or not?

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Did I break my window or not? Well, we know that when a person does will do, then he's in the state of Ohio. Now, he is doubting about whether he broke his will or not, what should he do? He should remove the doubt, it should remove the doubt, because the prophets allowed him said doubt man rebbeca illa mala Yuri buka leave that which you doubt for that which you do not doubt. So, here the person does not doubt that he has broken sorry that he has made his will? What does he doubt? he doubts whether he broke his will do or not. So you remove this doubt, and you will go back to the original state the original ruling, which is that the person had will do. So if you have Moodle, and

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you You forgot, Did I break my Moodle or not? But you remember clearly that you actually did make the Moodle

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Did I break that window or not? Did I go to the bathroom? Did I pass wind or not? And so on. And so, in that case, you leave the doubt. And you go back to the original ruling which you had, which is that you are certain that you made will do and therefore you can pray in that same state without having to repeat your model. And the proof of this, as I mentioned is the fact that the prophesy Some said leave that which you doubt for that which you do not doubt. Now the opposite is also the case.

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For example, if you are certain that you broke, Waldo, you definitely went to the toilet. Now the question arises, you use maybe a couple of hours later you think Hmm, did I make withdrawal after going to the toilet or not? In this case, you go back to that original ruling, you are certain that you went to the toilet, therefore you are certain that you broke will do and you're doubting whether you made with or not. So you go back to the original ruling, which we were certain about and therefore you cannot pray in that state, you must make a fresh model. So in summary, whatever you are certain about you must base your actions upon that don't base your actions and your thought

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processes over upon those things which are not certain about Did I break my window or not? No, you go back to the original ruling, which is that yes, I was certain that I made wooden likewise the opposite. I was sure that I went to the toilet Did I make window after that or not? I can't remember. So you go back to what you were sure about. You have to make Waldo again.

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The chef continues. He says the proof of this is the statement of the Prophet sallallahu alayhi wa sallam regarding the man who imagined that he experienced something in prayer that would nullify his ablution he should not a wave. In other words from the prayer until he has a sound or smell something agreed upon. So this Hadid the chef said it's agreed upon and that means when the scholars say a hadith is agreed upon, they mean there is a specific terminology what they mean by this it is agreed upon its authenticity by both Bukhari and Muslim. And of course, if Bukhari and Muslim both agree upon the authenticity of a Hadith, then the whole oma has agreed that this hadith is

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authentic.

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So this hadith is clear. The process him said he should not turn away until he hears a sound or smell something. So you cannot remove certainty except by something, which is also certain. So doubt cannot remove certainty. So the scenario is you're in the prayer. And you wonder, hey, did I break my window or not? That prophesize lm is saying in this Hadith, which is of the utmost authenticity, he's saying, the person who's in this situation, you should not turn away from the prayer. In other words, he should continue praying, you should not turn away from the prayer unless he has something he has a sound or he smells something, in other words, something certain. And actually, my chef,

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when I was studying this hadith with him, or this masala Shahada live, and he said to me, You should not turn away until you can say one lie, he, I broke my window. In other words, this is the level of certainty that you must have before you turn away from the prayer. So you're in the prayer, and you're not sure Did I break my word or not? Well, you must not turn away You must continue praying because shaytan can whisper things to you. You must continue praying until you smell something or you hear a sound. Okay? You smell something or you hear a sound. And in this case, as the prophet SAW, Selim said, then the person would pretend that he

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has a nosebleed to hold his nose and walk away, he'll pretend that he has a nosebleed. And this would therefore save him from the embarrassment when he has broken his toe. Anyway. So the point here is that you are not allowed to turn away from the prayer. If you think you've broken you will do until you have smelled something or heard a sound. In other words, until you can say one lie here I have broken my window I swear by a lot that I broke my window, only then can you turn away. And that is the certainty that you require to remove the original certainty, which is that you started the prayer in a state of Waldo.

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And as I said, this hadith is also a principle of Islam. The scholars base many rulings regarding this matter, and some people they are faced with whisperings was was of the shaitan and they keep making Waldo over and over again, maybe 20 times just for one prayer. Okay, and this is not good. Rather, this is whisperings of shaytan he's trying to make your religion so difficult for you that you want to keep away from the religion.

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Then the shift begins a new chapter. And we've named it containers and utensils. So, he says, and I quote, it is permissible to use all use utensils, except those of gold or silver or those to which gold or silver have been applied. The exception to this is if only a little silver has been applied due to a need. The proof of this is a statement of the prophets lie Selim do not drink from containers of gold or silver and do not eat in plates made of them for their for them in this life and for you in the hereafter.

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Okay, let's explain this paragraph. So the scholars, they talk about utensils after the chapter of water, why do they do that? Well, the reason for this is because you need something to carry water and in the olden days, you didn't have taps coming to your houses. In fact, in many parts of the world, even today, you don't have taps coming to your house. In fact, you have to go out to the well or you go to the sea or the river or the spring and you actually get some water and what do you how do you get that water you get that water in utensils and this is the reason why the scholars mentioned this after the chapter of water okay. So, he starts by saying it is permissible to use all

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utensils except those of gold or silver or those to which gold or silver have been applied. So here is putting down is laying a general principle a foundation is saying that all types of clean and pure utensils are allowed to be used. Okay, except for those utensils which are made from gold or silver, or have gold applied to them. Whether this is gold plated or something like that, or silver apply to them silver plated because it is impermissible to use them.

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It is impermissible to use them. And this also includes gold plated utensils or silver plated utensils. Unfortunately, many Muslims today, if you go to the house, they'll save you serve you with plates which have a gold rim or a silver rim and this may well be made from real silver or silver plated

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or other utensils silver plated so in this case, it would be hard to eat and drink from these utensils.

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So he laid the general principle he said

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it is permissible to use all types of utensils except for the ones that you mentioned gold or silver, or gold or silver plated.

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So this shows that it's allowed for us to use copper, utensils, wood, porcelain, China, platinum, Clay, leather, glass, in fact, even diamond, all of these things you're allowed to use. What you're not allowed to use is gold and silver, and gold plated and silver plated anything that has gold or silver applied to them. The chef continues, he said the proof of this statement of the prophet SAW Selim, do not drink from containers of gold or silver and do not eat in plates made of them, for their for them in this life and for you in the hereafter. Again this hadith is agreed upon therefore, is mentioned by Bukhari and Muslim.

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But therefore them in this world this is referring to the disbelievers and therefore you in the hereafter This is referring to, of course, the believers, the Muslims,

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and another Hadith in which the prophets lie Selim prohibited this matter he said Salaam Salaam in this hadith in Bukhari, he says he who drinks in silver vessels is only filling his abdomen with

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Fire withheld funds had, it's a simple card. So even just drinking in utensils that are made from gold or silver, then these utensils are completely prohibited in Islam. And that includes is prohibition includes men and women. So men are not allowed to use gold or silver utensils or gold or silver plated utensils. And likewise, women are also not allowed. There is only one exception to this principle, and that is utensils that have a small amount of silver, not gold, a small amount of silver applied to them for a need.

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What does this mean? In the olden days, if somebody was to break a plate, then one way of joining the plate was to use silver soldeu. Okay, you can get silver solder and you'd be able to join the plate together, or a glass or copper glass, for example, or something like that, you would use silver to join them. So the chef is or the exception to this story is this and the proof of this is the cup of the prophets. I said lamps, what got broken, and he fixed it with a silver wire at the place of the crack. And this hadith is in Bukhari. So this shows that is permissible to use small amount of silver on a utensil for a need. And there are three conditions to this exception to the

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general rules, the general rule is that you can't use gold or silver utensils, no gold or silver plated utensils. The exception is with three conditions, you can use a small amount, not a large amount. That's the first condition number two of silver, so you can't use gold. Even if it's a small amount, and three for a need. It has to be for a need. You can't just use gold plated or silver plated or anything like that it has to be small amount of silver for a need, and what is that need things like breaking the utensil or something and fixing it or something like that. So these three conditions must be applied before the exception is permissible.

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And now the chef only mentioned one masala, one ruling one matter in this in this chapter, whereas actually other scholars, I mentioned, you know, lots of different rulings. But the reason he did this of course he started off if you remember in the introduction, he said that he only mentioned the most common Messiah and the most common matters that he wanted to talk about.

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Then he moves on to the next chapter, which is about going to the toilet visiting the laboratory. So he says and I quote,

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it is recommended when one intends to use the laboratory to enter with the left foot first to say Bismillahi Allahumma inni are all for becoming a foodie while acaba is which means With the name of Allah, O Allah, it take refuge in You from the male and female devils. When departing It is recommended to depart with the right foot first and to say, well flajnik Alhamdulillah he led the earth have Anil other well. Ernie I asked her forgiveness. Praise be to Allah who removed harm from me and relieved me. It is also recommended to put most of one's weight on the left leg was squatting and raise the right leg to screen oneself with a barrier or the like to distance oneself from others

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if outdoors. It is unlawful to relieve oneself in a pathway in a place where people sit beneath trees that bear fruit in a place where he would cause harm to others. A person should not relieve himself with his face or rear end towards the direction of prayer due to the statement of the Prophet sallallahu sallam. When one of you goes to the laboratory, he should not defecate or urinate with his face or net rear end towards the direction of prayer however, face the east or west, agreed upon.

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After relieving oneself one should clean clean oneself using three stones or something else that can also remove the filthy matter, then wash with water. However, it is sufficient to perform any one of the above. One should not use dung or bones to clean oneself as the proper size of forbade that. The same is the case for anything that deserves respect. So this huge text that we've read is from the chapter regarding going to the toilet. And so let's explain this huge chapter line by line.

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So in this chapter, he's talking about some etiquettes regarding visiting the toilet so he starts by mentioning matters which are recommended when entering

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The toilet and then he goes on to mention matters which are recommended to do when leaving the toilet. And then finally he finishes the chapter by mentioning things which are prohibited when going to the toilet.

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Okay, so he starts by saying it is recommended when one intends to use the lavatory to enter with the left foot first. So, this is recommended this is most the hab. In other words, if a person does this, he will be rewarded. And if he does not do this, then he will be he will not be punished. Okay, he just doesn't get the reward. And this is because it's the general practice of the proper size. And to begin with the left for things that are apparent are things that are generally considered to be distasteful, such as entering the toilet. And he would do the opposite. He would begin with the right with things that are considered good or praiseworthy, like entering the masjid,

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for example. And then the chef said, and it's also recommended to do what so the first thing is to enter with the left foot first. Then he says to say Bismillahi Allahumma, India also becoming a football thing, while hava, With the name of Allah, Allah take refuge in You from the male and female devils. So this should be said before a person enters the toilet. And there are two ways of staying this same misstatement. krobath one can either say her birth with a Bama and or which means female devils, in which case the whole statement would be I seek refuge in You or take refuge in You from our lot from the male and female devils. Or you could say Houthi while Saba, if the sukoon

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hopefully will survive, which means all filth and evil.

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And he says when departing It is recommended to number one depart with the right foot first. Now he's gone on to recommend things when you're leaving the toilet. And he starts by saying departing with the right foot first. And this again is because he's coming out of a distasteful area ie the toilet is also recommended to to say wolf ronica Alhamdulillah Allah Diaz have another journey. I seek your forgiveness Praise be to Allah who removed harm from me and relieved me. So some scholars say the question asked question is often posed, why do we have to take forgiveness from Allah when we come out of the toilet? Why do we say well, from our law, we, we you know, I seek your

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forgiveness. While there are two opinions, one group of scholars said that you when you go to the toilet, you're removing the filth from your body, the burden of the filth from your body, okay. So when you come out, it is appropriate now to also think about the spiritual filth, the filth that is part of your soul. What is that filth, it is your sins. It is your sins, and therefore you seek refuge in Allah you remove the spiritual filth by seeking forgiveness from Allah subhanaw taala. This is one opinion about why we save a frog. Oh Allah forgive us. Another opinion is that the reason we seek forgiveness after we come out of the toilet is because when we were in the toilet, we

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were unable to remember Allah subhanaw taala if we didn't do Vicar, and it shows that the scholars we held his opinion and shows us upon that they would make thicker at every occasion, at all times. And it really is something amazing that a person is sitting there just looking around sometimes without anything to do. Rather, you know he should have some purpose in his life we should make Vicar remember Allah Subhana Allah. The Prophet Isom said, there are two words that are beloved, that are light on the tongue. Huff attorney Alison tequila attorney Alan mazon. Habib attorney, Laura man, they are waiting however on the scale and they are beloved to Allah Subhana Allah He will

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be handy he Subhana Allah I think this is a very weighty work you know these are very weighty words. So once you say this, when one is waiting the bus queue one one is driving, you know and so on and so forth. So this got these groups of scholars they said when you go to the toilet you can't remember a lot because unless prohibited you from doing that in the toilet. So when you come out you should take forgiveness from Allah seek forgiveness from Allah subhanaw taala. because of this reason, however, this opinion seems to be weak. And the reason for that is the fact that the only reason we don't mention Allah's Name while we're in the toilet, is because Allah Himself commanded

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us not to mention our last name in the toilet. So he's the one who prohibited us from mentioning Allah's Name. So it's actually recommended or in fact, it is obligatory Not to mention Allah subhanaw taala his name in the toilet

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So it's haram to do so. So we shouldn't. So we're not taking forgiveness or seeking forgiveness from Allah. Because of this, rather, the first opinion seems to be stronger. And that is that the reason we seeking forgiveness from Allah is because we are trying to remove the spiritual burden spiritual filth, just like we just removed the physical filth.

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And this is actually as a side point, the same reason why a menstruating woman doesn't fast or pray. It's because Ally's The one who prohibited her from doing that. The chef continued, he said, It is also recommended to put most of one's weight on the left leg while squatting and raise the right leg. Okay, so you can imagine you're sitting down, you can imagine those squat toilets, which you have, you know, back home in Pakistan, or in Africa, or in India, Bangladesh and Saudi Arabia, Middle East, you have these squats, toilets, where you sit down, it's like a hole in the ground. Okay, but in the olden days, they would actually dig something or they would urinate in the ground

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and then cover it.

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So you'd be sitting down, you'd be squatting. So the chef is saying that it is recommended to put one's weight on the left leg while squatting and to raise the right leg a little bit and squat and put your weight more on the left leg. And this is his opinion, based on a hadith in which the prophet SAW Selim,

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apparently towards one of the companions this However, this hadith has been declared week by Imam Ibn Hajar. And also a moment knowing Rafi Maha Mala. And so since this hadith is weak, is not authentically reported back to the Prophet, I sell them from the prophecy seller. Therefore, we can say that it is not actually recommended to do that. And therefore, we can just squat like normal normal, you can put your weight equally on both feet from both legs, it's also recommended to is he continues to screen oneself with a barrier or the like, and to distance oneself from others if outdoors. Now, let me ask you a question. Think about this for a second. Why is he saying that it is

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recommended Mr. hub? to screen yourself when you're going to the toilet? Surely it would be obligatory to cover yourself? No. So why is he saying recommended? Okay, the reason for this is because it is obligatory to hide once our once private thoughts, the body parts of the body that it is impermissible to uncover in front of other people. So for the man, for example, it could be from the navel to the needs, according to many scholars. So that's obligatory, but what the chef is talking about now what is recommended is to screen your whole body to screen your whole body. Say it is wajib obligatory, so the person doesn't do this, he will be sinful, it is obligatory, to hide or

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cover your private parts.

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So these people that have no shame and they stand up and urinate in, in the presence of other people in these urine, rhinos, they actually committing a harem, because it is haram for you to show your private parts to another person. Okay, except for your spouse's etc. All right, in that case, that's Haram. But what is recommended is that you screen your whole body, including your face, and so on and so forth your whole body. And the proof of this is that the prophesied silom would go a distance before relieving himself and this hadith is narrated by Abu Timothy undecide, and a bad manager. And also in another Hadith, it says that the Prophet system would like to screen himself while going to

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the toilet this hadith is reported by Muslim until once he could not find a place to screen himself, except with two separate trees. So last one attached to trees that was separate. So last one, a data ordered one of the trees to come closer to the other, so that they became like one larger tree and they both screen the processor and this was actually one of the miracles of the prophet SAW a lot while he was selling them.

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The chef continues, he says, it is unlawful to relieve oneself in a pathway, a place where people sit beneath trees or bear fruit, and a place by which you would cause harm to others. So these are four places where it is haram to urinate to relieve oneself or defecate. And this, the chef mentions, he starts by saying a pathway. So if a person urinate in on a pathway, okay, where people traverse people walk, then they will be harmed by this and therefore, there is haraam. It is haram to urinate, or defecate on a pathway. Number two, a place where people sit again, this is also harmful people sit in a place

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Maybe there's a shade of a wall or a tree or something like that. It is haram for you to urinate, or defecate in that location. Number three beneath trees that bear fruit. And the reason is quite simple that if a fruit falls down and it lands on your filth, then maybe somebody doesn't see that it picks it up and he starts to eat this, you wouldn't be a HAPPY BUNNY, he wouldn't be a HAPPY BUNNY and he might be a HAPPY BUNNY, once he punches you, after finding out that you had urinated in that place.

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The fourth place the chef mentioned is any place by which were relieving would be harmful to others. So like a park bench or anything, anything any place, perhaps outside a person's home or something like this anywhere where it would cause harm to other people, this is haraam.

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The shift continues. He says a person should not relieve himself with his face or rear end towards the Qibla the direction of prayer due to the statement of the prophecy silom when one of you goes to the toilet, he should not defecate or urinate with his face or rear and towards the Qibla towards the direction of prayer. However, face the east or the west, agreed upon and this is again Hadith agreed upon by both party and Muslim.

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So some scholars say that based on this hadith that is it is haram to relieve oneself with one's face or rear end towards the Qibla Qibla.

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And even if this is an open space, like if you're in a desert, other scholars say that the prohibition is general. Okay, so some scholars say it's only an open space. Other scholars say it is general it's an open space as well as in buildings like you go to the toilet today in a building. So the second opinion is that it is also Haram in buildings, the first opinion is only heard on outside in open space, not in side buildings.

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The third opinion that it is haram to face

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the stapler.

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Okay, so it is haram to face the Qibla

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whether you are in a building or outside a building in open space, however your rear end can face, the Qibla Yo, yo back, can be towards can can go towards the Qibla.

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In a building, it's more crew. It's disliked but not harder. But in an open space is pretty pretty. Okay. And this opinion seems to be the strongest opinion. So let's summarize the three opinions. The first opinion is haraam at all times, whether you're in an open space, or whether you are in a building Actually, this was our second opinion. The first opinion was that it is haraam only in open space, but it is allowed in side a building to face or give you a rear Have you written towards the fibula.

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The final the third opinion is that it is haram to face the Qibla both inside and outside an open space inside a building and also outside in open space.

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And it is hard to have your rear end towards the Tabler while you're urinating or defecating in open space only but not in a building. So the only exception is in your rear end towards the table while you are deprecating urinating only inside a building in which case it is my crew. And the proof of this that this is the strongest view is that the promises silom says

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even Omar reported that he saw the prophet SAW Selim sitting to relieve himself facing Sham with his back to the curb. So this is supposed to be within a building and the scholars differ about the authenticity of this Howdy.

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Then the chef finishes off this chapter he says after leaving oneself, one should clean oneself using three stones This is called a stitch mark or something similar that can also remove the filthy matter then wash with water is to injure. However, he says it is sufficient to perform any one of the above okay let's explain this is stage Mar is to wipe the remains of urine or stool with stones or something else that is porous. It is called a stage Mark from the word jamara. jhamora means stone. Therefore, to make a stage mod one should wipe the remains of the filth from his private path pots with the minimum of three stones. So the chef said or some things

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Similar that can also remove the filthy matter. What does he mean by this, that you can use toilet paper, tissue paper, and so on and so forth as long as it is not prohibited. So anything that's porous, okay, this can be used, so whether it's tissue paper or stones, and so on and so forth. In all occasions, you must do at least three times, okay, you can't clean it just once or twice, it must be a minimum of three times.

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One of the wisdoms of Istithmar removing something with by stone or tissue, and so on and so forth, is to remove the filth that attaches itself to the private parts. So if a person managed to remove the filth with three stones, or three pieces of tissue paper, that is sufficient if he can't, then he has to keep using more tissue, paper or more stones until the filth has been completely removed, and it is recommended mazahub also not to actually stop had an odd number, so 3579, and so on. So for example, if the furthest removed after six times six pieces of paper tissue paper that use one by one, then you should go one extra to make it an odd number seven.

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And this is due to the Hadith where the prophets of Salaam is reported to have said that whoever performs vestige mod, let him do it an odd number of times, whoever did this has done well and whoever did not, then no problem,

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then is danger. Okay, so then you're supposed to wash the private thoughts with water and it's better to do this after a stigma because it's thin jar, or sth Mark sorry, remove the actual filth, and it's thin Joe with water removes the remains of it totally and cleans the area. However, the chef said it is perfectly fine if a person does any one of the two so you have three choices. Either you can do both. ustedes Mar and Ninja use a tissue or stones as well as what the second is you just use a stitch mark you just use stones or tissue paper. And the third is you just use water you don't use stones. Okay, it's ninja. So any of these three are permissible and the best of these of course,

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are to combine between a stigma and its danger.

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Firstly, do it in German, and then secondly do is danger.

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Okay, then the chef finally finally said one should not use dung or bones to clean oneself as the prophesied to them forbade that. The same is the case but anything that disturbs respect. And the prophet SAW Selim, he actually said also that the bones and dung do not purify This is this hadith is in a dark Putney and authenticated by Eben hija. And so this shows that it is unlawful to perform a stitch model by these two things dunk, dunk and bones, Okay, done and both even if the dunk is from a pure animal.

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Likewise, it's not permissible to perform is to model anything that deserves respect, such as paper that had sacred words on them like the Quran, Hadith, or sacred religious knowledge and so on. And so this also includes food, okay, like bread or anything that deserves respect. It is haram to do is ditch mop to wipe yourselves after going to the toilet with these things. okay with this we conclude today's episode was Salatu was salam o Baraka Island Amina Muhammad wa ala alihi wa sahbihi h my Salaam Alaikum warahmatullahi wabarakatuh