The Book Of Purification Episode 06
Channel: Ahsan Hanif
File Size: 38.08MB
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you can now purchase from www.graebert.co.uk he was talking to a woman sarada Sabina he want to
stand up isn't that Eva da da da da da da me Dean. Seldom at the Sleeman kathira, on my back.
Last week we covered I think was about 600, from Heidi's 15 to 21,
which was the concluding part of the chapter of utensils and vessels bubble earlier, from the book of purification kit up a bar. So just to quickly recap over them. Can anyone remind me of the first three Heidi that we covered last week, we saw the first three buildings, right. So the first three headings that we covered last week,
the tanning of the skin of an animal, the three headings were the Hadeeth of
our beloved Ibis for the lower and warmer, the other one was
selam ebenen mohabbat. And the third one was the mother of the believers maimunah or the Allahu Allah. So basically, in those three Hadith we speak about the issue of the skin of an animal, because back in the day and even sometimes, now, skin of an animal is used as to make a container or a vessel or utensils, some kind of water pouch or something else. So the issue came with regard to the skin of an animal, is it pure or not, and we said that there was a difference of opinion amongst the scholars, those who considered animal skin to be impure, no matter what, those colors are considered to be pure, no matter what. And those colors who considered it only to be pure, if it
came from an animal, which was halal, and which was slaughtered correctly. So this was the difference of opinion amongst the scholars and researchers, and alone is best at the strongest opinion is that it is pure, no matter what so long as it is, and so long as it is done. Next Hadith was the hadith of
Abu Salah. Unfortunately, or the other one, which was about
whether you can use the utensils and the vessels of the People of the Book or not. And the Prophet sallallahu alayhi wa sallam said do not do so. But if you must then wash them and use them. And so we mentioned that this hadith was pertaining to
borrowing those utensils or keeping them for a long term, or having them made for you by by the non Muslims and then keeping them in your possession. This is what the Hadith pertains to. However, we said that if you are for example, just to use something from utensil, or you to go and eat from the house of another Muslim, for example, you have a friend, you have a colleague, maybe someones parents or someone or Muslims, so you go when you eat from them, then it's not a condition that they wash their vessels and utensils. And this is shown in the next Hadith which is the de veau
a moronic say about your loved one, in which What did the professor Lim do?
He performed from
from a water pouch that was made of tan leather tan skin. And so we showed and this water patch belong to a non Muslim woman. So it shows that the Prophet sallallahu alayhi wasallam, considered that water to be pure, even though the non Muslim woman would have taken that skin from an animal, which even if it was pure, it wouldn't have been sacrificed. And maybe it's not even a pure animal. But they're also some didn't ask, he didn't ask what the weather skin came from, when how she turned in, asked if she had slaughtered according to Islam or not. He didn't ask any of this barraza he used it. And he allowed his companions to use it as well.
But shows that principle that we went to say that to differentiate between the two, taking the utensil into your own possession, meaning that you keep it or you borrow it for a long term for a long period of time. And whether you just use something that belongs to them one of the one you eat from them, or as the professor them did you take some water to use from them for widow or something else. And so it is important to differentiate between the two. The final headings that we took last week was the Hadeeth of
unassumingly Mardi Gras the only one in which the process of them did work.
The processor seldom repaired a broken pencil with the silver filling. And so we shall we said that this hadith is an exception to the rule. The rule being that is not allowed for you to use gold or silver in your utensils in your vessels.
But it's a it's an exception to the rule when it's done in repairing something. So it's done for the sake and the intention of repairing something not with the intention of taking it. And so we mentioned and we went into quite a lot of detail concerning that last week. Okay, so moving on, we come on to the third chapter of Kitab taharah. The third chapter Babel is Allah, Tina, Joshua, the chapter of the removal of impurity. We said at the beginning, when we began Bulu muram, we will give you an introduction to kitahara, the book of purification, and the different chapters within the purification is the main precondition for your prayer. As the prayer is the most important pillar of
Islam after towhead then that is why the scholars of Islam Rahim Allah always begin with this pillar. But in order for you to fill this pillar, you must complete his conditions. Now some of those conditions will be mentioned, when we study the chapter of prayer, the book of prayer, we will mention some of them, because some of them are pertaining only to prayer. But there are others which are wider, they pertain to the prayer, but they also pertain to other things. So for example, making tawaf for example, touching, on and so on, and so forth. And so the scholars always begin with this chapter first with this book, first, the book of purification, or Kitab, taharah. And then we said,
within that there are a number of chapters number one was Babylonia, the chapter of water, and we said, because water is the basis for purification is the main method, the main source that you will use in order to purify your sounds. That's why it's mentioned at the beginning of the first chapter mention. The second one was Babel Ania, the chapter of vessels and utensils, that since you have this water, and that water must be contained in something most likely, it's not always the case that you're going to go to a riverbed are going to go by a stream are going to go somewhere else to take that water, most likely you won't have it in your possession. So that container, or whatever it is,
is a vessel or a pot or utensil. So what are the rulings of those pots and utensils and vessels in which we hold this water? Now that we finished from this, we go on to the third chapter. And again, that logic continues, it progresses. And then as Babel xalatan adjust to the chapter of removal of impurity. Now that we know that water is the basis how to contain that water, we move on to another precondition, another precondition of Salah, and that is the removal of impurity. So it's not simply enough that you make booboo. In order for you to pray a new prayer to be correct and accepted, it is not enough for you to simply make hosel or to make Budo. Rather, you must also remove any impurity
beforehand. So as we all know, many go to the bathroom or Chroma Kamala and you finish your business, you cleanse yourself, you purify yourself, you remove impurity, if you were to come into play on a carpet, you would make sure that the area was clean, it was pure. And what we mean by pure isn't that it's not dusty, or that there's no mud, or maybe there's no leaves. No that's not what pure or impure is in Islam. Yes, it may not be nicely made that you closed and so on. But it's dust is not impure. When we talk about pure and impure, it is what is considered to be possible or not just in the Sharia, what is considered to be pure, or impure. So if someone came to pray, and they
found traces of urine, on that rug on that carpet in the place that they wanted to pray, that is impure, if they found blood that is impure, if they found for example, dog saliva that is impure. So these are the things that the Sharia is talking about. So it's not simply enough that you make more law, or you may listen, but you wash yourself that you wear clean clothes. Removal of impurity is also a condition. And so that's why even Hydra Rahim Allah, as well as other scholars of Islam, they mentioned this chapter here. So as long as the next step you remove impurity, that means from your body, it means from your clothes. And it means from the place in which you are going to play all
three of them, they must be free of impurity. So your body, your clothes, and your shoes and so on what you were and the place that you are going to take us prayer, whether it may be the ground, solid ground, whether it's a carpet, whatever it may be, all of this must be purified of anything, which is not just the removal of impurity. And so that's basically what it Rajaraman Allah is now going to bring to our attention. He says Babel is Allah to adjust is Allah in Arabic language means to remove something, and it comes from the verb Zelda Zulu is an attempt to remove something something which no longer remains after it's been removed or is removed. And adjusted in Arabic
language comes from the root word of nudges. And that basically means anything which is impure and filthy linguistically, and in the Sharia technically, it means that it is certain
Things which the Sharia, which Allah and His Prophet sallallahu alayhi wa sallam have deemed to be impure, have deemed to be impure, such as urine, such as blood, and so on and so forth, such as alcohol and so on. These are things which are impure. Now, when you come and we've done this previously, as well, when you come to definitions at the beginning of any chapter, you'll find that the scholars have a certain methodology, what they always do is at the beginning, they will mention to you the linguistic definition, linguistically, meaning what it means in the Arabic language, the dictionary definition, just like in English, if you wanted to know what the word removal meant,
you'd go to a dictionary, and it would tell you in other English words, or it means, right, it's the linguistic definition, the dictionary definition. So that's always the first thing they do. And they often do this so that you can understand what it means in the language of the Arabs. Sometimes that meaning remains even when in the shadows in the Sharia context, sometimes it changes. And so that's why they mentioned the second step of the definition. And that is the technical definition. On Arabic what is known as the law is the law or Surely, it is the technical definition of the scholars. So technically meaning islamically this is what it means. So in the Arabic language
monjasa means anything which is impure. For example, someone may look at some dust and he may consider it to be impurities, he may say, hey, that ledges there is dust is dirt, mud, whatever cement whatever it is, a person considers it to be impure, because just that's just the way they were brought up. They don't like that. They don't like mud, they don't like any of this is considered to be impure. But in the Sharia it is not. And often what the Sharia does, defines, or it constricts the wide definition. So in Arabic, it could be anything which you deem to be impure is ledges. But in the Sharia, it's not the case. It's only certain things, which Allah and the prophet
SAW Selim have made to be impure, such as urine, such as feces, such as blood, and so on. These are things which are impure. And so this is why the scholars mentioned both. So sometimes, and obviously, the surely the technical definition still retains some of the linguistic properties, right, so it's still impure, it's just now being restricted, as not as wide, not as general not as encompassing as the linguistic definition. And so this is something which the scholars often do. So basically, this chapter remove deals with rulings of impurity, how to remove it, how to cleanse the area of that part, and what is allowed and what is not allowed in terms of removal of impurity.
Removing impurity is a condition of the prayer. But as a matter of the scholars, there is consensus of the scholars that you must remove impurity. And if you don't remove impurity, then your prayer is not valid, especially if he knew that to be the case. So if you knew that you shoes were dirty, they were nudges. For example, maybe they had the experiments of a dog, for example, often the case, right, you walk down the streets, and you pick it up on your shoes. And you know, that's the case and you go to pray in those shoes, then now it is nudges. And your prayer is incorrect. It's invalid. It's not accepted. This is by consensus. There's no difference of opinion amongst the
scholars, that when the Hadith of the Prophet sallallahu alayhi wa sallam, when he was praying in his shoes, he took them off during the prayer. And when the competitors asked him why he said, because gibreel told me, he came to me and he told me that there was an adjustment, there was impurity on my shoes, so I removed them. So having that knowledge, and then praying in that way, will automatically invalidate your prayer. So, it is something which is important, the removal of purity is something which is important. There are two types of impurity. The first is known as I near tinia. Meaning that the actual thing is impure in and of itself. It is impure. And you can't
purify no matter what you do to it, it is impure. So for example, urine is impure, blood is impure, the saliva of a dog is impure. These aren't things which you can purify, they are just impure as they are, you can't purify our dung. So according to those scholars that believe that all of the dog is impure, not just its tongue or its mouth, or its saliva, there's nothing you can do. You can throw the dog in a washing machine or do whatever you want, cleanse it how you want the dog is still impure. You can't do anything about it is IE, it is impure in and of itself. The second type of impurity is known as hooked me, meaning and as the ruling of impure impurity, but it is not impure
in and of itself, and that is generally everything else. So this table is pure. But if you're in was to fall on it, it would become impure. What type of impurity
hooked me, it has the ruling is not impure in and of itself. But we've given it the ruling of being impure now, until that is removed, until we remove that impurity, and then it will become pure once again, can send the difference. So one is impure in and of itself, you can't change that, the other is pure, but it may become impure because of what falls upon it or because of one condition or another, and therefore, it must be removed. So, that's generally the case with our bodies, with for example, close with, for example, where we pray, the cloud hit the ground and so on. They are not impure in and of themselves, but impurity may come upon them, in which case they have the ruling of
impurity until it is removed, and then it goes back to its original ruling of purity. So, now, when it comes to this type of impurity, the impurity which is hooked me which has the ruling is not impure, in and of itself, but it can become impure. How do we remove the impurity?
The majority of the scholars of Islam said it can only be removed by water. In order for impurity to be removed, there must be water involved. So, it doesn't matter what else you use, you can use soap, you can use detergent, you can use whatever else you want. But it must be water must be water based. This is the opinion of many of the scholars of Islam. Other scholars said no. And those scholars By the way, who said that it must be water they said because water has this special attribute. That's where a lot of soldier creatures from water that's why what is what we use for will go and visit and so on water is the basis of purification. So it must contain water. Other scholars said no, so long
as it is purified very sufficient, whether it was by water or not water is irrespective doesn't matter. So long as it is purified. It is sufficient. And this was the opinion of the likes of scheffel Islam even a Tamia Rahim Allah and it is also the opinion of the Hanafi madhhab are they him Rahmatullah? So they said, and other scholars as Washington, Hamilton Brahim Allah chef in our timeshare savvy and others, that so long as there is removed, and that removal of impurities achieved, it doesn't matter how, whether it's by water, whether it's by some type of spray, but what however you do it, you use a cleaning product instead of water, so long as it is done, it is
sufficient. And so they don't look at water, as being the main issue, they look at the removal of impurity has been the main issue. So long as you achieve that goal, it is sufficient. And this is the stronger opinion, this latter opinion. But it doesn't have to be water so long as you remove that impurity, very sufficient and a lot of zildjian knows best.
And there are obviously many other proofs for this as well perform the proofs of this opinion, this opinion that it can be anything is that it is reported that the Prophet sallallahu alayhi wasallam cleansed his shoes when they were dirty, by rubbing them on the ground on the dust on the sand, you would scrape them on the ground, and then he would prey on them. So it shows that the process and have never used water. Not always, not he never used Well, he did use water, but not always water, he used other things as well. And it was sufficient. And there are other proofs of this as well. And Alaska, which knows best. When we were talking about the chapter of water, we said that water has
three main properties, does anyone remember what they were?
So when we look at the purity and impurity of water, we look at three attributes three properties,
smell, color, and taste. So just as water has those three attributes, so impurity also has those same three attributes, smell, color, and taste, smell, color and taste. And so basically, when you're removing something, you're removing impurity, you're looking at these three attributes, the removal of the smell of the taste, and of the color.
And what the scholars generally say is that if you remove the taste and the smell,
then there is sufficient it is sufficient for you for having removed the impurity. So, if there is no smell left of that,
and there is no for example, taste left of them, then there is sufficient.
However, if there is a color, if there is some color remaining or trace of color, then there is something which is pardon in the Sharia, and we will come on to the proofs of this inshallah in this lesson. So, basically as long as color as long as taste and smell are removed is sufficient for removal of impurity. If the taste and the and the smell remain, then you must continue to cleanse and purify that thing whatever is.
However, it is color which is powdered in the religion. So for example, if someone had blood for on their sleeve, the sleeve of their clothes, especially on white, sometimes blood doesn't come out.
Blood doesn't always come out. And so, for example, a person may wash and wash and wash and it may become very faint, but you will still see the trace of blood you still see the smear or the drop of blood even though it will be very faint. So, now does a person have to throw those clothes away? Do we say that they impure No, they are pure, they are pure, as long as the taste and the smell have been removed, then the color is something which is pardoned and Sharla This is something which inshallah we will come on to inshallah, in a short while. So the first Hadith Abraham Abraham so that is basically an introduction to the chapter, the first Hadith, that Abraham's Rahim Allah
mentions parliament will have almost only for him Allahu taala and unassuming American or the Allahu anhu call. So Allah Rasulullah sallallahu alayhi wa sallam, and it'll humbly to refer to Helen, Paula Raja who Muslim and the authority of Allah Sydney Malik robiola, one who said that the Prophet sallallahu alayhi wa sallam was asked about wine, which is then taken as vinegar. And he said, No, and this is reported by Mr. Muslim and there is obviously an authentic hadith. This Hadith of the Prophet sallallahu alayhi wa sallam is mentioned here, Abraham's Rahim Allah, because it shows the point, or it goes to show an emphasize the point that alcohol or wine is ledges, it is impure. And
this is the opinion of the vast majority of the scholars of Islam. Vast majority, there are a few people who disagreed with this opinion a few of the scholars, but there are very few in number. Sometimes they consider it to be shared, they consider their opinions considered to be strange, because of the vast numbers of scholars who disagreed and different with them. The vast majority of scholars said that Hummer wine, intoxicants beer so on and in the condom contains alcohol, it is haram, it is necessary is obviously Haram, it is legit, it is impure. So if you were to touch it, then you would have to wash your hands. If you came on your clothes, it would have to be washed. If
you found it on the ground, if you found it, for example, on the carpet, you will have to clean it. That is the opinion of the vast majority of the scholars and that's why but Hydra mala brings this hadith here to show that hammer is something which is ledges. So it's removal, obviously, is something which is larger in order for you to pray if there is harm, or if there is wine or something like this there, it must be removed, that area must be cleansed and purified in order for you to pray in the area or if it was on clouds, in order for you to pray in those roads and so on. So in this Hadith, the Prophet sallallahu alayhi wa sallam is not directly being asked about
purification. The Hadith isn't about purification. It's not really about the conditions of the prayer. It's more about consumption. But to show and illustrate the point that the author wants to mention he brings it here. And so in this Hadith, the prophet SAW Selim is asked about wine, which is the left and taken as vinegar. So as you probably all know, wine is made of many different things can be made of grapes, and it's probably the most popular the most well known, but it can also be made of dates can be made of barley can be made of wheat can be made of raisins, all of these things can be made into wine, they can be made into wine. And so in the time of the Prophet sallallahu,
alayhi wa sallam the wine that the non Muslims had, wasn't made up of grapes, grapes, grapes, especially in those times were considered to be the fruit of the elite. It wasn't something which the masses had access to. And it doesn't even grow in many countries. Even in the UK, in many countries, it doesn't grow it requires a certain climate. That's why if you watch like the old movies and stuff, the only people that normally eat the grapes are like, you know, the Roman emperors and stuff right? When they're watching people die and stuff like that. They eating grapes, it's not something which everyone had. And so during the time of the prophet SAW Selim, they used to
make wine from dates from wheat from barley from these types of grains that they have access to. So you have for example, the fruit or whatever is the grain in its original form. For example, you can make grape juice you can make deep juice, all of these things are halon grapes or halaal, data halaal, wheat, barley, all of these things are halal. However, if they undergo a certain process, they can become intoxicants, they can become wine, when it reaches the stage of wine, it is now wrong with heroin, and there is matches it is impure. If it is left to ferment and it goes through another chemical process, then eventually that wine or that date wine or that great point or
whatever it is, it will become vinegar. It will eventually become vinegar. This is how the process works. So it starts off, as for example, if you take grapes, grape juice, then it goes into wine, and then eventually it will become vinegar. So the Prophet sallallahu alayhi wa sallam is being asked here, not about Hamas, nor about wine. Wine is haram and it's ledges
But he's been asked about the latter stage, if it's left to ferment, and it's left eventually it loses its ability to become an intoxicant, no longer is intoxicating. So vinegar does intoxicating, but its process comes from wine. And so the process of cinema was asked about this. And specifically, he was asked about someone who takes wine and then intentionally leaves it to become vinegar. So person has wine, and then they leave it to become vinegar, or someone gives someone else a gift of wine. So as Muslims, they say, no, we're not electric wine. But if I leave it for long enough and ferment, it will become vinegar.
And so I will leave it. This is what the prophets of Salaam was asked about, can a person take wine and leave it in order to make vinegar, obviously, now you get ready made vinegar. Obviously, in those days, people didn't buy stuff off the shelves, they made stuff. And so it would go undergo this process under this revision. So is it allowed for a Muslim to take something which is haram and nudges, in order for it to one day become pure Empire? Meaning that it will become vinegar. No longer will it become an intoxicant. And so the issue revolves really about vinegar. And so the Prophet sallallahu alayhi wa sallam said to him, No, it is not allowed for you to do so. And another
on Abu talhah Prabhupada, was the stepfather of NSM nomadic rhodiola one about how was the stepfather of an nomadic rhodiola one and he was the famous companion, who understood the manic rates that when the Hadees came over in the verses came about the prohibition of wine and intoxicants, it was from his house, the anus, started draining out all of the wine and he had a lot of wine in his house, they used to drink wine a lot in his house. And so he began to drain out into the streets and alleys of Medina, until the alleyways and the streets began to flow like rivers, this famous Hadith, right, they throw it all out and it was like wind was flowing in the streets of
Medina because everyone was throwing out that was referring to Abu talha Malik rhodiola. One is the root of this hadith. In another version of the Hadith that we have in front of us here, a Buddha came to the Prophet sallallahu alayhi wa sallam, after the verse, inhibition was revealed, that it no longer allowed for Muslims to consume. He said, O Messenger of Allah, I have in my possession wine which belongs to orphans, I am a guardian over it. And everyone knows the rights of orphans in Islam and the emphasis that Islam gives about looking after them and their rights, but some are allowed even for the guardian to mess around with their wife, brother yesterday investor do good
with it and so that he can give it to them once they reach the age of maturity. So Buddha has said, O Messenger of Allah, I have wine belonging to orphans. So instead of throwing it away, so that they can benefit from it, can I keep it until it becomes vinegar?
And then they can benefit from the vinegar instead of the wine? And so the Prophet sallallahu alayhi wa sallam said no, he said, there is not allowed for you to use, so he spilt it. So these are Hadith speak about intentionally keeping mine and fermenting it so that it becomes vinegar. This is the issue that we're discussing here. And so the benefits of this hadith and obviously the professor solemn forbade this, the benefits of this how do you think are number one the hammer is impure? and hammer. In this hadith is referring to mine, it is referring to wine, but broadly speaking, hammer is anything which intoxicates the Prophet sallallahu alayhi wa sallam said Coloma uscar Sahara
around anything which intoxicates you then it is heroin. But in this hadith specifically, it speaks about drinking wine and so on.
So no matter how that wine is made, whether it's from grapes from wheat from barley from dates, it is haram and it is impure, it is haram and it is impure. And this hadith is referring to having wine and leaving intentionally so that it turns into vinegar. So that it turns into vinegar. Number two, even if it becomes a vinegar, it is still Haram. So if a person has wine, and they leave it with that intention so that one day will become vinegar, it is still haram as is mentioned in this hadith of anus and as mentioned in the other narration that I gave to you of a batalha, rhodiola one, number three, when it becomes vinegar, then it is haram to consume. And what it means is when it is
haram to consume then by default, it is also haram to trade him. It is haram for you to buy or to sell anything which is haram. It is held on for you to also traded. So for example, if someone has picked the morality treating pork, if it's Haram is haram, in our electric trading alcohol so often, unfortunately, we have Muslims that buy and sell alcohol, even though they don't drink it. Many offline sentences or some of them are owned by Muslims. And often the excuses we're not consuming it, but the Prophet sallallahu alayhi wa sallam cares
10 types of people with regards to wine and from them are those people who trade in it from those people on those who trade in number four, that hammer is impure by almost each man, it's not really consensus because there are some scholars who are different, but it is more or less consensus, the vast majority of the scholars of Islam have said that it is impure and those who are different, were very few in number. So the issue that arises here is the ruling of what is known in Arabic as hell, vinegar. Is it halal, or is it not?
The scholars of Islam say, Rahim Allah, that vinegar in and of itself is pure and dire. It is halal in and of itself. It is halal, it is pure and restyle. The issue comes now about how it is made.
So if a person for example, he has no intention of of buying wine,
he just buys the vinegar, then it is halal.
So if you buy the vinegar and the process by which it becomes vinegar wasn't done under your care, it wasn't an under your supervision. It is Helen
a for example, a person has grape juice, and they leave it and then they go and travel and then they come back and they found that it's become vinegar, it's gone into wine is past wine is gone into vinegar, they had no intention of doing so they just forgot about it and they left then it was halal. And there is a lot for you to consume. What is hot ROM is for a person, they're having
some input in that process. So I'm purposely buying that wine so that it becomes vinegar leaving it and not spilling it not removing it, but keeping it with them until it becomes vinegar, then now it is haram. So, to make that clear, if a person has wine in the in the possession, it is their duty as a Muslim to get rid of it is impure is not allowed for them to keep wine in their possession for metal for what reason stone allowed for you to keep wine in your possession. So by doing so, you are doing harm. And because you are doing harm, even if it then turns into something else, which now becomes pure meaning vinegar, it is still haram and so therefore it is something which is how long
for you to consume haram for you to trade and buy and sell. However, if it's not done with the intention, someone gives it to you, for example, already made as vinegar. Someone for example, gives you wine like sorry, grape juice, and then you leave it and you forget about it. And then all of a sudden after a number of months you come back and you find that it's turned into vinegar. It's gone past that Wednesday just turned into vinegar. Now it's hot. So so long as you have no intention of using that wine for vinegar, so long not so long as you have no input in that process. Then it is allowed. But if you yourself have input in that process, you yourself have the intention use of bite
for that reason that now it becomes heroin. Now it becomes haraam. Shama Samia Rahim Allah He has a fatwa, he has a verdict in which he mentioned that even if you were to buy it from the non Muslims, there is halal
as vinegar I'm talking about. So you buy vinegar, just as from non Muslims, you go to a shop, they have it there. Now obviously, they may have had the intention, that it started off as juice and then it will become wine and then it will be eventually become vinegar, maybe they had that intention. But that is between them. And Allah, that's not nothing to do with you. And so if you were to just go and purchase the vinegar as is from them, then that is allowed. However, if you were to, for example, say to them, keep it in your possession, and when it becomes vinegar, then I will come and buy it. I'm not allowed to buy the wine, but wait until it becomes vinegar, then I will come and
buy. Now it is haram, because you had some input in this, it was your intention, you had something to do with the process. And so shall I hope that that distinction is clear. So, therefore, hammer and wine is impure. And therefore it is something which therefore has to be removed as a precondition of Salah. So, if you find wine for example, or alcohol on your clothes, we find it for example, on the carpet, we find somewhere else. Then now it is something which is impure. It is something which is impure and it must be removed it must be cleansed, and it must be purified and Allah knows best.
The next had it had it number 23 one who call lamattina yomo Haber Amara Rasulullah sallallahu alayhi wa sallam, Kannada in a la Havasu La Jolla, Nico and
Leah for in the heritage multifocal LA.
On the authority of NSW Malik are the only one who said that on the day of labor. The Prophet sallallahu alayhi wa sallam ordered a bottle have to call out to the people and say, Indeed Allah and His Messenger prohibits you from consuming the flesh and the meat of domesticated donkeys.
Indeed it is impure. And this hadith is in Al Bukhari and Muslim. Again, in this hadith author Rahim Allah is again mentioning what is considered to be impure. Now in the previous chapters, we've already had some of the things that are going to be impure. So we know for example, already that urine is impure, that feces is impure, we already know that, for example, blood is impure, the dogs are impure, the pigs, I'm cool, these are all of all of the things that we've deduced from the previous Hadith from the previous two chapters. And so the author doesn't necessarily go over them again, he's not going to just repeat it all again, even though he could have mentioned them again
here, because they fall under this chapter as well. But in order to make it summarize, in order for a person, and obviously this is like progression, in the way that you learn, and in the way that you build up your knowledge, you don't go over that same material again. So you already know that those things are niches, so it's not going to repeat them again. So in this chapter is mentioned things that haven't been mentioned before. So for example, hammer, and now in this Hadith, domesticated donkeys, domesticated donkeys.
So the hadith of NSW Malik says that on the day of fable, the hybrid was one of the battles of the Prophet salallahu alayhi wa sallam fought, and it was fought in the seventh year of the huge drop. And it was after this battle or slightly before around this time of this battle, that some of the companions Muslim. So you have, for example, the likes of Abu huraira and running around the Allahumma and others who became Muslims. Around this time, the seventh year of the Hydra, and Faber is an area about 160 kilometers north of Medina. And it was a place where the Jews used to live a Jewish tribe used to live there, and in the seventh year of the history of the buffalo settlement,
and he expelled them, expelled them towards the ends of the Arabian Peninsula. And so the Prophet sallallahu alayhi wasallam fought this battle in the seventh year of the hitron so in this hadith emblematical, the Allahu saint on this day of the Prophet son alone, and he will sell them on a bottle how to make this announcement amongst the Muslims, that Allah and His Prophet sallallahu alayhi wa sallam prohibit for you the meat of domesticated donkeys? What are domesticated donkeys? What's a domestic donkey? Anyone know?
donkeys that live with? That's what domesticated means, right? A donkey that's living with you, for example, you use for your for, for carrying stuff for writing and so on. These are domesticated, domesticated, and opposite to this is wild donkeys, donkeys that don't live with the donkeys that are in the wild. So this hadith is specifically speaking about domesticated donkeys. That is something which is haram, something which is prohibited. So the Prophet sallallahu alayhi wa sallam ordered him to say Indeed Allah and His Prophet sallallahu alayhi wa sallam forbids you from the meat, lamb means meat, the meat and the flesh of domesticated donkeys For indeed they are impure.
And this is in Al Bukhari and Muslim. So basically, the Hadith is self explanatory, domesticated donkeys are impure, while donkeys are allowed, there is a difference between the two. Because the Prophet sallallahu alayhi wasallam pinpointed domesticated donkeys. And because he pinpointed this type of donkey, then obviously, it's understood that from its opposite, the wild donkeys are there for Hillel, and they appeal for a person to eat. So it is domestic donkeys that are Haram, there's not allowed for someone to eat the flesh of domesticated donkeys. So, the first benefit of the Hadith is obviously, therefore, that they are impure, all of them. So if they are impure,
if they are impure, then obviously that means if you found their blood or their meat, for example, in front of you would have to remove their meat before you play it to something which is impure. And also with that is is milk. So milk has the same ruling as its meat. So the main cover, domesticate donkey is also impure. The question now remains concerning
Or concerning for example, its swept, or concerning for example, if a person was to ride on a donkey, and hairs of the donkey came onto their clothing, what is the ruling now?
So the slave of donkey so he said, he said, it is haram for you to consume the meat of a donkey. And we also said that, that also includes the milk salad for you to drink it smeltzer allowed for you to eat from it's meat, however we're about and it's a domestic animal, right? It's always going to be that way. But if you were to touch it, and saliva came onto your hand, then what is the ruling
is pure. The question is whether or not whether you consume it whether it's pure or impure.
So if you had saliva of a donkey on your clothes, could you pray
Based on the other headings, headings that we mentioned before in the previous chapter, or in the chapter before, the headings of the cat, but the Prophet sallallahu alayhi wasallam said it is not impure, it is something which frequency comes upon us something which is a domestic animal. And so the Prophet sallallahu alayhi wa sallam allowed cattle cats, and we said at that time, maybe you've forgotten by now, but we said that the scholars also gave the same ruling to other types of domestic animals that fall under that ruling. And that's where the donkey comes in. So the Siva donkey is allowed. It's, for example, it's mucus is allowed. It's sweated around. And there are many
narrations of the Hadith of the Prophet sallallahu alayhi wasallam, when he would ride on a donkey and his companions would ride on donkey. And obviously, when you're either an animal you're more than likely to come in touch with some of its excrement with some of its support some of its sweat or whatever it is. And there is no mention that the prophet SAW Selim ordered his companions to make model or to wash themselves or flavoursome or anything like this to purify anything. And so the Prophet sallallahu alayhi wa sallam allowed them to carry on using those animals. What he prohibited was consumption, the meat and the blood and obviously, the milk of the animal. And this is the
opinion of many of the scholars of Islam and alongside panel without and was best, had Islam a 24 hour anomaly Bihari God Allahu anhu con Katana Rasulullah sallallahu alayhi wa sallam be Mina who Allah rahila T or Abu hanifa cielo alacati fee of Raja who were telemovie was
on the follicular Ahmadinejad agenda. The Allahu anhu said that the Prophet sallallahu alayhi wa sallam gave us a sermon in Mena, whilst he was writing on his camera, and the saliva of the camel was pouring on top of my shoulders. And this is collected by Mr. McDermott and attentively and he authenticated. And this hadith is authentic. And it's authenticated by a number of scholars and would have been harder God Allah is a companion of the Prophet sallallahu alayhi wa sallam. There's not really much information in his biography, but he is from the companions of the unser from the people of Medina. And he later went and he settled in a sham after the death of the Prophet
sallallahu alayhi wasallam.
So after mentioning the previous Hadith, the author Rahim Allah is now mentioning something which was linked to the previous Hadith in the sense that we talked about the saliva of an animal and its mucus and someone in this how do you imagine Rahim? Allah is talking about the saliva of other animals, animals, which are halal and pure, such as the donor such as the camel, a cow, sheep, or goat, these are highlighted and pure animals, unlike the domesticated donkey. So therefore, does this ruling of purity also extend to the saliva also extend to for example, this sweat also extend to whatever else comes from that donkey? Or is it only the meat and the milk that is pure. And
basically what this hadith is showing is that all of it is pure. And so that's why I'm sorry, Jay, saying that in the farewell hedge of the profits on a lower hourly he will sell them whilst we were in Milan, to the shows that the profits on a long while he will sell them would often give sermons after not only an alpha, but he will do it in other places as well where he thought there was benefit. So from the is Minar. So many samina will be on the day of read on the days of the 11th, the 12th and 13th of the ledger, he would give a hot bath, and he would gather the companions and he would give them a sermon, he would preach to them, and he would teach them about their religion. So
on this day, he did this whilst he was writing on his camera. So he was writing on his community, he was sitting on his camera. And it shows again, that the son of the Prophet sallallahu alayhi wa sallam, when he used to give sermons was that he would be on a high platform, that he would be on something high, a pedestal so that he could see see everyone and speak and address everyone and everyone could see him. And there are many iterations of this final obviously, this is where the min bar comes from the concept of the minimum. So that is that the hotel stands on a high platform, so that people can see him and he can see everyone. So the prophet SAW someone would do this as well,
even when he didn't have a member. So he would write on his camera, and he would address the people. And so I'm wondering the hottie Jade seems from this Hadith, and Allah knows best is that he is standing by the prophets of Salaam holding the reign of the camel.
And so because the camel is a tall animal, the mouth of the camel was by his shoulders whilst he is facing everyone else. So the camel is by him. And as he was the professor psyllium was giving the hook back. The saliva of the camera was pouring onto his shoulders. And the professor could see this, and the companions could see this, and he himself knew this, that the saliva of this camel is falling on top of his shoulders. Even saw the Prophet sallallahu alayhi wa sallam did not order him to wash his clothes, to wash his body to me Listen to me or to anything else. But the Prophet sallallahu alayhi wa sallam
allowed for it to continue showing that it is something which is pure. The saliva of these types of animals which are pure such as a camel, a Kiowa sheep, a goat and so on, it is pure. And so if someone comes into contact with them, or you find them for example on the ground or you found them on your clothes, then it is allowed for you to play in such a state, it is pure, and there is no harm in this. So the benefits of the Hadeeth number one that obviously, the saliva of a camel is pure.
And also obviously, its milk. And what we gain from another Hadith is that this ruling also extends when it comes just to camels. When it comes to camels, it also extends to the urine as well. Even the urine is pure, and it is allowed for you to consume. And this is taken from the famous Hadith the Hadith known as the hadith of Ernie in a group of people who came to the Prophet sallallahu alayhi wa sallam as new Muslims and when they came to Medina, they had a fever, because Medina was known especially before the Hydra, as a place of fever. And that's why when the Prophet sallallahu alayhi wasallam came to Medina, Abu Bakr and Bilal and others became severely ill, until the prophet
SAW Selim made that Allah remove the the fever of Medina and he take it to another place. And so people would become ill the climate of Medina, was harsher than the climate of Makkah. And so these people came these new Muslims, and they became ill. And so they came to the Prophet sallallahu alayhi wasallam, asking for a cure. The Prophet sallallahu alayhi wa sallam told them to consume the milk and the urine of camels. And he told them to go to the blue sadhaka, the camels of charity, meaning the camels that people gave us as a cat and charity, they will be kept in a certain area in Medina. And this area would be the place where they would graze until they would be dispersed or
dispense or whatever the process of selling would do in distributing them. And so he said to these people go to the shepherd there, and tell him to milk the camel for you and take from his urine and consume it. So they went and they drank from the camels urine and it smelled and they were cured by the will of Allah. Once they were cured, they apostate from Islam, they left the religion and they kill the shepherd, and they stole the camels and they run.
And so when the Prophet sallallahu alayhi wa sallam heard this, he sent a number of companions to go and capture them and bring them back. And so they captured them and they brought them back. And instead of one narration of this Hadith, that when they killed the the shepherd of the prophet SAW Selim, they actually mutilated his body. So the Prophet sallallahu alayhi wa sallam ordered that their hands and their feet be chopped off at opposite ends. So one hand and one feet on opposite ends were chopped off, they always will, gorged, meaning that they were taken out they were left blind, and they were left in the desert to die. So this is a famous Hadith known as the hadith of
ebony in and from the benefits of this hadith is that it shows the permissibility and the purity of the urine of a camel. And so the scholars mentioned in this hadith that we're mentioning here of Imani bin Harbinger that when it comes to a camel is not only its saliva, but it's also even to the extent of its urine. And it's known to have medicinal properties. And that's why the Prophet sallallahu alayhi wa sallam ordered his camels, his companions to go or those people to go and to benefit from the urine of those camels.
Likewise, number three, likewise, all other hella animals meaning the sheep to goat, the cows, you can the their saliva is also pure, it is something which is also pure and their droppings are also pure, not meaning that you have to consume them or there is some benefit in consuming the urine of them, but they are pure. So for example, if a person has only for example, an issues he has the droppings of a sheep, it is pure, it is pure. And so the droppings are also pure and Alon was best number for the permissibility of doing a hotel whilst riding on an animal or once on a high pedestal This is also a benefit. Number five the recommendation to speak or to give a hook by an election and
the former platform. And number six the Sunnah, to give lectures and reminders in minute the professor silom would give sermons and he would remind his companions once they were in Mina had his number 25 one eyeshadow palette, Cana Rasulullah sallallahu alayhi wa sallam yo Cyril many samaya Coronavirus Allah tiffy radical so when
he when he Muslim in LA come to Africa homophobia Rasulullah sallallahu alayhi wa sallam Africa for you Salafi? Have we lost the lapu lapu Yami San Vito free men phobia. This Hadith is of
the mother of the believers that you said that the Prophet sallallahu alayhi wa sallam
would take us after money. Money is the ejaculation fluid that comes out after a person has military relations. This is known as money the
A fluid of a man and a woman. So the professor seldom would take a bath after having had marital relations. And then she says he would go and he would go out to lead the people in prayer. And I could see in his soul, the the part where he had washed this, the pot, but he had washed the stains of his fluid from his clothes and he would go and he would pray in such a state. In the version of Muslim when the national Muslim she said that I used to rub the clothes of the Prophet sallallahu alayhi wasallam with water so that he would go and be able to pray with them. And then another notion also as a Muslim, she used to say that I would come to the fluid of the Prophet salallahu
alayhi wa sallam on his clothes whilst it was dry and I would scratch it off with my nails, and then he would go and he would pray sallallahu alayhi wa sallam. So this hadith is a hadith of airasia and Ashanti Allahu Allah is the mother of the believers, the daughter of Abu Bakar Casa de Tomic, dissidia karate en la Mancha, Bihar, the famous Companion of the Prophet sallallahu alayhi wa sallam, the most beloved of the wives of the Prophet sallallahu alayhi wa sallam, the daughter of Abu Bakar. Her mother was Roman, and Roman and Abubakar had a number of wives from his wives were the mothers of a smart, and from his wives were the mother of Ayesha, they were half sisters. In
that sense, they weren't full sisters. And so her mother's name was Roman. But she was engaged in Makkah to the profits on the long run, he will sell them in his 10th year of prophethood. And she moved in with the processor some after the hinge during the second year of the hitron. She asked the Prophet sallallahu alayhi wa sallam one day for permission to take a cornea. She didn't have a child, a child of her own, but she wanted to take the cornea the name of a child so that she could be known as the mother of so and so. And so the Prophet sallallahu alayhi wa sallam said to her, take it as Abdullah Abdullah was her nephew, the son of a smart with Abu Bakr, Abdullah was obey the
law and so she was known as Omar Abdullah. She died in Medina in the 57 history and she was buried in berthier rhodiola one Hamada
in this Hadeeth
those are Rahim Allah is mentioning something else. And he mentions here because there is a difference of opinion over this inshallah which will go over and that is what comes from the private parts of a man or a woman other than urine and feces. And there are a number of other liquids which come out a number of other substances which come out of the private organs, and inshallah we'll go over them in more detail when we come on to the relevant chapter when we speak about wholesale and so on. But for the purposes of this chapter, he brings a specific issue, and that is the issue of money. And as I said, money is that ejaculation fluid is the fluid of a man or a woman, when they
have marital relations. And so, this fluid known as many, what is the ruling of it, is it pure or is it impure? This is the issue here. So these are these are very short in the long run he mentioned in Bukhari and Muslim. They speak about the Prophet sallallahu alayhi wa sallam going out to pray in this state without having completely washed it. So in the first Hadith, Arish about the Allahu anhu, I mentioned that you wash the area, that he washed his phone, that he washed his phone, to the extent that she could still see the wetness, she could see the effects of the washing in his clothes, and he would go and he will lead the print in that state. In another generation, she says
that she used to rub she's to rub herself, the clothes, meaning to take off the remnants of that fluid, and he would go and play in that way. In the third iteration, she says that she wouldn't even wash or rub it, she would simply scrape it off with her nails. Once it had become dry, she would scrape it off. So how do we understand these three generations even though they are similar, there are slight differences, so to speak about washing, other speak about scraping or rubbing. And so the scholars say Firstly, the first benefit that you gain from this hadith is that money is power. It is pure. And this is gone. This goes to show it is shown by the fact that the Prophet sallallahu alayhi
wa sallam would allow for it to be scraped off without washing. So he wouldn't be washed, simply scraped off, and then the prophet SAW spine he would pray in this way. And obviously if he had been impure or nudges he wouldn't play like that he would have washed. So it shows that it is pure. Number two, there is a difference between this fluid when it is wet, and when it is dry. When there is wet, it must be washed. So if it is wet, and a person wants to go and play in the on those clones, and it's touched a part of those holes, then it must be washed off. And that is the first generation of Arusha rhodiola Miranda which is mentioned. So the profits on a lower hourly he will
sell them and wash it when it was wet. However whenever is dry, it is sufficient for you to simply scrape it off.
Doesn't have to be washed, even though it is still better to wash it because there is more pure and it is obviously more hygienic and Sharla closer to a loss of Hannah Montana to be in a more pure, more pure state in a state of higher purity, but even if a person doesn't and they simply scrape it off it is sufficient it is allowed. So, this is basically what these are how these are showing up I show the last one. So the first benefit is
that the Sunnah of the prophet SAW Selim is to scrape money off if it is dry, and wash it if it is wet and the Arabic term is many mean munia money it is the Arabic term in as mentioned in the Sunnah of the Prophet sallallahu alayhi wa sallam. Number two, that money is fine, according to many of the scholars of Islam, and inshallah we'll come on to this later. Number three, there is recommended to wash it as it is more pure, even though it is allowed on the professor seldom would sometimes only scrape it off, or his wife would scrape it off showing it is a similar meaning that it was a practice of the Prophet sallallahu alayhi wa sallam, and if someone were to do it, then it they
shouldn't be frowned upon. It shouldn't be looked down upon. It is something which the prophet SAW Selim did and allowed others to do. However, to wash it is obviously of a highest state of purity, and shala, it is closer to Allah subhanho wa Taala. Number four, it is permissible for you to pray in it and leave it on your body and close. Or for example, it was to fall on the carpet and so on. So whatever surface it may be on, whether it's your body, whether it's your clothes, whether it's the area that you're praying on, it is allowed for it to remain like that. It is allowed and there is pure, and there is no harm. Number five, this hadith is beautiful in that it shows the character
of the Prophet sallallahu alayhi wa sallam, and it shows two things. Number one is humility and humbleness. The Prophet sallallahu alayhi wa sallam would live in such a way that he would just scrape these things off, he wouldn't worry about his appearance, he wouldn't worry about what people would think or would say, he wouldn't worry if people would frown upon him or anything like this. The Prophet sallallahu alayhi wa sallam was humbled, and despite humility and humbleness, and it also shows his abstinence, the fact that he wouldn't change his clothes, but he would spend a lot while he was selling the same pair of pants, or he will just wash the area, because they were poor.
And he didn't have so many pairs of clothes that he could just change. And so the Prophet sallallahu alayhi wa sallam would pray. And some of the scholars of Islam even mentioned that it shows or this hadith shows a benefit, which is that it is allowed for a person to pray in the clouds in which they sleep. The clothes that they use at home is allowed for them to pray, and it's allowed for them to go out and to meet others in such a state. Because the props are seldom these were the clothes that he had on whilst he was with his family with his wives, yet he will still go and lead the companions and pray with them in the masjid with the same types of clothes. So it shows the humility of the
Prophet sallallahu alayhi wa sallam, from the benefits of this hadith is shows the service of Arusha Roddy along Rhonda towards the Prophet sallallahu alayhi wa sallam, but she wouldn't consider it to be beneath her to wash his clothes or to scrape off the dirt or scrape of other things from his clothes, or to serve him generally speaking, and this is obviously something which is unknown when it comes to the Prophet sallallahu alayhi wa sallam, from the benefits of this hadith
is that there are three types of things which emanate from humans, three types of experiments or three types of things which come from our body that can be categorized into three. Number one is that which is pure, such as tears, such as mucus to slavers just sweat these things even though they may be frowned upon, maybe we don't like them, but they are pure nonetheless. So if someone sweats while they pray their prayers valid, if someone for example, is crying was the praying, the prayer is valid, if someone for example, saliva comes out of their mouth was there praying and falls onto the floor, onto the ground, and they continue to pray it is valid. So these are things which are
pure, they are pure in Islam, number two, that which is impure. And we've mentioned this before, such as urine, feces, blood, a chromic, mala, all of these things are impure, they are impure. Number three, the third category is that which there is a difference of opinion over and this is where many falls under it falls under this category, because there is a difference of opinion over this. Some of the scholars of Islam said that it is ledges to this fluid that comes out it is ledges, and they basically basis upon many things, but one of them is that it comes from the same organ where urine comes out from and says urine is impure. Therefore, anything else which comes out
from the organ is also impure. This is one of the reasons or one of the the reasonings and the logics that they have for this other scholar said it is pure, and they used many a hadith from them is this hadith of Arusha. rhodiola and how the Prophet sallallahu alayhi wa sallam would pray
without washing this area without washing the remnants of when it was dry and there is a stronger opinion that it is pure. And since this is what a person is created from essentially it is something which is pure and the larger region has created humankind in a pure form. They are pure in and of themselves. And Allah subhanho wa Taala knows best. The next How do you remember some of the lower and who can fall and abuse and the longer it will sell them? Your son woman bowling and jariya well you're assuming bowling or lamb of pleasure Oh Buddha would when necessary, or so how will hack him
and authority over some of the Allahu anhu said that the Prophet sallallahu alayhi wa sallam said, You wash the urine of an infant girl, but you only sprinkle over the urine of an infant boy, and that is corrected by Buddha Buddha and unnecessary and it is authenticated by hacking. This Hadith is narrated by Abu Sam Hello, Sam. His name was Riyadh, Riyadh, and he was one of the sevens of the Prophet sallallahu alayhi wa sallam. So the Prophet sallallahu alayhi wa sallam had a number of servants from them was Ennis. And he's the most famous of these servants, but he had others as well. And from them was this companion obsession, and there's not really much known about him. And I think
if I remember correctly, this is the only Heidi 13 aerates he only enrich this one single study from the Prophet sallallahu alayhi wasallam. The Hadith is authentic spin authenticated by Mr. Bahari by the Rodney King and many of the scholars of Islam. And this hadith the Prophet sallallahu alayhi wa sallam is speaking again about what we consider to be impure. And that is urine. by each man by consensus of the scholars it is impure. This Hadith deals with an exception to that not an exception in the sense that it now is pure, but an exception in the sense of how to remove the impurity. That's why it is mentioned in this chapter, the removal of impurity. So generally when there was
during the way that we remove it is we wash it with water, we pour water over it, and once it effects of garments smell, its taste its color, so on, it is now pure.
This Hadith is an exception, in the sense that the Prophet sallallahu alayhi wa sallam made a distinction between the urine of a young infant boy, as opposed to everyone else.
When we say on the Arabic When it says that a journey and unwholesome what is mentioned here, in this Hadith, what is being intended, are those children, male or female, that are yet to eat solid food, they're still on milk, they still milk they are yet to eat solid food. These are the children that we are speaking about in this hadith. So when we say an infant child, we don't mean a two year old that's eating food. Don't mean a three year old that's eating food. We're still talking about a baby or toddler small child that has yet to start getting solid food. They're still on milk, only milk. This is what this hadith is referring to. So the Prophet sallallahu alayhi wa sallam is
speaking about the urine of such children, boy or girl, how do you purify it? And so the Prophet sallallahu alayhi wa sallam said, if there is a girl, then you wash it as you would normally, it's the same ruling. However, if it is a boy, then you simply sprinkle water over it until it covers the area. Like the effects are gone, you don't have to drink in water, you'd have to put it under a tap. You don't have to wash it. It doesn't have to be immersed in boiling water, you'd have to pour a jug of water over it is simply enough for you to sprinkle. And there is an aeration similar to this of the Prophet sallallahu alayhi wasallam, when he was carrying such a young infant boy in his lap, and
the boy urinated in his lap, and look again at the beautiful character of the Prophet sallallahu alayhi wa sallam, he didn't become upset, didn't throw the child away. He didn't curse the child. He was calm, something natural. So the Prophet sallallahu alayhi wa sallam asked for water to be bought, and he sprinkled it over his clothes, sallallahu alayhi wa sallam. And so it shows the differentiation between the two. So this hadith is mentioned as being an exception to the rule, what rule not the rule that urine is impure, but the rule of how to remove the impurity, whereas generally the rule is that you wash it, in the case of a young boy that has yet to eat solid food,
you can sprinkle water, and it is sufficient. And this is something which we mentioned in the previous lesson as well that there are different grades of impurity, we said that the general grade of impurity is for example, stuff like blood and urine and so on, and that you have to wash and the severe grade of impurity is dug saliva, as mentioned the Hadeeth because you have to wash it seven times once with that, and the less the least type of impurity is the urine of an infant boy who has yet to eat solid food, because you can simply sprinkle over that urine. So the benefits of this had is number one,
that generally speaking, boys and girls are equal in
rulings. And this is shown from this Hadith, the fact that the prophets Allah made an exception to the rule goes to show that everything else is equal and there is the same. And that's why there is an exception.
Number two that the urine of a girl is impure, irrespective of the age and irrespective of whether she's eating solid food or not. And number three, therefore, it is washed like all of them, they must be washed at all of the impurities. Number four, that sprinkling is only for a boy's urine who has yet to eat solid food, they've yet to consume solid food. Number five, that this sprinkling of water doesn't need to be scrubbed. So you don't have to scrub the cloth, for example, the clothes, you don't have to scrape you don't have to do anything, so long as you sprinkle and that the author and the effects of that urine have been removed, it is sufficient in order for that impurity to be
removed. Some of the scholars of Islam mentioned the wisdom behind this.
And there are many different opinions as to why there is a differentiation between the two. But what is important to note is whether we know the wisdom behind something or not be accepted, because this is our religion. This is the Sunnah of the Prophet sallallahu alayhi wa sallam, it doesn't matter whether we understand the logical we don't. However, some of the scholars did mention some of the wisdoms behind it. Some of them said it's because boys are more likely to be picked up by people. So people generally prefer boys to girls. Even till now people prefer having boys to girls or picking up boys to girls or playing with boys over girls. Some of the scholars said because this is the case
that surely I made it easy for boys. When a person picks up a boy because they pick them up more it's more likely that accidents will occur. And because it's more frequent to wash over and over again becomes more difficult. So one of the ways that the shear makes it easy facilitates ease is that it allows printing for boys This is one opinion or one version of what the scholars say is the wisdom behind this other said
the when a boy urinates it is done with such force because of the way that it comes out that it spreads everywhere. And so it is difficult to watch for a child whereas a girl when her urine comes out it is much easier to wash it doesn't come out with such force it doesn't spread everywhere and therefore it is easier to wash over a boy's I'm Allah knows best again as I said these are just some of the opinions and a lot of xojo knows best. The final straw hat essential they have to get through by shalabi quick wireless mapping to rhodiola one hub and then the BSL Allahu alayhi wa sallam Apollo Federman when you Cebu, Cebu, Seoul, Toronto motocrosser. Houma somatom Bahasa Mata Salafi
multifocal Ali, and authority of ascribing to be Bukhara, the Allahu anhu mother the prophets are seldom said concerning menstrual blood which falls upon a claw which falls upon clothing. They you scrub it, then you wash it with water, and then you
you scrape it, then you rub it with water. Then you sprinkle water over it and then you pray in it. And this is collected by amendment Buhari, and Mr. Muslim, a smart being to be backer is the other daughter of Abu Bakar of the older daughter. She was older than Arusha by about 10 years old Yolanda, the wife of Isabella are one, the first cousin of the profits on the lawn while he was selling them and the mother of Abdullah Isabel. She was one of the early Muslims she accepted Islam with her family. And she lived for over 100 years and she died in Makkah in the 73. History after the assassination of her son Abdullah was not the only one. This Hadith of the Prophet sallallahu
alayhi wa sallam is again speaking about a different type of impurity, and that is menstrual blood. And this topic of menstrual blood inshallah, we will come on to in a lot more detail towards the end of the book of purification. But for the purposes of this Hadith, and this is the heartbeat, which goes to show us what I mentioned to you at the beginning as one of the principles of this chapter. And that is that there are three attributes of impurity, the color, the taste, and the smell. And I said that so long as the taste and smell are removed, when the color doesn't harm, it is pardoned in Islam, it is pardoned in Islam. How do we know this? From this Hadith of the prophets of Salaam and
from the following Hadith which will come after this, when the Prophet sallallahu alayhi wa sallam was asked about miniature blood, which falls on clothes, how to purify it, and so he said, scrape it first, then rub it with water mean wash it with water, and then sprinkle water over it and then pray. And so the process of elimination is these three steps. And then he says, pray, doesn't matter. If the colors there are no longer there doesn't matter if the staining is still there are no longer there. So long as you have done these three steps, it is sufficient. And this is specific for this type of blood mesh for blood, because it is of a much more thicker consistency and is much more
severe than normal blood and inshallah, as we said, we'll come on to the warnings of this later on. So the benefit
miniature blood is impure even in small amounts, even in small amounts. So the processor limb is telling her to wash the clothes. Even if there are only drops of blood which fall on it does not equate amount of blood is just drops, but still, it must be washed. So it is impure even in small amounts number two, that the removal of it is a condition for the prayer. Because Rasul Sallam said, don't pray until you've done these three things. So therefore, it's a condition of the prayer. Number three, the need to remove the impurity by scraping it, and then by rubbing it with water, and then by sprinkling over it, meaning that you follow these three steps. So if a person scrapes it,
and then the room impurity is removed, there is sufficient if they scrub it with water, and then reach removed there is sufficient. But if not, then they go on to the third step, and they sprinkle water over it as well. Number four, the fourth benefit is that a woman can pray in her menstrual clothes, so long as there is no blood in it. So it's not a condition of the prayer that once she becomes pure, she has to change her clothing, she has to wear new clothes. It is a condition that she has to take a bath and inshallah we'll come on to this later. But it's not a condition that our clothes have to be changed so long as they are pure, so long as there is no blood on it.
And then, the other benefit is that even if there is a trace of the color of the blood still remaining on the clouds after going through these steps, then it is still sufficient. And there is a lot for a person to pray in that way. Had Islam at 28 the final hadith of this chapter, wanna be hora de la Mancha Kala Kala Hola, yo rasulillah. For Illa means habit dumb fecal matter when
on the soldier hora de Abu huraira rhodiola. One who said that hola said O Messenger of Allah. What if the the blood isn't removed meaning after doing all of these things, the blood hasn't been removed. So the prophet SAW seldom said it is sufficient for you that you use water. And as for the stain, it will not harm you. And this is collected by a telemovie. And the author says it is weak in his chain of narration. This Hadith is weak in the sense that it has a narrator by the name of Allah, he
was one of the writers of active who towards the end of his life, he became confused. And the reason for his confusion was he wouldn't rate Hadees from his books, when you will write them down. And then he wouldn't write what he had written down what he had recorded. Towards the end of his life, he lost his books or his books were burnt. And so he would know it from his memory. Because his memory wasn't as accurate as his writing, he became confused and so he would make mistakes. And so he was considered to be a weak narrator. And so if he's found in a chain of narration, it is considered to be weak. And this shows you the extent to which the scholars of Hadith have gone the
extent to which they've gone the lens to which they want to ensure the pristine nature of the Hadith of the Prophet sallallahu alayhi wa sallam, he wasn't a liar. He wasn't an innovator. He wasn't known to be an evil man, he wasn't a sinner. He wasn't someone committed major sins. He was simply someone who had a bad memory just got confused, something which probably all of us have a bad memory. However, because it is the Hadith of the Prophet sallallahu alayhi wa sallam, the scholars of Islam went to such lengths. So even though it was only a case of bad memories, a hadith are weak. Because of this, obviously, the science of Hadith is a whole different chapter, which you don't want
to go into this howdy this week. But because it has a number of chains of narrations, which support it is authentic. So this particular narration is weak because of this narrator. But there are other narration similar to it, which support it, and therefore it becomes authentic, and is authenticated by shadow banning and other scholars of Islam.
In this hadith is basically what we mentioned in the previous Hadith, but in more explicit terms, where this companion is asking the Prophet salallahu, alayhi wasallam, about the stain of the blood, the color of the Bloodstone remains, what do we do, the prophets of Salaam said it is enough that you wash it meaning so long as you went through those steps, it is sufficient, and it doesn't matter about the stain that won't harm. So the benefits of this Hadeeth number one, again, the obligation of washing miniature blood number two, that it should be washed with water. Number three, that once washed, if the color of the trace remains, it is okay. And number four that this is from the ease of
the Sharia from the facilitation of the Sharia, that allows the children to make a condition that every single trace of that blood has to be removed otherwise, it would become something which is very difficult. So with that, when that happens, we come to the conclusion of the chapter of the removal of impurity and I know I certainly watch this, but I want you to finish this chapter today and allows the winner knows best. Before we conclude there are two things that I want to quickly mention to you number one. As you know, next week we have our annual winter conference.
And again, it's one of those amazing, rare unique opportunities that we have where we have scholars coming from different parts of the world, attending with us here to benefit from their knowledge, and from that which Allah has bestowed them with. And it's a great opportunity for everyone to come and to benefit. But it's not simply for you to come and to be present, and to come and attend. But we also need your help to market to advertise to spread the word and to encourage other people to come as well. There's a famous statement of the scholars of Islam, or some of the scholars of the Center for him whom Allah that they would say that it is from the greatest blessings of Allah upon a
person who is a non Arab, or who is a youth who is a foreigner that Allah azza wa jal guides them to a scholar of the Sunnah. It's a great blessing of Allah, that person that doesn't know anything about Islam, they don't have Arabic language, they haven't memorized the Koran they don't have the tools of the religion is guided to a person of the sooner we'll teach them about their religion. But now from the blessings of Allah, we don't have to go anywhere for they come to us. And so it is only proper that we take benefit from the knowledge and we take benefit from that which allows the widget has given them so that was the first thing I wanted to recommend everyone come and attend. Number
two link to that is because that starts next Friday from Friday through to Monday. It's going to be very difficult for us to have a class on Thursday evening because many of the speakers will probably be here and so it's going to be quite difficult for us to schedule a class. So inshallah what we will do next week is we will have it on Wednesday instead. So Wednesday is free inshallah, Wednesday inshallah we will have the class instead of Thursday, so that we inshallah it doesn't clash with the two so inshallah that will inshallah we don't miss that week as well. So let's go monster panda with the island very grunts is beneficial knowledge and righteous action as colossal panel data that he
guides us to that loves. If there are any questions and shall not take them otherwise, inshallah we'll conclude very quickly, because I know everyone's itching to go.
Yeah, so this is something inshallah which we'll come on to later. What do you wash of impurity, you wash the part by which you know that the impurity has been removed. So for example, you show that it's on your sleeve, then you wash the whole of that sleeve. If it's, for example, on the arm, you wash all of the arm, if it's, for example, the top part of the of the garment, you wash all of the garment, if you know exactly where it is. You can see it pinpointed, then you watch that part, whatever you need to do, in order to be certain that the impurity has been removed. That is what you do. alone.
Spirit vinegar, red wine white wine vinegar, according to the patron of shamrock theming Rahim Allah, yes, it's allowed. So so long as you didn't have anything to do with that process you bought after it became vinegar, even if it came from wine, it is allowed. If it was done by the non Muslims, obviously, it is allowed and Allah knows best, but there is a difference of opinion over this issue. Other scholars say no, and Allah knows best.
Don't make vinegar.
Don't eat fish and chips. Lauren,
alcohol in the Philippines.
All of the scholars say that alcohol is impure. Where the scholars differ is when it comes into perfume form into cologne into George Martin stuff does it undergo a chemical process by which no longer remains as alcohol? This is where the issue and it's a contemporary issue. It's not something which you find amongst a set of priests a contemporary issue. So there is a difference of opinion amongst scholars. And what seems stronger to me and Allah knows best is that it becomes pure that no longer is it alcohol becomes pure and a levels best. So the person was to drink loads of Cologne, they wouldn't get intoxicated.
Pink is haram.
I don't know.
I don't know I haven't researched hydrogens too. Personally, I stay away from them first and stay away from them. I don't know like I've only researched perfumes. I didn't go beyond that. So you need to look into a person I stay away from because I haven't researched to my normal
the issue of blood being impure. Again, there is some difference of opinion over this
How'd you reconcile between this and companions being injured? While the scholar says in battle, it is a necessity it's an exception to the rule. So it's not possible for someone to be fighting and then also to cleanse themselves. And that's why in battle you have a special set of rules. So even the way you pray is different to the way that you would normally pray. So salaat will have to pray a prayer is different to the normal press, it's an exception to the rule. And so, therefore, in that case, it is different to a normal case where a person has the ability to stop something and to remove the impurity and alone was best.
Last, you have a question as to questions
sorry, what if
Generally, the ruling is when it comes to blood, if it is a small amount of blood, just like a collector paper cutter just a little droplet comes out it's okay. And this is a principal in the shear that anything which is your seed anything which is small, anything which is little, is something which is pardoned. So for example, even if a person was to go to the bathroom, and they relieve themselves, and then they can see themselves as possible that there will still be traces of impurity on them. But a person isn't obligated to do everything like to make 100% Sure. All I need to do is do what is in their ability to make sure that they have done their best job they've done it
to the best of their ability and then everything else is pardoned everything else is metaphor and that's that's the principle initially I call Lucien mouthful when everything which is slight is pardoned in the Sharia, so that was with blood the same morning. However, if it starts gushing and flowing, now it becomes your bottle is broken and you have to go and repeat. But if it's just a cut and there's just a little bit of blood, it's okay.
If it's a dressing and again, the same ruling applies if it's just a small amount of blood, it's okay. Perfect. The whole dressing is drenched in blood and just waiting for it to come out that that never gets broken.
non alcoholic wine?