Aqeel Mahmood – S 01 Ep 02 Fiqh The Purity Of Water & States Of Hadath
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As-salamu alaykum wa rahmatullahi wa barakatuh.
In the name of Allah, the Most Gracious,
the Most Merciful.
All praise is due to Allah, Lord of
the worlds.
And peace and blessings be upon the most
honored of the prophets and messengers, our Prophet
Muhammad and his family and companions.
Insha'Allah, today we're going to be starting
the actual book that we are looking to
study.
And as we mentioned last week, the book
that we're going to be going through is
the book by Sheikh Khalid Al-Moshayqi, one
of the students of Sheikh Uthaymeen.
The book is called Al-Mukhtasir fil-Ibadat.
And for those of you who weren't here
last week, these lessons, hopefully, insha'Allah, a
person can attend them individually, meaning on an
individual basis, he may attend one lesson and
then he may attend another lesson in three
weeks' time, for example.
Even though obviously it's encouraged for him to
try to attend all of them, but he'll
still benefit.
So they are connected, but hopefully, insha'Allah,
a person will benefit regardless of whether or
not they're able to attend for all of
them.
But attendance is encouraged for all the lessons
so that he can benefit fully, insha'Allah.
And as we mentioned, this is going to
be covering fiqh.
And fiqh is the study of acts of
worship or the practical aspects of our deen
with regards to acts of worship, with regards
to mu'amalat, such as buying, selling, marriage
and divorce, etc.
And today, as the brother mentioned also in
the announcement, we're going to be going through
types of water, and we're also going to
be going through hadith, the nature of hadith,
which means impurities.
So, of course, we're going through the acts
of worship.
And the first act of worship, which is
the most common act of worship that we
all perform on a daily basis, is the
second pillar of Islam, which is the salah.
Now, these lessons that we're going to be
going over, or these lessons that we're going
to be teaching, they're lessons covering purification.
We're not going to be covering salah, we're
going to be covering purification.
Salah, as we said, is the second pillar
of Islam.
It's the pillar which a person practices on
a daily basis.
It's the act of worship which is part
of our identity.
As the Prophet, peace be upon him, said,
that the thing which defines us, the covenant
that we have, that is between us and
between them, that defines us as Muslims, is
the salah, is the prayer itself.
Meaning it's part of our identity as Muslims.
It's what distinguishes us as Muslims compared to
those who are disbelievers.
So if a person was to see someone,
for example, praying in the park from a
distance, and he doesn't know who they are,
never seen them before, and he sees a
silhouette of a person praying, bowing and doing
sajdah, straight away you know that person is
a Muslim.
Straight away, you've never seen them before, you
don't know who they are, and there's a
bond that is connected as a result of
seeing them pray.
So salah is something which is part and
parcel of our identity as Muslims.
And of course, so many hadiths, so many
virtues, ayats, mentioning the importance of salah.
The Prophet, peace be upon him, he spoke
about salah, and he said, As salah yuftahul
jannah, salah is the key to jannah, salah
is the key to paradise.
And on the Day of Judgment, awwalu man
yuhasibu alayhi, the first thing a person is
going to be asked about on the Day
of Judgment, is the salah.
And if the person's salah is sound, everything
else will be sound.
Meaning everything else will be easy after that.
But if a person's salah is problematic, there's
deficiencies in his salah, then everything else will
be difficult after that.
So, if salah is the second pillar of
Islam, then why are we speaking about purification
and not speaking about salah?
Why are we speaking about purification and not
speaking about salah itself?
Because in order for a person's salah to
be accepted, he needs to be in the
correct state of purification.
So why don't we talk about wudhu then?
Why are we talking about water?
Because in order for a person's wudhu to
be correct, the person has to be able
to perform wudhu in the correct manner, and
the most primary thing when it comes to
performing wudhu is the kind of water that
you're using in wudhu.
And any obligation which isn't completed except by
something else, then that also becomes an obligation.
As they say, مَا لَيُتِمُّ الْوَاجِبُ إِلَّا بِهِ
فَهُوَ وَاجِبٌ Any obligation which cannot be completed
except by something else, that also becomes an
obligation.
And of course the hadith of the Prophet
ﷺ, ayat in the Quran, Allah says, or
you believe, إِذَا قُمْتُمْ إِلَى الصَّلَاةِ when you
stand for salah, then essentially Allah speaks about
the act of performing wudhu.
How to wash your hands and wash your
face, etc, etc, until the end of the
ayah.
So wudhu is a condition of making sure
that your salah is a valid salah and
a sound salah which is going to be
accepted by Allah.
And in order for a person to have
sound wudhu, he needs to make sure that
he's performing it in the correct manner with
the correct type of water.
Some water you can perform wudhu with, and
some water you can't perform wudhu with.
And the Prophet ﷺ, he spoke about salah
being the key to Jannah, and he also
said in a hadith that salah, لَا صَلَاةَ
لِمَا لَا وُضُوْا عَلَهُ There is no salah
for the one who doesn't perform wudhu.
So you have to have wudhu prior to
performing salah, and in order for a person,
as we said, to perform wudhu properly, he
has to be able to perform wudhu with
the correct water, with the right type of
water.
And that's why the scholars, they went into
detail with regards to what kinds of water
or what type of water we can do
wudhu with and what type of water we
can't do wudhu with.
So they went all the way back to
water itself.
The nature of water, the origin of water.
This water, is it permissible for a person
to use?
Is it not permissible for a person to
use?
Is it purifying?
Meaning, can a person do wudhu with it?
Can a person not do wudhu with it?
What causes water to become impure?
What makes water pure?
All of these things the scholars discussed, because
of course it's a part and parcel of
our religion if we want to make sure
that our salawats are accepted.
Also, the word tahara itself, what does tahara
mean?
When we say purification, the chapter of purification.
Yes brother?
Cleanliness.
What do we mean by cleanliness then?
Cleanliness...
Just spiritually.
Physically and spiritually.
So, tahara, Islamically, when we say purification, when
we say a person has to be pure
when it comes to his state, in order
for him to perform salah, what do we
mean when we say the person has to
be pure?
Essentially what we're saying is that the person
has to be clean from ritual and physical
impurities.
That's basically what we're saying.
So purification means, or a person being pure,
or purification, is removal of any ritual or
physical impurities.
So you have ritual impurities, you could call
them spiritual impurities, and then you have physical
impurities.
Ritual impurities are impurities which you may or
you may not see.
Okay, as opposed to the physical impurities, you
could see those things.
Ritual impurities are as a result of a
person being in a certain state where he
is unable to perform salah and he has
to either perform ghusl, or he has to
perform wudu.
One or the other.
Based on his state of impurity.
So either he may have to perform ghusl
because of him being in a state of
janaba, or whatever other means that cause a
person to have to be in a state
of janaba, which means he has to perform
ghusl, or he has to perform wudu.
So either way, that's a ritual type of
impurity.
So you have a person in a certain
state.
He may be in a major state of
impurity, which requires ghusl.
That's called the major state of impurity.
The minor state of impurity, where it's required
for him to perform wudu.
And then there's another type of purification.
Not ghusl, and not wudu.
What is it?
Anyone know?
Tayammum, yeah, tayammum.
Tayammum, if there's an absence of water.
One day we'll get there, inshallah, when we
speak about tayammum.
If there's an absence of water, or if
there's a shortage of water, or if there's
danger to accessing water, then a person can
perform tayammum.
So, that's another type of purification.
So you either have ghusl, or you have
wudu, or you have a person performing tayammum
as a result of him being in a
certain state of impurity, whether it's major impurity,
whether it's minor impurity, or if he performs
tayammum, that could be for, and again we'll
discuss this later, that could be for minor
or major impurities, based on what the scholars
say.
So, water then.
There are different types of water as the
scholars have mentioned, and the basic principle when
it comes to water, and using water when
it comes to purification, is that water is
purifying, or in Arabic, tahur, it's purifying when
it's in its original state.
So, water is something which is purifying when
it's in its original state.
So, as long as it's in its original
state, it's going to be something which is
purifying.
What do we mean by its original state?
We mean nothing from its properties have been
changed.
Nothing from its properties have been changed, whereby
if those properties were changed, it wouldn't be
called water anymore, it would be called something
else.
So, when something changes properties, when water changes
properties, and it's called something else, there are
three things which change the properties of water,
or any liquid, that change it from one
thing to another.
In our case, it might change water to
something else.
There's three things, three properties.
What are those three properties which may change?
The color of the water, the smell, and
the taste.
So, water is purifying wherever you may see
it, whether it's rainwater, as Allah says, we
sent down from the heavens purifying water, whether
it's seawater, because it's considered to be water,
it's classified as water, it's defined as water.
For example, tap water, when it comes to
other types of water, that water is purifying,
you can do wudhu with that water, the
Prophet, he said, about the seawater, he said,
it's purifying, its water is purifying, and it's
dead, it's permissible for you to eat.
So, these types of water, they're purifying, you
can perform wudhu with these types of water.
So, we mentioned that if the properties change,
then you can't do wudhu with water if
those properties change.
Now, seawater is salty, so has the taste
changed?
The taste has changed.
If the taste has changed, how can you
do wudhu with seawater?
Still?
Okay.
So, if the taste changes, then it tastes
natural as well.
Don't drink too much seawater, yeah?
So, what do we do then?
Okay, the scholars, they say, if water is
classified as water, and it's understood to be
water by the majority of people, then it's
still water regardless of if the taste changes.
For example, tap water, what do we have
in our tap water?
Chlorine.
Okay, so does the taste change?
If you drink tap water, it doesn't taste
the same.
Maybe if you go to certain cities, it'll
be worse or better, depending on where you
go.
But there's chlorine in the water, so the
taste has changed slightly, but it's still understood
and categorized as water.
No one's going to say this isn't water.
If I'm at somebody's house and I ask
for water, and they get some tap water
and they give it to you, I'm not
going to say, what is this?
I ask for water, you give me something
else.
It's understood that this is water.
Also, hadith that speak about the sea water
being purifying, etc.
So if it's classified as water, even if
some of those properties change, if it's still
considered to be water, if it's still classified
as water by the general people, if it's
still understood to be water, then a person
can do wudu with it.
For example, in the time of the Prophet
ﷺ, Aisha said that we used to live
off al-aswadan.
We used to live off the two black
things.
That's what she used to call it.
And those two things were dates and water.
She called water from the two black things.
Because if you think about it, in those
days, the wells, there was no purification system,
there were no filters or anything.
So the water they used to use in
those days wasn't like the crystal clear water
we use.
It was essentially like murky water.
But it was still considered and classified as
water.
It was still considered water.
But of course the circumstances in those days,
the level of technology and modernity that we
have today, the modern technology we have, changes
the way it looks, but it's still classified
and considered water in the time of the
Prophet ﷺ.
So, even if, so that's one thing, even
if properties of something which is classified as
water do change slightly, as we've just given
the example, chlorine or something else, salt water,
if the properties do change slightly, but it's
still considered to be water, then a person
is still permitted to perform wudhu with that
water, or to do ghusl with that water.
In the time of the Prophet ﷺ for
example, the Prophet ﷺ would order the women
from the companions to wash the dead with
water mixed with cedar leaves, leaves from the
low tree for example, and other types of
things that they would use in those days
that were purifying.
So water would be mixed with certain things,
but the property of the water, even though
it may look slightly different, it was still
considered to be, it was still considered to
be water.
So if the property does change to the
extent where it's not classified as water anymore,
then of course you can't perform wudhu with
that specific water.
We mentioned the three properties, if it's the
smell that changes, if it's the taste that
changes, if it's the colour that changes, then
it's not permissible for a person to perform
wudhu with that.
So that's with regards to the properties, and
the properties changing the state of water.
And as we said, if there's a slight
amount of change, something small has been added
to the water, but it's still considered water,
then you can still perform wudhu with that
specific water.
So the scholars, they say, with regards to
water, they categorize it into two.
They categorize water into two.
And some categorize it into three, but we'll
focus on two.
The first category is tahur.
Tahur, which basically means purifying.
So you have purifying water.
Purifying water is water that you can perform
wudhu with.
So if water is tahur, that means you
can perform wudhu with that water.
So if it's purifying water, you can perform
wudhu with that water.
And we said before, water in its original
state is considered to be purifying.
If there's nothing impure which has been added
to that water, which changes the properties of
that water, be it the taste or the
smell or the color, then you can still
perform wudhu with that water.
Because the impurity was so insignificant that it
wouldn't actually change the properties of the water
itself.
So you have purifying water, water which you
can perform wudhu with.
Then you have water which is najis, the
second category which is impure water.
So water which you cannot perform wudhu with,
and it's water which you cannot use if
its color changes, if its properties change, the
color, the smell or the taste.
And in this case, it would be considered
impure.
You wouldn't be able to use it.
Now some of the scholars, they divide water
into three categories.
They say there's purifying water, and then there's
impure water you can't use.
And then they say there's pahir water.
Water which is pahir, which means pure.
Meaning you can use that water, but you
can't use it specifically for wudhu or for
ghusl.
Basically that means any water which has been
mixed with another substance, where it changes its
state, and now you can't use it for
wudhu, but you may be able to, for
example, drink it.
For example, tea.
Tea is 90% water.
If you don't have milk, then it's even
more.
And if you put tea bags into a
cup of water or a mug of water,
it changes its property.
But it's still predominantly water.
But what you've done now is you've changed
the property to such an extent where it's
not considered to be water anymore.
It becomes tea.
Same thing with other liquids.
If the taste changes, then you can't perform
wudhu with that water because now its properties
are something else.
You have a bottle, for example.
It looks like water.
The label's gone.
You don't know what it is.
It looks like water.
But when you open the bottle top and
you smell it, it smells like lemonade.
The smell's changed, so you can't perform wudhu
with that water because one of the properties
has changed.
It might look like water.
It might smell.
It might not have any smell.
Just like water doesn't have a smell normally.
When you drink it, you realize it's some
kind of chemical.
Then you spit it out and you're not
going to drink it because it's going to
cause harm.
That's obviously the taste which has changed, so
you won't be able to perform wudhu with
that specific water.
Some of the scholars, they divide it into
three categories.
They say a person will have purifying water
that he can do wudhu with.
A person has impure water, which he can't
use for anything.
A person will have pure water, which he
can use for cooking, drinking, eating, etc.
Cooking oil, milk.
These are all types of water.
They're liquids, essentially.
In our circumstances, in our situation, they will
be considered different types of water because they're
liquids, essentially.
All these types of things would be considered
pure, but we are going to be categorizing
them into two because what are we focusing
on?
We're focusing on the validity of our wudhu.
That's what we're focusing on.
So, if it's not valid for us to
be able to do wudhu with, then it
doesn't matter whether it's orange juice or tea
or anything else.
It doesn't make a difference.
If it's got something impure in it, ultimately
if it's tahor and we can do wudhu
with it, that's what we want to know.
Otherwise, it's not something which is valid for
us to use with regards to our wudhu.
So, water is two types.
You have purifying water and you have impure
water.
Now, what happens if a person isn't sure
whether the water is pure or impure?
So, he sees the water.
The water seems fine.
The color seems fine.
It seems like the taste is fine.
There's no smell to the water.
But, maybe someone said something or it's in
a certain area and he's not sure.
Some doubt entered his heart and he's not
sure whether or not the water is purifying
or not purifying.
Like, purifying or impure.
Tahor or Najis.
What does he do in this situation?
Assume it's pure.
Why?
So, the famous principle.
You assume that water is pure if you
have water in front of you and it
looks like water.
It tastes like water.
It smells like water.
There's no smell to it.
There's some doubt in your heart that it
may be impure.
Then, the principle that you use is the
famous fiqh principle, an Islamic principle.
Al-yaqeen la yazoolu bishak.
That certainty isn't removed by doubt.
Certainty isn't removed by doubt.
That's the principle we use and this is
such an important principle.
You can use it in so many things.
Whether it's wudhu, whether it's salah, whether it's
tawaf, for example.
Certainty isn't removed by doubt.
So, you have water present somewhere.
Let's say you're hiking or whatever the case
is and you see some water.
You're not sure if the water is pure
or impure.
So, what do you do?
You stick to the decision based on what
you are sure of, what you are certain
of.
As far as you're concerned, as far as
you can see, and also the basic principle
of water generally being purifying.
This is the general principle of water anyway,
that water is purifying.
So, as far as you're concerned, the water
is purifying.
Nothing has caused that water to become impure.
You could say, well, something may have happened
an hour before I came or something could
have happened a week ago, but then you
could say that about anything.
You could say that about any kind of
water.
There's a possibility of something contaminating some water
somewhere at some point in time.
If that was the case, then the person
would never do wudhu again because there's always
going to be some doubt.
So, the basic principle in order for a
person to remove doubt is that he sticks
to what he's certain of.
Anything which causes doubt, he just brushes it
aside.
There's an origin of Umar bin Khattab, when
he was walking with one of the companions,
and there was a drain or there was
a broken drain or something, and water was
splashing, and some of the water went onto
Umar.
The other companion with him, he spoke to
the owner of the water, of the drain
pipe, and he asked him, what do you
think he asked him?
Is this water pure or is it impure?
He wants to know because obviously if it's
impure, then they need to do wudhu, they
need to clean the clothes, etc.
Umar bin Khattab told the companion to remain
silent, don't ask this question.
And he told the man, you don't need
to answer.
And he just carried on walking.
Very interesting.
He told the man, don't answer the question.
And don't ask that question.
And he just moved on.
Why?
To avoid the issue of doubts, to open
up a door where you're making it difficult,
there's no need, we just move along, and
assume based on the principle that water is
purifying in its natural state, we're going to
assume the water is purifying, khalas, job done,
no need to delve into, you know, this
issue and make things harder for ourselves, we're
going to just leave it there.
Don't make things harder for yourself.
You know, as they say, there's no difficulty
and hardship when it comes to religion.
So, that narration also helps us with regards
to this point, and also the principle that
certainty isn't removed by doubt.
Certainty isn't removed by doubt.
The opposite could also be the case.
So, water is considered impure.
You come across water, and it's impure, but
some people have told you that for whatever
reason, the water was purified, it's not impure
anymore.
But it's in its original state, from what
you know, from what you saw, let's say
an animal did something in the water, for
example, or a human being.
Okay?
You saw that.
So you're certain the water is pure or
impure?
You're certain the water is impure.
You saw someone doing something in the water,
or an animal doing something in the water.
So you're certain it's impure.
Okay?
You're doubtful whether or not the water is
pure.
So, certainty isn't removed by doubt, so you
stick to what you're certain of, which is
that the water is impure.
And this is a beautiful Islamic principle that
we can apply in so many aspects of
our Deen.
When it comes to Ibadah, also when it
comes to our Aqidah, by the way.
Ibadah, for example, Salah, is something we probably
do anyway.
Ourselves.
When do we apply this principle in Salah?
What do you do then?
Let's say in our show, if we prayed
three or four.
Nobody got a feeling?
So the principle is, certainty isn't removed by
doubt.
If you're doubtful whether or not you performed
three rakahs or four rakahs, okay, what are
you certain of?
You're certain that you've done three.
Because that's a lower number.
You're certain you've done three.
You're unsure whether or not you've done four.
So you stick to what you're certain of,
which is that you basically say in your
mind, khalas, I've done three, I'm going to
pray one extra rakah.
What if you happen to have done four
but now you ended up praying five?
Because of this.
It's excused, you're excused.
Because you follow the principle and obviously you're
unsure.
So you won't be held accountable.
Okay, and plus you wouldn't remember anyway because
that's the whole point, you've forgotten.
So if you're unsure whether you prayed three
or four, certainty isn't removed by doubt, so
you pray an extra one and you complete
your four basically as far as you're concerned.
Okay, but tawaf, same thing.
Tawaf, same thing.
A person is doing tawaf and he's unsure
if he's done five circuits or six circuits.
He sticks to what he's certain of, which
is that he's done, for sure he knows
he's done at least five.
The next one will be six, not seven.
So, this is an Islamic principle which is
used amongst the scholars.
It's something which is very common.
Also, it's something which can be used with
regards to our deen, with regards to our
belief in Allah, with regards to the Prophet
Muhammad ﷺ.
Because, of course, we make tawaf for thabat,
we make tawaf that Allah keeps us firm
in our deen, but sometimes a person ends
up having certain doubts.
And some people more than others.
A person may read a hadith and he
may have doubts about certain incidents, certain aspects,
certain cases that occurred in the lifetime of
the Prophet ﷺ.
And maybe shaitaan will throw some doubt into
his heart.
But he still believes in the kalima, still
believes that Muhammad is the Messenger of Allah.
So, the problem that some people have is
they find some things they don't understand, they
never studied, they're not aware of the whole
circumstances of what they read from the seerah
of the Prophet ﷺ, for example, and then
they throw as they say, the baby out
with the bathwater.
Meaning the whole deen just becomes invalid for
them.
Because of certain doubts that they had.
So even things they were sure of, they
throw out with the things that they were
doubtful of.
The Islamic principle is, if a person hears
something, he's unsure, he's not finding an answer,
he may be doubtful about something.
It shouldn't remove, and it's common sense, it
shouldn't remove something which he's completely certain of.
It doesn't make any sense.
The book of Allah, certain ayat which a
person maybe may not understand.
Doesn't understand the hikmah, the wisdom of.
Our knowledge is limited.
We ask Allah for protection, but we may
have certain doubts.
Some people may have certain doubts about some
ayat.
But it doesn't, it shouldn't negate the certainty
the Muslim has with regards to the speech
of Allah, with regards to the barakah, with
regards to the beauty, with regards to the
miraculous nature of the Qur'an, its preservation,
etc.
So to completely throw away the whole validity
and the miracle of the Qur'an because
of some things he has doubt of, goes
against common sense.
Because certainty shouldn't be removed by doubt.
Al yaqeen la yuzuru bishrak.
Certainty is not removed by doubt.
So it's a beautiful principle.
Same thing with the belief in Allah.
People, for example, they question Allah's existence.
Atheism is a big thing, a big problem.
They have a few questions, and now they're
completely denied the existence of God, even though
the signs are all around them.
Again, certainty isn't removed by doubt.
It doesn't make any sense.
You have a few issues, a few questions
about the creation, about the universe, about God
that you don't understand.
And naturally you won't understand because your knowledge
is limited anyway.
You're not going to understand everything in the
first place.
But then to throw everything out, your whole
belief of a creator is something which, again,
doesn't make any sense.
Again, the principle certainty isn't removed by doubt
comes into play.
So it's a very important principle that everyone
should learn, everyone should understand, and everyone should
inshallah benefit from.
So that's basically with regards to water.
Purifying water and impure water.
Some water a person can do wudhu with
if the properties haven't changed, the smell, the
taste, and the color.
And impure water, if something impure enters into
that water, then it's not permissible for a
person to perform wudhu with that water.
So that's with regards to water.
Now inshallah we're going to move on to
the ruling with regards to vessels.
So of course water, especially in the olden
days, water was stored in vessels.
Certain vessels, if water is in those vessels,
then a person isn't permitted to perform wudhu
with that water.
And it's something which is in books of
fiqh, they speak about ahkam al-aniyah, the
rulings with regards to vessels.
And aniyah basically is a vessel which carries
water, a vessel which carries food or drink,
any vessel, could be anything.
But depending on the vessel, it may be
something which is permitted for a person to
do wudhu with if it's in that vessel
or it's impermissible.
And the basic principle when it comes to
vessels, just like if a person was to
see water, is that he assumes that the
vessel is clean so long as there's nothing
there which makes a person question otherwise or
think otherwise.
So the basic principle is that something is
clean or something is permissible or something is
valid.
And that's based on another principle in Islam,
which is al-asru fil-ashya' al-ibaha,
which means the origin of something is that
it's permissible.
The origin of something is that it is
permissible.
Okay, that's with regards to things which aren't
acts of worship, very important point.
So this principle that everything, al-asru fil
-ashya' al-ibaha, the origin of everything is
that it's permissible is with regards to things
which are not considered acts of worship.
Anything which isn't an act of worship is
permissible.
The basic ruling would be yes unless proven
otherwise because deen is a deen of ease.
Okay, this idea that people have of Islam
making everything haram, it's not the case.
Food, for example, everything is halal unless stated
otherwise in the Quran.
Think about food, think about different types of
food we're allowed to eat.
We're allowed to eat a lot of different
types of food, different kinds of meat, and
fruits and vegetables, etc.
There's only a few things which are haram,
really.
But again, this principle applies to things which
are not considered acts of worship.
Acts of worship, this isn't an act of
worship, by the way.
We're speaking about wudu, but this point here
is speaking about water being in a vessel.
So this in and of itself isn't an
act of worship.
It's just water being in a vessel.
Is the vessel clean or not clean?
Okay, the asr is al-ibaha, that is
permissible.
The opposite would be the case when it
comes to acts of worship.
For example, a person comes into the masjid
and he wants to pray, and he starts
his salah, and instead of making takbeer, he
makes tasbeeh.
He says, Subhanallah, and then he goes into
sajdah, straight away, then stands up, then goes
into a second sajdah, and then gives salam,
then stands up and reads surah Fatiha, and
you say, what are you doing?
And he says, I'm praying.
You can't pray like this.
Why?
Because it's not permissible.
You have to pray a specific way.
Meaning, in acts of worship, everything is actually
haram.
Unless there is evidence on the contrary.
So a person can't pray any way he
wants, there's a specific way.
He can't perform tawaf how he wants, there's
a specific way.
He can't give zakah any way he wants,
there are specific guidelines and things he has
to do.
Fasting likewise.
He can't just do it however he wants.
If he does it however he wants, it
may be invalid.
He has to pray in a specific way.
He has to perform wudu in a specific
way.
So the basic principle when it comes to
acts of worship, is everything is haram unless
proven otherwise.
And with other acts, non-acts of worship,
a person walking, talking, eating, sleeping, playing, whatever,
the asal is al-ibaha.
What does ibaha mean?
It comes from the word mubah.
Mubah means permissible.
So it's in the middle.
So for example, you would have things which
are compulsory, wajib.
Then beneath that you have things which are
disliked.
Then in the middle, or not disliked, sorry,
you would have wajib, then you would have
recommended.
So wajib, recommended.
Recommended is sunnah for example, or mandub.
You could say sunnah or mandub, either one.
So things are either wajib, they're obligatory, or
they're recommended, or it would be mubah.
Neither.
You wouldn't be rewarded for it, you wouldn't
be punished for it.
You wouldn't be encouraged or discouraged.
Like eating, just generally a person eating, or
walking, or a person sleeping.
Generally speaking, these things are mubah.
You're not going to be rewarded for them
or sinful for them.
Then you have below mubah, makruh, which is
something which is disliked, and then obviously the
last one, haram.
So mubah, my point is mubah is in
the middle.
Mubah is in the middle.
And when it comes to vessels, the basic
ruling is that it's permissible.
Vessels are permissible unless stated otherwise.
What's the evidence that everything is permissible?
Allah in the Quran, He says, huwa allathee
khalaqa lakum maa fil ardi jami'a.
He is the one who created for you
everything that is on the earth.
And that's a general ayah.
Allah is saying, for you is everything that
has been created on earth.
It's all for you.
For you to use, for you to do
whatever you wish with.
That's the basic principle.
But then of course, depending on the rulings,
depending on if it's ibadah, if it's worship,
or otherwise, it may become haram, it may
be something which is encouraged, all based on
the circumstances.
So, with regards to vessels then, things which
will have vessels, which will have liquids stored
in them, water for example, in our case
when it comes to wudu, the basic principle
is that everything is permissible.
Every vessel is permissible with the exception of
a few things.
Any vessels which are made of gold or
silver are vessels which are not permissible for
a person to eat or drink from.
So stored, water stored in them, food eaten
from a plate which is gold, which is
a gold plate, these things are considered extravagant,
they're things which are not permitted, and they
are considered to be haram.
So it wouldn't be permissible for a person
to use gold and silver plates, gold and
silver vessels, it wouldn't be permissible for a
person to put wudu water in those vessels
and to do wudu from those vessels because
they're vessels which are of gold or of
silver.
And the Prophet, peace be upon him, he
said, لا تشربوا في آنية الذهب والفضاء don't
drink from vessels which are of gold or
silver and don't eat from those either فإنها
لهم في الدنيا because it's for them in
the dunya ولكم في الآخرة and it's for
you in the akhira.
So it's a clear hadith showing us the
impermissibility of eating and drinking from those vessels,
and minbabi ola even more of a priority
when it comes to performing wudu and using
them for specific acts of worship.
There would be an exception though, and that
exception would be if, well two exceptions, if
it's not real gold or silver if it's
not real gold or silver, then it would
be permissible if it's gold plated but it's
not actual gold, then it would be permissible.
And if those vessels were damaged, cracked for
example, and then gold or silver was used
to basically mend those cracks, like solder was
used, but the solder was from gold or
silver to mend and repair a vessel then
also in that case it would be permissible.
There were narrations which mentioned the Prophet ﷺ
had some vessels which were damaged, and then
they were repaired with gold or silver, and
they were being used for these purposes.
So if it's a case of it being
repaired then in that case it would be
permissible.
Otherwise, it wouldn't be permissible for a person
to use these when it comes to performing
wudu or eating and drinking from.
What about the vessels of disbelievers?
Is it permissible to use vessels of disbelievers?
Let's say you go to your neighbor's house,
and he's non-Muslim, and he gives you
some food.
Sorry?
Wash them?
So you go to your neighbor's house, he
gives you food, you say, one minute, let
me just go to the kitchen and wash
this, and then what do you think?
You can use it?
Why?
Who's saying you can use it?
Why?
Well, you don't know.
That's the problem.
You don't know.
You went to your neighbor's house.
Excellent.
Al yaqeen la yazulu bishak Certainty isn't removed
by doubt.
Scholars, they say that if you go to
a person's house, you would assume that the
vessel is pure because certainty isn't removed by
doubt.
That's the general principle.
The general principle would be that it's considered
to be pure.
Unless you saw that something was in that
vessel, which was obviously najis or impure, alcohol
or something else.
Otherwise, you assume that the water or the
vessel is considered pure.
A person says, Bismillah, and he eats whatever
he's given.
Because the Prophet ﷺ, once, he was given
food by a Jewish man.
And of course, they would have the alcohol,
they would have things that were impure, they
wouldn't eat things which were pure all the
time.
So, the Prophet ﷺ, he was given this
food from a Jewish man, and he ate
the food.
He didn't clean the vessel or anything.
So, in that case, it's considered mubah also,
unless, of course, as we mentioned, you can
see that something impure was in there.
Then, of course, it would be considered impure.
What about having gold and silver vessels, but
not for the purpose of eating and drinking?
If it's not for the purpose of eating
and drinking, what would be the purpose of
having it?
Sorry?
Decoration.
So, you go to some cultures and they
decorate their, you know, houses with gold plates,
gold and silver plates, gold and silver vessels.
It's common in some parts of the world.
In that case, the scholars differ, but they
say it's better not to use them for
purposes of decoration.
It's better not to.
So, they say in those situations, even if
it's not used for eating and drinking, if
it's just for purposes of decoration, they say
it's better if a person doesn't use it
for those purposes.
Because the hadith mentions that it's for you,
it's for them in this world, and it's
for you in the Akhirah.
These vessels are for them, but it's for
you in the Akhirah, meaning it's better to
avoid and not to use them.
So, that's with regards to vessels and with
regards to types of water, and also with
regards to using certain types of vessels.
In those days, for example, they would use
leather.
So, any animal, for example, if the skin
is tanned, then it becomes leather, and that
leather would be permissible for a person to
use for carrying water, obviously with the exception
of pig skin.
Otherwise, other types of leather would be permissible
for a person to use when it comes
to water and containing water and carrying water.
So, with this, inshallah, we're going to be
concluding for this session.
And next lesson, we're going to be going
through what is forbidden for the impure to
do.
So, if you're in a state of impurity,
what are you allowed to do?
What are you not allowed to do?
Where are you allowed to go?
What are you allowed to touch?
What are you not allowed to do?
If you're in a state of hadith, in
a state of impurity, and we'll be dealing
with that next lesson, inshallah, and then in
the future, we'll be speaking about etiquettes of
using the bathroom, using the siwak, then we'll
talk about wudhu a few weeks later, inshallah.
So, with that, inshallah, we're going to be
concluding.
Any questions before we conclude?
Yes, brother.
So, generally speaking, a person using jewelry, the
Prophet, sallallahu alayhi wa sallam, he raised gold
and silk, and he said, these two things,
gold and silk, are haram for the male
members of my ummah, which means if a
person uses silver in his ring, for example,
that would be permissible.
So, it's permissible for a person to wear
silver rings.
There's nothing wrong with a person doing this
from an Islamic perspective.
With regards to wedding rings, this is something
which is from the practices of the non
-Muslims.
If a person is wearing a ring, the
Prophet, sallallahu alayhi wa sallam, used to wear
a ring, and even then the scholars differ
whether or not it's something which is a
sunnah.
Some scholars do say it's a sunnah.
If a person wears a ring because he
wants to follow the sunnah of the Prophet,
sallallahu alayhi wa sallam, then that would be
permissible.
With regards to wedding rings, this is something
which is from the acts of the disbelievers,
and it would be better if a person
avoids that.
Allah knows best.
Best to be avoided, and in some cases,
scholars say it's haram also.
Another point I forgot to mention, if a
person is wearing a watch, and it's not
gold, but it's gold-plated, for example.
The same thing, you might think it's not
you specifically, so a person might assume that
it's fine because it's not gold.
It's gold-plated.
But the problem is other people will think
and assume that it's something which is gold.
So again, as scholars say, it technically may
not be haram, but it's better for a
person to avoid.
So the brother's asking about water, which is
sparkling water.
Again, the taste has changed.
Because the taste has changed, because of the
gas, so it wouldn't be permissible to do
wudu with that water.
Allah knows best.
If it's not sparkling, it's fine.
Because it's mineral water.
Bottled mineral water, that's fine.
That's water.
If it's sparkling, Allah knows best, I don't
think it would be permissible.
I'll confirm next week, inshallah.
As far as I know, I don't think
it would be permissible.
So the brother's asking about water.
Sometimes from the tap, it might change color
because of certain issues.
Again, if it's considered to be water, then
inshallah, it would be permissible for you to
do wudu with it, even if the color
changes slightly.
Again, like we said, if there is some
kind of change, but it's still considered to
be water, and it hasn't changed to something
else, then it would be permissible.
Inshallah.
Yes, brother.
Yeah, that's what you mentioned.
So because it looks like gold, it would
be discouraged.
Yeah.
Technically, it wouldn't be gold.
But it's because it looks like gold.
Which point was that?
So if it's inside the vessel, if there's
water inside the vessel, the water would be
pure water.
Purifying water, you can do wudu with that
water.
But for example, if the vessel is impure
in its nature, like pig skin, then it
wouldn't be permissible.
If it's water in a gold or silver
vessel, then again, that would be impermissible.
Then it would be permissible.
So if you take it out and put
it into another vessel, then it would be
permissible.
Okay.
Jazakumullah khair.