Muhammad Carr – 06 Etiquette of Relieving Oneself Ba Fadl’s The Short Abridgement
AI: Summary ©
The speakers discuss the etiquette for entering and exiting the toilet, including rules for entering and exiting, and the importance of disregarding oneself during busy days. They also discuss etiquette behaviors related to water and stagnant water, including pass-through, path reprehensible, and path reprehensible. The importance of practicing etiquette for preventing accidents and avoiding leaving one's environment in the dark is emphasized. The speakers also discuss various rules and etiquette behaviors related to water and stagnant water, including pass-through, path reprehensible, and path reprehensible.
AI: Summary ©
Rahim alhamdulillahi, rabbil alaminar, salaam, warah City,
Musa,
I met
a
was in Ilma, allahuma, in nasaluka. Ilman Yan fauna, what in
NASA, Luka. Ilman fear. What is conversia? WA Amala, mutaka, Bala
washifa, I mean cool leader, nawaina talum, wa taalim, what
record? Well? If ADA will istifada, well, hathali was Sun
natural. Rasudi, salallahu, alaihi wa, alihi wa Sabi wa sallam, Oba
Abu Asmaa, Alikum, warahmatullahi, taala, obaraketu,
Alhamdulillah, we thank and praise Allah subhana wa Taala for his
many blessings that He has bestowed upon us. And we beseech
ALLAH SubhanA wa taala. We ask Allah subhana wa Taala to increase
us in those blessings by the grace and mercy of Allah subhana wa
taala, we have reached lesson number six, Biblia Subhan wa Taala
in our reading of Al muhtasar Al Latif, the short abridgement by ba
fab Today's lesson will be dealing with the etiquette of relieving
oneself, and we're going to go directly into the text be Illa
Suba hanua taala, the first part would be Basically as an
introduction, looking at the concept of adab. The word adab is
the plural of the word adep, and it is loosely translated as
etiquette. So we're going to define the term adab.
Our scholars say that the definition of adab reads as
follows, Al umur Al, not lube. Al umur, the plural of the word Amar,
referring to matters al matluba, matters that are matluba palaba
means to request, matters that are requested, matters that are
considered good. Mean Kabil hajat from the person fulfilling his
need. So in context, the word ADA refers to etiquette.
Literally. In context, it refers to those etiquette that are
becoming for a person fulfilling his need to to have. Now when we
look at etiquette in general, our scholars say that etiquette, it
can either be recommended or it can be a necessary etiquette that
you have to comply with in relation to what we're going to
mention.
The
author of the explanatory notes, he says, Jami MA The karaul mo
Alef, Mahmoud, Ali isti Abu Asmaa, whatever etiquettes are going to
be mentioned in today's lesson in terms of the cortex, those
etiquettes fall into the ambit of recommended etiquettes. In other
words, the entire lesson today refers to etiquette, recommended
etiquette, and it doesn't deal with that which is compulsory in
terms of the cortex, we may, in terms of our explanation of the
text, get into certain etiquette which is necessary. But in terms
of the cortex
provided by fawl, the cortex really talks about recommended
etiquettes. So Inshallah, without further ado, let us get into that
particular etiquette. What is it refer to?
Allow me one second to cancel my whatsapp so it doesn't buzz as we
are going along. BarakAllahu. So in terms of the etiquette, we're
going to now read through the following, bid nila, subahan wa
taala. We've looked at the definition now we're going to the
following, yakodu. Mudahilu, Khala Oh, Yuka di mudah. Yasa Rahu, what
either haraja, ya mean, a Hu let's look at that etiquette. Yuka di mu
dahi luha, the person entering into the toilet,
or that space wherein he's going to relieve himself. You cut the
mud.
The person entering into the toilet, he should place forth Yasa
Rahu his left foot. In other words, the etiquette is to enter
into the toilet with your left foot. Why the haraja? When the
person fulfilling his need passing?
Water or passing stool when he exits, why? The haraja yamino,
then he should place his right leg first. So this is something which
you are quite familiar with. When we enter into the toilet, we enter
without left foot. When we enter, when we exit the toilet, we exit
without left foot. So here what happens is Imam nawawi rahimala.
What he does is he gives us the rule, and then he establish a
establishes a principle. What is the rule? The rule in terms of the
context, which is entering into the toilet. This etiquette of
entering the toilet with your left foot and exiting with the right
foot. Allah being it is agreed upon by all scholars that it is
recommended that you enter with you with your left foot, the
principle that we draw there from and which would benefit us in
other spheres of our life. What is that
principle? The principle is wahadi Kai dito fatiya. This is a known
principle, a known rule. What is the known principle? And takrin
buddhi a fee. Bill, Lumina wakila Fu. Bill, yes, sir, if it is a
matter of honor, and then we start with the right. Otherwise, we are
going to start with the with the left so now going into the toilet,
it's not a matter of honor, and therefore we go into the toilet
with the with the left foot. But when we exit the toilet, now from
that space to a greater space, in other words, the space outside of
the toilet. So because it's an honorable thing, relatively
speaking, so we're going to do that with our with our right foot,
and Allah SWT knows as best
we think of an example hula Alam. This is the one that comes to mind
now, in terms of applying the principle outside of this context,
what would the ruling be? A person is done in his clothing. He's is
wearing his clothing. Now, a person is in a state of nakedness.
Now, to clothe yourself. Is that an honorable thing to do? My
understanding tells me that that's an honorable thing to do. So when
you putting on your clothing, what should you do? You should start
with you. You should start with you with your right. And Allah SWT
knows, knows what's best. The Prophet sallallahu, sallam, used
to love starting with his right in all things, and Allah SWT knows
best. So there we covered the the first etiquette, and what is it
recommended etiquette that when you go in, you go in with your
left foot. When you exit, you exit with your with your right foot.
The next issue, which by following mentions, would be wala yahalu,
vikra, lahita, Allah wasma Rasouli, a person should not carry
the remembrance of Allah subhana wa Taala was Mara SUDI, and
neither the name of His Messenger, and neither the name of His
messenger. What is the proof? In that particular regard? The proof
reads as follows. The proof reads as follows and Anna sin. And this
is narrated on the authority of an asibini malikin, the personal aid
of the Prophet Muhammad, sallAllahu, alayhi wa ali was Abu
Salim. What does it read like? Kanga, rasulallah, wa alai wa
sallam, Ida halahala, the Prophet sallallahu alayhi wa ali was Abu
Asmaa when he would enter the toilet, what we know in our modern
nomenclature as the toilet we used to enter into the toilet. What did
he do? Naza akhati mahu, he would remove his ring, the annahu manku
sun Ali, because it was inscribed upon this particular ring,
Muhammad Rasul Allah, what is mentioned there, the name of Allah
and the name of the of the messenger. And for that reason,
the Prophet sallallahu alayhi wa ali was Abu Salam used to remove
his his ring. Now the application in this particular regard, as you
can see, would be that every aggrandized name, not only the
name of Allah and His Messenger, every again rise name, aggrandized
name, every name which a lot of value is added to it Grande is
afforded to it, in terms of our Sharia,
any such name should be removed before you enter into the toilet.
So if they again aggrandize name, names of the messengers and names
of the angels, yeah, our scholars include whether it is a specific
angels or whether it is angels in general, then we should not carry
those names with us into the toilet. Now, remember,
these etiquette are all recommended etiquette. So in other
words, it is not haram. It's not impermissible for you to go with
that name, for example, in your in your pocket and so forth. The
detail will will come. Now, wala yah, Quran and a person should not
carry so you should not carry the previous slide. You shouldn't
carry anything with the remembrance of Allah subhana wa
the name of Allah or the name of his messenger mentioned. And
neither should he carry Quran. Quran would be the speech of ALLAH
SubhanA wa taala. So the ruling here is, it is makru, remember
none of the etiquette which we are going to discuss in PA.
Tutila in this class are going to be haram. It might be borderline
in terms of being reprehensible, even if he conceals it, like
placing it in his pocket. And Allah knows his best. There is a
view within our madam, and that view is held by Imam Al adrai. His
are the opinion that it is impermissible. So this is now a a
breakaway. It is impermissible to carry the Quran with you into the
toilet when there is no need for you to to do that. And Allah SWT
knows best. The general ruling in terms of the Madhab is that it is
permissible, albeit reprehensible. But according to Imam Al adrai, he
says, because of the sanctity of the Quran, it is impermissible for
you to do that. And Allah SWT knows, knows best. We go on to the
next etiquette, be in the last the
next etiquette read, reads as follows, or you ra so an etiquette
for a person relieving himself, either passing water or stool, he
should cover his head. What is the proof for that? The proof for that
reads as follows, Imam Al Bai Haki
narrates in a murusal Hadith. So murusal hadith is generally
considered to be weak, but in matters like these, which referred
to virtuous acts, our scholars have chosen to employ a weak
narrations. This particular weak narration reads as follows, and
then, Nabi a sallallahu alayhi wa sallam, that the Prophet
sallallahu alayhi wa sallam Kanai, when he used to enter into what
you and I refer to as the toilet to relieve himself, Labi sahida
Aw, he would wear his sandals. So in other words, you would go with
shoes,
and also you would cover his you would cover his head. And that is
the etiquette that we are talking about. So we've did a few
etiquette now, a person goes in with his left foot, comes out with
his right foot. He doesn't carry anything which has the remembrance
of Allah, or he doesn't carry the Quran with him into the toilet.
And here we are discussing the issue of covering the the head and
Allah knows as best. The next issue which we are dealing with
would be, where does the person relieve himself? The etiquette in
relation to where a person really relieves himself or herself? Uh,
very important etiquette mentioned here and Al Islam, what Dinu
fitrah, when we look at these particular rulings, we find that
we have a natural inclination towards accepting these rulings,
because the rulings of Islam, the very being who created us is the
one who legislated these laws. So they will always be this natural
inclination and congruity between our natural inclination, our
fitrah on the one hand, and the laws which Allah has legislated on
the other hand. So the next, the next etiquette here says waya
barou, waya statu. So when a person is relieving himself, the
etiquette, the etiquette would be as follows, why Abu Bayer ODU
means to distance oneself. So when a person easily leaving himself,
What should he do? He should, he should distance himself. He should
distance himself from other people, wai budu. And furthermore,
where statiru, even though he may be distant from other people, he
should make Satur. In other words, he should cover himself. He should
conceal himself. Let us look to the detail between so the detail
reads as follows, a person should distance himself to the extent and
this is quite
unique for me, and why I gave a short preamble in terms of looking
at the ruling and how it goes very much in line with our natural
dispo position
and our natural sense of what is correct and and incorrect, what is
becoming and what is unbecoming. So a person should distance
himself to the extent that no sounds are heard and the smell
does not carry. So, for example, if you're traveling, you come
across the road. It's an open piece of land. You need to relieve
yourself. What do you do? You distance yourself. To what extent?
To the extent that when you are relieving yourself, obviously,
when a person release themselves, they are accompanying sounds to
it. You should be that far from company that they don't hear the
sounds of that which is exiting when you are passing water or
passing stool. And also the smell does not the smell does not carry
just very naturally when you go to the loo. And sometimes people
don't cater for this. If you take this etiquette and you apply to a
modern day time that you know the toilet, when we look in our
context of African, Capetonian context, in days, not too long
ago, decade two or three back, even the communities were formed
in such a way that the house, the toilet was removed from the house.
Now, if you wanted to release.
Yourself, you had to step out of the house and go into the
backyard. And at the end of the backyard you would find the
toilet, in other words, a place to relieve yourself. And in the bath
houses used to be a communal bath house, which is like within some
place within the community. So that principle of distancing
oneself when it comes to leaving yourself, that was in olden times,
in currently, the toilet forms part and parcel of our homes.
There's not the matter of distance, but what at the same
time, whilst there's not the issue of distancing, because the toilet
is a set place within the confines of your house. But this etiquette
can still be maintained as a matter of practice. My personal
practice and all those modern newspapers is that if I were to go
to the loo and I relieve myself, what would happen is that the same
reasons why you would otherwise have distanced yourself, you can
still maintain that. So in other words, when a person is finishing
the toilet, you either either toilet out, or you have some sort
of fragrance that one would spray, and then also by closing the door,
and in doing so, what happens is that sounds don't don't carry when
one is in the toilet. These are things which our Sharia
prescribed, and also it become comes very naturally to a person.
And Allah SWT knows, knows his best, very important, beautiful
etiquette that our our scholars talk about in terms of leading us
off. What is the proof for that? The proof for this particular
etiquette in terms of distancing oneself would be the following,
and in Muria Ibn Shaba muribini, Shoba, he says, kuntuma and Nabi
Salallahu Alam fee suffering for attend Nabi a salahu. I had
accompanied the Prophet sallallahu, alaihi wa Ari wasallam
in one of his travels, and he had to fulfill his need. And what did
he do for ABA Ada, he distanced himself
filled Madhab the Hab Abu means to to go, in other words, feed the
hab, in terms of distancing himself from the company that he
found himself in. The Prophet al Sadam went a far way off in order
for him to fulfill his need over there, and Allah SWT knows his
best. Interestingly, here again,
you might find yourself in a company you're traveling and on
the road, and this happens if you're used to road tripping and
doing things like those, then you might have a need along the
wayside of the road to relieve yourself. So what happens is,
maybe it might not be you, but somebody in your company, and they
decide they and then to lead themselves. If that situation
happens, it is primarily the duty of the person leaving himself to
distance himself from the company. If he doesn't do so, then the
company should distance themselves from the from the person in that
particular way. In other words, if he doesn't observe the proper
etiquette, then we, in turn, would observe the the etiquette. It's a
beautiful way of looking at things. Many times we win the
company and we just sit there. So if, if a person isn't following
the proper etiquette, then we can
not compromise. We can what is the word I'm looking for. We can
improvise, not compromise. We can improvise by us moving away from
him, whereas initially he was supposed to move away from us, but
we can improvise by moving away from from him, and Allah SWT knows
his best. The next concept that we were looking at was Ys tatiru, and
it is a person. Not only do you distance yourself, but you conceal
yourself. And naturally, you know when there's a roof and we have a
building. So the concealment is, is, is there? Look in today's time
in in the West. What do we have? We have this idea of designing
homes open plan. So initially, we were introduced to the phenomenon
of an open plan kitchen, whereby a person comes into the lounge area,
and you can see straight into the the kitchen. So open plan that in
western circles has been extended to even having the toilet
incorporated into the bedroom as an open plan type of phenomenon.
From from, from an Islamic perspective, when a person is in
the toilet, then that space, he should not only be distant from
others, but he should be concealed from others, as as as well. In
some of the modern toilets, what happens, like in the hotels and so
forth, you have that the toilet is made up of glass, but you can
either shade the glass, or you can keep the glass opening as you can
see right through. So as a Muslim, when he goes into the toilet
because he's fulfilling his need. It's not necessary, but the
etiquette would be that he actually shades the glass in this
particular instance, not allowing other people to to look in. So
we're going to look very briefly, Inshallah, at the detail provided
by concealing oneself. So in terms of conceding oneself, what are we
going to do? Let's look at the proof first. The proof reads as
follows, the prophet has actually given us a command in this
particular regard. And he says, Man at all, a person who comes to
the right refers to the low lying area. In other words, he's going
far, and he's come to this low lying areas in order for him to
fulfill his need, what should he do? Falihistati, you should
conceal himself. So what?
Is the extent of concealment. I'm moving to the other side of the of
the slide. Now, what is the extent of concealment? So it depends.
Now, if the person is relieving himself by by sitting, so he's
going to conceal himself, so he needs a a barrier. The barrier
should at least be 300 millimeters high, because, remember, this
person is sitting, so he's he's buttocks is going to be fairly
close to the ground, so he needs to conceal himself, not
necessarily his entire body, but he is his aura, his nakedness. So
at the very least, within a radius of 1.5 meters, he should have a
barrier, and the barrier needs to have some breath, not like a
sutra, that's like basically a stick, but the barrier needs to
have some breath. So a barrier, which like a board, should at
least be 300 millimeters high. That is, that is, if it if he is
sitting, if the person is standing and and passing a urine for
whatever reason, then the barrier that is in place in front of him,
within the radius of 1.5 meters, it must at least be as high as
his, as is a navel. And Allah SWT knows those best. And as you can
see, a point which I mentioned a moment ago, it must be placed
within 1.5
meters maximum, from from the from the person, the we in terms of of
the class. What are we speaking about? We are talking about
etiquette that is recommended. So these are all recommended.
However, there is an instance which the Shoah bring to light
here. And it is there's an instance where it actually becomes
compulsory upon a person to create that barrier, to greater barrier.
What is that particular instance? It is yajibu, SatAM, Ira, Kana
behavrati, Maya rataw me man, Laya, hiluna Ruha. It becomes
compulsory upon a person to
conceal himself when, when leaving himself, in other words, passing
water or passing urine, if he's in the presence of a person that can
actually see his nakedness, and this person falls into the
category that are permissible for you to look at his nakedness. So
let's say, for example, you are in a hotel room, and we spoke about
the glass, and you can shade the glass. You don't have to shade the
glass. If it is that you're with your with your wife, and you're
going to leave yourself, and then you can leave it would be
reprehensible, but permissible. Never there this. If it is that a
person's wife or spouse is going to look at his private organs,
however, if you and I will complete strangers to one another,
we find ourselves in one hotel room, and I need to relieve
myself, then it is compulsory upon me to shade the glass. Why?
Because I'm in the presence of a person that's not permissible for
him or for her, to look at my nakedness. And Allah SWT knows
that's best. We go on to the next issue. Be evening last and the
next issue refers in terms of etiquette. Refers to the
phenomenon of
passing water in stagnant water. Wala abulu FIMA in rakidin. The
Text continues, and it is as follows, wala yabulu MA in
rakidin, and a person should not the etiquette. A person should not
pass urine, FEMA, in rakiling in stagnant water. So we're going to
look at a number of things here. Bibila Subhana wa Tala, if you
follow the dots over here, or in terms of the power open
presentation, bibila Subhana taala. So the first thing we're
going to look at would be the proof. What is the proof in this
particular regard, the etiquette is not to pass urine in stagnant
water. What is the proof the Prophet, Naha ayubalna Iraqi, the
Prophet, issued a prohibition. He prohibited that urine be passed in
stagnant water. The second issue would be in terms of the
application of this particular rule. The ruling is maku,
irrespective whether the water is a little or a a lot. So when we
looking at stagnant water, whether the stagnant water is a little, in
other words, less than colatain, less than 200 and odd liters, or
more than 200 odd liters, it is inconsequential.
It is maku. It is reprehensible to pass water in stagnant water.
However, if it is a massive expanse of water, then it will not
be considered macro to pass water in such an expense of water, a big
lake.
In certain cultures, some cultures have a greater
affinity, a greater tolerance to this particular phenomenon, where
other cultures have a lesser tolerance to this particular
phenomenon. If there's a great expanse of water, it's accepted
amongst certain groups of people. A child, he wants to pass urine,
they tell him, and they said out loudly, go into the water and pass
urine in the water. And nobody seems to mind that particular
phenomenon. But that's in which application, in an application
whereby there's a great and massive expanse of water, like the
sea water, by way of example. Look, that is not stagnant water,
it's moving water. But I wish to exercise a point.
It, which our scholars have highlighted. And what is that
particular point that when it comes to stagnant water, if it is
a little or lot, it is reprehensible. However, when that
stagnant water is massive, they refer to it as musta Bahir, when
it's a massive expanse of water and a stagnant water standing
still, in a sense that people don't really have an aversion for
this particular phenomenon happening, and it does happen in
certain circles. There's no denying that. Then in that
particular instance, our scholars say it is not reprehensible to
pass you in in that massive expanse of water, even though it
may be stagnant, and Allah SWT on the nose knows, knows best. Our
scholars add to that, there's another etiquette that applies
over here. And they say, why you crow taboo, what the road film
laid? And mutlakan When it comes to night time, whatever we've
explained relates to daytime at night time. And some of the
scholars opine that's because the jinn occupy those particular
spaces at night time, and therefore it is reprehensible to
do the following. What is that to pass water or to pass to at night
unrestrictedly, irrespective whether the water is flowing water
or whether it is stagnant water, musta Behran. Musta Behring,
whether it is a massive expanse of water or or not. And Allah SWT
knows best. There are certain instances where it becomes
completely impermissible for you to pass urine into water, and that
would be why Muslim, but water that's flowing and going on to the
next person while, Ma'am, look, we're ready and water which is
owned by somebody else, to pass urine in a particular water, no
matter what the amount of water is, whether flowing or not
flowing, it is impermissible because that water belongs to
somebody else, and Allah SWT knows, knows, knows best. We
continue and a little running water and holes, in other words,
we come into a different etiquette. Now, what about we
spoke about passing urine in stagnant water? If it is little
water, then it's reprehensible, and if it's a lot of water, is
also reprencible, as we discussed a moment ago. So discussed a
moment ago, and now walafi Kali in Jari. And likewise, it is
reprehensible for a person to pass urine into a little bit of running
water and walafi Johari and into an indentation. That's basically
what i i looked at in terms of a translation, but Inshallah,
hopefully you will understand what my intent thereby is. When it
comes to indentation in the earth, it is either one of the following.
The terminology which our scholars use are as follows. The one term
would be a sarb, and other one would be a a Juha. Let's go to the
word first, because Juha we can translate as a hole in the earth.
But juhad, from the Arabic language perspective, the
following definition is given. What is the definition worth?
Mustadier and Nasi, it refers to a hole, and what type of a hole, a
round hole, and Nasi, which goes down. So in other words, this
lengthy definition is covered up by a single word in terms of the
English language, and that is a a hole. So it is
permissible, albeit reprehensible, for you, to pass urine into a a
hole.
And that is Johar. What about the sab a sub, on the other hand, is a
shock. It is a shock. Basically refer to a cleavus if you wanted
to Shakai. Shuku means to break. You know when you break something
like, but you don't, let's say you don't, like remove them completely
from each and other. So what do you have? You have, like a
crevice. So washakul, mustail and
a a a line, a horizontal line, filled out in the earth that you
refer to as a sarb. So now a person is he finds himself in the
earth. It is
reprehensible for a person to pass urine or stool in either a hole or
a a crevice. And I use the word indentation from the outset so
that we can cover both concepts. So what is the ruling in this
particular decline? It is reprehensible. Why? Because Naha
rasulallah, walam ayuba, because the Prophet
prohibited us from passing urine or stool in a in a hole. The
second reason is that there could be a living entity in that hole,
and when you pass urine or stool, and the animal is harmed thereby.
Or alternatively, you could incite the animal to harm you. So the
harm can either be to the animal, or the harm could be your to your
to yourself. Alternatively, our scholars mentioned, and remember
we said at the beginning, we're going to be talking about the
etiquette. So that's the etiquette macro for you to do that. However,
if a person knows, in other words, in terms of probability, that an
animal does reside there, and if you're going to pass water, pass
urine into that hole, then you're definitely going to harm the
animal. Then in that particular instance, it becomes outright in.
Miserable, haram for you to pass urine into that hole. And Allah
SWT knows his best whether I feel willing. Noxudin, the text goes
on, and we now discussing another particular phenomenon in terms of
the etiquette of passing urine or or stool. What I feel really no
sudin it a person really leaving himself should not pass urine and
stool in a hole or in a crevice, and neither feel in noxudin, in
shadows moxudien, which is intended, intended. So a shadow
would be intended for which purpose a person is traveling, and
it requires shade. So he's looking for the shady tree, and he's going
to sit beneath that in that area, in that area, a shadow which
serves a particular purpose for you to pass water or store in that
particular area
would be considered reprehensible. Now that would be in the summer
time, because in summertime, people are looking for for shade,
as for as for winter time, then it is reprehensible for you to pass
urine in sunlight, because in winter, people aren't looking for
the shade. They're looking for the for the for the sunlight. And
Allah SWT knows, knows, knows best. So there's a principle which
our scholars draw from here, as mentioned here, and that is, every
such place that is intended for an objective, like living or like
taking an afternoon nap and so forth. Any such place for you to
pass urine there would be considered to be reprehensible.
And Allah knows knows this. The next issue that we are talking
about would be walafi and neither. In
other words, a person should not. In other words, it is
reprehensible for a person to pass urine in a path. Now, pathway can
fit into one of two categories, either it is unused or abandoned.
So it doesn't apply to that you traveling. You're on a path, but
it's a completely abandoned path, or the path has been closed,
whatever the case may be, for you to pass urine, they wouldn't take
the same ruling. We are talking about the path that is currently
in usage. It is reprehensible for you to pass you in there. What is
the proof for that? The Prophet sallallahu Alasdair has said to
us, it Taku Allah, a name that steer clear from two things that
results in you being cursed. A lot call you the companion. Says, oh,
Prophet of Allah, wamala, Anna. What are those two things that
would result in curses being held against us? The Prophet saw him.
Says a lady at the Hal lafitness of filim, one of those persons
would be the person who uses a pathway as a place to relieve
himself. And this is common knowledge if you happen to trample
into something
as a result of a person defecating excuse the language Akram akumula,
may Allah, under you, you're going to curse that person, and it's a
natural consequence of the person doing something like cleaning
after themselves. In today's time, there's an extended application to
that many people have animals, and they are irresponsible owners of
animals, so when they walk the dogs, by way of example, then the
dogs poo, but they don't pick up the dog poo. So somebody walks
along that path and then when, if he clamps in it, he's going to
curse the Prophet saw some is telling us steer clear of the
curse of people, and others don't do such things that will induce
people or cause people to to curse you. And Allah SWT knows as best.
We go on to the next issue in terms of the etiquette. It
continues, and it reads as as follows, watahata, shajaratin,
Muth Mira Muth miratin, our scholar say, and it is further
reprehensible for a person to fulfill his need
past urine or stool beneath a fruit bearing tree. Why is that?
Why is a person prohibited from doing from doing that? I'm just
going to go back,
excuse me, why is a person prohibited from doing that?
Because to prevent the selling of the of the fruit when it falls. So
a person, what he does is he passes stool or urine beneath a
fruit bearing tree, that fruit is going to fall, and it may fall
onto the urine or may fall onto the stool, and they buy the fruit
is is salad, mahalalkara, our scholars explain, and they say
that
this would be impermissible when the land that we are talking about
is either public land
or It belongs to the person that is passing urine or stool over
there. Then it is simply the principle, what if not, if the
land belongs to somebody else, that fruit build tree belongs to
somebody else, then haruma, Malam ya Alam Oh, yawun, Nuri la Sahiba,
it will be impermissible for him to pass urine there unless he
knows that the owner of the tree who didn't have a problem with
that, and Allah SWT knows his best. What is meant by Tamara. We
may think to ourselves that you can't
pass urine or stool. We need a fruit bearing tree that is going
to refer to fruit that you eat. No, it doesn't only refer to fruit
that you're going.
To eat. But rather, what is intended by fruit would be
mayuksado, Mina, shajara, Aklan, katufa, what is intended from a
given tree for eating purposes. For example, like an apple so and
beneath an apple tree you cannot pass urine or stool or shaman or
people come close there to to smell. So now you're going to
urinate there. It's going to Sally, the the area. Kalyas mean,
like Jasmine, for example. OST aman kalkar, like pods, you have
people as a
tree that grows pods, and pods are used for tanning and so forth.
Then to for you to urinate beneath such a tree is considered to be
considered to be reprencible, and Allah SWT knows, knows best. We
got onto the next issue
in terms of the etiquette of relieving oneself. Walaya tekalam,
a person should not engage in interlocution. A person should not
be speaking while he is fulfilling his his need. Except if there's a
need, look if there's a need. For example, you're relieving yourself
and you see the child, for example,
going and falling or touching something harmful, then that
particular instance, because of the need, then you should actually
speak, as opposed to remaining silent. And Allah knows what's
best. So why is it reprehensible for a person who's fulfilling his
need to engage in speech because of the statement of the prophesy
Allah Ali, wa ali, was it the leader as la yahu, rajulani,
yaudi, banita, kashifanya, awra, Tahuna ya tahalik, the Prophet,
said that two persons should not exit and they fulfilling the need
and in a state whereby they uncover the nakedness, and they
are chatting to one another. So in other words, whilst the person is
leaving himself, he should not be engaged in speech and
interlocution. Why? For, indeed, Allah dislikes that.
Karahi Atul, karamu, taalikun Bihari,
here they have an interesting addition. And our scholars,
according to the in terms of the Shafi, a school of thought, it
says that it is a it is reprehensible for you to be
engaging in speech whilst you are relieving yourself. What does it
mean? Does it mean that whilst you are in the toilet, or whilst you
are actually relieving yourself. In other words, at that particular
point whereby you are passing water, or at that particular point
where you are relieving yourself, in other words, you are causing
stool, you are defecating stool to come out of your body. The
reprehensiveness in terms of speak, is it during that
particular time or else you have to do it? The moment, says the
reprehensible
aspect refers to whilst you are passing water, as whilst you're on
unity, whilst you are passing stool, as for when you're in that
particular area and you are not passing urine and you are not
passing stool, then the karaha, the reprehensiveness, it falls
away, and Allah SWT knows best. However, there are number of our
Latter Day scholars who say that is not limited to when you are
actually urinating and actually passing stool. For as long as you
find yourself in that space, then it is reprehensible for you to
engage in speech and Allah knows his best.
The next issue, and this will be the second last issue of our class
today. Be it nila, subhana wa Taala are the recommended acts
whilst a person is fulfilling his need. Would read as as as follows,
why a stabri ominal, boli wa Kulu
and a person should make istibara. In other words,
he should remain on the toilet pot. In terms of our
terminology, Akram akumala, may Allah anahu, he should remain on
the toilet pot until he is certain that all of his urine and all of
his tool has exited from his, from his, from his body, when I call
with a and the last etiquette would be that when a person enters
into the toilet for rather, before entering into the toilet, you
should say Bismillahi in the name of Allah Allahu, becoming Allah
SWT in you from the Hubbs and and habayi. And when he exit, he
should say, the fallen ghovna, Glory be to You, Allah or I,
hereby, thank you, Oh Allah, Alhamdulillah. All thanks and
praise due to Allah, Allah, the One who wears al habali, moved
from me al other harm wa afani, and he was granted me health. So
what is the proof of istibara? The proof of istibara, in other words,
to ascertain and to make sure that you have completely relieved
yourself, and there are no urine droplets left that you could do
stand up and that is going to exit or stood in that particular
regard, may Allah, you, Ibn abus, the rates from the Prophet saw
some that the Prophet saw them passed by two graves, and he said,
Ina Omala, you Abu.
That they are being punished. Mama, your Abu Kabir, they're not
being punished for what you consider to be a great thing. Um,
as for the one of them, fakana, he didn't take the necessary
precautionary measures in terms of ensuring that he had relieved
himself properly so you'd stand up and certain urine droplets would
splash on him,
or
other impurities for the second person who's being punished for
something that you do not consider to be great, if I can, I am she
being namina, this person would carry tails, and Allah SWT knows
his best. So this brings us to an end of the lesson, which deals
with the etiquette of relieving oneself. In the next
episode, in the next lesson, Inshallah, we will be going into
eastinja proper, and they will be looking at the legal rulings in
terms of relieving oneself. In other words, when you pass urine
and when you pass to we got the etiquettes covered. Now, what is
it necessary for you to do when you relieve yourself in order for
you to have easting, jalabu, Naja, for you to be safe and free of
impurities, and consequent to that, you can perform a yobu, a
valid ulu, and in turn, your Salah will be, will be valid. That
brings us to an end of the class, Alhamdulillah. And now we will
have a few moments for a question that you may have be the last, and
we will conclude the after Barak allow vehicle.
Baraka lo fiko So you define Istio bro so the word is tibra comes
from the root letters
Barry, ayabrah, a which basically means to seek to be free from. So
istibara, which would be on the 10th scale. And the 10th scale
generally, the meaning would be talabu albara, to seek to be free
from. So what is meant really would be that when a person has
relieved himself, so then at the end, it is recommended that he
perform is tibra, in other words, to seek to be free from any forms
of impurities and any form of remnants. In other words, what may
remain behind he has relieved himself, but to make istibra, to
make doubly sure that he's free from urine or from stood in that
particular because, and Allah SWT knows who's best, that is a
recommended act,
BarakAllahu,
Baraka lofiku. If that's the only questions that we have, Inshallah,
then we will conclude our class, bid nila, sumaha, and up until we
meet next week, Inshallah, same place, same time, Barak Allah,
Alikum, or Ahmed Allah, Italy, or barakatuh.