Muhammad Carr – 07 Purification after Relieving Oneself and Ritual Bath Ba Fadl’s Short Abridgement
AI: Summary ©
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Bismillah, Rahman Ibrahim
Alhamdulillah. Alami
wa Salla to assalamu. Alai waasiddly, Amari, wahlu, Okada,
milisani of kaukauli allahuna, one Farnam Tana was in
Allahumma in as aluka. Ilman yanfa, una urifa, una
allahuma Inna seluka. Ilman Yan fauna, allahuma in nasaluka. Ilman
mutaka, conversia? Wamali,
mutaka, belawaina, well, Hatha, ala tema Suki, bikita, BiLlah was
soon natural. Suri, sallAllahu, Ali wa alihi was Abu Asmaa. WABA,
Abu Asmaa, Alikum, warahmatullahi, taala, obarakatu, alhamdul, the
grace and mercy of Allah. Subhana wa taala, we have now reached
lesson number seven. The previous lesson dealt with the etiquette
relating to relieving oneself. Akram akumula, may Allah honor
you. These are issues relating to personal hygiene. And normally,
when our scholars
discuss issues of this nature, they would always prefix it or
suffix it with the statement that goes Akram akumula, may Allah
honor you. As some of the discussions may be a bit
sensitive, so we've looked at the etiquette relating to believing
oneself, and now we will go into the rules relating to istingja
proper. In other words, when a person goes to the toilet to
relieve himself, either to pass water or to pass stool, then what
are the necessary steps that he or she must take in order to ensure
that they have met the requirements when it comes to
cleansing oneself. I must also apologize from the outset, we are
currently in our winter season on the southernmost top of Africa, so
by the grace and mercy of Allah subhana wa taala. Today is one of
those
rainy days, and you may hear the rain pouring in the background.
You may be wondering to yourself, what is that particular sound? It
is nothing else but the rain and the blessings of Allah subhana wa
Taala pouring down on us, Allahu, Maha walena, wa Allah wala Alaina.
We ask Allah subhana wa Taala to send down the rains not upon us,
but around us. Allahumma, Saeb nafiya, and we ask Allah subhana
wa Taala to grant us good rains, so without further ado. And also,
rest assured, in terms of the recording I do the class live, and
we have a recording of the very same lesson, but that I do
separately, so the background noise inshallah will not impact in
that particular regard. So what we're going to do is, we're going
to, for today, be looking into the concept of stinger.
Having completed this particular preparation, I found out that the
mukhtasar al Latif Al mutasar Al Latif follows short abridgment.
The original text does not contain this chapter. The author of Al
Bayan wa tarif, he included this chapter just to complete the
benefits, since we were talking about
the phenomenon of.
We were talking about the phenomenon of the etiquette of
relieving oneself. But the author doesn't discuss istingja proper.
So albayan watarif
makes up for that by adding this chapter. So we read through
inshAllah istingja. We look at the meaning first. So classically,
when our scholars approach any given issue, excuse me,
when our scholars approach any given issue isting, by way of
example, they will break down the issue into the literal meaning on
the one side and the technical meaning on the other side. So in
terms of our slide, we have the following the meaning the literal
and we have the technical meaning. What is the literal meaning of
istingja? Literally? It means al qato. It basically means to cut
something. Kata Aya, Kota O means to cut an example in the
application of the literal lexical meaning of the term istingja, how
scholars would say najo to shajarata. In other words, kata to
shajara. I cut the three.
What's always interesting would be the waju tasmiya. The reason why
istingja is called istingja. So if I have a piece of wood and I cut
the wood, I would say najo to shajarah. What happens is, when a
person relieves himself, a remnants of the impurities remain
behind. What does he do? As if
he removes that, he cuts that off from his body. So a person passes
urine, Akram, akumala, or a person passes to and they are remnants of
impurities, he makes istingja, literally, he cuts off the impure
substance from his body, which is considered to be pure, and Allah
knows as best. So that's the literal meaning of the word
istingja to cut I had and Allah knows best. Perhaps there is a
basis for it. I had initially thought that the word istingja
comes from the root letters Naja and Naja meaning to save, to save
oneself. So estinja, Tala, buja, to seek salvation. Salvation from
what? Salvation from the impurities? And Allah swantole
knows, knows best. We've looked at two possible literal meanings. The
latter I don't know, but the former is recorded in bayanwa
tariff. So it's very clear. Literally, the word is India means
to to cut. Technically, what does the concept mean? What does the
term mean? It refers to is a little harage and najis al
mulawit, Minal, Farage, Anil Farage, Bima in Oh hajarin. So
that is a mouthful in terms of the definition, but the definition is
important for us to understand. What does istingja Technically
refer to? So when a person goes to the loo, he performs istingja.
What does that refer to? It refers to is a little harage. It is to
remove alharij That which has exited the body, either on the
frontal private part or the rear private part is a little courage
to remove
that which has exited the body, and the nature of that which has
exited the body is and najis, Israel to look and najis removing
the excreta which has come out of the Body, and najis which is
impure. Al mulawi, and furthermore, this impure substance
has the potential to sully you, in other words, to to dirty you.
Minal farud, to remove this from the private organ, so every one of
us have the experience. And it is a blessing,
perhaps not the most palatable blessing to mention. But that's
why, when we exit the toilet, as we read the etiquette, we say,
horanak, lakufranak, so huronic They means, Oh Allah, I express my
gratitude for what Allah the adhabani for you have removed from
me harm wa afani, and you have granted me cure. Alhamdulillah
afani, so you and I, we have the experience of relieving ourselves.
So what happens when we relieve ourselves? We remove the urine and
we remove the stool. Now, in that particular process, after one has
relieved oneself, then there are still remnants of impurity on the
private organs. So is there a tulhari to remove that which has
exited the body? And what's the nature of that which has exited it
is impure? It has the ability to to Sully. You mean alfaru to
remove that from the private part, whether it is your front private
part, whether it is the rear private part, Bima in our and how
does one do that? One either uses water or one uses stones, or in
today's time, you would use the equivalent. So there we go.
Alhamdulillah, having read through the technical meaning, so in other
words, very simply, to remove what remains of impurities on the
private organs, front or.
Year after you have relieved you yourself. But these clauses are
very, very important, because what will happen now, as we will
discuss in a moment, do we discuss that? Yes, we look at that
particular discussion later on. But what we clearly see here is
that when a definition has certain clauses, then it is meant to
include certain things and exclude certain other things interesting
to know, and you may have had the experience. It also depends on
what type of bowel movement a person has and what type of diet a
person has, but it's very possible that a person can have a healthy
diet, and then when a person that relieves oneself, you find that
he's able to excrete, for lack of a better word, able to pass urine
and pass to in a manner that nothing remains on his private
organs. If that happens, does istinger Apply or not? To the best
of my understanding, in that particular instance, is not
compulsory. Why? Because eastinja is defined as removing that which
exits from the private parts whilst
it can sully the surrounds or beyond the surrounds of the human
body. And Allah SWT knows was best. So just a little bit in
terms of assisting us, Allah in furthering our understanding in
terms of what isting means and familiar clearly, it need not be
mentioned, but we do understand that cleanliness is next to God
godliness and Allah SWT knows as best. The next issue, which we
look at very quickly, would be the concept of when was isting Ja
legislated. So our scholars say that Shuri al istingja, uma al
Hulu lateral israi, that when Salah was legislated, then
whatever one requires in order to perform Salah was legislated at
the same time. So if we look at the prayer, a condition of the
prayer is is Hulu, but before you have wudu, you have to relieve
yourself. And if you relieve yourself, you have to remove all
impurities from your body. So the night that Salah was legislated,
then what led up to Salah in this particular instance, isting ja was
also legislated, and Allah knows best. There's another view which
says wakila fi awail Bertha. Another view says that when the
Prophet, sallAllahu, alaihi wasallam was dispatched, was
appointed officially as a messenger, we received, deceived
revelation from inception. At that particular occasion, then
isting Ja was legislated, and Allah SWT knows as best what we're
going to look through now be in the last would be, what are the
rules of eastinja? What are the rules of East India? Now, when we
talk about akam, wakamu, istingja, hamsaton, the rules of eastinja
are five. When we talk about rules, what does it relate to?
From an Islamic perspective, there are five rulings any given
phenomenon,
sitting and teaching, our acquisition of of knowledge, this
particular pursuit that we are currently engaged in, the pursuit
of of learning, that has a particular ruling, it's going to
fall into one of the five rulings. What are those particular rulings?
The first one would be, and maybe we can understand it in this
particular way. The first one would either be wajib, in other
words, compulsory, necessity and the opposite, the polar opposite
of that, would be haram, in other words, impermissible. So
compulsory and impermissible, wajib and haram. Then the next
would be mandu, recommended for you to do it. And then the
opposite of mandu would be makru, reprehensible. In other words, if
you omit it, you get rewarded, but if you do it, you won't get
punished. And right in the middle, we have the HUKUM of ibaha, in
other words, something which is religiously neutral. So when we
look at eastinger as a phenomenon, as a phenomenon eastinger, in
other words, to remove to let's say you're using water or you're
using stones or toilet paper. So using water and toilet paper to
cleanse yourself after having relieved yourself. What is the
ruling? Our scholars say that there are five rulings, depending
on the circumstances. Number one would be a NAD. There's an
instance which I alluded to earlier on, and that would be,
there's an instance where it is another. In other words, the
ruling is not the word NAD relates to mandu. In other words, it is
recommended. What is recommended? Mean, what is the ruling of
recommended? If you do it, you'll get rewarded. If you omit it,
Allah will not punish you. Allah will not take you to to task. So
the first ruling discussed here, okay, I'm discussing it out of
sync, so we look at the word NAD. First. NAD means mandu
recommended. When is it recommended from a solid which
does not Sally? So like I explained earlier on, that a
person goes to relieve himself.
He passes stool, but he passes stool cleanly in a way that he
deposit, deposits the stool into the toilet pot. Akara makuma,
Allah anahu, without any
impurity remaining at the point of exit on his *. Arama kumula,
may Allah anahu, an example would be, the examples given here would
be worms or or bar would mean a solid which comes out, and a worm,
a person goes to the loo to relieve himself, he's defecating,
and then nothing comes out except for a worm. A worm is considered
to be a pure substance. In that particular instance, it's not
necessary for him to make isting. Ja, but rather recommended. Let's
go to the first one. I did number two. First. I'm going to do number
one, Albu.
There are instances where istinger is compulsory from every such
impurity that that salaries. So generally, when a person goes to
the loo, generally, in terms of our times, want to protect us in
our time. If we go to the loo, one relieves oneself, and then he
release himself in such a manner that traces, not only traces, but
parts of the corporeal of the body, of the impurity that is
exited from his body, parts of that body, or that particular
corporeal remains on the private parts. And therefore it is
necessary for him to to wash it. An example I'm giving is urine and
stool. But you obviously understand the type of urine and
stool in light of what we had mentioned in number two. So the
first ruling is, either it's compulsory to make istingja,
there's an instance where it is recommended to make eastinger.
Number three, there's an instance where it is makru for you to make
istingja. What is that particular instance? That instance is when a
person experiences flatulence, a person passes a wind, and so he
dashes to the toilet, and he places himself or herself on the
toilet pot and pours water over his private part. That is actually
reprehensible for a person to do that. And Allah knows knows best
Now, whilst experiencing a wind, passing a wind, experiencing
flatulence, does break the wudu, it doesn't Sally one, because it
is not a solid form. It is a gaseous substance that comes out
of the private part in Allah knows best. Al ibaha, the ruling that
our scholars give you. So what have we done? Wajib, we've done
mandu Buddha in makru, and now our our scholars talk about ibaha is
an instance where it is actually permissible for you to, not
permissible, but rather religiously neutral, for you to
perform East India. What would be that it's an awfully hot day and
your entire body is drenched with sweat, so you decide to go to the
loo and to wash your or to wash your private private parts. Some
of our scholars say that that would be an example of isting Ja
being religiously neutral. In other words, Allah is indifferent
whether you wash your private parts in that particular instance
or you don't wash your private parts in that particular instance.
The footnote here takes issue with that example and says that we
don't refer to that as istingja. We basically refer to that as
schooling of or we use some other term, but we don't refer to it as
Eastern Jain Allah SWT, the next, the next set of rulings, as is
clearly in front of you would be
there's a ruling of istingja, where the ruling is actually
haram. Otherwise it is impermissible for you to do it.
Impermissible, meaning what haruma Haram, meaning that if you do it,
you will get punished. If you're omitted, you will get rewarded. In
this particular instance, as you come to learn later. There are
some sometimes things that you that a person may do in and of
itself. It is considered to be haram, it is considered to be
impermissible, but it is still valid at the same time. So here we
have an instance of eastinja, where it is haram for you to
perform isting Ja in this particular manner, in this
particular mode. However, the easting gel will be valid. In
other words, after that, you can go perform your Urdu and make your
Salah. There's no problem. What is this example? The example here
would be making Eastern gel with something that has been usurped.
So
I need to go to the loo.
I need a toilet paper. So I usurp, I * somebody's toilet roll
from them, and I run and into the toilet, and I bolted door, so I'm
relieving myself,
and I'm using that usurp toilet paper to clean myself. Is the
cleansing, the removal of the impurity? Is that going to be
considered valid? Yes, however, Allah is going to take you to task
for usurping and using usurp material to clean yourself. And
Allah SWT knows knows best. So making istingja was something that
has been usurped. Allah grant us understanding. Allah grant us
sincerity. Making istingja was something which has been usurped.
It is impermissible,
albeit valid, so it's important also for us to draw a.
Have to use water, and Allah knows best. Number five, the stone
should remove the corporeal, and only the effects should remain.
That only water and fine clay should should remove. So when
you're using toilet paper or whatever other substance, it must
remove the corporeal. If you're using a substance and it doesn't
help in terms of removing the corporeal, the Arabic terminology
for this would be Kalyan. It must be able to remove, must be able to
separate the impurity from the body. If you're using a substance
and it doesn't help at all in terms of removing the corporeal
either because of its elasticity or whatever other reason they may
be, then it's not permissible to use that particular material, one
would have to add water to the equation number six, three wipes
with three stones, or using one stone with three with three sides.
It's important a person, as we lead himself, there's some
impurity. He makes one wipe and he cleans himself. Can he stand up
and go about his business? No, it is necessary, because the Prophet
SAW Syrian inspected that it must at least be three wipes. Three
wipes can be with three different sets of material, or one piece of
material that you can use three sides of and Allah SWT knows is
best. Number seven, the material used to clean must be literally
pure. It cannot be something which is impure. Number eight, the
material must be able to remove the impurity, like toilet paper
and and stones. How does that tie into the other one? The stone
should remove the corporal so there's about removal. And the
material was able to remove the impurity. I can't seem to figure
out at this point in time the difference between number
five and number eight, but we'll look into that again. Be the last
one. The material should not be venerated, as we had discussed
already. If the material is venerated, and then the ruling
would be, it is impermissible, which is a very solid ruling in
terms of our veneration for material goods that have a
utility. One cannot
devalue material that has a value by using it to cleanse one from
impurities. SubhanAllah. The next issue, which we look at with the
last subahanu wa Taala in today's lesson would be hustle and related
issues between the last subahan wa Taala and again, we're going to
follow the same procedure. So by now, you would sort of be
comfortable to a certain degree in terms of what we look at
Barak, Allahu, fikom. So we're going to look at the at the at the
Russell Now very quickly, VID nila, subhana wa taala, and then
we will take some questions as we go along. So what is the meaning
of Russell? So again, our breakdown, the standard Fiti
jurisprudential breakdown would go along the following lines, and
they are, what is the literal meaning of the term hustle and
what is the technical meaning of the term Hus so the literal
meaning of the term rusla would be say Nalu, saylan ulna a literally
the term hustle, Literally the term Russell. It means, say, say,
learn ulna, a to cause water to flow on something, to cause water
to flow on something. That's the literal meaning of abusal. So for
example, I would say rail. Mean deal, I washed this handkerchief.
What does it mean? It means I caused water to flow upon this
particular
material, which is my handkerchief. In the example, what
is the technical meaning of the concept of Russell? The technical
meaning would read as follows, saylan Ali AJAMI il Baden, Bini,
yetin, masu, satin RUSAL, when we refer to Hus particularly
technically, a nice Translation given by some of our scholars,
Akram akumula, a
baraka of So, the literal meaning of the word hustle would be to
pour water over a given substance. The technical meaning would be
saylan will ma ala jami il Badin Bini, to cause water to flow over
the entire body with a given intention, with a specific
intention.
It is. It has been beautifully translated as a purificatory bath.
Shah muhamming, in his translations, I found him to use
the word purificatory bath, which is a fairly nice meaning.
BarakAllahu, we go on to the next issue, wayajibul, huslumin hamsati
Ashe. What we got, what we are going to be dealing with, would
be, when does a purificatory boss become compulsory? So the author,
and now we're getting back into the text of Abu Chuja, or rather
Al muqtasar Al Latif. But for those short abridgement, we're
getting into the cortex proper. He says, where.
Birth years in extension, and this is considered to be a minor
premise. What is the major premise? The major premise would
be that when sperm exits the body, then it necessitates a
purificatory bath. A child is considered to be a compound
piece of sperm. The sperm travels into the body, and the sperm to
the ovum and the ovaries comes back into the womb and attaches to
the wall of the womb, and his eye goat is formed. And in all of the
other stages, the origin of that particular child is a sperm. But
that sperm has been compounded, so when that compound sperm exits,
the same ruling that applies to a simple sperm applies to a compound
sperm, and Allah SWT, that is the ruling. So this applies even if it
is a dry birth, a baby comes out and the lady is a driver. What is
mean by dry birth, that the lady gives birth
and only the baby pops out, no other liquid pops out.
So irrespective whether it is a dry birth or otherwise, childbirth
necessitates a purificatory bath, even if it is a zygote or lump of
flesh, which the necessary are, the beginnings of a human being. A
lady has a a miscarriage, may Allah protect
the jurisprudential consequence of a childbirth.
The nurses, doctors, professionals
say, absolutely with all probability that this was the
beginnings of a child, but it was miscarried in
that particular instance as well, it is construed as a childbirth,
and therefore the purificatory birth becomes compulsory. The next
issue would be, what about the Cesarean birth? Here? We have a
very interesting issue, because
it is a form of childbirth, but not the conventional. I wouldn't
say conventional, because Cesarean birth is becoming somewhat of a
convention natural birth, the exit point would be the private organ
of a lady. So is there a difference when the child exits
along the natural route or when you have a cesarean procedure? Our
scholars say
both childbirth applies to both whether it's by cesarean or
whether it's by natural birth, it would necessitate a purificatory
bath. And a Los Angeles based, there's also another interesting
issue which came to my mind whilst reading, and that is, if
childbirth necessitates a purificatory bath and postnatal
bleeding also necessitates a purifier. When do you perform that
purificatory bath. So a lady gives birth, so now a purification bath
is binding upon her, but she immediately starts bleeding, and
it's supposed natal bleeding. So must she perform the purificatory
bath of childbirth whilst in a state of postnatal bleeding, or
must that be deferred? The ruling is very clear from our scholars,
and they say that childbirth would necessitate a purificatory bath if
the lady does not go into postnatal bleeding. However, when
she goes into postnatal bleeding, then she can't perform a
purificatory bath while she's bleeding. She have to wait till
the end of the term. Now, when her postnatal bleeding comes in, at
that particular juncture, she will perform one purificatory bath, and
that will cover the purification bars for childbirth as well as the
postnatal green and Allah SWT knows as best. And that brings us
to an end of today's lesson, Baraka, lafik, Jain
Alhamdulillah,
perhaps, maybe, if there are any questions or the like Inshallah,
we can take those, and then we can Bring our class two and in
barakah, lafik, Jamia, You
Questions, please.
Barnacle of ficum. If there are no questions, Inshallah, we'll call
it a day. And if you do have questions that you that may come
to mind you're after, please feel free to post them on Moodle or any
of the other platforms.