Muhammad Carr – 14 Conditions of the Dry Ablution Ba Fadl’s The Short Abridgement
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The speakers discuss various conditions and conditions that can occur when using sand, dust, and rain. They explain the various conditions required for dry air pick-up and transfer, including impurities, physical impurities, and impurities. They also discuss the importance of finding water and praying during these conditions, as well as the need for proper disposal and proper disposal of purifying agents. The speakers provide examples of what is required to search for water, including driving in a car, finding water in a car, and performing a search for water. They also discuss various instances where individuals perform the prayer when performing actions like te'am, doing a jointed meal, or doing a jointed meal, and emphasize the importance of performing the prayer in a certain way to avoid harm.
AI: Summary ©
Allah and founder. One final demo, Allah in as a look at founder.
Allah in as a look at him and nafia. What is conversia? What
Amala? Mutaka, Bela washifa. I mean cool leader.
Now, when Italy went to the coronavirus defer Tomas kita,
Alhamdulillah, we thank
and praise Allah
subhana wa Taala for once again, affording us the opportunity to
acquire such knowledge that would guide us to and guide us along the
straight path. Alhamdulillah, by His grace, we have reached lesson
number 14. And lesson number 14, in terms of our reading of Al
muhtasar Al Latif,
short abridgment, we've reached lesson number 14. And today we
look at the conditions of tayam, the author starts off by
mentioning washuru tomb. There are 13 conditions. Shurut is the
plural of the word sharp means condition at tayamun, the word
tayang Moon literally means to intend. Here it refers to the dry
ablution which we discussed in lesson number 13, in terms of the
integrals, in terms of the Act in and of itself. Now we are looking
to the conditions of tayam. There are 13 conditions. The first
condition reads as follows. It must be with torab. The word torab
translates as sand. If you wanted to the translation that I've
chosen would be dust producing sand. So the sand must have dust,
as we will see in a moment, Allah. So the first issue would be, it
must be with Torah. Why is that the calling nabihi salallahu
alaihi wa ali was Abu Salam because of
the statement of the Prophet sallallahu, alayhi wa ali wa
salam, that reads as follows, waju elet Lane, abdukul, luha,
masjidah, and the entire circumference of the Earth, the
entire face of the earth, has been made For us a place suitable for
praying, suitable for prostration, what you elect to. Batu a Lena
tahu run either Alam najit Alma, the Prophet sallallahu, alayhis,
when he continues, and he says, The earth found on the face of the
earth, or rather the ground, the sand found on the face of the
earth that has been made for us, tauran. Now the word Taru, the
root letters are Tahara, which means to to purify, or to be pure.
Tauran means that which has a purificatory capacity. In other
words, by means of it, you can in the absence of water, or when a
person is sick and unable to use water, then
this sand, this dust producing sand, can serve the purpose that
which author would serve in terms of enabling a person to perform
the prayer, or whatever requires a state of ritual purity, and Allah
SWT was best. Let's look into some of the detail regarding this. So
we've clearly established that you must perform Taehyung with sand.
You can't perform it with any other given substance. So the sand
that we are referring to be any color of sand,
even if the sand is burnt. Burnt sand is also considered fine, as
long as the name does not change. On the other hand, crushed stone
does not qualify, and neither does woody fragments on the face of the
earth. In other words, it has to be sand. We now go, Inshallah, to
condition number two. We won't be able to recall all the all of the
conditions all of the time, as we usually do condition number one,
condition number two here are quite a number of conditions. So
the first condition would be a Torah. It must be with sand, as
per the detail explained a moment ago. Condition number two reads as
follows, al costu electorab, a person must intend the sand. What
is meant there by a yaksal, mutaya mimu, a toraba minnakal, that the
person performing the dry ablution. He must intend the
transfer of the sand while it will be fairly ready be even if it be
that somebody else transfers the sand for him, he doesn't transfer
the sand himself. He has an aide who does it for him. No problem.
The important part would be that he intends the.
Sand. This is one of the conditions. So if a person find
himself out in the desert, and he's walking in the desert and
he's looking for water, he doesn't find any water, then he notices
that his limbs are covered with dust from the desert sand. Can he
use that to perform temu, No, he can't. Why? Because he didn't
intend the sand. In other words, the transfer of the sand onto his
limbs. And Allah subhanaw taala knows, knows best. We now go on to
condition number three. Condition number three
reads as follows, wakuna torabu tahiran, that a yakuna torabu
tahiran that the sand that you are going to be using to perform the
dry ablution, that sand must be tauran, it must be pure. Why is
that? Because Allah subhanaw taala states in the Holy Quran,
Saeed and tahiba, that you perform the dry ablution was Saeed. The
word Saeed translates as sand, then tahiba, it must be clean. In
other words, it must not be impure. File in mutanizi, as a
result of that, it is not permissible to perform the dry
ablution with sand that is impure. How is sand impure? Pinach We
Bowlin were in Jaffa, for example, a person came along and he stood
and he urinated, and that sand now is mixed with the urine,
irrespective whether it is wet or whether it is it is dry, it's not
permissible for a person to use such sand for for dry ablution.
And our scholars give another example, and they say, wallabi
Torabi, makabara, nubi, chattilatibi, made and neither can
you use the sand that has been taken out of a grave that has been
undug. Why? Because the body parts of the disease has integrated with
that particular sand and is causing it to be rendered as
impure. And Allah subhanaw taala knows that was best condition
number three, the sand must be pure. We go into good condition
number four, be evening. These are fairly simple and straightforward,
as you can clearly see, condition number four. What is condition
number four? It reads tauran, Harle Sun Anil Khali. So we said
that
the sand that you are going to be using, that dust producing sand
that you're going to be using number one, it must be pure.
Number two, it must have the ability to purify. Tauran, it must
be tauR, the ability to purify and then Halit, it must be free of
being mixed with anything in Allah, SWT. We're going to look at
that now very, very briefly. In other words, when we saying it
must be tauR, if you can just keep in mind, when we looked at wudu,
we said that you're going to perform wudu with water. What must
the nature of the water be? It must be pure, and it must be able
to to purify. So, for example, if you used water either for purposes
or for a
purificatory bath, the water that you catch from there that has
already been used. Can you reuse it? No. You cannot reuse it. It
may be pure, but is unable to purify. Likewise, in this
particular instance, if a person were to use
dust producing sand to perform tayamu, wipe his face and wipe his
arms
and somehow the other he catches the remains. You up. Can he use it
again? For Tam? No, he cannot use it again. And Allah subhanho
knows, knows, knows best. So I'm going to read through the text
here. In the last 100 it says, Oh, hey, musta man fear had a thing.
Oh, Chaba thing, not Oh, rather a In other words, it must not have
been used in the removal of a ritual impurity, or in terms of a
physical impurity. The example of the first would be that which is
under on the limb of a person who is busy performing te Amon after
he has wiped it, wama, Tana sa ramen, hubda, mashila, and that
which falls off after he had used it. And Allah SWT knows it was
best. The example of the second one would be, if a person uses
sand to remove a particular impurity, like to remove some
urine on the floor or to remove some some stool, that type of sand
cannot be used. Why? Because it doesn't qualify for the first one,
it's not Tahi neither is it mutahid, and Allah SWT knows it's
best. Condition number number five, condition number five, these
as follows, a yakuna. And when we look at condition number five,
that is where our translation comes in. It must be sand, but
thus producing sand in Arabic, that particular phenomenon is
expressed as follows, a yakuna, that that sand must have dust in
what sense, behavioral?
In a sense that that dust when you when you're going to wipe your
face with the sand, or when you're going to wipe your your arms, then
that dust is going to stick to your limbs. And Allah SWT knows
best. Condition number five, we go on to condition number six.
Asar as well. I cannot use the tayam performed for war, for Asser
D Lord has its own tayam, and Asr would have its own tayam. And
Allah subhanaw taala knows those best. Why you just did a tayam,
liquidity, for din, for every compulsory act, you need to
perform a new tayam. It is explained as follows, for a far
Salah and a far tawaf that deed. In other words, a renewal is
required. The same for two far salah and the same for two for
tawaf and ALLAH SubhanA knows, knows best. We now move to
condition number number 10, condition number 10, condition
number 10 has a short preamble. The preamble reads as follows, I
use the word exodium. I think that is the type of word that they use
when you want to give like a short preamble, short introduction to
the next point. So we want to give a short introduction to condition
number 10. The introduction leads as follows, a person is unable to
use water due to illness, or simply because there is no water.
Now we're looking at the latter case. He's not
performing the dry ablution because of an illness. He is
performing a dry ablution due to the non existence of water. Now,
in that latter case, he must search for water, which is
condition number 10, so a person is traveling, he needs to perform
solar he can't find water.
He wants to perform te amou. A condition that will enable him to
perform te Amon would be that he must first search for the water.
If he just performs te Amon without searching for the water,
then the tayam would be invalid, and as a consequence, his prayer
would be invalid. Let's look to that now. The text is as follows,
wai, Yu fat Tisha, Anil, meh, kabla, tayam, a person should
search for water prior to performing. Tayamu, WABA Abu
importantly, this search must be undertaken after the time has set
in, in order for it to be valid. I'm thinking to myself that a
person may search for water before and he doesn't find water, and
then when the time sits in, he relies on the previous search. No,
that's not going to work. He must start searching for the water.
He may search for the water before the time, but in order to validate
his te Abu, he needs to be searching for water within the
time as as well. Why you fat? Tisha, Anil may kabla tamu, a
person should search for water prior to the tribulation. WABA ADA
do holy rock, after the time has entered. Firachlihi, where does he
search? He searches within his provisions, warafakati, amongst
his companions, wahawalahi and in his immediate surroundings. And
Allah SWT knows who's best. So what is meant by his immediate
surroundings? I think the first two. Imagine you come into a a
stop along the road and no water. What do you have to do? You have
to search for water. How do you do that? Look in the car that you are
driving. You have passengers with. You ask the passengers, do you
have water on your person? Or how are they? And a person looks
around. So what is meant by looking around? You're going to be
searching in all directions, north, south, east and west.
You're going to be searching in all directions. Now, if the place
is a level place where you can actually see all around you, then
you just have to look around, if not. Finally, you're having
growth, if the place
is like a bit hilly and so forth, and you can't stand and see all
around you. And then you're going to have to move within plus minus
150 meters, as we will explain in the moment between. So before we
get there, while you Nadi man ma Abu, a person should call out who
has water, Wale, salmon, even if it means that he needs to purchase
the water, he needs to take these particular steps. And ALLAH
SubhanA knows, knows best here, what happens is the author gives
us this is not the author of banana, if he gives it a synopsis
of the above, because this can potentially be it comes across as
very simple, but it can potentially be confusing. What is
the person actually do? So, yeah, I have two
synopsis so to say the one is a synopsis, and the other one
explains, or he explains again, what is meant by the search
detail. So what we have is you traveling. You need to pray when
your state is either that of a muhdi. In other words, you require
a wudu, or it may be that you require a purificatory bath if
there's no water, what's going to happen if there's no water? You're
going to perform the dry ablution, which takes the place of the wudu,
or the also. But when you come to a stop Now whilst you are
traveling, what is your condition? Your condition is one of two, and
we look to those conditions now be in the last so the muhadith and
the Juno on the one side, they are either certain that there is no
water. You come to a place, you know 100% that there is no water
in the immediate vicinity, then you or if you are.
Two they will perform tam without searching for for water. Now, even
if the certainty is as a result of an informant, a single person
informs him and tells him there's absolutely no water in this
particular area. In this leg is absolutely no water. So they
certain that there's no water. What do they do? They don't busy
themselves with searching for the water. All they do is they perform
the day, and they perform the salah Allah knows best. On the
other hand, if a Mukti than a Junu, you and I, we come to a stop
whilst we are traveling. We require either Urdu or we require
a a purificatory bath.
Now, if they have the mukdita, if they have one or Shaq or Wah one
means a preponderant thought like in all probability. Or they have
Shak, 5050, they may be water, they may not be water. Or they
just have an idea regarding the existence of water in all of these
instances. In other words, when you don't have a certainty that
there is no water here, then you're going to have to follow a
particular procedure. What is that procedure? It is explained here.
It is necessary to search for water for every tayam After the
time has entered. And Allah knows knows best the next issue, which I
bring to you, and because it's in Arabic, Inshallah, I'm going to
read and explain to you what is the search detail you come to a
place,
you either there's a probability that there's water, there's a
5050, chance that you have water, or there's just an idea that
there's going to be water, or there should be water, but you
don't know. In all of these instances, you would necessarily
have to search for the water after the time asset in what is the
search detail? That's basically what we present now for ajibo,
alaihima, eufa Tisha, filmanziel, so this is a bit of a repetition,
but I'm just sort of mentioning it so that the type of lens we have
on now is the lens of searching. I want to search, where's the water?
So let me search now, what do? What do you do? Or what do they
do? The text refers to a third person. For ajibo, aligima, eufa
Tisha, filmanzi, they must search in the place where they're
alighted. Firstly,
the place where they are lighted in the garage by where, example,
the One Stop that you're stopping by, wainda, rafaka, al Mansu,
being Le Mans il manzila. And then you need to look at your traveling
companions and search amongst them.
In jowaza, wujud Alma in the room if you think that they will have
water, wabaline ya hula, rumah, and you also think that they will
actually share the water with you. Wag fee a united, it is sufficient
for a person to shout out, man my Abu what will be someone who has
water to make available, even if he's willing to exchange that
water for for money, for a price. So mahenduru hawalayi Ma, then
we've looked at the place where we alighted. We asked amongst our
companions if they have water, thinking that if they have water,
they will definitely either share it with us or sell it to us. If
this doesn't yield any results. Yang Duru hawalayi Ma, they will
look around them. Minaj al AKBA in all four directions. In kanabi
Makan in musta, win if it is in a level place. For ilania kunavi, we
can musta win if it's not in a level place, what would happen
now? Then they will have to move around. What qadalah had deal
wrote, to the extent that normally, a person who shout to
help for In other words, if a person is shouting for help, you
will be able to hear a person from the distance, the distance giving
you would be 150 meters. So when you come to a place, then you
would have to look within the radius in all four directions of
150
meters to see if there is water or not. And Allah SWT knows it was
best we go on to the the next issue still sticking in terms of
the search data,
the the instance which we mentioned a moment ago would be
that the person doesn't know, or he's doubting, or he has a
probability that there's water. What if a person has certainty
that there's water within the vicinity? He has certainty that
there's water in the vicinity? Now, if it's a close vicinity, as
a text now reads, if it's a close vicinity, which equals to 1.5
miles, then it is necessary for the person to seek out that water,
access the water, perform Uru and make his solar, if he knows it
through this water. But the water is not in the close vicinity. It
is far off. In other words, what is meant by far off plus 1.5
miles, in this particular instance, it is not necessary to
seek out the water. A person may perform the dry ablution and
perform his salah.
This is a very simple example. If a person is stopping now for door
and making bore an ASAN, he knows that if he drives on further down,
100 kilometers down the line, he's going to come to a stop where he
is water. Does he have to go to that place? No, he doesn't have to
go to that place. He can simply perform tayamu and perform his
Salah and ALLAH SubhanA knows it was best. The next issue which we
are talking about would be, there are certain instances. There are
certain instances where in a person, according to the Shafi
school of thought, Now, when a person would perform tayam and
performed the prayer, and he's absolved of his obligation.
In other words, that prayer is
Ada and it is completed.
However, in certain other instances, a person could very
well perform the tayamu, perform the salah, but you would have to
repeat the salah. What are those instances we look to the text be
in the last when does a person have to make Kava? That's a
question. Wala. Kawiri, faqil, mai Phil Hari, a person will have to
repeat the prayer when he performed Taya Mung, because you
could not find water whilst he was resident, whilst he was resident.
So that's the first instance you at home. Somehow the other the
water gets cut off. When you're at home, generally, water is to be
found, but on this specific day and in this specific time, there
is no water, what do you do in that particular instance? You can
perform tayamun, and you perform your Lord salabha, way of example,
but you will have to repeat that Lord prayer and ALLAH SubhanA
knows who's best. Alternatively, if a person happens to be
traveling, happens to be traveling, and under travel, he
doesn't find water, he performs the tayamu, and then he performs
your Salah. Does he have to repeat that salah? The author, in terms
of banutari, says, wala ya Kavi IRA, he will not redo the prayer
if he had performed tayam due to the non existence of water whilst
he was traveling, very importantly. And Allah subhantos
While Moran al mahal Allah the yazoophy. What is meant is when a
person performs tayamu in such a place where the default is that
there's no water, then he performs te amo, and then he makes a Salah.
He doesn't have to repeat that particular salah. And Allah.
Subhanaw taala knows, knows, knows best. We go on to the next issue,
being nila sumaha.
What if a person finds himself in a situation we've now looked at
Babu, Urdu, Urdu must be done with water.
What we refer to in Cape Town, and is the word, I've been told is of
origin, Turkish, origin, abdustan, which means, basically, to put
water onto your hands. So you're going to perform the wudu. You're
going to make up dust.
No problem. You perform the wudu. You perform a Sara in a Suri, in
the absence of water, what do you have? You are able to perform
tayang Moon. In other words, you use now dust, producing sand. In
order to make istibaha, to make the prayer, or whatever other
requires a state of ritual purity, or requires the Ammon, you
basically perform the dry brusche And you make a Salah. In certain
instances, it must be repeated. In other instances, it doesn't have
to be repeated. What happens if a person finds himself in a
situation where there is no water and neither is the dust producing
sand? What is a person doing in that particular situation? Before
we go into the detail, such a person in fiki terminology, in
fiki jargon, is referred to as power rain. That person who
doesn't find power rain, taurang, the two purificatory
material. And what is it? Water and dust, producing sand he
doesn't find either. He's referred to as a faculty rain. The scholar
says woman love. Father says woman and wala to Robin, a person who
does not find water, wala to Robin, and neither does he find
thus producing sand. Can ala Kula Ki jabelin, a person finds himself
on top of a a mountain, Salah ujub al farba Ada, who were either he
will necessarily have to perform the prayer, but he will have to
repeat it when he finds water again, and Allah SWT knows, knows
best. The next issue reads as follows, tayam, due to the cold,
is it permissible for a person who wake up in the morning? It's
freezing cold, minus 30 degrees. Is it permissible for a person to
opt out not perform ulu, but perform te amo, not because it's
not water, but because simply the water is freezing cold. What can a
person do in this particular regard? The text reads, where jus
te Abu muldi, it is permissible to perform te amou, the dry pollution
used, dust producing sand, will party when it is very cold,
either. Fakada mausakhinuma, if a person doesn't have the utensils
with with with which to heat the water. Utensils, in other words,
you need a pot, you need some hood, and you need a fire. So in
this particular regard, if the water is cold, is unable to heat
the water. Number one, oh Kane, Latin Fauci, or he's unable to eat
the water, but he's able to perform Uru in the freezing cold
water, and immediately thereafter, heat up Islam through a towel, or
through other heat mechanisms
unable
to do that so in those particular.
The instances it would be permissible for him to perform the
young moon Khalid Mahajan Ibn Hajar basically wraps it up. So he
tells us, I'm not either if it
is possible that he can perform Mulu in the cold water and then
heat himself up after that, and all the harm of using the cold
water is eliminated. Oh, wajama is going to be or the water is cold,
and he has the material with which to heat up the water. Oh, let me
have my Bucha. Or he doesn't apprehend any of the harms which
were mentioned previously, Fain, in these instances, he will not
perform tayam idli because there is no harm. And Allah knows who's
best. So is a person licensed? Is he able to perform tayam, as
opposed to Hulu when the water is freezing cold? Yes, absolutely, it
would be permissible with the conditions mentioned. Now, when a
person performs Salah with a tayamu due to cold water,
importantly, the author says waiakalimbag, a person who
performs tayam due to the cold while mutayami malasi and a person
who performs tayamu
whilst on a journey. And this journey is a journey of
disobedience, then both those persons would have to redo the
prayer afterwards. And Allah SWT knows who's best. We now go to
condition number 11. Condition number 11 reads as follows, and it
basically touches on what we had mentioned a moment ago. And what
is that the travel should not be one of of sin? And the reason for
that simply would be the Anna Rocha, la tuna, tub Mausi, because
dispensations are not tied into sins. Had a canal Sharan. This is
in the instance when a person is not able to find water Sharan due
to a reason. In other words, for a legal reason. A person may be
sick. Is lying on a sick bed, a person has a wound. Now, as
opposed to washing that particular limb, he can perform tammu.
Now, when we look at the reason now, sir, because there's no
water, it's because there's a legally valid reason for him to be
performing the TAM now, if this person finds himself in a state of
sin, or that came as a result of a sin, then it's not permissible for
him to perform tayam There upon until and unless he repents for
that particular sin. As for a person, he's traveling. He's going
gambling Allah, Allah forbid, and he's traveling now over
a distance of 81 kilometers. He's going beyond that, but he's
traveling for gambling purposes. So that would not be permissible.
He comes now because of person, he cannot find water in in as regards
to that particular person, it is permissible for him to perform
tayamu and to make the Salah, but he's going to have to repeat the
Salah and Allah SWT knows best. That's the difference between the
two examples which were mentioned. The last two conditions we're
going to do now be the last one. It is condition number 12 and
condition number 13. It reads as follows. Condition number 12 is a
person needs to remove all impurities prior to performing
tayamun. And condition number 13 is to ascertain the tibla prior to
tayam According to Ibn hajid, as opposed to Imam or Ramli. We in
our next lesson be Mela, which is lesson number 15. We are going to
be dealing with the issue of hay, bila, subhanu, Tala, Till we meet
again, BarakAllahu, Kum Jamia and Rabbi nazibah Ilma Allah increase,
as in beneficial knowledge, Barak Allahu, salaam, Alaikum,
warahmatullahi taala, or barakatuh.