بسم الله الرحمن الرحيم
SHARH OF BULUGH AL MARAM
Min Adillat Al Akham
CONTINUES
Book 1
Chapter 1 (Water) Hadith 7 -11
Page 19
We are explaining this book which was compiled by ibn Hajar
HADITH NUMBER 6
وعن أبي هريرة - رضي الله عنه - قال: قال رسول الله - صلى الله عليه وسلم: «لا يغتسل أحدكم في الماء الدائم وهو جنب». أخرجه مسلم
Abu Huraira (RAA), narrated that the Prophet (ﷺ) said, “None of you should wash in stagnant water when he is Junub) (a state of major ritual impurity due to coitus). [by Imam Muslim]
-Janabah is a state of major
impurity due to intercourse.
-this hadith proves that Islam is a very hygienic religion and Islam is scientific.
HADITH NUMBER 7
وللبخاري: «لا يبولن أحدكم في الماء الدائم الذي لا يجري, ثم يغتسل فيه».
In another narration by al-Bukhari (of the previous Hadith): The Prophet (ﷺ) said, "None of you should urinate into stagnant (water that is not flowing), then wash in the same water.''
-ghusl is the ritual bath done to
make you ready for acts of ibaadah.
-so this hadith also proves that
Islam is hygienic and scientific.
-because the stagnant water spreads germs.
Whenever a believer wants to make
ghusl, he should use flowing water
-because stagnant water carries
germs
-and the Prophet (ﷺ)
said we should not urinate in stagnant water and use it for ghusl
-therefore if someone urinates in a
bath tub, he can’t use that water to perform ghusl
-based on the hadith above
However if the person is in a huge
swimming pool and urinates in it
-the water can be used for ghusl
-because the water in the swimming pool is huge and hence capable of fighting its own germs
The scholars said if the water is
Qullatain (2 pots) i.e. 270L
-and above and impurities fall into
it, you can use it for purification
-but if below this volume you can’t use it
You should use purifying water for
purification
-and this is water that is in its natural form and with no impurities
HADITH NUMBER 8
ولمسلم: «منه». ولأبي داود: «ولا يغتسل فيه من الجنابة».
In a narration by Imam Muslim and Abu Dawud (of the same Hadith) the Prophet (ﷺ) said, "And should not wash in it because of being in a state of Janabah (major impurity due to sexual relations).
-The water to use for janabah should be purifying water
-pure water is water mixed with lemonade for example
-but purifying water is not mixed with anything
This proves to you how hygienic the Prophet (ﷺ) was
HADITH NUMBER 9
وعن رجل
صحب النبي - صلى الله عليه وسلم - قال: نهى رسول الله - صلى الله عليه وسلم - أن
تغتسل المرأة بفضل الرجل, أو الرجل بفضل المرأة, وليغترفا جميعا. أخرجه أبو داود.
والنسائي, وإسناده صحيح
A man who accompanied the Prophet (ﷺ) narrated, "The Messenger of Allah (ﷺ) forbade that a woman should wash with the water left over by the man or that the man should wash with the water left over by the woman; and they should use the water (scoop it from the same vessel) together (i.e. at the same time).'' [Reported by Abu-Dawud and an-Nasa'i with a sound chain of narrators]
-The word wash in this context means wudhu and ghusl
-the word fadl (leftover water) becomes so if the person
uses more than half of the water
-if the person uses only 50% of the water it is not left over water
HADITH NUMBER 10
وعن ابن عباس رضي الله عنهما: أن النبي - صلى الله عليه وسلم - كان يغتسل بفضل ميمونة رضي الله عنها. أخرجه مسلم
Narrated Ibn 'Abbas (RAA): "The Messenger of Allah (ﷺ) used to wash with the water left over by Maimunah (RAA)." Reported by Muslim.
-Ibn Hajar brought 2 hadith that seem
to contradict
-so we need the faqih to explain to us
HADITH NUMBER 11
ولأصحاب
السنن: اغتسل بعض أزواج النبي - صلى الله عليه وسلم - في جفنة, فجاء ليغتسل منها,
فقالت له: إني كنت جنبا؟ فقال: «إن الماء لا يجنب». وصححه الترمذي, وابن خزيمة
The authors of the Sunan transmitted that one of the wives of the Prophet (ﷺ) washed from a bowl, and when the Prophet (ﷺ) came to wash from it (perform ablution or ghusl) she said, "I was junub (sexually impure)." He replied: "Water does not become impure." [At-Tirmidhi and Ibn Khuzaimah graded it as Sahih]
-The Prophet (ﷺ)
in one hadith forbade us
-from washing with water left over
by others
-but another hadith said the prophet
washed from
-the water left over by his wife
Maimuna (r.a)
-and in another hadith the Prophet
said water does not become impure from washing
-this is because the washing removes ceremonial impurity not physical impurity because the believer is never impure
It was narrated that Abu Hurayra said: “I was met by the Messenger of Allah (ﷺ ﷺ) and I was junub. He took my hand and I walked with him until he sat down. Then I slipped away and washed myself (ghusl), and then I came to where he was sitting. He said, ‘Where were you, O Abu [Hurayra]?’ I told him, and he said, ‘Subhan-Allah, O Abu [Hurayra], the believer does not become impure.” [Al-Bukhari (285) and Muslim (371)]
So how do we reconcile these ahadeeth?
-some scholars said that when the Prophet
(ﷺ)
-forbade the washing from left over water,
-HE MEANT WATER LEFT OVER BY A MENSTRUATING WOMAN
-but the jamhoor refuted them
-they said because the menstruating
woman makes ghusl
-when her menses stops flowing
-so the blood could not have entered
into the water
-so the argument of those scholars does not stand up to scrutiny
The jamhoor explained the two hadith that seems to conflict
-the prohibition from washing with
leftover water is for tanzeeh (disliked)
-not for tahreem (an absolute
prohibition)
-so the prohibition was not an
absolute one but disliked
-so the fuqahaa said whenever there
are 2 conflicting hadith on same issue,
-you are not allowed to say it is
haraam
-you have to say the prohibition is
disliked and not emphatic
-this is called usool ul fiqh
And whenever the Prophet (ﷺ)
told you not to do something
-but he himself did it, it is
tanzeeh (disliked)
-e.g. the prophet said we should sit
and drink but he was seen doing so standing
-the fuqaha said this prohibition is
not absolute but disliked (tanzeeh)
-so he meant it is preferred to sit down and drink
Abu Sa'id Khudri reported: 'the Messenger of Allah (ﷺ) warned against drinking while standing.' [Sahih Muslim (3/1601) No. 2025]
On the authority of An-Nazzal: 'Ali (RA) came to the gate of the courtyard (of the Mosque) and drank (water) while he was standing and said: "Some people say it is makrooh for one of you to drink whilst standing, but I saw the Prophet (ﷺ) doing what you have seen me do."' [Sahih Bukhari (7/110) No. 5615]
Al-Nawawi (rh) said: "There is
no contradiction in these ahadeeth, praise be to Allah, and none of them are
da’eef (weak). Rather they are all saheeh. The correct view is that the
forbidding mentioned in them is to be understood as meaning that it is disliked
The fact that the Prophet (ﷺ) drank whilst standing indicates that it is permissible to do so. This is all that needs to be said on the matter. If it is asked: How come it is makrooh to drink whilst standing when the Prophet (ﷺ) did that? The answer is that if what he (ﷺ) did was to show that it is permissible, then it is not makrooh, rather he (ﷺ) was obliged to show and explain that, so how can it be makrooh? It is proven that the Prophet (ﷺ) did wudoo’ washing each part only once, and that he circumambulated the Ka’bah (i.e., did tawaf) riding a camel – even though there is scholarly consensus that it is better to do wudoo’ washing each part three times and that it is better to do tawaf walking. There are many similar examples.
The Prophet (ﷺ) was demonstrating that something is permissible one time or many times, but he persisted in following the better option. So usually when he did wudoo’ he washed each part three times, and he usually did tawaf walking, and he usually drank whilst sitting. This is clear and is not confusing to anyone who has the slightest claim to knowledge. And Allah knows best." [Sharh Sahih Muslim (13/195) No. 2027]
Same thing applies to the prohibition
from washing with leftover water of women
-it means it is preferred not to
wash from it
-but if you live where there is shortage of water, you can use the water
According to Abu Hanifah, you are not
allowed to wash from leftover of both sexes
-because he believes when someone
washes his limbs,
-the impurity from the limbs is
transferred to the water
-but the other imams said the wudhu
or ghusl is valid from leftover water
-because the prophet meant it was
preferred and he was not emphatic
So we close by saying that, the Prophet
was not emphatic in his prohibition
-and this is the opinion of the jamhoor excluding Abu Hanifah
We are not supposed to understand the
hadith
-that when washing with your spouse
from the same water (container)
-that you have to dip your hands at
the same time into the vessel
-because the Prophet (ﷺ)
and Aisha (r.a) washed from the same vessel
-same time but did not dip their hands into the vessel same time
On the authority of 'Aa'ishah (RA) who said: "I used to bathe with the Prophet from a single container of water which was placed between us such that our hands collided inside it. He used to race me such that I would say: `Leave some for me, leave some for me!' She added: `We were in a state of Janabah (i.e. the state of having slept together).'" [Al-Bukhari (299) and Muslim (321)]
This hadith proves that
- THE PROPHET AND AISHA USED TO WASH SAME TIME
- YOU ARE ALLOWED TO BE NAKED IN FRONT FROM YOUR SPOUSE
- THEY WERE SOUL MATES BECAUSE THEY COMPETED TO WASH AND TO RACE
- WHEN YOU SHOWER FROM THE SAME VESSEL YOU DONT HAVE TO DIP YOUR HANDS
SIMULTANEOUSLY
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