CLASS #4 - Delivered on April 15th, 2006


After praising Allaah سبحانه و تعالى and sending the salaat and salaam upon the best of creation, our Prophet Muhammad صلى الله عليه و سلم, his family members and all his companions, the Shaykh حفظه الله then said: Imaam ash-Shawkaani رحمه الله is his book Ad-Durrar al-Bahiyyah has a section Purifying Impurities.



Book: Purification

Chapter 2 – Purifying Impurities.

Quote:
بابٌ تطهير النجاسات:
ويَطهُر ما يتنجس بغسله حتى لا يبقى لها عين ولا لون ولا ريح ولا طعم، والنعلُ بالمسح.
والاستحالة مطهِّرة، لعدم وجود الوصف المحكوم عليه.
وما لا يمكن غسله فتطهيره بالصَّبِّ عليه، أو النَّزْح منه، حتى لا يبقى للنجاسة أثر.
والماء هو الأصل في التطهير، فلا يقوم غيره مَقامه إلا بإذن من الشارع.

Impurities are to be cleansed by being washed. (It is to be washed thoroughly) until there is no trace, colour, smell or taste of the impurity remaining.
Shoes are to be cleansed by dragging and wiping them upon the ground.
If the Najaasah turns into another material it becomes pure since its original impure nature –which was the source of the impurity- ceases to exist.
That which cannot be washed (due to its physical dimensions i.e. the ground), water is to be poured upon it (in sufficient amounts to purge it of the impurity) or it is to be expunged until no trace of the Najaasah remains.
Water is the primary cleansing tool that is to be used when purifying and cleansing. Nothing can be used (by itself) in its place unless there is an explicit permission alluding to this granted from the Lawgiver (Allaah).

This section deals with the removal of impurities. In a previous class it was mentioned that impurities are those things that are impure and filthy and which makes it impermissible to perform salaah whilst being affected by it.


Impurities are removed by washing

ويَطهُر ما يتنجس بغسله حتى لا يبقى لها عين ولا لون ولا ريح ولا طعم
Imaam as-Shawkaani رحمه الله says: The impurity must be washed until there remains no trace, colour, smell or taste (of the impurity).

How are impurities removed? They are removed by washing. Anything which is impure is cleansed by washing. Anything touched by an impurity is washed with water until it has been completely removed; whether from the body, clothing or a place where one wants to occupy or pray in. It is not permissible for the Muslim to sit in a place that is filthy or contains impurities, or to pray in such a place until it has been cleaned.


Purification of shoes by dragging/wiping on the ground

والنعلُ بالمسح
As for na’al (نعل) i.e. shoes/sandals; they are cleaned by dragging and wiping on the ground.

This is for shoes that touch the ground. It is not obligatory to wash them. They are just wiped on the earth until there is no trace of the impurity. Imaam Shawkaani رحمه الله wants to make that clear i.e. that it is not obligatory to wash the shoes, rather just drag and wipe them on the ground. Apart from shoes/sandals, nothing else has been mentioned from the Prophet صلى الله عليه و سلم regarding the removal of an impurity with other than water e.g. from the body, clothing etc.


Transformation of an impurity purifies it

والاستحالة مطهِّرة، لعدم وجود الوصف المحكوم عليه.
Imaam ash-Shawkaani رحمه الله then mentions istihaalah (استحالة) and says that istihaalah purifies i.e. if the impurity turns into another material it becomes pure since its original impure nature – which was the source of the impurity – ceases to exist.

istihaalah (transformation) is when a substance changes from its natural disposition into something else. Is the nature of the new substance (after changing) impure or pure?

If the impurity is transformed from its original state e.g. faeces which is impure and when dried out is still impure but if it is then thrown into a fire and becomes ashes, then it has become purified. It is not said that the ashes are impure, and likewise, any substance that changes. The Muslims all know that alcohol (خمر) is haraam to drink and sell, but if the alcohol changes and becomes vinegar (خل) then it is permissible to drink this vinegar and for it to be used by Muslims. This is due to its changing, such that the source of impurity no longer exists. The alcohol has changed its form from being an alcoholic beverage to becoming vinegar and it is named with other than the original name as it was originally called ‘alcohol’. Therefore, it is permissible to use this vinegar which was transformed from alcohol. And likewise any substance which changes from its natural state and becomes another (pure) substance named with another name is permissible to use.


Things which cannot be physically washed with water

وما لا يمكن غسله فتطهيره بالصَّبِّ عليه، أو النَّزْح منه، حتى لا يبقى للنجاسة أثر
The origin is that when an object is touched by an impurity it is washed until the impurity is completely removed. However, that which cannot be washed (due to its physical dimensions i.e. the ground), water is to be poured upon it (in sufficient amounts to purge it of the impurity) or it is to be expunged until no trace of the Najaasah remains.

Removing an impurity from soft, loose soil
For example, soft loose earth which is unlike a paved or tiled surface that is easy to clean with water in order to remove the impurity. If washing is not possible, like in the case of the Bedouin who urinated in the masjid, water is poured on the area until the impurity disappears. It is not necessary to dig up the earth and remove it as the Prophet صلى الله عليه و سلم did not order them to remove the earth in order to remove the impurity. So, where it is not possible to wash the item, if water is poured on the item such that the impurity vanishes and there is no trace of the impurity in colour, smell or taste, then the item has been purified.

Removing an impurity from a large quantity of water
Imaam ash-Shawkaani رحمه الله mentions things not easy to be washed e.g. a large quantity of water e.g. water in a well which has an impurity in the water.
  • It should be removed entirely if it can be clearly discerned on the surface of the water.
  • If the impurity fades away and mixes with the water in the well, then all the water in the well must be removed if possible, or to the extent that the impurity is observed such that if someone smells the water there is no scent of the impurity, and there is no colour of the impurity and if the water is tasted by a person there is no taste of the impurity in the water. So, the water would gush forth from the well and be replenished and the impurity will go away.


Water is the primary cleansing agent
والماء هو الأصل في التطهير، فلا يقوم غيره مَقامه إلا بإذن من الشارع.
Water is the primary agent used for purifying. It is not permissible to use things other than water, except for what has been explicitly affirmed by the Legislator – Allaah سبحانه و تعالى e.g. wiping of shoes by dragging on the earth.

If there was no hadith of the Prophet صلى الله عليه و سلم specific to this then we could not say that shoes should be purified by wiping in the earth. This is the principle used in cleaning impurities. The primary cleaning agent is water as Allaah سبحانه و تعالى says:
وَأَنزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُوراً
{… and We send down pure water from the sky} [al-Furqaan 25:48]

That is, water that is pure and purifying. Water used for ablution if mixed with a pure substance e.g. an extract of dates or raisins (zabeeb) such that it changes any of the characteristics of the water then it cannot be used for purification or for wudu’. If the water remains pure i.e. the characteristics are unchanged then the water can be used.
فَلَمْ تَجِدُواْ مَاء فَتَيَمَّمُواْ صَعِيداً طَيِّباً فَامْسَحُواْ بِوُجُوهِكُمْ وَأَيْدِيكُم
{… and you find no water, perform Tayammum with clean earth and rub therewith your faces and hands (Tayammum)} [An-Nisaa 4:43; al-Maidah 5:6]

So if the people find water then they purify the impurities with it, and nothing can be used in its place unless there is an explicit permission alluding to this, granted from the Lawgiver, e.g. the wiping of shoes on the earth. Regarding wiping the shoes on the earth, there is a text that mentions purifying shoes with dirt. The Prophet صلى الله عليه و سلم said: “When one of you comes to the Masjid he should raise up his sandals (or shoes) to see if there are any impurities on them, if there is impurity clean it with dirt and then pray in them”[1]. If the Prophet صلى الله عليه و سلم did not give permission for doing this, we would not be able to use the dragging and wiping on the dirt instead of using water for cleaning the impurity from shoes.



Book: Purification

Chapter 3 – Answering the Call of Nature

Quote:
بابٌ قضاءُ الحاجة:
على الْمُتخَلِّي الاستتار حتى يدنوَ من الأرض، والبعدُ أو دخولُ الكَنِيف، وترك الكلام والملابسةِ لما له حرمة، وتجنبُ الأمكنة التي مَنع التخليَ فيها شرعٌ أو عرفٌ، وعدم الاستقبال والاستدبار للقبلة.
وعليه الاستجمار بثلاثة أحجار طاهرة، أو ما يقوم مَقامها.
وتُندب الاستعاذةُ عند الشروع، والاستغفارُ والحمدُ بعد الفراغ.

The one who (intends to) relieve himself must ensure that he is hidden from the sight of others by entering into a lavatory or moving far from the places of habitation. He has to (squat down) near the ground and refrain from speaking and carrying on with regular activities, for it is prohibited.
(The one who intends to relieve himself) must not do so in the places that it has been prohibited in the Shar‘ (Islamic Law) or (out of) decency (knowing it is unacceptable in society).
When relieving oneself, the individual should not face the Qiblah nor turn his back to it.
Upon completion the individual must cleanse oneself with at least three pure stones or that which is equivalent to them (in cleaning ability).
It is preferred to seek refuge (al-Isti‘athah) before beginning, and seek forgiveness and Praise (Allaah) upon completion.




قضاءُ الحاجة– Relieving oneself

Imaam ash-Shawkaani رحمه الله then said: ‘the chapter of Answering the Call of Nature’.

The haajah (حاجة) is all that the people have a need for in their life, from food and drink and urine and faeces (when they go to relieve themselves), or from other matters. But, when we say haajah in this chapter, it refers specifically to urine and faeces i.e. “answering the call of nature”. This is the removal of urine and faeces from the body.


The Etiquettes of Relieving Oneself

First of all we should praise Allaah سبحانه و تعالى who has honoured us with this Deen and has taught us all the things that we need in our lives including the etiquettes of relieving ourselves, everything small and large. Allaah سبحانه و تعالى has not left off anything that mankind needs, except that He سبحانه و تعالى has clarified it on the tongue of His Prophet صلى الله عليه و سلم. As for this chapter, it deals with answering the call of nature and its aadaab (آداب – etiquettes).

  1. Covering oneself until near the ground
    The author رحمه الله says:
    على الْمُتخَلِّي الاستتار حتى يدنوَ من الأرض
    When one wants to relieve himself he should ensure that he is secluded from the people. He should screen himself by hiding behind a tree or a rock or any place (so that other people cannot see him). It is obligatory upon a person to shield his ’awrah from the sight of the people. If his head is visible then inshaa Allaah this is okay. One is not prevented from this as this is derived from the Prophet صلى الله عليه و سلم who, when he صلى الله عليه و سلم wanted to relieve himself he did not reveal his ’awrah until he reached the place and squatted near the ground. So therefore, he صلى الله عليه و سلم did not raise his thawb until he reached near the ground. So one should not raise his thawb whilst standing so that the ’awrah may become visible to others. When in the squatting/sitting position the ’awrah is then exposed as it would then be hidden from others. 
  2. Distance oneself from the people or enter a lavatory
    والبعدُ أو دخولُ الكَنِيف
    It is upon the one who wants to relieve himself to distance himself from the people in order to shield himself from a number of things like the sound or smell of passing wind or from the ’awrah being seen. The Prophet صلى الله عليه و سلم used to go far away from the people to relieve himself. The Shaykh رحمه الله says that one may enter a lavatory i.e. toilet. It is obligatory to use this if people are nearby as it keeps one away from the sight of the people, and it can be locked.
  3. Refrain from speaking
    وترك الكلام
    Do not talk when in this condition i.e. using the bathroom. There is an unauthentic hadith concerning this, but it is from adab (etiquette) that one should not speak whilst relieving himself. If it is out of necessity then that is not a problem inshaa Allaah, but the correct etiquette is not to speak. The hadith mentioned is: “When two people are together and they sit to use the bathroom and they talk to one another whilst relieving themselves the Wrath of Allaah سبحانه و تعالى would descend upon them.”[2] This hadith is daeef, but it is better to leave off speaking as this is taken from the general texts. If the people say: “Haraam is what Allaah made haraam and there is no text that says there is no speaking in the bathroom” – then we say that if there is no text, then we go back to the customs of the people at that time, and this is what they did i.e. they did not talk while relieving themselves.
  4. Avoid in that environment things deserving of respect
    والملابسةِ لما له حرمة
    One should leave off doing things that should be respected. For example, the mushaf (Book of Allaah) and the ahadeeth of His Prophet صلى الله عليه و سلم should not be taken into the place of relieving oneself. However, the People of Knowledge have issued a fatwa that if one has a mushaf etc. and fears that it may be lost or damaged if left outside the toilet, then he may conceal it in his clothing and enter the toilet and this is permissible inshaa Allaah.
  5. Avoid places which have been prevented by legislation and those unacceptable in society
    وتجنبُ الأمكنة التي مَنع التخليَ فيها شرعٌ أو عرفٌ
    When relieving oneself avoid places from the point of legislation and those known as unacceptable in the society.
    One should avoid relieving oneself in the following places:
    • Under trees with fruits – Legislation prohibits relieving oneself under trees that have fruits used by the people because the fruits may fall on the excrements and people will be harmed by using it (the fruits).
    • Places unacceptable in society – Also if one is aware that a place is considered unacceptable for relieving oneself by the society, then he should avoid such a place.
    • The shade and pathways – As relates to the point of staying away from certain places to relieve oneself, there is a hadith in Saheeh Muslim and other than it where the Prophet صلى الله عليه و سلم forbade relieving oneself in the shade used by the people and in their pathways. [3]
    • Urinating in stagnant water – In another narration, he صلى الله عليه و سلم also forbade urinating in stagnant water[4].
    • Clean spring water, public road, resting place – The Prophet صلى الله عليه و سلم said: “Avoid 3 things that will cause the people to curse you, do not relieve yourself in (1) the place where people get clean spring water (2) the public road and (3) the shade used by people for rest.”[5]
    • As for the places that would be unacceptable by society they are for example, places used by people for rest and relaxation – parks etc.
    • Holes –Avoid urinating in holes[6] – e.g. lizard holes; this may also bring harm to the one urinating as he may be stung by a lizard, snake, insects, scorpion etc. The Prophet صلى الله عليه و سلم prevented everything in which there is harm for the Ummah and ordered with everything in which there is good for the Ummah. [7]
    • Urinating where one takes a bath – There is a hadith that forbids urinating in the place where one is taking a bath[8] – e.g. bathtub or shower. The hadith is not authentic, however it is an act which is not appreciated by the people and there may be whispers about it. Even if water is poured on the area, doubts may enter their hearts as to whether that place is pure or impure. Therefore, even though the hadith is not authentic, it is not good for the people who have to use the place after. Whatever brings harm to the people should be left alone.
  6. Do not face the Qiblah or turn your back towards it
    وعدم الاستقبال والاستدبار للقبلة
    Imaam ash-Shawkaani رحمه الله says that one should not face the qiblah or turn your back to it.

    There are many well known narrations in this regard. It is not permissible to face the Qiblah or turn your back to the Qiblah when relieving yourself – whether in a bathroom with walls, or in an open field. This is because the hadith where the Prophet صلى الله عليه و سلم ordered with ‘not facing the Qiblah or turning your back to it when relieving yourself’[9] is general and did not specify within a structure or other than within a structure.

    As for what comes in some of the narrations from Ibn Umar رضى الله عنه that he once saw the Prophet صلى الله عليه و سلم relieving himself facing the Qiblah or facing his back to the Qiblah is specific to the Prophet صلى الله عليه و سلم and restricted to him صلى الله عليه و سلم. It is an action of the Prophet صلى الله عليه و سلم and does not come in front his صلى الله عليه و سلم statement.

    There is a principle which states that when a statement of the Prophet صلى الله عليه و سلم contradicts his صلى الله عليه و سلم action we take the statement, as the action is specific to him صلى الله عليه و سلم.

    Some people of knowledge make a distinction and say that if there is a structure with a wall it is okay to face the Qiblah or face your back to the Qiblah, but this should be avoided in an open field. The Shaykh حفظه الله does not agree with this position and says one should not face the Qiblah – whether in an open field or a bathroom.
  7. Upon completion use three clean, pure stones or its equivalent for cleaning
    وعليه الاستجمار بثلاثة أحجار طاهرة، أو ما يقوم مَقامها.
    One must perform istijmaar (استجمار) i.e. to clean oneself by using three pure stones or its equivalent in order to remove the impurities i.e. urine and faeces. Both these impurities may be cleaned using three stones or its equivalent. This is due to a command of the Prophet صلى الله عليه و سلم who ordered one of his Companions to bring him three stones, the Companion returned with two stones and one piece of dung. The Prophet صلى الله عليه و سلم took the stones and threw away the dung.[10] This is evidence that it is permissible to use two stones when three cannot be found, but if three can be found they should be used.

    It is also necessary that the stones be clean and pure; as an impurity cannot be removed by another impurity. If there are no stones available then things with cleaning ability may be used e.g. toilet paper, rags, sand etc. Likewise, if there is one big stone which has three or four sides then it may be used as three stones, by using each of the three sides.
  8. What is said before entering and on leaving the place of relieving oneself
    وتُندب الاستعاذةُ عند الشروع، والاستغفارُ والحمدُ بعد الفراغ
    The author رحمه الله says also: it is recommended to seek refuge with Allaah before going to the bathroom.

    The word recommended is used as it is something preferred as the Prophet صلى الله عليه و سلم did not command with that, but the narration says that he صلى الله عليه و سلم used to say before entering the place of relieving himself “O Allaah I seek refuge with you from the devils male and female”.[11]
    اللهم إني أعوذ بك من الخبث و الخبائث
    He صلى الله عليه و سلم did not command the people with saying this, but said it is recommended but not obligatory. So, the isti’aadha (seeking refuge) is said before entering and istigfaar (seeking forgiveness) and hamd (praise) after relieving oneself.

    When the Prophet صلى الله عليه و سلم finished relieving himself he صلى الله عليه و سلم said ghufraanak.
    غفرانك
    Before entering one should say: Allaahumma inee a’ūdhu bika min al-khubthi wal khabaaith (see Arabic above) in order to seek protection from the male and female jinns who play with the private parts of the children of Aadam. This is recommended and there is no one in reality who says that it is obligatory.

    Those who say it is obligatory to seek refuge, we say masha Allaah this is perhaps true as the Muslim is commanded to seek refuge from the shaytaan at all times and seeking refuge from him, especially at this time when he plays with the private parts; and there is no way to get away from the harm of the shaytaan except by seeking refuge with Allaah سبحانه و تعالى from shaytaan’s harm, so based on this it may be necessary to seek refuge from shaytaan.

    On completion say ghufraanak[12]. As for the statement that some say that he صلى الله عليه و سلم used to say when leaving the place of relieving himself ‘All praise is due to Allaah who repealed away from me the harm and safeguard me and protect me’[13] this is not authentic as it has not been established with an authentic chain of narrations, but ghufraanak is authentic. No doubt we should praise Allaah سبحانه و تعالى at all times and more so at times when He سبحانه و تعالى has enabled us to rid our bodies of toxic substances which can cause harm to our bodies if they are not removed, hence the reason for praising Allaah سبحانه و تعالى by saying Ghufraanak.



QUESTIONS & ANSWERS

  1. Question: You mentioned that the urine of a baby boy, if this remains on the clothing without it being sprinkled with water, then this is pure. So can a person pray without washing this clothing?
    Answer: As comes in the hadith where the Prophet صلى الله عليه و سلم said as for the young boy who doesn’t eat solid food yet and is still feeding from the milk of his mother or from the milk of other animals whose milk is permissible for us to drink their milk – like the cow, goats, sheep and camel and like this. So the urine of this baby boy should only be sprinkled and the urine of the baby girl should be washed.[14]

    So, the question was whether it is permissible to pray in a garment that has been touched by the urine of a baby boy, but it wasn’t sprinkled?

    They Shaykh حفظه الله said that that which we mentioned, and it was contained in the hadith, is that the urine of the baby boy who is not eating solid food as yet, but all his food and nutrition comes from his mother or from the milk of other animals which it is permissible for us to drink their milk like cow, sheep, camel and the like of that - then it is not obligatory for us to wash that urine, rather it would be sprinkled with drops of water even if when the drops of water were sprinkled all the urine was not removed it is okay inshaa Allaah تعالى. This is what is obligatory upon us.

    We have no doubt whatsoever between making the distinction between the urine of the baby boy and the urine of the baby girl, because in the hadith it is clear – where the Prophet صلى الله عليه و سلم said “as for the urine of the baby girl it should be washed.”[15]

    If the question is – is it permissible to pray in the thawb which has been touched by the urine of baby boy and it was not at least sprinkled, we say it is not permissible to pray because that which is obligatory upon us is to sprinkle the urine of the baby boy. To leave off even the sprinkling, there is no statement of the People of Knowledge that said this, rather that which we have been recommended with, is to sprinkle the urine of the baby boy. So if someone prays in a thawb that was touched by the urine of a baby boy and it was not sprinkled with water then that salaah is not correct.

  2. Question: Noble Shaykh we received a few questions about the Jordanian Mashaaikh and we all know that our senior scholars love them due to their high status in knowledge, and due to their tremendous efforts in Da’wah. However, since our next lecture will be with our noble Shaykh Ali al Halabi حفظه الله we are presenting you this question so that it may serve as a medicine to the sick heart and as a cure to those who envy him and also it will hopefully be beneficial and fruitful for those who are not aware of the matter.

    So we say, the Mashaaikh from Jordan حفظهم الله it is enough for them that they are the students of al-Allaamah Muhammad Naasirudeen al-Albaani رحمه الله and they have spent their strength and their resources in defending the Manhaj of Alhus Sunnah wal Jama’ah and they are highly praised by the leading Imaam and Muhaddith of our time al-Allaamah Abdul Muhsin al-Abbad, and even before him they were highly praised by al-Imaan Abdul Azeez ibn Baz and Imaam Muhammad bin Saalih al-Uthaymeen and the Imaam Shaykh Muqbil ibn Haadee al Waadiee’ رحمهم الله. And, they have established a great center to disseminate Islaamic knowledge and have authored many beneficial books, may Allaah reward them for their efforts.

    However, we believe that only the prophets and messengers are infallible and free from mistakes, and the statement of Imaam Maalik رحمه الله is well known in regard to this when he said: “All are capable of making mistakes except this” and he pointed to the grave of the Prophet صلى الله عليه و سلم. So our scholars may refute one another and correct mistakes of each another and what is mandatory upon us is to follow the proofs and stick to the truth and benefit from the Scholars.

    However, it is very sad to see the youth go beyond the limits and (words unclear) pass the words of the scholars and they do not stop where our Scholars stop. Rather, they the youth, warn against the Jordanian Mashaaikh and from their lectures and they order their blind followers to boycott them due to their extreme ta’assub. They also plot against the Mashaaikh in order to remove their books and tapes from the bookstores, and they work very hard to confuse others about them. And if the Mashaaikh come to visit us in the West, they the muta’assiboon, do not benefit from them, rather they have the audacity to stop others from benefiting from them, or warn against their conferences and lectures. And what is sadder is that such youth are quick in turning against the Mashaaikh and hasty in passing judgment upon them. So we see them, they would raise only those who they think would serve their agenda. Yet, they turn against them and drop them like they are nobody, just because they did not agree with them. So we turn to you O Noble Shaykh, for your insightful words so you may tell us what you say about those Mashaaikh.
    Answer: First of all, may Allaah reward you Akh Zaahid, indeed that which you have mentioned, that introduction which came in your question, it was a just one. It was fair and just – all what you said about them and about the ‘Ulamaa of Ahlus Sunnah wal Jama’ah is fair and just.

    I take what the Shaykh said – Imaam Maalik رحمه الله when he said “every person’s statement is to be accepted or rejected except the statement of this man in this grave” i.e. the grave of the Prophet صلى الله عليه و سلم. We found in the history of Islaam that some of the statements of the major scholars of Islaam were rejected and refuted. But, it does not mean that when some of their statements were refuted, that all what they said was rejected in its entirety. If they are People of Knowledge from Ahlus Sunnah wal Jama’ah then we benefit from them, as long as they do not go against that which is in accordance with the Sunnah of the Salaf, and as long as we do not follow them in that which they were found mistaken in it.

    There is a fundamental principle here – that a person should not be boycotted period, except if he is dall (astray) or his mistakes greatly outweighs his good (what he is right in). As for the main mistakes that we know, and some of the People of Knowledge may fall into them, we don’t leave off a scholar and boycott him, rather we benefit from that which is right from their statements.

    As for what you mentioned in the question pertaining to the youth in this time, in this era – talking about the scholars and refuting them. I am going to tell you one thing, this is not something that is strange, rather this is what has been happening through the times, and this is the way of the People of Desires who talk against the ‘Ulamaa and the Scholars of Ahlus Sunnah. So therefore, this is not something which is strange to us.

    Of course, when a scholar falls into a mistake; the mistake should be pointed out, but with adab, with good manners and respect. But these are people who show no respect to the Scholars of Ahlus Sunnah and they slander them and talk about them the way that you mentioned in the question. That is because they blindly follow the statements of certain people who talk badly about their People of Knowledge. This is not from the Deen – that whenever a Student of Knowledge or Scholar makes a mistake – and they are subject to make mistakes like Imaam Maalik رحمه الله said; they refute them, and warn against them, and boycott them – this is not at all from the Deen. The ‘Ulamaa since the early times used to refute one another and address the mistakes of one another, but that does not mean that they boycotted one another.

    As for the Scholars and the Mashaaikh of Jordan, and the most known and outstanding amongst them is Shaykh Ali Hassan Abdul Hameed al-Halabi or Shaykh Mashoor Hassan or Shaykh Saleem al-Hilaali – what we know about them – that they were raised and educated under the care of Imaam al-Albaani رحمه الله and we do not know of anyone in these times who served the Sunnah of the Prophet صلى الله عليه و سلم as Imaam al-Albaani رحمه الله did. It is like Allaah سبحانه و تعالى created him to be in this time so that he could take care of the Sunnah of the Prophet صلى الله عليه و سلم by authenticating narrations, classifying others to be weak, making a lot of tahqeeq of a lot of issues. We do not know of anyone like Imaam al-Albaani رحمه الله who served the Sunnah in these times like he did. Therefore, I am not going to exaggerate if I say that he is the Mujaddid al-‘Asr (Reviver of the era) – the one who actually revived the Deen to the people. He is an Imaam in this Deen – mujtahid– he has done a lot of work, (exerted) a lot of effort in distinguishing the narrations of the Prophet صلى الله عليه و سلم – separating that which is weak from that which is authentic. Therefore, he spent his life on this and he left behind for us a treasure and magnificent work. May Allaah reward him al-Jannah, Aameen.

    As for the scholars of Jordan, especially the three scholars which we mentioned: Shaykh Ali Hassan Abdul Hameed al-Halabi, Shaykh Mashoor Hassan and Shaykh Saleem al-Hilaali, we know them very well. We sat with them many times, we heard their statements, we read their books, we know about their beliefs and their creed. We know of them that they always call to good, and to that which is in accordance with the Sunnah of the Prophet صلى الله عليه و سلم and related to issues of Aqeedah and actions. This is something that is well known, and this is a reality that cannot be denied.

    As for the rumours that have been spread against them, we say to these people to bring us those issues that the Mashaaikh of Jordan went against the Manhaj of Ahlus Sunnah in them. And even if they make a mistake, it is throughout the times as we mentioned that the People of Knowledge they make mistakes, and they refute and correct one another, but it never meant that when a Scholar falls into a mistake that you do not benefit from him, period. This is not permissible – to boycott them and not to benefit from their classes.

    That is if they have any mistakes – where they have mistakes it should be dealt with respect and like this. We don’t know that they say things which are against that which the Salaf say – why this ta’assub – this extremism, and why these statements? If anyone has any animosity or hatred in his heart for them we just say “Fear Allaah سبحانه و تعالى, Fear Allaah سبحانه و تعالى and be mindful that you will have to stand in front of Allaah سبحانه و تعالى and you will be asked regarding that which you say” as Allaah سبحانه و تعالى says in Surah Qaaf:
    مَا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ
    {Not a word does he (or she) utter but there is a watcher by him ready (to record it).} [Qaaf 50:018]

    They are accusing the Scholars of Ahlus Sunnah with innovation in a time when the People of Innovation gather their forces together to fight against the Sunnah. It is not befitting for us to talk about the people of Ahlus Sunnah; and the Salaf, even when they found a mistake about one another they kindly and in a respectful manner tried to correct the mistake. They did not boycott one another and call others to boycott them. This is what I have to say about them – about the scholars of Jordan, especially Shaykh Ali al-Halabi, Shaykh Mashoor Hassan and Shaykh Saleem al-Hilaali and (word unclear) the scholars of Jordan their Aqeedah is sound. Their belief is correct, they are upon a correct Aqeedah, they have knowledge, and they really greatly benefited from the tremendous treasure that Shaykh al-Albaani رحمه الله left for them and taught them about the ahaadeeth and the narrations of the Prophet صلى الله عليه و سلم. They have an abundance of knowledge, especially in the field of hadith. Warning against them is something that I see is not permissible; and once again fear Allaah سبحانه و تعالى.

    That which we call our brothers to, and especially you, our brothers in the West is that you safeguard your tongues. And may Allaah سبحانه و تعالى preserve the Muslims, especially in those lands where fitan are many – you are facing many trials, we ask Allaah سبحانه و تعالى to preserve you. And we invite you to benefit from the Scholars of Jordan, especially since they have (exerted) a lot of effort in coming to establish the Deen of Allaah سبحانه و تعالى in these lands where the Da’wah is in dire need to be established. Benefit from their efforts. Many of the People of Knowledge mention them with good. Shaykh Abdul Muhsin al-Abbad حفظه الله who is more than qualified to speak in this issue; and he praised them and he mentioned them with good.

  3. Question: This is in relation to the person who washes their young children when they have finished urinating/defecating. Is this something that would require the person to make a fresh wudu’ after having cleaned the children, in order to pray, or can they pray with that wudu’?
    Answer: If a woman or a man made wudu’ and they are in a state of tahaarah and then they come in contact with the impurity, whether in their thawb or in their hand then that which is incumbent upon them is to remove that impurity, whether from the hand or the thawb – that is all that is required of them. The wudu’ is not nullified just because they touched the impurity. Therefore, if the mother for example is changing her baby and maybe there is some faeces or urine on her hand or on her thawb – that does not nullify her wudu’ rather she has to clean and wash her hand or thawb so that the impurity is removed.

  4. Question: The question is about a sister who is about to have a surgery. She was told that she has to put on hijaab during the surgery in the operating room. However, as we know, a patient must wear certain clothing when going into the O.R. (Operating Room) and doctors may not permit her to put on the hijaab during the surgery, so what is upon her?
    Answer: The Shaykh said, the question was – is it incumbent upon the woman to stay in hijaab during an operation in what is an Operating Room, or she shouldn’t if the doctors ask her to remove the hijaab?

    The Shaykh حفظه الله said, I say that I will start by the statement of Allaah سبحانه و تعالى “Fear Allaah to the best of your ability.” Remember the statement of Allaah and fear Allaah to the best of your ability. If the doctor is going to operate on her leg for example, then she should cover her face and the rest of her body and he حفظه الله does not see that they should interfere with this and prevent her from covering the rest of her body whilst the operation is on her leg.

    But, if the doctor sees that the woman should not have a niqaab and they have a reason – like it may interfere with her health, then it is therefore under the ayah to “fear Allaah to the best of her ability” and she has an excuse. If the operation may be on her stomach or the like of this, and it is very serious, and they say the woman should not have her niqaab on because she has to breathe properly and the niqaab may interfere with her breathing, then we say that it is permissible and she should fear Allaah to the best of her ability.

    She should first ask if she could keep her niqaab and explain to them, If they say “okay, no problem” then that’s okay alhamdulillaah. If they say “no, it will interfere with the operation and her health”, then she is exempt from that.

    Therefore, we advise our beloved sisters, those who may be sick or who may have to do something in the hospital, that if they have a choice to wait for a woman (doctor), then they should wait for the woman doctor. If there are no women doctors and there are only men, then once again we say “fear Allaah to the best of your ability.”

  5. Question: I take weekly shots at a clinic for an illness. They require putting rubbing alcohol on my skin before giving me the shot. Is this type of alcohol impure or unlawful to touch the skin?
    Answer: Rubbing alcohol is from the intoxicants no doubt, but the People of Knowledge have not come to a total agreement about the fact that intoxicants are filthy and impure. Allaah سبحانه و تعالى said in the ayah:
    إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالأَنصَابُ وَالأَزْلاَمُ رِجْسٌ
    {…Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansâb, and Al-Azlâm (arrows for seeking luck or decision) are abominations…} [Al-Maa’idah 5:90]

    The idols worshipped, gambling and intoxicants are the work of Shaytaan i.e. they are haraam – unlawful. Worshipping the idols is haraam, gambling is haraam and drinking the intoxicants is haraam, but it does not mean that it is impure just because it is haraam. If we say that the intoxicants are impure then we say that the other things which came before in the ayah are also impure, so then we would say that if someone touches an idol that other people worship, then we would say that he is najis (touched by an impurity). This is not the correct thinking.

    If the person wants to wash the area with water, or the clothing that may have been touched by the rubbing alcohol, in order to come out from the khilaaf (difference of opinion of the scholars), then we say mashaa Allaah he can do that. But, if he prays while he still has the cotton for the bandage that has the rubbing alcohol – then we say that his salaah is correct and his wudhu’ is valid, even if the smell still remains. We do not say that he becomes impure and that he has to wash his body or clothing.

--- This is where the class ended. ---



References and Notes

[1] [ In التعليقات الرضية على الروضة الندية 1/122 the author quotes it from Ahmad, Abu Daawud]
إذا جاء أحدكم إلى المسجد فليقلب نعليه و لينظر فيهما فإن أرى خبثاً فليمسحه بالإرض ثم ليصل فيهما

[2] Reported in Sunan Abi Dawud 1/4 (#15). Shaykh al-Albaanee رحمه الله says Da’eef isnaad.
لا يخرج الرجلان يضربان الغائط كاشفين عن عورتهما يتحدثان فإن الله عز وجل يمقت على ذلك

[3] Reported in Saheeh Muslim Vol. 1 Kitaab at-Tahaarah (#269)
"اتقوا اللعانين" قالوا: وما اللعانان يا رسول الله؟ قال "الذي يتخلى في طريق الناس أو في ظلهم ".

[4] Reported in Sunan ibn Maajah 1/124 Kitaab at-Tahaarah (#343). Shaykh al-Albaanee رحمه الله says Saheeh. See Saheeh al-Jaami’ (#6814)
أنه نهى عن أن يبال في الماء الراكد

[5] Reported by Abu Daawud and Ibn Maajah. Shaykh al-Albaanee رحمه الله says Da’eef in Mishkaat al-Masaabih in Vol. 1.
ضعيف) وعن معاذ قال قال رسول الله صلى الله عليه وسلم اتقوا الملاعن الثلاثة البراز في الموارد وقارعة الطريق والظل. رواه أبو داود وابن ماجه

[6] Reported by Abu Daawud 1/8 Kitaab at-Tahaarah (#29), Shaykh al-Albaani رحمه الله says Da’eef. See Tamaam al-Minnah pg. 61
أن رسول الله صلى الله عليه وسلم نهى أن يبال في الجحر قال قالوا لقتادة ما يكره من البول في الجحر قال كان يقال إنها مساكن الجن

[7] The general meaning may be found in the hadith in Silsilah as-Sahihah 6/865
ليس شيء يقربكم إلى الجنة إلا قد أمرتكم به وليس شيء يقربكم إلى النار إلا قد نهيتكم عنه إن روح القدس نفث في روعي إن نفسا لاتموت حتى تستكمل رزقها فاتقوا الله وأجملوا في الطلب ولا يحملنكم استبطاء الرزق أن تطلبوه بمعاصي الله فإن الله لايدرك ما عنده إلا بطاعته

[8] Shaykh al-Albaani رحمه الله says Saheeh in Saheeh al-Jaami’ (#6815)
أن يبول الرجل في مستحمه

[9] Saheeh al-Bukhaaree Vol. 1 Kitaab as-Salaah (#386), Saheeh Muslim Vol. 1 Kitaab at-Tahaarah (#264)
أتيتم الغائط، فلا تستقبلوا القبلة ولا تستدبروها، ولكن شرقوا أو غربوا

[10] Reported in Saheeh al-Bukhaaree Vol. 1 Kitaab al-Wudu’ (#155)
تى النبي صلى الله عليه وسلم الغائط، فأمرني أن آتيه بثلاثة أحجار، فوجدت حجرين، والتمست الثالث فلم أجده، فأخذت روثة فأتيته بها، فأخذ الحجرين وألقى الروثة، وقال: (هذا ركس)

[11] Saheeh al-Bukharee Vol. 1 Kitaab al-Wudu’ (#142), Kitaab ad-Du’aat Vol. 5 (#5963), Saheeh Muslim Vol. 1 Kitaab al-Hayd (#375)
( متفق عليه ) وعن أنس قال كان رسول الله صلى الله عليه وسلم إذا دخل الخلاء يقول اللهم إني أعوذ بك من الخبث والخبائث

[12] Reported in Sunan Abi Daawud 1/8 (#30), Shaykh al-Albaanee رحمه الله says Saheeh. Also in ibn Maajah 1/110 (#300). Shaykh al-Albaanee رحمه الله says Saheeh.
كان إذا خرج من الغائط قال غفرانك

[13] Shaykh al-Albaanee رحمه الله says Da’eef in Da’eef al-Jaami’ (#4378)
كان إذا خرج من الخلاء قال الحمد لله الذي أذهب عني الأذى وعافاني

[14] Reported in Jaami’ at-Tirmidhi 2/509 (#610) Shaykh al-Albaanee رحمه الله says Saheeh.
في بول الغلام الرضيع ينضح بول الغلام ويغسل بول الجارية قال قتادة وهذا ما لم يطعما فإذا طعما غسلا جميعا قال أبو عيسى هذا حديث حسن صحيح رفع هشام الدستوائي هذا الحديث عن قتادة وأوقفه سعيد بن أبي عروبة عن قتادة ولم يرفع

[15] Sunan abi-Daawud (#376), an-Nasaa’ee (#304) and al-Haakim 1/271.
يغسل من بول الجارية ويرش من بول الغلام