Sunday, July 14, 2013



By Shaikh Abdullah Faisal
01.07.2013 (Evening Dars)

NOTES typed by AT-7
Edited and Formatted by AT38 and AT7



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 Hurairah (RAA), narrated that the Prophet (SAW) said, "None of you should wash in stagnant water when he is Junub) (a state of major ritual impurity due to coitus). Reported by Imam Muslim.

Janaaba is a state of major impurity due to intercourse
-this hadith proves that Islam is a very hygienic religion
-and Islam is scientific


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 (SAW) 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 (SAW) 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


ولمسلم: «منه». ولأبي داود: «ولا يغتسل فيه من الجنابة».
In an another narration by Imam Muslim and Abu Dawud (of the same Hadith) the Prophet (SAW) 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 janaaba 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 (SAW) was


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 (SAW) narrated, "The Messenger of Allah (SAW) 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 wudu 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


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 (SAW) used to wash with the water left over by Maimunah (RAA)." Reported by Muslim.

-Ibn Hajar brought 2 ahadith that seem to contradict
-so we need the faqeeh to explain to us


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 (SAW) washed from a bowl, and when the Prophet (SAW) 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 (saw) 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 Hurayrah said: “I was met by the Messenger of Allah (SAW) 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), then I came to where he was sitting. He said, ‘Where were you, O Abu [Hurayrah]?’ I told him, and he said, ‘Subhan-Allah, O Abu [Hurayrah]!, 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 (saw)
-forbade the washing from left over water,
-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 2 ahadith that seems to conflict
-the prohibition from washing with leftover water is tanzeeh (disliked)
-not 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 (SAW) 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 fuqahaa 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 (SAW) 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 (SAW) 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 (SAW) 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 (SAW) did that? The answer is that if what he (SAW) did was to show that it is permissible, then it is not makrooh, rather he (SAW) was obliged to show and explain that, so how can it be makrooh? It is proven that the Prophet (SAW) 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 (SAW) 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 Hanifa, 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 wudu 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 Hanifa

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 (saw) 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;






Regarding Salatul Jumm’ah,
(i) Is a traveller exempt from the obligation (of Salatul jumm’ah)?
(ii) Is tiredness/exhaustion a permissible reason to miss salatul Jum'uah?
(and pray Zuhr at home instead)

-Yes the traveller is exempted
-but I do not know of any evidence that exempts you because of tiredness
-because jumuah is 2 rak’ah and dhuhr is 4 rak’ah
-you should just go and attend
-you can either drive or call a taxi to go and attend

Abu Huraira (RA) reported: 'A blind man came to the Messenger of Allah (SAW) and said: "O Messenger of Allah! I have no one to guide me to the masjid." He, therefore, sought his permission to perform Salat (prayer) in his house. He (SAW) granted him permission. When the man turned away, he called him back, and said, "Do you hear the Adhan (call to prayer)?" He replied in the affirmative. The Messenger of Allah (SAW) then directed him to respond to it.' [Sahih Muslim (1/452) No. 653]


If water collects in a storage tank in your house, and when you open the tap the water from the storage tank comes out of the tap, is this stagnant water?

-Because it is storage tank, huge, and being filled up on a daily basis
-it is not considered stagnant water
-it is just a storage tank
-stagnant water is water in a pond for example;
-it changes colour, develops an odour and taste
-it also contains a lot of germs and causes many diseases

You should look out for change of colour, odour and taste in stagnant water
-and if they are present avoid using it for wudu and ghusl


I went to Jumm’ah last week at a different masjid than I would usually go. Subhan'Allah, it was a shame that the speaker was talking about asking dua from the Prophet's grave and asking him to ask Allah to forgive us for our sins. I walked out of the masjid, it was also a shame that it was a masjid with a bunch of reverts, what do you think, should we interfere?

-This masjid appears to me as masjid diraar
-Allah said:

And as for those who put up a mosque by way of harming and disbelief, and to disunite the believers, and as an outpost for those who warred against Allah and His Messenger (Muhammad SAW) aforetime, they will indeed swear that their intention is nothing but good. Allah bears witness that they are certainly liars. (At-Tawbah 9:107)

-this is a Berailvis masjid
-they have a Hindu background
-and so they worship the grave

Surely, the religion (i.e. the worship and the obedience) is for Allah only. And those who take Auliya' (protectors and helpers) besides Him (say) : "We worship them only that they may bring us near to Allah." Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever. (Az-Zumar 39:3)

-they claim to worship Allah in salah but after it,
-they go to the graves and ask them for things
-these are Muslims by culture not by conviction

They also do not know the meaning of the shahada
-because these people believe in democracy
-so they are practicing many different types of shirk
-they wear ta'weez on their necks

You need to establish your own masjid
-because these people are Mushrikûn
-so you did the right thing by walking from the masjid

اللهم لا تجعل قبري وثنا يعبد، اشتد غضب الله على قوم اتخذوا قبور أنبيائهم مساجد
Yahya related to me from Malik from Zayd ibn Aslam from Ata ibn Yasar that the Messenger of Allah (SAW) said, "O Allah! Do not make my grave an idol that is worshipped. The anger on those who took the graves of their Prophets as places of prostration was terrible." [Muwatta Malik (1/223) No. 570, Musannaf Abdur Razzaq (1/406) No. 1587, Musnad Ahmad (2/246) No. 7352]


Municipal water is infused with fluoride and other minerals because it is derived from the lake and reprocessed. Is this considered to be purifying water because there is waste added into the lake water, and then it is treated with chemicals and then provided to us? Please explain.

If the water is more than 270L, the sheer water itself is able to purify itself
-and if the experts purify it with chemicals and prove it to be pure, then it is purifying water
-if we should say otherwise, we would use Islam to strangle the Muslims and this is not good
-so the water in your homes is classified as purifying water after purification
-and fit for use for washing
-only the Khawarij say it is haraam to use because the water is from the taghoot
-so beware of the Khawarij


When there is only stagnant water, should you do tayammum or use the stagnant water for wudu?

When there is only stagnant water use it
-unless it contains impurities, then you can do tayammum

The prohibition was tanzeeh (disliked)
-and not absolute
-e.g. the prophet forbade women from walking behind the coffin to the grave
-this was disliked and not absolute

Umm Atiyyah (RA) reported: “We (womenfolk) were prohibited from accompanying a funeral procession, but we were not compelled (not to do so).” [al-Bukhari (1278) and Muslim (938)]

The only time stagnant water is haraam to use is when it's colour, taste or odour changes
-then you do tayammum


Can you use wudu to replace ghusl?

-Yes, you can use it
-because of the story of Amr ibn Al As

‘Amr ibn al-‘Aas narrated: 'I had a wet dream on a cold night during the campaign of Dhaat al-Salaasil, and I was afraid that I would die if I did ghusl, so I did tayammum then I led my companions in praying Fajr. They mentioned that to the Prophet (SAW) and he said: “O ‘Amr, you led your companions in prayer when you were junub?” So I told him what had kept me from doing ghusl. I said: “I heard that Allah says (interpretation of the meaning): ‘And do not kill yourselves (nor kill one another). Surely, Allah is Most Merciful to you’ [al-Nisa’ 4:29]. The Messenger of Allah (SAW) smiled and did not say anything. [Sunan Abu Dawood (1/92) No. 334, Musnad Ahmad (4/203) No. 17845, Sunan Daraqutni (1/327) No. 681, Mustadrak al-Haakim (1/285) No. 629 and al-Bukhari in mu'allaq form (1/77)]

-so if you can use tayammum to replace ghusl then you can use wudu to replace ghusl too
-if doing ghusl will kill you or life threatening
-the prophet approved of what Amr ibn Al As did


If you are in a public toilet where there is no jug of water, is it permissible to wipe with tissue paper after urinating without using water?

-if you are in a place where there is no water and you use toilet paper,
-you have not done anything wrong
-because the tissue absorbs the urine from you
-however for you to use water is preferred
-so if you are a traveller you should travel with your bottle of water
-especially if you live in darul harb
-because the kuffaar don’t provide it


Yesterday you said the saliva of the dog is najasa, if a dog brushes past us or touches us, does it break our wudu, or would we need to make ghusl?

-If the body of the dog brushes against you, you don’t need to make wudu or ghusl
-you should be careful of the saliva of the dog touching you
-we will discuss this topic tomorrow in Shaa Allah
-it is the saliva of the dog that is najasa
-and if it touches your trousers, you should wash it
-you should not pray in that trouser unless you wash it
-this is because the saliva of the dog has so many germs
-and it is a very dirty animal


What are some examples of people dying because of dodgy fatawa?


Narrated By Jabir: 'We set out on a journey. One of our people was hurt by a stone that injured his head. He then had a wet dream. He asked his fellow travellers: Do you find concession for me to perform tayammum? They said: We do not find any concession for you while you can use water. He took a bath and died. When we came to the Prophet (SAW), the incident was reported to him. He said: "They killed him, may Allah kill them! Could they not ask when they did not know? The cure of ignorance is inquiry. It was enough for him to perform tayammum and to pour some drops of water or to bind a bandage over the wound (the narrator Musa was doubtful); then he should have wiped over it and washed the rest of his body."' [Sunan Abu Dawood (1/93) No. 336, Sunan al-Daraqutni (1/349) No. 729, al-Sunan al-Kubra al-Bayhaqi (1/347) No. 1075]

Shaykh al-Islam Ibn Taymiyah said: "Whoever becomes junub whether as the result of a wet dream or intercourse – permissible or forbidden – has to do ghusl and pray. If he is unable to do ghusl because there is no water or because he will be harmed by using it – such as if he is sick and using water will make his sickness worse, or there is a cold wind and he fears that if he does ghusl he will become sick with a headache or cold or bronchitis – then he should do tayammum and pray. This applies equally to men and women. He (or she) does not have the right to delay the prayer beyond its prescribed time.” [Majmoo’ al-Fataawa (21/451)]

-look how easy Islam is
-so don’t be a Khawarij
-Allah wants ease for you

...Allah intends for you ease, and He does not want to make things difficult for you... (Al-Baqarah 2:185)

Ta¬Ha. (Ta-Ha 20:1)

We have not sent down the Qur'an unto you (O Muhammad SAW) to cause you distress, (Ta-Ha 20:2)

-The people refused for the man to make tayammum
-even though he had a crack on his skull and as a result they killed him


Can you pretend to be friendly to Kaafirs if you are forced to be around them, for example greet them, acknowledge them, and smile at them? I find myself angry around them because of our oppressed brothers and sisters around the world.

-If you pretend to be friendly with them while hating them in your heart, you are not a kaafir
-because you did not give up al walaa wal baraa

Abu Darda said: “We will smile at some people but our hearts will curse them.” [Sahih Bukhari (8/31)]

-if you befriend them and see them as good people, you have given up al walaa wal baraa

Abu Huraira (RA) reported that Allah’s Messenger (SAW) said, “A man is on the religion of his friend, so let each of you observe whom he be friends.” [Sunan Tirmidhi (4/589) No. 2378, Sunan Abu Dawud (4/259) No. 4833, Musnad Ahmad (2/334) No. 8398]

Al-Awzaa'ee said, “If you greet them, then better men than you have also done so, but if you do not greet them, better men than you have done this before.” [Tafseer al-Qurtubi (11/111-112)]


Can you please define Istinja, can a male use water from the tap after passing urine and wipe off with wet fingers until clean. Is this considered istinja in the case of urinating?

-Istinja is to wash your private parts with water after urination or defecation
-but if you are in a place where there is no water and you use tissue,
-your istinja is accepted and you can pray
-it is compulsory on you
-without it, your wudu is not accepted and hence your salah too