Friday, July 12, 2013


Book 1 Chapter 1 (Water) Hadith 6 -11 Page 19
By Shaikh Abdullah Faisal
(Edited by muminah_29)

We are explaining this book, which was compiled by ibn Hajar


 Abu Huraira (RAA), narrated that the Holy Prophet (Sallallahu alayhi wa sallam) 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.


In another narration by alBukhari (of the previous Hadith): The Holy Prophet (Sallallahu alayhi wa sallam) 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 Holy Prophet (Sallallahu alayhi wa sallam) said we should not urinate in stagnant water and use it for ghusl.
Therefore if someone urinates in a bathtub, 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. 270Litres 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.
This is water that is in its natural form and with no impurities


In a narration by Imam Muslim and Abu Dawud (of the same Hadith) the Holy Prophet (Sallallahu alayhi wa sallam) 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 Holy Prophet (Sallallahu alayhi wa sallam) was


A man who accompanied the Holy Prophet (Sallallahu alayhi wa sallam) narrated, "The Messenger of Allah (Sallallahu alayhi wa sallam) 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 AbuDawud and anNasa'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.


Narrated Ibn 'Abbas (RAA): "The Messenger of Allah (Sallallahu alayhi wa sallam) used to wash with the water left over by Maimunah (RAA)." Reported by Muslim.

Ibn Hajar brought 2 hadiths that seems to contradict
So we need the faqih to reconcile the differences between these two hadith and explain these hadith for us.


The authors of the Sunan transmitted that one of the wives of the Holy Prophet (SAW) washed from a bowl, and when the Holy Prophet (Sallallahu alayhi wa sallam) came to wash from it (perform ablution or ghusl) she said, "I was junub (sexually impure)." He replied: "Water does not become impure." [AtTirmidhi and Ibn Khuzaimah graded it as Sahih]

The Holy Prophet (saw) in one hadith forbade us from washing with water left over by others.
But another hadith said the Holy Prophet washed from the water left over by his wife Maimuna (r.a)
And in another hadith the Holy Prophet (SAWS) 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 (Sallallahu alayhi wa sallam) 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, 'SubhanAllah, O Abu [Hurayra], the believer does not become impure.”
[AlBukhari (285) and Muslim (371)]

So how do we reconcile these ahadeeth?

Some scholars said that when the Holy Prophet (Sallallahu alayhi wa sallam) 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 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 (Principles of Fiqh)

And whenever the Holy Prophet (Sallallahu alayhi wa sallam) told you not to do something but he himself did it, it is tanzeeh (disliked)

E.g. the Holy Prophet said we should sit and drink but he was seen standing and drinking.
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 (Sallallahu alayhi wa sallam) warned against drinking while standing.'
[Sahih Muslim (3/1601) No. 2025]

On the authority of AnNazzal: '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 Holy Prophet (Sallallahu alayhi wa sallam) doing what you have seen me do."' [Sahih Bukhari (7/110) No. 5615]

AlNawawi (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 Holy Prophet (Sallallahu alayhi wa sallam) 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 Holy Prophet (Sallallahu alayhi wa sallam) did that? The answer is that if what he (Sallallahu alayhi wa sallam) did was to show that it is permissible, then it is not makrooh, rather he (Sallallahu alayhi wa sallam) was obliged to show and explain that, so how can it be makrooh? It is proven that the Holy Prophet (Sallallahu alayhi wa sallam) 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 Holy Prophet (Sallallahu alayhi wa sallam) 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]

The 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 wudu or ghusl is valid from leftover water
Because the Holy Prophet (Sallallahu alayhi wa sallam) meant it was preferred and he was not emphatic.
So we close by saying that, the Holy Prophet (Sallallahu alayhi wa sallam) 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 Holy Prophet (Sallallahu alayhi wa sallam) and Aisha (r.a) washed from the same vessel at the 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 Holy 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).'"
[alBukhari (299) and Muslim (321)]

This hadith proves that




They raced with each other in the bathroom and even in the desert.



Regarding Salaatul Jum'uah
(i) Is a traveler exempt from the obligation (of Salaatul Jum'uah)?
(ii) Is tiredness/exhaustion a permissible reason to miss Salaatul Jum'uah? (and pray Zuhr at home instead)


Yes the traveler is exempted
But I do not know of any evidence that exempts you because of tiredness
Because jumuah is 2 raka'ah and dhuhr is 4 raka'ah, you should just go to 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 (Sallallahu alayhi wa sallam) 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 (Sallallahu alayhi wa sallam) 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 (Sallallahu alayhi wa sallam) 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 a 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 odor 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 Jumu’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 Holy 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.
The word diraar means a masjid to spread kufr instead of Islam and to misguide the ummah.
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 warned against Allah and His Messenger (Muhammad Sallallahu alayhi wa sallam) aforetime, they will indeed swear that their intention is nothing but good. Allah bears witness that they are certainly liars.
(AtTawbah 9:107)

This is a Berailvi masjid
They have a Hindu background and so they worship the grave instead of Allah.
They also do not know the meaning of the Shahadah, which is to testify, and bear witness that nothing deserves to be worshipped EXCEPT ALLAH and that Muhammad is his last Prophet and Messenger.

If they truly believe that Allah alone deserves to be worshipped they would not be grave worshippers.
Allah has made takfeer on the grave worshippers in Surah 39 vs  3.

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.
(AzZumar 39:3)

They claim to worship Allah in salah but after it, they go to the graves and ask the inhabitants of the grave for things
These are Muslims by culture not by conviction

They also do not know the meaning of the shahadah: because these people believe in democracy even though democracy is the greatest shirk.
So they are practicing many different types of shirk, they wear ta'weez on their necks for protection.
If we want to be protected by the Qur’an we have to recite it not wear it.
Wearing the Qur’an for protection is an act of Bid’ah.

You need to establish your own masjid: because these people are mushrikun.
So you did the right thing by walking out the masjid.
Salah behind a Berailvi is not accepted, there is no difference between a Buddhist and  a Berailvi because they both worship idols.

In the following hadith the Holy Prophet (saws) refers to a grave as an idol

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 Holy 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, 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 its been treated and therefore it is fit for wudu and ghusl.
If we don’t classify it as purifying water we will be guilty of making the religion a burden on the Muslims and Islam will be impossible to practise.


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.
The only time it is haram to use stagnant water for wudu and ghusl is if it has a foul smell and a colour, so in that case you are obliged to make tayammum instead.

In the following hadith The Holy Prophet (Sallallahu alayhi wa sallam) 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).” [AlBukhari (1278) and Muslim (938)].


Can you use wudu to replace ghusl?


Yes, you can use it
Because of the story of Amr ibn Al AAs

'Amr ibn al'Aas narrated: 'I had a wet dream on a cold night during the campaign of Dhaat alSalaasil, 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 Holy Prophet (Sallallahu alayhi wa sallam) 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' [alNisa' 4:29]. The Messenger of Allah (Sallallahu alayhi wa sallam) 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 alHaakim (1/285) No. 629 and alBukhari in mu'allaq form (1/77)]

You can use tayammum to replace ghusl BUT you
CANNOT use wudu to replace ghusl. The above-mentioned hadith is clear evidence that you can use tayammum to replace ghusly but we have no evidence to use wudu to replace ghusl.
A person is allowed to use tayammum to replace ghusl if he has no water or if he is sick and his body cannot touch the water, or if the water is to cold or if the water is available but there is danger at the water hole.
The Holy Prophet (Sallallahu alayhi wa sallam) approved of what Amr ibn Al Aas did.
Amr ibn Al Aas mad tayammum because the water was too cold


If you are in a public toilet where there is no jug for 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 traveler you should travel with your bottle of water especially if you live in darul harb because the kuffar don't provide facilities for istinja because they do not understand Islamic hygiene and they do not have proper bathroom etiquettes
A practising Muslim should always travel with a prayer mat, a compass for the Qibla and a bottle for istinja.


Yesterday you said the saliva of the dog is najis, 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 inshaa Allah
It is the saliva of the dog that is najis 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.
We have no evidence to say that a dog touching you breaks wudu but we should avoid the saliva of dogs.