Seeking knowledge

The How to Deal with Slackness in Seeking Knowledge – The Permanent Committee

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The How to Deal with Slackness in Seeking Knowledge – The Permanent Committee
Question: How do we confront slackness in seeking knowledge?
Answer: “Seeking knowledge is a worship through which a person draws near to Allah. Whoever treads a path to seek knowledge, Allah will make his path to paradise easy. Shaytan sits in the pathway of the son of Adam, in the path of good in order to discourage him and make him slack.
It is upon the student of knowledge to adorn himself with the etiquette which will help him seek knowledge and continue upon the path of seeking it. From that:
1. Sincerity to Allah, the Exalted. He should intend by seeking knowledge the Face of Allah and the hereafter. He should not seek knowledge to obtain the worldly life nor to attain status. Whoever is sincere to Allah in that, then he will be motivated to exert effort in seeking knowledge and bearing the difficulty and troubles. It will aid him in treading his path and continuing upon it
2. Seriousness in seeking knowledge and patience upon obtaining it and bearing the difficulty in regards to it. For knowledge is not obtained by the comfort of the body, just as it is not obtained by wishful thinking nor by saying: “Would have I only did…” or “I will” or “If only I…”. However, it is obtained through seriousness and patience upon its difficulties
3. Gradual obtainment of that by concerning oneself with the foundations of knowledge before its secondary issues and the smaller types knowledge before the bigger types of knowledge. Whoever tries to attain knowledge in one go, it will go in one go. Whoever learns it gradually and establishes the building, brick by brick, then he will reach its completion by the permission of Allah
4. Eagerness in overcoming the obstacles in front of him whether it is academic obstacles or other than it. Overcoming the academic obstacles is by asking questions, researching, and reviewing knowledge with classmates and the Mashaaikh, and debating issues without argumentation
5. Specializing in one science from the academic sciences along with obtaining something of the other sciences which are connected to the science. Ibn Qutaybah said: “Whoever wants to obtain knowledge, then let him seek one science [at a time]”
6. Beware of coming forth [for teaching] before being qualified [to do so] for that is a sign of failure and cause of boredom. It is upon the student of knowledge to be aware of the means that lead to slackness and boredom. From them:
1. Weakness in ambition and loss of resolve

2. Following the desires of the soul and the lure of Shaytan towards comfort and lack of fatigue in regards to seeking of knowledge. As well as demoralization [by thinking] that no matter how serious one is, he will not gain the status of the Scholars and students of Knowledge

3. Complacency and [finding] repose in distractions/amusements which turn one away from seeking knowledge, waste time, and do not benefit

4. Accompanying idle people who do not have a concern for knowledge nor know the value of time. Their ambition is only “he said/she said” and wasting time. The Prophet (ﷺ) prohibited bad friends and encouraged us to accompany those who are good. As is in the Hadith of Abu Musa (may Allah be pleased with him) that the Prophet(ﷺ) said:
إنما مثل الجليس الصالح والجليس السوء كحامل المسك ونافخ الكير، فحامل المسك إما أن يحذيك وإما أن تبتاع منه، وإما أن تجد منه ريحًا طيبة، ونافخ الكير إما أن يحرق ثيابك، وإما أن تجد منه ريحًا خبيثة
The example of a good pious companion and an evil one is that of a person carrying musk and another blowing a pair of bellows. The one who is carrying musk will either give you some perfume as a present, or you will buy some from him, or you will get a good smell from him, but the one who is blowing a pair of bellows will either burn your clothes or you will get a bad smell from him [Agreed upon]
Countering slackness in seeking knowledge is by having the etiquette of seeking knowledge and avoiding the means of slackness and acting upon what will benefit you in bypassing it and avoiding it.
We mentioned some etiquette of means of slackness in what has preceded. A student of knowledge should be aware of the high status of knowledge and the great reward with Allah, the Exalted. He should know that preoccupying oneself with it is best thing which effort can be exerted towards and it is the Prophetic inheritance. Whoever takes it has taken an abundant portion. The Prophet (ﷺ):
وإن العلماء ورثة الأنبياء وإن الأنبياء لم يورثوا دينارًا ولا درهمًا، وإنما ورثوا العلم فمن أخذه أخذ بحظ وافر
Scholars are the heirs of the Prophets, and the Prophets leave neither dinar nor dirham, leaving only knowledge, and he who takes it takes an abundant portion [Saheeh Sunan Dawood no. 3641]
Allah said:
وَمَا كَانَ الْمُؤْمِنُونَ لِيَنْفِرُوا كَافَّةً فَلَوْلا نَفَرَ مِنْ كُلِّ فِرْقَةٍ مِنْهُمْ طَائِفَةٌ لِيَتَفَقَّهُوا فِي الدِّينِ وَلِيُنْذِرُوا قَوْمَهُمْ إِذَا رَجَعُوا إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ 
And it is not (proper) for the believers to go out to fight (Jihad) all together. Of every troop of them, a party only should go forth, that they (who are left behind) may get instructions in (Islamic) religion, and that they may warn their people when they return to them, so that they may beware (of evil) [9:122]
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
[http://www.alifta.net/fatawa/fatawaDetails.aspx?BookID=3&View=Page&+PageNo=7&PageID=15138&languagename=]
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan

Abu Sulaymaan

Seeking knowledge and Mobile Phones | Sh. Abdulrazzaq al Badr

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Perhaps a reason why many are unable to memorize or benefit from their path of seeking knowledge. 
❗❗⚠ *Seeking knowledge and Mobile Phones* ⚠❗❗

*_As-Sheikh Abdurazaq al Badr حفظه الله said_*:

” And if you were to look at now, the complaint of many of the students of knowledge, he will say: _I don’t understand the (knowledge-based) matters well, nor am I well-rehearsed in its perfection, and if I want to memorise then I am unable to memorise and, and …._ things of this type from complaints.  
✏ But if he were to investigate his own soul, then he would find that the cause is from (within) himself and due to his own sins, even moreso in this era where these devices, which have caused much harm to the youth and the students of knowledge have come into existence (i.e smart phones).

✏ And it has reached a stage where these devices are in their hands and then at night, he (i.e . the student of knowledge) sits on his own, instead of being like the first generations (in terms of how they used to) isolate themselves with knowledge and it’s issues and understanding and insight of the religion of Allaah. 
Instead, surprisingly he falls into visiting websites of corruption and filthy sights and impermissible pictures and then (after this) if he were to wake up in the morning he says: _”I don’t comprehend”_. If morning arrives and he hears knowledge and it’s branches being disseminated he says: _” By Allaah I don’t understand!”_
And if he’s told to memorise, he says: _” By Allaah I’m unable to memorise”_, (similarly if he’s told to) master and fine-tune knowledge, he says _”I’m unable to master it”_. WHY?
Because his heart is confused by these affairs and has been polluted by these things and his heart has become diseased. And knowledge requires a pure, clear heart such that it becomes firmly established in it. But when the person opens or gives free reign for his eyesight and free reign for his hearing, such that he hears these things and sees these things, then these diseases and illnesses will enter into his heart and they will compete with knowledge, and perhaps (to an extent) that there will not remain a place for knowledge in this heart. 
➡ *So knowledge requires a clear heart*, the student of knowledge should be diligent in seeking to clear his heart and purifying it. And (indeed) looking to these websites are a disease to the hearts and a blight and impairment of the souls, and for this reason, when many hearts became addicted to looking at these websites and these sights, they were impaired with the sickness of doubt (in the religion) or evil lust or both of these together and we seek refuge in Allaah. 

📝 *Taken from:*
تعليقات على وصية الشيخ ابن باز لطلاب الجامعة الإسلامية
Ta’leeqaat ‘ala wasiyat asheikh Ibn Baaz Li- Tulaab al-Jaam’iat al-Islaamiyah.

  *Translated by*
       _Abu Mu’aawiyah Abdullah Hassan_
غفر الله له ولوالديه

I always repeat this point to you “applying” (that which you learn) | Sh.Uthaymeen 

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Ash Shaykh Al Uthaymeen said in Kitaabul Ilm page 112-113
I always repeat this point to you “applying” (that which you learn) whether it be in acts of worship, manners or in dealings. Apply it until it is known you are a student of knowledge, and act with that which you have learnt.
We will put forth an example. If one you passes by his brother is it legislated for him that he gives him Salams? 
The answer: 
Yes it is legislated, but I see many pass by his brothers and it is as if he passes by a pillar. He doesn’t give him Salams, and this is a great mistake. Where as it is possible we criticize the general folk if they were to do similar to this act, then how can we not criticize the student? What will harm you if you said As Salam Alaykum? How many good deeds will you get? Ten rewards, which equal the whole world, ten good deeds. If it was said to the people, anyone who passes by his brother and gives him Salam he will be given ten Riyaal, you will find the people circling the markets so that they may give Salams, because he will obtain Riyaals but ten good deeds we are negligent in regards to it. Allahul Mustaan 
Majid Jawed Al Afghanee

When Does a Person Become a Scholar?

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When Does a Person Become a Scholar?
Imam ash-Shaatibi (may Allah have mercy upon him) said:
‎وَالْعَالِمُ إِذَا لَمْ يَشْهَدْ لَهُ الْعُلَمَاءُ فَهُوَ فِي الْحُكْمِ بَاقٍ عَلَى الْأَصْلِ مِنْ عَدَمِ الْعِلْمِ حَتَّى يَشْهَدَ فِيهِ غَيْرُهُ 
“And a Scholar, if the Scholars do not testify for him, remains upon the ruling of the origin of not having knowledge until another [Scholar] testifies for him…” [al-‘Itisaam (3/99)]
Shaikh al-Albani (may Allah have mercy upon him) commented saying:
‎تأملوا لم يقل: طالب العلم
“Reflect! He did not say: Student of knowledge” [Saheeha (2/713)]
And Imam Malik (may Allah have mercy upon him) said:
‎ما أفتيت حتى شهد لي سبعون أني أهل لذلك
I did not pass verdicts until seventy [of the People of Knowledge] testified that I was from the people for that [i.e. Those capable of passing fatawa]
[Reported by Khateeb in al-Faqih wal-Mutafaqqih no. 1041 with a Saheeh chain as the verifier of the book mentions (2/325)]
So this is a clarification that one can only become a Scholar when the Scholars bear witness that he is one. Not like nowadays when someone is claimed to be a Scholar by the laymen or claims himself a Scholar. The witness of the laymen and the students of knowledge is not considered in this issue. 
And Allah Knows Best
Faisal Ibn Abdul Qaadir Ibn Hassan

Abu Sulaymaan

The importance of knowledge to women.

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The importance of knowledge to women.بسم الله الرحمن الرحيم.

أهمية العلم للنساء

The importance of seeking knowledge for women.

And the statement of the Messenger صلى الله عليه و سلم: ‘Women are the twin halves of men.’

Section: The obligation of seeking knowledge.

(Qur’an, Ta-Ha 20:114):“And say: My Lord increase me in knowledge.”
(Qur’an, Muhammad 47:19): ‘So know that there is no god save Allah, ask forgiveness for your sins and for the believing men and the believing women. Allah knows well your moving and your place of rest.’
On the authority of Anas Ibn Malik the Prophet صلى الله عليه و سلم said: Seeking knowledge is obligatory upon every Muslim.
Shaikh Muhammad Ibn Abdul Wahhab At Tamimi said:
Know, may Allah have mercy upon you that it is compulsory upon every Muslim to know these four issues.
1. العلم Al ‘Ilm: “Firstly, the Knowledge.”
2. العمل به Al ‘Amalu Bihi: “and the actions (working) by it.”
3. الدعوة إليه Ad Da’watu Ilaihi: “Calling to it.”
4. الصبرعلى الأذى فيه As Sabru ‘Alaal Adhaa Feehi: “and to have patience with the hardships that come along that path (in the way of da’wah).”

Section: The virtues of seeking knowledge.
(Qur’an, Al-‘Imran 3:18): ‘There is no one worthy of worship but He: That is the witness of Allah, His angels and those endowed with knowledge, Standing firm in Justice (or maintaining His Creation in Justice). There is no god but He, the Exalted in power, the Wise.’
(Qur’an, Al Zumar 39:9): ‘Are those who have knowledge the same as those who don’t have knowledge’.
(Qur’an, Al-Mujadilah 58:11):’Allah will raise up, to (suitable) ranks and (degrees), those of you who believe and who have been granted knowledge. And Allah is well-acquainted with all you do.’
(Qur’an, Fatir 35:28):“It is only those who have knowledge among His servants that fear Allah.”
Meaning: Those who have knowledge of the Book and the Sunnah and act upon this seeking the face of Allah.
It is reported in Saheeh Al Bukhari on the Authority of Mu’aawyah that he heard the Prophet صلى الله عليه و سلم say: ‘Whomsoever Allah wants good for he makes him understand the religion …’.
And narrated in Saheeh Muslim on the Authority of Abi Hurairah, the Prophet صلى الله عليه و سلم said: ‘Whomsoever proceeds upon the road to seek knowledge Allah will make it easy upon him the road to enter Jannah.’
And Tirmidhi narrated in the Authority of Abi ‘Umamah that the Prophet صلى الله عليه و سلم said: ‘The preference of a scholar over a worshipper is like the preference of myself over all of you.’
It is clear from these verses of the Qur’an and these Ahadeeth of the Messenger صلى الله عليه و سلم that a woman does not become one preferred by Allah because she has beauty, wealth or status. Rather, the sign that Allah prefers her over others is understanding and implementation of the religion of Islam. And knowledge of Islam is that which cleanses the heart, makes a person thread upon the road of guidance, raises the person in levels and has the person die upon a state which Allah is pleased with. However, ignorance of the religion with all the beauty, wealth and status one craves and desires, only leads to a road of destruction where one walks upon darkness until one dies in a state that Allah is displeased with. For how many women are amazed with their wealth, status and beauty yet these things do not quench their thirst for happiness and contentment?
Section: The Muslim woman and knowledge
(Qur’an: Ash Shams 91:9)Allah has said: ‘The one who has succeeded has purified it (the self)’.
Narrated in Saheeh Muslim on the authority of Nu’maan Ibn Basheer The Prophet صلى الله عليه و سلم said: ‘Verily there is a morsel of flesh within the body, if it becomes good then the whole body will become good and if it becomes corrupt then it will become corrupt, verily it is the heart.’
It is narrated in Saheeh Al Bukhari on the authority of Abi Burdah that the Prophet صلى الله عليه و سلم said: Three people have two blessings. A man from the people of the book who believes in his Prophet and believes in Muhammad صلى الله عليه و سلم, and a slave if he gives Allah and his master their rights, and a man who has a female slave, and taught her good manners and did his best in doing so, and taught her knowledge and did his best in teaching her, then frees her and marries her then he has two blessings.’
And it is narrated in Saheeh Al Bukhari the statement of ‘Aisha: How virtuous are the women of the Ansaar, shyness never prevented them from learning their religion.
And it is narrated in Saheeh Al Bukhari that the Prophet صلى الله عليه و سلم gave a specific day for the women to seek knowledge.
This shows that the Prophet صلى الله عليه و سلم put great emphasis upon the education of Muslim women in the religion and has shown the immense reward of those who educate their wives and daughters and even their slave girls about the religion. The following sections will clarify to us as to why Islamic education for Muslim women is so important.
Section: The Muslim woman is a Shepherd.
(Qur’an At Tahreem 66:6): ‘Oh ye who believe save yourselves and your families from the fire…’.
The Prophet صلى الله عليه و سلم said: ‘Everyone is a shepherd and everyone of you will be questioned about his flock… and a woman is a shepherd over her husband’s house and she will be questioned about her flock’.
This shows that the Muslim woman in her own right is a leader and hence is responsible for those who are under her authority. And as a shepherd has knowledge of what is beneficial and what is harmful for his sheep, so to the Muslim woman must know what is either beneficial or harmful toward her household and this cannot be attained except through knowledge of the religion. If she doesn’t have any knowledge of Islam she would be unable to teach her children and command them toward doing what is correct and prohibit them from what is reprehensible.
Section: The Muslim woman commands the good and forbids the evil.
(Qur’an Ali Imraan 3:110): ‘You are the best of people taken out of mankind, you command the good and forbid the evil and believe in Allah’.
Narrated in Saheeh Muslim on the authority of Abi Sa’eed Al Khudri the Prophet صلى الله عليه و سلم said: ‘Whomsoever sees an evil then let him change it with his hands, if not let him change it with his tongues, if not let him change it with his heart and this is the weakest of Eeman’.

Narrated in Saheeh Muslim on the authority of Tameem Ad Daari the Prophet صلى الله عليه و سلم said: ‘The religion is advice (3 times)’. The Companions asked: ‘To whom O Messenger of Allah’. He said: ‘To Allah, the Messenger, the Muslim leaders and the rest of the Muslims’.
Advising, commanding the good and forbidding the evil is obligatory upon every Muslim male and female according to their capacity. Hence, she must command the good and forbid the evil with her husband, her children and fellow sisters. If she doesn’t do so she would be questioned for such on the day of reckoning.
Section: The Muslim woman knows her rights
(Qur’an Al Baqarah 2:228): ‘And for them (the women) are rights like that of the men, and the men have been raised above them with one level (in terms of responsibility over them’.
And as narrated in Bukhari’s Saheeh where Salmaan Al Farisee told Abu Darda: ‘Verily your Lord his rights upon you, and verily your body has rights upon you and verily you wife has rights upon you therefore give everyone their rights’.
Shaikh Al Allamah Muhammad Ibn Abdul Qadir Al Hilali said:
Verily Taqleed (blind following) is the worst of the diseases of the heart, for verily the sickness of the body prevents man from movement and action that brings one toward that which is beneficial, and taqleed is a disease of the heart that prevents him from reflection and research and evidences that brings one toward knowing the truth”.
Once a sister knows her rights as a daughter, a wife and a mother according to evidences from the Qur’an and the Sunnah she would neither fall short in giving the rights owed to others nor be abused in terms of her rights. She is not one who is a victim of mental enslavement which is imposed upon them by varying societies, her husband or her father. Rather, in Islam she has to freedom to express views, contemplate and reflect once they are within the bounds of the Qur’an, Sunnah and the consensus of the scholars.
Section: The obedience of a Muslim woman only extends to that which is lawful
The Prophet صلى الله عليه و سلم said: ‘There is no obedience to the creation in disobedience to the creator’.
And he صلى الله عليه و سلم said: ‘Whomsoever pleases the people for the displeasure of Allah, Allah will leave him to the people’.
A Muslim woman therefore has the right to disobey her husband and even her parents if they order her to disobey the laws of Allah. And she must not seek to please her family or her husband for the displeasure of Allah. In this case Allah will leave her to those she has chosen to please (they will not have the specific protection of Allah that he gives to those who are close to him).

Section: Some of the women scholars of the past and present

Umm ‘Abdillaah ‘Aaishah Bint Abee Bakr As Siddiq (رصي الله عنهما). It is well known in the affair of hadeeth that if we look into the books of hadeeth terminology, you will find the different stances. And from that which they mention in the book of the Sahaabah or the ‘ilm of the Sahaabah (رصي الله عنهم), and the mentioning of the sciences that deal with the Sahaabah, it mentions Al Mukthiiroon ‘Alaan Nabiyyi. They mention that the people who have the most narrations on the Messenger of Allaah (صلى الله عليه و سلم), and from those who had the most narrations from the Mukthireen ‘Alaan Nabiyyi was ‘Aaishah

Faatimah Bint Al Mundhir (رضي الله عنها). This particular story should be an encouragement for the women. Her husband was Hishaam Ibn ‘Urwah (رصي الله عنهم) who was also a scholar of hadeeth and a narrator. If you look in the biography of Hishaam Ibn ‘Urwah you will find that from his teachers and from those whom he took knowledge from was actually his wife Faatimah Bint Al Mundhir. If you look into the biography of Hishaam, if you look at those whom he narrated from, those who were from his shuyook (shaykh pl.), you will find his wife, Faatimah Bint Al Mundhir

‘Amatul ‘Azeez Al Baghdaadiyyah Thumma Dimashqiyyah (رحمة الله عليها) – Adh Dhahabee said about her, “Aalimatun Fadheelatun,” (she was a noble scholar), and she narrated much upon the nakeer…

Hadiyyah Bint ‘Alee Al Baghdaadiyyah (رحمة الله عليها) – Imaam Adh Dhahabee said that she narrated very much, she was a very poor woman, and a woman of ‘ebaadah. She was read upon (meaning she gave lessons) from the book of Ad Daarimee (رحمه الله تعالى), from his musnad and a number of other books besides it.
The following are examples of women students of knowledge are currently alive.
The righteous Shaykhah Umm ‘Abdillaah ‘Aa’ishah Bint Muqbil Ibn Haadi, Al-Wadi’eeyah (Of Yemen): Shaikh Muqbil said about her: She is one who loves the Sunnah and calls to Allaah upon knowledge and understanding, and is a strong researcher who hates blind following and strives on understanding the proof and acting upon it.
Umm Salama As-Salafiyyah (Of Yemen): Shaikh Muqbil said about her: Umm Salama As-Salafiyyah (and she is a wife of Shaykh Muqbil): An excellent, ascetic caller to Allaah on firm knowledge, and she has excellent character.
Shaykhah Umm Ahmad Salwaa Subki (known as ustaadhah Salwaa) (Of Madinah). She has many tazkiyaat from the ‘ulamaa and a close relation with them – especially the mashaayikh in Riyaadh. She teaches Fathul Majeed fee sharh kitaabit tawheed, jaami’ul ‘uloomi wal hikam (explanation of 40 ahaadeeth an-Nawawiyyah) and al-‘aqeedah al-waasitiyyah
و الله أعلم و صلى الله على نبينا محمد و على اله و صحبه و سل

Compiled by Musa Millington 

Notes On “Purifying The Impurities” – Imaam Abu Haneefah, Imam Ahmad Bin Hanbal, Shaykh Al-Islaam Ibn Taymiyyah, Shaykh Abdur-Rahmaan As-Sa’dee, Shaykh Ibn Uthaymeen

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Class Three Notes, Chapter: “In Regards To Purifying The Impurities”

From the benefits in this chapter:

That which is impure is purified by washing it until the impure substance no longer remains, neither its colour, smell, or taste.

The origin in purifying is to use water.

But water isn’t specified in the cleaning of impurities. That is because the impurity is present so long as the impure substance is present. If this impure substance is removed, then the impurity is removed, and that may occur with other than water as well.

For this reason, Imam Abu Haneefah, Abu Yusuf, and in one report from Ahmad took the opinion that the impurity is removed with any pure liquid, and with anything which makes the impure substance go away. They used as proof the following narration of Aisha رضي الله عنها in al Bukhaari:

“None of us had more than a single garment and we used to have our menses while wearing it. Whenever it got soiled with blood of menses, we used to apply saliva to the blood spot and rub off the blood with our nails”

This stance is that which Shaykhul Islaam Ibn Taymiyah, Imam As Saadi and Imam Al Uthaymeen deemed correct.

Does one have to have an intention to remove impurities? No, it’s not a condition to have an intention. That which clarifies that is what Shaykh Al Uthaymeen mentioned in Fatawaa Nur Alad Darb and elsewhere. The meaning of his speech is:

“If a man were to lay out his Thawb on the roof and thus rain came down and purified it, then it is pure because it is not a condition for the removal of impurities to have an intention for it”

How is water in which its characteristics have changed purified?

Shaykh Al Bassam mentions [not translated word for word 1/138 of Tawdeehul Ahkaam] from the Council of the Major scholars some of the following ways:

  1. By the impurity ceasing on its own
  2. By adding pure water to it until the impurity ceases
  3. Its impurity is removed due to [the passing of] a long time period
  4. The affect of the Sun on it which removes its impurity
  5. Wind passing on it

Or similar to that.

From the methods are the recent methods of purifying water in which different chemicals and the likes are used to purify this water. Then it is pure so long as it is purified and cleaned completely and returns to its original state and nothing from the impurities which made it impure remain (ie. in smell, taste, or colour).

They mention also it is ok to also drink this water so long as there are no harms in regards to one’s health due to drinking it.He mentions from ‎مجلس المجمع الفقهي الاسلامي لرابطة العالم الاسلامي that this cleaning is done in four stages:

  1. Deposition
  2. Ventilation
  3. Killing germs
  4. Sterilizing it with chlorine

Benefit:

If some water drops on a person’s Thawb and he doesn’t know whether it is pure or not, does he ask regarding it?

Shaykhul Islaam said:

It’s not obligatory to wash it rather not even recommended upon the correct stance and similarly it isn’t recommended to ask regarding it upon the correct stance. As for purifying the saliva of the dog, then we mentioned it in the previous class that one washes it seven times, the first time [being] with sand.

These are some benefits, Allah knows best.

Compiled by

Majid Jawed Al-Afghanee
Abu Layl

Notes On “Purifying The Impurities” – Imaam Abu Haneefah, Imam Ahmad Bin Hanbal, Shaykh Al-Islaam Ibn Taymiyyah, Shaykh Abdur-Rahmaan As-Sa’dee, Shaykh Ibn Uthaymeen, & others

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The Book Of Purification, Chapter: Rulings In Regards To Water

  • Water is pure and purifies, nothing exits it from these two attributes except that which its smell, taste, or colour changes due to impurities.
  • Shaykh Al Fawzaan said:”If it [the water] changes with other than impurities, then this doesn’t harm, such as if it changes with leaves, or due to sand, or due to that which the wind makes it go in it from the pure things, then this doesn’t harm; it only harms if impurities go into it.”
  • ‎الطهارة linguistically means purity and cleanliness from filth/impurity
    • In the technical term of the scholars of jurisprudence. it means lifting/raising of ritual impurity, or that which is in the meaning of lifting [ritual impurity] with water or sand, [them being] the two pure substances, or ceasing of impurity.
  • Lifting of ritual impurity: Either minor or major ritual impurity by either doing ablution or Ghusl [ritual bath].
    • That which is in the meaning of ritual impurity:
      • Enters into it renewing ones ablution, for it is purity but it isn’t done to lift ritual impurity.
  • Ceasing of impurity:
    • Such as cleaning an impure substance from the ground, etc.
  • Water in Arabic is called ماء, and its plural is مِيَاه
  • Majority of the scholars went towards the stance that water is categorized into three:
    • ‎الطَهُور = That which is pure in of itself and purifies.
    • ‎الطَّاهِر = That which is pure in of itself but doesn’t purify.
    • ‎النجس = That which is impure in of itself and doesn’t purify.
  • Clarification:
    • The distinction between water which is طَهور and طاهر isn’t correct for indeed every water which is pure is considered purifying, due to the generality of the proofs such as Allah Aza Wa Jal’s statement:‎و أنزلنا من السماء ماء طهورا”And We sent down pure water from the sky”[25:48]
    • Those who said there isn’t a difference between the two [i.e. طَهور and طاهر] are:
      • Shaykhul Islaam Ibn Taymiyah (Abul Abbas Ahmad Ibn Abdul Haleem Ibn Abdus-Salaam)
      • Shaykh Abdurrahman Ibn Naasir As Siaadee
      • Shaykh Muhammad Ibn Ibrahee
      • Shaykh Abdul Azeez Ibn Baaz
      • Shaykh Muhammad Ibn Saalih Al Uthaymeen
  • Thus water is either:
    • pure, which also purifies
    • or impure.
  • The different cases the scholars agree upon when water is mixed with impurity:
    • Abundant water if an impure substance mixes with it and one of its characteristics changes (i.e. smell, taste, or colour).
      • It is impure as long as it remains like that.
    • Abundant water if an impure substance mixes with it and none of its characteristics changes.
      • It is pure and purifying.
    • Little water if an impure substance mixes with it and one of its characteristics changes
      • It is impure.
    • Imam Ibnul Munthir in Al Awsat and Al Bayhaqee relayed a consensus upon that.
    • That which they differed regarding:
      • If water is little and an impure substance mixes with it and none of its characteristics changes.
      • There are seven stances regarding it as An Nawawi mentioned in Sharhul Muhathab and the correct stance as mentioned by Shaykh Muhammad Ibn Hizaam in Fathul Alaam is that water, whether it be abundant or little, it doesn’t become impure except if one of its characteristics changes. Those who deemed this to be the correct stance are
        • Al Haafith Ibnul Munthir [Muhammad Ibn Ibraheem]
        • Shaykhul Islaam Ibn Taymiyah
        • Shaykhul Islaam Ibnul Qaiyum [Muhammad Ibn Abi Bakr]
        • As Sanaani [Muhammad Ibn Ismaeel]
        • Ash Shawkaani [Muhammad Ibn Ali]
        • Ibn Baaz
        • Al Uthaymeen
        • and other than them.
  • If water is mixed with something pure, its name changes such as Tea, Kool Aid, etc.
  • Ibn Qudaamah mentioned in Al Mughni:
    • It’s not permissible to do ablution with it, nor Ghusl and he said: We don’t know of any differing in regards to it.
  • Stagnant water:
    • In the narration of Abu Huraira رضي الله عنه, the prophet صلى الله عليه و سلم said:None of you should take a bath in stagnant water when he is sexually impure[Reported in Saheeh Muslim]And in Saheeh Al Bukhari with the wording:

      “None of you should pass urine in stagnant water which is not flowing [since] then [you may need to] wash in it.”

    • The Ruling Of The Sexually Impure One Washing In Stagnant Water
      • Ash Shaykh Muhammad Ibn Hizaam said:I don’t know of any factual evidence which takes away the prohibition from prohibition [to disliking etc], and the apparent speech of Ibn Hazm in Al Muhalla is that he says with prohibition.
    • If one who is sexually impure and thus he washes in stagnant water is the ritual impurity raised?
      • Shaykh Muhammad Ibn Hizaam mentions in the summarization of his speech:That which is correct is that his ritual impurity is raised so long as the water is pure and hasn’t changed with impurity.
    • What is the ruling on urinating in stagnant water?Shaykh Muhammad Ibn Hizaam mentioned what is correct is that it is prohibited due to the narration mentioned which is in Al Bukhari.This is the stance of An Nawawi [Yahya Ibn Sharaf], some of the Hanbalis, and some of the Thaahiriyah.
    • As for urinating in large sea water, then more than one scholar has relayed consensus that it doesn’t enter into the previous matter. It is the statement of the majority and is correct.
    • Summary Of The Shaykh’s SpeechWater which has been already used by someone who did ablution or Ghusl with it:Ash Shaykh Muhammad Ibn Hizaam mentioned:A group from the scholars went towards that the used water is still pure and purifies. He mentioned it is the statement of
      • Az Zuhree [Muhammad Ibn Muslim]
      • Maalik [Malik Ibn Anas]
      • Al Awzaai [Abdurrahman Ibn Amr] in the most famous reports from them two
      • Abu Thawr [Ibraaheem Ibn Khaalid]
      • Dawood [Ibn Ali Ath Thaahiree]
      • Ibnul Munthir
      • Shaykhul Islam Ibn Taymiyah
      • Ash Shaykh Muhammad Ibn Ibraheem
      • Ash Shaykh Al Uthaymeen
      • Ash Shaykh Muqbil Ibn Haadee Al Wadiee and he mentioned other than them.
        • From the evidences they use is the statement of the prophet صلى الله عليه و سلم“Water is pure and purifies nothing in purifies it.”

End of notes for class #1

سبحانك اللهم و بحمدك لا اله الا انت أستغفرك و أتوب إليك

Compiled by

Majid Jawed Al-Afghanee
Abu Layl