In the Name of Allah, the Extremely Merciful, the Bestower of Mercy
It was said to the Imām ‘Abdullāh b. Mubārak: “Has there remained anyone who still offers advice?” He responded: “Do you know anyone who accepts it?!”(1)
***
Translated by Umm Sufyaan Faatimah
________________________
(1) Tārīkh Baghdād (7/191), Hilyatul-Awliyā. (106)
In the Name of Allah, the Extremely Merciful, the Bestower of Mercy
Shaykh Saalih al-Fawzaan:(1)
>
***
Translated by Umm Sufyaan Faatimah
________________________
(1) Shaykh al-Fawzaan, I`aanatul-Mustafeed, 1/337.
In the Name of Allah, the Extremely Merciful, the Bestower of Mercy
· The Chapter of Purifying the Private Parts
and the Etiquette of Relieving Oneself ·
Imām as-Sa`dī [d. 1376 AH], may Allah have mercy upon him, said:(1)
[16] It is recommended that if one enters the bathroom, he enters with his left foot,(2) and says:
1.
«بِسْمِ اللهِ»
«In the Name of Allah.»
2.
«اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْخُبْثِ, وَالْخَبَائِثِ»
«O Allah, I seek refuge with You from all evil, and evil-doers.»(3)
[17] And when he exits, he exits with his right foot, and says:
1.
«غُفْرَانَكَ»
«I seek Your Forgiveness.»(4)
2.
«الْحَمْدُ للهِ الَّذِي أَذْهَبَ عَنِّي الْأَذَى, وَعَافَانِي»
«All praise is due to Allah, Who removed from me that which was harmful and granted me safety.»(5)
[18] Whilst sitting, he should lean on his left leg, and raise his right leg.
[19] He should shield himself with a wall, or other than this.
[20] He should distance himself from open spaces.
[21] It is not permissible to relieve oneself in:
[22] He should not face the qiblah nor should he turn his back towards it while relieving himself. He, may Allah raise his rank and grant him peace, stated:
«إِذَا أَتَيْتُمُ الْغَائِطَ فَلَا تَسْتَقْبِلُوا الْقِبْلَةَ بِغَائِطٍ, وَلَا بَوْلٍ: وَلَا تَسْتَدْبِرُوهَا, وَلَكِنْ شَرِّقُوا, أَوْ غَرِّبُوا»
«If you need to relieve yourself, do not face the qiblah or turn your back towards it, whether you are urinating or defecating, rather face to the East or to the West.» Agreed upon. (6)
[23] After he relieves himself:
[24] It is sufficient to restrict oneself to one of the two [ways].
[25] He should not wipe himself with manure or bones, as the Prophet, may Allah raise his rank and grant him peace, forbade that;(7) and he should not wipe himself with any sacred thing.
***
Translated by Umm Sufyaan Faatimah
________________________
(1) Imām `Abdur-Rahmān as-Sa`dī, Manhaj as-Sālikīn wa Tawdīh al-Fiqh fī ad-Dīn, p38-39 [Dār ibn al-Jawzī, 2nd Edition, 1432]. [Commentary by Shaykh `Abdullāh b. `Aqīl].
(2) TN: Imām an-Nawawī [d. 676AH] stated: This is an established principle in the legislation: All that is related to honor and nobility, such as wearing a garment, pants, and shoes; entering the mosque; using the siwāk; applying kohl; clipping one’s nails; trimming one’s mustache; combing one’s hair; plucking one’s armpits, shaving one’s head, uttering salām at the end of the prayer; and washing one’s limbs when purifying oneself; exiting the bathroom; eating and drinking, shaking hands; and touching the Black Stone, etc – it is then recommended to begin with the right or use the right hand. As for its opposite, such as entering the bathroom; exiting the mosque; blowing one’s nose; purifying oneself; and removing one’s garments, pants and shoes, etc – it is then recommended to begin with the left, or use the left hand. This is all because the right hand is noble and honored. [an-Nawawī, Sharh Sahīh Muslim 3/160]
(3) Related by al-Bukhārī, no. 1/242; and Muslim, no. 375.
(4) Related by Ahmad, no. 6/155; Abū Dāwūd, no. 30; Ibn Mājah, no. 300; Ibn Hib-bān, no. 1431; ad-Dārimī, no. 1/174; at-Tirmithī, no. 7, and he said: “This hadīth is hasan gharīb“; and by al-Hākim, no. 1/57; and he declared it authentic .. [Shaykh al-Albānī declared it authentic in Irwā. al-Ghalīl, no. 1/91].
(5) Reported by Ibn Mājah, no. 301 from a hadīth of Anas, and in the chain is Ismā`īl b. Muslim al-Makkī, and he is weak.
(6) Reported by al-Bukhārī, no. 1/498; and Muslim, no. 264.
(7) Reported by al-Bukhārī, no. 1/255 from the hadīth of Abū Hurayrah; and Muslim, no. 273 from the hadīth of Jābir.
VI.
In the Name of Allah, the Extremely Merciful, the Bestower of Mercy…
From Abū Hurayrah ‘Abdur-Rahmān ibn Sakhr, may Allah be pleased with him, who said: The Messenger of Allah, may Allah raise his rank and grant him peace, said: «Indeed, Allah looks not to your bodies, nor to your faces, rather He looks to your hearts [and deeds].»(1)
Shaykh al-`Uthaymīn comments:(2)
Allah, the Perfect and Most High, does not look to the slaves and their bodies, and whether or not they are large or small in stature, nor whether they stand in good health or illness. He does not look to their faces, and whether or not they are beautiful or hideous. All of these affairs are of [absolutely] no significance to Allah. Similarly, He does not look towards their lineage nor ancestry, and whether or not they are of nobility or ignobility, nor does He look towards their wealth. He does not look towards any of these affairs at all.
There lies no connection between Allah and His creation except through at-taqwā (righteousness). Whomever possesses more taqwā of Allah, is nearer to Him, and thus most honorable with Him, so do not take pride in your wealth, nor in your beauty, nor in your body, nor in your children, nor in your palaces, nor in your cars, nor in any worldly matter. Indeed, if Allah granted you success in attaining at-taqwā, it is from the His Grace upon you, so praise Allah.
***
Translated by Umm Sufyaan Faatimah
________________________
(1) Related by Muslim, no. 2564.
(2) Shaykh Saalih al-`Uthaymīn, Sharh Riyād as-Sālihīn, 1/61 [Dār al-Watan].
In the Name of Allah, the Extremely Merciful, the Bestower of Mercy
· The Chapter of Vessels ·
Imaam as-Sa`dee [d. 1376 AH], may Allah have mercy upon him, said:(1)
All vessels are permissible, except for those made of gold and silver, and those containing something of both, except for a small amount of silver for a need.(2)/(3)
The Prophet, may Allah raise his rank and grant him peace, said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ, وَالْفِضَّةِ; وَلَا تَأْكُلُوا فِي صِحَافِهَا; فَإِنَّهَا لَهُمْ فِي الدُّنْيَا, وَلَكُمْ فِي الْآخِرَةِ»
«Do not drink from vessels of gold and silver, and do not eat from its plates; indeed, they are for them [the disbelievers] in this world, and for you in the Hereafter.» Agreed upon.(4)
***
Translated by Umm Sufyaan Faatimah
________________________
(1) Imaam `Abdur-Rahmaan as-Sa`dee, Manhaj as-Saalikeen wa Tawdeeh al-Fiqh fī ad-Deen, p40 [Daar ibn al-Jawzee, 2nd Edition, 1432]. [Commentary by Shaykh `Abdullah b. `Aqeel].
(2) The Shaykh [d. 1376 AH] said: And among the legitimate differentiations is that gold and silver can be used in three different situations:
(3) TN: Imaam an-Nawaawee [d. 676AH]: “The Muslims are unanimously agreed on the prohibition of eating and drinking from vessels of gold and silver, for both men and women…” [Sharh Saheeh Muslim, 14/29].
(4) Related by al-Bukhaaree, no. 9/554, and Muslim, no. 2067.
In the Name of Allah, the Extremely Merciful, the Bestower of Mercy
The Chapter of The Types of Water ·
Imaam as-Sa`dee [d. 1376 AH], may Allah have mercy upon him, said:1
[6] As for salaah (prayer), it has conditions that precede it, from them is:
[7] at-Tahaarah (purification). The Prophet ﷺ stated:
(( لَا يَقْبَلُ اللهُ صَلَاةً بِغَيْرِ طَهُورٍ ))
«Allah does not accept any prayer without purification.» Agreed upon.2
Whoever does not purify himself from major or minority impurities, his prayer is invalid.
[8] Purification is of two types:
[9] The first type is purification with water, which is the foundation.
[10] All water which descends from the sky, or emanates from the earth is pure and purifying (tahoor). It can be used to remove the state of impurity (hadath), and to remove filth (khabath), even if something pure [mixed with it] alters its color, taste, or smell. The Prophet, may Allah raise his rank and grant him peace, stated:
(( إِنَّ الْمَاءَ طَهُورٌ لَا يُنَجِّسُهُ شَيْءٌ ))
«Indeed, water is pure and purifying, and nothing causes it to become impure.»3 Related by the compilers of the sunan4 and it is authentic.
[11] If one of its characteristics changes due to an impure substance, then the water becomes impure, and it is obligatory to avoid [using] it.
[12] The basic principle of all things is that they are pure (at-Tahaarah) and permissible (al-ibaahah).
[13] Thus, if a Muslim doubts the purity of water, a cloth, a portion of ground, or other than these things, then they are pure. If he knows for certain that he has purified himself, however, he doubts as to whether he has remained ritually pure, then he is considered to be in a state of purification. This is due to his statement ﷺ to a man, who had imagined that he passed wind in his prayer:
(( لَا يَنْصَرِفْ حَتَّى يَسْمَعَ صَوْتًا, أَوْ يَجِدَ رِيحًا ))
«Do not leave the prayer until you hear a sound or detect an odour.» Agreed upon.5
***
Translated by Umm Sufyaan Faatimah
________________________
[1] Imaam `Abdur-Rahmaan as-Sa`dee, Manhaj as-Saalikeen wa Tawdeeh al-Fiqh fī ad-Deen, p38-39 [Daar ibn al-Jawzee, 2nd Edition, 1432].
[2] Related by al-Bukhaaree, no. 145 and Muslim, no. 1/204.
[3] TN: It has been declared authentic by Shaykh al-Albaanee in Irwaa. al-Ghaleel, no. 14.
[4] Related by Ahmad, no. 3/31, 76 and he declared it authentic; by Aboo Daawood in “as-Sunan,” no. 66; at-Tirmithee, no. 66 and he declared it hasan; by an-Nasaa.ee, no. 1/174; and Daaraqutnee, no. 1/31.
[5] Related by al-Bukhaaree, no. 1/237 and Muslim, no. 361.