Wiping over the leather socks is Sunnah – Sharhu Sunnah | Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 28 : Point 34
Shaykh Fawzan | Dawud Burbank [Audio|English]

And wiping over the leather socks is Sunnah.

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Transcribed Audio:

“And wiping over the leather socks is Sunnah.” He stated this matter, even though it is from the matters of fiqh then it has a connection to `aqeedah. For whoever denies wiping upon the leather socks, then he will be outside the Ahlus-Sunnah wal-Jamaa`ah, contradicting the correct creed and belief; because wiping over the leather socks is established from the Messenger sallAllaahu `alayhi wa sallam in many ahaadeeth which reach the level of being mutawaatir (reported by a huge numbers of people at every single level of transmission, so many that it would be impossible to gather together upon a lie). [05] Wiping over the leather socks is a concession and acting upon a concession is a Sunnah, because of his saying sallAllaahu `alayhi wa sallam, “Allaah loves that His concessions should be taken up, just as He hates that acts of disobedience to Him are committed.” [06]

So wiping over the leather socks, and wiping over whatever takes the places of the leather socks with regard to normal socks, is established in the Prophetic Sunnah. And no one disagrees about it except for the Raafidah (Shee`ah), whilst they affirm wiping upon the feet. So in the view of the Raafidah the feet are not to be washed, rather they are to be wiped over using as evidence the aayah (of wudoo):

وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ

And wipe your heads and wipe your feet up to the ankles (Sooratul-Maa·idah (5), aayah 6)

And in their view the ka`baan (two ankle bones) it doesn’t mean the two well known ankle bones at the bottom of the shins, rather in their view it refers to what comes under the strap of the shoe or sandal, and it is where the foot joins the heel – that which is called the throne of the foot (i.e. the arch or ridge on top of the foot). This is the ka`b (ankle bone) in the view of the Raafidah. It is other than ka`b which is with the people of Ahlus-Sunnah wal-Jamaa`ah.

And there is no proof for them even with the recitation with kasrah in the aayah (wa arjulikum), because the well-known recitation is with it being mansoob:

Wa arjulakum’ joining it to those things (which are to be washed), ‘faghsiloo wujoohakum…’ (i.e. wash your faces and your feet).

And with regards to the recitation where there is a kasrah, then it is on account of the word being next to His saying ‘wamsahoo bi ru·oosikum’ (i.e. wipe your heads and also your feet). And the proof is that the Prophet sallAllaahu `alayhi wa sallam used to wash his feet, and he had not used to wipe except upon the leather socks. [07]

Footnotes:

[05] Translator’s side point: Imaam an-Nawawiyy stated that some of the reports contain from eighty Companions including the ten promised Paradise.

[06] Reported by Imaam Ahmad in his Musnad, by at-Tabaraaniyy in al-Mu`jamus-Sagheer, Ibn Khuzaymah in his Saheeh and Ibn Hibbaan in his Saheeh, from the hadeeth of `Abdullaah Ibn `Umar radiyAllaahu `anhumaa. And it is declared saheeh by al-Munthiriyy in at-Targheeb wat-Tarheeb, and he declared the chain of narration of Ahmad to be authentic.

Translator’s side point: And Shaykh al-Albaaniyy in his checking of at-Targheeb wat-Tarheeb declared this hadeeth to be hasan saheeh.

[07] Translator’s side point: Shaykh Ahmad an-Najmiyy rahimahullaah said:

“Wiping over the leather socks is from the Sunnahs. And wiping upon the leather socks has entered upon the matters of creed and belief, because some of the innovators deny it; and they are the Khawaarij and the Shee`ah, using as proof that it does not occur in the Qur’aan. But it is established from the Prophet sallAllaahu `alayhi wa sallam through the narration of a group of the Companions. And denying it has become a distinguishing sign of the people of innovations. And the Ahlus-Sunnah wal-Jamaa`ah affirm it, because of the proofs for it.”

Transcribed by Saima Zaher. Download PDF of Lesson 28

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

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Related Link: 
https://abdurrahman.org/tahara-purification/

The Excellence of using Siwak(Miswak) – Riyad-us-Saliheen – Dawud Burbank [Audio|En]

Read the ahadeeth from Riyadus-saliheen at the below Link:
https://abdurrahman.org/2014/09/04/riyad-us-saliheen-imaam-nawawi-chapter-215/

Listen the Three Part Audio Series  from Dawud Burbank, may Allaah grant him Jannatul Firdous, ameen

Tahhara & Purification : https://abdurrahman.org/tahara-purification/

The Use of Nail Polish and Artificial Nails in relation to the Purification – Dr. Saleh As Saleh [Audio Clip]


This Short Clip was extracted from this Mp3

Audio Sourcehttp://understand-islam.net/site/index.php?option=com_content&view=article&id=75&Itemid=58#Travel

The prayer of a person who does hadath (passes, urine, stool or wind) is not accepted till he performs (repeats) the ablution – Umdatul-Ahkaam

Explanation of: ‘Umdatul-Ahkaam (The Reliance of Rulings: a Collection of Authentic Ahadeeth of Fiqh Relevance)

Collected by Imam Taqiyy-ud-deen ‘Abdul Ghani bin ‘Abdilwaahid bin ‘ali Al-Maqadissee (rahimahullaah).Prepared by Saleh As-Saleh .Based Upon the Explanation of Our Shaykh Muhammad bin Saalih Al-‘Uthaimeen (rahimahullaah)

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The Book of Purification

The Second Hadeeth

Narrated Abu Hurayrah (May Allaah be pleased with him): Allaah’s Apostle (sallAllaahu ‘alayhi wa sallam) said,

“The prayer of a person who does hadath (passes, urine, stool or wind) is not accepted till he performs (repeats) the ablution.”

[Sahih al-Bukhari, Volume 1, Book 4, Number 137 and Sahih Muslim Kitaab at-Taharah #559]

The Narrator

The narrator is Abu Hurayrah (radiyallaahu ‘anhu). His name is ‘Abdur-Rahmaan bin Sakhir ad-Dawsee. He accepted Islaam in the year of the battle of Khaybar (6 AH), and he witnessed the battle. He was in the company of the Prophet (sallallaahu ‘alayhi wasallam), and was very much interested in the hadeeth of the Prophet (sallallaahu ‘alayhi wasallam).

The Prophet (sallallaahu ‘alayhi wasallam), testified to Abu Hurayrah’s keenness regarding the hadeeths.

Ibn ‘Umar (May Allaah be pleased with him and his father) said: “You were closest to the Prophet (sallallaahu ‘alayhi wasallam), being with him, and most knowledgeable in hadeeth”. The same had been reported from ‘Umar (radiyallaahu ‘anhu) himself.

Al-Imaam al- Bukhaaree (rahimahullaah) said: “Abu Hurayrah was the most diligent one in preserving the narrations of the Prophet (sallallaahu ‘alayhi wasallam), in his time”.

The people of knowledge related that Abu Hurayrah (may Allaah be pleased with him) narrated 5,374 hadeeths. He died in the year 57 AH in the city of Madeenah.

The Subject and Overall Explanation

The subject of this hadeeth is “The ruling concerning salaah without wudhuu’”. In this hadeeth it is clear that the importance of salaah ranks high with Allaah (subhaanahu wa ta’aalaa), because it is the best of worship after the shahaadah. And it is the relation between the slave and his Lord. And for this reason, the believer is not permitted to indulge in the salaah until he is pure, as this hadeeth illustrates. So Allaah (subhaanahu wa ta’aalaa), does not accept the salaah of the slave and will not reward him for it if he breaks the wudhuu’ until he repeats the ablution.

From the Benefits of this Hadeeth

1. The hadeeth tells that from the salaah, there is the salaah which is accepted and the salaah which is rejected. The salaah which is in accordance with the shari’ah is accepted. And the salaah which is in opposition to the shari’ah is rejected. This applies to all types of worship, because the Prophet (sallallaahu ‘alayhi wasallam) said: “Whoever does an action which is not in accordance with our matter, then it is rejected.” [Al- Bukhaaree and Muslim]. So it must comply with the shari’ah to be accepted.

2. Whether the salaah is an obligatory one or an optional one (even the salaatul-janaazah i.e. funeral prayer), it is not accepted if the person performs it while in a state of ritual impurity, even if he forgets being in such a state. It is only accepted when he repeats the wudhuu’. Similarly, the salaah of one in a state of sexual defilement is not accepted if he performs the salaah before taking the ghusl – the complete bath.

3. The salaah of the muhdith (the one in a state of ritual impurity), is forbidden until he makes the wudhuu’, because Allaah does not accept it. And offering means of nearness to Allaah, knowing that Allaah does not accept them, is like mocking at Allaah.

4. If a person makes wudhuu’ to perform a certain salaah then the second salaah approaches and he attains the time of the second salaah while in a state of purity then it is not an obligation on him to redo the wudhuu’. He or she can pray on the same wudhuu’ done for the previous salaah. And this is very important because some people think that it is an obligation to make wudhuu’ for each salaah. It is not an obligation as long as the state of wudhuu’ is maintained.

5. Ritual purity is a condition for the correctness and acceptance of the salaah.

6. Breaking the wudhuu’ during salaah invalidates the salaah.

The invalidators of wudhuu’ are:

a. Responding to the call of nature or passing wind

b. Intoxication, unconsciousness, deep sleep and insanity

c. Touching the genitals skin to skin, and some scholars conditioned that it must be with a sexual desire

d. Sexual activity which necessitates a ghusl

e. Eating camel’s meat

f. Apostasy (ar-Ridda)

g. Washing a dead body or carrying it. There is a difference of opinion on this, but to be on the precautionary side, one does that. The Prophet (sallallaahu `alayhi was-sallam) said: “He who washes the dead let him take a bath, and he who carries the dead let him make wudhuu’.”

[Ahmed, Abu Daawood and at-Tirmidhee, and Al-Albani graded it as saheeh as in saheeh sunan Abi Daeeod, 2:609)].

The Questions for this Hadeeth

1. What is the full name of Abu Hurayrah?
2. When did he accept Islaam?
3. How many Hadeeths did he report?
4. When did he die?
5. If someone prayed without having wudhuu’ due to forgetfulness, is his salaah acceptable or not?
6. Is it a must to have (make) wudhuu’ for each salaah?

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Posted from: Explanation of Umdatul Ahkaam – by Saleh as Saleh [PDFs]

Certainty is never annulled except by certainty; it can never be annulled by mere doubt – Shaykh As-Sa’di | Dr. Saleh As-Saleh

Al-Qawaa’id wal-Usool al-Jaami’ah wal-Furooq watTaqaaseem al-Badee’ah an-Naafi’ah

The Basic Rulings and Principles of Fiqh
The Beneficial, Eloquent Classifications and Differentiations
Foundation -11

By Sh. ‘Abdur Rahmaan ibn Naasir As-Sa’di (rahimahullaah)

 

Discussion based upon:
1-Sh. Ibn Sa’di’s original explanation
2-Our Sh. Muhammad ibn Saalih Al-‘Uthaimeen’s Commentary, and
3-Full explanation by our Sh. (Dr.) Sami ibn Muhammad As-Sghair (summer 1427 A.H./2006 C.E.)

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All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions, and those who follow them until the Day of Resurrection. This is a continuation of the explanation of The Basic Rulings and Principles of Fiqh – The Beneficial, Eloquent Classifications and Differentiations by Imaam ‘Abd ar-Rahman bin Naasir as-Sa’di (rahimahullaah).

Foundation eleven is entitled:

The asl (i.e. previous state or condition) remains in effect, and certainty is not annulled by mere doubt.

This great foundation covers many matters including:

1) Acts of worship
2) Salaah (prayer)
3) Zakaah
4) Fasting
5) Hajj
6) Nikaah (marriage)
7) Divorce

Evidence for Foundation 11

This foundation is established on the authentic hadeeth from ‘Abbaad bin Tamim ( radiyallaahu ‘anhu):

“My uncle (radiyallaahu ‘anhu) asked Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) about a person who imagined to have passed wind during the salaah. Allaah’s Messenger (صلى الله عليه وسلم) replied: He should not leave his salaah unless he hears sound or smells something.’” [1]

Therefore, the person should not discontinue his prayer due to mere doubt. He should only leave when he is certain he has invalidated his state of purity.

Examples:

1) A person makes wudhu and later doubts whether he performed an act that would nullify it. In such a situation, the asl is the existence and continuity of purity. The fact that he thinks he may have done a ritual impurity is not to be considered as in origin, the person was in a state of purity. Certainty is never annulled except by certainty; it can never be annulled by mere doubt. Rather, it is strange that some people when they have doubts, they experience whispering which drives them to remove the doubt with certainty by intentionally invalidating their wudhu.

2) A person was certain that he was in a state of ritual impurity. Later, he doubts whether he made wudhu. In this case, the asl is that the state of ritual impurity remains in effect.

Therefore, the asl remains, and it does not cease except when there is certainty that renders it annulled.

Doubt in the Purity of an Object

Purity (at-tahaarah) is the origin of things (e.g. water, clothing, etc.); whenever someone doubts the purity of something, then he builds upon the asl that it is pure. For instance, if some water from a drain falls on him or he steps in moisture, then the origin is that this water is pure. However, if someone is sure filth has fallen on his garment but later doubts whether he washed it, then the asl is that the ritual impurity remains.

Doubt in the Number of Completed Rakaah in Salaah

In salaah, a person may doubt exactly how many rakaah he has performed. Such situations are divided into two categories: preponderance and total doubt. For example, if someone doubts how many rakaah he has already prayed (e.g. three or four units) but preponderates a certain number, then he builds on that preponderance and later makes two prostrations of forgetfulness (sujuud as-sahw).

The evidence for relying on preponderance came in the sunnah from the hadeeth of Abdullaah bin Masood (radhi Allaahu anhu):

“The Prophet (صلى الله عليه وسلم) prayed [and the subnarrator Ibrahim (rahimahullaah) said, ‘I do not know whether he prayed more or less than usual’], and when he had finished the prayers he was asked, ‘O Messenger of Allaah! Has there been any change in the prayers?’ He (صلى الله عليه وسلم) said, ‘What is it?’ The people said, ‘You have prayed so much and so much.’ So the Prophet bent his legs, faced the qiblah and performed two prostrations (of sahw) and finished his prayers with tasleem (by turning his face to the right and left saying: ‘As-salaamu ‘alaykum wa rahmatullaah’). When he turned his face to us, he (صلى الله عليه وسلم) said, ‘If there had been anything changed in the prayer, surely I would have informed you, but I am a human being like you and liable to forget like you. So if I forget, remind me and if anyone of you is doubtful about his prayer, he should follow what he thinks to be correct (falyataharra as-sawab) and complete his prayer accordingly and finish it and do two prostrations (of sahw).’” [2]

However, when a person is in total doubt concerning how many rakaah he has already completed (e.g. two or three), then he builds upon certainty which is the lesser number; he then makes sujuud as-sahw.

Example:

1) A person is unsure whether he prayed three or four rakaah and is unable to determine which is more likely. He should therefore build on certainty which is the lesser number (i.e. three) and make sujuud as-sahw.

2) A person is not certain whether he prayed three or four rakaah but preponderates that he prayed four. He should therefore build on the preponderance (i.e. four rakaah) and make sujuud as-sahw.

In addition, preponderance is used to determine the number of completed rounds in tawaaf and walks in saa’ee between Safa and Marwah. For instance, if a person is in total doubt as to whether he completed six or seven walks in saa’ee, then he builds on certainty and considers it to be as if he made six trips. Similarly, if he is able to preponderate that it is the sixth walk, then he should consider it the sixth and bring the seventh. However, there is no sujuud as-sahw legislated for tawaaf or saa’ee given the weakness of the narration from ibn ‘Abbaas (radhi Allaahu anhu) that the tawaaf is salaah. This foundation also is applicable to washing a utensil seven times after a dog has licked it. If someone is entirely unsure whether he washed it three or four times, then he builds upon certainty, but if he is able to preponderate, then he builds upon that.

Doubt in the Number of Missed Prayers and Fasts

When making up missed prayers or days of fasting, the person builds on certainty. However, this can be problematic. For instance, someone is unsure whether he broke his fast three or four days in Ramadan. In principle, he is certain he broke it at least three times. However, this origin is opposed by another asl, which is the obligation to fulfill that which is binding upon one’s self. This can not be attained except by fasting four days.

Similarly, if someone does not know if he missed five salaah or six, then in origin he certainly missed at least five, but this is in opposition to the obligation to free one’s responsibility. This can not be fulfilled except by performing six. In this case, he brings that which is higher.

Doubt Concerning which Specific Prayer was Missed

If someone knows that he missed one salaah on a given day but does not remember which prayer (e.g. duhr, ‘asr, etc.), then there are the following opinions concerning that:

1) The person should pray all five prayers because it is possible the missed salaah is any one of them.

2) He should pray one salaah with four rakaah, another salaah with three rakaah, and one salaah of two rakaah. This is because the salaah of four rakaah would cover for duhr, ‘asr, and isha’ while the other two salaah would cover for maghrib and fajr respectively.

3) Our Shaykh, Muhammad bin Saalih al-Uthaymeen (rahimahullaah) said, “He should exert the effort until he preponderates which is the correct one.” If the person sincerely attempts to recall which salaah he missed, Allaah (subhaanallaahu wa ta’aalaa) will let him remember.

Doubt in Divorce

There are many different situations in which doubt in divorce can occur. They include:

1) A person doubts whether he uttered the statement of divorce at all. In this situation, the asl is that he did not say it, and the couple is still married. This is because the marriage is certain and is not annulled by mere doubt.

2) If someone doubts whether he conditioned the divorce on something, then the asl is that the divorce is unconditional.

3) Someone conditions his divorce on some matter. Later, he doubts whether the condition was fulfilled. The origin therefore is that it did not take place.

4) A person divorced his wife but is uncertain how many times he uttered the statement (i.e. once, twice or thrice). The asl is that he said it once.

5) A man has two wives (for example Hind and Fatimah), and he doubts which of his wives he uttered the divorce concerning. This matter should be decided by drawing lots. If the lot came on Fatimah, then she is divorced, and Hind remains his wife. If he later remembers he actually divorced Hind or found a paper documenting that, then he leaves Hind and returns Fatimah as long as the drawing of the lots and the accompanying decree was not issued by a judge (if it was performed by a judge, then it would be classified as the judge’s direct ruling). However, if Fatimah got married to someone else in the meantime, then the husband can not return Fatimah because she is now the right of her new husband unless he brings proof, such as a document with testimony, that the divorce was for Hind; in this case, Fatimah can return to him.

6) A person doubts whether his wife finished her waiting period. The asl is that she has not finished it and is still in her ‘iddah.

Doubt in Suckling

Concerning suckling, doubts affect whether or not there is prohibition (tahreem) to marry the wet nurse and her daughters. Cases include:

1) Doubt exists concerning whether a particular child nursed from a woman at all. The asl in this situation is that he did not.

2) Someone doubts whether he suckled from a woman five times or less than that. This person builds upon certainty, which is that he suckled on less than five occasions.

3) There is doubt around when a child suckled from a wet nurse. In this matter, the scholars have two opinions.

a. Some scholars hold that for tahreem to exist, the child must have suckled within the first two years. If there is doubt as to whether a child suckled from a woman within the first two years, then in principle the asl would be that he suckled within that period, which would entail tahreem. However, the scholars have explained that since this asl leads to tahreem, the origin is that there is no forbiddance.

b. Other scholars have mentioned that the condition for tahreem is whether the child suckled before or after weaning. If there is doubt as to whether the child suckled before or after weaning, then in principle the asl would be before weaning. However, just as with the other opinion, the scholars have explained that in origin there is actually no forbiddance in this case.

Thus, with either opinion, there is no tahreem.

4) A mother is certain that a woman in a particular household nursed her child but is unsure as to which specific woman did it. In this case, the tahreem is upon all of the women in the household. For example, if there are two women in that house, then both women and their daughters are haraam for him to marry.

5) A woman is certain that she nursed a child in a particular household but is unsure as to which child. Therefore, it is as if she nursed all of them. Hence, all of the boys of this house are prohibited from marrying her as well as her daughters, and they become mahaarim (pl. of mahram) for her and her daughters.

Doubt in the Hunting of Game

When a person is hunting game, doubt can exist concerning whether the animal was killed by his shot or some other cause. Such situations are divided into two categories.

1) No cause is found for the death of the animal other than the shot. Therefore, the meat is halaal.

Example: Someone says the basmalah and shoots an animal. He later finds the animal dead with no sign of another cause for its death. As such, the asl is the nonexistence of another cause, which makes the meat halaal.

2) Another cause is found for the animal’s death that is equally or close to equally as likely as the shot to have killed it. Therefore, the meat of the animal is haraam. This is proven by the hadeeth of Adi bin Hatim (radhi Allaahu anhu) that the Messenger (صلى الله عليه وسلم) said,

When you set off your dog, recite the name of Allaah, and if it catches (game for you) and you find it alive, then slaughter it. If you find it dead and that (your dog) has eaten nothing out of that, (even then) you may eat it, but if you find along with your dog another dog and a kill has been made, then do not eat, for you do not know which of the two has killed it. And if you shoot your arrow, recite the name of Allaah, but if it (game) goes out of your sight for a day and you do not find on that but the mark of your arrow, then eat that it you so like, but if you find it drowned in water, then do not eat that.” [3]

Example: A person shot an animal, but the shot did not kill it immediately. The animal was later found dead in a pool of water. It can not be known whether the shot killed the animal or it drowned. Thus, as proven by the hadeeth of Adi (radhi Allaahu anhu), this meat is forbidden.

Conclusion

Under this foundation many matters fall; anyone that studies fiqh will surely be benefited by it and will be better able to relate matters to their principles and origins. In summary, the continuity of the asl remains whenever the existence of a cause to nullify it is doubted. Similarly, in every matter where there is a doubt about the number, we build on preponderance, and if there is no preponderance, then we build on certainty.

The eleventh foundation in Imaam ‘Abd ar-Rahman bin Naasir as-Sa’di’s book, al- Qawaa’id wal-Usool al-Jaami’ah wal-Furooq wat-Taqaaseem al-Badee’ah an- Naafi’ah (The Basic Rulings and Principles of Fiqh – The Beneficial, Eloquent Classifications and Differentiations), is entitled:

The asl remains in effect, and certainty is not annulled by mere doubt.

All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.

Footnotes:

[1] Agreed upon. Reported in Saheeh al-Bukhaari (English translation vol. 1, hadeeth no. 139) and with a similar wording in Saheeh Muslim (English translation no. 702, book 3).

[2] Reported in Saheeh al-Bukhaari (English translation vol. 1, hadeeth no. 394).

[3] Agreed upon. Reported in Saheeh Muslim (English translation no. 4741, book 21) and with a similar wording in Saheeh al-Bukhaari (English translation vol. 7, hadeeth no. 384, 385, 386, 392, 393, 394, & 395).

Posted from: Explanation of Basic Rulings and Principles of Fiqh of Shaykh Ibn Sa’di

Drying the Body Parts after Purification – Fahd ibn ‘Abdir Rahman ash-Shuwaib

‘Uthman ibn ‘Affaan, al- Hasan ibn ‘Alee, Anas ibn Maalik, al-Hasan al-Basree, Ibn Seereen, ‘Alqamah, al-Aswad, Masrooq, ad-Dahhaak, ‘Abdullaah ibn al Haarith, Abu Ya’laa, Abul Ahwas, Ash-Sha’bee, Ath-Thawree, Ishaaq, Ibn ‘Umar in a narration, and Abu Hanifah, Maalik, Ahmad, and the Shafi’ee Madhhab in one saying, all say that –

It is permissible after both wudoo and ghusl to dry the body-parts.

And their evidence is what ‘Aa’ishah (radhiAllaahu ‘anhaa) reports – she said:

Rasoolullah (sallallaahu ‘alaihi wa sallam) had a cloth which he used to dry himself with after making wudoo .

[Reported by at-Tirmidhee who declared it to be da’eef]. Then al Ainee states that an-Nasaa’ee records it in ‘al-Kunaa’ with saheeh isnaad.

I say: And it has other narrations which support and strengthen it. (See Fiqh al-Imam Sa’eed, 1/70). Al-Albaanee declares the hadeeth to be hasan. (Saheeh ul Jaami’, 4706).

65. Salmaan al-Faarsee narrates that the –

Prophet (sallallaahu ‘alaihi wa sallam) made wudoo , then turned up a woollen cloak he had and wiped his face with it.

[Reported by Ibn Maajah (no.468)]. In az-Zawaa’id it is said: Its isnaad is saheeh.

I say: In its isnaad is al-Wadeen ibn ‘Ataa who is sadooq but has a bad memory as al-Haafiz Ibn Hajr says in ‘Taqreeb ut-Tahdheeb’, so its isnaad is da’eef!! – but it is strengthened by the previous hadeeth of ‘Aa’ishah to the level of hasan – and Allaah Knows best.

Some others hold it to be makrooh to dry the body-parts after Purification and their proof is:

66. What is established from Maimoonah (radhiAllaahu’anhaa) who described the Prophet’s (sallallaahu ‘alaihi wa sallam) ghusl from Janaabah and said: Then I brought him a cloth but he refused it. [Al-Bukhaaree, and Muslim – and the word is his].

The Final word: Is that –

Drying the body-parts is one of the desirable actions as shown by the hadeeth of Aa’ishah (radhiAllaahu ‘anhaa) – as for the saying that it is makrooh then that is not acceptable as the saying of Maimoonah (radhiAllaahu ‘anhaa) “but he refused it” does not amount to the fact that it is makrooh – and Allaah Knows best.

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Sifat Wudoo’-in-Nabee (Sallallaahu ‘alaihi wa Sallam) – Fahd ibn ‘Abdir Rahman ash-Shuwaib

The Menstruating Woman or the One in Her Post-Partum Period Touching the mus-haf – Shaykh Bin Baaz

Translated by Abu Abdullah Naasir Hussain حفظه الله
Source: http://www.binbaz.org.sa/node/16921

Video Courtesy: Bilal Nahim

Question:

Is a woman that is menstruating or in her post-partum period allowed to touch the mus-haf or read from it? Also, is the menstruating woman allowed to enter the masjid in order to gain religious knowledge?

Shaykh Abdulazeez bin Abdullah bin Baaz:

The menstruating woman is not allowed to sit in the masjid nor touch the mus-haf until she has become purified. However, if a need for her to touch it arose, such as in order to revise a verse (of the Qur’an) or something like that, there is no problem to do so by wearing gloves or by using some other barrier.

As for touching it without some sort of barrier, then no, she should not do that. This is because her impurity is major, like the one who is impure due to sexual relations (junub). The one who is ‘junub’ does not read or touch the mus-haf. As for the menstruating woman, she may recite [the Qur’an] during the whole period. So can the one in her post-partum period, according to the correct Opinion. She can read from her memory without touching the mus-haf unless she has to in order to revise a verse in which case it is alright if she touches it using a barrier.

Commands are not cancelled due to ignorance or forgetfulness, whereas prohibitions are cancelled due to ignorance and forgetfulness – Shaykh Uthaymeen

Q. 504. After completing his ‘Umrah, a man found some filth in his Ihram garments; what is the ruling on this?

A. If a person performed Tawaf and Say for ‘Umrah, and after that, he found some filth in his Ihram garments, then his Tawaf is valid, his Say is valid and his ‘Umrah is valid. This is because if a person has some filth on his garment, and he does not know about it, or he knew about it but he forgot to wash it, and then he prayed in that garment, then his prayer is valid. Similarly, if he made Tawaf in this garment, then his Tawaf is valid. The evidence for that is the Saying of Allah, the Most High:

“Our Lord! Punish us not if we forget or fall into error” [Al-Baqarah 2:286]

This evidence is general, and it is considered a great rule from among the rules of Islamic Law. There is a specific evidence in the matter, and that is that one day, the Messenger of Allah (صلى الله عليه و سلم) led his Companions, may Allah be pleased with them, in prayer and it was his practice to pray in his shoes, but he removed his shoes and the people removed their shoes too. After he had finished praying, he said to them: What was wrong with you?

They said: “We saw you removing your shoes.”

He said: “Jibril came to me and informed me that there was something harmful or some dirt on them”  [1]

That is, some impurity. The Prophet (صلى الله عليه و سلم) did not repeat the prayer, even though at the beginning of his prayer, he had worn shoes on which there was some impurity. This proves that if a person prayed in a garment in which there was impurity due to forgetfulness or ignorance, his prayer is valid.

There is a question here: If a person eats camel meat and he stands up and prays without performing ablution, believing that he had eaten mutton, should he repeat his prayer if he found out? We say: He should repeat the prayer after performing ablution. If someone asked: Why do you say that a person who prayed in a polluted garment due to ignorance should not repeat the prayer, while one who eats camel meat due to ignorance, should repeat it? We say: Because we have a useful and important rule, which is, commands are not cancelled due to ignorance or forgetfulness, whereas prohibitions are cancelled due to ignorance and forgetfulness. The evidence for this rule is the saying of the Prophet (صلى الله عليه و سلم):

“Whoever slept through a prayer or forgot it, he must offer it as soon as he remembers it.” [2]

And when he made the Taslim after performing two Rak’at in one of his afternoon prayers and he forgot the remainder of the prayer, he completed it when he remembered it. This is an evidence that those things which are commanded are not cancelled due to forgetfulness, because the Prophet ordered the one who forgot his prayer to offer it as soon as he remembers it, and the obligation to pray it was not removed due to forgetfulness. Also, he completed the prayer and he did not cancel the remainder of it due to forgetfulness. The proof that commands are not cancelled due to ignorance, is that a man came and offered a prayer in which he was not at rest, then he came to the Prophet (صلى الله عليه و سلم) and greeted him and he said to him:

“Go back and offer prayer for you have not prayed.”

He repeated it three times and the man kept praying and coming to him, but he would say:

“Go back and offer prayer, for you have not prayed.”

until the Prophet (صلى الله عليه و سلم) taught him to pray correctly. So,this man abandoned an obligatory act due to ignorance, because he said:

“By Him Who sent you with the truth, I cannot pray better than this, so teach me.” If an obligation was cancelled due to ignorance, the Prophet (صلى الله عليه و سلم) would have excused him; and this rule is important and beneficial for the seeker of knowledge.

Footnotes :

[1] Reported by Abu Dawud in the Book of Prayer (650)
[2] Reported by Al-Bukhari in the Book of the Times of the Prayers, in the Chapter: Whoever Forgot a Prayer, The He Must Pray it When he Remembers Hadith (597); and by Muslim in the Book of Masjids, in the Chapter: Making up for the Prayers Hadith 316.

Fatawa Arkanul-Islam -Islamic Verdicts on the Pillars of Islam (Volume Two)
Prayer, Zakah, Fasting, Hajj
By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen
Collected and Arranged by Fahd bin Nasir bin Ibrahim As-Sulaiman

After he urinates he has drops of urine come out (Urinary incontinence) – Answered by Shaykh Saalih al-Luhaydaan

Q.The individual is asking about drops of urine. After he urinates he has drops of urine come out.

A.The shaykh (HafithahullAllaahu ta’alaa) mentioned this breaks the wudhoo (ablution) and an individual should be diligent in performing wudhoo again.

The shaykh mentioned (HafithahuAllaahu ta’alaa) that if this is the norm, meaning that he usually has these drops after he urinates, so what a person should do in this case is… if he needs to urinate before he prays he does it early. He urinates early before he prays & then he makes his wudhoo. If he feels the drops before he prays then he makes the wudhoo again, as the norm is that drops of urine come after he urinates. The shaykh said before the time of prayer he should urinate and he should make wudhoo. If he feels the drops he should perform istinjaa (meaning clean himself again) & perform a new wudhoo in order that the drops of urine do not come out while he is praying.

However, if the case is that he has constant coming out of urination even if he has not gone to the bathroom then that person, the ruling is that he makes wudhoo once the time of prayer has entered and he prays his nawaafil before the salaah, the obligatory prayer and the nawaafil after the salaah even if his urination has come out. Why? Because this person has a sort of disease and if he wants to pray later on in the day for example he wants to pray the Asr thereafter or Dhuhr thereafter he would do the same thing. He would perform the wudhoo he would pray his sunnah prayers before the obligatory and after it. So that is what this person should do every time it’s time to pray a new prayer that individual should make wudhoo and pray even if the drops come out.

Shaykh Saalih Muhammad al-Luhaydaan (May Allaah preserve him) (Kitaab-ut-Tawheed Class Q&A Session 02.02.13 Riyadh). Translated by Mustafa George hafidhahullaah

A Supplication To Be Said After Performing The Wudoo – Compiled and Translated by Dawud Burbank

بسم الله الرحمن الرحيم

Imaam Muslim -rahimahullaah- reported in his ‘Saheeh’ [The Book of Purification]: (no.234): “Muhammad ibn Haatim ibn Maymoon narrated to me: `Abdur-Rahmaan ibn Mahdee narrated to us: Mu`aawiyah ibn Saalih narrated to us: from Rabee`ah -meaning Ibn Yazeed: from Aboo Idrees alKhawlaanee: from `Uqbah ibn `Aamir; And Aboo `Uthmaan narrated to me: from Jubayr ibn Nufayr: from `Uqbah ibn `Aamir, who said:

‘We were tending camels, and my turn came, so I brought them back in the evening. So then I found Allaah’s Messenger (صلى الله عليه و سلم) standing, speaking to the people, and I caught from what he was saying:

<<There is not one of you who performs the wudoo·, and he performs the wudoo· well, and then he stands and prays two rak`ahs, turning his full attention to them with his heart and his face, except that Paradise will be binding for him>>.’

He said: So I said: ‘How fine this is!’ So then someone in front of me said: “That which came before it was even finer.” So I looked, and it was `Umar. He said: “I saw that you came just now. So he had (already) said:

<<There is not one of you who performs the wudoo·, and he performs the wudoo· completely -or: and he performs it fully, then he says:

wudoo-dua-1

(Ashhadu an laa ilaaha illallaah, wa anna Muhammadan `abduhu wa Rasooluh) ‘I testify that none has the right to be worshipped except Allaah, and that Muhammad is His Slave and His Messenger’,

except that the eight gates of Paradise are opened for him: he may enter through whichever of them he wishes >>.”

And Aboo Bakr ibn Abee Shaybah narrated it to us: Zayd ibn al-Hubaab narrated to us: Mu`aawiyah ibn Saalih narrated to us: from Rabee`ah ibn Yazeed: from Aboo Idrees al-Khawlaanee and Aboo `Uthmaan: from Jubayr ibn Nufayr ibn Maalik al-Hadramee: from `Uqbah ibn `Aamir al-Juhanee: that Allaah’s Messenger (صلى الله عليه و سلم) said.., and he mentioned its like, except that he said:

<<Whoever performs the wudoo·, and says:

wudoo-dua-2

(Ashhadu an laa ilaaha illallaah, wahdahu laa shareeka lahu, wa ashhadu anna Muhammadan `abduhu wa Rasooluh)
<<‘I testify that none has the right to be worshipped except Allaah, alone, with no partner; and I testify that Muhammad is His Slave and His Messenger’>>.”

Imaam at-Tirmidhee -rahimahullaah-reported in his ‘Sunan’ [The Book of Purification from Allaah’s Messenger (صلى الله عليه و سلم) : Chapter (41): What should be said after the wudoo·] (no.55):

“Ja`far ibn Muhammad ibn `Imraan ath-Tha`labee, al-Koofee, narrated to us, saying: Zayd ibn Hubaab narrated to us: from Mu`aawiyah ibn Saalih: from Rabee`ah ibn Yazeed ad-Dimashqee: from Aboo Yazeed al-Khawlaanee and Aboo `Uthmaan: from `Umar ibn al-Khattaab, who said: Allaah’s Messenger (صلى الله عليه و سلم) said:

<<Whoever performs the wudoo, and he performs the wudoo well, then he says:

wudoo-dua-3

(Ashhadu an laa ilaaha illallaah, wahdahu laa shareeka lahu, wa ashhadu anna Muhammadan `abduhu wa Rasooluh. Allaahummaj `alnee minat-Tawwaabeena waj`alnee minal- Mutatahhireen)

<< ‘I testify that none has the right to be worshipped except Allaah, alone, with no partner; and I testify that Muhammad is His Slave and His Messenger’ O Allaah! Make me from those who constantly repent, and make me from those who purify themselves’>>.”

[Declared ‘Saheeh’ by Shaikh al-Albaanee -rahimahullaah: ‘Saheehut-Tirmidhee’ (no. 48).]

[Translated by Aboo Talhah Daawood ibn Ronald Burbank rahimahullaah]

[Download the Original PDF]

Posted from PDF: https://alitisaambissunnah.wordpress.com

The Concise Fiqh : Tahara (Purification) – Dr Saleh as Saleh [Audio|En]

01 Fiqh Summarized – Purification and Water 
[audio https://salafiaudio.files.wordpress.com/2014/09/fiqh-summarized-purification-and-water-saleh-as-saleh.mp3]

02 Fiqh Summarized – Utensils and Kafir Clothes
[audio https://salafiaudio.files.wordpress.com/2014/09/fiqh-summarized-utensils-and-kafir-clothes-saleh-as-saleh.mp3]

How should the Sick person Purify Himself? – Shaykh Ibn Uthaymeen

1. The Sick person is required to purify himself with water, performing ablution from minor impurity and Ghusl from major impurity.

2. If he is unable to purify himself using water, due to weakness or fear of increasing his illness, or delaying his recovery, then he may perform Tayammum.

3. The way to perform Tayammum is to strike the clean earth with his hands once, then wipe his whole face with them, then wipe his hands, one with the other.

4. If he is unable to purify himself, the another person should assist him in making the ablution, or performing the Tayammum.

5. If a certain part of the body which is to be purified is afflicted by a wound, he should wash it with water; but if washing it with water will cause harm to him, then he may wet his hand with water and then wipe over it. If wiping over it may also cause harm he may perform Tayammum for it.

6. If he has a severe fracture in any of his limbs, which is covered with a dressing or cast, he may wipe over it with water, instead of washing it, and it does not require Tayammum, because the wiping takes the place of washing.

7. It is permisable to make Tayammum using a wall, or anything else which is clean and contains dust. If the wall is covered with anything which is not from th earth such as paint, then one should not make Tayammum with it, unless there is dust over it.

8. If the Tayammum is not made on the earth or a wall or anything else containing dust, there is no objection to the collecting of dust in container or a hankerchief, in order to make Tayammum with it.

9. If a person performs Tayammum for prayer, and remains in a purified state until the time of the next prayer, then he may pray with the Tayammum he made before and he does not need to repeat it for the second prayer, since he remains purified and nothing has invalidated it.

10. The sick person is obliged to cleanse his body from all manner of impurity, but if he is unable to do so, he may pray as he is, and his prayer will be correct and he does not need to repeat it.

11 The sick person is required to pray in clean clothes, and if they became soiled, they must be cleaned or replaced with clean ones. If this is not possible, he may pray as he is, and his prayer will be correct and he does not need to repeat it.

12. The sick person is obliged to pray upon something clean and if it becomes soiled, he must wash it, change for something clean or cover it with something clean. If he is unable to do so, he may pray there, and his prayer will be correct and he does not need to repeat it.

13. It is not permissible for the invalid to delay the prayer due to his inability to achieve purification; rather, he should purify himself as much as he is able, then perform the prayer on time, even if there is some impurity on his body, his clothes or his place of prayer, which he is unable to remove.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah, Vol. 2, p23-25, Dar-us-Salam

Rulings on Purification for the Sick – Shaykh Ibn Baz

All praise be to Allaah, the Lords of the Worlds, and may peace and blessings of Allaah be upon the noblest of the Prophets and Messengers, our Prophet, Muhammad and upon all his family and Companions. As for what follows:

Verily, Allaah, the Most Glorified, Most High has legislated purification for every prayer, because the elimination of impurity and the removal of pollution – whether on the body, the clothes or the place of prayer – are two of the conditions of prayer. So when the Muslim wishes to pray, he must perform the well known ablution (Wudhu) to purify himself from minor impurity, or make Ghusl if the impurity is of the major kind. And before making ablution, Istinja’ must be performed with water, or Istijmar by the one who has urinated or defecated in order that the purification and cleansing be complete. What follows is an explanation of some of the rulings related to this.

Istinja’ with water is obligatory every time something is discharged from the bowel and bladder, such as urine or faeces. But it is not necessary for the sleeper or one who passes wind to perform Istinja’. He is only required to perform ablution, because Istinja’is only prescribed for the removal of impurity, and there is no impurity in this situation.

Istijmar is performed using stones, or another material in its place (such as wood, paper etc.) It must consist of three clean stones, as proved by the Hadith of the Prophet(Sallallaahu alayhi wasallam) which states that he said:

“Whoever performs Istijmar, let him make it Witr (i.e. use an odd number of stones).” [Abu Dawud no.35 and Ibn Majah no. 337]

And he (Sallallaahu alayhi wasallam) also said:

“If any of you goes to defecate, he should take with him three stones, for they will be sufficient for him.”

Muslim narrated that he (Sallallaahu alayhi wasallam) forbade Istijmar with less than three stones. It is not permissible to make Istijmar with animal droppings, bones or food or anything which contains some forbidden material. It is preferred for a person to perform istijmar with stones, or the like such as tissues etc. After which, he should use water, because the stones remove the essence of the pollution, but the water purifies the area and is therefore more thorough. A person has a choice of Istinja’ with water, orIstijmar with stones or the like. It is reported on the authority of Anas, may Allaah be pleased with him, that he said:

“The Prophet (Sallallaahu alayhi wasallam) entered the toilet and I and a young boy like me carried materials, including water and ‘anaza (a short spear) and he would perform Istinja’ with the water.” [al-Bukhari no.152 & Muslim no.271.]

It is reported on the authority of ‘Aishah, may Allaah be pleased with her, that she said to a group of women:

“Order your husbands to clean themselves following defecation with water, for I am too embarrassed to do so, and the Prophet (Sallallaahu alayhi wasallam) used to do so.” At-Tirmidhee said that it was authentic [At-Tirmidhee no.19]

If a person wants to use only one of them (i.e. stones or water), it is preferred to choose water, because it cleans the area removing the essence and the traces and it is more thorough in cleansing. If he chooses to only use stones, he should content himself with three, if it cleanses the area, but if it is not enough, he may use four or five (or more) until he has cleaned the area, but it is better to finish with an odd number, based upon the saying of the Prophet (Sallallaahu alayhi wasallam):

“Whoever performs Istijmar, let him make it Witr.” [Abu Dawud no.35 and Ibn Majah no. 337]

It is not permissable to make the Istijmar with the right hand, according to the Hadith of Salman, may Allaah be pleased with him, in which he said:

“The Messenger of Allaah forbade us from performing Istinja’ with the right hand.” And he said:

“None of you should hold his penis in his right hand while he is urinating. nor should he wipe himself with the right hand after answering the call of nature.” [Al-Bukhari no.153 & Muslim no.267]

But if his left hand has been cut off, or is broken or there is some disease in it, he may use his right hand, and there is no objection to that.

Because the Islamic law is based upon facility and ease, Allaah, the Most Glorified, Most High has lightened the burden of worship on those who have some excuse, according to the excuse. He, the Most High says:

“And (He) has not laid upon you in religion any hardship.” [Surah al-Hajj 22:78]

And He says:

“Allaah intends for you ease, and He does not want to make things difficult for you.”[Surah al-Baqarah 2:185]

And He says:

“So keep your duty to Allaah and fear Him as much as you can.” [Surah at-Taghabun 64:16]

And the Prophet (Sallallaahu alayhi wasallam) said:

“If I order you to do something, do it as much as you can.” [Al-Bukharino.7288 & Muslim no.1337]

And he (Sallallaahu alayhi wasallam) said:

“Verily the Religion is ease.” [Narrated by al-Bukhari]

If a sick person is unable to cleanse himself of minor impurity with the water by making ablution, or he is unable to purify himself of major impurity by making Ghusl, due to weakness, or fear of making his illness worse, or delaying his recovery, he may performTayammum [Dry ablution using sand or dust.]

This is done by striking his hands in clean dust once, then wiping his face with the palms of his hands and his fingers slowly, based upon the Words of Him, the Most High:

“And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, perform Tayammum with clean earth and rub therewith your faces and hands (Tayammum). Truly, Allaah is Ever Oft-Pardoning, Oft-Forgiving.” [Surah An-Nisa 4:43]

The ruling on those who are unable to use water is the same that of those who are unable to find water, according to the words of the Prophet (Sallallaahu alayhi wasallam):

“The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.” [Al-Bukhari no. 1]

A sick person may fall into one of a number of categories:

1. If his illness is a simple one and he does not fear to use the water, such as an ailment from which there is no fear that using the water will delay his recovery, or increase his pain, or cause any infection, such as a headache, toothache and the like, or he is able to use warm water without harm, then it is not allowed for him to make Tayammum. Because the permission to perform it is in order to prevent harm, and there is no fear of harm to him, and because he can find water, therefore he must use it.

2. If he fears from an illness which he fears may – should he use water – cause his death or harm one of his organs, or may lead to some illness which might cause his death or harm one of his organs, or cause the loss of some faculty, then it is permissible for him to perform Tayammum, based upon the words of the Most High:

“And do not kill yourselves (nor kill one another). Surely, Allaah is Most Merciful to you.”[Surah an-Nisa’ 4:29]

3. If he is suffering from some illness which makes him unable to move, and he finds no one to bring him water, it is permissible for him to perform Tayammum.

4. Anyone suffering from a wound, an ulcer or fracture, or any illness which will be exacerbated by using water, and who becomes Junub [in a state of sexual impurity] is allowed to perform Tayammum, based upon the above evidences. If he is able to wash the healthy areas of his body, he must do so and make Tayammum for the rest.

A sick person who is in a place in which he finds neither water nor dust, or anyone who can bring him either one of them, may pray whatever condition he is in, and he is not allowed to delay the prayer, as Allaah, the Most High say:

“So keep your duty to Allaah and fear Him as much as you can.” [Surah at-Taghabun 64:16]

6. An invalid afflicted with incontinence of urine, who is not cured by his treatment, must make ablution for every prayer after the start of its prescribed time, wash off any urine that has affected his body, and wear a clean garment for his prayer, if this is not a burden on him. But if it is, he is excused from it, based upon the Allaah Words:

“And (He) has not laid upon you in religion any hardship.” [Surah al-Hajj 22:78]

And His Words:

“Allaah intends for you ease, and He does not want to make things difficult for you.”[Surah al-Baqarah 2:185]

And He says:

And the words of the Prophet (Sallallaahu alayhi wasallam):

“If I order you to do something, do it as much as you cable.” [Al-Bukhari no.7288 & Muslim no.1337]

He must try to the best of his ability to prevent the spread of the urine to his clothes, or his body, or the place in which he will pray. And everything that invalidates ablution also invalidates Tayammum, and in addition, the ability to use water or its presence. And Allaah knows best.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah, Vol. 2, p17-23, Dar-us-Salam

Menstruations (Hayd) : Umdatul Ahkaam – Dr. Saleh as Saleh [Audio|En]

Umdatul Ahkaam – Purification – 39 – Chapter on Hayd – Menstruations – part 1
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-39-chapter-on-hayd-menstruations-part-1-saleh-as-saleh.mp3]

Umdatul Ahkaam – Purification – 40 to 43 – Hayd – Menstruations – part 2
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-40-to-43-hayd-menstruations-part-2-saleh-as-saleh.mp3]

Source : Umdatul Ahkaam – Book of Purification – Dr. Saleh as Saleh [Audio|En]

Purifying From Filth of Dogs : Umdatul Ahkaam – Dr Saleh as Saleh

Umdatul Ahkaam – Purification – 06 – Purifying From Filth of Dogs [mp3]
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-06-purifying-from-filth-of-dogs-saleh-as-saleh.mp3]

Narrated Abu Hurayrah: Allaah’s Apostle (sallallaahu ‘alayhi wa sallam) said, “If a dog drinks from the utensil of anyone of you it is essential to wash it seven times.” [Saheeh al Bukhaari, Volume 1, Book 4, Number 173; SaheehMuslim, Book 002, Number 0548]

And in another version from Muslim: using sand for the first time. [Saheeh Muslim, Book 2, Number 0549] And in another hadeeth reported in Muslim: On the authority of ‘Abdullaah Ibn Mughaffal who reported that the Prophet (sallallaahu ‘alayhi wa sallam) said: “When the dog licks the utensil, wash it seven times, and rub it with earth the eighth time” [Saheeh Muslim, Book 002, Number 0551]

Click the below link to read the explanation of above Hadith

Umdatul Ahkaam – H6 – Shaykh Uthaymeen – Dr Saleh as Saleh [PDF]

Cleaning Nose, Private Parts, Hands after sleep : Umdatul Ahkaam – Dr Saleh as Saleh

Umdatul Ahkaam – Purification – 04 – Explanation of Types of Purification
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-04-explanation-of-types-of-purification-saleh-as-saleh.mp3]

On the authority of Abu Hurayrah (May Allaah be pleased with him), that Allaah’s Apostle (sallallaahu ‘alayhi wa sallam) said,

“If anyone of you performs ablution he should put water in his nose and then blow it out and whoever cleans his private parts with stones should do so with odd numbers. And whoever wakes up from his sleep should wash his hands three times before putting them in the water for ablution, because nobody knows where his hands were during sleep.”

And in a narration by Muslim:“Let him take water into his nose, washing the nose by putting water in it”. And in another narration: And he who makes ablution, then let him take water into his nose.” 

[Sahih al-Bukhari, Volume 1, Book 4, Number 163]

Click the below Link to read the explanation of above hadith

Umdatul Ahkaam – H4 – Shaykh Uthaymeen – Dr Saleh as Saleh [PDF]

Woe to dry heels because of Hellfire – Dr. Saleh as Saleh

Narrated ‘Abdullaah bin ‘Amr ibnu-l’Aas and Abu Hurayrah and ‘Aa’ishah (May Allaah be pleased with them), who said that Allaah’s Apostle (sallallaahu ‘alayhi wa sallam) said, “Woe to dry heels because of Hellfire.” [Sahih Muslim, Book 002, Number 0473]

Click the below link to read the explanation of above hadith

Umdatul Ahkaam – H3 – Shaykh Uthaymeen – Dr Saleh as Saleh [PDF]

Listen/ Download Umdatul Ahkaam – Purification – 03 – Wudu Done Improperly

Ghusl From Janaba – Umdatul Ahkaam – Dr Saleh as Saleh [Audio|En]

Umdatul Ahkaam – Purification – 28 – Chapter on Ghusl From Janaba
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-28-chapter-on-ghusl-from-janaba-saleh-as-saleh.mp3]

Umdatul Ahkaam – Purification – 29 – 30 – Ghusl from Janabah
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-29-30-ghusl-from-janabah-saleh-as-saleh.mp3]

Umdatul Ahkaam – Purification – 31 – Sleep Junub – 32 – Wet Dream – part 1
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-31-sleep-junub-32-wet-dream-part-1-saleh-as-saleh.mp3]

Umdatul Ahkaam – Purification – 31 – Sleep Junub – 32 – Wet Dream – part 2
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-31-sleep-junub-32-wet-dream-part-2-saleh-as-saleh.mp3]

Umdatul Ahkaam – Purification – 33 – Semen on Clothes – 34 – 35 – Ghusl
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-33-semen-on-clothes-34-35-ghusl-saleh-as-saleh.mp3]

Umdatul Ahkaam – Purification – 23 – Chapter on Al-Madhee and the Like
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-23-chapter-on-al-madhee-and-the-like-saleh-as-saleh.mp3]

Source: Umdatul Ahkaam – Book of Purification – Dr. Saleh as Saleh [Audio|En]

Toilet Etiquette: Umdatul Ahkaam – Dr Saleh as Saleh [Audio|En]

Umdatul Ahkaam – Purification – 11 – Section on Sanitation
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-11-section-on-sanitation-saleh-as-saleh.mp3]

Umdatul Ahkaam – Purification – 12 – 13 – Direction to Face
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-12-13-direction-to-face-saleh-as-saleh.mp3]

Umdatul Ahkaam – Purification – 14 – Using Water to Clean Private Parts
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-14-using-water-to-clean-private-parts-saleh-as-saleh.mp3]

Umdatul Ahkaam – Purification – 15 – Using Left Hand to Cleanse Oneself
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-15-using-left-hand-to-cleanse-oneself-saleh-as-saleh.mp3]

Umdatul Ahkaam – Purification – 16 – Avoiding Being Soiled By Urine
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-16-avoiding-being-soiled-by-urine-saleh-as-saleh.mp3]

Umdatul Ahkaam – Purification – 05 – Urinating in Stagnant Water
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-05-urinating-in-stagnant-water-saleh-as-saleh.mp3]

Source: Umdatul Ahkaam – Book of Purification – Dr. Saleh as Saleh [Audio|En]

Wiping over the Khuff (Socks) : Umdatul Ahkaam – Dr Saleh as Saleh [Audio|En]

Umdatul Ahkaam – Purification – 21 – 22 – Wiping over the Khuff

Source: Umdatul Ahkaam – Book of Purification – Dr. Saleh as Saleh [Audio|En]