 الحديث السابع للسغة الحديث عن حمران مولى عثمان ابن عفان رضي الله تعالى عنه أنه رأى عثمان دعا بوضوع فأفرغ على يديه من إناه فغسله ما ثلاثة مرات ثم أدخل يمينه في الوضوع ثم تمضى واستنشق واستنثر ثم غسل وجهه ثلاثة ويده إلى المرفقين ثلاثة ثم مسحب رأسه ثم غسل كل تارج ليه ثلاثة ثم قال رأيت النبي صلى الله عليه وسلم توضأ نحو ووضوعي هذا وقال من توضأ نحو ووضوعي هذا ثم صلى ركعتين لا يحدث فيه بانفسه غفر الله لهما تقدم من ذنبه يمكن أن يقول غفر الله يمكن أن يقول وفيرا لهما تقدم من ذنبه يقوم بصف الله سبحانه و تعالى ويجعله من إصدار مباشرة يحصل على مبيني للمجهول ضم أول هو وخص لما قبل آخره يحصل على فوع إلى لا يتعفي حسنًا حمران هو حمران هو ابن أمان مدني قرشي تابعي حمران هو مدني مدني يسمى حمران ابن أمان هو مدني هو قرشي هو تابعي هو سبي أثنان أثنان من عين والتمر من كان يعمل كتمر يجب أن يعمل كتمر يجب أن يخرجه لذلك قرشي أثنان مدني قرشي قرشي قرشي قرشي قرشي قرشي قرشي قرشي قرشي قرشي قرشي قرشي قرشي قرشي قرشي قرشي قرشي Stern الكثير لسنا توريت هل يدان هجرته؟ هبشه؟ هل يدان هجرته؟ مدينة وَتَزَوَّ جَانِي مَارِدْ بِنْتَي رَسُولِ اللَّهِ رُقَيَّنْ أُمُّوا كُلْثُونِ وَاَمْ بِكَدَهِ يُسْكُونِ ذُنُ رَيْنِ وَاَكَانِسَ اللَّهِ عَلَيْسَنَ مِا يَسْتَحِي مِنُوا أَكْسَرَ مِنْ غَيْنِ وَاَكَانِسَ عَلَيْسَنَ مِنْ غَيْنِ يَسْتَحِي مِنْ غَيْنِ وَاكَانِسَ مِنْ غَيْنِ وَاكَانِسَ مِنْ غَيْنِ يَسْتَحِي مِنْ غَيْنِ وَاكَانِسَ مِنْ غَيْنِ وَاكَانِسَ مِنْ غَيْنِ يَسْتَحِي مِنْ غَيْنِ وَاكَانِسَ مِنْ غَيْنِ وَاكَانِسَ مِنْ غَيْنِ وَاكَانِسَ مِنْ غَيْنِ وَاكَانِسَ مِنْ غَيْنِ وَاكَانِسَ مِنْ غَيْنِ فروه و يفعله كافره و بعد ذلك يجعله بلد حلال و they thought they were going to get closer to him الله سبحانه وتعالى so عثمان رضي الله عطو was killed by the khawarij and they killed him and he died and one of the خارجيه اضرحماني بن ملجم who killed Ali ibn Abi Talib just like the same way the same part in which they killed him and they also killed Ali رضي الله تعالى and another خارجيه خبيف after عثمان رضي الله عطو was killed by the khawarij his name was عمراني بن حطاد was a خبيث خبيث خارجيه he made a poetry for عثماني بن ملجم because عثماني بن ملجم was killed straight away after he killed Ali ibn Abi Talib this is what he said this is the line of poetry he said he's referring to remember this poetry is done in praise of عثماني بن ملجم he said to say about him اضربة من تقي the smacking of Ali came from a hand of a righteous man he's saying about عثماني بن ملجم من تقي ما اراد بها عثماني بن ملجم did not intend for what he did إلا ليبلغا and he only did it so he can reach من دل عرشي the owner and the one who possesses the throne رضوانا to be pleased with him he did not strike Ali and kill him except the reason why he did that is so we can get closer to Allah إني لا اذكره he said I remember him عثماني بن ملجم I remember what he did يوما فأحسيبه and then I start to consider him as one او فلبرية the most fulfilling of promises عند الله in the eyes of Allah he's on it in the scales of the day of judgment praising him now that's how they praise one another he believes he's getting closer to who but this man when he's saying it he's not joking and he's not saying it because it sounds nice to see these words but it means يتقربوا إلى الله يقاتل العلمة so who are you and who are my I have to be said where khawana where khainib where undercover where this weather a man was to get close to Allah by killing of man and Ali who the prophet said والله you are in jannah you are in jannah رسول الله is telling them they're all in jannah this man is saying this is a تقل this smacking of Ali was تقوى تقوى that did it تقوى that did it and this man was getting closer to Allah by doing it so the harm that these people have who's it more to Muslims or the Muslims the Muslims they're facade they're corruption they're problems it goes more to the Muslims than it goes to the disbelievers so they're a cancer which the Muslims need to tackle the Muslims need to take a position regarding and know what type of people these people are their جذور their roots is خبث خبث think and ponder did the prophet صلى الله عليه وسلم what did he say about the disbelievers pay attention he said when you go to fight them give them دعوة the prophet صلى الله عليه وسلم pay attention brothers pay attention I want you to ponder the prophet صلى الله عليه وسلم when you come to the battle for the you meet the enemies فدعوهم إلا الله call them to Allah طبارك و تعالى in the religion pay attention call them to Allah if they obey this from you good if they don't oblige upon them jizya if they refuse to pay jizya fight them the khawaret none of those two are given to them the prophet said I'm going to kill them like the people of Aida are destroyed they're never given any contract or treaties they're fought حل والحرم in the haram they're fought outside the haram they're fought there's no reward or oaths or contracts that are done with them they're not the meen و عاهدين the prophet صلى الله عليه وسلم there are the only people that the prophet صلى الله عليه وسلم said kill him even in the institute he called the three of his who said who's going to stand and bring this man to an end now people have to know the reality of what these people are and the positions that the sharia has taken regarding them one has to have a powerful understanding of that matter so أثمان died رضي الله تعالى عنه when أثمان died and he was killed the big problems occurred occurred to the Muslims and we've spoken about that elsewhere بيانو this hadith deals with what's the mode of this hadith what does this hadith tackle it talks about how the prophet and told it to who أثمان the companions so أثمان took the initiative رضي الله تعالى عنه to teach us the wudu of the prophet صلى الله عليه وسلم so what did he do again brothers this is one thing you need to keep in mind some of us don't teach the people the most simplest things your little brother your little sister you bring them to the toilet take the water out and say look show me how to do wudu simple things easy things أثمان who is the Khalifa at that time he teaches how to do wudu he wants them to learn and how important it is رضي الله تعالى عنه so what did he do دعا بوضو pay attention if the waw is a fatha there comes wadu then that is the vessel or the utensil or the thing that whatever the wudu is going to be done from if you say وو and you put a بم on top of it you say ووضو then it becomes the action itself it becomes that it becomes the action itself so wadu is what بفتح when you make the waw فتح it means the object or the thing that you're doing it when you make it with a what when you wake when you do it with a بم on the waw then this is the action the فعل that you're doing the waw so what did عثمان do رضي الله تعالى عنه دعا بوضو he called for a water water something to be bring فأفرغ على يديه من إلائه ومعنى فأفرغ pay attention أفرغ is when the person this is the this is the water he pushed it to the side and he washed his hand he washed it from our side he didn't put his water so he tilted over and he done his waw he washed his hand فأفرغ على يديه he tilted the thing على يديه he on top of his hands من إلائه from the vessel from the object he was in فغساله من ثلاثة مرات he washed it three times once the hands were clean what did he do فأدخل يمينه he put his right hand في الوضوء in the vessel he put his hand his right hand and what did he do the water he took ثم تمضمضأ he wobbled the water into his mouth remember we took this before تمضمضأ they're still sharp all of them have to be done with بغرف فين واحد بغرف فين واحد with one hand you don't take one for the mouth and then what for the nose later one they all share the same water that you brought up so when you take that water part of it goes into your mouth and then the remainder goes into your nose if you take a too much water in your nose you're going to hurt yourself but if you've taken the majority of it into your mouth and then a little bit is into your nose your left hand waits you what's the left hand going to do واستان ثراء and you bring it out with your left واستان ثراء and you bring it out with your left ثم after that ثم after that so your mouth is washed and your nose now you know if the water is clean or not because you tasted it you smelt it you now know if this water is pure or not if you're not by the time you stop bring me pure water that is the reason why you start with that تمضمض تمضمض انا is still sharp you smell the water then what do you do he washed his face three times one is a face this needs to be known it is where the hair comes out from now some of us our hair starts from here it's finished long gone it's gone it's gone it went or some some people's hair naturally four, five, six fingers just generally their background is that their hair starts back that's not what we're looking at we're looking at the norm where the hair starts from for that people for like the Somali community they have a very big forehead so our hair where it starts from normally is where we wash too we wash all of it so it is where the hair starts from there so that's where it starts from and where does it go to the bottom of it الى ما ينزلوا من اللحيا the bed which is the طولن this is the length it's going to be up to there right at the bottom of my bed that's where it is that's the face okay what about width the width is going to be وَمِنَ الْعُذُولِ إِنَ الْعُذُولِ to the ear to the ear so right there this side right there so here all of that is your face if you look around it it's going to be your face that's your face any part of that you've missed you haven't done your work need to do what did he do then so he washed his face how many times he washed his face three times وَيَدَيْهِ and his hands so you washed your face where do you go now وَيَدَيْهِ you wash your hands some people because at the beginning they wash their hands they think that the next time you don't wash your hands you wash your hands again the work that you're doing the work the hand it starts from the hand not from here the hands are in it because it says وَيَدَيْهِ his hands الى المرفقين to where to the مرفقين now the question is that is the ila too or is the ila plus the مرفقين the ila does it show ila الغاية you reach and you don't add it to it or is it part of it two evidences show us that first of all في أصلي النغا in the Arabic language the word ila encompasses that thing as well what's the evidence for that قوله تعالى وَلا تأكلوا أموالكم إلى أموالهم do not eat their wealth sorry وَلا تأكلوا أموالكم إلى أموالهم وَلا تأكلوا أموالهم sorry إلى أموالكم sorry وَلا تأكلوا أموالهم إلى أموالكم the ila encompasses the wealth of this of course that's one أصلي النغا the word ila ila also means مع with good that's one the second evidence to show you that is the Hadith of Abu Hurayla أنه توضى he washed his hand he started from here and he washed it حتى أشرع في العضودي me until he reached right over here وغسل رجله he washed his legs حتى أشرع رجله until he reached his saq his shin when he finished he said هكذا رأيت رسول I saw the prophet so what does it mean that the hand after the what the elbow on top of it is called the عضوط here Abu Hurayla so you have to add it so the ila means now the مرفق which is the the elbows they are added to it and not to it pay attention ثم after that مسحب رأسه he wiped his head عليه الصلاة والسلام he wiped عثمان sorry عثمان wiped wipe on your hair has to be done once if you wipe it twice then that's called washing means the wording of the word مسح مسح means wiping wiping has to be done once if it becomes more than once it's washing everything you go over it many times you've washed it you haven't wiped it make sense so the word مسح means wipe to wipe it نمتان السنة المسح جميع الرأس the سنة نمتان is to wipe over all of the head the head sorry because Allah said in the ayah وَمْسَحُ بِرُ أُوْسِكُمْ Allah says wipe over your head ابن قدام المقدس رحمه الله because you remember the debate I mentioned on the discussion amongst the fukaha is the bat this bat وَمْسَحُ بِرُ أُوْسِكُمْ that bat bought a khilaf and a dispute and an argument what is meant by it some said this some said that everyone had something to say amongst the fukaha ابن قدام ست زعم بعض من ينصر أن المسح هو بعض الرأس he said some of the ones who have claimed and who have tried to push that view that the wiping is some they said أن الباء لتبعيض الله أكبر that the bat بِرُ أُوْسِكُمْ that bat is تبعيض تبعيض means some comes from the word بعض some so that bat means some of the head some of them push that view so they said as though الله is trying to say وَمْسَحُوا وَبْبَعْضُرُ أُوْسِكُمْ some of your your head he said وَالَنَا أَفُرَسِكُمْ ابن قدام سين وَمْسَحُوا بِرُ أُوْسِكُمْ وَالْبَعُوا لِلِلْ إِلْصَاقْ he said the bat he has not it's not some rather it means all of the head it means all of it and the bat he has the bat the same way he said in ayatut the best of Tayammum where Allah says سبحانه وتعالى فَمْسَحُوا بِوْجُوْهِكُمْ بِوْجُوْهِكُمْ he said and wipe over your the Tayammum and Allah says wipe over your face you don't wipe some of your face you wipe all of your face with it also الإمام الشوكان رحمه الله it's a Ketam which is of the Ketam منتقل أخبار by مجددين أبو البركات إبلو تيميس جن فادا شوكان يدرش شرحه بكتابة جن فادا it's like عمدة الحكام it's exactly like this book it's called أحاليث الحكام ساعد أبو بلوغ عمدة الحكام it's called منتقل أخبار it's called منتقل أخبار it's called حاليث الحكام it's better than عمدة الحكام it's also better than بلوغ ومارام نعم the two best books in كتب أحاليث الحكام like this is two books المتقا which is the grandfather written by the grandfather of إبلو تيميس's grandfather and also the book المحرر لمن عبد الهدي المحرر لمن عبد الهدي those books إبلو تيميس's student their books is those two books are the best those two are the best and it's the same just like عمدة الحكام only and شوكان يدر شرحه and so whilst he was on that point he mentioned the Hadith of بلوغ he said لم يثبت it has not become firm قولوها لتبعيد it's not firm and it's not strong the view that says it's some that the bat is some وقد أنكره سيبويه the grammar سيبويه had refused that and rejected the bat here meaning what تبعيد he refused it في خمسة عشرة موضوعا 15 places in his Kitab 15 different places سيبويه he refuted the idea that the bat here could mean تبعيد so if the grammar of that language the man who said no I think it's going to be it's strong also authentic Hadith refute that issue that proved that this bat could not even be تبعيد and I'm going to mention 3 حديث one is the حديث of ربيع بنت معوذ the حديث of ربيع بنت معوذ رضي الله تعالى عنها she said فمسحب بيده مقدم رأسه ومؤخري the prophet السلام he wiped from the beginning of his head to the back also that's one حديث the other حديث ومسحب برأسه the prophet wiped his head فأقبلو أد برا he went forward then he came so he came forward and he came back good he came back sorry he came فأقبله he came forward and then he went back that's what he said the حديث of مقدان المقدان ابن معدي كرم المقدان ابنه معدي كرم he said فلما بلغ مسحرأسه when the prophet reached the wiping of his head وضع كفه he placed his hand على مقدم رأسه ثم مر بهما حتى بلغ قفاه until he reached his neck ثم ردهما حتى بلغ المكان الذي بدأ منه and he brought it back to where he started from so he reached his neck and he brought it back those two narrations and the grammar and see him away he refuted it so the strongest view is that your whole head you have to wipe it number eleven استعماب that is recommended صلاة ركعاتين عقب الوضو it's recommended highly recommended that the person plays two raks after he does the wudu number twelve الوضو the wudu من مكفرات الزنوب the wudu is from the expiators of sins what sins do they expiate there is that khilaf there is that khilaf but the strongest is that it expiates your minor sins the little mistakes that have occurred from you doing wudu will expiate it for you your major the major sins it requires repentance or else or else if the repentance wasn't needed for the major sins and the wudu will take it away for you and deal with it then nobody would really need to repent everybody could just all the wudu that they've done and actually take it away for them so the repentance is needed number thirteen تحذيرو ملها في صلاة بالتفكير في أمر الدنيا من عدم القبول مرحبا مرحبا the person who is thinking in the salah matters regarding the world that the salah that that will not be accepted from him won't be accepted from him the hadith shows that the person who prays the salah who will not be accepted from him where is the evidence that won't be accepted from him where is the evidence that won't be accepted from him because the hadith conditioned and عدمو وجود الشرط the absence of the the absence of the condition will be absent of what the acceptance of the expiation the expiation is connected to the existence of the salah so that's the evidence number fourteen fourteen ينبغي it is required upon the person not to be deceived don't get deceived which is what that every time you do وضوء إن شاء الله this is going to do everything for you الحمد لله don't get deceived because بخاري addition to this hadith where it said at the end بخاري brought a wording with the hadith which said لا تغتروا don't be deceived بخاري added that wording to it in the رواية بخاري كتاب الرقائق it said لا تغتروا don't be deceived with it because Allah is mercy don't let it deceive you fifteen الترغيب في الاخلاص the hadith is pushing you to come with sincerity when you do the وضوء who say do you do it for so sincerity and also that you do what you pray the Salah for Allah's sake and don't talk to yourself about the dunya sixteen التعليم بالفعل يكوني أبلق وأضبط للمؤمن المتعلمي teach it by action because that is the greatest message or the best way to pass that message over nicely to teach by action number seventeen three times doing the وضوء except the head for very late only once