 الحديث السادس والعشرون 26 حديث عن أنس بن مالك رضي الله تعالى عنه قال جاء عرابي فبال في طائفة المسجد فزاجره النبي صلى الله عليه وسلم فنهاهم النبي صلى الله عليه وسلم فلما قضى بوله أمر النبي صلى الله عليه وسلم بذنوب من ماء فأهريق عليه this حديث امام البخاري Narrator it فخارية Narrated this حديث في مكان صحيح he narrated in the Book of Cause and also narrated in the Book of Adab and the word is Imam Al-Bukhari the Muslim narrated in one place of his book of At-Tahala We took the biography of Anna Simone Maliqen when we were on the 12th Hadith لقد أخذت بيغرفة أنس إبن ماليك رحمه الله رضي الله تعالى عنه رضي الله تعالى عنه أنس إبن ماليك يقول جاء عرابيون اي بدوين يأتي إلى البيت عرابي is plural for the word عراب sorry عرابي is the singular sorry عراب is bad wins عراب is the plural عرابي is a singular is a singular a bad win came جاء عرابي a bad win came عراب is a bad win وهو البدوي الذي يسكن الباديا it is the bad win who lives in it he lives outside the cities he came فبالا أن he urinated في طائفة المسجد he urinated in the corner of the masjid طائفة ميز ناحية so he urinated فزاجره الناس so the people they stopped him and they stopped him from what he was doing نهاه ومنعه they prohibited and stopped him so what happened فنهاه والنبي the prophet stopped them from stopping the bad win to urine the prophet stopped what the sahabas from what from their stopping of the bad win فلم قضى بوله when the bad win finished his urine and he finished it امران بيو the prophet ordered عليه الصلاة والسلام he ordered بذانوب مماين the prophet said he ordered a ذانوب ذانوب is what it is a daloo it is the bucket you put into the well the prophet ordered for a that bucket big one he ordered for it عليه الصلاة والسلام it is big and remember the word ذانوب is only called when the bucket is full of water when it is full so it is the bucket is big and the water has to be full so what did the prophet do فأهريق عليه and he poured it over صب عليه the prophet poured the water over the urine he poured it over عليه الصلاة والسلام فقل حريث نجاسة البولي the urine is a نجاسة وذلك بإجماع المسلمين and that is with the consent of the مسلمين two احترام المساجدي respect in the مسجد what is you عن القاضورات and to remove from it any filth to remove from it what any filth and that three الرفقة بالجاهل وتعليمه ما يحتاج بالحسنة من غير تعليف صفنة وخلاص to the one who is ignorant تعليفه ما يحتاجه بجدنة without showing any form of hardship احتراظ عن النجاسات تبقى تبقى from impurities احتراظ احتراظ احتراظ احتراظ احتراظ احتراظ احتراظ احتراظ كيف يفقها احتراظ احتراظ شعب احتراظ احتراظ احتراظ ومدعهم ومدعهم ومدعهم باستخدام مدعن يفهم صفنة سنة تقير الأرض تقير الأرض يحدث ومقابل يطلق بالماء عليها وحفرها حتى يكون ذلك لتعطي المدهر 7 جواز الإنكار على المخالف المستخدمة لتسلق من المجمع في مجمع المجمع المستخدمة لتسلق ويجب أن تتعطي شيئا من شخصك أو شخصك who is doing different to what you believe but with the presence of the scholar. That is permissible as the Sahaba did. They were allowed, they are entitled to disparage the issue but when the Prophet stopped them from what? When they tried to stop him from it. They could disregard it and see it wrong. Eight. This hadith is the great principle that we we hold or the famous principle that we hold which is pushing the less, pushing away the greatest of the two evils. Are you with me? Two evils get rid of and eradicate what? The biggest of them? By holding on to the less. Now are you with me? Is the better we knew in the message a problem? Is it a haam? Of course it is. But for him to be stopped would it be a big haam? Yes for two reasons. Or even more but two that come to my mind. One, if they tried to stop him he would probably run around the message and what? They'll do even more places. Second that it could cause him a medical issue a problem, a health problem. Does that make sense? But now his problem is one place and all it just takes is a bucket. That doesn't mean that okay, no problem. You can urinate if you want to. But it just means taking care of the two evils. Less of the two evils. Nin. Hasten. You should hasten to what? To remove the impurity. Don't say you know what? I'll do it later. Or the sun is going to do it for us. Number ten. The wind and the sun are not enough to purify the land. The sun and the wind are not they are not they are not what? So if that's the case you come to a place most likely something wrong has been thrown at this place, correct? If the sun didn't make this place pure nor did the wind make it pure what about if it's a desert? The scholars they say that the asal of the land is that it was pure the fact that you are now wanting to remove it from that original essence you need to bring an evidence a certainty to remove it. Does that make sense? Which is The original essence of the land is what? The land is originally the essence of the land is that it's pure The water what's the original essence of water? Somebody pours water over to you from the seventh floor You don't know what floor it was but a very far place and you're walking on the road and they pour water over you and then you look up the person just goes up and closes the window You don't know what floor it is You don't know who it is Is it dirty water that they poured over you? Is it clean water in which they poured over you? If it's dirty water Has it made your clothes dirty? You don't know anything The essence of the water is that it's pure To remove it from that original essence you have to be given evidence or a certainty that has to remove it Remember استصحاب is not a very easy matter and the principles like that help you in matters big matters when you learn قواعد and principles helps you a lot Number 11 عتزالي ذلك يسبب الجفاء والجهن Leaving the gatherings of the people of knowledge and the circles of knowledge and abstaining from those type of places You know what it brings? It brings ignorance to you and it also brings tough roughness in you You miss the chance of being tender and seeing things in a wisdom wise manner Number 12 عدم إجزاء الطهارة الأرض بغير الماء Number 12 That the purity of the land will not work out It will not take place Unless water is poured over it to purify Number 13 سماحة خلق الرسول صلى الله عليه وسلم The nobility and the great character of the messenger صلى الله عليه وسلم وسعة صدره And the openness of his chest He was a person who was open minded عليه الصلاة و السلام و بعد النظري After his observation صلى الله عليه وسلم He allowed the Bedouin to urinate The Bedouin on the other hand In another narration he mentions what When the Bedouin finished what he said and his urinary finished him And he saw all the people angry with him He looked at the prophet and he said الله امرحمني و الله أمرحمني و محمدني و لا ترحمعني أحد و لا أمرحمني أحد و لا أمرحمني أحد And then the Prophet صلى الله عليه وسلم أساته him You have Tightened something that is vast Because mercy is vast You try to tighten it Meaning if Allah gives it to me and you It's still remaining for everyone else If it were him and the Prophet It's only for them You see 14 The knowledge of the messenger And his understanding of the people's nature And how he dealt with everyone In accordance to their nature He dealt with everyone in accordance to their Nature This man is a Bedouin He's not a man who comes to حلق و ذكر He's not a man who comes to circles of knowledge He's not a student of knowledge Deal with him in general mass If a person from the general mass comes to you He insults you Calls you names Deal with him as a عام جاهل If a student of knowledge insults you Calls you names the way you deal with him You're going to deal with him by doing what You're going to deal with him Where's that hadith You're going to reply back to him And you're going to show him things Whereas a what A jahil talks to you in a bad way When the jahil And the ignorant one Talk to him And they say Peace be upon you Because there's nothing that's going to be general And they say If they hear A foul language From the general mass And they say And they turn away And they say And they say When they hear What did they do They pass and cross by The general mass that's how you deal with them So the person has to have an understanding How he deals with everyone When you deal with this person you deal with them When you deal with your own children you deal with them in a different way When you deal with your wives and your kids you deal with them in a different way That's not hypocrisy Some people think That his wife may think that's hypocrisy from her husband That when he deals with her he deals with her in a different way When he's on the front of society When he's dealing with the people He deals with them in a different way When he's dealing with a very young kid He deals with them in a different way Changing your nature towards people Is wisdom It's not hypocrisy A person has to know what is the difference Between نفاق And observing people's levels And dealing with them in that way نعم But if you look at the Salaf We'll quote it from them حديث الناسة Speak to the people that which they know Talk to the people about that which they know Do you want the people to disbelieve in Allah and his messenger Is that what you want Talk to the people in that which their minds Because minds can comprehend In another place I think it was عبدالله المسعود He said You are not one that's going to tell a people A narration or a hadith or something لا تبلغ But their minds are unable to comprehend إلا كان And accept that this will become to them A fitna It's a cause for problems for them So a person just enters Islam and you start talking to them About sophisticated things And you make the religion look like It's up to And you don't You show him the ease of Islam نعم And this is what the علماق refer to as It's giving things The order that Allah and his messenger gave it Knowing what you need to start with first And that which you need to foundate And that which you need to It's very important that a person Knows this matter نعم الحديث السابع والعشرون The 27th حديث رضي الله تعالى عنه قال سمعت رسول الله صلى الله عليه وسلم يقول الفترة خمس الختان والاستحداد وقص الشارب وتقليم الأضافري ونتفو ونتفو الابطي هذه الحديث is narrated by إمام البخاري بخاري narrated this حديث في كتابه اللباس مسلم narrated this ومسلم فأشهد بخاري بخاري بخاري وكتابه بخاري وكتابه مسلم بكتابه والنقل بالنقل إن رأس وسلم كما صلى الله عليه وسلم وطلبنا درقه رضي الله تعالى عنه في الثاني حبيب اسرع، الثاني حبيب أبو هريرا ساعد الفطرة خمسون الفطرة is five فطرة is the basic instinct and here it's meant by the religion of Islam the religion of Islam it's basic instinct is based upon what? five the pure fitrah the natural state of the person is five one the Prophet ﷺ الختان the word fitrah what did I say? I said it's the religion of Islam right? the evidence is for that it's the religion of Islam it's the Hadith narrated by Bukhari and Muslim on the authority of the on the authority of Hudayfah to be in Yemen where he said رضي الله تعالى عنه that the messenger said لو ماتها ذا the messenger said if this person dies ماتا على غير ماتا على غير الفطره he will die upon other than the fitrah what's other than the fitrah here? other than the religion of Islam when you die on kufr so he will die on other than the fitrah meaning other than the religion of Islam okay ماتا على ماتا على غير الفطره الختان the Prophet ﷺ then said what are the basic instinct? what are the natural state? five the Prophet mentioned here five the first one is الختان other narrations and additional tweets but here this were this Hadith الختان circumcision circumcision is قطع جزء مخصوص it is to cut off a specific portion من مكان المخصوص from a specific part of the genital the private part في ذكري in the male والأنثة and also in the female also in the female removing it from the male and the female it is obligatory on the male and it is also obligatory on the woman if the man the man has to be circumcised and the woman has to be circumcised and if they are not circumcised they are both sinners according to the strongest view from the علامة the second one is والاستحداد the second one is استحداد استحداد means what إزالة الشعر it is to remove the hair from the armpits it is to remove استحداد means to remove the hair from the the armpits والاستحداد استحداد is إزالة الشعر العالية بالموسى it is to remove the hair that comes around your ذكر your private part everything that is there at the bottom you need to cut you don't have to cut if you don't have to cut anything that is after the middle of between your legs so the person does not have to cut the hair that grows outside that place that range of the area it is just the private the front part الشارب your مستش to cut the moustache هو ما ينبط على الشافة العليان وقصه to shorten it شارب is what your moustache تقليم الأضافر is to cut your nails قطعوا أضافريها الخارجة is to cut what comes out from your what your skin whenever comes out from skin so if the person puts your hand as soon as it comes past your skin that's when you need to cut it the last which is the fifth one نطفل إبط the cutting of the here it should be pulling the sunnah is to pull it it's not to shave it that's not the sunnah the sunnah is not to shave it all of that is not it is not not for me is what is to pull it that is the sunnah reason is because the sunnah wants you to remove from its أصل it wants you to pull it from the root قطعوه من أصله that it comes out from the root that's what the شارع wants فقو الحديثي the thick which is in the حديث الأول أن الله فطر الخلق that Allah سبحانه وتعالى He made the humans natural basic instance على أحسن الأحوالي in the best of forms the child is born with long nails is he born with skin hair child is not born with hair and was he was he no I mean like these are the parts that we are talking about the child is not born with that hair you see so the child is born upon the basic instance okay and that is what the person should go back to أن الخصال الإيمان و شعبه كثيرا the إيمان the branches of إيمان is what it's many and that the إيمان increases and it decreases three and these these characteristics or these actions anyone who comes with it الله will love him سبحانه وتعالى four from the completeness of this religion of Islam the completeness of Islam is what that it calls to purity and cleanliness and it warns the people from filth and dirtiness you find a people get closer to Allah to their creator so called God by let by do what by letting their hair grow they get closer to their God smell to get hair إِنَّا لِلَّهُ وِنَا لِرْ five the legislation of these actions when there is a difference in their rulings like a person is not a sinner if he doesn't cut his armpits they're not a sinner if he doesn't do it or if the person doesn't shorten their moustache they're not a sinner whereas the circumcision is what they're not a sinner so they all don't share the same ruling they don't share the same ruling six the number that is mentioned here is not الحصر it's not exclusivity doesn't mean this is the only that these are the only fitra rather there are others that the prophet the seventh is that the sunnah to remove the pubric and hair is what the sunnah to remove the pubric and hair is what it is to shave it shave it all of it like proper shave it not side burns and on number one or shave it all that is shaved that number seven is that the sunnah is to cut off the hair fully remove it all eight the way to deal with the moustache and the sunnah the way to deal with the moustache is to what is to cut it low but not to shave it shaving is not from the sunnah shaving is not from that in my Malik رحم الله used to believe that peeling your hair fully all of it off fully not leaving anything in my Malik رحم الله used to see it as mutilation and he used to say the person deserves what بر ممالك رحم الله beat nine انا سنة في الأضافر لا تطويلها ولا إزالاتها من أصريها the cutting of the nail the cutting of the nail is what it is that it doesn't go long and it's also not permissible to cut it from its roots wow it is just to cut that which is extra additional some nails have to be there but it shouldn't be very long in the sense where your skin your nails is past your skin and you shouldn't also cut it from the أصل the final point which is اختلاف of the علامة regarding this hadith which is the issue of the circumcision is it obligatory or is it recommended go back to the كتاب تحفة الموضود بأحكام المولود written by authored by ابن القيم ابن القيم رحم الله he made a whole chapter in which he speaks about the issue of circumcision and he brings evidences texts views power for ابن القيم and you know that book is about that book is about children when they are born and how to do the عقيقة and stuff like that just the children how to deal with the the children and stuff like that نعم