 الحديثه الرابع والعشرون The 24 حديث عن عباد ابن تميم عن عبد الله ابن زيد ابن عاصم المازلي رضي الله تعالى عنه قال شكي إلى النبي صلى الله عليه وسلم الرجل يخيل إليه أنه يجد الشيء في الصلاة فقال لا ينصرف أحدكم حتى يسمع صوتها أو يجد ريحة عباد ابن تميم من أجل هذا الحديث بالتفاستيو الإمام البخاري و المسلم لديهم بخارج بخارج لديهم كتابه وضع و كتابه وضع كتابه وضع ملئة المسلم فقط يجد أن يخبر في مكان كتابه الحيضب كتابه حيضب قرارة المسلم here إنه موضوع الإمام المسلم. عباد ابلوتمين. إنه تابعي. مدني. عباد ابلوتمين. إنه تابعي. مدني. الذي رساعدت and lived in مدينة. ثقطن. A reliable individual. وواليده الصحابي. And his father was a companion. He narrated from Abdullah ibn Zaid. We took Abdullah ibn Zaid. He's biography in the ninth hadith. In the ninth hadith we took his biography. So there's no need to repeat it again. Abdullah ibn Zaid said. شوكية إلى النبي. The prophet sallallahu alaihi wasallam. شوكية is what? شوكية is what the Nahuyeen, the grammarians know as مبني للمجهول. مبني للمجهول. المفعول الذي لم يسمى فاعله. It basically means. That the prophet sallallahu alaihi wasallam. It was complained to him. The person who complained to him is unknown. That's why they would use the word. شوكية ضريبة فوتحة. Like ضريبة. He was hit. So if you hear. ضم أوله. If it's a three letter word. How do you make it an unknown? That the person who did it is unknown. How would you make the word into that? So the word ضاربة. Make it into IA. Or not only you must individual who did it. So you say ضوء. By making a ضم on top of the ضان. The second you make is that. A كسرة before the last letter. كسرة before the last letter. So it becomes ضريبة. So we don't know who did the hitting now. But ضاربة. We know who done it. But you don't have to mention the fact. But ضوء. You don't have to mention the fact. The same way is شوكية. The person who did it. Is also complaining. We don't know. In that hadith. But with other narration. We found out who is the person who complained to the prophet. It is Abdullah Ibn Zayt himself. As it says. صحيح البخاري. بخاري كليلي mentions it. That it was him. So the process of Salama. Abdullah Ibn Zayt complained to him. He said. الرجل يخيّل إلي. A person is seeing things. With what? He sees things in a way. Which is what? And now يجي للشيء. To Salah. He sees that something is coming out of him. The back passage. He sees that. He is passing wind. That's what he believes. That's what he believes. That he is passing wind. So there is a shak to this person. Then the messenger. صلى الله عليه وسلم. لا ينصري فوق. He should not exit. أحدكم. One of you should not exit. That he is pray out. حتى يسمع صوتن. Until he hears a noise. أو يجي دريحا. Or he smells it. Smelling it. Or hearing it. Is what? It is the only two things. That you can leave the Salah. Four in terms of passing wind. If you are in doubt. Whether you did it or not. Certainty is what you use to get out of it. أو يجي دريحا. فق الحديث. The fiq that is connected to this hadith. The first thing is. This hadith. The fiq in this hadith is what? This hadith. من قواعد الإسلام. من قواعد الدين الجليلة. This hadith is one of the hadith. That have high and great principles. Great principles. And that principle is the قاعدة. That principle. That foundation that it has. Many principles have been built on top of this foundation. Many principles. أو صول العامة. التي تبني عليها الحكام الكثيرا. Many rulings have been taken from this hadith. And be used. And what is the قاعدة that it has? Which is. بقاء الأحكام. That the rolling remains. المتعقنة على أصليها. That the rolling which is the certainty. Will remain. And it cannot be diverted with doubt. ما لم ينقضها دليل وليقين. Unless there comes another evidence. Or another certainty that removes that certainty. The person had a tahrara. He knew he had tahrara. He is certain about the tahrara that he had. But he is in a state of doubt. Whether he broke it or not. He will stick with the certainty. And the doubt that came to him. Should not remove the what? The certainty that is already there. The second قاعدة that is taken from there. Which is. لا يبن العال الشك شيء. Doubt is never based on anything. Shack and doubt. And assumptions and speculation. Rulings are not based on that. Why? فلا بد من اليقين. Certainty is required. Because. فإننا ظن لا يغني من الحق شيئا. Because assumptions and speculation. And suspicion. It does not suffice you for anything. And it cannot do anything in the eyes of hack. The truth is certainty. Third one is. It is not required. And one should not submit himself to what. And what's wise. What should not submit himself to what? Whisperings of شيطان. What's wise. And the way that شيطان makes you see things. Don't submit yourself to that. And believe it. Don't. If you think you have not done with or in a particular part of your body. Carry on. And don't base it on what. I think I've missed out. I think I jumped it. And you can see it's wet. لا تدعمه أو ما يحدثه؟ هذا هو سواس يدعمه و يدعمه و يدعمه و يدعمه و يدعمه و يدعمه لا يمكنك الدخولة أكثر أو يدعمه و يدعمه فالشروعية العلم و الهدية هذه حديثة هي أفضل و هي تسأل المساعدة فا هذه الحديثة هي أيضا قاعدة فا قاعدة و هي ألسط صحاب الحل و هي بقاء مكان على مكان أن كل شيء يبقى حتى يتفضل كل شيء يتفضل أسنسة و يتفضل هذه الحديثة هي أفضل كل شيء يتفضل أسنسة و يتفضل لا سر السر يتفضل لا يتفضل فا يتفضل أو يتفضل لا يتفضل ماذا سر يتفضل أسنسة يتفضل أو يتفضل أو يتفضل ماذا هذا هو ماذا هذا هو ماذا أنه يتفضل تحريم للسراف من الصلاة أنه يتفضل يتفضل يتفضل يتفضل حتى أن يتفضل حتى أن يتفضل أسنسة ماذا إنه مهمة يتفضل ماذا ماذا أرى و أنه بالاضيب سر سر سر لأنه لا يوجد موضوع علىك لأنه لماذا؟ شك is a fara it's a sub branch the certainty is the asal so we remain on the asal 2 if a person is certain that he had no wudu he is certain يقين pay attention لو تيقن الحدث the person is sure that he had no wudu و شك في الوضو but he said did I do wudu or did I not فاو محدث this person has no wudu يجب عليه الوضو why? because here the asal is that you didn't know the asal is that you didn't know and the certainty is that you didn't know you had sorry a person doesn't have wudu he has no wudu he is now saying did I do wudu or not are you all with me a person doesn't have wudu he is saying did I have wudu did I do wudu or did I not which one is he certain about the fact that he didn't have wudu he is now questioning whether that wudu that impurity that was on him was uplifted from him and that he purified himself and the wudu he is in a state of doubt of that the certainty is what we remain with and we stay with that نعم الحديث الخامس و العشرون the twenty-fifth حديث عن أم قيس بنت محسن الأسدية أنها أتت ببن الله صغير لم يأكل الطعام إلى رسول الله صلى الله عليه وسلم فأجلسه في حجره فبال على ثوبه فدع بمائن فنضحه على ثوبه ولم يغسله هذه الحديث إمام البخاري نريتها في الصحيح هي نريتها في كتاب الوضوع أني كتاب الطب كتاب الوضوع أني كتاب الطب and the wording is his this wording of the حديث is his مسلم نريتها في كتاب الطهارة كتاب الطهارة the صحابية who narrated the حديث هي أم قيس بنتي محصنين بن حدثان بن قيس الأسدية هناك خلاف خلاف جيد بحاجة لها أنها لديها ولكنها جيد جيد ولكنها لديها لديها كنية لديها she is the sister of عكاشة ابن محصن عكاشة ابن محصن she is the sister of who عكاشة ابن محصن who knows him عكاشة ابن محصن عكاشة ابن محصنين who knows who he is ابن محصنين هي he is the man who was promised 70,000 in the حديث it's her brother that the professor of Islam promised him that he's from the 70,000 that's going into Jannah بغير حساب ولا عذاب he is him أم قيس who narrated this hadith هي الصحابية she is a noble female companion أسلمت قديما she took Islam early in Makkah وبيعت she gave pledge of allegiance to the messenger and she migrated to Medina she was mostly both narrated to her hadith أم قيس بنت محصن الأسدية she said أنها أتت she came بإبن الله a child of her son بإبن الله a child of her son she brought very young لم يأكل الطعامة very young child who hasn't eaten food she brought this child to the prophet فأجلسه who the prophet put the child on where في حجره on his thigh the prophet for the child on his thigh فبال على ثوبه the child urinated on the prophet so there was no nappies and hampers and huggies these things didn't exist they used to bring the child naked they used to bring the child naked how they are if you go back to countries you see the child is not wearing anything so they brought the child to the prophet and the child urinated on who on the messenger صلى الله عليه وسلم فدعى بما فنضحه على ثوبه the prophet he sprinkled the water فنضحه he sprinkled the water on his clothes ولم يخسل he didn't wash the clothes he didn't wash his clothing why? because the child didn't eat he never ate the child was only breath he lived on breast milk the ruling is different when the child is what when the child eats the urine is different and when the child is not eating anything فق الحديث حرص الصحابة the striving of the companions رضي الله تعالى عنهم يلوى بيبس with all of them على تحسين البراكة من رسول الله to gain barakah and blessings from the messenger صلى الله عليه وسلم براكة الدعائي or the prophet or the prophet يعني they brought their children to the prophet and they wanted the barakah بيانوا الى براكة النبي صلى الله عليه وسلم this is to show you صلى الله عليه وسلم ثلاثة تواضع النبي ورحمة الله ورفقه and the prophet is tenderness وخينص which is that he used to accept the children it's more children to be brought to him and he won't reject them بلوا يدعوا الهم rather he use to make dua for them can you bring that to a ruler today and put it on his thigh the answer is نحن لا نعرف لكن نحن بالنسبة to the Prophet نحن نحن بالنسبة to the Prophet نجاسة تبول الصغير that baby the child is impurity it's impure the child the baby his urine is what sir the child that hasn't even eaten his urine is what it's impure five the fifth is that the impurity of the urine of the little baby the little baby is less is less than the what than the one who's eaten so the Prophet just said he just sprinkled water on it very little number six that it's sufficient to sprinkle water on the place where the child urinated on if this child is a child who has not eaten seven the difference between and washing the difference between and and washing number eight the boy who has not eaten is not the same as the girl the girl whether she eats or she doesn't is washed are you with me the girl whether she eats or not she's not the same we're talking about a boy number nine the scholars they mentioned the wisdom behind why the boy has been made different to the women to the girl to the girl why the boy has been made different to the girl ابن حجرحمه الله he mentions in his Kitafat حلباري الله تعالى the reason is because the people's soul in the nufusa the people are more attached to the male the boy than they are to the girl the people are attached more to the what they are attached to the boy than they are attached to the and girl they are attached more to the boy than they are to the girl because the people are attached to the boy they will keep the boy more on their size and the boy will remain more with them and he will urinate the more times and it will be hard for the people to always clean it that's the wisdom ابن حجرحمه الله تعالى I mentioned so then he said the Sharia gave رخسة for that reason there's a hadith narrated by the messenger صلى الله عليه وسلم where he said you rush from Bawlil Ghulami the boy's urine it would be what it would be sprinkled but for the girl's urine it would be washed so that hadith is the view that's the strongest is that the boys and the girls are different and that the girl whether she is eaten or she's reached the stage where she's eating or before eating it doesn't matter the girl's urine is what needs to be washed regardless and the boy is different when he's before eating stage معا وفي حديث عائشة أم المؤمنين أن رسول الله صلى الله عليه وسلم أوتي بصبين فبالا على ثوبه فدعى بمائن فأتبعه إياه ولي مسلم فأتبعه بوله ولم يغسله the hadith of عائشة رضي الله تعالى عنها بقاري narrated it and it's صحيح and Imam Muslim also did it's the wording of Imam البقاري رحمه الله بقاري رحمه الله he narrated this hadith four places in صحيح in كتابه الوضوء and also in كتابه العقيقة كتابه الأدب and also in كتابه الدعوات whereas Muslim only narrated it in كتابه الطهارة the second Rewire is only about Muslims as it says and Imam Muslim narrated that one in كتابه الطهارة he narrated that one in كتابه عائشة's biography we spoke about it in the third hadith when we were on the third hadith the prophet SAW said in this hadith عائشة رضي الله تعالى عنها and the prophet SAW it was brought to the prophet it was brought to the prophet بصبي a young child فبالا على ثوبه and he urinated on the prophet SAW's clothing فدعا بما in the prophet called for water فأتبعه إياه the prophet SAW he poured that water over it meaning he sprinkled over it ولم يرسل one didn't wash it so أتبعه إياه means what he sprinkled it because we're going to explain it with the other hadith نعم it's the same فق so what you do is can you all do this you know the fiqh that you took from the other hadith to put this hadith just before it yeah that's what you do that so basically all the fiqh that you took how many fiqhs did you take 9 right those 9 that you mentioned this hadith is part of it so just put it at the top yeah it's the same hadith