 وانا بيه ريرا ترضي الله سكت حديث حديث سادس عن بيه ريرا ترضي الله تعالى عنه أن رسول الله صلى الله عليه وسلم قال إذا شريب الكلب في إنا إي أحدكم فليغسله السبعا ولمسلم أولا هن بتراب المسلم صلى الله عليه وسلم قال إذا شريبه إذا يجرب الكلب إذا يجرب في إنا إي إي ويل أو وصل أحدكم one of you guys you guys vessel your utensils فليغسله wash it seven times ولمسلم and in the very Imam of Muslims أولا هن بتراب let the first one be the sand وله في حديث عبدالله وفي حديث عبدالله وفي حديث عبدالله وفي حديث عبدالله إذا ولغ الكلب if the dog you guys know what the dog does with his tongue غلوق what's it in English if he uses his tongue puts it in your vessel and the word غلوق in the Arabic language is the correct wording insha'Allah we're going to come to it not the word شريب a dog doesn't drink شريب is used for the human والغاء is what's used for the dog والغاء is when he he wobbles his tongue inside the vessel to drink it فغسله السبعا wash it seven times وعفروه الثامنة بتراب and on the eighth time on the eighth so the first hadith said let the first one be let the first one be the sand when the next hadith عبدالله مغفل it said let the eighth one be the sand we will mention how to bring those together the hadith first of was narrated by Abu Huraira and we mentioned his biography previously and the hadith is collected by Bukhari in Kitab al-Tahara also Imam al-Muslim in Kitab al-Tahara in Kitab al-Tahara and so the hadith عبدالله مغفل right and Imam al-Bukhari narrated sorry Imam al-Muslim narrated صحيح Bukhari did not narrate عبدالله مغفل this hadith زركش رحمه الله he said الهديث Abu Huraira إذا لغيب الكلب في إنايا حديكم فليغسله السبعا he brought that the wording of Bukhari that says شريب Abu Muslim did not bring that narration except with Bukhari so the correct word that the scholars of hadith had said is and زركشي mentions it in Kitab al-Nukat عمضة الحكام which is وَلَغَ and he said وهو الذي يعرفوها للغة the people of the language they know the word وَلَغَ the dog to do that and not the word شريبة that's what they know okay the second hadith is narrated by عبد الله عبد الله ابن مغفل عبد الله ابن مغفل his name is عبد الله ابن مغفل ابن عبيد ابن النهم ابن عفيف المزني he is from مزينة المضر he is from the أصحاب الشجارة he is from the companions who done the بيع with the prophet under the tree and he is from the فقها عمر بن خطاب sent out to basra to teach the people فق he lived there stay there remain there and he was one of the scholars who used to consistently cry he was known for his excessive crying in basra he was a companion and his father was also a companion and he died the year 57 هجرية this hadith deals with how should one يجب on purify and clean the dirt and the filth of the dog how should one of us deal with it and as we all know which is also now recently doctors have said the germs the saliva the germs that are in the mouth of the dog and how much it is إسلام had found out 1,470 years ago the dirt the germs in which the dog carries on his in his saliva إسلام had found out and the sharia has mentioned to us 1,470 years ago and as we could see brothers إسلام is a religion of tahara purity cleanliness clean the fiq in the hadith التغليض و في نجاسة الكلب the hadith shows us how the sharia is very staunch and tough regarding the filth and the impurity of the dog and it's from the animals which are disliked who carry a lot of illnesses and a lot of أو صاخ which is a lot of germs and dirt and filth on his mouth 2 إختلاف أهل أهل العلم the people of knowledge they disputed هل يلحقوا بقية أعضاء الكلب is the other part of the dog's body the same rolling as its mouth does it take the same rolling for example his hand and its legs its tail does it take the same rolling as its mouth this خلاف goes back to the past the people who believe the reason why the dog's mouth was made حرام the reason is where this issue comes from some of the ulama they said the reasoning of why the dog was said to be clean for us to clean ourselves from it is why because of the tenet juice the filth and the impurity which it carries those scholars who believe that they said the same as its body the same thing as its body and it also has the impurity that it carries with it and they said if we think about it the most honorable part of your body is your mouth so if the rolling of your mouth is the jazz then the rest of your body it takes the same rolling the second view which is that the issue is not due to the issue of najasa and whatnot and that it is based upon evidence from the Quran and this is all it is there is no wisdom of we don't understand the reason why it is prohibited from us and this is specifically mentioned because the evidence clearly just mentions this and that it's got nothing to do with purity or impurity there's nothing for anything to do with it and that it is just a حكم شرعي Islamic legislation just the same way where the door is full and and Fajr 2 a hekma behind it you don't know I said that but the of saying that its najasa is stronger stronger and and and may Allah be pleased with him and his father as Muhammad Nasser المدوزي ناريته أثنتي he says he said بأن بأنه رجز the reasoning why the dog his tongue or its mouth in which we have to clean ourselves our vessels or wherever he does it on huh is due to what it is due to it's ridges it's filthy it's impure it's impurity and when Abdullah Ibn Abbas said this no Sahabi had opposed him in this issue so this falls under the اجمع of the Sahabas and Abdullah Ibn Abbas said it and when he said it no one opposed him now standing on the issue of the اجمع of the Sahabas brothers we have to really understand anyone who tells you that the اجمع of اجمع of سكوتي there's khilaf in it he doesn't know that there's he doesn't know صور and he doesn't know قواعد الفقية he has no knowledge it should fear Allah what he says اجمع of the Sahabas اجمع generally is two times as we said اجمع which is صريح every person we have a word from him he said this he said this he said this all of the Sahabas we hear something from them we look at it they all said this they all said that this is صريح direct that اجمع there is no khilaf that that اجمع should be opposed واضح the other one is what people start to be خلاف of and say that the second type of اجمع which is اجمع of سكوتي which is one or two people will say something and that speech we have no other people going against it and then from that the scholar said that اجمع that silence is a sign of acceptance because the Sahabas are known not to oppose one another in a matter sorry not to just be silent about a matter which they don't agree with one Sahabi would have said I don't agree he's incorrect in this issue you with me and the reason why they went silent some scholars said this اجمع of سكوتي is very weak now بديقة النظر with looking into it deeply now the scholars only disputed if that اجمع did not go off did not go on for a period of time yes they said that this اجمع maybe the others didn't hear it but if it's اتطاول time had gone by قرن بعد قرن generations after generation that the speech of this Sahabi has been heard yeah it's been heard and it's been going on and no one opposed it this is اجمع of سكوتي so he said this the remaining تابعين no one opposed him و لا تابعين تابعين no one opposed him the Sahabas when he said this time went on no one opposed him by this the علمان they said this is اجمع of سكوتي the silence is a sign of acceptance from the other Sahabas they agreed with it there was no need for them to do correction on this issue or improve their stance regarding regarding it regarding it the third حديث which is some of the narrations they have come if that dog does that to the cup or the water and there's water or milk or something inside it that that milk or that water in it should be poured and spilled which is بإراقتي بإراقتي ما في الإناء و أفضل ذلك this should be poured out that is according to the حديث of إمام مسلم narrated in الصحيح the chain of narration is علي بن مسهر who narrated from أعمش علي أبي صالح أبي رزين who narrated from أوه ريرا but here the thing is لكن لم يتابع عليها no one had followed up this narration in this way with the narrator of the حديث and علي بن مسهر who is in the chain of narration this particular wedding is صحيح مصلم in which he said which is فليورقه لهم بور no one said it with him meaning the other people who narrated this حديث رأمه ريرا who were the students of أعمش سليماني بن مهران and مهران students are known like معاوية and شعبة none of them narrated the wedding فليورق لهم بور it and this is considered شاذ this is شاذ this is شاذ which is مخالفة opposition all of the other students of أعمش who narrated the حديث from him like معاوية and شعبة بن حجاج they all did add that word to it the only student of أعمش سليماني بن مهران who narrated this wedding is علي بن مسهر so what they're going to say is علي بن مسهر he's Rewire is Shath are you with me some of the other علامات they took another view they took another view which is إمام الدارة قطني رحمه الله and إبن مولقن in his kitab بدل المنير he said no he said no إبن مولقن rather he put a foot to note on the the people who weakened the hadith by saying that this is his only single narration he said فإن علي بن مسهر فسر بن علي بن مسهر he's إمام الحافظ مطقن he is a half a scholar a noble individual who is hived in his memory متفق علي is agreed upon also he's عدالة he's justness is also agreed upon وإحتجاج به and to use him as an evidence is very well known you can use him you can use him so his additional word he added to it is not going to be it won't fall under the category of Shad it will fall under the category of زيادة ثقة زيادة ثقة is when a reliable individual adds something to a chain of narration and there is that thin line between what is زيادة ثقة and Shad because they are very hard to distinguish between the two anyway the Hadith إمام مدارة قطني he said the Hadith is حسن and also Iraqi in his كتاب the fourth benefit that we get from the Hadith is the washing the washing has to be done immediately as soon as the dog does that the person has to wash it immediately and this issue of which is هلل أمرو is the order in the Shari'a does it benefit فور this is the issue that discussed in the Sunnah which is what when the Shari'a the Kitab of the Sunnah order you to do something do you have to do it straight away you see that the research that has been said which is هل يقتل الفورية does the Amr or does it show التراخي you can delay it's your choice is it your choice number five أل غسل يكونوا سبعان the washing is seven we also benefit the fact that we benefit from the Hadith number five is أل غسل يكونوا سبعان that the washing is done seven number six اختلف في رسلي ترتيب number six there can occur a dispute in this Hadith in the order of how the washing should be done some of the some of the some of the some of the chains of narration it says أول هن the first should be what sand and this is the majority of the narrations some say آخيرهن the last one and some also it says which is the third which is the third احدهن one of them do they say the first no the beginning يقول لهم أنه يجب عليها تقريبا لذا يوجد لدينا تقريبا one that says the first and that's the majority some that says the last which is not that much but they changed that and the third which it says one of them should be sand one of them should be sand the strongest issue the strongest is and the most the most convincing is the one that says the first should be sand for two reasons the first one is the first narration the first narration came in two chains two طريقة two paths and they these two is more in number than the other number the second one is if we say make the seventh one which is the last one make that the sand make that the sound then it will need another washing you can't leave a sand in a vessel or utensil it needs another washing so there's always going to be do you have something in the sand inside it you wash it and you put sand in it the answer is no so for those two reasons it seems like the first one should be the strongest one so you wash it seven times and the last one is what so you wash it the first time you do that sand and then after that you wash it seven times number seven حكم النجاسة يتعد عن محلها إلى ما يجاوز بشرط أن يكون مائعا then the نجاسة then the نجاسة can transmit from its place to something that is neighboring to it or something else in which it comes into contact with like the dog the mouth of this is نجاسة and its نجاسة had moved from its mouth onto something else and that can happen something is نجاس that doesn't mean it's only نجاس on the mouth of the dog so it remains there if he touches something with his mouth also takes the same role as it number eight تنجاس المائعا إذا وقع في جزء منها نجاسة sorry what did I say number number eight right الحديث يعمل جميع الكلب that the hadith encompasses all the dogs so you can't say a chihuahua is not a dog that can it's a it's a german shepherd that's the only one no any dog if it's a dog it's a dog eight nine nothing can take the place of the sand and this is the view of the جمهور of أهل العلم and the عيد that's choosing of the sand is an أمر من الله you're not allowed to use anything else you can't see sand when you use soap I'm going to use this use it if you want no problem you can be safe if you want but you have to bring طراب as you mentioned in the كتاب الحكام it shows that it's pinpointed by the professor so that's dust that sand has to come and you have to use it and the only stuff that people use they don't take the position that's not a طراب no مرداوي في كتاب الإنصاف is according to the مرداوي is according to the مرداوي it's strong that the condition of the sand and that seems to be strong that it is needed and now it's found by doctors بكتشافاتهم their researchers told them that all these other detergents whatever they've made is not able to get rid of the germs that come from the dog's mouth the way that that sand can do and illnesses in which it can remove from the the sand can remove nothing else can remove from it except that the sand لذلك if you go to احمد شاكر احمد شاكر يحكام الاحكام يجب على المعارض ومكتبه يجب على المحارب يجب على المحارب يجب على المعارض نعم