 الحريث الخامس وينفث حريث اذا كتاب عمدة الحكام ريتم باي عبدالغني عبدالواحد المقدس رحمه الله هيسد عن أبي هريرة رضي الله تعالى عنهم أن رسول الله صلى الله عليه وسلم قال لا يبولن أحدكم في الماء الذي لا يجري ثم يغتسل منه ولمسلم لا يغتسل أحدكم في الماء الدائمي وهو جونو بون رسول الله صلى الله عليه وسلم قال لا يبولن أحدكم أحدكم لا يجري أحدكم في الماء في الماء الذي لا يجري لا يجري لا يجري ثم يغتسل منه ولكزه فالدك دك Rather he has a bath inside it from it ولمسلمين من هيسد وواجنوب where he is? this حديث turns when he is having health كتابة الوضوء بابه البول في الماء دائم إمام البخاري نريت هذا الحديث في كتابة الوضوء أيضا الإمام المسلم نريت هذا الحديث في كتابة الطهارة two different narrations في كتابة الطهارة two different روايات the first one it was chaptered under the heading of بابه النهي عن البول في الماء الراكد and the other one is بابه النهي عن الإختصال في الماء الراكد the sahabi who narrated the حديث he's ترجمة his biography ابو هوريرا we've taken so we're not going to go over it again we took it when we were on the second حديث what does this حديث deal with this حديث deals with حكم البول the ruling of يورين في الماء الراكد in the still water والإختصال فيه and to have bath inside it من الجنابتي from major impurity from major impurity the wording of the حديث the Prophet ﷺ said this is a prohibition this is prohibition and the intent behind it is تحريمو prohibiting to urinate in a water which is still that doesn't move the first part of the حديث explains the second part of the حديث the first رواية it says لا يبو لنا أحدكم في الماء الذي لا يجري في الماء الذي لا يجري the water that does not that does not move the other رواية which is the warning of مما مسلم is لا يغتسل أحدكم في الماء الدائم دائم the interpretation is in the other حديث what does it mean ألا يلا يجري دائم the definition of it is ألا يلا يجري it's the thing that doesn't move دائم means still still water we will come to the fact regarding that ثم after he urinate in the water يغتسل أحدكم he urinate he takes a bath from it the Prophet ﷺ prohibited that وَهُ أجلُبُ while he is in a state of جنابة which is a جنابة is ما يجيب فيه الغص anything that having a bath you have to come with anything that will necessitate you to have a bath such as what مِنجِمَعِ in a sexual intercourse أو إِنزالِ مَنِينُ or your your money coming out from you money is ها semen this now is whether it's through sexual intercourse and it coming out you might wonder and say to yourself what's the difference between sexual intercourse and what you mean coming out sorry semen coming out لا the sexual intercourse إِنزالُ المَنِينُ is not a condition if the two genitals meet the Prophet ﷺ said إِذَلْ تَقَالْ خِتَانَانِيْ if the two genitals meet one another وَجَبَ الْوُصْلُقُ they're having a bath so man and his wife meet ها and then somehow one way or another reason whatever the case is they have to stop they'll say وَجَبَ الْوُصْلقُ even if nothing went in وَجَبَ الْوُصْلقُ the gas وُصْلقُ which is the bath is واجب what you mean it's واجب وَجَبَ الْوُصْلقُ this hadith also shows us another thing which is إِذَلْ تَقَالْ خِتَانَانِيْ وَجَبَ الْوُصْلقُ if the two circumcise that's what hadith says it says إِذَلْ تَقَالْ خِتَانَانِيْ this is to show you that the woman have to be circumcised and it's mandatory on them as much as this mandatory upon the men لا فرق بينهما wherever narration that is used to make it obligatory on the male is also what is made obligatory for the women لا فرق بينهما and this hadith is one of the hadith that indicate that the women have to be circumcised like in there are now circumcision which are وحشي which basically is incorrect and it's got no basis in Islam with which is when the women is mutilated the mutilation is not from our religion has no basis in our religion the mutilation has no base and no place in our religion for the women's genital to be mutilated circumcision is that the Prophet ﷺ has said to the women he said cut the top layer of it this wherever comes out from the two sides of a meat whatever comes out the slightly just cut that off but countries back home they cut her they saw her like a soul in a sheen they saw her and they only leave a little part which it urinate from or where her blood comes out from and that is not from our religion so the hadith tells us whilst the person is in a state of جنابة whilst the person is in a state of جنابة do not have a bath from that water the فق in the hadith the فق of the hadith the first point is النهي عن البولي في الماء الدائمي the first fit that we get from this hadith is the prohibition of النهي عن البولي to urinate في الماء الدائمي in water which is still that doesn't move that doesn't move number two which is النهي عن البول the prohibition of urinating the reasoning of why it's prohibited is the second one is لأ لا ينجسة so the person does not make the water impure وعن العصلي and also the prohibition of having a bath or cleaning yourself from a water in which if you urinate in you're going to have to have a bath from it later the people in the city this is the only water they use this is the only water you use and you're now urinating in it hey what are you going to use later to have a bath from so don't do it because what's going to happen is that the people are going to the people are going to so the two things that are prohibited in the hadith is don't go into the water and dip in whilst you're in a state of جنابة because the people the people are not going to have a drink and eat or drink and use a water in which somebody who had a state of جنابة went in are you with me and the and urinate inside their water so what does the Sharia want you to do اي تناوله تناولين go to the side of the water and take your bucket and use it like that from that side so take it and go out there far and clean yourself with it like that as it's in the صحيح الرواية of Abu Hurayah it's a Muslim because the hadith in صحيح المسلم is different from the word in صحيح البخاري المسلم the Muslims word by itself it says لا يغتسل أحدكم في المائي he should not have a bath inside the water the word في is used the word في is in so what's prohibited is for you to have the a bath inside the water while he was in a state of جنابة so what are you allowed the فق is the word في it says in so what are you allowed you're allowed to do منه from it you're not allowed to have in it but you're allowed to have غسل from it so you take a bucket and you do your cleaning outside so that's the point you have to upon the run number three حكم المائي الجاري the water that moves has a different rolling to the still water if the water is moving and it's not still then it's not the same rolling as the water that stands where did they get that from مفهوم المخالفة the opposite understanding because the hadith prohibited منطوقا by way of utterance it prohibited yeah what did it prohibit it prohibited the water that stands so what does that mean if the water is moving then you can urinate inside it if you want to or you can also have a جنابة from it you're allowed to and the reason is because if the water is moving when the جنابة when the person urinates in it the next one that's going to come is going to change it so water is going to move by the time the people want to drink from it your urine is gone it's somewhere far it's gone does that make sense it goes far number four this hadith محمولا it is interpreted and understood to مين علي المائيل قليل water which is little اين ده اهلين علمي according to the scholars of knowledge the people of knowledge the scholars they consider that this hadith is referring to water which hits amount is very little which the reason why the scholars they say that is because the hadith which is going to come to us which is the hadith of قلتين when the Prophet ﷺ said اذا بلغ الماء قلتيني لم يحمل قبط if the water reaches قلتين ها if the reach it's a gallon if a water reaches a gallon it does not take impurity that's what they said the hadith of the Prophet ﷺ علي يوصل if the water reaches a gallon لا يحمل قبط it doesn't that's the thick of the hadith the Ulama have disputed one another the Ulama have disputed one another and that's the last point which is the prohibition in this hadith is it نهيون للتحريم or نهيون للقراهة because the prohibition in those two times is what they come what it comes in is the prohibition here because it's haram or is the prohibition here is because it's disliked which of the two is it there is three views regardless مذاهب three views the Malikiyah scholars they believe أنه للقراهة that is disliked the Halabila and the Zahiriya believe أنه للتحريم it is prohibition the third view is ذهب بعض أهل العلم the third which they took the view is أنه محرمون it is haram في القليل when the water is little مكروهم is disliked في الكثير when the water is a lot the water is a lot it's disliked you are going to urinate even if it's a lot but it's haram but it's little and that's third view seems the strongest that third view which is the view of the شافعية seems the strongest the other dispute that occurred which is the other is the water that is urinated it the water that is urinated does it remain upon its purity or does it become impure if a person goes and urinates in a still water do we say that this water is pure or do we say it's not pure there's also three views regarding this as well are you with me they said إذا تغييرا if it changes if it changes فالإجمال علي الجاسة they said if it changes the changing comes from how many places three places the color the smell and the look sorry the color which is what you see the smell and the taste those three if it changes from any of those three that water is what it's impure that is a consense the first one is إذا تغييرا فالإجمال علي الجاسة that's a consense once it changes there's no خلاف on this issue the second one is that وإذا كان غير متغييرين what about if the water hasn't changed وهو كثير and it's a lot but it hasn't changed the taste hasn't changed the smell hasn't changed even the look hasn't changed and the water is a large amount the second view the second مدهب is أنه باقن فالأصوء أنه باقن على طهورية this water remains upon its original essence nothing has removed it from its original essence third which is إذا كان قليلا if the water is little غير متغييرين if it's little this little إذا كان قليلا if the water is little غير متغييرين but it hasn't changed nor has the color changed nor has the smell changed and nor has the taste changed nothing has changed and it's little and the strongest is that فالصوابو they said عدم متنجسي that the water we won't consider to be impure with those three views they all those three points is what brings the issue to an answer which is that the water its impurity is in two things the amount and the changing the quantity of the water and how big and large than the water is or whether the water has changed or not that's how it is are you with me so if the water changed and it's a lot we're just going to say it's impure it has to be all the conditions it has to be large in number quantity and it doesn't change if it's little and it hasn't changed it's better that the person leaves it but doesn't matter it's still it still can be used