al-Ajwibah al-Jaliyyah 1: Author's Bio & Intro to Purification

سوف نتوقف بشكل أخرى في المسلمة. المسلمة في المسلمة كانت موسى ابن عيسى. ابن عبادة القدومي. نابلوسي الحمبني. موسى ابن عيسى. هذا هو مجدداً ما يقوم بي. أو القدومي. كانت مجدداً. كانت مجدداً ومجدداً. هناك مجدداً مجدداً. مجدداً مجدداً. كانت مجدداً. كانت مجدداً. مجدداً. مجدداً. وقالك قدومي. مجدداً. كانت مجدداً. كانت مجدداً. هذا هو مجدداً. مجدداً. كانت مجدداً. في المجدداً. هناك حديث ربما صحيح البخاري ومسلم about Ibrahim Al-A'Saram. سرقم صعيحي في هذا عج قدومي. أو قدومي. هناك مجدداً. كما يتعلم. ف some of the scholars are of the opinion that it's a location which is perhaps this city because Ibrahim did go to this region. While the majority believe that the word " قدوم" is actually an instrument. Something like an axe of sorts. لذلك اتبعين أبداً. some of them believe that it was in this city in which Ibrahim visited it and at the age of 80 believe it or not, circumsize himself. Anyway, this small village, كفر قدوم, is the birthplace of many great scholars of this particular school. اس نو سلامة. ام نوبيد. He was a فقي or a jurist. ام نو وباد الله فقي و محدث and historian. احمد ام نوبيد الله. He was a فقي, scholar of Islamic law and مفسر, scholar of the Quran. محمد ام نوبيد الله. He was also a فقي, historian and a poet. احمد ام نهو سين. He was a فقي and was also considered a zahid. محق موسى نوئيسة. He was raised and applied his household like many of the well-known scholars. That house was well known for knowledge and virtue. و at home is where he learned how to read and to write. At a very young age. And then later as he grew with some very, very lofty aspirations, he left to Damascus. This is much like our kids do when they go off to school or for university. During that time, it was something that happened a lot earlier. Now we're going away to school at 1819, when we graduated from high school. These children, if we could call them that, were really young men around the age of puberty, which could be anywhere between 10, 11, 12, up to 15 years of age. And so he left as a young man. He went to Damascus, of which of course is still in the same general region. Damascus at the time was the central location for the Humphalese scholars and students of knowledge during that era. And then after that, he went to Shem, which was in the region as well, and then followed by a journey to Egypt. And Damascus, with the scholars there, he studied the Islamic law and its various different subjects. He studied Hadith, he studied inheritance, he studied Tohid or Islamic doctrine, he studied Tefsi, he studied grammar, and also morphology, which is a science in Arabic language. He had numerous teachers, I mentioned a couple of them. The most famous of his teachers was a great scholar and Fahih, his name was Muhammad bin Hussan, Ibn Omar, he was known as Ash Shatli, he passed away in 1308. With this scholar, he studied Fik and inheritance. Another one of his scholars was also a Fikhi, Ahmed bin Hussan, Ibn Omar Shatli, who passed away in 1316, he studied Tohid, Fik and inheritance with him. The Mufti of Shem, Muhammad bin Ahmed bin Hussan, Al Manini, Al Hanafi, who passed away in 1316, he studied Tefsi, how do you think grammar with him, and was given a general hijazah. So you can see he had already excelled at an early age in his Islamic studies, and you can also see that not only was he studying among his own scholars of his own school, which was the Hanbadi school, but he also learned from various other scholars of different schools like Imam here was Hanafi. Another teacher of his, the scholar Fikhi, was also a Musnid, someone that has many chains of narration for different things, name was Salim, Ibn Yassin, Ibn Muhammad, Al-Athar, Ash-Shafi'i, scholar of the Shafi'i, Madhab, passed away in 1307 of the Hidra calendar. He studied with him Tefsi'ir Hadith, Lajik, and was also awarded a general hijazah or license. Another one of his teachers, a scholar of Hadith and Osul, fundamentals of Islamic law and polymath, but he was a Muhammad, and Al-Athar, Ash-Shafi'i, who died in 1302, excuse me, 1320, he learned from him Lajik, Osul, Hadith, and was awarded a general hijazah. Though these hijazat are like degrees, if you will, equivalent to a level of mastery that is awarded to a student that shows, you know, proficiency or mastery in the subject. So these are like multiple degrees, if you wish, certificates. And you can still find the hijazat being used today in that system. And there are various different types of hijazes or certificates or licenses. So, you know, that is something to pay attention to when you are getting to know other scholars and students of knowledge and religious leaders. What types of hijazat that they have if you're interested in knowing their credentials? The writer in the poet, and Muslim, Abdu Salam, Im Nuh Ab-Rahim, Im Numul Mustafa, Ash-Shafi'i, who passed away in 1295. Also awarded him a general multifaceted hijazah, which was a very big deal. He returned home to his village in 1290 of the Hijra calendar and ended up in Nablus. He went back home to Qafr Qaddum. And then Nablus, of course, we said, was east of that small village. He ended up going back there, basically when everything settled, all was said and done. He was appointed a teacher with his cousin Sheikh Abdullah Sufan Al Qaddumi in the Jamm al-Sadiha'il Kibir school. So this was like the main mosque of that area. And they had a school in that mosque. Jamm al-Jamm, which is like the message that they pray the Jumah prayer in. It's the largest congregation. Typically, they would also house institutes or schools. And so he was appointed a teacher there alongside his cousin. His cousin eventually left and went to the Hijaz. Hijaz, which is now in Saudi Arabia. The Hijaz is the area of the mountain range where Mecca and Medina are located. And his cousin went there. And when he left, he left his cousin, our Sheikh Musabn Aisa, as the sole teacher of Nablus or that region. It was said that he did a superb job as a teacher and was extremely beneficial. His school actually came a destination for students in the region. Much like one of the top universities of today. He was awarded an honorary title, "Ismir" by the Ottoman Empire. And this was a distinction that was awarded to the scholars of that time. He was also recognized and praised by the scholars of his era. Imam Ash-Shulti said that he was a Sheikh. He was a scholar. He was Al-Alamah. He was a Mufesser scholar of the Quran. He was a scholar of Hadith, Wusuli. He was a Grammarian, a polymath. He was well versed in many, many subjects. He studied a lot and had lofty aspirations. When the First World War broke out, he retired from teaching. This was like 1332 in the Hidra calendar. And this was basically because his school was closed, because of the war. He did, however, continue to teach students privately, if you will, in his home and various other places until he passed away in 1336 at the age of 71. He was buried there in the region, Nablus, and he was buried next to the great Imam Asafarini, who was one of the other well-known and famous humbally scholars. So that's just a brief look into the life of Imam Mos-Ebn-Aris al-Qaddu' So just quickly, we'll look at the first one or two questions. The text book here that we're using is the Ajwiba Al-Jaliyya, the Al-Ahkam Al-Hambaliya, which basically means clear answers for humbally rulings. And this book, believe it or not, is a question and answer format, which is very, very easy to understand. And that's where the book excels in that the author did a great job in being very clear and concise and mentioning the most important things. And a lot of it has to do with the pillars, obligations, and recommendations of the various acts of worship. The book is based on a larger foundational text known as Dalil-A-Balib, لديك مرحباً which was written by the great scholar Maraib, Ibn Uyusuf el-Karameel Hambali, who died in 1033 of the Hijroh calendar. And this is one of the kind of golden standards, is the gold standard, if you will, or one of the golden standards of the scholastic textbooks of this particular school of thought. So we'll look at a couple of the first questions here, and this, of course, is going to begin with purity. And in order to purify yourself, you have to use something to purify yourself with. And so what is primary is water. You're going to use water. So he begins and he says, all praises due to Allah alone. May He grace and bless Him, whom after Him there is no other prophet, meaning upon the prophet al-Asaat-ul-Salam. The question number one, what is purity linguistically and religiously or technically? So most things, they have a linguistic meaning. And then there is an Islamic meaning. So he says that linguistically, purity, it is cleanliness in the language linguistically. But technically, it's what we're after. What does the law, Islamic law, say, define purification? It is the removal of a ritual impurity and the cessation of actual impurity. So basically, there are two things here you have to keep in mind. There is a hadith and there is a jubheth. A hadith is a state of being. And a jubheth is actual impurity itself. So a hadith is a state of being which prevents you from prayer, et cetera. For example, having used the restroom, after you use the restroom, you are now in a state of impurity. This is a hadith. The actual matter which you expelled from the body using the restroom, that is the jubheth. That's the physical impurity. So even though you may not have physical impurity on you, you can be in a state of ritual impurity. So these are the two things. So water is what is used to remove both the hadith, that state of being, and clean the jubheth, which is the material matter of impurity. It says ritual impurity. This is the hadith. This is the state of being. It's of two types. There is a hadith of eckbar, which is the greater type. What do you think that is? That's what necessitates a wholesome. That's typically a sexual impurity. And that necessitates a wholesome. And then there is a hadith of a eschar, which is the lesser or the minor ritual impurity. And that is what obligates. Wulu. So here you have two things. Both use water, wholesome, and wulu. The wholesome is used for the major impurity, and wulu is what is used to remove the minor impurity. And then, of course, using water to wash away any material impurities. That's question number one. Number two, he says, what are the categories of water? So there are various types of waters or categories of water. The first, he says, water is three categories. So we want to pay attention to the first category in particular. The first category is thehor. Thehor. And this is water that is purifying, or what is known as an abluit. It's water that purifies-- it's purin and of itself, and it purifies you from a hadith or it purifies a jubba. It says water which is in its original state is purifying, regardless of whether it is poured from the sky or sprang from the earth. It is purin itself and purifies other than it. It removes or raises ritual impurity and removes actual impurities. So this is the type of water that's used for ritual purification. This is what we're going to be employing when we make a wholesome or make wulu. So this is water in its natural state, as it was created, whether it's rain, whether it's found in a spring, in a river, in the ocean, in a lake. This is the type of natural water that we're going to be using, whether it comes out of the tap now or the faucet, whether it comes out of the water hose. This is considered fahor. Fahor. The second category is known as bahir, which is purer, water which much has changed in color, taste or smell by mixing with a pure substance like saffron. So this is how water moves from the whore state to a thawher state. So the water is going to degrade here. First it becomes-- it is a thawher, then it is thawher. So water which is thawher, it is water which has changed in color, taste or smell. These are three important qualities-- color, taste or smell. It has changed in a great way with a pure substance. So he mentions here like saffron. And I'll give you another example, like tea or like coolade, or like marker, magic marker, or crayola, or paint. So if you take pure water and then you put a tea bag in there, let's say you take one gallon of water and you put one tea bag in there. What will it do to the water? It'll change the color. Will it change the taste? Will it change the smell? Will one tea bag change one gallon of water totally? Is that enough one tea bag? It's enough to change it. So what happens if we take 10 gallons of water and one tea bag? Will it change a little bit? Not even a little bit. OK, well let's say what if we had three gallons of water and one tea bag? It would change maybe a little bit. Maybe the color would change a little bit. Maybe not the taste, maybe not the smell. But basically what I'm getting at is illustrating to you how water changes from one state to the next by these three qualities being changed. Either the color, the taste, or the smell. If you put the tea bag in there and then it changes the color or it changes the taste or it changes the smell in a great way then it's no longer the whore. It's not purifying, but it is thawed here. It's now just pure water. And this water cannot be used to make wool wool or whore. Or if you drop paint in there or you put a crayola marker in there or you put a cool aid powder in there, if it begins to change greatly then you can't use it. If it changes slightly like we had our three gallons of water with one tea bag, it's a little change in color but not enough to change the name. And that is the guideline that you'll use. So if you have water and then you put one tea bag in there and it just changes a little bit, you're still going to call that water. You say that's water because it's not tea, right? That's not tea. Or you put a little bit of cool aid powder in there, you're not going to say that's cool aid. It's water with a little cool aid powder or it's water with just a little tea in it. But the moment that you now start calling that water tea or cool aid or painty water or something like that where it changes the name, it's changed now its condition from being purifying to simply pure. Another way that it changed, she says if it's a little in a mouth and was used and removing a ritual in purity or raising ritual in purity, meaning the remaining water from Wulu or Hulsam. So you use the water and it was what was collected. So it was used on the limbs of a person purifying themselves and you had a container which you caught the water in. If it was used water for removing of this ritual in purity, then it cannot be used again, right? So used Wulu water or used Hulsam water can't be used a second time to purify oneself. Or the entire hand of a legally responsible Muslim is submerged into it. So if you had a vessel or a pitcher of water in which you used to make Wulu with, and then somebody put their entire hand in there after having a walk from a night's sleep before washing it three times with the intention and the best meta, which is obligatory. It's considered obligatory that when you wake up from a night's sleep that you wash your hands three times with the intention to purify your hands and you say Bismillah. And if you put your hand in the container of water that's used for Wulu water, you will spoil that water and it will no longer be Bahor purifying but it will be Pahia. Meaning now you can't use it to make Wulu. So this category of water, Bahor, there are three basic ways in which it is changed from being purifying to pure and because of that it is pure in itself but it does not purify other things. It does not it's not used to purify. It is permissible to use in other things like cooking, drinking, etc. But not to remove a ritual impurity, nor to remove a physical impurity. The Hadith or the Habit. The last and this is what we'll conclude with for today. The last category of water is called Nejas and this is impure. Impure water is that which impurities have fallen into while it was a small amount even if it does not change. Water in large amounts which one of its characteristics have changed is impure as well. It does not remove ritual impurity or actual impurity. Water of large amounts is the volume of two kullas, kulletane or more of water. So here really quick we're talking about impure water. Impure water is when you have a small amount or you have a large amount. The small amount is 50 gallons less than 50 gallons and the large amount is 50 gallons and above. So in the small amount if an impurity falls into it the water is spoiled. So, extrament for example or urine falls into a large bucket of water that's less than 50 gallons. The water is now considered nejas impure. Regardless if you can see it, taste it, theoretically taste it, or smell it. You don't want to do a taste test for those things. Okay? Theoretically taste it or smell it. It is considered impure. Now if the water is 50 gallons or above the large quantity of water and some impurity were to drop into it then it would have to change color, taste, or smell in order to spoil the water to become impure which means if you're looking at a pond or a lake or a river or the ocean and some one dropped or put or something of that nature an impurity in there it would have to be a sufficient amount to change one of those three qualities of the water in order for it to be considered impure. Okay? And this type of water cannot be used for removing any ritual impurity or actual impurity and it's not permissible to consume either. It can only be used in dire necessity. A dire necessity would be to put out a fire for example or in the event that someone was choking and that's all they had access to then they could they could clear their throat with that type of water. Some type of emergency then that's when you can employ the type of water which is considered nejas or impure. Question number three and this is in the chapter of ritual purification entitled vessels and carry on which is like carcass. Question number three reads what sort of vessels are permissible to use. So of course after discussing water the types of water there are and which water is permissible to use for purification which water is permissible to use in general and then which water is impremissible categorically you need something to hold the water etc. So the vessels were talking about containers, pictures, leather scans etc. So he says every Arabic author says every pure vessel every pure vessel. So you have to pay attention to every single word here because most of these words they have some specific legal meaning. Every pure vessel is permissible to possess and use except for gold and silver vessels. Gold and silver vessels are impremissible to use and possess gold and silver. There is an exception to silver if it is used in repair work soldering if you will or used to fill a crack in a wooden bowl or something if you need to do that. As long as it is a minute amount and it is for a need not for decoration silver. Gold cannot be used in any circumstance and if you do have that situation where silver is used to repair then it is disliked to actually come in direct contact with it. So for example if on the on the lip of the cup or the bowl or whatever if you had to drink from that then you'd want to turn that had this silver patchwork and you want to turn that away so that you did not come in contact with it. The general principle is that whatever is impermissible to use categorically it's also impermissible to possess. To possess as if it was going to be used even if it's just there for decorative purposes like gold plates and silver goblets and things that people would put up for decoration like a silver t-set etc. Even though you're not going to use it it's impermissible to even possess. There's a couple of reasons why number one it's wasteful. Number two it's it's a sign of pride misplaced pride or arrogance. Also it simply just breaks the hearts of the poor to see money being used for that when they themselves are in need of it which is a testament to the fact that Islam is a tradition that promotes you know communal engagement and consideration and also it ties up wealth. You know golden silver are used for wealth or traditionally they were and so it tied them up in useless possessions. So that's number three. Number four he says what is the ruling on unbelievers vessels and clothing. So using pots and pans and cutlery etc. of non-Muslims because we know that there's an issue with the meat issue with areas other like clothes they don't have the same hygiene routines that we have in the restroom etc. And so he goes on and he answers this he says unbelievers vessels their silverware etc. Or I should say they're flatware not they're silverware they're flatware and clothing are pure and the clothing is pure even if it's clothing that comes in contact with their body direct contact like pans or shirts or something like that. So long as their impurity is not known. So if it's unknown you know like you know if it's a if it's a bowl or a plate or a pot or a pan or or flatware forks knives and spoons if you don't see any obvious impurity on it then it's considered pure and you're not required to go digging around and investigating you know did you use this to eat that did you wash it so many times how was it you don't have to go into the depths of investigation like that you just go off what's quite obvious. So in general to look at what we're talking about making wulu from these vessels or containers or whatever it is permissible to make wulu or it's excuse me it's valid to make wulu from any of these vessels that are impermissible as opposed to like praying in an impermissible garment to cover your aura because the bowl or the vessel or the container is not a condition of wulu whereas covering your aura as a condition to the prayer. So in the instance that this were needed to make wulu like a stolen bucket or a stolen or misappropriated vessel to hold water you can still make wulu from that. Question number five what is the ruling on parts of El Mata which are carcass dead animal. He says bones and horns of carrion or carcass are impure as well as its skin it is not purified through tanning if however it was tan then it is permissible to use with dry goods to the exclusion of liquids. Hairwollen feathers are pure if they are from an animal considered pure while alive even if not edible like a cat. So here it's permissible to tan the hide of an animal which is pure while alive those are animals that were permitted to eat like cow and lamb and goat those are considered pure animals like their their state is pure not impure filthy if for example they became impure by death. So when an animal and That pure animal dies, it's neges the carcass. And it only remains pure if it's slaughtered. The beehive is what will keep the animal in its entirety in a state of purity. But in the event that it dies, that which is permissible to eat, or that which is considered permissible, though inedible, like a cat, as mentioned before, it is permissible. It is permissible to use after it is the skin after it's been tanned. And that is of course for dry goods, not for things which are wet. Because when it becomes wet is how you transfer the impurity. The nejasa is transferred when it's wet. The next section, bathroom matters. Here the question number six, what is Istinjet and what is its ruling? So Istinjet, as many of you probably know, is the removal of urine or excrement with purifying water or permitted rocks or similar things such as cloth. So this is talking about basic hygiene when using the restroom. It seems like basic common knowledge, but believe it or not, it's not that common. He says here that it is obligatory for everything that is excreted as not wind or gas, if you will, or dry and does not contaminate the area like stones, like passing a kidney stone. If the kidney stone is dry, it doesn't contaminate the area, then you're not required to make Istinjet. Or if you pass gas, you're not required to make Istinjet or a stichmah, which is using cloth or paper or tissue or something like that. What is the condition for it to be valid? This is question number seven. We're talking about Istinjet. Meaning oneself after using the restroom. It says for it to be valid, it must cleanse. So whatever material you're using, be it paper or tissue or something, it must actually do the job of cleaning that area. For it to be valid, it must cleanse. It says using water, the courseness of the place should return as it was. Basically, if you use water to clean yourself, you have to clean yourself to the point that it removes everything. It's there so that it returns it to the state before you use the restroom. You've removed all of the matter as well as the traces of the matter. He says, "Well, one no-catham." The basic assumption that that's been done is sufficient. That means you don't have to get a magnifying glass and you don't have to use any optical aids to see what it looks like. You just make it an assumption based on how you handle your business. The assumption for its cleanliness is good and this of course is to remove any burden from anybody. Using rocks or paper of the sorts, any traces that are left should only be able to be removed by water. Here we're talking about the actual matter of the filth versus the traces of the filth. There's two things. Water is what removes both the matter itself and the traces of it. Whereas other substances like paper tissue, they will remove the matter but they will leave behind traces. It's only valid to use paper or tissue if you're able to remove the matter entirely. Only what's remaining behind is just the trace elements of it. This is with the condition that one wiped himself three times as a minimum. Each wipe has to be done so that it covers the entire location. The extra-extrament does not surpass the customary area. What that means is that if you use the restroom, it's customary that immediate part of your body will be soiled or will be dirtyed. But if it exceeds that immediate part and it were to spread somewhere else by accident, like your thigh or your foot or something like that, then you cannot use a tissue or a paper. You cannot clean it with anything else but water. Water has to be employed in that case. This is because the use of paper or tissue or rock or whatever is like a concession. It's a concession because using the restroom regularly throughout the day to have to source water in some places and different contexts could be very difficult to source water for all that. Therefore, as a concession, you're permitted to use other substances that can remove that extrament. These are some of the conditions. What is preferred is that one wipes with rocks or tissue first and then follows with water. This is what was mentioned. You can find this in the Quran, there are men there in that love to purify themselves. This is a verse in the Quran. It's referred to the people that reside in the area of Qulbat in Medina. This was their practice using the restroom. They would use both water and rock or tissue because they loved to be clean. They would use that in that order, a tissue followed by water, not the other way around. There's some reasoning behind that. It's wasteful because if you use water first, then that removes both the matter and the trace. Then the tissue is not needed. In other cases, what it depends on what you're using, if you're using like in the old school way that they're using rocks and things, you may become dirty. Not filthy, but dirty due to that. Then of course, if you want to dry off or whatever, that's a totally different thing. That's up to you if that's what's needed. Next question, number 80 says, "What are the prerequisite manners of a person using the lavatory going to the restroom?" They are. These are the manners, right, from the etiquette and the manner of using the restroom. Placing the left foot first when entering the bathroom while saying, Bismillah. "A'udu billahi min al-khubbi wal-khabatif." I seek refuge with God from filth and filthy beings. When you're going into the restroom, this is the opposite of, for example, going into the master's room and having a good place, you use your left foot. You use your left when you employ the left either foot or hand when doing things that are of lesser degree or filth. Something like a c-wack is when you're removing things from the mouth. You use the left hand, brushing your teeth. You should be done on the left hand because that's removing the other, like something filthy or something of lesser degree. He used the right thing for all good things, giving charity or walking into the master's room, etc. Then there's this du'ah, Bismillah. "A'udu billahi min al-khubbi wal-khabatif." That is Bismillah, the Prophet, as said, that this was the covering of the aura between you and the jinn. And then "A'udu billahi min al-khubbi wal-khabatif." "Al-khubb" is referred to as filth, but some have also explained it to mean evil. And "Al-khabatif" is filthy beings and that refers to a sheyah of the devils. Number two, when leaving the place, the right foot first and say, "There's a du'ah, a ranaq, alhamdulillah, 'all praises do to God who were moved from me, harm, and gave me health." There's a number of other manners that are mentioned in other more expansive works. Question number nine, he says, "What is this light for?" If you'll grab the light. He says, "What is this light for a person relieving himself?" So now you're talking about the disliked actions and what is forbidden when you are relieving yourself. Number one, from these things, from the disliked acts to face the sun or the moon. "Limafi imam" and "Nor'ilah" is the scholars, they say, that "Due to what it contains of Allah's light." Number two is to face the direction of the wind. And this, of course, is if you're outside. And that's because it's likely that if the wind's blowing and you're urinating, it may blow onto you and you become soiled. Somethings it just makes sense, right? To speak while using the restroom. That means no cell phones, no chit chat and back and forth to the door, etc. It was reported that the Prophet (pbuh) was using the restroom and someone said, "Salam to him and he refused to return to Salat." Which is an obligation or the Salat Mu'ajib, right? To respond to the Salat is an obligation. However, he did not do that. Unless there's some type of dire need, there's some hadja or there's some necessity. You need something. You need water. Or you need toilet paper. Or you need something to get you through the job. So, "Hey, can you help me out here?" That is a necessity. Next is disliked to urinate in a vessel like a container with no need or in a hole of an animal or a creature in a chasm as translated here in the fire and in coals. In fire the scholars they say that it's also potential that if you relieve yourself in fire it may become airborne as the fire carries up the the you know embers and the and the coals and the whatever And so if it becomes airborne it's been contaminated it could get on you and then in the in the coals They say that this is possibly the Massacanol gin, which is the abode of the gin What's forbidden when using the restroom is to face the tibla or turn your back to it if in the open without a barrier So if you're at home or here in the restroom, there's a wall there's doors. You're inside It doesn't matter which way you face To relieve yourself in a trot and path on the roadway Or in beneficial shade like under trees or you know wherever people may take rest under a fruit bearing tree Or a tree which is considered honorable something that is sought after you shouldn't relieve yourself there because people go To pick the fruits they sit under there they use those spaces and to remain in the bathroom longer than necessary Right, you're not hanging around in the bathroom Without a need and the reason for that is You're going to be remaining with your auto exposed for longer than necessary Right It is permissible to urinate standing if safe from being seen or contaminating oneself So here you can stand as long as you know, you're not gonna Get any urine on you so it's not gonna splatter back onto you or it's not gonna get onto your clothes Or you're not gonna be seen so if you're outside in public You know standing up you you've exposed yourself greater to the public view than Sitting down or crouching down behind something so those things have to be Those things have to be considered All right, so the next section we're talking about some of the this is chapter of purification of course and this is a very very brief Coverage of the particular this material which I think is perfect for this setting short and sweet We're talking about dental care and The question this is a Q&A format question number 10 the Imam Rahim O'Lay says what is the ruling on dental hygiene? When is it recommended and what benefit does it have? So he answers this question says dental hygiene is recommended at all times And we're talking about you know brushing your teeth using the sewak So any and all times for someone not fasting If fasting then it is disliked after midday It's considered my crew before midday from Fedure time until The Zawad which is lower time. It's not like 12 noon, but it's the Zawad it is permissible And it's permissible even with a moist Sewak even if the stick that you use or the toothbrush has you know some moistness to it is permissible After the Zawad it's considered disliked and the reason that is disliked to use the sewak partially because when you Brush your teeth while fasting it removes at least the initial what is called Hulu Femisine which is the odor of the the breath of the the one fasting and that breath is Min alamat al-Ibadah It's from the various signs or atharu al-Ibadah I should say say atharu al-Ibadah is the traces of worship He says it's recommended These are the following times when it's recommended Highly recommended we should say stressed when making wadu Before prayer Before reciting the Quran when waking from sleep when your breath changes If you start to have bad breath then obviously you want to freshen up when entering the masjid When entering one's home After prolonged silence Do not talking for some time sometimes that you know that The the odor of the mouth changes upon yellowing of the teeth And when the stomach is empty that also produces an odor So you're trying to Manage your breath so that it's it's it's okay. It's decent pleasant and then also you're trying to keep your teeth clean and keep them free of of discoloration Keep them healthy The benefits there are many he says it assists in digestion it tightens or strengthens the gums and the greatest of them that it reminds one of the testimony of faith Near death So there's a couple of Interesting things about the c-wack or or associated manners and that is The misswack is used or the toothbrush is used in the left hand as it was the practice of the prophet and his natu Salaam and it's done Horizontally according to the Sunnah Horizontally this way as opposed to With that's especially if you're using that little stick right It's likely that if you're doing it vertically you could You could damage your gums and so when using the These c-wack and not only do you brush the teeth, but you brush the gums as well and the tongue and for that reason The the actual instrument that's used the c-wack is it's it's it's traditional stick it should be soft and Hopefully moist so that when it is used on the gums. It's not Damaging the gums and so there's a number of trees that were used Out of tree is one of them which was during the time of the prophet I said I'm and then over time there are various different trees or or shrubs or branches or twigs or whatever that were used and then Some of the scholars actually highlighted some that should not be used because they were noted to actually inflict damage when being used so you want to stay away from those types of things so you know when you're picking So the idea is that it it doesn't hurt. It does its job. It cleanses it cleanses the mouth et cetera And so hopefully you know our modern day toothbrushes will will fill in Where the c-wack when it's not being used those Those natural organic tooth sticks they also have you know some natural properties and and Cleansing agents in them from that like kind of the natural moistness of the stick acts as a cleansing agent And so when you're using other things like toothpaste et cetera This is similar to that certainly doesn't replace it, but it's it's a it's a definite close tie or a second yeah And He says the next question. This is about personal hygiene what sort of hygiene and grooming are recommended number one It's recommended to shave the abdom abdominal hair. This is the pubic region to remove that hair By shaving halk he says and then plucking the armpits Or removing the hair clipping the fingernails looking in the mirror Is recommended Should keep up with yourself, you know not to a narcissistic end You don't want to become overly overly worried about your Your appearance to the point that you begin to you know overdo it and There's other things in the Sun and I like using oil and the beard et cetera And those are recommended to be done every other day If you're gonna put oil in your beard or in your put product in your hair Those types of things is every other day and the reason that it's ever every other day is so that it does not lead to that where it becomes your focal point and you You know you you become too concerned about Your physical appearance to the point that it leads a person to having kind of this narcissistic attitude And so that's kind of it's difficult Because you know the culture that we're faced with today were physical appearances is really central Not to say that's not important, but it has its place So looking in the mirror is certainly a practice recommended in the Sun another one is applying applying kuhl nightly kullalayla and the kuhl is a medicinal A medicinal thing and not a cosmetic thing. That's like the eyeliner Which was made from a type of compound stib night Traditionally and it has some medicinal properties and so it was was noted that the Prophet of the Holy Prophet was sent out and used to apply that. And you do it for those purposes. Next is trimming the mustache, half a shed, and leaving the beard. So trimming the mustache, there's two different methods to that. There's the most preferred, which is trimming it very, very shortly, so that the color of the skin is seen, but it's not shaved completely, much like what you have done, or you trim the mustache to the point that it's equal length. It's very, very short. It's like you take the razor and use like a one or a two on it, on the guard level. And then there is a trimming of the mustache, which simply removes the hair from falling onto the lip, which is more like what I have here. So it's keeping the hair from falling over the lip. So those are the two methods of trimming the mustache. The first, going kind of hard and heavy on the shortening, is more preferred. But the other one is also from the sun, and it's permissible. And leaving the beard, he says, it is forbidden to shave the beard, yet there is no harm in removing or cutting from anything longer than a fist link. So there's three things here. Shaving is haram. Letting the beard grow unlimited is sunnah. So long as it does not become unsightly. When it becomes unsightly, then you need to fix it so that you don't show people a bad appearance. And then, as he says, cutting anything or shortening the beard to a fist link is permissible. So there's really four things. And shortening the beard, anything less than that is considered mechco in this method.