📝Camels milk

🌹 بســـم اللــه الرحــمــن الـرحـــيــم 🌹

🔶🔹’Ad-Durar Al-Bahiyyah’🔹🔶

▪️Author: Imām Ash-Shawkāni

-May Allah have mercy on him-

▪️Explanation: By Shaykh Hassan bin Muhammed Ba Shu'ayb 

-May Allah preserve him-

📚Chapter of the nullifiers of the Wudhu

📝Camels milk:

Regarding it is the Hadith of Usayd bin Hudhayr, from the Prophet ﷺ, that he was asked about camels milk, and he said:

(تَوَضَّئُوا مِنْ أَلْبَانِهَا)

"Make Wudhu for drinking its milk"

And he was asked regarding sheep/goat milk, and he said:

(لَا تَوَضَّئُوا مِنْ أَلْبَانِهَا)

"Don't perform Wudhu for drinking its milk"

Reported by Ahmed (19097), Ibn Majah (496), Tabaraani in Kabeer (559), from the way of Hajjaaj bin Arta'ah, from 'Abdillah bin 'Abdullah Mawla (freed slave) of Bani Hashim, from 'Abdirrahman bin Abi Laylaa, from Usayd bin Hudayr. 

And Hajjaaj is weak, and 'Abdurrahman didn't hear from Usayd. 

And the Hadith of 'Abdillah bin 'Umar, he said: 

I heard the Messenger of Allah ﷺ say:

(تَوَضَّئُوا مِنْ لُحُومِ الْإِبِلِ، وَلَا تَتَوَضَّئُوا مِنْ لُحُومِ الْغَنَمِ، وَتَوَضَّئُوا مِنْ أَلْبَانِ الْإِبِلِ، وَلَا تَوَضَّئُوا مِنْ أَلْبَانِ الْغَنَمِ، وَصَلُّوا فِي مُرَاحِ الْغَنَمِ، وَلَا تُصَلُّوا فِي مَعَاطِنِ الْإِبِلِ)

"Perform Wudhu for eating camel meat, and don't perform Wudhu for eating sheep/goat meat, perform Wudhu for drinking camel meat, and don't perform Wudhu for drinking sheep/goat milk, you can pray in the sleeping areas of goat/sheep but don't sleep at the resting place for camels".

Reported by Ibn Majah (497), its chain of narration is weak, it contains Baqiyyah bin Al-Waleed who's a Mudalis, and Khaalid bin Yazeed bin 'Umar bun Hubaira Al-Fazaari who's Majhool, and 'Attaa bin As-Saaib who's Mukhtalit. 

Ibn Qudamah, may Allah have mercy upon him, said:

Regarding camel milk are two positions:

One of them:

That it nullifies the Wudhu - the two Hadiths of Usayd and Ibn 'Umar are used as a proof -.

The second:

There's no Wudhu due to it, because the Hadith which is authentic only mentions the meat. 

Then he said:

The ruling (behind this) is not reached through intellect, so it's a must to refrain to what has been textually mentioned. 

End of speech from Al-Mughni (1/140).

The authentic legislative texts only mention the meat, so we restrict to it. 

And what's used as a supplementary aiding evidence is the Hadith of Anas regarding the story of the 'Uraynis, and that the Prophet ﷺ ordered them to drink camels milk and urine, and he didn't notify them to perform Wudhu due to it. 

____

Translated by: 

Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani

📝Touching a Non-Mahram woman, does it nullify the Wudhu?

 🌴بســـم اللــه الرحــمــن الـرحـــيــم 🌴

🔶🔹’Ad-Durar Al-Bahiyyah’🔹🔶

▪️Author: Imām Ash-Shawkāni

-May Allah have mercy on him-

▪️Explanation: By Shaykh Hassan bin Muhammed Ba Shu'ayb 

-May Allah preserve him-

📚Chapter of the nullifiers of the Wudhu

📝Touching a Non-Mahram woman, does it nullify the Wudhu?

There are different Madhabs in it:

The first:

Unrestrictedly nullifies, lustfully or not lustfully.

This is the Madhab of:

➖Shaafi'i

➖Awzaa'i

➖Thaahiriyyah

Their proof is the statement of the Most High:

(وَإِن كُنتُمْ جُنُبًا فَٱطَّهَّرُوا۟ۚ وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءً فَتَيَمَّمُوا۟ صَعِيدًا طَيِّبًا)

"If you are in a state of Janaba (i.e. had a sexual discharge), purify yourself (bathe your whole body). But if you are ill or on a journey or any of you comes from answering the call of nature, or you have been in contact with women (i.e sexual intercourse [upon what's most correct]) and you find no water, then perform Tayammum with clean earth"

[Al-Ma'idah:6]

Imam Shaafi'i, may Allah have mercy upon him, said:

What's more correct is that He has obligated to make Wudhu from relieving oneself (stool/urine), and obligated it for coming into contact, it was only mentioned connected to relieving oneself after mentioning Janaba. 

So it's more correct that coming into contact is by touching of the hand and by kissing, besides Janaba

I was informed by Maalik, from Ibn Shihaab, from Saalim bin 'Abdullah, from his father, that he said:

A man kissing his wife and touching her with his hand is coming into contact, so whoever kisses his wife or touches her with his hand has to make Wudhu. 

End of speech from Al-Umm (1/29).

The second Madhab:

Unrestricted lack of nullifying, this is the Madhab of:

➖The Hanafiyyah

➖and a narration from Ahmed

Their proof is the Hadith of 'Aisha, she said:

I noticed the Messenger of Allah ﷺ was missing from the bed, so I looked for him and my hand landed on the back of his feet, as they were errected, while he was prostration, he was saying:

(اللهُمَّ أَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ، وَبِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ، وَأَعُوذُ بِكَ مِنْكَ لَا أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ)

"O Allah, I seek refuge with Your Pleasure from Your Anger, with Your Pardon from Your Punishment, I seek refuge with You from You, I can not praise You as You deserve, You as you praise yourself"

Reported by Muslim (486).

The point of benefit is her hand landing on the feet of the Prophet ﷺ while he was prostrating, and him continuing to pray. 

And the Hadith of 'Aisha, the wife of the Prophet ﷺ, that she said:

I was sleeping infront of the Messenger of Allah ﷺ and my legs were infront of him, when he prostrated he would touch me, and I would retract my legs, and when he stood I would stretch them out again".

She said:

The houses then didn't have lantarns. 

Reported by Bukhari (382), Muslim (512).

The meaning of touch me:

He poked me with his finger. 

Al-Haafidh, Ibn Hajr, may Allah have mercy upon him, said:

Her statement 'touch me' has been used as a proof for that touching women does not nullify the Wudhu, it has been followed up with the possibility of their being a barrier of sorts or that this is specific (to the Prophet ﷺ).

End of speech from Al-Fath (1/492).

Zarqaani said:

The basis is the lack of there being a barrier, and it being specific (to the Prophet ﷺ) is not established through possibilities. 

End of speech from Sharh Al-Muwatta (1/425).

As for the Hadith of 'Aisha, that the Prophet ﷺ kissed one of his wives then departed to the prayer and not making Wudhu. 

'Urwah said:

I said to her:

Who is she except that it's you? 

Whereby she laughed. 

Reported by Ahmed (25766), Abu Daud (179), Tirmidhi (86), Ibn Majah (502) and others, and it has been declared inauthentic by the Imams.

Tirmidhi said:

I heard Abu Bakar Al-'Attaar Al-Basri say mentioned, from 'Ali bin Al-Madeeni, he said:

Yahya bin Sa'eed Al-Qattaan has declared this Hadith inauthentic, he said:

It tantamounts to nothing. 

And I heard Muhammed bin Isma'eel declare this Hadith to be inauthentic. 

There isn't anything authentic from the Prophet ﷺ in this subject matter. 

End of speech. 

Ibn Abu Hatim said:

I heard my father say: 

The Hadith of 'Aisha of leaving the Wudhu after kissing isn't authentic. 

End of speech from Al-Illal (1/567).

Ibn Qudamah said:

As for the Hadith of the kiss, all of the different routes of the chain of narration are defective. 

End of speech from Al-Mughni (1/142).

Al-Haafidh, Ibn Hajar, said:

It has been narrated from ten different angles from 'Aisha, they have been mentioned by Bayhaqi in 'Khilaafiyyaat' and he declared them to be inauthentic. 

End of speech from At-Talkhees (1/339).

The third Madhab:

That it doesn't nullify the Wudhu except if it was a touch of desire, this is the position of:

➖Maalik

➖and a narration from Ahmed

Their evidence:

Reconcilating between the evidences, they understood the verse to mean a desireful contact. 

And the Hadiths that thr touching occured without their being any desire. 

The most correct position is the second Madhab, the unrestricted lack of nullifying of the Wudhu.

And this is the choice of the following Imams:

➖Shaykh-Ul-Islam ibn Taymiyyah

➖San'aani

➖Shawkaani

➖Ibn Baz

➖Albaani

➖Ibn 'Utheymeen

➖Waadi'i

May Allah have mercy upon them all. 

And regarding the statwent of Allah, the Most High:

(أَوْ لَٰمَسْتُمُ ٱلنِّسَآءَ)

"or you have been in contact with women (i.e sexual intercourse [upon what's most correct])"

[Al-Ma'idah:6]

Shaykh-Ul-Islam, Ibn Taymiyyah, may Allah have mercy upon him, said:

What's intended with this is: sexual intercourse. 

As mentioned by Ibn 'Abbas, may Allah be pleased with him, and others. 

And this is what is correct regarding the meaning of the verse, and there is not regarding the nullification of the Wudhu by touching women, anything from the Book or the Sunnah. 

The Muslims would always touch their wives, and not one single Muslim narrated from the Prophet ﷺ that he commanded anyone to perform Wudhu from having touched women. 

End of speech from Al-Fataawa (21/401)

Ibn 'Utheymeen, may Allah have mercy upon him, said:

There's an evidence in the verse for that - I.e that what's intended is sexual intercourse - whereby purification is categorised into basis and replacement, minor and major. 

And all the different causes are made clear, from the small and the big and in the situations of the basis and replacement. 

The explanation of this is that Allah, the Most High, said:

(يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا قُمْتُمْ إِلَى ٱلصَّلَوٰةِ فَٱغْسِلُوا۟ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى ٱلْمَرَافِقِ وَٱمْسَحُوا۟ بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى ٱلْكَعْبَيْنِۚ)

"O you who believe! When you intend to offer As-Salat (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles."

This is the purification by way of water, the basis, minor. 

Then He said:

(وَإِن كُنتُمْ جُنُبًا فَٱطَّهَّرُوا۟ۚ)

"If you are in a state of Janaba (i.e. had a sexual discharge) purify yourself (i.e bathe your whole body)."

This is purification by way of water, the basis, major. 

(وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءً فَتَيَمَّمُوا۟)

"But if you are ill or on a journey or any of you comes from answering the call of nature, or you have been in contact with women (i.e. sexual intercourse[upon what's most correct]) and you find no water, then perform Tayammum"

(فَتَيَمَّمُوا۟)

"then perform Tayammum"

This is the replacement. 

(أَوْ جَآءَ أَحَدٌ مِّنكُم مِّنَ ٱلْغَآئِطِ)

"or any of you comes from answering the call of nature"

This is clarifying the cause of the minor. 

(أَوْ لَٰمَسْتُمُ ٱلنِّسَآءَ)

"or you have been in contact with women (i.e sexual intercourse [upon what's most correct])"

This is the clarification of the cause of the major. 

If we understood it to mean contact which is the touching by hand, then this noble verse would of mentioned two causes for minor impurity, and Allah would've not mentioned anything about the cause of the major. 

While He said:

(وَإِن كُنتُمْ جُنُبًا فَٱطَّهَّرُوا۟ۚ)

"If you are in a state of Janaba (i.e. had a sexual discharge) purify yourself (i.e bathe your whole body)."

This is contrary to the Quranic elequence ... 

Upon this, the verse points towards that the meaning of His statement:

(أَوْ لَٰمَسْتُمُ ٱلنِّسَآءَ)

"or you have been in contact with women (i.e sexual intercourse [upon what's most correct])"

Means: "When you have sexual intercourse with them".

So Allah, the Most High, mentioned two causes which necessitate purification, one cause for the major (impurity) and a cause for the minor (impurity). 

Two purifications for the body parts, one major for the whole body, and a replacement which is the purification by way of Tayammum for the two body parts only, because it's equal to the major and minor purification. 

So what's most correct is:

That the touching of women, doesn't nullify the Wudhu unrestrictedly, except if someone was to discharge, so the nullification would be due to what has discharged. 

End of speech from Sharh Al-Mumti' (1/290).

____

Translated by: 

Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani

Contoh Materi Khutbah

CONTOH MATERI KHUTBAH

---------------------------------------------------

Khutbah Pertama: 

Dorongan Untuk Bertakwa, Penjelasan Tentang Batasannya dan Faidah-faidahnya

الحمد لله المتفرد بعظمته وكبريائه ومجده ، المدبر للأمور بمشيئته وحكمته وحمده ، وأشهد أن لا إله إلا الله وحده لا شريك له في ألوهيته وربوبيته وفضله ورفده ، وأشهد أن محمدا عبده ورسوله ، خير داع إلى هداه ورشده ، اللهم صل وسلم وبارك على محمد ، وعلى آله وأصحابه وأتباعه وجنده . أما بعد :

 

Wahai manusia, bertakwalah kalian kepada Allah ta’ala, karena sesungguhnya takwa kepada Allah adalah pakaian dan bekal yang paling bagus, serta sarana yang paling utama untuk mencapai keridhaan Rabb (Penguasa/Pemilik/Pengatur) para hamba.

 

Allah ta’ala berfirman:

﴿وَمَنْ يَتَّقِ الله يَجْعَلْ لَهُ مَخْرَجًا * وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ﴾ [الطلاق: 2، 3].

“Dan barangsiapa bertakwa pada Allah, Allah akan menjadikan untuknya jalan keluar, dan memberinya rizqi dari arah yang tak diduganya.”

 

Maka Allah menjanjikan bagi orang yang bertakwa: kelonggaran dan jalan keluar dari setiap kegundahan dan kesempitan, serta menjanjikan rezeki yang luas dan dimudahkan dari segala jalan. Allah ta’ala berfirman:

﴿وَمَنْ يَتَّقِ الله يَجْعَلْ لَهُ مِنْ أَمْرِهِ يُسْرًا﴾ [الطلاق: 4].

“Dan barangsiapa bertakwa kepada Allah, Dia akan menjadikan untuknya kemudahan dari urusannya.”

Allah ta’ala berfirman:

﴿وَمَنْ يَتَّقِ الله يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا﴾ [الطلاق: 5].

“Dan barangsiapa bertakwa pada Allah, Dia akan menghapus darinya kesalahan-kesalahannya, dan memperbesar pahala untuknya.”

 

Maka Allah menjanjikan untuk orang yang bertakwa kepada-Nya bahwasanya Dia akan memudahkan baginya menuju kepada perkara yang mudah di dalam segala urusan, dan menghapus darinya kesalahan-kesalahan, serta memperbesar pahala-pahala untuknya. 

Allah ta’ala berfirman:

﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تَتَّقُوا الله يَجْعَلْ لَكُمْ فُرْقَانًا وَيُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ وَيَغْفِرْ لَكُمْ وَالله ذُو الْفَضْلِ الْعَظِيم﴾ [الأنفال/29].

“Wahai orang-orang yang beriman, jika kalian bertakwa kepada Allah, Allah akan menjadikan untuk kalian furqan (pembeda antara kebenaran dan kebatilan), dan menghapus dari kalian kesalahan kalian. Dan Allah itu memiliki karunia yang agung.”

 

Maka Allah memberikan kabar gembira pada kaum Mukminin jika mereka bertakwa kepadanya: berupa Furqan (kemampuan untuk membedakan kebenaran dan kebatilan); dan dia adalah ilmu yang bermanfaat, yang memisahkan antara halal dan haram.

 

Allah juga menjanjikan penghapusan keburukan-keburukan, dan penghapusan dosa-dosa, juga menjanjikan karunia yang agung; dari Raja Yang Maha Tahu.

 

Kemudian jika kalian bertanya tentang arti takwa yang mana inilah jejak-jejaknya, inilah buah dan faidah-faidah, karena asasnya adalah tobat yang jujur dari sebagai dosa, lalu kalian di segala waktu melakukan inabah kepada Yang Maha mengetahui perkara yang gaib, dan yang demikian itu dengan niat yang kuat untuk menunaikan kewajiban-kewajiban, meninggalkan semua larangan dan yang diharamkan. Dan ketakwaan adalah menegakkan hak-hak Allah dan hak-hak para makhluk, serta mendekatkan diri pada Rabb alam semesta dengan amalan-amalan tadi.

 

Alamat orang yang bertakwa adalah: dia menegakkan dasar-dasar keimanan, menyempurnakan syariat-syariat Islam dan hakikat-hakikat ihsan, menjaga shalat-shalat pada waktunya, menunaikan zakat kepada orang-orang dan bidang-bidang yang berhak menerimanya, menegakkan haji dan puasa, berbakti pada kedua orang tua, menyambung kekerabatan, berbuat baik pada tetangga dan orang miskin, jujur dalam muamalah dengan semua pihak yang terkait, hatinya selamat dari kesombongan, kedongkolan, dendam dan kedengkian, hatinya penuh dengan nasihat dan cinta kebaikan tercurah pada setiap orang, tidak meminta-minta kecuali pada Allah, tidak minta pertolongan kecuali pada Allah, tidak berharap dan tidak takut kepada siapapun selain Allah. Dan Allah telah mengambar orang yang bertakwa dan menerangkan pahalanya di dalam firman-Nya ta’ala:

﴿وَسَارِعُوا إِلَى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنّ

َةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ * الَّذِينَ يُنْفِقُونَ فِي السَّرَّاءِ وَالضَّرَّاءِ وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ وَالله يُحِبُّ الْمُحْسِنِينَ * وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا الله فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ يَغْفِرُ الذُّنُوبَ إِلَّا الله وَلَمْ يُصِرُّوا عَلَى مَا فَعَلُوا وَهُمْ يَعْلَمُونَ * أُولَئِكَ جَزَاؤُهُمْ مَغْفِرَةٌ مِنْ رَبِّهِمْ وَجَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَنِعْمَ أَجْرُ الْعَامِلِينَ﴾ [آل عمران: 133 - 136].

“Dan bersegeralah kalian kepada ampunan dari Rabb kalian dan kepada surga yang luasnya seluas langit dan bumi yang disediakan untuk orang-orang yang bertakwa, (yaitu) orang-orang yang menafkahkan (hartanya), baik di waktu lapang maupun sempit, dan orang-orang yang menahan amarahnya dan memaafkan (kesalahan) orang. Allah menyukai orang-orang yang berbuat kebajikan. Dan (juga) orang-orang yang apabila mengerjakan perbuatan keji atau menganiaya diri sendiri, mereka ingat akan Allah, lalu memohon ampun terhadap dosa-dosa mereka dan siapa lagi yang dapat mengampuni dosa selain dari pada Allah? Dan mereka tidak meneruskan perbuatan kejinya itu, sedang mereka mengetahui. Mereka itu balasannya ialah ampunan dari Rabb mereka dan surga yang di dalamnya mengalir sungai-sungai, sedang mereka kekal di dalamnya; dan itulah sebaik-baik pahala orang-orang yang beramal”.

 

Semoga Allah memberikan karunia kepadaku dan kepada kalian berupa realisasi ketakwaan, dan menjadikan kami dan kalian termasuk dari orang yang berpegang teguh dengan pegangan yang terkuat, dan semoga Allah memberikan keberkahan untukku dan untuk kalian di dalam Al Qur’an yang agung.

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( Dikutip dari Kitab : "Al Fawakihusy Syahiyyah Fil Khuthabil Minbariyyah”  lil Imam Abdurrahman Bin Nashir As Sa’diy رحمه الله | terjemah bebas : Catatan Salafi buat kumpulan Khutbah Al Imam As Sa'diy | Asy Syaikh Abu Fairuz Abdurrahman bin Soekojo Al Qudsiy Al Jawiy)