Why Containers Matter in Islamic Purification

Continuing in Al-Wajeez And today the author begins to discuss the topic of Al-Aaniya. Baab Al-Aaniya. Ish Al-Aaniya? Jammu Inaa. Wal Inaa Ma yuj'alu feehi min ta'aamin aw sharaabin aw mataa'in. Fahadha yusamma inaa'un. Wal Ulamaa ja'alu hadha al-baab aw hadha al-mab'hath fee hadha al-mawdi' min kutubil.

[Silence]

And so, today we're going to discuss the author now takes us into a topic that at first glance seems strange that it would be in this place. That this would be the place that the author chooses to do this research. And that is the issue of containers. Containers, that's what an aniyah is. And an inah is a containers. What is a container? Something that holds contents. Right? Whether that's food, whether that's water, whether that's whatever it is. This is referred to as an inah. It seems out of place at first. You think to yourself, we just got This is the book of purification. We just got We just got done speaking about the etiquettes of the restroom and relieving oneself. Why would we now switch to a chapter that is going to research the topic of or address the topic of containers. And that is correct. That assumption is correct. Because when we really look at this topic especially especially the way that the author has explored this topic, we'll realize that this topic especially for this author in this particular book belongs in the chapters or the books regarding regarding food, drink, meats, that which are dietary chapters, chapters regarding the diet rather than things like purification. However, traditionally the authors of fiqh have more or less all settled on this order to their books of fiqh, more or less. Especially the late latter scholars of fiqh. And they will usually research this topic right here right smack dab in the middle of the chapters and the regarding purification. Why? Because a person uses a container of some sorts to make wudu or make ghusl. And not all containers are permissible to be used as we will hear from the author. And so because of this it is more relevant to the everyday Muslim to hear about it earlier than wait for however many books or chapters later to arrive at it finding out something is impermissible in wudu or ghusl that belongs there but wasn't mentioned until chapters and chapters later. Right? That's the idea. The author is of the opinion that it is permissible to make wudu and ghusl in out of any container. Whether this container be made of diamonds, gold, silver, wood, pottery, anything. It is permissible to make wudu out of any container. However, that is not the opinion of the majority of the scholarship of Islam, as we will hear. The majority of the scholarship of Islam view wudu or ghusl made directly out of a container of silver or gold is considered to be either impermissible or invalid. Notice the words here, impermissible or invalid. Why impermissible or invalid? Because not everything done that is impermissible will necessarily invalidate. Let's say a person stands to make salah. It's not permissible for a man to wear silk, right? Let's say to cover his awrah he uses silk clothing. He wears garment made out of silk. Is his salah valid or invalid? Difference of opinion amongst the scholars. A person goes to make salah on a piece of land that he stole. Is the salah valid or invalid? Difference of opinion amongst the scholars. They all agree that this person has done something haram, but they have differed on whether or not that invalidates their act of worship, which we will research when we arrive at those chapters, inshallah. And so, that is why this topic is explored here. It's kind of like the rulings of janazah, funeral prayer, or funeral processions. a rather small part of funeral processions is the salah, the funeral salah. It's actually, you know, ratio-wise, compared to the rest of the rulings of the funeral and what we go through in order to prepare someone for their send-off, salah is 1/10 of all of the rulings. Right? It's rather small. It's short contrasted with the rest of the rulings of bathing and shrouding and the way that the hole is dug and where the hole is dug and what constitutes a grave and how graves are etc. However, almost unanimously, across the board, the scholars of fiqh will place the chapter the chapters of funeral processions and the rulings of funerals where? In the book of salah. In the book of salah. Why? Because they will usually mention and explore a topic in its entirety at the first relevant place in their books of fiqh. And most books of fiqh are structured after the structure of al-Bukhari. How did al-Bukhari structure his book Sahih al-Bukhari? He structured it according to the narration of Jibreel alayhis salaam. the pillars of Islam, right?

[Arabic recitation]

Ramadan. And so that's how he structured his book. And most of the scholars of fiqh after him followed in suit. And even al-Bukhari followed largely the structure of the first book of fiqh written ever. What is the first book of fiqh ever written in the history of Islam? Ar-Risalah. Huh? Ar-Risalah Kitab fi Usul al-Fiqh. Ar-Risalah is a book on hermeneutics of fiqh. Anyone else? What do you think? What would you guess? If you had to guess, what is the first book of fiqh ever written?

[Arabic recitation]

What is it? The Quran? No. That's not a book of fiqh, huh? Muwatta Malik? Very strong. Very strong opinion. Very You're You're so close in everything you say. And actually, I kind of I kind of was not really upfront with you. Al-Risalah is a book on usul al-fiqh. But al- is a book on fiqh. Al-Risalah is often times considered to be the first volume of Kitab al-. Al-Shafi'i has a book called al-. The reference. That's what it would translate to. And it is the first book written on the topic of fiqh. And that is when fiqh branched off and became an independent science from hadith. Before that, you wanted fiqh, you'd look for it in the books of hadith. Right? That's where it is. However, when al-Shafi'i wrote his book al-, and later it was compiled into a greater, more broader body of all of his works, his earlier madhhab and his latter madhhab, or also known as the madhhab of Iraq and the madhhab of Egypt, this is all gathered into one book called al-. This is marking the first point in the history of Islam when the science of fiqh became so researched that it became a specialty on its own. Became an independent science from Hadith. All right? And so, he structured that book in a very meticulous way, but largely structured his book after the book of Muwatta Malik, his Sheikh. Because the book of Muwatta Malik is more than just a book of Hadith, it has in it a lot of his opinions and Muwatta Malik Hadith and so forth. As-salamu alaykum Subhanahu wa ta'ala and you forget everything in the one year you are learning my info on and you find me learning Allah and Allah bless our prophet.

[Arabic recitation]