LOGICAL PROGRESSION Taught Positions from Zādʾl-Mustaqniʿ

LOGICAL PROGRESSION Taught Positions from Zādʾl-Mustaqniʿ

Summary 1. Definition of farḍ and uṣūl of Ḥanafi madh-hab 2. 6 Obligations of Wuḍūʾ 3. Intention of Wuḍūʾ 4. Tajdīd 5. Ghusl 6. Timing of the Intention 7. Maintaining the Intention 8. Summary of Wuḍūʾ 9. Recite what has been narrated... 10. Conditions of an Authentic Ḥadīth 11. Q & A

1. Definition of farḍ & uṣūl of Ḥanafi madh-hab Farḍ/wājib is the same thing according to the majority of the scholars. That which has been commanded to do. One is rewarded for doing the action and punished for not doing it. Ḥanafi madh-hab make a distinction between farḍ and wājib

1. Definition of farḍ & uṣūl of Ḥanafi madh-hab For the benefit of our discussion, an evidence has two elements to it i) Interpretation of the evidence (dalālah) - Established (qaṭʿiʾl-dalālah) - Speculative (dhanniʾl-dalālah) ii) Authenticity of the evidence (thubūt) - Established (qaṭʿiʾl-thubūt) - Speculative (dhanniʾl-thubūt)

1. Definition of farḍ & uṣūl of Ḥanafi madh-hab According to the Ḥanafi madh-hab, for something to be farḍ it must be qaṭʿiʾl-dalālah (i.e. established in its interpretation) qaṭʿiʾl-thubūt (i.e. established in its authenticity) According to the Ḥanafi madh-hab, for something to be wājib, it would be dhanniʾl-dalālah and/or dhanniʾl-thubūt Some speculative nature to the evidence (does not mean weak) just not absolute certain like qaṭiʿ. Not certain knowledge according to Imām Abu Ḥanīfa (ra)

What makes a ḥadīth qaṭʿi and what makes it dhanni? Mutawātir - Qaṭʿiʾl-thubūt Aḥād/khabr wāḥid Dhanniʾlthubūt

1. Definition of farḍ & uṣūl of Ḥanafi madh-hab Aḥād ḥadīth are of three types: 1. Gharīb (one person at each generation) - often, but not always, are weak 2. ʿAzīz (2 or 3 people at each generation) 3. Mash-hūr (4 or 5 at each generation) Sūratʾl-Fātiḥah in ṣalāh farḍ/wājib/rukn? Don t become too rigid on definitions

2. Obligations of Wuḍūʾ The Face 1. Why is it an obligation? Qurʾān 5:6 Sunnah 2. How is the limb defined? Wajh = Facing Inside of the nose and mouth are not included why? The Prophet (s) never ever left istinshāq or maḍmaḍah; how then is it not an obligation? The Prophet (s) not leaving something can show two things: i) It is an obligation ii) It is a highly recommended act Continuity of an action does not automatically necessitate its obligation The Beard: That which hangs down - difference on this matter. Ibn Rajab (ra): beard hangs from the jaw bone and so takes the same ruling as the face i.e. obligation to wash the portion of the beard that hangs. Others say obligation is that which is on the face itself. What hangs is a recommendation

2. Obligations of Wuḍūʾ The Face 3. How to wash the face: Difference between washing & wiping: Washing: does not require the use of the hand (except in the Māliki madh-hab, where dalk is an obligation intrinsic to washing) Wiping: Use of the hand is essential to be classed as wiping Washing: needs water needs to flow - even a drop - some movement on the limb. Wiping: is sufficient with residual water. don't necessarily need new water for wiping as long as there is some residual water on the hands Washing: Water needs to go over every aspect of that limb to be considered washed. Wiping: The whole limb does not need to be wet. Portion only is sufficient Need water to flow on the skin, rub into all areas of the face Thick beard i.e. can't see the skin underneath it - wash what is facing the top hair Thin beard i.e. can see the skin underneath it - wash the skin as well

2. Obligations of Wuḍūʾ The Hands 1. Why is it an obligation? Qurʾān Sunnah 2. How are the arms defined? yadd = fingertips up to the wrist. That's why the āyah clarifies saying up to the elbow. Including the elbow? 3. How do you wash the arms? Water needs to flow on the limb. Wash from the fingertips up to and including the elbow each time. Once is the obligation. Things preventing water touching the skin?

2. Obligations of Wuḍūʾ Wiping the 1. Why is it an obligation? Qurʾān Sunnah Head 2. How is the limb defined From the top of the forehead up to but not including the neck Ears are included as part of the head. The Prophet (s) always wiped ears whenever he wiped the head 1. Thaqab (earhole) - obligation 2. Rest of the inner ear - recommended 3. Behind the ear - recommended 3. How do you wipe the head? Ḥadīth of ʿAbdullāh ibn Zayd (ra): The Prophet (s) wiped from the forehead back and then back again to the forehead with two wet hands Front to back = obligation Back to front = Sunnah Class Opinion - Wipe the head, how is up to you, fair bit of flexibility on method of wiping. Objective is that he head is wiped. Conditions of wiping are a lot more flexible Women s hair?

2. Obligations of Wuḍūʾ Washing the 1. Why is it an obligation? Qurʾān Sunnah 2. How is the foot defined? Feet From tip of toes up to and including the ankle. Kaʿbayn = two bones that come out of the bottom of the shin Default position = up to AND including 3. How do you wash the feet? Water needs to flow, every aspect of the foot. Tip of the toes up to and including the ankle - rub if less water is used

2. Obligations of Wuḍūʾ Washing the Qirāʾāt Feet - Different ways of reciting the Qurʾān - all revealed to the Prophet (s) - Arabic language we have something called grammatical states. A word can be in one of three states You can tell the state of a word by looking at the mark that the last letter has. 1. If the last letter has a fatḥah = state of naṣab 2. If the last letter has a ḍammah = state of rafaʿ 3. If the last letter has a kasrah = state of jarr

2. Obligations of Wuḍūʾ Washing the Feet States of words change for a number of reasons, e.g. the role that word plays in the sentence, the effect other words that come before it Two of these for today: 1. Mafʿūl bihi (object) - the thing the verb is being done to/on - ALWAYS IN STATE OF NAṢAB (FATḤAH) 2. Jarr wa majrūr (prepositions) - ALWAYS CAUSE THE WORD AFTER THEM TO TAKE STATE OF JARR (KASRAH)

2. Obligations of Wuḍūʾ Washing the Feet 1. Mafʿūl bihi (object) - the thing the verb is being done to/on - ALWAYS IN STATE OF NAṢAB (FATḤAH) 2. Jarr wa majrūr (prepositions) - ALWAYS CAUSE THE WORD AFTER THEM TO TAKE STATE OF JARR (KASRAH)

2. Obligations of Wuḍūʾ Washing the Feet 1. Mafʿūl bihi (object) - the thing the verb is being done to/on - ALWAYS IN STATE OF NAṢAB (FATḤAH) 2. Jarr wa majrūr (prepositions) - ALWAYS CAUSE THE WORD AFTER THEM TO TAKE STATE OF JARR (KASRAH)

2. Obligations of Wuḍūʾ Washing the Significance of this? Feet Divine permission for washing and wiping from the same āyah by combining the recitations

2. Obligations of Wuḍūʾ - Tartīb (Order) Face > hands & elbows > head > feet - this order is an obligation Qurʾān has the word and in the āyah of wuḍūʾ. The letter waw has a no. of functions in the Arabic language: 1. Oath 2. And conjunctive - general meaning 3. And then - tartīb i.e. order In order to establish it to mean order you need a supporting evidence (known as a qarīnah) 1. The Prophet (s) always stuck to this order 2. Arabic language, you never list items that are the same in a different order unless there is a reason.

2. Obligations of Wuḍūʾ - Muwālah (Continuity) Not delaying the washing of the next limb before the previous one dries up. If you did this, your wuḍūʾ would need to be started again 1. General Principle: Acts of worship are never delayed. Never are acts of worship and their obligatory actions divided into parts 2. The Prophet (s) never known to do wuḍūʾ in parts How do we define the length of time that breaks the continuity rule?

2. Obligations of Wuḍūʾ - Muwālah (Continuity) Class position is this: drying up of a limb is not the measuring stick. This means you can wash a limb, dry it and then move on to the next one. There is supporting evidence for this position in the Muṣannaf of Ibn Abi Shaybah (ra) You can see why scholars give values for things the sharīʿah doesn't necessarily specify - to make it easy for the people. e.g. travelling distance, time for continuity etc.

3. Intention of Wuḍūʾ 1. Does wudu require an intention 2. Does one intention cover all types of actions that wudu is required for Consensus of the scholars that the means to an act do not require and intention Is wudu a means to other acts or an act in and of itself? The class opinion is that wudu is an independent act of worship in and of itself that requires its own intention in order to be valid

3. Intention of Wuḍūʾ Verbalisation of the Intention Intention exists in the heart, verbalisation of the intention has 2 opinions: 1. Bida - Therefore sinful 2. Weak opinion - therefore not sinful, however to be avoided. Any act of worship has 2 conditions: 1. That it is done purely for the sake of Allah (swt) 2. That it is done in accordance with the sunnah of the Prophet (s)

3. Intention of Wuḍūʾ 2 ways of looking at the intention for wudu: 1. To lift the state of ḥadath 2. To perform a particular act that cannot be done without wuḍūʾ They are both the same thing. Making intention for lifting the state of ḥadath is the same as making intention to pray. Why? Because you cannot pray without removing the state of ḥadath. Class Position: One intention for wuḍūʾ covers all reasons that wuḍūʾ is required for, whether the act is recommended or obligatory.

4. Tajdīdʾl-Wuḍūʾ This is where you re-new your wuḍūʾ even though you are still in wuḍūʾ. This is the Sunnah of the Prophet (s) Basic premise of tajdīd of wuḍūʾ is that you are NOT lifting a state of ḥadath Due to this, if you have broken wuḍūʾ and forgot about it. Thinking you were still in wuḍūʾ you made intention for tajdīd of wuḍūʾ, it would be valid due to forgetfulness If you remembered you had lost wuḍūʾ, and still made intention for tajdīdʾl-wuḍūʾ, then this would not be valid because tajdīdʾl-wuḍūʾ is not about removing the state of ḥadath.

5. Ghusl Ḥanbali Text - Intention for a Sunnah ghusl will suffice for an obligatory ghusl and vice versa Class Position: Intention for an obligatory ghusl will suffice for a Sunnah ghusl but NOT vice versa Obligatory Reasons for Ghusl 1. After marital relations 2. Ejaculation 3. Menstruation Sunnah Reasons 1. After washing a dead body 2. For Jumuʿah (according to the majority of scholars) 3. Before entering ʿArafah when on Hajj

6. Timing of the Intention As discussed last week, terms such as close to small large a lot Are not defined by the sharīʿah and are left to the customs of the people. Class Position: Obligatory to make the intention close to the first obligatory act. i.e. Washing the face Recommended to make intention close to the first recommended act i.e. saying bismillāh

7. Maintaining the Intention Obligation: To positively maintain throughout the wuḍūʾ Recommended: To keep the intention in the mind throughout the wuḍūʾ Principle: Breaking of the intention after an act has finished has no impact on the act Principle: Certainty is not removed by doubt It is permissible to help someone with their wuḍūʾ & dry one s limbs If a limb has been cut

8. Summary of Wuḍūʾ Make the intention. Say the tasmiyah (saying Bismillāh ). Wash the hands three times. Perform maḍmaḍah (gargling water in the mouth) three times. Perform istinshāq (sniffing water into the nostrils and blowing it out & exaggerating except while fasting) three times Wash the face: Three times. From the two jaw bones to the top of the forehead length-wise. Width-wise, up to but not including the two ears. Washing the facing hair of a thick beard and the skin underneath a thin beard. Run the fingers through the beard as far as it descends. Wash the hands three times up to and including the elbows. Wipe over the head, ears included. Wash the feet up to and including the ankles three times. Recite what has been narrated.

9. Recite What Has Been Narrated 3 narrations: 1. Ṣaḥīḥ Muslim Ash-hadu an lā ilāha illallāh waḥdahu lā sharīka lahu wa ash-hadu anna Muḥammadan ʿabduhu wa rasūlahu 2. Tirmidhi has an increase to this duʿāʾ Allāhumma j ʿalni min al-tawwābīna wa jʿalni min al-mutaṭahirīn. Ibn Ḥajr (ra) said the increase in Tirmidhi is weak; however, others felt it was acceptable. Also it has tanāsub - i.e. in line with the sharīʿah and the act being done - there is a basis for it. 3. Al-Nasāʾi & Al-Ḥākim Subḥānakallāhumma wa biḥamdika ash-hadu an lā ilāha illā ant wa astaghfiruka wa atūbu ilayk (Marfūʿ' - Usually when talking about matters of the unseen)

10. Conditions of an Authentic Ḥadīth 5 conditions: Connected chain, there can be no breaks Mawqūf - When the narration stops at the Companion - statement of a Companion Mursal - Tābiʿi misses out the Companion they heard it from Muʿallaq - chain is missed out - collector quotes the Prophet (s) directly. Only acceptable if Imām al-bukhāri (ra) does this as he narrates the chain elsewhere All narrators are trustworthy All have good memory No hidden faults in the ḥadīth e.g. tadlīs - covering the name of who you heard it from Narration must not contradict something authentic

10. Conditions of an Authentic Ḥadīth Mursal Ḥadīth (Tābiʿi misses out Companion) Some scholars accept these aḥādīth if done by certain people e.g. Hasan al-baṣri (ra) or Saʿīd ibn Muṣayyib (ra) Categorisation of Ḥadīth Some only used 2 classifications 1. Authentic 2. Weak Others broke weak out into 3 types and therefore had 4 categories 1. Authentic 2. Ḥasan 3. Weak 4. Fabricated Need to understand the categorisation of the scholar speaking. One person's weak might be another's ḥasan.

11. Q & A Questions...?