Abu Taymiyyah – Fiqh Of Fasting Part 10 Rulings On Itikaaf Hanbali Fiqh
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And even with regards to the man,
he can't be in the state of janaaba
when sitting in the masjid.
The least he has to do
is to go and make wudu.
The least he has to do, for example,
one is
doing it together in a masjid and he
has a *.
Can he remain in the masjid saying that?
It is only permissible for him to remain
sitting there in the masjid
if he goes and makes.
I saw some of the companions, they used
to sit in the masjid while they were
in the state of Janaba.
Only one day
they would normally do for a salat.
So with regards to the guy as soon
as he can say he has to go
what?
And then come back
again. Last issue that we're going to discuss
Insha'Allah.
Before we move on to the last line
of poetry.
Is it a condition
that
he's fasting in order for the to be
correct?
It's not condition.
Aisha
and she said,
There is no atikaf
except if a person is fasting.
And that was narrated by
This was what Aisha
mentioned.
Abbas radiAllahu ta'ala Anhauma and other than them
they both said,
There is no song upon
the Takif except if he makes the wajib
on himself.
Clashing with one another.
What do we do?
Between the sameness of the companions?
Or the Prophet is Jameel.
We have another hadith.
And
He said, I made a vow in
to do
for a night in Mazdil Haram.
So he's asking, You Rasool Allah, shall I
carry that out even though this was a
vow that I made in Jahiliyyah?
He said, for Ophi bin Adrik,
carry out your nadar.
Carry out. Do it.
And not end of the hadith states
He ended up doing a tikka for a
night.
If it was wrong and if it was
a condition, the messenger wouldn't have delayed the
clarification. Right?
There was something wrong, he would have told
them straight away,
and it's not permissible for the mr salarihi
to delay
clarification, something that one really needs at its
time.
Then Imam Ali Rahim Allah Wa Ta'ala waHavidaahu,
he says,
He begins to now speak about some of
the invalidators
of 1ziatikaaf.
First thing that he mentions is, yobtilohorwat
o.
If one has sexual *,
that is now going to what?
Invalidate his
yeah. And
this is an ijma amongst scholars.
This individual intentionally now goes.
And he has sexual * with the opposite
gender. This is not going to
invalidate.
And this is exactly why Allah
said, Don't do
Why you guys are
What did I mentioned the other day? What
does Mubashara mean?
Jameel.
Excellent.
Okay? When Allah subhanahu wa ta'ala says,
this is when the 2 skins come in
contact with one another.
And the highest type of
Tabash or or Mubash or whatever you want
to call it. Okay? It's a section *.
And we mentioned it comes of different
levels when
the skin of the guy and the skin
of the woman, they come in contact
with one another. This is why they call
it,
when the 2 skins meet.
Tamam,
and this has maybe 3 different scenarios.
This is very important guys.
We can split into 3 categories.
When the 2
skins they come in contact with one another.
First one surah is,
When the 2,
skin come in contact with one another and
it's accompanied with what? Arousment,
shahwa.
And this now also causes inzal, one to
*.
Not only is the Haram
and it also invalidates
his atikaf.
The second surah is
he ends up coming in contact with the
opposite gender and is also with Shawwa. It's
accompanied with Shawwa.
But after kissing,
after hugging,
after, you know, fondling,
nothing came out.
What's the heckam of that?
It is haram, but is it invalidated?
The answer is no. And it's totally dependent
on what?
*. *.
Unless he
ends up having sexual *. With sexual *
whether it comes out whether it doesn't,
still invalidates.
Then I saw up to thalitha.
2 skins come in contact with one another
like in Beredi shower tin, but without any
shower. It is not accompanied with
shower.
Okay? For example now
I'm taking something from my wife because I
can't, she's brought me some food.
Or she's combing my hair for me. Aisha
radiAllahu ta'ala and she said,
Rasulullah
The Messenger sallallahu alaihi wa sallam,
while he was doing at tikaf, he would
bring his head out.
He's still in the midst that he would
bring his head out and I would comb
him for him.
Here we know that the 2 skins are
coming in, contact with one another.
But is this now a shower?
The answer is no.
Point is,
skin has come in contact with another arm.
For example, mom, she brings me some food
and I kiss her forehead.
This is now your skin coming in contact
with the opposite gender. That's
perfectly
fine. Also we take from the hadith the
path somebody's body can come out.
Even if there is no need for it.
And it's still correct.
Is that clear guys? You guys got the
3 different scenarios, right? It comes in very
very handy. People ask these questions all the
time.
Because they look at the
Don't do
while you are in
atikaf.
And we mentioned that is of different types,
and the highest type of is sexual *.
Even kissing, fondling, touching, all of those Mubasher,
that's when the 2 skins are coming in
contact with one another. You'll be surprised the
amount of questions people ask.
And likewise, even individual now,
he touches himself and it comes out.
All of these cases,
this is not going to invalidate.
And then the next issue that is discussed
is
leaving the masjid.
And again guys, you'll be surprised the amount
of people who do and
they're going out for walks, some of them
are playing football in the cage next door,
And
they just think their the cap is perfectly
fine and normal.
It's very very important.
While the that we understand
these three different types
of Khurooj
when leaving the Masjid
and the Hukum, the ruling that he has.
First, you have 3 hadith with regards to
leaving the masjid.
And you find that Aisha Radiallahu Ta'ala Anha,
she discussed and spoke about this matter. Whether
it was what she witnessed from the messenger
or
about herself. What she gathered
from the way the messenger
and then she applied on herself.
First hadith that you have is hadith of
Aisha
she said,
insulAllah sallallahu alaihi wa sallam,
laitkilu alayara sahuwawfil mazdili forurajilluh.
Messenger
sometimes used to bring out his head
while he was still in the mess and
I would comb his hair.
And the messenger
never used to enter into the myth into
the house
except if there was a need when he
was doing at tikaf.
Pay attention to the end of the hadith,
He never used to enter into except if
there was a need when he was doing
a tikaf.
There's another narration that Aisha radiAllahu ta'ala she
said,
The sunnah
upon the one who's doing a tikaf, that
he doesn't visit
the one who's sick.
He also doesn't attend the funeral prayer.
And he only
He doesn't leave
the Masjid
due to the need or whatever he's trying
to go and do
except if it's a must.
Except
if it's a must.
Doesn't touch a woman, he doesn't she doesn't
also, you know, doesn't Mubash we already discussed
that. He doesn't leave when he needs something
except if it's a must.
Says Aisha radiAllahu ta'ala
saying that.
They have also a side benefit. If a
companion
says a sunnah,
the sunnah is x y and z.
Does this have now a ruling of the
act being
The poem with Hafid Al Hakimin is Blutlal
Maknoon.
It's a poem
that has lines of poetry related to Mustalla
Hal Hadith.
Okay? The science of hadith. He says,
This is from the sunnah. Then he take
is the shukm of what? That act being
marfool.
It's like the messenger salallahu alaihi wa sallam
saying it. So here the poet
is
saying, Add this to what is Marfuh.
So now the fact that she's saying this
is from the sunnah, it takes the same
ruling as
messian salallahu alaihi wa sama saying something.
Also there's another 3rd narration.
Aisha radiAllahu ta'ala she said,
I never used to enter into accept if
there was a need.
And there used to be somebody sick sometimes
over there.
I would ask about him while I'm moving,
while I'm walking.
So you have these three narrations which speak
about,
which speak about
leaving the Masjid, leaving the Masjid.
What are you guys? Leaving the Masjid.
So the fact that she said I only
used to ask
about the,
the sick while I was moving teaches us
something. So inshaAllah,
I'll quickly now mention,
what the fuqaha with regards to exiting the
masjid
They mentioned or the 3 different types of
cases.
First case is,
a type of leaving the Masjid that totally
negates the concept of itikaf.
Like a guy goes, okay I'm gonna go
to my business, I'm gonna go on, you
know, buy and sell stuff and
how was the point of you doing it
tikaf then? You doing it tikaf, you have
to stay in the masjid.
So I totally goes against the concept of
tikaf,
going out buying and selling and
and obviously had a lay juice. It's not
permissible.
And this is now going to invalidate tikaf.
The second case is
Going out for something that is important,
lahum minhobudun.
Something important like visiting the sick.
And also what?
Maybe preparing a funeral.
These are very important issues.
He can only leave
if he made a condition before entering into
a tikaf.
Like for example,
he made the intention, I'm going to do
a Tikal, but if there is,
if there
is I'm gonna go to it.
If we made the intention before and it's
fine.
What I guess?
If we made the intention it is fine.
Maybe you didn't make the intention
that is now going to what? Invalidize.
And then you have the 3rd type.
Leaving for something that there is a daroh,
it's a necessity, it's a very dire need.
Okay? And this is permissible for him even
if he doesn't make the condition.
Even if he doesn't
make the condition.
Okay. And this has now
3 different scenarios.
For example now, food and drink. Toilah. You
need to go to the toilet. Right? Can
anybody hold it here for 10 days?
Nobody can. Can you starve yourself?
We know now we have
2.
Maybe you want you want to call it
evils crashing with one another.
You holding it in.
And that causing you now an illness.
And you leaving the Masjid, which you shouldn't
be doing, aslam.
Which one's more important?
You risking your health or staying in the
Masjid
and being hard hadd just saying, oh, we
need to take it from the dahir, you
have to stick in the masjid.
La.
Sometimes you don't find toilets inside a particular
masjid
in some places. So you have to go
outside
to answer the call of nature.
Write down these scenarios guys. I remember I
took this directly from Sheikh Aamir Bajid.
Well, lying is the best type of tafseel
that I've seen. The best way that has
been elaborated. I've seen and read so many,
but something contemporary that a person can have
on the back of his mind with regards
to when a person goes out eating, drinking,
whatever it might be,
this is the best or one of the
best things that I've seen with regards to
this particular issue.
Straight from Nazirullah.
So the Surah Tagula,
and this is now with regards to food
and drink.
Okay? With regards to going to the toilet,
Adam uttafakun alayhi. He goes and comes back
straight away.
Now this is with regards to food and
drink.
Suratulullah.
A man is doing a tikab in the
masjid.
There is no food and no
drink. It is mumnoah,
men albatan.
It is totally prohibited
by the Masjid. They've even got signs in
the front. Nobody bringing any food and drink.
Wanna do it? It's up to you, you
can do so.
So
he started doing Atikaf.
At the time of Maghrib kicks in.
This guy gonna live on
what? They use some water.
Even water can't bring in.
He has to go outside and go get
that water.
This individual it is what?
And if this guy doesn't eat, he's gonna
die. This guy's gonna die.
If he doesn't, there's gonna be a problem.
In that case, he's allowed to leave.
So the first case is what? No food
are allowed to be brought in even tomorrow.
He's not even allowed to bring in what?
Dates.
Not even water.
Masjid's choice, the masjid made that decision.
He has to respect that. And what you
do?
He is allowed to leave
because the guy's life is on the line.
So in the second sword, in the second
case,
One is doing a and
the only thing that they bring in is
what?
Like a masid and nambawi.
Dates, water, some yogurt.
For iftar that's what they have.
And you're not allowed to take what burgers,
chips, shawarma into mazilnebawi.
Giving you guys a practical example because many
people
do
and in some masajid,
that's the bare minimum that you can bring
in
while there.
Some people can live on that. Well, lightest
people in Masjid in that way, that's what
they live on. A piece of bread,
some dry bread that gets brought into the
Masjid, some yoga,
2 more dates and also what water? Some
people can live on that.
If that guy can live on that, we
say
it suffices up with it. Some people say
My body is used to what? Chicken and
rice,
lamb and rice.
That has to enter into his interior. Otherwise,
this guy is not gonna die.
But he's gonna have issues.
He's gonna feel drained now. He's gonna feel
dizzy and so on and so forth. This
individual
he claims that his body is not used
to it.
He is allowed to go outside,
have his food and come straight back
without violating
the permission that he has to leave.
He goes to Surama Ta'am, sits there, as
soon as he finish he makes his way
back.
While there guys,
what do we understand from what Aisha Radiallaj
said in
I used to sometimes enter into the house,
that somebody has sick.
I would only ask about him while I'm
leaving, while I'm walking. Some scholars actually even
say that if he stops his his his
his tikaf breaks.
If that guy stops,
goes into the mess he goes into his
house, he does whatever he needs to do,
you know, he has a shower and whatnot,
fine. You can stand there, but if he's
not walking
and then he stops to do whatever else,
his his tikaf breaks. But anyways,
some scholars are very tough when it comes
to the tikaf where, you know, as Wajib,
like the another one. But with the issue
of,
you know, the sunnah type, they're a bit
more easy going. Point of the matter is,
we understand from that the wa'ana ma'am, this
little word here,
that one cannot take more than
what is okay for him.
This is not a Darura, right? This is
a necessity for Him to leave. And you
only take that which is going to cover
your need.
Are you with me guys? You only take
that which is going to cover your need.
So in that case, it's permissible for him
to go eat rice and chicken and lamb,
whatever he needs to have, fill his stomach
with and he comes straight back.
The third scenario
is a man who's doing it at tikaf
and they bring him all the food that
he needs.
Rice, chicken, lehem,
give him the drink, they give him Pepsi,
they give him Fanta.
Are you with me guys?
Does this guy really, really need anything else
from
outside? Unless you're like me who's a fussy
eater,
carnival vegetables.
I'm a meatarian.
So this guy says to one of his
friends, Akhi, you know what? You know, every
Ramadan I'm used
to eating baklava and it's called baklava.
Baklava. Right?
And what's that one called?
Baliklava. Baliklava. Yeah.
Baliklava.
Oh, I'm used to going, you know, every
other day I go to Heavenly Desserts. The
one on
London Road in, in Leicester.
Fetch Pop is better. Fetch Pop is better.
Futch coffee is better. Sorry? Futch coffee. He
said Futch coffee is better, the one on
Irvington.
And his point to the matter is he
said, let's go have a dessert and come
back.
This is not permissible
because
the reason that wage is going to cover
his necessity
outside the house.
So outside the Masjid.
Are you with me guys? Do you understand
the 3 different cases with regards to food?
And knowing these 3 cases will make a
lot of things clear for you.
While
they're
Also
the say some of the things that, you
know, invalidate one's fastest.
I read that with somebody or post date,
and that's obviously quite clear.
Also, if a person becomes intoxicated
to mom, for one for whatever reason, he
decides he went out to buy food and
drink
and he
ended up, you know, drinking whatever. He had
some weed or he drank some
alcohol, wants to go back and do a
tikav because the tikav has not become invalidated
while they.
And also they say,
becomes validated.
1, if he makes the intention
to stop his atkaf.
Someone makes the intention of breaking his tikaf,
even if he doesn't leave the masjid, his
tikaf becomes invalidated.
Likewise with regards to fasting.
Somebody now makes the firm decision in his
chest
with his intention
that he's stopping his fast.
He even goes all the way to the
chicken shop.
Are you with me guys? Goes to the
chicken shop and then all of a sudden,
oh, it's closed, man.
Because the chicken shop owner is sleeping all
the way till 2 pm in the afternoon
because he's been praying
throughout the whole night.
This guy has what? He's broken it. Even
if he didn't put anything inside his
teriyyah. So
inshallah We finish these 25 lines of poetry
from the manduma
of al Fafari. May Allah
preserve him,
which is a poem that consists of 900
and 63 lines of poetry.
The overwhelming majority, like 870
or so lines are by the Sheikh called
Anwar al Fadfari,
but the rest are by a teacher
in the Masjid in Nabiwe. He added 70
or so lines of poetry. His name is
Aamir Bajid.
Some of you guys may have seen him
online. He completed up to 963
and he's still working on doing adding more
and more onto it.
So,
we ask Allah Subhanahu Wa Ta'ala
to make this a
lesson that we benefit from and that we
act from. Also want to
thank my teachers
who benefited me, who taught me.
And if it wasn't for Allah firstly and
then then secondly, I wouldn't have been able
to convey this to you guys.
And something that Imam Said
teaches us,
when he goes through,
his
He
says,
When he put all of these qawai together,
right in the beginning he mentions,
these principles
that I have turned into a poetry,
I took it from the books
of
the people of knowledge.
He ascribed it back to the people of
knowledge. He could have easily just, you know,
hidden that and kept it to himself
to mum.
And then he says,
And then he makes dua for all those
he benefited from.
By asking Allah to,
you know,
give them forgiveness and and so on and
so forth.
Even the other poet he mentions to us,
If anybody ever benefits you,
with a benefit always be a thankful individual
to him.
Say so and so he benefited me, and
may Allah
you know, bless him with righteousness.
And recognize that so and so gave you
that benefit.
And also get rid of the kibr,
the arrogance that one may have.
And that's very, very important. So I just
want to thank my teachers
like Shasali, Cindy,
HafizhAllahuTa'ala,
also Shasoolaiman of Rahedi.
I benefited a lot from that
I give to you guys is the examples.
Also, Sheikh Abdul Salam Shwair,
who is one of the prominent fuqaha that
you're going to find today in Saudi Arabia.
Looks very young, but masha'Allah Subaraka Allah, he's
a
mountain when it comes to fiqh.
And also my Sheikh N Yemen, Abdullahi Bellemih,
who benefited quite a lot when it comes
to
and also Sheikh Abdul Azahim from his books.
So
until further notice, I'll let you guys know
which books we're going to go through.
And maybe we'll continue after 8. InshaAllahu ta'ala.
Going through,
chapters of tahara and salah.
So we can, you know, start from the
beginning and just go up like that
and really build ourselves with a strong foundation
and then gradually move up.
Insha'Allah.