Abu Taymiyyah – Hadeeth 6 Bulooq Al Maraam Chapter Of Night Prayer , Itikaaf & Laylatul Qadr
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The segment discusses various cases of cases of sexual touching, including a companion's statement about a suness, a statement about a statement about a statement of a companion, and a situation where a companion is touching a woman without her knowledge. The segment also discusses the use of the word "will" in cases of sexual touching, including when a partner is unionized and when a partner is unionized and violent. The segment also discusses the use of "will" in cases of sexual touching, including when a partner is unionized and violent, and when a partner is unionized and violent.
AI: Summary ©
So the 6th hadith.
The one who does that is
that he doesn't do x y and z,
and then she listed a number of things.
In the end of the hadith,
it was narrated by
Guys,
if a companion says a sunnah too, this
is a sunnah.
What do we understand from this? Do we
understand that this is a statement
of a companion?
Or do we raise that up to it
being an action of the messenger
or does he have the same?
He wouldn't say.
Firstly, what is?
If I say that this hadith is,
or I see that I will say that
this hadith is more 4.
What's the difference?
Jameel.
If I say this narration is
Any statement or action, the companion done, we
say this narration is what It's not like
the prophet speech.
But if I say this narration is Marfur,
it means that the Messenger said something or
his action, or he was what? An acknowledgement.
Whatever is ascribed back to the Prophet sallallahu
alaihi wa sallam,
statement, action, acknowledgement, we say this narration is?
What is that guys?
Jamil.
So this narration now, what is it? Is
it mawkuf? Is it maw what is it?
I'll teach you guys something in Muslim Hadith.
If a companion says a sunnah too,
the sunnah is x y
and
zed. He has a mandoma, a poem
in Mustalah. It's called Allufluir Maknoon.
He says,
If now the companion says
he says to
you, put it inside the bracket
of that which is my fault. So
here Aisha, what did you say? So which
ruling does this have now?
My fault. Right? Gets pushed up to the
messenger of Allah Alaihi
Wa Salam's, Sunnah.
So she says,
that he doesn't visit
a person who's sick.
And he also doesn't attend a.
And we already established that if one makes
the condition at the beginning,
it is?
It
is what? Salout. Salout.
Maybe he doesn't. And then all of a
sudden, that's
going to
invalidate
his,
yeah, and he would need to restart it.
And then she said,
He also doesn't touch a woman,
and he doesn't fondle with her.
Here the intended public twin,
mas could be said sexual
*.
Scholars, what did he say?
So they said
means
to touch.
So it won't touches the opposite gender. He's
now going to break his rule,
like the halabina.
And Allah also
is. But the halabina is say only with
the zen of shahua.
Anyways, we're not discussing that at this moment
in time. That's a discussion for a whole
different day. So
now we say
to touch a woman.
It means to not touch the woman.
My brothers and my sisters, when Allah says
in the Quran,
It can vary
from sexual *
to just touching a woman.
We have that statement, and we look closely
at the word
means anything between touching a woman coming in
contact with her. They said
when 2 skins
come in contact with one another. So if
I touch
that's 2 skin have come in contact with
one another.
So what can I do? What can I
not do?
What are you guys?
And we also previously took what?
In
Canada for
the prophet used to bring his head up.
He's still in the masjid, and I would
comb his head.
There's bound
to be some touching over there. Right?
Write down these 3 different cases with regards
to the 2 skins coming in contact with
one another.
And I'll put a lot of things into
perspective for
you. The first case.
This individual now comes in contact with the
opposite gender,
whether she's haram for him or whether she's
what? Haram for him.
It's even worse.
This individual is in a and
he comes in contact now with the opposite
gender.
It is haram
if it is done with
If it is done with it
is haram.
Like when he becomes aroused,
he touches her because he become aroused.
All that type of touching now leads to
her or him being aroused.
Haram. You with me guys?
And if it now,
if that now causes him to *,
to release
or relieve himself,
has yet become what? Void.
With me guys?
That tikav has now become void.
Did it
With the condition that he he activates. If
he move if he move If it comes
out? If he if he just touch it
I'll come without any case. What's the word
for the *?
In Zadis
court.
Jameed. The second case.
He ends up touching her with,
but there is no anxiety. He doesn't end
up *. He doesn't release.
Whether this might be him kissing her,
holding on to her, fondling with her, hugging
her,
All of this is what?
When the 2 skins
come in contact with one another.
This is haram.
But does that not invalidate his fast?
Not his fast,
is that the gap? Does it? The answer
is no.
The third case,
you find that the skin comes in contact
with one another, but it is not accompanied
with what? Being aroused
or arousedment.
It's not done with shower. Like for example,
now we have the hadith of Aisha radiAllahu,
she touched him.
She was combing his hair. Sometimes you kiss
your daughter,
you kiss your wife, you know, it's just
a little peck on the cheek and you
leave to the masjid.
There isn't like anything accompanied with it. You
see what I'm saying?
All of that,
that is not going to affect you.
And likewise, in any other case, if this
individual touches himself or starts playing around with
him and start violent and he caused him
to *, that is not going to invalidate
his.
And if he's fasting, he's going to invalidate
his fast.
Then Aisha radiAllahu ta'ala and she said,
There's no except
if that individual is fasting.