Abu Taymiyyah – Hadeeth 6 Bulooq Al Maraam Chapter Of Night Prayer , Itikaaf & Laylatul Qadr

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.