Aqeel Mahmood – S 01 Ep 03 Fiqh Forbidden Matters Regarding Impurities
AI: Summary ©
The speakers discuss the importance of prioritizing intentions and being consistent in one's work, as it is impurities on individuals in major or minor impurity. They stress the need to retain knowledge and learn from others, and emphasize the importance of avoiding major or minor impurity and avoiding reciting the Quran for a state of major impurity. The speakers also touch on the concept of "has" and its use in relation to "has" and "has" in relation to "has" and "has" in relation to "has" and "has" in relation to "has" and "has" in relation to "has" and "has" in relation to "has" and "has" in relation to "has" and "has" in relation to "has" and "has" in relation to "has" and "has" in relation to "has" and "has" in relation to "has" and "has" in relation to "has" and "has
AI: Summary ©
Inshallah today we're going to be discussing what
is not permissible for the person who is
in a state of impurity to do.
For a person who is in a state
of impurity to do.
And before we go into the actual topic
inshallah just a couple of things.
First of all we've been doing this this
class in this course for a number of
weeks now and just a reminder to myself
and to everybody of course we are all
busy and preoccupied.
We have our families, we have work, we
have you know times where we want to
you know come back after work and just
take it easy and relax and not have
to worry about another session, another class that
we have to attend.
But ultimately I think there's three things we
need to remember.
First of all the importance of purifying our
intentions so that we are doing things for
Allah's sake and when we purify our intentions
the goal is always the pleasure of Allah
which a person won't truly know or attain
until he's in Jannah.
So the ultimate goal is the pleasure of
Allah and the pleasure of Allah.
A person in reality won't completely attain until
the Day of Judgment and so the goal
should always be the pleasure of Allah because
that's actually supposed to be a greater motivator
than a person doing things for other than
the sake of Allah subhanahu wa'ta'ala.
And of course knowledge itself the main goal
of knowledge is to lift ignorance upon yourself.
And also a second important point with regards
to this is a way for us to
try to overcome this problem of not being
able to attend on a regular basis is
prioritizing.
So everything is about prioritization in our lives
on a daily basis you know we go
to work because we have to go to
work.
Regardless of what happens a person has to
go to work it's just the way things
are.
He wakes up in the morning and he
knows he has to go to work Monday
to Friday most of the time maybe even
the weekends on some occasions for some people.
So it's something which is like ingrained it's
it's you know fixed for him and other
things time he may spend with his family
or with his spouse or his children etc.
So this is also one of those things
that a person needs to prioritize.
It needs to be something which is you
know fixed in his calendar fixed on a
specific day or during the week it's something
which he can't miss.
Also the importance of being consistent.
The Prophet sallallahu alayhi wa sallam as we
mentioned before I think we mentioned the hadith
where he said the most beloved acts to
Allah are those which are consistent even if
they're small.
So the best actions are those which a
person does on a regular basis.
So prioritizing in terms of our efforts and
the things that we do and you know
attending these classes and also being consistent is
another way in which a person can ensure
that he's attending on a regular basis.
And you know on top of all of
this one of the incentives of these kinds
of classes is that you're benefiting yourself and
one of the ways you can maintain that
knowledge that you're you're gaining on a regular
basis is by teaching others.
Whether it's you know family members close friends
of yours you know relatives that you know
teaching them even if it's one or two
people.
The goal and the aim is to retain
that knowledge and one of the best ways
to retain that knowledge is to teach people.
It's one of the ways in which you
can remember whatever it was that you were
taught.
So it's a very effective way in being
able to retain that knowledge also you're benefiting
others and also if you do end up
missing a lesson you know it's not the
end of the world.
You can still come to the rest of
the lessons.
Some people think I've missed one lesson that's
it I can't attend anymore.
You know I've messed up my routine the
schedule's gone and I've missed one so I
can't attend the rest of the of the
lessons in the course or whatever they you
know whatever the case might be.
Of course a person if he misses one
then he can still attend and benefit from
the other lessons.
It's not like the end of the world
just like somebody who goes to the gym
if he misses a week he doesn't think
to himself I have to go back to
you know junk food and pizzas and milkshakes
every day now that's it.
I've missed one week of the gym and
it's over now.
A person still knows he can always go
back.
It's just an obstacle in the way he
tripped and he can get back up get
back up again and start again and it's
the same with regards to knowledge that we
seek inshallah but it's a long-term thing
a person needs to have that that drive
for him to be able to continue inshallah.
Last week there were a few questions which
which we never got around to to answering.
There was a question about sparkling water and
Allah knows best but sparkling water doing wudhu
with sparkling water it seems like it wouldn't
be permitted because the properties have changed.
So the taste of the water has changed
there are things which have been added it's
carbonated and that's the word carbonated yeah it's
carbonated so because of the carbonated water the
taste and the properties have changed which in
a sense in essence wouldn't make it permissible
for a person to do wudhu with it
Allah knows best.
Also a question about the vessels of non
-muslims.
Somebody asked can't you just always ask your
non-muslim neighbor if the vessel has been
used to consume haram.
Yeah I mean you could but you'd have
to explain to them what haram is and
what things are haram and if you can
do in a polite way where maybe he
isn't offended if you know them very well
then there's no no reason why you can't
ask a question like this to a neighbor
of yours who's not a Muslim.
Another question if I follow the certainty isn't
removed by doubt principle which we mentioned last
week certainty is not removed by doubt we
gave the example of water the basic principle
of water if we see water the basic
principle is that it's purifying that is something
which we can use to perform wudhu.
If I follow the certainty isn't removed by
doubt principle if the water is assumed to
be pure based on its original state what
I still need to check the properties.
So we said if the properties change you
can't do wudhu with that water but the
question is asking if the water is assumed
to be purifying in the first place do
I even need to check the properties of
the water because if it's purifying in its
original state there's no need to check the
properties because it's already purifying which is a
good question.
Ultimately yes the basic principle is that it's
purifying so you wouldn't have to necessarily check
the purification of the water if you're assuming
it's purifying but if you're going to be
doing wudhu with that water anyway you will
end up knowing what the properties of that
water are anyway.
So you're going to be tasting the water
when you do madmada when you rinse the
mouth you're going to be smelling the water
when you rinse your nose and use the
water you're gonna see the color of the
water so you'll figure out pretty soon whether
or not the water is purifying or not.
Are we allowed to drink from washed clean
glasses which have been used for alcohol before?
Yeah it's permissible for a person to use
vessels which have had alcohol in them if
they've been washed with water because the basic
principle is the Prophet said water is purifying
nothing impurifies it.
So if something has been washed with water
the ruling is that is purifying in the
time of the Prophet salallahu alayhi wasalam you
know they would wash with water and that
would be considered purifying they wouldn't have all
these chemicals and properties and soaps etc so
if a person does wash something with alcohol
and you know says bismillah before eating or
drinking something from a vessel then inshallah that's
fine because water in and of itself is
purifying so it purifies any kind of vessel.
So inshallah today we're going to be discussing
and speaking about those things which is not
permissible for someone who is in a state
of impurity to do.
So there are specific actions which are impermissible
for the person who is not in a
state of purity for them to do and
to be in a state of impurity there
are two types of impurities there's minor impurity
and major impurity so hadathun asghar and hadathun
akbar minor impurity and major impurity.
Minor impurity requires a person to perform wudu,
major impurity requires a person to perform ghusl.
Minor impurities inshallah at some point in the
future we'll discuss in the invalidators of wudu
and ghusl meaning what breaks your wudu.
We'll talk about that at some point inshallah
but very briefly of course if a person
goes to the bathroom anything which comes out
of the private parts if a person passes
wind if a person sleeps then these things
invalidate ones wudu.
Also if a person is in a state
of major impurity three things cause a person
to be in a state of major impurity
a person being in a state of janabah
after having relations with his spouse a person
a woman being in on her menstrual cycle
and somebody who's postpartum after they've given birth
a woman who's just given birth these three
different people the one who's in janabah the
one who's in her menstrual cycle the woman
in a menstrual cycle and the woman who
has just given birth postpartum these three are
considered to be in the state of major
impurity.
So minor impurity the things we mentioned wudu
etc which invalidate the wudu and major impurities
these three that we've mentioned.
So the first category is things which are
not permitted for somebody who is in a
state of minor impurity to do and by
default that also means the one who is
in a major state of impurity cannot do
them.
So the first category are things which are
not permissible for the person who is in
a minor state of impurity to do and
by default if the person who's in a
minor state of impurity can't do them then
automatically the person who's in a major state
of impurity can't do them because if the
one who's in a minor state of impurity
meaning he has to do wudu to do
these things then in babi awala even more
of a precedence is for the one who's
in a major state of impurity.
So it's both the one who's in a
minor state and the one who's also in
a in a major state of impurity.
So what things are not permissible for a
person to do if he's in a state
of minor or major impurity first of all
masul mushaf touching the mushaf touching the mushaf
Allah subhanahu wa'ta'ala says in the Quran
la yamassuhu illa al mutahharoon Allah says that
no one touches it except for those who
have purified themselves and the scholars they say
this refers to the person who has purified
himself from a state of minor impurity whether
it's janaba etc or a person who is
in a state of sorry major impurity like
janaba etc or a person who is in
a state of minor impurity some of the
scholars they say this ayah is referring to
the angels la yamassuhu illa al mutahharoon no
one touches it except for those who have
purified themselves but the scholars they say that
if it isn't even if it is the
case that's referring to the angels then by
extension it would also refer to people because
the issue is here of the one who
is in a state of purity the person
who is purifying himself the creation who are
purifying themselves they're in an extra state of
purity the angels are in a state of
purity and they touch the Quran because they're
pure likewise by extension the human being must
be in a state of purity to be
able to touch the mushaf but there is
a difference of opinion with regards to this
but also there's a hadith of the Prophet
sallallahu alayhi wa sallam when he said la
yamassuhu illa al mutahharoon where he said no
one touches the mushaf except the one who
is pure and this is sahih hadith according
to Sheikh al in his book so this
hadith shows us that a person who doesn't
have wudhu and of by extension who is
in a major state of major state of
impurity he cannot touch the mushaf so what
is considered the mushaf then this is the
question now what is the mushaf we should
go and copy okay anyone else okay
so if it's just English if it's just
English text that's mushaf okay because the Quran
is in Arabic yeah Quran is in Arabic
good so what about yeah anything which
has ayat of the Quran so if anything
has ayat of the Quran would that be
considered the mushaf what is a mushaf what
is a mushaf okay so it's the physical
copy of the Quran so the mushaf is
literally the word mushaf comes from the word
comes from the same root as the word
suhuf which means pages so it's a compilation
of pages which consist of the Quran inside
of them yeah so that's the mushaf so
what about for example the front cover is
the front cover part of the mushaf is
there any Quran on the front cover sometimes
there is yes yes yeah so anything which
is physically connected to the mushaf is considered
the mushaf okay anything which is connected to
the mushaf is considered the mushaf itself so
the front cover the back cover anything which
is stitched the pages the first page which
has like you know just writing on their
introduction to the copy of this mushaf when
it was printed etc rules of Tajweed all
these things they're all part of the mushaf
okay they're not specifically ayat but they considered
part of the mushaf so it would not
be permissible for a person to touch the
mushaf what about for example if the mushaf
was in a bag or for example in
some cultures people hold for example the mushaf
in a you know they have the covers
I know in some cultures like in Pakistan
India you know they have the covers for
the mushaf and they hold the mushaf in
like a cover which basically comes off or
they carry in a case somebody goes to
madrasa for example or the masjid or for
a class and they have the mushaf in
a case which and they take the mushaf
out of the case can you hold the
cover good it's not the mushaf you can
hold the cover even if the mushaf is
inside that cover if it's a leather cover
if it's a cover made of cloth and
the people put the mushaf in there and
they take the whole the cloth which has
the mushaf inside or if it's a bag
or whatever the case is that would be
permissible because you're not touching the actual mushaf
itself because the mushaf itself is something which
is connected to the actual book which has
the Quran inside it yeah so anything yeah
so that's what we're saying you can't touch
the actual mushaf if the mushaf is in
a bag if the mushaf is in a
plastic bag if it has a leather cover
for example that comes off then you can
touch that leather cover but the actual mushaf
itself you can't touch also if a person
has Quran on his phone without to use
his phone can you touch the phone yeah
because it's not a physical mushaf it's not
a physical mushaf so you can use your
phone for example if it has Quran on
there if you have a mushaf on your
phone you can use the phone we're talking
about the actual physical mushaf itself so as
we said if the mushaf is in a
gilaf like in a cover or in a
bag then it would be permissible for a
person to touch and it would be of
course permissible for a person to look at
the mushaf if he's in a state of
impurity he can still look at the mushaf
you can recite from the mushaf and he
can hold the mushaf if it's not the
actual mushaf itself if it's in a bag
as we as we mentioned so touching the
mushaf would be impermissible for a person to
do if he's in a state of minor
or major impurity the second thing the second
thing is by the way also a person
if by accident or he ends up just
touching the mushaf without realizing that would be
permissible it would be permissible because it wasn't
intentional so he just touches the mushaf okay
his hand just passes by the mushaf touches
the mushaf again there's no accountability there because
he's not intending on actually holding the mushaf
itself okay it's just by passing he ended
up touching the mushaf with his hand and
that again would be permissible because he didn't
literally hold the mushaf intentionally so second thing
which is impermissible for a person to do
if he's in a state of minor or
major impurity of course is the prayer so
a person cannot pray if he's in a
state of major or minor impurity whether it's
obligatory prayers or whether it's optional prayers now
I feel prayers and this is by the
unanimous consensus of the scholars there's one exception
there's one exception if a person physically for
whatever reason is unable to purify himself whatever
reason a person is in a situation where
he can't purify himself he doesn't have access
to any water okay and of course you
can perform to young mom but let's just
say in a situation where he isn't able
to purify himself at all no water young
mom in that situation that would be the
only exception but generally speaking the general rule
by unanimous consensus of the scholars is that
a person if he's in a state of
impurity minor or major impurity he cannot perform
the salah whether it's an obligatory prayer whether
it's an optional prayer what would be the
evidence for this what would be the evidence
for not being able to perform salah in
a state of impurity it's in the Quran
very good yes the ayah about wudu either
come to me or you believe either come
to me the salah when you stand for
the salah silu would you have come then
wash your faces and wash your hands up
to your elbows one saw the rules he
come or do they come in a cabin
wipe your heads and wash your feet up
to your ankles so this ayah shows prior
to a person praying he needs to be
pure he needs to be in a pure
state which is for him to perform wudu
and of course by extension it would mean
if you if you have to be in
a minor state of impurity then you definitely
cannot be in a major state of impurity
in order for you to perform salah so
you would have to be in a state
of purity based on this ayah and of
course every time you can gather evidence from
the Quran then that takes priority over the
Sunnah because Quran nobody can argue with so
now my person may say this hadith is
weak or something like this but the Quran
a person can argue with the Quran so
if you give evidences from the Quran first
and foremost then that in essence would be
stronger because of course his speech of Allah
the Sunnah is there to explain the Quran
and a person cannot argue with the speech
of Allah subhanahu wa'ta'ala with the ayat
and of course Sunnah is another evidence also
but priority with would be with evidences from
the Quran because in terms of solid in
terms of solidifying one's point of view and
one's evidences you can use the Quran and
that takes priority when it comes to the
evidences in Islam so the evidence would be
the ayah which mentions a person has to
be in a state of purity but for
having performed wudhu in order for him to
offer the salah whether it's an obligatory prayer
or whether it's an optional prayer he has
to be in a state of impurity he
has to be in a state of purity
before he can perform wudhu also the hadith
of Ibn Umar radiyallahu anhu with the Prophet
sallallahu alayhi wa sallam said in the hadith
in Muslim that Allah won't accept a person's
salah unless he has purified himself in Muslim
that a person or Allah won't accept the
salah of anyone unless he has purified himself
so if a person knowingly and intentionally
prayed in a state of Janaba without any
you know reason but he was able to
purify himself what would be the ruling okay
his salah won't be accepted is it sinful
not sinful no one else in my object
no one objects everyone agrees yeah yeah he's
sinful because if he's aware that he's supposed
to be in a state of purity and
he knows he's supposed to have done wudhu
or he's supposed to have done ghusl in
order for him to pray but he's still
knowingly and intentionally prays even though he knows
he's not supposed to then of course he
is disobeying Allah because Allah told him that
he has to be in a state of
purity so he's sinful what about if a
person does it out of ignorance or he's
forgotten not sinful but he has to make
up the salah so of course the person
who is sinful and does it intentionally does
have to make up the salah yes it's
just to make up the salah the person
who does it intentionally has to make up
the salah of course the person who does
it unintentionally he's not sinful because either he
didn't know or the person forgot and so
in this case if he's doing it out
of forgetfulness or out of ignorance he's not
sinful but he still has to repeat the
salah if you ask somebody in Italian or
you need to be in a state of
purity you have to perform ghusl you know
you have to do wudhu before you pray
for whatever reason maybe he didn't know he
wasn't taught whatever the case is he didn't
know about having to perform wudhu or having
to perform ghusl before salah then once he
knows and he has to repeat the salah
and I remember there was a case of
somebody I somebody mentioned he had a hadith
it was an Arab actually heard the hadith
of the Prophet sallallahu alayhi wa sallam saying
that whoever uses the bathroom and answers the
call of nature then he should do witter
meaning he should clean himself what does witter
mean an odd number of times so he
should clean himself an odd number of times
this person he thought it meant to pray
witter so he'd go to the bathroom and
he wouldn't perform wudhu every time he go
to the bathroom he'd leave he'd finish and
then he'd do pray three rakahs or one
rakah witter every time he go to the
bathroom because he didn't understand the hadith he
misunderstood so subhanAllah he's been doing he and
he was doing this on a regular basis
he was doing this regularly to the extent
where you know years went by and the
person wasn't actually performing ghusl so he's going
to bathroom or even doing wudhu he'd go
to the bathroom and he wouldn't actually do
wudhu he'd just go and pray witter and
this is this is what he assumed the
hadith meant but of course the witter here
meant doing things an odd number of times
so the point is you do get individuals
like this it is possible that you have
a person who maybe for whatever reason didn't
know that you're supposed to perform wudhu didn't
know you're supposed to perform ghusl and he
may end up just he may end up
just praying without wudhu or without ghusl but
here the point is an intentional in a
person who intentionally performs salah without with knowledge
okay without wudhu and without being in a
state of purity major or minor he's sinful
and he has to repeat the salah somebody
who does it unknowingly okay because he's ignorant
or because he genuinely just forgot then he
still has to repeat the salah but he
won't be sinful so these are the two
things which are not permissible for the person
to do if he's in a state of
minor or major impurity if he's in a
state of minor or major impurity he isn't
able to do these things what are these
two things we mentioned touching the mushaf touching
the mushaf and a person performing the salah
so what is not permissible for a person
to do if he's in a state of
major impurity now so if he's in a
if he is in a state of janaba
or the other categories that we mentioned what
is a person not permitted to do again
the rulings may differ from category to category
so we're going to look at for example
the one who's in a state of janaba
and the person who's in a state of
janaba what does that mean he had relations
with his spouse okay he * as a
result of this he is considered to be
in a state of janaba okay he was
he had contact with his with his wife
intimately as a result of this he is
in a state of janaba for example using
his hand and then he ejaculates as a
result of this * that also would be
considered a state of janaba which is haram
obviously but all this would be considered a
person being in a state of janaba so
what things are not permissible for a person
to do when he is in a state
of major impurity and specifically janaba number one
recitation of the Quran for the one who
is in a state of janaba recitation of
the Quran for the person who is in
a state of janaba the Prophet sallallahu alayhi
wa sallam he said or I read the
Allah one said about the Prophet sallallahu alayhi
wa sallam Canada you Jibo who yeah I
mean Nabi sallallahu alayhi wa sallam on the
Quran is shake that nothing would separate him
from the Quran meaning in terms of reciting
the Quran they sell janaba except for being
in a state of janaba so when he
was in a state of janaba he wouldn't
recite the Quran but otherwise nothing would stop
him or prevent him from reciting the Quran
and this shows us that the Messenger of
Allah sallallahu alayhi wa sallam was somebody who
would continuously recite the Quran he was in
a habit of reciting the Quran on a
regular basis the only thing which would prevent
him was being in a state of janaba
what about the one who is postpartum or
the one who's on her cycle can they
recite the Quran so again scholars differ but
it seems like due to a lack of
evidence it would be permissible for the one
who's on who's postpartum to recite the Quran
because there are no evidences that are authentic
from any hadith which mentioned that is permissible
impermissible for them to recite the Quran so
those two categories it would be permissible as
for the person who's in a state of
janaba then it wouldn't be permissible based on
the hadith of the Prophet sallallahu alayhi wa
sallam that we mentioned what about the person
who is saying ayat or things from the
Quran but he's not intending to read the
Quran like a person might say bismillah rahman
rahim he might say alhamdulillah rabbil alameen what
about someone like this would it be permissible
yes because he isn't intending on reciting the
Quran itself so he might just be sitting
and he might just be saying alhamdulillah rabbil
alameen thanking Allah for something okay bismillah rahman
rahim he might be starting to eat or
whatever the case may be or you know
bismillah is a sunnah but a person may
end up saying bismillah rahman rahim for something
again the intention isn't to recite the Quran
the intention is just to remember Allah to
do some form of dhikr how do we
know this that is permissible because she said
that the Prophet sallallahu alayhi wa sallam used
to remember Allah in all of his during
in all of his circumstances in all states
in all circumstances the Prophet sallallahu alayhi wa
sallam would remember Allah this is the wife
of the Prophet sallallahu alayhi wa sallam which
means even when the Prophet sallallahu alayhi wa
sallam would be in a state of Janabah
it wouldn't prevent him from remembering Allah but
based on the hadith of Ali that we
mentioned he wouldn't recite Quran but he would
still do dhikr he will still do dhikr
of Allah he would supplicate make dua because
it's the same as a person making dhikr
however recite in the Quran itself with the
intention of reciting you know the Quran and
the surahs from the Quran that wouldn't be
permissible so a person reciting Quran the one
who's in a state of Janabah reciting Quran
would not be allowed while he's in a
state of Janabah until he purifies himself as
for the one who is on her cycle
or the one who's postpartum it is permissible
for them to recite the Quran and Allah
knows best number two things which are not
permissible for the person to do when they
are in a state of Janabah it's not
permissible for the one who is in a
major state of impurity whether it's Janabah or
postpartum or on their cycle for them to
stay in the masjid without having performed wudu
so it's not permissible for anyone who is
in a major state of impurity to stay
in the masjid unless they have performed wudu
Allah says oh you who believe don't approach
the salah while you are intoxicated until you
know what you're saying no the one who
is in a state of Janabah except for
the one who is passing through except for
the person who is passing through until they
have purified themselves until they have performed wassail
so passing through what does that refer to
it's referring to people who are praying in
the masjid it's not permissible for a person
to approach the salah in that state in
the drunken state this hadith was this ayah
by the way was abrogated later on but
the hukam and the ruling still stands that
a person isn't able to approach the salah
until they are in a state where they
are they have purified themselves they have washed
themselves they have performed the wassail the point
here is Allah says in la'abiri sabeel
this individual who is in this specific state
isn't permitted for him to enter the masjid
unless he has wudu because the ayah is
specifically speaking about the person who is you
know in this specific state I shall have
you know who on her she says that
the Prophet sallallahu asallam told her do while
she was in a state of Janabah do
what the Hajj what the person performing Hajj
does except performing tawaaf of the Kaaba that
would have been in the masjid and so
the Prophet sallallahu asallam do everything except for
tawaaf until you are in a state of
purification I shall have you know who on
her she also said that once the Prophet
sallallahu asallam told her to give him something
which was in the masjid and I shall
have you know who on her she said
to the Messenger of Allah sallallahu asallam or
Messenger of Allah in the ha'id that
I am in a state of impurity I'm
in a state of impurity so I won't
be able to go and the Prophet sallallahu
asallam he said in ha'idati ki laisit
fi yadiki that your cycle your menstrual cycle
your ha'id isn't in your hand I
mean you can still take something from the
masjid and give it to me so what
does this all show us it shows us
that a person generally speaking isn't able to
stay in the masjid the only exception would
be if number one a person lightened their
state of impurity their state of major impurity
by performing wudu then because they're in a
lightened state of impurity they may stay in
the masjid as long as it's for a
specific reason so a person performing wudu how
do we know that a person who is
in a state of janaba can stay in
the masjid if he's performed wudu there's a
hadith where it mentions that some of the
companions would say or a to return I
saw men from the companions of the Prophet
sallallahu wasallam sitting in the masjid while they
were in a state of janaba after they
had performed wudu for salah meaning they would
stay were in the masjid they weren't gonna
pray of course because they're in a state
of janaba but they were in the masjid
in a state of janaba but they had
performed wudu so what's the wisdom behind performing
wudu as we mentioned is to lighten that
lighten the state of impurity that they're in
so the state of impurity that they're in
is lightened by them performing wudu it doesn't
remove the major state of impurity that they
might be in they still have to perform
ghusl eventually before they need to pray but
in terms of a person entering the masjid
he can if he's in a state of
in some form of purity by performing wudu
so if a person's in a state of
impurity he can enter the masjid for a
specific reason as long as he has performed
wudu based on these ahadith that we've mentioned
the person also who's in a state of
impurity is it permissible for him to pass
through the masjid because the ayah we mentioned
it says so the ayah mentions all you
who believe don't approach salah while you're in
a state of intoxication until you know what
you're doing nor the person who's in a
state of janaba meaning nor a person who's
in a state of janaba can perform salah
except for the one who's passing through passing
through what passing through the masjid so the
whole ayah is speaking about the person who
is passing through the masjid because he wouldn't
mention except for the person passing through then
that makes sense the ayah is saying all
you who believe don't approach salah unless you're
drunk until you know what you're doing nor
the person who's in a state of janaba
can pray except for the one who is
passing through meaning the ayah is speaking about
people who are praying specifically in the masjid
people who are specifically praying in the masjid
Allah is saying nor is the person who
is in a state of janaba nor should
he be praying except for the person is
just who's just passing through the masjid so
he's just passing through the masjid he's not
intending on praying he's not intending on staying
in the masjid it's permissible for him to
pass through the masjid in that case because
his intention isn't to stay in the masjid
the one who's intending on staying in the
masjid at the very least he can perform
wudu and then of course for the salah
he'll have to go and perform ghusl and
if he has a specific reason to stay
in the masjid then he can do so
otherwise the one who is passing through does
not necessarily have to perform wudu because he's
not staying in the masjid he's passing through
okay why would a person be passing through?
why would a person be passing through he
may be passing through to go from one
place to another there is an interesting hadith
where the Prophet sallallahu wasallam he said don't
take don't use your masjids as a pathway
don't use your masjids as a pathway meaning
don't you use your masjids as a means
by which you're gonna for example take a
shortcut or go from one place to another
quickly because it's easier to get through an
interesting hadith but there are other narrations which
mentioned that a person is permitted to use
the masjid to pass through if it's for
a reason where it's easening is making lifting
certain burdens on that individual for example let's
say severe cold or the severe heat then
it would be permissible to use the masjid
to go from one place to another okay
because it's quicker and it's difficult in terms
of the heat or for whatever other reason
then it would be permissible for the person
to use the masjid but generally speaking just
for you know for fun or for a
laugh or you know just let me just
go in and take some pictures or something
you know of this masjid of course that
would be permissible but if it's for a
genuine reason where it's going to ease and
his circumstances maybe because of the heat or
because of the weather or because of you
know he's very very tired or whatever the
case may be if it's for a genuine
reason if it's essential then it would be
permissible for a person to use a masjid
the point is here though what we are
speaking about is an individual staying in the
masjid so generally speaking a person who is
in a state of Janaba it wouldn't be
permissible for them to stay in the masjid
unless they're in a state of widow and
even then it should be for a specific
reason a specific benefit maybe he has a
need to go to the masjid to see
somebody or whatever the case may be of
course he won't be able to pray but
otherwise it would be permissible if he's in
a state of minor or major impurity as
long as he performs as long as he
performs wudu so these are essentially the points
with regards to who or what is not
permissible for a person to do if they
are in a state of major or minor
impurity so the person who's in a state
of minor or major impurity cannot touch the
mushaf and of course he cannot pray the
one who's in a major state of impurity
he cannot read the Quran specifically the one
who is in a state of Janaba the
one who's pregnant or on a cycle she
she can why how do we know she
can what's the difference essentially because one is
he's done it himself basically he's intended to
be in that state and for the other
two they are in a situation where it's
out of their control so that individual chose
to be in that specific state so he's
not permissible for him to recite Quran the
other two it's out of their hands and
so Allah has permitted for them to recite
Quran so the person who's in a major
state of impurity it wouldn't be permissible for
him to recite the Quran if he's in
a state of Janaba the other two are
permissible for them it's permissible for them to
do so and secondly staying in the masjid
okay unless they are unless they have at
least performed wudu so with that inshallah we're
going to be concluding and as I mentioned
we will be speaking about those things which
invalidate the salah at some point but next
week inshallah we'll probably be answering probably discussing
the etiquettes of answering the call of nature
etiquettes of using the bathroom inshallah so are
there any questions before we conclude any questions
yes brother yes so if a person has
a * if he knows that something
has come out then he would be in
a state of Janaba if he doesn't notice
anything coming out any wetness then he wouldn't
be in a state of Janaba well we
said if he's in a state of Janaba
then he wouldn't be able to recite the
Quran the only way he can ask him
if he's in a state of Janaba is
if there's any wetness yeah so if
you're in a public place and you're in
a state of impurity and you need to
pray then you have to be in a
state of purity you need to perform wudu
or ghusl before you pray even if that
means you may end up praying late is
that what you mean is that what you
mean yeah yeah I mean
in that case you have to look for
a place to purify yourself before you can
pray unless as we mentioned you're in a
completely different circumstance where there's no access to
any water you know and you're in a
state where you can't even to do the
ammum then you may be excused but otherwise
you try your best when the conditions of
you know not purifying yourself and then praying
is you first you have to make sure
you look for for water and for a
place where you can perform wudu if you're
in a state of impurity you have to
be in a state of purity and purify
yourself in order for you to pray even
if that means you delay the salah yeah
so the issue of placing the mushaf on
the floor there are certain things in Islam
which are considered you know you wouldn't technically
be haram there's no evidence to say that
the mushaf placing the mushaf on the floor
a person may be sinful of it's mistreating
the mushaf which is haram so a person
who mistreats the mushaf you know treats it
in a bad manner you know a person
for example throwing the mushaf on the floor
that would be impermissible because he's mistreating the
mushaf you know however a person for example
placing a mushaf carefully on the floor for
whatever reason okay maybe he's you know sitting
on the side and he's about to perform
a sajda for example and then he picks
up the mushaf again so that would be
permissible but generally speaking to you know the
Quran is a is obviously the book of
Allah subhanahu wa'ta'ala so as much respect
that you can show it you know that
would be the best option so of course
you get this table things for the mushafs
put the mushafs on there that would be
best so a person should try and avoid
placing the mushaf on the ground just out
of basic adab and akhlaq and etiquette at
the very least Jazakumullah khair