Aqeel Mahmood – S 02 Ep 02 Fiqh Rulings On Wiping Over Socks – Cont
AI: Summary ©
The importance of blood and vomiting in various cases, including bleeding or vomiting, is discussed. There is also a mention of famous cases like the deaths of companions and woman experiencing shoulder injuries. The speakers stress the importance of protecting people from attacks and the use of light sleep and deep sleep as examples. The segment also touches on the confusion surrounding the definition of the w centers in the Bible and the importance of wrowking, which is a condition that is not recognized by others. The speakers stress the importance of teaching individuals how to do wjit and practicing evidence evidence.
AI: Summary ©
...validates the wudu.
So, for example, sometimes, you know, may Allah
protect us, but there are some illnesses where
a person will vomit and he'll vomit up
things which are not supposed to come out
of this end, it's supposed to come out
from the other end.
And there are those kinds of illnesses, those
things would also invalidate the salah.
And then they also speak about other things
which may come out of the body, such
as a person who vomits not obviously things
which are supposed to come out the other
end.
Food, if a person vomits food, okay, which
is obviously what normally happens when a person
vomits.
And also the issue of blood.
Do these things invalidate the salah?
Do these things invalidate the wudu?
Which means a person would have to perform
wudu again in order for him to perform
salah.
And again, there's khilaf on the issue, but
the scholars, they say that if a person
bleeds or if a person vomits, then it
doesn't invalidate his salah, it doesn't invalidate his
wudu.
And this, Allah knows best, seems to be
the most the most correct opinion.
Why is this the most correct opinion?
Again, there's conversations and discussions back and forth
that have been going on for centuries and
centuries since the beginning.
But one of the main reasons why they
say blood and vomit, for example, don't invalidate
the wudu, of course if blood comes out
of the private parts, then it invalidates the
wudu.
That's understood, because it's coming out of the
private parts.
We're talking about blood coming out of the
arm or the leg or the head or
whatever it is, or a nosebleed, for example,
or if a person vomits.
Why does it invalidate the wudu?
Because the basic principle is that things are
considered pure, unless proven otherwise.
Unless proven otherwise, unless there is specific evidence.
And there are no narrations of the Prophet
ﷺ telling the companions to perform wudu after
they bled, for example.
There is a narration which mentions that the
Prophet ﷺ, once he vomited and he performed
wudu after vomiting.
But that doesn't show that it's compulsory for
a person to perform wudu, and it doesn't
show that vomiting breaks the wudu.
Because we know the Prophet ﷺ used to
always be in a state of wudu anyway.
So he would always be in a state
of wudu.
And so it doesn't necessarily prove that it
invalidates the wudu.
There are no explicit statements of the Prophet
ﷺ where he told people to perform wudu
after a person bled or after a person
vomited.
Especially in those days, specifically when it comes
to blood, there would have been evidences, statements
of the Prophet ﷺ telling the companions that
they would have to do wudu if they
were bleeding.
Why?
In what kinds of circumstances do you think
they would have been told?
In what kinds of scenarios?
Exactly.
Excellent.
So during battles, during wars.
In fact, one of the evidences the scholars
give, they said that the Muslims at the
time of the Prophet ﷺ, when they would
be engaged in combat, what would happen?
Of course, they would get injured.
They would have injuries and those injuries would
cause blood to come out of their body.
So they would have wounds and blood would
come out.
And of course, in some cases, they would
be praying.
If there's a battle taking place, the companions
would take turns in groups and they would
pray and they would go back to battle.
And there are other famous examples of companions
who are bleeding and then they prayed.
One of the most famous examples is an
example I think most of us have heard
of, but maybe we haven't connected the dots,
which is the example in the time of
Umar ibn al-Khattab r.a. What happened
during his time?
When he was stabbed by the Majusi Abu
Lu'lu'a.
He was praying Fajr Salah.
Umar ibn al-Khattab was praying Fajr Salah
and as he's praying the Fajr Salah, a
man stabs some of the companions and stabs
Umar ibn al-Khattab and slashes his stomach.
And Umar ibn al-Khattab r.a. After
he was stabbed, when he went to his
house, he continued to pray at home, which
says lots of things.
It shows us the importance of the Salah.
The first thing he said was, who was
it who stabbed me?
Was it a Muslim or was it non
-Muslim?
That was the first thing he said.
He wasn't asking for help and saying I'm
dying etc etc.
And the first thing he went when he
went home and they took him home is
he continued the Salah and he never repeated
the Wudu.
So the companions don't mention that he repeated
the Wudu and then he prayed.
Umar ibn al-Khattab r.a. And also
they say he had a pimple on his
on his body which burst causing it to
bleed and yet he continued to pray.
Meaning he prayed without having to perform Wudu
again, even though the pimple burst and there
was blood coming out.
And there's also a very interesting hadith and
it's maybe something that we've heard previously.
It's a hadith in Surah Nabi Dawud where
it said that the Messenger of Allah a
.s.w. was traveling with the companions.
Jabir r.a. narrates the hadith in Surah
Nabi Dawud.
And a man wanted revenge on the Muslims,
a non-Muslim.
So he starts tracking them down and he
sees where the Muslims are camping.
And when he sees some of the people
there, there was a watchman who was guarding
the Muslims.
He was on watch.
He was on, what do they call it,
on duty.
Okay, keeping an eye out in case of
an enemy, in case of anybody attacking.
So he sees this Muslim and he shoots
an arrow at this man and it hits
him.
And the companion takes the arrow out and
just throws it away.
And what's amazing is he's praying while he's
doing this.
And some of the scholars they said this
was a companion by the name of Abbad.
Abbad hits him, he takes it out and
throws it away and he carries on praying.
And the person he shoots three more arrows.
And this companion he bows, he prostrates, and
then he gives Salam and then he wakes
up the companion.
And the enemy who was doing this thinks
now he's, you know, he's gonna be exposed.
They're gonna find out it's him and they're
gonna find his spot and where he's shooting
from.
And so he runs away.
And when the man from the Muhajirun asked
the Ansari, they say it was Ammar ibn
Yasir who was the Muhajir.
And Abbad ibn Ubishr was the companion who
was from the Ansar.
It said that Ammar r.a. asked him,
why didn't you tell me when you were
shot?
Like you were bleeding.
Of course he was bleeding and I was
just being shot at him in his leg.
So he said to him, why didn't you
tell me?
Why didn't you wake me up the first
time he shot at you?
He shot three or four times.
So the companion he replied and he said,
I was busy reciting a chapter of the
Quran and I did not like to leave
it.
So I wanted to finish the surah first
and then finish the Salah and then let
you know afterwards.
So again, you know, you think about focus
and khushu in the Salah and how much
concentration, you know, a person has in the
Salah.
Like the smallest thing can distract us and
throw us, knock us for six, isn't it?
And the rest of the whole Salah is
finished.
People are having arrows, you know, shot in
their legs and they carry on praying as
if everything's fine.
But the shahid of the story, the point
of the story, is that there is no
mention of this companion performing the Salah again
because he was bleeding.
There's no mention of this companion performing Salah
again as a result of him bleeding, repeating
the Salah, being told by the Prophet s
.a.w. that he has to repeat his
Salah because he was bleeding.
So it doesn't invalidate the wudu, nor does
vomiting invalidate the wudu.
However, the scholars still say, and Sheikh Mosheqi
in his book, he mentions if he did
wudu, just to avoid this issue of khilaf
and differing, that would be better.
If you are in a situation where you
are bleeding or you vomited and you have
the capacity and the ability to do wudu,
then in order for you to avoid and
just to be on the safe side, you
just do wudu.
But, like we said, if you look at
the actual hukm itself, there is khilaf, but
it doesn't seem like there are specific evidences
that show that are strong Allah knows best.
Again, there's a difference of opinion that it's
something which invalidates the wudu and Allah knows
best.
So the first thing is anything which comes
out of the private parts and things related
to blood, vomit, and those types of things
that come out of the mouth or come
out of the of the body, such as
blood, then it doesn't invalidate the wudu as
a result of a lack of evidence to
show that it does invalidate the wudu.
Number two, from the things which invalidate the
fast, is losing consciousness, whether that's a person
sleeping or as a result of a person
fainting, or as a result of a person
losing his sanity, that would also be included.
So a person loses his sanity junoon, a
person loses his sanity for whatever reason, shock
as a result of some calamity which befell
him, whatever the case may be, or a
person who's sleeping or a person who faints,
those things would also invalidate the wudu.
And they specifically speak about deep sleep.
The scholars, they say that deep sleep is
something which invalidates the wudu.
Light sleep wouldn't invalidate the wudu.
Why do they say this?
Anas radiyallahu anhu, he says that the companions
yanamoon thumma yusalloon wala yatawaddaoon.
That sometimes the companions, they would sleep in
the masjid and then they would pray and
they wouldn't have done wudu again.
And there are other narrations of course of
the Prophet ﷺ speaking about a person doing
wudu when he sleeps.
And so it seems like these hadiths are
contradicting.
Because on one hand Anas radiyallahu anhu is
saying, these are authentic narrations, Anas radiyallahu anhu
is saying, he's a Muslim, that the companions
would sleep and then they would pray without
doing wudu.
And there are other narrations which say that
a person should do wudu if he sleeps.
So they say that the companions, when they
would sleep, it wasn't a deep sleep.
So it was a light sleep.
And how do we how do we define
what a light sleep is and what a
deep sleep is?
How can we distinguish the two?
How do we know what is a light
sleep, what is a deep sleep?
The scholars, they say, in light sleep one
should be able to realize if he has
broken his wudu or not.
Because he's still aware.
You know how, for example, a person is
like closing his eyes and he may be
sitting or he may be just lying down,
just resting his eyes as they say, you
know, a person says, you know, I'm resting
my eyes, I'm not sleeping.
So they might close their eyes, they're still
aware of what's going on, you know, they
can hear people, they can hear sounds, they're
aware of their body.
So if a person is in that state,
okay, then if he's, if he knows when
he broke his wudu, he's aware of losing
his wudu as a result of passing wind,
then of course he has to repeat his
wudu.
In that state, when he's in a light
sleep, okay, if he's aware of the fact
that he would break his wudu because it's
a light sleep and he doesn't break his
wudu, of course then he doesn't have to
do wudu again.
Because he wasn't in a deep state of
sleep.
Because the scholars, they say one of the
ways or one of the wisdoms behind sleep
in validating the wudu, deep sleep, is that
a person doesn't know what was happening while
he was sleeping.
So he may have passed wind, he may
have broke his wudu while he was in
that state of sleeping, but he doesn't know.
And that's how they reconcile between these hadith.
They say, Anas radiallahu anhu, when he speaks
about his companions sleeping in the masjid, they
were in a in a state of light
sleep.
They were like nodding off.
They weren't in a state of deep sleep.
So because they weren't in a state of
deep sleep, when the time for salah would
come, they would stand up and they would
pray.
So a light sleep is when a person
is still aware.
In light sleep, one would realize whether or
not he broke his wudu.
And in deep sleep, he wouldn't know.
He would have lost any kind of ability
to be able to know what's going on
with his body.
So that's how you would distinguish between light
sleep and between deep sleep.
And that would be the difference.
So it's deep sleep specifically that would invalidate
the salah, invalidate the wudu.
Deep sleep specifically that would invalidate the wudu.
Number three is eating camel meat.
Camel meat, if it's eaten, invalidates the wudu.
And there's a narration of one of the
companions asking the Messenger of Allah ﷺ, ana
tawadda min luhum al ghanam?
Do we have to perform wudu after we
eat meat of the lamb or of sheep?
And the Prophet ﷺ, he said, if you
wish to do wudu, you can do wudu.
If you don't want to do wudu, you
don't have to do wudu.
And then he was asked, do we have
to do wudu when we eat lahm al
ibl, the meat of the camel?
And the Prophet ﷺ said, naam, tawadda min
luhum al ibl.
Yes, you perform wudu when you eat the
meat of the camel, when you eat camel
meat.
So this hadith in Muslim shows us that
camel meat is something which invalidates the wudu.
As for other meats, it doesn't invalidate wudu.
So if a person has chicken, you know,
if a person has lamb, any kind of
meat, red meat, it doesn't fish, it doesn't
invalidate a person's wudu.
It's something specific to do with camel meat.
And Imam Ahmed, rahimahullah, he said there are
two authentic hadiths on the Prophet ﷺ regarding
camel meat and performing wudu after a person
has camel meat.
So it's something specific to camel meat.
What is it about camel meat?
And what's the wisdom behind a person performing
wudu after eating camel meat?
The first thing the scholars mention when they
speak about the reasons behind why a person
should do wudu again after he eats camel
meat is what?
What do you think the first thing is?
It's very simple.
No?
Taste, I mean, taste could be, what do
you mean, what do you mean by the
taste?
Depends how you cook it, I think.
Depends how you eat it.
Have you had camel meat?
Okay, it's like beef a little bit.
Anybody had camel meat here?
Yeah?
Yeah.
Camel burger.
It's like, it's like, it's like beef, similar
to beef.
I'm not really good at distinguishing different meats
anyway, but yeah, it depends how you cook
it.
Expensive?
No.
If you go to Saudi Arabia, you get
restaurants that sell camel meat, like burgers, camel
burgers and stuff.
So over there, it's not very, it's not
like a delicacy or anything.
What's the most obvious reason?
What would the scholars say?
If somebody said, what's the wisdom?
Why is camel meat something which invalidates the
wudu?
It's the most simple thing.
Yes.
No, no, no.
It's much more simple and basic than these
guys.
Yeah.
Very good.
Because this is the command of the messenger
of Allah.
So why is it something which we're told
to do?
Why is it something which invalidates the wudu?
Because the prophet has told us it's something
which invalidates the wudu.
Sometimes there may not be any specific wisdoms
behind certain things we're told to do.
Why do we pray five times a day?
Why do we do tawaf seven times?
Why do we do this?
Why do we do that?
These are things which we're not told specifically
about the wisdom, the reasons behind them.
These are commands from Allah and from the
messenger of Allah.
So the scholars, they say, first and foremost,
it's in obedience to Allah and the messenger
of Allah.
Even if we don't understand the wisdoms behind
this.
And this is why it's interesting.
The companions, of course, nowadays you could look
at science, you could look at other things
and research shows that this, you know, this
issue and that issue and this, this and
this.
But ultimately, if you look at the lives
of the companions, it was simply a case
of obedience to Allah.
You know, they were from the desert, they
didn't have, you know, didn't have, you know,
scientific advancements in those days, in the early
days of Islam.
As far as they were concerned, if it
was something commanded by Allah and his messenger,
they would just do it.
And even if it was something that didn't
make sense to them, if it defied their
understanding, because our understanding is inferior compared to
the knowledge of Allah subhanahu wa ta'ala.
So you may, we may not be able
to understand and comprehend certain things.
And this is why Ali radiyallahu anhu said
something very interesting about actually wiping, wiping the
socks during wudu.
He said, if the deen was based on
logic, then we would wipe the bottom of
the feet and not the top of the
feet when we would wipe in wudu.
Because the bottom is what's dirty.
You'd wipe the bottom of the feet.
What's the point of wiping the top?
Why do you wipe the top?
Why do you wipe the top?
Because it is the sunnah of the Prophet
sallallahu alayhi wa sallam.
So he's saying the deed isn't necessarily based
purely on logic.
If that was the case, many things that
we do wouldn't make sense.
But we do it out of obedience to
Allah subhanahu wa ta'ala and the messenger
of Allah alayhi wa sallam.
And Allah subhanahu wa ta'ala in the
Qur'an, he says, مَا كَانَ لِمُؤْمِنٍ وَلَا
مُؤْمِنَةٍ It is not for a believing man
or a believing woman.
إِذَا قَدَ اللَّهُ وَرَسُولُهُ أَمْرًا If Allah and
His messenger have decided on a matter, أَن
يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ That they should
have a choice in the affair.
It's not befitting for a believing man or
a believing woman when something is decreed that
they have a choice in the matter.
There is no choice.
It's not a case of well that doesn't
make sense or I don't you know I
don't agree with that.
I don't understand why it doesn't make any
sense to me.
Because it's a case of obedience to Allah
and obedience to the messenger of Allah alayhi
wa sallam.
So that's the primary reason.
Some of the scholars they gave some wisdoms.
They said that from the wisdom is that
they say camel meat causes irritation to the
nerves in the body.
And when a person performs wudu, it causes
calmness to the nerves in the body.
And they say the same thing about anger.
It can cause irritation and cause problems to
the nerves in the body which is why
a person also is encouraged if he's angry
to perform wudu.
The Prophet sallallahu alayhi wa sallam said if
a person is angry he should perform wudu.
So that's what some of the scholars also
mentioned.
But obviously the main and the most important
thing is that a person performs wudu out
of obedience and following the sunnah of the
messenger of Allah alayhi wa sallam.
And other issues with regards to things which
invalidate the wudu are for example the issue
of touching the private parts.
Does touching the private parts invalidate the wudu?
Again there's differences of opinion amongst scholars.
There were a hadith which mentioned that the
Prophet sallallahu alayhi wa sallam said whoever touches
his private parts shouldn't do, shouldn't pray until
he performs wudu.
But there are other narrations which mentioned that
the companions would ask the Prophet sallallahu alayhi
wa sallam if it breaks the wudu and
he would say it's just a part of
you.
It's just a part of your body.
So again scholars discuss whether or not touching
the private parts invalidate the wudu.
And Sheikh Al-Hassan ibn Taymiyyah rahimahullah, he
says that one should perform wudu if he's
touching the private parts out of desire.
If it's out of desire because of shahwa,
out of desire then he should perform wudu
again.
Otherwise he doesn't have to perform wudu again.
So what the scholars do here in this
case is if there are hadith supporting both
sides, they try to combine.
Instead of rejecting one side which may have
authentic hadith and or rejecting the other side
which will have authentic evidences, you combine between
the two.
So in this case in some instances you
wouldn't, in some instances you would, and they
also go into the details of the hadith
that speak about these issues and they say
and they interpret that if a person touches,
and it is Ibn Taymiyyah rahimahullah's opinion also,
that if a person touches with desire then
it would invalidate his wudu.
If it's not out of desire then it
wouldn't invalidate the person's wudu.
So that's with regards to touching the private
parts.
Allah knows best but it seems like it
wouldn't invalidate a person's wudu if he touched
them just generally speaking.
Otherwise if he was out of desire then
it would invalidate one's wudu.
Also a few things here to talk about.
First thing is what if a person doesn't
know if he broke his wudu or not.
It was something we spoke about before in
the past.
So a person you know let's say before
Isha, okay he's planning on praying, he doesn't
remember whether or not he did wudu.
Obviously one could say you should do wudu
just in, just in case, but let's say
for example he's in a situation where he
ain't got time to do wudu again or
he can't do wudu again for whatever reason.
Okay because the time is going to go
for the salah or another reason.
Okay if he's not sure if he has
wudu what does he do?
Okay good because certainty is not removed by
doubt.
So he looks at what he is certain
of.
So let's say a person prayed maghrib and
obviously he did wudu before maghrib, he prayed
maghrib and it's almost Isha time.
So he's now thinking whether or not he
had wudu.
He remembers he did wudu before maghrib.
Okay is he imagining that or is he
certain he did wudu?
He's certain, he's not doubtful of him doing
wudu.
He knows he did wudu before maghrib because
he didn't have wudu before that.
He did wudu before maghrib and so he
prayed maghrib.
What he's doubtful of is whether he broke
his wudu after maghrib.
He's doubtful whether he broke his wudu.
Now because he's doubtful something which is doubtful
of doesn't overcome something which is which he
is certain of.
So al-yaqeen la yazulu bishak.
Certainty isn't removed by doubt.
And I think we spoke about this I
think previously.
This can be applied in many different circumstances
in many situations such as in salah when
it comes to wudu when it comes to
tawaf you know all these kinds of issues.
And there are also narrations which mention this.
There is a narration of the Prophet ﷺ
where the Prophet ﷺ said that if you
feel something in your stomach and you don't
know if something came out or didn't come
out then you don't leave the masjid until
you hear a sound or you smell something.
Why?
Because there is doubt.
The Prophet ﷺ is saying if you feel
something in your stomach but you're not sure
if something came out or not.
Okay don't let it play with your mind
and you just start questioning you go back
and forth.
Okay a person he just if there's a
sound or if something if he smells something
then he knows for sure and then he
should do wudu.
Otherwise he should just carry on and don't
worry about it.
Because again the principle is certainty isn't removed
by doubt.
Certainty isn't removed by doubt.
If a person for example is in salah.
Let's say a person's in salah.
In salah he realizes he doesn't have wudu.
What should he do?
He has to perform wudu.
So he leaves the prayer.
He goes and performs wudu and then he
comes back.
Okay don't worry about what everybody else is
doing in the salah.
What they're gonna say.
Okay you leave your salah and you go
and perform wudu because it's your neck on
the line on Yawm al-Qiyam and no
one's gonna come help you on the day
of judgment.
And I remember once we were in the
Prophet's Masjid and it was Isha time and
the Imam Sheikh Hudhaifi, he's one of the
senior Imams of the Prophet's Masjid in Medina.
He was going to lead the salah.
So he tells everyone to straighten their rows
and he starts the salah and we're waiting
for him to recite surah Fatiha.
It's Salat al-Isha.
Obviously it's the haram so it's you know,
packed out.
And instead of reciting Fatiha, he says in
salah, he says Intadhiru dhaqiqa.
Wait a minute.
And we're thinking like what's going on here?
They're saying surah Fatiha.
I know surah Fatiha is something else and
so people are confused.
They don't know what to do.
Some just stay standing with their hands on
their chest.
Some just put their hands down.
They say salah's finished now because he spoke
in salah.
He said something which is outside of the
prayer.
And then says it a second time.
And obviously we can't see what's going on.
We're not in the first row.
We're like further back.
And a few minutes go by.
Sheikh said wait a minute a couple of
times.
A few minutes go by.
We don't know what's going on.
The Sheikh was an elderly Sheikh even then.
Even now he's even older.
We didn't know what was happening.
What's going on?
Is the Sheikh like sick?
Is he ill?
He's not feeding well.
Is this an emergency?
A few minutes go by.
Everyone was just standing around waiting.
What's happening?
After a few minutes the Sheikh tells everyone
to straighten their rows again.
And he starts the salah.
And recites surah Fatiha just like normal.
He's out of breath.
You can tell he doesn't sound the same
in the first rakah.
Like he's tired or something.
Or he's out of breath.
But the second rakah he's fine.
The salah just continues as normal.
Later we found out and there's video footage
of this by the way.
Because they record all the salah's in the
in the haram.
And it's on it's on YouTube somewhere.
The Imam he starts the salah.
And he while he's praying about to recite
surah Fatiha.
He like raises his hands.
And he's thinking something.
And then he takes a step back.
What's he thinking?
He's realized.
I don't have.
I don't have wudu.
He didn't have wudu.
So he's thinking.
And then he leans to the microphone and
says wait a minute.
Takes his cloak off.
The security guards are looking at what's happening.
What's going on?
They're about to jump into action.
He takes his cloak off.
Says wait a minute again.
And just goes and goes to perform wudu.
Leaving like thousands of people standing just to
stand there waiting for him to come back.
So he goes.
Takes him a couple of minutes to perform
wudu.
And comes back.
And then tells everyone straighten the rows.
Puts his took the cloak thing back on
and starts his salah.
That's you know.
What do we learn from this?
The importance of importance of wudu.
And not allowing other people to affect your
ibadah with Allah subhanahu wa'ta'ala.
I mean there's thousands.
Sometimes a person may struggle.
And he's not even the Imam.
He's stressing thinking it looks strange if I
leave the salah now.
He's the Imam.
He started the salah.
And he's the Imam in the Prophet's masjid.
And there's thousands of people praying behind him.
And it's being recorded on live on YouTube.
And he's thinking you know I'm in the
wudu.
You guys can wait.
Okay you guys can wait.
I'm gonna go and do wudu.
And when I come back we'll start the
salah again.
So subhanAllah it was a beautiful moment.
Beautiful lesson that we learned.
The importance of you know sincerity to Allah
subhanahu wa'ta'ala.
Understanding the value of wudu.
The importance of wudu.
This is what it means when we say
that wudu is a condition of salah.
There is no salah without wudu.
Your salah won't be accepted.
And so he realized he didn't have wudu
in the salah.
He left the salah.
Go and did go and did went and
did wudu.
And then he came back and he started
the salah again.
So a beautiful lesson for us to benefit
from inshallah.
And with that we've concluded with regards to
what invalidates the salah.
And inshallah we'll conclude for today.
And we'll continue next week.
Any questions before we finish?
Yeah.
Ibil.
No the story of Anas and Malik was
when they were sleeping in the masjid.
Yeah.
Not in the salah.
They were sleeping in the masjid before salah.
Come to me afterwards inshallah.
Ask me afterwards.
Yes brother.
You're saying if an imam prays, leads the
salah knowing he doesn't have wudu.
You're saying what should he do?
And he finishes the salah without wudu and
he knows he doesn't have wudu.
So it doesn't affect, if the people are
praying behind him, it doesn't affect their salah.
Their salah is valid.
As long as they have wudu, their salah
is valid.
He would have to repeat his salah again.
Yeah I mean technically that's normally what happens.
But Shaykh Hudayfi doesn't like anyone taking his
his salah in the haram.
He's known for this.
Other imams would say, they would say no
you don't.
Shaykh Hudayfi comes.
Sometimes his voice will be completely gone.
But he would want to lead the salah.
We don't want to miss any of his
prayers.
So his voice would be gone and he
would just be struggling.
But if he was scheduled to to pray
and lead the salah, he would want to
lead the salah.
You know for the ajan and the reward.
If you can find water to do wudu,
then you can do wudu.
Otherwise you just do tayammum.
Yeah.
So again it doesn't seem like it invalidates
the wudu.
Again there's khalaf on that.
The camel has to be washed.
Okay I didn't know this.
Let me know where that's from inshallah if
you find it.
It's fine.
So if you're wiping socks and those socks
have holes in them, as long as they're
still considered socks, as long as they look
like socks, they're not like so so messed
up that they're just like two pieces of
cloth hanging down off your legs.
As long as they're considered socks, you can
still masah over them.
So we said they have to cover the
ankles for you to do masah.
Otherwise you wash.
Wash the feet.
Okay some questions here.
Does regular female discharge invalidate the wudu?
Yeah anything which comes out of the private
parts invalidates the wudu.
Any impurities also need to be washed.
Does washing the child's private part break the
wudu?
No it doesn't break the wudu as we
mentioned.
You mentioned the light sleep doesn't break the
wudu.
Does it matter if the person is sleeping
on their side or sitting down?
No.
So if a person is in a light
state of sleep and he's sitting or he's
lying down, it doesn't make a difference.
So there are some scholars who would distinguish.
They would say light sleep is when you're
sitting.
If you're lying down, it's not light sleep
anymore.
You only have light sleep if you're sitting.
That's what some of the scholars would say.
Other scholars say that's not necessarily the case.
Because if any of you have ever been
on a bus and a train, okay, and
you missed your stop because you had a
deep sleep, okay, and you were sitting, then
that's evidence enough to show that you can
have a deep sleep and you're like sitting
up.
You can have a nice sleep.
You can sleep in the car.
You can have a nice deep sleep in
the car where you don't know what's going
on.
On the airplane, the person can go to
sleep and he'll wake up like three hours
later and he's arrived at his destination.
So a person can have a deep sleep
when he's sitting.
Again, there's khilaf on this issue, but it
seems like it doesn't matter if the person
is sitting or if the person is lying
down.
I read online that the majority of scholars
don't allow wiping thin socks, but there are
some that allow this.
Again, as we've said, if it's considered socks,
if they're defined as socks, whether they're thin
socks or thick socks, it's permissible to wipe
over them.
Touching the private parts of one's spouse.
Again, Allah knows best.
It seems like it wouldn't invalidate one's wudu
if a person touches the private parts of
one's spouse.
Yeah, as we said, with regards to bleeding
and vomiting, it doesn't invalidate one's wudu because
there has to be specific evidences for this.
We mentioned also about touching the aura of
a woman or a non-mahram also, it
doesn't invalidate one's wudu.
As-salamu alaykum.
Is it permissible for a layman to stick
to one madhhab by following a book based
on a specific school of thought?
I mean, that's the general understanding when it
comes to fiqh, that a person studies one
madhhab, one specific school, and then he progresses.
So the basic thing is when we learn
fiqh, especially as children, when you learn how
to do things, obviously you don't go into
the khilaf and give them evidences.
They don't know how to pray.
So as a child, you teach them how
to pray, how to do wudu.
And that has to come from something.
And so initially you teach them the basics
of how to do things, and then you
include the evidences and the khilaf and those
things later on when a person is more
established and more grounded with regards to his
ibadah and his acts of worship.
Yes, those are just repeated questions now.
Any other questions?
Yeah, so we said last lesson,
if you're bare footed, it's better to wash.
And if you have socks on, it's better
to wipe.
Yeah, so we said, generally speaking, touching a
non-mahram woman doesn't invalidate the wudu anyway,
regardless of if they're young or if they're
old.
And again, you know, with these issues as
khilaf, on these issues, the differences of opinion.
Very good.
Certainty is not removed by doubt.
So if you're sure you did wudu, and
then you're unsure if you broke it, you
basically stick to what you're certain of, which
is that you have wudu.
And the opposite is also the case.
Like you woke up in the morning, do
you have wudu?
No, because you were sleeping.
And then you go for, you go to
work and it's salah time, dhuhr time, you
don't know whether or not you have wudu.
Okay, you're sure you were sleeping, because you
woke up in the morning, but you're unsure
if you did wudu.
Maybe you have a habit of doing wudu.
You're not sure if you actually did wudu.
Because you're unsure of doing wudu, you go
back to what you're certain of, which is
that you didn't have wudu, because you woke
up.
Yeah, because you were unconscious.
And even if you were, let's say you
weren't unconscious, and they did surgery on you
because it was a minor surgery or something,
and you were bleeding.
We already said that blood doesn't invalidate the
wudu.
But again, we said if a person is
able to avoid this issue of khilaf, then
you know it may be better for him
to do wudu.