Aqeel Mahmood – S 02 Ep 07 Fiqh Rulings Of Menstruation P2
AI: Summary ©
The speakers emphasize the importance of avoiding touching one's clothing and removing impurities, following Moore's Law, and avoiding confusion and misunderstandings in media. They stress the importance of finding the right person for optimal health and learning the state of companions during the Prophet's time. They also emphasize the importance of knowing the state of companions in the time of the Prophet.
AI: Summary ©
As-salamu alaykum wa rahmatullahi wa barakatuhu.
Bismillah ar-Rahman ar-Rahim.
Alhamdulillahi rabbil alameen.
Wa as-salatu wa as-salamu ala ashraf
al-anbiyai wa al-mursaleen.
Nabina Muhammadin wa ala alihi wa sahbihi ajma
'in.
Inshallah, today we're going to be concluding with
this series of talks on fiqh, covering the
book Al-Muqtasir fil Ibadat.
And today, inshallah, what the plan is going
to be is, first of all, a recap
and a review of the previous classes that
we've done over the past six or seven
weeks.
And, inshallah, we're going to just summarize what
we've covered, the different chapters, important points related
to each chapter, and the main evidences from
each chapter, inshallah.
And we'll also speak about some of the
important evidences from each of those chapters.
And also we'll go through some of the
questions which may have arisen, some questions and
some issues which may not have been mentioned
or clarified, and also some additions that maybe
weren't addressed when we covered some of these
topics, inshallah.
And then after that, inshallah, we'll speak about
the issue of following different opinions, which opinions
should a person follow, is it a specific
madhhab or is it a specific person, and
what a person's approach should be when it
comes to matters of fiqh.
And, as we've seen, the different opinions that
exist, what exactly should a person do in
these different circumstances where he faces a multitude
of opinions, what should he do, which opinions
should he follow.
So, inshallah, with regards to what we covered
in this series of lectures for this term,
then we began with speaking about the ruling
of wiping over the socks.
We spoke about wudu in the previous term,
and in this term we spoke about the
rulings of wiping over the socks, and there
are a number of evidences that are used
for the permissibility of wiping over the socks.
The ayah in the Qur'an where Allah
speaks about wudu, وَامْسَحُوا بِرُؤُسِكُمْ وَأَرُجُولَكُمْ إِلَى الْكَعْبَيْنِ
wipe over your heads, wipe your heads in
wudu, and وَأَرُجُولَكُمْ and in another qira'ah
وَأَرُجُولِكُمْ إِلَى الْكَعْبَيْنِ which means wiping over, your
feet are wiping over your socks if you're
wearing socks, and also the hadith of the
Prophet ﷺ, a very famous hadith, where the
Prophet ﷺ was performing wudu, and the companion
went down to remove the Prophet's ﷺ shoes,
and the Prophet ﷺ he said, دَعُهُمَا فَإِنِّي
أَدْخَلْتُهُمَا طَاهِرَتَانَ leave them because I entered into
them two pure things, meaning my feet were
pure, I had performed wudu prior to wearing
those hoofs that he was wearing, and he
said you don't need to take them off,
I don't need to wash them, and the
Prophet ﷺ he wiped over them.
And when a person performs wudu, and he
washes his feet, then he can wear socks,
and then he can wipe over the socks,
unless he takes his socks off, and he
breaks his wudu, then he has to wash
his feet again.
But if he takes his socks off in
a state of wudu, and puts them back
on again in a state of wudu, then
he doesn't have to wash his feet again,
because again he put his socks on while
he was in a state of purification, while
he had wudu and his feet had already
been washed.
So these are the main evidences that are
used when it comes to wiping over the
socks.
We also spoke about ghusl and the different
circumstances that would require a person to perform
ghusl.
We mentioned that performing ghusl is in the
Quran.
Allah says, وَثِيَابَكَ فَطَهِّرُ And with regards to
yourselves, with your clothing, with your body, purify
yourselves.
Allah speaks about purifying the body, and many
ahadith also speak about purifying and cleansing oneself,
performing ghusl, and there are certain narrations of
the Prophet ﷺ where he would command others
to perform ghusl in different circumstances also.
And we mentioned some of the circumstances when
a person would have to perform ghusl.
So if, for example, many emits from the
body, if a person ejaculates, if * comes
out of the body, this thick fluid, different
to madhi.
Madhi is something which may come out of
the body as a result of desire, but
prior to him *, which is different in
terms of its texture, it's something which is
thin, and it's more of a transparent color,
whereas mani, which is what is required for
a person to perform ghusl, if it comes
out of the body, is thicker, and it's
whiter in color, and it comes out as
a result of a person's desire.
It can also happen as a result of
a *, or it can also happen
as a result of a person *, for
example, which is not permissible.
So all those circumstances would require a person
to perform ghusl.
All those circumstances would require a person to
perform ghusl.
And if a person performs ghusl, there is
a sunnah way, where a person, he washes
his hands, and then he washes his private
parts, and then he performs wudu, and then
he washes the rest of the body, and
this is the more perfect way, the more
complete way of performing ghusl.
And he starts with his right side, so
he washes his hands, washes his private parts,
performs wudu, and then he begins from the
top of his head, and he washes the
right side first, and then the left side.
This is the more complete way of performing
ghusl.
If, for whatever reason, a person doesn't do
this, then the bare minimum would be a
person making sure all the body is washed,
all the body is washed with water.
And as long as the whole body is
washed with water, then his ghusl is valid.
It's a valid ghusl, as long as the
whole body is washed with water.
And if a person tries his best and
uses his hands to clean the whole body,
then that ghusl will suffice.
As far as he's concerned, he's tried his
best, and he's tried to make sure water
has reached every part of the body.
Then in that situation, it would be permissible
for him, it would be a ghusl which
is permitted for him to now perform salah
in and to pray.
So, it's not necessarily the case where he
would have to use his hands on all
parts of the body.
You don't have to use your hands on
all parts of the body physically to wash
the body when performing ghusl.
But, of course, parts of the body where
it may be difficult for the water to
reach, then you can use your hands, and
you can perform ghusl and make sure the
water reaches everywhere.
And, of course, you try your best, but
using the hands isn't a requirement.
It's not something which is a condition.
In whatever manner the water reaches the body,
inshallah, it suffices and it's sufficient.
We also spoke about tayammum, and the ayah
where Allah, subhanahu wa ta'ala, speaks about
wudhu, those ayat, Allah, subhanahu wa ta'ala,
also speaks about tayammum.
In those ayat, Allah, azza wa jal, also
speaks about tayammum.
Allah says, وَإِن كُنتُم مَرْضًا أَوْ عَلَى سَفَرٍ
If you are sick, or you are traveling,
or you came after using the bathroom, or
you were with your spouse and you had
relations with your wife, فَلَمْ تَجِدُوا مَآءًا and
you don't find water, فَتَيَمَّمُوا So again, we'll
notice these ayat, they are the base of
these different actions that a person may perform.
For example, tayammum in this case.
So Allah says, فَتَيَمَّمُوا صَعِدًا طَيِّبًا Then perform
tayammum with pure earth.
And so, tayammum is something which is permitted,
and when a person performs tayammum, all he
does is, hits the ground or any surface,
and wipes his face and wipes his hands.
Wipes his right hand and then his left
hand.
So he wipes his face, wipes his right
hand, wipes his left hand, and then he's
performed tayammum.
And we see the different reasons or different
circumstances where a person may have to perform
tayammum.
The most obvious one is if a person
doesn't have any water, there is no presence
of water at all, and in that situation,
he may have to perform tayammum because there's
no water, and that's the most obvious one.
And then there are other circumstances, such as
if a person has water, but it's not
enough water, or it's not sufficient, or the
water is for something else.
So for example, a person has water to
drink.
If he doesn't have drinking water, then he
may die, maybe he's traveling, and so that
water is saved for drinking specifically.
He needs that for drinking purposes.
In that situation, he has water with him,
but it's specifically for drinking, maybe for himself,
for his family.
He may have a few bottles.
So even if he uses some of that
water, it won't be enough for his family
to drink, and then on the journey, it
may cause harm on himself or his family.
So in that situation, of course, he can
perform tayammum because that water isn't for wudhu.
It's for the purpose of surviving and making
sure that he and his family are able
to have enough water for the journey, or
in whatever circumstance there may be.
Also, we said tayammum is valid for a
person to perform if there is water nearby,
but there's a reason why he's unable to
access that water.
So maybe across the road, there's plenty of
water.
Maybe there's a stream across the road, a
river even, but for one reason or another,
he is unable to access that water.
It could be because of severe weather, and
he is not in a situation where he's
able to leave, maybe because he doesn't have
the appropriate clothing, maybe because the weather is
so severe that going outside for one minute
is going to be harmful to him because
of the severe cold, for example.
It may be the case, he may be
in a situation where there's war taking place,
and if he does leave the house and
try to get water and perform wudhu, he
may be killed.
A sniper may kill him, or a bomb,
or something like this.
So it's not safe for him to leave
the house.
There is water, but even though there's water,
it wouldn't be permissible for him to leave
the house because of harm that may come
his way as a result of this.
And so we can see the mercy of
Allah subhanahu wa ta'ala when it comes
to a person performing tayammum, this blessing from
Allah azza wa jal.
And we spoke about the origins of tayammum
also, where tayammum actually came from.
What was the reason why tayammum was made
a part of the shariah?
When did it happen?
Excellent, very good.
So Aisha radiallahu anha, when the Prophet ﷺ
was coming back from an expedition with the
companions, and he took Aisha radiallahu anha, because
the Prophet ﷺ, whenever he would go on
a journey, he would always take one of
his spouses, or a number of his spouses
with him.
And on this occasion, he took Aisha radiallahu
anha.
On the way back, they were camped in
a location, and Aisha radiallahu anha had lost
her necklace.
And so they spent a long period of
time looking for the necklace, and they couldn't
find the necklace anywhere, and they delayed the
whole army.
And subhanallah, this really shows us the mercy
of the Prophet ﷺ, the mercy that he
had for his family, and the love he
had for his wife, and this idea of
the Prophet ﷺ being the general of the
army, coming back with, mashallah, men who were
just involved in battle, and then he's delaying
everything, because his wife couldn't find the necklace.
So it really shows us the mercy of
the Prophet ﷺ, the affection, the rahmah, the
merciful nature of the Prophet ﷺ.
And they couldn't find the necklace, and the
prayer was being delayed, there wasn't enough water,
and that's when Allah subhanahu wa ta'ala
legislated for tayammum, in that specific situation.
And it's the same situation where the army
left with the Prophet ﷺ, and they thought
that Aisha radiallahu anha was in the carriage,
but she wasn't, she had been left behind,
and the necklace was under one of the
camels that was sitting.
And as a result of this, Aisha radiallahu
anha came back to the city, under the
protection of one of the companions who had
also been left behind, he was elsewhere travelling,
and he brought Aisha radiallahu anha back to
the city of Medina, and that's when the
munafiqin spread rumours about Aisha radiallahu anha, and
her honour and her chastity.
And one of the companions, he would tell
Abu Bakr radiallahu anhu, that there is, in
essence he was saying, there is no situation
where Allah subhanahu wa ta'ala has not
blessed you and your family.
Meaning even in this circumstance, even in this
situation, Allah subhanahu wa ta'ala has blessed
us with tayammum.
So, you and your family, or Abu Bakr
as-Siddiq, you blessed us in many circumstances,
and this wasn't the first time that your
family blessed us, because of your daughter and
because of the situation that we were in,
Allah subhanahu wa ta'ala gave us the
blessing of tayammum.
So, tayammum is a mercy for the believer,
it's a blessing from Allah subhanahu wa ta
'ala, it's something which Allah azza wa jal
has made a concession for us, and if
a person is in a situation where he's
not able to use water, and it may
cause him harm, then it would be in
fact obligatory for him to perform tayammum.
If the water is going to physically cause
him harm, let's say he's somewhere in the
mountains and it's freezing cold, and he thinks
he has to use the water, and if
he does use the water, the water is
going to cause him to become ill, physically
ill, and may cause even harm to his
skin because of the severe cold, then in
those circumstances, it may be an obligation for
him to perform tayammum.
And we said that a person, once he's
performed tayammum, he's in a state of purification,
and we also spoke about the issue of
a person who is praying, and water appears
while he's praying, when he had performed tayammum,
because water wasn't around before he started to
pray.
What does a person do in this situation?
Does he break his salah?
Does he continue praying?
And we said that in that situation, it
would be permitted for him to continue his
salah, because at the time when he performed
tayammum, there wasn't any water.
So it took the place of wudu, and
so the salah now is a valid salah,
and he can continue praying.
And some of the scholars say, if he's
able to, and if he can, then maybe
it's better for him to cut the salah
and perform wudu, and then pray just as
a precautionary measure.
But if a person continued to pray with
tayammum, then inshallah his prayer is valid.
And the things which break tayammum are the
same things which break wudu.
So if a person passed wind, if a
person went to the bathroom, then that tayammum
would be invalid.
If water came later on, and there was
water present, then because he did tayammum, it
would take the place of water, unless he
obviously broke his wudu or his tayammum in
this case.
So tayammum is also a blessing from Allah
subhanahu wa ta'ala.
And we also spoke about the importance of
removing impurities from the body, and removing impurities
from one's clothes.
If a person goes to the bathroom, for
example, and there's najasa on his clothes, it
has to be removed.
If a person isn't sure where the najasa
was, he has to clean whichever area he
estimates the najasa may have affected, which parts
of the clothes the najasa may have affected,
and then he washes it and removes it.
And we mentioned that there are three different
types of najasa.
There is the more severe type of najasa,
there is light najasa, light impurity, and then
there is a regular impurity.
We said the severe najasa is which type
of najasa?
Which is a severe or more stubborn impurity.
Saliva from the dog.
And the Prophet ﷺ, he said, if a
dog licks the bowl, then فَقْصِلُوهُ سَبَعَ مَرَّاتٍ
أُولَهُنَّ بِتُرَابٍ wash it seven times, wash the
dish or the vessel seven times, one of
them with soil.
And we said the best would be washing
seven times, and the first one being with
soil.
So we said, we spoke about if a
dog licks one's clothes or licks one's hand.
The hadith itself mentions vessels.
So the hadith explicitly speaks about vessels.
But if a person washes his hand and
washes his clothes to remove the impurity, that's
fine.
But he doesn't have to wash it seven
times.
So that's the stubborn type of najasa.
And then we spoke about the light najasa.
Which would be, yeah.
So a baby boy who urinated on the
Prophet ﷺ, and the Prophet ﷺ just sprinkled
water on his clothes.
He didn't wash the clothing.
And then the regular type of najasa, of
course, which is whatever comes out of the
private parts, he has to make sure he
removes the najasa with water by washing away
the impurity.
And like we said, if you're not sure
of where the impurity was, you wash the
whole area.
So for example, if you're not sure, for
example, if the najasa was here or if
it was here, then you would wash the
whole area, just to be on the safe
side, so that you remove all of the
najasa.
And then we moved on to the issue
of hayd, which we spoke about last week,
and we covered the whole topic.
And we mentioned three different types of impurities
for women.
The menstrual cycle that they come on on
a monthly period.
And we mentioned two others.
What were the other two?
Istihada, which is an illness that some women
may suffer from where they have continuous bleeding,
or they have bleeding for the majority of
the month.
And then we spoke about nifas, which is
postpartum bleeding after a woman gives birth.
And in that situation, of course, she's not
permitted to pray until she purifies herself.
And of course, Allah mentions the whole issue
of a woman being in that situation in
the Qur'an.
And ahadith as well.
The Prophet ﷺ advising his own daughter, Fatima,
about removing impurities once she is off her
cycle.
And numerous ahadith which speak about those who
are on their cycle and the importance of
purifying oneself after you come off the menstrual
cycle.
And things which are impermissible for you to
do while you are in that state.
So, in essence, that's basically what we've been
covering over the past few weeks.
And some issues I wanted to mention also.
One thing that we mentioned with regards to
wudu is the numerous narrations of the Prophet
ﷺ washing parts of the body in wudu
once or twice or three times.
And they're all mentioned.
Sometimes the Prophet ﷺ would wash once, sometimes
the Prophet ﷺ would wash twice, sometimes the
Prophet ﷺ would wash three times.
And Shaykh Adil Mushayikh, may Allah have mercy
on him, he mentions an issue.
He says, what if a person washed one
part of the body once and washed another
part of the body twice and washed another
part of the body three times?
Would this be permissible?
And he said this would be permissible.
In fact, he says this is something which
would be in essence following the sunnah because
the Prophet ﷺ would wash.
Narrations mention he would wash sometimes once, twice,
three times.
So some of the Mashaykhs, they take the
position that this is something which one should
do now and then.
So for some of us who are maybe
OCD, we have to do everything once or
twice or three times.
Maybe it may not be as easy.
But washing, for example, the face three times,
washing the right arm once, washing the left
arm twice, that's something which would be permitted.
There's nothing wrong with this because as long
as you wash properly, once suffices, isn't it?
Because if you wash once and the whole
arm is washed including the hand, that's considered
one wash.
So if a person decides to wash twice
or three times and maybe, you know, he's
alternating or he's changing and varying the number
of times he washes different parts of the
body that you wash in wudu, there's nothing
wrong with this.
It's something which is permitted as long as
the body part is washed as it's supposed
to be washed during wudu.
So that's also another thing I wanted to
mention.
And the final thing I wanted to mention,
and inshallah we're going to go into detail
with regards to this, is understanding the topic
of fiqh.
Because we've done a few of these lessons
and we'll notice a number of things.
So one of the things we'll notice is
that sometimes the ulama and the scholars and
this goes back to the salaf from the
tabi'een or to the companions themselves radiyallahu
anhu majma'een but they would always of
course base the verdicts and rulings that they
would give on evidences from the Qur'an
and the sunnah.
And, you know, repeatedly when we've been going
through these lessons we mentioned evidences for tayammum,
evidences for washing different parts of the body
and ghusl, etc, etc.
So we're always mentioning evidences from the Qur
'an or from the sunnah.
And at the same time we've given different
sometimes we mention different opinions we may mention
a couple of opinions and different points of
view that scholars have.
And the majority of the time, especially in
the lessons that we've been giving the differences
will occur as a result of a differing
with regards to how they understood or how
they interpreted those evidences.
Whether it's the hadith or whether it's the
ayah or obviously those two things.
So it's mostly to do with how they
interpret them.
Now first of all, who can interpret the
ayat and the hadith?
We can't interpret it for ourselves.
I feel like this is what this ayah
means.
This is my opinion based on the English
translation of the ayah.
This isn't something we can do.
And we'll speak about this in more detail.
So the scholars based on their understanding of
the ayah, which in and of itself is
based on tafaseer of the ayah from the
classical scholars and what they said based on
those ayat and it's based on their understanding
of the Arabic language and what the ayat
are referring to and maybe the different ways
it's recited and the grammar of the ayah
and the wording.
All of these things can play a part
when it comes to understanding and interpreting what
those ayat mean.
Because it's all based on specific evidences and
those evidences are taken by the scholars and
they may be interpreted in different ways.
These evidences are valid evidences.
And so the views that the scholars may
have may be valid views because they're based
on something which is from the Quran or
from the Sunnah.
And we've given lots of examples of this
throughout.
So the question then becomes in our situation,
what do we do if we come across
different opinions with regards to a specific issue?
What do we do when it comes to
salah, wudu, whatever the case may be?
What opinion do we follow?
What do we do?
What decision do we make?
Who do we follow?
Which opinion do we take?
And in essence when it comes to matters
of fiqh, acts of worship, ultimately what's going
to happen is because our understanding and our
knowledge is limited, especially if a person doesn't
understand the Arabic language and hasn't studied the
Islamic sciences and hasn't understood how the ayat
are, how the ruling is extracted from those
ayat and from those ahadith and understanding the
perspective of the scholars and hasn't learned Arabic
up to a level where he can understand
the grammar of those ayat, for example, and
he hasn't looked at the different ahadith and
understood their authenticity, their weakness and how weak
they may be or how strong they may
be.
And scholars have listed many, many conditions, dozens
of conditions, before a person can even get
to the level where he gives a verdict
and he says, this is giving a fatwa
and he can decide this is the correct
ruling or this is my opinion.
So if you're not at that level where
you can make ijtihad, which basically means you
come to a conclusion based on your own
knowledge of which opinion may be correct, which
is nobody, it's an innocence in this room,
then you have to rely on somebody else.
So the question then is who do we
rely on?
And Allah in the Quran, he says, فَاسْأَلُوا
أَهْلَ الذِّكْرِ إِن كُنْتُمْ لَا تَعْلَمُونَ Ask the
people of knowledge if you don't know.
And traditionally, this is why the four schools
of thought have such a high status in
Islam.
Imam Abu Hanifa, Imam Shafi'i, Imam Malik,
Imam Ahmad, these scholars, they reached a level
where they had such knowledge that they were
able to extract rulings from ayat and from
a hadith.
And they made ijtihad to a level where
they had many, many students that would follow
them and they would expand on the perspectives
and the opinions of those scholars.
And this is why Allah has blessed them
in such a way that people continue to
even maybe identify themselves as being from the
Hanbali Madhhab, or the Hanifi Madhhab, or the
Maliki Madhhab, or the Shafi'i Madhhab.
And when a person does say this, it
doesn't necessarily mean that he follows every single
opinion because even those Imams would say follow
the Quran and the Sunnah, whatever is authentic
from the Sunnah and from the Quran, this
would be my opinion.
So it's based on their understanding with the
knowledge that even they themselves could be in
a situation where they may not be correct
also.
And this is something which of course everyone
should be aware of that everyone is in
a situation where they may be incorrect in
their opinion, may not be the correct opinion.
But from our perspective, then it's something that
we have to do where we have to
rely on somebody else.
That's just the way it has to be
because we're not in a position where we're
able to look at and study all the
different evidences for one thing for example, such
as performing tayammum or performing wudu while you're
in salah, after you just did tayammum.
Just one issue for example.
You have to have the evidences, you have
to have been able to study them, understand
all the other perspectives, look at the evidences.
So when you rely on somebody else, who
do you rely on?
And traditionally as we said, the four madhahib
were what people would rely on.
And of course, those imams when they passed
away, they had their students and then those
students had students and then you had scholars
for example who contributed to those schools and
they were like known as great scholars from
their time.
So traditionally that's how it used to be.
And if for whatever reason, a person does
end up following somebody that person most likely
is following one of the schools of thought.
So when a person follows somebody how does
he decide who he's going to follow?
Generally speaking, when a person does ask somebody
a question he's not going to go to
work and ask his colleague look I have
a question I don't know whether to tell
you in this situation, he's going to ask
somebody who has some level of knowledge.
So it might be an imam from the
masjid it might be a local sheikh for
example who's from his local area or the
local masjid where he frequents it might be
somebody he knows who is a teacher and
he's recognized as a teacher.
So maybe he's recognized as a result of
his righteousness, he's recognized because he studied with
other knowledgeable people or from a well known
institute maybe he's recognized in his community as
somebody who is knowledgeable, he's recognized in his
community as somebody who's a righteous person also.
So based on these things naturally you would
gravitate towards them and ask them the questions.
And so when they are asked these questions
it's understood then that the reason why you're
asking them is because you don't know.
And if they give you an answer you're
asking them because you want the answer and
the intention and the goal and objective is
for you to take on board what they've
said and take their answer, take whatever opinion
they have, whatever they give you in terms
of the answer whatever their point of view
may be, you take that on board because
you have no idea.
And this could be the case in specific
issues, it could be to do with basic
things like Salah, Wudu sometimes we all forget
certain things.
We're all learning, Alhamdulillah we've covered these topics
and you learn things all the time about
Wudu, about Tayammum, about Ghusl, maybe you didn't
know before sometimes it's just a case of
refreshing your memory.
So it might be things as basic as
things which break the Wudu, Tayammum, wiping over
the socks for example, whatever the case is.
Or it might be something more detailed, might
be something more complex to do with inheritance,
to do with cryptocurrency, to do with something
else, mortgages, insurance, whatever the case may be.
So in those situations when you ask somebody
they're going to give you an answer and
because of your lack of knowledge in that
specific field, you're going to take on board
that person's answer and you're going to do
whatever that person has advised you to do
based on what you suppose is his knowledge
and his sincerity, his ikhlas and his righteousness
and so you take his word and you
just go with his word because you're not
in a position to be able to make
any decision for yourself.
So there are a number of questions arise.
What if that person has no idea what
he's talking about?
What do you do then?
Well the whole point is that you don't
know if he knows what he's talking about
in essence.
Sometimes you can figure it out.
There's a famous story that's mentioned about an
old man who was dying and he had
one son he was leaving behind and this
man was a great scholar and people were
now going to ask his son questions but
his son was like somebody who was completely
ignorant, had no idea about the religion, didn't
study at all.
So he told his son, look if anything
happens to me and if I die people
are going to come to you and if
anyone asks you a question just say fihi
qawlan, there's two opinions.
Just keep saying that because you have no
idea what you're talking about.
You're not going to help anyone.
So when he died they would ask him
questions, he kept on saying fihi qawlan, fihi
qawlan, there's two opinions, two opinions and every
time somebody would come he would act as
if he knew what he was talking about,
there's two opinions and he would just walk
away and people would think, okay eventually they
figured out something was going on and they
said to him, is there doubt in Allah?
And he said fihi qawlan, there's two opinions.
So they realised, okay this guy doesn't know
what he's talking about.
But the ayah in the Qur'an where
Allah says they say that this ayah has
two opinions with regards to its grammar.
So he wasn't like completely outside the fold
of Islam, inshallah he had some idea of
what he was talking about.
But the point is here if you don't
know and you ask somebody and the person
gives you a verdict or gives you a
ruling about something then as far as you're
concerned you're taking his opinion as a result
of your own ignorance on the topic.
So are you accountable?
Are you sinful if you're doing something wrong?
You're not sinful.
You're not going to be sinful.
If for whatever reason the person is giving
you an answer based on no knowledge whatsoever
and let's say intentionally he's giving you the
wrong answer maybe because he hates you or
something else.
He just thinks let me give him the
worst answer possible.
Let me just mess his whole life up.
He'll be accountable but you following his opinion
because you thought this person was a righteous
person, you're not going to be sinful or
accountable because you didn't even know.
You're basing your decision on what this person
said because you assumed this person is more
knowledgeable.
So you'll follow this person.
You won't be accountable unless it's something really
clear like he says you don't have to
pray five times a day, you can just
pray three times a day.
That's obviously something which every Muslim understands.
We're talking about other issues where there may
be a difference and you just assumed he
knew what he was talking about but even
him in that situation where he answered genuinely
with ikhlas and sincerity and he has studied.
Let's say he made a mistake even in
that situation as you mentioned the Prophet ﷺ
himself he spoke about two people who make
ijtihad, they come to a ruling based on
their understanding.
One of them is correct one of them
is wrong.
He says the person who is correct will
get two rewards and the person who is
wrong will get one reward because that's the
whole point.
Ijtihad coming to a conclusion about a ruling
is only done after a person is of
course sincere and he tries his best.
So even if he's wrong Allah will still
reward him because he did his best and
he was sincere he was doing it for
Allah's sake.
It wasn't like he was being malicious or
he had evil intent and if he did
have evil intent then he's accountable in front
of Allah and he'll be sinful.
But you asking somebody else as Allah says
ask the people of knowledge.
So you ask somebody who you assume you
think is knowledgeable based on that person's reputation
in the community based on his righteousness, his
knowledge where he may have studied, the people
he studied under etc.
and you take whatever opinion that he gives
you and so you won't be accountable and
generally speaking this is how it is these
days.
Of course the priority should be for a
person to study fiqh under a teacher who
will of course be teaching from one of
the former da'if.
That's the traditional manner in which a person
would learn fiqh.
But if a person doesn't for whatever reason
maybe he's not going down that path where
he wants to be a student of knowledge
for example then you would ask his local
imam understanding and taking into consideration that that
person as far as he knows is a
righteous person and a knowledgeable person.
So you take that person's opinions then.
You have an imam a righteous person, you
take that person's opinions.
Then you have another issue which arises which
is what if I hear that person's opinion
but there's something that doesn't feel right with
that opinion and so I've asked somebody, now
I want to go and ask somebody else.
First of all is that something which a
person should do?
Is it something which is encouraged?
Is it something which is not encouraged?
The scholars they speak about the reasons why
he may ask other people the same question.
So it depends.
Is it permissible for a person to ask
one imam a question about a topic for
example and then go to another imam and
ask another imam a question on the same
topic or the same question for example that
he asked the other imam.
So this is the same as somebody going
to one imam and asking him questions on
Salah maybe and then going to another imam
and asking him questions about Hajj.
And then going to a third imam and
maybe asking that imam questions about Islamic finance.
And then going to a fourth imam and
asking him questions about marriage and divorce.
Is this permissible?
Is this something which is allowed?
It's a similar kind of topic.
The scholars they say it's permissible for a
person to go to different scholars asking them
either the same question or different questions based
on for example the types of questions that
he may be asking.
It may be the case that a person
answered a question that he had but he
wasn't entirely the answer didn't sit right with
him.
He didn't feel like the question was answered
properly.
He felt like there's more to it than
what he was given from the sheikh with
regards to that question.
Maybe he felt like something was missing or
something was not just quite right.
And so he asked somebody else.
Now, the scholars they say that it is
permissible to ask multiple people generally speaking.
But there's an exception to this.
It is permissible.
How do we know it's permissible for people
to ask multiple scholars questions about multiple issues?
Meaning you don't have to have one person
that you ask all the questions.
For obvious reasons, maybe that person doesn't know
the answers to some issues.
He may be he may have knowledge about
fiqh of worship but he doesn't have knowledge
about fiqh of buying and selling for example.
Or whatever the reason may be.
So the companions of the Prophet ﷺ you
would have people going to them, asking them
questions about the religion and you don't have
any evidence whatsoever of people from the companions
prohibiting those people who are asking questions from
asking other people.
You never have this.
You never have any there's no narrations or
no comments from the companions telling other people
don't take this person's answer or you're not
allowed to ask this person the question if
you already asked me for example.
Abu Bakr r.a Umar ibn Khattab r
.a they would ask questions maybe they would
also seek the opinion of Abu Huraira about
an issue.
They would go to Mu'adh ibn Jabal
they would go to other people to ask
questions from the companions.
Whether it's that issue or whether it's a
different issue.
The point is they're going to other people
asking them questions and that's permissible.
So there's no prohibition in taking rulings for
a single act of worship from multiple schools
of thought even.
So for example, a person asks somebody a
question, he gives you an answer from the
Hanbali Madhhab the Hanbali opinion and then somebody
else, you ask him another question and he
gives you an answer that's more in line
with the Maliki Madhhab or the Shafi'i
Madhhab.
So now you have one opinion that you're
taking in one issue that's close to the
Hanbali Madhhab.
You have another opinion that you're taking in
another issue and that's close to the Shafi
'i Madhhab.
For example, is that permissible?
That would be permissible.
In the same issue then you're going to
choose one or the other.
We'll speak about that inshallah.
So generally speaking there's nothing wrong with a
person asking multiple people.
However the issue arises when he asks multiple
people with the wrong intention.
He's asking multiple people with the wrong intention.
So the genuine reasons would be quite simply
he may not know the answer or for
example he gives the answer but he's not
fully satisfied with the answer itself.
Maybe he wants a second opinion just to
satisfy himself.
He doesn't know either way but again something
doesn't sit right.
He wants to see what another scholar says
with regards to this issue and with regards
to this question.
So it would be permissible for him to
ask somebody else.
And then if it's the same issue and
he's asked multiple people it would be permissible
for him to choose which opinion he takes
providing that he's doing it for the correct
reason.
So what would be the correct reason?
If he's doing it, if he's taking an
opinion, if he's asked two or three people
a question, the same question then he chooses
one.
If he's choosing that opinion because he genuinely
thinks the evidences that that sheikh or that
imam gave him made more sense to him,
the answer he gave made more sense, the
evidences seemed to him to be stronger based
on what the sheikh said, then that would
be permissible.
What would be impermissible is for him to
go around and as they say, go fatwa
shopping and look for the easiest thing and
he's only following that opinion because it's the
easiest thing and he's doing it all the
time.
He's doing it all the time and that's
very important that he's doing it like regularly.
He's just going around asking people, looking for
the easiest thing to do all the time,
every single question he has.
He's just trying to find the easiest option
and he always takes the easiest route, like
100% of the time.
That wouldn't be right because the person's intention
isn't to worship Allah properly, with sincerity, hoping
that it's the correct position and making sure
that he fulfills his obligation to Allah SWT.
There's a problem there if he's doing it
all the time.
However, taking concessions and taking the easier path
when necessary, when needed without making it a
habit would be permissible and it's not considered
blameworthy and if a person took the easier
opinion and the most lenient opinion at times,
sometimes, if this is because of his inability
to determine which opinion was stronger.
So we said, if a person could identify
which one was stronger, based on what the
Sheikh said and based on the evidences the
Sheikh gave and he says, okay, that makes
sense.
But if he can't determine, he's asked three
people, this can happen, doesn't it?
You ask three people the same question, they
all give the evidences, their point of view
and then you're thinking, what do I do
now?
In that situation, you can take the easiest
and the most lenient of opinion.
Because now you're not doing it because it's
just easy, you're doing it because genuinely you're
not sure about which opinion to follow and
so you have tawakkul in Allah and you
take the easiest opinion.
This is something which is permissible and the
Sheikh, the Mashaikh also mentioned this and said
it's permissible, Sheikh Uthamir Rahimahullah, he said if
scholars differ on an opinion and you can't
determine which one is stronger, then you may
take the easier view based on the evidence.
He said this is because the default state
is in a sense of liability, you're not
accountable.
You're depending on other people and he says
if we were to obligate someone to follow
the strictest view, let's say a person said
I'm going to follow the strictest view, Sheikh
Uthamir said if you're going to follow the
strictest view and you felt like you were
obligated and it was an obligation for a
person when he has different opinions to follow
the strictest view, it would be an unnecessary
burden on them.
And Allah says in the Quran, وَمَا جَعَلَ
عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ Allah hasn't made
for you in the religion any kind of
hardship.
It's not meant to be a hardship for
you.
إِنَّ الدِّينَ يُسْرٌ The Deen is something which
is easy.
It's meant to be easy.
The Prophet, when he was given two paths,
he would always choose the easier path.
That's what the companions would say.
So based on this what they say, there's
nothing wrong with a person.
And also, there's nothing wrong with a person
following multiple Imams on multiple issues.
It's not obligatory for you to follow a
single Imam.
Firstly, because the Sharia doesn't require this.
There's no evidence that you have to follow.
The only person we follow 100% is
the Prophet Muhammad ﷺ.
He's the one we follow regardless.
And if a clear evidence comes from the
Prophet ﷺ, we have an explicit hadith, and
of course we take that opinion.
So there's no explicit evidence.
Secondly, as we said, in the time of
the Companions ﷺ, it's understood that they were
Mujtahidun, meaning they would give rulings based on
their knowledge, and people would go to different
scholars from the Companions, ask them questions, and
we don't know of any situation where they
were prohibited or they were prevented, or they
were told, don't go to this person, or
you can't ask multiple people.
It was understood that people would go and
they would ask multiple people, they would ask
a few questions.
Also, as we said, to adhere strictly to
one person, it would require, it would cause
undue hardship.
And the ayah, Allah says, He has not
placed upon you in the religion any difficulties.
It's not meant to be hardship for you.
It's supposed to be ease in the religion.
And there's also an interesting story about Imam
Malik, Rahimahullah.
Imam Malik, Rahimahullah, when he authored his book,
the famous book, Al-Muwatah, Muwatah Imam Malik,
the Khalifa at the time was so impressed
with his book, Muwatah Imam Malik, that he
said, we're going to distribute this book across
the lands, in all parts of the Muslim
world, and we're going to enforce the people
to study this book and to abide by
this book.
He was so impressed, he was like, everyone
has to study this book.
And everyone has to abide by, enforce this
book on the people.
So, he was obviously really impressed with this
book, and Imam Malik, he told the Khalifa,
he said, don't do this, O leader of
the believers.
He said, don't do this.
He said, the companions of the Prophet, sallallahu
alayhi wa sallam, dispersed across the lands, they
narrated ahadith, and they narrated ahadith that are
different from those narrated in other parts of
the Muslim lands.
Because they traveled, and they had their knowledge,
they taught certain people, certain ahadith were narrated
from other companions, and they were in other
parts of the world, of the Muslim world,
and they took other opinions.
So, he said that different people have narrated
different ahadith, those who are from one part
of the Muslim world have narrated different ahadith
from those who narrated in the Hijaz, meaning
in Mecca and Medina and those areas, upon
which I have relied.
He's saying, I have relied on ahadith from
the Hijaz, because Imam Malik was from Medina.
In fact, he never traveled anywhere to seek
knowledge, he always stayed in Medina.
So, he's called the scholar of Medina, the
Imam of Medina.
And he says, people have followed those narrations,
so leave them to what they have received
from their scholars, because it's going to be
a burden now upon them.
They've taken, based on what they've understood to
be correct, from the scholars and from those
companions who were there in those days, from
the earlier generations.
So, he said, leave them to what they
have received from their scholars, and Allah has
made the differences of the scholars of this
ummah, the differences they have, a matter of
mercy when it comes to fiqh.
It's a matter of rahmah from Allah when
it comes to matters of fiqh.
So, the point is here that there's no
obligation.
And if you're sincere, you're doing it sincerely,
to genuinely understand the topic and the discussion
and the issue that you're struggling with, and
you ask multiple people and then you take
the correct opinion, based on your understanding, then
that's something which is permissible.
And if you're at a stalemate where you
don't know, and you choose the easier opinion,
that's something which is permissible, because Allah hasn't
made the religion something which is difficult.
And I think you were asking about the
same issue.
So, that's basically what I wanted to discuss.
I think it's very important for us to
understand.
And again, when you study fiqh, it opens
up your mind.
You realize, okay, so these people who are
doing this, they do have a perspective.
There is a reason why they do those
things.
And this group here, you know, what they're
saying and what they're doing, okay, they do
also have a position as well.
So, it makes a person more understanding of
different communities.
And this understanding, it brings about a sense
of unity and brotherhood amongst those who may
have different points of view, inshallah.
So, with that, inshallah, we're going to be
concluding.
Any questions before we finish?
So, the ghusl, as long as all the
water covered all the body, the ghusl would
be valid.
It wouldn't be considered a sunnah ghusl.
And they could do it again and start
again, inshallah, with their intention.
And inshallah, they'll get the reward.
Yeah.
So, scholars differ.
As long as it's a portion of the
hair, that's fine.
Let me just answer some questions that are
here also.
There were a few questions from last week.
It was asking, does it mean that she's
forgiven for not being able to make up
all the fasts which she missed over the
years?
Meaning if she was in a state where
she wasn't able to fast because of being
on her menstrual cycle or being in a
state of postpartum bleeding and she's missed loads
of Ramadans because of this, then inshallah, if
she's physically unable to make up for all
those fasts, maybe it's like four, five, six
Ramadans, maybe more than this, over hundreds of
fasts over the years, then inshallah, if she's
unable to do it because physically it's going
to be very demanding, then inshallah, she won't
be accountable for this.
And Allah knows best.
Should a person fast if they finish their
cycle early in the day during Ramadan?
So you can't start fasting in the day
of Ramadan because the fast begins from the
beginning of Fajr until sunset, so you wouldn't
be able to fast on that specific day.
What about the brown discharge which comes out
after the blood, is that considered menses?
No.
So if it's not blood, then it wouldn't
be considered menses and it would be permissible
for you to pray, inshallah.
Any other questions?
From there?
Yeah, so Shaykh Khalid al-Mushayqi, this book,
Al-Muqtasir fil-Ibadat, is a book in
Arabic written by Shaykh Khalid al-Mushayqi.
And at the moment it's not translated into
English.
I have told the administration that they should
translate it because if you're going to go
through a book, then it makes sense to
translate it and to be able to read
the English as well.
But Shaykh Khalid al-Mushayqi is from Saudi
Arabia, from Qasim, and his teacher was Shaykh
Uthaymin.
And Shaykh Uthaymin, of course, studied from the
Hanbali Madhab, the Hanbali Fiqh.
But these scholars would also have their own
points of view.
And I've given the opinion of Shaykh Uthaymin
also in some of these classes.
Sometimes he would differ himself based on his
own understanding of the evidences and of specific
issues.
So it wasn't like they would be very
rigid in their schools.
But yeah, this is essentially coming from teachers
who did study in that school of thought.
But these scholars, of course, they were scholars
of Fiqh and they were scholars of Islam,
so they would study the different comparative Fiqh
and study all the different schools of thought.
And then they would make Ijtihad based on
those.
Yeah, so anything that's from the ground.
Yeah, soil or sand, inshallah, it's fine.
Inshallah.
Jazakum Allah khair.
Subhanakallah.
One more question.
Okay, good.
So some of the scholars, they mentioned half
of the hair, some of the scholars mentioned
the front.
So again, based on what the scholars mentioned,
there is khilaf on this issue.
To be, again, to be on the safe
side, if she's able to, wipe the whole
of the head, that's best for her.
Do as much as she can, inshallah, just
to avoid, you know, the khilaf.
Yeah, as long as it's within 24 hours.
So if it's just before, then it's fine.
So ghusl is the same if it's done
for menstruation or for other means.
So a person washes their hands, washes their
private parts, does wudu, and then he performs
ghusl and washes the whole body from the
water touching the top of the head, starting
from the right side and then the left
side.
Inshallah.
Yeah, so if a person is doing wudu
and while he does wudu he passes wind,
what does he do?
He has to begin his wudu again.
Because if you're halfway during wudu, if you're
halfway through wudu and you're washing the left
arm, let's say you wash the right arm,
then you break your wudu, and then you
wash the left arm, and then you carry
on with the rest of the wudu, you
haven't done a full wudu.
Because when you broke your wudu, you started
doing wudu by washing your left arm.
Which means you didn't do madhu madha istin
shaak, you didn't wash your face, you didn't
wash your right hand.
Isn't it?
Because you broke your wudu, so you have
to start again.
It's safer, it's easier, and it's just avoiding
any issue as well.
It will take, you know, ten seconds just
to go back and do it again.
So, if there is a discharge, if there
is the menstrual blood, then you consider yourself
still in that state of hayat, and you
don't pray.
And if the blood isn't there anymore, then
you pray.
So based on the menstrual blood.
Yeah, so
if they did ghusl, and then after ghusl
they came out and they realized one body
part wasn't washed at all, it was completely
dry, and they realized and they remember, then
they have to do ghusl again.
Because it wasn't a complete ghusl.
That's it.
Yeah, so the issue of doing masah over
socks that have holes in them, the scholars
they say that understanding the state of the
companions in those days, being in a situation
where they weren't the wealthiest of the companions,
they were the wealthiest of people in Medina
in the time of the Prophet, and even
in the later stages of Mecca, which is
when wudu, salah became an obligation, it's understandable
that they would have worn socks or khufs
that would have had holes in them.
So I don't know of any explicit hadith,
but the scholars say it's understandable.
Understanding the situation, the state of the companions,
the situation that they were in.
We know, for example, the companions, when they
would die in battle, they would have one
garment that they would cover the body in,
and it wouldn't cover the whole body, for
example.
So it wasn't like they had an excess
amount of clothing, and they were very wealthy
and rich, and they had lots of clothes
that they would wear.
So based on that, that's what they mentioned.
I don't know of a specific explicit hadith,
though, but this is what the scholars say.
So based on that, if the sock still
looks like a sock, the hole isn't so
big that it's like, it sucks like two
parts, split into two, and it's not a
sock anymore.
As long as it's identified as a sock,
and we know it's a sock by looking
at it, even if it has some holes
in them, or has a hole in them,
we can still do masjid, inshallah.
So she's woken up, and she's woken up
after fajr.
Before fajr.
And then she does ghusl.
She does ghusl after fajr.
Well, if she realised she was pure before
fajr, then she would have to pray.
And if she does ghusl, then she needs
to pray after she does ghusl.
She can't pray before ghusl.
So if she wakes up and she realises
she's in a pure state, she's not in
a state of menstruation anymore, but she still
has to perform ghusl.
And if she performs ghusl, the prayer time
is going to be over.
Is that what you're saying?
That's fine.
As long as the signs are gone, then
inshallah, it's not an issue.