Hamzah Wald Maqbul – Maliki Fiqh Forgetting Things In Wudu Menses Praying Sitting and Travelling 02142017.mp4
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So
the person who is,
unconscious,
from
nonharam
causes,
from nonharam causes, like a person who is,
like, knocked unconscious or
be you know, goes unconscious because of
illness or loses their mind
or,
something like that.
Or even a person who drinks,
but not knowing that he was drinking versus
a person who intentionally,
takes an intoxicate knowing that it's an intoxicating.
That person is not obliged
to make up the prayers that they were,
they were out of their senses for completely.
But
when they come back to their senses,
like a a person who becomes insane and
then regains their sanity or a person who
comes out of a coma or a person
who becomes sober,
that was that was
intoxicated from, by through lawful means,
as opposed to unlawful means. That person is
obliged to make up
to pray whatever prayer that they,
come back to their senses in.
And, as long as there's 1 rakah worth
of time.
So for example, if a person
comes back to their senses, it says,
And the same is the same for
a a woman in her menses whose menses
ends. And then by extension, a woman in
postnatal bleeding whose postnatal bleeding ends.
So if a woman, for example,
comes out of her menses,
5 rakas worth of time before
before,
the the sunset.
Then she has to pray both Zohar and
Asar because Zohar is in its time,
and there's time for Asar as well. So
she catches one because
of the the the rule.
Whoever catches 1 rakkah,
who catches the entire prayer,
meaning that the prayer is considered to have
been prayed on time.
So,
if she
comes out of
her Heb,
her,
amenses, 5 rakas worth of time before,
the sunsets
or, such a man comes out of a
fit of insanity or out of unconsciousness.
Five worth of time before the sun sets,
then they pray both and,
or they make up both.
And if,
the same those same things, like ending,
menses or coming out of insanity or coming
out of,
out of a coma or unconsciousness,
and
for of time before
the break of dawn,
then she then that person, he or she
will pray,
will will pray and make up both
because
3 rakahs for
and one for one for Isha because the
the
the time for and
the time for Isha extend all the way
until the break of dawn.
And if the time
is less than that. So for example, it's
less than 5 rakas or it's between 4
and 1 rakah worth of time before the
sun sets or between
3 and 1 rakar
worth of time until the crack of dawn
at nighttime.
Then she, the woman who's in halo, the
man or woman who come out of, out
of intoxication or coma or madness,
they they will then just they will just
be obliged to pray the second of the
two prayers, which would be Asar and or
Asar or Isha.
Well, in how about we have a
so,
then we go on to the other
the the other the kind of the the
the the inverse
possibility or inverse masala.
Which is that, if a woman,
Her
starts
If Raheath starts,
in the time of
let's say 4 rakaz into
4 into,
the day
or less,
then she,
own or 3 into the night or less,
then she only has to make up
the first of the 2 salats.
And there's a difference of opinion for the
for for
the Maghrib. Is it or for for the
nighttime that does she is it 3 or
4 rakas into the night?
Does her if her hayf starts,
does she have to make up,
does she have to make up the
second of the prayers or not?
And that's a difference of opinion. But if
it's if it's basically if it's the time
that the, if she that that
it takes to pray the first first of
the two prayers, if she her head starts
after that much time, then she has to
make up the first. If she it doesn't
if it starts before that, if it just
starts like a rough hour worth of time
after the first of the two prayers, then
she doesn't have to make up the first
of the 2. Then both of them are
considered to have,
been inside the time of her inside of
the time of her
menstrual men men's menses.
By by unanimous
opinion,
of the ulama. She doesn't have to she
doesn't have to make up the first of
the 2 pairs.
Whoever
is sure that they made
but is doubtful whether it broke or not,
let them make a new.
So this is a this
is a a a a a in the
Maliki
with regards to that you have to be
certain you're on at all times. If you're
not completely certain that you're on, you have
a doubt about it. And the other,
a doubt doesn't break your in the
Malek. If you have a doubt, you have
to make again. The prayer is not valid.
If it's something you just think for a
minute, do I have or not? Think think
think then you're like, yeah. I do. That's
fine.
But if if you if you think and
this doubt is still sustained at the time
of your prayer, the prayer is not valid.
The person who
made Wudu,
but then remembers I forgot to do one
of its arkan.
What are the arkan of wudu? Yeah.
Oh, you believe when you stand for prayer,
wash your face
and your arms
and your,
and and your, wipe your head and wash
your feet. So those are those are the
the
the the farther limbs of washing.
The other things like washing, rinsing your nose,
wiping your ears,
rinsing your mouth. These things are sunnahs of
wudu. They're not
the second and the third washings for the
things that are washed in 333
times. Those things are all sunnahs. But if
the fara'id, you forget if you forget something
so there's 2 possibilities, one, for forgetting. 1
is you forget 1 of the fara'id,
and you remember within the amount of time
it takes for your limbs to dry.
Okay?
In that case so for example, a person
washes their face and then wipes their head
and then washes their feet and then realize,
oh my god. I didn't wipe one of
my arms or both of my arm wash
one of my arms or wash both of
my arms. You go back and you do
the thing you forgot,
and you do everything that's after it as
well.
Why?
Because the,
the
is also a
is also a wajib of the of the.
Moalat is that you do the the limbs
one after the other. Yes? Oh my god.
So
You un the doors, like, downstairs, that side
door, do you guys unlock that so you
can get in and stuff like No. We
don't have the key to it anymore. Like,
I think because you have a there's there's
an unlock thing that you guys I know.
I don't I don't mess with that. Okay.
Somebody's doing that and then I'm recording class
right now. Do you mind if y'all left?
There's anything else you can do? We can
talk about it later. Thank you.
So,
the
The idea is that that that the are
also a
a a a a a wajib part of.
Right? There's 7 wajibat of.
Right? One is the washing the arms,
which is from the elbow to the tips
of the fingers.
This the one is well, sorry, washing the
face, then washing the arms, then wiping the
head, and washing the feet. So that that's
4 4 sets of limbs. And then there
are 3 other,
Osaf of the wudu that are
that are, that are, that are.
So
a person,
a person should do
do the the make the person has to
make a as well.
And so that's something that has to happen
before any of this starts.
So they can't just be in the shower
washing these limbs or whatever.
And then the the the the next thing
is that a person has to do
means that you have to actually wipe the
limb.
You have to actually wipe the limb. It's
not just sufficient to put the limb under
running water or dip the limb in water,
but you have to actually wipe the limb.
So did you say a dal? Dalk. Dalk
in Arabic. Arabic means to rub or wipe.
And then the third thing is
or
alfor. Both of these 2 in Arabic are
synonyms in this context.
Means doing one thing after the other. Means
doing things
in a timely fashion.
Diligence in in in in doing these things.
Meaning, cannot just do one item of voodoo
and then wait for, wait for, like, an
hour and then do the next one.
And, the time limit between
that that you in which you have to
be constantly engaged in doing the wudu between,
you know, parts of the wudu that you
can wait
is the time limit it takes the limbs
to dry in a normal in a in
a normal climate. So if it's like 75
degrees outside, you know, how much, which is
not too hot nor too cold, how long
does it take for your limbs to dry?
So I would say it's somewhere maybe a
minute and a half, 2 and a half
minutes, somewhere in there.
And so the the the or the
as a of Vodou, as a and obligatory
part of Vodou,
It's Wojuber, it's obligation is also contingent on
it being,
contingent on there being either or.
The ability to do so or or the
ability to do so physically or the mental
ability to do so, meaning having remembered.
Right? So something distract you. You didn't intentionally,
for you know, you didn't intentionally
make the time drag on between 2 items,
but somehow you were you were, physically restrained
or unable to do so, then that that
condition is is muff. It's it's it's forgiven.
It's it's waived.
So
coming back to the issue we have is
if a person forgets to do a limb,
if that forgetfulness is within the amount of
time it takes for the limbs to dry,
then they should wash that limb and then
wash all the other limbs after it.
Why? Because the is
a. To do all of the all of
the, obligatory limbs in order is a
What is sunnah Mu'akada?
The sunnah Mu'akada is that sunnah, the prophet
never left or only left on specific occasion
just to show that it's not far. Otherwise,
he never left it.
And the definition for sunnah mu'akada that I
give also versus the lighter sunnahs or the
lighter recommendations is
the is that thing. If you don't do
it, the act is still valid. However, the
barakah is gone, the khair is gone from
it.
So it's worth doing over.
So you should never skip something that's a
sunnah mu aqad. You should never skip anything
that's a sunnah either, but the sun sunnah
mu aqadah of of of any act,
you should never skip it until and unless,
it's a matter of either skip this or
miss the entire act itself.
So, like, you know, if you're, like, in
a plane or something like that and you
have or you have very limited amount of
time or water or something, you have to
share a a small amount of water with
a whole bunch of people or something. That's
a reasonable reasonable times to skip the sunnah
muakkad. Otherwise, just because you don't want to
do it, you should basically functionally pretend like
it's pretend like it's an obligation except for
in those situations.
So the sunnamo akada,
the sunnamo akada is what that the order
of the limbs being washed should be maintained.
So because that order is still possible,
because the order is also,
contingent on,
your knowledge of that order and your ability
to to affect that order.
So and so, if a person remembers
while the limbs are still wet, they should
go back and do the limb that they
forgot, and then they should they should,
they should go back and do the limb
that they forgot and then they should do
all the limbs afterward. If a person remembers
after like an hour
that oh I forgot I didn't like wash
my left arm or something like that, then
you just wash your left arm and that's
it. Why? Because the is forgiven because you
forgot. It's not like you did it. You
skipped it on purpose.
And the,
the time frame in which you were supposed
to do the things in that that that
time frame is gone.
And if a person skipped a limb on
purpose and then
skipped a limb on purpose
and a long time passed,
then they should just do the whole again.
Why? Because they they,
they they skipped a limb and then then
the long time has passed. So they, missed
the
rukhan of Hulu, the obligation of Hulu, which
is to
do,
do all of its parts,
time in a diligent fashion, 1 by 1.
Is the salat in the back? Yeah. And
the salat prayed with it is invalid in
that case.
What about the salad for that 1 hour,
time frame? If you really put that, if
you, like, with that Yeah. If you really
forgot and you prayed, then you have to
go back, wash that arm, and then pray
again.
The the idea is that that from all
the pre from all the prerequisites for the
prayer, like praying with clean clothes on, praying
with praying facing the,
praying,
in a clean place,
all of those, if a person forgets or
there's a mistake,
there's some scope for forgiveness,
if a person forgets or makes a mistake
with regards to them. However, the wudu, once
a person knows that the wudu wasn't valid,
doesn't matter if it was your fault or
not your fault. If it was not your
fault, there won't be any sin, but you
still have to make the do the wudu
and make the prayer up.
The wudu is the only absolute prerequisite to
to the prayer in which there's no,
there's no, leeway for bending.
There's a little point also so that you
can understand the kind of the technical jargon
of the Fukaha.
There's a difference between a shart and a
rukun.
Means a condition or prerequisite,
and literally means like a pillar.
Rookan also they they use the word in
the same place of Rookan, which is which
is,
that thing which is if that thing which
is an integral part of the the the
act that you're doing. A
shard and a rukan are both,
are both,
similar in the sense that if you'd skip
a shard of an act or if you
skip a ruken of an act,
you will the act will become invalid.
So the reason rukan means pillar, the reason
the rukan is the word used is because,
like, a load bearing wall in a building,
if you crash
break it, then the whole building will, you
know, be the the structure of it will
become
unstable and it may collapse.
So the shart and the rukan are similar
in the sense that
if they are skipped,
the,
the the act of worship in question will
not be valid anymore.
But the difference is that a shardt is
external to the act
and rukun is internal to the act.
So reading Fatiha in every rakkah is what?
Mhmm. Or
we have two choices, shart and rukun.
Rukun. It's a rukun. Why?
It's within the act. It's within the it's
a rukun because it's within the salat. Okay?
Making wuvu properly is a shart or a
rukun? Shart. Why?
Prerequisite. Because the prerequisite is outside of the
act. It's not the wudu is not part
of the prayer. But if you don't do
the wudu, the prayer is not valid. So
as a as a as a shout, the
wudu is is absolute as as a shout.
Whereas facing the and,
having a clean place to pray and having
clean clothes and a clean body while you
pray,
those are those are those are but there
there's conditions on them. There's some flexibility in
the the the it being a sharp. Whereas
this the wudu, there's no flexibility in it.
You just you have it or you don't.
If you don't, even if it's not your
fault, that means that if it's not your
fault, that means there's no sin, but it
but it doesn't mean that the prayer is
complete. The prayer has to be made up
if there's no
And if a person prays in any of
these ways that invalidates the,
then they're required to make that that those
prayers up.
There's no and there's no flexibility in that.
They have to make those prayers up.
Sorry.
So not only after they have to make
those prayers up, but they have to make
the up also that that's attached to those
prayers. Obviously, the first and then the prayers.
So as for the
like what?
Like the,
like rinsing your mouth,
like,
wiping over your ears. Right? Like the second
and third washings.
If a person forgets one of those,
and they remember
they remember that they forgot before the wudu
dries,
then they just do those things, and they
don't have to make up what's after it.
Why? Because doing the the the the arcana
of wudu in order is a sunnah mu'akada.
Doing the sunnah mu aqadas of the wudu
in order is a light sunnah. It's not
a it's not a it's not a sunnah
mu aqada means emphasize sunnah. Right? The doing
the
in order is a light. So you don't
have to you don't have to do you
don't have to do whatever is done
whatever is done over again.
If a long time passes and a person
remembers, oh, I forgot to wipe my my,
my ears or I forgot to
blow my nose or I forgot to, rinse
my mouth, then they can just do it
later on without having to re restart their
wudu.
And, they don't have to make up the
prayers that that they that they that missed
those specific things in the wudu.
If a person prays on a mat, for
example,
part of the mat is has on it
and part of it is clean. As long
as it's a part that they prayed on
is clean,
the fact that there's some on another part
of it that they didn't touch while praying,
that doesn't harm the validity of their prayer.
The same thing is, like, for example, if
someone puts a sheet down or puts a
puts a a mat down,
over something that's nudges as long as that
thing that that mat or that sheet itself
is not nudges and then the doesn't
the effect of it doesn't come through the
sheet,
you're they're basically good. That's fine.
Well, Maribu in Kana, Arafirosh in Nagasin.
And the same thing is the same hookam
is for
for the the person who the sick person.
Right?
So the idea is that that the same
thing is for a person who's sick and
bedridden.
If there's on the bed that they're on,
that they can just just just lay
some sheet or whatever over the nejasa and,
and just pray so long as the the
nejasa, the impurity doesn't reach,
you know, reach or it doesn't it doesn't
penetrate through that that sheet or whatever they
lay down.
Well, I so, the idea is that the
the the sick person,
if their illness or their weakness,
does not allow them
to pray standing, then they can they should
pray sitting.
Now this is an interesting,
masala, which is that,
if you're not able to pray standing,
you should pray sitting in the position of
Teshahood.
Right? The the way you sit between the
sides of us and you sit for for
the
bat sitting.
If you're not able to do that, then
you're supposed to sit cross legged.
If you can't do that, then you're actually
allowed to pray laying down.
This thing that we have in the massages
about people sitting in chairs, I'm not really
I don't know
about it except for if a person's able
to sit in, they're able to sit cross
legged, then they shouldn't sit in the chairs.
Despite the fact that sitting in the chairs
is probably easier for them to get up
and get down. They can take help from
someone to get up and get down. I
guess if they can't do it, then there's
some scope for it. But at any rate,
if you're able to sit properly on the
floor,
then it's that's the way you're supposed to
do it, not sitting in chairs.
The other thing is it won't interrupt the
line whereas the chair interrupts the line. Because
if a person's in a chair,
if they're able to stand, either they'll stand
out of the line or they'll stand in
the line and it will disrupt the line
behind them.
You said that somebody should be afraid of,
like, laying down?
So we're getting to it. Yes. That that
that takes precedence over even a chair laying
there.
Well,
that's that's what the text would seem to,
suggest at least.
So the person who cannot
sit cross legged,
let them,
let them just make a gesture with their
with their body,
for both the and for the sajdah.
And they they just make sure that the
gesture for the sajdah is lower than the
gesture for the.
And whoever is not able to pray
sitting,
cross legged,
let them pray, on their right hand side,
laying on their right hand side by gesture,
and whoever is not able to, lay on
the right hand side facing the by gesture,
they're able to let them pray on their
back.
The idea that gesturing can be, with your
neck or with your head if needs be,
if the rest of the body can't move,
if even that can't move, then gesturing can
be even with the eyes
If if if it gets to that point.
And a person should not
delay,
the prayer,
if they're in the sick person, if they
are,
they still have their
intellect, their wits about them.
And, a person
should just pray however they can.
How however they can. However, they have the
ability to do so the best.
A person
who is not able to make wudu either
because they're not able to touch the water,
like, for example, a person has burns
or a person has,
wounds all over his body,
the water will probably,
cause a problem. It'll cause
an increase in infection.
This is a whole issue about bandages,
splints in band bandages. There's a whole chapter
in Khalil about how to deal with those
that a person basically
wipes around them
washes around them. If they can wipe over
them, they wipe over them. If they can't
do it, they just wipe around
them. But the idea there's there's a lot
of details. There's a lot more details on
Khalil than just that, but that's the that's
like a very, very broad
level overview.
But,
What about a small bandage? We should just
rip it off, make wood do, and put
on the left. Alright? If a person has
a small bandage,
if the bandage is there for healing the
for healing a wound,
it's it it can be tolerated. That's fine.
Just wipe over it and then
and then, you know, it's one thing, like,
if the bandage is there, it's like a
fresh wound and, like, it's actually helping to
heal. There's no need to take it off
and put another one on,
especially if the water is going to cause
problems for the wound and possibly increase the
chance of infection. If you have a bandage
on,
I don't know, like, my kids sometimes like
to put on bandages just to garner sympathy,
and it's not really an issue. Maybe if
you're a grown up who does stuff like
that, then, you know, your fear of God
should make you take it off and at
least wipe over it,
and either throw it away or get another
one. But, yeah, if it's actually being used
properly for, like,
an actual cut that you're trying to, like,
have healed, then I I think there should
be no need to take it off and
throw it away. It actually falls into the
purview of the of the dispensation. Yeah. So
we don't have to have Wudu when we
first put the Band Aid on then?
You you should you should have Wudu before
putting on a bandit
bandage that that that,
that can't be That you have to wipe.
That that you you have to wipe over,
but I I I don't know it to
be necessary. Okay. Like, yeah, I'm thinking about,
like, somebody breaks slips and breaks their legs
if they if the doctors put a cast
on it Yeah. Without wudu on or, like,
it's not practical to make wudu at that
time.
I can go look in Khalil Inshallah. I
don't know that it's it's it's,
necessary to have wudu before putting it on,
but, yeah, I I checked that. And because
what are you gonna do? You can't just
take the cast off. Right? Once the plaster
hardens, you're basically cast. You're basically stuck. Right?
So
protect us from breaking limbs and
ours or anyone else's
from cast.
But anyway, the person who touching water is
gonna cause them harm, or the one who
can make wudu from water and,
but but,
they can make wudu from water, but they
don't they're, like, really weak. It's hard for
them to get up, and there's not always
someone who can give them water. That person,
should make Tayamun.
And remember
I remember when we went over Tayamun that
Tayamun is only to be done from
types of earth.
So dirt, dust, sand, rock,
untreated rocks. So you can't just be like,
oh, look. My whatever 5 carat diamond engagement
ring is a stone. Right? No. It's because
it's treated, you can't make Fayamon from it.
It has to be maybe if it was
the raw diamond that that was uncut and
unpolished,
you can make Tayamun from it. But,
yeah, it has to be it has to
be some part of the earth.
So he makes a suggestion if a person
doesn't have a rock, like, for example, in
a hospital room or whatever. Wherever there's some
dust or some like, if there's a potted
plant, for example, in the room or some
dust on the windowsill,
even that's enough to make,
Wudu from.
So he says that that that even the
the gypsum
drywall,
you don't make tanhoon from it because it's
treated it's treated so much.
So just a reminder, the
the person who neither has the ability to
make wudu, neither has wudu
nor has the ability to make wudu for
lack of water nor if they're, like, locked
in a rubber
box or something like that.
That person, for them, the prayer is not
even farther anymore
until they're until they're able to find something
they can make
or from.
Another strange masala,
which I don't know of the fokaha. You
know, this is just
kind of my Hamzian Masala. So if anyone
hears this, they can and sees, like, one
of the big Muhaqdikin or lama
of the Madhub, they can ask them.
This is just my own little hamza hamza
masala, so you can take it or leave
it. But,
this is not only a case where, you
know, like how water
damages a person,
you know, who has, like, burn wounds or
something like that. This may also be the
case for a body.
If you have to make hussle for the
body,
before burying it. Some people, because they find
the body
later on
or the body
goes through some sort of trauma,
if you open the hose on it, it's
literally the skin and the tissues are gonna
start coming apart.
Whereas a person who dies and the bodies
are normally intact, then you can wash it
like you wash a living body. Well, I
mean, it's not exactly the same, but it's
fairly similar. Right?
You know, to the point where you can
use soap and you can use these things
to to shampoo, to wash the hair, etcetera,
etcetera. So if a person has to wash
a body, that's gonna, like, just disintegrate
if you put the water on it,
and it's just not gonna, you know because
then you if the skin is intact, you
can dry it with a towel as well.
Whereas if it's not intact, it will just
stay moist and it will stain the coffin
and things like that. So if it's like
that, then perhaps it's best just the person
grab a rock and and make tayammon for
the for the body with it rather than
washing it because,
it's not the point for the body to
disintegrate like that. And it's gonna cause a
great deal of problems for for the body
when when you're shouting it and things like
that.
Allah knows best.
This is, actually
a recommendation I got from Mufti Harun Ferdowsi,
who,
is, like, the only Muslim license that I
know of at least in the Chicago area.
A licensed, like, Muslim funeral director,
and very, much all, god fearing and wonderful
person.
So and that that made sense to me.
I haven't read the Mas'allah
in any of the books, but
it may be of use to somebody who
is put in that situation because you wanna
do what's right. But if, you know, being
sometimes, you know you know, everyone wants to
be hardcore, but sometimes keeping it real goes
wrong.
You know what I mean? So that's one
of those situations you don't don't don't go
there because you're gonna cause a a greater
a greater fitna, you know, by by by
by
by subjecting that body to that that that
that that decay and that wear that will
happen from the water. And then afterward, when
you try shrouding the body, it's gonna just
stain the cuff and the shroud. You'll put
all sorts of towels. The towels, a, won't
dry the body. B, they'll cause the body
dis disintegrate even further. It's just gonna become
a big mess.
Sometimes, you know, although a person should be
shrouded,
ideally only in in whatever cotton cotton shrouds,
that you
get. But, you know, it may be to
the point where the bags the the plastic
plastic body bags, you have to just leave
the body in there. Just do the tayamun,
leave the body in there, zip that up,
and then put the shrouds around that,
because,
because of all of these these
issues that that are mentioned. Because the the
human body, once it starts to disintegrate,
it it I mean,
you know, it it that's what it is.
Allah created us from the earth, and then
we go back into it. And, once that
process starts, it really it's a lot faster
than most people think,
for that body to break down. And,
sometimes the, like, the smell is overwhelming.
You just you don't want to subject that
that person dishonor that person by subjecting the
people who are bury bearing them to a
stained shroud or to that smell.
Whereas you prefer you know, keep them in
the in the plastic bag
and or maybe even you know, sometimes putting
in a new plastic bag is itself problematic
because the body is so weak it will
disintegrate.
So if that's the case, just keep them
in the same plastic bag, put the shrouds
on around out outside of the bag with
the niya of the sunnah
kafan,
that it should be like a sunnah kafan,
and just wrap the the the cotton shrouds
around that and perfume the shrouds heavily so
that the the the smell doesn't get through.
There's also there's 2 things. When you bury
a body, there's there's perfume,
and there's something called cedar. Cedar is like
the the
the the leaves of, I think, a lot
tree.
When you break them up and put them
in in into the into the shroud,
they will
kind of eat up the odor of the
the the the the, the body disintegrating or
the body,
breaking down.
So kind of like a old school organic
deodorant. So whatever
something like that a person can do, they
should do it so as to show honor
to the deceased, you know, when when burying
them. Because people their bodies come in different
different conditions.
Obviously, the Ambiya, alayhi, alayhi, alayhi, alayhi, alayhi,
alayhi, that
made them haram on the earth so they
they don't disintegrate nor do they rot.
Well,
So a person who's traveling
and the time of the prayer is ending
and they are in
extreme
mud.
Like, we talked about this last week also.
Sometimes the mud is almost dangerous to walk
in
and, you can, like, lose a sandal in
it. And when you lose, like, a sandal
or a shoe in, like, 3 feet of
mud, it's very difficult to retrieve it out
of out of there. And then afterward, your
entire, you know, clothes and everything you have
become muddy, then your then your hands become
muddy. If you have to touch your wallet
or your phone, it's gonna destroy that as
well.
So that's considered an extreme hardship.
So a person who's in that situation,
who is riding on a mount,
they can just stand on the earth, get
off their mountain, stand on the earth and
pray making isharah, making, gestures.
If it's
even problematic for them to just get off
the mount, they can stay mounted. And I
guess
the of that would be in in today's
day,
would be,
like being in your car, I guess, if
you're in a 4 by 4 or something
like that,
That you can just stay mounted and just
pray and make for your for your and
for your.
But that's for an extreme hardship. That's not
like,
you know, I don't have a I don't
have a a prayer rug and icky gift
to to my head. It has to touch
the floor. That's what the prayer is supposed
to be. Your head is supposed to touch
the floor. Person who thinks that their head
touching the floor is icky, then they're missing
their sajdah, even the sajdahs that they're doing
anyway.
Allah knows best if, like, internally, spiritually, if
they're being accepted or not. That's the whole
point of the prayer is that your face
should touch the floor.
The place where other people walk, you should
touch the floor. That's why it's a
a sign of humility in front of the
Lord. And if a person can't do that
much for the sake of Allah, they have
to question who they've been worshiping all of
these years.
It's not for, like, a light amount of,
like, oh, look. I'm gonna get dust on
my knees and on my hands, or I'm
gonna have to make sajdah in the grass,
and I'm gonna get grass on my face
or whatever. Those things you just do it,
and then when you're done, if you're really
upset about it, you just wipe them off
and just keep going.
But this whole thing about, you know,
you know,
trying to be pretty all the time,
if you're a sister, there's still some scope
to, like, wanna think that way. If you're
a brother and you're trying to be pretty
all the time, there's a whole bunch of
other issues going on,
which,
you know, fit class may not be the
the the the proper place to get help
for, but but please do get help because
it's not it's not bad. And on the
other side, as a slight tangent from Fiqh,
you know, being a little bit dirty, there's
2 things. There's one thing is you're dirty
in the eyes of Allah ta'ala.
That has to do with immorality.
That has to do with najasa.
Right? Having urine on your clothes, feces on
your clothes, * on your clothes, blood, pus
on your clothes, These types of things, that's
what nadasa is. So there are people whose
hem of their garment is dragging beneath their
feet and they urinate in urinals and their
clothes
are look clean outwardly, but they're dirty. And
then there are certain people, their clothes may
look dusty a little bit, but that dust
is not dirty in the eyes of Allah
and his Rasool Sallallahu Alaihi Wasallam. And it's
a sign of a man doing a hard
day's work or a sign of a man
who worships Allah Subhanahu wa
ta'ala.
The Sahaba Radiallahu and whom are described
by Allah Subhanahu wa ta'ala in his book
as their signs are in their foreheads from
the effect of of of making prostration in
front of Allah subhanahu wa ta'ala. It's a
mark of honor in front of Allah and
his rasul sallallahu alaihi wa sallam in front
of the believers that a person should have
some,
a little bit of disheveled disheveledness
in their forehead or in their nose or
in the the palms of their hands or
on their knees or on their on their
feet,
because of the sajdah.
And that's something that's easily washed. It's easily
cleaned. If you have, like, a job interview
or something like that, then keep a prayer
rug with you. If you have a job
interview and you don't have a prayer rug
with you, just go to the bathroom and
wash your hands and your face with water
afterward. All of it will come off. You're
not going to, like, you know, pray inside
of a inside of a a mud pile.
We already said that if this mud all
around you, then you have the, rufsa that
you don't have to make in it. If
it's just a little bit, just make the.
Everybody should do this as a homework exercise.
Go in your backyard,
you know, not necessarily when it's soggy or
whatever, but when it's a good dry day
of good temperature,
and just pray on the grass. Face the
qibla and pray on the grass.
The our the earth was made a mess
masjid for the prophet sallallahu alaihi wa sallam.
This is one of the honors in of
this ummah that we don't have to go
to the masjid to pray. Rather, the entire
earth was made a masjid for
and for his Mubarak, Ummah.
Allah ta'ala
have mercy on it. So go and pray
and stick your face on the floor. And
when you feel like, oh, this is gross,
then know that you're doing this for the
sake of Allah ta'ala. This may be the
first time you actually make sajdah in your
life spiritually.
That's not something a person needs to freak
out about or or or or or get
to whatever about. And the funny thing is
once you do it, you'll kinda get over
it really quickly, the fear of it, the
phobia, the irrational fear. And the other thing
is that there are some people who think
they're being clean and literally, a, you're not
protecting yourself from spiritual filth, and you're not
protecting yourself from najasa,
and your cleanliness your quote, unquote
fake pseudo cleanliness is also harming you.
Our kids nowadays, they're unexposed to what's going
on, what what's outdoors. They're unexposed to antigens.
They're unexposed to allergens. They're unexposed to any
of these things. And then people get super
hypersensitive
and their bodies literally consume themselves with autoimmune,
disorders because of their lack of exposure to
anything. The body basically doesn't find anything to,
any anything to
attack, so it starts to attack itself.
And, you know, like, one of the treatments
that they have now for,
for people with allergies, they call it immunotherapy,
where they'll find all the things you're allergic
to and they'll inject it straight into your
bloodstream,
little by little. Or another another
alternative treatment is they'll take they'll put a
parasite inside of your stomach or inside of
your intestinal tract or inside of your bloodstream,
and the parasite itself will disable you disable
your immune system to the point where it
can't hyper overreact to stuff. So instead of,
like, having literally inject inject all the stuff
that you don't wanna make sajdah
in anyway, why don't you just make sajdah
in the ground
and then get the salab for it and
still, like, be cool? You know, instead of
having that then afterward go to the
asthma and allergy therapist and then pay the
dude, like,
God knows how much to literally inject that
crap into your own bloodstream. And then,
afterward,
have a nurse, like, watch you for an
hour just to make you to make sure
you don't have, like, a immunofreak out. And
then they have to rush you to the
emergency room and, like, whatever, give you a
shot of adrenaline straight to your heart or
whatever that that EpiPen or whatever that they
just
whatever bought out and, like, super marked up,
monopolized, marked up. Instead of having to go
through all that stuff, you know, if people
were just behaving like Muslims in the 1st
place,
including myself, Allah forgive all of us, then,
you know, I
I this is one thing before people people
look at me now, they're like, oh my
god. This guy is a complete slob. You
know, I don't even, you know, I don't
even wanna disclose too much, but they look
at me and they're like, oh my god.
This guy is a complete slob. He should
make himself more presentable in order to, you
know, whatever, you know, if he's gonna call
people to the dean. Trust me. Before I
went to go and study dean, I was
so sensitive about things that if if someone
asked me for a sip of Coke from
the can I was drinking from,
I would be too ashamed to say no?
So I would give them the can and
then after seeing their, like, mouth touch the
can, I'd be like, you know what? Why
don't you just drink the rest of it?
You know? Just go ahead and have it.
It's not a big deal. Because I was
like grossed out like so super grossed out
by like little stuff. Then alhamdulillah by the
father of Allah ta'ala you you know, live
in the desert for a while. You don't
have no water. You don't take a shower
for a week. You don't do this. You
know? Do you have all these experiences,
weird insects biting you and, like, just weird
stuff, like, you know, and you chill out.
You know? You have all these problems. You
chill out. You get a couple of infections.
You get a couple of parasites. You get
some,
what do they call it?
Abscesses and all these other weird things. Get
weird sicknesses that you never really thought of
before. And then you kinda chill out a
little bit. But I'll tell you one thing.
Like, every year
before I including when I was in university
as an adult,
because some people, oh, you just grow out
of it when you get bigger. No. Even
when I was an adult. Every year, I
used to spend, like, at least, like, 40
days of the year sneezing uncontrollably,
like, like, go through half a box of
tissues in a day and have all these,
like, super crazy allergies and things like that.
And I still have maybe 1 or 2
days in a year or 1 or 2
days every other year like that now. But
like,
I just noticed like there's a lot of
stuff that I I've
really gotten over,
that Allah Ta'ala has protected me from. I
don't have to deal with those things anymore.
And Allah knows best what it is, but
I think part of it is just like
hyper exposure. If it's time to pray,
I'll just go and pray. If if it's,
you know, I don't have a I mean,
I keep a prayer rug in my car,
but if I don't have it,
you know, just pull over and pray in
the grass, you know, just go pull over
and pray on the pavement.
If it's wet, good. Allah created every living
thing from water.
It's not gonna kill you, you know. In
fact, the rain there's barakah in the rain.
Rasool Allah salallahu alaihi wa sallam used to
take his when it would rain the first
rain of the season, he would take his
shirt off salallahu alaihi wa sallam and and
stand outside and and soak himself in the
rain
as a sign of the blessings of Allah
Subhanahu Wa Ta'ala.
And it's actually the the rain the rain
especially in the extreme heat. There's a a
shifa in it. There's a cure in it.
The person has heat rash.
The standing in the rain will actually cure
your skin. It will make the heat rash
go away. And it's really strange how it
does it. You can take a cold shower
inside and it's not gonna do it for
you. But I I I experienced that someone
actually told me I complained about heat rash.
She said, just wait. You know, it's a
sunnah. You
know,
Someone actually told me I complained about heat
rash. He says, just wait. You know, it's
the sunnah. You you read the hadith about
the prophet standing in the rain. He says,
the sunnah, go do it next time. It'll
cure your heat rash. I'm like, how is
it gonna cure the heat rash? I can
take a really cold shower inside and it's
not helping.
But you go outside some there's some some
shefa that a lot of put in the
rain that,
you know, whatever,
local water system doesn't have that when you
stand in the rain, it causes the the
skin on the surface
to to to just,
just flake away.
And underneath it, your skin is the irritation
is completely gone
just from standing outside for 20, 15, 20
minutes in the rain.
You know, all of these things that we
avoid like the plague and we run away
from,
maybe if we were, like,
less like fake clean and more real clean,
then, Allah Ta'ala would protect us from those
things and give us the barakat that our
forefathers had as well.
And, you know, I I you know, maybe
someone thinks this is a harsh tirade, but
trust me, all of these things are things
I discovered later on in life. And if
it wasn't a personal experience I went through,
maybe I wouldn't be so,
forceful in
advocating them.
So a person who's traveling,
they can pray their all their nonfard prayers,
while mounted on their means of conveyance. They
don't have to get down from their horse
or from their wagon or in this case
from the car. You don't have to get
off of it in order to pray your
knuckle prayers.
And so I'll I'll add to that also
that, you know, perhaps if you're in your
seat in the plane, your wither or your
2 rakas before fajr and things like that,
pray them in your seat.
Don't get up and pray them in the
in the in the aisle or in the
emergency exit or in the in the in
the in the back. Your father prayers,
if you're able to pray them properly standing,
then you're obliged to, which means what? If
you have wudu, wait until this the stewardesses
go through,
go through the aisles and do all their
service so you're not in their way. Once
everything is done and calm, go calmly and
politely with a smile on your face.
Ask if you could please say your prayers.
You and say, promise them you'll do it
quick and do it as quick as you
legally can. And don't do your sunnah standing
but just do your Fard prayer. I have
never been forbidden from doing that by a
Muslim for by a non Muslim.
I have on some of our Muslim airlines,
and I'll just go ahead and pray anyway.
But in America, don't do it. There's an
air marshal on the plane. He will pull
a gun out and cuff you in front
of everybody. They will make a,
YouTube video of you and they're all gonna
laugh at you. And why shouldn't they? You're
an idiot.
So but if you ask politely and they
say yes, then go ahead and pray. If
they say no, then you're in such a
situation where,
the sin of that is on their heads,
not on yours.
And so you can just pray when your
plane lands and make up all your prayers
when you pray prayer land plain lands. But
I'm they've never said no to me. If
you ask part of like, 90% of getting
the answer you want has to do with
how with how you ask. And so this
is a skill I can't teach it through
fit class.
But, you know, if you're a charming and
nice person with a good smile and and
know how to ask and when to ask
and whatnot, inshallah, the help of Allah is
there for a person who wants to do
what's right.
And this is attention every single time I
get onto a plane, every time I get
on really when I do anything, you know,
because there's so many things you don't you
that are not in your control and I
have all this tension and I just make
make it easy for me. I just wanna,
you know, I just wanna say my prayers.
I just wanna do those things that you
made farther on me.
So help, you know? And every time by
Allah
he gives help and once it's done there's
a great relief,
in that. So at any rate,
but your farthest prayers, if you're gonna pray
them standing, you should pray them standing if
you're able to. The non farthest prayers, you
should pray them sitting in your
your seat, and it doesn't matter which way
the seat is directed.
If you wish to, you can turn your
head toward the and pray, say and then
just pray the rest of the prayer in
whatever direction you're facing.
The text seems to suggest that even that's
not necessary,
while you're while you're actually immediately traveling or
moving.
Another another thing is people are like, well,
how am I supposed to know what the
time of the prayer is? Do just open
the, the window of the plane and look
outside.
Right?
If you don't know when the prayer times
are supposed to be, that's a whole set
of fit classes. Please learn it from somebody.
But you should be able to open the
window.
You should at least know which direction your
your plane is facing.
Oftentimes in the planes, they have a a
set of graphics that show where in the
world you are and where the line of
the sunrise and sunset is. It's like a
weird, like, double bell curve or not double,
a bell curve,
with the with the with the,
the vertex of the bell,
being on the top in the winter on
the north in the winter and in the
south in the summer, in our summer. I
guess if you're listening from Australia the other
way around or from South Africa or whatever,
the other way around. But,
and then, you know,
the the the eastern the eastern edge of
that light dark barrier is the sunrise and
the western edge is the sunset. So that
can help you a lot with figuring out
what what your prayer times are gonna be,
as well if you're, like, sitting in the
middle scene and can't look out the window.
But, you know, point is figure it out.
Figure it out and then then let's say
your prayers when it's time to say your
prayers.
The the the non farthest prayers, pray them
in your seat. And explicitly,
that includes the the shafa and wither.
That explicitly includes the shafa and wither. And
if someone's a Hanafi and listening, maybe, the
hokum is different because the Hanafi is considered
the shafa and wither to be wajib.
But, in the Maliki school, at least he
gives
explicit,
he gives explicit,
text that the wither you you you can
pray it sitting.
We can save this inshallah for the for
next week inshallah.
Are there any
yes?
So,
regarding, like, her playing in
weird like, this is not actually that weird,
but, like, I'll tell you what I did
today. So I had a training class in
some hotel in
past Valparaiso.
Okay. And so rather than searching, asking for
permission at the like, look for a room,
I just
prayed in, like, a stairwell.
Yeah.
And,
didn't tell anybody, but would you recommend that
we tell somebody in advance and ask for
a room? Or would you say that
that we better off, like I figured, use
most people don't use stairwell hotels.
So, yeah, should you ask permission? Should you
tell somebody? It's up to you. It's up
to your situation. Walk through. Right? And they'll
be like, you know, I think I think
people should be not so concerned if someone
sees you praying. Yeah.
That's not a big deal. I think the
concern should be, like, if you're doing it
illegally,
like, someone's gonna call the cops,
or someone's gonna, like, raise a ruckus,
rightfully raise a ruckus, like, you're in their
lawn or whatever. Yeah. In that case, you
should probably ask permission. But if it's one
of those things, you just have 2 ruckus.
You gotta get them done. And, you you
know, you don't wanna talk to nobody about
it because you don't have time or you
don't expect a good response from people or
whatever. Yeah. Then just do what you need
to do.
That's my personal advice. And the other thing
is that, like so maybe if you're amongst
people who you have some sort of clout
or influence with, it may be better to
ask for a a secluded space just because
then you're
going to have more and
more
humility and presence in the prayer. Because
sometimes we focus so much on praying, standing,
and all this other stuff that we, you
know,
rush through the prayer without any sort of
presence. You know? And so some people are
like, well, is it better to pray in
my seat with presence
rather than pray standing rushed? And the answer
is
don't separate them. Do both.
You should be concerned about both the inward
inward reality of prayer and the outward conformance
to the law.
And,
so, you know,
go find that place. Stand. Even if you
pray quick, it doesn't necessarily mean that your
prayer is
is is is bad. You can pray quickly
but have presence also. Just remember while you're
so remember this is you're doing this for
the sake of Allah to Allah. Allah is
watching you and Allah will reward you for
this inshallah,
by his father and by his karam and
by his minna and by his rahma, inshallah.
So, yeah, I I mean, it all depends
on what your situation is, what you feel
like, what people around you feel like, and
how
what situation that place you're in is in.
I don't think a stairwell is a big
deal. People know everybody's in, you know, everyone's
in the hotel for they're all guests. You
know, you just need to do your thing.
So sometimes people take cell phone calls in
the stairwell.
You know, I I bet not too long
ago people used to go to stairwells to
smoke a cigarette.
You know, so I guess, you know, it's
one of those things. If you're like, you
know, what are triple, quadruple gold member
of the hotel and, like, do business with
them all the time and they know you
on a first name basis, then you can
be like, yo, I have to pray. Can
I have a room? Or can I have
a and the the if, you know, you
know, they'll be happy to open something up
for you? That may be better,
you know, but it depends on, I guess,
the situation in your own common sense, which
is
incidentally not as common as one would think.
But
Also, with when we wash our feet, we'll
do,
like, usually at work, I usually I'm able
to, like, find, like, private bathrooms. But, usually,
in public places, I'll take, like,
this thing and kinda, like, take my socks
off and wash it over the toilet seat.
Yeah. Are there any particular pitfalls with that
that I might have to be cognizant
of? Yeah. No. I think,
just,
just, you know, try not to make your
clothes or your shoes or your feet,
you know, touch nudges.
This is another thing. You don't necessarily have
to put your foot in the sink. If
you wet your hand and run it over
your foot
enough that that the the cracks and crevices
that are kind of white that the water
gets into them and the whiteness goes away,
that's enough. You should just have you you
have for it to be what considered legally
washing and not wiping in the Maliki school
just should be, enough that you moisten the
skin surface and, like, 1 or 2 drops
more than that. And that you can do
that with a wet hand as well. And,
the other schools, they actually have a higher
amount of water that has to go over
the the surface. The Malachi School is relatively
easy on this issue.
And, it may take longer.
You may have to wet your hand and
rub rub the limb a little bit more
to get the water into the skin,
but,
but there's no you know, it's not necessary
that you put your foot in the sink.
And that's again play it by ear. Some
places not a big deal. Some places people
are gonna more more and more increasingly as
time goes on, they're gonna try to, like,
make an Alamo out of it. I had
someone try to call me out about it
in in the airport.
So he was a minority as well. So
I was like, what? Do you think, like,
doing this, they're gonna love you now? I
said, both you and I are they they
think of us as as animals. What you
think by fighting with me now, they're gonna
get wave the American flag to you and
make you a hero and, like, say you're
one of us now. They they're gonna hate
us anyway. Just calm down. He's like, oh,
I wasn't trying to do you know, like,
that's not that's not what I meant. I
hope people wash their face in the in
the sink. I go first. I'm not sticking
my foot up in the in the in
the water. And b, people also wash their
hands after taking a crap in the sink
as well. So,
you know, that's whatever.
A cop on campus
at UIC,
he threatened to arrest me for washing my
foot in the sink, and I'm like, yeah.
Go ahead and do that. And when his
partner saw that I speak English relatively well
and I was, like, very nonchalant about it,
He pulled his partner back and said, this
guy looks like he's trouble. Just don't waste
your time. Because, I mean, there's I I
don't see legally unless, like, it's private property
and someone explicitly says, I don't want you
washing my feet in in this thing. I
don't see it as being such a big
deal. But, you know, it's a, we we
to be fair,
we shouldn't go if we know something is
gonna piss people off, we shouldn't go about
doing it if it's avoidable.
So if like what you said, you wash
your wasp moist in your hands and wipe
your foot, you know, without raising it in
the sink or, like, over the toilet or
whatever with a bottle. If you can do
that, you know, then inshallah, Allah will reward
you
for for for having concern for people that
you don't antagonize them and not unnecessarily.
But, you know, sometimes it's not a big
deal. I mean, it's one of those things
a lot of people, they harbor a lot
more fear than there's actually something to be
afraid of. Yeah. But if on the flip
side, you know that it's gonna make a
big deal for no reason, then Right. And
then you go to, like, a instant convection.
It looks like someone's in the shower in
there.
Yeah. That's yeah. That's not cool. You you're
right. That that's not cool either. If you're
using a a facility, a public facility that
other people are gonna have to use,
please,
try not to splash water around. I'm bad
about it. I know, but, like, it's not
good. So I try whenever I remember, try
to use less water, try not to splash
it around. It's as soon as it is
less water anyway.
And then take, you know, the napkins and
wipe down the basin, the mirror, all this
stuff. Especially,
you know, it hurts the feelings of the
the the custodians and the janitors who have
to clean up after you.
And those are the people, you know, a
lot of people are concerned with getting a
picture with, you know, the governor or with
the senator or whatever. And maybe those people
with Allah, subhanahu wa ta'ala, are worth less
than a dung beetle.
And maybe the custodian and janitor is somebody
who has a with Allah
because of the hard work that they do
in order to support their families or whatever,
and you don't know it. So you should
be very careful about not hurting their feelings
by making extra work for them. So, yeah,
be careful about that. Take the take the,
the the the paper towels and,
you know, wipe up the sink and the
the mirror and all that stuff after you're
done,
or the person after you who's not gonna
wanna
who's gonna just see the the amount of
water splashed around and feel bad, have concern
for their feelings as part of the dean
as well.