Muhammad Carr – 04 Nullifiers of Ablution Ba Fadl’s The Short Abridgement
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The concept of "sc scenario" is emphasized in various scenarios, including the ability of individuals to perform worship tasks and accomplish tasks such as washing their bodies. The use of Tarku tanshif and w hesitation as recommended during Raym carrier act, the concept of " Akka" meaning unable to do something due to sleep conditions, and touch is discussed as a way to obtain forgiveness. The segment also touches on various conditions that lead to the loss of a wigator and the importance of keeping the person in touch with their private parts. The concept of "stedler" is emphasized, and the secret of touch is discussed as a way to obtain forgiveness.
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One final be my lampana was in Allah in as a look at ill many in
foreigner Allah in as a look at
what is conversi. I mean, cool leader.
Now, when it all matter, what the kid, well, if I will, is deferred.
Well in Tifa, a Alhamdulillah, we thank and praise Allah subhana wa
Taala for all of his blessings that He has bestowed upon us. We
beseech Allah. We ask Allah subhana wa taala, to increase us
in those blessings. Alhamdulillah, by His grace, we have reached
lesson number four. And lesson number four will deal with
completing the wudu and also deal with the entire chapter regarding
things that nullify the wudu Ibn wa taala. So without further ado,
let us wrap up the discussion as regards to the sunan of Urdu, the
last Sunan, or one of the last Sunan that we will be discussing
in today's lesson would be al muwalat. Muwalat, the first
question we ask ourselves is, what is meant by the term MUA lat. The
mean would be a yashra al mutaw fi Tatra win Kabala ja fama kabla
huwalat. In other words, Tata bu to do one after the other. It
refers to when the person performing the hoodoo that he
washes the next part, or he deals with the next part before the
previous part has dried. In other words, performing wudu in
succession, washing one part after the other part, or wiping the one
part after the other part before the previous part dries out. To do
that consecutively is regarded as sunnah and ALLAH SubhanA Tala
knows, knows best, interestingly, in terms of the detail provided by
Al BayWa tarif, which is the explanatory notes on the muhtasar
al Latif, it says that there are certain instances in which
muwalit, in other words, to perform Muru consecutively, one
after The other to wash the one body part immediately after the
other body part. There are certain instances when that becomes
compulsory. What are those instances we look to that now, be
it nila, subbahana, watara, when the time is constrained, so a
person has very little time in which to perform Urdu and
thereafter perform salah. In that particular instance, a person
doesn't have the leisure of washing one body part and then
waiting and then washing the other body part. In this particular
instance, consecutiveness, washing the one body part immediately
after the other is considered compulsory. A second scenario
would be in the woo of a perpetually ritually impure
person. So for example, a person suffers from incontinence. A
person has urine that is dripping all of the time. In that
particular instance, the person will perform Urdu. In his Urdu, it
is stipulated that he wash one part after the other part
consecutively. It is considered to be compulsory. And Allah, subhana
wa Tada knows, knows best. We go on to the next issue. Be in the
last, the next sunnah. The next sunnah reads as follows, what Abu
sabbi for a person to admit seeking assistance for sab be in
terms of somebody pouring the water. The ditto will come now be
nila, Hanu, why is this considered to be
a sunnah? In other words, not taking assistance when you perform
Hulu, it is considered to be a sunnah. Why? What is the reason
our scholars say
La YALI, Kobi, halita, Abu because it is considered to be a luxury
which is not befitting a slave. In other words, a worshiper. When we
worship Allah, subhana, wa taala, the prevailing condition that we
should find ourselves in would be one of servitude. So when you
preparing and who, in and of itself, is an act of worship. So
when engaging in an apt of worship, it should be free of any
manifestations of tarafu, of luxury, or anything which runs in
contrary, distinction to a sense of servitude and ALLAH SubhanA wa
Tada knows best. We go on to the next issue here what our author is
doing. He's going to unpack scenario.
Is. So he's going to list a few scenarios, and he's going to give
us the ruling in as far as seeking assistance is concerned. So the
scenarios read as follows. Number one, I'm going to start from my
left and your right. So to get somebody to bring the water, what
is the ruling in that particular regard? Our scholars say muba It
is religiously neutral. In other words, there is no issue. You are
not going against a sunnah Recommended Practice number two to
get someone to wash the body parts when no need exists. The ruling in
this particular regard would be that of makru. It is something
which is considered reprehensible. The last scenario mentioned here
on this particular slide would be to pour when no need exists. This
is considered to be khilaf Ul awla. So there's no need for
somebody to pour the water for you, but you get somebody to pour
the water for you, this would be considered khilaf ul Allah. And
Allah subhanahu was best our scholars also quick to add that in
today's time, what happens is you don't have somebody pouring water
for you, but you open up a tap and the water automatically flows
there from does that fall into the bracket of being no, this doesn't
fall into a scenario of
assistance. Why? Because in our modern setting, the tap is the
means of accessing water like a pail would be in yesterday. And
Allah subhanaw taala knows, knows best we continue with seeking
assistance. And the different scenarios, a person is unable to
perform wudhu himself, what happens in that particular
scenario? In this instance, it is necessary, why it is necessary for
him to seek another's assistance in order to perform wurru. The
last one, in terms of our slide here, reads, what about
educational purposes? So somebody calls another and says, poor water
for me. And his idea behind that is to teach the person or to
demonstrate to others how wuru is made. This is considered to be
mandu. It is considered to be recommended. And Allah subhanaw
taala knows, knows best the next sunnah, which we deal with. And
one of the last we come into the tail end of listing the sunan the
recommended acts of wudu. This one reads as follows, what tarku tan
Sheev beheld cutting by way of example, tarku tanshif, it is
recommended tarku to omit tan shiv. Tan Shiv refers to the act
of taking a cloth or any other material to dry oneself. So not
drying oneself with a cloth or any other material is considered to be
recommended. And Allah subhana knows, knows best. What is the
proof for that? The proof for that? And if my memory serves me
correctly, this is narrated by my Muna Radi Allahu, Taala Anna. She
says, summa at aitu. Then I came to the Prophet Muhammad sallallahu
alayhi wa ali was Abu Salim Bimini. I brought him a a cloth. I
brought him a towel for a Dao, the Prophet sallallahu alayhi salam.
He did not use it. He returned it. He has a very important note here,
and that is, if there is a reason, for example, like severe cold,
then emittance of drying no longer remains sunnah. In other words,
there's absolutely no problem for a person to use the Tao and ALLAH
SubhanA wa Taala knows his best. The last section deals with the
recommended acts of wudu On completion of the hoodoo. So what
are the sunan in this particular regard, the text reads, turn
facing the Qibla and then to raise one's hands and recite the
following, Allahumma, jaal ni Mina tawabi Na wa jaal ni Minal mutato
Tahiri. The simple translation thereof reads as follows, oh Allah
make me from the repentant ones. And the connection there would be
that these two types of purification, the one would be a
physical purification, and the other one would be an abstract
purification, an internal purification. So at the end of the
physical ritual ablution, what do we ask Allah, as if we are saying,
Oh Allah, I've purified my external, you purify my internal.
And how does that happen? That happens through forgiveness.
Allah, Ani, Minah, tawabi, Allah, make me from amongst those who
repent often,
Allah mean at the Wabi. And if you repent often, Allah is going to
forgive your sins because he's oft forgiving, and thereby you're
going to acquire internal purity, may Allah make us from amongst
those Allah, Ali, Mina, tawabi, Oh Allah, make me from amongst the
repentant ones. Wa ja Ali, nimina, and make me from those who seek to
be pure. Suba, Hanukkah, lahum, Glory be to You, oh Allah. Wabi
hamdika, and All praises be to you. Allah Ash hadu, Allah ILAHA,
Illa, enter a witness that A is no deity worthy of worship except
you. Astaru, Furukawa, tubu ilaik, I seek your forgiveness and I
return to you. I repent to you. Oy Saadi, WA ya Salim alabi, and to
end of this very important ritual act of worship, a person should
send greed.
Things and peace upon our beloved Master, Muhammad, sallAllahu,
alayhi wa ali wa Sahabi wa sallam. This has brought us now to a
conclusion of the discussion of Urdu. The next chapter which we
deal with would be those things that nullify the wudu. Let us
visit. The text be ill Subhan wa taala. So the heading leads things
that nullify the wudu. Those things that break the wudu nullify
the wudu. The author says, wayang kuvulu arbaratu Asia. He says
there are four things that nullify the wudu, that break the wudu. In
other words,
the causes. And the Arabic term for causes would be asbab, which
the wudu is terminated by the existence of any one of it is
referred to as nawake nawaki vulu. In other words, Nakaba means to
break that which breaks the wudu the causes that if any one of
these causes exists, it means that your Hulu is broken. What are
they? Our author lists them for us, and he starts with number one.
Number one reads as follows,
Al hariju mean Ahadi Sabi lain, that which exits, that which comes
out, mean Ahadi Sabi lain of one of the two pathways. What is the
author referring to? He explains himself because the word Sabine is
a euphemism. It's a euphemism, a nice word used for a not so nice
thing to refer to, Al abulu The first thing that breaks the wudu
would be al Hardy, that which exits mean Ahadi Sabi lain from
one of the two pathways. What does it refer to? The author explains
himself and says Al qubu. What do more? In other words, the frontal
private organ and the rear private organ. So now when we look at that
which exits from the private organ, it can fall into one of two
categories. So the word I used there was excreta. In other words,
that which comes out that which exits. So it can either be normal,
for example, urine and stool, urine and stool exiting, it's
going to break the Urdu on the other hand, it might very well be
that the excreta is abnormal in terms of its nature. In other
words, it's not normal for such a
phenomenon, for such a thing, for such a corporeal to exit from the
private organ. What would that be? Examples? Would be bugs, blood,
stones, anything, whether normal or abnormal, that exits from the
private organ. It is considered to break the wudu and Allah subhanaw
taala knows, knows best. What's the proof in this particular
regard? There are two. There are two narrations. The one narration
reads as as follows,
la to kobalu, Salah to ahadikum, either a hadikum, the
prayer of any one of you will not be accepted either. Ahadata,
ahadatha, for purposes of our understanding, when he breaks his
Urdu Hatta at Abu until he performs Urdu again. The next
narration reads as follows, LA, Wu, ah IL. La means out in a
rehein, there is no Urdu Illa except in salting, except from a
sound. In other words, you need to be certain. Ao mean reheen or
flatulence that the person may experience clearly
the mode of extrapolation, or rather what we want to extrapolate
from the narration is the fact that your door is not broken until
what happens until you experience what you experience. You either
experience, you feel the flatulence. You experience wind
emitting from your ear, from your behind. Alternatively, you hear a
voice you have flattened, and you hear exactly what is happening,
and Allah knows as best they will have the proof. In that regard,
the exclusion of money. What happens is a ground rule was
established. What is the ground rule? Whatever exits excreta, it
breaks the wudu, according to the Shafi school of thought, there is
an exception. What is that exception? That exception comes in
the form of money, the excretion of money, it does not break the
wudu. So let's try to conceptualize this particular
instance. The excretion of sperm does not break the wudu. How do we
conceptualize that? The scenario would be as follows, a person
ejaculates due to a thought or sight. A person thinks about
something, and as a result, he ejaculates. Does it break his Urdu
no or experiences nocturnal emission whilst his buttocks are
placed firmly on the ground. So if his buttocks are placed firmly on
the ground and he sleeps and he has what we refer to as a wet
dream, then what happens as a result of the *? He
experiences the emission of sperm. Does his wudu break? No, his wurlu
does not break, and Allah knows his best. What is the reasoning?
Why does money a substance which exits from the private part, why
does it not break the wurlu? It does?
Break the wudu for the following reason, because our scholars say
the Anna ma ojaba Marine, that which necessitates the greater of
two matters. And the two matters that we are talking about here
would be Russell and wudu. So the
emission of many of sperm, it necessitates the greater of the
two, which is the RUS so that which necessitates the greater of
the two, biho Susi, specifically, la yujibu, adwana, Huma will not
necessitate the lesser of the two, and Allah SubhanAllah. We go now
on to the next. We said at the very beginning that there are four
breakers, four things that nullify the wudu we've covered number
number one, number two reads as follows, a Thani, zawa UL Akali,
the word zawa means to come to an end. Al Aqal, when
a person loses his
mind.
Zawa UL Akali, benow mean o zahirihi, and how do you lose your
mind? How do you lose your mind? Binoming, either by sleeping,
we refer to sleep as a minor death, so a person is not
conscious.
If you want to do zawal Akali, a person loses his consciousness.
How binau mean, either by sleeping, or any other means,
except iruna Now, mumaki, Makara, dou wala, except when a person is
sleeping whilst his buttocks are placed firmly on the ground. So
firstly, what we want to do over here would be the second breaker
would be when you no longer have a sense of consciousness. How does
it happen? Either through sleep or another. Means, the first thing we
want to look at would be, how do we understand, from an Islamic
perspective, the concept of Akal. The concept of Akal, it has a
literal meaning. Literally, it means a man that which prevents
technically, it refers to the following, sufatun, according to
the Bayan or tariff. The following definition is given. What is the
definition? It reads as follows, sifatun you may use to be banal,
husniwal, kubahi. It is a quality which a person is endowed with, an
ability which the person is endowed with, and by virtue of it,
a person is able to distinguish between that which is good and
that which is bad. Now, the reason why it is referred to, the reason
why this ability is referred to as Akka. And Akka literally means to
prevent. Why? Because it prevents a person from doing that which is
ultimately non beneficial for him. And Allah subhanaw taala knows,
knows, knows best the next issue
and
exposition, continuing with the issue of consciousness, when a
person discerning ability is found wanting due to sleep, Insanity,
unconsciousness or epilepsy, what happens we consider his wudu to be
broken. Why is that so? Because the prophesy Allah Ali wa ali was
Abu salimah said
wika USA, Al Ain,
basically the Prophet saw me is drawing a assembly, if you have a
jar and then you have a lid for the for the jar. Wika USA, so now
there's a string that goes around that particular lid. Now the lid
and that particular string can be referred to as weaker. Now, Saha
means to be aware. So that which maintains the awareness is what
Ana are the two eyes
famine. Therefore when a person sleeps, so what happens now is
that
a person is awake so his eyes are open. So when he's awake and his
eyes are open, a person is conscious in terms of what happens
to him now, the moment he sleeps and he closes his eyes, what
happens now is that that awareness is taken away. So a person is not
aware of what is happening to him. So therefore, when a person sleeps
and he wakes up, then he should perform Hulu. So it's very
interesting in this particular regard, because sleeping, in and
of itself, does not break the wudu. It is the fact that when a
person is sleeping, he's unmindful, so he doesn't doesn't
know what is happening. So I wouldn't say benefit of the doubt,
but rather, as a precautionary measure, we now consider sleep to
break the wudu. But technically, sleeping does not break the wudu.
It's the fact that the person is not aware of what's happening
while he is sleeping. And you could very well have broken his
wudu through one of the other means. And therefore sleeping is
considered to having broken the wudu. And Allah SWT knows as best
we go on to the next issue in the last what are the exceptions to
sleeping? The Scholars say sleep, the term sleep, when we see that
sleep breaks the wudu, what does it exclude? It excludes
drowsiness. And an indicator of sleep and drowsiness,
respectively, is dreams in the first instance. So when a person
now wakes up and now he doesn't know whether he slept or not, or
whether he just went.
Into like sort of a slumber, or he was catching fish, or was he
sleeping proper, but he remembers clearly a dream. The fact that the
person recalls a dream is indicative of the fact that he was
sleeping in Allah SWT knows it was best. Alternatively, a person
wakes up and he asked himself, was I sleeping or not? He could hear
everything happening around him that is indicative of the fact
that he was not sleeping. And Allah SWT knows best. So catching
fish falling into a sort of like a slumber, catching fish into a form
of drowsiness, that that period just before a person falls asleep,
that is not considered to be a breaker of the wudu. And Allah SWT
knows his best. We have the narration of Anna sibling in front
of us. He says, Can as Harbor sundialawadi was Adam. It says
that
the companions of the Prophet sallallahu alayhi wasalam young to
run. They used to wait for their Isha prayer to stand up Hatta also
to my salon, so much so that they he used to hang, and they used to
be sleeping, and then they would pray that I shall salah, when the
Prophet sallallahu, Sallam would come out of his rooms, walaya
tawad, Dawn, and they would not perform wudu. This again, drives
home the point that if a person is sleeping with his buttocks placed
firmly on the ground, then sleeping in that particular state
does not break his ulu and Allah SWT knows his best. Then there are
certain conditions for sleep with the buttocks placed firmly on the
ground not to break the wudu. What are those conditions? Number one,
a yasta, ikela, filha, alati, Nama aleha, that the person must wake
up in the condition that he slept. So he
went to go sleep in this position that I'm currently sitting now,
and a person's buttocks were placed firmly on the ground. When
he wakes up, he finds himself flat on the floor
with that type of sleep break his udu, yes, it would, because this
condition is not met. A person must be of medium stature of
medium both the person must not be very, very, very, very thin to the
degree that he does not feel any wind emitting from himself. And
Allah knows knows best. The third condition would be Allahu Abu that
a person of integrity should not inform him that whilst he was
sleeping, he had experienced flatulence. So if I sleep with my
buttocks placed firmly on the ground, and I wake up in this very
state, I'm a person of normal both. But when I wake up, the
person says to me that throughout your sleep, you were experiencing
flatulence. In other words, you emitted a wind. And this person is
a person of integrity. I will take his word, and I will have to
repeat my wudu despite the fact that I had slept with my buttocks
placed firmly on the ground, and Allah SWT knows it was best. The
next issue which we look at being with Allah, and this would be
number three, if I'm following correctly, it would be iltika u
Bashar atin kabiraini, ajinabayin. Iltika means to meet Bashar at the
skin. So when the skin of one person meets the skin of another
person, in other words, touching,
but who's touching? Rajulin, wamara atin, a male and a female.
So a male touches a female, any male and any female. No kabiringi,
Aja, Nabi yayin, they must be adult in the manner which we're
going to explain. A bit people and ajina began, there must be no
familiar relation between them. So in conclusion, if a strange adult
male touches a strange adult female, then the Hulu will break
with conditions that we're going to explain now. And Allah SWT
knows best. What is the proof in this particular regard? The proof
is the Quranic verse. When Allah SWT says, awala mamisa, or when
you touch human folk, then you do, well, break. What are the
conditions, the conditions of of touching? So from the outset,
we've established that for a female to touch a male or for a
male to touch a female, vice versa, skin on skin that will
basically break your wudu. But these conditions to it. What are
the conditions we read through that now be it with us. So the
conditions of touching. What I mean by touching is for the
touching to invalidate the wudu. What are the conditions? Number
one is you must touch the skin. So what do we refer to as the skin?
So this sometimes may be
unique for us. Our scholars go into this type of detail where you
look at the skin, you can look at the external part of the skin, and
then you can look at the internal part of the skin. What our
scholars mean is when you touch the skin. In other words, varil
gild
the outer surface of the skin. The outer surface of your skin touches
the outer surface of the skin of another female, and she is not
family. Then the Urdu breaks, wail, Haku Biha, lahamul, asmaaan
walisan,
skin is one thing. And then our scholars talk about the gums. Our
scholars.
Talk about the tongue, so a person's tongue touches the skin
of a
strange female, will the wudu break? Yes, the wudu will break.
So the first condition in order for the wudu to break would be
that it must be the touching of skin. So what if a person touches
the nails or the teeth or the hair that will not break the wudu, and
Allah SWT knows, knows best. We go on to the next condition. The
condition is in order for touching to nullify the wudu, the person
must be of the opposite *, in other words, a male and female, so
a male touching a male does not break the wudu. And Allah SWT
knows, knows best. Again, another condition relating to touching in
order for touching to nullify the wudu. The third condition would
be, both must be Kabir. In other words, both must be previously, I
translated it as both must be adult. But here we're going to
explain what is meant by adult in this particular sin, or rather,
what is meant by the term Kabir. Kabir basically means to be big.
So what is meant by the term Kabir. The term Kabir, what is
meant thereby, would be man balara, that they have reached,
haddan, a timeline,
yushita, hayanifi, generally, they are desired. So a lady reaches an
age where she becomes an object of desire, physically, or the male
has reached the age whereby he has become the object of desire. And
Arbab tiba is sarima
by people who have a pure disposition. And Allah SWT knows
best. This may differ from place to place. In certain instances, it
doesn't necessarily have to be the age of seven certain persons in
different geographical reasons, mature at a different stage. You
find that in certain places that a nine year old girl, physically,
she may be completely developed. So if a strange male touches her,
though she's considered a child from different perspectives, then
his wudu would break. And Allah SWT knows it was best we go on to
the next condition. We will still continuing the idea of conditions
touching, both parties should be strangers. What is the definition
of a stranger? In other words, there's no connection by way of
family, by way of breastfeeding or by way of of marriage. Again,
touching, I think I speak under correction. This would be the last
condition that needs to be met in order for touching to be
considered a Nullifier of the hoodoo, there should not be a
barrier. So if a person touches another
strange male touches another female, so the touching happens,
but there's a barrier between the person may be touched with a glove
and he puts his hand onto the shoulder. So is he touching a
female? Yes, he is, but there's a barrier in terms of the dress that
she's wearing and the glove that he has on his hands. So because of
the barrier, it's not skin, and skin the wudu does not break, and
Allah SWT knows is best. The Nullifier. I have number three
written here, but it is actually number four, a rabbi. What would a
Rabi the fourth? And this would be the last one, the fourth Nullifier
of the wudu. What does it read as it reads as follows, masuk, kubul
Ademi, Abu Kati, duburihi, pibatani, Raha, Abu Tuni asabi.
What happens here is it reads as follows. Masu, the touching kubul
Ademi, the frontal private part
or the ring of the *, Akram, akumala, may Allah, Anu, excuse
me, bibaton rahatti, with the inside, with the inside of the
palm. Abu Toni asabi, or the insides of the fingers.
The proof
for touching one's private part, we have stated that touching your
private part breaks the wudu. What is the proof for that? The Prophet
sallallahu, alayhi wa ali was Abu Asmaa said man Masada, if a person
touches his private part, faliat Awadh, then he should perform wudu
and Allah SWT knows, knows best. There's another narration also
that reads as follows, either Ava ahadu, Kumbia, Faraji, walai,
sabaina, Huma Citron, wala hijab, faliya tawabba, when a person
places his hand on his private organ and there is no barrier
between his hand and his private organ. Faliat awaba, then he
should renew his Urdu. He should perform Urdu and Allah subhanaw
taala knows best.
The last issue which we dealing with here, being ALLAH SubhanA wa
Taala is what is meant by the palms. So the text is fairly clear
in a sense that if you touch your private organ with the palm of
your hand and the insides of the fingers, then it necessitates the
renewal of your Urdu. Your Urdu breaks, and you have to perform a
new our scholars explain that by saying that if you place your your
palms together in this particular manner, then whatever is covered
if you touch your private part.
With the area that is covered when you place your hands together,
then it necessitates a new law. So in other words, if I touch my
private part with the outside of my hand, it will not break if the
you know the insides of my fingers, the area that I'm
pointing out now, if I touch my private part with that, then it
does not break my wudu and it does not necessitate the renewal of my
wudu and Allah subhanaw taala knows, knows what's best. Let's
read through the text be in the last Subhanallah, when the palms
are placed together and a little pressure added,
this is the area. If you touch your private part with that area,
then it's going to break your Urdu. What is excluded that's
touching with the tips of the fingers,
with the tips of the fingers
will not break the wudu as well as the sides and what lies in between
the the fingers, the sides and what lies in between the fingers
will not break the wudu. And Allah SWT knows, knows best what is
meant by touching your private parts. The last note here beat
Nila Tala of lesson number four. It says Al Murad will kubil
firajil, what is intended by the frontal private part in relation
to a male person would be Jami uzkar, referring to his Akram
akumalam. It refers to the shaft, in other words, the person's penis
only.
It doesn't refer to the testicles as such. So, in other words, if a
person touches the testicles, that's not going to break the
wudu. But if he touches the shaft, in other words, the penis, Akram,
akumalama, Allah Anu, then it will break your wudu. If a person
touches, a person touches the area, the pubic area, where there
is normally hair growth, then that would also not break his wudu. So
just to make that very clear, between Allah subhanaw taala, if a
person touches the shaft the penis, and then his Urdu is
broken, but if he touches any other area, then the wudu is not
broken. And Allah SWT knows, knows, knows best. And likewise,
when it refers to a female, it basically refers to a private
organ. And the private organ has two sections to it, what some
refer to as the two lips of a private organ. If she touches
those areas, then her Urdu would break. And Allah SWT knows knows
best. That brings us to an end of today's lesson, our next lesson,
which would be lesson number five, we're going to discuss that which
is rendered impermissible by virtue of not having Urdu told
Niti and BarakAllahu