Muhammad Carr – 13 Integrals of the Dry Ablution Ba Fadl’s The Short Abridgement
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The importance of practicing upon sacred knowledge and rectifying actions is emphasized in sh patterns of worship, the transfer of dust from Earth, and the shay consolidation of shay consolidation Islam. The transmission of dust from the Earth, the implementation of the Torah act, and the transfer of dust from the Torah are also discussed. The importance of wiping one's face and removing excess dust is emphasized, and the recommended techniques for wiping and holding onto a hand are also discussed. The importance of wiping on the hand and the sequence for the wiping is emphasized.
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Hello, hello,
hello, Hello,
Okay, Hello, You.
All thanks
and praise due to Allah subhana wa Taala
for his many blessings that He has
bestowed. Upon us. Wainta audunya, Ahmad, Allah ILAHA to if you
endeavor to count the blessings of Allah subhana wa taala, you will
not be able to do so. We beseech Allah, and we ask Allah subhana wa
Taala to increase us in those blessings. The greatest blessing,
without a shadow of doubt, is the blessing of la ilaha, illAllah
Muhammad, Rasulullah sallallahu, alayhi wa ali, WA sa Abu Salim. We
ask Allah subhana wa Taala to reify this declaration within our
lives, within our hearts, cause us to live by it, die by it, and
resurrect us on the Day of Judgment. By virtue of this
particular declaration, Alhamdulillah, we also thank and
praise Allah subhana wa Taala for affording you and me the
opportunity to come together to acquire that knowledge that will
guide us to and guide us along the side path.
I was reading a statement by Imam Arab Bani al Mujaddid Al Thani,
and he was talking about the importance of worship. It talks
about worship. So the Arabic term for worship would be Amal, and
then what the spiritual luminaries preoccupy themselves with would be
a phenomenon referred to as well,
translates and as conditions. But he says that the condition which
is the Awal spiritual openings that comes off the back of our
Amal.
So in other words, in order for us to experience spiritual openings,
that spiritual openings come comes off the back of our Amal of
actions. So in order for our spiritual experiences to be
correct, first and foremost, we need to rectify our amale. We need
to rectify our our actions now, when our actions, our amale, are
valid, and then the spiritual experiences coming off of those
Amal would be valid. In other words, if we wanted.
Spiritual experiences. It's going to happen throughout ibadah. So
the first step is for us to rectify our ibadah. And once our
Ibadah are rectified to that particular extent, we are going to
experience, we are going to experience spiritual openings, and
Allah SWT knows as best. So this is our endeavor. Our endeavor is
to come together to learn and to practice. He also talks about Imam
Arab ban. He also talks about two phenomenon in relation to the
acquisition of knowledge, or rather in relation to knowledge
itself. There are two, what he refers to as muja had that there
are two exertions. There are two types of efforts that are
required. The one effort would be in the acquisition of knowledge,
and we are busying ourselves with with that may Allah subhana wa
Taala accept. So the one is the acquisition of the knowledge. The
second relating to knowledge would be the effort required to take
that knowledge which we have acquired and bring it into
practice. So practicing upon that particular, particular knowledge.
Imam arabani puts it in a very, very nice way, may Allah subhanaw
taala enable us to acquire the sacred knowledge and open up our
hearts and our minds to understanding the sacred
knowledge. And number two, may Allah subhana wa Taala enable us
to practice upon this particular knowledge. When we get there, when
we practicing on that knowledge, we acquired the correct knowledge,
and now we practicing on a correct knowledge in the form of our acts
of worship and inshallah that will culminate into spiritual
experiences, spiritual openings, by means of which we can gain
closeness to Allah subhanaw taala, may Allah grant us all of that,
Allah, akrini, quy,
ALLAH SubhanA wa Taala grant us that even though we are not
deserving, we are not worthy of that, but Allah Subhana wa Taala
through His grace and through His mercy, ALLAH SubhanA wa Taala
grants whomsoever whatsoever he he wishes, may Allah grant us that
with that short preamble, we now come to lesson number number 13.
And lesson number 13 deals with the compulsory acts of after yamu
in our last lesson, or, sorry, that's now our next lesson. In our
next lesson, we're going to be dealing with the shurut of tam
shoot of tayong, the conditions of tayam. For now we're going to
start. So if you think about the order in terms of the Al musk, you
may ask yourself the question, how come we're doing the Arkan first
and then we're doing the shurut? Because normally show route
precedes the Arkan shuru a sharp is defined as
yelze mumin Adam wala yelza woman.
A condition is such that if it's found one thing and then
the masurut, the given act of worship cannot be found. For
example, Hulu is a shot of Salah. Without wudu, you cannot have
Salah. So there are certain shuru after that will be discussed
later. What we're going to be discussing now would be the
compulsory acts of Tam, in other words, the integrals of tayam,
without which you cannot have tayam. Arakanu, tayam. So we're
going to look at the text now. Be milasuba, Hanu taala. The text
reads as follows. The text reads as follows. Furutaya, mumi Ham
Satun,
the author says, fowl says furudu Taya, mumi Ham Satun, the word
furud is the plural of the word form,
the word form, the HUKUM of the word form would be now you say Abu
Alaya falihi, or your akabu ala Turkey, that you will be rewarded
for doing it and you will be punished for omitting it. That is
the ruling of a foreign act. So for rule
that is the HUKUM of the word foreign.
Then, if we look at
the
definition of the word form, it refers to Abu Allah Ali Mukalla,
thing. It is the address of ALLAH SubhanA wa Taala that relates to
the action of a person, yujibu alaihi amuran. It makes something
binding upon the the person, or if you wanted to, you said, talab,
mean Allah, subhana, Taal, talaban, jaziman. It is a dictate
from Allah, subhana wa taala, and it is a necessary dictate which
you need to fulfill. Furutaya Mun, those are issues which we
discussed. We just revisiting them again. Furulu Taya mumi The the
compulsory acts of tayamum are ham Satun are five. Furutayam mumi,
ham Satun, the compulsory acts of the tayamum are five. Hamsaton,
there are five. They read as follows aloud to Rabi a Thani and
Nieto the first compulsory act of the tayamum tayam, literally means
to intend and technically refers to nakulut torab, ila allahin
bahusatin. It is referred the transfer of dust from the earth
onto certain body parts, in other words, the hands and the face, as
we will see in a moment within the subahanah wa taala. So for.
I thought today I just got into this. There's a pre recording of
this class for so the recording that you may see on YouTube is
somewhat different from our our live recording Wali, but just
reading this evening, our evening in Cape Town, through the text,
sometimes you fall into a certain pattern. So falling into the
pattern of reading and making the Khalil of the of the text,
furutaya, mumi, hamsatun, the compulsory acts of tayamu or ham
Satun. They are five.
The first one reads as follows, nakulut Torabi,
the first one would be to transfer to rob, which refers to trust
producing sand naclabhani, the second integral of the Te amo
would be Aniya to the intention. Let me just, let me just,
just need to put off this program here, otherwise it's going to make
a noise and potentially compromise. Sorry for that.
We go back to the
program
now
we bless Torah. The first would be to transfer the Torah the sand
producing, or thus producing sand a Thani aniyatu, the second would
be a near to the intention. Waya niyatu istiba hati salah,
and it is an intention of making permissible the prayer. If I
encounter salah, tufardan nawa istiba Hata for the Salah, if the
prayer is a compulsory prayer, then the person will intend making
permissible a form prayer. Now that is the text of bafawal
inshallah. The explanatory notes are going to come along. The
important part that we need to take from this initial text would
be the following, number one, Furu tayam that the compulsory acts of
the tayamum, they are five in total. That's number one. The
second benefit we learn here from in terms of the text, would be the
first two integrals would be naklu torap transferring the dust onto
your limbs. And number two would be Aniya too. Then we also get
into the little bit of the detail of the NIA. Don't worry too much
about that. The important part here to understand would be that
when you're making niya, let's go back and we just revisit our wudu.
When we performing wudu, we make the intention of nawatu, RAF al
Hadar ayaba intend removing the state of ritual impurity. When it
comes to tayamu, tayam doesn't make RAF or al Hadith. It doesn't
remove the Hadith, but rather, despite the Hadith being there, it
licenses you. It enables you. It makes it permissible. And that's
where the word istibaha comes from. It makes it permissible for
you despite the state that you find yourself in. It makes it
permissible for you to perform something which requires a state
of Tahara, so it doesn't make a rough of the Hadith. That's the
important part to understand at this particular juncture. Okay,
having said that, we now look to the first integral, the first
rooken and the first rukin would be nakulut torab
and nakaliya. I translated it as accessing, or if you wanted to
move in, I think working through, particularly in preparation for
our next lesson, perhaps the word transferring would be better. So
there needs to be a transfer of the of the Torah. You need to
transfer the Torah. Now,
if a person standing in the middle of a sandstorm and or his his
limb, the sand already on his limb. Can he just basically wipe
it over? To the best of my understanding, that is not going
to be valid, because the first condition would be nakulut torab
that you need to transfer the dust either from the ground or from
from elsewhere. So a tahrilu, mean AB bin Awa insuha, the first
integral of the yamu is the hawilu. A person must transfer the
sand the dust, mean, arbin from the ground. Oh, how are in or from
the from the atmosphere. Person in the sandstorm, he raises his hands
like this, and then the stand accumulates on his hands. He
knocks it. And then he performs the the tayamu ETA we lumin abdin
awa in mamsua, he must transfer the dust from the ground or from
the atmosphere to the limb that is going to be wiping. It's either
going to be the face or it's going to be the the arms and Allah
subhanaw taala knows as best. We now move on to the next integral,
the next form, the next form, as stated earlier on, was the
intention. In other words, the niya. What is the niya in this
particular regard, yaniya to istibahati, Maya, takiru,
ilatayamu.
About the nature of the intention. What must the intention be? Number
of but istibaha, and with istibaha, there's quite a bit of
detail that we have. We have looked at. We pray that Allah SWT
grant us the understanding. Further, furthermore,
Fabul says, wajibu, karnuhabi, WADA el Yadi, Alaba, wasida, ma
tuha, ILA ama sashayimen, wajih, it is necessary that the intention
be connected. We know that.
How do we define the niya niya? Lugatan basically means al costume
to intend. But istilahan, what is it referred to? It refers to Al
cost, Al naqun, Bill. It is the intention which is connected to
the action that you are going to be doing. So when it comes to
Tammy, you must have the intention. Wajibu karnu, this
intention must be connected, connected before the alaturab,
when you place your hands on the on the ground. Alaturab, now this
is the added part was Tia Matua, one must maintain that particular
intention. Ilamasha, I mean, up until you wash a part of the face.
So now maybe just practically you can look at it. I make the
intention now in a way to
and a way to Te amo, this diba Hathi for this solidity, I think,
teach and knock from the time I make that intention, it's
connected to my knocking of the of the ground in order to get that
dust that dust producing ground, Earth, and knock on day, then I
need to maintain that intention up until from the time I've done it,
I must maintain consciousness of intention until I wipe my my face.
That is basically what
ba Fabul is, is mentioning. Now we have a bit of Tila in this
particular regard
to understand this issue, if I knock my hands on the ground, and
then in the interim, from the time that I knock my hands up until the
time that I wipe my face, I become unmindful of the intention. Then,
according to what is in the text, that intention will not be valid.
And as a consequence, maita yamu is not going to be not going to be
valid. So that is the view of shaykhu Islam and Ibn Hajar. What
is agreed. It says, if a person is unmindful of the intention prior
to wiping his face, in other words, he was conscious when he
knocked the earth about the intention, but then he becomes
unmindful of the intention prior to wiping his face, then the day
will be invalid, even if he is conscious at the time of wiping
his face. So the person is conscious when he knocks the
ground, he becomes unmindful and then conscious again when he wipes
his face. So it was interim period of unmindfulness. According to
shaykhul Islam zakariyan, sorry, and Ibn Hajar, his intention is
compromised, and therefore the tayam is not valid. According to
khatiba sharbini and Imam aramli, if the intention is there when
striking the earth and then lapses but is found when wiping the face.
Then the tayamu will be be valid, and ALLAH SubhanA knows what's
best. We go on to the the next integral between and the third
integral reads mashojami ilwaji. That is to wipe the entire face.
So what the person is going to do is you're going to knock on the
ground, then you're going to remove the excess dust or sand,
and then you're going to first wipe your face. What is the proof
for that? The kauri Tala, because Allah subhanahu says, fam sahobi
ujuicun wa idikum, mean, then WIPO, your face is such important
part here, it is not necessary, and neither is it recommended to
cause the sand to reach the Rouge roots of facial hairs, even if it
is thin, because of the difficulty, we know that when you
washing your face, you washing your face, and you have a sparsely
populated beard, a person sitting like one, 1.5 meters in front of
you, and they can actually see the skin through your strength. That
means your beard is sparsely populated. Must you wash the the
skin under, uh, that's positive populated bit. Yes, you have to do
that. However, when it comes to tayamu, you need not do that
because of the difficulty. However, the face needs to be
rubbed entirely, particularly with the dust, will not reach like the
cancus of the eye. In other words, this area over over here. You know
this area over here, so when you
knock your hands on the ground, you remove the axis, then you wipe
your your face. Care should be taken that dust is not in your eye
now, but this area here, and this area here needs to be needs to be
wiped in order that you ensure that the dust has reached those
particular parts in Allah SWT knows best now a rabbi, number
five now reads as masulia, Nina, Almir fakahini, if we can run
through those conditions again, the first one was nakut to Rabi,
must transfer the dust
to your lungs. Number one, number two is, you must make the
intention. Number three is, you must wipe the face. Number four
is, you must wipe the arms. Yeah, they in the wood, yet refers to
the farm here, up until the shoulders. But here, as
Father mentions here, Maal fakain, up to and including the elbows. So
in other words, the same extent that you go you were going to wash
in terms of ulu, you're going to wipe in terms of you're going to
wipe in.
Terms of tayamu and Allah knows his best. What is the recommended,
the recommended manner in terms of doing that? So our scholars
explain, and again, in the pre recording, I've I've run through
this, and we'll do it now in terms of the in terms of the live
session as well be it basically goes as follows. So if I were to,
like, basically just roll my arms up now. So what am I going to do.
I'm going to start with the I'm going to start wiping the right
arm. So what I'm going to do is I'm going to place my so I knock
like this, and I do this. So now what happens is the sand is over
here, so I'm going to do my right arm first. So I'm going to place
my, my my left fingers. I'm going to place it at the back of my
right arm. I'm going to be wiping like like this.
We shouldn't be doing this with the fingers protude from the
front, but rather, it should be like this. Now, once I do this, I
now draw my my fingers of my left hand down when I come to the
wrist, and then I'm going to grab a hold of the side of my arm like
this, and I'm going to pull it down to the elbow when I come to
the elbow. So the back part of my hand has been I turn around in
this particular manner. And now I do the inside, and when I come
back to the top, the back. Now the back of this is where my feet. I
didn't do my thumb yet. So the back of my thumb goes the back the
the front of my left thumb goes onto the back of my right thumb,
and then I wipe it like like that, right? And it basically comes to
an an end. So just for the practical purpose, within a sort
of we're going to work through the text again so that I'm going to do
my my left arm. So how do I do my left arm? I've already knocked so
now there's dust on my on my side. So what I'm going to do is I'm
going to place my my right hand now by the fingers of my right
hand, on the back of my left arm, not in a way that produce like
this, but in a way that's like like this. And then what I do is
I'm going to draw my I'm I'm wiping now, when I come to the
wrist, and then I like, envelope my hand. I hold on to that part
like this. To the side. Hold on to that. And I bring my my arm down.
I bring my so I've wiped, wipe now the the outer side. Then I turn in
this way, and I wipe now the inner part. And again, when I come to
the the thumb part, then I take my right thumb now, and I pass it
over my my left thumb, and it's basically the recommended way to
do the the wiping. The author is going to explain that now, be nila
subahan wa Tala, and it reads as follows, the recommended manner.
What is the recommended manner? A Yawa asabi. I will use siwal
Ibrahim. Ala Abu asabi. Il Juna, siwal Ibrahim. So what does he do?
A person places the fingers of his left hand,
the fingers of his left hand other than the thumb, on the back of the
fingers of the right hand other than the thumb. So this is
basically what we did earlier on, and this is the left fingers like
this, and we're going to bring it that way. The haituludu anamilu,
the finger shouldn't protrude like this. But rather, it should be
like like this. Well, you may do a little Luna, and then a person
should pass it along. Fayda, Bella zalko, when it comes to the risk.
Rama atarafa, then the tips of his fingers. He connects it now to his
dira to the side of his arm,
when you do hide, and he brings it down up until the elbow. Then he
turns it around and he brings it up.
WAMU, duhale, Rafa and Ibrahima, lifting his thumb. And then when
he comes to the wrist, and then he takes his thumb and passes under.
He passes it. He passes it along the other thumb, and Allah SWT on
the nose as best. And then he does the same for the other hand,
BarakAllahu, and then alhamus. The fifth integral would be a tartibu
hakara. That the sequence must be, must be followed. So what are we
referring to at 30 bubane mashawaji, the sequence in terms
of wiping the face first and then the arms. You can't do the arm
first and then the face that's going to be invalid because one of
the integrals are not met. This applies irrespective whether
you're performing tayam For in lieu of a rule that you were
supposed to make, or in lieu of hustle, which you were supposed to
take. It doesn't matter. The tartib must be, must be followed.
One might argue that, you know, in Hus there's no real tartib as
such. It it's inconsequential when you perform in tayam, whether it
is for wudu or for hustle, excuse me, the important part is that
the tartib must be adhered to at all times in Allah SWT that has
now is number five. Yes, absolutely. That has now brought
us to an end of today's lesson, our next lesson, we even would be
lesson number lesson number 14. And lesson number 14 deals with
the conditions, as we mentioned earlier on, the condition.
Come Secondly, in terms of this particular order, it's going to be
dealing with the conditions of the last.
If you do have any questions, be the last relating to the lesson or
otherwise, please feel free to ask for a call jamiai. You
sorry for the delay in terms of the starting of the class.
That's the That's the nature of a live class. Every now and then one
has some technical glitches or the other, but Alhamdulillah, all's
well. That ends well by the kalau fika.
Um brother say, How come tawaf has the same level as sunnah not far
if you, if you, if you, if you making, my understanding Allah.
Like to research the question would be that if you're making
istibahata for the Altaf,
then I would imagine that you'd be able to perform a far Salah
because they sort of treated the same. But I don't want to be
presumptuous and just answer that question. I'd like to have a look
at it and research it. Allah, in terms of istiba, Hata, fardi
Allah, you know fardi Allah, for the atawaf Inshallah, Binah,
subhana wa taala, BarakAllahu, I will
research that question. Inshallah and get back to you. Baraka,
lafik,
jazakamula, Huron, if that's it for this evening inshallah to meet
again next week. Baraka of ekum, jabian, assalamu, Alaikum.
Marhaba, baraka of ekum,