Mustafa Abu Rayyan – 50 Tafseer Surah alBaqarah Verses 221222
AI: Summary ©
The speakers discuss the importance of the "unsure" signal in Islam, as it is a signal to not marry a woman who is not a believer. They stress the importance of faith in marriage, preserving it, and avoiding marriage to women who believe in Islam. The speakers also discuss the universal Christian guidance for marriage, the importance of avoiding intimacy during the middle of the cycle, and avoiding going near a woman during a period of sexual activity and avoiding going to physical sexual activity until they are purified.
AI: Summary ©
We are continuing our tafsir class, the tafsir
of Surat Al Baqarah.
Today, we are starting with ayah
number
221.
Ayah number 221.
We are now,
as I like to say, the deep end
of Surat Al Baqarah.
We Surat Al Baqarah in the beginning
was about
telling you the stories of the people of
the past, especially the Banu Israel.
And
the theme of Surat Al Baqarah is one
where you are learning
about
the Ummam and the people that came before
us,
and it is a preparation
for this.
Do the good things that the people that
came before you did,
and avoid the mistakes and the errors that
the people that before you fell into.
And the ummah that Allah describes Zuzul Baqarah
the most
is Banu Israel.
And Banu
Israel's
greatest error and mistake
was their attitude
and relationship
with revelation and prophets.
With revelation
and prophets.
So you've been told now
that when they were told to do something,
they refused to listen.
They said, Samirna
wa'asayina.
We hear, but we disobey.
They didn't follow the prophets.
They
were told by prophet Musa,
Do as you are being commanded.
But they didn't.
And that resulted in them being a failed
nation.
A nation that that earned Allah's anger.
Now after you've been told about that, you've
also been told
about the most successful
people that has walked this earth.
You've been told about Ibrahim and how he
is an imam.
Why is he an imam?
Why is he someone that should be followed?
Why did Allah honor him by saying Because
of one thing.
When his lord said to him, submit, he
said I submit
myself to the lord of the worlds. So
after all of this introduction,
your relationship with revelations
and prophets should be what?
The relationship you do have with your prophet
should be one where you hear and you
obey.
The relationship between you and the revelation, the
Quran should be one where you submit.
Be like prophet Ibrahim.
Be like his children, prophet Ismail and Ishaq
and Yaqub and the people that would be
like the sahab and the prophet when the
was changed and they obeyed. Don't be like
the.
Now that all of that was covered, we
entered into the,
the rulings.
Now that you understood that, you understood obedience,
you understood submission,
you are ready now you are ready now
to hear the rulings,
the do's and the don'ts, which is why
we covered some axles to Hajj.
Allah has made Hajj obligatory upon you.
Complete the Hajj and Umrah for Allah. When
you hear that now, you're not, okay. I
need to be like prophet Ibrahim. I need
to hear and obey. I need to be
like prophet Muhammad sallallahu alaihi wa sallam. I
need to be not like the Banu Israel,
which means what you're gonna do, you're gonna
save up money, you're gonna go to Hajar
Umrah, you're gonna be an obedient servant to
Allah
Now in that
comes certain prohibitions. Last week or last lesson,
I should say, we had certain prohibitions that
we covered. And when when when the when
we spoke about the prohibition of consuming the
wealth of the orphans that are under your
care or the prohibition of alcohol and gambling,
Tonight, we are talking about another prohibition, and
this one has something to do with marriage.
And when you hear about these prohibitions,
the don'ts
or the commandments, the do's, you have to
do, you have to pray, you have to
give zakat, then always keep in mind that
that comes under the foundation that's already built,
which is we hear and we obey, we
submit to our creator Allah Subhanahu Wa Ta'ala.
Allah
says,
And do not marry
the Mushrikat
until they believe
and have faith.
The prohibition is for us as believing men
to not marry
a woman that is not a believer.
So it is haram.
It is prohibited.
And I give let me give you a
general rule.
Whenever
you find
a
prohibition in the Quran,
don't do something.
Do not do this.
Right? Then that means doing that act
is not disliked. It's what? It's haram.
Unless
other,
evidence proves otherwise.
The the the default is haram. So now,
when Allah says to us,
do not marry
the mushrikat,
the disbelieving,
idol worshiping,
associating partners of Allah type of woman. Do
not marry her. So you're not allowed to
marry a woman that is Hindu, that is
Buddhist, that is atheist, that is agnostic. You're
not allowed to, according to this ayah, marry
a woman that is a Christian or a
Jew according to to this ayah, because they
are also Mushriks. Right? According to this ayah.
So meaning it's haram for us to marry
them.
Right? Until they believe.
Now,
I included the Christians and the and the
Jewish women in this ayah
because
it is a generic general ayah. Every woman
that falls under the category of being a
mushrikah, you cannot marry.
It is in another ayah, Surat Al Maidah,
where an exception has been made.
And the exception that has been made to
the rule, the rule is you can't marry
them,
the exception is
Right? The virtuous or chaste woman from the
people of the book.
So a woman from the people of the
book, meaning a Christian woman and a Jewish
woman, you can marry as an exception to
the rule. So
as a Muslim man, you can only marry
3 types of woman, as it relates to
their faith. She has to either be a
believing woman, a mumina, Muslima,
or
a practicing Christian, or a practicing
Jew. Anyone other than that, you're not allowed
to marry Baeib.
Now,
then Allah gives us a example.
It's important because sometimes, to to give you
guys an example or a similitude,
it,
brings the message home.
And indeed a slave woman
who believes and has faith,
is better than a free woman,
who is a
Now why this example? Because
when there was such a time where you
had people that were free and people that
were enslaved,
then the person that was in slavery,
they were owned by another person. Right? This
is why
the the rule was you're not allowed to
marry from them. You're not allowed to marry
a woman who was enslaved. Why? Because,
as long as she is the as long
as this person
is owned by someone else, any children you
have with them will also be owned by
them. So you were told don't do that.
And there's only specific
scenarios where you're allowed, where you were allowed
in Islam. So even the sahab were encouraged
to marry a woman that is free,
and,
if not, then have patience and wait until
you can get married. And only very specific
scenarios where you're allowed to do this at
your own, parallel because your children will be
part of that that that issue and a
problem. But even then even then, let's say
a man during the time of the Sahaba,
during the time when there was such a
thing as people,
as slavery,
a an enslaved believing woman
is better for you
than a free
mushlik woman.
Why?
Because the faith in her
has so much more value than anything that
this person has.
Faith gives you value.
Faith and iman gives you value. We look
at faith before anything else, and that is
a reframing of the way we look into
the world.
So be
the first thing that you look at is
iman.
What gives you value, what gives you honor,
what gives you worth is the faith inside
of you, the belief you have in Allah
The moment that is removed, you are nothing.
It is not your riches and your money.
It is not your status and your family.
It is not your job that gives you
value. It is your faith.
It is your faith, which is why the
greatest king and the richest man, they are
not as they don't have the same worth
as even a homeless man, poor person who's
outside, but he believes in Allah
Right? Value what gives you value is iman.
And this is what's being taught to the
Sahaba here and to us as well. And
also it will do not so also because
you might be wondering, well, why can't I
marry a a a woman that is a
Hindu? Why can't I marry a woman that
is a Buddhist? Why can't I marry an
atheist woman? Why can't I marry this, that,
or the other? Because
of the importance that we put faith in.
You're not allowed to bring into your home,
create a home and children around
a home where faith and iman
is not a priority,
where there's mixed messages. So we need to
preserve that.
So Allah said, indeed, a slave woman
is better for you
to marry than a free woman,
even
even if she pleases you and your family.
Right? Now let's give an actual example because
I keep we keep taking it back to
the to the to the earlier times.
But right now what happens a lot of
times is young men who are not practicing,
young men who are not serious about their
religion will enter into relationships with people that
are not Muslim.
And all of a sudden they want to
they fall in love because the heart is
the what what the heart wants what the
heart wants. And all of a sudden they're
like, yeah, Sheikh, can I marry this woman?
I I love her. I want to be
with her.
And
you tell them, is she Muslim? No.
Then, why is she? I don't know. She
doesn't really believe anything.
What's the answer? Can you marry her? You
can't marry her. But now, fitna, my heart,
I love this mushkilah, all of it because
you never prioritized your deen to begin with.
And now you're in this mess.
You're not in this mess and this happens
all the time. Right?
And
it it just causes issue. So we need
to follow and be people that follow Allah
and his messenger. It is not allowed for
you to marry
a mushrikah,
a non believing woman.
You can't marry her. You only are to
marry a believing woman, and the exception was
the the the Christians and the Jews. And
even then, the exception comes with certain rules.
So when can you marry a Christian or
a Jewish woman? You can only marry her
if there's 2 condition present. And even when
those 2 conditions are present, it's still not
encouraged.
What are those 2 conditions? One,
she must be from the people of the
book. Not nominally.
Not my great grandfather used
to be a rabbi.
Not my family used to be Christian, but
I don't care. No no no no. She
has to be someone that is from the
people of the book that is serious about
their Christianity
and their Judaism. They have to be serious.
Why? Why is that key? It's key because
Allah said
they are from the people of the book.
Right? Not loosely affiliated to the people of
the book. Right? But the other thing is
the
the Christians and the Jew the the Jewish,
people, when they are practicing their faith, they
actually have a lot in common.
We actually have a lot in common when
it comes to, like, values and what we
have a lot in common, so it helps
with the household.
Right? You you will have subhan'Allah. I actually
am aware of this this man. Again, I'm
not I'm not encouraging this, but this was
a brother. He was married to this Christian
woman. May Allah guide her, but she was
a proper Christian.
Right? And
she used to wake up her children for
Fajr.
She used to wake up her children for
Fajr.
Now
this is of course, I would say a
rarity.
But,
they have the same values of like values
like modesty, values like what is a what's
considered as a marriage, etcetera etcetera etcetera.
That's why that's so she has to be
an actual, Christian
or or or serious about the faith serious
about the faith. Secondly,
she has to be a Afifa.
What does an Afifa mean? Who can tell
me?
Yes?
She's someone yes. It's a chastity. So this
doesn't necessarily mean some people think that this
means that they have to be virgins.
No. That's not necessarily the case. The it
it means that currently
when the marriage proposal is being done, they
are someone that is upholding
their chastity and are being someone that is
a,
that has modesty and is not sleeping around.
Things like this. This is what I mean
is. Right? Bayib. If those conditions are fulfilled,
you
can. You can potentially marry them, but it
is not encouraged because it is still difficult
to maintain a household like that. It is
still difficult to maintain a house like that.
It's very confusing for the children. Right? My
mother is not a believer. Allah, a promise
can arise from that. So it's not encouraged
but it is what?
Allowed.
And then Allah
And do not give your daughters,
do not marry them off
to
non believing mushrik men
until they believe, accept the faith.
And then Allah Subhanahu Wa Ta'ala said,
and indeed a believing slave
man
is better
from
a idol worshipping mushrik
man even if he pleases you. So this
is another message. Someone has a daughter, someone
he's in charge of, and he wants to
marry her off, and there's this rich man,
successful man, but he's a mushrik.
Or there's this man who is in servitude,
who's a servant, who is but he's a
believer. Which one is better for her? The
believing one. Because faith trumps all.
Faith trumps all. There's nothing more important than
iman.
Why? Why is that the case?
Because the idol worshippers, the mushriks, the people
that are not upon Islam, they are calling
towards hellfire.
These other faiths, they don't lead to Jannah.
Only one faith leads to Jannah, that's Islam.
So why would you want to marry your
child
or marry yourself
or marry the one you are in charge
with to, someone who is calling towards the
fire?
And Allah has calling you to Jannah and
to forgiveness
with his permission.
Interesting point
thing to point out here. Allah said in
the beginning of the ayah,
do not
marry non believing Muslim women.
Who's being spoken to right now?
Who's being spoken to? Do not marry the
woman that is not believing. Who's Allah speaking
to?
The the men. The men. Right? Taib. When
Allah said, do not marry off
your woman, folk, your daughters, and whoever you're
in charge of to non believing men. Who's
I speaking to?
Men as well. What do you learn from
there?
That a man can marry,
but a woman is married off.
Very important. A man marries,
but a woman is married off by her
guardian. By her guardian. And this is something
subhanahu wa'en is ancient in, like, even different
faiths. You know when you see this whole
concept in Christianity where the dad
is walking his daughter
on the aisle.
This is this symbolizes
a passing of the torch of responsibility.
Right? This is not even Islam, in Christianity.
Right? So he walks in the aisle and
she does she's waiting. The father comes and
he walks, and then he gives her to
the and then, right, the the the ceremony
happens. This concept that the woman is always
under the guardianship of aiman,
her father, and then from her father to
her husband. It's a transfers
of responsibility.
Right. This is called wilayyah, guardianship.
Right. Which is why Allah this is one
of the evidences
one of the evidences
that a woman
does not marry herself off, it is her
guardian that marries her off, her wali that
marries her off. And there's even more explicit
evidences such as the prophet statement.
There is no
there is no marriage except with a guardian,
a wali. Right? And
Any woman that marries without a willi, then
her marriage is invalid. Right? So all of
evidences
suggest
that for a marriage to be, valid, for
a marriage to be correct, for a marriage
to be Islamic,
then the guardian
has to give the woman who's marrying away.
And that could be the father,
the grandfather,
it could be the brother, it could be
and there's a number and there's a list.
But it always starts with the father and
then whoever else is present.
This is this is known as the wilayah.
Who here
has heard of the fact
that
certain scholars in the past or the present
allow a marriage to happen
without a willy? If you've heard of that
concept, raise your hand.
Without a willy. A marriage without a willy.
Have you heard of that? Not that you
agree with it, but have you heard that
exists?
Some people they conduct marriages without a wili.
No? Allahu Akbar. Someone
in the a few people
heard. So,
there's actually,
this happens quite a lot
in the Muslim
world, where
a marriage has taken place,
without
the willy's permission.
Right? Without the willy's permission.
And
the reason for that is because
Imam Abu Hanifa,
Imam Abu Hanifa and the Hanafi school
do not consider
the the,
guardian, the
to be among the conditions
of a valid marriage.
So they say it is recommended,
but it's not a condition.
A marriage can happen,
and it will be valid even without a
a wali. This is the madhab of who?
Imam?
And did he just put it out of
nowhere? No. He has some evidence for it
as well. He has some evidence for it
as well. But after analyzing
all of the evidences and even what they
use as evidence, right, for example in Surat
Al Baqarah, we'll come across an ayah where
Allah
says,
Because right now what did we say? We
said,
when Allah said, do not marry
a mushrik woman, Allah was speaking to the
men. And when he said do not marry
off a woman to a mushrik man, Allah
was also speaking to the men. So anytime
a marriage is happening, it has to be
in the presence of the guardian. Does that
make sense? Clear cut.
But in in another ayah, Allah
is speaking to the woman. Allah
says,
until she marries another man.
Now who is Allah talking to? To the
woman, until she marries another man. So they
said sometimes Allah speaks to the woman, and
they bring evidences. But
I don't wanna get into the, to the
nitty gritty,
khilaf. This is not a fiqh lesson. If
you want a fiqh lesson, come here on
Wednesdays, is it? I think it's Wednesdays. Yes.
And, inshallah, I'm sure you'll see all the
opinions.
The great, scholar, ibn Ibarust. Ibarust,
was this Andalusian scholar. He has a a
book, where he talks about all the all
the Manhab's views. He actually brings a lot
of evidences,
as a case for
the Hanafi opinion, of the Hanafi position.
And other scholars will, but but the majority
of the scholars, so the shafi'i school, the
Hanbalis, the shafi'i's, and the malikis, and many
many other scholars,
they were, upon the view that a marriage
must have a willi or else it is
invalid. Now that being said and that is
the correct opinion.
Is the majority opinion? Is this a stronger
opinion? That being said, we respect
any valid
scholarly
position that exists, which is why the scholars
they said sometimes the ulama are asked, Sheikh,
I live in Turkey
or in the subcontinent
or this that and where the predominant school
is Hanafi
and marriages are being taken place. And those
marriages are being taken place without a guardian.
So a woman will get married and her
father might not be involved, etcetera etcetera.
Are those marriages valid? What is the ruling
of those marriages? Should they be broken apart?
Are are are those houses not what's the
deal there? And all of the ulama say
as long as they those marriages happened
with following
the Hanafi madhab
and the the scholarly views, then those marriages
are valid.
They are valid.
The opinion is wrong, but the marriage is
what?
Valid.
And if someone comes to me and says,
someone comes to me and says, I wanna
get married,
and I am present, for example, and they
say, okay,
where is the willy? Is the first question
we ask. No. No. No. We won't do
that willy. I will say to them, I'm
sorry. You can't do this. And I said
to I will tell say to them, you
have to bring your get your father involved
or
someone. I will also not tell them, you
know what? Go to the local messengers over
here. They'll do it without a willy. I
wouldn't do that. Does that make sense? So
the view is still incorrect,
but if someone's
marriage and they have 5 kids now, we're
not gonna say, listen. Your marriage is never
invalid. Your children are not legal. We're not
gonna say that because it is based on
a still a a scholarly
view that the whole countries
and judges hold. Does that make sense?
Why did we go on this tangent?
Because
one of the evidences
to suggest
a male
guardian is required to give away
his daughter or
sister in hands in marriage, is when Allah
was speaking about marriage here,
Allah adjusted men and said,
give not your daughters or whoever you are
responsible for
to mushrik men. Do not marry them off.
Even if those mushrik men please you and
you are pleased with their their dunya,
their akhla is more important. What is the
moral of this ayah message
that faith is the most important aspect that
we look at when we are considering marriage?
They are calling towards the Naar,
and indeed Allah
is calling
inviting you to Jannah
and forgiveness.
And Allah makes his ayaat,
proofs and evidences and lessons.
See, Allah clarifies them
and makes them clear
so that they may remember
and take heed and benefit.
Now we enter into another ayah where Allah
teaches us
a this
the next few tafsir lessons will be fiqh
heavy,
halal, haram, and rules. Why? Because all of
these ayaats are related to to aham.
Before I move on, what is the ruling
you learned
today in the previous aya? You learned that
it is haram to marry who?
A mushrik woman.
Or a woman to marry a mushrik
man.
The exception for the men is that they
can also marry who?
From
the Al Haktab, or the Jews and the
Christians. And the two conditions are that they
are from actually Christians and Jews, and also
that they are a thief, and they are
practicing and they are modest. Right?
So what would be an exception to that
would be so if someone says, I want
to marry my girlfriend who I've been living
with for 3 years
and she is Christian,
but they've been together and they didn't mind
being together and living together and all that
comes with. And this wouldn't be the type
of person you would be allowed to marry
as a Christian. Does that make sense?
Unless she then
atones and changes and all that.
The other ruling that we learned is, of
course, that it's also heavily disliked, if not
not allowed to marry a slave person, a
slave woman or man. You you shouldn't marry.
And there's only and then, certainly, explains
this further,
but only in
from a layaway. So only if you cannot,
if and only if you cannot marry a
free woman
was the option available for you. Only if
you cannot marry a free woman and you
cannot afford it was the option allowed for
you to marry someone that was in servitude.
And then was only leiman hashal alanataminkum if
you are fall fearful of falling into zina.
So if you're not fearful of falling into
zina
and you can marry a free woman, then
it was not allowed for you to marry
a slave woman. But this is again these
rules are for the when those rules when
those rules apply, not now.
Tawid.
Yes.
Yes.
Of course they are Moshekin. There is no
doubt about it.
They are Moshekin.
What great.
This eye I put them out, the other
eye I put them back in. That's how
it works. Does that make sense? So it's
like this, if I say if I say
to you
every man in this room must leave this
building,
that means everyone here has to what?
Leave this building
except if you're wearing a hat.
Then that means a few of them would
stay.
Right? Now if you said, yes Sheikh, but
they are also men.
I would say to you, yes, they are
but we make an we made an exception.
The exception is that if they are wearing
hats,
do not marry the mushrikat
except if they are Jews and Christian.
So they are still Mushrikats
but they are the exception to the
to the rule. Does that make sense?
They are the exception to the rule. We're
not going to say the Christians Jews are
not Mushrik because they are.
They are, their Shirk is
the fact that they worship Issa
is enough for them to be Mushriks,
but they are the exception to the rule.
Does that make sense?
They are the exception to the rule. Does
that answer your question? Do you or do
you have more?
Do you do you understand the point?
It was very simple. This maida came came
lost because it was Surat Al Baqarah and
Ma'ida was revealed later. We know that. Ma'ida
was from the last chapters that were revealed.
So that answers the question, doesn't it? Right.
So Ma'ida was among the very good question
because, what's your name, Aki?
Mohammed asked asked a very good question. When
2 ayahs
are seemingly telling you different information,
one of the question you have to ask
yourself is which one came first to see
which rule was abrogated?
Now with Ma'idah, it's very simple. The rules
of Ma'idah are stuff one of the and
sultan Ma'idah is a surah that tells you
that you're allowed to marry from the period
of the book. Those are of the later
revealed surahs.
So that's that proves
that that exception still stands. Does that make
sense?
What we call here is,
a general every general rule has an has
an exception. Every general rule has a well,
not every general rule, but some general rules
have exceptions, and this is this is one
of them.
Taib.
This I is talking about hide. Hide is
the menstrual cycle that the woman goes through.
The fiqh of hide is very important.
The, the, some of my sheikh used to
say
that
the men don't experience hide
and the women don't learn about hide. So
we have a problem. Every time we're studying
it, it's it is because,
the fiqh of hide is extremely important, especially
for the sisters.
There's a lot that they need to know.
There's a lot that they need to know.
There's a lot of rules around Haifa.
And young women are getting their their cycles
early early.
There's things related to fasting, things related to
praying, things related to reading the Quran, things
related to doing tawaf. A lot of rules
that they need to know. And this is
why it's important that the fiqh of hayd
is studied especially by our sisters and also
by the brothers so that they can teach
it to their wives and daughters and sisters.
Now
the Sahaba asked about this,
about the menstrual cycle.
And they ask you concerning
the menstrual cycle.
Allah
said, say,
say,
it is a harmful thing.
What's harmful?
Harmful being intimate during this time is harmful.
Being intimate during this time is harmful. And
Islam is wasat.
Islam and I gave a few examples of
the wasatiyah, the balanced middle path of Islam.
Example I always like to remind myself all
of you is the example of Aesah Alaihi
Sam. The yahood
they said Aesah is not a prophet.
He is not a man or a man.
He's even a child born out of wedlock.
Ta'ala Allah. At
this is a great great,
a
great statement to say about the great prophet.
Right? To to to accuse him of this
and to accuse Mariam of this.
So they disregarded Issa completely.
The Christians,
they said he is the son of God.
He is God.
And they went overboard.
Islam
came and said
no,
he is not
a god or the son of god,
rather he is a prophet.
He's a servant of Allah. He will not
be worshipped.
He's a messenger of Allah and he will
not be
disbelieved in. So Islam is middle.
We didn't disregard the Isa alaihi salam like
the yahood. We say he's a prophet of
Allah. We didn't venerate him like that, the
nazarah, and said that he we we kept
him at where he where his actual station
is. On him as a prophet,
Madhurach eat him like a like a divine
being. Similarly, even with this issue this issue,
the hide issue,
the yahood
the tradition of the yahood was or is
that that if a woman is on a
cycle that she is almost quarantined.
She doesn't eat with the family. She stays
in her room. They have very strict rules
regarding that.
None.
Whereas the nasaara, they had couldn't care less.
Cycle, no cycle, it's all the same.
Islam came in the middle. What did Allah
say? It is a harmful thing to be
intimate during this time so you avoid that.
But anything beyond that is perfectly fine. Be
around the family. Eat with the family. Cook
for the family. So that shows you
what? The the middle path of Islam.
But Allah said fa'atazirun
misaahfilmahid.
Allah said, Allah said, therefore, keep away from
the woman doing her menses.
So what do you keep away from? You're
not intimate with her during this time.
Anything other than intimacy is allowed.
Anything other than intimacy
is allowed. Right? And the fuqaha, they differ
over exactly where does the line end.
Right?
And the, the strongest or the or the
the
the is the opinion that you avoid between
the navel and the knee. You avoid between
the navel and the knee. Anything else is
fine.
So stay away from the from the woman
folk during this time.
And do not go near them
until they are purified.
So do not go near them until they
are purified means until their menses end. So
when the menstrual cycle ends,
then what?
And when they bathe,
then go in onto them as Allah has
ordained or commanded.
Meaning, this is when you are allowed to
be intimate. After so there's 2 tahara that
I mentioned here. 2 times tahara is mentioned.
Until they become pure,
meaning until the cycle
ends.
When they bathe.
So the cycle ends and they bathe,
then relations can continue as they were before.
Right? As they were before. If that happens,
then
go in onto them as Allah has commanded,
meaning have jima' with them and
and
have relations with them.
Allah loves those
who Allah subhanahu wa'ala loves those who repent
often, and Allah loves those who purify themselves
by bathing and cleaning and staying pure and
not
involving
in anything that is najis or filth. So
purification.
There's a lot of aham in this ayah.
One of the rulings that we learned from
this ayah, like I mentioned earlier, is is
the rulings, that,
the Sahaba
were asking the prophet
about the issues pertaining to their religion. And
even the female Sahaba would come to the
prophet and he would ask them very detailed
question.
How do I purify myself? What should I
do? And they will not shy about masks
related to their religion. And they would say
to the prophet
that Allah does not shy away from the
truth. Tell us this and this and this
and this and the prophet would tell
them. You learn here
that we are we everything
during the cycle is fine.
So,
we don't isolate them like the yahoo did
but we also know where the limits are.
We're not allowed to be intimate with them
during this period. And this period can last
up to,
this is another interesting point. How long can
it last?
Because they don't pray during this period. Who
can tell
me? If a woman's cycle, how long can
it last before she starts praying? Let's say
her cycle starts on the 1st of the
month,
2nd of the month, 3rd of the month,
4th of the month. It continued. It continued.
It continued.
If it continues on, does she never pray?
What's the rule? Let's say it continues and
this doesn't stop.
When does she stop praying?
In other words, what is the most before
she has to pray? Nam.
Yes.
Okay. If after her regular period. So if
the period is 7 days usually,
then she'll count those 7 days. What if
she doesn't have a regular one? What if
this is her first time?
Very good.
What is the most that we can consider
at height?
What is the number of the most we
can consider the height? After that, when she
has to stop praying?
Close. 15 days.
15 days. So any woman,
if your cycle starts and it continues and
continues and continues,
if you get to 15 days and it's
still going on, you shower and you pray
anyway.
You shower and you pray anyway. This is
this is to do with the regular cycle.
What I'm not talking about is the the
post
birth one. So after birth,
then that one lasts up to 60 days.
So when a woman gives birth and she
has a flow up to 60 days, she
doesn't pray. It
what does that mean? If the flow is
continues. So if it ends after 10 days,
she showers and she prays. There's other rulings
that, if I if I let me mention
a few rules that maybe people are not
aware of. Alright.
Did you guys know that you cannot divorce
a woman if she's on a cycle?
It's not allowed.
You're not allowed to divorce a woman when
she's on a cycle.
It's it's haram for you to issue a
divorce
while she's on her cycle. It is haram
for.
The scholars agree that it's not allowed. They
differ over whether it counts or not.
They differ over whether it counts or not,
and majority of the scholars say it counts.
Some say it doesn't. I don't want to
get into the hilaf issues. But what I
mean is you already
see a lot of issues. Can she read
Quran or not?
Can, what does she do if she's on
umrah
and the cycle happens?
Why I'm mentioning these things? Because although this
is a testicular as and it's not the
place to expand
all these rules,
but keep in mind your mothers, your sisters,
your daughters,
they have a lot to learn on this
issue because it has something to do with
their Quran reading,
their prayer, their fasting,
their Hajj, their Umrah.
So it's something very important that the brothers
and sisters learn about. I'll conclude here, inshaAllah
ta'ala. Hatala'a 'otila'a alaykum so I don't take
the lesson too long. We'll view this ayah
over next week, and we'll continue from there,
inshaAllah ta'ala.