Shadee Elmasry – Bukhari Class #11 1of2
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Without a
doubt I mean almost any malice even Emmerdale or even
another was proud of me Marta and Saudi Arabia to be able to do for
my mother
so we continue to show everything from
jello blog up to the 20th heavies your textbook 63
Without any I mean
an issue of the unknown as always I love level call in an RS Docomo
suddenly for the airport had no in Salah Wanda is they agreed on your
stuff you will find yourself an officer
so I actually never read that the private so I said I'm sad if one
of you falls asleep
actually that's not the right translation
if you feel if one of them feels sleepy, not falls asleep
because in nurse on the ice is actually a feeling of sleep. It's
not actual
sleep that he would have said if
he should rest until the sleepiness goes away and that
bruise or survive
because if you pray while sleepy
one we try to make us to cram it ended up cursing himself.
So this hadith
one might wonder why this particular one with the Imam
bloglovin Jumla. You picked this one because there's many a hadith
coming in the chapters dealing with prayer and so forth. But he,
he chose this one, right and remember that there was about 300
or so more than that hadith that he chose out of the few 1000 that
invulnerable authority can lose a desire. So obviously had a
particular methodology of choosing the Hadith that he was choosing.
And like we said earlier,
he sought to as he mentioned in his introduction, that every
hadith is kind of like a book in of itself. Kind of like something
that gives you sort of what we'd say a taster of what are the
particular for it and the things that want you to come away with
and concepts. And it's not just merely the text of the particular
ruling that comes from the Hadith.
That's why they didn't include these chapter headings. The
chapter headings are actually from
Buhari, he doesn't include them in his his Mufasa so he doesn't have
them into Asif Salah. So he's looking at it, not just more than
four mystical prayer, but something beyond that. And that's
something beyond that here is one
that
one should be of sound, mind, and attentiveness
when they are performing any act, whether it's a devotional act
something like a bad or a non emotional act. Why? Because it's
not the act itself. Right? What if you could program someone to pray,
you know, make up all their makeup prayers while they're asleep? You
know, there's no sleep Walker, and then we have some kind of device
that can program them to do all of those things while they're asleep.
Does it count? No, it doesn't. So it's not the x, right? But it's
the NIA the intention, what's behind them. Just like in
secondary, he said that the
so called
right? The man or the x just forms, upright forms, but their
reality their secret is the secret of sincerity within them. The rule
their spirit, is the secret of sincerity.
So what type of secret can be in a prayer where one is fighting sleep
and is not really aware of what they're doing?
So then it becomes it's not just about accumulating a bed, right?
And even our approach to how we worship Allah subhanaw taala. It's
not really quantitative as qualitative.
It's not how much you can do. It's not about you know, some people
read the Hadith of the ones that kind of encourage people to do
meritorious acts. They read the Hadith about
how the prayer in Mecca or haram is like 100,000
The other mosque besides Medina and province, Moscow, Medina, and
Misha lotsa, or the burn Medina is like 1000, except for those of
those who, so they start calculating in your head, that's
100,005. So that's 5001 day that will be like, if I prayed like
1000 years or something here at home. So um, you know, the, you
know how like you have the
slot machines, or you don't know what, imagine the slot machine,
you know, when they put in money, and then the thing starts
accumulating all these big numbers. So people have this like
idea in the head that are accumulating a lot of good deeds
by virtue of the Hadith that mentioned these types of things.
But the point of these hadith is rather for us to become, it's an
Beshara. Right? It's a, it's a glad tiding it's a sign of Allah
has lots of his gentleness, that's something that we should look at
in a purely, you know, mathematical sense, when we're
adding, you know, add, subtract where our mother goes, that type
of thing. So it's better to offer two records of sincere prayer of
prayer that has awareness, attentiveness,
awareness of heart and mind reference within it, then to do
much enough, that doesn't penetrate the heart. Because the
acts themselves doing about that are actually what's adding their
means not the ends, and their means to have that influence and
penetration upon the soul upon the heart. So if your heart and soul
are not even in it, when you're doing it to begin with, and what
type of influence, what type of benefit could you possibly derive
from whatever, particularly better that you're doing? So the prophesy
son was giving that indication here, that it's better for one to
go do something that's merely permissible like sleep.
In this case, then to pray, which we know is
better than permissible, it's recommended, right? And even the
event of federal says a Salado Hi, Ramona. No. So we know prayer is
better than sleep. That's kind of hmm, I mean, consensus, unless
something like this. So there's a natural
assumption that when you are doing prayer, that one is attempting to
have that presence of mind and that it's a means toward the ends
of penetrating your heart having an influence upon you. Prayer is
meant to be a transformative act, like all day, by that they're not
mentoring of themselves, they're supposed to be transformative.
So when one of the Sahaba asks, or one of the people outside of
Medina asked the problem, something about fasting in during
travel, and the Prophet said, Lisa, had been an LCM of a
sufferer. It's not from Bill for maybe for this particular person
to fast while traveling,
even though the Quran mentions in the very same issue with us, okay.
So how do you reconcile the two, it depends upon the permanence
person's particular situation, if you can fast while you're
traveling and have that particular desired effect, which is that it
influences you and enriches you to talk about, which is what the
Quran says, go to the Colosseum, or put it out to the public with
the taco, so that you may have done one. So if it's actually
needing you to, like the Prometheus set up, said Whoever
has out of a fasting, merely hunger and thirst, then it's as if
they haven't fasted. That's not the point to be hungry and
thirsty. And the point from prayer is not to be sleepy and doing it
begrudgingly. And then forget that he even did it to begin with.
So we should approach it better, like we want this thing to be
transformative for us. And that's why the ultimate say that one
should remove any machete, any distractions, whether
literal distractions, like the TV's on in the same room, or
things that are distracting you in your mind. You worried about
you waiting for a phone call. And so you're kind of praying but at
the same time wait, but if the phone rings aren't praying, and
this is a big deal and phone call, you know what if there's enough
time and it's a long day in the summer and you can wait another
hour to pray the Lord then just wait, get your phone call over
with
what three Mutasa assuming that there is enough time it's in the
prayer time period, it's better for you to delete in this case,
and then pray and while you're in it, you know, you're cognizant of
it, then to be completely sort of thinking about something else
while you're praying.
And definitely, that won't be the case. This is even the funnel
where we're even talking about the question as well. Even in the
follow up will come to the Hadith later on.
And the other shadow was a shad Kakadu Alicia
shad needs the prayer I shot means to dinner a number of years later
says that here, measure of inertia is sometimes referred to as a
ratio and the two ratios. So he thought that that hadith was was
talking about mantenimiento not even Isha random, there's not a
lot of time between that and Azure. So he said, you know,
hasten to eat, especially if it's breaking fast and most of the
time, and then pray, and then not be distracted about
thinking about the food and what you're going to eat, and how
you're going to eat and so forth.
So the concept we're getting out of it is that approach to
evaluation, you know, with a particular methodology of looking
to see that it has that desired influence on the heart that it has
that affected all of them and other like that to spirit mean, to
Hamid Vic, reading the Quran, right, if if you get into a mode
where you just, it becomes like a routine and just doing it and feel
like it's not penetrating, right, the one of the Hadith says in the
lie that you will not have to demand. If you get bored, then
don't go into something because Allah will not get bored of you
either. So
the TED Wien, which is the variation in the different types
of devotional acts, one may offer is there for a reason, being the
last one, knowing our nature, he created us, he knows that we get
bored, so first only prayer or only Quran or only
or only fasting, or only this, or only that
some people might find an inclination to one over the other.
And they similarly correspond to the gates of heaven as well. So
the gates of heaven have that is that is that is
that Solokha. Right, so those gates of heaven for those people
who sort of distinguished themselves in the way they give
subtle thought, and the way they prayed extra prayers, and so
forth,
those eight gates of heaven, people will be called by a
particular gate, or some people will be called at every gate as
though some of the Hadith, that people we, you know, we got all of
them someone like mobilicity, or the Lion, who we call from all
eight, or eight of the Meritorious,
literal gates to heaven, which correspond to the, the pathways, I
think, in terms of a guy that in this life. So, you know, if you
feel like it's not really
having the effect that you wanted to be getting, definitely you're
going to struggle a little bit, definitely, it's not going to be
the thing that you were looking for for a while. But, you know,
you go through that. But if you get to a point where it becomes
more of
an adverse effect on you than a good one that one has to think
about, you know, let me give you the best way, it's not about
quantity, it's about quality. You know, it's better to start making
a routine of just getting to an archives a day, or one page of
code a day, but do them perfectly. Do them right then then quantity.
And because the monsoon a lot smaller than the one that you're
looking for is the most powerful topic, not the Amen. Not the acts,
nor even the
pleasure of following the divine and performing those acts. Some
people look for that too. That's not really the most either. Right,
many people go to hajj and umrah and then they have a particular
transformative experience. They come back and they want to
recreate whatever it was over there that had them give them that
transformative experience. So they'd like to listen to the Imams
and read in the huddle, even though really they're not anywhere
near any of the other cuadrado but because the terms of the
recitation and the content perfection but because they're the
ones who've been in the hot on this association there that's made
now that these people don't what I got transformed, they were the
ones who were leading us in prayer and so forth. You know, and maybe
the were the the white film for like, you know, a while afterwards
the coffee and so forth. And because they which is a good thing
they want to they want to keep that up and recreate it, but
really, it's gonna go away. It's not gonna last because that's not
your motto, we are no no your mug so that's not what's asked of you.
And that's not what you seek either. What you seek is Allah
subhanaw taala and he gives us these things as modes of
encouragement, but that's not what we should be after. So we're not
looking for the opening, not looking for the enlightenment, we
don't work for that. We work towards Allah subhanaw taala and
we only see these things as a means to that end. So famous quote
available hustler Shetterly when he said Mandela Katatonia forgot
Russia commander legata man hour
I'm in for
a Tarbuck or Mandela, gala Fatah, sahak. Whoever
encouraged you towards the dunya has cheated you would encourage
you toward the Amen in a specific acts praying fast and so forth.
Has tired you out.
But whoever leads you and encourage you toward Allah has
given you true counsel has given you a true will see.
And I think this is particularly important for us, because
oftentimes, we think in terms of, you know, see praying in offensive
praying, right, as you're praying, right, how many President you're
doing? What type of outfit are they wearing? Does the hijab fit
right? How long is his beard, these are all,
these are all exterior external acts. And they're not.
They're not the ends.
And perhaps by us, over emphasizing, these means we lose
sight of the ends, so kind of akin to not seeing the forest. For the
trees, we see the individual acts, and we think that's the forest.
But that's what it gets, take a step back and look at the whole
thing. And oftentimes, people kind of underestimate others or
belittle them or marginalize them, because they don't fit a
particular image they have of what a pious person looks like, or what
a good Muslim looks like. That in itself is a big fail a big
barrier, keeping people from action finding and last mile.
And many people who follow this type of route, they get burned out
very quickly. Because they're expecting certain results, the
results are not forthcoming. And so they give up on the whole
project to begin with. And, you know, this path will spiral down,
it's not a sprint, it's a marathon.
So back to the Hadith.
So what was the advice of the Prophet sighs and then he should
rest until this sneakiness goes away.
In other words, renew yourself, take a break,
and then come back. There's no reason to push oneself to
something where they're not involved on a spiritual level in
it. It's not much good of
a bad devotional life, if there's no spiritual connection associated
with it.
Then he says something that kind of interesting. In the article, he
does a lot of when asked, I think a lot of this stuff will fail. So
perhaps, some of you if you pray, while sleeping, you may try to
make his default, that is something of a prayer to God, but
end up cursing himself.
So how do we understand that?
They said, Remember Douglas Adams commentary that if one is not
aware of what they're saying in the prayer, then when they're
making, when they're asking for something, they might say
something, whereas they think it to be asking for good thing, but
it's actually quite the opposite. Or it could be asking for
something that would lead to something akin to cursing himself.
So if someone you know, makes law against someone else, or curses
someone else, that's seen as a
pathway for you to be cursed yourself. Like in the Hadith of
the Prophet SAW, I suddenly said to some of the Hobbit, I told
them, Don't curse your parents.
And they said, Chris's parents, we didn't do that. Exactly. And why
would you do it? That's what they were thinking. He said, How
towards one person, their parents. He said, If you see someone and he
curses you, then you curse his parent, and then you curse. They
curse your parents as a result of you personally.
So clearly, is saying, Don't get into that type of,
you know, back and forth between someone. And keep in mind that
your own actions can precipitate
adverse actions happening to you, even though you didn't intend it
to begin with. And all of that can happen, either in the scenario
that I just mentioned, which is anger. Because when people are
really angry to kind of lose a sense of what they're saying what
they're doing, or where people are asleep, or variously, similar
thing might happen, they may lose sense of what to say or what
they're doing.
So
and then the last point, I think, would be more about
sleep itself. Sleep is seen as kind of the lesser death.
If death is the Separation of the soul from the body,
sort of a more permanent basis, at least until the day of judgment
that
And
sleep is also a kind of a Separation of the soul from the
body, even if it's less permanent.
Or long under the under offered, and it was a multi year, multi
level
Alazani takes fulfills the souls of those that die. And the ones
that don't better and there's the, but he returns them back after
they wake up.
Right and even to do if we're wakefulness for a week being
awake, it's put in terms of death and life.
But handed in the piano by the man. Why do you think
priests are the one who has given us life after death?
and to Him we shall return.
So we'll move on to the next one.
Is it
better or worse, to pray with a potential because I know,
especially when I'm when I'm saying and there are times where I
just go to sleep really,
really exhausted? I just kind of pray long yawning.
But then I you know, because I just hear that idea in my head.
And it's better for me. So is it better? Is it okay to speak rule
for them? Not not obligatory prayer, not to that extent.
This particular hadith is talking about someone who was like a night
prayer, which means it's extra prayer. But obviously the
obligatory prayers when I'm talking about that. And that will
only be the case in as much as you have enough time to do that in the
case of fetcher.
It's also not a long time for between that and sunrise, between
treasure Dawn and sunrise. So it has to be done within the time.
People sleep regime also people have to think about how they sleep
to
the province, I set them into describe how they sleep was and he
had a couple of different sleep patterns. One of those patterns
was the he would sleep in the beginning of the night,
here beginning of the night, minutes after,
right because we consider the night from revenant to
to further. And so he would divide the night usually in six, either
in thirds or in six. So he would sometimes he would sleep
the first third of the night,
then he would wake up and pray for some time. And then he would go
back to sleep. And then he would wake up again for the last six.
That's a possible pattern. Sometimes you would change it. But
it's clear that his night was divided between sleep and prayer
at something and that it wasn't usually a straight like seven or
eight hour sleep. And you also encouraged people to take the play
Lulu
extended enough in the shape and if they
do you know means asleep during the afternoon afternoon siesta,
which is considered generally between sometime
after the war and before us.
And that actually was a very common practice, not just for
Muslims, but people living in the Mediterranean. A lot of people
still think talk on the afternoon siesta. And their day was divided
different people used to not sleep after fracture. So that they would
start quite early. And then their, let's say their working day would
extend all the way until.
And if you look at like today, pleasure, it was like four or five
o'clock or so let's say the start will get six. And they go all the
way to one o'clock. That's seven hours. That's a workday. Right and
so and then they will work until that time, then they will be a
rest time after the little right some either food will be served
after longer than the rest time, which isn't the case and then they
wake up and then actually after that afternoon siesta. The rest of
the day is like a second day. Same thing with the night. So they will
sleep some part of the night, wake up for some part of the night, be
awake and then sleep the latter part of the night and wake up
again before Pfizer. So they had like two nights in two days. And
modern man it's very difficult to implement now because of the way
our work schedules are and just artificial light has a lot to do
with it. Even if people wanted to sleep, you know, sometime very
shortly after Russia. It's just with all of this distraction. Used
to be people. There are some parts of the world that only recently
got electricity
But before they got electricity, it was very natural to sleep
after, after Russia, because there's nothing to do, what are
you gonna do?
No TV, no lights, right. And
sometimes I think about understanding how these automatic
got to where they were, they don't have any of the modern
conveniences, we have to sit and have pens, they had to ink well,
and it was a mess, then have libraries that didn't have written
books, they wanted a book, they'd have to get a, what's called a one
rock, or a specialist copy is to copy write their book by hand,
which was sometimes very expensive.
And they traveled a lot, they don't have cars, travel was
difficult. But yet,
they did. Somehow,
we have all of this convenience.
Sometimes we feel like we have an attack.
Yes.
This, this might be a minor point. But you know, as the time pressure
adjust, and it moves, sometimes it's
in within within one week, or different, sometimes, accumulative
10 minutes, let's say you get into a pattern of getting up a certain
time. And sometimes you know, you can't be late departure because
because of the pattern that you have not adjusted
by sometimes 510 minutes.
That's interesting, because some people think the modern
timekeeping, kind of was one of the worst inventions ever to
happen. Because it puts you it makes you feel like you're out of
sync with things like prayer. But the way the ancients used to the
pre moderns was, their sink was the prayer. So they didn't say I'm
going to meet you at 10 o'clock, they would say, I'll meet you
after I shot whatever it would be, or I'll meet you asked me to at
this time. So the time schedules were always in sync with rhythmic
with the actual prototypes themselves, and they weren't,
there wasn't a separate timekeeping
system outside of that, that was in conflict with it, which is what
we have today. Right, because you gotta get to go work at nine
o'clock, summer, winter doesn't matter, or a o'clock, whatever it
might be. And then, you know, you tried to adjust with the protons
themselves. So
it's not easy to do. I think probably the easiest route for us
would be obviously, people and you know, their commitments to work
and just the fact of life that's kind of hard to negotiate, but the
things that they have outside of that, their time at home in the
evenings. I think this is where people have some room for
improvement, where they can
you know, it's people don't know they're not aware of this, or they
may be but it's my crew, it's actually religiously disliked to
stay awake after a shot, unless you're doing something that's
considered beneficial.
So staying up late to watch your favorite TV program or to you
know, go to the whatever people go to that type of thing must have
some type of real benefit out of that gets this light smoker was
not haram but it's unless it's a haram activity. But
one of the things is going to be disliked is because it may keep
you from waking up professor if you know that you're not going to
wake up professor if you stick to a certain time and choose to do so
anyway. You know, that's borderline hot, like I say, this
funnel. But if you know yourself,
you know you kind of are a little bit lackadaisical about
I'll wake up we'll see. But you know from yourself, your pattern
is that hard for you to wake up if you sleep after a certain time.
You know, you have to question someone's commitment who's doing
that?
So the next one, we get into some issues of the heart,
or removal of impurities.
Last week, we mentioned there's two types, those who weren't with
us, we talked about the audit and how that was covered. So the
ritual purity which is
more of a legalistic one than a literal one, which means either
being in a state of evil in order to offer the prayer and to
circumambulate the Kaaba make the love and to touch the pages of the
Quran.
Those three in particular one is required to be in a state of
ritual purity.
And then additionally, there's another type of thought at all
which is dealing with the place of prayer, your clothing and your
physical body.
So the cleanliness and
lack of a period isn't the physical body that's distinct from
the heart at heart. Some people conflate the two sometimes. So
let's say, you know, if I got urine on me or the baby's urine or
some of the diaper, we'll have to make. No, absolutely not. Because
that doesn't affect your, your own ritual purity, all it is, is an
agenda, an impure thing that just merely needs to be washed off or
removed. So as I said, things that are considered to be impure, must
be removed upon offering the prayer. That's the majority of the
there's another equally dominant opinion in the medical school that
says that it's a sunnah and obligation to remove impurities,
from their clothing from a place of prayer, and so forth. When they
pray, that really probably goes back to
I will use it for people who are in a type of situation, what's
kind of really difficult to remove, to be constantly vigilant,
removing impurities from their clothing in a place of prayer and
things like this, then you might say, Oh, how's that possible?
If you've ever been to the desert, but never been to places where
water is not easily accessible, or it's difficult to get or, you
know, still, many places in African content, for example,
people walk kilometers every day to get water back and forth. So
water is a luxury almost, so to use it, and have to use it to
remove impurities, especially when you're around livestock, farm
animals, things like this, that would be sources of those
impurities, that it becomes difficult becomes hard. And
considering that you may not have another change of clothes.
It's hard for us to fathom that there are people who don't have a
change of clothes, what they wear is what they got. So the ruling is
there for people I think to
to leave it in those particular situations, but generally
speaking,
any type of impurity should be removed from one's clothing. And
we said that most human bodily excretions will be not just will
be considered something that's impure, that has to be removed. So
the hard ones clothing or body.
Most animal
excretions also will be considered in that category. The American
School in particular has an exception to that, where they say
any animal whose meat is eaten, then their feces in their urine is
considered to be pure, assuming they don't eat.
So that would include goats, sheep, cows, camels, their urine
and their feces are considered to be pure. So if one were to step on
and get on them, it's technically not considered to be the Jaza not
considered to be impure. The sheriff is saying no, it's impure.
So there's some difference of opinion about that. Any liquid
intoxicant is in pure
liquid intoxicants so fine rum, tequila.
Yeah, does that
matter? Uniqlo Burt's urine or feces?
Chicken duck.
Assuming they don't need, you don't need that to stamp it into
Jessa doesn't eat and
then that will be the case. So that's kind of
our dispensary dispensation. It's a ruling in the school. It's not
like ourselves, but it works for people who are getting my period
of livestock and work on farms and things like that. So
but here, this hadith I know Aisha Coronavirus, Gannett that's the
limonium and so gonna be sorry, sending some people cotton ovoca.
So I actually learned that used to watch the * from the garment
of the palm, so I certainly didn't see it on him with this thing or
board.
Not on him. It doesn't really say that but see it
as a stain on more than one stain.
So
here we talked about this, a few Hadith back about how certain
things generally say speaking, we don't mention them outright,
specifically, it's kind of from the etiquette and adapt, except if
there is a ruling that cannot be understood in another way.
And in that aspect, when they say for example, their higher 15 They
don't mean there's no modesty period, but modesty as when it
comes to understanding particular rulings, then there's a more
important principle at stake here namely to understand the will of
Allah subhanaw taala
rather than observing a unique, a very important principle as well,
which is to be modest in speech and in action, indeed, and so
forth, but not at the cost of not understanding what the outcome of
a lot the ruling here is. So
here, we also see that the idea that the actions of the Sahaba are
also a type of
proof
and sometimes definitive. So there's no mention of the Prophet.
So I sent him here,
saying this about her, or him actually doing something in this,
in this hadith,
it's only saying that he used to wash his clothing. But it's
understood from the context that what I actually did here is not
just something specific to her, but it's something that is part of
the deen. Right. So that,
as we said,
to so many classes, and I can't remember where I said things, but
one of the principles is that that which the prophesy send them
remain silent about
it seen as it's tacit approval. So if she was doing this, and he felt
that it was not the right thing to do, that he would not have allowed
her to do it. So either one of two things here, either he told her to
do it this way, which is most likely something that it's up to,
sort of personal judgment, right, because we're talking about
something that's very specific to the bad. So he most likely there's
a backstory to this, that's not mentioned that he instructed her
to do so. And then the narrator who narrates from our Isha law,
the law and
got this from her, and that is understood that she is did this by
instruction from the Prophet prophesy seven. And of course, the
lessor
was a possibility is that she did this and he proved that the way
that she was doing it, but more or less, more likely to first.
So,
you know, this idea of shyness, and these affairs, as we said,
doesn't apply when we're talking about matters of the deep.
So here we're looking at a very specific removal of majestic from
clothing,
or more than majestic from clothing. And the general
principle is that
the Assad has to be removed, if not necessarily the original,
what's called the line or the stain itself.
So the other means the remnants of it.
And the way that they know that the remnants of it has been
removed, if it is rinsed with water, and then the water that
comes out of what's being rinsed is not changed in property,
neither and its taste or smell, or its color, those three, then the
item is considered to be thought hit, even if you see a stain,
even if they're sustained.
Because what's applicable here is removing whatever remnants of it
and not necessarily a stain, if it's very difficult to remove the
stain. And this is sarafa. It's,
you know, it's something that has been made for this moment to be
easy. Previous nations that didn't have this.
It's something unique to the Muslim nation or the nation of
Bahamas or send them some of the
stories that are narrated on video, someone say that they
didn't have this, they would have to cut out the clothes themselves
and get a new pair of clothes, if
a string of ninjas would come on, and they couldn't just simply wash
it. So as regards to the,
the stain itself, then that is to be washed off.
And another Hadith, I think that comes into Hadith,
which will come in the next time, so we'll get to that then. But if
this thing becomes dry,
right, so if it was like urine, or if it was something that can, you
know, form a cake like substance, once it becomes dry or steaming or
something like that, then the better thing to do would be to rub
it to remove that and then wash it. Because if you just the
weather, you wet it again, and then it would spread more. So it's
you know, felt, which is to rub it and get the drying stain out. And
then to then to wash it with water. And it has to be washed
with pure water.
So if you use soapy, sudsy water, and you don't use water and of
itself, you may have kind of washed it. But in terms of what is
the ritual removal of an ingest, and you haven't done that. It has
to be done with what's called Matt McCulloch which means water that
is unchanged in its intrinsic properties.
So yeah, not that anyone would would you can't use coconut water
or watermelon water or even stain remover. You can use that that's
fine to understand.
But in terms of the ruling of this thing, having the Jessa audit, it
can't just do stain removal, you have to use water itself.
When I talk about that
they say that he's the take the word matte, and their
interpretation, the word matte, instead of light. Well, I'm not
saying that don't use water, but they have a wider definition of
whatever.
Their their water is more like a say, liquid. That's true.
So
she would do that she would wash it, and even though she was still
seeing the stain, then that's not important. The important thing is
that you wash them that particular might
be applicable here, I'm sorry.
Cleansing with sand. No, Mo is only
for ritual purification. If one is in a situation that don't have
access at that particular time to water and have nothing else to
change into to pray, then they pray with that. Because even in
the opinion, that removal of impurities and obligation under
two conditions, one, both conditions symptom, one that one
has the ability to remove it, and to one is aware of it. You know,
let's say you're walking down the street and
you know, New York City Central Park pigeons, and they spray you
and you'll feel it on your back and then it goes to the machine.
You get out and then the guys, I hope you got like pigeons stuff
all over the back.
What do you do at that point? We don't we tell them you don't have
to repeat the prayer. If it's still within the time.
It's recommended to do so. But technically, you don't have to
repeat it. Why? Because you were not aware that there was the GSR
you. So when you entered into the prayer, you had a certainty there
was not turned out later you didn't. But nevertheless, you
entered into the parrot and did it in the way according to the best
of your knowledge. So when we talk about the hara, and we talk about
a Betta, it's always according to the best of your knowledge, not
how it is in reality.
Because if we were just to be how it exactly is in reality, well,
there's so many loopholes in so many ways that I could not be
aware. And so what's only humanly possible in terms of technique of
what we're
obligated to do is that in which I can have certainty about things I
cannot have certainty about, our certainty is difficult to acquire.
It's not required, I don't have to go that light.
So if you serve leaders, garments, but if you are fasting and you get
your menstruation, but you weren't aware of it, and then never came,
did you have to repeat the day
even though you weren't aware of it and wonderful fats, just
because you can pure at one point, if you're certain that it happened
before, but even after the fact you have to.
But let's say for some reason, you never you weren't aware that it
happened. And you made an assumption that it happened after
a moment but you know, in the US, it's written down it did happen
before then what No, to your knowledge, you believe in having
enough to cause but if you have doubts before, after, then you
have to go with the doubt in this point. And repeat today. So either
down for someone to perform, I would have done today would have
to be have to be repeated.
So one of the points here that I'm gonna mix,
which I think is important, is say that he or she navigates or this
has narrowed on her prioritize and upset about her wholeness for the
unicorn heading and Camela. Take half of your deen from this red
cheeked one, one interpretation. And you say that Aisha, she's
considered one of the greatest Muslims folklore had
one of the greatest women ever, all those superlatives, we can say
about her. But nevertheless, he or she is washing the garment of, in
this case, it's the prophesies of them, but also her husband.
And
a man of Germany said this gives permissibility he didn't say
obligation. He said, it's permissible for a woman to serve
her husband at that match.
Because I have to tell them, sorry, it's not an obligation.
You don't have to.
It's not part of the marriage understanding that the woman has
to serve the husband and cook for him including stuff and all that.
It's a customer and maybe customer in certain cultures, and customers
giving it to do so people enter into our marriage and I never
talked about that. But there are
typical customers, that's kind of what is expected, then there's a
reasonable expectation on both parties, that is always going to
turn out. That's fine. But if we're talking about, you know,
completely legal aspect, is it part of her marriage
responsibility to serve her husband? Definitely not. And
definitely not his guests or his friends either. So really, you
look at that terms, that's what it's a voluntary thing. So here's
the the issues of doing this voluntarily. So the point is one
she didn't have to, it's permissible to, she didn't see it
as beneath her either. So I have to tell them that to slap beneath,
right, because FINMA serving others is actually it's an
elevated rank, it's elevated station, people will serve others,
we have the wrong idea about that. You know, we tend to see them we
say, Oh, he's a servant. Yeah. But that's kind of that's a big deal
to be a servant to serve. Right? We've kind of put it on a pedestal
when we say, serve in public office. And there's a lot of pomp
and circumstance all about it. But what about the people who serve
you at the drive thru, when the restaurant with a waitress,
they serve too, right, and it's an elevated thing, it's a thing, when
you are doing service for someone else, right? That's actually more
akin to,
I think, to,
to God, consciousness to talk to self actualization, realization,
how, because when you serve others, it puts you outside of the
idea of, you're the most important thing. And that you only have to
deal with yourself attend to your needs and your thing. But part of
our understanding of this Dean is when we serve a last panel data,
it's about who will not enter.
Right? Who hola hola, hola. There's no edit. So the further
you can get away from the enter from the me from the eye. And one
of the paths towards doing that is service to others. Definitely.
A woman can very legitimately look at evil serving her family,
including her husband or children as a way a path to a hospital.
That's why do I have to see it? Not that you're serving that
person per se, but via service? It's actually it's a training for
your own soul. Right? Because if you can't get yourself to serve
those who have rights upon you, how can you claim to serve a lot?
How can you claim to serve God? Right, if you think you can serve
a law, but you know, the rest of creation can go to somewhere else,
then you completely, completely misunderstood the point. So
and by the same token, there's a hadith that prophesize I'm
counterfeited. And if he beat him, he used to serve the fiddler in
service of his family at the same time, so he would also serve them.
So it was a mutual relationship. So our relationships, all of them
should never be seen as one up one down. It's always a relationship
of mutual benefit. So whether you're the one being served, or
the one who was serving, both people are benefiting not just
from each other. But from, you know, the actualization of that
relationship. It's kind of a microcosm of your service to Allah
subhanaw taala. So when you give to the needy person, you're not
really giving to them. Right? You're taking, like when I showed
remarked about the sheep that was slaughtered? And she said, they
have a
sort of two thirds of what?
You know, he would say, but then
what remained is that two thirds, not to two thirds, because what
remains is arrangements are lost battle time. So you didn't really
give it away, you're actually adding to us when you gave it to
someone else. Right. So it's not just again, not just a physical
acts, but you're actually giving when you are, you're actually
receiving when you think you are, when you are giving service to
other human beings has to be seen in that light. And the urgency
that it's used to say, Save a bone for demo by the leader of the
People's one who serves.
So the whole idea about cinema service, I think we have a very
antiquarian,
European 19th century way of looking at it. Oh, he's a servant
serves. That's not our paradigm. That's not how we how it was with
the Muslims at all. That's something that we got from other
cultures, where we've seen one up one down in the serpent is nice
and so forth. But for us, the serpent, the one who puts himself
out there, it's kind of elevated rank.
So I think we have a few minutes to
push
to sorry, in addition, that's one of the things I shot.
So we'll break here and then we'll
Come back after
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me
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