Suhaib Webb – Maliki Fiqh For Newbies AlAkhdari Part 5 Ghusul and Tayammum
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AI: Transcript ©
Everybody. Nice to see everyone again here for
in the park after dark.
Masha'Allah.
Here at Center DC in Washington DC.
These lectures are recorded by
Anas. May Allah bless him and
posted on YouTube as well. So if you
wanna watch them again
later, and the text the translation of the
text will be up there also.
So that should be helpful.
So we stopped,
in the rain
on the chapter on ghusl.
Of all things,
and the word ghusl, of course, means ritual
bath. Ghassl is actually the water you use
for Like
and
is like a jar of water.
Is the act. So
is
the water that you use for.
Can you I'm sorry. Can you just?
Yeah. So with the with the.
Is like
ina,
the jar of the water that you would
use. And wudu is the act.
And then the hussal is the full body
wash, and
the is the water or the washing,
but not the full body washing.
It's not that important.
Like, it's not knowledge that we're gonna help
or benefit, but just FYI.
The
sheikh, he says,
He said that also
becomes an obligation
because of 3 things, one of 3 things.
The word actually means to be far
from something.
It's like your far neighbor.
Means like
Why? Because someone in the state of Janaba
is far from Ibadan.
So sexual defilement, al janaba.
The second al hayd
and
means to flood,
to flow.
That's why what do you call a fountain
in Arabic? Everybody knows what's what do we
call it?
From the same word,
because the water flows.
For anyone that's had a baby.
Nifas
from nafas, nafas means take break,
to nafos,
catch your breath.
But, of course, now we understand to mean
postpartum bleeding.
Here, min doesn't mean from also. If you
speak Arabic, min means because of.
Sometimes people translate it, they say, like, you
know, gusul is obligation from three things. What
the heck does that mean? It's not what
that means. It's because of.
That's the meaning of it.
For the students that I have, some students
that read this kind of text. It's important
to know that.
So
ghusl
is the full body wash
that we engage in because of 3 issues,
3 things.
So, we'll do is like the minor form
of
purification.
Now we're talking about
the major form of purification.
And then after that, we're gonna talk about.
What can step in and represent either wudu
or wudu is gonna be Tayamu.
And today, inshallah, if it doesn't rain, we're
gonna make Tayamom.
We're gonna make Tayamom
not to pray, but just to practice.
He says
sexual defahment is 2 types.
The first is
that someone
releases *
related
to, like, an *
or pleasure.
And in Arabic, these different kind of like
you hear it.
All these, like, little words you hear, they're
like restricting it now. They're restricting the application
of what this means. So if somebody has
a release of * that's just, like,
you know, maybe they fell down. Happens sometimes.
That's not, like, a normal
situation. It's not *.
Or it's cold. I remember one time in
in Egypt, we had a student in our
class. It was really cold. He had a
problem.
That's different than,
like, the normal natural way that comes with
sexual pleasure.
So that excludes people, right, outside of that
definition. In
in we call this
meaning it restricts the idea in your mind.
So you know exactly what the writer is
talking about. This is legalese, basically.
So he says, like, because of
the release of *,
if you stop there,
everybody's in trouble. Right?
That's due to pleasure. So there's one restriction.
That happened naturally. That's the second restriction.
Whether someone's asleep,
or awake.
With due to *,
or
something else, say like *,
or foreplay,
or a fantasy
as we talked about last time.
The second thing that causes
Gusu to become obligatory, meaning before I can
pray, right, before I can go to the
masjid as we're gonna talk about later. Before
I could touch the Quran. If one of
if this happened, I would have to make
ghusl.
Masha'Allah.
So the second is that
any part of
the male organ enters
the female organ,
whether he ejaculates
or not.
That's very important.
What's called the mumut of the hokum
or the illah of the hukum
was the reason for this ruling.
The reason is
that the female the male organ has entered
the female organ.
From Rhiab, unseen.
So
the male organ becomes unseen. You don't understand
it that way because it has entered into,
the female.
And then he does something, maybe you're asking
what's going on? Last week when I started
reading this, a few people were looking at
me like, what on earth is happening? Why
did suddenly Sheik Al Akhdar
like, go this way? He's talking about this
stuff and suddenly he takes a exit.
So it's it's very important when you're reading
books of fit to understand every word usually
and every
sentence has been very well constructed. This is
a lawyer, so they're writing in a very
precise way,
and they're up to something.
And it's it's unfortunate,
and I don't get this vibe, but hamdullah,
from anyone here. But oftentimes, we project
our inability to understand on the object that
we're trying to understand instead of saying, like,
let me stop for a minute and try
to think deeper.
Like, we're very like, sometimes we're very impatient,
you know. Why'd the sheikh write that? I
don't get it. What? Didn't get it.
You know what I mean? It's not the
Sheikh's fault.
And Boseiri has a very nice poem. He
says, you know, if
the eye is infected, don't blame the painter.
If the tongue if the mouth has an
infection, don't blame the chef.
Like, be patient. We have to be patient
sometimes.
And religion is not always easy. There is
a component of, like, religion that demands discipline
and work and pushing ourselves and discipline
and battling against the
Like,
you came here, like, every week. Don't know
if it's gonna rain. I mean, that's like
this is like the early Muslims. They would
come. They would go study. They would struggle.
They would leave their work.
Like, you're on the path of your ancestors,
man. That's
Say like who works hard they achieve.
So why does he do what he's about
to do? He says,
Why suddenly does it go this way? He
said these are the 2 things that if
they happen out of the 3, you gotta
make gusil before you can worship. Right?
The first he said
is
the,
here we go, starting to make guso,
that
someone experiences a release of * in a
normal way that's coupled with pleasure.
Doesn't have to be an *. Could be
like foreplay as even Abi Zaidi talks about
in
his.
And, you know, we're adults. Right? So that
that brings up a question, like, when a
person's spouse is on the menstrual cycle. Is
it okay
to pleasure the husband
until he reaches *? And the med have
absolutely
of course, without
engaging the area of the *, perfectly acceptable
in the med hub. And in fact, one
time I was studying this chapter, and I
didn't
understand Arabic really well. And I was memorizing
it, and I had a roommate from Jordan.
So I was walking around the house regaining
Arabic.
You know, like, it's allowed for them to
engage in foreplay. And then it was like,
this, this, and this, and this, and this,
and this, and this is allowed, and this
is allowed, and this is allowed, and this
is allowed, and this is allowed. And then
my Jordanian roommate, he was like, man, what
are you studying?
I said, man, this is this is SR,
man. He's like, man, I wanna go to
SR.
Then I got him a dictionary. I was
like, nah,
brother. Stop for Allah. Right? But it shows
you that the MedHab, they were mature. They
understood issues. They they dealt with people's life.
Piety
that's used as an excuse
not to speak to the issues that people
deal with is actually hypocrisy
because you're too insecure in your religion to
really engage what's happening in the world, man.
Whereas this chapter and the myth have especially
we won't read it in this text, under
menstruation of both male and female, the spouse,
what are the limits of
sexual relationship?
Why the wife is mistreating because this is
gonna happen.
And they talk about that in there.
So when he says,
what do you what we understand now is
foreplay,
mutual pleasuring at one another, and things like
this, within the books of Phil.
Yeah.
I
have
a a dope question. What what did the
Maliki scholars say about oral *?
So the Maliki scholars in general are oral
* considered permissible
because there's no evidence to say oral *.
It's not it's a great question. Right? These
are things that couples
as they're about to get married, right, not
way before,
should generally have someone facilitate a conversation
around what that relationship may look like.
And, generally, it's considered Allahu. Allah says you
you can engage in your with your spouse
in any way you like. But Sheikh Mohammed
Wissam, who I trained under in Egypt,
and Ifta used to say that, you know,
it has to be mutual. Right? If breastfeeding
is a mutual decision,
as we find mentioned in the
they consult one another about when to stop
breastfeeding.
Then he says, I take this as like
an analogy to apply to any kind of
physical relationship that they share.
It's like actually a really beautiful point,
so that any type of sexual act
is something that is mutually agreed upon.
The consent is there. So consent or just
like agreement. Right? Like, you know, these are
things, and and it shouldn't involve something that
makes someone feel shamed,
or, you know, they lose their dignity or
it's not allowed. Right? Because you're hurting people.
But things like oral *,
we find some
they said it's not allowed because this is
something that people in the west do. Something
that the people in the west do is
not a.
That actually gives the west too much power.
Now you're giving the west the power to
tell you what's haram.
So you got played.
That's the ultimate okie doke. I played yourself.
You played yourself.
Cause sometimes you can be so worried about
not being someone that you become them.
And then there are other that don't allow,
but it is agreed upon that swallowing is
not allowed.
That's agreed upon. Unless it's inadvertent.
Right?
It's a great question.
Well, and you don't have to apologize for
asking this question.
If Umsuleym
stood up in front of everybody and said,
you Rasulullah,
Allah is not shy.
Does a woman have to make ghusl if
she has a *? Right. If for everybody.
The prophet answered the question.
So here's my question. Now after talking about
the,
horuj almani,
person experiences
ejaculates a man
due to natural serve circumstances and coupled with
pleasure or
the male organ enters the female organ, then
suddenly he goes, and he says
Somebody sees his or herself in a dream
having * with somebody.
Then that person, there's nothing. They don't have
to do anything. They have to make.
Why did he do that?
Because think about the first two issues. The
first issue was
that if
somebody
experiences
a release of *
outside of *,
then it has to be coupled
with what?
With pleasure
and it has to be natural.
So outside of *,
the entire issue, the of
the issue
is that *.
But within *,
is the ile *
or the act of *?
I'm asking you guys.
The act. Right? So there's 2 different issues
happening here. So that's why he says, if
you have a dream and you don't even
if in that dream you are having *,
if you wake up and you don't see
any sign of it, what's called balal, any
wetness, you don't have to do anything. Because
outside of *,
what causes ghusl
is the natural
*.
Now he's outside of
physical *.
Whereas with insects, as the prophet said, manja
had whoever,
you know, enters his wife even if he
doesn't *.
You understand what he just did? Let me
walk you through it. The first scenario is
outside of *,
if there's a natural pleasure based *.
The second is the act of *
doesn't matter about *, now it is
the act of * itself. The third situation
is in a dream,
you saw yourself having *, but are you
still are you still outside of * or
not in a dream
in reality?
So if you're outside of *, then what's
the concern? Is it the act of *
or you wake up and you find
something? You wake up and find something. Now
you see kinda what he's doing. He's playing
with the law.
In the sense of not playing in a
bad way, he wants to show you this
is how this all applies to certain situations.
So now it's not like you just took
a a quick turn.
He's trying to train you
in how to read
a legal text. Again, let me say it.
So the first scenario has to do with
outside of the physical act. What causes the
gusul
is *.
2nd scenario is the physical act is happening.
What caused
the is not the *,
is the *.
The 3rd scenario brings both together, but is
the physical act really happening?
It's a dream.
And here you learn something too. Do we
take rulings from dreams?
Look what the Sheikh just did to you
without even saying it. So when it comes
someone comes to you and says, it was
all a dream.
I used to read the Quran in MCC.
Right?
Therefore, whoever doesn't read the Quran in MCC
is going to *.
Brother, how could you say that? I saw
it in a dream.
What's the sheikh here inadvertently telling you?
It's not allowed to take, like, those kind
of physical rulings from dreams
without saying anything about it.
So it's a lot actually that's going on
here, man.
And actually, when I'm teaching you this, I
have to keep myself here not go here.
Because if I do that, we're not gonna
finish.
But there's a lot happening in the text
like this.
Why would he suddenly do that? Because maybe
in his time people were saying, I saw
my dream. You know, Yunus was telling me
that I'm the next Saladin
if I eat White Castle
and make 12 18 times around Iverson Mall.
Let me put that on Facebook. Everyone,
follow me. I saw my dream.
But people do this all the time. So
the dream doesn't equate to the physical ruling
unless you see
*.
But, * is not because of the act.
* is what's considered what demands the outside
of the act. See what's happening. There's a
lot happening actually right here.
So just in three lines, we took like
10.
Alaihi Sheikh Islam Saadi is a great, great
scholar from Libya when I read even Aashir
with him. This is how he taught me
even Aashir with the.
All these axioms
to the point that I had to start
putting.
Axiom.
Axiom.
Axiom.
Axiom.
So that's what's happening here.
Don't have to do anything because there's an
important axiom. You wanna remember this axiom.
Right? That the rulings go according to their
causes. The cause ain't there.
There's no fluid. There's no liquid.
And also something else, if you read Arabic
or you read these books whenever you see
the word wow,
usually, it means this is a new idea.
Usually, not always, but usually.
It's not.
So he says
and I'm gonna test you guys.
And whoever
finds on their clothes,
whether male or female, according to the strongest
opinion,
signs of an *.
He says
means dry sperm.
And he or she doesn't know
when it happened.
They should make
And from the last
time they slept to whatever they prayed since
that time, they should make up those prayers.
So let's say, have a person we're not
gonna say anyone's because so many people I
don't wanna say anyone's name this year. Let's
say that, you know, ibn Richard
ibn Richard Marks
woke up one day,
prayed Fajr Duhur Asar Maghrib.
And then at Maghrib time,
you know, he went to change his clothes,
and then he's like, oh, wow.
And he found,
you know,
the residue of * in his clothes.
The last time he slept was Fudger. So
what would he need to do?
According to this opinion, he would need to
what? Pray. Make Gusu and
then pray Fajr
Why? What axiom have I talked about
25,000
times here
that comes into play in this position of
the Malachi School?
Certainty people. Exactly.
Wow. They ain't okay.
Certainty cannot be removed with doubt.
And that acts of worship
have to be largely made based on what?
Certainly.
Wow. Look at you, man.
Holding it holding it down.
Awesome. That's so good.
Love it.
And when you read filk like this for
a long time,
it allows you to move like 30,000 feet
above so you can start to serve community.
Because oftentimes the particulars of a given fit
situation, especially social issues, not acts of worship.
Our specific sheikhta used to say me
We used to read
That these things were constructed in a specific
like epic and challenge and situation.
And Al Qarafi said, if you learn
it gives you a really
broad understanding of things without having to go
into little little tiny particulars.
Although the particulars are important.
Shit. Yes, sir. The is the cert I
guess, the assumption of the certainty in this
case would be that before he went to
sleep, his will decline. He he he well,
his certainty is that he prayed without purity.
Yeah. So he's gotta go back and make
those make sure that my prayer is uncertain.
So what if, like, for example, before he
went to sleep the day before,
I mean, he didn't check his garments to
see if perhaps that happened before he went
to sleep or something at all. But he
didn't make over the day. Yeah. Yeah. See,
he he didn't make he had to make,
right, in order for his prayers
to be valid. So he doesn't know what
prayers Yeah. So my question is, like, for
example, if he didn't check his his garments
before he went to sleep, would he have
perhaps the details of praying the one before?
La la, this is Rahma now. Okay. This
is a good question. He said, but what
about what if it hap lay say he
wore the same because he ain't married yet,
so he's he wore the same clothes for
like 3 days, right, because only someone that's
not married would do that.
So,
let's say it's been like 3 days, he's
wearing the same drawers,
okay.
And then SubhanAllah,
he finds it
out of rahma
because one of the things we have in
Axiom again,
that difficulty makes things easy. That would be
impossible for the guy, man. It
would be be like a difficult
difficulty for him.
Although there is an opinion, there's always an
opinion.
But we're gonna keep it easy.
That takes us to the next, discussion.
I'm gonna try to move quickly
about the
He says
The obligatory
components of are for,
of course, we talked about this already. No
need to go back into it.
Actions are by the intention.
That they were ordered to worship Allah sincerely.
That's why the strong opinion of is that
and are the same thing.
Only a small minority of the followers of
separated.
Yeah.
Means
Allah's lordship.
Means worship.
And this is how subhanallah,
the the movement of Sheikh Mohammed Abdullah Wahab
justified killing the Muslims.
Because they said the shirk is not a
rubobiyah. The shirk is an. This goes against
the majority of.
Because they say in the Quran, Allah says
If you asked Uzma Shukin who created the
heavens and the earth, they say Allah.
So that's why Sheikh ibn Baze
he said that in fact, the shirk of
the Muslims now is worse than the shirk
of the pagans around the prophet
This is in this.
As did Sheikh Mohammed bin Abdulwahab.
He said that the majority of Muslims
are are not
Muslim because of
of excuse me.
Meaning that Allah
has demanded you worship him
sincerely, and they separate this from lordship.
Why? Because they say the people of Mecca,
they said Allah is our lord.
But, unfortunately,
if you only took one verse of Quran,
that will be the case. But we find
verses in the Quran
that they they also had problems in understanding.
Not like Muslims.
So the majority of Sunnis, they made the
issue of shirk related to one of
Allah's lordship. That's why the majority say
to wear the Quran. The majority of
They allowed this
because they didn't have this confusion with respect.
This is not, again,
to to attack, but we need to be
aware of what we're exposed to.
And why do most Muslims think that most
of their other fellow Muslims
are mushrik or
or wrong is because of this understanding created
by Imam Ibn Taymiyyah Ibrahim.
He's the first to divide into
and he said, this is the way of
the. You
came 800 years after the.
Who's closer to the?
Or Imam Ibitaymi.
With respect.
This is not an issue of of or
it's an issue of bath research.
So why did I always mention nia, nia,
nia,
nia? Well and the actions that follow nia
because we worship
we don't separate
The majority of
They don't separate these two things. This came
through Imam
But this is something most people don't know,
and it had a grave impact.
And that's why groups like Daesh,
you can say to them,
they'll kill
you. The issue isn't that you affirm that
Allah is Arab. The issue is in what
you do.
But Abu Amr ibn Salih
pay attention.
He said there's a
that There's an agreement of the scholars that
make in
with the prophet sallallahu alaihi wasalam and the
salihin is not kufr.
Imam Ahmed Muhambak, when he was asked about
Tawasul, be saying,
To ask Allah, I ask you by the
greatness of the prophet sallallahu alaihi wasallam to
bless me. Imam Ahmed, he said, quote, this
is not a issue of aqidah. This is
a issue of because he understood those people
have the rubabia.
He didn't confuse the 2.
And Sheikh Mohammed ibn Abdul Wahab Alayar Hamo
in his
when he was asked about people making
with saying,
he said
It's from the.
Even he understood.
It's had nothing to do with
with.
Oh, Allah, I ask you by the the
greatness of the prophet to bless me and
so on and so forth.
People differ over this issue. We shouldn't say
someone who doesn't choose to do it as
a bad Muslim. Of course not. You shouldn't
say that. But also someone who does, we
should say they're because
of
This is a mistake.
And, unfortunately, this was used by political powers
to manipulate
and other groups to fight and kill each
other.
As the in
Morocco under Ibn Tormouth, we're also manipulated to
fight and kill people. We just need to
be aware. Don't fight and kill each other.
But I encourage you to do research on
this issue if you can.
The origins of the splitting of
which is the tawheed of worshiping only for
Allah,
and splitting that from recognizing that Allah is
Rub.
Allah is the one who provides for me,
gives me, blesses me, is the control of
all things.
Those scholars who take this opinion, like Sheikh
Adi Shaykh, he wrote in his fatwa,
that
the people of Mecca, they already had this
tawheed. They had this tawheed that Allah is
the one that provides.
Because he uses the verse
If you ask them who created everything, they
say Allah. But you have to take all
the other verses.
They talk about the things that we have
help us and harm us. This is
But to say that the kufar of Mecca's
iman in Allah's lordship
is the same as the ummah of the
prophet sallallahu alaihi wa sallam or as Sheikh
Naba said, better than the ummah of the
prophet sallallahu alaihi wa sallam.
And that's why the ulama of al azhar
and other places
respectfully and, you know, in some cases, aggressively
responded to this because they were worried it
will be used to spill the blood of
Muslims, man,
to kill them. So when he says,
we're
reminded
implies that someone knows who their lord is,
and they worship that lord sincerely.
So he says,
The first obligation is to have the intention
for us,
when we start.
Walfauro. Fauro means not to break
the process to the point where something dries.
We know this is something the Malekis are
big on. We talked about delk so lightly
rubbing the limbs.
Means and the water
touches every part of your body, the outer
part of your body. Somebody asked me about
piercing. Do I have to take out the
piercing and the water has to go, like,
in the hole?
I don't know how big your piercing is,
but no.
Because what's in is not
falling under the discretion of.
What are the evidences for this? We talked
about intention already. We just went on an
interesting diatribe, obviously, for a reason
that's being recorded.
Actions are by the intention.
We mentioned the hadith of the man that
the prophet saw him, and there was a
small part of his skin that was still
dry, and he told him to go back
and wash this, and the rest of his
limbs hadn't dried yet.
Based
on the narration
of the prophet
from Abu Huairah
that under every hair
of your body,
there's
janaaba,
and something has to be touched by water.
So wash your hair well,
meaning here.
And also
here's the the little the mari say
and like rub your skin. So, make sure
you get the water into your hair
and make sure that you rub your skin.
This hadith is relayed by Abu Dawood
was saying imam atirmidi.
Imam
there are 4 kind of hadith.
They fall under 2 general categories, accepted
and rejected,
and
accepted in some things and rejected in other
things, 3 categories.
Accepted is and
Then under that are 2 type of hadith,
a Hasan hadith
that has so many supporting narrations that it
becomes Sahid.
So there's so many narrations that were Hassan.
And what's the difference between Hassan and Sahi
is that in the
skill of narrating,
the narrator is not quite as perfect as
those that are Sahid.
Hasa never has to do with character because
of flaw and character, halas, you're done. By
the way, there's never a woman never a
woman liar in hadith
and fo'a. Never. SubhanAllah.
Yeah.
It's Moses.
It's what Imam Al Zahibi says in his
end.
So the first,
right, is
sahi
then hasan
and then a group of hasan hadith that
are so many that when brought together, they
make them strong enough to be
because of
other than them.
The 4th
is but there's so many of them when
they're all brought together they become
so
So in the area of acceptable we mentioned
4.
Sahili
And Da'if,
as Imam Suiti mentions in his alfiyah, like,
is
never ends, the different type of Da'if hadith.
But there are a form of Da'if hadith
that if as I mentioned earlier, so many
of them
brought together they become Hassan.
Another point about da'if hadith is not all
da'if hadith should be rejected.
For example, in imam at Tirmidi sunan,
he mentions authentic hadith, he mentions acceptable hadith,
he mentions weak hadith, but he says, those
weak hadith I mentioned
people acted on them.
The early Muslims acted on them. So even
if they were weak in the senate,
I saw people do it.
So here even though this narration may be
not strong,
the Malachy argument is gonna be the people
of Medina used to do.
This was a practice that was observed by
the people, the scholars of Medina.
Can I ask a question really? Sure.
How is dalp during ghusl something that was
observed?
Well,
first of all, people would wear an izar
when they would make ghusl, and you wouldn't
necessarily see their private parts and they would
be in a place like in the desert
or a public area and they would make
gusso. I did this in Malaysia once.
And you open it, just run the water
down, and then you
you do delk, or they told them.
Or like the narration of Aisha, the prophet
told me to
make duk.
It's a good question, really good
question. Because there's something very important about the
early generations of Muslims.
The fiqh that we learned through reading, they
learned through watching.
That was a living fiqh. And
writing
didn't really start to take hold in the
Muslim world till after the printing press.
I remember I had a teacher once when
I was in college, and, you know, at
the end you go sell your books back
in the days, you get the money.
He's like, man, how could you sell books?
I said, what do you mean? He's like,
I have one copy of the Moabite in
my whole city.
So we would, like, borrow it and copy
it and
borrow it and copy it and borrow it
and copy it and borrow and copy it.
So the way of learning was different. It's
a really great question.
Yes, sir. So,
doing delt for your back,
you know, if you have, like, shoulder issues
or something, that's that's challenging. You know, it's,
like, reach your entire back. I mean, so
if a person can't reach their back or
they might be excused from doing double Yeah.
Of course. So we we understand. I'm gonna
talk about the cement that purity actually is
based on 2 very important principles.
Ability.
Right? So ain't nobody Stretch Armstrong can go
all the way,
you know, to the back.
And number 2 is thikr, remembering.
It's a good question.
Then he says,
So we have an axiom that says the
sunun of Rusl are almost exact like the
sunun of Rudu.
So the first is when you start, you
wanna wash from here to your wrist.
What did you use the word, ability?
From Qudr.
To gargle water,
to sniff water in your nose and then
to blow it out.
Make sure you get this
on your ears.
So here, sorry, this part, like in wudu.
You know, we're talking about wudu here.
And also here, but here the inner and
the outer part
in ghusl. Why? Because one of the obligatory
components of ghusl is what? Tamim.
What has to touch everything?
Then he says
So this is important in the method.
And here he uses the word to mean
wash, not the water.
He says that
the virtuous acts of Rousseau, we talked about
how these are things that the prophet did,
but not like to the same degree he
did the sunnah.
So that you could even say these are
like minor sunnah or less emphasized sunnah.
They call it fadayl because it's like the
cherry on the on the on the ice
cream. Right?
He said, number 1 is that you start
by washing the impurity from your body.
And then you wash your private part. And
when you wash your private part, you make
you make the
And then you wash.
So someone starts,
they wash the filth off their body,
they wash their private parts.
Now they go to wash what they would
and will do, but only once. So, my
arm once.
My face once.
My head
and my feet. And you can do the
feet then or later.
And then you move to the
top of your body, which is your head
because of its shutoff.
This is the place of ill.
And you wash 3 times your
head.
And then you pour water on yourselves. Of
course, nowadays we're in a shower it's very
different.
And then you would wash your right side
once
except your private parts because you already washed
that.
And when you start with your head
again, putting that water on your head you
want to make the intention now for the
ghusu again. So
just like we talked about the for we
have and
So now when the water starts to hit
my head, I'm I'm making I'm making the
intention, sorry, to
Right? So I'm making this sentence
to make so I can worship again. Make
it very easy for yourself.
Do I pour the water or if I'm
in the showers,
hey.
Right.
And then step back and I can rub
my right side.
I don't touch my private areas, go all
the way down.
If I've already washed my feet, I'm good.
If I haven't washed my feet, then I
wash my feet.
And in gusu I wash between my toes
unlike wudu. Why? Because one of the obligations
of wudu is tapim. Why do I have
to touch everything?
And then back again,
left side. Boom boom boom boom boom boom
boom.
Now I'm ready to go the bastion.
I'm
a husband. Yes.
If I recall correctly,
the purpose of the two intentions during
So what's the rationale there? Because the first
intention is to to remove the impurity.
So I'm I'm removing the impurity from
Then I move to the second intention which
is. If you don't do it, it's not
the end of the world. This intention is
enough.
I'm just telling you.
Again,
this is from the.
I like it because it really centers you
too
because sometimes I know I waste a lot
of time in the shower, man.
You
know? It's a place you get, like, little
mute going, you know? It's a kinda escape.
It's your own personal spa.
But Right. Right. Yeah. We shouldn't be wasting
water.
Right? Get in. Get out.
Then
he
says
and
that's what he says at the end is,
you know, don't waste water.
So again, what are those virtuous things?
Number 1, to remove
the filth and to wash your private part
with the intention
of removing that filth or removing the hadith.
Then you perform wudu, but only once. If
you do it twice, nobody's gonna get upset
at you just it's what he's saying based
on the hadith of Abdullah ibn Said.
Then you start with your head,
Make the intention for
3 times
and then you do the right side then
the left side. You limit the amount of
water you use
and then you wash your feet if you
didn't wash them yet, and then you're done.
Once you have a vessel,
does that mean you automatically have wudu? Yeah.
So if you just made because you made
wudu. Yeah. So it's it's it's gonna equate
to a wudu. Yes.
Yes, sir.
If you're making
with your spouse, and then you
would
if and I don't know if Maliki is,
touching hand is
regarding wood or not. Right? So we talked
about this, right, already? Yeah. Touching each other
with pleasure.
Oh, right. Right? Remember? It's a good question.
Right? So it's a great quest a good
question, though. Right? Said Aisha made the with
the prophet.
So the.
So if you're making hulsul and you touch
your spouse,
you know, unless you got one of them
super baths,
right,
does that violate
your will do or not? No. It doesn't
violate your hustle for sure.
But if there's no leather involved, it doesn't
violate your
order.
Then he says
And so what Al Akhdarri does is he
teaches you the axioms without telling you. Usually
legal books are gonna say, here's an axiom.
Here's an axiom. Here's an axiom. You're like,
oh my gosh. Can I kick your bubble
all this? Right. So what he's doing now
is he's not saying the axiom, but he's
writing it in the text. Actually, a lot
of the Malakis do this. Sheikh Adardir does
it a lot in Uprab Masadek.
It's very powerful.
So when Lauren contacted me and said, can
you teach a class on the, the the
axioms like.
That's how the Malekis roll because they didn't
like to divorce
these axioms from
they they don't want to become overly theoretical.
So they wanna tie them to a
to
an actual physical act so you can envision
its application. Just like your question now when
I said, without the love the oh yeah
yeah oh okay. So immediately you're able to
to see that issue.
So he says, woman
whoever forgot a spot
while they were making
a or
one of the limbs.
And this, of course, is someone that's not
like dementia, Alzheimer's.
It's a different discussion.
As soon as that person remembers they should
go back and wash that area.
Remember earlier I said that purification
in this medheb
is really based on 2
important ideas.
The first was what? Who remembers?
Ability and
remembering. So he says,
when that person remembers,
go back. Because when they remember, then it
became the obligation became an obligation.
What if someone has, like, was was? Oh,
man. I'm not sure. I'm not sure. Don't
worry about it then. Don't worry about that.
But someone that's like, it never happens to
them, and they're just like, oh my gosh.
You know what? I think I forgot to
wash my head.
I
don't know what happened. Right? Let me go
back and wash my head. There it goes.
Oh, shit. What to do with your the
hair wet because I just This is forgot.
You know? It happens. Sometimes we're in a
rush. You got kids screaming. Diapers need to
be changed. Do you have to continue from
where you left off and you forget just
like you do this, or you just gonna
He's gonna he's gonna say it now. Good
question,
Eunice. I'm just trying to No. It's good,
man. Thank you.
I honestly, I want you to feel very
comfortable asking questions even if you don't agree
with me. Don't worry. Like, I'm not I
ain't that important.
And I'm sure I'll learn something. I don't
I don't know everything.
I don't know half of things because I
don't know everything.
So feel
free. Even if that happened after a month.
But you gotta be certain.
No. I don't know. Maybe. I'm not sure.
No. No. Like, I know I forgot to
wash my head.
And that the person should repeat the prayers
that they made since that time.
You don't have to do it immediately. You
could break it up and do it over
time
but make up those prayers.
And if someone, after they remember, they wait.
They wait a long time, not like, oh
my gosh. I'm at work. I gotta get
it home and do it or I'm at
school or, you know, I'm out with the
kids and I remember, no. No. You're playing
Fortnite or whatever
or Madden and you're just like, you know,
I'll get to, like, a few hours, dude.
It's all good, bro.
In that situation,
it becomes invalid and they have to go
make a whole.
Why?
Because at the moment the person remembered, it
became what?
It became obligatory. And if they wait, this
would be muella.
This would be a long break of time
between the washing, which is what?
One of the conditions of khusu.
You understand what just happened?
Because and here you see something. This like,
idea of exoteric and esoteric, but I ain't
wet.
But your knee is to be wet even
though you're not wet. So you gotta jump
in and get that while that nia is
still fresh. It's really cool.
And it tells you that the heart has
some power, man.
Yes.
So
it seems like you're saying that,
if the person remembers and then waits I'm
not saying.
He's saying.
That's what I'm gonna Yeah. Yeah. Yeah. Hold
on. Hold on. Okay. Yeah. My question. Yeah.
Yeah. Yeah. I just wanna understand what you
said.
I'll just repeat what you said. So if
a person remembers and then he delays after
remembering,
then that would invalidate it. Yeah. Without if
they delayed it because if he were because
the moment that he remembers, it's like he's
backwashing.
Understand that. And if you if you
do not engage in
means immediacy, what happens to the? Okay. See
see the axiom that's happening here?
Yeah. But if you remember when you're at
work, you can't do it right away. You
just do it as soon as you can?
Yeah.
Even in that situation, better to go back
and make
yeah. But if you do it as soon
as you remember me okay? Exactly. What you
gotta put on me man? I didn't mean
it like that. Well you gotta come at
me man. Yes sir. Can you verify the
the aspect of prayers that are so, like,
you mentioned a month time frame. Does that
mean you have to make up Absolutely. Yeah.
Month time frame. So a person would need
to make up that month, but you could
divide it, like, instead of praying the sunnah.
So why is it that in this case
there's not as much rahma as, like, the
the clothing thing that we mentioned? Yeah. Because
this is, like, personal purity. This is your
this has to Tamim has to happen.
It's kinda firm.
Yes, ma'am.
Going back to Lauren's comment about, like, if
you remember when you're at work, like, let's
say you remember at, like, I don't know,
11 AM, and then you don't get back
home and don't have the opportunity to be
able to do that again. That's all. Like,
what
do you do about
the prayers that, like, fall in that period
where you're not in a state? You pray
them, it's a good question. Why would you
pray them? Because Maqasid before was said, you
have to pray them, but then you would
make them up also later.
Question. Yes? Is that because the that's the
obligation
and,
rewards Absolutely. Because you gotta pray. How big
it's time. Yeah. You gotta pray. So does
that mean when you make it up, you
have to pray on its time too, like,
before before No. When you make it up,
you can okay. So the issue this is
a good question. It's gonna come later. You
can make
at any time. Even in the times that,
like, you're not allowed to pray, you can
make
because it's kebab. What if I die? God
forbid, like, before. You know what I mean?
I have, like, some extra prayers to make
up. I like to tell people in Ramadan,
just make niya to make up all your
fudgers you missed in tarawee.
I mean, in one day you knocked out,
like,
quite a bit.
You
can,
you can make a niya or a to
make up a guard and as soon as
It's a difference of opinion on this issue
because you're not the imam.
Sheikh Ahmed Tahirayen and the mad have no.
But the raj yes. Sheikh Ahmed Tahirayen told
me, he's the imam of the Maliki, he's,
just died recently of COVID.
That, say, the imam Sheff, he had 22
evidences to show you could do this. We
don't have anything.
So you wanna be,
no. Wanna stick to the, no. But I'm
trained not to give answers that are hard
for people in general if
the Dalil is strong.
And if Ta yes? Sorry. It's okay. I
just I don't wanna derail the conversation.
It's okay. What? Can you just brief I
was talking about this with someone the other
day. Can you briefly summarize what are the
times of day that we're not supposed to
pray? We're gonna get to that in the
book. Okay. That's in front of us. It's
a good question.
But for Kada, there's
no. Unless
you're in a masjid that people might beat
you up for praying at the time. You
know what I'm saying?
Because you don't wanna tell them, like, I
missed all these prayers I'm saying, so I'll
make all these prayers.
But that's between you. I have another random
question. Yes.
So if you do just the
what's, like,
the integrals of Russel,
it might not necessarily mean you've completed every
single step of wudu.
Is that right?
Well, you would
universally have made wudu, but not specifically made
wudu because the water touched your entire body.
So you would still have wudu? You would
still have wudu. Yeah. So let's say
let's say I I got kids, the house,
I got kids, you got kids. Get home,
You gotta take,
but you got a baby. You might just
have to jump in. Hola,
clean me up,
and go out and pray because you got
kids. That's why he divides it into sunnah
and fada'il and obligations are 4.
You need the fadail or, sufficient food.
But we shouldn't do it all the time
as a habit because bad thing.
But there's reasons for that.
What time is it? It
is 8:0:8. Oh, man. We gotta hurry.
And I think also I wanna emphasize, like,
I was trained as a Mufti. So I
was trained in my school, but I don't
give fatwa as a
in the Maliki Men have to anybody.
Sheikh Ahmed Tarayyan, when I asked him, he
said,
give what's easy for people.
And doctor Ali Juma, I know he's very
controversial. I'm not a fan.
One of the last conversations I had because
I trained in his school was you gotta
deal with your people according to what their
realities are.
Just don't take them outside of obedience.
So I'm not a fan of reading akhdari
like this is Quran.
I'm not a fan of that. And I
know people, that's what they want to do,
that's what they want hey, God bless you.
Got no problems with it. I don't have
a bad thing to say about you, but
don't give fatwa.
Don't answer the questions of a very dynamic,
rich community
that is coming from multiple perspectives and multiple
realities
without, like, taking into consideration who you're serving,
man.
On acts of worship,
I would consider, yeah, you you wanna stick
to your meth habit, but if people don't
follow that meth, then you're gonna make it
hard for them.
And a great example is your question.
When we studied
and under his house, we came across this
issue. Can you join the sunnah and the
nafil and the farb?
It's like Sayid al Mu'adh, he led the
people in salah. He had already Isha. In
Qubba, he prayed Isha in Medina. He was
the imam. He led them in Salah with
Niya to Nafal. They prayed the
So he said to me, 22 evidences to
show you can do this from the Sahaba.
I in at the end of the day,
the your command is to follow the Hakim.
So if we're more interested in serving our
than serving the muslims, this is a problem.
It's not a it's not a sports team.
Right? In the sense of I hold it
sacred, I value it, I I love it,
but if I know
to give this answer may hurt somebody even
though Khalil said it, I'm not giving that
answer if it's gonna if I know that
there's another answer
that's
there. Yes, sir.
Issue? I don't remember what their reasoning is.
I think their reasoning
is
Right? So that you get that intention is
what that intention is for.
Not the actions of the people of Medina,
why are these people of Medina?
Although he died in Damascus.
No. No. I mean, the the,
not the opinion.
The opinions that Yeah. I don't know. I
don't remember. The other one. Yeah. I don't
remember. Sorry.
I don't remember.
That's a valid opinion. Right? Somebody wants to
follow-up,
but, yeah, it's what Murray started laughing. I
mean, you're talking about the head of the
Maliki school in Egypt at that time. He
said, man, you got 22 evidences, man. They're
all Sahid. What do you do? Right? You
can't, in good conscious,
And and another thing that's a challenge with
Medhev fanaticism
is it takes us away from being just.
That's why we say, say that Imam Malik,
he has different opinions for different people. People
came from Iraq, he would give them an
answer that was for the people of Medina.
Then he would say, wait, wait, where are
you from? From Iraq. No, no, no. Come
back. Come back. Come back. You got different
answer for
you. Not not related to acts of worship.
That's fixed.
But like cultural social issues.
And I know that that locates me sort
of as a modernist or whatever but hey,
I can only go off what I'm trained.
You know, that's what I know.
That takes us now
as we we need to move quickly
to an interesting issue.
Sheikh
says,
Remember the last one he talked about, you
forgot.
So now, he's going to move to a
second issue. What do you think it's going
to be about? About ability. What's he doing
here? He's modeling the axioms for you without
saying it.
Because we said that largely, there's more to
this, but I'm making it simple. A Tahara
sits on 2 things.
So somebody forgot
or, you know, that they they had some
impurity or forgot to wash a certain part.
That was the last issue. So that
expanded and animated this idea of what does
it mean to remember.
So then consequently the second theological issue he's
gonna address, what do you think it has
to deal with?
Ability.
So he says
This is a issue of fiqh. This is
a
issue that the early Muslims differed over. Sayidna
Umar, Sayidna Adi,
Abdullah ibn Mas'ud.
That if somebody is
with his family
and they don't have something that can cool
the water or warm the water, I'll add
both to this discussion,
because it may harm them.
He said at that moment, it's not allowed
for them to have *.
Until they find what will allow them to
find an instrument that will make that water
either cool or hot.
I'm adding
hot here just to help us understand it
better.
However,
Imam Ibn Rushd
and others that say
said that no no,
the stronger opinion is that it's allowed to.
Why? Because
having sexual relationships
is permissible,
and something permissible cannot be
changed unless there's a delil.
The argument here is there is a delil.
It's not an explicit
it's not explicit, it's implicit and that is
harm. Why? Because what's one of the axioms?
Harm is what?
Removed.
So they're saying if, you know, those people
have sexual relations and they have to, like,
take goose on really cold water
or really hot water,
it may harm them, it may not harm
them, or they may run out of water
or whatever,
it's better not to do it. So, you
see there's there's some argument.
And now, as he finishes talking about having
safe water or enough water, that takes us
to our next discussion.
What do you think it's gonna be? Teyamo.
Exactly.
And he says,
This is the opinion of the Madhab and
a few others
that if you're traveling to do evil,
you're not eligible for dispensation.
We talked about this in wudu.
And Imran says like crazy back then even
evil people were like worried about Wudu and
Teyamo.
How to pray.
It's allowed for a sick person
to make
for a or,
a voluntary act of worship.
And for someone who's a resident,
if they fear that they don't have enough
time
to make
wudu or gusu.
And the prayer will go out, they can
make Tayamu.
Why? I talked about this axiom earlier. It's
mentioned by
That objectives are given precedence over the means.
So it would be better for that person
to pray in time with
than to miss the prayer time trying to
make.
Because
and the prayer is the
Prayers are prescribed at specific times.
What's the best thing to do?
To pray in time.
So what does that mean? Say someone has,
you know, menstruation. They woke up,
menstruation is done, but, like, there's, like, a
minute left or 2 minutes left before Fadjar
goes out, make it to you, I'm all
in prayer.
And you don't have to make your prayer.
No.
Why? Because one of the foundation of principles
of Tahara is what Who remembers?
It starts with a a. You asked me
the word.
Ability. Ability. Ability. You know, the ability to
do it now.
So can I clarify that? Does that mean
if I wake up in the morning and
pleasures were to run out and I am
in the state of Janaba, I can make
family and make salami? Or not even in
state of Janaba. Let's say you just don't
have time to make wudu. Okay. Okay. You're
pure even.
But it's like, yo, I got like 30
seconds. Boom boom boom boom. Okay. Lock. Lock.
Lock. Let me get that first for cotton.
Okay.
So even if you're not in a state
of sexual defilement or still have enough time.
But clearly, that's only for a project. Right?
For a couple of just Yeah. Any prayer.
Any prayer.
Mm-mm.
Okay. So listen to what he says. Narbeh,
he says, very
nice. She fears she fears that the time
is gonna expire.
Sometimes at work, it happens. When I used
to teach at a high school, I couldn't
lead a classroom and go make will do,
man.
And the time was, like, click click. I'm,
like, oh, man. I gotta, you know what
I'm saying?
I don't wanna start joining prayers every day,
dude.
This is emphasizing the time of the prayer
itself. The Maqasid.
The. The salah. The.
Yes. Right. Okay. The action. I understand. Thank
you. Yeah. It's interesting.
And you wanna remember this accent because it
comes a lot in other things, man.
That's why I like to say Al Akhdarri
is written in a very simple way, There's
a lot going on in the back end
that we have already been exposed to in
the English language. The way that the Egyptians
teach the Maliki Medheb that's why the Egyptian
school is considered the head of the till
now
because of the depth of the that they
have.
It's not to create like Egyptian, pro Egyptian.
Not just it is what it is. The
say this. The Egyptians say to the Moroccans
and the Mauritanians, the sun rises from the
east.
They start to battle.
Right? But
Excuse me.
If if I, like, say tomorrow,
and I don't know when Frederick is, but
say it's at, like, at 4:32,
and
I, like, wake up and it's, like, 4,
28.
It like, when you say the fear of
missing the time of of prayer, does that
mean the start of
the prayer or, like, the end? The end.
End. Okay. So if if I wake up
at, like, 4:28 and it start in in
front of it starts at 4:42, I can
just go ahead and, do my regular will
do it and, with my career. But if
I wake up at, like, say say, fudge
your hands at, like, 6:30
or something and I wake up at 6:28,
then
that would be where the,
would
apply.
Exactly. Okay. That's excellent. Excellent. Thank you. That
was a great question. Thank you, man.
So he says,
This issue actually
is one that needs to be addressed because
sometimes it gets our brothers and sisters in
trouble.
That is Al Akhtari says, and it is
not allowed
for somebody who is a healthy resident
to make tayamum for jum'ah
or a janazah
unless unless
he's the one that is the only one
who can perform the Janaza. Right?
However, this is not the strongest opinion in
the school.
Unfortunately, I heard of, incident a few
weeks ago on the West Coast where people
refused to pray janazah for a brother
because they said we can't make Tayamom for
his janazah. There's someone that can do it
for him.
Go buy some water. Yeah. Right. But
we're gonna talk about this in a second
and what a sheikh Khalil, he says about
this. Wait. What have you ever been what
happened? I'm so confused.
So in the Medheb in no no. Janaza
is the actual funeral prayer. So it's saying
if you are a resident and healthy,
you're not allowed to use Tayamun for Jumu'ah.
Why? Because you could pray
It's the argument.
Unless you're the only one who can pray.
It's the argument he's making. But as I
just said, as we'll see in a second,
this needs to be clarified in the translations
of Al Akhtari and the explanations of Al
Akhtari that are out there. This needs to
be clarified for people because it leads to
problems sometimes.
People don't pray for their brother, man.
Wow, man. I I I ain't got what
I'll do. I couldn't make to you. I'm
like, oh, it's your brother.
Is there an axioms about no harm?
Yeah. But not not here. We'll get to
it. But we're gonna talk about this. Then
he says,
here are the obligations of Tayamu, I really
need to finish Tayamu today, sorry.
Ania,
intention.
It's an act of worship.
I'm not saying sorry about your question. Sorry
to you for taking too much time.
Right? Clean Earth.
Is form
If you speak Arabic, means
to wipe your face.
And to wipe to your wrist from your
here to
here. So intention,
earth,
face,
wrist,
hand to wrist.
Obviously, because if you don't hit the earth
once, you're not gonna have to.
This has to happen.
Again, we see it over and over in
the
that you do it
with continuity. You don't like,
oh, man. Let me go catch that football
dog. You know? Alright.
I think it's just harder not to do
it. It continues.
Yeah. Do it continues.
And it has to be the time for
that prayer.
So like, it's it's it's not Isha. I'm
not gonna make now for Isha because I
might find water.
And also because of the hadith.
Prophet says when the salah reaches you, then
so the time of the prayer is in.
If you're doing it for salah,
then as soon as you finish the you
should start that prayer.
And
he defines what is Sayid?
With sawed not was seen.
Sayid is happy. Sayid
like flat earth.
Is dirt
or dust. And tube tube is actually an
ancient Nubian word,
ancient Egyptian word, which means like adobe.
Walhajr,
a stone.
Watheelch,
snow and ice.
Which is like mud,
and anything similar to that.
It's
like cook plaster,
Like cement. Cook cement or plaster.
A rug.
It's not on the earth now.
What's that? That's you cannot. Cannot.
Well, would.
Hashishi is not Hashishi as you think now.
It means grass.
Like grass. No. Just like this. You know?
Hey, man. We touch the grass. If you
go down underneath the grass, you're gonna touch
the dirt, but, like, just the grass itself.
Something similar to grass, like a fern.
It says, but for somebody who's ill,
it's allowed for them.
Means dispensation. The sharia Sheikh Mohammed Hassan told
me,
our teacher, that that sharia sits between two
things was called azima
and rukhas.
Azima are those things you have to do
in a normal situation like guso in a
normal situation,
fasting in Ramadan. But is
if I'm traveling or I'm sick,
I don't have to fast.
So
So he says
and
it means those things that are the the
default.
Are those things that come and go.
They're not permanent.
They're based on a situation that usually is
not permanent.
Usually. Usually.
So he says,
a sick person is allowed to make
with walls,
like in a building, in a hospital.
Maybe you're there. Someone's like, I don't how
do I make how do I make Just
hit the walls,
man. Why? Because sickness is from one of
the 5 things that allows difficulties
that allows these things to become easy.
What are the 5 difficulties?
I'm trying to remember them now but I'm
getting old. Forgetting,
fear.
So early when he said,
if he fears or she fears that the
time of prayer is is going to go
out, here's the axiom.
Hardship makes things easy.
He says. If something starts to restrict you,
the sharia expands it. It's like really beautiful
statement.
So one of the 5 is.
And if we had time, we don't have
time because the class is quick. I will
take you back through all this and show
you the 5 as we learn them. So
you remember, oh, that issue, that issue, that
issue. That actually, maybe I'll make that your
homework.
Yes.
That's your homework.
What are the 5 that
makes things easy
when they happen?
Sickness, so now he says, ruqisa.
What does that mean? The moshaka means there's
gonna be ruqsa, there's gonna be dispensation.
So
1,
sickness.
2,
fear.
3
so like when a sister fears praying,
if I pray at the mall, pray in
the parking lot or brother, someone may hurt
me, can I pray in my car?
Absolutely. Or pray it later.
Join the prayers later.
Number 3, forgetfulness.
Number 4, travel.
Number 5, I forgot.
Giant. Ignorance.
Ignorance.
I don't know. No.
You're gonna be sick.
So sickness,
fear,
forgiveness,
travel,
ignorance,
When they came to say
Can you make idols for us? Did you
say
because they are from the Rubbia. They had
a problem at
see something. The opposite.
Make for us an idol. Did you say,
you're
out of Islam. You have to take Shahadah.
He said,
You're ignorant.
You have an axiom. Thank you, Eunice. That
ignorance is forgiven. That's why Sayidna Imam,
uh-uh, Azahabi said, if I saw someone making
if I saw someone making
to the grave of the prophet, I would
not declare him out of Islam until I
talk to him.
Because the is
there.
Now the opposite. So that's why we find
people always worried about people's actions.
What if their heart is in the right
place, man?
You don't understand. Maybe they made a mistake.
That's why I say to Imam Shokani sorry.
Imam Shokani said no one leaves Islam
That no one leaves Islam except it's like
bright like the day.
Imam Abu Hanifa said no one leaves Islam
except the way they became Muslim.
When I became Muslim,
brother's Muslim. Everybody knew about it. Now it's
like, man, I don't know about that brother's
Akida Akida.
No. They left. They left. They don't yeah.
I don't know. I don't know. This brother,
man, I saw him praying in the wrong
direction. I think he might be out of
his
this is
this
is. So good. You were saying something? Yeah.
Are
Tayamim?
For dispensation in general.
But he mentions 1 in Tayamam only. He
mentions 2,
fear
and sickness. Remember, Earth is a good question.
He said, he's asking me, are all these
because of tayam mum? No. These are generally
gonna be applied as we read the books
of fech. We're gonna see when someone fears,
when someone's sick, when someone forgets, when someone's
travelling, when someone is ignorant, these things happen.
That's why Sheikh Khalil, he says about leaving
Islam,
That it's clear, kufr.
Someone wrote recently on YouTube, I wish you
would talk about metaphysical shirk. What the heck
is metaphysical shirk, man? There's also tickets, and
it's not to disrespect the person. But this
creates
madness.
Start like, who do you really love, Aki?
You love Allah enough?
And then that starts to lead to having,
like, who's Muslim?
And then that leads to, like,
We
assume the best. People love Allah. People love
his messenger.
And the prophet said in the sound hadith,
my ummah will never commit shirk.
Why? Ruba biya.
They may make mistakes and actions.
Allah Subhanahu Wa Ta'ala will forgive them.
So the person who's ill and doesn't have
someone to help them either make or make
it's allowed for them to use the walls.
Quick question about that? Yes.
So both
so my my modern day, most walls are,
like, made of plastic. So would that be
a problem?
It's dispensation.
That's why he said it. It's allowed because
they're sick. No contradiction.
Not for you and me, for them. No.
It says stone note in the in the
book. Like, I mean, it's 3 Whose translation
are you using? The reason I'm asking the
question Yeah. Is because, No. But whose translation
is that? Well, no. I mean, the Arabic
says.
Like Yeah. I'm not going by the translation.
Just the Arabic itself.
And and before that, it mentions
tube? Like clay or something? Yeah. Yeah. Like
Adobe.
Right. I
the reason I'm asking is because before it
says it's not permissible to perform saiyanam with,
like, plaster. Got you. I see what you're
saying. So, for this for this person,
if they cannot find
yes, great question, I see what you're saying
now.
If if if that person cannot find anyone
to help them, and that's all they can
do, that's all they can do.
What would I do? What what's what
what's the alternative?
Not right. Nick Harry Rockwood.
Someone
if he can't find someone to help him,
so he could call someone, hey, man. Can
you bring me a rock? Can you bring
me something? But if he here he says
he can't he doesn't find anyone to help
him. So what would he do?
That's a good it's a great question. Like,
I want people to feel as, like, I
don't catch feelings if you ask questions. Wallahi.
And I know American Muslims were very sensitive.
I'm not like that. I love this. And
I love when you ask questions. I love
when you ask questions honestly.
Right? Right? Because it ain't about me.
If I'm wrong, like, now you what you
said, oh, yeah. Yeah. Hydro. I didn't see
it. So I appreciate that. I'm I'm learning
myself.
And we have to create a climate where
we ain't so much
involved with our egos in this joint. That's
why I love you, Sheikh Abdulazah, because, like,
you just ask good questions, bro.
Yes, sir. I gotta really finish, man. So
so I'm sorry because we we we're gonna
run
out of time. Right. So the of of
is
that after you hit it once and you
do your face, you do it you hit
again for your hands.
And that when you wipe your hands, you
wipe
from here to here.
The sunnah, not the far. The far is
here to here,
but the sunnah all the way a little
bit beyond the elbows.
And to follow the proper order.
Violates,
then he says
the virtuous things are to say before you
start,
Start with your right before your left.
What that means is also it's
considered
extra awesome if you start from the front
and you start at the top,
not the bottom.
What are the things that invalidate Tayamom? There's
a simple axiom.
That in general, what violates wudu violates
except
except if you find water.
Find water, ain't you? Different issue.
If I have wudu and I find water,
do I have to make wudu again?
No.
No.
Next time I really I don't wanna fall
too far behind, but we're running out of
time. It's time for.
Yeah. Yeah. We we can we can pick
it up from here,
next time. I really appreciate these, great questions.
If you have any other amazing questions,
feel free to ask to differ.
That's how we learn. We have to create
a climate where we can differ. It's
not not healthy, man. And we we, especially
convert brothers
and sisters, we know that we've seen communities
die
because
you can't ask questions.
May Allah give us a tawfeeq.
Yes, sir.