Suhaib Webb – Maliki Fiqh For Newbies AlAkhdari Part 8 Postpartum Bleeding , Menstruation & Vaginal Discharge

Suhaib Webb
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The speakers discuss the challenges of learning a med congr for worship, including the use of different instruments and past events. They also emphasize the importance of learning about the fruit of a man's mind and taking responsibility for one's actions to avoid harms and mistakes. The speakers stress the importance of learning about the fruit of a man's mind in the holy Bible and rethinking understanding emotions. They also discuss the importance of postpartum bleeding and the need for a better understanding of women's rights. The speakers emphasize the importance of praying during the period and the need for a better understanding of women's health.

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			Back to everybody, insha'Allah.
		
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			So we have been reading from Al Ahdari,
		
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			which is like a very
		
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			rudimentary
		
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			but important text that is the beginnings of
		
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			of achieving,
		
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			some functional literacy,
		
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			when it comes to worship
		
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			through the opinions
		
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			of Imam Malik Imoenis and his school.
		
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			One of the challenges, I think, of any
		
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			medhab is people assume that it's based on
		
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			that one person's opinion. But a med hab,
		
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			as we talked about in the first lesson,
		
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			is a factory,
		
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			and these factories sometimes use different
		
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			even maybe the same instruments, but may,
		
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			tinker in a way that a product comes
		
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			out a little different.
		
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			And we talked about the workers in the
		
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			factory or
		
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			the imams and scholars of of that madhab
		
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			that subjected the opinions to peer review,
		
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			that often had their own opinions, as we'll
		
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			talk about today,
		
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			that eventually became kind of codified into
		
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			what is the school? What is
		
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			this MedHab's opinion.
		
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			A number of questions about MedHab before we
		
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			get started is, like, do you have to
		
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			follow a med hab? Like you as
		
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			a non specialist? And the answer is no.
		
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			Learning a med hab is like going to
		
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			law school.
		
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			Right? So you can imagine
		
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			when you go and ask a lawyer, you're
		
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			not like, are you following the Stanford med
		
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			hub or the Harvard med hub or
		
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			the Notre Dame med hub or the Howard
		
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			University med hub. Right? So we have a
		
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			very important axiom that says
		
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			that the questioner is on the methheb of
		
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			the scholar they're asking.
		
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			Right?
		
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			And and we take this from
		
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			the companions of the prophet
		
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			who ask different
		
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			imams, if you will,
		
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			at times, whether it was Saydna Umar, Saydna
		
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			Adi,
		
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			Sayidna Umsalama,
		
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			Sayidna Aisha.
		
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			They didn't stick to one person,
		
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			right, or one way of thinking.
		
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			And for the masses, I think it's important
		
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			that you learn a when it comes to
		
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			acts of worship. So that would be my
		
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			second point. Then what what is important in
		
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			learning a do
		
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			capture
		
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			orthodoxy
		
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			for us.
		
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			Right? These 4 there were more than 91
		
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			Medhaabs at one time, but these 4, we
		
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			talked about for the reasons why a little
		
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			bit in the first class,
		
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			are are helping us stay in
		
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			line with the teachings
		
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			of the Quran
		
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			and with the prophet sallallahu
		
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			alaihi wa sallam.
		
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			They are also exposing us to our glorious
		
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			past as as Muslims. You know, we've dealt
		
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			through a number of challenges
		
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			over the last
		
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			centuries.
		
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			So these are also remnants of
		
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			a time where Islamic scholarship, say, in Timbuktu,
		
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			in the Gambia,
		
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			even till now in parts of Senegal,
		
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			Nigeria,
		
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			Malaysia,
		
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			Bosnia,
		
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			places like the Maldives, Yemen,
		
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			scholarship is
		
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			is flourishing, functioning, growing,
		
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			habit, it really allows you to appreciate
		
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			contemporary scholarship.
		
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			The most important scholars in your lives are
		
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			the scholars who are alive with you
		
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			because not only are they
		
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			qualified
		
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			religiously,
		
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			right, they've gone through
		
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			studies,
		
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			but then also they understand
		
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			the nuances in particulars
		
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			of a given situation that you may be
		
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			facing.
		
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			And that's why Imam Asiuti,
		
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			he mentions in a book called Ashba'at An
		
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			Nudair, that having a mufti in a city
		
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			actually is a communal obligation. It's a
		
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			Right? A living
		
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			a living scholar
		
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			who is able to marry
		
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			religious competency with cultural competency.
		
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			And that's why Imam al Qarafi,
		
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			he mentions that if a
		
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			Mufti
		
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			or a Qadi is giving answers, a Qadi
		
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			is like a judge. So
		
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			and he or she is unaware of the
		
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			slang
		
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			even
		
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			of the people who they're serving
		
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			on social and cultural issues.
		
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			And they answer questions
		
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			without understanding the linguistic,
		
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			nuance of the people they're serving that he
		
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			or she should have their law license suspended.
		
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			Because the ability to bring religious scholarship with
		
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			cultural competency is a key job of a
		
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			scholar.
		
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			So if you're only going to follow a
		
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			madheb by just reading books and you'd never
		
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			consult your local imams or local teachers who
		
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			may follow different madhebs,
		
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			then you can see that you've really kind
		
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			of shortchanged
		
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			yourself from the the richness
		
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			that Islam brings.
		
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			And some people ask me, you know, like,
		
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			my imam isn't relevant. And I asked him,
		
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			did you ask the imam relevant questions? And
		
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			usually, they haven't.
		
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			So they they they they they're not
		
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			engaging that teacher in that way.
		
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			So my training is in in the Maliki
		
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			School,
		
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			but then my training is also in in
		
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			comparative law,
		
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			for 17 years.
		
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			Right? So 10 years in Madrasa and then
		
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			7 years in Egypt, and then I
		
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			I
		
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			about Chipotle.
		
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			So we're reading from this book, and by
		
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			no means am I like a fanatic.
		
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			As you'll see, he's gonna talk about some
		
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			things today. And my job
		
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			really in my training is to kind of
		
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			expand,
		
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			your understanding and prepare you for the 4th
		
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			point, and that is that when you study
		
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			a med
		
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			hab, it also provides you with terminology,
		
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			and discussion points that allow you to really
		
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			benefit from contemporary scholarship
		
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			from contemporary scholarship, especially in an age where
		
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			meth has have been turned and and and
		
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			been bled into even identity issues. Meth has
		
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			never were part of any racial, ethnic,
		
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			or linguistic
		
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			identity.
		
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			Imam Al Ghazari as well as Madik and
		
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			others said that the purpose of learning fiqh
		
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			is to worship.
		
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			So we we reach now the the the
		
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			the end of the discussion on ministration.
		
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			And, Imam Al Akhaddari,
		
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			and we talked about him in great detail
		
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			in lesson 1,
		
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			He says,
		
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			So he said that it's not allowed. And
		
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			now what he's talking about is what a
		
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			menstrual,
		
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			someone on the menstrual cycle cannot do.
		
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			He says number 1 is she can't pray.
		
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			We know this from the authentic hadith of
		
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			Sayida Aisha
		
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			as well as others or the prophet sallallahu
		
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			alaihi wa sallam. She says that we were
		
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			ordered to make up the prayers we missed
		
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			while,
		
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			we were ordered
		
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			not to make up the prayers we missed
		
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			while on menstruation,
		
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			but we were ordered to make up the
		
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			days of fasting.
		
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			And the word
		
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			when this word is used,
		
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			it means that this is something which is
		
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			farot.
		
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			We have different maybe in the future, we
		
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			can do a brief, maybe 12 week course
		
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			on.
		
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			Yeah? But
		
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			in in textual interpretation,
		
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			as mentioned by Imam Shafiri and
		
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			other scholars, sorry for giving names of books,
		
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			when we find the word
		
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			this means that the prophet
		
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			if a Sahabi is saying
		
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			in the passive tense, we were commanded,
		
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			this means that it's
		
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			to the prophet.
		
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			Meaning that it came from the prophet to
		
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			them.
		
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			If the prophet says I was commanded,
		
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			you understand this to be from Allah
		
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			And this hadith is related by Buhari and
		
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			Muslim.
		
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			The
		
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			that we were commanded to make up the
		
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			days of fasting
		
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			and not to make up for the prayers.
		
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			But what's inferred from this is that it's
		
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			not allowed to pray at that time.
		
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			Also the hadith
		
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			of the prophet sallallahu alaihi wa sallam, authentic
		
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			hadith,
		
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			when he said to the Sahabiya,
		
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			leave salah
		
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			during
		
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			your menstrual cycle.
		
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			There are 2 important
		
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			philosophical
		
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			points about this.
		
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			The first is that we have something called
		
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			in in in Islamic legal theory.
		
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			Are the hardships.
		
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			Those things would which make religion hard.
		
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			And SubhanAllah, we know that that the prophet
		
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			was
		
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			sent to
		
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			make religion
		
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			facilitate religion in comparison to the Mosaic law.
		
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			In comparison to the Sharia that came before
		
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			him, Islam
		
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			facilitated and made things easy and balanced.
		
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			As for Allah who
		
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			says in
		
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			That the prophet
		
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			was sent to remove
		
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			the shackles and burdens from people.
		
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			And that's something that's often missed
		
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			with Muslim communities
		
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			that when we think of emulating
		
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			non Muslims,
		
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			we tend to think of emulating them only
		
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			in the areas of ease.
		
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			But a threat that we find from the
		
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			prophet and the Quran is that we should
		
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			also not emulate them
		
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			in their harshness.
		
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			Allah
		
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			says in the Quran in more than 2
		
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			places.
		
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			Do not be extreme,
		
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			oh people of the book and your religion.
		
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			For example, if we take the belief of
		
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			Satan, we see 2 extremes.
		
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			Those who reject
		
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			Jesus
		
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			as a prophet,
		
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			those who made Jesus a god.
		
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			In the middle
		
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			are Muslims.
		
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			SubhanAllah.
		
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			If we look at
		
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			salah, certain iterations of Judaism, the number of
		
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			prayers and rulings that are associated with their
		
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			daily prayers are very difficult for people to
		
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			to adhere to.
		
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			If we look at Christianity,
		
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			especially here in the United States, you don't
		
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			find any, like, even legislation around prayer
		
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			in the protestant community.
		
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			And there in the middle are the Muslims
		
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			who pray 5 times a day.
		
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			Issues of tahara, purification.
		
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			Prophet settles us and centers us on something
		
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			which
		
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			we can do.
		
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			So not only should we be concerned about
		
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			emulating heathenry,
		
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			and unfettered
		
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			morality, which we find permeating
		
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			the world,
		
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			But we also have to be careful that
		
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			we don't counteract this
		
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			by making Islam
		
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			cumbersome
		
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			and burdensome
		
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			upon his
		
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			people. So he says,
		
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			So the
		
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			are 5.
		
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			And as we see now, we ask a
		
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			lot to help people in Turkey,
		
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			also in Bangladesh. Right? Climate change,
		
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			isn't
		
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			is impacting the Muslim world,
		
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			in spite of the Muslim world not being
		
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			really
		
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			martyr. Whoever drowns dies a as a martyr.
		
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			Whoever drowns
		
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			dies a martyr. So
		
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			we pray for for people that are suffering
		
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			across the globe. At the same time, we
		
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			have a responsibility to learn under all situations.
		
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			And this is what we're learning now are
		
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			individual obligations.
		
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			So the
		
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			the 5
		
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			difficulties is outlined and agreed upon by the
		
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			4 Sunni schools of Islamic law. Number 1
		
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			is fear.
		
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			So
		
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			someone has a legitimate fear. For example, if
		
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			I go to
		
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			I may be harmed. So we see now
		
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			when scholars were saying, you don't have to
		
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			go to the masjid during COVID 19
		
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			and the threat of COVID-nineteen
		
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			because this is a legitimate fear.
		
00:13:26 --> 00:13:28
			The second is forgetfulness. If
		
00:13:28 --> 00:13:30
			somebody forgets, they forget. Allah says,
		
00:13:33 --> 00:13:35
			remember your lord if you forget.
		
00:13:36 --> 00:13:38
			So, you know, when when when you forget
		
00:13:39 --> 00:13:42
			and then you remember then at that moment,
		
00:13:42 --> 00:13:44
			return to worship. So to and
		
00:13:44 --> 00:13:45
			the prophet
		
00:13:46 --> 00:13:46
			said
		
00:13:48 --> 00:13:49
			hardship is removed from my ummah.
		
00:13:53 --> 00:13:54
			So this is how we can
		
00:13:55 --> 00:13:56
			especially
		
00:13:56 --> 00:13:59
			our older community members who may have Alzheimer's
		
00:13:59 --> 00:14:00
			or dementia.
		
00:14:01 --> 00:14:03
			If you're working as a chaplain in a
		
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			hospital
		
00:14:04 --> 00:14:07
			or you're serving elderly family members,
		
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			they may feel yesterday, I was 2 days
		
00:14:10 --> 00:14:12
			ago, I was talking to a 91 year
		
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			old Muslim
		
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			who said sometimes I have trouble remembering, you
		
00:14:15 --> 00:14:16
			know,
		
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			my
		
00:14:18 --> 00:14:20
			my aspects of salah.
		
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			And
		
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			I said to him, no problem. Don't worry
		
00:14:25 --> 00:14:25
			about
		
00:14:30 --> 00:14:31
			The third is what's called,
		
00:14:32 --> 00:14:33
			and this is this discussion.
		
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			And that is when that something is so
		
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			much
		
00:14:38 --> 00:14:40
			that to observe it would be impossible.
		
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			And we talked about this in water. You
		
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			know, if water is changed by something which
		
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			you're is impossible for you to
		
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			escape,
		
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			then you're forgiven.
		
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			The same thing also here for women who
		
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			are on their menstrual cycle
		
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			and they miss prayers.
		
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			They may ask, do I have to make
		
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			up those prayers? Someone asked Zaida Ayesha this,
		
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			and she said to her, are you the
		
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			extremist?
		
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			Why? Because there's too many prayers, like
		
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			7 day cycle.
		
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			7 times 5, like 35 salat she has
		
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			to make up Islam
		
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			is a way of life,
		
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			of mercy
		
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			and balance.
		
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			And also,
		
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			But why does she have to make up
		
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			the day she missed in fasting? Because it's
		
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			it's not that many.
		
00:15:31 --> 00:15:33
			So here you see something.
		
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			Another one of the is
		
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			something which is minor.
		
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			Something which is is so minuscule
		
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			that it would be impossible for a person
		
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			or a burden on a person
		
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			to
		
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			to address it.
		
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			So for example, somebody who may have a
		
00:15:54 --> 00:15:54
			small
		
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			leak of a
		
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			a a
		
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			something which is an impurity,
		
00:16:04 --> 00:16:05
			And then finally,
		
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			the last one is traveling and sickness.
		
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			So al Kathra and al alqila go together
		
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			actually as one. So I'll mention them again
		
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			for you all.
		
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			And
		
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			this is very important in fatwa.
		
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			So when when a Mufti is answering questions
		
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			or listening to people's questions, he's also going
		
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			to ask them about the context, and he
		
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			or she may assess
		
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			how are these
		
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			impeding
		
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			the application
		
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			of these different rules.
		
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			So these things shade the fatwa.
		
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			It's something I taught you now. It's very
		
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			important.
		
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			It was called
		
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			So number 1, we said,
		
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			was fear.
		
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			Number 2 was forgetfulness.
		
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			Number 3 was when something is a lot
		
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			or miniscule.
		
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			Number 4 is traveling.
		
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			Number 5 is is illness.
		
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			These five things are taken into consideration.
		
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			So
		
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			Right? That is not allowed for her to
		
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			pray or fast.
		
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			You heard some sisters
		
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			because they love Allah
		
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			They love the deen, and they love to
		
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			worship
		
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			who have interpreted
		
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			on their own and from their passion, masha'Allah,
		
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			that no. No. I'm still going to fast
		
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			even though I'm on my menstrual cycle.
		
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			The problem with this is that if they
		
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			were to do it, they would have to
		
00:17:39 --> 00:17:41
			make up those days again
		
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			for for the following reasons. Number 1 number
		
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			1, we have a clear text clear text
		
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			that actually clearly state a woman does not
		
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			have to fast. So now they are actually
		
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			making something hard on themselves,
		
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			which Allah Islam made easy.
		
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			Hadith I mentioned earlier, Sayda Aisha.
		
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			Number 2 is the precedent of the Muslim
		
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			women who preceded them throughout history.
		
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			Right? The Sahabi
		
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			Yet, the Tabi Yet,
		
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			those righteous women
		
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			who preceded them
		
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			across the globe,
		
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			who agreed as imam ibn Munir mentions
		
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			that
		
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			shouldn't fast.
		
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			And then number 3 is what is the
		
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			source of this interpretation?
		
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			Is there a text,
		
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			a religious text that's being used? Then that's
		
00:18:30 --> 00:18:32
			a fair discussion. We can examine,
		
00:18:33 --> 00:18:34
			that religious
		
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			philosophy outside of what will be considered
		
00:18:38 --> 00:18:41
			an admissible evidence, then it's going to be
		
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			rejected.
		
00:18:43 --> 00:18:44
			Right? So
		
00:18:44 --> 00:18:45
			he says,
		
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			Tawaf also,
		
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			there is
		
00:18:53 --> 00:18:55
			2 opinions about this. That in general, no,
		
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			it's not allowed to make tawaf.
		
00:18:57 --> 00:18:59
			But then you find also some 'ulama,
		
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			and this is outside of the Medheb also.
		
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			They said, like, what if a woman traveled
		
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			all the way from the US? What if
		
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			a woman traveled from Malaysia
		
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			to to go to Hajj to make a
		
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			umrah?
		
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			And this may be her only chance in
		
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			the hadith of Salamah, the fatwa of Salamah,
		
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			The wife of the prophet sallallahu alaihi wasallam.
		
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			The sum of the
		
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			is that in that situation, masha'Allah, she can
		
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			make tawaf
		
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			because she may not have the chance again
		
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			to perform this act of worship.
		
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			Yep. I hate to interrupt. We have questions.
		
00:19:37 --> 00:19:38
			Sure. Go ahead.
		
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			Feel free to jump in. And just people
		
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			can just jump in and ask.
		
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			You go first, and then Freddie, you're up.
		
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			Sure.
		
00:19:56 --> 00:19:58
			So before when you were mentioning,
		
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			mentioning the,
		
00:20:00 --> 00:20:01
			the 5,
		
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			and,
		
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			you know, you mentioned that,
		
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			but, wait.
		
00:20:13 --> 00:20:14
			Is that what you mentioned forgetfulness or did
		
00:20:14 --> 00:20:16
			you mention that before? I mentioned forgetfulness.
		
00:20:18 --> 00:20:19
			Fear, kathra,
		
00:20:19 --> 00:20:20
			Abdullah,
		
00:20:21 --> 00:20:23
			traveling in sickness. And this year?
		
00:20:23 --> 00:20:25
			And this year. Okay.
		
00:20:27 --> 00:20:28
			Right. Right. So
		
00:20:28 --> 00:20:30
			so about forgetfulness. So,
		
00:20:30 --> 00:20:33
			my my understanding is that,
		
00:20:33 --> 00:20:35
			the Maliki School is unique
		
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			in in terms of fasting. Like, if you
		
00:20:37 --> 00:20:38
			eat forgetfully,
		
00:20:38 --> 00:20:41
			then that's considered breaking your fast. Whereas in
		
00:20:41 --> 00:20:42
			the other schools, it's not.
		
00:20:43 --> 00:20:44
			1st, is is that is that accurate?
		
00:20:45 --> 00:20:46
			Yeah. Because of the Hadith,
		
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			right,
		
00:20:51 --> 00:20:51
			whoever
		
00:20:54 --> 00:20:56
			The Hadith says whoever eats out of out
		
00:20:56 --> 00:20:56
			of forgiveness,
		
00:20:58 --> 00:20:58
			Allah
		
00:20:59 --> 00:21:01
			has fed him.
		
00:21:01 --> 00:21:03
			But they're going to mention, number one, there's
		
00:21:03 --> 00:21:06
			some discussion about the hadith itself. Number 2,
		
00:21:06 --> 00:21:08
			the actions of the people of Medina. And
		
00:21:08 --> 00:21:08
			number 3,
		
00:21:09 --> 00:21:11
			they're saying, but still the Allah fed him,
		
00:21:11 --> 00:21:13
			but still he broke the day. She broke
		
00:21:13 --> 00:21:13
			the day.
		
00:21:14 --> 00:21:16
			Right? Khalasta fast was broken, so they have
		
00:21:16 --> 00:21:18
			to make a qada of the day. Now
		
00:21:18 --> 00:21:20
			now they are aware that they've broken their
		
00:21:20 --> 00:21:21
			fast. Now the person has
		
00:21:22 --> 00:21:24
			become cognizant, oh, I've broken my fast. Even
		
00:21:24 --> 00:21:25
			though I'm gonna have to fast the rest
		
00:21:25 --> 00:21:27
			of the day, I haven't done a complete
		
00:21:27 --> 00:21:29
			fast, so I have to make up that
		
00:21:29 --> 00:21:29
			complete fast.
		
00:21:33 --> 00:21:34
			So that's the argument for that.
		
00:21:35 --> 00:21:37
			Okay. Okay. Yeah. I just wanted to know
		
00:21:37 --> 00:21:39
			No. That's a great question. And welcome people
		
00:21:39 --> 00:21:39
			from Ecuador.
		
00:21:40 --> 00:21:42
			We pray we have brothers and sisters on
		
00:21:42 --> 00:21:43
			Instagram all the way from Ecuador.
		
00:21:45 --> 00:21:48
			And and and Sheikh Abdulaziz question actually is
		
00:21:48 --> 00:21:49
			a great question because
		
00:21:50 --> 00:21:52
			these things that I'm talking about now,
		
00:21:53 --> 00:21:55
			right, are not simply just applied like that.
		
00:21:55 --> 00:21:58
			Right? There's gonna be certain particulars and points
		
00:21:58 --> 00:22:00
			and this and that and this and that,
		
00:22:00 --> 00:22:01
			and that's where that training comes in.
		
00:22:02 --> 00:22:04
			Where someone's thinking, like, in multiple ways.
		
00:22:06 --> 00:22:07
			And even now, like, when I was working
		
00:22:07 --> 00:22:09
			at Dar Ifta, you may have 3 or
		
00:22:09 --> 00:22:11
			4 muftis together so they can remind each
		
00:22:11 --> 00:22:13
			other. Right? Like, hey. What about this? What
		
00:22:13 --> 00:22:15
			about that? What about this? What about that?
		
00:22:15 --> 00:22:16
			What about this? What about that?
		
00:22:16 --> 00:22:18
			So it's a it's a it's a very
		
00:22:19 --> 00:22:21
			dynamic process, and someone's asking us to make
		
00:22:21 --> 00:22:23
			dua for Brazil.
		
00:22:23 --> 00:22:25
			We pray for Brazilian brothers and sisters.
		
00:22:27 --> 00:22:29
			Some other questions. Freddie, I think, had a
		
00:22:29 --> 00:22:29
			question.
		
00:22:30 --> 00:22:31
			Thank you, sir. It's about it's about a
		
00:22:31 --> 00:22:32
			hardship,
		
00:22:32 --> 00:22:35
			because I think I've I've asked this question
		
00:22:35 --> 00:22:37
			a few different times to different people. But,
		
00:22:37 --> 00:22:39
			you know, like like,
		
00:22:39 --> 00:22:42
			with with medicine, for example, like, sometimes
		
00:22:43 --> 00:22:45
			when I was fasting Ramadan, I would forget
		
00:22:45 --> 00:22:46
			to take my medicine at, like, 4 in
		
00:22:46 --> 00:22:48
			the morning, and not having
		
00:22:48 --> 00:22:50
			it would, like, you know, do it would
		
00:22:50 --> 00:22:53
			it would just really, like, destroy my my
		
00:22:53 --> 00:22:55
			cognitive function for that day. Absolutely. And I
		
00:22:55 --> 00:22:57
			I would have some some people say, well,
		
00:22:57 --> 00:22:59
			you have to make up that day. And
		
00:22:59 --> 00:23:00
			then other people would say,
		
00:23:01 --> 00:23:03
			well, you know, do you need it? And
		
00:23:03 --> 00:23:05
			so don't worry about it too much. And
		
00:23:05 --> 00:23:07
			so I, you know, I I don't know
		
00:23:07 --> 00:23:09
			what the line is or what Right. The
		
00:23:09 --> 00:23:12
			interpretations are. But, like, you know, you know,
		
00:23:12 --> 00:23:14
			for me, I have, like, real bad depression
		
00:23:14 --> 00:23:15
			sometimes. It's like I can't Absolutely. Exist without
		
00:23:15 --> 00:23:17
			it. So
		
00:23:17 --> 00:23:19
			so, like, you know, it's it's a hardship.
		
00:23:19 --> 00:23:19
			Absolutely.
		
00:23:20 --> 00:23:22
			You know, it is a natural hardship.
		
00:23:22 --> 00:23:23
			So I don't know what the line is,
		
00:23:23 --> 00:23:25
			and I just don't know, like, how to
		
00:23:26 --> 00:23:29
			interpretations or what what So so so depression
		
00:23:29 --> 00:23:31
			is going to fall under or any type
		
00:23:31 --> 00:23:32
			of,
		
00:23:33 --> 00:23:34
			emotional health
		
00:23:36 --> 00:23:38
			challenge that demands
		
00:23:38 --> 00:23:39
			medication
		
00:23:39 --> 00:23:41
			is going to fall under the general definition
		
00:23:42 --> 00:23:44
			of, like, an illness. Forgive me for using
		
00:23:44 --> 00:23:46
			that term. I'm just thinking legally. Right?
		
00:23:47 --> 00:23:48
			And and those
		
00:23:48 --> 00:23:50
			or I like to use the word challenges
		
00:23:50 --> 00:23:50
			even,
		
00:23:51 --> 00:23:52
			are met with dispensation.
		
00:23:53 --> 00:23:54
			So what you could do is
		
00:23:55 --> 00:23:57
			if you take your medicine, you're not fasting,
		
00:23:57 --> 00:23:58
			obviously.
		
00:23:58 --> 00:24:00
			Right? That's that's agreed upon.
		
00:24:00 --> 00:24:02
			And because you have to take your medicine,
		
00:24:02 --> 00:24:03
			you have to take your medicine.
		
00:24:04 --> 00:24:06
			So what you could do is maybe in
		
00:24:06 --> 00:24:07
			the future, make up those days because when
		
00:24:07 --> 00:24:09
			you make up the days for Ramadan, you
		
00:24:09 --> 00:24:10
			don't have to make them up consecutively.
		
00:24:11 --> 00:24:13
			So maybe you could make up one day
		
00:24:13 --> 00:24:14
			or 2 days a week. One day or
		
00:24:14 --> 00:24:16
			2 days a week. One day or 2
		
00:24:16 --> 00:24:17
			days a week.
		
00:24:17 --> 00:24:20
			So that will be how you would handle
		
00:24:20 --> 00:24:21
			that situation. That happened to me when I
		
00:24:21 --> 00:24:23
			was taking blood thinners.
		
00:24:23 --> 00:24:24
			Because I had a a blood clot in
		
00:24:24 --> 00:24:27
			my leg, you know, and I well, you
		
00:24:27 --> 00:24:28
			wanna fast, man. You wanna be you wanna
		
00:24:28 --> 00:24:29
			be on the bench. You don't wanna be
		
00:24:29 --> 00:24:30
			on the bench. Right? You wanna be on
		
00:24:30 --> 00:24:32
			the court. Right? It's very important
		
00:24:33 --> 00:24:34
			to to feel like you're part of the
		
00:24:34 --> 00:24:36
			ummah. And and it's very important and I
		
00:24:36 --> 00:24:38
			think Lauren, we should think about this even
		
00:24:38 --> 00:24:39
			through,
		
00:24:40 --> 00:24:41
			center DC. Right?
		
00:24:42 --> 00:24:44
			And other places that we also create programming
		
00:24:44 --> 00:24:46
			for people who are not able to fast.
		
00:24:47 --> 00:24:49
			So that they feel like it doesn't have
		
00:24:49 --> 00:24:51
			to be overly explicit, explicit, like, all non
		
00:24:51 --> 00:24:52
			fasting people, we love you. No. But we
		
00:24:52 --> 00:24:53
			make sure that we reach out to people
		
00:24:53 --> 00:24:54
			privately and say, hey. You know, you may
		
00:24:54 --> 00:24:55
			not be
		
00:24:55 --> 00:24:57
			fasting, or we know you're not
		
00:24:57 --> 00:24:58
			fasting, but,
		
00:25:00 --> 00:25:02
			like, you're still on on the playing field
		
00:25:02 --> 00:25:04
			with us, man. We want you part of
		
00:25:04 --> 00:25:04
			this community.
		
00:25:05 --> 00:25:06
			You are It was so
		
00:25:07 --> 00:25:07
			Yes.
		
00:25:08 --> 00:25:09
			Thank you. Thank you. But it's yeah. There's,
		
00:25:09 --> 00:25:12
			like so there's, like, yeah. Like, I tried
		
00:25:12 --> 00:25:13
			to not feel bad about it, but I
		
00:25:13 --> 00:25:16
			also it's, like so I just, you know,
		
00:25:16 --> 00:25:18
			deal with it however you have to deal
		
00:25:18 --> 00:25:19
			with it. But also Allah has given you
		
00:25:19 --> 00:25:20
			a dispensation.
		
00:25:20 --> 00:25:24
			Masha'Allah. Yeah. And that dispensation isn't a sin.
		
00:25:24 --> 00:25:25
			The prophet
		
00:25:25 --> 00:25:25
			that
		
00:25:26 --> 00:25:29
			Allah said, I love to see people take
		
00:25:29 --> 00:25:31
			my dispensation as I love to see them
		
00:25:31 --> 00:25:32
			observe the obligatory
		
00:25:32 --> 00:25:33
			actions.
		
00:25:34 --> 00:25:36
			Right? And that's why we have to sometimes
		
00:25:36 --> 00:25:36
			reframe
		
00:25:37 --> 00:25:39
			our own understandings of, like,
		
00:25:40 --> 00:25:44
			ease and love and mercy and forgiveness within
		
00:25:44 --> 00:25:44
			a theological,
		
00:25:45 --> 00:25:45
			epistemological
		
00:25:46 --> 00:25:46
			framework.
		
00:25:47 --> 00:25:48
			Because the world is brutal.
		
00:25:49 --> 00:25:51
			Right? The world is cold. It's harsh.
		
00:25:51 --> 00:25:52
			But Allah
		
00:25:53 --> 00:25:54
			clearly says,
		
00:25:58 --> 00:26:00
			And the prophet said
		
00:26:01 --> 00:26:01
			that,
		
00:26:02 --> 00:26:04
			Allah loves to see people take advantage of
		
00:26:04 --> 00:26:07
			these dispensations when they are, like in your
		
00:26:07 --> 00:26:08
			case, legitimate.
		
00:26:08 --> 00:26:08
			Alhamdulillah.
		
00:26:10 --> 00:26:10
			Alhamdulillah.
		
00:26:11 --> 00:26:12
			And again,
		
00:26:12 --> 00:26:14
			as we did earlier when we started, we
		
00:26:14 --> 00:26:16
			pray people in Turkey are really going through
		
00:26:17 --> 00:26:19
			very difficult challenge right now.
		
00:26:20 --> 00:26:21
			It's destabilizing
		
00:26:22 --> 00:26:24
			and and and harming so many things. We
		
00:26:24 --> 00:26:25
			keep,
		
00:26:25 --> 00:26:27
			our brothers and sisters in Turkey and our
		
00:26:27 --> 00:26:28
			duas, inshallah.
		
00:26:31 --> 00:26:33
			So he continues and he says,
		
00:26:34 --> 00:26:36
			and thank you for these questions. And I'm
		
00:26:36 --> 00:26:37
			not I'm not able to see the chat
		
00:26:37 --> 00:26:39
			for some reason, so if you guys just
		
00:26:39 --> 00:26:40
			stop me when there's a few questions,
		
00:26:40 --> 00:26:42
			and I'll also do my my best to
		
00:26:42 --> 00:26:43
			stop.
		
00:26:47 --> 00:26:48
			And
		
00:26:48 --> 00:26:50
			and and not to
		
00:26:50 --> 00:26:52
			to touch the Mus'af. Although Imam Malik, he
		
00:26:52 --> 00:26:55
			says for a teacher or for someone that's
		
00:26:55 --> 00:26:57
			a Hafith, right, for someone that has to
		
00:26:57 --> 00:26:59
			work with the Quran, it's acceptable in general.
		
00:26:59 --> 00:27:02
			It's understood to touch the Quran, especially for
		
00:27:02 --> 00:27:04
			someone who's memorizing or they're a scholar.
		
00:27:05 --> 00:27:06
			And we can add to this, and I
		
00:27:06 --> 00:27:08
			heard this from one of my teachers in
		
00:27:09 --> 00:27:10
			Egypt. You know, for someone who would like
		
00:27:10 --> 00:27:11
			their iman is weak
		
00:27:12 --> 00:27:14
			or they feel like you know, because they're
		
00:27:14 --> 00:27:16
			not having that relationship with the Quran is
		
00:27:16 --> 00:27:17
			impacting
		
00:27:17 --> 00:27:19
			them, or they're infect
		
00:27:19 --> 00:27:20
			affected by jinn,
		
00:27:21 --> 00:27:22
			then in this situation,
		
00:27:22 --> 00:27:23
			no problem.
		
00:27:26 --> 00:27:28
			We talked about this a few weeks ago.
		
00:27:28 --> 00:27:30
			Right? Or entering the mosque.
		
00:27:31 --> 00:27:33
			And this is the most you know,
		
00:27:34 --> 00:27:36
			this is the strong opinion in the school,
		
00:27:36 --> 00:27:37
			but we find within,
		
00:27:38 --> 00:27:40
			broader books have felt a strong discussion about
		
00:27:40 --> 00:27:41
			this. And there's an issue that needs to
		
00:27:41 --> 00:27:44
			be addressed, especially for women in the west
		
00:27:44 --> 00:27:44
			who
		
00:27:45 --> 00:27:45
			or or in other,
		
00:27:46 --> 00:27:49
			countries where they may be a religious minority,
		
00:27:49 --> 00:27:51
			that the only place they have to learn
		
00:27:51 --> 00:27:53
			or study is the masjid.
		
00:27:54 --> 00:27:56
			You know, in in at least in the
		
00:27:56 --> 00:27:58
			United States, in many many situations,
		
00:27:58 --> 00:27:59
			Islamic sinners
		
00:28:00 --> 00:28:01
			are
		
00:28:02 --> 00:28:03
			are performing
		
00:28:04 --> 00:28:06
			more than just the prayers.
		
00:28:06 --> 00:28:09
			They are literally the kidneys of our lives.
		
00:28:10 --> 00:28:13
			That's where we go, right, for dialysis. They're
		
00:28:14 --> 00:28:16
			so central. I know as as someone who
		
00:28:16 --> 00:28:17
			accepted Islam
		
00:28:18 --> 00:28:20
			that they are so
		
00:28:21 --> 00:28:23
			the Masjid was key to my
		
00:28:23 --> 00:28:24
			overall
		
00:28:24 --> 00:28:25
			process of becoming
		
00:28:26 --> 00:28:27
			Muslim.
		
00:28:29 --> 00:28:31
			And if you couple this with, say,
		
00:28:32 --> 00:28:34
			communities that aren't welcoming women,
		
00:28:35 --> 00:28:37
			then this even becomes further amplified.
		
00:28:39 --> 00:28:40
			And
		
00:28:40 --> 00:28:42
			in this situation, we find,
		
00:28:43 --> 00:28:44
			you know, statements
		
00:28:45 --> 00:28:47
			of the scholars that talk about something called
		
00:28:48 --> 00:28:49
			Allah.
		
00:28:50 --> 00:28:53
			Allah is translated as the underlying reason of
		
00:28:53 --> 00:28:55
			something. And when someone studies a,
		
00:28:56 --> 00:28:57
			initially what they study is a text like
		
00:28:57 --> 00:29:00
			this. No evidences. No.
		
00:29:00 --> 00:29:02
			This is what the med hab is.
		
00:29:03 --> 00:29:05
			Then after that, slowly begin to introduce some
		
00:29:05 --> 00:29:06
			of the evidences.
		
00:29:07 --> 00:29:10
			And then after that, try to learn most
		
00:29:10 --> 00:29:12
			of the evidences, like Habib Bahir. He has
		
00:29:12 --> 00:29:14
			a great book on
		
00:29:17 --> 00:29:19
			He basic he's giving you all the evidences
		
00:29:20 --> 00:29:21
			of the Maliki school.
		
00:29:22 --> 00:29:24
			And then after that, someone learns the,
		
00:29:25 --> 00:29:25
			the
		
00:29:26 --> 00:29:29
			the the legal philosophy of the opinions.
		
00:29:29 --> 00:29:31
			And within that, at a higher level, they
		
00:29:31 --> 00:29:32
			start to learn the illah.
		
00:29:33 --> 00:29:35
			What is the underlying reasoning
		
00:29:35 --> 00:29:38
			for this opinion? Like what Sheikh Abdul Azak
		
00:29:38 --> 00:29:41
			asked me earlier, the question really is about
		
00:29:41 --> 00:29:41
			the ilah.
		
00:29:42 --> 00:29:44
			Like, what's the reason for
		
00:29:44 --> 00:29:47
			this? So on a woman entering the Masjid
		
00:29:47 --> 00:29:48
			who's who's menstruating, there is, you know,
		
00:29:48 --> 00:29:50
			stronger opinion. And that depends on her
		
00:29:57 --> 00:29:59
			and what I was taught, is the stronger
		
00:29:59 --> 00:30:01
			opinion, and that depends on her situation
		
00:30:02 --> 00:30:03
			and what she's experiencing.
		
00:30:05 --> 00:30:06
			And that's her call.
		
00:30:08 --> 00:30:11
			And Imam al Dusirki mentions this beautiful axiom
		
00:30:11 --> 00:30:14
			in his explanation of Khalil.
		
00:30:14 --> 00:30:16
			Al fatwa al fatwa al
		
00:30:16 --> 00:30:17
			fatwa
		
00:30:17 --> 00:30:18
			bizamani
		
00:30:18 --> 00:30:19
			walmakani
		
00:30:20 --> 00:30:20
			walahwari
		
00:30:20 --> 00:30:21
			wal
		
00:30:22 --> 00:30:23
			That a fatwa can change
		
00:30:24 --> 00:30:26
			with a change of a person's circumstances,
		
00:30:27 --> 00:30:28
			their situations,
		
00:30:30 --> 00:30:31
			the context,
		
00:30:32 --> 00:30:35
			and even their physical, like, their their their
		
00:30:35 --> 00:30:37
			their physical health and mental health.
		
00:30:44 --> 00:30:45
			And I'm saying this honestly.
		
00:30:46 --> 00:30:47
			In this age,
		
00:30:48 --> 00:30:50
			this is one of the most important axioms
		
00:30:50 --> 00:30:52
			for for scholars to understand. You don't go
		
00:30:52 --> 00:30:54
			and study 8, 9 years just to come
		
00:30:54 --> 00:30:55
			back and
		
00:30:56 --> 00:30:58
			regurgitate a book of Fiqh to people.
		
00:30:58 --> 00:31:00
			That's not scholarship. People can read a book
		
00:31:00 --> 00:31:01
			of Fiqh on their own.
		
00:31:03 --> 00:31:05
			But the job of the faqih or the
		
00:31:05 --> 00:31:06
			mufti,
		
00:31:06 --> 00:31:07
			right,
		
00:31:07 --> 00:31:08
			is to engage.
		
00:31:09 --> 00:31:10
			As imam
		
00:31:16 --> 00:31:18
			says, And he means this metaphorically
		
00:31:19 --> 00:31:21
			and Shaltibi said this also that the Mufti
		
00:31:22 --> 00:31:23
			sometimes is like
		
00:31:23 --> 00:31:26
			sitting in the office of prophethood. Meaning
		
00:31:26 --> 00:31:29
			answering people's questions, guiding people, making sure the
		
00:31:29 --> 00:31:31
			Sharia stays relevant to their lives.
		
00:31:32 --> 00:31:33
			Sharia is not a frozen
		
00:31:34 --> 00:31:35
			legal system.
		
00:31:35 --> 00:31:37
			It's a legal system that
		
00:31:37 --> 00:31:40
			continues to evolve. If you study even in
		
00:31:40 --> 00:31:42
			the last 60, 70 years, people think, you
		
00:31:42 --> 00:31:44
			know, these scholars are all horrible, Everything's wrong.
		
00:31:44 --> 00:31:46
			That's because they're not engaged in the scholarly
		
00:31:46 --> 00:31:47
			community. But
		
00:31:48 --> 00:31:51
			man, the Sharia continues to give and survive.
		
00:31:52 --> 00:31:53
			And you can see even recently, I think
		
00:31:53 --> 00:31:55
			was on Young Turks. Right? The whole idea
		
00:31:55 --> 00:31:57
			of a jury trial in in Western law
		
00:31:57 --> 00:31:59
			that came from the Maliki madham.
		
00:32:00 --> 00:32:03
			And now fit councils, as we see Islamic
		
00:32:03 --> 00:32:05
			law begin to develop more. Last week, I
		
00:32:05 --> 00:32:07
			was sitting on on a fit council
		
00:32:08 --> 00:32:10
			meeting where they're talking about issues which are
		
00:32:10 --> 00:32:10
			very
		
00:32:11 --> 00:32:13
			important to people. They're not just gonna quote
		
00:32:13 --> 00:32:15
			from a text. The text is there. It's
		
00:32:15 --> 00:32:17
			important. But they also have to think about
		
00:32:17 --> 00:32:19
			what are the parameters and the optics of
		
00:32:19 --> 00:32:20
			the community
		
00:32:20 --> 00:32:21
			that they serve.
		
00:32:22 --> 00:32:24
			So one example is this, and that's based
		
00:32:24 --> 00:32:25
			on the second opinion and that is what
		
00:32:25 --> 00:32:26
			is the
		
00:32:27 --> 00:32:29
			for a woman not to enter the masjid?
		
00:32:30 --> 00:32:31
			Who's on her menstrual cycle?
		
00:32:32 --> 00:32:35
			What is the underlying reason?
		
00:32:36 --> 00:32:36
			And
		
00:32:38 --> 00:32:40
			differing over the underlying cause,
		
00:32:41 --> 00:32:44
			we have a very important axiom that says,
		
00:32:48 --> 00:32:50
			whatever accepts
		
00:32:50 --> 00:32:51
			probability and interpretation.
		
00:32:55 --> 00:32:56
			What does that mean? It means like if
		
00:32:56 --> 00:32:57
			there's
		
00:32:57 --> 00:33:00
			if there's it's not clear, like touching the
		
00:33:00 --> 00:33:02
			Quran, the prophet said nobody should touch the
		
00:33:02 --> 00:33:03
			Quran unless they're pure.
		
00:33:04 --> 00:33:06
			So that's the illah. The illah is clearly
		
00:33:06 --> 00:33:07
			defined by sharia.
		
00:33:08 --> 00:33:10
			But on entering the masjid, we don't find
		
00:33:10 --> 00:33:11
			the text that's this explicit.
		
00:33:14 --> 00:33:16
			It doesn't define what is the underlying reason
		
00:33:16 --> 00:33:17
			for it.
		
00:33:18 --> 00:33:22
			So scholars differ. So because scholars differ, it's
		
00:33:22 --> 00:33:23
			not allowed for you to say, say a
		
00:33:23 --> 00:33:25
			sister sister follows the opinion that says she
		
00:33:25 --> 00:33:27
			can go into the masjid. Shouldn't say she's
		
00:33:27 --> 00:33:30
			not Muslim anymore, or her husband, or her
		
00:33:30 --> 00:33:32
			her brother, or whoever, or her teacher, they're
		
00:33:32 --> 00:33:33
			bad people.
		
00:33:46 --> 00:33:47
			Yeah. Yeah.
		
00:33:47 --> 00:33:48
			What accepts
		
00:33:49 --> 00:33:49
			what accepts
		
00:33:50 --> 00:33:51
			probable interpretation?
		
00:33:55 --> 00:33:58
			Then you cannot say definitively it's like this.
		
00:33:58 --> 00:34:00
			That's my problem with Islam q and a,
		
00:34:00 --> 00:34:02
			that oftentimes Islam q and
		
00:34:03 --> 00:34:05
			a presents one opinion as though it's the
		
00:34:05 --> 00:34:07
			only answer. And
		
00:34:07 --> 00:34:09
			as someone who's trained, I'm like, no, there's
		
00:34:09 --> 00:34:12
			like 6 different possible answers to this issue.
		
00:34:12 --> 00:34:13
			And then people go and they find their
		
00:34:13 --> 00:34:16
			imam doesn't agree with the position found on
		
00:34:16 --> 00:34:17
			Islam q and a, like you're not on
		
00:34:17 --> 00:34:19
			the way of the salaf, you're not a
		
00:34:19 --> 00:34:21
			good Muslim anymore, you're a bad person. What
		
00:34:21 --> 00:34:23
			is this? This is not fiqh.
		
00:34:25 --> 00:34:27
			That's why Imam, is a Maqshari,
		
00:34:28 --> 00:34:31
			he said that dawah is not for everybody.
		
00:34:32 --> 00:34:33
			Because an ignorant person
		
00:34:40 --> 00:34:43
			Yeah. Says someone that's ignorant may actually
		
00:34:44 --> 00:34:45
			repudiate what's good
		
00:34:46 --> 00:34:48
			and invite to what's evil because they don't
		
00:34:48 --> 00:34:49
			understand what they're engaged in.
		
00:34:50 --> 00:34:52
			So the second opinion says that the
		
00:34:53 --> 00:34:54
			for a woman
		
00:34:55 --> 00:34:56
			not entering the masjid
		
00:34:57 --> 00:34:59
			because she is
		
00:34:59 --> 00:35:00
			on her menses
		
00:35:01 --> 00:35:03
			is not because she's a woman,
		
00:35:04 --> 00:35:06
			and it's not even because of her menses.
		
00:35:07 --> 00:35:07
			It's because
		
00:35:08 --> 00:35:10
			at that time there were no pads.
		
00:35:10 --> 00:35:11
			There
		
00:35:11 --> 00:35:14
			was no way to guarantee that blood would
		
00:35:14 --> 00:35:14
			not
		
00:35:15 --> 00:35:16
			fall on the masjid floor.
		
00:35:18 --> 00:35:19
			We find this mentioned by some of the
		
00:35:19 --> 00:35:21
			Sahabi yet, like Salama,
		
00:35:22 --> 00:35:24
			who when she was asked, she said, if
		
00:35:24 --> 00:35:25
			a woman
		
00:35:26 --> 00:35:28
			find something which she can use literally the
		
00:35:28 --> 00:35:31
			languages to stuff between her thighs,
		
00:35:31 --> 00:35:34
			that will prevent the blood from touching the
		
00:35:34 --> 00:35:34
			masjid.
		
00:35:35 --> 00:35:37
			We know that there are narrations of Sahabiats
		
00:35:37 --> 00:35:39
			who would sit in the masjid and keep
		
00:35:39 --> 00:35:41
			a, like, a napkin, what we don't understand
		
00:35:41 --> 00:35:44
			now, underneath themselves to know if they were
		
00:35:44 --> 00:35:46
			menstruating because they were fearful
		
00:35:46 --> 00:35:47
			of the blood
		
00:35:48 --> 00:35:50
			being on the masjid floor.
		
00:35:52 --> 00:35:54
			2nd, we have statements of Imam Malik, like
		
00:35:54 --> 00:35:56
			in Al Atabia and others
		
00:35:56 --> 00:35:59
			that he clearly says that if
		
00:35:59 --> 00:36:01
			the woman can find something that would prevent
		
00:36:01 --> 00:36:02
			the blood
		
00:36:03 --> 00:36:05
			from touching the floor of the masjid,
		
00:36:07 --> 00:36:08
			then no problem.
		
00:36:09 --> 00:36:11
			And Imam Alakami in Atabseera,
		
00:36:11 --> 00:36:13
			which is a major book in the school,
		
00:36:14 --> 00:36:15
			And imam Khalil, he used,
		
00:36:17 --> 00:36:18
			often
		
00:36:18 --> 00:36:19
			in his.
		
00:36:20 --> 00:36:22
			And even there's some things in the Khalil
		
00:36:22 --> 00:36:23
			that sort of allude to this.
		
00:36:24 --> 00:36:25
			This was his opinion.
		
00:36:26 --> 00:36:27
			This becomes amplified
		
00:36:27 --> 00:36:28
			more
		
00:36:29 --> 00:36:31
			when she's coming for seeking knowledge
		
00:36:32 --> 00:36:34
			or to increase her iman
		
00:36:36 --> 00:36:37
			or to draw nearer to Allah
		
00:36:39 --> 00:36:41
			or to feel part of the Umma.
		
00:36:43 --> 00:36:45
			Aren't all 4 of those things?
		
00:36:46 --> 00:36:49
			Isn't it an obligation upon her to learn?
		
00:36:49 --> 00:36:49
			Absolutely.
		
00:36:50 --> 00:36:53
			Isn't it an obligation upon her to draw
		
00:36:53 --> 00:36:55
			nearer to Allah? Absolutely.
		
00:36:55 --> 00:36:56
			Isn't it an obligation
		
00:36:57 --> 00:36:59
			for her to increase her her
		
00:37:00 --> 00:37:00
			reverence
		
00:37:01 --> 00:37:02
			and love for the religion?
		
00:37:03 --> 00:37:04
			And then number 4
		
00:37:05 --> 00:37:06
			is what?
		
00:37:07 --> 00:37:09
			She feels part of the ummah of the
		
00:37:09 --> 00:37:11
			prophet sallallahu alaihi wa sallam.
		
00:37:11 --> 00:37:13
			In an age where identity politics
		
00:37:14 --> 00:37:16
			are causing people to
		
00:37:16 --> 00:37:18
			interpret one another
		
00:37:18 --> 00:37:19
			based on how they look,
		
00:37:20 --> 00:37:21
			how they speak,
		
00:37:22 --> 00:37:24
			before they even get to know the person.
		
00:37:24 --> 00:37:25
			Religion is the opposite.
		
00:37:26 --> 00:37:28
			Islam in particular, Allah says
		
00:37:32 --> 00:37:34
			Allah says we created you so you can
		
00:37:34 --> 00:37:36
			know each other, not that you can
		
00:37:36 --> 00:37:38
			judge between each other.
		
00:37:38 --> 00:37:40
			Now the western world,
		
00:37:40 --> 00:37:42
			as we see it, has created
		
00:37:42 --> 00:37:44
			an ethos that says,
		
00:37:50 --> 00:37:52
			That we have created a world
		
00:37:52 --> 00:37:55
			which allows us to judge the true quality
		
00:37:55 --> 00:37:57
			of one another based on our appearance.
		
00:37:59 --> 00:38:01
			We find this as the the the the
		
00:38:01 --> 00:38:04
			edifice of white supremacy, but any other type
		
00:38:04 --> 00:38:06
			of supremacist thought
		
00:38:07 --> 00:38:08
			is counter to Islam.
		
00:38:13 --> 00:38:14
			And the word
		
00:38:14 --> 00:38:16
			is from the word to smell. So like
		
00:38:16 --> 00:38:17
			literally you smell each other.
		
00:38:22 --> 00:38:24
			So the second opinion is mentioned by a
		
00:38:24 --> 00:38:26
			major major major major and
		
00:38:28 --> 00:38:30
			although it goes against the.
		
00:38:32 --> 00:38:34
			And what does mean in the? The means
		
00:38:34 --> 00:38:36
			something that was held by 3 or more
		
00:38:36 --> 00:38:39
			major scholars of the school. The popular opinion
		
00:38:39 --> 00:38:40
			is something
		
00:38:42 --> 00:38:43
			they
		
00:38:44 --> 00:38:44
			say
		
00:38:45 --> 00:38:45
			Right?
		
00:38:46 --> 00:38:48
			Like a lot of people talked about it,
		
00:38:48 --> 00:38:49
			but its definition
		
00:38:50 --> 00:38:52
			is one which Al Fayisi, he mentions, is
		
00:38:52 --> 00:38:54
			one which 3 or more major
		
00:38:54 --> 00:38:56
			scholars in the met have helped.
		
00:38:59 --> 00:39:01
			In this situation, she has a number of
		
00:39:01 --> 00:39:03
			obligations in front of her
		
00:39:03 --> 00:39:04
			to increase her,
		
00:39:05 --> 00:39:05
			to learn,
		
00:39:06 --> 00:39:08
			to increase her reverence for the sacred,
		
00:39:08 --> 00:39:10
			to feel part of the ummah.
		
00:39:10 --> 00:39:13
			So now we have what's called a a
		
00:39:14 --> 00:39:15
			battle between
		
00:39:15 --> 00:39:17
			not going into the masjid because it's forbidden
		
00:39:17 --> 00:39:20
			and then preserving your iman, learning, being part
		
00:39:20 --> 00:39:22
			of the community, which you may not be
		
00:39:22 --> 00:39:23
			able to do in other places.
		
00:39:24 --> 00:39:27
			So for that reason, many contemporary, even Madikis,
		
00:39:27 --> 00:39:28
			are saying,
		
00:39:30 --> 00:39:31
			Then he
		
00:39:34 --> 00:39:36
			says, as I mentioned earlier, that she has
		
00:39:36 --> 00:39:38
			to make up the days of fasting she
		
00:39:38 --> 00:39:39
			missed like Ramadan.
		
00:39:44 --> 00:39:44
			Other than
		
00:39:57 --> 00:39:59
			And it is not allowed for her husband
		
00:40:00 --> 00:40:03
			or her to engage in any type of
		
00:40:03 --> 00:40:05
			sexual foreplay that involves
		
00:40:05 --> 00:40:06
			her *
		
00:40:07 --> 00:40:08
			or
		
00:40:08 --> 00:40:09
			*,
		
00:40:10 --> 00:40:11
			and he says
		
00:40:12 --> 00:40:13
			between her navel
		
00:40:13 --> 00:40:14
			and her knee.
		
00:40:15 --> 00:40:15
			Yeah?
		
00:40:16 --> 00:40:16
			That area.
		
00:40:17 --> 00:40:19
			Why? Because think about what we talked about
		
00:40:19 --> 00:40:21
			in wudu. Remember when we talked about the
		
00:40:21 --> 00:40:22
			elbow?
		
00:40:22 --> 00:40:24
			And how in the manic he met, have
		
00:40:24 --> 00:40:26
			you wipe a little bit above the elbow?
		
00:40:26 --> 00:40:27
			Why to be extra what?
		
00:40:28 --> 00:40:29
			Extra careful.
		
00:40:30 --> 00:40:32
			So maybe someone says, but, you know, according
		
00:40:32 --> 00:40:34
			to the text, like, there's different text. It
		
00:40:34 --> 00:40:36
			appears to me it's only like the vaginal
		
00:40:36 --> 00:40:38
			area. Why are you guys saying, although there
		
00:40:38 --> 00:40:39
			are text to support between the navel and
		
00:40:39 --> 00:40:42
			the knee, but it's better to be safe
		
00:40:42 --> 00:40:43
			than sorry.
		
00:40:46 --> 00:40:48
			It's better to be safe than sorry.
		
00:40:51 --> 00:40:52
			Until she makes the
		
00:40:53 --> 00:40:54
			He didn't say
		
00:40:56 --> 00:40:58
			which mean that she just washed, she just
		
00:40:58 --> 00:40:59
			cleaned herself.
		
00:41:02 --> 00:41:03
			This opinion is taken from
		
00:41:04 --> 00:41:04
			Qira'at.
		
00:41:07 --> 00:41:07
			Allah
		
00:41:08 --> 00:41:09
			says
		
00:41:14 --> 00:41:16
			That you should not have * with your
		
00:41:16 --> 00:41:17
			wife until she washes.
		
00:41:30 --> 00:41:32
			But also there's authentic
		
00:41:37 --> 00:41:37
			from
		
00:41:41 --> 00:41:42
			And this verb, it means.
		
00:41:45 --> 00:41:46
			So we have one
		
00:41:46 --> 00:41:48
			that says she can just wash herself.
		
00:41:48 --> 00:41:49
			The other
		
00:41:50 --> 00:41:52
			means until she makes a and
		
00:41:53 --> 00:41:55
			generally generally but not always,
		
00:41:55 --> 00:41:58
			we have an axiom that says the fatwa
		
00:41:58 --> 00:41:59
			goes with the more
		
00:42:00 --> 00:42:00
			intense
		
00:42:01 --> 00:42:03
			when it comes to halal and haram.
		
00:42:05 --> 00:42:06
			It's very cool.
		
00:42:07 --> 00:42:09
			And I'm not trying to make things too
		
00:42:09 --> 00:42:10
			hard for you, but also
		
00:42:11 --> 00:42:13
			these things are interesting. Right? It's not just
		
00:42:13 --> 00:42:16
			me reading the text and then you guys
		
00:42:16 --> 00:42:18
			go. And even if we go beyond
		
00:42:19 --> 00:42:22
			the 10 weeks, Lauren, I'll teach until we
		
00:42:22 --> 00:42:22
			finish.
		
00:42:23 --> 00:42:25
			So you guys don't have to worry about
		
00:42:25 --> 00:42:27
			me. Even if I'm in New York, I'm
		
00:42:27 --> 00:42:28
			happy to teach,
		
00:42:28 --> 00:42:29
			on Zoom.
		
00:42:30 --> 00:42:31
			I just want to be respectful of,
		
00:42:33 --> 00:42:34
			your needs
		
00:42:34 --> 00:42:35
			at Senator DC.
		
00:42:36 --> 00:42:38
			Then he continues. Any questions about what we
		
00:42:38 --> 00:42:40
			talked about this to this point?
		
00:42:43 --> 00:42:43
			A beep.
		
00:42:46 --> 00:42:46
			Okay.
		
00:42:47 --> 00:42:49
			There's 2 brother asking question earlier. Yeah. Please.
		
00:42:49 --> 00:42:50
			Go ahead.
		
00:42:50 --> 00:42:52
			I don't know who it was.
		
00:42:52 --> 00:42:53
			No. No problem. Raise their hand.
		
00:42:55 --> 00:42:57
			Then he says 1 Nifas. Nifas is postpartum
		
00:42:57 --> 00:42:58
			bleeding.
		
00:42:58 --> 00:43:00
			I, I have a question. Yes, sir. Yeah.
		
00:43:00 --> 00:43:01
			Yes, sir.
		
00:43:01 --> 00:43:01
			So,
		
00:43:03 --> 00:43:04
			regarding the,
		
00:43:05 --> 00:43:07
			the the issue of, a woman walking in
		
00:43:07 --> 00:43:09
			the Masjid during restoration. So,
		
00:43:11 --> 00:43:14
			so you you mentioned that several, Bushtahideen and
		
00:43:14 --> 00:43:15
			the and the Maliki School,
		
00:43:16 --> 00:43:18
			held the opinion that it was, it was
		
00:43:18 --> 00:43:20
			permitted. So because I I I always had
		
00:43:20 --> 00:43:24
			the understanding previously that there was a consensus
		
00:43:24 --> 00:43:25
			across the 4 schools that that it wasn't
		
00:43:25 --> 00:43:26
			permitted.
		
00:43:26 --> 00:43:28
			So would you say that that that understanding
		
00:43:28 --> 00:43:30
			is incorrect? That there was, in fact, not
		
00:43:30 --> 00:43:32
			a consensus across the 4 schools, that it's
		
00:43:32 --> 00:43:34
			not permitted for going to school. So so
		
00:43:34 --> 00:43:36
			yeah. So usually when people use words like
		
00:43:36 --> 00:43:37
			consensus,
		
00:43:38 --> 00:43:39
			what they mean is
		
00:43:40 --> 00:43:41
			for the most part.
		
00:43:42 --> 00:43:44
			But it's very difficult to find an absolute
		
00:43:44 --> 00:43:46
			consensus on most things.
		
00:43:47 --> 00:43:50
			But on this issue in particular, you know,
		
00:43:50 --> 00:43:50
			and we mentioned
		
00:43:51 --> 00:43:51
			and
		
00:43:52 --> 00:43:54
			and some others, their names escape me now.
		
00:43:57 --> 00:43:59
			Those people are people who we listen to.
		
00:44:00 --> 00:44:02
			Right? Even if we don't agree with them
		
00:44:02 --> 00:44:04
			maybe on certain issues like, say, as.
		
00:44:05 --> 00:44:08
			And for me, if I'm teaching or if
		
00:44:08 --> 00:44:09
			I'm if I'm serving community,
		
00:44:10 --> 00:44:12
			if I know that there are other opinions
		
00:44:12 --> 00:44:14
			that have evidences and have statements of the
		
00:44:14 --> 00:44:15
			imam himself.
		
00:44:16 --> 00:44:17
			Right?
		
00:44:18 --> 00:44:20
			And I know that this is going to
		
00:44:20 --> 00:44:21
			better the life of Muslims
		
00:44:22 --> 00:44:24
			and bring them closer to Allah,
		
00:44:24 --> 00:44:25
			that's my fatwa.
		
00:44:26 --> 00:44:29
			And that's how doctor Sheikha Matoharian taught me,
		
00:44:30 --> 00:44:32
			as well as I was trained. I'm not
		
00:44:32 --> 00:44:34
			saying other people are wrong. I would I
		
00:44:34 --> 00:44:36
			would never say that that they have their
		
00:44:36 --> 00:44:36
			responsibility
		
00:44:36 --> 00:44:39
			to serve who they serve. Allah will ask
		
00:44:39 --> 00:44:41
			me, Allah will ask them. I don't think
		
00:44:41 --> 00:44:43
			this is that necessarily that kind of issue.
		
00:44:43 --> 00:44:44
			But
		
00:44:44 --> 00:44:47
			especially when we see in the United States
		
00:44:47 --> 00:44:47
			where women
		
00:44:48 --> 00:44:50
			may have issues with learning.
		
00:44:51 --> 00:44:53
			Although now online, that's changed to a certain
		
00:44:53 --> 00:44:53
			degree,
		
00:44:54 --> 00:44:56
			or just being part of the community.
		
00:44:57 --> 00:44:59
			We we we may need to, you know,
		
00:44:59 --> 00:45:00
			encourage people to think a little differently.
		
00:45:01 --> 00:45:03
			But most definitely, there's not a there's not
		
00:45:03 --> 00:45:05
			an absolute consensus in the Methem on this
		
00:45:05 --> 00:45:06
			at all.
		
00:45:08 --> 00:45:10
			Okay. Okay. Not not if not if Al
		
00:45:10 --> 00:45:11
			Hakami has said something.
		
00:45:12 --> 00:45:12
			So
		
00:45:13 --> 00:45:15
			if Al Hakami said something,
		
00:45:16 --> 00:45:17
			you know, then that's one of the great
		
00:45:17 --> 00:45:18
			great
		
00:45:19 --> 00:45:21
			great scholars. Teacher teacher of al Masadi.
		
00:45:25 --> 00:45:26
			K. So if,
		
00:45:26 --> 00:45:29
			am I on? Yes, sir. Yeah. Okay. Oh,
		
00:45:29 --> 00:45:31
			yeah. If so, if one of my sisters
		
00:45:33 --> 00:45:33
			pray,
		
00:45:34 --> 00:45:37
			she and she's on her period, she can,
		
00:45:38 --> 00:45:39
			enter the masjid
		
00:45:40 --> 00:45:40
			and,
		
00:45:41 --> 00:45:43
			pray, but she can't
		
00:45:43 --> 00:45:46
			touch the Quran, or am I wrong? Yeah.
		
00:45:46 --> 00:45:48
			She can't pray. That that's a consensus.
		
00:45:49 --> 00:45:51
			Okay. She can't she can't pray. Can't pray.
		
00:45:51 --> 00:45:52
			Can't fast. Right?
		
00:45:53 --> 00:45:56
			But she can answer the masjid? Absolutely. If
		
00:45:56 --> 00:45:57
			there's a class if there's a reason for
		
00:45:57 --> 00:45:59
			her to enter the masjid.
		
00:45:59 --> 00:46:01
			Right? Say a class, say a lesson,
		
00:46:02 --> 00:46:03
			say she's a teacher.
		
00:46:04 --> 00:46:06
			And and let me say this also. For
		
00:46:06 --> 00:46:07
			adult women,
		
00:46:08 --> 00:46:09
			this is their choice.
		
00:46:11 --> 00:46:11
			Right?
		
00:46:12 --> 00:46:14
			They we can't go around, like, tell people
		
00:46:14 --> 00:46:16
			what to do, especially
		
00:46:17 --> 00:46:18
			we're talking about adult women.
		
00:46:19 --> 00:46:21
			You know, they they can go to the
		
00:46:21 --> 00:46:22
			bank if they want to. They can go
		
00:46:22 --> 00:46:23
			to the grocery store if they want to.
		
00:46:23 --> 00:46:25
			They could do a lot of things. We're
		
00:46:25 --> 00:46:27
			gonna start to regulate religious experiences.
		
00:46:28 --> 00:46:29
			That's that's very problematic.
		
00:46:30 --> 00:46:31
			If a woman wants to go if if
		
00:46:31 --> 00:46:33
			a woman wants to go to that masjid
		
00:46:34 --> 00:46:37
			and increase her iman, increase her relationship with
		
00:46:37 --> 00:46:38
			Allah subhanahu wa ta'ala, that's not my business.
		
00:46:40 --> 00:46:41
			It's not my business.
		
00:46:42 --> 00:46:44
			But if she asks you,
		
00:46:44 --> 00:46:45
			you know, that's that's
		
00:46:46 --> 00:46:48
			that's up to you and her.
		
00:46:49 --> 00:46:50
			Okay.
		
00:46:52 --> 00:46:53
			Great questions.
		
00:46:54 --> 00:46:56
			But the you get You
		
00:46:56 --> 00:46:59
			you about, like, what you had said earlier
		
00:46:59 --> 00:46:59
			about,
		
00:47:01 --> 00:47:03
			like, different scholars and what the consensus is.
		
00:47:03 --> 00:47:05
			I think you called it, like, that's what
		
00:47:05 --> 00:47:06
			people say or whatever. Like, that's what people
		
00:47:06 --> 00:47:08
			say. But I remember
		
00:47:08 --> 00:47:11
			having, like, a few weeks ago, maybe a
		
00:47:11 --> 00:47:14
			while back, it's like, that also isn't,
		
00:47:14 --> 00:47:15
			like,
		
00:47:15 --> 00:47:18
			evidence or it's not not settled. And I
		
00:47:18 --> 00:47:19
			I don't I don't remember all of it.
		
00:47:19 --> 00:47:21
			And I just thought, like, could you expand
		
00:47:21 --> 00:47:23
			on that a little bit? Because Yeah. This
		
00:47:23 --> 00:47:25
			this gets into some some issues of Islamic
		
00:47:25 --> 00:47:26
			legal training.
		
00:47:27 --> 00:47:29
			It itself is in the evidence, but if
		
00:47:29 --> 00:47:31
			it's on issues that are, as we mentioned
		
00:47:31 --> 00:47:33
			earlier, or or debating
		
00:47:33 --> 00:47:34
			what are the legal
		
00:47:35 --> 00:47:37
			reasons for or for or for not an
		
00:47:37 --> 00:47:37
			action,
		
00:47:38 --> 00:47:40
			then definitely we refer to scholars. Like, we
		
00:47:40 --> 00:47:43
			refer to our scholars. They're Allah commands us
		
00:47:43 --> 00:47:43
			to.
		
00:47:44 --> 00:47:45
			By no means are we saying we should
		
00:47:45 --> 00:47:47
			just get rid of scholarship. That's a disaster.
		
00:47:47 --> 00:47:49
			That's an extreme. Right?
		
00:47:51 --> 00:47:52
			So what I will say is, yeah, I
		
00:47:52 --> 00:47:53
			take the opinion of this
		
00:47:54 --> 00:47:54
			respected
		
00:47:56 --> 00:47:58
			legal giant on this opinion.
		
00:47:58 --> 00:47:59
			It
		
00:47:59 --> 00:48:01
			was more like And and this is and
		
00:48:01 --> 00:48:03
			this is for the Mufti. Right? Not for
		
00:48:03 --> 00:48:05
			just anybody. For someone who's trained in law.
		
00:48:05 --> 00:48:06
			Yes. Sorry. Go ahead.
		
00:48:07 --> 00:48:08
			But it was just, like, more like just
		
00:48:08 --> 00:48:10
			because 3 out of 5
		
00:48:10 --> 00:48:11
			say
		
00:48:11 --> 00:48:13
			it's the thing doesn't mean it's legit. Right?
		
00:48:13 --> 00:48:15
			And that's like, I was I remember that
		
00:48:15 --> 00:48:17
			we had talked a little bit about where
		
00:48:17 --> 00:48:18
			that breakdown is of, like,
		
00:48:19 --> 00:48:20
			there there are
		
00:48:22 --> 00:48:24
			there there just yeah. I I I remember
		
00:48:24 --> 00:48:26
			we talked about this, like, maybe 4 weeks,
		
00:48:26 --> 00:48:28
			5 weeks ago. I don't know if this
		
00:48:28 --> 00:48:30
			that question makes sense. I think yeah. I'm
		
00:48:30 --> 00:48:32
			not understanding your question now. So if you
		
00:48:32 --> 00:48:33
			could maybe
		
00:48:34 --> 00:48:36
			succinctly kind of put that question together for
		
00:48:36 --> 00:48:38
			me, that would help me answer.
		
00:48:38 --> 00:48:41
			Like, just I mean, like, just the the
		
00:48:41 --> 00:48:42
			way that there's different interpretations
		
00:48:43 --> 00:48:45
			in different schools. Right? Like, so I just,
		
00:48:46 --> 00:48:48
			like So so yeah. I don't know. Were
		
00:48:48 --> 00:48:49
			you with us the 1st week?
		
00:48:50 --> 00:48:52
			The second week, I think it was. So
		
00:48:52 --> 00:48:54
			go back and watch the 1st week, because
		
00:48:54 --> 00:48:56
			I went I went through this kind of
		
00:48:56 --> 00:48:56
			legal
		
00:48:57 --> 00:48:59
			philosophy and foundationalism and why we have to
		
00:48:59 --> 00:49:00
			refer to scholarship.
		
00:49:01 --> 00:49:03
			Scholarship is our rhetoric.
		
00:49:03 --> 00:49:05
			Right? We don't wanna we don't wanna become
		
00:49:05 --> 00:49:07
			and I find it very interesting that people
		
00:49:07 --> 00:49:09
			say, in a decolonialized
		
00:49:09 --> 00:49:11
			way, I'm breaking away from Islamic scholarship. But
		
00:49:11 --> 00:49:14
			isn't colonialism about breaking away from Islamic scholarship?
		
00:49:15 --> 00:49:18
			Right? That's that becomes now contradictory. Right? Well,
		
00:49:18 --> 00:49:20
			I'm anti white supremacy, so I wanna break
		
00:49:20 --> 00:49:23
			away from religious scholarship. But
		
00:49:23 --> 00:49:25
			that's a very, like,
		
00:49:26 --> 00:49:27
			post hellenistic,
		
00:49:28 --> 00:49:29
			postmodern,
		
00:49:29 --> 00:49:30
			heathenistic,
		
00:49:31 --> 00:49:33
			colonized approach to life.
		
00:49:33 --> 00:49:36
			Right? The opposite would be, I'm gonna stick
		
00:49:37 --> 00:49:38
			strong to the book in sunnah and
		
00:49:39 --> 00:49:41
			adhere to scholars
		
00:49:41 --> 00:49:42
			as a
		
00:49:42 --> 00:49:45
			as an act of worship to Allah whose
		
00:49:45 --> 00:49:46
			outcome would be
		
00:49:46 --> 00:49:49
			resistance against colonialized efforts to change my life.
		
00:49:50 --> 00:49:51
			That's actually the proper position.
		
00:49:52 --> 00:49:53
			But that's not what you're getting. I'm just
		
00:49:53 --> 00:49:55
			expanding. But in that first lecture, I talk
		
00:49:55 --> 00:49:57
			about that. If you could watch that and
		
00:49:57 --> 00:49:58
			then maybe come back with this I talk
		
00:49:58 --> 00:50:01
			about what this means, the and following this
		
00:50:01 --> 00:50:03
			and following that. So that those are great
		
00:50:03 --> 00:50:05
			questions. That would be a real conversation. Cool.
		
00:50:05 --> 00:50:07
			Thank you. No. No. Thank you, man. Thank
		
00:50:07 --> 00:50:09
			you. Thank you for asking.
		
00:50:10 --> 00:50:11
			Then he says,
		
00:50:12 --> 00:50:14
			This is a very important axiom that postpartum
		
00:50:14 --> 00:50:16
			bleeding bleeding is like menstruation.
		
00:50:17 --> 00:50:19
			And these are these are really great questions,
		
00:50:20 --> 00:50:22
			so I appreciate them. So he
		
00:50:26 --> 00:50:26
			says that
		
00:50:29 --> 00:50:30
			Right? That
		
00:50:30 --> 00:50:33
			postpartum bleeding prohibits what menstruation
		
00:50:33 --> 00:50:34
			prohibits.
		
00:50:34 --> 00:50:35
			We just
		
00:50:36 --> 00:50:36
			went through that.
		
00:50:39 --> 00:50:41
			And the longest it could be is 60
		
00:50:41 --> 00:50:42
			days.
		
00:50:43 --> 00:50:46
			There's different opinions about this. There are opinions
		
00:50:46 --> 00:50:48
			that say 40 days, there are opinions that
		
00:50:48 --> 00:50:50
			say 60 days, and there are actually 2
		
00:50:50 --> 00:50:51
			opinions related to Imam Malik
		
00:50:54 --> 00:50:55
			And the first one is that, Sayni Imam
		
00:50:55 --> 00:50:57
			Malik this is very interesting,
		
00:50:58 --> 00:50:59
			Very interesting.
		
00:51:01 --> 00:51:02
			And look, I love how the imams would
		
00:51:02 --> 00:51:04
			empower parts of the community.
		
00:51:05 --> 00:51:06
			Right?
		
00:51:07 --> 00:51:10
			It's really interesting that initially Sayedna Imam Malik
		
00:51:10 --> 00:51:10
			said
		
00:51:12 --> 00:51:13
			right? 60 days.
		
00:51:14 --> 00:51:16
			But then towards the end of his life,
		
00:51:17 --> 00:51:20
			he changed his opinion and he said ask
		
00:51:20 --> 00:51:21
			women.
		
00:51:24 --> 00:51:25
			Ask the people who experience
		
00:51:27 --> 00:51:29
			it. Right? Ask them. Imam
		
00:51:29 --> 00:51:31
			Al Qari Abu Bakr ibn al Aarabi.
		
00:51:31 --> 00:51:33
			He says when he talks about administration.
		
00:51:35 --> 00:51:36
			He said, you know,
		
00:51:36 --> 00:51:37
			ask women.
		
00:51:40 --> 00:51:41
			Someone in the comments is saying, did you
		
00:51:41 --> 00:51:44
			know that all religions are just, you know,
		
00:51:44 --> 00:51:46
			kind of like trivial? This is nonsense.
		
00:51:47 --> 00:51:48
			If we were you cannot associate
		
00:51:49 --> 00:51:51
			the glorious good components of history
		
00:51:52 --> 00:51:54
			from religion just as you can associate
		
00:51:55 --> 00:51:57
			the bad components of history from religion. But
		
00:51:57 --> 00:51:59
			the argument here is from the atheist toward
		
00:51:59 --> 00:52:00
			the secularist.
		
00:52:01 --> 00:52:02
			Seculism gave us Hiroshima.
		
00:52:04 --> 00:52:06
			Secular systems have given us a global climate
		
00:52:06 --> 00:52:07
			crisis.
		
00:52:08 --> 00:52:09
			So this notion that somehow,
		
00:52:10 --> 00:52:12
			you know, atheistic states
		
00:52:13 --> 00:52:15
			have done nothing but good for the world
		
00:52:16 --> 00:52:18
			is a selective reading of reality.
		
00:52:19 --> 00:52:20
			And the irony is
		
00:52:21 --> 00:52:23
			that the atheist claims to be someone who
		
00:52:23 --> 00:52:24
			understands reality,
		
00:52:25 --> 00:52:26
			but they become
		
00:52:26 --> 00:52:28
			acutely delusional
		
00:52:29 --> 00:52:32
			especially when they try to speak about Islam,
		
00:52:33 --> 00:52:34
			about the reality of religion.
		
00:52:35 --> 00:52:37
			So and and the other thing is, the
		
00:52:37 --> 00:52:39
			person commenting on Instagram,
		
00:52:39 --> 00:52:41
			If you're an atheist, why do you care
		
00:52:41 --> 00:52:43
			so much about religions? If you're tolerant,
		
00:52:44 --> 00:52:46
			if you're not trying to force your opinion
		
00:52:46 --> 00:52:48
			on others, if you're a refined
		
00:52:49 --> 00:52:50
			intellectual person
		
00:52:51 --> 00:52:54
			who poops with rose water and uses the
		
00:52:54 --> 00:52:56
			Charmin that has the imported fur from new
		
00:52:56 --> 00:52:57
			New Zealand or whatever,
		
00:52:58 --> 00:52:59
			then why do you why are you here?
		
00:53:00 --> 00:53:02
			And go and Tell them. Tell them. Go
		
00:53:02 --> 00:53:03
			hang out with your atheist
		
00:53:04 --> 00:53:06
			friends. And the third,
		
00:53:06 --> 00:53:08
			has anyone in the comments box
		
00:53:09 --> 00:53:10
			ever met someone
		
00:53:11 --> 00:53:12
			more ruder than an atheist?
		
00:53:14 --> 00:53:15
			Belligerent,
		
00:53:16 --> 00:53:16
			arrogant,
		
00:53:17 --> 00:53:17
			harsh,
		
00:53:19 --> 00:53:19
			ratchet.
		
00:53:22 --> 00:53:23
			So take your atheism,
		
00:53:24 --> 00:53:26
			like cats Cat Williams says brilliantly and I'm
		
00:53:26 --> 00:53:27
			going to censor it.
		
00:53:28 --> 00:53:29
			If you take
		
00:53:30 --> 00:53:32
			and I have a Toyota Prius, so don't
		
00:53:32 --> 00:53:33
			I'm not dissing nobody.
		
00:53:34 --> 00:53:35
			If you have a Prius
		
00:53:38 --> 00:53:39
			and you have a broke down jalopy,
		
00:53:40 --> 00:53:42
			and you smash them together,
		
00:53:43 --> 00:53:44
			do you get a Tesla?
		
00:53:45 --> 00:53:47
			We'll just leave it at that. There is
		
00:53:47 --> 00:53:49
			no lonelier place in the world than being
		
00:53:49 --> 00:53:52
			an atheist. That's why they're always mad and
		
00:53:52 --> 00:53:53
			in my comments box.
		
00:53:55 --> 00:53:56
			But they they are not willing to even
		
00:53:56 --> 00:53:57
			have a discussion
		
00:53:58 --> 00:54:01
			because they don't understand the language of theology.
		
00:54:02 --> 00:54:02
			So
		
00:54:03 --> 00:54:05
			I I pray that Allah will turn on
		
00:54:05 --> 00:54:05
			the lights.
		
00:54:06 --> 00:54:08
			Someone needs to pay that Con Edison bill.
		
00:54:13 --> 00:54:15
			But Hey, but I have a redirect.
		
00:54:15 --> 00:54:16
			Yeah. Go ahead.
		
00:54:19 --> 00:54:22
			When we when you talk about, postpartum bleeding,
		
00:54:22 --> 00:54:24
			are is that also there's, like, a period
		
00:54:24 --> 00:54:25
			that also includes,
		
00:54:26 --> 00:54:28
			like, when somebody's having a miscarriage as postpartum
		
00:54:28 --> 00:54:30
			bleeding? We're gonna get to all that. Okay.
		
00:54:30 --> 00:54:33
			So first of all, postpartum bleeding only happens
		
00:54:33 --> 00:54:35
			when there's a when there's a birth,
		
00:54:37 --> 00:54:38
			a natural birth.
		
00:54:39 --> 00:54:42
			So not with not with, miscarriages. What we
		
00:54:42 --> 00:54:43
			say
		
00:54:45 --> 00:54:46
			Postpartum
		
00:54:46 --> 00:54:48
			would postpartum bleeding also be related if there
		
00:54:48 --> 00:54:51
			was a c section counting as a natural
		
00:54:51 --> 00:54:51
			birth?
		
00:54:51 --> 00:54:53
			That question, I don't know. I need to
		
00:54:57 --> 00:54:59
			ask. K. I wanna say no, but I
		
00:54:59 --> 00:55:01
			don't wanna say no. What do you mean
		
00:55:01 --> 00:55:03
			no? Well, what do you mean no? Because
		
00:55:03 --> 00:55:05
			it's also bleeding. Yeah. Yeah. But is it
		
00:55:05 --> 00:55:07
			is it Anna, Sabila, and Marte? I don't
		
00:55:07 --> 00:55:09
			wanna answer the question. I'll answer it next
		
00:55:09 --> 00:55:09
			week. I don't know.
		
00:55:10 --> 00:55:12
			Oh. Stupid. I don't know. I'm ignorant of
		
00:55:12 --> 00:55:13
			that issue.
		
00:55:13 --> 00:55:15
			Stand by, Megan. You might have to pray.
		
00:55:15 --> 00:55:16
			Just kidding.
		
00:55:20 --> 00:55:22
			And as I just mentioned, the imam Malik
		
00:55:23 --> 00:55:23
			has 2 opinions.
		
00:55:24 --> 00:55:26
			Number 1 is and I have no problem
		
00:55:26 --> 00:55:27
			saying I don't know. One
		
00:55:27 --> 00:55:29
			of my teachers used to say,
		
00:55:29 --> 00:55:31
			the best thing you can ever do is
		
00:55:31 --> 00:55:32
			reach a moment where you want to answer
		
00:55:32 --> 00:55:34
			and you don't know, and Allah saves you
		
00:55:34 --> 00:55:35
			to say you don't know.
		
00:55:37 --> 00:55:38
			So
		
00:55:38 --> 00:55:40
			I didn't say something stupid.
		
00:55:43 --> 00:55:46
			Right? The the longest period of this can
		
00:55:46 --> 00:55:47
			be 60 days, but we said there's 2
		
00:55:47 --> 00:55:49
			opinions. And the final opinion
		
00:55:49 --> 00:55:52
			that's narrated on on behalf of the imam
		
00:55:52 --> 00:55:52
			is
		
00:55:53 --> 00:55:54
			ask women,
		
00:55:54 --> 00:55:56
			you know, I would say now bring in
		
00:55:56 --> 00:55:57
			medical professionals.
		
00:55:57 --> 00:55:59
			We have doctor Angie, for example.
		
00:56:07 --> 00:56:08
			And if the post
		
00:56:09 --> 00:56:09
			parting
		
00:56:10 --> 00:56:10
			parting
		
00:56:11 --> 00:56:12
			bleeding stops,
		
00:56:13 --> 00:56:15
			even it's on the day that she gave
		
00:56:15 --> 00:56:16
			birth, of course, this is hyperbole,
		
00:56:18 --> 00:56:20
			she should may and go back to praying.
		
00:56:21 --> 00:56:23
			So anytime before that 60 or 40 days,
		
00:56:23 --> 00:56:25
			whatever opinion you choose,
		
00:56:26 --> 00:56:29
			or whatever your medical follow medical professional's advice,
		
00:56:29 --> 00:56:31
			If it stops, she should
		
00:56:32 --> 00:56:32
			start praying.
		
00:56:44 --> 00:56:45
			And if,
		
00:56:46 --> 00:56:46
			right,
		
00:56:47 --> 00:56:50
			if that that blood comes back.
		
00:56:51 --> 00:56:52
			And between
		
00:56:53 --> 00:56:55
			the time her blood stopped and it didn't
		
00:56:55 --> 00:56:56
			stop,
		
00:56:57 --> 00:56:59
			between the time her blood stopped and started
		
00:56:59 --> 00:57:01
			again was 15 days.
		
00:57:01 --> 00:57:03
			According to the med hub, then that is
		
00:57:03 --> 00:57:05
			considered menstruation. So she treats it as menstrual
		
00:57:05 --> 00:57:07
			blood. So let's say she she gave birth.
		
00:57:07 --> 00:57:07
			May Allah bless all our mothers,
		
00:57:08 --> 00:57:09
			alhamdulillah,
		
00:57:09 --> 00:57:10
			and and and and
		
00:57:14 --> 00:57:16
			and bless us, alhamdulillah, to
		
00:57:16 --> 00:57:17
			increase,
		
00:57:18 --> 00:57:18
			khair
		
00:57:19 --> 00:57:20
			in this ummah with wonderful children and make
		
00:57:20 --> 00:57:23
			it easy for all of those who've had
		
00:57:23 --> 00:57:27
			children and are struggling to have children or
		
00:57:27 --> 00:57:29
			have lost children.
		
00:57:29 --> 00:57:31
			So let's say that she her blood stops
		
00:57:31 --> 00:57:33
			on the 1st day
		
00:57:33 --> 00:57:35
			she gave birth. So she makes ghusl,
		
00:57:36 --> 00:57:38
			She'd have to pray sitting down, I'm assuming,
		
00:57:39 --> 00:57:40
			but she prays.
		
00:57:41 --> 00:57:43
			Then 15 days later, she starts to bleed
		
00:57:43 --> 00:57:46
			again. That 15 days later is considered
		
00:57:55 --> 00:57:58
			she starts to bleed before that 15 day
		
00:57:58 --> 00:57:58
			window,
		
00:57:59 --> 00:58:00
			then it's considered
		
00:58:01 --> 00:58:04
			NFS. And she treats it like postpartum bleeding.
		
00:58:04 --> 00:58:05
			So So she allows it. She follows it
		
00:58:05 --> 00:58:07
			as long as it goes.
		
00:58:07 --> 00:58:09
			You understand what I'm saying here? Between
		
00:58:12 --> 00:58:14
			the time her bleeding stops and starts again
		
00:58:14 --> 00:58:17
			is 15 days. If she starts after the
		
00:58:17 --> 00:58:18
			15 days, this is menstruation.
		
00:58:19 --> 00:58:21
			If it happens within during that 15 day
		
00:58:21 --> 00:58:23
			window, then it's considered what?
		
00:58:24 --> 00:58:27
			Part an extension of her nifaz, her postpartum
		
00:58:27 --> 00:58:28
			bleed,
		
00:58:28 --> 00:58:30
			and she follows it till it's finished.
		
00:58:33 --> 00:58:35
			I have another fun question. Sure.
		
00:58:36 --> 00:58:39
			So when a woman is in labor, like,
		
00:58:39 --> 00:58:41
			kicked up labor Yeah. They you know, sometimes
		
00:58:41 --> 00:58:43
			people can be in labor for kind of
		
00:58:43 --> 00:58:44
			a long time. Absolutely.
		
00:58:44 --> 00:58:46
			Those what do you do you have to
		
00:58:46 --> 00:58:46
			what's
		
00:58:47 --> 00:58:49
			she gonna do? She can get called off.
		
00:58:49 --> 00:58:50
			She can get called off the priff.
		
00:58:50 --> 00:58:53
			Okay. How she not pray like that? I
		
00:58:53 --> 00:58:55
			mean, that's what I'm saying. Especially with the
		
00:58:55 --> 00:58:56
			fluids and everything happening, you know, it's it's
		
00:58:56 --> 00:58:59
			gonna be very different. Possible for you. Yeah.
		
00:58:59 --> 00:59:01
			There's one thing that's not addressed here in
		
00:59:01 --> 00:59:03
			the text, and I'm gonna finish here Inshallah.
		
00:59:04 --> 00:59:05
			And the next week we move on to
		
00:59:05 --> 00:59:05
			salah.
		
00:59:06 --> 00:59:07
			We're not gonna talk about
		
00:59:08 --> 00:59:10
			here. If we have time, I'll talk about
		
00:59:10 --> 00:59:11
			them later on because
		
00:59:13 --> 00:59:15
			as one of my teachers said, like, now
		
00:59:15 --> 00:59:16
			you have the times of prayer on your
		
00:59:16 --> 00:59:19
			phone, on your watch, man, your local masjid.
		
00:59:20 --> 00:59:22
			It's not something that it's important, but for
		
00:59:22 --> 00:59:23
			you guys,
		
00:59:24 --> 00:59:26
			there's things that we need to get done.
		
00:59:27 --> 00:59:29
			And it it's a huge chapter. Like, the
		
00:59:29 --> 00:59:31
			way that I'm explaining this, if I explain
		
00:59:31 --> 00:59:31
			it,
		
00:59:32 --> 00:59:34
			it's gonna take a long time. And I
		
00:59:34 --> 00:59:36
			actually rather do it in person. Like, we
		
00:59:36 --> 00:59:37
			can meet up one time. We'll just, like,
		
00:59:37 --> 00:59:38
			do it together.
		
00:59:39 --> 00:59:40
			I had a sheikh from Libya who taught
		
00:59:40 --> 00:59:42
			me how to do this. Really cool.
		
00:59:43 --> 00:59:46
			But there is a difference also between vaginal
		
00:59:46 --> 00:59:47
			excretion
		
00:59:47 --> 00:59:49
			and menstrual blood. And this is something that
		
00:59:49 --> 00:59:51
			ancient scholars didn't know about. Doctor Yas Al
		
00:59:51 --> 00:59:53
			Qadhi has a great article. He wrote about
		
00:59:53 --> 00:59:55
			this on Muslim Matters. You can find it.
		
00:59:55 --> 00:59:57
			Doctor Angie and I talked about this for
		
00:59:57 --> 00:59:58
			a long time.
		
00:59:58 --> 01:00:01
			And and initially, in ancient times, scholars and
		
01:00:01 --> 01:00:02
			this is very important for women to hear
		
01:00:03 --> 01:00:06
			and husbands as well and any anybody, actually.
		
01:00:07 --> 01:00:09
			We're all part of a human species. We
		
01:00:09 --> 01:00:10
			need to know about each other. Our functionality
		
01:00:12 --> 01:00:13
			is interdependent. Right?
		
01:00:15 --> 01:00:17
			So there is a difference between menstrual
		
01:00:18 --> 01:00:19
			excretion,
		
01:00:20 --> 01:00:21
			menstrual blood, and even urine.
		
01:00:22 --> 01:00:24
			And and what contemporary science has taught us
		
01:00:24 --> 01:00:25
			now is that
		
01:00:26 --> 01:00:26
			excretions
		
01:00:27 --> 01:00:28
			vaginal excretions that happen,
		
01:00:29 --> 01:00:31
			which are not menstrual in nature or not
		
01:00:31 --> 01:00:33
			related to urine are actually not filthy
		
01:00:34 --> 01:00:37
			and don't fall under what would the illah
		
01:00:37 --> 01:00:38
			for them to be impure.
		
01:00:40 --> 01:00:42
			The reasoning for them to be impure. Because
		
01:00:42 --> 01:00:43
			ancient scholars said,
		
01:00:44 --> 01:00:45
			you know,
		
01:00:46 --> 01:00:49
			this is PS, an analogy on urine
		
01:00:50 --> 01:00:51
			or an analogy
		
01:00:51 --> 01:00:54
			on the menstrual blood, but they're not the
		
01:00:55 --> 01:00:55
			same.
		
01:00:56 --> 01:00:58
			And we have a very important axiom
		
01:00:58 --> 01:01:01
			in most Islamic legal schools that say all
		
01:01:01 --> 01:01:03
			of them because the hadith abu horeira
		
01:01:03 --> 01:01:06
			al aslu fee bani adam at tahar.
		
01:01:07 --> 01:01:08
			Right? People are pure.
		
01:01:09 --> 01:01:10
			So for women who have,
		
01:01:11 --> 01:01:12
			you know, irregular,
		
01:01:15 --> 01:01:15
			vaginal excrement,
		
01:01:17 --> 01:01:18
			you don't have to go make
		
01:01:18 --> 01:01:21
			wudu. You don't have to change your path.
		
01:01:21 --> 01:01:23
			You don't have to be haunted by this
		
01:01:23 --> 01:01:25
			based on this opinion. This is outside of
		
01:01:25 --> 01:01:26
			the MedHab. So I'm saying that, right? I'm
		
01:01:26 --> 01:01:27
			not
		
01:01:27 --> 01:01:29
			here teaching this class saying,
		
01:01:29 --> 01:01:31
			I'm just gonna teach you the MedHab as
		
01:01:31 --> 01:01:33
			it is. Boom boom boom boom. That's not
		
01:01:33 --> 01:01:33
			how I teach.
		
01:01:34 --> 01:01:35
			There's classes you can take online,
		
01:01:36 --> 01:01:37
			great classes, great
		
01:01:38 --> 01:01:40
			scholars, very learned people. Nothing wrong with their
		
01:01:40 --> 01:01:43
			opinions if someone feels comfortable with that.
		
01:01:43 --> 01:01:46
			But medical science now and that's why Elazar,
		
01:01:46 --> 01:01:46
			you know, recently
		
01:01:47 --> 01:01:49
			came out and said, like, we were wrong
		
01:01:50 --> 01:01:52
			over centuries because people didn't have the ability
		
01:01:52 --> 01:01:53
			to know at that
		
01:01:54 --> 01:01:55
			time what was the difference.
		
01:01:55 --> 01:01:57
			So that's another point. And we'll finish now.
		
01:01:58 --> 01:01:59
			Next week, we'll we'll pick it up again,
		
01:02:00 --> 01:02:02
			Bara Colofico. It's nice to see all of