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