Suhaib Webb – Maliki Fiqh for Newbies AlAkhdari Part Three Purification & Wudu
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We praise Allah.
We send peace and blessings upon our beloved
messenger, Muhammad
upon his family, companions, and those who followed
him until the end of time.
It's nice to see everybody here. Nice weather.
So we started,
reading through a introductory text,
that covers a small portion
of the opinions of the factories.
One of the factories that we talked about
and as you recall, the factory that we're
learning now is the factory of Medina,
the factory of the Madiki Madheb.
We went over the different phases of the
Madheb, some of the geographical locations,
of the Medheb, and
then we start the actual book
of,
sheikh Abdulrahman Al Akhdari.
We talked about who he was, where he
was from in Algeria. We didn't have a
lot of time to talk about his contribution.
It's like a very important contribution,
to
an innumerable number of religious scientists.
And then we started his text.
And his text as we noted, it starts
with faith and character even though
the book is is about Islamic law, right?
It's about Fiqh.
But what
is fiqh gonna do for someone who has
problems in faith
and then they have problems with their character.
That's why Imam
Ahmed, one of the great scholars used to
say, I would rather be with someone who
has good character and maybe a sinner
than to be with a righteous person who
has bad character.
And we know that the prophet,
Muhammad
alaihis salatu salam, he said, like, the closest
of you to me in the hereafter are
gonna be those that have the best character.
And the prophet,
peace be upon him, he said to one
of his companions, you have 2 qualities that
Allah loves.
And one is that you're malleable, like you're
easy to work with, you're not like a
troll, for example.
And then also you're and like you're easygoing
and you're malleable. Like you're someone
that is easy to work with.
In our history, it's our character that's made
us really stick out.
Like, the masses, the people at this park
right now, they ain't tell them who is
Marikib No Anis, who is Sahinun, what's the
who's
even Abi Zaid Al Karawani. They ain't got
got time for that.
But if you and I live right,
that will probably have a bigger impact on
them than all that knowledge
in all those books.
That's why Abdullah ibn Mubarak
is one of the early early scholars. He
was a student of Imam Abu Hanifa.
You know,
his neighbor was Jewish
and when he sold his house,
he sold it for double the cost.
So people ask him like, man,
what is the reason that your house is
appreciated?
He said half is for me and half
is because of my amazing neighbor.
Like, Abdullah Imabarq is the kind of neighbor
that appreciates a home.
So
if we look at the world today,
especially the online component, the social media component
that gives people
another filter between them and morality and them
and taqwa.
It's a world that needs character,
a world that needs integrity,
a world that needs kindness.
So that's why the sheikh,
he follows the way of the Quran.
When Allah Subhanahu Wa Ta'ala says to say
Musa,
Allah says to say,
before anything else, take off your shoes.
Have edeb, like this is a sacred place.
Learn how to conduct yourself first.
And then, Subhanallah, he
made him a prophet.
That takes us now to the the the
main component of the text, and these are
the opinions of the Medheb, the opinions that
have come out of the factory
of of the Marikis school.
And we're going to talk about now
the next step after intellectual purification
and, of course,
purification related to faith
and then purification related to character and morality
is now going to be acts of worship.
The word for acts of worship you find
is
with
In fact, some of the the books are
called
But the
word has has a number of different applications
depending on the subject that you're studying.
And oftentimes, the contemporary Muslim isn't aware of
this.
So when you ask them what is Ibarah,
they say salah. Like, if we had time
today, if I did this exercise, like, when
you hear the word worship, what's the first
thing you think of? Most people say, like,
prayer, fasting,
Hajj.
But that's restricting the word Ibadah to its
legal definition.
But there's a broader definition of Ibadah
that we find
used by scholars
and that is that
That worship
is anything that Allah
loves.
And anything that Allah Subhanahu Wa Ta'ala is
pleased with. So that's going to touch on,
of course,
ritual acts of worship like fasting,
paying Zakat, making pilgrimage.
But it's also gonna touch on issues like
justice.
So other prophets said, man Mar rabbi mavlu
min for them yansur.
You know, like, whoever passes by someone that's
being mistreated and oppressed and fails to help
them, they'll be punished. Another hadith which is
authentic. A person's gonna be punished in the
grave, and he will ask, like, why are
you punishing me? It will
say, You passed by someone who is being
oppressed
and you didn't help them. So now we
see, like, worship is
expanded beyond just but how we live our
lives.
With that in mind, we're going to move
now into the strict definition of
which deals with acts of worship.
And the first
chapter he starts with is purity, physical purity,
al Tahara.
The word Tahara
means
purification.
Why would he start with this? And here
we learn something about the classical
texts
that
they looked at things with from the lens
of priority.
We did. We explained his book a little
bit here years ago.
He says in that text,
He said to, like, have, like, what's really
important and prefer that over to what's, like,
secondary in importance
is is one of the signs of the
righteous people.
So why would he start with Tahara?
Because without Tahara,
you can't pray,
you can't worship. It's like the key.
Right? The key to prayer
is purity.
If you look at the, for example, of
the,
he doesn't even start with tahara. He starts
with.
The times of prayer. Because before you even
know
about purity, you have to know what?
What time do I need to start being
pure? But what you see here in the
writings of
early scholars
is organization.
Organization based on means that lead to goals,
and you wanna remember this kind of ethos,
especially when reading a legal text.
What are the means to achieve the objective?
So oftentimes, especially Sadat and Madakia.
In their books, they're gonna start with what
are the means to achieve
what's an obligation.
We have a great axiom in Islamic law.
Like, whatever allows you to complete, an obligation
became obligatory.
This also touches on institution building like center
DC. Right? How many obligations
are accomplished by, say, institutions like this, organizations
like this?
Also, the opposite.
If something was permissible, but I use that
thing which is permissible to do something haram,
then for me that permissible thing became forbidden
because it's triggering. We call it the fiqh
of triggers. What can trigger obedience?
What can trigger disobedience?
And when I teach the,
you need to understand. I teach you the
text. I teach you the evidences,
and I teach you the and the because
I want you to understand what's going on
in the background.
Not just this is the opinion of the
Madhub. It's the opinion of the Madhub. It's
the opinion of the Madhub.
So the sheikh, he says, Sheikh, Abdulrahman al
Akhdarhi
He said that purification
religious purification
has 2 types.
The first type is gonna be related to
things that happen, incidents. It's how I like
to translate it, alah death. Like, if I
use the restroom,
if I pass gas, for example,
if I have prosthetic fluid or pre seminal
fluid
or *, any of those things, this is
called ahadith.
From the same word as hadith.
Why? Because something which is hadith has a
beginning and an end,
like, naturally.
That's why we're not gonna talk about it
now, but Sheikh Khalil, he says,
right, meaning the natural, normal things that start
and come. Right? Someone we'll talk about later
on has, like, a natural urine or,
we talk about menstruation.
Right?
But now we're talking about, like, in the
normal a normal healthy person.
Al
Ahmed. Imam, Al Asma, he says
are those things that break will do on
their own.
So, like, if you use the restroom and
your your will do is void now.
So that's called. I translated in the document
I sent you, which is not edited. We
have a great editor, but she's you know,
editors, they're different. They're writers. They take their
time.
But I translated it as incidents.
We call an accident like Al Haditha.
The second thing he says, asbab al ahadeth,
those things that cause
incidents to happen. So
they themselves don't break wudu,
but they cause
or
or purification
to be
voided.
Then he says,
He says that purification, if someone needs to
become ritually pure,
will not happen either incidents or what leads
to incidents
will not occur unless someone uses what the
Madikis call
pure water.
And there are 2 components of pure water.
It's Tahir and Mutahir.
This actually is kinda cool from the psychology
of Sharia. Like, don't settle for less, man.
It's not just pure. Tahir means pure, t
a h a r, Tahir.
It's Mutahir. It's purifying.
In in
this realm, and I don't want to take
too much time talking about this, but to
make it easy for people, we can divide
water when it comes to needing to make
wudu orhusol
into 3 categories.
Pure water.
The pure water is a water that you
can call pure without, like, saying rose water
or, you know, Pepsi or right? It's just
water. Yo. That's water.
That water can be used for worship
and it can be used for daily rituals
like cooking for example,
washing your clothes.
The second type of water we have is
tahir gayermo tahir. It's pure, but it's not
purifying.
And that's any water that was changed, its
taste, its color, or smell with something pure.
Like rose water, for example,
or the soap
in the washing machine.
This water can be used for ritual but
not worship.
So you could drink it for example.
The third is
water that's
been changed. It's been altered by some kind
of pollutant
as recognized by Sharia.
And that pollutant has impacted that water to
the extent that its color, its taste, or
its smell has changed.
For example, urine.
It's like an easy example.
So the first type is pure and purifying.
We can use that for life and worship.
The second is pure. We can use it
for life, not worship.
The third, we can't use it for any
of that.
I'm gonna talk about it in a second
with some evidences.
Hope everybody is okay. Everybody looks, like, really
serious.
Talking about fiqs.
Trying to understand.
Trying to get some fiqh.
There's a number of axioms that come from
this portion of the Akdari, which are really
nice. I'll share them with you because the
axioms of of of the legal school are
part of the factory, but axioms as mentioned
by a great scholar, Imam Al Qarafi, allow
us to expand
the application of, which you ask me about
a lot, allow us to expand the application
of Filk.
Because you have to appreciate something. When you
study a book of filk, you're really studying
something which is, like, really honed in. It
can be almost like myopic, right, because it's
a certain issue. This kind of water, the
swaddlers like this. It's not like this. So
in order to expand
the mind of the budding jurist, if you
will, or the budding legal scholar, the Maliki
start to introduce later on the axioms of
these opinions. So then that person as a
mufti
is able to apply these in innumerable number
of situations.
That's extremely important. And that's why towards the
end in Al Azhar, the last year, we
just studied the axioms. We don't study this.
We just studied the axioms. There are books
written in the that are just the axioms
without anything. And you have to read the
axiom and say, this from this chapter I
feel. That's from that chapter I filled. This
is from zakat. This is from this. This
is from this. So the jurist is trained.
And then after that,
you have to apply it to other situations.
It's like really interesting
to show us that we're not just studying
to live in the past, but we should
study to understand today and to provide solutions.
So he says,
And here he says something very important.
Because maybe someone's saying like, yo,
I live in New York. The water in
New York is never water.
Right? Water in New York
is always different color.
It's always different smell.
And you couple that with the subway, you
start to get confused.
So here he says
that pure water or impure water is that
water
whose color,
taste, or smell was changed by something which
is not normally natural
to that water.
That's a very important statement.
And we have a very important axiom that's
taken from this mentioned by Sheikh Adirdir
that what a person is
incapable of escaping,
there's mercy.
What a person is not able to, like,
you know,
control,
then there's mercy. This is mentioned also by
Imam Shafi'i
in in a very beautiful legal axiom. He
says, if an issue becomes like like suffocating,
the Sharia expands it.
It's, like, very beautiful.
Why? Because
those things that are, like, in the pipes
of the water that we drink,
that's not gonna be considered something that's gonna
violate the purity of the water.
I remember there was a brother, he he
recently and he accepted Islam back in the
days, and he called me. He's like, man,
where am I supposed to make wudu? I
was like, why is it? I can't find
water. That's like, water.
It's like, do I have to put, like,
a pail? You know what I'm saying? Wait
for the rain, dude. I was like, no.
No. That's not what that means.
So like water that runs in a river,
it's gonna collect dirt. It's not that's not
a concern of ours.
The water in the ocean has a lot
of salt. You can still jump in, get
that goose alarm. Bapow. You're good.
Because that salt is natural to that water.
You see something here now? And the same
thing applies now. We can expand it to
pipes and other things that we are not
able to control.
The water that comes to us in our
homes,
that also is gonna fall under something which
is considered naturally part of that water. And
he gives some examples. He says, like, you
know, something that's not natural to water that
would
pollute it would be like oil,
I
mean, like olive oil.
What's salmon, fat?
What does some grease, any type of grease
like ghee or Crisco or
if back in the days, lord.
Is actually like, the filth that you find,
from the feces, the urine of animals that's
like on their wool,
on their hair
that, you know, collects maybe in the water.
Because, of course, this is written in a
pre industrial. Everyone was a farmer,
in the time that the sheikh was alive.
Which also like a form of filth.
And
And he says, but there's nothing wrong with
dirt or salt or sulfur
or any type of thing which is natural
that you find in water. Like mud, clay,
and so on and so forth. So like
if you're out camping with some people, you
gotta make and there's like
a large body of water that's, like, kind
of reddish in color. It's not a problem,
man. Get your on.
Then he begins to talk about what's called
a.
A are the impurities.
The
has a really nice, beautiful axiom.
It says that
It's actually like you can see something in
the in the med hub. It tries to
make you positive,
And that is that the origin of all
things is purity.
And that impurity is the exception.
SubhanAllah.
Just like we say,
everyone except the Hanafi says this, that the
origin of things is permissibility
unless there's a text to show it's haram.
Why? Because Allah says
you send out to the people. You gotta
engage.
But now most of the people, the
we we've inverted this.
But Allah says in the Quran
that Allah created everything in the earth for
you.
So the sheikh now, he starts to talk
about
impurities
after talking about
and Let me give examples of that.
Is I go to the masjid
and then I I broke my.
So this is called hadith.
I use the restroom.
So now I need to make
or maybe somebody has nocturnal emission. They wake
up in the morning,
they had nocturnal they have to make. This
is going to be what's called hadith.
And I forgot to say this and it's
my fault, deals with 3 things. Number 1,
what's on your person, like filth that gets
on your body.
Number 2, filth that gets on your clothing
or filth on the area of where you
need to pray.
So something filthy
whether it got on my clothing,
on my body, or the actual place. And
when I say this is very important in
the med head, by the way, where I
I actually touch where I'm praying.
So where my hands and my feet and
my head are touching and where I sit.
So it could be around me,
but I'm not touching it. That's different.
Where I actually place my my limbs.
Alright?
Then he begins to talk about impurities and
he touches on some very interesting things
that I will do my best to explain
to you.
I hope is this okay? Everybody okay?
Sometimes I worry if it's too hard or
anything. Everything is alright? Just just checking, man.
Because, you know, my wife is like you
speak
yes, sir?
No. I would just wanna ask. I guess
we're listening and then holding our questions till
the end. You can ask now.
Okay. Well,
it was it was about the
I don't recall exactly how you said it,
but you were saying that, you know, everything
I forgot who said it. But you said
everything is, pure or
allowed until it's proven that it's not? Absolutely.
So then I was wondering, like, well, doesn't
that open up
a lot of,
like,
debate around different
things that people perceive as not being pure?
Or I mean, this is gonna be from
it's a great question. Right? This is from
the mind of the jurist.
So not the untrained. Right? Right. So
so the foundation of all things is permissible.
Although we see examples of the visit of
this with the Sahaba who weren't jurists.
Right? Who their understanding was things were permissible.
And sometimes they made mistakes actually doing this.
And the prophet would correct them.
But
this is in the Quran. Right? The Quran
says that Allah made everything for you on
the earth.
And then when you have 3 of the
major Sunni
schools
agree on this axiom,
that the origin of things is permissibility
unless it's proven Haram.
Because if you start from the perspective of
you have to prove that everything is permissible,
what kind of life are you gonna have?
You're not going to be able to function.
But at the same time, Islam
does not expect people to be stupid,
like, to use discernment. Like, somebody should be
like, yo, I robbed the bank because I
thought the origin of the thing is permissible.
Like, obviously,
we're hoping people will use their their common
sense.
So
it's there.
And we'll see it again in another axiom.
But but that axiom that I mentioned actually
is is the opinion of
some of the Hanafis, all of the Madakis,
all of the Shafi'is,
all of the Hanbalis.
Yes.
So, you mentioned like jumping in a beach
for example. About, like, jumping in a pool,
is that considered natural because chlorine and Yeah.
So chlorine wouldn't be considered natural. Right? Because
it's
and that that the the smell has changed.
That's a good question. And that that's good.
Ask these kind of questions, man. Make wood
do in the pool. Yeah. Try not to
make wood do in the pool. But, honestly,
I'm not the kind of person that gets
worried about questions. Like, hopefully, I'm not that
sensitive. I got a 2 year old, man.
I get questions all the time, but I
want you to be able to ask also.
Right?
And in where I teach in New York,
I have a rule. If you say sorry,
but if you ask a question, you have
to donate money to Islamic Relief.
Right? We need people saying sorry.
Of course, if you were, like, ask, like,
56 questions and we only have an hour,
then maybe you wanna check yourself. But these
these are really good questions.
May Allah bless you both for us. Here
is you have to donate to center
DC. Alright. Masha'Allah.
Then he says,
He had to pay attention to something because
there's some legalese happening in this part of
the text.
He says if someone,
Khalas,
is certain
where an impurity has got on their person
or their clothes
or the place they're gonna place their limbs
when they pray. They're certain of this. They've
identified it. They have to clean that area,
that area itself.
I'm certain this is where it is. Boom.
I'm gonna watch
it.
But if I'm not sure where I know
that this impurity got on my clothes, but
I'm not certain where,
then I have to wash the entire garment.
So the first is I'm I'm certain of
where this impurity is. I just wash, clean
that area.
The second is I'm not sure. I know
that the impurity
is, say, on my person, but I'm not
sure where on my clothing, then I would
have to wash
the entire garment.
He's gonna build on this now in a
second.
What are the evidences
for this? You know, the prophet sallallahu alaihi
wa sallamah,
a woman came to him and she said,
you know, I have
my menstrual cycle in my and this is
the only pair of clothes I have.
And and
and the blood gets on my clothing. And
the prophet, he
said to her,
once you yourself have made,
then clean the area where you find the
blood.
Intel will wash the entire garment, wash that
area because it's known
that this is where it is.
And then also the statement of the prophet
to one of the Sahaba.
If you
are aware that there's najasa on your clothing,
then wash it. Right? Wash the whole garment.
He didn't say specifically this part, this part,
this part. So you see kind of where
the the rationale of the sheikh is coming
from.
And now he moves on to something which
is a little interesting.
There are 5 major axioms of Islamic law.
We mentioned one earlier.
That was that the origin of things
is permissibility
unless there's a text to clearly prove it's
not.
What are the others?
The second is that
doubt does not remove certainty.
Zulu
Bishak.
That doubt
does not remove certainty.
The third,
that difficulty brings ease.
The 4th
that
custom
can act as a decider on issues
Meaning, like, if the text is ambiguous,
like Allah subhanahu wa ta'ala says, live nicely
with your family. How do you define that?
It's not defined in the Sharia. It's defined
by custom.
Why do people always ask about how much
is the because
the left to the custom of the people.
Whatever the people, it's acceptable
in their situation.
In the Malachi method, when we get to
the chapter on divorce and a woman who's
abused, you know, the Malachi is they allow
a divorced woman to, an abused woman if
it's proven to divorce herself.
And one of the things that Sheikh Ahmed
Adadeer mentions, and this is the book of
the Mufti in our in our school,
is what is considered
abuse by that Muslim community. How do they
see abuse? What is the norm of abuse?
What is the?
So that that one is
that there are times when custom,
The first PhD ever done in Le Ezehar
was on on custom in Islamic law.
I get scared when I see people say
there's no culture in Islam. What are you
talking about? There's cultures
in Islam.
That's why sometimes if we had time, we're
not gonna study a text like that. You
see, Imam Malik, he has different fatwa because
the person asking us from a different place.
But one time he asked somebody, are you
from Iraq? He said, yes. He said, no.
No. This is the answer for people of
Iraq.
It's different than the people from Brooklyn in
in Harlem and Queens.
Southeast and Northeast
is different.
Every place has kind of its own unique
feel, so the has to know that.
And the last one,
actions are by the intention because the Hadith
of the prophet
So what are those 5 agreed upon axioms
for the most part as mentioned by Imam
Masivedi?
Number 1 is the foundation of things appear
permissible unless there's a evidence to prove otherwise.
Number 2, that certainty cannot be removed with
doubt. Number 3, hardship brings ease. Number 4,
that custom,
it has to be accepted amongst all the
Muslims, not some strange custom.
And that custom cannot violate Sharia, of course,
is a decider.
And then the 5th is that actions are
body intentions.
Why? Because listen to what he says.
He says, and whoever doubts,
If somebody
they know that there's impurity in the area,
but they're not sure that that impurity has
got on their clothing.
In that situation
where they they have that
sort of small doubt,
right,
they should sprinkle water on the area.
So so you have to pay attention here.
Even though this book is for children, we
teach this book to 8 year olds in
Egypt.
And I taught this book to my daughter
when she was 4, but not like this,
of course.
And in,
this is taught to like small today, my
Uber driver was so madly. I was reading
it. He was like, I know that book.
He's gonna give you 2 scenarios and show
you how this axiom that certainty is not
removed without how it works. He's gonna apply
it for you.
He says the first is if somebody doubts
whether
the has
touched their clothing,
where they have that concern, they should sprinkle
a little water.
And if somebody
is certain that something touched them
but they are uncertain that it is impure,
they don't have to do anything.
Why?
Bear with me for a second. What's the
difference between the 2?
Is the first is there's certainty impurity,
but there's doubt that it actually touched him.
So the certainty is not gonna be removed
by what?
By doubt. So that's why, you know, you
put a little water on it. The second
is there's certainty that something got on their
clothing, but there's doubt in what?
That is impure, so you don't have to
do anything because
certainty is not removed by doubt.
It's very nice if you start to train
yourself when you study. At least I can
say the
when you study it, you study it with
axioms.
That's gonna expand your mind
and push you to think a little differently
and a little bit more critically.
And I have a problem, especially in America.
When we teach people fiqh as though it
was written for 5 year olds, that is
a disaster
because you're not 5.
And what happens is then people when when
when they start to learn more things that
are even more profound, they're like, I never
heard that before. I never heard that before.
Yeah. Because you've been in kindergarten.
You've been in the kiddie pool.
And now when it's time to dive in,
you're like, I never heard that before. I
never I never heard that before. It doesn't
mean anything. That just means I don't know.
But two scenarios,
the first is you're certain that something is
You're not sure if it touched you. So
where you have that doubt, you sprinkle a
little water. The second is I know that
something touched me, but I'm not sure if
it was impure or not, so I don't
have to do anything.
Doubt is not
certainly is not removed by doubt.
Then he says,
Actually, this is very profound.
And he says, if someone is praying
and during prayer, they remember, oh snap.
I've been afflicted with impurities.
They remember during the prayer, he said that
person should break the prayer,
of course,
clean the
and then
start the prayer over again.
Unless
unless
he or she is worried that there's not
enough time left to catch the prayer.
And this is something interesting in the school.
For example, you find in
the that if somebody, you know,
they woke up and they ain't got much
time. We all been there. You ain't got
much time before Fajr's gone.
But you gotta make guso.
The Med Heb says, make Uldu and pray.
If if that Guso
is gonna cause you to miss the prayer,
the time of the prayer. Because the time
of the prayer is more important now.
So the same thing here. Somebody has some
kind of impurity on their clothing
and
or their person and they forgot. And then
in the in the prayer, they remember.
Ideally, they should break their prayer,
purify the whatever needs to be purified, and
start to pray again unless they're scared that
they're going to run out of time.
Why? This is a very important axiom.
That objectives
are given preference over their means in certain
situations.
Yes, sir.
It's a good question.
So he's saying sometimes
when he's praying this happens to everybody
he feels
like he may have passed gas.
Let's take the axiom that I just talked
about. In fact, the hadith about passing gas
is the foundation of this axiom
that certainty is not removed by doubt. The
prophet
said that Shaitan will come to you
while you're praying,
And he will try to make you think
that you pass guess. And he said
do not lead the leave the salah
until you smell it or hear it.
Why? Because certainty cannot be removed with doubt.
If somebody has we're gonna talk about this
shortly,
like, it'll about irritable bowel syndrome,
something that they're not able to control. Pregnant
women, this is very common with pregnant women.
Right?
In those situations,
the school says that if this
inability to control
the bowel or the gas
is more than, say, half that person's day,
They don't have to make.
It's recommended if they make
because it becomes impossible for them.
And for someone who's less than half a
day, if it's chronic and diagnosed by a
doctor, and they make wudu, and they start
to pray, and they
experience because of a health reason. We talked
about this the same axiom that talked about
the water that you can't escape.
If it has, like, copper in it or
the pipes or whatever, here also, this is
beyond what we call,
the ability of the person.
And the prophet
said, what I ordered you to do, do
it according to your,
according to your ability, your strength, your power.
So in that situation also, that that person
that's less than half a day, once they
start praying, if this is chronic, just keep
praying.
We'll talk about this hopefully, in a minute
Insha'Allah.
Yes, sir. I got a question for you.
Yeah. Yes, sir. The part about,
if you're not sure about whether the impurity
has affected
you, then you sprinkle water on that area.
What's the purpose of sprinkling sprinkling water? Because
it doesn't remove impurities, so I'm not
Because you're certain that purity impurity is there.
So to be safe,
because you know that there's impurity in the
area to be safe. It's called,
like, take an extra step.
Yes, sir.
We come from a community who carry around
Sarum because they believe that they close throughout
the days get impurity to them. And it's
like somehow there's this culture, like, if you
don't have room or you don't have your
clothes to wear, Yeah. Then you don't pray.
And But so I don't wanna answer this
question because that that community follows to.
Right? So for me to to insert
maybe a different logic into that
would be unfair. Right? Like That that's true.
But Yeah. Is that argument valid even if
it's a if all of it is According
According to the Sheffey school, it's valid. It's
very strong.
If if I were to change if
if I don't agree, now meaning do I
have to change whatever?
You're not gonna change Ahmed Heb. No. Because
the the we talked about this I think
last time. Al mustafdi ala medheb al mufti.
Nobody look at the med this is studying
what you do now studying a medheb how
many people did that?
I see some people like, man, I never
studied like this before, man. I didn't I
didn't I didn't know. It's like I just
thought you just, like, read a book and
get opinions and you bounce.
So imam Ibn Rush said that there's 4
levels to studying a med hab. Number 1
is you just read a text like this
without any evidence, without any discussion, without any
axioms.
He said, that's a novice. Right? The second
is someone who studies a text like this
with a few evidences. That's a student.
The third is someone who studies all of
the evidences and memorizes and understands those evidence.
That's an intermediate.
And then moving up from the d league
is the person who understands the evidences
as well as the axioms and the legal
arguments and philosophy of the opinion.
And then 5th, of course, is that's a
whole another level,
but you get the idea. So we shouldn't
tell people, like, that, you know, they're going
to kebab palace, man. They're driving Ubers. Oh,
you gotta know a meth hab, dude. He
ain't got time for that. He has because
then he won't ask his imam in his
own mosque.
He has a sheikh I remember there was
a sheikh in in California
who was Hanafi.
He had a PhD in Hanafi School, and
none of the Maliks would ask him a
question. I said, y'all crazy.
Ask him. Why? You can learn something from
the dude, man.
And then I went to him and he
was like, well, actually, my master's thesis
was on the Malachy Medheb. I said,
But see, if we never take the time
to ask and learn,
we can't grow.
But for the the even the Mufti,
why would a Mufti just give you a
fatwa with 1 meth head? What's the job
of a Mufti then? You don't need a
Mufti. You just go pick up a book.
That's why when I went into training as
a Mufti in Darla Ifta, I sat with
doctor Mohammed Wissam. I said, which med have
do you use? He said, I use 91
med haves. I was like, what? 90 med
haves?
And I saw him. That guy was like
a a chef, man.
A chef like Raekwon
was a chef
with the fatwa,
and he had it all in his head.
Because American Muslims, man, we got issues with
being insecure about ourselves.
So we like to
box in and not grow.
Not growing is easy.
Then he says,
Yeah.
Yeah. So the idea that
are sometimes given preference to
Remember this because it's gonna come later in
the
that there are certain specific situations
where the objective
is so important
that the means are given some leeway.
And everything I'm giving you now is from
the med hab. This is not like, you
know, the modernist white guy who said gay
marriage is halal.
Right?
I didn't say that, but people say it
all the time. Right? This is the med
hub
because that's how people, like, obstructions are always
used to attack people or, you know, whatever.
Wow. We got a lot to cover.
So then he says, but the book is
short. We'll finish it inshallah in the next
few weeks.
Then he mentions the last issue. He said
if somebody prays and they forgot that they
were impure, and then after the salaam,
they realized they were impure,
they should repeat the repeat the prayer. Although
this is not
the strong opinion in the Medheb.
The Medheb says that if that happens to
someone like you prayed, you forgot, you you
you didn't know you you forgot you didn't
have or you you forgot you were impure
or whatever, and you prayed. Right?
Then after salaam, you're hanging out with
Usama who's buying barbecue,
and then because I know that's what's gonna
happen. And then
I said, oh, man.
I forgot. I was impure.
The mad hub says it's recommended to repeat
the prayer, but you don't have to.
Why?
Because the prophet, peace be upon him, said
that the sin of forgetfulness is removed from
my Ummah.
And this is applicable to people like myself.
We may have parents with dementia,
parents with Alzheimer's. We We may have people
that have cognitive issues, right, and they can't
remember what they did.
Islam
employs mercy, man.
So it's only recommended. It's not an obligation.
That takes us to the next chapter. I
have to go super, super fast,
and that is the
the obligations of. The obligations of are in
only one verse of Quran.
The 6th verse of the 5th chapter of
the Quran.
The word is from
which means a bright light.
Because when we make
our faces and our limbs are gonna be
and the hadith says, you're gonna be beaming,
boy.
My son, you know, I got a teenager,
so it's not easy.
He's like, I like that bling. I said,
make will do.
Right? Like, I wanna look good. I said,
well, make will do.
She said, oh, why are you my dad?
That's that's how it goes, bro.
Don't complain. Allah made me your dad.
And the prophet said
every time you make wudu, every drop is
a sin coming off you.
As related by Imam Muslim.
Wudu is divided into
things that we have to do,
things that are sunnah,
things that are lesser sunnahs.
So we're gonna talk about that quickly inshallah
as we finish up.
And we almost got done with what we're
supposed to cover. And I really find the
most enjoyable part of all this is your
questions, wallahi.
You know, I really wanna encourage you. And
you don't have to agree with me also.
I don't it's good. In one time at
NYU, there's, you know, NYU NYU. Right? So
Most of them are really nice, but there's
always that one person that wants to go
straight Ramsey Bolton on you, man.
So
there that wasn't the case, but this person,
they were, like, asking questions asking questions. I
said, okay. It's fine. Then eventually, she said,
I don't agree with you. I said, it's
good. At least you're listening.
Right. I would rather have someone, like, paying
attention
and doesn't agree than someone who's, like, knocked
out.
Right? Looking at Zillow
and not listening to the lecture.
And, also, when you don't agree with the
speaker, that's not bad edeb. That's critical thinking.
That's a good thing. That's not necessarily a
bad thing.
But how do we when we don't create
a climate where we can have what's called
now we call it conflict resolution,
not transformation.
Then people get angry and they express themselves
in in a frustrated way. If you hold
a bottle too tight,
it explodes. And that's one of the things
we started in Center DC. We said people
couldn't just ask anything, like, whatever. It's all
good. It's all gravy.
What are the obligations of?
We'll talk about them quickly.
He says, Even Asher in his poem, he
says
Right? It's a famous poem, ibn Asher. Also,
we teach it to kids.
It's a great book for children.
It's interesting that most of the Malakis in
America study books for kids. That's a different
discussion.
But he says in the poem,
Right? He mentioned these 7 obligations of what
are they? The first one is intention.
The prophet said actions are body intention. How
do you make intention? Let's not make it
hard.
Sheikh Ahmed Derj says You
just feel it.
Right? Sometimes when we first come Muslim, we
start reading about me. I'm like, man, how
do I do this, man? It's like, I
swear to god,
I'm about to do aqua purification
for all the right reasons. I mean, like,
like, what am I doing? Right? I'm putting
semicolons in my knee.
But
is just like
And here we say we make for salah.
It means that in my heart, I intend
I'm making this will do because I want
to pray the Fard.
I'm
pure I'm experiencing this purification
to establish the Fard prayer.
That simple. However, in the MedHEP,
if somebody has any type of cognitive challenge
or they have a memory issue
or any type
of OCD or ADHD, whatever. Right? I have
ADHD, so I know I'm I'm I'm a
Ritalin baby.
I understand that. In that situation, we say
the person
They can say their intention.
Like the chefies
and like the
Jafaris.
Why? Because, you know, I've I've been in
a situation when I was an imam where
there was a gentleman
who he had dementia.
And sometimes we would pray the prayer and
we would say, salaam, assalamu alaikum. He's like,
do we pray it?
Like, you know, like like a child, very
beautiful person. I said, yeah. We just prayed.
And then sometimes we would see him, you
know, at the at the line, he would
be going
right? It's like, ask him what's wrong. He
said, I don't know if my intent I
don't did he say intention? No. I don't
remember.
I said, I'm me. Just say the intention.
So sometimes he would even say it in
English.
Say, I intend to pray for Allah.
Why? Because
we wanna facilitate the process and said in
the as relayed by Imam Muslim. I was
sent to facilitate things.
Imam Sufian Atawri said, any idiot can make
things hard on people, but only the can
find that balance between worship and facilitation.
Imam Ashanti B
said, the job of the mufti
is to treat people like a doctor.
If you under medicate,
of course, they're gonna die. If you're too
easy, you're too laxed,
they'll die.
But if you over medicate,
you'll poison the liver.
So the job is what we call to
be balanced.
So the first is intention.
Shalom finish in, Usam. I'm sorry.
The second
is to wash your face. In the this
is your face.
Next week, we're gonna practice wudu together. Everybody's
gonna be in Malachy's for a minute. I'm
gonna see your wudu.
Right? I use I do this with converts.
We sit outside, say, turn on the water.
Ain't the water here. Just imagine, man.
Oh, okay. I see the water now. Good
job.
So
the face in the med hub is here
from the top of your forehead to the
bottom of your chin. And from here, this
part of your
head
to here.
There's 33 opinions on what is a face
in filk.
We ain't got time to talk about that.
That's law. That's what law is.
Right? But in the MedHab,
here,
here, here,
here. Why? Because the people of Medina, when
you said face, that's what they understood face
was.
Is that your hairline where you Yeah. From
the your hairline
right to here. And, of course, if someone
doesn't have hair,
top of your head,
like, here, top of your forehead to your
chin.
I wanna see your brother starting back. You
know?
And then to wash your hands
above your elbows.
And this is something that the Med Hab
is unique in.
Most Med Hab say to the elbows.
Malachi say just a little beyond your elbow.
Why?
Because in issues of purity,
usually the Maliki
say, let's stick with the safer opinion.
Because of how how important it is.
Allah
says,
Most they say, no. No. But the Quran
says
to the
elbow. Means
a I traveled
northeast.
But the Maliki, they say no.
Ila also means with
Allah says
So the word we find also meaning with.
Not Allah.
Say, Nisa says in the end of
who will help me
with Allah. So the Maliki say, wait a
minute. This verse about doesn't mean stop here.
It means
with your elbows
to be safe.
And they have, of course, actions of the
Sahaba that are gonna support,
their position. But there's other positions that are
also from other factories that have other support.
So let's not go and start, you know,
fight or anything like that.
And then wiping the whole head
unlike
the the
says,
you gotta do the whole head at least
once.
Because Allah says,
be
the shafi say
here, be
part of your head. And they use the
hadith of Moshira of Mushaba. It's a strong
evidence actually.
But the Maliki say the same is also
used when talking about
and it is not reported that anybody
because of the word be in
understood it to mean part. You gotta do
the full We're gonna do Tayamum together, hamdulillah,
in in the park, by the way. So
get ready. They also say that the word
ba here is means ilsak.
Means the word is tape.
So like sticks.
Sorry, Usama. I just need to finish this.
And to wash your feet
to your elbows or or to your ankles
or with your ankles? With your ankles. Of
course. Now you understand the logic of the
med hub. What are the things I wanna
see happen? Even if you are not Malachy,
by the time we finish studying, you're gonna
tell me before I say, that's the opinion.
That's the opinion. That means I did a
good job.
Usually, when we study at Med Hab, we
just wanna what they say what they say,
but I want you to go a little
bit under the water with me
so that you can start to appreciate
why the factory makes that kind of product.
You don't have to agree with it, but
at least you know it. That's very important,
man. We wanna expand our mind.
What dalk? And this is something, of course,
in Farah Wabi, he said that to Malikiya.
Only the Maliki's do something called dalk. What
is delk tadlik as a massage?
Don't get it twisted, Mohammed.
I know where you're going.
What does duck mean? Duck means what I
make and will do. I go like this.
Lightly,
not harsh. It's always funny when you see
some new people. The first time they hear
about it, they go, like, full on hardcore.
I remember we had a Sheikh from Libby.
He's like, what is that brother doing? I
was like,
He's like,
So that's not that's not that's not that's
punishment. That's torture.
Said Sheikh, you tell him. I'm not saying
nothing.
No new converts, they got the juice.
But what is delk? If I'm washing my
face, I go like this.
I make sure I get all those crevices
in. Like you putting on serum, ladies.
Right? And brothers, it's shea butter. You putting
on that shea butter.
Yeah. Stuff up.
Or whatever. Sunscreen?
Sunscreen. Sunscreen.
That today came out and said 95% of
them have toxins.
Congratulations.
Right? And the same thing with our arms,
we'll wash our arms. I'm gonna do it
for you next week. We don't just go
like,
we make sure we rub it.
I remember in the country my grandfather used
like, make sure you, like, wipe the dirt
out your skin, you know. Not even that
hard though. Don't
do like
this. Just make sure you get the crevices
on your arms, your hands, and your face,
and your feet. We'll talk about it. The
evidence for that, of course, is the hadith
of Abdulla ibn Zayd and Abdulla ibn Abbas.
This hadith actually is weak,
but the madhab found Sahaba doing it.
So just because a hadith is weak, if
there's an that
supports the hadith, they go with the
Remember this.
The last inshallah as we finish,
because of time,
Is
and means to do it
at once, like don't break the.
Consistency. What we call in contemporary books,
right, to do it all at once. So,
like, I'll start my will do and then
I'm like, yo, Giannis
Giannis is losing.
I'll be right back.
That is not good.
But what if you make an wudu
like me or other people,
in particular my wife,
and then you realize that your daughter is
learning about gravity with the eggs you just
bought from the grocery store.
In that moment,
you can say, I'll be right back.
Go handle it as long as you don't
dry up.
As long as you're still dripping,
religiously dripping.
Muhammad, I know where you're going.
You can go back.
You can go back and continue.
Or say you have a health issue, or
you have a parent who has needs, or
someone in your home is sick, or the
phone is ringing, or you gotta open the
door, all that falls under legitimate reasons to
step away.
But if it's to watch Giannis,
whatever happened last night, let's not talk about
it.
Right? That's not acceptable.
And in either situation, if you break away
so long that your limbs begin to dry,
then you would have to make the wudu
again. We're gonna stop here, but let's quickly
talk about the 7 found obligations of wudu.
You find most of them mentioned in the
6th verse of the 5th chapter of the
Quran. Allah says
This is the greatest,
response to the Sadafis
who say that there's no interpretation in the
Quran.
If you take this verse and you interpret
literally, you become a kafir.
Allah says, when you stand to pray, then
wash.
When you stand to pray, then wash.
Have you ever this is what happened to
us as new Muslims. If we read that
verse, we'd be like everybody in the Masjid
is wrong, man. As soon as you say
Allahu Akbar, you're supposed to start making wudu.
Says, when you stand, wash.
That's the literal meaning of the verse.
So that's why you find
When you intend to pray, you have to
interpret the verse. What's called in
When someone says, I just want it from
Quran and Sunnah with no interpretation, tell them
good, man. Grab the 6th verse or the
6th chapter of the Quran and rock that
joint at MCC and see how long they
let you drip water all over the carpet
before they call the 5 o on you
Or a dollar, Hidra.
They're gonna make you Hidra.
Up in there, Shaikh Shaikh aside, you up
in there, make a
So the Quran says, bro,
If
you intend to pray, then wash your face,
then wash your hands to the elbows,
then wash your feet to the ankles, and
then rub your
head.
The other 2 were to do it consistently
because it's never been reported that the prophet
broke away from wudu for a long period
of time and came back and made and,
like, kept that say like, started where he
stopped.
And then a and we said these 2
this issue of is something disputed amongst the
other 3, Mataheb,
because the Maliki evidence, honestly,
is not that strong.
But it's there. They have evidence.
We'll stop now.
We can take a few questions unless we
need to Did you just keep up. Feet
then head? Yeah. In the in the verses.
Head then feet. Sorry.
I'm thinking of 2 languages. And also there's
2
here.
From Shaba, which means you can wipe on
your that's why you wipe on your socks.
Thanks, man. Thank you. Gotcha. No problem. No
problem. So we're gonna,
break in the group.