Suhaib Webb – Maliki Fiqh For Newbies AlAkhdari’s Introduction Part Four What Invalidates Wudu
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We can even scoot in. Right? Like, if
we need to, People can hear. Okay.
Assalamu alaikum everybody. Great to be back
here again. Alhamdulillah with Center DC.
As we continue to go through
an important text,
that introduces
one of the 3 components found in Shol
Tafatiha,
which is worship.
Where Allah Subhanahu Wa Ta'ala says
You alone we worship and You alone we
seek for help.
So Tafatiha begins by teaching us about Allah.
Because you can imagine if if I told
you to go somewhere,
the first question you ask me is where
am I going?
Allah says in the Quran,
Where are you going? So before we can
worship, we have to know who we're worshiping.
So that of course is the role of
theology,
Usur ad Din.
And then how to worship
is fiqh.
We don't learn fiqh to argue. We don't
learn fiqh to, like,
turn it into, like, crips and bloods and
gangs and
things like that. We learn Fiqh in order
to be better worshipers.
That's the essence of it. That's why Al
Hasan al Basri, he said Allah
sent more than 300 books.
He summarized those into 4 books, the Torah,
the Injeel, the Zaboor, and the Quran.
Then he summarized the Quran into what's called
Mufasal.
From the 49th chapter to the end of
the Quran.
And he summarized everything in the Mufasal and
Surat Fatihah.
And everything in
in the verse
In an age, in this age in particular,
where there are so many entry points to
evil available to people.
We have to recognize that
the West has not only exported
technological
advancements
and academic advancements,
It also exported white supremacy.
And along with that, it also has exported
the facilitation of evil, and vice, and things
that shaytan loves.
Even in the Muslim world,
where people tend to just swallow it
hook, line, and sinker.
So the purpose of Ibadah
is to keep us centered in an age
of incredible evil.
From the economic system to the political system,
we see people today turning Rumsfeld into an
angel. Rumsfeld was no angel.
Donald Rumsfeld died today.
The left and the right are
are all
rushing
to sanitize him. I remember when he was
saying, you know, we we can bomb the
Muslims in Ramadan. They kill each other in
Ramadan.
Ramadan. Person that started the war on terror,
the architect of this war.
So this is a very difficult time to
be Muslim.
And then you have dictatorships that are
propped up by the west. And then people
wonder why they have so many refugees. Well,
you created *, like my d d pad,
the album, * on earth.
You created a * on earth for people,
and then you wonder why they wanna come
to your country.
So in an age like this,
there's so many things happening that can really
sway the heart.
And then you couple that with the access
to vice and evil at a personal level.
It's very important that we
anchor ourselves in worship.
So we ask Allah to add a bit
Tawfiq
with sadeed.
Then, of course, the third part of Surat
Tawfatiyah is akhlaq, the end of the chapter.
We ask Allah not to be like the,
those who know and don't act, or those
who don't know and try to act.
Ask a lot to make us from those
who know
and who turn what they know into worship.
Yeah. I'll do my best. I can use
the mic too. Yeah.
So,
we take
this course not for any other reason but
to
improve our worship.
To be better people in an age of
really hyper
a lot of hyper narcissism and individualism,
we have great character to export to the
world. Alhamdulillah.
Last time we started to talk about
wudu
and we reached a section on those things
that invalidate wudu.
What are called nawakid
al wudu.
Is the plural
of
invalidator. Something that nullifies something.
The Madakis, they say that the things that
void would do,
he only mentions 2 but actually there are
3.
The first are incidents. Those things that invalidate
wudu on their own.
As Sayidna Ishmael he mentions in another text.
The second are those things that don't invalidate
on their own, but they could cause
one of the nullifiers of wudu. Nullifier is
a better translation.
And the third are those things which are
not causes
or cause, those things which are not incidents
or causes.
For example, leaving Islam.
They ask Allah to protect us so
hypothetically, if someone
was in the state of wudu and somehow
they apostated
It's a long discussion.
But as Abu Hanifa said, no one leaves
Islam except the way they become Muslim. Like
when someone becomes Muslim,
we all know it. We all celebrate it.
So with the same clarity,
there's no apostasy based on doubt or shuck
or maybe, maybe not. Like, it's very clear.
What the point is, if somebody
apostated,
hypothetically,
they would invalidate their wudu.
And also someone who doubts, and we're gonna
talk about this later,
if they have wudu or not.
So doubting and apostasy, this is not an
incident, what's called akhdeh
or nullifier.
So in reality there's 3 even though the
text only mentions 2.
Then he says
is from the world word hadith.
Like hadith.
In theology, we have
hadith.
Hadith is something that has a beginning and
an ending.
Something that happens like an incident.
So we call an accident
street accident.
Hadith because
it starts and it ends when you talk.
You know the story, the narration of Musa
has a beginning, it has an ending. That's
why we say Allah is not hadith.
Allah is in opposition to things that have
a beginning and an end.
It's in theology.
Here what he's talking about are things like
passing gas, using the restroom,
prosthetic fluid,
pre seminal fluid.
Those are all called ahadeth.
They break wudu on their own.
They nullify wudu on their own.
What's an example of a cause
of an incident? Sleeping.
Like if you sleep,
I sleep, we may pass gas, we don't
know. So that's called ezbeb from sabab.
So he says we're gonna talk about this
briefly. He says,
He says those incidents,
the uhdath are the following.
Urine,
feces,
passing gas,
pre seminal fluid,
and prosthetic fluid.
Well, Esbabu
and the causes which
nullify wudu are
Anomu Thaqil
heavy sleep
means to faint, to lose consciousness.
Intoxication.
Means
to protect us, for someone
to experience insanity.
Is to kiss somebody.
Or to touch,
here we can say the opposite *.
If someone intends,
like, passion.
Or,
they experience
sexual excitement. So the first scenario,
intend sexual excitement
and touch a person.
The second is,
maybe inadvertently
touch the opposite gender
and experience,
some kind of excitement.
We're gonna talk about that inshallah in a
second.
Or to touch their private parts
with the bottom of your hand, the palm,
or the bottom of your fingers.
Based on the hadith of and the hadith
of we're gonna talk about it in a
minute. So the Malekis,
they restrict
the violation of when it comes to touching
the penis or the *
to the bottom of your fingers
or your palm.
Other med have they said no?
Then he says whoever doubts
that they have
then it is obligation for that person
to observe.
Unless that person is someone
who is constantly questioning like,
meaning that shaytan
is always coming to the person and telling
them like, you don't have udu, you don't
have udu, you don't have udu.
And that person doesn't have to do anything.
And this is one of the you know,
one time someone asked
was like the hardest thing in your life.
He said,
to help the one who doesn't understand, understand.
This question I got from so many people.
Like I don't know if I have wudu.
I don't know if I have wudu.
I don't know if I have wudu. I
don't know if I have wudu. What do
I do? You don't do anything.
Like, no, I have to do something. Like,
no, you don't have to do anything. Don't
worry about it.
And if someone experiences presimilar discharge,
then he has to wash
his entire
penis
with niya, with the niya of tahara as
mentioned by Sheikh Al Adawi. It's not mentioned
in this book.
But they do not have to wash their
testicles.
And he says now he defines what is
preseminal
discharge.
We'll talk about how this applies to both
men to both men and women
later on.
That someone experiences
whether through fantasizing,
looking at something or something else. Like *
for example.
So this is the section now that we're
going to briefly explain,
of the sheikh, Alhamdulillah.
So let's talk about the first nullifiers of
wudu, what are called ahadith.
Incidents, things that happen.
The first is Al Bawl. And one of
the things that you notice, he doesn't mention
it in this book, but in larger text
it says,
meaning that these things happen in a natural
way.
So for example, someone who has irregular
issues with their urine
and so on and so forth.
That's a different discussion. There's rugsa for this
person. But now what the reference is is
to like
perfectly healthy person.
So the first, and we'll talk about the
others later,
is urine. This is from the Hadith of
Safan ibn Asel.
This Hadith is authentic. He said that the
prophet sallallahu alaihi wasallam
did not order us to remove our socks
while traveling for 3 days,
except
if we experience sexual defilement.
Not urine, not feces, and not sleep.
Meaning we didn't have to for urine, feces,
and sleep. Meaning we only had to
wipe over them.
Meaning that for urine, feces, and sleep, we
had to make udu.
But if we experience sexual defilement, we had
to make what? Usu.
So this is an evidence one of the
evidences that urine
is a nullifier of wudu.
The second is feces.
Allah subhanahu wa ta'ala says in 2 places
in the Quran but here the 6th verse
of Surah Al Maida, this verse that we
keep talking about.
He says
You came from the place where
you defecate.
Is a form of rhetoric which means you
defecated, but it uses the name of the
place instead of the act out of like
adab.
The Quran has like high adab. SubhanAllah.
And also the hadith of Safwan which we
just mentioned.
There's an important axiom but it actually is
from a hadith and I mentioned it last
week.
You should write this down.
And actually, it being attributed to the prophet
is not very strong,
so most people just say it's an axiom.
And that is
Like, you should remember this. It's very, very
makes everything very simple.
That
is brought about because something
exited your body, not something entered your body.
People sometimes ask questions,
you know.
I like use a cotton swab that I
break my
The 3rd
is passing gas
with certainty.
With certainty, not with doubt.
The prophet salallahu alaihi wa sallam as related
by Saydni imam
Al Hassan
said that he heard the prophet Sallallahu Alaihi
Wasallam say
Leave what makes you doubt for what doesn't
make you doubt. And the Quran says,
Like doubt, we don't give a lot of
precedence to doubt, man. It leads people to
mistakes
and allows shaytan to play with them in
most situations.
So here,
certainty that someone has passed gas in a
natural way also. Maybe someone has, like, gastric
issues, sometimes pregnant women.
That's a different discussion that we'll have later.
Here,
meaning like naturally.
Means sabil al marted from one of the
normal,
orifices of the body. So from the front
or the back, the penis or the *,
so on and so forth.
This is because of the hadith of Abarimi
Tamim.
This hadith we actually have talked about a
lot because
this hadith is supporting one of the 5
major axioms of Islamic law.
This is where the prophet Sallallahu
Alaihi
Wasallam
A man came to him and this man
kept thinking like he kept
passing gas
and it was invalidating his wudu and his
salah.
And the prophet said about this person, Laiyan
Sarif, like he should not leave the prayer.
He should keep praying.
Until he hears it or he smells it,
meaning, like, he's certain.
There's a very important rule.
If you experience doubt
and this kind of issue, like, in your
salah,
go back to what's certain.
So I'm not sure, like, in salah. Remember
what I just said. I'm not sure, like,
I'm in prayer. Did I break my wud
or not? I don't know. Go go to
what is
certain.
That certainty is not removed by doubt. In
general, although we're gonna see this axiom applied
in a different way in a second.
So we mentioned 3 things. Urine,
feces,
and passing gas if someone's certain.
Some people ask, do you have to make
a stingy when
you pass gas? No.
People ask to have to wash myself if
I pass gas.
No. There's a narration
like whoever does
istinja because of passing gas is not from
us. This is a fabricated
narration. It's not strong.
The 4th
is pre seminal fluid,
pre *.
The strong opinion, the raje,
I'm going to talk about this later on
especially for some of our Malachi brothers in
English. The English language one of their biggest
problems is terminology.
And that they're not reading the larger books
of the Medheb, they're reading very like this
text, like very rudimentary text.
They're good books for a foundation but not
good books to, like,
take it to another level if you will.
But we have something called Al Mashhur in
the Madhab Al Raji.
Al Mashhur means more than 3 of the
major,
major scholars of the Madhab took this opinion.
This is mentioned by Imam Ibrahim Hajib
in his famous Muqtash and Oso Lafiq.
Sheikh
Hilali,
I mentioned his name for students that are
watching.
What's the meaning of Mashhur in the Maliki
school? People confuse it, they think
means what's the strongest opinion. No.
Meaning like
more than 3 major
scholars of the Madhab took this opinion.
Arraji
is what the evidence is strongest.
Whether 3 people said it, whether 1 person
said it, whether 2 people said it, and
here that may be left to the
scholar.
Sheikh Alwan Shirishi,
great
great scholar in the madhab,
he says
This is a whole different topic.
But he said what will cause sometimes scholars
to take the rajah over the mashhur and
so on and so forth
is
maslaha,
what's best for the people
and their dunya and their deen,
or the custom of the people, al'orf.
But this is important because it's gonna come
in a second in our discussion.
I mean, I I would assume that usually
the predominant pain is much shorter than my
problem
Ashore and Roger?
No. Not at all. And that's that's this
is and this is what I meant by
in the English language sometimes we get little
the translations may not necessarily be as
precise.
Mashor does not necessarily mean the evidence is
the strongest.
Oh, no. I wasn't saying necessarily. I was
saying that
oftentimes or generally,
this the the strongest opinion is also mature.
No. That's not Not always. No. Not always.
That that's
that's
that that needs bath. That needs research.
Okay. Okay. Yeah. But not always.
As we'll see in a second.
For example the madhab is that if a
woman touches her private parts the mashoorish is
Hanmick will do.
But the is the hadith.
That if a man or woman touches his
or her private parts.
So there's the mashur.
There's the hadith.
The mashur is that you should pray with
your hands to the side.
What's the strongest for the point of evidences?
You have 14 evidences that say you should
pray here. Very clear. Right. So here you
see
sometimes the Med Heb,
and that's the problem in America, we may
have sometimes translated our
the nature of this country is a very
individualistic,
like I gotta be right. You know,
whereas in the Medheb, there's beautiful fluidity.
Now, of course, the rajah is based on
the opinion of a not, you know,
my man serving brisket on 14th street.
But
we're going to see fluid we're going to
see sometimes like amongst some of the major
scholars different opinions happen even now like Sheikha
Al Ghrayani in Libya. He has some of
his own opinions in the Medhaab based on
his understanding of what's strong. He's qualified
he's qualified to do that.
But for the the common people, just stick
with the Mashhur. Right? Roll with the Mashhur.
But if you see scholars or imams or
fit councils
taking a different opinion,
don't get upset with them. Don't, like, attack
them. Don't
That's not been the case. That shouldn't be
the case.
And these kind of things shouldn't, they're not
right. They're not
like, we're gonna,
but that's the of the Medheb. Like I
don't know what to tell people, Right? Like,
stick to
the
so next is Al Madi
which is pre
*
the mashhur. We'll talk about it later on.
We know that Sayna'ari Mabita'alib radiAllahu anhu,
He experienced this. And who is his wife?
Sayna fault him.
So he's like kinda shy. He can't go
to her father,
you know, and say I'm experiencing this. What
do I do?
So he asked Miqdad
to go and ask
the prophet sallallahu alaihi wa sallam.
The prophet sallallahu alaihi wa sallam has said
Like whoever that happens to
should wash
entire private part and make wudu.
Another narration
like make the wudu like the wudu for
prayer.
The 5th is alwadi,
And al Wadi is a prosthetic fluid.
Imam Abi Zaid, he says ibn Abi Zaid,
he says, Ifril Baw in his Risala.
Risala is I'm an Abi Zaid.
Like what comes after urine?
There's no evidence
clearly from the Quran and sunnah
about this
invalidating wudu.
So the evidence used for this is called,
yes, analogy.
Imam Al Haramain said, analogy is the crown
of the scholar of fiqh.
Those of us who study Fiqh thinking that
the purpose of Fiqh is to learn a
Matin,
If we're trying to seek scholarship,
that's a problem.
But for just people that are just busy,
they got things going on, religious studies isn't
their vocation,
that's fine.
When you, when you say the basis is
Qiyas, do you mean
Madi and Wadi or just Wadi? Just Wadi.
Just Wadi. Madi, we mentioned the hadith of
Sayidina Adi. Right. So it's gonna a Qiyas
can only happen when there's no text.
Imam al Bedi is a great Andalusian,
the Madiki I Bedi not the Shafi I
Bedi.
He said that
Right? That you bring 2 issues together because
they have, like, a shared
underlying cause.
Like alcohol and marijuana.
People say like, man, it's not Quran.
I mean, are you Sunni?
Are you sh you know, are you Sunni?
That's the question I asked him nicely. Like,
because to be sending me is to recognize
that the third source of Islamic law is
PS.
It's one of our foundational sources of Islamic
law.
We find the companions of the prophet
making qiyas.
The word
for the thermostat
is.
Why? Because it mirrors for you the the
temperature.
Is like a thermometer.
So means
that the scholar,
he or she takes an issue that has
a ruling,
something that doesn't have a ruling,
and they find a shared underlying cause between
them.
And they take that ruling and fit
it to the other act.
That's why the tailor is given the same
word.
He measures you.
And there's a it's a very interesting subject
because what happens when, for example,
the underlying cause is greater in the act
which doesn't have a ruling?
Then the act that does have a ruling.
This is called Qiyas Jalli.
For example, Allah says, don't say to your
parents like, so what about hitting
them? Hitting them is a greater
than going like, this is called qiyasjeli.
It's very important in the medheb. Qiyasjeli
when the ilah is louder in when the
underlying cause is louder in the act that
doesn't have a ruling.
That's something very important
in this.
The second one is the same.
Like basically the same frequency.
The third is when it's debatable.
Is that underlying cause actually in this thing
or not?
It's called qiasma al farikh.
That's where you find so you're gonna find
scholars debating the illah. What's the illah? As
we talk about administration,
the underlying illah of a woman not entering
the masjid as mentioned by the madhab
was that in the time of the prophet
sallallahu alaihi wa sallam, they did not have
pads to keep blood from falling on the
floor.
So that's why you're gonna see the statement
of Imam al Lakhami in Tabseera
was a genius in the Medheb,
and the statement of saying that if a
woman
has something that she could literally put between
her thighs
to keep blood from falling on the floor,
then she can enter the masjid. That's fixed.
But because we read small little books
and we get nervous when we start to
hear things that we don't know,
we make things hard on ourselves that shouldn't
be hard on ourselves.
What's the argument here is the illah. What's
the reason for her not entering the masjid?
Is it
her gender? Of course not.
Is it the menstruation? Of course not. Is
it what Allah says that that blood is
unclean? If that's the
if the blood doesn't touch the floor and
doesn't get in the masjid,
according to Imam Malik in one statement from
Al Atabiyyah
and and many of the scholars like Sheikh
Khalil,
no problem.
How many sisters told they couldn't go to
the masjid because somebody read a book for
kids and thought they were a Mufti?
And the problem now is one Maliki Mufti
told me in America. He said, when I
started teaching the meds, have the Maliki's wanna
kill me?
I mentioned the evidences, the, the, the,
and they called
and tried to beat me up.
As the prophet said, the
of my ummah will be treated by my
ummah like the prophets were treated by Bani
Israel.
That's what we are now.
But it's a deep ocean, man,
and one of those oceans is the illah.
It's a fascinating subject, actually.
What is the underlying cause of the issue?
Sometimes they don't agree as we'll talk about
later today,
insha'Allah,
if you have time.
So analogy, alwadi,
and also we're gonna see when we talk
about
vaginal fluid,
how for
many years was accepted only later to be
proven wrong,
that vaginal fluid is the same as urine.
Now biology tells us 2 different locations, 2
different things, 2 different fluids.
So you find the majority of later scholars
here's an example of a raje based on
outside evidence.
It said that vaginal fluid isn't impurity, doesn't
demand wudu. Although the classic book say it
does
because of the qiyas.
But we'll get into it inshallah. Don't wanna
make it too complicated.
Imam ibn Abi Zaid, he says that,
right, prosthetic fluid, there's an axiom,
causes what
urine causes.
Same axiom.
Why? PS.
And we have to be very, very careful
within movements that, like, only one from Quran
and Sunnah. It's more than just Quran and
Sunnah, man.
There's We talked about this the 1st night.
There's
There's.
So many different sources
that are used for your interpretation of Islamic
law.
Somebody contacted me and said, this is complicated.
It's a sophisticated religion.
We watered it down.
And when you couple that with American notions
of
fun spirituality,
just kinda heads towards like a steeper steeper
decline.
Whereas we have to realize, like, it is
a very sophisticated,
very well researched
dean, man.
And the more someone studies,
the more you begin to appreciate
how
the the the the suspicions we have towards
our own community
are largely rooted in a post colonial hangover,
man.
The next, asbaab
Those things that cause
the nullifiers of wudu. And he says
In the mental health, we have 4 types
of sleep. I'm gonna make it as quick
as I can because of time.
Number 1 is a heavy sleep. What does
it mean a heavy sleep?
A heavy sleep as mentioned by Sheikh Ahmed
Dardir and Akhram Masaddik's
super important book,
is when somebody, like if you had a
pin,
and you dropped a pin and you didn't
realize it.
It's a heavy sleep, so like you lost
your faculties.
There's 2 types of heavy sleep,
short and long.
The strong opinion is that both you need
to make will do again.
The next is a light sleep.
A light sleep that's short means like, you
know,
right?
You don't have to make udu for that.
A light sleep that's long used
to
have is recommended to make
Well, ikhmah fainting because the hadith of Sayda
Aisha
when the prophet salallahu alaihi wasalam he fainted
he,
alaihi salatu salam
came back, made wudu, and prayed.
Well, sukru, intoxication, because
as we see now, people do all kinds
of crazy things when they're intoxicated. They don't
even remember what happened the the night before.
So how would they remember their
well, I always thought this was interesting in
classical books, like, people were getting lit and
still praying, man.
You know, like, people were drinking and still
praying. Like, it's in the book.
Just like we'll talk about later if we
get to Tayamun today,
that's not allowed to travel
in the Medheb.
The the mashhur
is is not allowed to travel.
If you're traveling to do evil, then you're
not allowed to join prayers and make tayamu.
That's the It's not the raje. Here you
go, Abdul Azak, that
collision.
But I always thought it thought it was
interesting when I studied that section in in
law college, like, man, even the bad people
would pray. You know? It's like, yo, we're
gonna rob this house. We're gonna join our
prayers.
Always thought that was like a different world.
So even here, like someone gets drunk,
but they still pray.
Because obviously, it's mentioned in the book because
it was happening.
We have to be very careful of our
romanticized history.
Imam Ibn Kathir and al Bidaya wanihiya
describing Damascus. And, no, Syrians don't get mad
at me because my wife's Lebanese. I know
how it is. Don't get upset at me.
So that makes it even worse.
But he describes Damascus in his time and
he says
that people were openly committing Zena, prostitution, in
his time.
He said it was very, very
common to find marriages that have been done
which were completely forbidden marriages.
So,
you know, sometimes the nafs likes to romanticize
the past so we don't have to live
for a good future.
That Uma passed. Now you and I gotta
do what we gotta do. Who's going to
raise our kids
and help us build a community here in
this country. We can't live in a past.
We gotta live now.
So I always thought it was interesting wherever
the wherever the these Malekis were, there must
have been some people getting
lit. You know what I mean? But they
still ask about prayer.
So not only were they
stuff for Allah drinking, but they feel comfortable
enough to ask a fucky.
This sheikh had got a little problem.
Can I still pray? Not when you're like
this. God bless us.
We have to be very careful of a
religious community
who finds value in itself
by how aloof it is from the common
needs of the people.
That's not religion. That's a cult.
Then he says
insanity
And then intoxication,
of course, this is
on sleeping.
Someone's
intoxicated. They're not they don't know what they're
doing.
Here, let me ask you guys a test
question. Intoxication
and sleeping.
We have the evidence for sleeping. We don't
have any clear intoxication
for,
we don't have any clear evidence for intoxication.
Which one of them do you think the
Allah is stronger in the cause? Is it
gonna be in sleeping that you don't know
what's going on or intoxication?
If like someone really drank some of that
mad dog 2020,
some of the you know what I mean?
Which one is gonna be less likely to
know what's going on around them? The person
who's intoxicated
or the person who's sleeping?
He's sleeping.
No.
Hey. Y'all Muslim. That's why y'all don't know
about that. This is the before I was
Muslim Claus.
Yes. Oh, sorry. Which one is more likely
to be present? Excuse me. I'm thinking of
Arabic English, same time
In the intoxicated person
or the sleeping person?
Exactly. So what kind of is this?
What I said earlier.
When the cause is greater in the act
that has no evidence. If we had like
a year, this is how we'll teach you
so that you train yourself not only on
the but on the.
So that when you start to read and
you teach, you're gonna say, oh, yeah. Oh.
Oh,
okay.
So that's an example of when I said
the underlying cause is greater in the act
that doesn't have
a ruling.
Nice. Good job. You guys corrected me. I'm
happy. That means I'm doing good. Well, Janoon
insanity
He says kissing, but here we understand is
based on the hadith and the Muwatta,
meaning the statements of Abdul Ibar Omar and
Abdul Ibar Mus'ud. They're kissing if the kissing
is on the mouth,
and it's coupled
with
desire.
Someone's spouse, of course.
How do we know this?
The statement of Abdullah ibn Umar and the
Mu'ata,
somebody who kisses his spouse, her spouse on
the lips should make wudu.
Then the hadith of Saida
Aisha said the prophet
kissed me
and went to pray and didn't make wudu.
So how do you how do you make
both of these work?
It's called a.
In the MedHab,
if we have two evidences that seem to
kind of, like, contradict one another, it's obligatory
to try to make them work first.
This is different than the Hanafi Med Heb.
In fact, the majority, along with the Maliki
say this. So we have a great in
one of our poems in
Like if you can make 2 texts work,
you have to. Why? Because these texts are
important, man.
So how do they interpret it? They say,
Yeah. 1 is,
kissed his wife. She kissed her husband.
Just like normal, like, Bye baby. Have a
great day. You Rasool
Allah. Enjoy the masjid. Okay. Bye, Aisha.
And then there's
a passionate kiss.
But they do nakh first,
and they do jama last.
So in
the, no doubt the Hanafis do jemma, but
they invert it. We're all the opposite. So
we start with jemma and in with they
start with and in with Gemma.
Not I'm not saying there's a pejorative,
just so we know.
Sorry, man.
And if you get upset,
don't have deal band call me bro. My
friends at deal band get upset at me.
And also here you see the beauty of,
like, the interpretation and how interpretations come out
in very unique ways, alhamdulillah.
Never thought I'd be given a class with
some go go music in the background. So
cool. R Kelly is blessed. It was R
Kelly now. I thought that was
Also,
a question about desire. So my what does
that mean?
Like Yeah. That means you feel a person
feels
sexually
excited. Okay. Yeah. They feel a little, you
know, feel a little like we're saying
Egyptian
The electricity kicks on.
The electricity.
So sheikh is called
The electricity's on, bro. Okay.
Maybe I shouldn't go to work.
You know?
Yes?
That's real. That's real talk.
I thought you went to work. Why you
come back with flowers? Oh, no.
Right. That's what they meant. What were you
gonna say? No. I was just gonna be
like, is that a really polite way for
saying erection or, like, no? No. It's not
erection. It means internal internal excitement, you know.
He's shaking.
No. It's good. That's feel free.
Truth. That's how you get questions answered. Thank
you, Sheikh Abdul Razak. Yes, sir. So the
takeaway for the Malachi, I guess, school is
it has to be a passion.
Yeah. Yeah. Yeah. It has to be a
couple of passion.
And this is also where we differ with
the ahanaf,
and that is that the Maliki say if
you touch
the opposite gender
and there's a few scenarios. I'm just gonna
make it quickly because of time.
A person intends to experience the electricity
and touches a person, that breaks wudu.
A person touches a person,
another opposite gender, and doesn't intend them but
experiences it, they have to make wudu.
The third,
a person intends it, but doesn't experience it.
What do you think they have to do?
So the the individual has the intention
to touch the opposite gender,
to experience
a passionate sensation,
and it doesn't happen.
What do you think they have to do?
So these are the 3 scenarios.
Make it do. Yeah. Because the hadith. Right?
Actions are by what?
Intentions.
Intentions. 1 of the 5 foundational axioms of
Islam is
intentions decide things, man.
Of course, there's someone who touches someone, doesn't
have the intention,
doesn't experience anything, in the Medheb, they don't
have to make water.
Another shafi's have a unique set of optics
on this. The ahnaf,
Sayna Abi Imam Al-'Avam
has a set of optics on this.
A lot of people think that this only
comes from the argument around the verse
If you touched a woman,
sayna Abi Hanifa, he says, lamas means,
fornication.
Why? Because Maryam says,
no man touched me, meaning no man had
* with me. How could I have a
child?
There's also a different from
the Saba'a
used to support Imam Abu Hanifa's opinion.
The other ulema, they said, no.
This is like a rhetorical usage.
The language of the Quran is very polite.
It doesn't want to
use explicit language, so it uses Lamas,
right, in this regard
to mean
fornication. Sorry, their evidence is is is is
to touch. They say, here it means, sorry,
touching.
To touch.
But also they support this with the the
narrations of some of the Sahaba
specifically found in the Muwata.
Like the narration of Abdullah ibn Umar, like
the narration of Abdullah ibn Mas'ud.
So it's not only about the verses.
So Abu Hanifa
is of the opinion that lemmas means *.
Sadat and Madakias said, no, lemmas means touch.
Lemus, lemmas.
They both have, like, strong evidences. Right? It's
a issue that's open for interpretation.
But in the Muwata, the Maliki's also strengthened
this opinion
with the statements of Abdullah ibn Umar
and others.
And then they also take the narration of
Sayida Aisha,
who said when the the prophet will pray
to Hajjid, he would push my leg out
of the way. He would have made he
was praying.
So here's what the Maliki say, if you
touch with what?
With the intent of pleasure.
So handshaking would break the So handshaking in
general is not allowed. Right? Based on the
authentic hadith. But if there's no,
you know,
electricity,
it doesn't break all the
Even though it's in Philippines?
Yeah. It's 2 different issues.
Good question,
And then
touching
the private part with the bottom,
your palm or your fingers.
This is based on the hadith of Busra
that
Whoever touches his private part
has to make
And also the hadith of Abu Huraira
Whoever
touches his private parts with his hand,
it's about to rain.
And there's nothing that sits between the hand
and the private part,
like, there's no he he said the word
hijab. No cover between it has to make.
I wonder if we should stop,
because of rain.
Alright. Rain. Is that thunderstorm good? Weather? So
Alright. We'll just see what happens.
Wait. Does does anybody check the phone to
say is it imminent? My weather app is
not until 9, but
I don't know. It doesn't feel
Any concern? I
I mean, you're a strip. It's not like
dribbling letters out there.
Certainly cannot be ruled out.
Okay. But if it starts to rain, please
pick your chair up and make a beeline
for my car. I'm okay. Thank you. Right.
I mean
Right. Right.
May Allah bless you guys.
So that takes us to the issue of
a woman who touches her private parts because
we mentioned the man. The mashur of the
methab is if a woman touches her private
parts, it doesn't break her will do. That's
the mashur. The rajeeh,
here's this interesting example of Sheikh Abrazak.
And, also, that doesn't mean that the Mashur
opinion doesn't have evidences. It's not what it
means. Just means per
the the the insight of that specific
scholar or group of scholars, the stronger evidence
is this.
Is according to Sheikh Al Khariani,
it does.
Same for a woman, same for a man.
Because you don't have any evidences that say
it doesn't apply to women, and then you
actually do have an evidence that says it
does.
The prophet
said,
Any man who touches his private parts or
any woman who touches her private parts
has to make wudu. This hadith is led
by Imam Ahmed.
This hadith is Sahih.
And also the hadith of Habiba,
the wife of the prophet said that the
prophet said, man,
whoever touches
private part estimate well, man means anybody, male
or female according to this opinion.
So, Raja
means the position with the strongest evidence. Right?
So if the Mashur and the Raja are,
like, holding each other, then everybody would agree
with the raje? So that's a that's a
great question. What happens when the mashur and
the raje
are conflicting? This left to the mujtahid in
the medheba, right, not just anybody.
Not just just like me, right, but a
scholar in the Med Heb,
they're gonna go Doraja according to their understanding.
There are actually 16 scenarios for this. We
can talk about it, o'solafirk.
Okay. Sixteen scenarios.
But it's a it's a good discussion because
sometimes people think the means.
But let me define
according to this what these words mean.
Ibn Hajib,
one of the most important books in Usul
Muhtasir ibn Hajib. In the he says that
the
is what its evidence is strong.
That's the Medheb.
This is what the Medheb says. Sheikh Dusuke
also mentions this in in Ashaha Kabir,
in the beginning. The second is Al Mashhoor,
what is like popularly accepted
is
More than 3 people said it, meaning 3
scholars.
Yeah. Then you go to Ibir Rosh. It's
a great question. So what happens when you
have, like, a lot of people usually it
doesn't happen, but let's say it it happens.
Like, you have a lot of people saying
different things.
So usually the final word goes to ibirusht
or. Alright.
The next woah. The next
are those things
it's always interesting with center DC,
which do not fall at least it's quiet
now though,
and there's no, marijuana smell.
Okay.
The next is those things which are not
causes or incidents.
And we're gonna talk about 2 things briefly,
doubt and kufr. We ask Allah to protect
us.
Within the madhab,
doubt
demands that someone makes wudu
in the following scenarios.
The first, just to make it easy for
you. He
says,
He says that if someone doubts in their
purity,
then that person has to make wudu unless
they're constantly,
like
you know, some said more than 2 prayers,
like, wudu, hamu, wudu, wudu. Just ignore it,
man. You got wudu.
Free pass. Free pass. Free pass. Free pass.
My experience with this too is people who
don't ignore this, it just gets worse.
But people who actually just stop listening to
that was was,
it leaves them after a while.
There are 3 scenarios in the Med Hab
where if someone doubts, they have to make
wudu. Number 1,
they doubt
that they experienced
something that would nullify the wudu,
yet they know that they have purity.
So they made purity, they know they did
purity, but after the purity,
they're not sure.
The second,
they doubt in their purity,
although they know
that they broke their wudu. So I like,
I know I broke my wudu, but did
I make wudu after or not? I can't
remember, or I'm not sure.
So opposite scenarios.
And the 3rd is, like, either or.
Do I have wudu? Do I not have
wudu?
In the MedHab and those three scenarios, a
person has to make wudu. Why?
Because there's another axiom in the Medheb that
says acts of worship have to be what's
called
have to be on Yaqim.
Like, for me to know that I've done
this act correctly, it has to be on.
Certainty is not removed with doubt. So they're
brought in 2 axioms now.
Can you repeat the axioms? Yeah. That certainty
is not ruled by doubt. So I have
to make sure that I'm certain when I
perform prayer
as best I can that I'm doing it
correctly.
I mean, the acting that I've gotten so
quick, it's happening again?
The same thing. Same acting.
Oh, that that an act of work, that
what's called to be,
to fulfill the obligation of Allah, it has
to be it has to be done with
certainty.
Anna's getting worried.
I think it's passing actually.
The last is disbelief.
Someone becomes an apostate, may Allah protect us,
man.
And I didn't mean to be insensitive to
the handshake question, I know sometimes it just
happens like,
university where I work like, hey there.
Find yourself in a difficult situation.
So I hope it didn't my answer wasn't
insensitive.
Last is disbelief. Allah says
Allah says if you commit shirk, all your
actions are void.
So the evidence is used to show if
someone, god forbid, left Islam.
Now obviously, this is someone who may need
some kind of
chaplaincy help, like, I left Islam 5 minutes
ago and I'm back. I left Islam and
I'm back. I mean, this is something a
little different, but this is, of course, like
theoretical law, right, just to show the theory.
What time is it?
8:0
Alrighty.
Wow, right under the cloud.
Everyone make dua.
How's everybody feeling? Everybody okay?
Any questions about this before we move on?
I have a question about something.
I guess
you
we didn't really cover it yet, but you
brought it up about, restoration and the masjid.
So I'm not sure if you were mentioning
the the malicy opinion or or could you
repeat what you said about the ruling of
Yeah. We'll get to that next week. It's
a case of the and the mashhur and
the illah.
Right. So if you read like in this
text it's gonna say what Sheikh Khalil says
But then when you start to read what's
the underlying
reason for that opinion.
It's mentioned by others that the reason that
she's not allowed in the masjid
is because there was a fear that the
blood would get on the floor.
So im
no. So Imam Malik, he says, janaba is
different.
Also, the same for Janaba, by the way.
They mentioned the concern was that the *
will get on the masjid,
the balal,
the wetness.
So Imam Malik, he actually is mentioned that
he's quoted as saying that if she has
something that can stop the bleeding
between her legs.
That time they didn't know about pads and
tampons. They don't have that stuff now.
So you find
many contemporary malakis saying
the elah is gone. The reason for the
ruling is gone. The ruling was that she
may defile the masjid if she sits down
on the floor.
She may leak.
But now that's not a problem.
Well, akham tajaribi illaliha. So if she's there
to study, to learn
for a reason,
right, it's acceptable.
What's this debate around the illah, the reason
for the ruling?
And these are issues that I believe in
my capacity as someone trained in this, you
have to look at what's best for your
community. What's gonna facilitate people's learning and growth,
especially if there's flexibility on the issue.
And you have aqaal of the ulama. This
is not like you're coming out of nowhere
with it. You have the statement of Malik
as a jurist in the Maliki school, as
a trained in the Maliki school. You have
the statement of Allah kami.
These are giants in the Medheb.
But we'll get to it,
hopefully in next week or the week after.
Then he begins to talk about what's not
allowed for someone
who does not have wudu.
He says
He said that's not allowed for someone who
doesn't have wudu
to pray
unless, of course, they have health issues.
So, for example, in the Med Heb, they
say if someone has, like,
prosthetic issues
for more than half the day.
They don't even have to make.
Although it's recommended they make.
Wala Tawaf.
Of course, somebody has in in a natural
circumstances, this doesn't apply to them.
Or
its cover.
Not with his or her hand or like
a stick.
Only a part which they need to study
with. Although in this, there's a lot of
discussion
that we'll talk about especially when we get
to menstruation.
But the general rule is that it's not
allowed to touch the mushaf.
But first for prayer, the prophet
said,
Allah does not accept prayer except with tuhoor,
purity.
And also about,
Tawaf, the prophet said going around the Kaaba,
That to go around the Kaaba is a
form of salah, except that Allah
allowed you to talk
in and when you talk
in make sure you say good things.
The next is touching the mushaf. This is
the famous narration of Amr ibn Hazem,
who said that the prophet sallallahu alaihi wa
sallam
wrote, was written some of the things he
he sent them to be taught.
And in that was the statement,
The only a person who's purest to touch
the Quran.
But as for someone who is studying the
Quran, teaching the Quran,
and I heard this from one of the
Muftis in Egypt years ago, or say, like,
you know, someone finds himself we'll talk about
this administration in Nifast in particular, like, their
iman is going down
or their half of the Quran. It's allowed
to touch the Quran,
in that situation for the teacher or the
student.
Can we go ahead and talk about ghusl?
We have time.
Everybody's okay?
We're about to make Ghusul.
But before we get to Ghusul, he says,
It
says, whoever prays
without wudu on purpose,
this person has left Islam.
Listen carefully, though. It means, like, there's determination
there. Not like I forgot or I'm not
sure or no. Someone like, you know what?
I'm gonna pray what that will do, man.
Why? Because of a long Hadith related by
Sayna Imam Abu Ta'awi.
This hadith is considered good,
uh-oh, it's time for ghusl.
That a person is gonna be punished in
the grave
and it will be said to him
You prayed
without udul, purposely.