Suhaib Webb – Maliki Fiqh For Newbies Part Four Wudu & Ghusul
AI: Summary ©
AI: Transcript ©
I would add to that maybe as a
caveat when it comes to seeking knowledge,
we should actually
challenge ourselves. So,
while certainly sometimes terms and,
ideas may be complex,
we also as students
have to take the onus
to work.
And one of the things I worry about,
I'm in the academy in the west, is
that everything is baby to the learner, to
the point that learners become lazy.
You know, Imam al Bukhari
purposely
composed his Sahih
in the way that he did to challenge
the learner.
Because
that challenge led to, like,
new heights. Right? New gains.
So,
certainly, Alhamdulillah, we we wanna make sure people
understand.
But also, we have to be careful of
conditioning Muslims
on the western notion that you can have
it your way.
That's not necessarily how we work.
There has to be some uncomfortability.
There has to be a little,
you know, push on both sides. So
no doubt the prophet said,
you know, I was sent as a teacher
to to facilitate,
but at the same time,
Sayidina Umar in the dream,
when he saw that he was getting milk
in Sahih al Bukhari,
and then he asked the prophet, like, what
does this mean? He said, Zakkadeen.
Like, this is religion because to get the
milk, you gotta wake up early.
Right? To guilt the milk, you gotta go
milk the cow.
And Al Hafiz, I believe, ibn Hajar, he
says, like, this shows you the work ethic
of
So there's a give and take in all
this. Right? That
no doubt, you know, I was thinking about
loo, dumb it down. Right? We don't necessarily
need to dumb things down. We need to
also challenge,
and push ourselves. But it's
always great to be with, family here in
DC,
and we come together now for our 3rd
gathering,
introducing,
some of the opinions of the school of
Medina,
the school
of Sayidna Imam Malik ibn alis. We started
the 1st week. We introduced what is a
madhab, what is fiqh, what is sharia,
what is ijtihad.
We talked about the factories of fiqh,
throughout history and how sometimes they may have
produced subtle
subtle differences in in the things which they
produced, but how that's okay.
And then the next week we started
well, the 1st week actually went into the
text, Muttal Akhdarri,
where Imam al Akhdarri
begins talking about creed
and character as kind of being the prerequisites
to Ibadah. Because think about in Mecca
for for 13 years, you have creed and
character.
And then for 10 years in Medina, you
have worship. So you can see sort of
the logic
of his approach and the approach of people
like Ebon Ashi or other,
people who wrote introductory books into the MedHep.
And then last week we started to talk
about purification,
and the different types of water and so
on and so forth. This week we wanna
talk about udu and rusol and then we're
gonna make udu together.
If we have time, we may make rusol
of course imaginary
rusol.
Don't make me scared.
And then next week, we'll talk about Tayamom
which is like dry evolution.
And then we'll talk about some things related
to
al Haydwar Nifas,
menstruation
and post birth bleeding that our our our
spouses and our relatives and women we know
experience.
And then we'll talk about sola
in the remaining weeks. And we'll talk about
the foundations of prayer, the conditions of prayer.
We'll spend some time talking about how to
improve although it's not really in the text.
And then he ends this text talking about
the prostration of forgetfulness.
And it's interesting that Al Akhtari's text is
really written for children,
but he addresses issues
in the
prostration of forgetfulness that you don't even find
in some of the,
like some of the larger text. And then
we'll finish, we'll be done,
Insha'Allah.
So last time we stopped where he says,
Allah bless him. He says,
means
the obligatory components of something. Something you have
to do.
Something that if you don't do it, there's
no way there's no way to make it
up unless you do it.
So like an intention,
like, oh, man.
I forgot my intention. It was like, you
have to make your intention.
We'll talk about though what about somebody who's
always haunted. Like, did I make intention or
not? That's different.
So he says
and then the there
are 7
obligations of according to even Ashir and Khalil
and other writers in the school.
Aniyah. Why do you think he starts with
intention first?
Says Aniyah.
Why? Like, why would he start with that?
Everything start with it. Nice. Everything starts with
it. So that's good, that's good. But what
else? Like,
what's happening here? How how are we being
centered?
When the first thing, especially in this society,
the first thing people tend to think about
is the exterior.
Yes, sir.
Setting yourself up for crucial, like starting. Right.
Yeah. Yeah. Like like, think about it like
a seed that's gonna blossom. Right? Think about
your prayer like that. How does it start?
How does wudu start? How does salah start?
It starts with that, the right reason.
It said that the early Muslims,
when it came to acts of worship,
did not engage in acts of worship unless
they asked themselves 2 questions.
Why and how?
Why is the intention, like, it's it's for
God. Right? It's for the right reasons.
And number 2 is how, like, is it
performed correctly?
Is it performed correctly?
So it says
are
7.
Seven things we have to do. The first
is intention.
Of course, because of the Hadith of Omar
that the prophet, peace be upon him, said,
every act of worship
is going to be rewarded based on its
intention. That's the understanding of the Hadith.
And also the Hadith of the prophet Sallallahu
alaihi wa sallam, which is authentic that Allah,
subhanahu wa ta'ala, will say, I am the
most free of partners
on the day of judgment.
So go to those that you worshiped along
with me and see if they can help
you.
And also in the 39th chapter of the
Quran,
Allah subhanahu wa ta'ala says
Say, oh Muhammad sallallahu alaihi wa sallam, I
was commanded to worship Allah sincerely.
However, Imam Al Khazari,
he mentioned something really important about intention.
This doesn't mean that you have to be,
like, 100%
having that intention because that's impossible for you
and I to have
because we're not prophets.
That's why the prophets are called in the
Quran,
The object
meaning
some something made them sincere.
Akhlasahumullah.
Allah made them sincere. So that's why they
have isma. Right? They don't they don't make
mistakes in worship.
They They don't fall into sin.
But Allah describes us, mukhli
li, that li means we have to work
for our Ikhlas.
Allah subhanahu wa ta'ala didn't make us pure
like he made the prophets.
So what does that mean?
Imam Al Khazari, he mentions more or less,
and I'm paraphrasing,
that no one should expect to have 100%
sincerity who's not a
prophet. And sometimes people kill themselves. Man, I
was praying. I'm not sure, like, you know,
I'm not sure where I was in a
prayer. And they start to beat themselves up.
And then shaitan
is so smooth that he actually takes worship
and begins to use it against you. So
not only do you feel and I feel
guilty about sins and mistakes,
but now he's got us feeling guilty about
worship.
We should avoid that.
And that's why after salah, what's the first
thing we say?
A staff irullah.
Oh, Allah forgive us like for the shortcomings
and errors in prayer.
So he says that the niyyah, we have
a very beautiful principle that says,
that your reward is based on the amount
of your sincerity, the quality of your sincerity.
I had a teacher from Yemen years ago,
Sheikh Abdul Hamoud from Eb.
And I used to ask him, like, how
do you have sincerity?
He said, look at the Quran.
Allah
says,
In cows for you, there's a lesson.
We provide you drink
from cows which comes between
between feces and blood came
the same word for
pure milk. So
he said, like, you weren't able to get
to pure milk unless that milk had to
be tested
and go through feces and blood,
and you won't achieve sincerity in life
unless you go through feces and blood.
Meaning, like, it's a process.
Is not an event.
Sincerity is not an event.
Sincerity is the a culmination
of a constant effort
to reduce
the contradiction between what we say and do
and what we feel.
That's a process,
and sometimes it will be good.
It will be supported by triggers, maybe being
alone. You know, sometimes you go to the
Masjid, the Masjid is empty. You can really
pray well sometimes when you're in jama'ah,
so you don't have to worry about being
the imam and make a mistake. So you're
just like free
in salah that may trigger your sincerity.
So the first is intention.
And we mentioned
that, you know, these foundations of wudu, these
obligations of wudu are found in the 6th
verse of the 5th chapter of the Quran.
Oh, you believe
either like, oh, you who believe when you
intend to pray.
The second is
to
wash your face.
And we said within the Med Hab, the
face is this.
From here,
from the natural point of where your hairline
starts,
to your chin and if you have a
long beard to the end of your beard.
And from here
to here.
So that's the face.
Why?
Because within
the the the understanding of the Medheb,
that's how the people of Medina understood face,
which
the third,
We talked about this.
Right?
Washing from the tips of your fingers to
slightly above your elbows.
Allah says,
and your hands to the elbow.
Here, we said this is the majority of
the Mathaheb say ila means 2, like safartu
il al kaira al kaira. I traveled to
Cairo.
But the Malekis, based on also other hadith
we'll talk about later,
is what is the language that say here
doesn't mean to.
Your elbows, it means
with
because Allah
says in the end of Suratul Saf,
who will help me with god, even though
he's the word which means 2.
And Allah says don't eat.
Don't usurp the property of the orphan with
your property with
and to wipe your head, your entire head.
We know that other they allow you to
wipe a part of your head. That's perfectly
acceptable. The differences
I mentioned last time without getting too complicated
on the meaning of b.
And to wash
your feet
to slightly above your ankles.
And
means to rub lightly, and we're gonna model
it for you here in a second,
Based on the Hadith of Abdullah ibn Zayed,
this Hadith is related by Imam Ahmed
as well as the hadith of Abdullah ibn
Abbas
in Sahih Bukhari and Sahih Muslim.
Iben Abbas says the process of someone who
was making would do, he would he was
going like this.
So this is an evidence for what's called.
Actually, tadalik is is like massage.
So to massage yourself,
every time, 5 massages a day, man, for
free. Who can beat that?
Yes.
In the mouth of school, is it far
to wash in between the toes? We're gonna
get to that. Is it far to wash
in between the toes? The strong opinion is
no.
The mashhur is no. When you hear the
word mashhur within the context of the Mariki
school, that means that within the school there's
differences.
So what's the popular opinion? What's the opinion?
Is that you don't have to wash between
your toes. That's a great question, Sheikha.
And, Sheikh, if there's anything you need to
correct me, just jump in. Seriously.
And
but in the Risela of ibn Abi Zaid,
which is one of our most important books,
Imam ibn Abi Zaid is of the opinion
that you have to wash between
your toes,
but that's not that's not the opinion of
the majority.
Yes, sir?
They decided it's too complicated for questions. No.
It's okay. Go ahead. I was just wondering,
is it is it so I know there's,
like, 3
and then, like, post.
Is the I noticed, like, things like and,
like, washing between and stuff like that is,
like, usually pre and or easier. They loosen
up or something, like, after.
Yeah. So we talked about this actually in
the first gathering. We talked about the development
of the school. In fact, it's the opposite.
The school becomes more stringent.
And we you know, like, for example, Al
Qadhi Iyad,
and Al Qaeda Abu Bakr, he used to
pray like this.
With his hands here, he got be almost
beaten to death.
The Andalusian Malekis burned the books of Albazari
because they said he wasn't enough.
So yeah. You know, the notion that the
Andalusian Malekis were like hipsters drinking turmeric lattes
and chilling
is not necessary. And and this is one
of the reasons why you find sukutal Andalus.
Right? Andalus begins to fall apart
because there's a very, you know
but but before that, people like Imam al
Beji and others, they are much more
relaxed. Ibn Abdul Bar. Ibn Abdul Bar student
is ibn Hazem.
Right? And then you have Al Baji. So
no. No. Not necessarily. You can find that
in the 1st lecture. Inshallah, we talked about
kind of the 3 or 4 phases of
the.
But what what we're taking now is, like,
what was cemented. Like, boom. This is the
opinion of the school.
And it's also important to note that geographically,
the Malachy Med Hab was not influenced
by,
for the most part, geographical issues.
The Maliki Med Hab is influenced
largely by what's in the
and the opinion of Abdul Rahman ibn Al
Qasim.
And and we don't need to talk about
this now.
And then
other things.
Whereas in Baghdad,
the Malekis preferred the Muwata to the Mudawana.
But this is a long discussion. Now we
just this is an introductory classmate. So we're
gonna try to keep it as simple as
we can inshallah.
As we should, by the way, as we
should.
But these are awesome questions, and feel free
to jump in. Like, I don't
Lauren knows, like, I don't I don't mind.
It's good. I'm happy that you're engaging and
asking questions. But But it may take a
little longer, but that's okay. Nobody's in a
rush. We don't need to rush to finish.
He
taught us,
for 8 years.
Why? Because people ask you questions.
Won't take us percent to finish this book.
If it does,
that would be incredible.
But, like, feel free to, like, stop me,
ask questions. Like, don't worry,
man. You know, I don't I don't
if I don't know, I don't know. Alhamdulillah.
And what I say is also not necessarily
written in gold.
I may make a mistake.
Mistakes. It happens. Nobody's perfect.
After
that,
And means
as mentioned by,
one of the great scholars, Ibn al Bashir,
that, you know, when you start it, you
don't break it.
So you're you're you do it continuously.
So we're gonna talk about those briefly,
Insha Allahu Ta'ala. We talked about niya
And
a niyyah according to the madhab muhadu halqalb.
Right? The place of the intention is your
heart. What should you intend to pray?
Pray the furb. So if the wudu
that you're making is for the obligatory prayer,
then you should have the intention I'm making
wudu for the obligatory prayer.
If somebody made intention for a nafil,
a voluntary act,
and then the time for prayer came again,
do you think they would have to make
the intent the wudu again or not?
So, like, I make intention to, like, make
wudu just to, like, you know, make dhikr.
I just wanna be in the state of
wudu.
It's recommended.
And then the time of salah comes in.
Do I have to make wudu again
or do I just keep the the same
wudu the role with the same wudu that
I made just to make thicker? What do
you think?
I have to make the wudu be again,
because my intention wasn't for the fard.
You see that? So the intention needs to
be for the Fard act.
But don't make it hard on yourself.
SubhanAllah, I remember I think I told you
when we first convert, there was one brother
used to sit in the, you know, the
wudu area for, like
so are you okay, man? He's like, man,
try to get my knee alright. I was
like, bro, it's not that hard, bro.
Right? Don't make it hard on yourself.
And we talked about if people suffer from
any type of, you know, any any challenges
that they're grappling with, whether it's OCD, ADHD,
dementia, Alzheimer's, they can say the INTEG.
And, of course, if someone has dementia, Alzheimer's,
we're not gonna tell them, you know, they
have to have vintage.
Allah Subhanahu Wa Ta'ala, we talked about this
in the first night. Right? The idea of
what makes someone responsible
and how that can
be nuanced according to situation.
Yeah. Because just thinking about it. Right? So
it's a great question. She's she's I'm sorry.
I don't know your name. Soumaya. Soumaya is
saying, what if you make would do the
real Quran, and you know that, you know,
the the the salah is coming
30 minutes after. So the fact that you
thought about salah is coming, that's the niyyah.
Or what if you said, in general, I'm
making wudu to remove an impurity that keeps
me from prayer that's accept and you do
multiple things with it. So
So I like to tell people just keep
your wudu general, man.
The other obligation that he talks about is
adalq. Remember massaging?
And I mentioned 2 narrations,
and it's considered,
you know,
the predominant opinion in the Medheb is you
have to do it. Mashhur.
Mashhur Fil Medheb.
The the main scholar who
really was the genius,
who sifted through the Medheb
and said these are what are like when
there's a difference, this is the stronger opinion.
The major scholar that did this was Ibn
Rushd.
We say
What are some of the evidences for this?
Number 1 is the hadith I talked about
earlier
of Sayna ibn Abbas.
His aunt was
Hadith, the wife of the prophet sallallahu alaihi
wa sallam. So he used to go spend
the night in his auntie's house and watch
how the prophet would worship.
And he mentions in one of his narrations
from Bukhari and Muslim,
I spent the night at my aunt's,
and I saw the prophet
pray. Can you imagine how awesome that would
have been?
And that I saw him make
and he was going like this.
It was called.
Ibno Munir al Mariki is one of the
great kind of
thinkers in the Madhab. He says,
meaning that he made and
this is the evidence for fehi daleel
Ijab Adelk. Like, this is an evidence that
shows you have to do it
because it's a description of how the prophet
made will do.
You say Delk?
Delk,
d e l k. Delk.
Yeah. Yeah.
And also the hadith of Abdullah ibn Zayd.
You wanna remember this name. Abdullah ibn Zayd
the Hadith of Saydna Uthman and this Hadith
of Saydna Ali. These 3 Hadith are really
like the foundations of wudu, man.
There are narrations about how the prophet sallallahu
alaihi wa sallamah
observed wudu just for your own reference.
And he says
that the prophet was given like, you know,
a third of water
and he started to make when he was
making wudu.
This hadith is related by Imam Ahmed
and the imam ibn Hoseym Asaha,
one of the early great scholars of Hadith.
He said like this, Hadith is authentic.
Also, the axiom that we talked about before.
Remember when we said, like, washing above the
elbows last week? I mentioned to you this
principle in the that
whatever
completes an obligation becomes what?
Who remembers
it? It becomes obligatory.
So the idea here is, like, you know,
by doing that, you're definitely making sure that
you're making will do correctly.
There's 2 things that you wanna kinda remember
about the ethos of the MedHeb.
Number 1 is that when it comes to
acts of purity, it takes extra steps.
And number 2, when it comes to acts
of worship,
it's
sensitive to making sure that that act of
worship is uncertainty.
We're gonna talk about that in a minute.
That the act as I step into the
act to worship, like,
not to the point that it's causing me
to be triggered,
but in general, I know, you know what?
I'm doing this right.
I've done what I need to do.
We talked about this principle.
Certainty is not removed with doubt.
The third is alfon,
that, like, if I make an wudu, I
don't stop.
Unless there's an emergency, and if in case
there's an emergency, a child
needs help, someone's at the door, someone's sick
or ill,
and anything of that nature where I have
to move, I have to open a door,
as long as it's not to the point
that my limbs dry.
Then I can go back and continue.
But just to break would do for no
reason to watch that dunk last night, that
alley oop, like, there's not a legit reason
to stop would do, man.
It's called Al Muwala.
Ibn Bashir, he's a great scholar in the
Madhub. He says,
Right? To make at once at one time
without
any type of separation.
The evidence of this is that the prophet,
this hadith is authentic.
This hadith is gonna come up again later.
Also,
he noticed a person praying in the Masjid
and a part of that person's,
like, under his foot was dry.
He didn't wash that part.
So the prophet said,
He actually stopped him from praying.
He said go back and make again. Why?
Because his limbs were still wet.
So what's inferred,
if his limbs were not still wet, he
would have had to what?
Make will do again,
so on and so forth.
So here you see something, and we don't
have time to talk about this now, that
inference is used as an evidence.
What's understood from the text?
It's called
Talk about it maybe in the future. It's
very interesting.
The other we said, the 4th is to
wash your face. We talked about it. The
verse says,
like wipe your entire face at least once.
And also the hadith,
as we mentioned earlier, of some of the
companions of the prophet
in their descriptions of the prophets wudu, like
Abdullah ibn Zaid, Sayidna Aarid, Sayidna
radiallahu anhu
that the prophet sallallahu alaihi wa sallam he
washed
his face.
Sallallahu alaihi wa sallam.
We also talked about this, but this is
the 5th as far as going through the
list is to wash from the tips of
your fingers to slightly above your elbows.
The 6th is to wipe your head. As
we mentioned earlier Allah says
Wamsahu Bi Ru Usiku.
Wipe your entire head according to the Madham.
And also the hadith of Rabi'ah
went with
Radiallahu Anha
who says that she saw the prophet sallallahu
alaihi wa sallam make wudu, and she saw
him wipe his head.
Excuse me?
That that brings us to a question that
people ask,
especially the sisters, like, if they have braids.
In the Medhav, they don't have to undo
their braids
Because of the hadith of Sayeda
Aisha
where she said we were told to,
like, pour water on our head, like she
said, like, 3 times. Right?
Meaning,
and to move our braids to make sure
that the water got to
the skin of our head.
Sometimes people, they ask about this question.
Also, some people ask if they got hair
implants.
Maybe they went to Turkey,
got some of their hair.
What did they have to do? The farthest
for the water to reach
the skin on your head.
So you would make who do like you
regularly
would. Somebody ask also once what if like
they have a thin hairline and their hairline
starts like here.
Then they just swipe to the top of
their head
where the natural place of their hair used
to be
to make it easy for them.
Somebody also asked about wigs.
This is something that sometimes people have to
go through because of certain issues.
So,
in that case they would have to at
least lift up this wig and make sure
the water reached their head
because what we call
unless, of course, wiping on the head were
to bring on some kind of illness
or,
you know, they have a burn
or they're going through chemo, may Allah protect
us,
then they're excused.
They do their best.
Why the hadith of the prophet sallallahu alaihi
wa sallam? What I ordered you to do,
do it as best you can.
And then the last is to,
and these we're talking about the obligatory acts
of udu,
to wash your feet from your toes
to above
your ankles.
That, of course, is found again in the
6th verse of Surah Al Maeda
where Allah
and to
wipe
or wash, excuse
your feet.
And this is supported of course by the
Hadith which are considered actually
meaning that so many people narrated them. It's
impossible for anyone to deny it. To prophet
sallallahu alaihi wasallam,
he washed his feet above his ankles and
also the statement of the prophet found in
Bukhari Muslim.
Right? Protect your heels from hellfire. I mean,
wash
when you're making wudu, make sure that you
get to your heels.
So quickly, let's review the 7 obligatory
acts of wudu
because today we're gonna make wudu, inshallah,
soon. The first is the intention.
The second is to wash your face.
Just follow the verse actually.
The third is to wash your hands
to above your elbows.
After that,
is to wipe your head once from the
front to the back. Sunnah is to return
it. We'll talk about it in a second.
And then
to wash
your toes,
like your feet from your toes to your
ankle,
and then dunk.
Talk about how to do that in a
second,
and then what's called almualaawulfaw,
to do it without
a long interruption.
Any questions about those things before we talk
about the sunnun of wudu?
Just go to the verse and write, like,
1, 2, 3, 4. You're gonna find them
there.
Is everybody okay? Is this a way too
hard for everybody? It's okay.
I started freaking out last week. I went
home. I said, baby, I think I killed
him.
She's like, I always told you don't do
it so hard.
It's like, sorry.
Dang.
Yes, sir.
So what considers efficiency for dokes?
We're gonna talk about it. We're gonna model
it. I got you. Dokes should not be
too hard. Although, let me say that. Don't
be like,
forget this. Don't
do that.
Like, if you just rub once, does that
feel the bar? Yeah. You just wanna do
it like, you know, while you're make well,
while you're washing your arm, you're gonna be
making delt. So we'll we'll talk about it.
It's a good question. While I'm make washing
my face, I'm gonna make delt. While I'm
doing my feet, I'm gonna be
just naturally smoothly making delt. Yes, sir. But
once would be fun.
So, like, basically, you can't, like, jump in
the pool and then just step out. You
have
The problem with pool water is the the
taste and the smell. Oh, okay.
Right?
Once there was I'm not I'm not saying
anything. Don't get upset at me.
But once there was a a brother,
it's mentioned in one of the Hambari books.
He came to a teacher and he said,
if I jump on the ocean
33 times,
would that be sufficient for Khuso?
He said, no.
He said, why? He said, because
only someone that's mentally compromised would ask this
question,
and for someone that's mentally compromised, there's no.
That's not your question, but
supposed to be a joke.
Sorry. Blame the Hanbalis.
Anas's Hanbali, you can blame him for that
bad joke, not the Malakis. We have funnier
jokes. In fact, I can't say them here.
I'll lose my
job.
The next are the sunnah of wudu.
The sunnah of wudu.
Those things that
if you don't do it, your wudu is
not invalid, but
if you don't do them consistently it becomes
a problem, like it becomes sinful. To just
neglect the sunnah for a long period of
time
for no reason
in the Maliki school can lead to sinful
behavior.
Why? Because I'm I'm, like, neglecting
the best of
creation.
It's like, you know what? So what?
But when it comes to our favorite TV
show, would we be like, you know, I
don't want that act I don't want Dwight
in the office.
I don't need Dwight anymore.
No. We're, like, excited.
So we should
we should make sure that our emotions are
excited about
the guidance of the prophet and the actions
of the prophet sallallahu alaihi wa sallam.
So the sununah wudu
are the following. Number 1
is to wash
from the fingers to the wrists.
And the
when you start. At the commencement of voodoo,
I start first
washing like this,
with my right hand, of course.
To my wrist.
The second, Al Mad Madah. Al Mad Madah
means to gargle water.
The third means
to sniff water to my nose to hear.
To be careful, especially when we're fasting,
the hadith, the prophet said like, you know,
make
but be careful, like, if you're fasting. Right?
Like,
don't swallow any water.
So the first is to wash my hand
to the wrist when I start.
2nd is to gargle water.
The third is to snuff water into my
nose.
And then the third is to blow it,
the 4th is to blow it out.
The 5th is to wipe one more time.
So I wipe my my head once, that's
the 4th.
I return it,
that's sunnah.
And then to get
water, fresh water,
and then to do my ears
like this.
And those are actually considered 2 separate things.
So the sheikh, he says,
right, to do like this. We'll talk about
it in a second.
Right? And to get fresh water
before I start this But
not inside.
No. No. Not the inside.
And the last,
sunnah is to follow the order of the
obligatory
things.
As mentioned in Solta Maeda. I don't want
to explain this now because it's a little
bit complex,
But
to make it as easy as I can,
they say that
They say that waw here
doesn't mean like and.
Waw means or. Or you could do this
or this or this or this or this
or this. This is legalese. We don't have
time to talk about that now. But just
understand that's where this this difference comes comes
from. So those who say that,
you know, you have to follow
the order in,
the verse say it means and and. Do
this then this and this and this and
this. Right? Follow the order.
Those who say no. It doesn't mean that.
It means this or or or again, I
don't wanna make it too complicated,
but do you get a general idea of
where it's coming from?
So again, the sheikh, he says
Al wudu. The sunnahs of wudu are the
following.
And the shuror.
To start by washing from your fingers to
your wrists
when you start.
And there's a nia here, by the way,
that we're gonna talk about in a second.
To gargle.
To suck water into my nose and then
to blow it out. And
to wipe my head again. From the back
now to the front.
It's part of my ear.
And then to get fresh water to do
my ears, and then to follow the order
of
the fard
is sunnah.
We're gonna go through this quickly because of
time.
The evidence for
washing your hands to the wrist in the
beginning is the hadith of Abdullah ibn Zayed,
who I keep quoting. This hadith is from
Bukhari and Muslim, and there's other variants of
these narrations of his
about the wudu of the prophet
They're like a gold mine for the early
jurist in particular.
And he mentions that the prophet sallallahu alaihi
wa sallam, he washed his hands three times
before he started
wudu.
The second is to gargle also the hadith
of Abdullah ibn Zayed and the hadith of
Earthman and the hadith of Saida Adi.
At
the prophet,
he gargled water.
The same thing for
that he snuffed water in his nose and
he blew it out.
And also the narration
Prophet said, you know, when you make, you
make
unless you're fasting, like, be careful when you're
fasting. Don't
snuff up too much water.
To wipe one more time your head, again
the hadith of Abdullah ibn Zayed
who said that the prophet
He said,
After he wiped once,
he did it again. He returned his hands
to where he started from.
These are the evidences of the med hub,
the school.
When you take comparative law, it's very interesting.
We took it for 4 years. You go
through why all these schools differ over this
stuff.
It's interesting, but it can become a little
bit cumbersome.
That's why I'm not in favor of teaching
comparative to people in the beginning. Why would
you introduce them to comparative law,
man? It's gonna be, like, so overwhelming.
And then wiping the ears because of the
hadith of Ibn Abbas radhiallahu
anhu.
That the prophet sallallahu alaihi wasallam
he wiped his head and his
ears and with his ears,
this part and this part, Lucas, that you're
asking me.
Not inside the ear,
but here.
The backside
and the front side.
The earlobe.
Yeah. From the earlobe to the ear canal.
We have a very important axiom also.
This is, like, anything that's in your body,
you don't have to, like, make wudu of
or wudu
of. Some people ask, like, about things, like,
going up in their ear, like, yo, chill,
you don't have to go in your ear,
man.
And also, this is an axiom I wanted
to share with you because I get this
question a lot on the gram.
Is
Say, like, becomes obligatory because of something coming
out, not something going in.
It's like a nice axiom to remember.
There's a hadith that has the same wording
even though
it's not strong.
What
and then, like, following the prescribed acts because
it's not been reported that people saw the
prophet salayahu alayhi wasalam
do the obligatory
acts in any other way except the way
of the verse as well as the Sahaba.
And, also, the narration of the prophet
Like, start with what Allah started with, like,
in the Quran.
Then the sheikh, he touches on a very
important thing,
before he gets into the virtues of wudu.
In in the Maliki Madhab, we divide the
actions of the prophet into 3 things.
I don't wanna make it too complicated, so
I'm just gonna try to make it very
easy. A sunnah means something that he did.
He talked about it. He did it all
the time, and people heard him talk about
it. Like, it was witnessed.
Sahib Omarake Sa'ud said, that
it had to be seen
that the prophet did it out of Dawim.
But he didn't talk about it or teach
it in a way that made it
to be an obligatory thing.
The second is what's called fodila.
Fodila means something he did from time to
time.
And the
is something that
it's virtues he mentioned, but people didn't see
him do it. We're gonna talk about that
later on maybe.
But before we get into the fadail of
wudu,
the sheikh, he says,
Whoever forgets one of the obligatory components of
If somebody like they were making and they
forgot,
say, to wash their arms.
And then, like, just as they finish wudu,
they're like, oh, I forgot my arms. They
should go back, wash their arms, and complete
the wudu.
So start where they forgot.
If it's
means, like, not long.
No. No. You start from where you again.
So what did I just say? Good question.
Good question, man. So let's say I make
udu. Right? I make an udu.
I start I'm doing everything I need to
do, then I skip my face.
I skip my face,
then I do my head,
do my ears,
do my feet. Then I I walk out
and then I meet Lucas, I'm like,
oh, man.
I forgot my face. So I go back
and I start with my face
and finish the wudu. I don't start completely
over. Why? Because
because we have
a very important principle that says
whatever is close, it takes the ruling of
what what it's close to.
So I'm still, like, in the I'm still
wet. I'm still having my will do. My
face is still wet, everything or or my,
you know, my my my, knee was there.
And it's close to that, so then I
go back, I start again.
If I forgot my arms, I will go
back and start with my arms
and finish.
If I forgot my feet, I don't know
how I did it, say I forgot my
feet. Well, at work, you got your feet.
Yeah. I go back.
Do my feet. I'm good.
Yes, sir.
So
if you do the whole deal, you just
forget your face. That's it.
I wouldn't be valid if you just want
I mean, I understand it. I guess it's
better to wash your face and then complete
it. But in terms of validity, it would
be valid if you just wash your face
and then Yeah. But that's not what the
med tab is asking you. Yeah. So that
would be valid if you went back and
just made a whole another wudu? It's okay.
Oh, no. No. No. If you only went
back and washed your face, it didn't do
what the rest of it would do after
that. La la. He says you have to.
Yeah. He said you have to you have
to finish. You have to so wherever you
forgot, you pick up and finish the wudu.
And and the reason I was asking because
order isn't obligatory. So it would
that's okay for you. It has nothing to
do with order. Now it has leaving out
an integral that has to be followed by
those things, like in this situation. Like, it's
like the rest of the wudu wasn't even
valid because you left out what came before.
I got what you're saying. Okay.
Okay.
Good.
No. No. That's a good question.
Don't worry, man. Shit. Yes, sir. What if
What what if you forget, like,
after your dry, maybe you price a lot
already Oh, we're gonna get to it. It's
coming. So I just get that case on
this number. That is 3 times from now?
So I just get
that to get on this number. That is
3 times something We're gonna get to that.
Okay. So anything that's not mentioned is not
given that ruling. So we didn't mention anything
about 3 times, did he? Us.
We say
If something's not mentioned, there's no need for
clarification.
That's and and I get it because we're
used to reading folk books that say, like,
this is how you make will do. Boom.
But now it's a legal text, so he's
saying, this is this, this is this, this
is this, and this is this.
So he's, like, being really so that's why
some type of people would read Al Akdari
and still not know how to make wudu
in the madhab.
So that's why we're gonna make wudu tonight,
In the park with no water.
I brought the bottle.
No. No. No. We're not gonna do it.
We're just gonna imagine that we have water
in front
front of us, man. Do not have to
make it hard. So the sheikh, he says,
I love these awesome questions.
He says, but if it was a long
time and I forgot, say,
my
arms
and it was a long time,
then I would go back
and just do my arms.
And if I prayed
before that happened,
then I would have to make I'd have
to make up the prayer.
Wow.
It's the med heb. We'll talk about some
of the logic in a second. Now, we're
just reading the book.
So the first is, short period of time
I go back, I start from where I
started, I make the wudu, halas.
The second
is it's a long time, I just go
back, let's say, I forgot my arms
and I'm I'm waiting for prayer, I'm sitting
there,
I get dry,
or let's say I prayed,
then after prayer, I'm sure, I'm not I'm
not doubting, I'm sure
I forgot my arms, then I should go
back, and I just wash my arms
and go back and pray again.
Now this is like legalese.
What is the book trying to do here?
Because when you read, for example, the
majority of the is this kind of stuff.
So what is he trying to do here?
He's trying to train you.
He's trying to say, okay. When you this
is like baby steps, but later on, when
you get into more of these kind of
little
peculiar
situations.
So now he just wants to, like, box
you a little
and get you ready for that.
If someone left the sunnah,
they can go back and do it. But
if they prayed without a sunnah, they don't
have to make the prayer again.
It's okay. If they wanna go back and
make up that sunnah, it's okay. They don't
have to.
And if someone left
a part in most scholars say like the
size of a quarter, it'd be the best
thing I can give you as an example.
Somehow they didn't wash on one of the
obligatory limbs that will do that much,
what's called luma.
They should go back and wash that
with the intention.
And if they prayed before they did that,
they should repeat the prayer.
We mentioned that hadith earlier when the prophet
saw that guy who was praying, and there
was a dry spot on his foot.
And he told him,
go back, make wudu, and come back and
redo your prayer.
Should I put this,
also follow the same thing of just in
that area?
Exactly. Yeah. So just watch that part.
The first example is if I forgot the
entire part.
Now, it's like a small part on the
entire part. See where he's kind of taking
it.
Nam.
That takes us now to the fada'il
of wudu.
Those things that we know
that the prophet did them,
not consistently,
not all the time,
and it was a witness that he did
it all the time.
When you start.
To use
or anything that will clean your teeth.
And
here's your question, Aki.
The third is to wash more than once
your face and your hands and your arms
and your feet.
And to start with the front of your
head when you wipe, not the back of
your head.
And to follow the order of the sunnah
that we mentioned earlier.
And to use a little bit of water.
Sufficient amount of water. I like the translation
actually for me sufficient is better.
And to start with the right side instead
of the left side.
Again, the questions that we're asking, it's it's
good that you're asking those questions. And excuse
me because I'm I'm old, so I gotta
stretch. So pardon my, my stretching.
But
it's really invigorating for me to see you
ask questions for things I know that are
coming.
Because that means, number 1, you're not asleep.
You're not playing Angry Birds,
but you're engaged.
Right?
So,
he says,
Those things which are considered like extra virtues.
Extra noor, I like to tell young kids.
Like, this is extra light, man.
You light it up. You wanna be lit?
I won't be lit. Okay. Here's how you
be lit.
Truly lit.
A tasimiya,
the basmalah,
a sea wack, or a toothbrush. You know,
sometimes you go to work, pull a little
toothbrush, whatever.
Right? To wash your face and your hands
more than once.
And to start with the front of your
head to follow the order of the sunnah.
To use a sufficient amount of water not
to not to waste.
To start with the right before the left.
And it's an obligation we'll talk about when
you're washing your hand
to go between your fingers.
And
it's recommended,
It's encouraged to do it with your toes
but not obligatory
according to the Mashhur.
We'll quickly look at some of the the
evidences
but but again, I I wanna just note,
that this is like an introductory text, man.
So
I'm trying not to go
hard, but just to remind you, sunnah
is something that the prophet
he did it all the time.
He
said meaning people saw him do it all
the time.
But he did not mention it in the
context of * or heaven. So that's how
we know it's not fault. You have a
question?
I do. Yes.
We'll talk about that. It's a good question.
Says more I I did it on purpose.
So I'm glad you asked. I didn't say
these things on purpose,
but he say like it it says
right? To do to to increase. Doesn't say
2 or 3 times why. Well, there's a
very important principle in hadith
that when the prophet mentions different numbers for
things like he washed he washed once, the
hadith of Abdul ibn Zaid says
one time.
Another hadith says he washed
twice, his hands
and his face.
The other hadith says he washed 3 times.
Remember I said that the medham, when it
comes to issues of purification,
it always leans towards what?
Like the safe. So when you have hadith
that say 1, 2, or 3, the Medheb
is gonna go with what?
3. It considers it to do it more
than 3 times. Why? Because it's not mentioned
that the prophet did it more than 3
times. So they understand, like, the the,
you know, the highest you can do is
3.
So in the med hub, we have a
very important principle.
If we have a hadith that has different
numbers, 1, 2, 3, and it comes to
virtuous acts,
it's considered virtuous to do it
3 times.
The highest number.
You understand now?
Yes, sir. About, does
that mean the people here in the province
say?
Absolutely. Yeah. And also other texts in the
Sahaba themselves.
People saw
them say
We're gonna talk about it in a sec.
Good question. Yes, sir. Since we're talking about
the the
more than one time, you you mentioned for
hands and for face.
Is it not mentioned for, like, the mouth
It's understood for the feet.
Talk about it, but also the feet three
times. About the mouth and nose. Mouth to
nose 3 times.
Good. Good questions.
Yes, sir.
What's the current what
is the what did you say this, Mala,
make we do wild making push ups for
you? We're gonna get to that. Oh, that's
coming. Good. These are great questions.
Man.
Either you guys are really smart or I
might be actually doing a decent job.
Sorry. Maybe both.
Sorry. One more clarification. No. I'm not answering
your question anymore. You have to pay, bro.
No. Go ahead. Ask. More than once. So
is that
a Fada'il? Or We're gonna get to that.
Yeah. It's a Fada'il. Okay. Not a sunnah.
We're talking about Fada'il again. Let me repeat
them. Good question.
So it's so so the sunnah is still
just 1?
The fudal is a part of the sunnah,
but they are considered less intense.
Right? As I said, not not something he
did all the time.
And we say for something to be called
People saw it.
It was witnessed.
So he says again, let's repeat them just
to make sure we got it clear.
To use the miswak.
To increase
beyond the first wash. Anything that's washed. Right?
Here means your face, but he mentions face
and hands, but it means anything. Your feet,
your arms.
And to start with the front of your
head,
to follow the order of the sunnah.
To use a sufficient amount of water not
to waste
and start with the right instead of the
left.
So those are the fadail of.
Let's look at the evidences and then we're
gonna make together
inshallah, and then I think we have to
stop.
The first
to to say
because the hadith of the prophet
The hadith of the prophet
related by Sayna at Imam at Tirmidi.
And this hadith actually is Da'if,
but Imam ibn Hajri, he mentions in Fathulbiri
that there are so many narrations
about this that when they all come together
it makes this hadith
has supporting narrations and the actions of early
Muslims as well.
What does the hadith say that there's no
wudu, meaning complete wudu,
doesn't mean that wudu is invalid.
But there's no cherry on the top as
as Eunice said, for the one who does
not mention Allah's name.
Although,
the hadith of Sayyidina Anas
the nomadic.
We have Anas here
doing the camera.
Sayna Anas Malik said that the companions of
the prophet sallallahu alaihi wasallam
They've they asked for what's called
not
with a wow.
Means
like a measurement of water.
Like a jar of water is called wadu.
Wudu with the dama is the action.
So they asked for wudu,
right,
to make wudu.
Falam Youjid, they didn't find it.
So the prophet sallallahu alaihi wasallam, he then
he said, *, does any of you have
water, you know, to help these people?
And then he put his hand in the
in the jar of water that was presented
to him,
Make and
begin with the name of Allah.
So this hadith actually is mentioned by Buhari
Muslim but without
Without begin with Bismillah.
That's found in other texts.
And the Imam al Sayyuti,
he mentions this and he talks about where
you can find it and so on and
so forth. And then he quotes something really
nice of a great scholar, Ezeidina Abu Salam,
who says
that in relationship to Bismillah Rahim, your actions
fall under 3 categories.
The first
is what's sunnah.
The second, which is not sunnah, like to
do evil, like, say, Bismillah go do evil.
And the third
was disliked,
and he says, walawalkalwudu.
And also what he could mean by the
second, excuse me, is something like that's good,
but it's not fine. You're not like bid
a hasana. You don't find necessarily a text
from the sunnah in it, but to say
the is good.
According to the majority of the ulama, then
the third
was not allowed for you to say the
basmalah. I remember when we first converted, there's
this brother. He could not stop going to
the clubs.
So he came to our teacher, Sheikh Ahmed
from synagogue.
He said, Sheikh, like, I can't stop going
to the club. Sheikh said, the club?
Said, yeah, Sheikh, the club. Mahalo, lady.
Word goes down.
Sheikh said,
Then the sheikh, he said, oh, I know
I know what will stop you.
I'm not gonna say the individual's name.
He said, yes.
Next time you go brother,
say Bismillah Al Rahman Rahim.
Say, Sheikh,
if I say Bismar Arman Arrim.
I'm not gonna go on a cut. Exactly.
So ideally, someone shouldn't say the basmalai like
when they're doing something disliked or forbidden.
And then Yazid ibn Abdus Salam, he said,
al Awal Kalwudu,
like a sunnah to say the Basma is
like wudu.
The third is miss the second is miss
whack because the prophet said, if I didn't
fear for my, would order them to make
miss whack
with every prayer.
2 narrations.
The second was.
And, in fact, the strong opinion is that
as I mentioned earlier and you find it
in other books that the second and third
are from what's called this the fodila. He
just says zayit
but they actually will mention in other books
the second and third, like, you watch 3
times or 2 times. It's from the fodilla.
And I mentioned why, because you have different
narrations. The narration of Abdullah ibn Zayd, so
the prophet, he did it twice. The narration
of Sayyidna Uthman, the prophet did these things
three times, the mouth, the nose, the the
face, the hands, the
feet. So we take the higher number
as being the most virtuous.
But to do more than 3 is disliked
because you're making something more difficult on yourself
that the prophet
he didn't make
it more than 3 times.
The 4th we talked about already is to
start with the front of your head because
the hadith of Abdul ibn Zaid
and the Rabi'ah
that we mentioned earlier.
And then following the sunnah, this is found
in the of the of Imamatic
that it's
different narrations brought together from the Muwatha of
Imam Malik that it's to have to follow
the of the sunnah.
The 6th, to use a sufficient amount of
water without wasting
because Allah
says,
like don't waste.
This is understood like we shouldn't waste things.
The
7th to start with the right instead of
the left because of the hadith to say
to Aisha that the prophet he used to
love to always start everything with the right
side.
No.
As we mentioned earlier, that it is
an an obligation to wipe between the fingers
and recommended between the toes according to the
med hep.
There's, like, 5 or 6 evidences for this,
but because of time,
I worry we're gonna run out of time.
Yeah.
And if someone has like a light beard,
they can see their skin, then they have
to make sure that the water gets to
there. They have to do like this.
Unless the beard is long. Because when the
beard is long, when they're washing their face,
they're gonna wash all the way to the
end of their beard.
We're gonna stop here next week. We'll continue.