Suhaib Webb – Maliki Fiqh Part Three ‘Ishmawi’s Primer on Fiqh Causes of Nullifiers of Wudu
AI: Summary ©
AI: Transcript ©
Welcome back to our introduction to Islamic law.
In light of the madhab of the imam,
the imam of Medina Imamatic
radiallahu
anhu. It's very important, especially for students of
knowledge,
that sometimes we place a lot of emphasis
on memorizing the mutun.
These these texts like the text I'm teaching
you now, the Matnawi Imam al Eshma'i.
But subhanAllah, as I heard from doctor Fata
Jazee, one of my teachers, one of my
mentors in El Azhar and Masjid El Azhar,
one of my great, great, great mentors, Masha'Allah,
was that it's more important to memorize the
evidence of the text
than the text.
So for those of you who are studying
this this this this text with me and
you're interested in religious vocation,
I wanna encourage you to memorize the evidences.
And when you and I go through the
oral
exam, what's gonna be important to me is
how you understand
these
evidences. More so than the text in the
sense of, I want you to understand the
gist of the text, the opinions of the
medheb, of course. But more important to me
is that you're able to explain the evidences
of the Medheb.
The second point that I wanna make is
that these books are not written in
isolation. These books,
not only are meant to accomplish a sense
of education,
and growth academically,
as well as a development and and increase
in our capacity to worship as we talked
about last time. But there's also tarbia.
Right? There's also training
and religious guidance and an attitude,
like a religious attitude that's formed
in studying this book and books of fiqh
in general.
And that's why SubhanAllah, Imam Abu Hanifa, when
he was asked what's fiqh,
He says, right? The firk is for a
person to understand
what they have to do
and what's against them and what's for them,
right, in life. Like, what do you have
to do and what are you are you
going to do that's gonna help you in
the hereafter?
Here,
as we move into this next part of
the text,
it reminds us of something very important that
goes back to the beginning of creation when
Allah
made Saydah Adam saydah
Hawa
alayhim as salam.
And that is that a religious person is
not only concerned
with good and evil,
but a smart religious person is going to
be concerned with things which trigger good
and trigger evil. We talked about this this
last time, actually in the first lesson, we
talked about the axiom,
Right? That rulings
appear
and function according to their causes.
The sheikh, he says,
And now he ties us back to the
idea of
don't come close to the tree. Allah didn't
say to our parents
He said, don't come close to
even a part of the tree. Don't play
with it. Avoid the things that will cause
you to eat from it.
Will talk about this later on, InshaAllah, in
the Medhab as well as in Usul Ufilk
that what can lead to evil
takes on the ruling
of evil.
What leads to the nullification of wudu
takes on the ruling of a nullifier of
wudu.
Allahu Akbar.
This is what Imam Al Haramain and Uso
Lofir talks about Muqaddimat and Muqaddimat,
those things which trigger and cause
certain things.
So now the Sheikh
is expanding our understanding
of the comprehensiveness
of Sharia
that it not only deals with the actual
act, but at times it is going to
deal with the things which cause the act
to happen. Allah.
Allah. So just like Allah
informed our parents
to stay away from the things which may
cause this,
There are times which we are commanded to
stay close to things that cause good
and to avoid things which cause evil and
then to recognize there's certain things that we
can't avoid because we are under the control
of Allah
like these things
which lead to certain rulings.
The outcome is is to create Shaqsi arabaniyah,
to create a personality which is always in
tune with Allah, whether it's outcomes or causes,
Anamah Allah. So fiqh in many ways when
it's understood in this this way of a
macro and a micro causes a person to
what?
To worship Allah Bil Asbab, to worship Allah
with the causes and to worship Allah with
the outcomes and this leads to Esan. So
now you see something very important
and you we only take this from an
FY Mishu.
We took this from our teachers. It's not
something that you're going to find in books.
And that is that there is a
intrinsic relationship
between firq
and tasawaf.
Firq and taskeetah nafs.
Firq in the purification of the soul Because
Filk is not only telling me you worry
about the rulings of outcomes,
Filk is saying now you need to start
thinking about
the rulings of things that lead to outcomes.
And as I build on that and as
I scale this,
then my life becomes a life.
Now you understand the verse. Say my prayers,
my sacrifice, my struggle.
Right?
My entire life is called mastarmimi
and my entire death salah,
devotion,
life and death layering
the
existence of sharia in my thoughts at the
micro
and at the macro leads to
If you understand this, you you understood
what we said. Then you've understand really the
essence of fiqh. It's a disaster
that we've
taken spirituality
out of Fiqh and Fiqh out of spirituality.
SubhanAllah.
That's why at Swiss we teach the book
of Siri Ahmed Zuruqal
Kawaida Tassowaf
that brings both together
because Tassowaf without fiqh leads to bidah
and fiq without the sow of leads to
a harsh heart. That's why I say it
in the Sheyaf, he said,
scholar a firk or a sufi
don't be either or
because by Allah
I advise you
because the person of fiqh without tasawaf will
never taste taqwa and and a person of
tasawaf without fiqh is ignorant and how can
an ignorant person reform anything? So sayin al
Shafi is saying
bring both together.
And that light the Sheikh
now in the next section, he says, wa'amma
asbab al ahadef,
those things which can cause the nullifiers of
wudus. Now I'm layering
the presence of Sharia in my life.
I'm opening up my life to a life
of worship.
That I'm not only worried about the nullifiers
of wudu, I'm worried about what causes my
wudu to be nullified.
The sheikh, he says one of the things
which leads to a nullifier of wudu is
sleep.
And Sadat and Madikiya,
they divide sleep into 4 parts and he
says,
4 types of sleep
from the perspective of what violates
wudu
or leads to the violation of wudu.
Wudu.
The first is a long heavy sleep.
So the first is
is a heavy long sleep violates
And a and a a a a short
heavy sleep, he says, also violates wudu. So
what here is the is the kind of
the cause of all this
is that a person loses consciousness.
Sheikh Ahmed Dardir
Allah.
Saydee Ahmad Dardir in Aqrbal Masadiq.
He mentions and also his shara of Sinei
Khaliyah's book,
Shara Kabir.
He mentions that
we understand
that sleep is heavy when a person, for
example, they slobber and they're unaware of it.
Or if they have something in their hand
and it drops
and they're unaware of it. Has a Nam
Nam Zaqil.
So I understand from that
heavy sleep is when I lose my consciousness
like when I lose my ability to understand
what's going on around me.
What are the the evidences for this?
First is the Hadith of Sayidina Ali
and this Hadith is Hasan.
When he said that the prophet
he said, You
Allah, this is called Tasbihu balikh. InshaAllah, I'm
going to teach you this in rhetoric at
Swiss, InshaAllah.
The prophet said that
that the eyes are like the lids on
jars.
Right? That the eyes are like lids on
jars.
Salallahu
alayhi wa sallam. So whoever sleeps,
salallahu alayhi wa sallam.
And that lamb I taught this and this
is in our class on Arabic, the foundations
of Arabic that lamb it's not fayatawaba,
fayatawaba
and it teaches also on Usolo Firk. That
lem means fa'alayhi,
fa'alayhi al wudu.
That's called lamal amr. You have to make
So this is an evidence
that if a person sleeps,
they have to make wudu.
Wudu.
The second Hadith is the Hadith of
Muawiyah So the first Hadith Sayina'ari karuramalahuwajahamirumumineen
The second Hadith is the Hadith of Muawiyah
who said that the Prophet Sallallahu Alaihi Wasallam
said
that the 2 eyes are the lids
on the jar.
So if if those 2 eyes, like, close,
you fall asleep,
then the lid is going to be opened.
This is rhetoric, tashbihu baliyeer, as I said
earlier, how you compare something using metaphor in
comparison is very beautiful.
This hadith, hadith, daief.
According to most of the ulama, this hadith
is weak, but the first hadith is sound
and coupled with that is the actions of
the Sahaba
and the actions of Sayyidina Nabi Sallallahu Alaihi
Wasallamah
that when they would fall into deep sleep
and wake up, they would make wudu.
Then the Sheikh
he says
Now he moves into the second type of
sleep, which is a light sleep. So the
first heavy sleep, whether it's short or long,
it violates wudu based on the Hadith of
Sayyidina Ali
and
other ahadith also that we may talk about
later. But that is the primary Hadith and
the actions
of the early
generation.
It's a very important axiom used by Sadat
and Malikiyah that the actions of the people
can become stronger
than certain type of narrations.
The second type of sleep is a light
sleep. He says
is a light short sleep.
You know, so I'm like,
It's a light short sleep. Doesn't violate udhu.
Then he says,
This is
a a long
light sleep. He said it's recommended in the
Medheb
to make wudu.
What's the evidence for this? Because we find,
for example, Imam Ibn Hazem, great scholar, Masha'Allah,
the Thawhid I Medhab,
that the Duaheel Methab they say any type
of sleep violates wudu.
What are the evidences that the Madikis are
using now to kind of nuance
the types of sleep
that a person experiences?
The first is the hadith of Sayidina Anasim
Mamerikin
related by imam Muslim.
He said that the Sahaba
that
they
would wait
to pray Isha later
Until,
you know, their heads
would bow like this because they were sleepy.
Then they would
pray and they would not make
Here's the
text now the nuances
So it's understood in the hadith of Sayyidina
Adi karram Allahu wacha is that whoever
falls into a deep sleep has to make
Udu because the Hadith of Sayyidina Anasymumatic
nuances the understanding of sleep to be
until they were like.
They would pray
and they would not make wudu.
Also, the Hadith of Sayyidina ibn Abbas
the prophet
he
said,
is this,
wudu
is the water used for wudu. So wudu
is the water of the vessel. Wudu is
the action.
Whoever sleeps and they're sitting
and sejid here means
someone that's sleeping, not sujood. Until the person
leans on their side.
Because when someone leans on their side, right,
they're gonna their body is going to relax
and ease and they may experience,
for example, breaking wind.
Also, the hadith of Sayna Abdullah ibn Amr
Both of these hadith are good hadith,
although there is some discussion about them. But
in general, Sayidna Imam al Tabarani about this
narration of Sayidna Abdullah bin Umar salaaba sabi
has no problem with it.
Said that the prophet sallallahu alaihi wasallam said,
you know, whoever whoever
falls asleep and he is sitting
then there's no wudu for that person.
Until he says
unless he leans on his side like this
or he or she lies down
then he or she has to make wudu.
So here now, masha'Allah, we see the evidences
for the Madiki Madhab. These are not the
only evidences, but I'm
are the the the the lids of jars.
So whoever sleeps the prophet said, you know,
the jars open,
they have to make wudu.
Then the hadith of Sayna Abdullah
ibn Abbas
and the prophet said whoever falls asleep while
they're
sitting, there's no will do for that person
unless he or she
lays on their sides.
Because then the person is going to lay
on their side. They're going to, of course,
relax and may experience
something that violates wudu. Then the hadith of
Abdullah bin Umar
which is very similar,
which is very similar to the hadith of
Sayyidina Abbas
that the prophet
said, you know, whoever sleeps while they're sitting
there's no wudu for that person unless he
or she leans on their side,
then they have to make wudu.
So alhamdulillah
Yani,
we took the different types of sleep,
heavy sleep. Both of them demand wudu. Light
sleep if it's Qasir,
doesn't you don't have to make wudu if
it's if it's like short.
And if it's long, used to have bumin
wudu. And here we learn something.
That in the causes
of things,
if there is
a kind of a duality,
one that leads to piety
and not one that's allowed
but is farther away from taqwa,
usually the med hat goes towards taqwa.
And again all this falls under sbab.
Remember this conversation is very important if you
understand this. The idea of layering
the experiences of fiqh.
Layering
the practice of
Islam.
And then he says
And from those things also
which are going to lead to the nullification
of wudu
zawarul
aqli.
He's losing someone's conscious,
the loss of conscious.
He said that,
you know,
what is going to cause
a nullification of wudu
cause one of the things which causes a
nullification of wudu
is for someone to lose consciousness, whether
they fainted
because of insanity, whether because they fainted or
because of intoxication. It's remarkable, subhanallah, that classical
text is talking about intoxication.
Recognizing that there is this issue in society.
What are the evidences for this? Number 1
is the hadith of Saydha
Aisha related by Sayida Imam al Bukhari
That she
said.
She said that the prophet
he lost consciousness.
He
he woke up.
And then he
washed
and prayed.
And then again he fainted and this is
towards the end of his life.
And then he washed again. So this is
an evidence that when someone loses consciousness,
they should make wudu. This is one of
the actions of
Sayyidina Nabi Sallallahu
Alaihi Wasallam.
What are the evidences
for insanity
as well as for
drinking?
P. S.
Analogy,
The Hadith of Sayid Aisha
is the Amr Ma'alom.
A
Ma'alom.
That its ruling is known.
As for insanity, and here we mean extreme
insanity, right, someone's losing
complete control of their surroundings and who they
are, Allah protect us.
And
intoxication,
we don't have any clear text that says
a personal experience that has to make
udu. So since the illah, the cause is
the same, and that is loss of consciousness,
loss of
the faculties,
intellectual faculties.
So they took
fainting
and combined it with
insanity
and
intoxication
and said their illah is the same.
And since the cause is the same, the
ruling is what? I taught you this.
I'm trying to teach you now how to
think
as a student of fiqh. Fiqh means to
understand. I want you to understand.
So since
the
illa, the sabab of Ihma
is Zawal Aqal, right, that the cause
the prophet when he fainted
then he made wudu. We understand that loss
of consciousness
is why.
Same thing with sleeping.
So
is that also not the same thing that's
present in
insanity
and
intoxication
that a person can lose
their intellectual faculties? If that's the case then
they have to make wudu.
Allahu Akbar. This is an example of qiyas.
So again, see I'm walking you through the
book. I'm not just showing you the website.
I'm showing you the programming, the coding that
went into making the website. So we should
be teaching people fiqh Allahi.
And we should challenge people to think.
The Quran challenges us to think la'ala kum
taqiloon
and fiqh means to understand.
Then the Sheikh, he says
And this is where we'll stop insha'Allah.
That wudu is nullified by apostasy.
That a person who leaves Islam
is going to nullify their wudu. And this
is, of course,
nadariyah.
It's like theoretical law. Islamic law reached a
point
in its its its development that it got
into a lot of theoretic law because it
dealt with real law
And it even dealt with natural law in
many ways, in a very different way than
what we see now.
But if you pay attention,
you're gonna see that the sharia
now is moving away from physical causes
to thoughts and
expressions of thoughts. Meaning
someone says I'm no longer Muslim.
This violates their wudu
because Allah says
Whoever disbelieves
after iman
Whoever disbelieves after Iman has violated all their
deeds.
So here we see now that Ridah, may
Allah protect us.
Talk about riddah in our section, our class
on Mafaihim.
Right? Somewhat apostasy because now we see it
used very sloppily.
But, you know, as Imam Abu Hanifa said,
no one leaves Islam except the way they
accepted Islam, like very clearly.
But here, whoever
this belief is after Iman a kufran
sareehan
that they have canceled and nullified
other actions. So Alhamdulillah, today
we begin the discussion on Asbaab,
nawakidulwudu,
those things which cause the nullifiers of wudu.
We talked about sleep and it's 4 types,
right?
Heavy,
long sleep violates wudu. Heavy, short sleep violates
wudu. The evidence, the hadith of Sayna
Ali, Radi Allahu Ta'ala
Anhu.
We talked about
light,
short
sleep doesn't violate wudu.
Light, long sleep doesn't violate wudu. Why? The
Hadith of Sayna Anisymimatic
provided by Imam Muslim,
the Hadith of Abdullah ibn Abbas,
the Hadith of Sayyidna
Abdullah ibn Amara
And then we talked about
that a person
who experiences
insanity,
loss of consciousness
or intoxication
violates their wudu. I think it's interesting that,
you know, there's a time where people that
were intoxicated still cared about wudu wudu Like
why would the ulama talk about it? Obviously,
there's a need for it.
I remember in Azhar, one of my teachers,
we were talking about the dispensation for someone
who steals. Are they allowed if they travel
to steal to join prayers? And then he
stopped and says, SubhanAllah,
the Sariq, you know, even the thief in
early times prayed.
Allahu Akbar.
So the last
points we talked about now are
loss of consciousness. And we said the evidence
for fainting is the hadith of Sayda Aisha
that he passed out and he then he
came out of it and then he made
wudu and prayed. Al Kamal Khaled.
And then the other 2,
insanity and intoxication
are Qiyas. The evidence is Qiyas, one of
the 4 agreed upon evidences amongst Ahl Sunnah.
And then the last we talked about
was apostasy.
And that's because the verses
Right there, insurul al Maeda whoever disbelieves after
faith has nullified their actions. We ask Allah
Subhanahu Wa Ta'ala