Walead Mosaad – Maliki FiqhTadrib AlSalikClass 6 Purification
AI: Summary ©
The speaker discusses various topics related to the coronavirus pandemic, including the importance of not touching pages of the Quran and reciting the Quran to determine if one is in a state of capitalism. The concept of sexual arousal is discussed, including the use of the male organ of the penis and the definition of sexual arousal. The speaker emphasizes the importance of avoiding touching things and not letting people go out in public. The segment ends with a recap of the chapter and a reminder to be balanced between the two things.
AI: Summary ©
So we continue
in reading in the
5th
of
and Imam al Alemah.
Alamah.
This book
with a really fun called.
The
is one of the folks that's considered to
be of the
later tradition. In other words, coming roughly after
the 8th century or so of the Hijra.
So this one coming in the
12th century written by
Imam Abu Barakat,
Imam Ahmed
And so this book is called the tasir
or tadrib.
So it's kind of
a a
a stepping stone to getting to that more
advanced book. And
is one of the books that can can
be considered the book of Fatwa in in
the medical school. So you have books
that can be
intermediate books or beginners books that are kind
of getting people acquainted and familiar with,
the. And then you have other books that
are books of,
that would give kind of the last word
on rulings. Because generally speaking, we say for
the or
for one who wants to know, well, what
is Allah's ruling in this particular
issue?
Then we say you have to go with
the.
You have to go with the most relied
upon opinion,
sometimes referred to as a
or the one that has been cited by
the most the greatest number of jurors,
also sometimes referred to as a,
the ones that
the is is given upon. So
along with,
which is the other one upon which
is based. I consider those books in the
90 2 till this day.
So we chose this book because it kind
of gives a very broad overview of all
of the,
all of the issues in the Menifee School,
and it does so in a way that's
concise and also,
I would say,
omitting many of the
sort of answer the issues that come up
in
that deal with language and,
finer points of of certain issues that may
not really hurt people anymore. So I think,
it's a it's a good choice
that we we chose this book based upon
which we asked some people their opinion, and
and this book was recommended
as well. And it comes from the highly
capable scholar of,
Sheikh Abdul Aziz Mohammed al Sheih Mubarak from
the blessed city of Al Qasir,
in Eastern Arabia, which still remains,
as a center of learning,
in the Arabian Peninsula for all 4 all
4 schools of,
which is a rarity in these days,
even though we could probably say that the
Manikhi school is a dominant school in that
part of the world, Eastern Arabia in general.
So we have reached the chapter dealing with
or the section dealing with.
For those who have, the Arabic condition, that's
on page 48.
So it's actually dealing about this,
issue called Mujibet,
which means that which necessitates.
So
in, right, I mean
means to necessitate. Right? And means something that's
necessary
or incumbent and then
makes it
a transitive verb or a verb that now
takes
a
a
direct object. So now
means made necessary. Also,
here, this is meant to mean those things
that necessitate one to have a state of.
And he hasn't mentioned it yet,
but there are three things that one needs
to be in a state of
of,
or whichever it may be, in other words,
in a state of ritual purity
for one to perform these three things.
They are any ritual prayer, whether it's an
obligatory prayer like or
it's a sunnah prayer like a,
or it's something that's just merely recommended like,
the prayers that come before and after the
5 obligatory prayers. So any type of ritual
prayer, one has to be in a state
of
of
otherwise, the the prayer is not valid.
Additionally,
the stipulate that
which is to circumambulate the Kaaba during Umrah
or Hajj.
One has to be in a state of
a loop for all 7
or all 7 circumambulations,
around the Kaaba.
And then the third thing is for touching
the,
which is touching the actual pages
of the Quran.
Reciting the Quran, one need not be in
the state of recommended, but the actual touch
of pages
based upon
the No one should touch it except those
in a state of
purity.
So in this chapter, in this section, he's
gonna tell us about what are the things
that are going to necessitate.
In other words, what is going to nullify,
the. Right? What is going to put us
in a state of as we went over
in a previous session on hadith means to
be in a state where you need to
have.
So it says,
He says that
those things that necessitate the or the ritual
ablution or ritual state of purity are 3
types of things. Not 3 things, but 3
types of things. So one of the things
that the medicaid do is they divide it
into types. So they looked at kind
of, sort of a
or a rational way of, well,
judging by all the things that can,
can necessitate the wudu, then what are the
things then? How can we divide them and
look at them?
So these three categories namely ahadith,
number 1.
Ahadith from hadith and we said earlier hadith
means to be in a state of ritual
impurity.
So hadith then is that which is kind
of in of itself
nullifies,
the
And he gave some examples,
and he mentions,
defecation or defecating.
Right? And the Arabs actually have they don't
actually use words like that.
And means that, but actually means,
you know, you know, you know, you
know, what has
been lowered off the ground,
and that's how people used to go relieve
themselves. It seemed like a lower place covered
up and so forth.
So they would use kind of,
metaphors to refer to such things.
Passing.
Urination.
Which is like post urinal fluid.
You know, it also comes out of,
from
males, after urination.
1, which
is pre seminal fluid, which is both male
and female.
Generally,
says the blood
of or here it means non menstrual blood,
specifically,
I would call it
vaginal discharge,
if we if we say them on this.
But the ruling applies not just to that.
So it applies,
as we'll see later on when we talk
about incontinence
and the and the
the exceptions for that, that that will come
into play again. But in the general ruling,
anything that comes out of the rear or
the forward private area
while one is in the state of normal
health
is going to be nullified for the woman.
That's the general concern.
So those are called adeath. Those are things
in of themselves.
Right?
And then things that are causes,
Right? Means a cause for something. What is
it a cause for?
There's a presumption that if you have one
of these there's a presumption you may have
nullified your
by one of
the by one of the the types of.
There's that presumption whether it actually happened or
not, that's not important. The important part is
there's a presumption that it may have happened,
and the sharia doesn't, you know,
doesn't stipulate upon us that we have to
have sort of,
precise instrumentation,
hooked up to our bodies to figure out
if we passed when while we were asleep
or anything like that. So there's the that
presumption.
So the
So that would be that which
that which renders you in a state of,
here literally means covering of the intellect, but
here it means covering of your awareness.
Right? Your your your sleep, your unconscious.
So he says,
which is,
deep sleep,
and deep sleep is defined as that which
is deep enough where you are not
aware
of what's going on around you. Like, voices
maybe,
you know, your voice is going around, people
are talking, things like that. And if people
ask you later, do you hear us talking
while you're asleep? And they said, wow. I
was asleep.
Then that's that's deep sleep. And I think
those who are medical practitioners would refer to
it as REM sleep, rapid eye movement sleep
where that's where you can dream and and
things like that. So you're not aware of
what's going on versus someone who's kind of
in a half state between sleep and and
non sleep,
kind of dozing off but still
aware of what's going on, the Medicaid did
not consider that to be in of itself
problematic for the movement, unless, of course, you
know for sure that you have one of
the bad death by passing wind.
So heavy sleep, no
that we just defined,
loss of consciousness.
So this can
be general anesthesia.
It could be you got hit over the
head, knocked out cold,
anything where you're gonna have a loss of
consciousness. So it's kind of like sleep, but
in addition to sleep, anywhere that you could
lose consciousness and you're not aware.
Or inebriation,
drunkenness.
So drunkenness, you're not quite asleep.
Right? Because we say in
in in unconsciousness or if you're under anesthesia,
there is a loss of senses of both
physical sense and
intellectual. You're like it's like you're dead. You
know, nothing's going on in a different world,
which you kind of actually are.
Whereas
in a drunken state, you still have your
you can feel and touch it, but your
mind is not is not with you. So
that also
would would be a setup for
losing
the
whether you introduced that in operation
upon yourself in a halal way or a
ham way.
People are like, okay. We know the halal
way. You're not supposed to drink, but what
is the halal way? Halal way would be
inadvertently.
And I think we've said this example before.
Yeah.
They said, for example, if you're choking on
something
and the only thing accessible to,
you know, to clear your throat with was
a bottle of wine
and there's nothing else, then you pick the
wine to clear your throat.
But it was your first drink. You got
really buzzed, became inebriated.
Then in that case,
you're drunk, but you're you haven't incurred a
sin because you there was a higher
priority to remove the, you know, the the
choking, save your life.
Or if inadvertently you drank something, you thought
it was ginger ale and it turned out
to be something else, also that would be
a case
where it's, it's not a sin. You didn't
incur a particular sin because you did it
inadvertently.
But if you actually did take
a drink
and you knew what was going to happen
and
you made
and you wanted to pray afterwards, you still
have to make.
That's the point.
So those that's from the Sveb.
Also from the SBEB.
So the Medici are kind of unique in
this particular point.
So here, lamps,
which means touching, and it means sensual touching
in the sense.
Right?
Means sensual pleasure, or sexual.
So touching someone
that normally
or customarily, I should say customarily,
you would feel some sort of sexual
arousal as a result.
One of 2 things, either you intended that
when you were doing the touching
or
or you found it even though you didn't
intend it. And the ruling is the same
The
ruling is the same
for someone who is the one being touched
or the one doing the
touching,
and regardless
of whether it's over clothes or skin on
skin.
And this is based upon the verse in
the Quran.
So there's a lot of,
sort
of around what that verse means and what
that specific word means.
The Hanafis understood it to be strictly sexual
*,
so they don't have this idea of of,
of nullifying the wudu. The Sheif Ais took
it to mean lams,
which means just touching, and then they stick
with it skin on skin,
or or her skin of the, you know,
of the palm touching,
for the one who's doing the touching.
So that's,
The
you could say take sort of a a
compromise between the 2, the middle road. So
not quite sexual *, not just mere touching,
but if there was a
sexual
aspect to it, sexual arousal. So someone customarily
would feel
sexual feelings or perhaps so not just one
that you have rights to, like a wife
or a husband, but even someone,
you know,
you you bumped into somebody on the street
or, you know, you touched them or maybe,
you know, you went into the doctor's office
and the nurse took your blood pressure and
she touched your hand and you felt something
low, then
that would be considered,
something that would nullify the.
Why is it considered?
We said there's presumption here. In the first,
we said there's a presumption that one of
the here the presumption is
with sexual arousal comes the possibility
of
emission of sexual fluid.
Not outright,
* and * that would be
improbable, but anything that would lead up to
it because we know the fluids that come
before that, like, preassembled fluid, like, as
you mentioned,
is a possibility. Even if you know for
sure that didn't happen, that's not the point.
The point is there is the presumption that
that possibility remains,
so they consider the
in that sense
to be a nullifier
of the.
When we get to,
those things that require or the preparatory bath,
then *, *,
penetration, all those things are going to be
not just but also
also. Here we're just talking about mere touching.
Someone that normally you would feel those feelings
for. It's like a member of the opposite
*.
An adult member of the opposite *. But
someone who's like a small child or your
someone who's a relative like a sister or
a a brother or
a, you know, a son, daughter, that type
of thing, that's generally excluded
customary.
Although, we live in non customary times.
Times.
And then the third thing that's also considered
to be
so here, this is the male organ, the
penis.
So this has to be skin on skin
unlike the one previously.
So we
said which is basically if you put your
hands together like this, whichever is touching,
then that would be considered,
you know, if if a male touches his
organ with with the fingers or the palm
of the hand, not the back of the
hand,
but here,
then for whatever reason in the shower by
accident,
then,
that also nullifies the movement. Everyone has to
make a move from that.
So those are considered as bad, those 3
types.
And then those the third category is, like,
not fitting in the first two. So that
which is not a sebab,
another hadith, not a cause, and not the
actual thing of itself.
And it is
so apostasy or leaving Islam,
right, because apostasy kind of nullifies everything that
happened before. So if you make wudu ready
for wudu,
you made and you said, you know what?
I don't know if this is for
me. And then you decide
that, you don't wanna be Muslim anymore.
And then you said, you know what? That's
wrong. I should be Muslim. And then you
go back and you say, do I have?
No. You don't have anymore
because
just like becoming Muslim or racist, everything that
came before, also leaving Islam erases all that
came before as well. So that will do
is not counted for you, and you have
to
renew
your.
Right? May Allah protect us from that.
And doubt.
Doubt about what?
So the first scenario,
So you are sure so here, it's gonna
be the relationship of
and
losing.
You're not sure which came first, or you're
not sure you did one or not. So
here in the first scenario,
You're sure that you use the bathroom,
and they're like, did I make after I
went to the bathroom or not? Or was
that yesterday?
I can't remember.
So
just enough, just the doubt at that particular
point nullifies your.
Then you would have to go
and renew or your
for that. This is also something that's kinda
specific to the as
well.
Don't look at doubt that way. They usually
dismiss it. But the
there is a that says
that certainty is not removed by doubt.
However,
there's also, another that says
means that if you have something that you
owe,
like the prayers to Allah in a matter
of speaking,
then you should be uncertainty that you're doing
it. Right? So if there's a doubt when
you're entering to that, then, you should remove
that doubt by doing Google once again. And
that's how a mimetic and, those who
subscribe to his methodology.
So
so
right? You're certain that you use the restroom,
but you're not certain that you
may Google after,
then you will lose nullified.
Or
you're searching you did both, right?
Both of them.
However, you don't know which one did I
do first.
Did I use the restaurant first, then I
made blue? Or Or did I make a
loop first then I use a rush for
my camera which the order
then also that
nullifies the, the
the.
Okay.
This is a little bit of explanation that
we do here. So
here, he's saying
that
Here's a dispensation or a specific scenario that
I would say for people who have
something like OCD or something like
obsessive compulsive disorder or are subject to.
The term for it is,
which means that you're always thinking that you
didn't do it right. You have to go
back and so forth.
So he's saying,
if you're sure of your and
this person at the same time is not
sure about did they lose their or not
lose their
If this doubt is recurring and he says
even once a day,
then you are to dismiss this doubt.
Right? Because if you don't dismiss it, all
you're gonna do is feed it and you're
gonna be making mughlu. And this has happened
to people, right, who who spend half an
hour in the bathroom making mughlu because they
don't think they're doing it right and then
they leave and they come back and they
do it again. So the sharia gives them
a way out,
and it tells them just ignore it. It's
not real.
Have it as, you know, exactly as you
had it and then just pray as normal.
The same thing will come about when we
talk about the prayer.
Someone who always always doubting one even once
a day,
did I pray 2 or did I pray
3?
Generally speaking,
we would say
You would pray,
assuming you prayed the lesser number of rakas,
and then if you wanna do one extra,
that's better than not doing the required amount.
However, someone who's doubting even once a day
in one of the 5 prayers, we say
no.
You would,
pray according to
the greater number. So if you're between 23,
say no, definitely it's 3
if someone is having these misgivings,
this type this type of So
here in terms of
someone on the someone has,
there is no,
doubt is not considered.
Neither
nor in the prayer.
This is a different mess. And it's not
talking about the one who has a doubt.
This is talking about someone.
As we said earlier, if you had a
doubt about one of the two doubts, we
don't know which one came first or you're
you're certain you have, Hadith nats or not
the Torah. If it happened before the prayer,
then we say redo the wudu and then
pray. Now what if it happens inside the
prayer?
So
if I have the doubt inside the prayer,
it's different than having it outside the prayer.
Why the difference?
Once we begin an act of worship, a
ritual act of worship,
then we should remain in it until we
reach a point of certainty where it's not
valuable.
So we become certain that we didn't have.
But
just mere doubt inside the prayer then, we
remain doing the prayer
because we started it already.
So he says, in
we said before the prayer, you you
you have to do or do it, and
then you you you pray.
But if you're inside the prayer, you continue
praying, and you finish the prayer.
Unless
inside the prayer,
you have certainty that you don't have.
Not check, not doubt, certainty.
Right? So you're inside the prayer and, like,
are you praying? And then, oh, wait a
minute. I don't have a.
That that one, you don't you don't continue
because you're certain you don't have a. So,
you know, even those people behind you, you
have to stop
and and,
and go make. However, if you're in the
doubt thing, right, if you have doubt within
the prayer,
then you continue to pray
or remain inside your prayer.
So if however the doubt leaves you while
you're still in the prayer then you're okay.
Or after you finish the prayer you're okay.
Otherwise, you finish the prayer and you said,
I'm still doubtful.
I can't remember which one I did first,
the or the.
Right? Or I can't remember. Did I actually
do
after or did not do it or not?
Then,
you would have to do. Then you would
repeat the prayer
because the the doubt didn't leave you.
So that section is
which he did very kind of short and
and concise and brief.
He did not come up with
which I think we're gonna talk about
because that's important.
And it's not mentioned here. It's mentioned in
or which is the book that this book
is based upon,
which deals with,
incontinence.
So
incontinence can be of any type.
Usually, it's it's meant, in terms of, which
would be nomenstrual
bleeding for women or vaginal discharge.
But it can also happen,
frequent,
or or uncontrolled
urination
or passing of wind or even
defecation.
So it could be any of those things.
You can have incontinence. In other words, when
there is this type of discharge and it's
not controllable
for whatever reason.
So generally speaking,
that would be a nullifier of.
However,
the Medic EIA say, if it's a chronic
condition,
and I'll define chronic in a second, if
it's a chronic condition, it does not nullify
with you. So, technically, if it's chronic, you
don't have to renew your. It's only recommended
to renew
the upon each prayer. In other words, to
pray your prayer and then go and pray.
And, you know, our teachers, Ashuk, they said
and then when you do that and you're
praying and then, you know, drops of blood
fall on the on the prayer
rug, continue praying. It doesn't matter
because you have you have a valid
dispensation at that point,
as long as it's chronic incontinence. So chronic
incontinence then is defined as
that which is
chronic to the degree that it happens most
of the time or most of throughout the
5 prayer times. So every time like before
prayer and you check and you see what
was there a, you know, a discharge or
not and you find that for half of
the time or more. So 3 out of
the 5 prayers, for example, when you check
and you find that, yes, there was,
then you have the excuse or you have
the,
the dispensation,
where you don't have to renew your every
time it happens.
There's only the recommendation
that you do it when
when you're about to pray.
Additionally, I don't think it was mentioned in
the earlier chapter, but in terms of change
of clothes or underwear, also, you don't have
to do that,
if it happens once a day or more.
So there's no need. It's also considered to
be
something that's since it's a chronic condition, then
one does not have to
have to change their clothes or underwear. And
I'm not aware that the other schools actually
have that dispensation.
I believe that the other schools
consider incontinence
of whatever priority, whether chronic or otherwise, to
be a nullifier of of the,
other law in.
This section deals with
the etiquettes or the of
of relieving oneself with
and wiping and cleaning afterwards.
Some people who were not familiar with Islam
will come to a chapter like this and
be like, look how
oppressive your religion is. It even tells you
how to use the bathroom and how to
clean yourself and and and this type of
thing and, you know, what you know? Well,
I would say
that that's kind of the beauty of this
lab that it even
yeah. And it comes to these what we
consider to be very sort of personal
sorts of issues, but the Sharia and the
didn't even leave
that stone
unturned.
No pun intended because we're gonna talk about
stones in a second, but,
he left the he covered that as well.
So
and I think it's a beautiful thing, you
know,
that there's a there's a link between external
hygiene, right, and internal purity.
And part of that external hygiene is that
filth must be removed,
and there's a parallel to that in
internal purity. So just like there's the filth
and excrement of the of the
exterior kind, there's also filth and excrement of
the interior kind. So that kind
of duality or
parallel nature of the internal and the external,
the interior and the and the
the hidden and the,
overt and so forth is is a is
an important theme
within the.
So he says,
Again,
remember,
they're always talking about their customs.
Right? And most of the time, they're gonna
be talking about what it was like for
them. So in most prewriting books,
we don't have,
a regular a laboratory,
restroom, whatever you wanna call it, bathroom,
WC.
It's always,
in a pre modern area that they have
to go somewhere. They have to leave.
And and, you know, before they even had
outhouses, there was just no houses. It was
just, like,
out in nature. So he's kind of addressing
that, but we'll talk about that, talk about
our circumstances as well. So so
it's then seen or permissible for or prescribed
for the one who's seeking
through
the
evil
self. Means moving far away
from where people would congregate.
Right? And in many rural communities throughout the
world,
people still go and and and do that
out in the open.
So
means to be far away,
Right? Not to be in a place where
long human beings would normally come upon that
place. So not to be near a major
artery or thoroughfare or road or anything like
that, but to be somewhere that, will not
be a nuisance,
to someone else and put on somewhere that
you should not be seen as well, obviously.
And to bring with you to bring with
you that which you're going to remove the
filter and extra man, including yourself by.
In
So also to
say, the Right? And
are the jinn or certain members of the
jinn,
who kind of like to hang out in
open, faraway areas for human beings.
So it's good to say that because you
don't wanna run into them.
To seek
refuge
with
Allah
Right? Either before you just head out, if
you remember, are you ready to do that,
or before you sit down to say that
means if you're entering into a particular place
to enter with the left foot. So the
general,
principle is when we enter into honorable places,
we enter with the right
first and exit with the left first, like
a mesh, like a house. And
in places that are not honorable
in that sense,
like the restroom, we enter with the left
and exit with the right first.
Or like the marketplace or the mall, these
are also considered to be places that are
not not honorable, so you enter with the
left and exit with the right. That's
the and covering one's head,
covering one's hair if possible,
and that I believe applies whether you're in
a closed restroom or you're out in the
open.
Right here, this is if you're sitting in
a,
I don't know how to describe it, but
not a
not a toilet seat, but, like, just where
you have to support yourself. Support yourself?
Yeah. We have to squat. Then you would
sit,
then you would you would put more pressure
on your left side,
when you're sitting.
Right? And also washing the hands before you
remove the excrement and also actually washing it
afterwards,
with anything,
water especially, or even dirt if if it's
not available.
This is for males specifically.
So for
the male after urination,
then it's important
that,
the,
there's no more urine left. So you don't
wanna have
post urinal drip
after
using the restroom for the male, which is
quite common, actually. Most people don't really do
that. They don't wanna do it. And so
when they get up, they find that there's
drops of urine on the toilet bowl because
they didn't actually do this. So this is
called a.
So
is to
apply gentle pressure,
right,
like that
so as to squeeze out any excess urine
when not is slight shaking
so that if there is excess urine, it
comes out.
And then that way, you don't get up
and then you walk around and then some
drops come out and you just lost your
wudu after you've already done the wudu.
Right?
Lightly.
Right? Not
not not aggressively, but a light type of
kind.
For some men or boys,
and we should be teaching our boys this,
it may not
they may not be able to get rid
of the excess urine until they stand up
a little bit,
which is another issue that he doesn't mention
here.
I don't think so.
But for both males and females, one should
relieve themselves sitting down.
Even males should not use the stand up
public
urinal.
It's against the ADAP, and to be honest
with you, it's kinda filthy and disgusting at
the same time
because you have this white porcelain thing in
front of you, and then
you got, like, the splash factor going on.
So you hit that thing, and it comes
back at you, and,
all those things would be
would be kind of problematic.
So
it should be done sitting
sitting position,
not standing,
both for males and females.
And then males also who stand and
use a a toilet bowl also is problematic
because invariably they miss. And then you got
kind
of all around the middle of the toilet.
So
one should do it while sitting down.
And I he mentions later on that if
you're even out in the open somewhere,
you avoid urinating in a place where it's
gonna splash back at you. So, like, you
know, smooth rock, for example, if it hits,
it'll come back. It'll so all of this
to avoid
the the nagessa coming back at 1.
1.
So generally speaking, if you have access to
water,
you should always use water. You should Always
clean with water. But sometimes you don't have
access to it. But then there are certain
things
that require water.
So here, he's saying the things that require
water in order for to be,
So a woman urinating needs to use to
clean with water unlike the man.
And also any vaginal discharge
also should be clean cleansed with water.
And anything of a sexual nature, sexual fluid,
whether it's fluid or a mani,
* or or jacket or fluid, then also
that has to be cleaned with
water. And obviously, you're gonna need a if
it's many, if it's *, but
that definitely has some fluid with water. So
even pre seminal fluid, right, which is not
full on * *, but something that precedes
it.
You don't have to take a shower for
for a man or woman, but you have
to
wash the area with water.
Or,
for a male,
if they urinated, but somehow they kinda splashed
on and spread all over the place,
then they have to wash the whole organ
with water,
not just white.
Or
in def in terms of defecation that,
the the the extramate kind of spread around
not just the *, but it's, like, all
over the place. You know? So, like, maybe
a couple of diarrhea situation or something like
that.
Then water has to be used in those
scenarios.
Otherwise,
anything dry and clean,
toilet paper included, which he's gonna talk about,
which is called
right, like rocks in their time period, it
would be would suffice.
So he says, we actually
as we said. And
outside of these scenarios, then
which is to wipe with something solid,
So if it's something that is clean, it's
dry,
like, shouldn't be wet
because that would just spread and adjust, so
don't wet the toilet paper and then wipe
before you've actually washed with water because you
just wind up spreading it.
So dry.
Right? Yeah. It can clean it, not something
that's gonna be
harmful.
Right? Not harmful, so not something sharp, obviously.
And not something that's noble or respectable.
Right? Something that's.
Right? I wouldn't use
newspaper, for example.
Whatever language is written on it
because language is sacred. Right? Especially the Arabic
language
because you may even have a last name
and things, and you're using that. Definitely
not.
Or something that's usually eaten.
Right? So a lot like watermelon rinds or
something like that.
Or something that is someone else's.
Right? It's not your milk. It's not so
your neighbor's fence, no. No. Bombs to him
and it's kind of gross at
the
same
time.
We used to have with
and it's recommended
right, to do it an odd number of
times.
Right? After you've cleaned the area,
right, if it was an even number of
times, but don't go above 7
because then we're getting into what's what's a
territory.
Right? OCD territory.
So 7 wipes or so forth should be
after you've determined it's clean, obviously,
and 7 should be more than sufficient. And
it's also recommended after the dry wiping
that you use water.
Right? Well,
and it's also better for the one who's
just trying to do, you know, abbreviated thing
and not spend a lot of time. The
water is always the best. So,
you know, what people use today, like,
you know, water bottles and
some kind of the the
Did
he? Bidet.
Yeah. Like bidets and and things like that
or sprays. I would recommend, you know, for
people who have the means to do so
to install a type of bidet. It's just
much cleaner and
and, easier to use. And also for the
you know, one of the things also we
should teach our children is just at a
very early age,
things that have to do with this type
of bodily
hygiene and things like that, because end up
in those things at a early age would
lead to end up in bigger things later
on. So namely,
the way that they eat food.
Right? You know, how to eat properly and
chew their food and,
you know, only eat take as much as
they're going to eat and not to overeat
and,
you know, to wait to eat before the
other elders at the table have started to
eat and see if they need something first.
And all those type of adept,
when they're thrown at a young age and
instill a young age, and it leads to
better and greater adept when they get old.
And part of that also is how to
go and use the bathroom. Right? How many
of us actually spend the time with the
kids to see, are they doing it right,
or we just kind of
assume that their Islamic studies teacher
taught them.
Maybe they didn't, or maybe they don't know
themselves. And I think that many, many Muslims
don't know how to do this properly.
Right? If we're not we're not doing this
properly, then what else are we are we?
What else are we negligent?
It's haram. It's also
to face the or
to have your back towards the
when you're out in the open.
Do an If you're in your house, in
your restroom, in your bathroom, in your private
bathroom, then that just doesn't apply.
Right? You don't have to sit sideways on
your toilet because you think you're facing a
good thing.
But if you're out in the open
and you
just happen to be in that situation, then
to the best of your ability to determine
where the is and then face sideways to
that. Right? Don't face it and don't have
your back
it,
to
the
pepper.
And also to avoid,
on a major path of road or people
coming,
and also where people go to take shade
or go to take rest. Anything where people
are gonna be congregating, then you have to
avoid that area if you're out in the
open.
And also to do it having a or
Quran or I say anything that's written in
a of the Quran or a verse or
Allah's name,
don't bring it in the bathroom with you.
So if you have like a lady's jewelry
or necklace or a man has a ring
that has something written on it, it's best
to kind of at least, as he says
here,
If you don't have a choice,
you know, put it in your pocket,
or in your purse or something like that
so it's not kind of on you
when you are when you're doing
And also,
to mention Allah's name
while you are inside,
right, or just actively the dhikr of is
what he's talking about, the dhikr of the
top, which is to, you know, mentions a
lot. It's not the time to take your
and pass the time.
But
Right?
Is the the remembrance of the heart and,
you know, even in in such a situation,
we don't want our heart to be or
to be empty out
from the remembrance of Allah Subhanahu Wa Ta'ala,
even in in that in that time.
But open, you know,
reciting Quran or or or verses and something
like that,
then,
you should refrain from that.
And it's recommended
And after you're finished to say,
seek seeking your forgiveness, say Allah. And also
another hadith was mentioned
praise to the one who has
believe me of the of that which is
harmful and has,
pardon me.
And he doesn't mention it here. The cops
couldn't even think of this at the time,
but I would say
reading reading material
and
surfing the Internet on your phone, talking on
the phone talking to people, which people do.
Right?
All those sorts of things. Because the idea
is to spend
the minimum amount of time that you need
to spend in there. It's not a place,
like, to hang out and, you know,
have a conversation with somebody or read the
magazines or read the newspaper
even though it's become very commonplace.
These are all things that are a violation
of ADAP at the very least, violation of
our of our comportment. And,
you know, the the fact that we have
to relieve ourselves and we won't have to
do that in the next life,
in Jannah, is a sign that this is.
Right? This is a place
of temporality
and it's ephemeral and it's imperfect
in in the sense not imperfect that Allah
created it
with an intention of imperfection, but it's perfect
in the way that Allah created, but compared
to
the next life and what we anticipate over
the next life,
it's not like that. And these are all
reminders.
Right? A reminder that no matter how
high and mighty and how many people you
rule over, how many people you influence on
Instagram,
at the end of the day or the
beginning of the day, you go into the
bathroom just like everybody else and, you you
know, and what comes out of you is
just as gross as,
you know,
as anything that you can imagine, and that's
part of who you are, part of who
we are.
So, you know, the the Benny Benny Adams,
the children, and and
and sons and daughters of Adam, they can
inspire to be something
quite remarkable,
right, even to to be elevated to be
amongst the angels or higher than them
based upon the choices that we make, but
also
it keeps to keep us grounded and to
recall that we
also are
temporal creature creatures of this earth, of the
clay, of the soil,
right, and we will return to that clay
in the soil. So to be balanced
between those two things, it's
a it's an important thing
as said, and everything is assigned
to indicate that he is
the one. So
we will conclude here,
for tonight,
until next time when we begin with
the integrals of,
The next chapter for all
the.