Bismillah ar-Rahman ar-Raheem Alhamdulillah rabb al-‘alameen Allahumma salli wa sallim wa barak ‘ala nabiyyiina Muhammad wa ‘ala aalihi wa ashaabihi wa man stanna bi sunnatihi ila yawm ad-din Allahumma la sahla illa ma ja’altahu sahla wa anta taj’alu al-hazna idha shi’ta sahla Allahumma a’inna ‘ala dhikrika wa shukrika wa husni ‘ibadatik ya rabb al’aalamin [A reminder about the transcribed notes] I updated the transcribed notes so make sure you go back and revisit them if you’re copying them. You’ve got to understand that there are two parts. There’s the transcription team who writes everything word for word. That’s for the benefit of all students, those who weren’t able to make it or missed the video in the 5-day boundary. They set it up for the next team who creates the official set of study notes. It’s not a transcription. It’s proper, correct, transliterated with the Arabic, and spaced out; it’s done in a way that I would be happy with. That’s a much more detailed and longer process. In the next weeks you will receive all four lessons of the introduction. What you will be studying from will be the study notes. What you are using to keep going and to keep in check is the transcription. [Clarification about the definiton of tahara (mentioned in last week's lesson)] That thing that I edited was specifically in the section where we were talking about trying to understand what hadath (ritual impurity) is. I went into redefining tahara (purification) itself. I quoted something from Sheikh Muhammad Mukhtar alShinqiti which I want to repeat again. I translated it in the section of hadath and some people understood that I gave the description of hadath. I was actually trying to define tahara according to some of the scholars. That definition is as follows: ن أف أة ببحت انصاص استبب رفصرب ن تت صفت حكMeaning: Purification is that characteristic that establishes in the one that it is found in the permissibility of the prayer, be it with respect to the person’s body or what (s)he is wearing and/or where they’re praying. So that’s three aspects to purification when it’s found in the one who’s described as being pure (or the thing that’s described as being pure). It saysmawsuf-- it doesn’t say the person because I might describe my thawb to be pure and I might describe myself to be pure and I might describe the area
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Transcript
Bismillah ar-Rahman ar-Raheem
Alhamdulillah rabb al-‘alameen
Allahumma salli wa sallim wa barak ‘ala nabiyyiina Muhammad wa ‘ala aalihi wa ashaabihi wa man
stanna bi sunnatihi ila yawm ad-din
Allahumma la sahla illa ma ja’altahu sahla wa anta taj’alu al-hazna idha shi’ta sahla
Allahumma a’inna ‘ala dhikrika wa shukrika wa husni ‘ibadatik ya rabb al’aalamin
[A reminder about the transcribed notes]
I updated the transcribed notes so make sure you go back and revisit them if you’re copying them.
You’ve got to understand that there are two parts. There’s the transcription team who writes
everything word for word. That’s for the benefit of all students, those who weren’t able to make it
or missed the video in the 5-day boundary. They set it up for the next team who creates the official
set of study notes. It’s not a transcription. It’s proper, correct, transliterated with the Arabic, and
spaced out; it’s done in a way that I would be happy with. That’s a much more detailed and longer
process. In the next weeks you will receive all four lessons of the introduction. What you will be
studying from will be the study notes. What you are using to keep going and to keep in check is the
transcription.
[Clarification about the definiton of tahara (mentioned in last week's lesson)]
That thing that I edited was specifically in the section where we were talking about trying to
understand what hadath (ritual impurity) is. I went into redefining tahara (purification) itself. I
quoted something from Sheikh Muhammad Mukhtar alShinqiti which I want to repeat again. I
translated it in the section of hadath and some people understood that I gave the description of
hadath. I was actually trying to define tahara according to some of the scholars.
That definition is as follows:
صفت حكت ترب نصفب راص استببحت انصالة ب أف أ ن
Meaning: Purification is that characteristic that establishes in the one that it is found in the
permissibility of the prayer, be it with respect to the person’s body or what (s)he is
wearing and/or where they’re praying.
So that’s three aspects to purification when it’s found in the one who’s described as being pure (or
the thing that’s described as being pure). It saysmawsuf-- it doesn’t say the person because I might
describe my thawb to be pure and I might describe myself to be pure and I might describe the area
that I pray in to be pure. These are three aspects of purity when it comes to prayer. These have to
be clean and pure. So myself, I can’t have any najasa on my body. Like if I had some feces on my
hand, I can’t pray because it’s on my hand. So let’s get rid of that. That’s bihi (ب) in Arabic. Aw
fihi(أف)-> meaning if my thawb has some urine on it, I cannot pray with that thawb, so my thawb is
not pure. Let me now clean my thawb and now I come to an area like in the hadith of the Prophet
SAAWS when the Bedouin came and urinated in the masjid, I can’t pray in this area of the masjid
because there’s urine on the floor. So purification is described in this way: you are pure when you
are able to pray in these three aspects. This is a characteristic which is found in what you’re
wearing, in where you’re praying, and in the person themselves.
That characteristic is not something which you can see with the eye. That’s why the
word hukmiya (حكت) is used. By hukm, by rulings. Not a siffatun nadhariyyatun (a characteristic
which can be seen) or a siffatun dhahiriyya (a characteristic which is done by ruling).
What do I mean by that? A person can dive into water and clean themselves with no intention for
wudoo’. So they come out absolutely spanking clean but they’re not pure because they did not
intend wudoo’. So therefore when we say siffatun hukmiyatun, it’s almost like ritual or spiritual
characteristic. It’s a characteristic which cannot necessarily be seen by the eyes. It’s been achieved
by you making the intention and doing that act of worship. That’s a definition which I found to be
very comprehensive and detailed for purification.
Anyway, last time we got to the end of wa ma fi ma’nah (وما في معناه). I know there was a lot of
confusion about what wa ma fi ma’nah meant. Hadath (ritual impurity) is of two types. The first
type is minor impurity and the second type is the major impurity. Some examples of major impurity
is menstruation, sexual impurity, and post-natal bleeding. Some examples of minor impurity: urine,
defecating, after going to sleep, after significant blood loss, etc. The first one requires wudoo’ and
the second requires ghusl. These are ritual impurities with rulings that are applied to a person.
For example, a person suffering from menstruation. Nowadays is not like the old days. In the old
days there was no such thing as tampons and sanitary pads. It was a really messy affair. Now with
all the technology and the whole industry, it’s not a messy business.
We’re going to look at the issue of entering the masjid when one is menstruating. Is that allowed or
not? The majority of scholars say no. I’m going to talk about this, but my problem with talking about
this is that it’s going to give you the idea that I'm covering this subject right now. I need to reiterate
that when I use an example to explain a point, I will make it clear that the example I’m talking about
I am now explaining that properly as a text studied. If I’m not, be content. I will come back to that in
it’s right place. Last week we talked about urinary incontinence and the seated position when
sleeping. I was mentioning those by way of example to clarify a point and it opened up the
floodgates of people wanting to know all about them. It’s not the time for that. We didn’t even do
two pages last week, it was about one and a half pages. There are over 350 pages on purification.
That’s just so you have an idea of what is left. There’s a mountain left, and we will deal with all these
matters in its right time. The matter of menstruating women will be covered in detail. We’ll spend
maybe a whole session on it.
The majority of scholars did consider it impermissible for the woman who is menstruating to enter
the masjid. This is a controversial statement but I’ll say that there’s no doubt in my mind that one
thing which really influenced them was the threat of the masjid being soiled. Of course the original
ruling is based on hadith and solid principles. But one additional reasoning is that there’s a threat to
the masjid. Nowadays, this does require a re-look at that issue and fiqh ruling. Not just because we
have tampons so we can eliminate the problem, and the risk is now virtually minimal, but also
because that kind of new reality would motivate me to restudy the issue. It isn’t reasonable to reject
the ruling because now we have the answer. I can’t be that blasé, because they didn’t base the ruling
on the risk of soiling the masjid. They based it on hadith, upon evidences and principles. However
now we have a reason to go back and study it again.
In my opinion, I do believe that it is permissible for a menstruating woman to attend the masjid
based upon two conditions: (1) that she does not take the place of a woman who has the right to be
there, meaning a woman who is pure/not on her menses and she has come there to pray. She might
come into the masjid and find it full of menstruating women who are there to attend a lesson, for
example. I believe that the menstruating women need to leave to allow the others who have a right
to be there to come pray.
The second condition is that there can never be the risk of soiling the masjid. This is based upon us
considering the hadith that prohibits it to be not so authentic. I would like to re-emphasize that this
is fiqh, it changes, you have to be mature about it. What this illustrates is that a woman might be
supremely clean but she’s menstruating very lightly or that there hasn’t been any bleeding even for
a whole day. But she’s not pure because the ruling of menstruation is still applicable to her.
Hadath is not linked to cleanliness, clean skin, a nice smell, or lots of water. It’s an actual ruling. It’s
a characteristic which goes when the problem goes. You purify yourself, lift the state of ritual
impurity and that which is similar to it.
‘That which is similar to it’ refers to those times when you do have the ghusl or wudoo’ but they
weren’t performed to lift the hadath. In Sahih Muslim the companions wanted to have some lamb
and they asked the Prophet SAAWS ‘should we make wudoo’ after eating this lamb?’ and the
Prophet SAAWS said ‘if you want, then do it and if you don’t want to, then don’t’. By giving the
companions the option, it makes it clear that their current state of wudoo’ had not been broken.
They were not in a state of hadath. By telling them to do wudoo’ again if they want to, that’s also a
proof that it (the wudoo’) is not lifting a state of hadath, because they were not in hadath. That
second wudoo’ is still called wudoo’, and we’re going to call it a purification, but it’s not a
purification which lifts the state of hadath. That’s why we have these two subcategories in the
definition of purification.
[Lesson 6 commences henceforth]
That’s what we discussed last week, and we are now at wa zawal alkhabath ( وزوال الخبث