Note: The following transcript was generated using AI and may contain inaccuracies.
I have with me here, Ibrahim, Ibrahim, Adam, MashaAllah. So both of you, you've been on the show before and InshaAllah in today's episode, I want us to talk about Wudu, mainly focus on three points related to Wudu. So we speak about Shurutul Wudu, the prerequisites for Wudu, things that you have to do before the Wudu, that's the first thing.
The second thing I want us to talk about InshaAllah and discuss is Arkanul Wudu, the pillars of Wudu, and last but not least Nawaqidul Wudu, things that nullify our Wudu. So what's the prerequisite, is it like a condition? So yeah, Shurut is a prerequisite, it means what you need to come with before you do the Wudu, before you do the Wudu. So let's, you guys have a crack on it, InshaAllah ta'ala try, and tell me what you know InshaAllah ta'ala from, and then we discuss that.
So let's start with Shurutul Wudu, the prerequisite of Wudu. So first of all, what does Shurut mean? Break it down for the viewers and people who are watching, Ibrahim. Shurut is like, you can say it's a condition, it is needed, must for Wudu, for Wudu to be valid.
And if the person doesn't do it, and forgets it, do they have to bring back the Wudu again? Yes, so this is a must. If you miss it, you're in trouble. So what are the prerequisites? Just as a side benefit, the scholars they categorize the Shurut into two, Shurutul Wujub and Shurutul Sihah.
Have you guys heard of it? So Shurutul Wujub is the condition for something to be obligatory on you. And then there is Shurutul Sihah. Shurutul Sihah means the condition for something to be accepted from you.
I'll repeat it again. The conditions are two types, the prerequisites that are required are two types. The first one is conditions that are needed for it to be obligatory on you.
For example, ability for Hajj is what? It is a condition, right? But is it a condition for the acceptance, or is it a condition for it to be obligatory on you? For it to be obligatory. But if I do Hajj without the ability, is it going to be accepted? Yeah. Because it wasn't a what? Condition for that.
It wasn't a condition for its acceptance. Yeah. These things that we're going to mention inshallah ta'ala are going to be what? Shurutul? Wudu.
Shurutul Wujub. Wujub. Conditions for it to be Wajib on you.
And some of them we're going to discuss, are they actually Shurutul Wujub, are they Shurutul Sihah? We're not going to go too technical inshallah ta'ala, we don't want to confuse the people. But let's start with the first one, Al-Islam, for example. Yeah, Al-Islam is a what? It's a condition.
So if a person wants to do Wudu, they have to be a what? Muslim. They have to be a Muslim. So if a non-Muslim does Wudu, and he gets up and he does Wudu, would it be accepted from him? No.
So the first condition is what? Islam. A side benefit. How do we reconcile this with the discussion that scholars say that that the disbelievers are being addressed in the subsidiary issues of the religion.
And when Allah says to us in the Quran, you have to do Wudu. When Allah ta'ala says, Is Allah here just talking to the Muslims or is He talking to the non-Muslims as well? To both. When Allah says, Go and pray the Salah, is Allah talking to the disbelievers as well? Yeah.
Yes. What's the evidence for that? Because Quran was revealed for everyone. For everybody.
And Deen al-Islam was for It's for everybody. But they haven't come into Islam. They're not Muslims.
Because the day of judgment, the disbelievers, when they come, the question they will be asked is, why didn't you pray? They can't say, oh, we didn't come into Islam, that's why we didn't pray. No. They will be questioned for not entering Islam.
And they will also be questioned for what? For missing the Salah. For missing the Salah and for missing Wudu and everything. So, the scholars here discuss, why would we condition al-Islam here? It's because it is wajib upon them to do Wudu, but they're missing something, which is the Shahada.
And because without the Shahada, it's not accepted, but it's still a wajib on them. So, is it shartu wujub or shartu sahah? Shartu sahah. It's shartu sahah, right? Yeah, that's what it is.
So, this is why it won't be, it's a condition for its acceptance. Not the shartu wujub. It's wajib on them even to come in there.
That's important. Shartu sahah includes both, right? That it's wajib and it's a condition for... Yes, from a perspective it does, yes. What's the second condition that the person who wants to do Wudu has to come in? So, the first one we said is what? Islam.
Islam, you have to be a Muslim. The second condition is what? Baligh. Balugh.
You have to reach age... So, we're going to come to it. So, Balugh. One by one.
So, Balugh. Balugh means you reach age of? Puberty. Puberty, right? Yeah.
Do you guys know the signs of if a person has reached age of puberty? How do we know this person has reached puberty? There's some signs of that. That they have a wet dream. Wet dream.
Okay, that's one of the signs of puberty. Hair in some places. Hair in certain places.
Okay, that's... And a girl, for the women specifically, is going to be what? Menstruation, right? Yeah, menstruation. So, that's... Okay, the third. Al-aql.
Yes. To be al-aql means to be sane, right? Yeah. So, if a person's not sane, if a person's not sane, is wudu' wajib on them? No.
Someone's insane. He lost his sanity. Does he have to do wudu'? No.
Why? Because it's from the... Because... Shurut al-wujub. Yeah, so for it to be wajib, shurut al-wujub is what? You have to have sanity, right? Yeah. The hadith of the Prophet ﷺ, إِنَّ اللَّهَ تَجَاوَزَ عَنْ أُمَّتِي الْخَطَأُ وَالنِّسِئِينَ No, the hadith is... رُفِعَ الْقَالَمُ رُفِعَ الْقَالَمُ عن ثلاثِ The pen is being lifted from what? عن ثلاث, three.
عن النائم حتى يستيقظ وعن المجنون حتى يفق وعن الصغير حتى يحتلم وعن الصغير حتى يحتلم, صح؟ Yeah. These three, it's a must. Not about the forgotten, the one who forgets? And then some of the riwayat mentions, عن الناس حتى يتذكر until he remembers it.
So here, some people, scholars, they put the نسيان into ظهول, the absence of the mind so that it falls under the جنون. Some scholars, they put it in there, the absence of the mind. So we don't want to go technical.
Shaykh, I have a question. Go ahead. Shaykh, you mentioned that عقل is... No, بلوغ, you mentioned it's a شرط.
Yes. Can we say it's تميز because even who are below the age of puberty... I think this is different. I got a good point, hey? Mashallah, he's got a good point, hey? Even kids who are below the age of puberty, their صلاة is not accepted, they don't get rewarded? They would.
But we're talking about, is it a condition for them? Is it a condition for them to reach تميز? صلاة, I agree with you. And for them, وضوء is not accepted. So, good question.
For people below the age of puberty. Okay, Ibrahim is good. Allahu Akbar.
So, we're saying شرط, we're mentioning conditions here, right? So, if a person has reached تميز, he can distinguish things, okay? To be able to distinguish something, is that a شرط for him to do وضوء? Yes. Ibrahim's got a point here, very good point. Yes, it is.
Because the Prophet ﷺ, he said, يَعَنِي وَأَمُرْهُمْ بِالصَّلَاةِ وَهُمْ أَبْنَاءُ عَشْرٍ So, you command them وَهُمْ أَبْنَاءُ سَبْعٍ وَضْرِبُهُمْ عَلَيْهِمْ وَهُمْ أَبْنَاءُ عَشْرٍ You command them when they're seven, and you discipline them when it's ten. So, some scholars, they said, we don't use below, we use تميز. But there's a نقاش in this مسألة.
Is it واجب or من باب التغريب? When the Prophet ﷺ is saying, teaching when he's ten, is it because you want to discipline him onto it, or is it actually because it's obligatory on him and he's مُقَلَّف. There's a نقاش here that the scholars, there's a discussion back and forth that the scholars are having. So, the first thing that we said is what? الإسلام.
The second one we said is what? Blue. Reaching age of puberty. Ibrahim stayed in تميز.
Okay. Another one is what? I thought that تميز and blue were different. They're different.
But we're coming from the perspective of صلاة, you have to pray. Some scholars mention, and it's a must before the age of puberty for everybody, right? The age of ten you have to pray. Yeah.
So, if blue is not the condition, you're actually commanding. What happens if they miss the prayer? They're sinning. That's what they're saying, those scholars.
They're saying it's واجب. Okay. And another group of scholars are saying here, no, the disciplining here is not because it's واجب.
The disciplining here is because he needs to get into the habit of learning how to pray. Shaykh, and تميز comes at the age of seven, or when he starts to distinguish between right and wrong? When we can say a boy is... تميز is actually mentioned by the hadith. وَأَمُرْهُمْ بِالصَّلَاةِ وَهُمْ أَبْنَاءِ سَبْعٍ وَضْرِبُهُمْ عَلَيْهِمْ وَمُؤْمِنًا Actually, the hadith mentions the تميز here.
That's what the تميز here means. Because that age, the sharia has set it for it. Another condition would be for wudu.
It's a shard for the wudu, is الاستينجاء والاستجمار, صح? نعم. The person has to have cleaned themselves from what? From any filth. If they went to the toilet, they did number one or number two, صح? They have to clean themselves from it.
They can't have any dirty stuff on them, صح? Yes. Another condition can be طهورية الماء, صح? طهورية الماء. Yeah.
إباحة الماء as well? إباحة الماء is the same. So طهورية الماء means that the water is pure, right? Yes. So the water must be pure.
You can't be using water which is Coca-Cola, Fanta. How do we know it's pure? So there's a hadith which the scholars question its authenticity. لا شك حديث رشدين بن سعدين The chain is weak.
But it's إِنَّ الْمَاءِ إِذَا تَغَيَّرَ طَعْمُهُ أَوْ رِيحُهُ أَوْ لَوْنُهُ If the color of the water changes, the smell of the water changes, the scent, or the last but not least, the taste of the water changes, this water is no longer what? طهور You can't use it for purification. Some of those waters you can actually utilize it and have it, but it doesn't purify you. Like Coca-Cola for example.
It is طاهر, you're drinking it. So there's a difference between طهور and طاهر? So the Fuqaha they mentioned there is a water which is طاهر المطاهر طاهر طاهر means it's pure in and within itself and مطاهر means it can purify someone. There's a discussion amongst the scholars can we divide the water into طاهر المطاهر and نجس some scholars are like طاهر المطاهر and نجس is قول الجمهور and then قول some of the other ulema they believe it's just طاهر المطاهر and نجس There's a discussion on this issue.
So now we've learned that the water for it to be clean is also a condition. I have a question. You said the hadith is weak but do we still follow it? The consensus is on it.
The اجماع of the Ummah ibn al-Mudrah that it's a consensus that if the water, any of those three changes that that water is no longer يعني it's not مطلق الماء it's not unrestricted water you don't, you can't purify yourself with it. What about like seawater? Can you use that? Now there's another question and this is a مسألة عجيبة جدا which is the water reaches a quantity in large that if you urinate in it you can't really affect it. إذا بلغ الماء قلتين لا يحمل خبر It's a hadith which again there's a نقاش and there's a back and forth on the authentication of it.
My heart settles with the authentication of it. The water if it reaches تقريبا 2 gallons what you can possibly do to it it's not gonna change anything. So if you go to the ocean and you urinate in it that's not gonna change it.
You can't change the three that we just mentioned. What about the taste of the seawater? So this is another issue which is that the taste of the water if it changes, the ocean what constitutes the taste of water? Is this water that we're drinking right now is this what is water? Or is seawater actually the natural water? The hadith of the Prophet Abu Ghuraira that the Prophet the Sahabas they asked يا رسول الله إنا نركب البحر ونأخذ معنا قليلا من الماء نتوبع من ماء البحر and then the Prophet said هو الطهور ماء حلو ميتته So specifically the Prophet mentioned محر What about if the water even changes with something which is pure? Like food coloring? Like flowers and leaves fall into it and it just slightly might change the color Color And just make a little And if it's still cold water then you can use it So this is تغيير which is يسير is not a problem تغيير which is يسير it's not a problem it's when it becomes fully changed that's when it's not water that you can consider able to purify you for voodoo So we can say now we've spoken about شروط the conditions for the water of a voodoo Can we now then talk about the أرقال the pillars of voodoo So let's simplify it for the people watching How do you do voodoo? Ibrahim How would you do voodoo? How does a person who wants to do voodoo now do voodoo? He washes his hands He washes his two hands And you do مضمضة مضمضة So you have to break it down each point مضمضة means you take water into your palm and what do you do with it? You put it into your mouth That water you circulate it all around your mouth and then what do you do with it? Then you throw And what about So the same time that you put the water into your mouth you also put it into your nose so a little bit goes into your mouth and you sniff it So this is called مضمضة استنشاق You can't differentiate them? You should do it together That's أفضل That's the way you should The best And Ibrahim is now saying مبالغة meaning you should go as far as possible The Prophet said So go as far as you can when you're doing the water into your nose as long It hurts Yeah It does hurt right? SubhanAllah it does But it also cleans your nose But if you're fasting you shouldn't If you're fasting don't go far Okay Again مبالغة doesn't also mean it goes far but it doesn't mean go far far far away you're filling the water into your brain That's That's the شرط That's الركن We have to do it مضمضة استنشاق What else? Those hands By the way the washing of the hands is it الركن or is What about Ibrahim Udi? Washing hands? In the beginning In the beginning it's مستحب مستحب So later when you're going to wash your hands if you did it in the beginning do you have to do it again when you wash your hands later? Yes You have to do it again If I did it in the beginning Yes So in the beginning I washed it I washed these two Then I come back Do I have to when I wash it again Do I have to wash my hands again? Yeah Sure It's in the آية آية الوضوح يَا أَيُّهِ الَّذِي لَمَا رَبَّكَ It means I'm a prophet Move your hands to your To your elbows And it has to be in order تَرْتِيب Okay تَرْتِيب is one of the conditions It's الرُّكن So But the person already washed their hands But you can't just do something before Oh so you're saying it's a must that you bring the washing of your Hands is different from the arms Right? Yeah So if you do it in the beginning you still have to do it second Yes But does that mean you have to do it in the beginning then? No No, that's مستحب It's recommended to do it at the beginning. And then when you're doing it later with your hands, okay, okay.
Now we have, you've washed, you've done it by the mother, you put the water into your mouth, you put the water into your nose, Ibrahim. Hayyeh, what do you now do with your left hand? At least in thought, right? You bring out what was in your mouth, the nose, with your hand, with your left hand. And the water what's in your mouth, what do you do? You bring it all out.
Hayyeh, what do I do now? Hayyeh, Adam. Can you do it three times, that? So mother, Mr. Shaq, what do you do? Three times. Everything you could do three times except certain places we're gonna mention, you shouldn't do it, okay? So you do it, you do that three times, hayyeh? Then we wash the- But like in what is a rukun? We just wanna know what's a rukun.
For now, three times is not a rukun. One time is enough. Okay.
For it to be considered a wuru. One is enough. But it could be one, two, or three.
Okay, more than three, there's no? Yes. There's nothing from the Prophet, alayhi salatu wa salam. Shaykh, mazmada and istinshaq is a rukun.
It's a rukun, yeah. In your mouth and in your nose. Yes, yes, that's what we're gonna mention, inshallah.
Okay. But in the ayah, faghsilu wujuhakum, it starts with wujuf. The ayah is aam.
Yes. And then the hadith of Humran Mawla Uthman, thumma tamadmada wa istinshaqa wa istanthara. Hadith al-Sahihayn.
How do you do that? Naam, sorry. Yeah, so the nusus, we bring it together. wal jam'u wajibun matama amkana illa falil akhirin asfin buyuna.
Shaykh, we can say that it's not a rukun. Maybe it's sunnah. Yeah.
Maybe it's recommended. I don't know. Which one? What about the Prophet, sallallahu alayhi wa sallam, when he commanded the sahabas, thumma istinshaq.
When the Prophet commanded him. And there's a hadith. Ay, naam.
al-musi'u salatahu, when the Prophet taught him, he told him, sallallahu alayhi wa sallam, wash your mouth. It's a different opinion, but we want to mention, because the people are watching, just want to hear what we need to do. So the person washed their mouth, their nose.
They brought it out from their nose, and they also brought it out of their mouth. And what's now? What do they do? The full face. Yeah, they wash the face.
So what constitutes the face? Is it from ear to ear? From one ear to the other ear. And that's the width. The height is what? Manabit al-sha'ar, they say.
From the head. Where the hair starts. What about if you're bald? They just generally wear the hair scarves.
So if you're bald, and you've lost your hair, okay. Or you've removed it. Or you've removed, yeah, you're bald.
So generally where hair starts from. Generally, that's bald. A face, in Arabic, al-wajh, is what the people can see.
Sah? Here, no one can see it. So, no one can see that. So it's the face.
You wash the whole entire face. Okay. What about if the person has a beard? He, I don't know.
Yeah, you guys, masha'Allah. I think it's just the chin to that. I don't think it's wajib to wash the beard.
No, it's wajib, but you just knew. Yeah. So is it a rukun to do the beard? Is it a rukun? It is a rukun to do like that, I guess.
No, the face is a rukun. This is extra if you do it. If you put it inside your beard, to make the water.
The face is what's your face, not your beard. Hayya. But just grab it one time and put it in.
It's very good. Hayya. You've washed your face.
Now what do you do? Hayya, Ibrahim, see. So you start from your palms? Palms to the? To the elbows. Okay.
Is the elbows included? Yes. But then how do you, where did you get that from? Because ayat clearly says, faghsiru wujuhakum wa aithiakum ilal marafiq. To the marafiq.
And here you're saying ma'al marafiq. So how did you add the elbows in there? The ayah says, to the elbows. And you all say, with the elbows.
Where did you get that from? Because ila doesn't necessarily mean, and ila sometimes it includes the elbows. What's your delete for that? Allahumma barik, you have to think. So to the elbows here means with the elbows included.
Hayya, what's the evidence for it? The ayah where Allah says, wa la ta'kulu amwalakum ila. Amwalim, don't eat their wealth. Ma'amwalim, with their wealth.
So the word ila, it means sometimes ma'a. Does that make sense? So that's why. Also the Prophet sallallahu alaihi wa sallam, the hadith which mentions, the Prophet washed his hands, he washed his, until he reached his what? Arm.
With the elbows in it, alayhi salatu wa salam. So now the person's washed their hands. Hayya, where did they go? They do the masah, the wiping of the head.
So you don't wash the hair? You don't wash the hair in the wudu. How, how, how? In wudu, the rukun is just to, you have your hands wet, you wipe over. Over it, how do you wipe over it? From here.
You start from the beginning, you go back, and then you come back? No, just once. What about the narration that mentions the Prophet sallallahu alaihi wa sallam, fafadda bi muqaddimati raasihi. He started from the beginning of his head until he reached ila, hatta balagha ila qafah.
And in Uthman hadith as well. Then he went back to exactly where he started from. That's what the Prophet sallallahu alaihi wa sallam did.
Also, you can do it in just the direction of your hair, no problem. It's not a problem. Okay, and what you said, if you go back one time, as long as you wipe over the hair.
Do you do it more than once? No. You can't do it more than once? No, you can't. Because if you do it more than once, what's it going to become? It's rough.
No, it's going to become ghusl. Yeah, it's going to be ghusl. It's going to move from being masham to ghusl, right? It's just wiping.
It won't be wiping anymore. It'll be washing. Yeah, yeah, yeah.
But the ayah mentions wamsahu bi ru'usikum. So bi, it means ba'da ru'usikum. This is the ba' he has discussed.
Is it tab'idiyah or is it ilsaq? Ilsaq. There's a discussion on this ba'. Again, Ibrahim, you're being technical with the students here.
These students, they're very simple. The ayah says the strongest insha'Allah is that. It means insha'Allah ilsaq.
It means you wash your entire hair. Okay. With the head, do we do the ear, ears? Yes.
There's a hadith that says al-udhunani min al-ras. Is the hadith sahih? There's a discussion on this. He's talking about the ma'ana is sahih.
And ma'ana is sahih. You take separate water for the ear or just the same water? The same water. Just quickly put your fingers in, go back.
You don't get new water for it. And then after this? Your feet. You go to your feet.
What do you make sure you wash when you wash your feet? Aqab. Your heels, why? Aqab means your heels, right? You make sure you wash your heels. Why? Because the hadith, whoever doesn't wash his heel, I think it's in the hadith.
Wailu lil aqabi min al-naar. Wailu lil aqabi min al-naar. What would be to those who don't wash their heels? Okay, the hadith is sahih.
The Prophet sallallahu alaihi wa sallam said he saw a group of people who were doing wudhu, part of it didn't reach, and he said wailu lil aqabi min al-naar. Sallallahu alaihi wa sallam. Okay.
Now that's the wudhu. So we mentioned the arkan of the wudhu, the pillars of wudhu. We're gonna mention the last and final point, which is what makes a person wudhu? Go.
We've done it. It's there now, alhamdulillah. What can get rid of it? We're gonna talk about nawaqib.
Nawaqib al-wudhu means those things that nullify a person's wudhu. What are the things that can nullify a person's wudhu? Do you have a question from the previous point? Is there anything that we have to recite in the beginning and end of wudhu? Is it wajib? Is it rukun? Is it rukun, yeah? No, it's not rukun. There's no rukun of something you have to recite.
Okay. Lakin, the du'as, the adhkar that have come, that the person needs to say when they're doing wudhu, they're not a pillar. Allahumma ja'alni min al-tawabin, wa ja'alni min al-mutaqarin, al-hadith, sharaju'l-ilaih, and all of those masoos that have come, those adhkar, you say them, inshaAllah ta'ala, and make sure you do say them.
Last but not least, nawaqib, the nullifiers of a person's wudhu. What are the things that can nullify a person's wudhu? Whatever comes out of the private parts. Ma kharaja min al-sadilaih.
So the front passage and the back passage, whatever comes out of it, what? It breaks the whole wall. Good. And we're not gonna go to details, but it's anything that comes out from the front or the back passage, sah? But those things that come out must be ashiya' which are mu'ta'dah, things which are normally that come out.
But if it's something that's, it's out of the ordinary that don't come out, like a little stone comes out of somebody, which is out of the ordinary, like where's this coming from? This, is it part of ma kharaja min al-sadilaih or not? There's another discussion for that. Okay, so that's the first thing. Breaks your wudhu.
What else breaks your wudhu? Sleeping. And noom. Again, what, like men, what type of, is it sitting, is it lying down, is it, we're not gonna go into that.
But sleeping generally, what does it do? Breaks your wudhu. It breaks your wudhu. Nullifies your wudhu.
And what else? Vomiting. Does vomiting break your wudhu? No. I think it does.
What's the delete for it? It's a, well. There's no evidence to authenticate and argue for the vomit being a means to break a person's wudhu. Okay? Fasting it does.
Okay, yeah, it breaks your fast. But like not the wudhu. What about aridda, apostasy? Yeah.
Apostasy breaks your wudhu, right? If a person apostates from Islam and leaves the fold of Islam, it also breaks that. What about lahmul? Juzur. Camel meat.
Eating camel meat. The strongest opinion is that it also what? Breaks the wudhu. Yeah, lahmul ebil, it breaks the wudhu.
So it's the intercourse as well, even if there's nothing that came out. That, we're not mentioning things that bring, ya'ni, ahadath al-asghar, ahadath al-akbar. Ya'ni, that's a major impurity.
It doesn't just break your wudhu. What doesn't bring that? Aridda, ya'ni, there's a discussion whether it does ghusl. Or even if it's wajib for a person who comes into Islam to do ghusl, there's a discussion, it's not agreed upon.
Because a lot of people used to come to the Prophet, sallallahu alayhi wa sallam, and not many of them did the Prophet commanded them to do ghusl. We have Thumamit ibn Uthal and a few others where the Prophet told them, or even Thumamit ibn Uthal who the Prophet commanded, the overwhelming majority of people who came into Islam, the Prophet never told them to do wudhu. So some scholars use that argument.
Okay. Zawal al-aql. Zawal al-aql, a person losing their mind.
Conscious. Okay, which again, falls under sleeping. It does.
It falls under sleeping, when the person's mind goes. Blood. Blood.
Significant amount of blood comes from the body. Again, there's no evidence for that. There's no strong evidence that the excessive blood breaks a person's wudhu.
Ghasul al-mayt. Ghasul al-mayt, again, there's another nikkah on that one. If that breaks a wudhu, that which I'm inclined to is that it's not, inshallah.
I think we should count all the arqan and the nawaqid, because I think you're confusing with all those extras. The extra points. So let's go quickly over it.
What was the arqan? What did we say there were? The things that... Shurut al-wudhu. Not shurut al-wudhu, the last one, nawaqid. Nawaqid al-wudhu.
What was the last thing that we mentioned? What was the first thing that we mentioned? The thing, al-ma'kharaja min as-salih, that which comes from the first two passages. Front and back. They break a wudhu.
Hey, what else breaks a wudhu? No, no. Sleeping breaks a wudhu. Three.
Eating camel meat. Eating camel meat. Breaks a wudhu.
Four. Ridda. Apostasy breaks a wudhu.
What else does it break a wudhu? Cutting the private parts. Again, that's another discussion. Does it break a wudhu? Is it not? InshaAllah ta'ala, we'll just mention those four.
So this inshaAllah ta'ala is a summary of what we've just taken. So everybody can go back to and remember. There are a few that we've missed out that I'm gonna mention here.
The shurut, the conditions are al-Islam, which is that the person's a Muslim, number two. At-Tamiz, that the person distinguishes. And we spoke about that.
Number three is al-Niyyah. The fourth, Niyyah means intention. The fourth is al-Aql, the person's saying.
And the fifth we said is al-Istinja' wa-Istijmar. That the person has cleaned themselves from the urine, number one and number two that they were doing. And last but not least, we said Fahuriyatul Ma'a.
That the water that they're using is pure. Those are the shurut of the wudhu. We then spoke about the arkan.
And there were two that I think inshallah ta'ala that should be added with the six that we mentioned. Which is al-Tarteeb wa-al-Mu'alat. Tarteeb wa-al-Mu'alat means, number one is that the order is done.
Al-Tarteeb was the order and the sequence. And al-Mu'alat means that they are right after one another. So a person cannot just do a wudhu and leave and come back hours later and carry on from where they left off.
They have to be right next to each other in order and they also have to be right after each other. Okay? With what we mentioned about the Madmada and Istijaq, washing the face, washing their hands and their arms with the elbows included, wiping over their hair and the ears, washing the legs with the ankles. All of that and including al-Tarteeb wa-al-Mu'alat.
Insha'Allah wa-ta'ala nawaqib, the things that nullify, what nullifies is ma kharaja min al-sabeelay, that which comes from the two passages. We also mentioned al-naum, sleeping, breaks the wudhu. We also spoke about luhum al-eebil, eating camel meat, breaks the wudhu.
And the fourth we mentioned was al-ridda, apostasy from al-Islam. It breaks your wudhu. So insha'Allah wa-ta'ala, note those down in the Ibn-e-Ilah al-Kareem.
There's a lot of differences on many different- Like even in the Shafi'i Madhab, touching a woman. Yeah, I loved Al-Mara'i. And does she break her wudhu or not? A'ulamastu wa-mi'sa.
A'ulamastu wa-mi'sa. What does it mean? There's another long discussion on that as well. I was really fun today talking to you guys.
Allahumma aliki. And you're more engaged today than you were last time. Insha'Allah.
Because we're used to sitting with you, taking notes and just listening. So now for the first time, we have to be more interactive. Insha'Allah.
Before the food. May Allah bless you. Any questions that you might have? You're always full of questions, Ibrahim.
Adam, any questions you have? Yes. BarakAllahu feekum. So this is the end of Insha'Allah ta'ala, our episode on the wudhu.
Insha'Allah. Anything which I have said that was wrong or the brothers have said that was wrong, is from us and Shaitaan and Allah and His Messenger are both free from it. Subhanaka Allahumma wa bihamdihi ash-shadu wa la ilaha illa Allah Astaghfirullah wa qtubu bihi.
