Note: The following transcript was generated using AI and may contain inaccuracies.
Inshallah, this is a new episode inshallah ta'ala on the series which we named A Seat At The Table. In this episode, inshallah ta'ala, we're going to be talking about a topic related to fiqh. Okay, inshallah ta'ala, last episode that we had, we spoke about matters related to Aqidah.
Okay, before I start inshallah ta'ala, I want to introduce each and every one of you. So the people who are viewing and watching, they know who you are. And then slowly inshallah ta'ala, discuss the topic.
Again, these topics are not scripted. So the conversation is just natural. I don't know the questions you're going to ask.
You don't know the answers I'm going to give. So as natural as possible as it can be inshallah ta'ala. So introduce yourself.
So what's your name? How old are you? Ibrahim Fahim. Ibrahim Fahim. I'm 17 years old.
17 years old. How much of the Qur'an have you memorized, Ibrahim? Alhamdulillah, I finished the Qur'an. MashaAllah, Ibrahim Hafid.
Finished the Qur'an from beginning to end. MashaAllah. So this is our first Hafid that we've got, right? MashaAllah.
What's your name? How old are you? Asalaamu Alaikum. My name is Adam. I'm 18 years old.
I've memorized 12 of the Qur'an. So in the process, Allah makes it easy. So from Baqarah down or from Nass? From Nass.
And how has that journey been, memorize the Qur'an? A lot of ups and downs. It's hard to stay steadfast on it. But I've heard from a lot of the people who memorized that the difficult part is actually at the end, once you finish.
Once you finish the Qur'an, that's true. That's really true. That's the responsibility.
What about you, Ibrahim? Alhamdulillah. What's the biggest challenge that you've had when it comes to memorizing the Qur'an? Muradjah. Muradjah.
That's the key, right? When it comes to the Qur'an. It's that consistency, that continuation, that resilience. So do you have a schedule that you how you memorize the Qur'an or you revise the Qur'an or is it whatever you can do, you do what you can't do, you don't? I do have a schedule.
I have a couple of shuyukh and they listen. They listen to the Qur'an. Okay, so the topic inshallah ta'ala is going to be fiqh, right? Okay, so inshallah ta'ala we're going to talk about what fiqh means and how fiqh breaks down and any questions related to that, inshallah, you can ask me.
So do you know what fiqh means? Ibrahim, start with you. Fiqh means to understand. So fiqh means in the Arabic language, it means to understand.
It means al-fahm. Okay, any evidence for that? In the Qur'an, in the hadiths, the word fiqh meaning understanding. Somebody might just say who's watching, where did Ibrahim bring that from? Is it his pocket? How do we know? That's what it means.
Any evidence from the Qur'an? The story of Nabila-e-Musa when Nabila-e-Musa said to Allah, send me to you. لَعَلَّهُمْ نَفْقَهُونَ لَعَلَّهُمْ نَفْقَهُونَ يعني يَفْهَمُونَ Very good, that's one evidence. Another evidence is رَبِّ شَرَحْ لِي صَدْرِي وَيَسِرْ لِي أَمْرِي وَحَلُوا الْعُقُجَةَ مِنْ لِسَانِي يَفْقَهُ قَوْلِي يفقه قولي means a يفهم قولي.
This story is talking about Nabila-e-Musa and Harun when Allah was sending them both to, to Fir'aun. And Fir'aun was a tyrant leader, right? So Musa had a slight issue. What was the issue that Musa had? He wasn't able to articulate.
He wasn't eloquent in his speech. And so he requested if Allah could give him someone to help him. Who did he want? His brother Harun.
And this is as a side benefit, so the viewers can benefit from this. If someone was to ever ask you, what is the greatest gift a person gave to another person? What would you say? The best gift a person has given to another person. Yes, the gift that Nabila-e-Musa asked for his brother, right? Prophecy, right? Allah to make him a prophet.
There's no station higher than that, right? So Musa asked for someone to aid him and support him. And he asked for his brother. Why did he want his brother Harun to be a prophet with him? He was more eloquent in the speech.
Exactly. My brother Harun is more eloquent than I am. So he wanted his brother to articulate the point so that they can understand exactly what the message is about.
So that's why Musa even asked Allah if he's يَفْقَهُ قَوْلِ So they can understand what I'm trying to say. So the word يَفْقَهُ is the word fiqh. And that's where the word was borrowed from.
So that's what it means in the Arabic language. By the way, students need to understand this. Inshallah is that the religion of Islam came into a language that was already present.
Correct? The Arabic language was already there. Arabism existed. They were talking.
They had conversations. And then the Quran came in that language. And then the Hadith of the prophet came in that language.
And it started to borrow words from the Arabic language. So it's important to always know what that word meant before the religion of Islam came. So the word fiqh before Islam came, it was understood as what? الفهم To understand.
Okay. But what does it then mean according to Islam, the Muslims when they use the word الفقه? Do they just mean understanding? Or is it a specific type of understanding they're referring to? Understanding the religion? So, yeah. So there's one type of fiqh which means the whole entire religion understanding is called الفقه.
Aqeedah is fiqh. Fiqh is fiqh. Hadith is fiqh.
The understanding of the whole entire religion is called الفقه. Some scholars, they call it aqeedah fiqhul akbar. They call it fiqhul akbar.
Meaning the important fiqh, the big fiqh that you should understand, right? But what fiqh are we talking about? It's Islamic Jewish students. Islamic Jewish students. And you have to break that down for the students.
You have to break that down. People are going to look and say, Adam, what does that mean? Especially the youngsters, the youth, they need to understand what does Jewish student mean? It relates to the laws and the rulings of the deen. So the legal rules of Islam, right? We have to divide that into two now.
The Islamic laws is divided into two. The relationship of the person to Allah. Your relationship with Allah, right? In fiqh, that's called what? Ibadat.
We're going to talk about that. The second one is what? Mu'malat, transaction. Your relationship with the people around you.
In fiqh, the first chapter, I mean this first section that you study is kitab al-ibadat. Ibadat means your relationship with Allah. And what falls under there? Salah, zakah, sawl, and hajj.
Four pillars of Islam. Because the Shahadatain is spoken about where? Intawhid and aqeedah. That's what it's spoken about.
Fiqh, the first chapter is acts of worship. The acts of worship are how many? There are four. What's the first? Salah.
But can you pray Salah if you don't have purification? So purification came first. You can't pray Salah. The Prophet said in the hadith, Allah does not accept the prayer of a person unless he's in a state of purity.
So that's why then there's a chapter at the beginning which is about purification, right? And then the Salah comes second. And then the third is what? Zakah and then sawm and then al-hajj. So those are the five chapters that fall under the heading of Ibadat.
Second is what? Mu'amala, transaction. What's the first mu'amala that you do? What's the closest human interaction that can ever exist? Marriage, family. Like marriage is the first.
So scholars, they speak about marriage, but they put something before marriage because you can't do marriage unless you have? To be rich, you have to have some money. You have to be rich. But your back pocket has to be a bit swollen.
So you have to be able to have a certain amount of money. So then this is where they say, okay, you know what? Buyur. Let's talk about buyur first.
Buying and selling. And then comes where? Marriage. Now when people make money and then they're rich, what do they start feeling? Yeah, I want to get married.
They get excited. Like I got money. And then when the person gets married and he's got money, what do they sometimes do? Talaq.
No. Because that talaq falls under marriage and all of that. People sometimes become bad.
And so they start killing. Jinayat comes. Because once you got money and once you've been married, some people are arrogant.
They start thinking, okay, you know what? Let me kill. Let me do something to people. So jinayat is spoken about.
And once you do commit crimes, what does Islam have? Hudud. And qisas. Capital punishments and legal maxims.
Legal dealings that happen to that person. So that in summary is what fiqh is. The chapters of fiqh.
How it's broken down. That's what it is. I'll ask you guys a question.
When people talk about fiqh, what's the first thing that comes to people's mind? What's the first thing that comes to your mind, Ibrahim? When you hear fiqh, what's the first thing you say? Anything. Ibadat comes to your mind. What about you? Yeah, I think ahkam and rulings.
For me, when I think about fiqh, a lot of times what comes to my mind first, that initial thought, is the madhabs. These are the first things that come to my mind. Because it's like all that you're mentioning differs from one madhab to another.
So I think this is something we should talk about, right? So I'm going to now ask you guys questions because you guys haven't asked me no questions. So you guys pick up on yourselves to ask questions. So hey Ibrahim, what's the first madhab? What's a madhab? Madhab is a view of one of the four imams.
Who are these four imams? Four sahabas? Abu Bakr, Umar, Uthman, Ali. Abu Hanifa, Imam Malik, Imam Shafi'i, and Imam Ahmad bin Khanna. So these are four men.
Are they four prophets? Four imams. So what's their significance in the whole issue of fiqh? Where did they come into this whole discussion? And Imam Abu Hanifa, Malik, Shafi'i, and Ahmad. Where did they come into this discussion? Why are they so significant? They have the students who wrote down their fiqh.
So these four imams were very scholastic, scholarly, they were very knowledgeable. And all of the views of mainly the companions, they trickle into these four men. But it doesn't mean that these four men are four companions or four prophets that everyone has to take their religion from them.
But it's how they understood the religion. And they took that from what? Their teachers. We took it from their teachers.
We took it from their teachers. But was it only four that were present? Or there's more than four? There were more than four. Why these four are today present? Why do we only have these four? Because their books and works are preserved.
Allah Ta'ala willed with his will that these four's works and their verdicts, their fatwas, their answers to be preserved. That's why we have them. The first one is who? Imam Abu Hanifa.
Imam Abu Hanifa is the first. And the second one is who? Imam Malik. And Imam Malik.
And the third is? Imam Shafi'i. And the fourth one is? Ahmad Abu Hanifa. So which one do you follow? Which madhab do you follow? Do you even follow a madhab, Ibrahim? You don't follow a madhab? No madhab? No madhab? Al-Hadith? Okay, what about you? I don't follow a madhab.
Quran and Sunnah. Quran and Sunnah? Oh wow, okay. I love that.
I'm proud to say I'm a Shafi'i. I'm proud to say that. I'm not a fanatic follower of the madhab, but this is... I can say that I follow Ahmad Al-Hammad without any doubt.
But not ta'asud. That's good, that's good. You see, now we have to explain these words for the people.
There's following a madhab and there's being fanatic towards the madhab. And that's what people always mix up. They always say, I don't follow a madhab.
Because when they reject following a madhab, they're rejecting being fanatic towards the madhab. We all know what fanatic means, right? It's like extreme, I'm following it. If my madhab says this, it's khalas, I have to do it.
That's not allowed. That's not allowed for anybody. But following a madhab doesn't mean it's necessarily fanatic.
Okay, so you're a Hanbali. But you're not a fanatic Hanbali, meaning if the Hanbali madhab goes in line with the Qur'an and Sunnah, I'll take it. But if it goes against the Qur'an and Sunnah, I won't take it.
If it's a valid difference of opinion, because I'm a Hanbali, I'm inclined to that. It's a valid difference of opinion. That's what you go towards.
Yourself, still, Qur'an and Sunnah? No, Shafi'i. Someone might say to you now, are you trying to say that four madhabs don't follow the Qur'an and Sunnah? They do, but there's no reason to blind follow them. They can go directly to the evidence.
Can anybody do that? Everybody's going to say, like, can any... If a student comes, or if someone with a new father of ilm, or someone who's just starting to seek knowledge, when you would ask someone for a matter of religion, then the person would not just tell them, you know, Abu Hanifa says this about it. Rather, you would tell him the evidence regarding it. So I don't see where the madhab would fit a place if a person goes for each matter, he would always go back to the evidence in the Qur'an and Sunnah, while a person would stick to a madhab.
How they understood the evidence, maybe? Because remember, their understanding is more better than our understanding, right? This is where people are not going. Abu Hanifa is not creating evidence. Malik, rahim Allah, is not creating evidence.
Shafi'i is not creating an evidence. But their understanding of how this evidence is used is what we like. It's what we appreciate about them.
So for example, you bring me a ayah, you bring me a hadith, you bring me a verse from the Qur'an, and you bring me a hadith. The question is, how did these great imams understand it? That's where people say, you know what? The Shafi'i understand it. Someone who's new to the religion, he would trust the person that he knows, who's the most knowledgeable that he knows, and he would just trust his understanding of the evidence.
So a new, of course, a new Muslim, or a person who's just practicing now, I mean, he's just going to ask a question to his local imam. The verdict that his local imam gives him is what he's going to take. That's for sure.
But we're talking about a student of knowledge like yourself, who's number 17, just from the Qur'an, who's embarking on that path of seeking knowledge. The madhab is a stepping stone to go direct to the Qur'an and Sunnah. That is the ultimate goal.
The ultimate goal is for everybody to go to the Qur'an and Sunnah directly, and to look at it yourself. But before you get there, the madhabs are used as a stepping stone. Do you know what I'm saying? It's used as a stepping stone.
There are people, of course, who use the madhabs as the ultimate goal, and they stick to it. Let's now go off a bit from the madhab issue, and come back to the concept of fiqh. Let's talk about the first point, inshallahu ta'ala, which is At-Taharah.
Okay, so now I'm going to ask you guys questions, and I'm going to open the floor for you guys to ask questions. You guys are not interacting and asking me questions, okay? The first chapter of fiqh, we said, is At-Taharah. Purification, right? What does that mean? What does At-Taharah mean? By the way, why do scholars start with At-Taharah first before the Salah? Because as you mentioned, that person's Salah will not be accepted until he comes to purification.
Purification, good. That's the answer, good. So At-Taharah, what is it? What is At-Taharah? Purification.
Purification of what? Of a person's what? So beautiful. You have to be Ibrahim. So the first one you said is At-Taharah from the Hadith.
And then there's At-Taharah from the Najas. And the Khabith. So Najasa from the Taharah, sorry, from the Khabith is purification from the filth that's on your clothing.
You have to cleanse if anything dirty is on your clothes, etc. You clean it from it. There's also another type of Taharah which is not tangible.
You can't see it, which is called Taharah, which is Hadith. Hadith means a person has to uplift an Islamic legislated form of impurity. It's a ritual impurity.
There you go. That's the word I'm looking for. Ritual impurity.
In other words, let's say someone goes into the bath. They shower. They go to the shower, they shower.
They pour so much water over themselves. They clean themselves. They use a dettol, not the bleach, of course.
I'm talking about soap. So they take the dettol and they, again, not the bottle. They use the soap.
They clean themselves properly. They come out. They smell so nice.
They use anti, what's it called? They use deodorants. And then they use, they oil themselves. But they did not intend to uplift the major impurity from themselves.
For example, they had a wet dream. They woke up with a wet dream. They went into the shower.
They didn't come with the intention. They just showered fully because they always do that. Every morning they shower.
They like to shower. It refreshes them. It rejuvenates them.
They can go outside and do a lot. So listen to this. Is this person clean? No.
Yeah, it's very clean. They shower, they clean themselves. But in the Sharia, are they considered pure? No.
Why? So there's no, this is what's called the second type of Tahara, which is the Tahara known as Al-Hadith. Meaning it's a ritual impurity. It's not tangible.
It's something from your intention. Does that make sense? Like in the first type of Tahara, the first type of purity is what? It's removing a certain type of dirt. If that gets removed, the difference between the two is the first one, you don't need intention.
The second one, you need what? The first one, if it removes by itself. But for example, rain comes down and it cleans that dirt from your body. It's clean.
That makes sense. Like in Hadith, you have to remove it with intention. Even if you do shower and you're so clean, if you didn't come with the intention, you're still impure in the Sharia.
Am I making sense? So those are the two differences between the two. The Hadith is intangible and the Najis is the one that's tangible. It's tangible.
And the difference is the first one, which is the Khabith of the Najis. That one, it can be removed without what? Intention. Without intention.
The second one, it requires intention. It requires intention. A vital point.
Inna mal'amalu binniyat. What does that mean? The actions are judged by their intentions. Every action you do is judged by intention.
Another question. What's the Asr for Tahara? What do I mean by Asr? You have to break each term for the people. What does it mean? What's the Asr of Tahara? What am I trying to get at? The natural state.
Yeah, what's the first thing a person should purify themselves with? What's the default position when it comes to purity? In other words, I'm not structuring it properly. What's the thing that the Sharia considers the original thing that you purify yourself with? That is water. Water.
Water is the original thing that you purify yourself with. And anything other than that is what? It's a substitute. It's taking the place of the water.
The water is the Asr. What's the Asr of purity? Water. The water.
Abdullah ibn Abbas mentioned that the water, the Asr is that it comes from the what? Allah says, وَأَنزَلْنَا مِنَ السَّمَاءِ مَانِ Tahura. We send down from the sky water, which is pure. If all of these waters are gushing from the earth, the well, the ice, this and that, all of it comes from what? It's from above.
So water is the thing that cleans, right? Let's just take a benefit from this. Today, we find a lot of people who clean themselves with what? Tissues. For example, when the pandemic happened, the COVID pandemic happened, some countries, they were running around trying to get what? Tissues.
Toilet paper, right? In Islam, what do we first clean ourselves with? Water. Water. Water is the Asr.
And the tissue is the second thing we use. After we clean ourselves with water, we finish it off with tissue. The Asr is what? Water.
The water is Asr. And it's very important that we know that. And if you just use toilet paper, are you really going to clean yourself? It's not going to clean you.
You're still going to... SubhanAllah, I met a man that, MashaAllah, he embraced Islam. He became a Muslim many years back. And I was asking him, what brought you to Islam? And he said, just hygiene.
How Islam is just a hygiene religion, full of cleansing. How much importance it gives to the concept of Tahara. And here I want to take out some time and say to the people who are watching.
The youngsters, especially, who don't clean themselves properly from urine. Very dangerous. The Prophet ﷺ, he went by a grave.
The Prophet went by a grave. And then he said, The two people here in his grave are being punished. The punishment of the grave.
The grave. They've been punished in the grave. What they're being punished with.
It was something so easy for them to restrain from. He could have really protected himself from this punishment. What was the first thing? The first one was, This first person who used to run between the people, Tail-bearing.
And Fulan said this, Fulan said that, Fulan said that, Fulan. He was tail-bearing. Causing mischief amongst the people.
Some people are like that. They try to cause mischief between scholars. So Fulan said about you, They cause mischief between students of knowledge.
They cause mischief between people of Khair. That's the greatest form. Adab al-Qadr comes from Islam.
What's the second one? The second thing is, he never used to clean himself from the urine. Urinate, tuck it in, close the zip and walk out. And will not clean themselves.
Adab al-Qadr comes from this. The punishment of the grave comes from it. The Prophet ﷺ, he said in a hadith that a man was, An angel was commanded to lash a person.
100 lashes. So the person begged Allah. He said, Ya Rabbi, please, I don't want to be lashed 100 times.
Please, Ya Rabbi, please forgive me. Please take it off. So the angel was told, okay, lash him one time and forgive him for the 99.
So the angel lashed him in the grave. Which is Adab al-Qadr. He got lashed.
Then he got lashed. His whole Qabr, fire from that one lash. Then this man said, Ya Rabb, why? My Lord, why? To the angel, why? Why? Why did you lash me for? He said, Innaka sallayta salatan.
You prayed a prayer, Salat, without no purification. You prayed a Salat with no Tahara. There's a lot of kids waking up from their bed, straight away.
Have you got, did you do wudu? Are you Tahir? Yeah, yeah, yeah, I've got Tahir, I've got wudu. Sah? Yeah. And it is, in a lot of families, there's that one brother who's always got wudu.
He wakes up, he's got wudu. He's got wudu. He comes out of the toilet.
He's, have you got wudu? Yeah, yeah, I've got wudu. It's dangerous. Very dangerous, because Adab al-Qadr comes from this one.
There's the sin for the Salat being nullified, or the sin for praying in that state. Sin, praying in that state. And the prayer hasn't been done, if there's no Tahara Salat.
The person didn't pray Salat. Because, laa yiqbalallahu sallallahu alayhi wa sallam tahaddikum ija'a haddata, hatta yatawadda. It's a sharf.
It's a condition. It's a prerequisite to be in a state of purity. Does that make sense? Yeah.
Any other questions that you might have? Fadbala. And this is, if he does it, like, purposefully, right? Yeah, this is referring to somebody who's... And not by mistake. No, not by mistake.
If somebody does it because they forgot, fadbala laa tu'akhidhna innaseena, aw akhtana. Inna allaha tajawwaza AAal-ummati al-khata wa al-naseera wa al-mustuqi AAal. Allah has forgiven a person who forgot something.
Or he forgot it. Or he doesn't remember. Or he done it by accident.
Or he was forced to do so. You're excused in the sharia. But it's when you deliberately, consciously say, you know what? I'm going to pray the salah with no ta'ala.
That's a sinner. A person is a sinner for doing that action. And is this sin, is there a greater sin? If it is a hazardous atwa, compared to the minor rituals? Same.
Whichever situation it is. If it's major or minor, tilka hududullah. These are the boundaries of Allah.
Allah has commanded us to purify ourselves. So that's why the chapter of Bukhara is the first chapter before the salah. Because it goes before the salah.
Have to study it. And that's why you have to learn what are the things which are impure. And which InshaAllah ta'ala in this series, we're going to touch on some of these things.
InshaAllah ta'ala. What breaks your wudu? You need to know it. You need to also understand what can you use and can't you not use.
For example, the saliva of the dog. Is it pure? Is it impure? And etc. You have to understand all of these things.
These are things that are studied. InshaAllah ta'ala which was enough. We're going to touch on the Ibnillahi Al-Karim.
Any other questions? I guess we'll stop there InshaAllah ta'ala. The Ibnillahi Al-Karim, we're coming to an end of our episode today on fiqh. At the series of a seat at the table.
Anything which we said or spoke which was wrong. Is from us and Shaitaan and Allah and His Messenger are both free from it. Until next time.
SubhanaKalaamu Wa Ni'ma Al-Hamdi. I say to you, La ilaha illa Allah. Astaghfiruqat to you.
