 We finished the previous chapter and now we're moving on to the next chapter. Abdel Ghani, Abdel Wahid Al Makadisi, Hafil, he is speaking about in this chapter the mavi, which is the pre-seminal fluid. The mavi is it is fluid, which is that comes out first of all it comes out of the front, male and female it comes out from the front but there is a desires involved the person is a state of desire but it comes out without three things which is what differs it from the many the many and the mavi the difference between the two is the mavi and the many both of them have one thing in common they are both around desires the mavi and the many whereas the mavi the difference that it has to the many is that the mavi which we're going to be speaking about here it comes out but the person does not ejaculate meaning that the fluid that comes out it doesn't jump it just pulls first second is it doesn't have a feeling to it pleasure when it comes out pleasure doesn't connect to any pleasure and the three is the person doesn't feel any form of that he's tired where a person does when he he gets many comes out many jumps but it also what it also has pleasure with it and also the person does endure tiredness but it's the mavi the one that we're talking about in this session is called mavi with a that and this is more for the women women have it more it comes out of women more than it comes out of men the 23rd hadith about Ali Ibn Abi Talib Ali Ibn Abi Talib said this hadith Bukhari narrated it in two places in this tzahih the first Bukhari narrated in Ibn Abi Talib narrated in the Holy Qur'an and also in the Holy Qur'an Muslim narrated in the Holy Qur'an and the wording is the second the Holy Qur'an and the Qur'an narrated that hadith in the Holy Qur'an he narrated this the Bukhari which is the wording the the waghsel the second the second the second the second the second the second the second the third the third the fourth the third it is one of the is Canadwakat it is one the hadith which Dawak IDR weakened in Sahih Muslim in this chain in Qita'a is disconnected he said it is disconnected because he say he did not hear from his father and anyone who want to see or research that ishu he can see it in more details companion. Ali ibn Abi Talib, he is Ameer al-Mu'mineen. He was from the Khulafa al-Rashideen and he is from the Awail al-Sabeqeen. He is from the Ali people who accepted Islam. And one of the ten that were promised Jannah alive. His Kunya was Abu al-Hasan. And his nickname was Abu Turaab. He and the messenger sallallahu alaihi wa sallam are cousins. They are cousins. And he also is wassihruhu. And the prophet sallallahu alaihi wa sallam is also his father-in-law. The prophet sallallahu alaihi wa sallam is also his father-in-law. His father, his mother, Ali ibn Abi Talib's mother, her name was Fatima binti asad, al-Hashimiya. She is from the Qibar of Suhabiyyat. She is from the great noble female companions or from the Muhajarat. Her father was one of the people that gave the prophet sallallahu alaihi wa sallam a victory. Ali ibn sallallahu alaihi wa sallam. He gave the prophet sallallahu alaihi wa sallam a lot of support. But he died upon shirk her father. But he died upon shirk her father. A lot of people have narrated from Ali ibn Abi Talib whose number could not be brought to a amount. And he narrated from the prophet sallallahu alaihi wa sallam more than 500 Ahadith. He participated in all the battles except Tabuk. He didn't. Because the prophet sallallahu alaihi wa sallam told him to stay in Medina and look after the women and children in Medina. He took over half of the five years only. He stayed in Iraq and the Khawarij killed him. In the 40th year of the Hijriah. And that was the year of Aamul Jama'ah. The year of unity that came between him and who? Muawiya. Ali ibn Abi Talib said in his hadith, I used to be a man who was maddaa. Maddaa. Maddaa is the Mubalaghah. Mubalaghah. What does that mean? I was a person who's maddaa was excessive. Mubalaghah means when you're emphasizing something extremely. Meaning he's trying to say that I was one who's maddaa. My pre seminal fluid was Allah. I used to have it a lot. That's what it means. And it normally comes out when the thought comes to your mind. It normally comes out when the thought of a sexual intercourse comes to your mind. Or the person wants to have sexual intimacy. Or even when a man plays with his wife. And as I mentioned it comes out. And it comes out from the place where the urine comes out from. And he said I was one who had that. So Ali ibn Abi Talib was shy. And I asked Rasulullah to ask the message of Allah for the ruling begun in this. Why was he shy? Because of the reason why I never asked him this question regarding my pre seminal fluid was because the illa and the sebab was I was one who was married to his daughter. I was married to the Prophet's daughter Fatima. And this maddaa pertains to what? Shahuwa. It pertains to Shahuwa. So I felt shy to ask the message of Asalaam regarding this maddaa. So what did he do? He said I ordered al-maqdad ibn al-aswad. I ordered al-maqdad ibn al-aswad. He, so I ordered it doesn't mean I ordered him. It means I asked him. I requested. I requested from al-maqdad ibn al-aswad. Who is he? He took Islam early. He was from the ones who had the two hijras. He also done the hijra to Abassilia to Medina. So he done the two hijras. And he married Zubair ibn Abdul-Muttalib. He also married Zubair ibn Abdul-Muttalib. Zubair ibn Abdul-Muttalib, who was who? The Prophet Asalaam's uncle. So the girl that Meqdad ibn al-aswad married was who? The Prophet Asalaam's cousin. She was the Prophet's cousin. Zubair ibn Abdul-Muttalib. And what's the Prophet Asalaam's name? Ibn Abdul-Muttalib. So Zubair married the Prophet Asalaam's cousin. He participated in the Battle of Badram. And all of it. And also the conquest of Egypt. He died 233. He died in year 33. And he was buried in Baqi'a, in Medina Nabawee, in the Prophet Asalaam city. So he said, I requested if Meqdad can go and ask on my behalf. So Meqdad went and asked a messenger. So the Prophet said to him, He will wash his private pot. And he will do aloo. If you look at how the Prophet said it, The Prophet said it in a statement. He will wash his private pot. And he will. In English, it doesn't say that. In Arabic it says, He washes his private pot. And he does aloo. It basically isn't a statement. And this is what the ulama of Usul call. And the ulama of Balaga also call it. What do they call it? They call it seegh. The seegh is in a form of what? Seegh khabar. It's in a form of statement. But the intent from it is what? In Sha'a. In Sha'a means a talab, a request, an order, a command. So the shari'ah of the Prophet Asalaam, Allah Ta'ala, sometimes he mentions a matter in a statement. Not commanding you or anything. But just like a statement. But the intent of it is what? It's an order. So here what we say is khabarum bima'n al-amar. So we say khabariyul lafum. The wording is khabariyun. In Sha'iyul ma'na. But the meaning is in Sha'a. In Sha'a is talab, su'al, amar. Here is a command. So what does it mean? Even as a statement, it's basically saying What's your private part? And doodoo. So that's what the Prophet Asalaam said. So he said come on. Bukhari Rahim Allah said So Bukhari's wedding actually shows what? That it's a command. And the Muslim says Muslim on the other hand, it says So if you look at Muslim's wedding, the command comes after the what? The statement. Which is what? What does indah farjakah mean? Indah means to take water and do this. Just take the water and just like that. You don't have to put something on. Take the water like that and just like that. Yes. That's what the Prophet Asalaam said. The fiqh in the hadith. One is to use manners and etiquette and good wordings. To stay away from something which is by way of tradition or by the custom. It is something that people are shy of. Does that make sense? It's to use adab and good wordings in how you deal with what? With matters which are what? That amongst the custom, people are shy of. Where does that come from? Where's that fiqh? It means the Prophet Asalaam said the way he dealt with it. The way the Prophet Asalaam dealt with it. He didn't say that Kar is a very, very light way of saying private part. The Prophet Asalaam used words which were no vulgar speech. Two. To seek brotherhood and help and aid if you need knowledge to be conveyed on your behalf or something. Two. The legislative shyness who is the type of shyness that won't stop you from what learning. Ali was shy but he delegated the responsibility to somebody else to do it for him. Doesn't matter if he's shy. The type of shyness that is blame worthy and that is not praised is the type of shyness that is the type of shyness that is the type of shyness that is the type of shyness that is the type of shyness that is raised is the type of shyness that you just stay at home and say not ask anyone and be quiet about it. That is a it's not a legislative shyness. So fourth one is najasatul mevi The mevi is a what? It's impure because the Prophet told you to watch your private part. Wojobu the obligation of watching your private part from the mevi. The obligation and that it's mandatory to watch your private part from the mevi. And the next point which is that it and that it does not obligate or it's not mandatory for you to have a bath from the mevi. You don't have to. Because if it was what the Prophet told us and that is qaida which is very important ta'akhirul bayan an waqtil haja mamnu'u fi haqr rasul delaying It's a principle you have to remember delaying clarifying a matter when the need is there is impossible haa in regards to the process of salam Does that make sense? When it is impossible that the messenger salam will not clarify a matter when there is a need for it to be clarified. So if he doesn't clarify then that means there is no relevance and there is no need for it. So the fact that the Prophet did not say have a bath and he chose not to speak about that is no evidence for it. Next point The water is the only thing that purifies the mevi. Sand and stone does not take that place. The next point And now What does it do? What does it do? It nullifies yawudu yawudu is out of the window. You don't have no wudu anymore. The next point The person whose mevi is excessive meaning he always goes through a phase of having what? Pre-seminal fluid every time. He's not from those who are excused like a person who urinates on himself He's not the same as that person He's not Ahlu al-A'bar who can't hold his urine. He's not the same as him. Ah. Na'an The next point The permissibility of somebody else taking your position in a matter of fatwa for a for a reason for a reason Also we learn from this Harith The acceptance The acceptance One person's in news is accepted who is adal and ustiqa which is that miqdad speech alib abat talib accepted it and did not say who is there with you when the Prophet said this to you. The next point is That it's recommended It is recommended to live good with your in-laws and have manners not to mention things that are pertain to your intimate life Nowadays you find in society the man hugs his wife in front of her father her brothers he holds her hand in the house he hugs her, he touches her goes against the manners of Islam Don't do that or to even have the audacity to even talk about it It's not good Na'an The virtue of the person who comes with shyness which is legislated because shyness does not bring except that which is good This ruling is not specific to alib abat talib but for everyone it is for everyone who shares the same ruling as him or the same circumstances as him The last point of the fiqh here is the delaying of the na'ah to sprinkle water you delay after you have washed your private part after you wash the private part you do the sprinkling you do the sprinkling because of the hadith Imam Muslim narrated the prophet said do your wudu first when does the person do the wudu after he has cleaned himself and he does the istimja and everything then the prophet SAW said and then sprinkle your private part there is one mis'ala which is a matter to this hadith the scholars have a disagreement regarding is the whole genital the whole private part is all of it washed or is in the only place that it came out from in that area or does the whole part have to be washed the strongest view in this matter is the methaf of the hanab is the strongest the maalikiya also believe it which is to wash the whole of the private part and the reason for that is as follows that the hadith is clear on that it says wash your private part it didn't say wash some of your private part it says wash your private part and also is what the second reason is because the mevi and the many they both what they have a lot in common the many what do you have to do the many many many you have to have your whole body washed right so that means even your private part has to be all washed right does that make sense so the mevi shares that with it which is that the private part all of it should be washed with it all the private part