When Water Isnt Available, What Do You Do?

I.

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Thank you all, brothers and sisters, guests. Thank you for joining us today or this evening on the newest installment of Zad al-Ma'ad fi Hadyi Khair al-Ibad, authored by the late and great esteemed scholar of Islam Ibn Qayyim al-Jawziyyah, Shams al-Din, rahimahullah ta'ala. We left off last week discussing the way that the Prophet sallallahu alayhi wasallam would make wudu and the way that he would make wudu based on whatever he was wearing, especially what a person is wearing on his head, what a person is wearing on his feet. A person to wear footwear, we mentioned that there are certain things that a person can wipe over when they are wearing something on their feet. And we've gotten into that in great detail. Likewise, the head. We see an example that the Prophet sallallahu alayhi wasallam wiped over his turban, right? And we see an example that the wives of the Prophet sallallahu alayhi wasallam, such as Salamah and others, they would wipe over their scarves or their head garments, their hijab, so to speak. And we mentioned that there is a happy medium between what a person is to wipe over with regards to headwear. If a person is wearing something that would be a significant annoyance to remove, then a person would merely wipe over it, a turban, a hijab, like something that needs to be wrapped or something elaborate or something. But if a person is just wearing a cap or a hat, this would not fall into that category in the correct opinion of the scholars of Islam. Now I'd to transition on to another topic, which is the alternative to wudu. And that is a tayammum. Allah Subhana Wa Ta'ala gives us two options in the Quran. He gives us two alternatives. He says,.

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He says, Wa in kuntum 'ala safarin falam tajidu maa'an fatayammamoo sa'eedan tayyibah. He says, "If you are traveling and you do not have access to water, then make tayammum." Imam al-Shafi'i Rahimahullah, he makes a very brilliant point with regards to this verse. So he says that Allah Subhana Wa Ta'ala gave us here two options. We have water or we have its alternative, which is a tayammum. So if a person does not have water, specifically what is referred to as water, then the person would make tayammum, even if they have other liquids at their disposal. What does that mean? Well, let's say a person has access to water, they do not have access to water, excuse me, but they do have access to orange juice. Would a person make wudu with orange juice? The answer is no. Because it is not water. What about chicken broth? What about anything that has left the realm of being referred to as water? Or it is referred to as something with water. Right? Then this is no longer what Allah is speaking about, which is appropriate for us to make wudu with. Anything but water is not appropriate to make wudu with. So, if we do not have water, then we are to make wudu by we are to purify ourselves, prepare ourselves for prayer with tayammum. What is tayammum? Well, tayammum in the Arabic language huwa al-qasd. Tayammum in the Arabic language is intention, what you are intending to do. And what is meant by tayammum legislatively in the legislation of Islam is that a person purify himself from major or minor hadath, meaning major or minor in major or minor type of state of being to make himself or herself suitable to be able to pray. And it is done by way of using dust. Dust. What does that mean? So, the way that tayammum works in the correct opinion is that it is a symbolic worship. Now, if you don't have water, you're you are to make tayammum and using this dust in place of water. What does it do? Well, we we don't know. It is a spiritual cleansing. And so, it's not necessarily anything that we can detect with our physical being, but it's something that Allah has commanded. And Allah subhanahu wa ta'ala says, "Inna Allaha yahkumu ma yureed." This is a very interesting verse because this verse, "Inna Allaha yahkumu ma yureed." Indeed, Allah does command and judge and legislate what he chooses. This verse is one of the beginning and opening verses of Surat al-Ma'idah. And Surat al-Ma'idah is the chapter which has the verse of wudu in it that we have been speaking so much about. Now, a person may say, "Well, why? Why is it that a person needs to make wudu in order to make salah? Inna Allaha yahkumu ma yureed." "Why is it that an alternative to using water is to use dust? Inna Allaha yahkumu ma yureed." And so on and so forth. This mentality of Allah legislates what he chooses and my position as a slave is not to as a servant of Allah is not to is not necessarily to understand everything, rather my position is to obey everything. Now, this doesn't mean that we don't try to understand. Yes, we try to understand. Because every ruling of Allah, every statement of Allah, every word of Allah, everything that Allah does or legislates is a reflection of who Allah Subhana Wa Ta'ala is. And so for us to look for the reasoning behind things that Allah Subhana Wa Ta'ala legislates or does, this is part of learning who Allah is. But not always can we understand or learn what that particular ruling is based on, what portion of wisdom it is based on. How is Tayammum done? Well, Ibn al-Qayyim Rahimahullah he says,.

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Sallam yata yammam bi dharbatin wahidatin lil wajhi wal kaffayn. The Prophet Sallallahu alayhi wa sallam would make Tayammum by patting the ground or the surface one time, and that would be once for his face and his hands. What kind of What is Tayammum? A person does not have water. Or a person does not have access to water. Or a person has water, but they are unable to use it, right? So for example, a person there's no water around, or a person has a little bit of water, just enough to drink, and they are lost or they are in a position where they can't use this drinking water to make wudu. Or there is water somewhere in some outlandish place, and let's say there is a a military compound that has running water in it, but in order for me to make wudu there I have to sneak in and risk getting shot or get risk getting arrested or something this. So there's water, but I don't have access to it. Or let's say there is a well, but I have no way of getting the water out of the well. There's no bucket there, for instance. These are all instances in which a person has water, they just don't have access to it. Or a person has the water, has access to it, but is unable to use it. Whether that be because they are ill, whether that be because it is bitterly cold, whether that be that the water is too hot to use, the water is questionable that it may be poisonous or something of the sort. In this case, a person has water, but they do not have the ability to use it. So, we transition from that to a tayammum. And a tayammum is performed this. I'm going to demonstrate it. Now, pay attention. Don't blink because you might miss it. Person says, "Bismillah." Pats the ground once, right? May blow on his hands if there's something stuck to his hands that is, you know, pebbles or something, once. Wipes the face, and then the two hands. That's tayammum. That's it. Nothing else. Only one time. Not three times, not all the way up to the arms, not into your beard. None of the rulings of wudu in that sense. It is the face first, and then the two hands in the order in which Allah Subhana Wa Ta'ala mentions the tayammum. He says, "Famsahu bi.

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And this is what is intended. And so, when a person goes to make wudu, one pat, they say, "Bismillah." They have the intention. "Bismillah." Once, and that. That's it. That is how wudu That is how tayammum is made. Now, how do we know that it doesn't go up to the arm, all the way up here? Because in some of the Hadith, that is how it is. Well, when we look through the texts of the Quran, we start to see that there is a pattern. And that pattern is whenever Allah mentions the hand in the Quran, unless otherwise specified, it is meant from the tips of the fingers to the wrist. That is the hand in the Quran. Right? In the Arabic language, al-yad would entail all of this, from the tips of the fingers all the way to the shoulder. This is all considered al-yad, all of this. The forearm, the bicep, all of that is part of the the upper arm, all of that is part of the yad in the Arabic language. But in the Quran, we see that every time Allah subhanahu wa ta'ala mentions al-yad, the hand, he is referring to al-kaff. He is referring to up to the wrist, unless otherwise specified. Unless Allah subhanahu wa ta'ala adds on to that and says the hand up to the shoulder, or the hand up to the elbow, or the hand with the forearm, unless that is mentioned, what is meant is only to the wrist. So Allah subhanahu wa ta'ala says with regards to wudu, wa aydiyakum ilal marafiq. When you make wudu, wash your hands up to and including the elbows. But in the same verse, when he speaks about tayamum, he only says,.

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Wipe your faces and your hands. So we understand from this that what is meant by the hand is only to the wrist. And this is what we find in the Prophet Sallallahu alayhi wasallam Sunnah. And so this would only be one time, not three times, not two times, only once in that way that I have described. He says wayatayamam will be ard allati you sallee alayha turaban kanat aw sabakha aw ramlan. He says and the Prophet Sallallahu alayhi wasallam would perform this tayammum from whatever the ground is that he is going to pray pray on. Whether that is dirt, whether that is a kind of swampy, marshy, mangrove kind of terrain. It's usually where the a large body of water meets the dirt or the the the desert area and causes this kind of mixture of terrain or a raml or sand. No matter what the ground is, whether that be sand or marshy or dirt, he would make tayammum from all of those places. Well, why is Ibn al-Qayyim saying this? He's saying this because some scholars of Islam have said tayammum can only be done with dirt. Tayammum can only be done with dirt and this is not necessarily correct. Rather, the Prophet Sallallahu alayhi wasallam would make tayammum from whatever piece of land he is on or piece of ground he is upon when the time of prayer comes. In this spirit, the Prophet Sallallahu alayhi wasallam has been reported to have said authentically, "Haythuma adrakat rajulan min ummati salatu fa inda This narration has been collected by Imam Ahmad on the authority of Abu Umamah al-Bahili radiyallahu anhu in which the Prophet Sallallahu alayhi wasallam said in the full Hadith, I will mention to you the full Hadith. He says,.

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He said Sallallahu alayhi wasallam that which translates to the entirety of the earth has been designated as a place of prayer and as pure for me and all of my nation to follow. So, any individual from amongst my nation whom the time of salah enters upon wherever he is, he will always have his place of prayer and what he can make tayammum from and his purification. So, that means if a person is in the desert where it's only sand or if a person is in a field where it's dirt or if a person is in a marsh where it is kind of sediment, wherever a person is, regardless of where he is, he can make tayammum from that or she. And so, often times people don't understand this. Allah subhanahu wa ta'ala gave two conditions to a sa'id, to a tayammum. He says, "Fa tayammamoo ay fa tawajjahu li tayammum min Fa tayammamoo sa'idan tayyiban." Two conditions. Number one, it is sa'id. And a sa'id in the Arabic language is anything that rests on top of something else. So, the dust that is on my desk now, this is sa'id because it has rested on top of it, right? He says, "Tayyiba." That it has to be good and pure in itself. So, if it is something that is not good, it is not pure, then a person cannot make tayammum with it. So, if it is something that is impure and has dried, a person cannot make tayammum with that, right? But, a person can make tayammum from anything that is pure and is sa'id. Whether that sa'id, that thing that rests on top of the earth be dirt or dust or or it be for example, sand on the beach, right? All of this is acceptable for a person to make tayammum with. It's been narrated that the Prophet sallallahu alayhi wa sallam made tayammum off of a wall. A wall that he was walking by. Of course, the wall would be made out of rocks or it would be made out of in the time of the Prophet sallallahu alayhi wa sallam, it would also be made out of clay bricks, mud bricks. They would take mud and they would dry this mud bricks into the in the sun, and then they would build their walls with it. And so, these mud houses had to be constantly they had to be constantly you know, looked after because obviously every time it rains, it will wash off some of the mud and weaken the house and the structure. And this is what the Prophet Sallallahu alayhi wasallam's masjid was made out of. It was made out of mud. And so, he was narrated to have made wudu off of that wall. Anything that is dust a person can make wudu with, make tayammum with, excuse me. So, often times when we go to visit people in the hospital, they will have a rock or a stone there that they will make tayammum off of. This is not necessary, right? Anywhere there's dust, the scholars have even mentioned in more contemporary times, dust off of a dashboard in a vehicle. This is all something which is permissible for a person to make tayammum off of. Let's say a person drives down a dirt gravel road, kicks up a bunch of dust. You know, once you park the car, the dust will have settled on the car and if you were to wipe your hand across it, it would wipe away some of the dust. This is something a person can make tayammum with. And so, Ibn al-Qayyim Rahimahullah says that this is the correct opinion and this is how the Prophet Sallallahu alayhi wasallam did it. Now, how do we know that's how he did it? Ibn al-Qayyim goes into the reasoning behind.

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He says, "The reason that we know that the Prophet Alayhi Wasallam did make tayammum from sand. You know what? Sand is different than dirt. It's not really dust. It is actually little fine finely grained or finely ground rocks essentially. And so Ibn al-Qayyim Rahimahullah, he says, "We know for a fact that he made tayammum from sand. He says, "And the reason that we know this is that when he and his companions would go to very long distances for battle or in journey, such as the Battle of Tabuk in which they traveled for weeks to reach where they were going in the time of in a time of extreme heat in the desert. He says, "They would travel all of those extensive distances over sand and they had very very little water with them. Their water was just enough to survive, just enough to keep them alive in those deserts. And the desert is all sand. He says, "And it has not ever been narrated that he carried any dirt along with him on this journey. Nor did he tell anybody else to carry dirt with him. Nor did any of his companions have ever been narrated to have carried dirt when they are traveling across the desert because the desert has no dirt, it is only sand. He says, "And whoever really thinks about these circumstances will come to the total total and certain conclusion that the prophet sallallahu alaihi wasallam would make tayammum with sand. He says, "And it has not been narrated nor had it it has not been authentically narrated that the prophet sallallahu alaihi wasallam would make tayammum for each salah nor would he command others to do so." Rather, he would make tayammum and this tayammum under those circumstances in which tayammum is is valid, the circumstances that we mentioned. He considered tayammum to be the equivalent of wudu under those circumstances. Now, why is Ibnul Qayyim saying this? Well, he's saying this because in some of the madhahib of the scholars of Islam, a person can make tayammum for let's say a person is in the desert or in in a in a set of circumstances where tayammum would be valid. And this individual is under these circumstances for dhuhr and asr and maghrib and isha. Well, in the opinion of some scholars of Islam a person can make tayammum for dhuhr but when asr comes in, they have to make tayammum again. And when maghrib comes in, they have to make tayammum again for each prayer. And that is not correct. Rather tayammum is the equivalent of wudu under the circumstances in which tayammum is valid. The circumstances that we mentioned. So, a person can make tayammum at Dhuhr and now he has the same rulings as wudu until he no longer is under a set of circumstances in which tayammum is valid. So, for example, the person makes tayammum for Dhuhr. And now they have tayammum. They have They have essentially wudu. The only thing that will break that tayammum is what would break wudu, right? Such as passing gas or any of the things that would break wudu. This will continue on into Asr, Maghrib, Isha. The only time that tayammum is invalidated is one, something that invalidates wudu occurs, such as passing gas or you know, breaking wind or urinating or any of those things. Or two, the circumstances under which tayammum is valid are no longer present. This is where people get the very popular adage in the Arabic language, "Idha hadara al-ma' batala al-tayammum." And this is correct. And that is that if water becomes available, then tayammum is no longer valid. Right? What invalidates wudu? In order for us to know what invalidates tayammum, we have to know what invalidates wudu. Well, what invalidates wudu is anything passing through the two private parts. Number one. So, anything that comes or is excreted from the from the front, from the urinary tract, or from the rear, from the rectum. Any of these things, anything coming out, al-kharij min al-sabilayn. This is something that will invalidate a person's wudu. Number two is an individual falls into a deep sleep. What is meant by deep sleep? So, the scholars of Islam have mentioned the definition of deep sleep. Deep sleep is when a person is no longer aware of what is going around going on around him in his immediate environment. What does that mean? Well, have you ever fallen asleep, lightly fallen asleep, and what people are saying around you incorporates itself into what you're dreaming? Or you fallen asleep, but any movement or anything that would happen, you would wake up, a very light sleep, regardless of the position you're in. This will not invalidate your wudu. What invalidates a person's wudu is sleep that causes loss of consciousness. Complete sleep. Why? It is not because sleep itself invalidates wudu. It is because sleep is likely that a person will lose his wudu and he not know about it. It is madhannah. Al-hadath. It is not hadath in itself, it is madhannah to al-hadath. As the scholars of fiqh have mentioned. How do we know this? In some madhahib, they get into the issue of the position that you're sitting in. If you're sitting upright, and your and a person's bottom is flat on the ground, then they say, "Even if your sleep is deep, then your wudu is intact." But if a person is laying down, even if your sleep is light, then your wudu is invalidated. And that's not really the heart of the issue. The heart of the issue is whether a person would sense if he had broken his wudu or not. That is really where it is. So, sleeping itself does not invalidate a person's wudu. The problem with sleeping is that it causes you to lose awareness of what your body is doing. If you lose awareness of what your body is doing, you may pass wind, break wind, pass gas, and you don't even know about it. This is why when a person sleeps deeply enough in to which a person cannot sense what his body is doing, if if you were sleeping and I were to touch your hand very very lightly and you wake up, this is something that your wudu is valid. If you fall asleep so deeply that I'm shaking you and you're not waking up, this wudu has become invalidated. Because this person cannot feel, cannot sense what is happening to him. And so, in order for us to understand this, we have to understand where we get this from. The original statement of the Prophet Sallallahu Alaihi Wasallam, which is collected in a Sunan on the authority of Ali ibn Abi Talib radiyallahu anhu, that the Prophet Sallallahu Alaihi Wasallam said, He says, "The eye is essentially the gatekeeper of a sa, which is a person's essentially in in easier terms person's bowel movements or person if he passes wind. Once the eye closes, a person doesn't know what happens after this. Closes meaning in sleep. He says so whoever falls asleep then he has to make will do. But then we see that Anas ibn Malik narrates in Bukhari and Muslim that the companions of the Prophet alayhi wasallam would often wait after making Salat al-Maghrib to make Salat al-Ishaa. Why? Well, we have to understand the time. The time is is that everything is dark. There are no street lights. There are no lights inside of the masjid. There are no lights in people's houses only little fires here and there or candles or something. And so between Maghrib and Ishaa the masjid is very dark inside. You You won't even know who is standing or sitting beside you unless they speak to you. And this is why this is the secret behind why the Prophet alayhi wasallam mentioned that the two prayers that the hypocrites cannot attend meaning that they are least likely to attend are the prayers of Fajr and Ishaa. Why is that? Well, because at Fajr time at the break of dawn and at the night time at Ishaa the masjid is so dark that nobody would notice if they weren't present. And a hypocrite is only praying in order that he be seen. If he's not seen then he's not going to pray. And so they would be most likely to be absent during the Fajr and Isha salah. The reason for that is that nobody would notice if they weren't present. Just the hypocrites are most likely in the time of the prophet Sallallahu alayhi wasallam they are least likely to attend major battles such as the Ghazwa of Tabuk because the numbers were so many they thought that the prophet Sallallahu alayhi wasallam wouldn't notice if we weren't present. A caravan is miles long. So they they figured there's so many people they wouldn't even notice if we were absent, right? And so when you have that the companions have all works all day and now they're finally coming into the masjid, the sun has set it's dark, the masjid is dark, they're sitting in the masjid waiting it's become cool right? Because it's usually very hot, very inhospitable to sleep. Now the masjid is very cool, very comfortable, right? Relatively. People would start falling asleep waiting between Maghrib and Isha. Anas ibn Malik radiyallahu anhu said people would fall asleep between Maghrib and Isha sitting up and their chins would be on their chests, meaning they're sitting up but they are sleeping this. Now what's important is that Anas mentions that when the prophet Sallallahu alayhi wasallam would emerge in order to lead them in salat and Isha the companions Abu Bakr, Umar, Abu Hurayrah, Uthman, you know, al-Bara' ibn Azib, al-Zubayr ibn al-Awwam, these Ali ibn Abi Talib, these great scholars of Islam, Abu Musa al-Ash'ari, Abdullah ibn Umar, Abdullah ibn Mas'ud, all of these scholars, they would be there. When he would come out, they would just stand up. They would not go and make wudu again, and they would pray. Why? Well, we take from this that the companions understood that sleep itself does not invalidate a person's wudu. What invalidates a person's wudu is loss of consciousness to the point that you don't know what your body is doing. You wouldn't sense it if you had fallen asleep. And so, regardless of the position, that's not what import what is important. What is important is deep sleep will invalidate your wudu. So, now we have two things that invalidate wudu. Al-kharij min al-sabilayn, anything that exits the two private parts, male or female. Number two, deep sleep. Number three, loss of consciousness. Because this has the same ruling of sleep, deep sleep. Loss of consciousness. Number four, eating the meat of camels. Which is something that in America 99.9% of us is never going to encounter, right? Unless you go to Hajj or Umrah or go to one of these exotic countries and happen to eat camel meat. I grew up in the in the East, the Arab countries. I've never tasted it. I've never even seen it. So, anyways, these things invalidate a person's wudu. If these things do not occur, these things which invalidate a person's wudu, if these things do not occur, then they do not invalidate his wudu, and they as well go for tayammum. They will not invalidate his or her tayammum. And so, the things that invalidate a person's wudu are very specific things, right? One of the things, another one of the things that some of the scholars mention will invalidate a person's wudu is touching someone of the opposite sex, one skin-on-skin contact. The scholars differ on this. Well, the correct opinion is no matter what a person, who a person touches, his wife, whoever it is of the opposite sex, as long as nothing is excreted from the private parts upon doing so, the person's wudu is valid. Likewise, another thing that people mention, or some scholars mention, is vomiting, right? That if a person vomits, either willingly or unwillingly, that this will invalidate a person's wudu. And this is as well not as correct. we do have a narration in a sunan in which the prophet sallallahu alayhi wasallam made himself to vomit, and then he made wudu. And the actions of the prophet sallallahu alayhi wasallam alone do not articulate obligation in the correct opinion. So, we understand from this that it is better that if a person vomits, that he makes wudu, but it's not necessary, right? It is not something which is an obligation. It does not invalidate your wudu. And so, wudu and tayammum have the same rulings in this regard.

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Alayhi wasallam would make wudu. This is how he would make tayammum and these are the rulings of both tayammum and wudu. Tayammum is a little bit special in the sense that it as well will take the place of al-ghusl. So, if a person is in a state of janabah, which is sexual impurity, or a woman who is in a state of menstruation or postpartum bleeding, it is over al-hayd wal-nifas, it's over, she's no longer in that state, before she can pray, before she can have wudu, she has to bathe. Right? But, if you do not have access under these circumstances to water or you have access to it, but you cannot or you do not have access to it or you do not have water or you are unable to use accessible water, then tayammum takes the place of al-ghusl as well. Right? So, a person makes tayammum and now they can pray and recite Quran and they have ghusl. They are no longer in a state of janabah. One thing that Ibn al-Qayyim rahimahullah did not mention in this chapter and that is how the.

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Make ghusl, how he would bathe. Now, this is a whole other thing because bathing has many rulings and many, many people are very unclear as to regard as to these rulings, how they are implemented. I'm going to describe to you now how the Prophet Muhammad sallallahu alayhi wasallam would make ghusl. After this, I'm going to describe to you the bare minimum of ghusl. And so, Aisha radiyallahu anha narrates in Sahih Muslim that the Prophet sallallahu alayhi wasallam would make ghusl in the following way. He would begin by yadliku yadaihi. He would wash his hands. Right? After washing his hands three times, he would then wash his private parts, front and back. After this, he would make wudu as if he is making wudu for salah. Right? So, he would go through the motions, wash his hands, mouth, nose, face, everything that we've described. And then, he would either wash his feet as well or he would wait and hold off on his feet. So, he'd wipe over his head and his ears, and then, he would pour the water on his head three times and work the water into his scalp. After this, he would wash the right side of his body, every part, and then he would wash the left side of his body. After this, he would wash his feet, and that would be ghusl. Now, why did he wash his feet? We have now drains that take out the water. That wasn't around in the time of the Prophet sallallahu alayhi wasallam. They would either bathe in a kind of pot, a big pot that would catch all the water, or they would bathe outside in the sand. Right? And so, if you've just bathed and washed your private parts and washed everything, the water that you just used, that rinsed off your body, is still underneath you. You're standing on that water. And so, as a finality, he would leave his feet for last, salallahu alayhi wasallam. So, he would wash his foot and move out of the place where he was, and then wash the other foot. So, that his feet now are clean, and he is not trailing any of the dirty water from where he was washing. Now, does a person have to do that now? We have drains. The water underneath your feet is always pure, because it is always being s- cyc- cycled through the It's coming out the shower head. Everything dirty is going down the drain, right? The answer to this is yes and no. A person can do it out of tradition, and that is fine, and that is great, and that is better, in order to keep that alive. But, a person does not have to. They can make wudu, and when they reach the part of their feet, they wash their feet, then they do their head three times, work the water into their scalp, then do the right, and then the left, and then leave. That's fine as well. Either way is correct with regards to making ghusl. So, this is what the ghusl is in the way that the prophet salallahu alayhi wasallam used to perform it. Now, let's discuss the bare minimum of ghusl. The bare minimum of ghusl is found in Sahih al-Bukhari, in which the prophet salallahu alayhi wasallam gave a container of water to one of the companions, and said, "Afrighhu ala nafsika." He said, "Dump this water. bathe yourself in this water. What does that mean? Well, the scholars say the bare minimum of ghusl is the intention of ghusl while the water reach every single part of skin on your body. Every crevice, everywhere. And many scholars, including Imam al-Bukhari, say as well the mouth and the nose have to be included in that. So, a bare minimum of ghusl bismillah, let's say I'm in the ocean or I'm in a swimming pool that's clean. Bismillah, I dive under the water and then I rinse my mouth and nose. That's it. That is ghusl. Or I'm in the shower, or I'm in, you know, a a bathtub or a jacuzzi, whatever it is. Right? That is the bare minimum. But the best way to make ghusl is in the way that I have just mentioned and described.

[Arabic recitation]

Anha. And so, this is enough for today. Inshallah, next week we may tie up some loose ends with regards to ghusl, some misconceptions about it, and then we will move on to the manner in which the Prophet Muhammad sallallahu alayhi wasallam would stand for prayer in front of his Lord, subhanahu wa ta'ala. Aقول قولي هذا واستغفر الله سبحانه وتعالى لي ولكم ونسال الله سبحانه وتعالى ان يعلمنا علما نافعا وان ينفعنا بما علمنا وصلى اللهم وسلم على نبينا محمد وعلى اله واصحابه اجمعين والحمد لله رب العالمين والسلام عليكم.