Ahsan Hanif – The Book Of Purification Episode 05

Ahsan Hanif
AI: Summary © The history of the Prophet's stance on tanning animals' skin is discussed, including the use of animals' skin for media use and the rule on washing water. The use of silver and gold in various clothing and jewelry, including repairing heads of buildings or nose, is also discussed, including exceptionally important ones for repairing heads of buildings or nose. The use of silver and gold is not obligated, but rather a way to avoid harm.
AI: Transcript ©
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Okay, so have you thought about the law and the famous Hadith concerning the fly falls into a drink or a vessel or utensil or something, then what you do is you immerse it and you throw it away, and then the drink is still pure, you're allowed to drink it. And again, we said that this was a type of exception to the previous form. And the sense that it is an exception to show that even though this is something which has landed inside, it is pure, it is pure. And even if something changes, meaning one of the attributes of the water, it is still pure water, because of the purity of this fly, and we start along with that anything which takes the ruling of the fly. So what's the ruling of the

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fly? What's the common denominator we look for? So when I say other creatures who flies insects that resemble a fly, what are we looking for

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anything which doesn't have blood, which doesn't have flowing blood in it. And so we set for example, if your discussion mosquitoes something flowing blood will come out in the same way where if you were to sacrifice the sheep or something, blood would flow and so this is the common denominator This is what we look for. And in our because known as mela de masa is something which doesn't have flowing blood, something doesn't have foreign blood, it takes the same ruling as the fly. So mosquito, a bee or wasp these kind of creatures, small insects, creatures that don't have flowing blood, they would take the same ruling that x Hadeeth was

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the Hardys have

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seems like there's only like two or three people that answer every time

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How do you work with the lazy

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which is what

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then completer

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whatever portion is cut off from an animal is considered to be dead, even if the animal continues to live. So we said basically, we have a general ruling in Islam.

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If something dies naturally, something buys naturally what is the ruling of the animal? Is it halal or haram to consume. So we said that if an animal dies, naturally, it falls under two types. One is a general animal, General creature general animal and the ruling is that it is haram. That's the general ruling. And the other is fish or the the living of the sea of the dead of the sea rather than the ocean, then they have a separate ruling as as mentioned in the first Hadith in Bloomerang. And that is that they are pure. So now this hadith speaks about a part of this, like just a small aspect or an angle of this issue I've got is what happens if someone comes. And he cuts off a limb

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from this animal. So for example, it's a sheep, you go and you cut off a leg of the sheep. Now the sheep can still survive on three legs of female have a very pleasant life after that. And we said that it's not really concerning, whether it's halal, whether it's allowed for you to do such a thing or not, and the pain that it causes to the animal, keep that issue aside. inshallah, we'll come on to that in the relevant chapter when it comes to the etiquettes of slaughtering, and so on and animal rights and so on in Islam. But the point is here that if it were to happen, so someone takes off the leg of a sheep and the animals still alive, what is the ruling of that piece of meat that

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you have now, that limb that you have taken off? Now generally a sheep is a halal animal. So pure animal refers to be sacrificed in Islamic way, then it is halal, it is pure, it is allowed for us to eat. But the exception here is what? The animal is still alive, it hasn't been slaughtered. So the limb that's been taken off, what ruling does it take? Does it take the ruling of the animal very to be slaughtered? Or does it take the ruling of the animal if it was to die unsupported of natural causes. And so what this hadith shows is that it takes rolling

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the second and that is that referred animals to die of natural causes, it would be impure. So likewise, in this instance, that limb that we've taken off, that piece of meat is impure. Because it's taken the ruling of an animal which has died of natural pauses, the animal is still alive, and it is still breathing. And so it is considered dead carry on meat. This is in opposition or in contradiction to the fish. For example, if for example, you could cut off for example, the leg of a lobster, or you could for example, cut off something from a crab or some part of a fish and all of the creature still lives. What is the ruling? It is halal. Why? Because the general ruling of dead

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fish is that it is halal and so on.

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TCP that is what is heard it speaks about okay the next Heidi's had if the the fourth Heidi's that we took last week, which had if

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they followed the last one which is

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the prohibition of eating from gold and silver utensils. So now we obviously came into the chapter of utensils and vessels baboon Ania and we said that generally the ruling is in utensils and vessels that are all allowed, can use any utensil any vessel, irrespective of whatever is made of. And the reason for this the proof for this is the reverse neuron Can anyone remind us, which was in the poor and choses?

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everyone forgot to write to us. It's the most important part tells you everything's allowed.

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The Hadith, the verse of the Quran, Hola, hola, como el oro de Jamia is a law that has made everything created everything in the earth for you, Allah created everything in the earth for you, meaning for you to use, it's helpful for you, it's pure for you to use. And this is an important issue here. Right? When you're taking notes, and you're studying different chapters, never forget to write the title of a chapter, the basis of a chapter, the general rule of thumb, there is no point writing all of the exceptions, if you don't even know what they're the exception from, you don't know what the basic ruling of the chapter is. But you're writing down every exception that comes

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across that chapter. And so it's important to always get down the basic rulings. And so the basic ruling of utensils and vessels is that they're allowed, irrespective of what they made of, made of wood, they're made of some leather, they're made of, for example, metal, some kind of metal, they are allowed. That is the general ruling. However, now this hadith shows that there are exceptions to this. And so this basically, this chapter is talking about exceptions to that ruling, and putting different restrictions on that ruling and specifying different generalities concerning utensils, and vessels. And so the first thing that we learned from this hadith or for the for the alarm, one is

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that the exception, the first exception to this rule is gold and silver, gold and silver. So generally everything is allowed. But now we have an exception to this rule from this from this hadith. And again, it shows the importance of taking knowledge completely, taking knowledge as a whole, not just simply studying one verse of the Quran or one Hadith, or not studying the chapter in its entirety. And so, gold and silver are disallowed, they are not allowed they're prohibited. And this also is shown in the following hadith of Sela model the

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man she speaks about the punishment or the process or seldom speaks about the punishment for someone who uses silver utensils. So these are the Hadith that we took last week. Moving on to Hadith number 16.

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by a man when hospital masani for Rahim Allahu taala one evening a bus in rhodiola one Houma Allah Rasulullah sallallahu alayhi wa sallam either to be a

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Muslim or a human he happened to be on the authority of Abdullah bass or the Allahu anhu man who said that the Prophet sallallahu alayhi wa sallam said, any skin of an animal which is tanned, then it is pure. And this is collected by Mr. Muslim. And in the four books of the Sunnah in the Buddha Waterman, the Messiah and even manager. The wording of the Hadith is whichever skin of an animal is tanned. This is the 16th Hadith mentioned by the man when * Rahim Allah in Bula almarhum. And we're going to take Hadith 1617 and 18 together 1617 and 18 together, because all of them really deal with the same chapter and the same issue and they deal with it from just very slightly

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different perspectives. So this number 17 is what an selama ebenen

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are the Allahu anhu Kala Kala Rasulullah sallallahu alayhi wa sallam de Babu deal maita tetovo Roja saho a ban on the authority of cinema. Ebner mahabir karate Allahu said that the Prophet sallallahu alayhi wa sallam said, tanning the skin of a dead animal is purification is purification. And this hadith is authenticated by ban and how do you feel number 18? Or I'm a monitor of the Allah one harlot. Mara Rasulullah sallallahu alayhi wa sallam will be shot in Egypt Runa sakana me ha ha ha ha ha Mater sakala Utah hero helma Well, part of of Raja Buddha would when necessary, the hadith of my Monaro, the Allahu Allah who said that the Prophet sallallahu alayhi wa sallam passed by a group of

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people who are dragging a sheep. So he said to them, why don't you take its skin benefit from its skin? So they said it's dead meat. Meaning is carry on.

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Wasn't slaughtered. So, the prophet SAW seldom said to them, indeed it is purified with water and with a certain type of plant inshallah, which will come and explain later on, it is purified by water and this type of plant known as a part of, and this is authentic. And this is collected by a Buddha wood, and unnecessary.

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These three are Hardy, 1617 and 18. Now speak about a type of utensil and vessel that, especially in the old days was very popular. And obviously, in those times in the hands of the Prophet sallallahu, alayhi wasallam, the people obviously didn't have brass, didn't have copper, didn't have metal, didn't have the ability to forge these metals and make them into pencils and pots. So the vast majority of what they used would either be wooden, or something out of mud or clay, or it would be something which is made out of leather, something which you take from the skin of an animal, and you use it. And so this is something which was common during that time. So the issue here now is what is

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the ruling of the skin of an animal, the skin of an animal, and especially if that skin of the animal comes from an animal which hasn't been slaughtered?

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So it's an animal that you found that is dead? It hasn't been spotted? You can't eat it is haraam. But can you not benefit from its skin? Or is the whole animal harem? You can't benefit from it in any way. Or, for example, you find that that animal which is haram, generally, meaning it's not like a sheep or a camel which has died of its own accord, or died naturally. But rather, it's an animal for example, like,

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I don't know, like, like a crocodile, right? That's very popular, or an elephant or a tiger or a lion. Can you use the skin? And obviously How long has an animal to consume? You can't eat it. But can you benefit from this part of its body? Not to eat not to drink, but simply to use it as a container. And the reason why it's mentioned here by the scholar Rahim Allah even harder and why he mentioned three a hadith concerning it is because again, it has a connection to the purity of what you hold in that vessel, or in that pouch, or in that utensil. So if we say that water is pure, but it's now held in an impure vessel, something which is not allowed for us to use, doesn't that then

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affect the purity of that substance of that liquid won't affect the purity of that water. And so basically, why even Rahim, Allah has mentioned this idea here is to discuss this issue. And even though many of us probably don't use leather pouches anymore for water, but you see, like in some places, it's not commonly used now, but it is still a ruling because it affects something which is even wider than utensils, can you use it for example, in clothing or in shoes or as a rug or as a matter in any way shape or form the ruling is the same it still comes back to the same issue. And that is whether you can use the skin of an animal irrespective of whether it is halal or haram. And

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irrespective of whether you have slaughtered it, or there has not been slaughtered it is dead meat. And so the first Hadith the hadith of Abdullah bin Arbus, probably Allahumma speaks about in a very general term. And that is that he says either he has

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the word Ahab in the Arabic language refers to the skin of an animal he have in Arabic language is the skin of an animal. And so especially in those days, what people used to do is that they would benefit from the animal in totality, they would benefit from the hair of the animal, the skin of the animal, and the meat of the animal. So they wouldn't just throw away things because obviously, people were poor, and they needed the stuff. And if you study even, for example, the history of, of the Americans and American Indians, for example, even they would do this, when they started the animals or when they kill the animals, they would benefit from all of the animal, they wouldn't just

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start throwing things away, it everything. And so they would benefit from the hair, they would benefit from the skin, they would benefit from the meat, they would benefit from the hooves, or from the horns or whatever different parts of the animal that they had. And so likewise, people before Islam were in Islam at the beginning of Islam in pre Arabian times, they would also benefit from the animal. And they would use it in different ways and in different contexts. And so, this issue is concerning the skin of an animal, the word to bear or the bow is to tan something to tan something and basically what it means is to in some kind of chemical way or in some way or another to remove

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all of the moisture of that skin, all of the moisture and that skin so that it becomes something which can be used as a container, something which can be used for other purposes. And so the purpose of tanning is twofold. Number one, it is to soften it is to soften that skin. So since some skin of some animals is very tough, and it's very hard, and so it softens that skin. And number two removes the moisture from that skin so that it can be used as what you want it to be used for. So this is the hadith of Abdullah bin Arbus.

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Had this number 17

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which is basically a slight variation of the previous Hadith, the hadith of Solomon,

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who was the Companion of the Prophet sallallahu alayhi wa sallam, and there is a much in his biography, but he said that he went to live in Basra after the death of the prophets of Salaam, and he had a son by the name of Sinan, who was also a companion. And this how do you the hadith of Salah Hadith number 17 Abraham's Rahim Allah mentions that it's authenticated by a ban, but it doesn't mention where you can find it. He doesn't mention who collects it. But it's collected by a measurement and a Buddha would and unnecessary and also by even a ban, and it's authenticated by also by Kourtney and Emma Minogue. And Abraham Rahim Allah Himself. In this hadith the prophet SAW

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Selim is speaking about a different aspect of the same issue for still about tanning the skin of an animal. But this time the professor seldom speaks about an animal which is dead. So the first hide it hadn't been a birth is Gen. processor num doesn't speak about whether the animal is dead, or whether it is slaughtered, slaughtered, on slaughtered, nor does he mentioned whether the animal is pure or impure, meaning halaal to consume, or haram to consume. However, in this Hadith, the prophets are seldom ads the word julu Mita, the skin of dead animals, but he still doesn't mention what type of an animal is a pure or impure. Meaning is a halal animal to eat or haram. But he does

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mention that even if it's a dead animal, meaning that you find that the animal wasn't slaughtered properly, you come across a cow, and it's dead wasn't started. It's not a halal for you to consume. But can you still use its skin. This is what Hadith is talking about 10 years to benefit from the skin. And by the way, benefiting from the skin, irrespective of what where the animal is, and what conditioning is in. It is only allowed after it is tanned. So it has to undergo this process. You can't just take the skin and benefit from it. And that's why in this Hadith, the Prophet Solomon says it is the hora, the way that you purify the skin is in this way. So it has to undergo this

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process. If it doesn't undergo this process, then it is not helpful for you to consume. It is not allowed for you to benefit or to use that skin, irrespective of even if the animal was slaughtered. And it's halal. So you slaughter a sheep. And then you take the skin and say hello pure animal, but you don't turn the skin it is still impure for you to use, and so it must be tanned. And then how do you number 18, the hadith of maimunah rhodiola. Juana speaks again about a different, slightly different version of this hadith or slightly different version of the previous two events, but it has one connecting principle, and that is that it again speaks about animals, which are which are

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dead. So the Hadith or maimunah, the process of Solomon passes by a group of people who have found a sheep which is dead. And so they were just disposing of it. So the prophets of Salaam said to them, why don't you at least benefit from its skin? So they said O Messenger of Allah, it is dead, meaning that it's not being slaughtered, even though it's a sheep, it's halal, but because it hasn't been slaughtered, it is not haram for us to consume. And so they understood the companions generally, that if it hasn't been slaughtered, you can't use any part of his body is the hair you can't use the skin, you can't use the meat and so on. And so the professor said, I'm saying no, use the skin. They

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said O Messenger of Allah, it's a dead animal. The professor seldom said if you turn it, it is pure. And how do you turn it with water, and something known as a lot of our content in the English language is translated as Mimosa. Mimosa is a type of plant or a type of flower Mimosa mam OSA Mimosa. It's basically a type of plant and there's many different species of this candle, very many different varieties of this plant. But basically, it's something which purifies the skin. So the scholars say anything which uses which purifies or helps accelerate this process you're allowed to use. So for example, some scholars say that what can also be used is the skin of a pomegranate, skin

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and pomegranate can also be used in tanning. And it also helps in the tanning process. And there are other things which a person can use as well. But the point is that whatever you use, it has to be tanned. So the process of sentencing is saying yes, the animal is dead, meaning not slaughtered, is haram. But you can use the skin so long as it is tanned And so long as you purify it.

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So basically these three ahaadeeth shows a number of things. Number one,

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the rainy skin which is tan becomes pure. Any skin which is tan becomes pure. And we'll come into the difference of opinion concerning this after a short while, but basically the skin of any animal which is tan becomes pure. Number two, the hadith of selama Hadith number 17 shows that even if it's dead meat, it can be

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torrefied even if it's carry on meat, even if the animal died without being slaughtered, it died of natural causes or however it died, it can still be used, the skin can still be used, so long as it is purified in this way, meaning it is tanned. Number three, the hadith of maimunah speaks about sheep speaks about sheep in particular, and the skin of the sheep and inshallah were mentioned why the author of Himalayas mentioned all these three a hadith. And again, it's something which you notice even in the previous Hadith that we've studied, sometimes, he'll mention three different Hadith where he could have just mentioned one. So if he was to mention the hadith of maimunah, which

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is probably the the most in detail, and most explicit of the three narrations that he brings, it would have sufficed, in a way, we would have still got the same benefits and the same rulings. But he mentions the three Hadith to show you that there is a difference of opinion. And that difference of opinion that we'll come on to in a short while, basically reflects a stance that the scholars take based on each one of these headings, there are three different opinions in this issue. Each one of those scholars is taking basically one of those types of headings. And so that's basically why he mentioned all three instead of sufficing. With one, the fourth benefit is that one skin is tanned

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and purified, it is permissible to use is permissible to use and that is generally use, whether it's for a vessel, whether it's for a pouch, whether it's for example, a rug, whether it's for example, a blanket, whatever you want to use it for some type of clothing, whatever it is, it is allowed, generally, it is permissible in every which way. Number five, if it is therefore pure, then by extension, it is allowed for you to buy and sell. So anything which is pure in Islam, you're allowed to trade and say for something which is pure, you can trade in it. So likewise, this skin once has been purified, you cannot buy and sell it, you can now buy and sell it. And number six is allowed to

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tan skin with anything which will help will speed up the process, such as what the professor Silla mentioned, this Mimosa leaf, or the pomegranate skin or anything like this. These are the benefits of this Hadith, we now come to the issue where the scholars of Islam have different or himolla.

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And one of the things that I want to point out before we go into the actual issue is that you see how the scholars of Islam rahima Holloman, they differ over certain issues. They differ based upon evidence. And one of the most common misconceptions that scholars have about math Herbes that people have about methods and about scholars and about Judas is that they differ from one reason or they differ just for the sake of differing or they differ because they want their desires want them to differ something like this. Whereas in reality, if you were to study the books of the scholars of fit the books of the likes of the students have been memorable, Hanif Anna Schaeffer and others find

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that they differ based upon evidence. Yes, sometimes they're incorrect. The evidence is weak, or the Hadith is weak, or their logic is faulty, or they've made mistakes, or they miss something which they didn't hear or they didn't come to them, or for whatever reason, their opinion is incorrect. But irrespective of that issue, it is important to know that they always differ based upon evidence, never will you find the scholars and we don't think this way of our scholars have the likes of Mr. Mobile hanifa Imam Malik and shafia Nachman and the other great scholars of the self, that they would just simply defer for the sake of deferring, or simply because they're trying to score points,

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or simply because they want a larger following will simply because some people would prefer it to be dissuade scholars of Islam have greater standing and have greater piety of a land of greater fear of Allah than simply to defer over these trivial issues. But if they feel that this is the correct issue, and the evidence that they have, is that is presented to them, they feel that this is the correct opinion and stance to take, then they will take their opinion. And this is known as a manner in me and this is the trust that Allah gives them. Even if people don't like the issue. They don't like the opinion. Other people want a different opinion, that's irrespective of the issue, but they

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will differ based upon a dilemma based upon what they consider to be the strongest proof from the Quran and the Sunnah. And this is something which the Prophet sallallahu alayhi wa sallam mentioned, in that famous Hadith, concerning the scholar who utilizes the issue at hand. They expend their best efforts, they do everything that they can possibly do. And then some of them are correct, and some of them are mistaken. And this is human nature, you can never always be right, and you will never always be wrong. And so this person comes the scholar, and they use the HD hat. They expend all of their efforts. They use everything that they can, and then they arrive at a solution or they arrive

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at a fatwa to ruling if you're as correct they have to reward but if it is incorrect, they still have one reward as the Prophet sallallahu alayhi wa sallam said, and so in this issue that we have here again, there is a difference of opinion and that difference of opinion is

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Based on understanding the texts, and it's not just the three Heidi, that we've mentioned in this in this lesson, or the 330 100 mentions, but there are over 14 or 15 ahaadeeth, just on this one issue that you will find spread out through the books of Hadith. Just the issue of using the skin of animals and tanning. What is the ruling? Can you use it or not? There are 15, different narrations, some authentic, some weak and so on. But the point is that there are many generations, not just the ones that you find in this book. And so the spellers have different basically, after they have considered all of these different texts and different evidences. So what is the difference of

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opinion the difference of opinion comes back to using the skin of an animal, whether it is turned on or turned, irrespective of the issue, can you use the skin of an animal? Can you use the skin of an animal and this is a difference of opinion that occurred even amongst the time of the companions of the long run, even amongst the times of the Companions for the Allahu anhu the different over this issue.

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Some of the scholars said that if you turn the skin of an animal it is pure, irrespective of whether the animal was tortured or not, and irrespective of whether the animal is pure or not. So these scholars say that any animal which is tan any skin of any animal which is tanned, it is pure and allowed for you to use. It doesn't matter whether you started the animal or not. So whether it is helpful for you to consume or haram for you to consume. And it doesn't matter whether the * the animal in its original state even when it's alive, is halal or haram. So these scholars would say that crocodile which is haram for you to eat, it is allowed for you to use its skin. Likewise, a

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tiger or leopard or lion or a cheetah, these animals which are haram for us to eat, it is allowed for you to use the skin of the animal so long as you undergo this process of tanning.

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I was coming on to them, don't jump the gun, be patient.

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Okay, with the exception of two animals, the dog and the pig.

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And that exception is based upon what we discussed previously in the chapter of water, and the different duration and impurity of these two animals, but any other animal is allowed.

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And this is the opinion of many scholars and it's the opinion of some of the companions are the Allahu anhu as well the likes of

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the likes of I think it was Abdullah audio de la grande and Abdullah bin Massoud and others. Others from the companions held his opinion and the basis upon the hadith of Ibn Abbas, the first Hadith that we mentioned, which is general in which the Prophet sallallahu alayhi wa sallam said any animal skin which is tan, it is pure,

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any animal and the wording in the books of the Sunnah, the second wording they will have just mentioned the one that you find in a Buddha Buddha and unnecessary in a tournament he had a manager, it says a uma and a Yama and the Arabic language means whatever, whichever it is the general encompassing statement, which includes everything, the narration of Sahih Muslim says either, if, if the skin of an animal is Tandon, there is pure. But the other wording of the same Hadith that you find in the books of Sudan, which is also authentic, says a human, whichever, and so is general. And it's encompassing. And so they base this, on this Hadith, they base it upon the hadith of Abdullah

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Abdullah bass or the Allahumma. The second opinion that some scholars joke was that it is impermissible

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impermissible completely the opposite of the first opinion, irrespective of whether the animal distorted or not. And irrespective of whether the animal is halal or not. They said that you can never benefit from the skin of an animal doesn't matter. Even if it's a hollow animal like a sheep and you started it. It's harder for you to eat the meat but you can't use the skin, even if you turn it even if you turn it. And this was the opinion of some of the companions like Omar and his son Abdullah bin Omar and Arusha rhodiola homogeneity, they held this opinion, they held this opinion. Now you may say or you may ask that how do you think we've mentioned so far all speak about the

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permissibility the three Heidi that we mentioned that perhaps Rahim Allah mentioned in this book, speak about the permissibility Why then have these scholars gone to the opposite opinion? And they've gone through it in the extreme meaning nothing's allowed. Nothing at all. Doesn't matter how if you turn it, you don't turn it if it turned out of its her arm if you start to if you don't slaughter, but basically this follows us an aeration on the authority of Abdullah Abdullah okay. On the fact of Abdullah Abdullah O'Kane was one of the tiberian hoonah rates from the Prophet sallallahu alayhi wa sallam that he wrote a book or he wrote a letter sorry, towards the end of his

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life and he said,

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To the different places with the Muslims had dispersed to the different lands of the Muslims. And in that letter, it said, that don't use the skin of an animal.

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generally don't use the skin of an animal. And so these scholars say that this narration, it abrogates, all of these previous generations, the hadith of Ibn Abbas, the Hadees, a mamoon, and the hadith of cinema and the other different narrations that you find, because this was something done at the end of the life of the prophet SAW Selim. And he clearly says don't use the skin of an animal, whether it's tanned or not tan storten not slaughtered halal, Haram, it doesn't matter. This is their opinion. However, when you look at this narration, you find that it is a weak narration, and it has a number of weaknesses and amendment Buhari and other scholars have mentioned the reasons

00:30:47 --> 00:31:25

why it is weak. But one of those reasons is because the person who narrated it never met, the prophet SAW Selim in his muscle. He never met the Prophet sallallahu alayhi wa sallam, and that in itself is a weakness. But there are other weaknesses as well. But this is the second opinion, those scholars held that Hadith is authentic. And by the way, some scholars said that the Hadith was authentic, like the management, the management said that that Hadith, even though it's more than it is authentic, and he said that his his name is Jay Z. And so so those scholars took the hiraeth to be authentic. And so they held their opinion, the third opinion on this issue, strikes the middle

00:31:25 --> 00:32:08

path. And they say that the skin of an animal is halaal, if it is 10, so long as that animal was allowed to consume, and it was slaughtered. So they say, for example, you can't use crocodile skin or lion skin, there's a mirror, but you can use a sheep skin, if that sheep was watered, or cow skin if it was slaughtered, or goat skin if it was sort of skinny for slaughter. However, even if the camera wasn't started, or the cow or the sheep of the goat world slaughtered, then you can't even use their skin. So these scholars basically go down the middle path of the two other opinions. Basically, they're saying that yes, you can use it, but you can't use it just for anything, has to

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be a halaal animal, a pure animal, and it must be one that is sorted. So this is the difference of opinion. And these scholars have the third opinion they base that upon the hadith of maimunah. Where the prophets of Salaam is specifically speaking about an animal which is pure, an animal which is pure, even though that Hadith speaks about an animal which hasn't been slaughtered, which hasn't been slaughtered, but they have other innovations where they mentioned that it is only to be from a slaughtered animal. But they mentioned these opinions. So these are the three opinions on this issue. And what seems to be strong on the last panel that Allah knows best is the first opinion that

00:32:45 --> 00:33:24

is allowed generally, and that there is no restriction. It's definitely not impermissible because that Hadith at the use of our blood in our case is weak, it is weak, and as for the issue of whether it should be slaughtered or not. Then this also goes in contravention to the Hadith have been our best and to the hadith of salah and to the hadith of maimunah. And so generally it is allowed so if a person wants to benefit from lion skin, or from crocodile skin or any way for whatever it is, then it is allowed. It is pure so long as that skin is tanned. And the last panel Darla knows best. had his number 19 wannabe Salah battle oshine rhodiola one who called

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Rasul Allah, in the coalmine, Allah kita a Fennec oofy Ania t him sakala coup de la la caja de la Sol pseudo Hakuna Matata canale and authority obatala question you're the only one who said that I said to the Prophet sallallahu alayhi wa sallam or messenger of Allah. We live in the land of the People of the Book meaning the Jews and the Christians can we eat from their vessels Can we eat from the utensils, so he said No, do not eat from them, except if you can find nothing else, then wash it and eat from it, wash the utensils and then use them to eat and drink from and this is in Al Bukhari, and Muslim. This Hadith also speaks about utensils and vessels. And it brings obviously

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another ruling concerning this and this is now whether it is allowed to use the utensils and the vessels of non Muslims. This Hadith specifically speaks about Jews and Christians. But there will be other Hadith that speak about Muslims in general disbelievers in general, even if they aren't Jews, or Christians. This Hadith is narrated by Abu Salah oshine, whose name was Jerome ebru nashim, Jerome ignatian, and he was one of the companions that attended the back to read one which was the beta or the Pledge of Allegiance of the prophet or syllable that the companions gave to the Prophet salallahu alayhi wasallam under the tree after during the Treaty of Abia, and then he attended many

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better battles that came after this as well and he died in the 75 Hp in a sham he died in the year 75 injury in a sham

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Sound evolution he came from a land where the people they lived with the Jews and the Christians. They had Jews, the Christians in their land and they interacted with them and they lived with them. And so he came to the Prophet sallallahu alayhi wasallam. And he asked him this question on messenger of Allah, we live with the Jews and Christians can we use the utensils? Can we use their vessels? And so the Prophet sallallahu alayhi wa sallam said, No, do not use them, unless you can't find anything out, in which case wash them first and then use them.

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As scholars of Islam, Rahim Allah when taking this Hadith, obviously, again, you can't just take this hadith in isolation, but you must take all of the other narrations as long as there are mentioned by the prophet sallallahu alayhi wa sallam. They found that in other Hadith, it is authentically reported that the Prophet sallallahu alayhi wa sallam went and he ate from the non Muslims using their vessels. So if he would go, for example, to someone's house, he would eat from their vessels. And even when the Prophet sallallahu alayhi wa sallam was poisoned by the Jewish woman, he ate from her food, he was using their vessels as well. And another generation the

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professor Salah ate from a Jewish boy ate from the food that he gave him in the pottery in a vessel or in a container. And so the Prophet sallallahu alayhi wa sallam would eat from them. So how is this hadith to be understood?

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Understand that this hadith is to be understood when you go to take their vessels for yourself, meaning that you borrow them, or you buy them, or you want to use them. And so you take them into your own ownership. This is what the Hadeeth is talking about, not if you go and eat with them in their house, and they present food for you, for example, on a plane, you don't say to them, no, take the food off, or wash the dish, bring it back, and then put the food on. Again, this isn't what the Heidi is speaking about. The Hadith is speaking about whether you can borrow the utensils, whether you can buy the utensils, whether you can, for example,

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use the utensils for a long purpose. Or for example, something like this is not just when you go and visit them, but rather you want to take the vessels or utensils into your own possession, whether it's on a barrel basis, or whether it's on a permanent basis. And so the prophet SAW Selim is saying no don't do so it is better not to do so. Because you don't know for example, if they used it for pork, or for alcohol, or for something else, so don't do so unless you have no other choice. If there is no other choice, there's no one there that can make that no Muslim is making utensils and vessels. And obviously in the olden days, people used to make them with their own hand, there were

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stores or shops that you had, it was just simply people making them people that used to make these containers and pots with their own hands. So the professor said them said, No, don't do so. Or don't borrow them, or don't take them or don't buy them. Unless you can't find anything else, in which case it is allowed, so long as you wash it first. And so this hadith shows, and there is a different duration of this hadith as well, in which the prophet SAW Selim was asked by Abu Salah, he said, O Messenger of Allah, we live with the Jews and the Christians. And they use their utensils, and their pots and their containers to cook pork. And they use their cups and their vessels to drink alcohol.

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Can we benefit from the utensils and their vessels? And the professor Selim gave the same reply, he said, No, unless you can't find anything else, in which case, you wash it, and then you eat and drink from it. And so it shows that, for example, pork and alcohol, these things are impure. But it also shows that if you wash those utensils, then the impurity is removed. And so just to reiterate, this hadith is speaking about not you going to a restaurant or not, you're going to a friend's house, or someone that is a non Muslim. Or, for example, if you're a new Muslim, and you go back to your parents house, right, and they give you some venison or wash the dishes first, this is what

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we're talking about. It's when you take them into your own possession, you take them into your own position, now you should wash them. Whereas otherwise you can go and you can eat and you can take from their vessels. And this is shown from the other Hadith of the Prophet sallallahu alayhi wa sallam, in which the prophet SAW Selim would do so. And there are many authentic narrations of this nature. So the benefits of this hadith number one, is that the general rule is that we don't take the vessels and the utensils of the Muslims if avoidable, if we don't take the utensils of the people of the book on them on Muslims. Number two, but if one must take them among must use them,

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then they should be washed first. So you wash them first, and you have to wash them seven times over anything like this, you just wash them once even if it is simply with water, even if they are rinsed with water there is sufficient. And so that is how you make them pure for you to use. Number three, the third benefit is it shows the permissibility of dealing with the disbelievers interacting with them and the next Hadeeth was also shoulders. And so our religion is not one of extremes. It is allowed for you to go and use the utensils of non Muslims to interact with them to buy and sell with them to borrow from them to

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Eat from them and so on. And this is shown in many a Hadith of the Prophet sallallahu alayhi wa sallam and a large xojo says in the Quran, la Yun Helpmann la hora de la Vina la Patino configured in a hurry Jochem India recomendable Roma tuxedo la him in the La 18, that Allah does not prohibit you, it doesn't prevent you from those people who didn't kill you or fight you know, those people who drive you drove you out of your land, if they are not from these people, then there is no harm in you being good towards them, and being just towards them. And indeed, Allah loves those who are just. And so the prophets of Salaam would often interact with the non Muslims, and he would borrow

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from them and he would take loans from them, and he had a debt from them, as is mentioned, in other Hadith of the Prophet sallallahu alayhi wa sallam that the Brazilian would borrow from the Jews. And he would be indebted towards them and so on. And so allowed to interact with them, as this hadith also shows. The fourth benefit is the beauty of the Sharia and its ease. So the process someone could have said, Don't use their vessels make your own. But this would have been difficult for a lot of people to make your own pots and utensils and even now in our day, for every single Muslim to go on to make their own pots and utensils and containers. And so the Sharia has come with ease. And it

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has made things easy for people and it facilitates ease, so long as it doesn't contradict the Sharia of Allah subhanho wa Taala. And also we see that this is irrespective of what they used it for. So if they use their vessels of the containers before you had them for poor or for outcome for whatever else they use them. It's not our job firstly to give a to take an inquisition of them right so you don't strip them up and you don't ask them 20 questions about what they use them for. Doesn't matter. This How did it shows the permissibility because in the other narration in Sahih Muslim, the professor Salamis explicitly asked concerning them using it for pork and alcohol. And he still gave

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the same ruling as the same Hadith, but it has two narrations and so the prophet SAW Selim aloud so irrespective of what they used it for, respective of how they kept it, so long as you wash it, then it is allowed and it is permissible for you to use and the last panel with Allah knows best had his number 21 in moronic never seen him what the Allahumma Allahu alayhi wa sallam was how the who taught The Omen was dirty Marathi mush Lika beautiful con la. He had eaten Pauline. The hadith of Mr. Hussain radi Allahu Allah, that the Prophet sallallahu alayhi wa sallam and his companions made withdrawal from a water bag that belonged to a non Muslim woman to a pagan disbelieving woman. And

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this hadith in Bukhari and Muslim and even hunter says is taken as a portion of a very long Hadith. It is a portion of a very long Hadith in one scene, or the Allahu Allah is the famous Companion of the Prophet sallallahu alayhi wa sallam, and it was from the tribe of Hosea and his cornea was Abu jayed. And he became Muslim in the year of Hebrew in the 60. of the hinterland. He said, he hon hora de la one accepted Islam. Around the same time, he

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accepted Islam at the same time, and he became a scholar from amongst the companions. And after the death of the prophets of Salaam or model, the Allahu Allah sent him to Basra, where he became a judge and he lived there until he died in the 52nd or 53rd year of the Hydra, there are many narrations of the scholars speaking about invaluable concern about the Aloha and Roma and then praising him. One of them is that they said that no companion King to Basra better than him, or the Allahu anhu mercy was a great companion of the Prophet sallallahu alayhi wasallam Abraham says that there is a long Hadith which he has just summarized, and this is something which he does from time

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to time, instead of going through the whole story, or the whole long duration of the Hadith, he just picks the point or the portion that is relevant, and he doesn't mention the rest. But we will mention in abridged form. Basically this hadith refers to the companions of the Prophet sallallahu alayhi wa sallam and the Prophet sallallahu alayhi wa sallam being on a journey. And they were on a journey and they ran out of water. They were in the desert and they run out of water. So the Prophet sallallahu alayhi wa sallam sent to companions to go and search for water. So as they were searching for water, they came across this disbelieving woman, this pagan woman or non Muslim woman.

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And so she was carrying with her two water bags, right to water bags. She had two big bags and containers of water, leather pouches of water that she was carrying and she was on her own. And so the companion said to the to her, the companion said to her, where did you get this water from? We're looking for water. Where did you get this water from? She replied, It was a day and a night ago, meaning over a day's travel meaning I got this yesterday. It took me a day. It's been a day since I took this water and I've carried on walking meaning it's a very far distance away.

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It's not nowhere near. It's been a day's travel since I got this water. And so the companions knew that there's nothing nearby, but now they have some water. And so they said to her, will you come to the Prophet sallallahu alayhi wasallam with us, will he come with us to the Prophet sallallahu alayhi wa sallam? She said, Do you mean the one who is a sub? A Serbian Arabic language is someone who rebelled against his people. He comes with the religion other than the religion that they are on. So he comes with something new that the people don't know. So she had heard even though she was on on Steam, she had heard of what took place in Makkah, but the companions and the bottle cillum

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are upon this new religion. So she said, Do you mean this man that came with the new religion? And because it was a derogatory term, the companions refused to use it. But they said to her, yes, it is the one that you're speaking about. They just said in 10, general terms, yes, that is the same individual, Will you come with us. So she went with them, and they came to the Prophet sallallahu alayhi wa sallam. So the Prophet sallallahu alayhi wa sallam asked for her permission to take one of these pouches or one of these water bags, and to use it for his companions. And so she agreed. So the professor Sonam opened it, and he blew in it. And then the companions benefited from the water,

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the main window, and they drank from it, and they benefited from it. And then after he finished, he ordered that she be given some food. So she was given dates, and meat and so on. And this is the process of Solomon is beautiful character, even though she didn't ask for anything in return, the Prophet sallallahu alayhi wasallam would not receive something, except that he would pay someone back, he will do good towards them in return. And often he will do more than that. And so he gave her this food. And then he gave her the water pouch back. And the companion said that none of the water had decreased, meaning that this was a miracle of the Prophet sallallahu alayhi wasallam, the

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role of the companions benefited from the water, they drank, and they used it and they made will do from it. But still, the water was there the same level of water. And not only that, but the prophet SAW Selim gave her extra food as well. And then she left. So this is the hadith of Imran Hussain. And the Hadith is much longer than what I've mentioned. But that is the abridged version. This Hadith basically shows the permissibility of using something which belongs to a non Muslim using something which belongs to a non Muslim, so long as there is something which isn't which doesn't contradict our own Sharia. So So long as it's not something which has been made Haram. So for

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example, if it was something which was like, for example, is silver utensil, or a gold utensil, we wouldn't use it, not because they're possessing it makes it impure. But because in our religion is impure anyway, it is haram to use, however, anything else is the same whether it belongs to a Muslim or non Muslim. So this water bag was made out of leather, it was 10 leather, it is pure, just because it belonged to a non Muslim doesn't mean that it's not pure. And so the prophet SAW Selim didn't ask her to wash the bag, and then put the water and he didn't say anything like this, but he benefited from it the way that it was. And so like I said, in the previous Hadith, that we're not

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speaking in the Hadith of the hadith of Abu Salah, we're not speaking about when someone gives you something, but rather it's when you take that container into your own possession. Because in this Hadith, the companions drunk from the water, but the process someone said, No, don't drink from it, wash it first and then drink from it, because that's what the previous Hadith says. But it shows here that there are those circumstances which are particular to the Hadees. And those circumstances are that you take it into your own position, you borrow it, you buy it and so on. If you are just using it from them, they give it to you, you go to them as a guest or you go to them like in this

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instance where the professor Salim is just benefiting from that water, then it is not a condition that it has to be washed or cleansed, or other you can take from it as is. So the benefits of this Hadeeth Firstly, is how the Prophet sallallahu alayhi wasallam used again, something which is tan skin, which is tan. Number two, how the Prophet sallallahu alayhi wa sallam would benefit from the non Muslims as well he would interact with them. Number three, it shows the permissibility of using the dead animal skin. So again, the issue we came to where the scholars have different this woman was on a Muslim and so that skin or that tan skin, it must have belonged to an animal and the animal

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wouldn't have been slaughtered. According to sanctions on on Muslim she wouldn't have sorted according to the rules of Islam. But because it was 10 the Prophet sallallahu alayhi wa sallam used that skin of water he used that water pouch, and he didn't say that it was impure but rather he gave it the ruling of purity and that's because as soon as it is 10 then it becomes pure. How does the matric how nice that will take today and the last half of this chapter, we're going to Sydney Malika Modi Allahu Allahu anhu and Napa Hanna via sallallahu alayhi wa sallam in

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So, but the other materna shall be considered a midfielder of Raja who Buhari and the authority of Abdullah Rambis for the civilian authority and its diplomatic rhodiola one, that the vessel or the container or the cup of the Prophet sallallahu alayhi wa sallam broke or a part of it broke. So the Prophet sallallahu alayhi wa sallam placed some silver in there to repair it, he placed some silver in there and this is collected by emammal Buhari. In the previous honey that we spoke about the highlight of the day for the last week, we spoke about the Hadith of the Prophet sallallahu alayhi wa sallam in which there is a prohibition to use anything made from silver or gold. And we said,

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that gold or silver irrespective of whether it was solid, pure gold, meaning there is nothing else, except gold or silver, or whether it was a mixture of the two, or whether it was mixed with something else, or whether it was just done for purification. All of these things are not allowed. They are impermissible. But we also mentioned last week that there are exceptions to this rule. How are these exceptions found? They are found in the other narrations of the Prophet sallallahu alayhi wasallam. So the hadith of Jose for that we talked last week is a general rule. It is the basic principle, gold and silver are not allowed. However, there are exceptions to this rule that are

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mentioned, in many a Hadith of the Prophet sallallahu alayhi wa sallam, from those exceptions is what we have here, from those exceptions is what we have in this hadith of enniscorthy, Allah one, and that is that if you have a container, or a pot or a couple anything like this, and it breaks, meaning that there is a hole in it, or a part of it cracks in order to repair that part. Can you use silver Hadid speaks about silver? Can you use silver? Yes, you can. So it is not allowed for you to take a silver utensil. But if you have, for example, a metal utensil, and then part of it breaks or a wooden utensil, and a portion of it cracks Can you mend it with silver? Yes, this is what the head

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is speaking about. And what the scholars say that the wisdom behind this is that when you take something which is a pure silver or gold utensil or vessel, as we mentioned last week, it leads to arrogance, and it's something which is not for us in this life, but it's for us in the hereafter insha Allah and so on and other issues that we mentioned, from the wisdoms concerning this other scholars mentioned. However, in this instance, no longer are you taking the gold or silver for its beauty, so that you can display arrogance, so that you can show off. Now it's simply an issue of repairing something, simply an issue of repairing something. So the intention, the intent, the

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purpose behind it has completely changed. And because it's completely changed, it is now allowed. And so there are other things like this as long as the scholars have mentioned so for example, it is allowed for a man for example, to use a feeling that is gold.

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For example, if there is an operation of one of the companions of the Prophet sallallahu alayhi wa sallam, there a part of his nose was taken off that he had a hole in his nose, and he used silver to replace it, he put silver in its place. So these are exceptions to the rule. Generally, it's not allowed for us to use silver or gold, even jewelry to beautify and adorn ourselves. But if it is to repair something, if it is in place of something like a tooth, or part of the nose, as is mentioned, in those generations of the Prophet sallallahu alayhi wa sallam or is done for a vessel or a utensil or a cup or a container, then it is allowed for the purposes of repair, not for the purposes of

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purification. And that is basically what this Hadeeth of Annecy mnemonic or the Allahu anhu speaks about. So the benefits of this hadith number one is that the general ruling of gold and silver as we mentioned last week is that it is haram is prohibited. Number two, it is permissible when mending something or repairing something. However, this permissibility must only be used in the context in which it is mentioned in the Hadith. So for example, if someone was to have a broken cup, and they were to replace it with a portion of gold, would it be allowed?

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No. Why? Because the Hadeeth doesn't mention gold he only mentioned silver. So when you have an exception to the exception can only be applied in the parameters given by the prophet sallallahu alayhi wasallam you can't just start making analogy for anything and everything. Okay, so it must be just what is mentioned in the Hadith. So the Hadith mentioned silver, not gold. So silver can be used, whereas for gold fillings for teeth goal is mentioned.

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Gold is mentioned so gold can be used for teeth. And so it is basically what the prophet sallallahu alayhi wa sallam mentioned as the parameters for this. Number three.

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That is metal that is used the gold or the silver and it's not done for beautification, but is done out of need or is done for the sake

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of repairing it number four there is allowed for women generally to use gold and silver as we mentioned before that for women it is allowed for them to use gold and silver. But for women for men, there are only certain types of silver and gold that can be allowed. Number one is silver rings. So men can wear silver earrings or not gold rings, number two in teeth so fulfilling teeth number three in the nose as is mentioned in the Hadith of the Prophet of Salaam with the companion lost a part of his nose and replaced it with silver and number four um weapons to in order to use on weapons. So it is reported that the companions of the process animals some of them would have a

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silver lining on their souls on their blades. And so this is mentioned in the Sunnah of the Prophet sallallahu alayhi wasallam. So these are exceptions to the rule, everything else is not allowed. So for men to use silver or gold in any other way for Julia for dormant is not allowed. And for utensil. As we mentioned last week, it's not allowed for men or for women to use gold and silver. And with that inshallah we have finished this chapter of utensils, and inshallah Next week, we'll go on to the next chapter, which is the removal of impurity how that will allow them

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have any questions

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the duration of the brother testing concerning the second opinion in the issue of tan skin when we said that those followers said that you can't use skin at all with a tanto marthanda. And they mentioned that eration of our beloved arcane, you said the respectable person can give some more detail, the weaknesses number one that it is more settled, meaning that there is no companion in the chain of narration. And because the tabular, you never met the Prophet sallallahu alayhi wa sallam, there is a missing link and a missing link in the chain of narration of Hadith generally means that it is weak it is a weakness in the Hadith. Number two, it is Mubarak, meaning that it conflicts with

00:57:16 --> 00:57:53

other more authentic hadith. So there are many Hadith in this chapter, like I said, 14, or 15, just on this issue, from them are those that are in Bukhari and Muslim and from them are those that are not in Bukhari and Muslim, but the hadith of Ibn Abbas, the hadith of mamoon, and the sentiment that we mentioned, and other ahaadeeth, all of them showing the permissibility of using it. And so that one had teeth, which is weaker, conflicts with all of these more authentic hadith, and especially those that are mentioned in Bukhari and Muslim which are the most authentic type of Hadith. And so, because of this, it is a weak Hadith. However, as I said, it is still the opinion of some of the

00:57:53 --> 00:58:10

companions, some of the companions will be alone and they held this opinion. So if someone takes that opinion, it's not as if they've invented something in the region that our competitors like Omar Abdullah bin Armand Arusha these were major Senior Companions, very well known companions of the apostles some of the * this opinion and alone was best.

00:58:17 --> 00:58:47

No, so they're less happy than us Does it mean that we have to repair the cup? No, it's not an obligation. But generally as we saw in even in previous studies like the fly falling into water and so on, generally the professor seldom or in Islam, were not ordered to waste or to be extravagant and so if something can be mended, repaired, especially some people may be poor. Or maybe for example, that utensil is worth a lot simply because it's cracked it doesn't mean that you throw it away so it is something which is allowed but it doesn't mean that it's obligatory upon you to repair in that way.

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00:58:52 --> 00:58:57

So this isn't to do with the purity or impurity of the vessel has to do with the issue of gold and silver.

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Yeah, so even if you were to borrow something from someone that was a non Muslim, and they came for example, a cup and it's clean, there's nothing in there is clean that probably washed it as what we used to wash it as well just to conform to this howdy for the longest washing

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machine. I mean, rinsing like it doesn't have to be like you have to go through like major.

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00:59:35 --> 00:59:35

In the Quran

00:59:37 --> 00:59:38

Surah Baqarah

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verse number

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nine, some folks sell silver gold, same symbol

01:00:11 --> 01:00:12


01:00:14 --> 01:00:17

by generation doesn't affect anything that we we mentioned.

01:00:21 --> 01:00:29

Yeah. So that in relation to Mitch, there was a scorpion. The woman said don't use it because there was something harmful in there not because of the actual skin at all.

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You want to know about the tanning of skin? Wikipedia? Google.

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When skin is tanned,

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not coloring goes through a process where it's softened. And where the motion is taken out.

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Yeah, I mean, exactly the science behind I don't know. So you're asking about how it works and all that? I don't know. I don't know.

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But if you go to Wikipedia, I'm sure there are probably plenty of articles on this stuff.

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Anything else?

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As far as almost owning gold that's mentioned?

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Okay, shall we?

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If you don't watch the utensil, no, it doesn't become haram for you.

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It doesn't come home for you, but it's better to follow some other proposal.

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What do you mean?

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Gold and Silver utensils. You're not allowed to use them.

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There are silver,

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pure silver.

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I mean, they're like mommy's steel or something. Some kind of metal it's not normally silver.

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Yeah, so if they're super thin, you

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give them away

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