Aqeel Mahmood – S02 EP05 Fiqh Rulings And Process Of Removing Impurities
AI: Summary ©
The segment discusses various narratives and their potential outcomes, including the Prophet's advice on praying at night and the importance of removing impurities and removing impurities. The speakers provide examples of various dog-related topics, including the use of sidr and the perking of dogs. They also discuss the benefits of tanning and using animal skin for clothing and shoes, and the use of animals in praying and drinking. The segment concludes with a discussion of the use of animals and their behavior, including the use of animals in various situations and the use of animals in praying.
AI: Summary ©
And the other narrations we've spoken about, about
removing impurities from the body.
For example, the Ahadith related to Istidmar, a
person cleaning himself, performing Istinja, performing Istidmar after
he answers the call of nature.
Those Ahadith speak about removing impurities from the
body.
And what about the place of prayer?
Are there any specific narrations which speak about
the place of prayer being clean before one
prays?
Any Ahadith come to mind or Ayat?
Scholars mention Ahadith, specific Ahadith.
Very good, the Ahadith we mentioned before.
That from the things which was given to
the Prophet ﷺ that weren't given to people
before, prophets before him, was, جُعِلَتْ لِيَ الْعَرْضُ
مَسْجِدًا وَطَهُورًا That the earth has been made
a place of prayer for me, and it
has been made a place which is purifying.
So one could use that Ahadith.
Does the Ahadith show that the place where
you pray has to be clean?
The Ahadith says that the whole earth has
been made a place of prayer for me,
and that the earth is purifying, meaning when
a person doesn't have access to water, he
can perform the yammum.
Does the Ahadith actually say that the earth
is pure for you to pray on?
It might suggest the opposite, if you were
just to use this Ahadith.
Because the Prophet ﷺ is saying, the whole
earth has been made a place of prayer.
So it may be the case that the
Ahadith doesn't prove that one needs to be
in a place which is pure or clean
in order for a person to pray.
Because the Ahadith says, the whole earth has
been made a place of prayer, you can
pray wherever you want.
But we know that's not the case.
It has to be a clean place.
There's another Ahadith, a very famous Ahadith.
Very famous Ahadith about an incident which happened.
You don't know?
Non-Muslim here?
Okay, that's fine.
If you're okay and you're healthy, inshallah, try
to come forward to benefit from the class,
inshallah.
Jazakumullah khair.
So as the brother mentioned, the Ahadith of
the Bedouin.
He came to the masjid, and he urinated
in the masjid.
This Ahadith shows the place where you pray
has to be purified, otherwise they would have
just prayed without cleaning the place.
The famous Ahadith of the Prophet ﷺ where
a man came into the masjid and urinated
in the masjid.
So many benefits we can take from this
Ahadith.
The companions seized him, they grabbed him.
You can imagine, imagine somebody just came here
to start urinating in the middle of the
masjid.
What would our mindset be?
Might want to beat him up.
Just grab him and just, you know, be
very aggressive and throw him out.
The Prophet ﷺ, when they grabbed him, he
said, leave him alone.
And let him finish.
Let him finish.
And subhanAllah, this shows us many lessons, but
from them, we learn the calm and collected
nature of the Prophet ﷺ in these kinds
of circumstances where a person's mind may not
be as composed.
A person may just lose it.
He may act in an unnatural way or
an aggressive way or he might lose his
temper.
He might not be thinking about what he's
doing.
Yet the Prophet ﷺ was calm and collected.
He was able to process and able to
see what was for the best and he
was, you know, he was using wisdom and
he was able to understand the circumstances.
He knew that if they grabbed him, it
wasn't in the best interest of anybody.
Why?
Because if he's still urinating in the masjid
and they grab him and they try to
take him out, the impurity will go everywhere.
It will urinate everywhere.
It's going to make things worse.
And also it's going to affect him.
Because once you start, you can't just stop.
You have to finish.
And so it would cause harm to the
person himself.
So they let him finish, the companions let
him go and then the Prophet ﷺ explained
to him, you know, this isn't what the
masjids were made for.
He's explaining to him in a calm manner
and then he told the companions to pour
water and this is the point of the
hadith, to pour water.
As the Prophet ﷺ said, he commanded, the
Prophet ﷺ, to pour water over the urine
of the Arab man, of the Bedouin man.
So water would purify the area and it
lifts any impurities, as we mentioned before.
And this hadith shows us the place of
prayer has to also be clean.
It has to be clean before you can
pray there.
And with regards to impurities, then there are
different types of impurities.
And one of those types of impurities are
impurities which are on the ground, impurities which
are, you know, on other things connected to
the ground, the wall for example, other things
which are connected, the wall, the ground, you
know, those kinds of things, whether it's made
of marble or whatever the case may be.
If impurities are on these kinds of surfaces,
then what does a person do?
If there's impurities, as per the hadith of
the Arabi, of the Bedouin, you pour water
over that area until you can't see the
najasa anymore, until you can't see the impurity
anymore.
Because the water purifies it, the water lifts
up the najasa, the impurity, and it removes
that impurity.
And then other types of impurities, so that's
the first type, which is impurities that are
on the ground, or similarly on the wall,
for example, you remove the impurity until you
can't see the impurity anymore.
Other types of impurities, the second type, is
when the impurity isn't specifically on the ground,
or the walls, or something connected to the
ground.
And those are different types.
So, the second category are najasa which aren't
on the ground.
And depending on the type of najasa, certain
things are meant to be done to cleanse
and purify that type of najasa.
And there's actually three categories of impurities.
Depending on what type of najasa it is,
it's cleaned in a specific way.
So, you have, for example, najasa which is
severe.
Severe najasa.
And then you have light najasa.
It's not as severe as severe najasa.
And then you have moderate najasa, which is
in the middle.
So, severe najasa would require something extra for
it to be cleaned, as per a hadith
of the Prophet, where he speaks about those
types of things.
And then you have light najasa, which wouldn't
require the regular method of us cleaning things.
It would be lighter.
And then you have moderate najasa, which is
the norm, which is normally the case when
it comes to impurities.
So, what I'm going to do is I'll
give you a minute or so.
I want you to think about what those
three types of najasa are, and what the
method of purification would be for each of
those three categories.
And you can confer amongst yourselves.
So, I'll give you a couple of minutes.
What are those three types of najasa?
What are the three types of najasa?
And how do you purify those three types
of najasa?
And they're based on a hadith.
I'll give you a couple of minutes, inshallah.
Then we'll go over it.
Okay, inshallah.
So, what do you guys think?
Let's begin with the severe impurities, the most
severe types of impurities.
Okay, well, what about the dog?
Okay, good.
So, again, this khilafah will speak about the
details about the actual fur and the body
of the dog itself.
But what is the hadith that speaks about
the dog?
Specifically, what part of the dog?
You're too far.
You have to come close.
If you want an answer, you have to
come closer.
Saliva of the dog.
The famous hadith of the Prophet ﷺ.
When he said, إِذَا وَلَغَ ٱلْكَلُبُ فِي إِنَا
يَحَدِكُمْ When a dog licks the bowl or
the vessel of any one of you, فَلْيَغْسِلْهُ
Then wash it, سَبَع مَرَّاتٍ Seven times, قُولَهُنَّ
بِالْتُرَابِ One of them with soil.
One of them with soil.
So this is a very specific hadith.
The Prophet ﷺ is giving specific instructions about
how to cleanse vessels that have been licked
by a dog specifically.
So, severe impurity would be the impurity or
the لُعَابُ الْكَلُب The saliva of a dog.
What do we do to clean it?
It's not enough for us to just use
water.
The hadith mentions you have to use water
as well as soil or dirt or sand
or something similar from the ground to clean
the vessel itself.
Of course, this hadith shows us that there's
something in the saliva of the dog, some
bacteria, some germs in the saliva, that aren't
simply removed by the water itself.
It needs something else.
It needs the soil or the dirt or
the sand from the ground to be able
to have it removed.
And two hadith are mentioned with similar wording.
One hadith mentions one of them with soil.
وَلَهُنَّ بِالتُّرَابِ The other one says, the first
of them with soil.
Some scholars say any one of the seven,
could be the first, second, third or the
last one can be with soil.
Or others, they say, the first time you
clean it, it should be with soil and
then the rest with water based on one
of the hadith.
So, it's preferable then, based on these two
hadith, that the person uses soil first.
And then the other six times he uses
water.
Because this is combining both hadith, so you
use soil first and then you clean the
rest of the washes or the rest of
the six times you use water to clean
it.
So, does this apply to other animals?
Or is it something specifically to dogs?
The hadith specifically mentions dogs.
So, it's something specific to dogs itself.
Also, scholars discuss and speak about whether or
not this applies to other parts of the
animal.
So, for example, the hair of the dog.
For example, if the dog is, the sweat
of the dog.
Other bodily fluids of the dog.
Does it apply to those things?
Does it apply only to the saliva?
And the scholars differ.
They go back and forth.
But the opinion we're going to take is
that it specifically refers to the saliva of
the dog.
Because that's what's explicitly mentioned in the hadith.
Explicitly in the hadith, it mentions the saliva.
And so, in this case, it's the saliva
which would be considered impure and needing to
be washed.
As for the rest of the dog, it's
not considered to be najis itself.
It's not considered to be impure.
So, the physical dog itself, in and of
itself, isn't considered impure.
And Ibn Taymiyyah, rahimahullah, he spoke about this
issue.
And he said, he mentions different opinions.
Some say that the whole animal is pure.
That everything about the animal is pure, even
the saliva.
Some of the scholars do take this opinion.
With the exception of cleaning the vessel.
If it's licked in, they say otherwise.
If it goes in one's hand, it's fine.
There's no issue.
Other scholars, they say, that it's impure.
Even the hair of the dog, et cetera.
Every part of the animal is impure.
And some of the scholars, they say, that
the hair of the animal is pure.
Meaning the dog itself, in and of itself,
is pure.
Except for the saliva itself.
And this was the opinion of Imam Abu
Hanifa, rahimahullah, and Imam Mahmood.
One of the opinions of Imam Mahmood, rahimahullah.
He also took this opinion, that the animal
itself is considered pure.
The hair of the animal is pure.
If you touch a dog, for example, you
don't have to perform wudu again.
It's not something you have to remove prior
to you praying, for example.
If you have wudu, and you want to
pray, it doesn't have to be removed.
If it's a najasa, it's not considered najis.
It's not considered something which is impure.
So Allah knows best, but there are different
opinions with regards to this issue.
Also scholars spoke about, can you use something
to replace the soil?
Some scholars in the past, they would speak
about using sidr.
Sidr, in the time of the Prophet, salallahu
alayhi wa sallam, those sidr leaves, they were
used as a means of cleaning things.
They were bathed, they would use sidr, which
is recommended when a person passes away, to
clean with water and sidr, mix with sidr,
etc.
And so the scholars say no, because the
soil itself is what has the property to
cleanse whatever impurities and najasa from the saliva
of the dog.
And that's what's mentioned in the hadith.
One of the washes, one of the seven
washes, should be with soil.
So it's explicitly mentioned, so nothing else can
be used.
Scholars also speak about, let's say a person
has a dog for hunting purposes, which is
permissible in Islam.
And we'll speak about this in more detail.
But if a person has a dog and
he's using the dog to hunt, and the
dog hunts an animal, so, especially in the
past, and even nowadays in some parts of
the world, Muslims will have dogs that they
use for hunting, which is permissible.
In some situations, in certain places, they'll need
to use the dog to be able to
hunt animals, otherwise they won't be able to
have food.
So this is the case in some parts
of the world.
And hunting dogs are permitted, it's permissible.
And they will train the dogs to catch
animals without killing them.
And they'll use their guns or whatever the
case is to shoot the animal.
And then, before the animal dies, they'll just
do a proper zabah of the animal itself
and mention Allah's name before the animal actually
dies.
So, of course, they have their own ways
and methods, and they experience people, they know
how to hunt these animals and what to
do.
So the question is now, if the animal
is caught by the dog and it's in
the dog's mouth, does a person need to
clean the animal that the dog has caught
in its mouth?
The scholars, they said, again, it's khilaf, but
the scholars, they say, he doesn't have to
clean the animal.
Why?
Because the hadith mentions the dog licking.
Licking.
If the dog licks the vessel of any
one of you, when he picks up the
animal, he's not licking the animal.
He's just trying to pick up the animal
and to take it or to keep it
there until his master comes and kills the
animal himself.
So it's not required with regards to hunting
dogs.
And inshallah, we'll also speak about the permissibility
of dogs a little bit later on, inshallah.
There are certain circumstances in which a person
is permitted to have dogs in cases of
necessity, as we mentioned, for example, if a
person is in need of a hunting dog
and there are also other examples as well.
In fact, we can mention it now.
So other circumstances when it's permissible for a
person to own a dog, one would be
hunting, while some of the other examples.
Protection, so if a person had a, if
there was danger to his household, if there
was danger to his property, then he could
have a dog.
There are hadith which discourage and prohibit Muslims
from having a dog in the house itself.
It mentions that a person who has a
dog in his house, his reward will be
reduced.
The amount of two qirats, one qirat is
the size of a mud hut.
So these hadith are mentioned.
So if a person does have a guard
dog, the guard dog would have to be
outside of the house.
Again, they train these dogs to attack and
to be aware and to be vigilant of
anyone who's trespassing, and then they catch the
animals, they catch the people who are trying
to trespass.
So these animals, these dogs are trained in
that regard.
What are the types of dogs?
Shepherds, possibly.
Again, if it's not necessary, all these circumstances
are for a last resort, if there's no
other alternative.
Also, for example, a guide dog.
Again, if in that situation he isn't able
to function through any other means, if he
doesn't have somebody with him, living with him,
who can take him wherever he needs to
go, if he needs to go to the
shops, if he has to come to the
masjid, for example, that's another issue then that
would have to be discussed about what would
happen if a person needed to go visit
somebody or go to work, whatever the case
may be, and he doesn't have anybody with
him, and he's in a situation where he
isn't able to go out by himself because
of the dangers around him, etc., then in
those extreme circumstances where all the other alternatives
have been explored and nothing else is able,
he's not able to do anything else, then
in those circumstances he would be able to
have a guide dog in that situation as
a last resort.
So you have these kinds of circumstances where
the permissibility of dogs would be allowed and
a person would be permitted.
Again, the dog should not be in the
house itself, it should be outside the house.
So that's with regards to severe impurities.
That's with regards to severe impurities.
Then we move on to light impurities.
So what would be an example of light
impurities?
Impurities where you wouldn't need to what?
What would be a moderate and regular impurity?
What do you do?
What do you do to clean it?
The water, you wash it.
So light impurity means you don't have to
wash the impurity.
There are other narrations which mention the Prophet
ﷺ not washing something, not thoroughly washing something.
No.
That's not impurity.
So discharge from the body after a person
is with his spouse is not something which
is considered impure.
Excellent, very good.
The urine of a baby boy.
The narration of the Prophet ﷺ of the
urine of a baby boy, where the Prophet
ﷺ, it's said that a woman came to
him with a baby.
The hadith mentions, that she came with a
baby.
The baby wasn't eating food.
It was a baby, a newborn baby, you
know, still breastfeeding.
And the baby was brought by the mother
and the Prophet ﷺ held the baby in
his lap and the baby boy urinated in
the Prophet ﷺ's lap.
So the Prophet ﷺ ordered for water to
be brought and he sprinkled the water in
the area where the baby boy had urinated.
The hadith literally mentions, meaning he sprinkled the
water.
So he didn't wash it thoroughly.
Which means the urine of a baby boy
is light impurity.
It doesn't need to be thoroughly washed.
And it's specific to the baby boy.
Not to the baby girl.
It's specific to the baby boy based on
this hadith which is in Bukhari and Muslim.
So if there was a baby and the
baby maybe was breastfeeding but was also eating
food.
So he was now eating food.
It's actually like having food, it's having whatever
you want to call it, baby food that
they give the baby.
It's not just dependent on the milk of
its mother anymore.
It needs other food.
Then in that situation, you would have to
wash it properly.
But we're talking about babies that are just
dependent on the mother's milk.
They don't have to be washed.
Garments don't have to be washed if that
baby boy urinates on a person's garments.
So if it is eating food and it
needs that food and it's at a stage
where it's older and it starts to eat
proper food and solids to a certain extent,
baby food or whatever the case may be,
then if it does urinate then that would
have to be washed.
Same applies to the urine of an adult.
Same applies to the baby girl.
Baby girl.
It all has to be washed.
So if a baby boy is eating, then
obviously it's past that stage.
You can't sprinkle anymore.
Just like an adult who urinated and also
the urine of a baby girl.
It's all in the same ballpark.
It's all considered the same thing.
Meaning it all has to be washed specifically
with water.
So that's light impurity.
The urine of a baby boy.
The urine of a baby boy.
That's not eating solids.
Not eating food.
I should say not eating food.
In that situation, you just sprinkle the clothing
with water and that's enough.
The clothes are purified.
As per the Hadith of the Prophet ﷺ.
Then you have the third category which is
moderate impurity which is everything else.
So as we said the urine of the
baby girl, adult urine, other impurities also.
For example, blood which we'll speak about inshallah.
So all these types of things.
If a person was in that situation where
these impurities went on his body, then he
would have to wash it until he can't
see anymore.
Let's say for example it's a stubborn stain
and he's washed it but there's still some
stain on his clothes.
What does he do?
He can still see the stain.
He tries his best.
Tries to remove it as best as he
can with water, with soap, everything else he's
tried.
And if the stain is still there, then
he can pray.
Because he didn't worry, he could.
There's nothing else he can do.
So if that's the case, he tried his
best and he tried to remove it as
best as he can.
And then he can pray because there's nothing
else he can do.
As Allah says, Fear Allah as much as
you can.
So those are the three types of najasa.
Those are the three types of najasa.
You can either clean with water and with
soil if it's the saliva of the dog.
If it's a light impurity, the baby bore
urinating and the baby doesn't eat food, then
you just sprinkle it with water.
Sprinkle your clothes with water where you were
afflicted with the urine.
And baby girl, the adult man, other types
of impurities, as we've said, you just wash
it with water.
Other issues which we can discuss also related
to the removal of impurities is the urine
of animals.
Scholars, they say, any animal which you're permitted
to eat, the urine of that animal is
pure.
It doesn't have to be removed prior to
a person praying.
For example, a camel, a sheep, etc., a
goat.
It doesn't have to be removed prior to
a person praying.
If it's halal for you to eat those
animals, then you don't have to.
It's not najis.
The urine isn't necessarily najis.
The impurity from that animal isn't considered najis.
A person can pray in that state.
Of course, if a person can clean it,
that would be better because Allah says, if
you come to the masjid, then adorn yourselves
and be in a good state when you're
praying.
If a person, for whatever circumstance, was unable
to, didn't have another pair of clothes, whatever
the case may be, then that wouldn't be
an issue because it's not considered to be
impure.
In terms of praying, there's a specific hadith
which mentions the impermissibility of praying where camels
are kept.
There's a hadith which mentions that the Prophet
ﷺ said, He said, pray in the sheep
pens but do not pray where the camels
stay.
You have the places where the sheep stay.
They're kept in these pens, in these areas.
Then you have stables for horses and you
have a specific area for camels.
This specific hadith, it mentions that it's permissible
for a person to pray if he is
ever in a situation where he has to.
It's permissible for him to pray in the
area where sheep are, but the exception would
be the ibil, the camel.
This hadith would be an exception.
It specifically mentions that the place where the
camels stay, it wouldn't be permissible for a
person to pray there.
Also, with regards to other types of impurities,
so we've discussed now, we said that the
first type of impurity was impurity on the
ground.
We said the second type of impurity was
impurity that was severe impurity, moderate impurity, and
light impurity.
Now we're going to be speaking about things
which are considered impure from, for example, animals.
So not necessarily the urine of the animal
itself, but is the animal itself considered impure?
Meaning, can we use certain parts of the
animal in other ways or are things that
are part of the animal impure?
For example, animals which are impermissible for us
to eat, can we use things from that
animal?
Such as, for example, let's say, for example,
the skin of the animal.
Is it permissible for us to, just like
we mentioned with the dog, touching the animal
itself?
Would it be permissible for us to touch
the animal, or would it be permissible for
us to use parts of the animal more
specifically?
So using parts of the animal.
With regards to touching the animal, the Prophet
ﷺ spoke about the permissibility of touching animals
in general, with the exception of swine, with
the exception of pig, and like we said,
some scholars mentioned the dog.
One of the companions, Abu Qatada r.a,
a cat came and started drinking from a
vessel.
Abu Qatada went to the vessel and lifted
the vessel up, tilted the vessel so the
cat could drink more.
His wife was watching and thinking, like, what's
going on?
Why are you letting the cat drink?
Sometimes some people might think that's disgusting, why
are you letting the cat drink from our
vessel?
So Abu Qatada r.a, he saw her
looking at him, and he said, are you
surprised with what I'm doing?
She said, yes.
And then he said, I heard the Prophet
ﷺ say, it is not unclean, the cat
is not unclean, it's one of those things
that go around amongst you.
So, ...
...
...
Things that are always around you.
Animals which are always around.
Cats and other types of animals, farm animals,
other types of animals which are just around,
meaning it's not something that you can necessarily
avoid.
So in those circumstances, these types of animals,
it's permissible for a person to use, permissible
for a person to touch.
Of course, the famous companion, Abu Huraira r
.a, you know, would have animals with him
all the time.
He would have kittens, he would keep kittens
himself.
Also, the scholars, they say, that certain types
of animals, insects, for example, which don't have
a circulatory system, they're not considered najis.
So, let's say a fly, for example, lands
on your mosquito and you hit the mosquito
and the mosquito is killed on your hand,
do you have to remove what's left of
the mosquito from your hand in order for
you to pray?
You don't have to.
So, of course, we have to also understand
that when a person prays, then he should
come with the correct state, mentally, spiritually, physically,
with regards to his clothes, come in the
best state he can.
But, of course, these circumstances, sometimes it can
happen, you know, a fly, for example, might
be on your clothes, you might have killed
it, the mosquito might have been on you.
Likewise, flies, mosquitoes, locusts, ants, bees, scorpions, cockroaches,
beetles, spiders, those kinds of animals, they don't
have like a circulatory system, they don't have
blood specifically like bigger animals have, so in
these cases, with regards to these types of
animals, again, if their impurity, if the liquid
from the bodily fluids from these animals went
on your clothes, then it wouldn't be a
problem, a person can still pray, he can
still perform Salah.
Other issues then, that scholars have spoken about,
animals which are benefited from after they die,
what's the main way in which people benefit
from animals after they die today?
Food, okay, other than food, apart from food.
Leather, so the leather, they tan the skin,
and then they use that skin for different
things.
The leather, for clothes and for, you know,
Gucci handbags and whatever else it is, okay,
they use leather for lots of things, and
different types of leather also.
So what is the ruling with regards to
tanning, with regards to using animal skin, for
example?
So the scholars, again, there's a graph on
this issue, the Prophet ﷺ, a woman came
to her, multiple narrations mentioned, people coming to
the Prophet ﷺ mentioning animals that were dead,
can we benefit from those animals, not the
meat itself?
And the Prophet ﷺ, he would say, for
example, in one hadith he says, إذا دُبِغَ
الإِحَابُ فَقَدْ طَهُرُ If the skin has been
tanned, then it has been made pure.
Meaning you can now use the skin.
You can now use the skin.
So they say animals which are halal for
a person to eat, it's pure, it becomes
pure, the skin becomes pure through tanning.
So a person was slaughtered, and the meat
was taken of a cow, for example.
As long as the skin is tanned, you
can benefit from the skin.
You can use it to wear certain items,
shoes, etc.
It would be permissible.
Based on this hadith of the Prophet ﷺ.
And the scholars say, if the animal is
not halal, like, you know, dogs and other
animals that are not considered to be halal,
then it wouldn't be permissible for you to
benefit from the skin through tanning.
And the Prophet ﷺ also forbade using the
skins of carnivores as furnishing.
So carnivores such as lions and wolves and
bears, etc.
The Prophet ﷺ forbade using their skin as
furnishings.
You know, like for example, people have rugs
from tiger fur, you know, and they have,
they use it to wear, etc.
That wouldn't be permissible.
It wouldn't be permissible for a person to
benefit from these things, from these carnivorous animals,
take the fur, and to benefit from the
fur by wearing it or by furnishing their
homes with these things.
Why?
Scholars, they say, because this resembles people who
are showing signs of pride and arrogance.
Because these are considered like, you know, you
hear about millionaires going and hunting tigers and,
you know, those kinds of exotic animals.
It's from arrogance, it's from pride.
So, resembling these kinds of people, of course,
isn't permitted.
These qualities of pride and arrogance, you know,
extravagance, this kind of life of luxury where
you're draping your house with, you know, tiger
fur and tiger skin and animal fur everywhere.
This isn't from the etiquettes and the way
a Muslim is.
And the Prophet ﷺ himself forbade them.
So, animals can be benefited from, different parts
of the animal skin or otherwise, can be
benefited from if the animal was halal.
If the animal is a halal animal that
you can eat, then it's permissible for you
to use and benefit from.
If the animal is haram, then it's not
permissible for a person to benefit from.
Also, with regards to alcohol.
So, we're speaking about things which are impure,
things which are pure and things which are
impure.
With regards to alcohol, there's a difference of
opinion.
There's a difference of opinion.
So, the majority of the scholars, they say,
that alcohol is something which is haram.
Something which is obviously haram, but it's najis,
it's impure.
So, alcohol is something which is considered impure.
And they say that there are evidences.
First of all, majority of the scholars mention
this that it's something which is impure.
Some of the scholars, they say, there's consensus
on the issue.
They mention the hadith in the Qur'an,
the ayah in the Qur'an, where Allah
says, O you who believe, O you who
believe, verily intoxicants and gambling and other things
are from the actions of the shaytan, from
the works of shaytan, so stay away from
them.
Stay away from them.
So, this shows alcohol is something which is
haram, is something which is najis, because Allah
is telling you to stay away from them.
So, they use this hadith and they use
other evidences.
Some of the other scholars, they said, this
is something which isn't impure.
So, it's haram for a person to consume,
but it's not something which is necessarily impure.
It's not something which is necessarily impure.
And this was the opinion taken by Shaykh
Uthaymeen, and there were some other scholars who
also took this opinion before him as well.
And they say, for example, they use a
principle that everything which is najis is haram.
Everything which is najis is haram.
So, whatever comes out of the private parts
is considered najis, it's haram for a person
to use or to consume.
So, they say everything which is najis, automatically
it's haram.
But they say not everything which is haram
is considered najis.
So, for example, something which is haram but
is najis, poison.
Poison is haram, you can't consume poison.
We're talking about things you can consume, consumption.
Poison is haram, but if it went on
your skin, can you pray with the poison
on your skin?
You can pray with the poison on your
skin.
So, they say not everything which is haram
is necessarily impure.
And some of the scholars they said, alcohol
in this case would be haram to consume
but it's not impure in its physical sense.
It's haram for a person to consume, okay,
to drink, but in terms of the physical
state of the liquid of alcohol isn't necessarily
haram in and of itself.
And they use the same ayah, by the
way.
They said, the ayah says stay away from
these things, khamr is mentioned.
The next ayah, Allah says, ...
...
...
...
...
So, stay away from it.
And the scholars they say, those who say
that alcohol is something which isn't najis, they
say, how does alcohol cause hatred and enmity
between people?
It's when you consume it, it's when you
drink it.
It doesn't cause hatred otherwise.
It's to do with specifically consuming the alcohol
itself.
So, they say it's only haram to consume,
it's not something which is impure if it's
on one's body, if it's on one's clothes.
And, as we said, the ayah itself speaks,
they use the same ayah as evidence to
suggest that it's not something which is impure.
They also use a hadith, a hadith related
to when alcohol became haram.
Scholars who say alcohol isn't impure use this
hadith to show that, look, it shows us
it couldn't have been najis.
Which hadith is this?
What happened when alcohol became haram?
And how does it prove that alcohol is
not najis?
So, the hadith mentions that when the ruling
for alcohol becoming haram came down, what did
the companions do?
They poured all the alcohol out onto the
streets and the streets were flowing with alcohol.
How does it prove it's not najis?
Because, of course, they're walking there, they're walking
in the same pathways.
It's flowing in the streets, they're walking in
those pathways, the clothes are going in those
pathways.
So, they would have come into contact with
the alcohol itself.
So, the scholars, they also mention this narration.
Again, like we said, there's back and forth.
And even Shaykh Uthaymeen himself, he'll say, even
though it may not be najis, it's best
to avoid.
It's best to stay away from, it's best
to avoid.
If there's a place where alcohol may have
been, and you're about to pray, and there's
a place which is, but there's no alcohol,
of course.
A person should try his best to avoid
it.
And, you know, these kinds of technicalities.
Of course, we're talking about things which are
permissible, things which are not permissible, things which
are impure, things which are pure.
But, if one can, he should always err
on the side of caution.
So, the same thing here then.
This is what I was going to get
into then.
So, how does this apply in our current
time and day and age?
So, for example, if a person has perfumes,
which have alcohol in them, again, if one
took the opinion of alcohol not being najis,
then applying these types of perfumes or these
types of body sprays, etc., that may have
some type of alcohol in them, they would
be permitted.
As long as you don't drink them, it
would be permissible because consuming alcohol would be
haram.
It being applied on the person's body wouldn't
necessarily be considered haram.
But, again, as we said, if a person
can avoid these things and err on the
side of caution and avoid these types of
grey areas, if you like, then that's always
best.
So, with regards to things that you consume,
such as medicine or, for example, food and
drink, then the scholars distinguish between a number
of things.
They distinguish between alcohol, which is intoxicating, and
they distinguish between alcohol, which is the chemical
that's made in the labs, for example.
So, certain types of foods, medicine, first of
all, if a person can avoid any substances,
any medicines, any food and drink that has
no alcohol in them, even if it's the
laboratory type of alcohol, that's always best.
There's always alternatives.
You should always speak to Muslim doctors, people
who are Muslim pharmacists, to get their advice
about what medicine to take.
If there's medicine that doesn't have alcohol, that's
always best.
But scholars also speak about things which are
consumed, which may have traces of alcohol in
them.
And that's actually not uncommon.
You know, fizzy drinks, for example, Pepsi, and
other drinks, they have tiny traces of alcohol.
So, it's like not the not khamar, intoxicating,
like the bowery type of alcohol.
But what happens is a process that's called,
in Arabic, istihlal, which means there is so
much of the halal substance, of the halal
fluid, liquid, that it overcomes the haram liquid,
or the alcohol itself, that basically the alcohol
doesn't exist anymore.
It's not even in there.
It's like when you have so much water
and you have an impurity, and we mentioned
this before, the sheer size and the amount
of pure substance that you have, like water,
purifying substance, basically removes the impurity.
So, it's almost like as if it doesn't
exist.
So, they might mention that there are certain
traces of alcohol, but if it's such that
it's not significant anymore, then it wouldn't be
permissible.
And with regards to medicine, if a person
can avoid it, that's always best.
If there's no other alternative and it's going
to cause harm to his life, then in
that circumstance, of course, he may not have
a choice.
No.
Gelatine is taken from the bones.
So, it's not going through a process where
it's changing forms, or it's going from one
form to another.
So, it's still coming from the animal, it's
still coming from those bones.
Of course, gelatine from beef, if it's sorted
in a halal way, it's halal.
So, beef gelatine, if it's jelly sweets, whatever
it is, if it's sorted in the correct
way, and you have halal jelly sweets, you'll
say beef gelatine, and then it's obviously done
in the correct way.
So, with regards to alcohol, like we said,
scholars differ, but if one was to err
on the side of caution, then inshallah, that's
always best.
Also, with regards to things which are coming
from the human being, such as urine, everything
else that comes out of the person, this
would also be considered najis, impure, and in
that situation, it would be cleaned with water.
Also, the scholars, they mention anything which is
dead, an animal which is dead, is considered
impure.
So, you see an animal that's dead, okay,
in the forest, for example, you can't benefit
from that dead animal.
Of course, you can't eat the meat, but
you can't benefit in other ways from the
animal.
With one exception, dead animals are permitted.
Obviously, when it's a life and death situation,
but we're talking about something else.
Animals from the ocean.
So, dead animals that are from the ocean
are permitted.
Because the Prophet s.a.w. said, that
the sea, its water is purifying, and it's
dead, are halal for a person to eat
from.
Also, with regards to flowing blood, flowing blood,
again, we need to distinguish between two things.
A few lessons ago, we mentioned blood doesn't
invalidate wudu.
That's a separate issue to blood being najis.
So, things which invalidate wudu, are not necessarily
najis.
For example, camel meat.
Camel meat is not najis, otherwise you wouldn't
be eating it.
But it invalidates wudu.
So, blood coming out of the body, again
we said there's khilaf on this issue, but
blood coming out of the body doesn't invalidate
the wudu.
We mentioned the hadith of the person praying,
the companion who prayed and arrows were struck
into his leg and he continued to pray.
Which shows it doesn't invalidate the wudu.
And again, there's khilaf on this issue, like
we mentioned.
Some of the scholars, they said, blood is
considered pure.
It's not considered something najis.
Meaning, if it was on your body, and
we'll go into a little bit of detail
in a bit, but if it's on your
body, generally speaking, if blood is on your
body, it doesn't invalidate the wudu.
That's what some of the scholars said.
And they give their reasoning, they say the
human body itself, if it died, touching the
body itself, a person wouldn't have to repeat
his wudu.
It wouldn't break his wudu.
And likewise, whatever's inside the body, it's the
same thing.
Same thing would apply.
Whether it's the outside of the body, whether
it's the inside of the body.
The majority of the scholars say that blood
is najis.
The majority of the scholars say that blood
is something which is najis, based on the
consensus of what the scholars mentioned.
Imam Ahmed, rahimahullah, Ibn Hazm, Imam al-Nawwi,
all these scholars, they actually said there's unanimous
consensus of the scholars that blood is something
which is impure.
Why do they say this?
They use the ayah where Allah says, ...
...
That the dead have been made haram for
you and blood is haram for you.
And they say this shows that blood is
something which is najis.
So they use this ayah specifically to say
that it's something which is najis.
Other scholars, Sheikh Zamin, as we mentioned before,
he would say that blood isn't considered najis.
Why does he say this?
He says because there is no explicit evidence
to say that it's something which is najis.
This hadith mentions that blood is haram.
This ayah, it says that blood is haram.
But in terms of it being impure, that's
a different issue.
Imam Ahmed, rahimahullah, like we said, the majority
of scholars, some even said there's unanimous consensus
that blood is something which is impure.
Imam Ahmed was asked, very interesting, he was
asked that, are blood and pus the same
in your eyes?
He's asking Imam Ahmed, are blood and pus
the same in terms of its ruling?
And Imam Ahmed said no.
He said blood is something that people don't
differ over.
Blood is something people don't differ over.
Whereas pus is something people differ over.
About what?
Whether or not it is something which is
najis.
So he's saying no, no, it's not the
same.
Not that blood is something which people differ
over.
He's saying blood, no one differs over.
Everyone knows blood is najis.
And then he says pus, with regards to
pus, that's something which scholars differ over.
So this comment of Imam Ahmed is showing
us that it seems like the majority of
the scholars, some even say that there's consensus
that blood is something which is najis.
And so a person, Allah knows best, but
it seems like based on what these scholars
are saying and based on the scholars we're
speaking about, Imam Ahmed, Rahimahullah, Imam An-Nawi,
Rahimahullah, other scholars, that it's something which would
be najis.
So the other question then is, how much?
And the scholars, they say small amounts of
blood are excused.
Small amounts of blood are excused.
Such as, for example, a person has a
nosebleed.
If a person has a spot and blood
comes out of the spot, for example, a
small cut, and he starts to bleed.
You know, we took the hadith of the
man who was praying and blood came out
of his leg when he was struck by
the arrow.
So a small amount of blood, they say,
is something which wouldn't be considered necessarily najis.
If it's a large amount, some say, for
example, if the majority of a person's garment
was covered in blood, then of course he
would have to cleanse it and he would
have to clean it.
So with regards to blood, it seems like,
Allah knows best, that it's something which is
considered najis.
So with that, inshallah, we're going to be
concluding.
Any questions before we finish?
Yeah, so
it wouldn't be permitted for a person to
pray in a masjid where there is a
grave.
It wouldn't be permitted.
Yeah, so if your nose bleeds and it's
an excessive amount, then you would have to
perform, you'd have to clean it.
It would be najis then, if it's an
excessive amount.
Sorry?
Yeah, yeah.
Like we said, if it's a large amount,
so generally speaking, nosebleeds are not that bad.
Yeah, so if it's a small amount, it
would be ma'fuwa na'an, it would
be excused.
If it's a large amount of blood, like
your nose is continuously bleeding and it's not
stopping, and it's getting to the extent where
it's covering your clothes to a large extent,
then you would have to clean it.
If it's a small amount, it's fine.
If it's a large amount, then you would
have to clean it.
No, so we said it wouldn't break one's
wudu.
Even if it was a large amount.
Yeah.
So, what did we say about urine?
That the urine of an animal that is
halal for us to eat is not considered
najis.
Other urine would be considered najis.
Again, you know, I would avoid it.
Just to be on the safe side.
You can get ones that are alcohol-free.
I'm pretty sure you can get alcohol-free,
yeah, so just use those, inshallah.
Okay, inshallah, we'll take some questions from here.
What is the case for baby boys who
are being fed a formula if this baby's
urine is impure?
Not because it's just milk that it's feeding
on, so inshallah it should be fine.
It wouldn't be considered impure.
Can you sprinkle over the baby boy's urine
if he's drinking powdered milk?
Then it's fine, inshallah, because it's just having
milk.
It's not having actual food.
What makes camel's urine permissible for consumption?
So this is a hadith of the Prophet,
sallallahu alayhi wa sallam, where some people came
complaining of a specific illness, and the Prophet,
sallallahu alayhi wa sallam, he told them to
drink from the camel urine and from the
camel milk.
To mix them and to drink them.
And this was a specific incident related to
the specific illness they had.
Otherwise, it wouldn't be considered permissible.
Are snakes and lizards impure?
So any animal that a person isn't allowed
to eat, then it would be considered impure
for a person to benefit from.
So the leather, etc., the skin, etc.
If a dog licks your hand or clothes,
do you still need to use earth mud?
No, he's specifically referring to the vessels.
If a dog licks your hand or licks
your clothes, you can wash it.
But what needs to be washed with water
and with soil would be the vessel that
the dog licks.
With that, inshallah, we'll conclude.
Jazakumullahu khair.
Subhanakallah.
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