Hamzah Wald Maqbul – Maliki Fiqh Types of Filth and Their Rulings
AI: Summary ©
AI: Transcript ©
So we, continue in
just a short
minute or 2, from where we left off
in the reading
from Ibn Abizaid's
Risaleh
from the.
Just with a a brief reminder,
there have been
a number of,
I guess, inquiries that I received
over the last,
I would say,
week, week and a half.
And, really,
they're not unique to the last week and
a half. I just got crammed with a
bunch of them.
There are a number of
they wanna do something. They see something's wrong
in the world.
They see that,
Islam
needs some help and some service,
and they wanna do something, which is a
good thing.
It's a sign that people own up to
the, that it's their own they feel it's
their own, which they should,
which is itself not a bad thing.
But then what happens is they kind of,
in their desire to help the Ummah, they
go rogue,
or they, I guess, cut themselves some amount
of slack. And there's a a hadith of
the prophet we read,
the other day in the other online that
I do, on the
Facebook page of the Islamic Center of Cleveland.
And, it's worth it's worth reading. We read
from Sheikh Tamim's
compilation
sacrifice
sacrifices or sacrifice the legacy of our beloved
prophet sallallahu alaihi wa sallam
put out
by Nur Publications.
And you can go to the website, Nur
publications
dotorg, and order any of these books. They're
printed and sold at cost, and if somebody
wants,
actually to read the book,
then, they'll send them to you. So they'll
send them to you for free.
But my request is that you don't take
them if you don't intend on reading them.
So you can follow that, Durst, if you
want. Shiftemim also has his own reading of
his book, which is probably better than mine,
that he
that he puts on,
his own SoundCloud.
And you can read along with that as
well. And then here, it's the 21st hadith
in the collection.
That, that Rasool Sallallahu Alaihi Wasallam,
he was
in the Surah of Dhul Majaz,
mixing with the people
and pleading with them. Oh, people say la
ilaha illallah
so that you may be successful.
And Abu Jahal is, like, throwing
dirt at him,
and saying, oh, people, don't let this man
cheat you with regards to your deen.
All he wants is for you to leave
your gods and to leave Allah to
And so this other hadith which describes a
similar scene,
that he,
narrates,
that,
he said, I said to my father,
when in public one time, you know, seeing
a a scene like the one that was
described in the previous hadith.
And,
he said that these these people, they've gathered
around Sabe Lahum.
Sabe is like a Sabian.
Sabeans are
a group of people. You can go YouTube,
has, like, documentaries about them. You can see
it's it's a small,
like monotheistic cult in Iraq,
that worships one God, and their
worship, like, centers around
centers around,
various biblical,
personages as well as other personages from the
east.
And they wear white clothes, and they have,
you know, the rituals are centered around,
ritual purity using water.
So like wubu and whistle and things like
that, those are their forms of worship
amongst other things.
And so, you know, traditionally, they're like silversmiths
and, you know, skilled workers in in the
markets above that,
but they existed from before Islam. But But
here it's used the word sabi is used
as a, like, a as a derogatory slur,
like, these people are like weirdos. They're not,
like, actually Arabs or whatever.
So that they've gathered around a Sabian of
theirs.
And so
they said that when we kinda came closer,
we saw the messenger of Allah
calling people to worship 1 Allah,
mighty and majestic is he, and to have
faith in him. And they are
arguing back and forth with him, and they're
harming him, you know, like throwing dirt and
and and calling names and
all sorts of torments. They're tormenting
him, which is I mean, it's not the
the point is not necessarily of bringing this
up is not to mention,
but a person should
call to others,
who,
call other people to that which is right.
And oftentimes, that's socially awkward. And if a
person finds themself in such a situation,
then glad tidings to him. And if you
see somebody else doing it and it gets
awkward, don't, like, say, oh, I don't know
these people. Like, you know, don't distance yourself
from them because they're following the the noble
sunnah, the messenger of Allah sallallahu alaihi wa
sallam.
And, if it's awkward
in this world
to be associated with such people, it will
be awkward on the day of judgment even
more to dissociate yourself from such people.
Our protection is in Allah. And so this
kept happening until the midday,
and, the people at midday left because it's
really hot. It's really hot at that time.
So a woman came to the messenger,
and
her
like, some portion of her neck was was
exposed.
And she was carrying a
a container of water and a towel,
and he, sallallahu alaihi wa sallam, took that
container and he drank from it, and he,
made wudu from it.
And then he,
lifted his head, his Mubarak head
and his noble head
And he said, oh, my dear daughter,
cover your cover your neck
and,
don't fear for your father.
And, we said, who is this? And the
people said that that's Zainab, his daughter,
Alaihi Mus Salaam.
So the point of mentioning this hadith is
what?
Is if you're gonna do something, do it
right.
Don't have this like savior complex that like,
oh, look, you know, Islam is falling in.
You know, I'm the solution,
and, like, whatever I'm doing right now, that's,
like, the important thing, and, like, everything else
is not important anymore.
And I'm going to save Islam, and I'm
going to have to, like, go in and
save Islam in the same way Mitt Romney,
saves
companies that are not making a profit by
cutting this and slashing that and saying this
is important, that's not important, and restructuring it,
repackaging it and making it anew and giving
it
to people. And the only way we're going
to save Islam is not through
but through Tajdeed. It's not by spinning it
into a something new that it wasn't, there
from before. But given that this is a
Maliki fit class, Imam Malik,
himself was the one who mentioned that this
is such an ummah that the last part
of it will not be saved except for
through the means that the first part of
it found salvation through.
And so look at the messenger of Allah
sallallahu alaihi wa sallam even in the time
when the people are not accepting
the most simple of precepts of deen, the
most rational precepts of tawhid
of deen. That tawhid that there's one allah
to Allah and that idol worship is not
going to benefit you. It's not going to
profit you.
Even then when they're throwing dirt on him,
and
even when they're they're saying foul things to
him and doing foul things to him,
Even then, he
kept the system going in its intact. It
doesn't require to juddle. It doesn't we don't
need like like there's Coca Cola classic and
then there's New Coke. New Coke is all
again, to the way it was practiced from
before,
that he he didn't at that time say,
well, I'm dealing with this, like, really big
high priority issue right now, and we don't
have time for little details. He actually told
his his blessed daughter who is going through
difficulty here, so imagine
the prophet sallallahu alaihi wa sallam's difficulty, and
then her difficulty seeing her beloved Baba, alaihi
salatu alaihi salatu alsalam, being treated so poorly
by people. And imagine his difficulty above that
of seeing his daughter in distress.
And all of it what? So to tell
people not to worship idols and to tell
people not to,
not to worship wood and stone, but to
worship the one Allah who created the heavens
and the earth from nothing.
The one Allah ta'ala who promised them that
if you worship me, I will give you
I will give you honor and I will
give you leadership over every other, nation of
the earth. And he gave it to them.
When they finally straightened out, he actually gave
it to them.
He didn't use that, the the the the
the, like,
immenseness and the grandness of that moment
as an excuse to
jettison any part of the system,
as an excuse to like
brush off any part of the system. He
still told her, my dear daughter,
your neck is exposed from here, so so
cover it up, and don't worry about your
father.
So why do I mention this? I mention
this because we have many people who have
this, like, they they kinda, like, see Islam.
There's some something that's suboptimal about what's going
on with it,
how people are treating it, how people are
viewing it, how people are practicing it internally,
externally, etcetera.
And so they wanna
pick up the flag and, like, take it
forward. You know, vulture capitalist, venture capitalist type
way of, like, taking a company that's quote,
unquote failing and then
making it lean and restructuring it and and
somehow making it into a new form that's
that's gonna be successful or positive, which to
a degree is fine. Yes.
We cut them and throw them out.
Things that people are doing haram, we cut
them and we throw them out.
And not necessarily in such a blunt way,
if able to, then in a blunt way.
And if it requires some love, we do
it through love. If it requires patience, we
do it through patience. If it requires some
tough love, we do it through that tough
love as
well. But you don't cut out and throw
out those parts of the system that are
needed and necessary.
If you wanna talk about issues, those
the itself is needed and necessary. You can't
throw out the if you wanna talk about
if you want to be an ideological defender
of Islam, and it's not worth your time
to learn nahu, and it's not worth your
time to learn Sarf,
It's not worth your time to learn the
Arabic language. It's not worth your time to
read the basic primers and intermediate primers of
5th. It's not worth your time to read
a Madhab from the Madahib of the sunnah.
It's not worth your time to read the
books of of Aqidah and the books of
kalam. It's not worth your time to read
the books of hadith and what the say
about these things. If it's not, none of
that's worth your time, then it's not really
this is not how you are going to
defend Islam. You're not gonna defend Islam ideologically.
That's not your thing. You do something else.
Do something that is where if it's if
you're like an Olympic runner,
then, you know, when you're up on the
on the
platform getting your gold medal, you know, like
make a or in the interview afterwards say,
you know, we should be good to one
another, we should worship one god and we
should be, you know, good to one another
and we should take care of the orphan.
Do do do the thing that you can
do. Do it properly.
What's the problem? The problem is this is
that, like, you know, people
people will start commenting and they'll get into
these, like, really deep fights and these grandiose
arguments one with the other.
And then then they'll get stuck or they'll
realize, like, oh, maybe I'm in too deep
or whatever.
And then they'll be like, oh, Sheikh, is
this
or not?
Like, I don't know.
I mean, like, I guess I could go
look it up for an hour or whatever.
Why is this relevant to you?
You know?
You know, is this shit? Is this is
this actually the fatwa of the mad hub
or is the mad hub have another fatwa?
How am I supposed to know?
And furthermore, why do you know? This is
like completely out of order. Why are you
even asking this question? Like,
you need to learn before this. Why is
this the thing you're asking me? Because I
got into an argument, I got stuck.
I said, look, if you want to defend
Islam, if you want to get into arguments
with the people of Baqal and you want
to stop them, then
learn Arabic,
learn Tajweed,
learn Arabic grammar,
read a Muftasir and fip, read a Muftasir
and aqidah, read a Muftasir and all these
different uleum.
Get to that place where you can do
those things. Then
defend.
And, you know,
this came up and you may be feel
like, oh, he's beating a dead horse. He's
talked about this before. If it isn't like
the thing that literally every day I have
to deal with, like, several times, I wouldn't
have brought it up a lie.
But my children,
for example, I I heard them, they're talking
about the 3 little pigs. What an awkward
thing for like Muslim kids to be talking
about. Right? Pigs, haram. They're so haram.
Not just in our sharia,
but in the shala of the Muslim. Pigs
are haram. What you know, it's just not
it's just not a nice animal. But still,
yet here are Moghi Saab's children
talking about the 3 little pigs.
So I asked them. I'm like, isn't it
weird? You know, like, I guess you guys
go to, like, public school and that's not
like
it's not like Abu Hanifa is your principal
or nothing. Right? And his Amal Mulk is
like the superintendent of your school district.
So, like, okay, you guys understand that your
teachers are not Muslims, so, like, whatever. But
the story of 3 little pigs, if I
were to write it, I'd write it a
little bit differently, you know, to suit a
a different aesthetic. But it's still a good
story. And there's a reason that people teach
teach that story to the kids at school.
And there's a reason it's good for you
guys to learn that story of The Three
Little Pigs. What do you think that reason
is?
And so one of my one of my
kids thinks about it, and she goes
she goes, the reason for the story is
if you don't build
the house out of bricks, then the wolf,
when he comes, he's gonna blow it down.
And so I go, well, that's really good.
That's the point. Right? That's the point. Is
that the only house that survives
is the house made out of bricks. I
go, so that house that's made out of
straw or that house that's made out of
whatever other,
you know, feeble material. I don't even remember
anymore. It's been a long time, you know?
If the wolf is just gonna go and
blow it down, is there any point does
it have any benefit whatsoever?
And they're like, no, it doesn't. Which is
the only house that gave any benefit to
the piggy?
They're like,
well, just the the brick house, the rest
of them were all a complete waste of
time. They were not even worth making in
the first place.
This is my message I want to share.
I shared it with my children. I gave
them this ban first, and I share it
with myself, and I share it with you
as well. I myself am guilty about this.
Allah forgive me. So I remind myself and
remind everybody else in in the process. When
it comes to your deen,
the only part of your deen that will
survive the storm
of Shaytan's attack, of the attack of the
Kuffar, of the attack of the dunya, of
the attack of your Hawa, the attack of
your own nafs, your own ego, which is
like the the the the kutta that if
you leave it for 5 minutes, it will
destroy everything.
It is that dog, if you don't keep
it on the leash, if you let it
off the leash for just 5 minutes, it
will be on the leash and behave properly
for 40 years, for a 100 years. If
you let it off the leash for 5
minutes, it can destroy everything.
If it doesn't survive the attack of the
the that dog, if it doesn't survive the
attack of this world and the attack of
the the the severity and the calamity of
the hereafter.
Any point where that house gets blown
down, any point, any of those
pack of wolves that are going to attack
that house,
if it breaks at any point, it's just
like the house of the straw that the
the piggy pig pig made.
And I asked the kids, I go, you
know, why they say pig?
They why they say wolf and why they
say pig? They say wolf because a wolf
is a very vicious enemy.
It's not gonna have any mercy on you.
And they say pig. Why? Because a pig
is soft and feeble and unable to defend
itself. In their culture, they eat those things.
It's just flesh and fat. There's really, like,
no ferocity in it whatsoever.
And it's apt as an analogy because we
are so helpless in front of these enemies.
We're so helpless in front of the nafs.
We're so helpless in front of Allah, forgive
forgive us and protect us and keep the
the sithra of, of of his,
mercy,
covering our faults. We're so helpless in front
of the nafs. We're so helpless. The powerful
men conquered the entire world, and when it
comes to the nafs, they have no defense
against it. You know, we're so helpless against
the the the
the the of other men. Napoleon conquers half
of Europe and conquers all the way to
Egypt.
And then what happens?
He gets destroyed and imprisoned, and he becomes
a, you know, a shattered
remnant of a human being thereafter and never
wins again.
We're so helpless in front of the of
other people. And if we're helpless in this
world, if we're just like a helpless morsel
of flesh that, like, a little clump of
DNA can, like, shut down our entire economies
and grind everything in our entire civilization to
a halt. Muslim and Kafir, white, black, brown,
man, woman, old, young, everybody.
If we're so helpless in this world against
all of these enemies, imagine how helpless we're
gonna be in the hereafter.
Whatever you build, if you don't build it
out of brick, if it's gonna get blown
down by the wolf of any of these,
of any of these calamities,
then it is a complete and utter waste
of time.
It is an utter waste of time. This
is something that I, a lesson that I've
learned the hard way.
And unfortunately, I'll still probably learn once or
twice or a couple of times before I
die. All of us are going to learn
it. Glad tidings to the one who learns
this lesson. Do things the right way. Do
things the right way. For the sake of
Allah, do things the right way. If there's
somebody better to learn malakifik from than me
and, you know, like,
secret, there's a lot of people like that.
Go to them.
It's hard. It's easy to click on a
YouTube channel.
Go to those people. If they only speak
Arabic, learn Arabic and go sit in their
dars.
Why should you, let this, you know, pack
you like pretend like he's, you know, some
sort of
charismatic,
ritual holy man that, like, you know, shoots
lightning out of his fingers. You can go
study from my own, my shaydhs. They're all
still alive, You know, Ilham,
most of them are still alive. You go
study from them. You can be my equal.
Study better than I did. You can be
ahead of me.
Build something that will last you, that will
not be shattered by the dunya, that will
not be shattered by your nast, that will
not be shattered by the your ego, will
not be shattered by your enemies. You make
a fool of yourself in discussing things in
front of other people. And then oftentimes what
happens, people go into all these, like, great,
like, wars. This is a war. Ideology is
a war. Culture is a war. You know,
it's, the law of the jungle. It's like
Darwinian level survival of the fittest. They'll
grab the flag of Islam and walk into
the, walk into the battlefield.
In any of these in any of these,
different, like,
in any of these different,
planes and battlefields.
And what will happen,
they'll get completely trounced. And they'll be like,
oh, you know, there's this is wrong with
the tradition. That's wrong with the nothing wrong
with the tradition. Tradition is just fine.
The tradition is just fine. They built great
empires, and they built great civilizations
based on it. You weren't ready. You jumped
into the fray before you were ready because
of that. Now you have
crisis of faith in hadith, and you have
crisis of faith in fiqh and in the
sharia and in kalam and aapida and things
like that. Yeah. And you weren't ready. So
you're gonna say, oh, well, you know, this
I have this and not. And, like, William
Lane Craig and all these weird complete chabist,
disingenuous people who,
bear hatred toward Islam. In order to prove
their own, they have to go look in
the books of our, and you're gonna say
that, like, has something, like,
that that that doesn't that doesn't make sense
to you. And it's just because you didn't
prepare for it. Prepare for it, brothers and
sisters. Prepare for it. Build the house out
of brick. Don't be this, like
like,
big defender of the deen and defender of
the madhhabs and defender of the tradition and
defender of the and defenders of everything. But
you don't wanna learn naha insar, don't be
that person. Don't be that person.
I
ask you by the name of Allah subhanahu
wa ta'ala, don't be that person. Whatever lack
of preparedness I have for this, Allah forgive
me. You know? These people are like, well,
we just wanted to be we just wanted
to be,
we wanted to be a bridge between the
and between the public. But hey,
don't you know, the best way to be
that bridge is to actually go and learn
to actually go and learn. If you really
wanna be a bridge between the Uleman and
stuff, stop commenting about hadiths and about
and about this and that, and, like, go
raise money and write a check. You know,
go and, like,
donate land or building or stock or, you
know, go show up and do khidmas, sweep
the floor and things like that. Let the
ulama,
that actually learned, let them do the talking.
I I tried I tried my entire life.
If anyone ever asked me a question, if
anyone ever offered me a job, if anyone
ever offered me a position or a platform,
my my my level of best attempt was
what if I knew anybody who had more
knowledge than me or who was better prepared
for it than me. I would take my
reward by pointing those people in that direction.
Don't jump in and be a squatter in
those positions,
lest you put yourself in a a a
precarious position for your dunya and for your
akhirah.
So the last hukam that we
read yesterday
was,
about Allah
forbidding the consumption of meta of that
meat of that animal that died
or was killed in any,
way or by any method
other than ritual slaughter.
And so there is kind of a corollary
ruling,
that's tangentially
related to that,
prohibition
that's mentioned.
So
what happens, obviously,
all of those things that died in a
way that is other than proper ritual slaughter,
all of them are haram. And it doesn't
matter what,
you know, whatever your conference based has told
you about. If it's not pork, just say
and everyone in America is a Christian. Everyone
in America isn't a Christian or a Jew.
And, if it's not slaughtered, if it's not
ritually slaughtered,
it's not it's not permissible. And a Christianer
do have to slaughter something. If
they slaughtered something,
then there's an argument for its permissibility.
If they didn't slaughter it, however, if it
was killed by a machine or something like
that,
then that machine is neither Christian nor Jew.
Or if it was slaughtered by someone and
you're like, well, they must be a Christian
or Jew as if everyone in America is
a Christian or Jew. Go remember in your
high school how many people claim to believe
in God and how many people didn't, and
tell me,
tell me tell me
what level of surety you have in that.
But without belaboring that point, he said that
the person who
the person who,
is
in
in dire need
to eat.
And the definition he gives is that that
person reaches a point where if they don't
eat that meat, they're gonna die.
That there's no type of life,
any sort of definition of life that that
person can fulfill
without eating that thing. So it's either
eat eat this this unslaughtered meat or you're
going to die.
Then the sharia offers a dispensation
that a person can eat from it then.
And the person the the condition of having
to slaughter
that animal is then waived,
and,
it's permissible.
So this is another thing people are people
oftentimes will
say that, oh, well,
yeah, we should eat we should eat halal.
No. Actually, you kinda have to eat halal.
You know, like,
it's not a good sign. It's not a
sign of being a high class person when
you boast about things that you
are expected to do anyway. Like, I pays
my bills. Like, you're yeah. You're supposed to
pay your bills. I've raised my children. You're
that's what everybody that you're supposed to raise
your children. It's not something to brag about.
And then you hear people say, well, yeah,
I I eat halal, but, like
except for when I'm at college in, like,
whatever,
armpit, Iowa,
where there's no halal meat that's available. Then
because of meat, I'll eat over there. But
when I come back to Chicago, then,
I don't,
you know, I don't I don't eat that
stuff anymore. Then I'll only eat at at
a halal restaurant. I'll only eat at Mr.
Bros. Or at
senior jalapeno or Bumper Burger or whatever.
Galaxy,
Hasa Halal Advocates approved
outlets that we have. For more information, go
to hasa.orgorhalaladvocates.org.
The issue is this is that what? When
a person says they have a need, it
doesn't mean that it's, like, inconvenient.
It means what the need is defined as,
there's no
life for a person
if they don't eat that. They will literally
die if they don't eat that.
In that case,
then the condition of having to slaughter the
meat is waived, and the person can eat.
In that condition, once a person reaches that
condition,
it is,
permissible for them to eat from it. And
there is a
difference of opinion amongst the.
Should a person just keep eating the bare
minimum to stay alive,
or can a person at that point eat
enough
to, eat their fill?
And, the position, even Abizaid,
seems to prefer
is,
that a person is allowed to
is allowed to what?
Is allowed to eat their fill.
But they don't have to eat the bare
minimum. They can eat their fill. And in
the commentary, it's written as what's written is
as long as
he doesn't
he doesn't expect reasonably to be able to,
find something else to eat before he's going
to need to eat again.
That person can also take provisions from it
and pack those provisions and carry them with
him
and keep them with him.
And then later on when that person no
longer needs them, if they
are able to hunt an animal
in a in a halal way or they're
they find people that can provide them with
halal food, whether it's meat or vegetarian or
whatever,
and that person no longer needs,
to eat that food. And the need here
means what? It means
that they'll die without it.
And it there are,
and in the
in the vocabulary, the mustalah, the technical vocabulary
of fiqh.
It is not just like there's a difference
between the and Hajja.
That it's not just like I need it,
like, I need that new PlayStation game. Or
even like I need a new pair of
shoes because my old pair are starting to
wear out, which is a need which is
more intense than the need for a PlayStation
game, but less intense than the need we're
talking about here.
Or
is that need without which in general
in general is that need without which a
person will die or they'll become sick or
they'll become crippled or they'll become homeless or
they'll be, you know, be injured somehow permanently
or, they will be,
exposed to some sort of danger
in their deen or they will,
you know, some really, really major catastrophic
thing will befall some vital part of the
humanity.
In general,
here in specific,
he says that it's limited to what? That
you're gonna lose your life?
That you're going to lose your life. You
can't live,
thereafter. So a person has to avoid it
like that.
So I'm sorry. You know, like, if you
wanna eat the if you wanna eat Burger
King, you wanna eat at McDonald's you wanna
eat at McDonald's and Burger King, first of
all, you're not a very smart individual, and
you don't have a very sophisticated understanding
of any of the culinary arts or,
you know,
what's actually good for the human body.
But
whatever. Nobody's perfect. Everyone has sins. Allah Allah
keep the
the the sittir of his,
of his mercy,
over us and, protect us from the creation
knowing our
our faults and our bad deeds. If you
wanna keep eating, keep eating. It's haram though.
I'm just telling you it's haram, and you
don't have an excuse for it. Unless you're
like in the middle of like whatever Doctor
Congo in like a war zone,
and, there's nothing to eat except for, like,
that one, like McDonald's in the middle of
the jungle.
So basically, no, you don't gotta eat it.
Don't eat it.
But, that's that's what that is. But a
person, if they're in in the situation where
they're gonna die, they can eat their fill,
and they can take provisions. And then when
they don't need it anymore,
they toss it. They throw it away.
At any rate, so now he mentions, he
comes to a different class of rulings.
And he says,
what about you know, he answers the question
of what about the the jil,
the hide,
of an animal
which is not slaughtered properly.
This is one of the masa'il in which,
Imam Malik, Rahim Allah Ta'ala, differs from the
other Imams.
The other Imams considered the hide of an
animal once it's tan
to become pure, to become Tahir, because the
tide
the tide the the the,
hide, which is tanned, not the tide, the
hide, which is tanned,
It undergoes the
process of
that
it's,
undergoes some sort of essential change.
And, because of that essential change having,
been affected,
the ruling on the hide is different than
the ruling on the tanned hide is different
than the ruling on the hide before it
was tanned. Because an animal, if it dies
through any process other than ritual slaughter, all
of it is nuggets. The only one animal
which,
when it dies,
unslaughtered,
or
unslaughtered is pure is what anyone wanna take
a guess.
The only terrestrial
animal,
mammalian I shouldn't say mammalian. The only terrestrial,
vertebrate animal that dies
and
is
pure in death even if it's not slaughtered.
Anyone wanna take a guess at what it
is? It's people. It's a human being. It's
a human being.
All other animals if what if and when
they die,
unless they're ritually slaughtered,
the entire body is considered to be nudges.
It's considered to be ritually impure.
So the other imams,
they cited this as a
a a matter of precedent
due to,
the opinion of some of the aslaf,
that,
this is a ruling that comes from the
pious generations
that
the,
that the hide, once it's tanned,
it becomes pure whether or not it it
was slaughtered. Malik
dissented.
He said no. He said that this is
a rule and this rule,
requires
a type of proof
in order to be in order to be,
overwhelmed by exception,
which he did not feel was met. And
so his fatwa is
untanned hide
is,
and the tanned hide of the unslaughtered animal
is.
The untanned hide of the,
unslottered animal is not just in the tanned
height of the unslottered animal is not just
it's ritually impure.
And
even within the mad hub, there are many
of
the school
that that,
gave the fatwa that that know the tan
hide of an unsoldered animal should be pure
as well. To the point where if a
mufti were to give that fatwa even within
the school, it's not far fetched. But the
muftabihi
and the mashur, the well known position of
the maliki mad hub is that the unslaughtered
animals hide whether it's tender or not is
impure. So look at this is really interesting
the way Ibn Abi Zaid
mentions this ruling.
He said that it's it's okay. There's no
harm
in benefiting from the,
from the,
hide
of, of, the tanned hide of a an
animal that was unslaaughtered.
But don't prey on it.
But don't prey on it.
And,
that's why that's in,
in,
it's
it's in deference to the ritual
ruling of that hide not being pure,
but
in recognition of it, that hide having some
use. So if
you lay it down underneath your mattress or
if you stand on it or if you,
you know, use it for whatever, like, as
the side of a tent or something like
that,
it's still useful.
And many of the imams would consider it,
permissible to use as well. But he says,
just don't pray on it.
And this is a a long mess, Allah,
and there are proofs, you know, back and
forth.
There are proofs back and forth about the
different,
the different positions of the masha'if. But then
here, suffice to say, Malik has has a
very rational approach to this issue,
and he feels that
that that the rule is that that that
it should be it should be impure, and
he doesn't feel like the transmitted
proofs that,
suggest that it should be purified through the
tanning process are
are, sufficiently meet a a a a a
sort of benchmark,
in order to be able to overturn the
rule.
Now as a as a,
a tangentially related
mess all an issue,
to this,
People ask from time to time today,
if I was asked by an imam,
in
Southern California who,
I guess, works his way up and down
the West Coast from time to time.
And he said, what do I say to
these people who say that gelatin
is
halal
basing their argument on
the fact that
that gelatin is altered significantly
chemically in the lab.
Look. This precept of the alteration of a
material making its
ritual impurity into purity, this precept is there
in the sharia
in some form or another
to my knowledge in every one of them.
But
don't just be like, oh, look. The chemical
structure of this thing has been altered. Therefore,
it goes from being impure to being pure.
So in the case of collagen,
which is what gelatin gelatin as a food
ingredient is, the source of most commercial grade
collagen, food grade collagen is
from the hides and from the bones and
from the
non
noneeaten parts of,
of a number of animals, whether they'd be
bovine origin or chicken or pork or whatever.
And collagen is a protein,
and the collagen is extracted as a protein
from the tissues of those animals.
And it still has
a
biologically
sound
protein structure
to the quaternary degree.
The primary structure of a protein being how
that protein folds in, in its native, state.
We have some biochem people who have more
fresh
information in their head than me, then, they
can pipe and chime in and correct if
if I say something wrong.
The
secondary structure of a protein is the local
protein protein interactions.
So like the helical shape or the pleated
sheet,
shape,
that a protein will take.
And then,
sorry, the non local,
interactions.
And then the tertiary structure,
is
the the tertiary structure and quaternary structure have
to the tertiary structure has to do
with several proteins, how they,
you know, kinda work together in the quaternary
structures, how those units integrate with one another.
So, like, for example,
hemoglobin, right, is a protein.
But it's, like, not just one protein chain.
There's a bunch of protein chains that are
that kind of come together, and they work
together. And they have, like, one structure when
those different components, like a bunch of transformers
come together,
and,
they they they do their work together. It's
not just one
gene that codes like one protein, and that's
it.
So
to my knowledge,
collagen, which the food grade collagen is a
functional protein that functions to the quaternary structure.
And the amount of change that it chemically
undergoes
in the extraction process
is roughly similar to the amount of change
that, like, a piece of meat undergoes by
cooking it. And, surely, nobody is going to
be foolish enough to say that, look, this
is a pork
steak, and it's haram and it's not just
but then by cooking it on the grill,
it becomes Tahir because it changes on a
chemical level,
for whatever that means. So that's an issue
that's kind of related to this. So Malik
he
felt that, look,
you know, neither from a nor
position
is the change in the jill and the
height enough to
justify, you know, saying that it no longer
is the same thing that it was from
before when it was the the un untanned
height,
when it was the skin of the animal,
the skin of the dead animal. In order
to justify saying that it went from being
Tahir or from sorry. From being Nejis, from
being ritually impure to Tahir, being ritually pure.
And all of the other 3 imams,
rule against him and dissented with him, including
a number of,
significant and noteworthy
and
important imams within his school as well.
So ibn Abi Zaid, basically, he says that,
okay. You can use it if you if
someone has such a hide, of an un
slaughtered animal. You can go ahead and use
it, but don't prey on it
and don't sell it because,
it is impermissible to buy and sell and
transact in Najasa
and and things that are ritual impurity. Those
things, by the law of the Sharia, have
no
value, and,
to sell them is is impermissible.
And the money that a person makes by
selling Nadasa
is,
it's ill gotten wealth. It's ill gotten wealth,
which we
discussed at some length in previous
So, there is,
there is no
problem here that means that it's not haram.
To prey on the hide,
on the hide of an animal
that has been,
slaughtered
or has been hunted properly,
has been killed by either slaughtering or hunting.
And so there are some animals, for example,
the hides of which are
are desirable, but the meat is not eaten.
But even then, if those animals are domesticated,
they have to be slaughtered according to the
same
process, the same and you cut the cut
the blood vessels,
even if the meat of the animal is
to eat or is not to be eaten.
But if you if you want to use
the hide of the animal, the slaughter process
is the same.
So he says that there's no problem in
in in in preying on those animal skins.
Here, no problem doesn't mean that it's permissible,
in in the sense that it's not it's
not,
but it means that it's permissible in the
sense that it's not haram. In the Maliki,
we have a precept that,
a person the sunnah has to pray on
the earth and on the.
So to make on dirt or make
on sand or make
on on rock, on unfired,
unpolished rock,
on those things that the that the normal
earth is made of to actually put your
face in the ground.
Many people,
interpret that to mean this, like, thing.
And I don't I don't know that that's
what it means. You know? I think for
I think the only reason I have a
mark, not necessarily because of my piety, but
just because I have a very heavy head
and, like, a heavy body and it just,
like, bruised my my face. Maybe if I
if I was, like, £50 lighter or whatever,
it wouldn't be as pronounced.
But, in Mauritania, I've seen
the is what? Is that the people because
in the masajid and the badia,
as was the Masjid of to Emerat,
when when when we were there, And I
heard that they built the masjid there afterward,
and I'm glad that they have have the
building.
But in the masjid and the badia, they
were very proud in those days that we
make sajdah in the sand like the companions
on whom used to make sajdah in the
sand. And when, you know, when I was
there, I was like, you know, just like
stupid pampered American. So I knew, like, uh-uh,
like, between every
every sajdha, I would, like, wipe the dirt
off my my forehead and off the tip
of my nose.
And,
you know, the people who grew up but
making in
in those places, they, like, barely even noticed
it was there. So much so that, one
of the ways you could tell that the
sloths was over is that you have a
bunch of people walking around with, like, a
little bit of dirt on their forehead and
a little bit of dirt on the the
tip tippy tip of their of their noses,
because that's how they they used to make
sajdah.
And so that's the sunnah,
And,
it is permissible
nearly permissible rather than being meritorious, but it's
equal for a person. If they wanna make
sense on something
So,
from those things that grow out of the
earth. So you'll see in Morocco,
you'll see that the masajid that are, you
know, in buildings, they will oftentimes have woven
straw mats
in Morocco. I imagine it's like that in
the rest of Andalus, but I don't or
not in Andalus, but the rest of the.
But I'm not a 100% sure I can't
speak because I've never been to Tunisia or
Algeria
or,
Libya. Although, I'd love to go one day.
But, you know, in Morocco, at least they
have woven straw mats in the in the
Masajid.
One of the Masajid that I went to
and visited,
in my last trip to Morocco, which I
think in, like, 2017,
2018.
Yeah. The, like, 2017
winter.
We took a tour group to Morocco. That
was fun, Michelle. I told people. They're like,
Sheikh, what book will you read? I said,
it's a tour group. I'm doing it to
make money. Don't ask me for a discount,
but we will have a fun time. And
the brothers who came were so pious, they
actually,
forced the and I said, I'll teach the
but it's not part of the tour group.
You can come to my hotel room after
Fajr. So we would do make make
and,
have
have, like, read from,
you know, read from some text, in the
mornings. But
I guess, some some some some of the
old OG,
like,
people, you know, they're they die hard. But,
the point was that that we went to
one of the masajid, and I noticed that
that that something I didn't notice from when
I went to Morocco in
2002
sorry. 2003, 2004,
which was that some of the massages actually
had carpets now. They no longer had woven
straw mats. And, one of the old caretakers
of the masjid
was a.
He,
he lamented. He said that, look, they got
rid of the woven straw mats. He says
this
to make sajdah on these, like, processed carpets
according to Malik. And he said that the
and them, how are you gonna remove them
by running a vacuum cleaner on top of
it? You know? Whereas the woven straw mats,
if there's majasa on some part of it,
you just cut it out, throw it out,
burn it, and then you just put in
another piece of straw mat. And what do
they do? They roll them up every year
anyway, and they throw them away, and then
they bring new ones. And so I'm gonna
say, well, that's wasteful. Right? It's not. It's
biodegradable.
It's actually made out of grass,
and it's made out of leaves. And interestingly
enough, even in Pakistan,
as far as I can tell, the Madars
the actual Madras',
almost all of them had woven straw mats.
None of them had carpets.
And,
that's something I wish if I if I
had,
If I had the ways and the means,
I would have in in the in the
masjid,
woven,
woven straw mats as well.
But, when you say these things to people
that this is the way our salaf, our
aslaf used
to pray in the masajid that they used
to,
make sajdah and and that it has, you
know, such and such benefits,
They, you know, people that look at you
like you just landed on a,
on a
flying saucer from,
dimension x or whatever.
So so
all we can do is plant the seeds
in in people's minds. Maybe somebody
give
them until that day. Even the person who's
right now, while listening to this Darce eating
a Burger King Whopper, know even if Mobi
Hamza disapproves of what you're eating right now,
the ill of its disapproval has a higher
rank than the actual conformance to the deed
itself. And the one who receives both of
them, that person is a great wale of
Allah, and we bear witness to their, wilea,
that a person can only learn correct knowledge
and then practice it thereafter except for through
Allah Ta'ala Tawfiq.
And we, pray for that person's success in
this world and the hereafter and for the
rest of us. Inshallah.
Make dua. We'll get there one day and
the things that that that we,
know we can make dua for and the
things that we make dua for if we
don't get them in this world, will, give
us the the nur of them,
in another world, inshallah, where all of us
will meet one day. And I pray that
that meeting is a happy one and not
not one that we regret.
So he says that, it's okay. It's it's
permissible. It's valid to prey on the,
on the,
on the hides of even wild animals. As
long as they're ritually slaughtered or they're hunted
properly.
And, that that is
even though people like doing it. People like
like praying salaf on the soft lamb's hide
with the soft lamb's wool on it.
It's
in the sense that it's not
it's not one of the arb,
nor is it.
It's not, you know, a a a type
of earth, nor is it something that grows,
in the earth. So for that reason it's
macro, but it is permissible and it's definite
it's definitely valid.
And,
And a person,
is allowed to,
to to
use and benefit from
the wool and the hair
of
an animal, whether it is slaughtered or whether
it is,
unslaughtered.
As well as anything else that can be
removed from the animal during its lifetime.
And,
the qualification
of this is what?
Those parts of the animal that
life doesn't run through them.
So for example, if you shave if you
shave a a sheep, you sheer
the hair off of a sheep,
the wool
or the hair.
The wool is the thing that curls up
and becomes like cottony and fluffy, and the
hairs are the the straight,
those straight strands.
Because there's no
liquid flowing through them,
they are considered to be
permissible to use. Interestingly enough, from amongst all
of the considered
every living thing while it's alive to be
tahir, to be ritually pure.
And that includes a pig.
And so, like, you know, as Malekis, we
find disgust in eating a pig,
but you don't have disgust in the pig
itself. It's not I mean, it's one of
creations. Allah made it. It's like a living
thing. You know? If you kick a pig,
it's a sin. If you harm a pig,
it's a sin just like harming any other
living thing. It may not be as prestigious
as, say, like, you know, as a majestic
blue whale or as an intelligent chimpanzee that
can, you know, solve problems or as a
noble and courageous horse that carries the, you
know, the the unconscious,
the unconscious
rider to safety or as the dog, which,
like, as Lassie,
alerts various children to, dangers that other children
are going through or whatever.
Right? But it's a living thing,
and you just can't treat it treat it
like garbage. It has a certain respect that
that that is accorded to every living thing
and accorded
to,
the the creation of the the creator.
And so theoretically speaking, if you cut the
hair of a pig while it's still alive,
those hairs are taher
according they're they're ritually pure. Why is this
relevant?
Many of us many of us like to
drink nice coffee in higher end coffee shops.
And the
the
the special tools that they use to clean
the machinery, they're oftentimes made out of bore
bore bristle,
which has certain property that plastic bristles cannot
imitate.
And the bore bristle, it's if it's removed
at any rate during the lifetime of the,
of of the animal and not from the
the corpse,
then,
or,
you know,
at any rate, the board bristle has a
potentiality of being Tahir without without making a
a general statement,
one way or the other. It has a
potentiality of being Tahir. Because otherwise, like, if
you're cleaning the machine with something,
not just the the machine that waters, and
it will basically,
najasify the entire,
yes, we just coined another a new word.
It will make ritually into the entire,
the entire machine.
Just let me take a look at something
in the in the commentary here real quick.
Yeah.
So, anyway, he'll he'll he'll talk about this
in a little more detail
momentarily.
But,
but, yeah, those boar bristles. And for example,
there are many,
brushes that women use for for not just
for the hair, but also for, like, scrubbing
the body.
You know, like, they have the scrubbing brushes
for, like, bathing and things like that
that are also made out of boar bristles.
And to my knowledge, I think the maliki
malheb is the only one that, gives fatwa
of their pahara that they're
considered to be ritually,
pure.
But you can use, you can use these
these things
that versus a
versus a horn. Like, if you cut a
horn off of an animal, there's a type
of liquid that that comes out of the
the center of the horn,
which is which which is itself nudges because
there's high up. There's, like, a liquid that
comes through. There's some sort of, like, living
thing inside of it versus, like,
a piece of the hoof or nail
from from the animal, or like a piece
of talon that there's no
that there's no,
liquid inside of. So it will be considered
and so
he says that he says that, a person
can
benefit from the the wool or the hair
of a unslaughtered animal,
as well as those things that are taken
from the animal's body while it's still alive
with the condition of it not, having any
liquid inside of it.
And he said that but if a person
were to, you know, take those things, separate
those things,
the hair from a dead animal which is
unsoldered or from an animal that,
is still alive.
It's we prefer that they should be washed
before they're used.
And you can't use a feather. Why? Because
the shaft of the feather, there's some liquidiness
inside of it. So it's not considered
as opposed to the down. You can take
the down which is just the the softy
part of the feather,
and and use that.
You can't take the entire horn off or
the entire hoof off or the
or the entire, like, a task or, like,
a, like,
a,
what's the word
for for that that teeth? The the the
long teeth that are
not looking for canine. I'm looking for some
of the fangs,
a bit. I don't know why. Because inside
of it, there's some sort of, like, liquid
life,
lifey type stuff inside. Some liquid that carries
the the the life and keeps it alive,
inside of it.
And it is,
it is
to
to use,
the tusks of an, of of an elephant.
And every part of a pig is haram.
And it is, the
or a dispensation has been given
for,
for for the hair
the the hair of of a pig.
And I think,
I
think, this is in particular for the bristles
of the board that this this,
was used.
He said that a person shouldn't think just
because using the parts of a pig are
haram,
that the the part is that the entire
pig is nudges.
Even if it's a a a khindzir, even
if it's a pig, and even even if
it's a shaytan. And here, shaytan, I think,
is not a specific
reference to, Iblis himself,
but,
a a
jinn.
So if a person
theoretically is carrying a live pig with them,
or is carrying a jinn with them, and
they pray while holding
it, Allah
the the prayer will not be considered automatically
ritually invalid.
Although that's kind of a weird mess, Allah,
but it's just it's mentioned to illustrate a
point. Allah
give us of
imbibing
the halal and eating the halal
and using the halal and carrying the halal,
having the halal and pure inside of our
houses
and expel from, from our food and from
our drink and from our homes and from
our eyes and from our ears
everything which is impure
and everything which is filthy and everything which
is detestable to the lord. May Allah
clean it from our from our our our
hands and from our mouths and from our
stomachs and from our hearts. Allah
give us that which is pure and make
us pure and then accept us because Allah
is pure and he doesn't accept anything other
than
that which is pure.
Muhammad
to all of the people who said
Make du'a
Allah protect us and protect our people from
this disease and from every other difficulty in
this life and the hereafter.
Make
protect the creation.
Make hasten the opening of our masajid again.
Make
forgive us our sins and protect us from
the calamities of the day of judgment.