7 – Eating camel meat nullifies the Wudhoo. Uthaymeen explains that this
is the view with the Hanbalees and not the majority. This is another Mufradaat
of Imaam Ahmad. Uthaymeen states that the correct opinion is that Wudhoo is
nullified by eating camel meat.
The evidences for the Hanbalees:
-Hadeeth Jaabir bin Samarah [may Allaah be Pleased
with him] that the Prophet [Peace and Blessings of Allaah be upon him] was
asked about making Wudhoo after eating camel meat and he replied,
"Yes." He was then asked about goat's meat and he said, "If you
want." [Reported by Muslim (360)]
-Hadeeth Al-Baraa' bin 'Aazib [may Allaah be Pleased
with him] that the Prophet [Peace and Blessings of Allaah be upon him]
commanded, "Make Wudhoo after eating camel's meat."
-It is narrated on the authority of Usayd bin Hudayr
[may Allaah be Pleased with him] that the Prophet [Peace and Blessings of
Allaah be upon him] performed Wudhoo after drinking camel milk. [Reported by
Ahmad (3/352), Ibn Maajah (496), at-Tabaraanee (559-560)]
The evidences for the majority:
-Hadeeth Jaabir [may Allaah be Pleased with him] that
the Prophet [Peace and Blessings of Allaah be upon him] left making Wudhoo with
whatever has been cooked over fire towards the end of his life (i.e. he used to
make Wudhoo after eating something that had been cooked over fire in the
beginning of Islaam). [Reported by Aboo Dawood (192), an-Nasaa'ee (185), Ibn
Hibbaan (1134)]
They argued here that the Prophet stopped making
Wudhoo for all forms of meat.
NOTE: when the texts mention a difference between the beginning of
Islaam and towards the end of the life of the Prophet, then we always give
precedence to what came after.
-Hadeeth Ibn 'Abbaas [may Allaah be Pleased with him]
that the Prophet [Peace and Blessings of Allaah be upon him], "Wudhoo is
for whatever comes and not what goes in." [ash-Shafi'ee said this
narration is weak and so did Ibn Hajar in al-Talkhees (155)]
The answer from the Hanbalees on these two points mentioned by the
majority:
-As for the Prophet leaving what has been cooked over
fire, this doesn’t negate the fact the ruling connected to camel meat, as camel
meat is specific. So there is no abrogation here. Rather, the Hadeeth mentioned
by the majority is general but the Hadeeth of camel meat is specific, thus
given precedence in this issue.
-The evidences used by the majority is understood to
mean it is recommended (Mustahab) whereas the view of the Hanbalees is that it
is Waajib, again because there is a difference between general evidences and
specific ones.
-The commands of the Prophet must be implemented
unless we have weighty and specific evidence.
-Some said, like ash-Shawkaanee, that if the Prophet
said something (command of Wudhoo after camel meat) but did something else (not
performing Wudhoo with cooked food), then we give precedence to his statement
over his action. Others said this principle is weak because everything he said
and did is included in the Sunnah, thus we can't use this as a point against
them.
-The narration they quote of Ibn Abbaas is weak
(because Ibn al-Munkadir didn’t hear from Jaabir, and the presence of 'Abdallah
bin Muhammad bin 'Aqeel who is weak "Layyin" and a
"Mukhalat".), thus not being proof. There is a chain going back to
Ibn Abbaas which is authentic but the correct opinion here is that it is a
statement of Ibn Abbaas and not a Hadeeth from the Prophet (reported by
al-Bayhaqee (1/116) and classed as Saheeh in Fath al-Baaree (1934)).
There are many sub-issues connected to camel meat:
A-There is no difference between raw and cooked camel meat, all of if
nullifies the Wudhoo.
B-If a person doesn’t eat but uses camel meat for whatever else, this
doesn't nullify the Wudhoo because it is only eating that is a nullifier.
C-There is no analogy between camel meat and other animals, even if the
animal is Haraam there is no proof that it nullifies Wudhoo.
D-There is no difference between a little amount of consumption and a
lot.
E-It must be camel meat, as for any other part of the camel, then this
doesn’t nullify the Wudhoo, such as liver or milk.
Uthaymeen states that the correct view is that all parts of the camel
(meat and organs) nullify Wudhoo. This is because:
-Meat in the Arabic language is generally referred to
the whole animal such as the meat of pigs, refers to the whole pig: "Forbidden to you (for food) are:…the
flesh of swine" [5:3].
-The Prophet [Peace and Blessings of Allaah be upon
him] would have explained if there was a difference between its meat and other
parts of the body.
-The Sharee'ah doesn’t classify parts of the animal as
being partly-Halaal or partly-Haraam, likewise the camel can't be partly a
nullifier and partly not.
-The wording of it being a nullifier is taken in its
generality and the evidence of camel milk has proceeded above.
As for milk then it is Mustahab for two reasons:
-The Ahadeeth that talk about nullification of Wudhoo
are in reference to the meat and not milk. As for the Hadeeths of the Prophet
making Wudhoo again after drinking camel milk then some of them are authentic
and others aren’t.
-It is narrated that Anas [may Allaah be Pleased with
him] said that the Prophet told the people of ‘Uranah (a tribe that came to the
Prophet complaining of a particular disease) to drink the camel’s milk and
urine as a cure. This incident tells us that it is not obligatory to make
Wudhoo after drinking camel’s milk as the Prophet didn’t instruct them to do
so.
For these two reasons it is Mustahab to perform Wudhoo after drinking camel’s
milk.
F-Soup or gravy that has been made out of camel meat also nullifies the
Wudhoo - by making analogy with swine – it not being permissible to eat stock made
from pig.
-Others said it isn’t a
nullifier because one is physically eating camel meat.
Uthaymeen said the first opinion is stronger and safer. However, if one
is unsure or the meat has completely disappeared then this doesn’t require
Wudhoo.
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