What has come concerning foods, 1st Lesson | Benefits from Muntaqaa Ibn Al-Jarood

بســـم اللــه الرحــمــن الـرحـــيــم

By our Shaykh, the 'Allaamah, the Sincere Advisor, Abu 'Abdirrahman Yahya bin 'Ali Al-Hajoori - may Allaah preserve him - 

*Introduction*

(Al-At'imah)The foods - The author of Misbaah said Al-At'imah is the plural of Ta'aam  (food), a name for what's eaten and Al-Ashribah (drinks) is the plural of Sharaab (drink), a name for what's drunk.

And it possible to use food with the meaning of drink, the Prophet ﷺ said, concerning the water of Zamzam it's taste is nutritious and (its) a cure for sickness meaning it takes the place of food.

*The Hadith*

869 - Yusuf bin Musa narrated to us and Muhammad bin Yahya, they both said, Qabeesah narrated to us, he said Sufyan narrated to us, on the authority of 'Umar bin Muhammad, on the authority of Qaasim, on the authority of Saalim, on the authority of Ibn 'Umar, may Allaah be pleased with them both, he said: the Messenger of Allaah ﷺ said: 

"One of you should not eat with his left hand or drink with his left hand for verily the Shaytaan (satan) eats with his left hand and drinks with his left hand."

*The men of the chain of narration*

Yusuf bin Musa: he is Ibn Raashid Al-Qattaan Abu Ya'qub al-Koofi trustworthy.

Muhammad bin Yahya: he is Adh-Dhuhlee.

Qabeesah: ya'nee Ibn 'Uqbah weak in his narration from ath-Thawree because he narrated from him at a young age except that he has an aiding narration here.

Sufyan: he is Ibn Sa'eed bin Masrooq, and Sufyan is stronger than his father and his father is trustworthy..

Sufyan was an Imam of the Dunyah in his era.

*'Umar bin Muhammad*: he is Ibn Zaid Al-'Adawi Madani trustworthy.

*on the authority of Al-Qaasim: he is Ibn 'Ubaidillah bin 'Abdillah bin 'Umar bin Al-Khattaab Abu Muhammad, trustworthy from the grandchildren of 'Umar bin Al-Khattaab.

*Attention*

This Al-Qaasim is not bin Muhammad because he narrates from Saalim, as for Al-Qaasim bin Muhammed narrates from 'Aaisha. 

Saalim bin 'Abdillah bin 'Umar is trustworthy, worshipper, one of the seven fuqahaa (jurists) in Madeenah.

*on the authority of Ibn 'Umar: he is 'Abdullah bin 'Umar bin al-Khattaab Al-'Adawi.

*Benefit* 

'Umar bin Al-Khattaab, may Allaah be pleased with him, is one of the ten promised Jannah (during his lifetime).

The Shaytaan used to avoid his path.

Was the Khaleefah of the Messenger of Allaah ﷺ after Abee Bakr.

His acceptance of Islaam brought honour to the Muslims. He was a mulahimm muhaddith. Was the leader of the believers. The Quran agreed with him in many places Suyootee gathered them in a authoring.

 The Prophet ﷺ married his daughter Hafsah.

He is the in law of 'Alee, may Allaah be pleased with him as he married his ('Alee) daughter Umm Kulthum may Allaah be pleased with them all.

and he was killed a martyr and Allaah chose him to be buried next to the Prophet ﷺ.

The summary is that his virtues are many Ibn Ul-Jawzee gathered them in an authoring.

________

*the chain of the hadeeth with the author is authentic*

________

870 - Muhammad bin Yahya narrated to us, he said Ismaa'eel bin Abee Uwais narrated to us, he said my brother narrated to me, on the authority of Suleiman bin Bilaal on the authority of 'Umar bin Muhammad, that Abu Bakr bin 'Ubaidillah bin 'Abdillah informed him, that Saalim bin 'Abdillah informed him that the Prophet ﷺ said with this hadith, Abu Muhammad said, I heard Muhammad bin Yahya say: al-Qaasim with us is Abu Bakr bin 'Ubaidillah InshaAllah.

________

*Men of the chain*

Muhammad bin Yahya.

Ismaa'eel bin Abee Uwais Al-Asbahi (weak) he is the son of the sister of Imam Malik (Imam Malik is his uncle).

Suleiman bin Bilaal Al-Madani Mawla (freed slave) of the Taymee'een not from them.

Abu Bakr bin 'Ubaidillah bin 'Abdillah.

*Attention*:

 This Abu Bakr is Al-Qaasim bin Ubaidillah in the first chain and his kunyah Abu Bakr

*Explanation of the hadith*

It is not allowed to imitate the Shaytaan in eating and drinking and that all things good from the foods are permissible, Allaah said:

(يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ)

Which translates to what means:

"O you who believe (in the Oneness of Allah - Islamic Monotheism)! Eat of the lawful things that We have provided you with)"

So making impermissible what Allah made permissible is a crime.

And making permissible what Allah made impermissible is a crime.

📚Second Lesson

871 - Muhammad bin Yahya narrated to us, he said Abdur-Razzaaq narrated to us, on the authority of Ma'mar, on the authority of Az-Zuhri, on the authority of Ibn Musayyib, on the authority of Abee Hurairah, may Allaah be pleased with him, said: "The Prophet ﷺ was asked about the mouse which died in ghee, he said "If it is solid then throw it and whatever is around it, but if it is liquefied then do not come near it."

Muhammad bin Yahya : he is Adh-Dhuhlee.

Abdur-Razzaaq Ibn Hamaam as-San'aani: trustworthy Imam, many of the scholars of hadeeth journeyed to him and the author is witness to that.

On the authority of Ma'mar ibn Raashid. 

On the authority of Az-Zuhri:

he is Muhammad bin Muslim 

On the authority of Ibn Sa'eed: he is Saeed bin al-Musayyib leader of the Taabi'een

On the authority of Abee Hurairah, may Allaah be pleased with him.

____

*The chain of narration of the hadith are all trustworthy except that the hadith has a defect, for verily Ma'mar bin Raashid made a mistake in its chain, he made it on the authority of Az-Zuhri on the authority of Sa'eed on the authority of Abee Hurairah and made a mistake in the text and made it with the wording: if it is solid then throw it and whatever is around it and if it is liquefied then don't come near it.

*The correct wording*

Which the huffaath from the companions of Az-Zuhri reported on the authority of Az-Zuhri on the authority of 'Ubaidillah bin 'Abdillah bin 'Utbah bin Mas'ood on the authority of Ibn 'Abbaas, may Allaah be pleased with them both, on the authority of Maymoonah, may Allaah be pleased with her, with the wording:

"Throw it and eat whatever is around it." As it's in the next hadith.⤵️

872 - Ibn Ul-Muqri' and Sa'eed bin Bahr Al-Qaraateesee both said Sufyan informed us, on the authority of Az-Zuhri on the authority of 'Ubaidillah bin 'Abdillah, on the authority of Ibn 'Abbaas, may Allah be pleased them both, on the authority of Maymoonah, may Allaah be pleased with her, that a mouse fell into some fat and died so the Prophet ﷺ was asked about it so he said, "Throw it and eat whatever is around it"

*the hadith is authentic*

*Explanation of the hadith*

The mouse has many harms, it could (cause) burning of the house, it could steal gold and eat clothes, it's harms are a lot 

And in it is evidence that if the fat is hard the mouse is thrown and what is around it.

And in this hadith is evidence of preserving the wealth.

*Benefit*

Water has special traits, it does not become impure because it purifies contrary to fat and oil.

And likeso they unanimously agreed that what was to be similar to fat and oil, if it was to be liquid and a mouse fell into it and died it becomes impure the small amount of it and the large amount.

The next hadith, the hadeeth of Ibn 'Abbaas, may Allah be pleased with them both, that the Prophet ﷺ said: 

"Any type of skin which is tanned becomes pure."

The scholars mentioned seven opinions concerning this skin, does it become totally pure?, and does the tanning purify the skin of the dog due to hadith any skin which is tanned becomes pure?

Ash-Shawkaani said: 

"Tanning purifies the skin of all dead carcasses of what is (permissible) to be eaten and what is not.

875 - 'Abdullah bin Haashim narrated to us, he said Yahya ya'nee Ibn Qattaan narrated to us, on the authority of Ibn Abee 'Aroobah, on the authority of Qataadah, on the authority of Abee Maleeh, on the authority of his father, that the Messenger of Allaah ﷺ prohibited from the skin of predator animals to be spread out.

*The chain of the hadeeth with the author is authentic*

Differing occurred regarding the skin of predator animals.

*The Conclusion*

The skin of predator animals is not be spread out to be benefited from even if it is tanned because the reason (for it) is adornment and hautiness and we have been ordered to oppose the non-arabs, so it is not allowed to benefit from it, not as food nor spreading out on the floor nor riding on it as a saddle and those that permitted the skin of predator animals used as proof the hadith: "any skin which is tanned becomes pure."

*The Conclusion*

That it is to be avoided due to the hadith: "it is for them in this worldly life and for us in the life hereafter".

*Benefit*

The bringing of this hadith in the book of foods is because these animals are impermissible to consume, so do we benefit from their skin?

The correct opinion is that we do not benefit from it at all.

📚The fifth lesson.

The ruling on this issue:

An-Nawawi, may Allaah have mercy on him, said: 

"The tail of the goat which is removed while it's still alive is impure by consensus, and everything which is cut from the animal whilst it's still alive is impermissible to consume because it is impure and takes the ruling of a dead carcass and doing this entails torture."

*Benefit*

The hair of the animal is allowed to be cut and snipped from the animals, and Sheikh Ul-Islaam transmitted an unanimous agreement.

*Benefit*

And there are things which do not become impure if snipped from the living like fingernails, and hair, and the wool of the animal.

*Issue*

The ruling of the parts of fish after it dies and likewise the locust.

(The ruling is that it is pure) It is not impure dead or alive due to the hadith the two dead and two bloods have been made permissible for us.

*Issue*

The ruling of the parts of a human if was dismembered is that it's pure because the believer does not become impure.

Likewise the bone of the dead carcass and it's horns and wool and fingernails, there is differing:

The correct opinion is that it is pure because the default state is purity and there is no evidence of its impurity.

876  - Muhammad bin Khalf Al-Haddad narrated to us, he said Ya'qub bin Ishaaq Al-Hadhrami narrated to us, he said 'Abdurrahman bin 'Abdillah bin Deenar narrated to us, on the authority of Zayd bin Aslam, on the authority of Ataa' bin Yasaar, on the authority of Abee Waaqid Al-Laithi, he said: The Messenger of Allaah commenced to Madeenah and they were cutting the fat of the camels, and the tail of the goats, so he said ﷺ, "Whatever is cut from the animal whilst it is still alive, then it is dead."

Yahya bin Maeen said: Yahya bin Qattaan narrated from 'Abdurrahman bin 'Abdillah bin Deenar.

*The dead of the sea is allowed upon its totality*

📚*The seventh lesson*

878 - Ziyaad bin Ayyub narrated to us, he said Hushaim narrated to us, he said Abu Zubair informed us, on the authority of Jaabir, may Allaah be pleased with him, that he said: "The Prophet ﷺ sent me with Abee Ubaidah in a battalion, so we utilized our provisions, so we passed by a whale which the sea threw upon the shore, so we wanted to eat from it but Abu Ubaidah prohibited us, then he said: we are the messengers of the Messenger of Allaah ﷺ and in the cause of Allaah, so eat from it, so we ate from it for days, so when we came to the Messenger of Allaah ﷺ we brought it out, so he said, "If there is anything of it left with you then send some of it to us."

*Men of the chain*

*Ziyaad bin Ayyub*: he is Abu Hashim Al-Baghdaadee trustworthy.

*On the authority of Hushaim*: he is Ibn Basheer trustworthy, his father used to prohibit him from going to the Qaadhi of Waasit to the circle of hadith and order him to work with him, and his father was a bean seller, so Hushaim became sick so the Qaadhi asked about him, so he was informed that he was sick, he decided to go and visit him, him and likewise those with him after the lesson, due to him being prominent in the circle, so his father rejoiced at that and said, "O my son I will not prevent you after this," and he left him to seek knowledge, and he became Hushaim, Imam trustworthy thabt in hadeeth.

*Abu Zubair*: he is 'Abdullah bin 'Amr bin Haraam, may Allaah be pleased with them both.

Muhammad bin Yahya narrated to us, he said 'Abdurrahman bin Mahdi, on the authority of Al-Mustamir bin Ar-Rayyaan, on the authority of Abee Nadhrah, on the authority of Abee Saeed Al-Khudri, may Allaah be pleased with him: "That the Prophet ﷺ mentioned a woman who had a ring with the best of perfume scents inserted into it the best of the perfume; Misk."

*The chain of the hadeeth is authentic*

____

*Explanation of the hadith*

Al-Misk is from the best of the different types of perfumes and its most noble, moreso than 'Oud.

{Al-Misk is from what is cut from the gazelle while it is alive}

This woman was from the children of Israa'eel who took wood (heels) to walk on, in order to to be parallel (in height) with her friends as comes in Muslim. And she took a ring and covered it in Musk.

This action from her is not allowed because it is pretending to be what one is not.

Was this action from their legislation? There isn't anything that points towards that it was.

*Wearing a ring for men is allowed*

And that the stone be in the inner part, and that it is worn on the pinky finger or the ring finger and it's better that it's on the right hand because it is further from abasement, and it shouldn't be on the index finger or the thumb or the middle finger but rather on the pinky finger and there is no harm on the ring finger.

*Benefit*

Abee Ubaidah is the trustee of this ummah 

*Anbar*(sperm whale)

Which was eaten was huge, Allah brought it out as a relief for them, one piece of it was like (size of) a bull, a camel could pass through its rib, they ate it untill they became fat

His statement: So Abu 'Ubaidah  prohibited us due to thinking that it was a dead carcass then permission was given to them out of being in a state of necessity and that they are in the cause of Allaah, so the Prophet ﷺ clarified to them its permissibility.

*The Conclusion*

All animals from the different animals of the sea which are found dead can be eaten (Its water is pure and it's dead is permissible)

And Allah knows best

__

Transcribed to Arabic and summarised by:

By Hamood Ath-Thawaabi

- may Allah reward him with good -

on the 16th, Shawwaal, 1440H

Translated by: 

Abu 'Abdillah 'Omar bin Yahya Al-'Akawi

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