Addendum to the benefits of the chapter: Bringing a camel into the mosque for a reason

The Shaykh : As for anything else, it is prohibited, and there is evidence that the urine and dung of camels are pure. This is because it is not possible for a person, when he brings a camel into the mosque, to be free from the possibility that it will defecate or urinate while he is there. The scholars have mentioned a useful rule in this chapter, which is that the urine and dung of every animal whose meat is eaten are pure. However, it is objected to this that the Prophet (peace and blessings be upon him) . The answer is that the prohibition here is not due to impurity, but due to a cause, either a rational cause or a non-rational one. The well-known position in the school of thought is that it is non-rational; that the prohibition of praying in the grazing grounds of camels has no rational cause, and we do not know the reason. Some scholars said, "Rather, it is rational, because camels were created from the jinn, and because there is a devil on every hair of a camel, so their grazing grounds become a refuge for the devils". Some of them said, "The cause is rational", meaning that if one prays in their grazing grounds while they are present, they might annoy him and disturb his prayer. Thus, the prohibition here is not for the sake of the place, but for the sake of the disturbance that occurs to the one praying, similar to the prohibition of praying in a place with images that distract a person and cause mental confusion. However, the closer view is that the prohibition is not for this reason, but because it is a place where camels graze.
And in this is evidence that the farewell tawaf is obligatory, because Umm Salama used to ask the Prophet (peace and blessings be upon him) about the farewell tawaf.
And in it is evidence that it is not dropped due to illness, meaning the farewell tawaf, and that it is necessary for it, even if the person is being carried, due to his saying . If it becomes impossible for him to perform tawaf, even while being carried, is it dropped from him by analogy to its being dropped from the menstruating woman? Because physical impossibility is like legal impossibility. Or is it said that it is dropped from him in favor of a substitute, which is that he slaughters a fidyah in Mecca to be distributed to the poor.
And among the benefits of this hadith is that performing prayer after the farewell tawaf does not harm . At that point, it is asked how we reconcile this hadith with the hadith of Ibn Abbas ? We said that this is a slight interval that does not harm. So the answer is to say that this is a slight interval that does not harm, just as if a person interrupts with breakfast or dinner, or buying a need on the way, or waiting for a group. All of this does not harm.
And among the benefits of this hadith is the audibility of recitation in the Fajr prayer, due to her saying (may Allah be pleased with her) .
And in this is also that congregational prayer is not obligatory upon a woman, otherwise it would have been obligatory for her to pray with the Prophet (peace and blessings be upon him).
And in it is evidence for the permissibility of tawaf during the khutbah, meaning during the Friday khutbah, on the condition that tawaf does not prevent listening to it. If it prevents listening to it, then tawaf becomes forbidden, because the Prophet (peace and blessings be upon him) said .
And in it is also that it is recommended for women to perform tawaf behind the men so that they do not mix with the men. This benefit may be contradicted, and it is said that she was only ordered to perform tawaf behind the people because she was on a camel, and if she is on a camel, she will annoy the people if she performs tawaf on the camel while they are praying. Yes, has the time ended? Obstructed.