Benefits of the Hadith (Two carrion and two bloods have been made lawful for us...)
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The Shaykh : Now, we derive benefits from this hadith. The first benefit is that the Prophet (peace and blessings be upon him and his family) has no authority to make anything lawful or forbidden except by the permission of Allah, as He said: This is based on the authenticity of the hadith as marfu' (attributed to the Prophet), and we will discuss it, if Allah wills, or we will discuss it now. The author states that there is weakness in it, and a group of the huffaz (memorizers) have authenticated it as mawquf (attributed to a Companion). To whom is it mawquf?
The student: To Ibn 'Umar.
The Shaykh : To Ibn 'Umar, so it would be from the statement of Ibn 'Umar. However, we say that the statement of Ibn 'UmarSunan Ibn Majah 3314Sahih (Darussalam) is considered marfu' in ruling because he is speaking about a legal ruling, and it is not possible for him to derive it from his own opinion, as there is no room for ijtihad (independent legal reasoning) in this matter. Therefore, if it is not authentically marfu' explicitly, it is marfu' by implication.
Now, let us take the first benefit: that the Prophet (peace and blessings be upon him) does not have the authority to make anything lawful or forbidden except by the permission of Allah. For this reason, when the Prophet (peace and blessings be upon him) forbade approaching the mosque of one who had eaten garlic or onion on the day of Khaybar, the people said: "It is forbidden, it is forbidden" So the Prophet (peace and blessings be upon him and his family) said:Sahih Muslim 565 meaning that I do not have the authority to forbid. To whom does the authority to forbid belong?
The student: To Allah.
The Shaykh : To Allah (Mighty and Majestic). So, if the Messenger makes something lawful or forbids something, we know that Allah has what? He has given him permission. The meaning is not that if he makes something lawful or forbids something, we ask where is the evidence that Allah forbade it. The statement of the Messenger (peace and blessings be upon him) is sufficient as evidence, but we know that the Messenger did not make anything lawful or forbid anything except by the permission of Allah. Now, he said to them:Sahih Muslim 565 This indicates that Muhammad, the Messenger of Allah, does not have the authority to forbid. Then, in the Qur'an, there is what indicates this: [Al-Haqqah 69:44-47] So the Messenger (peace and blessings be upon him) is protected from attributing to Allah what He has not said. If Allah has not given him permission to forbid something or make it lawful, he will not make it lawful and he will not forbid it.
Now, among the benefits of this hadith is the excellence of the teaching of the Messenger (peace and blessings be upon him) and his delivery of the address, which is by generalization followed by specification. "Two carrion and two bloods"—when something like this reaches the ear of the addressee, you find him what?
The student: Eager.
The Shaykh : Eager to know what these two carrion and two bloods are. And this is undoubtedly from the excellence of teaching, that a person brings something in a general form and then brings it in a detailed form. Allah described the Qur'an, or described the verses of the Qur'an, with this, saying:[Hud 11:1] Generalization followed by specification is undoubtedly one of the highest styles of eloquence.
And among the benefits of this hadith is that the carrion of locusts is lawful; its carrion is lawful. And if this happens by the action of a human being, there is no doubt in that, just as if one roasted a locust or threw it into boiling water that is boiling from fire. This is clearly lawful because it is from the action of the servant. But if we find a dead locust on the surface of the earth, is it lawful or not?
The student: Permissible.
The Shaykh : It is lawful. Subhan Allah! You eat it. Yes, it is lawful, except if we know that it died from poison, meaning that pesticides were sprayed on it and it died. Then we say: do not eat it, because in that is what?
The student: Harm.
The Shaykh : Harm. And the foundation of the Islamic religion is: "There is no harm and no reciprocating harm" Now, if someone asks: What is the wisdom in making its carrion lawful? It is a wild animal that lives in the wilderness. What is the wisdom? The scholars said the wisdom in that is that it has no blood. It has no blood. And the original impurity of carrion is the accumulation of blood in it. Therefore, when the blood is drained and it dies, what does it become?
The student: Lawful.
The Shaykh : It becomes lawful. Locusts have no blood, so their carrion became lawful. Is that clear? If the animal is one whose eating is forbidden due to its impurity and it has no blood, it becomes pure, not lawful, you man! It becomes pure. Do you eat scorpions? Scorpions have no blood, but their carrion is pure, even though it is carrion. Yes. And the story of the fly, you know it. The Messenger (peace and blessings be upon him) ordered that if a fly falls into the drink of one of us, we should dip it, and it will die if the drink is hot. In any case, what is the wisdom in making the carrion of locusts lawful? What is it?
The student: It has no blood.
The Shaykh : Yes, it is that it has no blood. And the 'illah (operative cause) in the prohibition of carrion is the accumulation of blood in it. And the evidence for that is that if this blood is drained? Answer, everyone?
The student: It becomes lawful.
The Shaykh : It becomes lawful. Now, I say a second time: if the animal is one whose eating is forbidden and it has no blood, what does it become?
The student: Pure.
The Shaykh : It becomes pure. Perfect. Now, among the benefits of this hadith is the lawfulness of all sea creatures. That all sea creatures are lawful. And we ask 'Aqil: if you found a fish in the shape of a female, is it lawful or forbidden?
The student: Permissible.
The Shaykh : Lawful? Do you eat it? Answer.
The student: ...
The Shaykh : Do you agree with this?
The student: Yes.
The Shaykh : Yes, he agrees with this. All fish are lawful, whether in the form of a human, or the form of a lion, or the form of a snake, or the form of a dog, due to the generality of the saying of Allah the Exalted:[Al-Ma'idah 5:96] The reason for that, my brothers, is that "prey" is a singular noun with a definite article. And the singular noun with a definite article—take this as a useful rule in the science of usul al-fiqh (principles of jurisprudence)—the singular noun with a definite article is general. Read the saying of Allah the Exalted: [Al-Ma'idah 5:7] Which blessing? One?
The student: All blessings.
The Shaykh :[An-Nahl 16:18] So all blessings, all blessings. For this reason, the scholars said: if a man says "my wife is divorced" and he has four wives, who is divorced?
The student: All of them.
The Shaykh : All the women. And if he says "my slave is free" and he has more than one slave, all the slaves are freed, unless he intends the single one. Now, therefore, all sea creatures are lawful, whether alive or dead. The evidence from other than this hadith is:[Al-Ma'idah 5:96] Ibn al-'Abbas (may Allah be pleased with them both) said, and he is sufficient as knowledge in tafsir (exegesis), saying: "Its prey is what is taken alive, and its food is what is taken dead" And he said that because if the intended meaning of "food" was the food of the sea, which is the fruits of the trees in the sea, there would be no benefit in specifying the sea, because the fruits of the trees are what? Lawful on land and in the sea. So the intended meaning of "its food" is what he mentioned (may Allah be pleased with him), which is what is taken from the fish dead. Now.
And among the benefits of this hadith is the lawfulness of the liver, even if it is dripping with blood, but on the condition that it is from a properly slaughtered animal, even though it is blood. Now, what do we say about the blood of the heart after slaughter? Because the blood coagulates in the heart after slaughter, and for this reason, if a person cuts it open, there is blood in it. Is it impure or pure?
The student: Pure.
The Shaykh : Now, is it lawful or forbidden?
The student: Permissible.
The Shaykh : It is lawful. So if someone asks: Why was it not mentioned in the hadith? We say: Because the blood of the heart is hidden, it is not apparent like the liver and the spleen, so it is hidden like the blood in the veins. For this reason, we have a rule, memorize it: All blood that remains after the dhakah (lawful slaughter) is lawful and pure, even if it is red, and even if it changes the color of the vessel, because when the dhakah is completed, the entire beast becomes lawful and good. So what is the ruling of the blood that remains in the meat and the veins and inside the heart?
The student: Pure.
The Shaykh : Pure and lawful.
Yes. And among the benefits of this hadith is that the original ruling for carrion is prohibition. The evidence?
The student: It was made lawful.
The Shaykh : "Two carrion were made lawful," meaning and other than this is forbidden. And this is taken from the explicit wording or the implication?
The student: From the implication.
The Shaykh : "Two carrion were made lawful for us"?
The student: From the implication.
The Shaykh : The implication, meaning and we were forbidden what is other than them. And likewise, we say regarding blood: the original ruling for blood is that it is forbidden. Now, is it impure?
The student: Yes, indeed.
The Shaykh : Yes, because we said the rule is: everything that is forbidden from an animal is impure. And in the jahiliyyah (the pre-Islamic age of ignorance), a man among them, when his food ran out, would cut open the vein of his camel and suck it. And it is known that blood is nourishing, without doubt, and then he would suck it. So Allah forbade that except after the dhakah.
He said: "And from Abu Hurayrah (may Allah be pleased with him), he said: The Messenger of Allah (peace and blessings be upon him and his family) said:Bulugh al-Maram 14 It was narrated by al-Bukhari, and Abu Dawud added: Sunan Abi Dawud 3844Sahih (Al-Albani) " Yes.
It was made lawful for us
أحلّت لناThe student: To Ibn 'Umar.
The Shaykh : To Ibn 'Umar, so it would be from the statement of Ibn 'Umar. However, we say that the statement of Ibn 'Umar
Two kinds of dead meat and two kinds of blood have been permitted to us
أحلّت لنا ميتتان ودمانNow, let us take the first benefit: that the Prophet (peace and blessings be upon him) does not have the authority to make anything lawful or forbidden except by the permission of Allah. For this reason, when the Prophet (peace and blessings be upon him) forbade approaching the mosque of one who had eaten garlic or onion on the day of Khaybar, the people said: "It is forbidden, it is forbidden" So the Prophet (peace and blessings be upon him and his family) said:
I cannot forbid (the use of a thing) which Allah has made lawful
إنّه ليس بي تحريم ما أحل اللهThe student: To Allah.
The Shaykh : To Allah (Mighty and Majestic). So, if the Messenger makes something lawful or forbids something, we know that Allah has what? He has given him permission. The meaning is not that if he makes something lawful or forbids something, we ask where is the evidence that Allah forbade it. The statement of the Messenger (peace and blessings be upon him) is sufficient as evidence, but we know that the Messenger did not make anything lawful or forbid anything except by the permission of Allah. Now, he said to them:
I cannot forbid (the use of a thing) which Allah has made lawful, but (this garlic) is a plant the odour of which is repugnant to me.
إنّه ليس بي تحريم ما أحل الله ولكنّها شجرة أكره ريحهاwhose scent I dislike
أكره ريحها(44) And if Muhammad had made up about Us some [false] sayings, (45) We would have seized him by the right hand; (46) Then We would have cut from him the aorta. (47) And there is no one of you who could prevent [Us] from him.
ولو تقوّل عليْنا بعض الْأقاوِيل بعض الأقاويل لَأخَذْنَا مِنْهُ بالْيمِين ثمّ لقطعنا منه الْوَتِينَ فما منكم من أحَد عَنْهُ حاجزِينNow, among the benefits of this hadith is the excellence of the teaching of the Messenger (peace and blessings be upon him) and his delivery of the address, which is by generalization followed by specification. "Two carrion and two bloods"—when something like this reaches the ear of the addressee, you find him what?
The student: Eager.
The Shaykh : Eager to know what these two carrion and two bloods are. And this is undoubtedly from the excellence of teaching, that a person brings something in a general form and then brings it in a detailed form. Allah described the Qur'an, or described the verses of the Qur'an, with this, saying:
a Book whose verses are perfected and then presented in detail
كتاب أحكمت آيَاته ثُمّ فصِّلتAnd among the benefits of this hadith is that the carrion of locusts is lawful; its carrion is lawful. And if this happens by the action of a human being, there is no doubt in that, just as if one roasted a locust or threw it into boiling water that is boiling from fire. This is clearly lawful because it is from the action of the servant. But if we find a dead locust on the surface of the earth, is it lawful or not?
The student: Permissible.
The Shaykh : It is lawful. Subhan Allah! You eat it. Yes, it is lawful, except if we know that it died from poison, meaning that pesticides were sprayed on it and it died. Then we say: do not eat it, because in that is what?
The student: Harm.
The Shaykh : Harm. And the foundation of the Islamic religion is: "There is no harm and no reciprocating harm" Now, if someone asks: What is the wisdom in making its carrion lawful? It is a wild animal that lives in the wilderness. What is the wisdom? The scholars said the wisdom in that is that it has no blood. It has no blood. And the original impurity of carrion is the accumulation of blood in it. Therefore, when the blood is drained and it dies, what does it become?
The student: Lawful.
The Shaykh : It becomes lawful. Locusts have no blood, so their carrion became lawful. Is that clear? If the animal is one whose eating is forbidden due to its impurity and it has no blood, it becomes pure, not lawful, you man! It becomes pure. Do you eat scorpions? Scorpions have no blood, but their carrion is pure, even though it is carrion. Yes. And the story of the fly, you know it. The Messenger (peace and blessings be upon him) ordered that if a fly falls into the drink of one of us, we should dip it, and it will die if the drink is hot. In any case, what is the wisdom in making the carrion of locusts lawful? What is it?
The student: It has no blood.
The Shaykh : Yes, it is that it has no blood. And the 'illah (operative cause) in the prohibition of carrion is the accumulation of blood in it. And the evidence for that is that if this blood is drained? Answer, everyone?
The student: It becomes lawful.
The Shaykh : It becomes lawful. Now, I say a second time: if the animal is one whose eating is forbidden and it has no blood, what does it become?
The student: Pure.
The Shaykh : It becomes pure. Perfect. Now, among the benefits of this hadith is the lawfulness of all sea creatures. That all sea creatures are lawful. And we ask 'Aqil: if you found a fish in the shape of a female, is it lawful or forbidden?
The student: Permissible.
The Shaykh : Lawful? Do you eat it? Answer.
The student: ...
The Shaykh : Do you agree with this?
The student: Yes.
The Shaykh : Yes, he agrees with this. All fish are lawful, whether in the form of a human, or the form of a lion, or the form of a snake, or the form of a dog, due to the generality of the saying of Allah the Exalted:
Lawful to you is game from the sea and its food
أحلّ لكم صيد البحر وطعامهAnd remember the favor of Allah upon you
واذكروا نعمة الله عليكمThe student: All blessings.
The Shaykh :
And if you should count the favors of Allah, you could not enumerate them
وإن تعدّوا نعمة الله لا تحصوهاThe student: All of them.
The Shaykh : All the women. And if he says "my slave is free" and he has more than one slave, all the slaves are freed, unless he intends the single one. Now, therefore, all sea creatures are lawful, whether alive or dead. The evidence from other than this hadith is:
Lawful to you is game from the sea and its food
أحل لكم صيد البحر وطعامهAnd among the benefits of this hadith is the lawfulness of the liver, even if it is dripping with blood, but on the condition that it is from a properly slaughtered animal, even though it is blood. Now, what do we say about the blood of the heart after slaughter? Because the blood coagulates in the heart after slaughter, and for this reason, if a person cuts it open, there is blood in it. Is it impure or pure?
The student: Pure.
The Shaykh : Now, is it lawful or forbidden?
The student: Permissible.
The Shaykh : It is lawful. So if someone asks: Why was it not mentioned in the hadith? We say: Because the blood of the heart is hidden, it is not apparent like the liver and the spleen, so it is hidden like the blood in the veins. For this reason, we have a rule, memorize it: All blood that remains after the dhakah (lawful slaughter) is lawful and pure, even if it is red, and even if it changes the color of the vessel, because when the dhakah is completed, the entire beast becomes lawful and good. So what is the ruling of the blood that remains in the meat and the veins and inside the heart?
The student: Pure.
The Shaykh : Pure and lawful.
Yes. And among the benefits of this hadith is that the original ruling for carrion is prohibition. The evidence?
The student: It was made lawful.
The Shaykh : "Two carrion were made lawful," meaning and other than this is forbidden. And this is taken from the explicit wording or the implication?
The student: From the implication.
The Shaykh : "Two carrion were made lawful for us"?
The student: From the implication.
The Shaykh : The implication, meaning and we were forbidden what is other than them. And likewise, we say regarding blood: the original ruling for blood is that it is forbidden. Now, is it impure?
The student: Yes, indeed.
The Shaykh : Yes, because we said the rule is: everything that is forbidden from an animal is impure. And in the jahiliyyah (the pre-Islamic age of ignorance), a man among them, when his food ran out, would cut open the vein of his camel and suck it. And it is known that blood is nourishing, without doubt, and then he would suck it. So Allah forbade that except after the dhakah.
He said: "And from Abu Hurayrah (may Allah be pleased with him), he said: The Messenger of Allah (peace and blessings be upon him and his family) said: