Benefits of the Hadith (The Messenger of Allah (peace and blessings be upon him) delivered a sermon to us at Mina . . . ).
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The Shaykh : In this hadith, there is evidence for several issues. The first issue is that it is recommended for the Amir of Hajj and the person responsible for Hajj to deliver a sermon to the people at Mina to teach them what pertains to the rituals. If that is not feasible for the Amir of Hajj, then it is for his deputies. Accordingly, the awareness officers in Hajj should deliver a sermon on that day and convey to the people the rulings of the rituals performed on that day.
Among the benefits of this hadith is the permissibility of delivering a sermon while mounted on a riding animal, and that this is not considered tormenting it, because the riding animal is in a state of travel, whether for the sermon or otherwise, and there is no hardship in that for it, except for stopping it and keeping it standing until the sermon ends, but that does not usually cause it hardship.
Among the benefits of this hadith is the humility of the Prophet (peace and blessings be upon him), in that he did not ask for a high pulpit or the like to deliver his sermon from, but rather he delivered it while mounted on the riding animal.
Among the benefits of this hadith is that the saliva of a camel is pure. It is what flows from its mouth. From where is this taken? From the fact that the saliva of his she-camel flowed onto the shoulder of 'Amr ibn Kharijah. It is known that the Prophet (peace and blessings be upon him) would likely see it. If it is decreed that he did not see it, that is evidence. And if it is decreed that the Messenger (peace and blessings be upon him) did not see it and was not aware of it, because everything that occurred during the time of the Messenger (peace and blessings be upon him) and was not rejected by the Messenger or by Allah (Mighty and Majestic), if it was not within the Messenger's (peace and blessings be upon him) ability to perceive it, then it is a proof. Take this as a proof, because many of the scholars (may Allah have mercy on them), when someone argues with them that this was done during the time of the Messenger, say, "Who says that the Messenger knew about it and approved it?" We say, "We agree with you on this, and we do not know if the Messenger knew about it and approved it except by evidence. But suppose the Messenger did not know; Allah the Exalted knows about it, and it is not possible for Him to approve of the servants' error forever. Therefore, when the hypocrites plotted what they plotted, Allah exposed them and said:[An-Nisa 4:108] The Messenger (peace and blessings be upon him) did not know about them, but Allah knew about them. Accordingly, we say that everything done during the time of the Messenger (peace and blessings be upon him) and not rejected by Allah is a proof, because we know that Allah does not approve of the servants' misguidance and error. Now, in our case, is it likely that the Messenger knew that its saliva was flowing onto his shoulder, or not?
The student: Yes.
The Shaykh : It is likely that he knew, without doubt. Now, if someone says, "Suppose he did not know, and Allah remained silent about it, and this is on the assumption that cannot happen," then the original ruling is purity, and we do not need to bring positive evidence indicating the purity of a camel's saliva, because the original ruling is purity. But there is no doubt that if evidence comes that establishes the original ruling, that is more eloquent in proof. Do we analogize this to every lawful animal, that its saliva is pure? The answer is: Yes, because there is no difference. Accordingly, we say that for every lawful animal, everything that comes out of it is pure, except for flowing blood, because flowing blood is impure by the explicit text of the Qur'an, but everything else is pure. What about dung?
The student: Pure.
The Shaykh : And urine?
The student: Pure.
The Shaykh : And saliva?
The student: Pure.
The Shaykh : And mucus and sweat?
The student: Pure.
The Shaykh : Pure. For every animal whose eating is permissible, its excretions are pure, except for blood, due to the existence of evidence regarding it. For what occasion did the author cite this hadith? Because ... here is in the chapter on removing and explaining impurity, so he (may Allah have mercy on him) intended by citing this hadith to make it clear that the saliva of camels is not impure.
Among the benefits of this hadith is the permissibility of delivering a sermon while mounted on a riding animal, and that this is not considered tormenting it, because the riding animal is in a state of travel, whether for the sermon or otherwise, and there is no hardship in that for it, except for stopping it and keeping it standing until the sermon ends, but that does not usually cause it hardship.
Among the benefits of this hadith is the humility of the Prophet (peace and blessings be upon him), in that he did not ask for a high pulpit or the like to deliver his sermon from, but rather he delivered it while mounted on the riding animal.
Among the benefits of this hadith is that the saliva of a camel is pure. It is what flows from its mouth. From where is this taken? From the fact that the saliva of his she-camel flowed onto the shoulder of 'Amr ibn Kharijah. It is known that the Prophet (peace and blessings be upon him) would likely see it. If it is decreed that he did not see it, that is evidence. And if it is decreed that the Messenger (peace and blessings be upon him) did not see it and was not aware of it, because everything that occurred during the time of the Messenger (peace and blessings be upon him) and was not rejected by the Messenger or by Allah (Mighty and Majestic), if it was not within the Messenger's (peace and blessings be upon him) ability to perceive it, then it is a proof. Take this as a proof, because many of the scholars (may Allah have mercy on them), when someone argues with them that this was done during the time of the Messenger, say, "Who says that the Messenger knew about it and approved it?" We say, "We agree with you on this, and we do not know if the Messenger knew about it and approved it except by evidence. But suppose the Messenger did not know; Allah the Exalted knows about it, and it is not possible for Him to approve of the servants' error forever. Therefore, when the hypocrites plotted what they plotted, Allah exposed them and said:
They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from Allah, and He is with them [in His knowledge] when they spend the night in such as He does not accept of speech. And ever is Allah, of what they do, encompassing.
يستخفون من النّاس ولا يستخفون من الله وهو معهم إذ يبيّتون ما لا يرضى من القول وكان الله بما يعملون محيطًاThe student: Yes.
The Shaykh : It is likely that he knew, without doubt. Now, if someone says, "Suppose he did not know, and Allah remained silent about it, and this is on the assumption that cannot happen," then the original ruling is purity, and we do not need to bring positive evidence indicating the purity of a camel's saliva, because the original ruling is purity. But there is no doubt that if evidence comes that establishes the original ruling, that is more eloquent in proof. Do we analogize this to every lawful animal, that its saliva is pure? The answer is: Yes, because there is no difference. Accordingly, we say that for every lawful animal, everything that comes out of it is pure, except for flowing blood, because flowing blood is impure by the explicit text of the Qur'an, but everything else is pure. What about dung?
The student: Pure.
The Shaykh : And urine?
The student: Pure.
The Shaykh : And saliva?
The student: Pure.
The Shaykh : And mucus and sweat?
The student: Pure.
The Shaykh : Pure. For every animal whose eating is permissible, its excretions are pure, except for blood, due to the existence of evidence regarding it. For what occasion did the author cite this hadith? Because ... here is in the chapter on removing and explaining impurity, so he (may Allah have mercy on him) intended by citing this hadith to make it clear that the saliva of camels is not impure.