Religious Opinion In Response to Questions from Malaysia
I would like to refer you back to questions asked by Zamaliah from Malaysia on 25th June 2000 (Using A Paintbrush Made of Pig Hair)[1]. In your answer you said that she can use any method she wants to clean her table and there is no restriction under Shari'ah law to use such brush.
I'm not sure if you're aware that almost all Malaysians are followers of Shafi'i Mazhab[2]. According to this Mazhab, all parts of swine (including hair) are najis[3] of type mughallazah (very unclean). If pig hair came into contact with anything (human body, clothes etc), it is compulsory under this mazhab (especially if one wants to wear it during prayer) to wash the unclean area seven times with water, while the first wash contains some soil.
This law was based on a hadith narrated by Muslim (whose approximate meaning, due to translation): “From Abu Hurairah r.a., he said: The Prophet (pbuh) said: Clean your drinking utensil when a dog had licked inside it by washing it seven times, the first with soil.”
Using the method of qias[4], swine is regarded by this mazhab as dirty as the dog. Thus, if dog is unclean and require such cleaning method, this mazhab believes that similar cleaning method is required. If I'm not mistaken some other mazhabs such as Hanafi and Maliki Mazhab[5] allow the usage of swine hair and regard it as clean. However, Hanbali Mazhab[6] is similar to Shafi'i Mazhab in the sense that swine hair is regarded as unclean. As far as I know, Hanbali Mazhab allows the use of other washing element (like soap or washing powder) as a replacement for soil. WAllahu'alam.
I'm not sure if you're a follower of any Mazhab mentioned above. If you are, then I think it's advisable for you to mention this on your web site in order to avoid confusion for many Muslims from around the world.
JazaakAllah
Reply
I am not a follower of any Madhab[7]. I have great respect and regard for the contributions of all the great Muslim scholars that you have mentioned (and also those that you have not mentioned) and am greatly indebted to their works for whatever I know about Islam. Nevertheless, all the opinions that I express on my web site, whether in response to questions or in my articles, are based solely upon the directives entailed in the Qur’an and the Sunnah of the Prophet (pbuh). Those who send me their questions and ask me for my opinions are, generally, aware of the fact that I am neither an adherent of any particular juristic school, nor do I promote such adherence. This is precisely what I imply with the following introductory statement at the opening page (Home Page[8]) of my web site:
At ‘Understanding Islam’, we present the explanation of Islam in the light only of the Qur’an and the Sunnah of the Prophet Mohammed (peace and blessing of Allah be upon him).
Moreover, on the ‘Submit Your Question’ page[9] at ‘Understanding Islam’ we have written:
At 'Understanding Islam', Questions are answered on the basis solely of our understanding of the Qur'an and the Sunnah of the Prophet (pbuh) Please do not ask for fatwas (opinions) according to the understanding of any sect or juristic school..
I am sure that the above statement should clarify the issue, beyond any doubt.
As far as my opinion regarding the specific issue of whether or not a person may use a paintbrush made of pig hair is concerned, I had written in my referred response:
… in my opinion, the Shari`ah does not prohibit the use of the referred paintbrush. An individual may use it, or may due to his own personal dislike, refrain from using such items. Nevertheless, such a personal choice cannot be made a part of the Shari`ah.
It is precisely due to this silence of the Shari`ah that the difference of opinion among the various Muslim jurists, which you have pointed out in your comment, exists on the issue. Had the Shari`ah given a specific directive regarding the issue, it would have left no room for much of a difference of opinion among the Muslim scholars and jurists, regarding the issue. It should further be clarified that the referred opinions of the various Muslim jurists and scholars is the fiqh (understanding) of the respective scholars and jurists. It does not become a part of the Shari`ah, which refers only to the express directives entailed in the Qur’an and the Sunnah of the Prophet (pbuh).
I hope this helps.
Regards,
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