I have a query regarding some of the answers you have given to a few questions, namely “Halaal and Haraam products” posted on your website on 24 October 1999.
You say that
There is a general belief that all products that have been prepared with any ingredient of alcohol or any other item that has been prohibited for consumption by Islam, is also prohibited. This is not correct. The items that Islam has prohibited for eating are, in effect, prohibited only for eating. For instance, the flesh and other products extracted from a dead animal are prohibited for eating, however its skin may be used to make rugs or even jackets.
You do agree that these products are haraam for consumption at least, my point is that in “your” opinion we are allowed to use these products in any way except for consumption but can we pray sala’h and will it be accepted if we are wearing a pig (pig skin jacket) on our backs?
It is on this point that I find agreeing with your opinion difficult. I have also heard that if one drop of alcohol falls on ones clothes then the clothes must be changed, if what I have heard is correct then how can we wear alcoholic perfumes etc and go read sala’h?
Is there any hadeeth or authority that can help in this matter?
I am not writing this in criticism of your reply but in the hope that I may somehow reach a correct decision on this matter as I am not as knowledgeable as yourself and this matter has been troubling me for a while now.
Before I answer your question, I would like to clarify an important principle regarding the derivation of the directives of the Shari`ah. In the Shari`ah related to interpersonal or personal issues – that is issues besides those related to worship – a matter can lie between a continuum of ‘Obligatory’ (or waajib) at the one end and Haraam (or prohibited) at the other end. Between these two extremes is a vast variety of things that are neither obligatory nor Haraam, but lie within these two clear extremes. The matters that do not clearly fall in the category of either ‘obligatory’ or ‘Haraam‘, may be considered allowable (jaayiz) or disliked (makrooh), but they can in no case be considered either ‘obligatory’ or ‘haraam‘. Furthermore, it should remain very clear that to categorize something as either ‘obligatory’ or ‘haraam‘ requires a clear directive of the Shari`ah. Nothing can be termed as either ‘obligatory’ or ‘haraam‘, without a positive directive of the Qur’an or the Sunnah of the Prophet (pbuh). However, on the other hand, a matter can be considered ‘allowable’ (jaayiz), merely on the grounds that there is no clear directive of the Shari`ah, that either makes such a thing ‘obligatory’ or ‘haraam‘. Likewise, something may be considered as ‘disliked’ (makrooh) merely on the grounds of one’s personal opinion or a derivation from a related directive of the Shari`ah.
Keeping the foregoing explanation in perspective, the important thing to appreciate is that the particular matters to which your questions pertain, do not belong to the category of ‘obligatory’ or ‘haraam‘, as the Shari`ah does not contain any directives to the effect. However, a person may consider these matters to be ‘disliked’ (makrooh) or ‘allowable’ (jaayiz) on the basis of his opinion. In my opinion, all the stated lie within the category of ‘allowable’ (jaayiz), as I do not see any reason for placing them in the category of ‘disliked’ (makrooh).
As far as the fact whether or not Sala’h (prayer) shall be accepted under the circumstances that you have stipulated, once again there is no clear directive of the Shari`ah in this regard. Because of this reason, I do not find any basis to say that one’s prayer shall not be accepted under the circumstances. It is basically the responsibility of the person who holds the opinion that prayer shall not be accepted under the circumstances to provide the basis of his opinion from the Qur’an and the Sunnah of the Prophet (pbuh).
4th June 2000