Ruling on smelling food and drink

[Abu Sarah]

Ruling on smelling food and drink​

Praise be to Allaah.

In Islam, it is prohibited to breathe into the vessel and to blow into one’s drink.

It was narrated from Abu Qataadah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) breathing into the vessel. Narrated by al-Bukhaari (5630) and Muslim (267).

What is meant is that it is forbidden to blow onto whatever is in the vessel of food or drink.

Al-Shawkaani said in Nayl al-Awtaar (8/221):

Vessel includes vessels for both food and drink. End quote.

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said in Fath al-Baari (10/92):

There are a number of ahaadeeth which forbid blowing into the vessel; it is also forbidden to breathe into the vessel, because that may result in some change due to the breathing, either because the breather’s mouth has a certain smell because of food for example, or because he has not used the miswak or rinsed his mouth for a long time, or because breathing brings out some vapours from the stomach. In all these cases blowing is even worse than merely breathing. End quote.

Shaykh Ibn ‘Uthaymeen said in Sharh Riyadh al-Saaliheen (2/454):

The wisdom behind that is that breathing into the vessel is off putting to the one who is going to drink from it after him. Some diseases from the stomach, lungs or mouth may be expelled with the breath and stick to the vessel, or he may choke if he breathes into the vessel. Hence the Prophet (peace and blessings of Allaah be upon him) forbade breathing into vessels; rather one should take three breaths, holding the vessel away from the mouth each time. End quote.

It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) forbade blowing into one's drink. Narrated by al-Tirmidhi (1887) who said: a saheeh hasan hadeeth. It was also classed as saheeh by Ibn al-Qayyim in I’laam al-Muwaqqi’een (4/317).

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Sharh Riyadh al-Saaliheen (2/457):

That is because if a person blows (into the vessel), some harmful things may come with the air that is exhaled, such as disease and the like. But some of the scholars made an exception in cases of necessity, such as if the drink is hot and he needs to drink it quickly. In that case some scholars granted a concession. But it is better not to blow on it, even if it is hot. If it is hot and he has another vessel, then he may pour some of it into that vessel then pour it back until it cools down. End quote.

Once the reason for the prohibition on blowing or breathing into the vessel was understood, the scholars drew an analogy with everything that may lead to contamination of food and drink.

Al-Shawkaani said in Nayl al-Awtaar (8/221):

Just as one should not breathe into the vessel, one should not burp into it either. End quote.

With regard to the ruling on smelling food or drink, if smelling the food or drink is done in such a way that the breath coming from the nose will come on the food then it is not allowed in this case. But if none of the breath will come on it, rather the person only wants to know what this food smells like so that he can know what it is, then there is nothing wrong with that. But when the mouth is brought too near to food or drink, that is usually accompanied by some of the breath that is exhaled from the nose. Hence some of the fuqaha’ regarded it as makrooh to smell food.

It says in Radd al-Muhtaar, which is a Hanafi book (6/340):

Food should not be eaten when it is hot, and it should not be smelled. End quote.

It says something similar in Mughni al-Muhtaaj (4/412), which is a Shaafa’i book.

But if a person wants to smell the steam coming from food from a distance, because of a need to do so and he is keen to ensure that none of his breath reaches the food or drink, then there is no reservation concerning that, in sha Allaah..

The Muslim should think about how keen Islam is to teach the Muslim all the etiquettes of living, even with regard to his food and drink. He should ponder how many of the books of our fuqaha’ (may Allaah have mercy on them) deal with etiquette and cleanliness, then let him see if there is any religion or line of thought which brought such sublime teachings as our religion did. Praise be to Allaah the Lord of the Worlds.

And Allaah knows best.

 

[louise_soso]

is it bad to touch pork..

 

[Abu Sarah]

is it bad to touch pork..

yeah sister don't touch pork and you should cleansing yourself after touching pigs..due to Pork is haraam and it is not permissible to eat it, whether it is the meat, fat or any other part, because Allaah says (interpretation of the meaning):

“Forbidden to you (for food) are: Al-Maitah (the dead animals — cattle — beast not slaughtered), blood, the flesh of swine[al-Maa’idah 5:3]

The Muslims are agreed that all parts of the pig are haraam. Allaah has forbidden it because of the harmful things it contains and because it is impure, as Allaah says (interpretation of the meaning):

“Say (O Muhammad): ‘I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maitah (a dead animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork); for that surely, is impure…”[al-An’aam 6:145]

Its meat is a disease, and the more people advance in knowledge, the more new diseases they discover, because of pork consumption.

Muslims should keep away from places where this filthy meat is eaten so that they will not eat anything of it without realizing.

see also : What is the reason for the prohibition on pork?


With regard to how to cleanse oneself of pig-related impurity, some scholars are of the view that it should be washed seven times, one of which should be with earth, by analogy with dogs.

But the correct view is that pig-related impurity should be washed only once. Al-Nawawi (may Allaah have mercy on him) said in his commentary on Muslim (Sharh Muslim): “Most of the scholars were of the view that pig-related impurity does not have to be washed seven times. This is the view of al-Shaafa’i, and it has the strongest evidence.”

This is what Shaykh Ibn ‘Uthaymeen thought most likely to be correct, as he said in al-Sharh al-Mumti’, 1/495): “The fuqaha’ (may Allaah have mercy on them) likened (pig-related) impurity to dog-related impurity, because pigs are dirtier than dogs, so the ruling should apply even more so.

This is a weak analogy, because pigs are mentioned in the Qur’aan and they existed at the time of the Prophet (peace and blessings of Allaah be upon him), and there is no report which likens them to dogs. So the correct view is that pig-related impurity is like any other kind of impurity, and there is no need to wash seven times, one of which should be with dust or dirt.”



The correct view concerning washing other types of impurity is that whatever will remove the impurity is sufficient, and there is no specific number of times it must be washed.

No matter what the correct view with regard to cleansing oneself after touching pigs, you do not have to wash any part of your bodies now, and that does not have any effect on your prayers.


<wasalam>

 

[louise_soso]

yeah sister don't touch pork and you should cleansing yourself after touching pigs..due to Pork is haraam and it is not permissible to eat it, whether it is the meat, fat or any other part, because Allaah says (interpretation of the meaning):

“Forbidden to you (for food) are: Al-Maitah (the dead animals — cattle — beast not slaughtered), blood, the flesh of swine[al-Maa’idah 5:3]

The Muslims are agreed that all parts of the pig are haraam. Allaah has forbidden it because of the harmful things it contains and because it is impure, as Allaah says (interpretation of the meaning):

“Say (O Muhammad): ‘I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maitah (a dead animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork); for that surely, is impure…”[al-An’aam 6:145]

Its meat is a disease, and the more people advance in knowledge, the more new diseases they discover, because of pork consumption.

Muslims should keep away from places where this filthy meat is eaten so that they will not eat anything of it without realizing.

see also : What is the reason for the prohibition on pork?


With regard to how to cleanse oneself of pig-related impurity, some scholars are of the view that it should be washed seven times, one of which should be with earth, by analogy with dogs.

But the correct view is that pig-related impurity should be washed only once. Al-Nawawi (may Allaah have mercy on him) said in his commentary on Muslim (Sharh Muslim): “Most of the scholars were of the view that pig-related impurity does not have to be washed seven times. This is the view of al-Shaafa’i, and it has the strongest evidence.”

This is what Shaykh Ibn ‘Uthaymeen thought most likely to be correct, as he said in al-Sharh al-Mumti’, 1/495): “The fuqaha’ (may Allaah have mercy on them) likened (pig-related) impurity to dog-related impurity, because pigs are dirtier than dogs, so the ruling should apply even more so.

This is a weak analogy, because pigs are mentioned in the Qur’aan and they existed at the time of the Prophet (peace and blessings of Allaah be upon him), and there is no report which likens them to dogs. So the correct view is that pig-related impurity is like any other kind of impurity, and there is no need to wash seven times, one of which should be with dust or dirt.”



The correct view concerning washing other types of impurity is that whatever will remove the impurity is sufficient, and there is no specific number of times it must be washed.

No matter what the correct view with regard to cleansing oneself after touching pigs, you do not have to wash any part of your bodies now, and that does not have any effect on your prayers.


<wasalam>

aah okie thank you brother jzk