the Sacred Mosque to ritual impurity, even though no necessity required this; there was merely a need for it. For this reason, some who regard their urine as impure have objected to bringing animals into the Sacred Mosque. His setting this view against the Sunnah that has been called into question is sufficient to demonstrate its invalidity.

The fifth proof—which is the eighth:

It is reported that the Prophet, peace and blessings be upon him, said:

“As for animals whose meat may be eaten, there is nothing wrong with their urine.”

This states the very ruling under discussion. However, scholars have differed over whether to accept or reject the hadith. Abū Bakr Abd al-Azīz said that it is authentically established from the Prophet, peace and blessings be upon him, while others said that it is attributed only to Jābir. If the former is correct, there is no doubt about it. If the latter is correct, it is the statement of a Companion, and similar statements have been reported from other Companions, including Abū Mūsā al-Ash‘arī. The argument then rests on the principle that the Companions’ statements take precedence over those of later generations and are more deserving of being followed. If it is known that this view became widespread among the other Companions without their objecting to it, it constitutes tacit consensus.

The sixth proof—which is the ninth:

The hadith reported by both al-Bukhārī and Muslim from Abd Allāh ibn Mas‘ūd:

“The Messenger of Allah, peace and blessings be upon him, was prostrating beside the Kaaba when Quraysh sent ‘Uqbah ibn Abī Mu‘ayt to some people who had slaughtered a camel of theirs. He brought its stomach contents and fetal membranes and placed them on the back of the Messenger of Allah, peace and blessings be upon him, while he was prostrating. He did not leave until he had completed his prayer.”

This too clearly shows that