Hamzah Wald Maqbul – Mlik Fiqh Hunting Aqiqah Circumcision and Newborns Ribat 07212022
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The speakers discuss the concept of hunting and the importance of learning to be a good Muslim to achieve wealth and happiness. They also discuss the use of theSAQ and the French language for hunting, as well as the use of the "monster" in the French language for slaughtering animals. They also touch upon the use of the "monster" in the Arabic language for hunting and the importance of proper circumcision for male and female children. The speakers advise against discussing gender identity and personal issues in public.
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So,
this has to do or this
has
to do with hunting,
if a person has to hunt.
And the, the first,
ruling that's mentioned in the string of rulings
is
whatever
has been killed
by your trained
dog, hunting dog,
or your trained
falcon.
It is
permissible to eat
if you sent that dog or falcon
intentionally
after the prey.
So interesting,
that this is actually mentioned explicitly in the
Quran,
that using the use of hunting dogs is
permissible,
and this, description of the being,
literally being taught,
which is the same you know, it's the
same word you'd use for teaching a human
being, like
some academic subject
or whatnot.
Perhaps this is not, you know, directly in
the realm of what people conventionally think of
as fiqh.
But, one of our, he was talking about
the fadl, the virtue of illm.
That he said that if a dog were
to kill an animal,
Allah,
you know, he's you know, he actually explicitly
enumerates
from the types of Haram meat,
that the
wild animals, the things that's that's been eaten
and killed because it's been eaten by a
wild animal or, bitten by a wild animal.
That that's from the things that are haram.
And, then but on the flip side, you
see that the barakah of the talim of
the Kalb,
teaching the Kalb.
It means that the animal that they kill
actually becomes
halal. That you say the name of Allah
and you send it, and the,
the thing that it it grabs
or that it takes hold of,
becomes halal.
And,
if this is what the baraka of teaching
the dog is and training the dog is
or whatever other animals. If people train,
you know,
in old times people and still, I guess,
today, they trained a number of different animals.
The Arabs, in particular, they trained a number
of different animals to hunt for them. So
it's not only birds and dogs,
but even like cheetahs and
just all sorts of interesting animals, you know.
That you can train them to
kill, pray, or
find, pray, or retrieve, pray for you.
That,
it's the the
that makes the thing that they bring back.
And it's the intention of sending them with
the name of Allah Ta'ala
that makes what they catch jais. Otherwise, if
you don't send them intentionally, they go on
their own
or if you
purposely omit the mention of the name of
Allah when sending them
or if they're not trained
then in all of these cases the thing
that they kill or retrieve is meta.
Now what is the training coming back to
like?
FIP,
what's conventionally thought of as FIP for a
moment?
The training is that the
the animal should
follow commands enough
that
they will not eat from the
the prey that they're hunting or retrieving.
And so that you know, that's a process
that requires teaching it that, look, you'll get
your food one way or the other. We're
not gonna requires teaching it that, look,
you'll get your food one way or the
other. We're not gonna deprive you,
but it should have enough control
and it should show enough obedience to the
commands of the master
that you know that it's going after what
you're sending it because of your nia,
not because of,
you know, just it so happens that it
it goes and does this thing.
And that's what the what the training of
the
of the dog is, what the training of
the animal is. And again, then to shift
back into something that's a little bit more
people consider Ishara. It's the same thing with
the believer as well.
You know, some people say, I'm gonna go
make dua. But then what they catch,
they there's a conflict of interest in it
if they have some sort of money that
they get or some sort of fame or
some sort of pride or some sort of,
you know some people say, say, I'm gonna
go make dawah. Well, how come I feel
you're excited to make dawah to pretty girls,
but you're not, you know, excited to make
dawah to, you know, a grandma who can't
you know, who doesn't excite you in that
way or to,
you know, a brother, who's poor or who
has no means or has no way of
rewarding you in this world.
Even though they have enough like others have
enough, they have a, you know, a like
others have a they have a need for
salvation on the day of judgment
like others have a need. And,
Allah
rewards rewards people,
for it. It's a good deed all the
same.
And so that's also something that the Kalbi
should know that the the the the master
will feed it one way or the other.
So that's what they do. They feed the
animal separately,
and then they train it to go and
get the, carcass so that you
unpair inside of that the animal unpairs inside
of its mind.
The idea that the carcass that's retrieving for
the master is
my food.
The carcass that's being retrieved from the master
is my work. My food the master gives
me
separately.
And, you know, that's also that's also part
of the talim of the Saliq as well
and of the Muslim as well. It's at
Tarab Tabarak wa Ta'ala people think you know
I'm gonna follow Deen, I'm gonna die broke
or I'm gonna die alone or I'm gonna
die happy or whatever.
And that's not the case. Masha'Allah, the Muslims.
We're the furthest of people if you read
history from being broke or from being alone
or from not having fun or enjoyment or
culture or whatever.
But the idea is that you cannot mix
you can't mix it up because if you
mix everything up, your intentions, you mix them
up, what should be done for the sake
of Allah. You're doing it with just, like,
fantasy in the back of your head that
somehow this is for you know, that I'm
gonna enjoy it. This is my way of
getting to some sort of enjoyment or some
sort of consumption or some sort of,
you know, other
desire of the nafs.
It means that the thing that you touch,
which was supposed to be halal, it becomes
haram,
and it loses all of its barakah. And
it's a failure in this world, and it's
a failure,
in the hereafter.
And,
you know, this is subhanallah. This is something
that's
a,
again, somewhat of an aside,
but, it's worth mentioning. It's worth mentioning because
fiqh is about understanding.
And there's a lot of understanding that can
be taken from a lot of things. And
sometimes there are a lot of people who
can memorize the details and miss the bigger
point,
which is that, traditionally people say,
in order to be a good person of
knowledge, you have to first be a good
Muslim. And in order to be a good
Muslim, you have to be a good human
being.
And I I add to this, there's perhaps,
like, a remedial,
like, I have the remedial to solve. Of
course, the remedial
part of this understanding is in order to
be a good human being, you should first
be a good animal.
And this is something that even animals understand.
So if you see that it's broken down,
it's maybe you should like, we should work
on it first. And then
when it's not working, don't ask why the
rest of it is not functional. 1st, fix
this, then move to the move to the
next lesson,
which is that the animals have enough loyalty,
that the nafs in general, which is something
that also the animals have,
The the nafs
is naturally inclined.
It's it's it's essential nature is that it
will love the one who's good to it.
But,
sadly, this is a dysfunctionality.
You know? The psychologist
is a Tabib Nazani,
the one who deals with the
Nazani, that
there's this, kind of, like, a a dysfunction
in the nafus of some people
that they don't they can't do this. Like,
this somehow, for whatever reason, doesn't work for
them.
And so, you know, there's a story. If
it happened, it probably happened several times in
different places, but I don't know if it's
a true story or not. Even if it
didn't, it's
helpful to illustrate something that the grand wazir
was the wazir of the sultan for, like,
whatever, 30 years or something like that.
And one day he screwed up and the
sultan became so angry, he said throw him
to the dogs.
So he threw him to the dogs and
the dogs wouldn't you heard the story before?
He threw him to the dogs and the
dogs wouldn't attack him.
So Sultan is upset now. He's like, what's
going on? And so the you know, that's
the thing. That's why he have a wazir
because he's usually our smart people, you know,
help you figure things out. Right? So wazir
explained to him. He goes, you know, a
couple of years ago,
the the keeper the dog the the royal
dog keeper, he he was, like, indisposed for
some reason.
So I couldn't find anyone to take care
of the dogs,
to replace him. So I just fed them
myself for, like, 2 weeks or something like
that.
So that so many years ago,
the, the dogs, I fed them for, like,
2 weeks. And because of the Hassan, the
way dogs are, is that they'll never forget
it. You know, they'll always see me as
as,
as somebody who,
like, is a good person.
And then and he took the opportunity to
chide the sultan too. He said that, you
know, 30 years I served you. And one
time I screwed up, you know, and this
is like what you did. The dogs, they
didn't forget the that I did for them
so long. It was just for a couple
of weeks.
And, if the should feel stupid in a
time like that, imagine how stupid the insan
should be
that Allah,
you know,
his
is,
his is aptly described
as, you know, being being present with you
even, you know, before you were a
a fetus in the womb of your mother.
Bad
is actually good for you. You just don't
understand it yet,
that even in that there's khair.
And so for a person to be ungrateful
to the lord,
it's kind of bogus. It's kind it's, like,
kind of a bogus thing to do. But
coming back to the Bab in question,
if the tal the talim of the Kalb
of the of the Kalb and the Kalb,
I guess, as well, but the talim of
the dog is that it should
have at least this much understanding that I'm
I'm not going to eat from the prey
in the way that you teach the dog
that or you teach the baas that or
the falcon or whatever it is that you
feed it separately
until it decouples in its mind
the eating and drinking from the
from from the the work that the master
gives it.
And,
likewise,
whatever,
whatever things you whatever implements you
you use,
that kill,
the animal. So if it's a spear or
or an arrow or whatever,
it should be the implement should be something
like cuts,
that that whatever you hit with and implement
and it dies before you
get to it.
That thing is
also halal.
And,
that thing that you hit with an implement,
but you
are able to reach it
while it's still alive,
that you're required to slaughter.
You're required to slaughter because if it's wounded,
you know, to the point where you catch
up with it, then it's in your control.
Then the the slaughter procedure, which was covered
in previous lessons.
It's an obligation for you to,
implement that.
And everything that you,
everything that you,
So this the this is the same ruling.
So then there's there's another
question,
which
is,
how do you know that it's your
arrow or your
implement that killed the
that killed the prey? Because it's not always
in fact, it's probably rarely that you just
shoot something, bam, it drops dead, and you
just walk over and pick it up. What
usually is the case is that you wound
that the animal somehow, and then you have
to keep stocking it because it will run.
And so you follow the trail of blood
or you follow, you know, whatever. You have
to stalk it and find it.
So the,
the question is
is that, like, you know, what are the
parameters of that? How can you be sure
that
it's your arrow that killed the animal?
And so it's mentioned
that
it's mentioned that okay. Well, as it's that
as long as it's not
the
as long as it's not like, nighttime hasn't
crossed
between your
hitting it and between you retrieving it.
So for example, if a person hits the
animal after Assar and then they look for
it, and then it's nighttime, and then the
day they look for it again, and then
they find it,
then,
then then the person shouldn't eat from it
because there's a question of why it died.
And he says then he also mentions the
opinion.
He says that,
the opinion is also there that, no, that
it should be
it should be,
that that should be only the case for
the animals the the the the things that
you send the animals after.
Whereas if you have an arrow, for example,
that has obviously hit the animal mortally. If
you have an arrow in the neck or
something like that or it has pure, you
know, like,
something that that is gonna mortally wound the
animal, then it's obvious that the
that the animal died from your,
from your,
having shot it or hit it.
And so there's nothing wrong with with eating
from
from that.
And,
you cannot you cannot kill
a domesticated animal,
like, in the way that you kill wildlife.
Meaning that, you know, you can't just say,
oh, look. It's like domesticated sheep or domesticated,
goat or whatever,
and I'm gonna hunt it with an arrow
and say or I'm gonna send my, like,
attack dog against it or whatever
and say, Bismillah. You can't you can't do
that. That dispensation for the the wider,
I guess, repertory of tools available for hunting
Wild animals is precisely because of the need
because wild wild animals, you cannot
you don't have control over them.
Whereas
the domesticated animals,
you know,
if they're domesticated, you should have, like, some
way of restraining them and slaughtering them properly.
Even the wild animals,
when you have the ability to get to
them and and slaughter them according to the,
you know, this the method of slaughter that
was previously covered. If you're able to do
it, you have to.
It's only while you're not able to do
it that all of these special rules with
regard to hunting are there. And this is
the difference between the Maliki School and between
the Hanafi School. In the Hanafi School, they
have this idea, and we covered it before
that we don't have it in the Maliki
School, of the that
that
the is has from the same root of
the.
So,
is the thing that pushes you toward, like,
necessity.
So what if somebody's, like, bull goes AWOL?
It happens.
Or what if somebody's, like, bull like, falls
into a
well? How are you gonna pull, like, a
living, kicking, screaming bull out of a well,
it's difficult enough even if it's dead.
And so,
you know, these are situations that are mentioned
in the Hanafi books
that because there's really no way of killing
the animal otherwise or it seems like there's
no way of, like, safely handling the animal
otherwise,
then you're allowed to, like, hit it with
an arrow or or or whatever.
Whereas the Malachy school, that's not that's not
permissible. If it is from the
class of
domesticated animals, you have to slaughter it,
like a domesticated animal even if it has
gone AWOL.
So it's like it's not it's not a
two way street. Right? Because in the in
terms there's it's rather it's priority.
The priority is what? Is that the normal
and nahr, the normal
form of zakat
is
has priority or sayd.
Sayd is only there for
it's an exception, and it's there for when
certain
conditions are met. So that's why, for example,
unlike the Hanafeez, we don't consider the hunted
animal of,
the people of the book to be permissible
to permissible to eat. And,
like that, you know, it's a different it's
a different way of looking at the masala,
that they're not analogous with one another. I
don't even think the Hanafis consider there to
be a straight analogy between,
between hunting and between the slaughter.
But, here, it's like a matter of priority
that if you don't check the correct boxes,
you cannot you cannot use the the hunting
method of of of killing an animal
and, then permissive you know, eat
from it,
with permission.
So then he, he moves to another
set of masai,
which is the, masai having to do with,
Apliga.
Apliga
is another type of ritual slaughter
which occurs at the time of the birth
of a newborn.
And the reason it's mentioned here is because
first he mentions the and the hidayah, right,
the sacrifices of Eid and the sacrifices of
of Hajj. And then he mentions how you're
supposed to slaughter in general.
And, then he mentions say that now he's
mentioning the
which is another type of
ritual sacrifice. I say
because I think it's the opinion of Imam
al Khalifa that it's not a ritual sacrifice.
Rather, it's a permissible,
a permissible,
slaughter that's,
that was, like, from the culture of the
Arabs that was upheld by
the prophet and practiced by
him whereas,
you know, I don't think they, you know,
that's not the common and popular custom
amongst, the people of the subcontinent in any
way to view it that way. It is
viewed as a and as a ritual performance.
In the Maliki school, it definitely is.
But I mentioned it's just
out of,
just out of,
you know, just to educate
and to properly
different opinions of the different and the different.
So it's recommended.
It's recommended.
And
there are other ritual sacrifices and ritual slaughters
as well.
For a list of what you call the
particular slaughters and the different particular occasions. Like,
the Waleema is also a ritual slaughter as
well.
Well. The rest also
And so that's a, it's the name of
a party, and it's also the name of
it,
a slaughter that happens in occasion to slaughter
an animal, etcetera.
And his,
he has a long list of them for
those who want to
after Arabic vocabulary.
So
In the, he mentions anyways, the the translation
is that the is
performed
on behalf of the the the the newborn
child
on the 7th day
with a a sheep
and,
in a sheep of the description that we
mentioned from before. So it should be free
of defect.
And, it doesn't have to be a sheep.
It can be he writes in the in
the
in the writes in the that
it can be a goat. It can be
a
camel. It can
be a head of cattle,
but it should be of the
description of what's needed for a valid
and a valid hadith,
you know, before.
It shouldn't be, like, it should be free
of major defect, and it shouldn't be, like,
super emaciated or terminally ill or whatever.
So,
the day that the the child is born,
if the
child is indeed born in during daylight hours,
between the crack of dawn and between,
that day is not counted because it's a
it's a part of the part of the
day.
So if the child is born during the
day on Wednesday,
then the sacrifice will be on the next
Wednesday.
If the child's born what we would refer
to as Wednesday night and whatever the system
over here or what we would refer to
as Thursday morning before the crack of dawn,
then, in in that case, it still the
7th day is going to be,
the next Wednesday. So it's the 7th day.
It doesn't it's not after 7 days pass,
passed, but it is on the 7th day.
Not counting the fraction of the day that
the child is
or no.
No?
And it should be
slaughtered in the morning.
Meaning what?
It should be slaughtered it should be slaughtered
in the morning before noontime.
And, it's
recommended to slaughter
after the sunrises as well.
Although if a person does it between dawn
and sunrise, it still suffices.
And,
perhaps I should,
you know, look up the masala as well.
But in
terms of the,
Hidayah,
in terms of the Hidayah and in terms
of the
the, you don't,
you can't it's not valid
to slaughter at night.
And, I'm assuming that that that should be
the case here as well, but I should
look up the particular.
But at any rate, if a person wants
to do it, let them take care to
do it during the during the daylight before.
Because this is part of the
this is part of the, custom of Jahiliya
that they would
smear the blood of the on the child,
which is like a really weird,
like, devil worshiper type weird thing to do.
You know?
Whereas
the
you know, everything he did was beautiful. So
he
even even though the,
his
you know, most of his children was before
even the of Islam. He he he his
his deep
his purity and his pleasantness it didn't allow
him to do these things.
So instead he would put perfume on the
baby which is such a nice thing to
do. So that's also mentioned as
being, one of those, things that the Rasul
did on that 7th day,
instead of smearing the baby with blood,
which is gross.
And it's okay it's okay to eat from
it.
And it's,
it should be eaten from by the by
the people who slaughtered
and the family, and it should be also
given part of it should also be given
out,
in.
But it's not necessarily set at a 3rd,
a 3rd, a
3rd.
And,
it's okay to break the bones of the
aplikad because in Jahiliya, they used to not
do that.
They used to take care when butchering the
animal of that they separated at the joints.
They did that. It may have been a
superstition of theirs that,
by breaking the bones of the animal, somehow
it's harm for the child,
which is also not something that
just a superstition of jahiliyah.
It may also be because,
because giving, like, a lot or cooking, like,
it's like a feast. It's not something that's,
like, economized.
What that is. But there's nothing wrong with
there's nothing wrong with breaking the bones of
the the animal and butchering it afterward.
And if child's head is shaved
at that time.
And then afterward, the the hair is weighed
in the equivalent of,
equivalent of gold or silver to the
weight of the
hair of the child is distributed,
as a,
then that's that's that's
recommended and it's a beautiful thing to do.
And it's narrated,
say the
Fatima
weighed the daughter of the
weighed the hair of Al Hussein when he
was born and Al Hasan when he was
born. And
that that they weighed
the the hair of
the the the children and
gave that much in sadaqah and,
in silver and its
weight of silver. And they were poor. You
know, they're poor people. Were
poor. They were not they were not wealthy.
He said said Ali who was reported at
some point that he used to
carry water from the well for people for
money
and say used to grind
and mill, grain,
with her own Mubarak hands, but they still
gave
And when they asked for, you know, when
they asked for help, the Rasool
gave them a word,
you know. So that's
Masha'Allah,
that's the Sadaat of the, you know, the
Ahlulbayt of the Prophet Sallallahu Alaihi Wasallam, that's
their
way.
That it's narrated in turmidhi sharif that the
prophet
said,
or that the prophet
performed by his own Mubarak hand, the of
said al Hasan
by slaughtering a ram.
And he said,
oh Fatima, shave his head
and give,
the weight in,
silver
of his hair out at.
And so there's no harm,
to
to put,
to perfume the child, the head of the
child,
instead of smearing it with blood like they
used to do in,
Jahiliya,
then then there's nothing no. There's no harm
in that. It's a nice thing to do.
And then the last
the last hookum that he mentions here is
that of of
circumcision,
That, the circumcision,
he says he he says that it's,
And
meaning it's it's not it's not far. However,
it is
that a person,
their their,
their uprightness
is considered damaged
if they
purposely and without reason don't get circumcised.
This
is for that person. They should not be
the imam
nor is their witness,
accepted
Even if it's not a sin, it's something
like like really wrong that that person
it's something a sign that that person something's
really wrong.
And so
it's really important to,
get the circumcision done for the male.
And with
regards to the female, it's permissible and it's
mildly recommended.
It's permissible, and it's mildly recommended.
Now this is another issue that
godlike people can't talk about properly,
and people will freak out about,
because of their inability to define what it
is they're talking
about.
First of all,
for whatever reason,
there's, like, a movement against circumcision,
of male children
in in Europe and and kind of in
this country, although not as much. It's interesting.
The Christians of this country were
conscientious enough to realize that even,
you know, in the biblical tradition that it's
something that they should be doing.
And so many Christians,
they they get circum they used to get
circumcised automatically, and I think it's relatively recently
that that's changed.
That, like, insurance won't cover it anymore and
things like that because it's it's it's not
necessary.
And, they won't like
it's not as facilitated as it used to
be, although I think many people used to
get circumcised in this country, although Europe was
not like that.
They're they were pagan people,
and they kept they held fast to many
of their pagan rituals.
And this is something that is at least
as common over there. And so there's some
attempt in
Europe and
different, jurisdictions
to
prescribe and make illegal circumcision for males
saying that, well, you can't make the choice
on behalf of the baby and you're mutilating
him and, you know, and you're this and
you're that. Whatever. Right? Just like bonkers type
Nutty,
nutty talk.
But on the flip side, if I'm, you
know, a minor wants
to change their gender, say,
somehow, actually, like, you know it's it's such
a, like, a rational fail
that
cutting off the foreskin is
unacceptable.
On the flip side, flaying the entire penis
and turning it inside out and, like, cutting
up and reinserting it into, like, a body
cavity or, like, some grotesque thing. That's not
genital mutilation.
I don't know, like,
I don't know what what the logic is
there. I don't I mean, there I know
that there's no logic
there, but it is something that people should
know and understand and understand and not,
you know, buy into.
As far as the as far as the,
the of the
the the female,
which is in particularly referred to as khifav
with a bod.
On the in the Hanafi Madhab, it's permissible.
In the Shafi'i Madhab, they actually I'm told
that they make analogy between the
the the hook them for the male and
for the female,
that they are
the same. It's sunnah for the female just
like it is for,
for the male.
The Maliki school is,
again, as is the case for many Mas'id
that are, like, diametrically
against one another between the Atharis and between
the Hanafis,
there's some sort of moderated position
which is it's recommended. It was a honored
custom of the Arabs, but there's no sin
in
leaving it.
But then you have to define what you
mean by
you have to define what you mean by
female circumcision.
And so
there is
a particular
thing that's referred to as female circumcision
called infibulation,
which is apparently
a custom, like, in some parts of
East Africa where they, like they just, like,
like, cut off the clitoris. They cut off
like, they just cut off the all the
all of the the parts of the female
female reproductive organ that face outside,
they more or less, like, cut off all
the traces of it and,
then literally shut it so it shut,
which is
100%
completely haram in every single month. Not not
that is not what it's been talking about.
That's been what's been talked about in the
books of 5th as
as,
as kifab
and that's not permissible, like, for anyone, anything.
It prevents a woman from being able to
enjoy
sexual intimacy,
and it's, like, super dangerous. Like, you could
get infections
bleeding and hemorrhaging at the time of,
consummation of marriage and,
like, literally, you have to take scissors and
cut it. It's, like, just really messed up.
And then, like, it makes
you know, because scar tissue now, it's not
the normal tissue that can stretch normally or
whatever,
that
you know, sometimes the the hemorrhaging and the
bleeding then becomes
fatal or really problematic then as also during
pregnancy and child
childbirth. It's really messed up,
and,
some people culturally conflate that with
Islam.
But interestingly enough, infibulation is practiced
in those areas by the Christians
just as
enthusiastically as it's practiced by the Muslims. So
it's like a local thing.
And,
the the kifad of the sharia, the
his,
He there's actually narrated that he gave specific
to the woman who cut the
who cut a little bit of skin from
the
from, I I believe, the clitoral hood. Just
just cut very small amount. Don't cut so
much that in the expression that he used
is that it takes the smile off of
her face.
And,
my understanding is that in the countries that
it's practiced, kifal,
the sharay,
part, it's something almost like in
in indistinguishable
and so, you know, I I
there was one of the olamat
in in, I believe, Malaysia who was telling
me about that. That actually when
there is a push to ban
female circumcision,
many of the scholars just said, well, that's
a difference of opinion anyway, and they just
kinda pushed it aside. Whereas actually it's the
doctors that pushed back.
The doctors said this is our culture. This
is our custom, and we don't do infibulation
anyway. We have this, like, super, like, innocuous
thing that, like, nobody can even tell that
it happened. Like, there's, like, almost no trace
of it medically afterward anyway.
And
the girls have deserve to have this, like,
whatever. Like, you know, it's like, what are
you gonna have? Birthday party for the boys
and not for the girls? It's kinda something
like you're not gonna have this thing for
your daughters, whereas you have it for your
sons. And so apparently, that you know, that
was the doctors were the ones who actually
raised a a bigger objection
with regards to it. I personally have no
horse in the race
amongst our people, like as Desi's.
We're pretty
you know, we're known to be pretty, fun
do when it comes to deen. But, like,
in my travels through the subcontinent, I haven't
seen people practice this anywhere one way or
the other.
So it kind of is what it is.
But it's important not to, like,
let people bully you when talking about things,
that you have to have,
some sort of,
some some sort of, fairness when you talk
about things.
To describe things as they are. Yes. The
infibulation is completely haram, and we don't support
it at all. But that doesn't mean that
everyone who does it is you know, and
all the scholars of Shafa'i School or for
whatever other olamah who endorsed this or
who said it's recommended. It's a good thing
that, like, that they were talking about, like,
you know,
hacking someone off and, like, sewing them shut
or whatever. Like, we're you know, that's not
what that's that's not what's being talked about,
over here. There was one more masala I
wanted to, mention
even though,
the is now done,
which is about
the,
the difference between the for a boy and
for a girl.
And it's narrated that the Rasul
he he,
slaughtered
for the boys 2,
2 animals, and that for the girls, he
slaughtered 1.
Malik
his position and his opinion was that had
to do with his economic
position
and not because the custom of the sunnah
the custom of the Arabs or of the
sunnah is to slaughter
for
the birth of boys.
What he don't slaughter for?
The birth of girls. Rather, the Rasool Sallallahu
Alaihi Wasallam at some point, you know, he
could afford more animals and he had more
people to feed. He you know, it was
more made more sense for him
to to feed more people.
And so that's why he did 2
versus,
versus 1.
And, I get, you know, asked this question.
And, you know, sometimes people
people have, like, insecurities about these types of
things. This is one of the things that,
like, really bothers me about, like, gender identity
politics
and, feminism, not in the sense that, like,
we should respect women and respect our sisters
and demand their rights and not make room
on them. That's like
only, like, a horrible person would not do
that for any Muslim, either male or female.
And,
you know,
I see there are a lot of things
that,
you know, sisters get the
ride of the deal for.
Sometimes men do as well. And just like
we'd be focused to, like, not say that
about
one group or the, you know, or the
other. It's fine. I don't see anything wrong
through recognizing or respecting that.
The thing that bothers me is what is
this constant, like,
implantation in the head that
everything in the world is, like, designed to
put you down because of gender identity, identity,
gender politics, or whatever. There's a bigger world
than that. And there's some females that are
definitely,
and there's some men that are,
and there's some women that are doing okay.
And there's some,
you know, men that are doing okay. And
the numbers may be a certain way, but
it shouldn't be like a defining thing with
regards to your worldview.
If somebody if somebody has some disquiet inside
of their heart,
then this can be mentioned to them
that the Rasool, and
this is an assumption based on
a literalist
and a hypertextualist
reading
of the Athar, but there's nothing explicit that
he said
slaughter 2 for a boy and one for
a girl.
There are things in the sharia that are
like that. You know, the 2
shares for a male
heir versus 1 share for a female heir.
That's,
you know, that's Mansus alaihi. There's no real
other way around it, and there's reasoning behind
it, etcetera.
In that in that case, you know, I
tell people I say, well, I mean, look
at our sacred Sharia,
a woman is never financially obliged to spend
on anyone. She's not obliged to spend on
her children, not on her parents, not on
her brothers and sisters, her siblings, anyone. Her
money is her own.
Whereas a man is obliged to take care
of his parents if they don't if they
can't take care of themselves. He's obliged to
take care of his children.
If they don't have their own money, he's
obliged to take care of his wife, etcetera,
etcetera.
Whereas, you know, a woman just doesn't have
that set of responsibilities.
And so if you want to say, well,
that's still not fair, you can say that.
But you cannot look at 1 hook them
in a vacuum,
and then talk about it being that way
because there is something that counterbalances it.
And if you still don't like that the
way that is, then you have a problem
with Islam for sure.
But, you know, to be honest and genuine
in the way you discuss things, you should
look at the look at the the issue
in totality.
Whereas, this is not something like that. I
don't think this is something like
that. I think this is, and there's no
counter
responsibility that the male baby has.
There's not this is really all there is
in the story. And,
you know, you could say, well, like, you
know, look, Movie Hamza is trying to suck
up to the Liberals or whatever the Internet
thinks about me, which I don't I don't
really care.
But Malik wasn't trying to suck up to
the liberals, was he? He was just Imam
Malik,
and he didn't care what a kafir, like,
across time and space thinks about the dean
of Allah and His Rasul
and I aspire to that. I don't care
either. I don't care. If I say something
and the Republicans happen to agree,
means nothing to me. If I say something,
the Liberals happen to agree, means nothing to
me. If I say something, both of them
are against it. Maybe a sign that it
may be a hack but at any rate,
the better
answer than that even is what? I still
don't care,
because that's not, you know, that's not how
these things work.
Feed us all halal.
Give us as well so that whatever we
catch and bring to him is Mubarak.
Allah, feed us a good risk in this
world and in the hereafter.
And Allah,
give all of us, children and our children's
children a good and a proper
after which,
after which,
you know, it's beginning of a good a
a good life and a good existence.
Interestingly enough,
in his
despite being a Hanafi, but because he's a
had
more of Milan towards the,
Hadith based understanding of
then the sometimes the, almost savagely
approach
that,
Imam Al Hanifa takes, which is why he's
the Imam
that,
he says that whoever wishes that their child
should
be obedient
and pious
my pious isn't, like, reads a lot in
the Mas, but as in observes the rights
of their parents, then let them take care
in,
giving do care in observing the rituals of
how the
Baqikha
is performed.
And, there's something practical there as well that,
you know, you should yourself
show a good example. There's another tanvi in
the guest since we have a couple of
minutes, not enough time to start a new,
Bab,
but
but but, enough time to discuss a couple
of more things.
He mentions and Afrahi mentions in of this
Bab that there are a couple of other
things that are also on the 7th day.
And,
that is that the 7th day is when
the baby gets nay.
And it's delayed to the 7th day if
you intend on making.
If you don't, then you can just name
them what whenever.
And so that's that's one thing. So then
in the of,
of of
naming, he mentions that the naming of the
child is the half of a father.
People oftentimes will like, you know, Sheikh, what
do I do? You know, like, my mother-in-law
says this, and my wife says this, and
my sister says that, and my father said
that,
and my this said this. I said, at
the end of the day, it's your choice.
If you cave into them, that's your choice
as well.
So don't name your children stupid things.
People have all there are all kinds of
you know, it would be nice I wish
I was, like, a nice guy. I could
be like, there's no such thing as a
stupid there are some stupid names out there.
You know, If you have one, just
when people say, you know, what's your name?
Just say my name is Mohammed. My name
is Fatima. That's it. Like, you know, because
there's some
some silly names out there. And then your
the name is the Hakam the father. And
if the name is a bad name or
a dumb name, then they're responsible for that
on the day of judgement as well. And
so, you know,
people give in the pressure because they're soft.
They have soft hearts, which is in general
a good thing, but not always a good
thing. They they give into pressure from people
and, like, pick dumb names for their children.
Pick name that that they're gonna be proud
of on the day of judgment.
And
and
and engineering. It's the father's right, and it's
the right of the child
against the father as well that they should
pick a good name.
And,
the best of names are
mentioned in the Athar,
said that the best the most beloved names
to me,
are are the names Abdullah and Abdul Rahman.
And in general, then the fuqaha extract from
it that the names that
mention a person's, slavehood to Allah And,
the
also
named his child to his grandchildren Hassan and
Hussein and, meaning nice names.
And Al Baji
he mentions
It's
forbidden to give, like,
ugly
names, like harb and huzn.
Harb is like war and huzn is like
grief.
And,
on the flip side, it's also,
it's also to give names in which there's
Tasqia,
in which there are,
there's too much
there's too much of a claim in
it. So people have, like, Shamsuddin and Fakhrul
Islam and this and that. These are these
are very boastful names.
People should keep their names humble
and factual, good things, simple things,
rather than,
having having
boastful names.
You know,
the one who gives
honor to the dean. It's it's too much.
At some point, it's too much. At any
rate, there there's a difference of opinion, so
you don't have to go after
people,
if their parents named them that. But,
for your own practice,
a person should stay away from these these
types of things.
And the person who humbles themselves for the
sake of Allah Allah will elevate them. And
at any rate, you don't see these types
of names in
in,
in the first generations of Islam. Actually,
the,
I believe her name was actually which
means, like, the pious the pious one.
Bitter bitter is like,
like
piety in the sense of, like, fulfilling
fulfilling rights dutifully.
And so the Rasul
gave her a diminutive
name.
Right?
Means like a little girl and is a
diminutive form of that.
He gave her a humble name, and she's
the mother of the believers.
And so if it's, you know, good for
our mother, it's good for us. This is
a secret that in humility,
you,
you know, you benefit in a way that
you you you you'll be deprived of with
boasting.
And,
what can I say?
You know, what can I say?
Showboating too much showboating in pride, it goes
it's the sign that the fall is about
to happen anyway.
In particular, he it's mentioned that naming somebody
or, say, calling someone the,
the king of kings, is haram
because it is
a,
it is a name of
that only belongs to Allah.
Ashhab,
narrates,
that,
that
either Malik or
said that a person should not use the
name or give the
name
or or
These are names of the prophet
or something like Hakim and Aziz
because they are sifaat of jalal of Allah
Subhanahu Wa Ta'ala.
Ali was used and nobody ever said anything
about it.
And the Nabi
not having changed it or or or or,
you know, said anything about it is a
sign of his Jawas. Whereas the other names
that were mentioned, they're not
you don't see anybody with that name from
the companions
and whom that the prophet
made it about of.
Malik
he he
it's said that he didn't like the people
named their child Jibril.
The name is a Syriac name of the
angel
that,
means the brute force of Allah.
And
then thereafter, the have said that this is
because you don't name people after angels.
That it's,
mustahab
at the time of birth that the adhan
and the aqam iqam will be said in
the ears of the child. Although, I don't
think this is from the from Malik
Rather, this is because these things are narrated,
so they they they mention them.
These are considered sunan in the Maliki
school.
That the first thing that child just tastes
should be something sweet. There's something called. You
just kinda, like, have one of the elders
or one of the pious people, one of
the chew a little bit on, like, a
date and then smear it on the baby's
lips, and the baby will lick lick lick
it up. And it'll be something sweet that
the first thing that they they ate. And
I believe this is also a repudiation of,
some
weirdo, ritual that they had in
in in Jahiliya.
And so these are these are some other
sunun that are that that are mentioned with
regards to the birth of a
newborn child. Was there anything you can think
of that I missed?