Hamzah Wald Maqbul – Mlik Fiqh Ritual Sacrifices Part i Ribt 06302022
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The speakers discuss the history and cultural significance of the term "IT" in Pakistan, including its connection to "IT" and its use in various context. They also discuss the definition of a person who has a sunGeneration for free and the hierarchy of the Jeunite hierarchy. The speakers emphasize the importance of finding the right person for the situation and the need for logistical difficulties in killing animals. They also touch on the issue of slaughtering animals and the importance of donut donating in charity.
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Given the
fact that this is the first day of
Dhul Hijjah,
we're gonna, Inshallah, read today from the
with.
In particular, taking a look at the
of
how the,
should work. Well,
is a sacrifice of,
for the person not on Hajj.
The sacrifice of the person on Hajj, that
sacrifice is called a hadith.
And in particular,
if it's the hadi is a hadi of
a penalty,
then oftentimes people refer to it as a.
But there are different types of as as
well. There's a hadith, which is a a
nafil. There's a hadith that comes with the,
performance of,
and of
for the person who's not a resident of.
And it's important to differentiate between them. Desi's
lumped the entire thing into Korbani
in favor or in vindication of Desi's. The
word Korban is actually,
it's not just a Arabic word. It's a
Semitic word for
for any sacrifice.
But one of the reasons that I,
avoid using the the the expression Korban or
Korbani in,
in is because it's there's an ambiguity of
what it is. So the first thing that
we,
we wanna lay down as a principle because
maybe there are some people who are actually
going on Hajj this year or who will
sometime in the future.
It may be a source of confusion for
them is that if you're on Hajj, you
don't get ilul adha. And if you're on
you don't get Hajj.
That's the first that's the first, like, thing
that that has to be understood.
If you're on Hajj,
the 10th of the is.
It's not.
So the word the expression
is
a general expression,
and the is particular
it's particular expression,
but only for those who are
not in Hajj. And so the Ayamul Manasik,
they all have names.
These are names that are forgotten by people.
Should people should remember them. Right? What's the
So
the
Right? Which why? Because people used to fill
up their fill up their, like, water for
the
days of the monastic. There's the entire
there's the entire
aqueduct system all along the monastic
that was built by Zubaydah,
the pious wife of Haruna Rashid.
For nearly a 1000 years, the
people who would go on hajj would drink
from it. It was connected with, like, a
a water source from very far away,
and, different rulers over the years have had
paid for its upkeep and its for its
repairs, but it was a,
for the early middle ages, it was a
relatively
it was a it was a relatively advanced
engineering achievement because she heard that people would
go in the Hajj and they would
die of thirst, and that broke her heart.
So all of her money that she had,
she paid on public works projects like this.
It said that, when she,
when she was presented because it took, like,
over a decade to complete the project when
she was presented with the entire bill of
how much money she spent and this much
money from engineers was on this part of
this much of the whole breakdown.
Said she cast it into the into the
into the,
Euphrates
and said, inshallah, we'll read this on the
day of judgment.
So, yeah, Taruya is the people the people
used to get their water for the can
anyone think of another this,
a a proud achievement for our sisters. Right?
Can anyone think of another woman who has
a similar achievement with regards to giving water
to the people on Hajj.
Say the Hajar alaihis
salam.
So it's a it's a it's a nice
tradition.
So the the 8th is Tarawiya, then 9th
is the day of Arafat, and then the
10th is the Yom An Nahar because whether
you're in Hajj or whether you're not, that's
a day of,
the immolation of sacrifices.
And then there's the 1st day of, 2nd
day of, 3rd day of. The 7th of
the Hijjah also has a name.
So they call it.
The Bida police has kind of destroyed it.
And the whole the whole point of the
reason it was called Yomazina is because
most of the people who came for Hajj
were in Tamatura, so most people were not
in
Tehran by this point. The people who are
gonna come for Ihram have already arrived and
did their performed their Umrah.
And,
they performed their Umrah by this point, and
they're out of Ihram.
And so everyone showered and and,
looking nice. And so that day was dedicated
in the Haram and Sharifin
to
to
instructing the pilgrims on how to do things.
And that seems to that seems to be
a tradition that's also, like, kind of lost.
But there is a chutba there are many
many chutbaas of Hajj that are, like, cast
cast out, abandoned now.
And so the was, like, kind of, like,
a day where everybody would come and take
dars.
And so they they've kind of dispensed with
they've kind of dispensed with that. But that's
also in the 5th books. If you ever
see this expression, Yomazina, they'll know that talking
about
the 7th 7th of Dhul Hijjah.
Anyhow,
coming back to the topic,
it's a chapter regarding the Behaia. Behaia is
the, plural of the word,
vahiyyah.
And, the
plural of the word is.
And,
the first thing that
and the
of mentioning
the sacrifices, he mentioned slaughter, and then in
the siak of slaughter, he mentions different things,
regarding food and drink,
things that are impermissible.
On the first ruling, he mentions what
that the is a sunnah wajiba.
This expression sunnah wajiba is again peculiar to
the, mostala have ibn Abizaid. Ibn Abizaid isn't
a small
figure in the Madhub,
and the Risala is essentially the first,
Muftasser,
in the Madhub, at least that becomes
famous, that other
great Mahatifin, right,
But
this expression, sunnahajibah,
is meant to convey that it's something
somewhere between being
farther between being
being a sunnah. So it's at least a
sunnah muakada,
and
it's something that
is at least alludes to something that that
that's similar to what the Hanafi is referred
to as far as except for the rest
of the mad have said, no. We're just
gonna we're gonna, like, delineate the 2 and
not have a category in between.
But
there are those things that you can't strictly
say are far,
but,
like, only only a person with, like, no
honor would leave them for no reason.
And then the
the definition of
the person who's able
to, able to present such a sacrifice
is.
And so the the the person who doesn't
who who doesn't have, like, a dire necessity
for that money for for the year.
So, like, if you have to have the
money in order to eat or whatever, then
then you don't have to then it's no
longer a
for you to put that that that sacrifice
forth.
But
it's not the you know, the benchmark is
not is not that you have to own
this,
which, is I believe in other certain other
or whatever. This is just you have to
have the money for
the sacrifice.
So the person who
it's a sunnah for the person who
is free
and is not on Hajj.
Standing in minna or staying in minna in
those in those days.
And so
that,
even the Yateem,
the Yateem
should be if he has enough money
in order to perform the,
Udhiya,
he has, for example, 30
dinars in trust.
Still,
the should be done on his behalf, and
the fear of his provisions should be,
consigned to the trust of
Allah. And so we'll talk about this. I
mean,
he, you know, he mentions that the has
a sunnah for everybody,
who is
free. So it includes,
it includes women, and it includes,
minors.
But we'll talk about it. There's some tafsir,
about that afterward, how is it performed on
their behalf.
But for now, that it's a for for
for all of these
for all of these people, for and for
if you're if you're a resident and if
you're traveling.
So this is, like in the Hanafi Madhab,
the,
the is
considered wajib,
but a person who's traveling is not like,
it travels
an other that
makes the wudu
fall off. Traveling is an excuse that it's
no longer for you.
So the
has to be from 4
104 Asnaf.
One of 4,
types of
types of animal.
It has to be from or I should
say 3.
It has to be from.
Breaks down into goats and sheeps,
or it has to be from,
Ibel,
which is camels, which breaks down to both
the bactrian and
the dromedary camel. The dromedary is a common
Arab camel, has 2 humps, and the bactrian
is the one that has 2.
And,
then bakhar is the 3rd
3rd category, which is
cattle, which includes
kine and buffalo.
And so the, first thing he mentions is
the sheep,
that the, minimum
the minimum sheep,
that
suffices for an is
a jither, and the jither is described as
being a year old
or,
being
you know, when the opinions are mentioned subsequently,
especially with the,
it means that they're weaker opinions that that
some say that 8 months will
suffice. Some
say,
that 10 months will suffice.
And the from from
from
from
goats.
And so he says that he says that
the from the from the from the gods
is
the one that completed an entire year and
has entered into
into the 2nd year. So that's that's the
difference between
the the the sheep and the goat is
that the sheep, it can be like on
it can be
on its birthday whereas,
and, like, possibly a little bit before, whereas
the goat should have completed the 1st year.
Now how is it that you can tell
these things? Right? Because when you're at the
livestock market, you can't just ask it to
produce its birth certificate. Right?
So you look at the teeth. Does it
have 2
2 2 pairs of teeth?
If the second pair of teeth is grown,
then it means that it's already it started
its its second year.
The teeth from the bottom of the Well,
I mean, like, you can see them easier
from the bottom. Yeah.
Yeah.
That's the thing. You know? You you were
born in
America. We don't have the fun of, like,
going to livestock market.
Right?
It's a complete cultural experience.
And although nobody can say that you're not
a real Muslim if you didn't go to
the livestock market market, you know, that's not
true. That's somewhat
of a a hyperbole, but it is a
cultural experience. And then you go and see,
you'll actually see, well, it looks kinda small,
and they'll see. Like, no. Look at the
teeth and things like that. Yeah.
But on the flip side, what happens is
sometimes people people here, they do go for.
Like, we
I myself never did it, but, like, I
know a brother who
kind of, like, as a side hustle worked
these days on a farm.
And, what happens is the people who are
selling the livestock oftentimes are non masseuse that
they buy the livestock in lots from. The
people who are buying them are not really
versed in 5th, and the people who are
slaughtering them. They want the young animal because
the meat is tender, and they'll oftentimes slaughter
an animal that doesn't qualify. So this is
important information that when you actually go do
your, make sure that it has
2 pairs of teeth.
So the jidah is the animal,
the jidah is the animal that the second
pair of teeth has started to grow in
with. And in goats and sheep, the jidah
is the is what you call the animal
that's completed its 1st year and entered into
its 2nd.
The in
in that process
in in cattle and in in camels, it
takes a little bit longer.
That the the the the
of
the,
of the
cattle is the the animal that's completed 3
years and entered its 4th year of life.
And the,
of the camel is
the camel that is,
that is,
6 years old.
And so here, the commentary says, well,
So here, the 6 year old camel means
that it should be
It should have completed its completed 5 years
of life and entered into the 6th year.
That's some somewhat ambiguously,
the commentator clarifies.
So
yes.
So he says that for the,
the rule is this, is that the
the superior
is a male,
uncastrated male,
ram, meaning from the jinns of sheep.
And
thereafter,
the castrated male, thereafter, the female,
and then thereafter, the uncastrated
male
goat.
And then the castrated male goat is superior
to the female goat. And then after that,
the,
ibn Abi zed, he puts,
he puts the,
the cattle and camels in the same
in the same bracket thereafter.
And,
what's the what's the between
between them?
The rule that this
hierarchy is based on is that
for the,
the emphasis should be on the quality of
the meat.
Now
if you were to read this in Pakistan,
people maybe their preference wouldn't be the same.
I have my own theories about that, which
is that people who say I don't
like lamb is lamb because, you know, it
smells gamey or whatever. It's because they they
don't actually like the taste of meat because
that's what meat tastes like. So if you
don't want it to be gamey, you should
probably eat an avocado.
But,
but, you know so the the idea is
whether you agree with this or not, if
you want to be if you want to
follow the, the the letter of FIP, which
will make,
some people happy,
then that's what the letter is. You heard
the tarteb. If you wanna follow the theory
behind it, which will make other people happy,
then you'll follow the tartib. And a real
faqih will, like, think about what will make
Allah to Allah happy, which changes from circumstance
that's inside the heart when a person does
something. It's are different. And there's a that's
inside the heart when a person does something.
It's there between them and Allah to Allah.
And so we're not allowed to be fit
optional.
Like, god knows what I'm feeling and I'm
a good person and all that. We're still,
like, constrained by the law, but there's a
way there's there's some area to work within
it as well,
which
which is a nuance.
Even people but people don't like that that
word anymore, I guess.
So
that's the theory with.
And then he he mentions he says that
for the Hidayah, it's the exact opposite.
The superior from the Hidayah is is is
the camel,
then cattle,
then,
goat, and then,
sorry, then
sheep, then goat.
So why why is that? It's because
when you're in Hajj I mean, nowadays, they
actually don't have this problem anymore or they
if they do they manage
it with some difficulty.
But the idea is that in Hajj there's
like a whole bunch of people and you're
in the middle of Arabia. There's nothing to
eat.
You can't grow things over there. You can't
like, it's not it's not it was still
a relative backwater since basically since after the
Khilafarashi,
the the metropoli, makomukaram and Medina Munawarra were
not like economic powerhouses or mercantile powerhouses.
And so,
in Minna,
which is for even relatively for the Arabian
Peninsula,
You have to feed a whole bunch of
people.
So the more meat that you get out
of the animal, the superior it would be.
And that's why he mentions in the the
tartib, it's not exactly the opposite. What is
it? It's first camel
and then
and then it's,
cattle,
and then it's it's
sheep,
and then it's goat. If it was the
exact opposite, then it would be goat then
sheep. But because sheep and goat give relatively
a similar amount of meat
or the same amount of meat,
because
the the preference was for the meat of
the the the sheep,
then, then it's there. And here, there's no
mention of the
the gender or or whether it's been castrated
or not.
But people castrate the castrate the animal because
it takes out that kind of meteor gamey,
toughness,
from the meat.
It's really funny, actually. Like, when we were
reading Sahib al Khali in in in Lahore,
the, you know, Sheikh Hadith of the madrassay
who was explaining something like in just when
talking about haditha, how how they used to
eat, radiAllahu ta'ala, anhu. He's saying that, like,
you have to understand Arabs don't eat the
meat like we do. We boil it until
it becomes soft and falls off the bone
and it has to be, like, super soft.
They like to, like, chew on it a
little bit. You know? It's good. People should
and he said, you should try it also
sometime. You know? Like so you understand when
you read these how these how these things
are supposed to be.
So yeah. So they like to chew it
a little bit. The people who don't like
to chew it, they're obviously gonna want the
softer meat.
This is something by by the way, effective
because it's not a static thing. It's worthy
of mention. This is an issue
that that they have with, with meat now
is talaf. They completely like, what will happen
is everybody's doing tamasu,
and everybody
has a hadith that they have to that
they that they have to slaughter.
Very few people do it on their own,
and as time goes on, they actually close
the access for people to do those things
on their own more and more.
And
there's the slaughterhouse of Mina is in a
place called Moreseem.
I don't even know if it's open to
the public anymore. Right?
So, like, without commenting on, like,
whatever how things are being run or not,
I don't I don't think it's even open.
At some point or another, if you purchased
a token to do a slaughter, you could
actually present it at the slaughterhouse in Moisim
and they would let you slaughter your animal
and they had a system of letting people
get it out with the idea that most
people are not interested in doing that.
Otherwise, the Haram is just as much red
as it is white.
Hajj is not a not a clean business
in in, in the physical sense. In spiritual
sense, it is very clean. But in the
physical sense, you're supposed to be in chaff.
This is why when people ask,
shit, can I use, like, unscented shampoo and
unscented
soap and unscented care product? I'm, like, that's
not how I'm just supposed to be. Like,
they read the messiah like it's hard on
to dip your head in water because you're
gonna, like, cause the lice to, like, die.
And then you're, you know, you're like, yeah.
It's not, not, you know, people walking around
with, like, red and then brown oxidized
post red harams. That's kinda how it is.
Right?
I remember my sheikh asked me, he goes,
did he ever leave he goes he goes,
he used to not like to leave Madinah.
Right? I said I said, yeah. He says,
you're Maliki. Right? He goes, tell me because
obviously, but just as I was like, Archma
Hadid. Right? So I was like, did he
ever leave Medina?
I was like, well, it would seem that,
like, maybe not because he used to drop
the, drop off,
the guests at the Hadid the city, and
then he would not leave it. He would
at the boundary of the Haram, then he
would go back. But I imagine that I
imagine that since Hajj is far,
that's, that's the only time he left. And
he's like he's like,
he's like, yeah.
He goes, you're right. That's the only time
he left is Hajj. He goes, do you
know how many times he made Hajj?
And then, I said, no. I have no
idea. He goes he goes,
I I this was like a research project
I did one time. How many times did
Iman Malik make Hajj?
And,
right? It's,
like, the it's, like, one of those things
that when you're done, like, with the bow
tie and calling each other seedy and smoking
expensive without a crack pipe, when you gonna
lie. This is part of the Shafsiya, right,
that he didn't use to leave Medina Manoa.
Right?
And so he went 13 times, he said.
He said, I I I identified from the
Athar 13 unique times
that that he went on Hajj.
Like, I imagine if it you know, if
if it's
not accurate, it's probably pretty close to the
mark. And can you imagine how many books
you'd have to read to, like, pull something
like that out? And he was like that.
He just read a lot of books. And
so
13 times.
And, it said that he never went on
he never went except for with even from
the prophet
which obviously is our you know, some of
our friends are not gonna understand, but whatever.
The first one, I guess I guess you
already have
it. Adan finasi,
You have even from Allah Ta'ala, but the
other ones than even from the prophet sallallahu
alaihi wa sallam. And this is actually probably
one of the best the best
aqual that I've heard of for what's the
the akhwal place
is that it's Madinah except for in the
for
3 days, it's
or for for 4 days, it's for the
day of of of and for the 3
days of, it's in. And then for one
day, it's
in one day and one night, it's in
and,
then for the time that that the has
to be in the,
in the Muslim Haram.
But it said that he never washed his
haram
between those 13 times.
Probably not gonna be a selling point on
your Hajj package, but none of us have
Hajj packages anyway. So we may as well
mention it at this point. Right?
So the the the contemporary problem coming back
to the 5th, the contemporary problem is what
is that all these slaughters have to be
done. If they're not done, that's a problem.
That's a that's a like, a fraud. It
has been the the thing is that the
the hadi one of the differences between the
hadi and the
the the is that it has to be
done in those places.
If the hadith
is on
Arafat, submitted to Arafat
for the wukuf,
then it's to be slaughtered in Mina.
If it's not if it's not there, then
it's to be slaughtered in Makkah Mukarama.
And in all of, all of Mecca all
of the
the
alleys of Makkah or Manhar.
But
the
the sunnah was place was
to slaughter them at Marwa because
the and
the the the the mukhren,
that's where that's where their,
ihram ends,
is is. If you do if you do
ifrad, like Malik
said, is Afdal,
then you just do Tawaf and you're done
because you did the Sahid Hajj with the
Tawaf of Qudum.
So the manhara is what is it used
to be. Obviously, if you even try taking
an animal there, it's just gonna cause problems.
It's not you know?
But,
this is the issue with the hadith is
that it's somewhat out of your control because
people are logistically, it's that doesn't you can't,
like, get on the trains and things like
that with your with your animals, and you
can't travel with your animals private cars or
in buses. In private cars, you can. People
used to do it until relatively recently, but
you can't
really do that anymore because that whole system
is broken down. And so
because they've aggregated and con aggregated all the
slaughter,
there's just all this meat, and it just
goes it goes bad because who's you can't
put in your freezer. You can't, you know,
like, how did they used to deal with
it in the old days?
That when you have the
you immediately,
like, take the, the meat
out and you lay it out to dry
and,
you salted and you lay it out to
dry, and they they would eat the organs
first. And then you can't do any of
that stuff with this system. Right?
And so I think there's some attempt at
some point or another to can it and
give them the the the meat out for
in charity, like, throughout the year.
And there are definitely poor people in Makkamukarama.
There are a lot of poor people in
Makkamukaramah, but there's still logistical difficulties in doing
all of it out at once. So what
happened is that there would be, like, a
underground black market in
the Mead of Hazayah.
So it's a it's a logistical problem to
think about.
We have some people who are like, good
good logistics thinkers. They have, they work for
Deloitte and for,
McKinsey and this and that.
You know? Maybe that's a better way for
them to receive ajar than to try to
give or whatever.
Yeah.
And so he says that he says that
you're not it's not it's not valid
in any of that,
meaning neither in Bahia nor in in Hidayah
to,
slaughter a
a a a one eyed
one eyed
animal or an eye in which it may
have smear. An animal that maybe has 2
eyes, but one of them is defective,
mostly defective.
Nor the animal that is
clearly sick or ill,
nor the animal that,
like, it has, like, a broken a broken,
what you call
rib
nor an animal that is, like, emaciated to
the point where it has no fat whatsoever.
It's just completely, like, skin and bones.
So the idea is then he like generalizes
the principle. He says,
He said that that every every defect
should be
avoided
when picking an animal for sacrifice.
So he says that also the animal that
is
has, like, a slashed ear.
Although if there's just a small cut, sometimes
they used to slash the ears of animals
as well as a marker or a brand.
That, you know, without comment to whether that's
permissible or not. But it
is,
if it's just a small cut, then it
is it is it is a valid.
It doesn't make
the, invalid.
And then he also mentions, like, the horn
that if the horn is broken,
it is it's the same principle. If it's
just a little bit,
then,
then it's valid. If it's a lot to
the point where,
like, blood comes from it or liquid comes
from it, well, then that's not valid.
You can obviously you can obviously slaughter it
and eat it. There's nothing wrong with that,
but it's not it doesn't it's not valid
as a sacrifice,
as a ritual sacrifice. Is it the same
for the other things that you mentioned, Mohan,
about,
the illness and the broken ribs and things
like that? Like Yeah. Animal has that. It's
not valid to do it. Yeah. Right. Right.
And the illness is, again, like, it's it's
like it's very clearly ill. Right.
If it's just something small, some something that
another person might not even notice, it's
it's not what's being meant talked about here.
And so he says he says, let a
let a man
slaughter his own
his own with his own hand.
And it's it's, it's it's
recommended. It's not it's not like if you
assign someone else to do it that it's
invalid, but a person should it's just it's
better superior for them to
slaughter their with their own hand.
And then the next, it's a unique,
of the Maliki school.
To my knowledge, none of the other would
have it.
And that is that,
the person should be so the because the
question the question comes up of what the
first time
is to validly,
slaughter.
Is that the first time of the valid
slaughter is after the imam slaughters?
So in the other schools,
it's after the Salat al Eid, or it's
after the
the sunrises, or it's after the,
the crack of dawn.
So
in the Maliki school, it's the imam.
And there's a lot of reasons for this,
and there's a lot of
benefit in this. That the Rasool
also is reported that he used to bring
his
with him to the
place the place of the Eid prayer, and
salawheed.
And then he used to slaughter the animal.
He'd come down from the minbar after or
from the place that he delivered the because
the was after the salat,
and then he would slaughter himself. And one
of the benefits of that is it shows
the people
how to do it. One of the benefits
of it is also it's one of the
it's a. It's like one of the symbols
of the the of Ibrahim
alaihis salam, and it's done publicly.
Probably not a good decision on my part
in a fit of sleep deprived,
fragrance.
I took a picture of my old and
posted it online.
And perhaps
it can be suggested that, antagonistically,
left a few words for people who don't
like it.
It's kind of part of the as well.
But then again,
there are some people who didn't like it.
But the point is is this, perhaps a
more tactful way of doing it would have
been better. But at the end of the
day, the bottom line when it's all said
and done. Right? Because there's always room for
improvement, but that doesn't mean that, you know,
that doesn't, you know, turn black into white
or white into black or whatever. Right? Is
that
it should be done publicly.
And the Rasul
made ihtima of it being done publicly. And
the fact that it's
school makes me believe that the khulafa are
actually doing also this was
like the Khutba of Jumaa or whatever, that
it was a sign of Imara as well.
Like, the name of the the sultan being
read in the Khutba or whatever is that
the one who brings his hadith to the
to the or his his, I should
say, that that's that's a sign of their.
And so
at any rate, in line with that, then
people would slaughter after the imam slaughters.
And, people, you know, not only do they
learn how to do it correctly, but they
also see that this is part of the
din and not be, like, ill gross or
whatever. Like,
that that it's established as one of the
shayr of Deen.
And so there's some discussion who is the
imam here mentioned? Is it the the Khalifa
or the
it seems like it seems like the
at least,
this particular commentator,
he,
he and others, they practically talk about it,
that it's just the imam who is leading
the
locality.
And so
this is the Maliki position again is that
the person who slaughters before the imam slaughters,
that per or that person will
will be required to do it again because
it's not valid.
And so the person who is like if
you're like living like whatever, Ganom, Alaska or
whatever,
it's not, it's without the g. Right?
Is like the garden thing. Like, weird the
weird little garden object that's also haram.
It's
then let them see that wherever the nearest,
like, whatever, anchorage or
Juno or whatever the nearest, like,
is.
And then they should
take a conservative
estimate of when
the imam from there should have slaughtered.
Now this is kind of problematic because there
are a lot of who don't slaughter or
maybe the imam is leading the prayer and
he's not gonna slaughter until the second day
or whatever. Right?
There there's no hikimam for this, here. It's
it's a problem. It's not a good thing.
It would be nice if I had the
wherewithal that, we could do that. We could
actually have a that's
held as the sunnah is for
that it should be held outside of the,
outside of the masjid and that that that
this should actually happen, that people should see
that that he has his whatever cubs or
whatever his ram that he slaughters
after the salat. But this is kind of
problematic. Like, I don't know what to do
about it because you can't really oftentimes, you
can't even get to the amount, so you
don't know if they're slaughtering or not. Many
people are not.
And, you know,
we ask Allah for his help
in navigating through these things.
This is another
opinion of the Maliki school that's at least
different than it's at least different
than
the the Hanafi school
which is that
the Uldhiyya
and
the,
the the hadiyah
the sorry, the hadiyah of Hajj the udiyah
and the hadi of Hajj.
They're not valid at nighttime.
So from sunset to sunrise,
they're not valid. And, you know, Nafrawi brings
hikaya
of the of the narration from the prophet
And then
behind that, he mentions that it's never been
narrated that he slaughtered
in any of his ritual sacrifices except
for in the daytime.
And so this is also something that, like,
you know, the slaughterhouses in
in in in the Haram, they run by
day and night.
And so, you know, a person
I guess at some point or another, if
you don't have a choice, you kinda have
to accept things like that. But if person
wishes to, they can make arrangements as well.
There's there are, like, you know, the the
the slaughter for it to be the hadiyah
for it to be valid in
has to be in It can't be outside
of it. But it doesn't have to be
the government.
So if you know somebody, there are people
who I will do this. You can pay
them to slaughter for you, and they'll call
you and let you know how your slaughter
is done. That has to do with also
keeping on the.
That is the
that first you stone the
and then then
you do your sacrifice, and then you shave
your head or cut your hair if you're
a woman, and then,
or
Diva *,
and,
and then you then you make
your that, like, if you have somebody to
do it for you. Right?
That that that can happen like that.
But, then on the flip side, people do
do it at night. So if you have
someone do it for you, usually, specify to
them don't don't slaughter it at night.
That the the the days of immolation are
3.
Well, so
the the days of slaughter are 3
for the
he's talking about the
that you can slaughter on the 1st day,
the second day, all the way until the
third day. He mentions this opinion
that if
that it's better
to slaughter before noon.
And there's an opinion that if a person
if noon passes on the 1st day it's
better for them to wait till the 2nd
day.
My understanding
after reading through a different shuruhat of khalil
is that that actually the Fatwa of the
Madhab is to the contrary of this that
all of the first day is better than
all of the second day but that opinion
does exist as well.
So that you have 3 days to do
it.
That you cannot you cannot sell or profit
from any part of,
from any part of the
neither it's,
neither it's hide nor any other part of
it.
I think Sheikh Hamid once mentioned something about
the tax break. When you get the tax
break from the you should also donut donate
that in charity.
Then someone afterward grabbed me after the
is like, well, that's your money in the
first place. They took it from you, and
they're giving it back. Okay. Fine. Then don't
give the then keep the tax break. Take
the in every case, everyone, all the
they should take the tax break.
And if you don't wanna give it in
charity afterward, good for you.
What? To to
to
and the, both of them, I guess, you
could read.
So the first the first in the first
case, it would be and
the second case, it would be,
in the second case, it would be,
the.
Right?
So what what was it? So you he
said he said, what what
what,
that the the Beha will face
or that the Tawadjuhdhabihati
that the Tawadjuhdhabih.
Right? Yeah.
Yeah. Yeah. Or I guess you could make
it like the master as the,
in the meaning of the of of the
fayal as well.
But,
here the
but
you have the option of dropping when you
have the tatai, the the the film of
Adir with
the mazeed ta you can drop one of
them and it's still like right?
Yeah,
Always fun to remember all these fun things.
That the the beehat, anyway, should face when
it's being,
slaughtered,
should face the qiblah. The word the biha,
mashallah, we're using it here in its actual
meaning, which is the the slaughter.
This whole thing of, like, is it halal
or is it a that's that's doesn't that
means nothing. That means absolutely nothing. Had to
leave home for several years, but we came
home with some really important information.
I've stopped for some years. Wait. Hold on
a second. That doesn't mean a damn thing.
Yeah.
And so optimally
the person slaughtering should say,
the person who, in particular, when doing the
and by extension, any ritual sacrifices,
There's nothing that that shouldn't be a problem.
Now
he says this, but it seems that, it
seems that,
all of these kind of extensions,
of what you say even for the,
from Malik
considered them to be.
I think part of it is because they're
not they're they're,
they were not the of the people of
Madinah, so he didn't want it to become
a to the point where people thought that
it was necessary or whatever. Imam Malik was
very stringent about these
things, but it's the opinion of that there's
nothing wrong with it.
Indicates that it's it's permissible if you want
to do it.
No harm is done.
And again,
his
conception conception of was a little bit harsher
in that sense that it may not be
in and of itself a problem, but if
it's feared that people take it out as
if it's a sunnah,
then then that that's a problem. And someone
might say, well, that's actually narrated. It actually
is narrated.
It's a had narration of the Rasulullah
said said this when when slaughtering it or
slaughtering once.
But, again, the whole theory about the Maliki
school is that Malik
he
he looked at what the practice of the
aslaf was.
And so he says, I'm not gonna, like,
have an Iraqi come to me and, like,
marry the hadith to me, and then I,
you know, I I learned from the people
who learned from the.
You know, if it was that big of
a deal, they would have all done it.
None of
them would have left it behind. It's a
way of looking at the Sharia. It should
it should be considered. And if a person
does of it, then you don't have to
jump down their throat either.
Are there, any questions?