Ibrahim Nuhu – Bulugul Maram 25-05-2024
AI: Summary ©
The speakers discuss various theories about hunting and hunting-related behavior, including the use of narratives and the importance of the heart as the main focus of death. They emphasize the need for proper hunting and hunting-related behavior and caution against mistakes. The speakers also discuss various topics related to Islam, including the importance of learning to be a woman and fixing mistakes. They stress the need for proper hunting and hunting-related behavior and offer advice on how to handle the situation.AI: Transcript ©
So
Insha'Allah,
last,
if I'm not wrong, last time we
talked about the first masala under the Hadith
of Adi Bin Hati. Right? And,
and so, inshaAllah, we move to the next,
masala.
Allah.
Did we do the second?
I think we talked about the second one.
Right?
I see who did. With it. Right? Known
as Masala Falaqa. Right?
Are you sure?
I'm sure. Thank you.
We'll discuss about. Right? Yeah. K.
Okay. Yeah.
So
slaughter thing first.
So we learned from this that if he
found a thing,
he has to slaughter it.
If he find his and he did not
slaughter and the thing died,
asmaha may eat it.
And it is not permissible except with the
health care. And this is a consensus.
So what if he found
the thing
and still alive?
He's sure that this animal is alive.
However,
already cuts the veins, all of them.
Usually, it will not leave. Right? Or already
opened the the stomach, the intestine, and all
of these things are out.
So he says, for hilb,
it's halal, even if he doesn't slaughter.
You get it? Because slaughtering is
useless. He doesn't make anything. Whether he slaughter
or he doesn't slaughter, the thing is going
to die.
It's good to slaughter to help the the
blood to go out and also to make
it easy for the animal to die.
Get it? But if he doesn't,
and the condition of the animal was that,
then it is halal bilijma.
And some scholars
said,
Some scholars said no. Even if the life
is very little, you know, he has to
slaughter
it.
Awe,
wallet. He says,
Ramak.
Ramak usually they say Ramak is, the rule,
you know, Bakit rule.
I'm kind of third gear.
Ramak means to be a possibility of slaughter.
Meaning, you have the ability to do it.
You found
the animal
having a life which you can have the
Allah to slaughter the animal.
Then you have to. If you don't do,
the animal is nasty.
If
you found the animal
and you found the dog with the animal
that you shot or you send the dog
to catch,
and,
the dog already killed the animal.
Rasulullah Sama
said, if the dog doesn't eat from that
animal, Rasulullah Sama said could he eat.
What does that mean?
If he catch and he eats,
he should you cannot eat.
You get it?
When you see the dog with the animal,
by then,
just killed but without eating.
What do you do?
You you eat.
But if he eats from the animal he
killed, Rasulullah
don't eat.
You remember? In the the condition of the
dog that is trained not to eat when
it catch.
Yeah. Because part of the training,
you train it to catch for
for who? For you, not for itself.
Because when he when the when the dog
ate, that shows that it was catching for
for itself.
Not for you. Yeah?
So if he ate, that means that the
training the training is not is incomplete.
This is very clear. Right? When he age,
that means you do not train it properly.
So it is not actually allowed for you
to do
to use it, you know, in in your
hunting.
Rasool Allah Sallallahu Alaihi Wasallam said in one
of the hadith he says I'm afraid the
dog
got the animal for itself not for you.
I'm
sorry.
Allah says eat from that which they caught
for you.
Because the scholars translated
that
he when he catch the animal he shouldn't
he shouldn't eat
it.
In another narration in Muslim Imam Mohammed
when it eat from it, don't eat from
it. So this is very straightforward. Right? We
don't need to do the inference to understand
this through the means of the inferences.
He says, when it it eat, you don't
eat.
Because
it ate the dog for,
I'm sorry. It ate the prey for itself.
If you send the dog and the dog
got the animal but it does not eat
from it, he said eat it because
the dog
was getting the animal for for you.
This is the mother of the vast majority
of the scholars.
Some scholars, according to this narration, they said
it's okay for you to eat from from
it.
So these these people also they have this
group of, scholars. They also have evidence to
support their side.
And one of their evidences is that,
is the hadith of Abi Talaba.
He went to the prophet
he said, you Rasulullah,
I have,
dogs,
meaning the trained ones.
The one that can go and and deal
with the prey, with the animals.
So he said, You Rasulay, give me fatwa
concerning how to use them. Is it possible?
Is it okay or not? The prophet
said, eat whatever they got for you, even
if they eat from it.
Even if they eat from it. This one
also is straightforward.
Right?
In the hadith of Salman,
eat
it even if you couldn't find anything except
half of the animal. It ate the the
whole thing except some part of it.
So some scholars said actually,
we take the hadith of Abu Talibah and
we give excuse
to the hadith of Adib al Hatim, the
one that says you shouldn't eat.
What should be the excuse they said?
Because Rasulullah
might be referring to a dog which is
trained not to eat,
and, usually, the dog when it catch, it
doesn't eat that dog. So the prophet
say when it eats, that means at this
time around, it is not catching the prey
for the for the owner.
You get it? So it's applicable on the
dog that is like that.
But this one has issues in it because
what kind of training is this for the
other dog if it's known when a cat,
it eats. So it is training.
You are training it for what?
For itself then. Yeah.
It's too far. Some scholars said no. We
take the hadith of Adi to be Karaha,
to be indicating Karaha not to Haram. Rather
than saying Haram, we say Karaha to Tunzi.
Because of that other hadith.
And the hadith of Abi Taalaba will be
establishing
the general principle which says everything is is
halal.
And also they said especially we're knowing that,
had even had him, was it poor? Was
he poor? No. He was very rich. Actually,
one of the leaders in his in his
people, Abai.
He's actually the leader in that place. So
he's very rich person. Very
rich. So he is doing
he's going for hunting for hobby only,
not for a need.
He just like to go and and hunt.
He doesn't need it. And,
Abu Talibah,
maybe that was his beer in the day.
Anyway.
So the the first
group these are the majority of the scholars
they said,
there is there are 2 hadiths that are
contradictory to each other.
And all of these answers are very weak.
If you look at them carefully, they're very
weak. They're very weak. How come it doesn't
change between
poor and the rich? Whether you're poor, you're
rich. The same thing. Everybody is halal for
a rich person, but it's harm for.
No. Halal for the poor, but halal for
the rich.
We don't go for this.
A rich person cannot steal because he's okay,
but the poor guy can steal because he's
not having
no. We don't go with this. K. Anyway,
so they said there is a contradiction here,
and those answers are not enough to solve
this contradiction. And if this is the case,
then we go with the Terje.
If we cannot combine between them, because these
are 2 2 different, I mean, hadith. Right?
1 of them says eat. 1 of them
said, no. You cannot eat it.
You get it? So they are contradictory to
each other. So we go with the tergie.
What is tergie?
We prefer one of them over the other
one. Yeah. We prefer
one over the other one.
So if this is the case, then we
take which hadith? Hadith of Adi.
Because it is narrated by it is collected
in
Sahih Bukhari and Muslim, right? Yeah. The chain
of authenticity is strong.
The second one, as he it even mentioned
here, base 9, Hassan. It's only Hassan.
Those ones are stronger. You know? Both of
them are authentic, and Bukhari and Muslim agreed
upon these hadith. And this is the strongest,
chain of narration.
When you have strongest
So they said we take hadith of Adi
because it's more authentic than the other hadith,
and it is also supported by by the
Ayah.
Allah says,
Al Hawdudi.
He says and the Prophet SAW mentioned very
clearly that I'm afraid that this dog, you
know, got that animal for itself.
And if this is the case, then we
stay away from
it.
So we're not sure
whether it gets it for itself or it
gets it for the owner. The Prophet Sallallahu
Alaihi Wasallam has said, he should leave it
because when you have
2 things
that contradict each other, One of them is
halal, and the other one is haram.
In a way you cannot separate between the
2, then in this case,
you go with the Tahri.
You get it? Haram and halal,
they they happen at once, and you cannot
differentiate between
them. You cannot separate between them. Then we
take the Tahri.
Yeah. We take the Tahri because it is
it is safer.
In the same hadith also he said, if
you found another dog with your dog
and the animal is dead,
they killed they both killed the animal.
The prophet said don't eat because I'm not
sure
which one got the the prey. Is it
yours or the other one? Because you only
mentioned the name of Allah Subhanahu Wa Ta'ala
on your dog, not on
on the other one.
So what the prophet
did? He favored the side of
tahareem
ala,
you know, over the side of the the
hill.
So we get it right. So the best
opinion is the one that says
if the animal eats, we don't we don't
eat. And this is the opinion of the
vast majority of the scholars.
He says if the animal is missing for
a day,
however, you couldn't find anything on it except
the sign of your your weapon on it.
He says
eat if you want.
Yeah.
He said eat if you want.
Another narration, the prophet
said about somebody who sent, an animal
and he, sent the dog to catch an
animal
and he found,
the animal that was,
captured by the dog after 3 days. Right?
After 3 days. The prophet
said, eat
it eat it as long as it doesn't
smell, you know, become rotten.
Yeah. So it means
after one day, when the smell started to
come, this one also is is applicable, right?
Mhmm.
For our Muslim, so so it's so based
on this then, we don't have any tahadeed.
Right?
If I found it in,
after 10 days, but still okay.
How, Allahu Alam, maybe in the place which
is so cold, you know, extremely cold.
Another narration also the prophet said when you
sent your arrow and then the animal
left you, couldn't find where the animal had
died.
You know, prophet
said if you found it, eat it as
long as it doesn't start to change.
So that's why we have the controversy. When
do you eat it?
You know?
Is it,
I mean, you found the the the animal,
but you couldn't find anything on the animal
except the sign of your of your arrow.
Are you supposed to just eat it or
when it stays for one day, then
then the karah
exist?
Right? So some scholars said when it, live
for more than a day, then it's Makru.
Yeah.
But then if you look at those Haris,
they always say Malim Yuntin as as long
as the color
and the the smell doesn't doesn't change.
So that's why the prophet
said
it's up to you. Yeah. If the smell
doesn't change because if it starts smelling,
health wise, it might not be good for
a person. Right?
Prophet Sallallahu Alaihi wa Sallam said if you
found the animal, gariqan gariqah means?
A drought.
Under the water. He said don't eat it
because
we don't know what
is the cause of the death.
Is it the saham
or the water so since we don't know
what is the best way out
stay away from it
What if I saw
this
the animal
came out of the water,
but the arrow was on the heart?
Get it?
The arrow was on the heart.
Can I eat?
It's like the the animal
came out alive or dead? I know. I
saw it at the side of the,
the the sea, the the the river, you
know. But there isn't my arrow is there.
I recognize my arrow. It's there, but
destroys the heart.
I'm I'm just asking.
I'm just asking. Now I want Yusuf's opinion,
and and then he and then you will
tell me because of the hadith towards us.
That's how we are. That's how we do.
You already know the figure, but you want
to play a game with me.
Yeah. So the the way you answer things
like this, then you say, yeah. The correct
way is this
because of the hadith, because of the aya.
But you have to say the statement first.
Right? Because the hadith says in.
Mazi, do you have any other opinion?
He's sitting at the other side and you
are the side. So usually, we you will
be contradicting it.
Yes. You use the I will use the
hardware system doubt. Yeah. System doubt. Right?
Destroy the heart.
Yeah.
We can use another another evidence.
If we if we use it
already, we can say that the.
So I thought so
Are you sure?
Yes.
K. This is another asshole that also is
debatable.
Right? Debatable asshole.
This is a debatable asshole.
Okay. I will ask one question.
In the in the hadith,
the prophet said,
He said you don't know.
What is the cause of the death?
If I'm sure about the cause of the
death,
I do not finish my
debating with a is very difficult, you know.
Whatever you say before you finish, he has
another evidence to get you out of it.
So my question is, he says because you
don't know
which one
killed, your sahab
or the river or
another sound.
For instance, I shot the deer.
I found my arrow on it
and Yusuf's arrow on it.
But Yusuf's arrow is on the thigh.
My arrow is on the heart.
Rasulullah Salazar said,
which one killed?
But in this case,
do I know which one killed?
Yes. Oh, I
think, Youssef, after this class, I think we
should buy,
3 sheep.
Yeah. But we will not give you a
single one of them.
It's just for training purposes.
Yeah. We shoot 1 in the heart to
see what happens,
and 1 in the thigh to see what
happened, and 1 we cut the the throat.
Because I think in Thailand, even if they
cut the throat, the the animals still
say, surround to the people. Right?
Yeah. As he is aware. When did you
ever hear that something destroys the heart? That's
why even the conflict good you bring this
in. Even the conflicts they have
amongst the scholars,
which one is considered as dead? Al Mote
d'Hakumi?
There are some scholars who said if molten
demand happened,
the demand demands the brain. The person lost
his brain cells.
Technically, he's dead,
then we can distribute even the inheritance.
And according to the wrong opinion that says
you can
use the human organs to help another brother,
you know,
organ transplant, you can cut
him, you know, and go and use in
that place, which is a very wrong opinion.
Yeah? However, the correct opinion, amongst the opinions
of the scholars,
a person cannot be considered as a dead
person unless if the heart is gone.
Not the brain.
And subhanallah,
just simple reading that I have, you know,
I see people who are born and even
one of our scholars said there are it
is confirmed that there are people who are
born with no brain cells. They live for
6 months, and then they die. They still
live.
Yeah. And there are people who they told
them that the brain cells, they are damaged,
and this person's already gone. Just give us
give us permission to just
execute the person, you know, to let him
have some relief.
And later on, they they recovered.
You get it? So heart is the main
focus.
Yeah. When you damage the heart, then it
cuts.
So when you find your arrow on the
heart, you're sure
that this is the source of the cause
of the death.
Because whether it is in the water or
it is in the
it is, on the land, it's going to
that.
You get it?
Yeah. So if he finds the arrows within
the house,
What does it do?
So when the air when it hits,
this one,
then Khalas.
Which one comes first? Which one?
Salaam. Which one comes first?
The heart
or the water within the lungs?
No. But which one comes first?
I cannot introduce from
my own side. You know, when things happens
in the, at at once,
then alhamdulillah, they'll Shaq. But if one of
them comes first, why do I have Shaq?
We don't know which one. No.
Because I go with the norm.
They get they get I go with the
norm.
The norm is that, if this part of
the body is damaged,
the thing cannot survive.
You can't do anything.
You damage the heart. What can it do?
If you can establish, you know, based on,
science and experience that if the heart is
damaged
and the animal can still live, then Alhamdulillah.
Or we'll say, yeah. That is shak.
And we should use another thing, not this
one. Another example, but
not this
one. You get it?
That's why they said, the prophet mentioned, he's
a friend.
You don't know.
Yeah. Some scholars said, if you are sure
about the cause of the death,
and it is your sword,
or it is your arrow,
it is whatever you shoot, your dog, you
know,
then it's okay for you to eat.
Because it is.
The prophet mentioned the.
Why can't you eat from it because of
this?
No.
I
know. And, you are right. 100%.
I mean, why am I telling you not
to eat
for?
You found 2 dogs in the place.
But then you're not sure
which one is hidden there.
So if I'm here,
I send my dog, you know, and the
animal is there.
You get it? And then another dog came.
And I was watching, you know? Then I
managed to see that that other dog is
just dragging the leg.
And my dog is dragging the neck.
The animal died.
I found 2 dogs,
but I'm sure that my dog is the
one who is dealing with the neck.
Do I have Sheikh?
And Akita's Yusuf, since 2 of them is
is
No. It's very simple. I it's very simple.
Because when you have hokum that is,
and the prophet said the illah is this.
If the illah is not there, then why
not?
Do you get it?
Inshallah, when you go for sayid,
you shoot an animal,
and, you found that your
your arrow on the heart,
you don't want to eat. Please bring it
to us. Don't throw it away.
You get it. If a person wants to
do Etihad, then we say this is for
him.
You get it? This is for him. But
if, because the the real reason why you
cannot eat it is because you don't have
knowledge of what exactly happened.
But if you have the knowledge, and you're
sure about this knowledge,
because based on experience that whenever you hit
something on the heart,
the issue is just
a matter of time.
They get it all, cut the the veins.
And it kept on jumping up and down
and get inside the water and died.
And then you should say, it's it's mushkook.
Yet the that that arrow, masha'Allah, goes with
the veins.
Yeah. In the in the in the past
now you might say how does that happen,
but in the past,
subhanallah, these people, this is their life.
Yeah. I remember I think Zaidul Khair.
Yeah. Somebody's
and he took their animals or
something of this nature happens, you know, and
the guy was running away.
He told him,
don't go anywhere. You're just wasting your time.
I don't want to hurt you, but stop.
Don't run.
So the man is going to run. He
says, if you want to confirm what I
am saying,
just make 3 knots.
Small knot on the rope.
I'm there. Just tell me which one you
want me to shoot.
So,
amen. It's really not out of curiosity.
And the way the arrow can get one
of them. You know? And the man was
too far. He said, this one.
He was testing him.
And he shot exactly that one.
What remains? So he just
tell him,
I surrender. You know? In the past, you
know, subhanallah,
this kind of lazy life. Anyway.
So so if you found the animal, you
know, then the all the veins are gone.
And you're sure that this is the offer
of your dog,
you know, capturing or your your what do
you call it? Your arrow. And then it
gets inside the river next to you.
Yeah. When I bring it out, you should
come to me with the with the.
Yeah. You know. This one, you found
him, you found you found a thing, and
you have a knowledge that the one that
affects
death according to our knowledge.
According
to our knowledge when you hit this part
of the body, then the animal might not
survive.
However, as I said, knowledge is too big.
If you can establish that, yes, if you
touch the destroy the heart, the animal can
still live,
Then, yes, there is a doubt. We don't
know which one killed. Or you cut off
all the veins, and the animal can still
come and enjoy
life with, with us,
then
we can eat. K. So he says if
you found because you don't know. So the
scholar said if you have
the knowledge, then it might be okay for
you to to eat from it.
How about
if I send the the dog?
This one you have to fill.
I send the dog,
Bismillah.
I tell the dog, go.
Get it?
And the dog is walking very slowly.
A kid,
Chow,
it's he did something to the dog,
and the dog was pushed. It went to
the
to the animal
and got the animal.
Can I eat?
Who are what is the one who made
the Okay. Okay. I got you, Usen. Who
sent the dog?
No. Who sent the dog to the to
the prey? Me. No.
Maybe you did not hear my question.
You tell the dog to go. Usually, when
there is a prey, this prey is not
a snail that wait for you to come
at the east. It will run. Usually, those
trained dogs, when you send them, they they
go like
like Saab.
This dog doesn't want to go, but you
send it. So it leaves you, but just
walking in its own way.
That means must have Sab.
So when the kid
kicked the door and says something, and that
that motivated the dog to move, you know,
And the dog went to the the preyer
and got it.
Who sent this dog?
You or the kid?
The same goes to the big person. You
said, Bismillah. I said, Bismillah, I send my
dog. And, subhanallah, this dog is lazy today.
Right?
Yousef has some skills. He's trained in in
in this in this matters, you know, very
expert in hunting.
He knows how to how to push the
dog. So he said something to the dog.
The dog moved faster than,
the way it was when I when I
sent it.
But the one who Wait. Wait. Wait. Wait.
I said Bismillah. I did not complete,
but usually when he was moving there, the
dog, he did not say Bismillah.
Just
talked
in some some state dog language, you know.
And then the
dog left, you know, to the place,
and it got the prey.
Can we eat? But the dog started moving.
Yeah. It started moving. The owner sent sent
this man. I know. But it went to
the prey because of who?
It was going to the prison. It was
just I I agree. But it went to
the parade because of who?
If the dog Very strange people. If the
dog was in his place and then the
owner did not say anything Uh-huh. And then
Yusuf said something Uh-huh. And then the dog
went and crashed. He has to pay them.
This would be
this would not this would be harm. But
in this case Say it again. Maybe you
missed out last last time. Uh-huh. If the
dog If if the
Mhmm. And then
then Youssef knows how to Send the dog.
And Youssef came and send the dog without
your permission. This. And he says Bismillah. He
didn't say. Oh, he didn't say. Yeah. And
this one? You can
understand. But the case he was talking about,
the owner said Bismillah,
and he's the one who initiated it. And
the dog doesn't want to go. Where
he was
going?
No.
It
That's right. So he you'll send it to
catch a snail or a turtle. Right? It
was a snail, you said. You said maybe
through a stone. Sir, no. The question is
the train dogs,
is that how they move?
You see, in the in the place where
it is very clear, they don't do tar
wheel. When we come to the place which
So the correct one is you don't you
you can't you cannot eat? You cannot because
the boy
you know, either we said even, the the
the
the is
wrong
if we agree with that, you know. But
even if we don't agree, but there is
no Bismillah. He did not anti submit.
Why, when you find 2 dogs in the
place, you cannot eat?
Because you don't know which one. Because you
don't know which one. And prophetullah, someone said
you you mentioned the name of Allah on
your dog, not the other one.
So now the man who is sending your
dog
because, technically, when the dog is not moving,
khalas, it is disobeying you.
When that man send I mean, push it,
it went. That's mean he's the sender, not
you.
Just like the arrow, let's say, if we
have a skill like this, right, it shoots.
The arrow is not moving, and we have
some expert, hit the arrow with with his
thing. And the arrow moves and get the
prey. Who killed the prey?
The same. You are the 2nd person. The
2nd person. The 2nd person.
Hamal will not tell me, but you you
initiated the
you get it?
So what if the second person says, Bismar?
Yeah. If the second person says, Bismar, alhamdulillah,
according to the opinion that says we don't
need the Sahib ul Kalb to be the
one who will send that on.
Remember last week, we talked about this. Is
it necessary that you must be the owner?
It's not. As long as the dog is
trained
and the one who sent it said Bismillah,
it's okay.
The issue is, whose animal is this?
I use your dog to get the animal.
Is it mine or
yours?
Happy? The owner the owner of the dog.
Yeah. But then sharing is is scary.
K. Subhanakallahu
alaihihamdulikashallaihi.
InshaAllah, let's see if I can bring some
more
complicated issues in the in the future.
Yes. Sheikh, I just want the full answer
to give to the person regarding the question
I asked. Oh, that question. So you never
forget. Yeah. What what was the question again?
So,
Assalamu alaikum.
Is reading
Oh, that one. Reading.
Making dua
into
water and sprinkling that water onto your car
for Baraka. For the sake of Baraka. It's
not part of the sunnah, to my knowledge,
for a person to just read
Quran,
Quran read the Quran on the water and
sprinkle in the car.
Making dua as well? Making
Both Quran on the water.
Because even reading Quran in the water,
drinking is questionable among
the scholars. Some scholars don't like me with
that.
Sure. So unless if we are to say
that, yeah, in certain circumstances when the is
necessary,
a person can do it, let us restrict
ourselves to that. Otherwise Rukuya. Yeah.
Checks or cases of rukuya such as,
gin. Yeah. They said
reading
blowing in the water.
Of the rukuya and giving the person to,
to
to drink from it. They said it it
really helped. Sheikh, do you have examples of
cases that need rupiah?
Cases that require rupiah?
Case Like what alain and
like such as like Al Amin. All of
those
jinn matters, normal sickness.
No.
But not for Baraka?
For Baraka is to read. Quran is all
Baraka.
Reading Quran, acting upon the Quran is Baraka.
Yeah. The Quran is not is not revealed
for this.
First question is by
Khaled.
Oh,
Rasaad,
what is
the ruling of women
recording their voices for audiobooks?
Well, I I
I
advise
I advise, you know, I don't believe that,
a sultanara is.
I don't believe that the voice of a
woman is. But at the same time,
unnecessarily,
I mean, what is the necessity of having
her voice being sent to people? Do we
have people who enjoy the way a woman
is speaking? A lot. A lot. A lot.
You all are. A lot.
So I believe concealment for her is always
better for her. If it is not necessary,
and that's why
what we have nowadays,
shout. If you're in a place, you can
hear the
the screaming of the sisters. These are all
wrong practices.
It's against the nature in which Allah has
more decorated a woman of. China's and higher.
Doesn't mean she shouldn't talk. No. She shouldn't
talk.
But who is known to raise up his
voice and shout? Brothers, not.
It is inappropriate, actually, in the first place.
It's not some favor given to the brothers.
No. It is inappropriate,
even with the brothers.
More inappropriate with the sisters. Rasulullah, sallallahu alaihi
wa sallam said, give the sisters half achat
tok.
She
walk at the side of the road.
Now who do you see in the middle
of the road?
You see, when the sisters walk, you should
leave for them the half at the top
side of the road.
Right? The brothers can go,
but now
no more.
So I really believe that this is wrong
thing that some people are doing. And any
sister who's chosen to, do this, I will
advise her not to.
Tisha, next question. The problem is this social
media,
and everyone wants to be exposed. You know,
I don't know what's so fancy about that.
What's so fancy about this? You know? But
everyone wants I just want to be there.
You know? I just
fake excuses we put for ourselves, unnecessarily.
So
we should know that when you're doing something
for Allah,
do it in the way that is no
doubt.
Insha'Allah.
Yes.
Next question is by brother Uzair.
What's the ruling
on surgery for a thief whose hand was
cut off?
To do what? To bring the hand back?
Yeah. No. Cannot.
Now we can do the surgery to stop
the blood from coming, but not to bring
the hand. It's haram to bring the hand
back.
Next question, sir.
Is it okay for a psychologist
to still
carry
on,
practices which don't go against Islam to teach
people how to relieve stress,
anxiety, and other issues,
or will the psychologist be sinful for using
these western methods?
Allah advised a Muslim
to first rely upon the Quran in his
approach in psychology.
We have enough.
Yeah. We have enough.
I give you one example which I want
you not to be emotional and just understand
it correctly. The western,
in terms of psychology, they are more advanced.
Right? The conventional psychologists.
Right?
Mhmm. Am I right? Yes. Yes. They're more
advanced than us.
Honestly speaking,
are they happy with what is produced by
the psychology in that in that state? I
mean, look at the western
with the naked eyes.
See the community, see the life of the
people, the rate of the suicide and depress
and stress and all of these things, you
know. And they have the best, you know,
advanced psycho psychology,
psychological approach or whatever you call it. But
still,
socketed to the lowest level.
No life in that place. Why do we
want to adopt the same life? You know?
Why can't we just sit down and design
our own,
you know, principles, you know, from the Quran
and the Sunnah.
Whatever the western community will give you in
psychology, if you go through the Quran, the
Sunnah, and the statement of the scholars, you'll
find the best, you know, approach in that
regard. That we give you
not temporary solution, prominent solution.
But this is part of our weaknesses, depending
on them.
Because if I just say an Islamic
Islamic
psychologist,
you guys might not respect me that much.
Right? But I studied the psychology in Harvard.
It's much better than the one
people study in UAE or Madinah or any
other Muslim countries.
Yeah. We value that one.
You get it? As if theirs is taken
from
Allah
directly and ours is kufu.
We didn't need to change this mentality. Right?
Whatever you need is there. We need to
sit down and establish
those and extract those principles from the Quran
and the sunnah and the statement of the
scholars. Trust me, it's there.
Many books written by the Salafus Salih. Just
sit down. You take a
lot of how to guide people to have
a better life.
What is the job of a psychologist?
To put you in a better condition.
To remove stress in your life.
Quran does that in the best
and most appropriate way.
But this is Quran.
Yeah. A person will tell you, I don't
want to hear Quran. I don't want to
hear Ayat.
What does he want to hear? That at
the first place, he doesn't want solution.
Allah is looking for solution. Anyone who says
he doesn't want religious approach is not looking
for solution.
Yeah. That's why still you give him the
advice and after a few days, he goes
back to the same problem.
So this is my advice to the question.
Tanish?
Last question. Okay.
Last question by Azir.
Assalamu alaikum.
What's the ruling
on hunting for fun or entertainment?
No. He has to eat.
Don't kill animal for
for fun. It's wrong.
Okay. Allah created them for wisdom not to
be killed. When I kill animal, I have
to eat or sell it to somebody who
will eat it. Okay. Yeah.
That's why it cannot have a live living
animal as a target.
It's haram.
You have to eat.
Yeah. We want to train our
accuracy in shooting.
Right? And we said, we we want to
do that on
a pigeon, for instance.
When we shoot the pigeon, we have to
eat
it. Cannot just shoot. Yeah. Sometimes they might
need this. Right? Because it is something that
moves to to test the accuracy.
Yeah. So they shoot, but they have to
eat. If they eat, then case closed inshallah.
Yes.
Yes.
Yes. Subhanakallahu,
bihamdulikashallahu,
ilaha illa.
And thank you for your patience,
your patience and waiting, unless we get some
reward.