Q&A Night Session 6 The actions of the Prophet , Conditions of Zabihah Halal

Yasir Qadhi


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AI: Summary © The controversial actions of the Prophet system, including the actions of his people, culture, and habits, and controversial actions, are discussed. The conflict between the Sahaba and Muslims is also discussed, including the importance of negotiating and obeying seen and seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen seen
Transcript ©
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Smilla Alhamdulillah wa salatu salam ala Rasulillah who are the early he was behind my back. So our first question today, somebody emailed asking,

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is every single action that our Prophet sallallahu alayhi wa sallam did something that is legislative for us to follow, or are some of his actions, that which is not something that is legislated upon us? And this is a question that deals with the topic of soil filter, how we derive filter, and it's a very, very important aspect of solid field. So I thought I would summarize some of the main issues pertaining to that. Once again, the question is

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the prophets Allah sedums actions, is everything that he did, without exception, something that is legislated by Allah upon us, or is there some category of his actions that are not legislated upon us? And the brother gave a number of examples, I'm going to answer them within the context of my response. And by the way, this topic is a very well known topic and also that it is called the armor or the actions of the processor. Many dissertations have been written one of the famous scholars of our times who passed away recently she got his PhD. It was a little film was about the actions of the Prophet SAW Selim. Obviously it's a very detailed topic in a nutshell, we can say there are

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three broad categories of actions of the Prophet system, and by extension, even his statements, firstly, the rituals and the theology that he spoke and the rituals that he did. There is no difference of opinion that every ritual and every statement that He commands us about the religion and every statement about theology and about Iman and life, this is a part of our religion of Islam, and to reject it is to reject Allah subhanho wa taala. Woman, UT Rasulullah forgot Otto Allah, whoever follows the prophet has followed Allah subhanho wa taala. Our Prophet says, Adam said, Pray as you have seen me pray, he's doing action, even if he doesn't say it. Pray as you have seen me

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pray. Our Prophet system said when he is going for Hajj, take your rites of Hajj from me Who do I need mana seeker come whatever I'm doing for Hajj, take it from me. So there is no controversy at all. That the actions and statements that deal with how to worship Allah how to pray, how to fast belief in Allah, Iman, in other and judgment and a short this are signs of Judgment Day. All of this is a part and parcel of Islam, whoever rejects it has rejected Allah subhanho wa taala. The second category of actions in particular, are those actions that deal with the culture and habits and customs of his people that he happened to do because he lived at a certain time in place. And by and

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large, there is no controversy at all, that those actions are not binding on the rest of the ummah. The classic example is how he lived, the structure that he lived in, must we replicate that structure, the architecture of Medina, the modes of transportation, how he went from city to city, is it rewarding by Allah, that we give up our car and we take a camel and we go from city to city? No real scholar says this. Yeah. And you really know Adam says this right? It is not legislative, the max you can derive it is permissible more by but it is not rewarding to abandon the car and to take a camel or a horse or any other motive that time, the mechanism of war. Is it sunnah, in fact,

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it would be foolish that we if there was a land of Islam, that they abandoned Modern Warfare, and they go back to swords and javelins and whatnot, right? That's not so that's something that pretty much about unanimous consensus, that this is not something that is legislative upon us. He happened to like a certain cuisine, that cuisine, it is not legislative upon us that we abandon our cuisine, and we rediscover the cuisine of Medina, or Makkah, and the time of the Prophet sallallahu alayhi wa sallam, and in fact, this is explicit. And the Sahaba clearly understood this. And the best example for this is the Hadith in Bukhari of the bulb or the lizard animal that the people of Makkah, by and

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large, did not generally eat the dog and it was something that was a delicacy and Medina and some people, they are very conservative in their mechanism they want to eat with their parents aid, and others are more foodies. They want to go out and they want to experiment the world. Right. So when the Bob was presented to the process, and what did he say?

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He didn't say It's haram.

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It's just not from the food of I don't like it personally. This is his personal choice. None of the room abstain from eating. And there were

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Right so Alba in that room. This is a very, very key point that the personal preferences of the Prophet system he as a human being, he doesn't like the dog and he said this. He didn't say Allah made it haram. He didn't say the Shetty. He said, This is not from the food of the people of Makkah, my people. And it's not haram so hard Dibner Waleed who himself was Acorah she, but apparently he's a foodie as well. Okay, he dived in, and he ate the bulb. This is a very interesting Hadith, because here we have the action of the Prophet of Islam, that everybody understood. That's your action is not the Sharia, you understand this point, this is a very explicit thing. That's the personal habits

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and the personal customs of the Prophet sallallahu alayhi wa sallam does not become legislative, there is a third category. And this is the gray area. And that is one we're not quite sure if something is category one or two, because there's an element of both. There's an element of both, we're not quite sure where to categorize them. And this is where the controversy occurs. And generally speaking, it's a case by case basis, I'll give you some simple examples. Sometimes, even in the rituals, something occurs that seems to be perhaps by culture or preference, and not by religion. The classic example is, our issue says, When the Prophet says and became older, so his

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joints are weaker. So he also gained some weight, because when you grow older, your metabolism goes down, not that he ate extra food. But as we know, your metabolism goes down. As you said, when he grew older, this is something later on he did, then he would sit down just to astera. It's called when the first and the third raka that you know, the first struck out when you do such that you go straight up, right, and the third rock out, you go straight up. Well, in one Hadith, it is mentioned towards the end of his life, when the joint Scott week when the weight was there, the prophet system would take a bit of a breather, just sit down, and then stand up, he didn't tell us to do that. It's

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not a command, when you get up from the third record, sit down, the Sahaba are observing. And they're saying themselves when he gained weight when the bones became weak. So even seems they understood that he did this, because, you know, at that age to jump up and from the sujood might be a little bit difficult. So, you take a little bit of a break, then you get up. Now, we have a clash here.

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Is it category one ritual or is it category two personal habit? So some of the mud hubs understood it category one, and this is the default sorry, this is the minority position do humbly madhhab says this, And the majority of the madhhab is the Hanafi is in the Malik is in the Shafi says it just says that astera is not a part of the Sunnah. We don't have to do it unless you're old or unless you have joint problems. But the default is you don't do that. You see we have a little bit of a clash here as well. What if the commandment even the verbal commandment, what if the verbal issue is not about this world? Sorry, it's not about the akhira. It's not about halal and haram. It is about

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Omura dunya. We hear this is another controversy because the famous Hadith in Sahih Bukhari, our Prophet sallallahu alayhi wa sallam once passed by the farmers in Medina, and they were and they were cross fertilizing the dates. So there's a female part and a male part. And rather than rely on the bees and rely on Mother Nature rely on the wind, they would take the male part and put it onto the female. So the pollen cross pollenization occurs and then the the day to day basically forms, the pollination occurs, and therefore the new seed forms. The Profit System said, Why don't you let it naturally? Why do you do it yourself? Let it go. So that you're none of the farmers did it.

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And the crops did not come out. The hadith isn't Bahati, by the way. The farmer said the IRA surah. Allah you told us, actually, he didn't say don't do it. He's asking why don't you another point? Why don't you just leave it? See what happens? They left it, nothing happened. It worked. It didn't work. So the Prophet system gave that famous response. And lemmo be moody, don't ya? You know, your dunya better than I do. This is a clear example, that the provinces look it was just a human suggestion. This isn't from Allah azza wa jal, as a human to another. We all have the right to give opinions. And this is just an opinion I gave, but in the end of the day, you are the experts in

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farming. I am not the expert in farming, you will know your farming better than I do. And the famous incident and in the Battle of budget as well, where the prophets have some camped at a particular location. And one of the Sahaba rasool Allah, this location that you stopped at, is it something Allah commanded? Or is it something that you think is the best place? He said, No, Allah didn't come on. He said in that case, Yasuda

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lead that places better and he gave the reason so the process from then take the whole camp and he went to the other place. This clearly shows the Sahaba understood, there's something from Allah and there's something from the human Prophet in front of them right? As well This is illustrated in throughout the series to be honest, there's more narrations even that can be said. So many narrations, the Sahaba understood that the Prophet system has been given the authority by Allah even to negotiate the Sharia. So for example, in the famous Hadith after the conquest of Makkah, Bahati and Muslim, our Prophet system forbade the plucking of the trees of maca. His uncle Abbas said, Ya

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rasool Allah, allow an exception for the tree of inherited because it the kid has benefits for us, allow us to plug into it. The president said okay, you can plug into here. Now what is important here what is what I'm what am I trying to derive? Do you understand? Abbas Radi Allahu Allah and what is he doing?

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Negotiating with the prophets of Salaam. He didn't say Oh, this is it end of the story. He understood that there's a human element that he's allowed to deal with. Yeah, rasool Allah make an exception for him. So an exception was made and that exception is the Shediac to this day, the famous Hadith also in Bukhari and Muslim. Our Prophet sallallahu alayhi wa sallam said to the Sahaba, I forbid you from gathering together in the pathways, Yakumo Judas for total caught pause here footnote, the Sahaba did not have a dining room, a formal living room, an informal living room, a family room, a salon, a drama room, this room, they didn't have that. They had one room, the

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house. So when they wanted to just chit chat, like all people want to do where would they do it in front of their house and in front of their house is also what? The pathway so the process that I forbid you from sitting in the pathway,

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the Sahaba began politely

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pushing back gently. Ya rasool Allah, we have to Yasuda Allah, where else are we going to meet ya rasool Allah, Marlena majali cinammon would there have to be a place where we meet? What are they doing here? Negotiating, going back and forth. So he said, If you must, then give the path. It's how they said what is its how lower the gaze, give salam to and he gave the long list. Now what just happened here? Once again, back and forth. This clearly shows even the commandments of the Prophet of Islam, the Sahaba understood that look, if we can negotiate we can negotiate if not somewhere in our autonomy. And that is why when Allah says my auntie cuando haha, in what Allah wa you have, this

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is totally valid, but that is when he has finalized. That is when the commandment has come, then you have to hear and you have to obey. There are as we said, some gray areas in the middle, where does it apply to? And I'll give you some standard controversial examples that will insha Allah then we don't have to go back to them later on, because they give me I'm getting separate questions about that. So this actually this, this, this is a question of methodology. And it deals with many subsidiary branches that we can go back to have the most obvious examples of the most common examples and I've gotten already a number of questions on this is the dress code of the Muslim

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especially amongst men? Is it sunnah to dress in the Phob? Or is it sunnah to wear a turban? Or is it a sunnah to cover the hair.

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And this is an area where some of our scholars had category one, some of our scholars said category two, because it's a middle it's a bit of a both because some people said okay, the prophet system, especially when it comes to the hair covering, there are some traditions found in the tertiary books of the Bharani. And the larger encyclopedias. Not in the six books of Hadith by and large, there are some a hadith that he commanded. The other group says all of these a hadith are weak and they are weak, they are very weak actually, they're not even we they're very weak and the process of did not command us in any clothing item. And he wore a job because it was the garment of his people. And it

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is important to point out that Abuja Hill and Omiya had been color and urban Robbia and all of the Quraysh wore the exact same garments as

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the turban the thought is exactly the same. If somehow we could be magically transported to the bottle of butter and look at the two people on either side. We could not tell them apart from their dress. They're dressed the same.

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So the majority position and this is the one that I strongly advocate that the profit system did not come with a specific dress code for us and therefore it is not sunnah per se. It is not legislative sunnah, just like it is not sunnah to eat the cuisine of the prophesy centum to ride

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The beasts that the process I'm wrote to live in the houses that the process and have lived in. So to the same category, it is not sunnah to dress in the lifestyle of the Arabs of that time or to have the head covering of the people of that time. And therefore generally speaking, I don't have the Toby I have it because I'm ganja right now, because of the the hydrate came back so I'm but otherwise, otherwise generally speaking, I don't wear it at all anymore Michelle to be many 1000 years 800 years remember shout to you it was very explicitly said. Some of the scholars say one should cover the headcovering as a part of Islam, but the man was shot to be said this is something

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that goes back to the culture of the people in the cultural places where it is considered to be decent and dignified to cover the hair. So the Muslim should be decent and dignified. But Mr. Michel to be where was he from he was from underdose from

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shelter, which is your Teva, which is a city and under this to this day, YouTube acts at IV ativa shelter, but he was from shelter. And he said, the lands of the West which is under close in our culture, it is not considered a part of masculine dress to cover the hair. So he said the Muslims have underneath do not cover their hair. And the same applies in our times as well. That in my humble opinion, it is not legislative sunnah at all, to dress in a thought or to cover the hair. Because this goes back to category three. Whoever wishes to make this argument with my utmost respect, I say, will you resurrect the cuisine? Will you resurrect the architecture? Will you

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resurrect the other aspects of that culture number one, number two, with my utmost respect, I'm not trying to be mocking Tala Altavilla. But even when you say you're going to dress like the prophecies of them, and you dress in the finest mashallah Japanese cotton, and you have the air cufflinks and whatnot, and you need the process and the more sheep go and resurrect that style. And then see if you like that it's not there. It's a very selective pick and choosing number one. Number two, is a yam says and a yam is well known. You've know Kareem is a traditionalist stardom and the sad I'm not am says if you look at the Sunnah when it comes to clothing, this is Wallahi mind boggling profound

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think about it. If you look at the Sunnah when it comes to clothing, the Sunnah is that the Muslim should try one's best to dress like his own people as much as the Sharia allows, because the prophets doesn't dress like the Arabs of his time. So you don't look like a complete oddity, a complete stranger. Because if you're a total alien, a foreigner, then your theology will be made foreign and you will teachings will be foreign and your morality is formed. But when you speak the language of the people and you look like the people and you dress like the people automatically an affinity is created. So Abraham says the real sunnah standard. The real sunnah, is that you dress

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like your people as much as possible. So that there is an affinity that is created and then that will then lead to a positive Dawa. So, this is the first question that we have and that is that there is no doubt rituals and theology and the halal and haram semi I know Alterna but that which the prophets ism did because he happened to live at a certain time, culture place. That is not legislative upon us. The final question because I told you for questions when I began, but in reality, each one goes into so much detail. I decided two questions every Tuesday. So the second and the final question. And right now I'm doing all of the standard lists, right still, I'm still new to

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your community. So these are the standard questions. Don't worry, we'll get to mortgage we'll get to moon sighting. It's on the list. Don't worry. So today we'll do another standard 50 people email me it's just needs to be done before we get on to the more advanced questions in sha Allah to Allah. What other questions left that is standard who can tell me halal and haram meats exactly Mashallah. He hit the nail on the head Mashallah. So our brother doesn't mince his words mashallah he gets straight to the bone of the Banda mashallah Tabata kala right. And he doesn't do a half big job when he's giving his responses Jade enough of the food puns for those who caught on to them.

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I have been bombarded with halal and haram xebia questions as usual, and no problem. Well, I It's no problem. It's part it's part and parcel of what needs to be done in a nutshell. In a nutshell. People are confused why is there extra love and why do the scholars differ? Can we eat the Bihar non Zubia etc meat in a nutshell, there are a number of conditions to make an animal health some of them are unanimously agreed upon, of those that are unanimously agreed upon number one that the animal itself be halal. If you have a pig you can never make it halal. The animal be halal, so cow chicken. This is hella number one. Number two, that the one who slaughter is must have the need to slaughter

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This is unanimous. If an animal is killed accidentally. It is never going to be halal.

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In must have the NIA to slaughter. This is unanimous. Number three, the religion of the one slaughtering the animal by unanimous consensus, the slaughtering the slaughter of an atheist or agnostic or Hindu or Buddhist is not allowed. It is the slaughter of who the Muslim and the believing Jew and Christian allocate out well to amyloid in O to GABA Hill Lulu calm and there is the Faasil who is a helicopter but for now, that is Jay let us just say that the believing Christian and Jew is a helicopter. This is by the text of the Quran. So Muslim Christian Jew, they must be if you're an agnostic and atheist, a Hindu, that slaughter is not allowed, even if they say in the name

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of God, it would not be allowed this is unanimous there is no enough so these are so far three unanimous for pretty much unanimous one or two very few scholars, they went against this but this is pretty much all four myths of this the fourth condition, and that is, the blood must be cut in the proper manner that it gushes out. When you slaughter the animal. The blood must gush out from the jugular from any vein in the neck. And this is based on the Hadith that a man came to the process and said, O Messenger of Allah, sometimes we are in the desert and we don't have our knives. What can we eat? How can we slaughter the animal like a rabbit or something? And sometimes you don't have

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a knife? What can we do? The prophets have said Hadith in Bukhari and Muslim could Luma and Hara dam was Akira sml, La Jolla, la for Kulu. Anything that causes the blood to gush out in other words, you cannot take an animal and smack, smack smack or with a biller, that is Mater that is haram, you cannot take an animal and the electrocuted to death. You cannot take an animal and trap it in a fox type of trapping until it starved to that it would be haram by unanimous consensus to remember, it's not allowed, the animal must be slaughtered by a Muslim, Christian or Jew in a manner that causes the blood to gush out because we want the blood to exit the body as much as possible. Okay, so

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therefore, if in this case you have a rabbit, they would have taken a sharp rock, let's say right, and they would have then managed to slaughter it such that the blood is gushing out. And the Hadith says the name of Allah is Mencia. So all of this is unanimous. There is no SDF ju where is the love the big controversy, it is in the fifth and final condition, and that is mentioning the name of Allah as you slaughter the animal. This is the controversy between the meta hip three of them a dive, the humble is the mighty keys and the Hanafis. You can say the varieties as well the three of them are that they are strict on the Bismillah and they say in order for the animal to be halal. You

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must mention the name of Allah when you slaughter and the evidence is from the Quran and Sunnah. Allah says in the Quran for Kurumi Madhu Karis Mala here they eat over that which Allah's name has been mentioned. And Allah says in the Quran, Wallah Kulu may Muslim youth charisma Allahu La do not eat over that which Allah's name has not been mentioned. And Allah says in the Quran for columbium second Alikum with Kuru smell La Jolla, la regarding the animals that are the Falcons and the hunting animals eat what they have caught for you and mention the name of Allah when you send them out. So there are so many ayat that mentioned mentioning the name of Allah and the Hadith I just

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quoted you right now, when the man says I don't have a knife, what did the process some say? All that causes the blood to gush out what was the second condition?

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And you mentioned the name of Allah over it. Okay. And Ibn Taymiyyah has a treaties on this an entire treaties, on the necessity the will Jube have mentioned the name of Allah over the animal. And he says the evidences for saying that the test smear the Bismillah is obligatory or more numerous than the obligation for reciting Fatiha in the Salah.

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And he mentions the most explicit, he says is the Hadith in Sahih Bukhari that a man said O Messenger of Allah, sometimes I send my hunting animal to catch the prey. By the time I get to the prey, I find other animals as well and I don't know which one killed my animal. My hunting animals which will kill the prey, excuse me, my hunting animal are the wild animals. Do you understand the scenario guys? You understand the scenario, right? I get to the deer. I get to the whatever rabbit I'm hunting, and I don't know there's a whole bunch of stuff. My animal is there, the trained animal and the untrained animals the wild animals were there and I don't know which one killed it. Our

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Prophet system said this hadith in Bukhari and Muslim fella cool for in Psalm Mater Allah calbeck. Welcome to send me I'll kill Bill

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had been Tamia says this is the most explicit Hadith that Mia is watching. Do not eat of that meat, because you said Bismillah over your animal. And you did not say Bismillah over the other animal. This hadith is very explicit. Now, the sharper image hub is the exception, and they say, and they have their evidences, but in a nutshell, they say all of these evidences merely indicate that it is Sunnah and not watch. Jagged, that's their position. Okay. The sharper image hub says that saying Bismillah is recommended it is not watch of Hence, if a Christian or a Jew with Nia to slaughter slaughters the animal and causes the blood to gush out, even if they don't say Bismillah. The Shafi

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madhhab says what?

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That's okay.

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And the Hanafi and humbly and Maliki say it's not okay. Not good.

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So what do we do in the end? And by the way, there are other issues that are raised as well and complicated, and of them in the land that we live in. How do we know if the slaughter is Christian who are atheists? And that's another question mark. And another question that is raised is the issue of stunning. Now, to be very precise,

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stunning the animal

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itself is mcru.

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If the animal dies as a result of the stunning the animal is haram, but if the animal is alive, after the stunning and the slaughter occurs, then technically the animal is Helen. But and this is the big butts.

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What percentage of animals die between the stunning and the slaughter?

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Scientific surveys differ greatly. Some say two 3%. And I have read some they say 20 30%. If it's two or 3%, we can ignore if it's 20 30%, we cannot ignore. So there are uncertainties that are added that even according to the Sharper Image hub should allow them to be very cautious, because we have all of these issues. On top of this. To make matters even worse, in the last five or six years, the modern abbatoirs the modern slaughterhouses have pioneered a new technique to cut the animal to minimize the blood spurting out. They don't care about the blood, they care about the dirt and the filth ended up and what they have done is they cut horizontally and not vertically.

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And that minimizes the gushing of the blood. So this is yet another big question mark, in my humble opinion, and I respect all of them at the hip. The evidences for the testimonial are very explicit. And as even Taymiyah said this hadith don't eat he made it haram don't eat. You said Bismillah over your animal. You did not say Bismillah over the other animal. This is a case of 5050 We don't know which dog or which foul can kill the animal. How about the case of 100% You know there was no Bismillah given right. So in my humble opinion, I am a humbly or Hanafi in this method or Maliki and so I am a strict as a beehive person. But at the same time my dear brothers and sisters, the Shafi

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madhhab is a legitimate method. So if you might meet a fellow Shafi he's not an evil Muslim. You can pray behind them your namaz is valid Don't worry okay. You may visit him in his house and return his salaam no problem. Okay. I mean, yeah, it's don't make Islam difficult. This is a legitimate method. We respect the method. And we respectfully disagree. Now, some other points before we conclude the issue of GMOs, a lot of people ask genetically modified whatnot. Generally speaking, our filter councils have said that by and large, this does not make the meat out on the issue of mistreating the animal unethical treatment of animals. The animal is not fed properly, or the animal is put in

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cages or the animal doesn't have green pasture or whatnot, you know, so all of this the abuse of animals and there are many videos that we have seen cruel farmers beating animals and throwing you know, the chicken and whatnot, just absolutely haram and very, very, very bad practices. So there has been a movement to say this meat is haram. And technically speaking, we say the farmers that mistreat and abused, the animals are sinful in the eyes of Allah and they will be punished if ALLAH does not forgive them. They have to repent for that. But the farmer mistreating the animal does not make the animal haram for us if it is slaughtered properly. Now, whether we choose to boycott an

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unethical farm or not, that's a totally separate issue. And I'm not advocating either way, but I'm being technical. If a farmer is mean to the chickens, but he slaughters the chicken properly. That

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Chicken is halal for us now Should we buy from the farmer or not? That is an ethical issue fixes that animal is halal ethics might say, Why should we support that farmer, and let's support the better farmer. So let's not conflate the two, the technically the meat is halal, but whether you want to find it ethically sourced or whatnot, that is up to you, and that the other issue comes you have to be practical. Those types of farms are triple the price of the regular ones, we cannot make something wajib upon the owner that is unreasonable for them. But me personally as a personal human being in my own capacity, I try to find ethical and humane farms, but it's not haram to go to those

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The other issue that comes is kosher, halal or not. And I have written an academic paper which is published and you can find it online as well it is called is kosher, halal by us record as an academic paper that was presented at an academic conference, and I concluded that kosher meat is halal. In fact, kosher meat is exactly the meat that Allah says in the Quran. Well, to amo Latina o to Kitab Hallo Lacan, the term of the anti Kitab is halal for you. I concluded in my paper, that is a reference to kosher, not to McDonald's.

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Because and here's the point when the IV Kitab follow their Sharia, the meat is hella for us when they have abandoned their Sharia, and they don't care about what their own books say. And I proved in that paper that once upon a time, even Christians slaughtered properly. In medieval times, Christians mentioned the name of God, in medieval times Christian slaughtered properly, then they have went far away from their religion, and they left their own *tier if Christians have abandoned their own charity, that meat is not halal for us. But if you find a Christian, who's your friend, he's a farmer. He's a hunter, and he says, I want to give to some meat, you say? And he's a

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believing Christian. You say, can you say in the name of God? And he says it, the meat is hella? Because why is the meat of it Kitab Khaled and the meat of the Hindu is not halal. When the Christian says in the name of God, he means the God of Abraham.

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He means the God of Abraham. When the Jews says, In the name of Yahweh, in the name of God, He doesn't say always take that back. It's a tetragrammaton. He said the name of God or whatever he mentions Shema Israel, he mentioned the blessing. When the Jewish person says that, who is their God? What ilaha illa? Who can why this isn't the Quran, your God, our God is the same. This isn't the Quran, the God of the allocator. And the God of Islam is the same. So when the Jews says, blessings, oh, God before I slaughter this animal, that is the smear right there. Now, when the Hindu says in the name of my gods,

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is that ours?

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No, it's not. That is why the meat of Allah Kitab is halal. If they follow their Sharia

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and they mentioned the name of God, it becomes harder. But if they bang the animal to death, is it halal?

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If they eat pork, is it halal? If they don't mention the name of Allah? Is it halal? No. That is my opinion. And that's the opinion of the three methods they have to follow their Sharia, then it is halal. If they don't follow the Sharia. It is not halal. In any case to conclude, respect the shaft remember, if you don't follow if you follow the Jaffa metal neuron that's why by the way, why has this taken on a cultural connotation? Our our brothers our this your brothers technically should not be true because it's not our brothers. It's the Shafi of the Arabs. Technically, the Maliki's of the Arabs and the unbelievers are the Arabs should not be following this fatwa. Unfortunately, many of

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them do, but technically they should not the humbly school and they are my teachers Jacobin buzz and theming and Saddam Hussein and all of these humbly Rolla, Ma, they were Ultra strict about this issue, go read their fatawa they would not allow me to be eaten. That was not mentioned the name of Allah over it. They were very strict. Unfortunately, many of the people they claim to follow that group and they want to follow the photos of the Shafi scholars they pick and choose because it's tastier that way.

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And I don't know why the North African brothers but in reality the Maliki might have generally speaking does not I know there's a dissenting view, but the mainstream of the humbly and Maliki does not allow for it. It's only the Shafi school and you know what, whoever follows the Shaeffer image hamdulillah that's your madhhab no big deal. Don't make Islam difficult. In some areas one madhhab is strict and other is lacks in other areas, the strict madhhab is lacks and the locksmith have strict so if you're following a madhhab no big deal remain with your madhhab if you ask me, then it seems looking at the evidences that mentioned in the name of Allah is a necessary requirement from

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the Quran and from the Sunnah. I forgot one Hadith, sorry, one Hadith and we're done. A lot of people mentioned this hadith. If it's in my notes, I forgot to mention

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that hadith is why don't you mention the name of Allah than eat? You know that hadith Have you heard it? You mentioned the name of Allah then eat. And this hadith is actually misunderstood. All you need to do is look at the context of the Hadith. The hadith isn't Sahih Bukhari is an authentic hadith. And the Sahaba said, Ya rasool Allah,

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there are a group of new Muslims Hadith who didn't build Islam, they just converted.

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And we do not know. Are they saying Bismillah or not?

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Notice this hadith is in a very specific context, isn't my body. What are the three? Are they saying Bismillah or not? Now, when the Muslim slaughters what is the default? Does he say or not? He says, so if a Muslim slaughters, we don't need to have security cameras, if it's a pious Muslim, for as a Muslim, we know coming to the masjid. We don't have to spy.

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So the prophets Assam said, Muslim cutting the animal. If you feel doubtful, in this case, you say Bismillah and you eat the hadith is not about we know for a fact they don't have Bismillah

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that would be a separate thing. And that goes back to the Hadith of the two animals. If it's 5050 we say we take the animal to be held on so this hadith is misapplied. It's only applied when a Muslim is slaughtering and you're unsure.

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Do they know the rules of slaughter or not? Are they brand new Muslim or not? In this case, you say Bismillah and you leave the refer to Allah subhanho wa Taala but when you know al Maliki are clean that they haven't said Bismillah and the slaughterhouses of this country do not say Bismillah unless they are halal or kosher. Unless they are halal or kosher. They are the ones that say Bismillah and that is not a problem to buy from there inshallah at another time I know there are many other questions about Halal stunning and whatnot we will come to them in Sharla in round two of the great meat debate inshallah to Allah and on the juicy note Inshallah, we will continue and tomorrow

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Yeah, right, okay.

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It's here, dressing

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applies to women.

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So, we will discuss women's dress code inshallah and a more detailed answer.

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Today's answer is about the men and even we will say that

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this is a more detailed answer, but the style the cloth, cut the colors of the hijab, it is not obligatory, we can have

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some cultural variations even in the hijab as long as the hijab covers the body. And the simple example that we all understand the hijabs of Nigeria, are not like the hijabs of Indonesia, and the jobs of Kashmir are not like the jobs of sort of the we see this even within the OMA there is a diversity. So there is nothing wrong with our sisters in western lands, taking the style the cut the garments, as long as it is loose, as long as it is covering everything, there is nothing wrong with making the style and the cut and the color and the trim. That is something that is permissible as long as the rulings of hijab are met. What are the rulings of hijab? That's a whole different topic

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altogether, inshallah we'll do that another ceremony.