Questions on Udhiyah, Eid Al Adha Q&A

Yasir Qadhi


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saw the house

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nanny Nina Mussolini.

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I said I'm Monica Rahmatullahi Wa Barakatuh. What hamdu lillah wa salatu salam ala Rasulillah. While Allah He also behaved woman, welcome. Welcome to another q&a of our regular Tuesday. Yeah Q and A's and seeing that the month of the ledger is almost upon us. I thought that I would do a cluster of questions in our first q&a about the issue of the old payer or qurbani and so I chose two or three of them and lump them together. Brother Mohammed from London emails, and he asks about the rulings of the qurbani one we are not going for hedge what are the procedures and what aspects should a person be aware of, and brother in hell, emails from New Jersey, asking whether he should do Qurbani

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on behalf of the Prophet sallallahu alayhi wa sallam and sister in Jayla from India writes that she cannot afford a full goat on her own. But if she and her sister both combined together they can afford an animal. If this is permissible, can she combined with another person and to give one animal is not permissible? So this is our first question. I just lumped all of these together. And of course, this is a very

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important question. For this timeframe, we're about to enter the month of the ledger. And as we're all aware, one of the rituals that is strongly recommended or perhaps even obligatory recording is to one opinion is the old payer or the qurbani Of course, the term qurbani is used in the Southeast Asian cultures to do Hindi and English speaking peoples use the word qurbani and the Arabic term is not Herban it is old here and old here. So qurbani of course, means sacrifice that which is offered to Allah subhanho wa taala. So, called Raba you to come close to and so, the notion here is the Quran is that which is offered or basically brought close to Allah azza wa jal in the, in the order

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speaking languages, and then the old hear the term old here, it comes from Salah to Doha, it comes from what Doha and old here is called Old here, because the timeframe in which the animal is sacrificed is after the Fajr Salah and when the sun is rising, they'll do her time. So it is called Old here, because the norm you know, across the Muslim world, when do you do the sacrifice? We're going to discuss the beginning and the end technically, but when is the default, the default is when after you come back from solid salaried, and before salata vote, and that timeframe is called Blaha. What do you have, so old here is the timeframe. And so, you call the sacrifice of the animal

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basically, it is called obey up because it is done during this time frame and the the sacrificing of an animal during this timeframe during the Edo opera and the next few days after that. It is one of the most rewarding and respected rituals in all of Islam. It is actually institutionalized from the very beginning of time. In fact, the concept of offering something to Allah subhanho wa Taala it really goes back to the time of Adam Adam salaam, himself the first human being, and we know this because

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Calvin and Hobbes when they fought or I should say, when Kaabil killed hubby What was the issue over Allah says in the Quran that Cara Corbon photo Bella Mina hottie Hema wala mu Taco Bell Minella car, the both of them offered a quarterback Mitaka quarterback quarterback and this is where the term quarterback comes from quarterback. So they offered a quarterback an offering to Allah subhanaw taala. Now what it was we do not know. But you know, some of them I say it is when animal and others say it was other than that, but the point being that they made an offering to Allah subhanho wa taala. Allah accepted it from the one meaning hobby and not from the other meaning Kaabil and so RB

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became jealous and angry and ended up killing his brother. The point being, the concept of an offering is something that goes back to the time of the mother his Salaam and his children. And then our father Ibrahim Alayhi. Salam, once again reintroduced and re instituted the notion of an animal sacrifice. It was an all likelihood in existence before him, but Ibrahim alayhis salam institutionalized or re institutionalized it in especially in lieu of the sacrifice of His own Son, as we're all aware that instead of sacrificing his son, ALLAH SubhanA wa Taala sent down a ramp and

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Ibrahim alayhis salam was told to sacrifice that and as a sign of thanks and as a sign of commemoration from the time of Ibrahim Ali has set up up until our times, this is what the Muslim ummah does by sacrificing an animal for the sake of Allah Subhana Allah to Allah, and Allah says in the Quran, Leonie and Allah Allah Lucia Maha wala Dima hoo ha wala Kenya now the hotel Guam income, neither the flesh nor the blood of the animal reaches Allah. Allah does not care about the flesh and the blood. It is not something that is with or without the villa like when the pagans do the sacrifice, you know, to their false gods. They think that you know, the gods need the animals. And

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Allah azza wa jal says, No, I don't. I am the creator of these animals. I don't need these animals. What reaches me your piety, your taqwa, the fact that you cared about following the Sharia, the fact that you spent money and that you nurture this animal and that you then sacrificed it and distributed the meat to the poor. This is what reaches Allah subhanho wa Taala when I can you know who Taqwa mean come, and Allah subhanaw taala commands us in the Quran for so Leila Baker, one herder. Pray to your Lord and sacrifice in the name of your Lord one how to hear means to sacrifice. And so sacrificing animals for the sake of Allah subhanho wa taala. And again, the point being, our

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notion of animal sacrifice is very different than the paganistic ones. The point for us is that we give this meat to the poor, and we distribute to those who are in need, so that especially on the day of read on this festival and occasion, and you know, you realize it in many countries in the world where meat is scarce, the only time that the whole community eats meat is on the day of read. And so the point being we commemorate this day, it is the holiest of days of the year and we bring happiness to the poor and we bring food that is generally not something that they might have. And we do this for the sake of Allah subhanho wa Taala that is why we sacrifice an animal and Allah azza wa

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jal says in the Quran, called in na sala de Bono's also keep warmer here. Yeah, well, Marty Lillahi Rabbil Alameen de la sharika say my prayer, and my sacrifice and my life and my death, all of it are for the sake of Allah and he has no partners. And Allah says in the Quran in surah Al Hajj will equally omit in Jalna min second layer Kuru sml, LAHIA LMR Ozarka hoomin behemoth and for every nation, we have appointed rituals and rites that they should do for every nation, there are things they should do, and then one thing is common, so that they may mention the name of Allah while they sacrifice the animals that Allah azza wa jal has blessed them with. And so the notion of sacrificing

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an animal mentioning Allah by the name of Allah distributing the meat to the poor and the believers in Allah azza wa jal, this is a standard ritual that goes back to all civilizations that Allah azza wa jal sent prophets to and our Prophet sallallahu alayhi wa sallam strongly encouraged us, some would say mandate as we're going to come to, to sacrifice an animal during these days, our mother Aisha narrates that our Prophet sallallahu alayhi wa sallam said, ma ma Camila blue Adam Yeoman Nadia Amberlynn hubba ilaha xojo Min Hirakata Demin no son of Adam can do anything that is more beloved to Allah on the day of the sacrifice which is the 10th of Dhul Hijjah that is more favorable

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and blessing than sacrificing an animal and the animal will come on the Day of Judgment with its entire body full it's going to come you know, a full it's not going to be disconnected. And the the end it's going to be weighed in the skills basically of the of the person on the day of judgment, and then our Prophet sallallahu alayhi wa sallam said and the blood of the animal that is sacrificed before it reaches the ground, it is already weighed by Allah azza wa jal in the blessings of that person and this is a Hadith reported and Sunnah and autonomy, the UN and Sunnah Buddhahood our Prophet sallallahu alayhi wa sallam was asked by Zaidan outcome that he said O Messenger of Allah,

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what is the wisdom or why should we do the old AI? What is the purpose of old prayer? And our Prophet sallallahu alayhi wa sallam said Sunette Abbey can Ibrahim This is the Sunnah of your father Ibrahim, this is a custom of your father Ibrahim we are repeating that custom so they they've been Outcome Set and what reward will we get a messenger of Allah? So the Prophet sallallahu alayhi wa sallam said, with every single hair on the back of that animal or every single strand of wool on the back of that animal, you shall get a reward a hassle in the eyes of Allah subhanho wa taala. So the concept of sacrifice is explicit in the Quran, and XSplit it's in the Sunnah, and there is unanimous

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consensus of all of the scholars of Islam no different

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Instead of opinion that sacrificing on the day of reload old hat, it is a strongly encouraged sunnah or maybe even an obligation for those who can afford there is no scholar who said that, you know, if you're able to afford it, you should not sacrifice so this is Quran sunnah Anna Gemma on this issue. And we don't need anything after this, you know, to make this legislation also the concept of sacrificing an animal, the obligation of it as we mentioned earlier, it is something that we find slight difference of opinion over. So one group of Roma and most famously demonstrated by the Hanafi school, the Hanafi school says that sacrificing an animal is obligatory, they say Why Jim, if you

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can afford to do so, and whoever can afford to do so, and yet does not do so they say shall incur a sin. So the Hanafis have a category called wajib, which is lesser than Fudd. And it is higher than sunnah waka, and they put sacrifice in this category. The other schools and by the way, this is the position of Ibn Taymiyyah as well that it is widely for the one who can afford it. And it is also the one of the reports of Imam Muhammad. And it is also the position of many of the schools or many of the scholars of the Maliki school. But in terms of the four famous schools, it is the default of the Hanafi school as for the default of the other three schools that humbly the Shafi and the

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Maliki, the default positions, but as I said, in the humbling mode, have you find the strand that says it is wajib and in the molecules you find a larger strand that says it is wajib. But still the bulk of these three schools, the non Hanafi schools, they say that sacrificing an animal is a strongly encouraged sunnah, for those who can afford and if a person does, so, the he shall be rewarded, and if a person does not do so, then they are not going to incur any sin even if they can afford to do so. And by the way, this is why culturally speaking, if you have traveled the world on the day of read those lands in which the Hanafi madhhab is dominant, so for example, Pakistan and

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Bangladesh and India and other lands of this nature, on the day of Eid Subhanallah The streets are flowing with blood, almost every single household has purchased an animal and on the salata Eid, they will sacrifice and the streets are literally red with blood. Whereas if you go to the lands in which it is predominantly humbly or Shafi or Maliki, it is not to that level, and this is one of those cultural manifestations of the differences of the Magi effect. And of course, you could inhale. So if you're Hanafi, then it is wajib you should do so and if you are of the other three, it is strongly encouraged and the the evidence of the Hanafi school is a Hadith of the Prophet

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sallallahu alayhi wa sallam which is reported in Ibn merger and other books in which the Prophet sallallahu alayhi wa sallam is reported to have said that whoever is able to and does not sacrifice should not come and pray Salah to eat with us. Now that's a very harsh Hadith, whoever is able to and still does not sacrifice he might as well not pray eat right. So Manuela dasa fellow mula Haight further Jacoba Fela Jacoba Namo Solana, so based on this the Hanafi school said this is pretty clear that you must do the Eid as the the the sacrifice and the fact that the prophets Allah Allahu Allah He was sent him himself every single year he did the sacrifice. It is not reported any year that he

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did not do the sacrifice. The other schools of law the humbly and shatter in the Maliki's. They say that firstly, this hadith that you're quoting, they say they might be weak or some chain issue it and then they quote other Hadith that seem to suggest it is strongly encouraged and it is not obligatory. So for example, the Sahih Muslim, our Prophet system is reported to have said that once you see the moon of the hedger, whoever wishes to sacrifice then let him not trim his nails and his hair, whoever wishes men Arada he did not say because if it was wajib he would have said whoever is doing it, all of you should not shave or trim the nails. But he said whoever wishes to sacrifice and

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our profit system also is reported in certain Aveda wood. That Jabara the Allahu Anhu said, I prayed, it will not happen with the Prophet sallallahu alayhi wa sallam, and then after he had finished to two goats were brought, and he sacrificed them and he said, Bismillah, Allahu Akbar. And then he said, This is on behalf of me, and on behalf of anybody in my own ma who does not do a sacrifice, so he did to not one and then he said, This is for not just me and my family, but anybody who does not sacrifice I have done his sacrifice for him. So the other group says that this heavy

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shows that our Prophet Sall Allahu alayhi wa sallam took on the responsibility and he did it on behalf of the entire Ummah, whoever does not do so. And then they also point out that it is authentically reported that Oba could have so definitely Allah who is an Odom habla de la one in their philosophers when they could afford to, they did not sacrifice every single time. So they point out that the fact that Obama couldn't remember the Allahu anhu, that it is authentically narrated that they chose not to sacrifice some years that it indicates that they understood that it is not obligatory. So these are some of the evidences used in the end of the day. If my position is

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that you should stick with your mouth as much as possible. So if you're 100 feet and Bismillah, and you're able to afford it, because even the Hanafi school says if you're not able to afford it, obviously, then it is forgiven, only those who can afford to do so nonetheless, even if you're not 100 V. The fact of the matter is that these are, this ritual is a very strongly encouraged ritual. And it is one of the signs of our religion, and it is something that the community should do. And it's something that our Prophet salallahu, the least we can say, strongly encouraged it. And so my advice to all of you is that it should be done. Now, it is Sunnah, and it is default, to do it in

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your own land, you should try your best to do it in your own land. However, in our modern times, given the dynamics of the globe, and given the fact that some lands are far richer than others, and given the ease with which we can delegate somebody in another land to sacrifice on our behalf. Our scholars say that if there is a region of the world in which there is a dire need, and you are in a region in which there is no such dire need, then in this case, it becomes encouraged for you to sacrifice in another land where there might be poverty or hunger, if you and your community is not in such poverty or hunger. And this is one of those, you know, factoids or whatnot that it is very

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cultural based. And it is something that I also strongly encourage that those of you who are living in lands where our standards of living are high, and we're eating meat very regularly, and the levels of poverty are relatively low compared to other places in the world. And then you have areas in which there is genuine, you know, pain and hunger and suffering in genuine poverty, well, then why not take the amount you would spend in your land and take that amount, and then, you know, send it overseas. And that same amount will give you two or three, you know, or bunnies or OKRs, and it will feed people who might otherwise never eat meat for the rest of the year. So definitely, if you

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do it with that intention, definitely you will get a more reward because the goal of the sacrifice is to feed the poor and to revive the sunnah of our father Ibrahim alayhis salam, of course, as we're going to come to you can eat of your own sacrifice. But the goal or the main point is to spread it to the full Quran and to bring happiness to the community, who otherwise would not get to that sacrificial meat. And therefore, if you are in a land that is Alhamdulillah genuine, generally speaking affluent, then if you choose to give up a sacrifice in your own locality, for the sake of helping the poor, then inshallah you will get a higher reward for that intention. And if you choose

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to do it in your own locality, for the sake of family and friends, then you have followed the Sunnah as well. And there is no problem in that. So the animals that are used for sacrifice, these are the standard animals that are the domesticated animals that we eat. And explicitly in the Sharia, sheeps and goats and lambs, and cows and camels, these are the explicit animals. Of course, other than this, any animal that is domesticated can take the place of these but in lands that don't have these, they can do others of the same size or similar equivalent, we don't go down, there's no sacrificing a chicken on the table.

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You can you can sacrifice the chicken any other day for anything else. But it's not all here. All the hair starts with a goat or a lamb that's where it starts from a sheep or a goat or a lamb or anything larger than that. And of course, the books are filled mentioned, you know, the characteristics and the dates and you know, again, all of this, you can look up but I mean, you know, I mean for example, a lamb must be at least six months, six months of age, whereas goats and sheep have to be around a year and more than that, a cow has to be two years or older. And a camel has to be five years or older. And of course, the most blessing is a camel because it is the most

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expensive and gives the most meat and then after this the cow and then after this the goat and sheep and the lamb and all of them are blessing whichever you can do also our Prophet sallallahu alayhi wa sallam explicitly forbade sacrificing an animal that has a defect. So something that is obvious. So for example, a horse is missing, okay, for example, it is you know, clearly limping for example, when I is not there, an animal that you would not want to purchase yourself

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You should not sacrifice for the sake of Allah. Choose an animal that is good and the better animal you choose and the more expensive animal you choose, the more reward you shall get. So, the most beloved sacrifice is the one that is the most precious because you are showing Allah subhanaw taala that when you give for the sake of Allah, you will give the best of the best. So by doing that, then that sacrifice becomes the most blessitt sacrifice. And we also learn from the Sunnah, that once the intention is made to sacrifice a particular animal, then that animal should be consecrated and what does it mean to be consecrated? It means that, once you have decided that this animal is going to be

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sacrificed, then you cannot after this, change your mind and not sacrifice the animal, the max you can do if you want to substitute that animal with a better animal, yes, you can do so. But once you have chosen an animal, then it is as if you know it is consecrated for the sake of Allah subhanho wa taala. And so you're going to treat it, you know with of course, we always treat animals with kindness and compassion. And we are told as well, by the way that we can benefit from the animals in this interim, so to milk an animal during this timeframe to even write an animal if it must be written. So there's a hadith that and this is during Hajj, which is an even higher version of

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Altria, obviously, right now, this whole lecture, this whole q&a We're talking about, okay, that's non hydrogenated. hydrolate. It is similar with a few other things added but you know, that's a different thing, but to show you that you can benefit from old hair animals, that during the Hajj of the Prophet sallallahu alayhi wa sallam, there was a man walking all the way from Mecca to Medina, and he has the camel with him, right? So the President said, why don't you write the camel? And the man said, Yeah, rasool Allah, this is the old P A camel, right? So the man thought that if the camel is old here, if the Campbell has been consecrated for qurbani that he's not allowed to ride it out

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of respect. And the Prophet said, ride your camel. So the man said, jasola is old here said ride, you come for the third time, the man understood, okay, I'm allowed to write the camel, if I don't have another. By the way, if you had two camels, one of them will tell you and the other is his own, he must use his own and leave the old one. So there's their level of respect given to the older one. But if you need to use the old for your animal, you know, so for example, the otter is fully one to milk, the the animal or in this case, you you have a you have a camel, and you need to write it for some reason, you may do so but other than this again, that that animal it is going to be consecrated

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it is going to be treated and in fact, in the old prayer. It was the custom of the people and the Sharia affirms this no problem that you even mark it with certain markings that indicate that this is an old hair animal that it is going to be something that is you know, dedicated for the sake of Allah azza wa jal that the Fukada of Makkah Of course this is doing hides, the folklore of Makkah will be eating from that meat. So the Prophet sallallahu alayhi wa sallam encouraged us to treat all animals with kindness and especially the animals during the old prayer timeframe. And when is old hair done, old here must be done after Salah to lead whoever sacrifices before salatu lead has not

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done a sacrifice this is a Hadith of the Prophet sallallahu alayhi wa sallam whoever sacrificed an animal before praying Salah to lead that will not constitute the the result here. So and it depends on your timezone and your prayer. So, when do you pray Salah to aid then you come back home and you should be done after Now obviously, if you have sent your money elsewhere, in this case, a concession is given because you cannot dictate and you even then try if you can do it, you know, according to your timezone after but nonetheless, in this case, what can you do? It has done, you know, and mass and this is something that our scholars have allowed, because of the necessity of

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feeding the hungry. And this is where we talk about the concessions of the Sharia and thinking about the the humane aspects of, you know, what are the some of the things we can, you know, rethink through so we're sending, for example, during lunchtime, pre COVID, 3 million people go for Hajj. And so maybe four or 5 million you know, goats will be sacrificed across the globe, and food is given to poor people around the world. Obviously you cannot coordinate every person with 5 million animals which one is which and what timeframe it's impossible to do so. So just to be merciful and kind to the poor people. So our scholars have said in this case, no problem. You don't have to

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coordinate the times and you do so that'll eat and you assume that the animal will sacrifice after your satellite and it is accepted inshallah died. But when you have control and the animal is in your possession, then no doubt you must take charge of the time and the time begins from after salata eat and that is the sooner timeframe and

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That is why old PA is called Old hijab, because it is the time of Doha, the time of Salah to Doha. And so that begins at that time. And the ending, according to the majority is on the 12th of the hijab when the sun sets and the minority position which also has a lot of evidence, the 13th of the hijab, when the sunset, so either the 12th or the 13th. So 1011 12 Three days and some scholars say 1011 1213, four days before the sunset, so depends on which group you follow. But as we're all over, culturally speaking, pretty much everybody does it on the 10th and it is definitely the most blessed day to do it. And the 10th is called Yeoman Maha the day of sacrifice, okay. It is called The Day of

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sacrifice. And that is the day of Eid. So Yeoman Maha and Hajj is the day of read outside of Hajj, Riedel of the app is Yeoman, the hara for the who judge. And so, the sacrifice begins as we said, from the time of Eid salah, up until motive time before Mulgrave time has to be formed in a time of either the 12th or the 13th. Now our Prophet sallallahu alayhi wa sallam would do the sacrifice himself, and sometimes he would do some of it himself and then delegate to others. So it is Sunnah, if you're able to do it yourself, then you should do it yourself. And in case you for whatever reason cannot do it yourself. You may delegate somebody to do it on your behalf. And it is also

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narrated from the early scholars and from the Sahaba there is no Hadith to this regard. But the concept is from the time of the Sahaba, and the concept originates from the Sunnah, that we give some to the poor, and we give some to the neighbors and we may eat of it. So this is something that we learned from the Sunnah of the Prophet system that the concept of 1/3 1/3 1/3 and this ratio, it's not in a hadith, because it's so to be precise, the the ratio of 1/3 to the Fukuhara and 1/3 to friends and family and 1/3 for us to eat. This is something that originates from the time of the earliest generations, but it is not in the Sunnah. So if somebody does it that is good. And if

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somebody doesn't do it exactly the 33% I'm gonna give it's just a rough estimate, okay? So from you know, one go to you might get, you know, I mean a very large one maybe mashallah get like any, you know, 20 kilos or something. So, you know, roughly you will say that, you know, six or seven, I'll give to the poor six or seven friends and family and neighbors or six or seven, you know, I will keep at home for myself. So, this is fine. And if you give more to the poor, there will be more rewarding for you. If you give all to the poor, it will be the most rewarding for you no problem. So you should distribute, but you are not allowed to you are not allowed to by unanimous consensus,

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sell any of that meat, selling that meat means this is not a Ha, you cannot financially benefit from giving this meat in fact, our professors and forget about meat, you know what he said in our authentic hadith he said, whoever sold the skin of the Obeah has not done out here. Okay? If you were to sell the skin of the old prayer, then you haven't been old here. Because the purpose of old fear is gone. Old here is for Allah azza wa jal not for financial benefit, right. So if you wanted to do that, go open a business and do whatever you want to do buy and sell livestock that's completely valid. But for old here for qurbani, there cannot be any financial gain that you get, or

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else the purpose of the Kobani is gone. In fact, so much so that our Prophet sal Allahu I sent him explicitly forbade to pay the butcher from the meat itself, even though it's not actually money, but you're benefiting from the meat by paying so you know, our processing would sacrifice and then the butcher would come and cut it up, right? Because that would be that the expert will do it, you know, 1/5 of the time. Well, in my particular case, not 1/5, but to anyone 100, that gauge will take me forever, and I'd make a mess out of it. Because it requires a skill. The one who does this animal hundreds of times can do it in 15 minutes, right. And someone like myself, who has only done a few

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animals in his whole life, it will take many, many hours in bumbling up and messing up and whatnot. So in the time of the Prophet system, he himself would call a butcher, he would do the qurbani you know that the animal would be killed and his hands Allah Selim, and then he would hand it over to the Butcher, who would then cut it up and skin it and whatnot in a very quick manner. And he said that do not pay the butcher do not pay the butcher with the wages of the of the animal itself, pay him with money, no problem. You pay him with your own money out of your pocket, but do not give us the meat of the animal as a form of payment. Subhanallah by the way, if you wanted to gift the

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butcher as a token of kindness, and then you paid him his full wages that is completely halal, right as a Muslim butcher coming and he's helping you do that and you pay him what his

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To wages, and then you say, well Bismillah takes them as well as a gift complete, unconditional, that's hallelujah. But you cannot pay the butcher because again, this goes back to the notion of benefiting financially from the qurbani. And we also know and this is something that 100 are well known that you do one goat, or one sheep or one lamb per family, not per individual, per family. So whether it's just you and your wife, or your mashallah Tabata Kala, you and your wife and tell him 10 Children doesn't matter, per family, you will do one goat or sheep or lamb, and you will do 1/7 of a cow or a camel. So seven families come together and do one cow, seven families come together

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and do one camel. And this is irrelevant of how many children you have, or how large your family is, this is of the rulings of the *tier that it is per family. And as well our Prophet sallallahu alayhi wa sallam gave another commandment, and that is that he said and already quoted this hadith, when you see the moon of the hedger and you wish to do an old prayer, then do not shave your hair or trim your nails until the old PA is done. So if so, and this ruling, it applies to the one paying the money for the old hair, not the one who's in the family of the one paying the money. So if the father is going to pay the money for the okiya this ruling applies to Him, not to his wife, and not

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to his children, that the father should as an act of Now why is this the case by the way our scholars say, so then the one doing the old hair should feel the spirit of the one doing Hajj. So he feels that he's now in that sacred timeframe. And Subhan Allah by the way, this is a tangent here. But isn't it so interesting that in Hajj and an old here, you know, the Sharia says that don't shave and don't trim. And these are things that are nuisances, to not do like to have your hair growing and not trim, and to have your nails and not trim? It's a nuisance, but it is not something that is disgusting, right? The shady I never asks you to be filthy never. But in doing the hair and the

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nails. It's just an awkwardness that reminds you that, hey, I'm in a special state. That's all that it is. And this is the Mercy of Allah, that he simply required something so trivial. That is not something that is filthy or disgusting. And yet it reminds you that you're in a particular state that Be careful when you comb your hair, be careful when you trim or whatnot. Now one other point is that, obviously for the one in hedge, trimming or shaving brings a natural consequence. How about the one doing all the hair? Does it bring a consequence? Does he have to pay a fee or something? No, it doesn't get to that level. The one during the year is strongly discouraged from trimming or

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shaving shaving. But if he does, so, the OTA is still valid, and he doesn't have to give a penalty. In other words and the technical terminators mcru. It is mcru. It's not haram. However, the one in the state of hedge going for hedge if he shaves or trims or whatnot, there is a penalty, that's a different category, but the one doing the old here, it's definitely something he should avoid. But in case he does it, there is no sin incurred, and there is no penalty, but he's gone against the encouraged right. So that's what you call my crew, he has done that which is my crew. So the and as I said, this only applies to the one paying for the Altria. So for example, if a mother is paying

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gold here, then in this case, she will not share, you know, cut her hair or trim her nails until the okiya is done. And the same goes for if a male is doing it at what not but the family they are not distributing is not upon them. And one of the things that was okay as well that we need to discuss, very briefly is the Sunon of how an animal is slaughtered. Unfortunately, a lot of times people do not follow the proper etiquette of how an animal is slaughtered. Our Prophet sallallahu alayhi wa sallam said Allahu Akbar Bismillah, Allahu Akbar, he said, both Bismillah Allahu Akbar, and he would be very merciful to the animal, and he would feed the animal and he would give water to the animal.

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And he said that when one of you sacrifices an animal, then let him practice your son perfection, and let him sharpen the blade before before sacrificing the animal and let him be quick in its sacrifice. And our Prophet sallallahu alayhi wa sallam passed by a man whose goat was in front of him tied up and he was sharpening the blade, you know, really loudly and fast and the goat was obviously you know, bleeding and terrified. And so the prophets have said, Why are you killing it twice? Couldn't you sharpen away from the goat Subhanallah what a small injunction that carries so much compassion, right?

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Why are you killing the animal twice? Meaning Why are you terrorizing the goat can see what you're trying to do. And it's obviously frightened, why don't you go behind the house, do that sharpening over there and then feed the animal you know, give water give, make it merciful and then do it quickly so that you minimize the suffering of the animal. And I must say that this is something that unfortunately, all too often we do not follow the Sunnah of gentleness and compassion and also of laying the animal down gently and facing the tabler and doing it in a quick and swift manner. So that there is minimal pain that is that is done and this is something that sadly, many of us

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neglect. Having said this, and I have to be technical here, that in case these aspects are neglected, yes, it is not good, but the animal is still old here and Halloween and everything is there. So, again, you are going against you know the the ideal, but you are not negating the very notion of old here. And also I understand when you are in

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a place where lots of animals are being sacrificed, then following these soon, soon as becomes very difficult. And of course, I mean, I have done Hajj many times and I have been to the sacrificial places of the MENA areas. And there you have millions of animals that are going to be sacrificed. Obviously, understandably, you cannot take every single animal away from the sight of the others. So, understandably, you cannot be perfect in those large settings. But still, we try our best, especially when we are in charge of one animal and it's just in our household. Definitely, we can practice and fulfill the Sooners and do it to the best of our ability. So all of this inshallah to

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Allah is of the Sooners of how sacrifice is done. Now as for the other questions that were asked, So, our sister asks, sorry, our brother asks about giving

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on behalf of the Prophet salallahu alayhi wa sallam. The response to this is that

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as forgiving on behalf of your deceased relatives, your parents who have passed away, there is no doubt that this is one of the most blessed and rewarding things you can do for your parents. There is no doubt that giving a Qurbani on behalf of the deceased is a very, very blessed reality. And it is excellently mentioned in a list of things that should be done for those that have passed on. However, doing it for the Prophet sallallahu alayhi wa sallam is superfluous ie you are already crediting the account of the Prophet sallallahu arsena When you do the good deed anyway, you don't need to give him any extra your deed itself is going to come in his good registrar. Why? Because

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you're doing it because he told you to do it. So the notion of doing something you know, for the sake of the Profit System as a qurbani, it doesn't make any sense here for the simple reason that your act of Urbani is obeying the Prophet sallallahu alayhi wa sallam it is following his command. So he's already getting the sadaqa God has already getting and so every good deed that we do as an ummah, we shall get our reward, and the same reward will be given to our prophets, Allah, Allahu Allah sent him because he taught us how to do it. Okay, so there is no need to do that. Rather, you should give on behalf of those who need it. So your relatives, your mother, and father, if they're

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no longer there, you know, your uncle or not anybody who has a favor over you, and they have gone from this world, that's the one who needs it. As for our profit system, he's getting it and he does not any one company is not going to it's not it's not I mean, again, you know, all I'm saying is, this is not something that you need to do nor has it been reported from any of the Sahaba that they did this. So there is no need is superfluous to think in this regard. And then we get to the point of our sisters from India, who are saying that they cannot afford to give one so can they share in two. And so the response is that firstly, it is not obligatory even in the Hanafi madhhab. And I'm

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assuming you're honeybees because your

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country is predominantly Hanafi even in the Hanafi school, it is not obligatory, if you cannot afford it. However, if you can afford half and your sister can afford half, this is great reward and you shall get the reward according to your efforts or Nia. So if you're able to do it and hamdulillah good, if you're not able to and you share with other people so this is not going to count as that type of old video that is watch it because or even strongly encouraged because it is one per per household and if your sister is in another household and did and you know the household here of course means the family the father, mother and the family unit there. So if you and your

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sister cannot afford Parbhani and you do something of this nature, inshallah you will get reward for your good deed but realize that it is not obligatory on you even in the Hanafi school so don't make life difficult that if you really cannot afford it

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You are thinking you have to go out of your way, it is not necessary to do that. But if you do so for the sake of Allah azza wa jal, and that's all you can afford, then inshallah you will get the reward. And in the mail, Mr. Lubin, yet actions will be based upon intentions. And one final point before we conclude. So this was an entire one full question about a very relevant topic that I wanted to cover all of the primary issues inshallah related to this topic, because the time is coming up. And I felt that we need to conclude with something that is

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very, very interesting, and also alarming, I should say to see. And that is that what is happening is that we are seeing the rise of a radical reinterpretation of our faith in light of our modern and postmodern values. And we see this in gender and sexuality and other things. And we're also now seeing this, believe it or not, for older here, what do I mean? So we see a new trend of a group that considers it to be unethical to eat animals, we see a new movement of veganism, or vegetarianism. And this movement believes that it is immoral. It is in their *ty being a little bit Jonnie facetious here in their version of Sharia, it is haram to sacrifice an animal, they think

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that it is disgusting and barbaric to to sacrifice an animal and so, they have influenced some Muslims. And these Muslims are asking us to rethink through the concept of Obeah overall, and it is something that when one half of me wishes to laugh at the ludicrousness and the other half wishes to cry at the stupidity to be honest, that I have seen in a lie if I had not seen this, I tell you honestly, if I had not seen it with my own eyes, I would not believe that there are people doing this, but there are people doing this and

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it is obvious to me that this movement is going to grow more and more. So, there is a new movement now, that is calling for and I have to keep a straight face when I say this old hear of vegetables and not of of meat, okay. So, there is a call now that we distribute vegetables to the poor on either our behalf and not distribute meat to the poor. And the reason being that this group of Muslims is claiming that this is the intended reality of Islam, that we should not be sacrificing an animal because it is barbaric and cruel. And because the way that it is done is unethical and immoral. And so they are calling for a complete reinterpretation that on the day of read take a

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stand and distribute mashallah carrots and broccoli fracture Okay, rather than old here meat. Now.

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This is honestly a troubling sign it is symptomatic of a far greater problem. And that problem is the the attempt to radically revise Islamic norms in light of what this group considers to be modern humanitarian notions. And we have to be very clear here, we obtain our values and our ethics and our laws from the Divine and not from the whims and the ever changing caprice of the people around us. We do not obtain right and wrong and good and bad and moral and immoral from whatever is the current flavor of the month because the societies we live in, keep on updating and changing their own values and norms. What is halal is what Allah tells us is halal. And what is haram is what Allah tells us

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is haram. That is how we get our values from now, to be clear, if a group of Muslims is saying that we are not treating animals, the way that Islam wants us to treat animals, and that we are inhumane and cruel in that we are not feeding them properly and we are not sacrificing them properly. I say to this, there is an element of truth. Excuse me, there is an element of truth to what this group is saying. But the way to respond to this is not by banning the sacrifice of meat, but rather for calling for the improvement of the treatment of animals. So you are correct and I will be the first to say that the mass slaughter that is rampant in abbatoirs and in meat producing factories. It is

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something that goes against the Sunnah. There is no question about this. It goes against the Sunnah. But does it mean that such meat becomes haram?

00:45:00--> 00:45:43

doesn't mean that we do not do the old here. No, what it means is that we should try our best to raise the bar of how meat is slaughtered. And to do it in a humane fashion. That is what it means. If a person wants to champion this cause we say that you know what we are in agreement with you. And we should try our best to feed animals pure and clean given halal, and not feed them nudges, we should try our best to make it easy for the animals to breathe and live. Because yes, it is true, the way they're packed, you know, like sardines, you know, the and we're talking about livestock, we're talking about cows, we're talking about chickens, and they're just treated in a very inhumane

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manner. But the solution is not to ban the slaughter of animals. Oh, and by the way, and again, to be technical here. If an animal is mistreated in this fashion,

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the sin of the mistreatment is on the farmer. And on the one who facilitates that the animal being slaughtered, after it has been mistreated, does not make the animal haram to eat. You can choose to to not eat such an animal, but don't make it haram on the rest of mankind. Because that's a very big thing. Because to treat an animal in a humane manner, and to feed it organic food and to do so and so you are raising the cost. And as we're all aware, those of us that live in western lands, the price of meat that is ethically farmed and humanely raised, it is sometimes triple or quadruple. Now maybe you can afford it and I can afford it and hamdulillah for that. But you cannot expect the

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average person of an average income or below average income to pay such money. So you try your best to lobby and raise the bar but don't make it prohibited upon the rest of the people. So that's if the goal is to raise the bar of how the animals are treated. However, if the goal is to criminalize the killing of animals, if the point is to say that it is inhumane and unethical to kill animals, and you say that it is disgusting to eat animal meat, in this case, I say that you have challenged the Sharia of Allah and you have rejected the explicit commandment of Allah subhanho wa Taala that Allah has allowed that meat to be eaten, and anybody who does so Wallahi We fear from that person, a

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potential rejection of the faith itself. So be careful. Do your brothers and sisters Be careful about this issue and make sure that we do not subject to the Sharia, to the whims and to the caprice of the societies around us rather, we need to conform to the Sharia and not the other way around. So with this inshallah to Allah, we wrap up and wind down and to conclude that we say that definitely in these days coming up, try your best to sacrifice an animal and distribute to the poor expect Allah to reward you follow the Sunnah as much as you can. It is one of the most blessed things we can do in these 10 days. I hope that this was of benefit to all of us Chisago moolah who later on

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was Salam alaykum Warahmatullahi Wabarakatuh.

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00:48:21--> 00:48:38

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were lazy now who's only 4g him have you hone in

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get a man in whom are you Malou me