What is your opinion of the statement made by some people when you kill an animal that does not harm you, whether it is permitted to eat or not, that they say to you: {Do not transgress in the balance}
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Another questioner : A man argued with me before, meaning in the time of, using this same method. He said, for example, if you say a scorpion, he would say: [Ar-Rahman 55:8] Because killing the scorpion did not involve an action harmful to you, so why did you kill it? From this perspective, he says: [Ar-Rahman 55:8].
The questioner : May I comment on a point?
The Shaykh : No, no, you are not asking for permission.
Another questioner : I said, perhaps this is from that!
The Shaykh : No, they did not give you permission. May Allah guide you. Now, you heard that our companion said that it was reported from someone other than you. What did you hear was reported?
The questioner : But I am not like him.
The Shaykh : What is your opinion of what he reported?
The questioner : If there is a command to kill the animal, or this matter becomes part of the balance.
The Shaykh : So if your situation prevails, is there a command regarding the rabbit now or not?
The questioner : There is no command that I should kill it.
The Shaykh : You slaughter it, meaning.
Another questioner : Is there permission, meaning, to slaughter the rabbit?
The questioner : There is permission, yes. Am I the one asking?
The Shaykh : No, before you ask him.
The questioner : I am the one asking.
The Shaykh : Before you ask, may Allah guide you. You, considering you are a young man, and praise be to Allah, a youth, and first of all in a Muslim home, and secondly trying to live in a scholarly home, you must not be contradictory in your logic.
The questioner : No, it is not.
The Shaykh : Wait, wait, I am not finished yet. Your answer was that you differentiate between the scorpion and what is not permitted to kill, meaning slaughter, whereas you gave an example of what is permitted to eat, which is the rabbit. And so, if you remember, I moved you from the rabbit to the sheep, and your opinion did not change. But now your opinion has changed. If it is permissible, it does not disturb the balance, okay? No, if it is okay, we stop.
The questioner : No, wait, it is not okay. My original question is, if I know that my killing of this animal harms the balance.
The Shaykh : Edible or not edible?
The questioner : Edible or not edible.
The Shaykh : This contradicts your last statement.
The questioner : Why?
The Shaykh : You differentiated between the edible, whose eating is permitted, and ... .
The questioner : All living creatures?
The Shaykh : Do you understand, my dear? Living creatures, as Muslims, we divide them into a category whose eating is permissible and whose eating is not permissible except after killing, meaning slaughtering, and a category that is not permissible. So, the balance that you are holding in your right hand, if Allah wills, or left hand, I do not know! The important thing is, does this balance include all animals, or only those whose eating is not permissible?
The questioner : The entire husk.
The Shaykh : All of them. What is your opinion regarding this statement he reported about your companion, who is not your companion, but apparently a companion in thought? You said, no, you do not say such a thing!
The questioner : Now, there is the permissible.
The Shaykh : No, I am asking you, what he reported.
The questioner : I am commenting on it.
The Shaykh : Before commenting, what is your opinion? Is it correct or incorrect?
The questioner : I am not saying it.
The Shaykh : How?
The questioner : It is not correct, but I am saying ... .
The Shaykh: All right.
The questioner : The permissible is not commanded to be killed or eaten, whereas the one commanded to be killed is done, it is commanded, what is it called, killing it is from the balance. Whereas the one you can let live or die ... means that killing it is from the balance because you were commanded. But the permissible, it is not necessary to kill it; you have the option to let it live so that it can adjust the balance from the beginning and again, you return and then eat from it as you please.
Al-Halabi : It is not that you say this permission is from the balance.
The questioner : This is what I am asking. If I knew that if I killed it, I would disturb the balance, which would not happen, I mean ... .
Al-Halabi : Excellent ...
The questioner : Will it happen or not? The statistics are.
Al-Halabi : This permission is the very balance. It is not a condition that all people eat rabbits.
The questioner : It is not a condition.
Al-Halabi : If it is from the balance, people, Allah the Exalted ... .
The Shaykh : I asked you that moment, is this balance in your hand or in the hand of the Merciful?
The questioner : In the hand of the Merciful, but look, Allah, but I ... .
Another questioner : Killing without a cause, this is the meaning that disturbs the balance if killed without a cause.
The questioner : Yes.
Another questioner : If killed without a cause, perhaps it means ...
The Shaykh : No, no, it is from the aspect of exterminating the animal so that no male remains on earth, yes. This is his statement. But I will make it easy for him if he intends this meaning. There is a hadith, through its chains reaching the level of hasan (good), that the sparrow on the Day of Resurrection will come complaining against its killer and shooter, saying, "Ask so-and-so why he killed me," because he killed it without benefiting from it. But if he killed it to benefit from it, this does not disturb the balance!
The questioner : If the benefit is private, does it harm the general Muslims? Its eating and others are harmed, will it happen or not?
The Shaykh : What is your knowledge? You are living in fantasy now.
The questioner : No, there are statistics, but there are people who are guardians of nature looking to see ... .
The Shaykh : My dear, guardians of nature can count some animals in a land.
Al-Halabi : A specific area.
The Shaykh : Yes, in a specific land, but they cannot encompass all the animals existing on the entire earth.
The questioner : The animals that are counted via satellites, there is now a possibility that they can count their number. What happens? Through their body heat, they can know ... .
The Shaykh : Do you know, your issue is like what? Like the issue of population control that these disbelievers brought to us. What is your opinion on population control? ... Is this issue scientific? Regarding the fact that the incoming food and drinks should correspond to the births. If you go to the births, the sustenance decreases, that is what they say!
The questioner : But.
The Shaykh : Do not just say "but," I want an answer. What is your opinion on the issue of population control? Is it scientific or not scientific?
The questioner : It is not scientific. This issue, what is the name of the issue ... .
The Shaykh : Complete it. These are man-made laws and those are divine laws.
The questioner : No, excuse me, the human being, Allah takes charge of his affairs, whereas[Ar-Rahman 55:8].
The Shaykh : Allah takes charge of the affairs of the human and the animal.
The questioner : He takes charge of affairs, and also, but[Ar-Rahman 55:8] who are they.
Another questioner : Explain it to him, my master.
The Shaykh : What is the meaning of[Ar-Rahman 55:8], the verse you are constantly circling around? What is its meaning?
The questioner[Ar-Rahman 55:8-10] And the earth, He has set it for the creatures. This comes and explains what came before it. The creatures (al-anam) are every being with a soul, in the interpretation of Ibn Abbas.
The Shaykh : The interpretation of Ibn Abbas?
The questioner : No, to Ibn Abbas, he is the one who narrated it, al-Tabari ... al-Tabari's interpretation, I will tell you ... ruined, what is its name? Ah, I am saying this in al-Tabari's interpretation. You have not heard it, you are not letting me finish.
The Shaykh : The truth is upon me, yes.
The questioner : In al-Tabari's interpretation, it appeared, meaning it interprets that the balance is what? It is justice ... .
The Shaykh: Perfect.
The questioner : And then it became clear after it[Ar-Rahman 55:10] the creatures, every being with a soul, as we said. So from the interpretation, it may be from the balance that Allah placed, the balance of nature.
The Shaykh : Excuse me, the creatures, is it also like this in al-Tabari's interpretation?
The questioner : There are other things too, but?
The Shaykh : No, you did not answer me. This is your habit, meaning, surely your father worked hard!
The questioner : He said, he said ... this is one of those who said it.
The Shaykh : And what are you saying? I am asking you, is the interpretation of the creatures like this also in al-Tabari? The creatures include humans and animals, those whose eating is permissible and those whose eating is forbidden, this is the creatures!
The questioner : Someone said the jinn and humans.
The Shaykh : May Allah guide you. Is this the creatures? Is this the meaning of the creatures?
The questioner : Everything with a soul.
The Shaykh : Meaning the lion, for example, and the hyena and the mouse are from the creatures, this is al-Tabari's interpretation.
The questioner: Yes.
The Shaykh : No, do not let your wind take you. We are just walking like this. Continue, let us see the balance. Did you say it is justice?
The questioner : Because from the verse, from the context, these new books, it shows that this may be a part of al-Tabari, in the new interpretations. But from the justice that He placed, the balance of nature, the balancer that He placed in the earth, justice, meaning the balance of nature on which all our life depends.
The Shaykh : And our life is not from nature?
The questioner : Yes, but we are the ones destroying in nature.
The Shaykh : We are from nature.
The questioner : Yes.
The Shaykh : Okay, nature destroys nature.
The questioner : We are guardians of nature, this is how it should be, Allah ... so it should be that we defend it.
The Shaykh : By Allah, look, Muhammad, I see you are going to tire a lot with these ideas. Do you know an extinct animal in the dinosaur era?
The questioner: Many.
The Shaykh : Is it the human being who was the cause until it became extinct?
The questioner : There are two types. There is one type because the balance of nature necessitates its extinction, as it was unable to adapt to this nature, so it perishes in it. As for the second type, like the dodo bird, for example, this large pigeon, humans caused its extinction due to overhunting, like this, without a reason, shooting at it, eating it, and killing it. Also, there are two types, as I mentioned... Answer to the question.
The Shaykh : Which types were the cause of human extinction?
The questioner : There are several types.
The Shaykh : Which types? Give me examples of types.
The questioner : I told you about the dodo bird.
The Shaykh : The dodo bird.
The questioner : The dodo is a large pigeon, like a pigeon...
Another questioner : The number of whales is becoming fewer and very few, to the point where it is becoming hundreds now, so they try to...
The questioner : The quagga, the quagga...
The Shaykh : O people, the disbelievers have no business except meddling in matters that are entirely in the hand of Allah (Mighty and Majestic).
The questioner : Yes, it is in the hand of Allah, but this is a trust on our necks, us people, right or wrong?
Another questioner : O my master,The Shaykh : He asked: ... the dinosaurs.
The questioner : This is the first type.
Another questioner : We interfere with the Sunnah of Allah in His creation and on His earth.
Another questioner : Is it necessary for us to get involved in preserving these types, like the dinosaurs? Now, there is a type where there are only two or three... many are important.
The questioner : The balance will be destroyed.
The Shaykh : When the Muslims are free to deal with such issues, let them do so... When the Muslims are free to deal with these precise matters that do not fall within the balance of human beings but are in the hand of the Most Merciful, whereas the Muslims today need to work on what restores their honor and their glory.
That you not transgress within the balance.
ألا تطغوا في الميزانThat you not transgress within the balance.
ألا تطغوا في الميزانThe questioner : May I comment on a point?
The Shaykh : No, no, you are not asking for permission.
Another questioner : I said, perhaps this is from that!
The Shaykh : No, they did not give you permission. May Allah guide you. Now, you heard that our companion said that it was reported from someone other than you. What did you hear was reported?
The questioner : But I am not like him.
The Shaykh : What is your opinion of what he reported?
The questioner : If there is a command to kill the animal, or this matter becomes part of the balance.
The Shaykh : So if your situation prevails, is there a command regarding the rabbit now or not?
The questioner : There is no command that I should kill it.
The Shaykh : You slaughter it, meaning.
Another questioner : Is there permission, meaning, to slaughter the rabbit?
The questioner : There is permission, yes. Am I the one asking?
The Shaykh : No, before you ask him.
The questioner : I am the one asking.
The Shaykh : Before you ask, may Allah guide you. You, considering you are a young man, and praise be to Allah, a youth, and first of all in a Muslim home, and secondly trying to live in a scholarly home, you must not be contradictory in your logic.
The questioner : No, it is not.
The Shaykh : Wait, wait, I am not finished yet. Your answer was that you differentiate between the scorpion and what is not permitted to kill, meaning slaughter, whereas you gave an example of what is permitted to eat, which is the rabbit. And so, if you remember, I moved you from the rabbit to the sheep, and your opinion did not change. But now your opinion has changed. If it is permissible, it does not disturb the balance, okay? No, if it is okay, we stop.
The questioner : No, wait, it is not okay. My original question is, if I know that my killing of this animal harms the balance.
The Shaykh : Edible or not edible?
The questioner : Edible or not edible.
The Shaykh : This contradicts your last statement.
The questioner : Why?
The Shaykh : You differentiated between the edible, whose eating is permitted, and ... .
The questioner : All living creatures?
The Shaykh : Do you understand, my dear? Living creatures, as Muslims, we divide them into a category whose eating is permissible and whose eating is not permissible except after killing, meaning slaughtering, and a category that is not permissible. So, the balance that you are holding in your right hand, if Allah wills, or left hand, I do not know! The important thing is, does this balance include all animals, or only those whose eating is not permissible?
The questioner : The entire husk.
The Shaykh : All of them. What is your opinion regarding this statement he reported about your companion, who is not your companion, but apparently a companion in thought? You said, no, you do not say such a thing!
The questioner : Now, there is the permissible.
The Shaykh : No, I am asking you, what he reported.
The questioner : I am commenting on it.
The Shaykh : Before commenting, what is your opinion? Is it correct or incorrect?
The questioner : I am not saying it.
The Shaykh : How?
The questioner : It is not correct, but I am saying ... .
The Shaykh: All right.
The questioner : The permissible is not commanded to be killed or eaten, whereas the one commanded to be killed is done, it is commanded, what is it called, killing it is from the balance. Whereas the one you can let live or die ... means that killing it is from the balance because you were commanded. But the permissible, it is not necessary to kill it; you have the option to let it live so that it can adjust the balance from the beginning and again, you return and then eat from it as you please.
Al-Halabi : It is not that you say this permission is from the balance.
The questioner : This is what I am asking. If I knew that if I killed it, I would disturb the balance, which would not happen, I mean ... .
Al-Halabi : Excellent ...
The questioner : Will it happen or not? The statistics are.
Al-Halabi : This permission is the very balance. It is not a condition that all people eat rabbits.
The questioner : It is not a condition.
Al-Halabi : If it is from the balance, people, Allah the Exalted ... .
The Shaykh : I asked you that moment, is this balance in your hand or in the hand of the Merciful?
The questioner : In the hand of the Merciful, but look, Allah, but I ... .
Another questioner : Killing without a cause, this is the meaning that disturbs the balance if killed without a cause.
The questioner : Yes
Do not transgress with the balance
ألا تطغوا بالميزانAnother questioner : If killed without a cause, perhaps it means ...
The Shaykh : No, no, it is from the aspect of exterminating the animal so that no male remains on earth, yes. This is his statement. But I will make it easy for him if he intends this meaning. There is a hadith, through its chains reaching the level of hasan (good), that the sparrow on the Day of Resurrection will come complaining against its killer and shooter, saying, "Ask so-and-so why he killed me," because he killed it without benefiting from it. But if he killed it to benefit from it, this does not disturb the balance!
The questioner : If the benefit is private, does it harm the general Muslims? Its eating and others are harmed, will it happen or not?
The Shaykh : What is your knowledge? You are living in fantasy now.
The questioner : No, there are statistics, but there are people who are guardians of nature looking to see ... .
The Shaykh : My dear, guardians of nature can count some animals in a land.
Al-Halabi : A specific area.
The Shaykh : Yes, in a specific land, but they cannot encompass all the animals existing on the entire earth.
The questioner : The animals that are counted via satellites, there is now a possibility that they can count their number. What happens? Through their body heat, they can know ... .
The Shaykh : Do you know, your issue is like what? Like the issue of population control that these disbelievers brought to us. What is your opinion on population control? ... Is this issue scientific? Regarding the fact that the incoming food and drinks should correspond to the births. If you go to the births, the sustenance decreases, that is what they say!
The questioner : But.
The Shaykh : Do not just say "but," I want an answer. What is your opinion on the issue of population control? Is it scientific or not scientific?
The questioner : It is not scientific. This issue, what is the name of the issue ... .
The Shaykh : Complete it. These are man-made laws and those are divine laws.
The questioner : No, excuse me, the human being, Allah takes charge of his affairs, whereas
That you not transgress within the balance.
ألا تطغوا في الميزانThe Shaykh : Allah takes charge of the affairs of the human and the animal.
The questioner : He takes charge of affairs, and also, but
That you not transgress within the balance.
ألا تطغوا في الميزانAnother questioner : Explain it to him, my master.
The Shaykh : What is the meaning of
That you not transgress within the balance.
ألا تطغوا في الميزانThe questioner
(8) That you not transgress within the balance. (9) And establish weight in justice and do not make deficient the balance. (10) And the earth He laid [out] for the creatures.
ألا تطغوا في الميزان وأقيموا الوزن بالقسط ولا تخسروا الميزان والأرض وضعها للأنامThe Shaykh : The interpretation of Ibn Abbas?
The questioner : No, to Ibn Abbas, he is the one who narrated it, al-Tabari ... al-Tabari's interpretation, I will tell you ... ruined, what is its name? Ah, I am saying this in al-Tabari's interpretation. You have not heard it, you are not letting me finish.
The Shaykh : The truth is upon me, yes.
The questioner : In al-Tabari's interpretation, it appeared, meaning it interprets that the balance is what? It is justice ... .
The Shaykh: Perfect.
The questioner : And then it became clear after it
And the earth He laid [out] for the creatures.
والأرض وضعها للأنامThe Shaykh : Excuse me, the creatures, is it also like this in al-Tabari's interpretation?
The questioner : There are other things too, but?
The Shaykh : No, you did not answer me. This is your habit, meaning, surely your father worked hard!
The questioner : He said, he said ... this is one of those who said it.
The Shaykh : And what are you saying? I am asking you, is the interpretation of the creatures like this also in al-Tabari? The creatures include humans and animals, those whose eating is permissible and those whose eating is forbidden, this is the creatures!
The questioner : Someone said the jinn and humans.
The Shaykh : May Allah guide you. Is this the creatures? Is this the meaning of the creatures?
The questioner : Everything with a soul.
The Shaykh : Meaning the lion, for example, and the hyena and the mouse are from the creatures, this is al-Tabari's interpretation.
The questioner: Yes.
The Shaykh : No, do not let your wind take you. We are just walking like this. Continue, let us see the balance. Did you say it is justice?
The questioner : Because from the verse, from the context, these new books, it shows that this may be a part of al-Tabari, in the new interpretations. But from the justice that He placed, the balance of nature, the balancer that He placed in the earth, justice, meaning the balance of nature on which all our life depends.
The Shaykh : And our life is not from nature?
The questioner : Yes, but we are the ones destroying in nature.
The Shaykh : We are from nature.
The questioner : Yes.
The Shaykh : Okay, nature destroys nature.
The questioner : We are guardians of nature, this is how it should be, Allah ... so it should be that we defend it.
The Shaykh : By Allah, look, Muhammad, I see you are going to tire a lot with these ideas. Do you know an extinct animal in the dinosaur era?
The questioner: Many.
The Shaykh : Is it the human being who was the cause until it became extinct?
The questioner : There are two types. There is one type because the balance of nature necessitates its extinction, as it was unable to adapt to this nature, so it perishes in it. As for the second type, like the dodo bird, for example, this large pigeon, humans caused its extinction due to overhunting, like this, without a reason, shooting at it, eating it, and killing it. Also, there are two types, as I mentioned... Answer to the question.
The Shaykh : Which types were the cause of human extinction?
The questioner : There are several types.
The Shaykh : Which types? Give me examples of types.
The questioner : I told you about the dodo bird.
The Shaykh : The dodo bird.
The questioner : The dodo is a large pigeon, like a pigeon...
Another questioner : The number of whales is becoming fewer and very few, to the point where it is becoming hundreds now, so they try to...
The questioner : The quagga, the quagga...
The Shaykh : O people, the disbelievers have no business except meddling in matters that are entirely in the hand of Allah (Mighty and Majestic).
The questioner : Yes, it is in the hand of Allah, but this is a trust on our necks, us people, right or wrong?
Another questioner : O my master,The Shaykh : He asked: ... the dinosaurs.
The questioner : This is the first type.
Another questioner : We interfere with the Sunnah of Allah in His creation and on His earth.
Another questioner : Is it necessary for us to get involved in preserving these types, like the dinosaurs? Now, there is a type where there are only two or three... many are important.
The questioner : The balance will be destroyed.
The Shaykh : When the Muslims are free to deal with such issues, let them do so... When the Muslims are free to deal with these precise matters that do not fall within the balance of human beings but are in the hand of the Most Merciful, whereas the Muslims today need to work on what restores their honor and their glory.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.