What is the ruling on castrating animals, and what is the meaning of the hadith (prohibition of castration)?

The Shaykh : The prohibition of castration; as it appears, the intent is the prohibition of castrating animals. We were discussing with the doctor specifically that castration of animals is beneficial from a commercial standpoint, as it fattens the animal and increases its production. On this occasion, I recalled the hadith in al-Bukhari and others that the Messenger (peace and blessings be upon him) sacrificed two castrated rams. I wondered, as one who seeks to understand this prohibition, is it an absolute prohibition or a restricted one? If it is absolute, how do we reconcile it with his (peace and blessings be upon him) sacrifice of two castrated rams?
Naturally, when the paths are blocked and the ways are narrowed for us in order to reconcile matters, our refuge at that time is the rule that prohibition takes precedence over permissibility. But this is the last resort for the jurist; we try to find a path other than this resort. We were discussing this with the doctor, and the first thing that came to mind is that the prohibition may not be absolute and comprehensive such that it includes that one should not sacrifice a castrated animal, because at that point this action would not align with that prohibition, as they would contradict each other. So if it is possible that the prohibition is not general, what does it apply to?
I said it applies to the prohibition of adopting a means to reduce the offspring of the animal. Just as the Messenger (peace and blessings be upon him) prohibited, indirectly, a barren man from marrying women in his well-known saying: It is even more fitting that he would prohibit engaging in a cause to reduce the offspring of the animal that Allah (Mighty and Majestic) created as a blessing for mankind. If this is the intended meaning, there is no obstacle to the Muslim still choosing what the Messenger (peace and blessings be upon him) chose, which is sacrificing the castrated ram.

The questioner : ... .

The Shaykh : No, this is not the case, provided that he does not do it with that intention.

The questioner : That intention.

The Shaykh : Otherwise, it is not about whether he did it or not, because if he did it and the text is general, or if he did not do it, his sacrifice of the castrated ram is the same. And if the text is not general, then not engaging in castration and engaging in it are the same, because it is permissible if the intention is to fatten the animal and increase its meat. So the hadith of castration is then understood to mean that he sacrificed it because the prohibition of castration is not absolute. Is that clear?

The questioner : Clear.

The Shaykh : But I am presenting this as an opinion, not as a ruling, because it requires what? It requires sifting and research.

The questioner : Shaykh, a question on the original research before reconciliation and direction. The hadith: Does it contain the word "animals"?

The Shaykh : No. But the doctor asked me the same question. I told him the first thing that comes to mind is that the intended meaning is animals, because castrating a human is the furthest thing from the mind regarding what the Lawgiver prohibited, because it is an ugly thing and contrary to the fitrah (innate natural disposition). And then, castration among people, both in the past and present, is mostly the castration of animals. So the prohibition applies to that.

The questioner : So it applies to that. Shaykh, but if I recall some things now, perhaps, for example, when we look into the jahiliyyah (pre-Islamic age of ignorance) and even in the Islamic eras, the profession of the "tawwashi." The tawwashi is the one who castrates males.
And so, or he castrates a human or something like that. And also, some Sufis before and after Islam used to castrate themselves. And also the saying of the Prophet (peace and blessings be upon him): Does all this not make it possible that people might think that this is closer to asceticism and worship...

The Shaykh : No, first I indicated that I did not deny it; I indicated that it is mostly in animals. And then the hadith you mentioned is like the hadith: So this is not that a human is castrated, meaning: The castration of my Ummah (Muslim community) is fasting. It is in this sense, meaning fasting is like castration.

The questioner : May Allah guide us to think about the matter regarding animals, meaning is this permissible for increasing meat? May Allah inspire you with the answer later?

The Shaykh : If Allah wills.
Al-Halabi : In the main text, it says "prohibition of castration." In the commentary, it says "prohibition of castration," it says "prohibition of castration..."

The Shaykh : It is in some narrations: It is present in some narrations.

The Shaykh : But I think it is not authentic, and Allah knows best. I am not remembering it now. But I have traced this matter, yes.
Al-Halabi : It says "prohibition of castration," this is in parentheses, do you know the commentary by Muzani? It says "prohibition of castration is forbidden for the human to strengthen the required offspring for preserving the species and cultivating the earth and increasing the Ummah (Muslim community), and because of what it contains of torturing the self and disfiguring, along with causing harm that may lead to death and changing the creation of Allah. And denying the blessing of manhood, because creating a human as a male is among the great blessings. So if that is removed, he has imitated a woman. And in non-humans, there is disagreement. And the most correct, as al-Nawawi said, is the prohibition of castrating non-edible animals absolutely. As for edible animals, it is permissible for the young one, not the old one. And Ibn al-Wardi considered it and said: "For the sake of good meat, castrating a young edible animal is permissible." Ibn Hajar said in al-Fath: "They agreed, meaning the Shafi'is, on preventing the cutting of the testicles and castration, so what is in its meaning is included, such as treating by cutting the desire for intercourse. So what is in al-Baghawi's Sharh al-Sunnah regarding its permissibility is understood to be a medicine that calms the desire and does not cut it fundamentally."

The Shaykh: Yes.