Seadet-i Ebediyye - Endless Bliss Third Fascicle

shaikhs. If their word is true, why do they fix a certain day for
their fasting, eat certain food at iftâr and practise detestable acts
at the time of iftâr? Most of them commit harâm at iftâr. In order
to fulfil these conditions they even commit beggary and believe
that their problems are solved owing to these harâms. All these
are heresy, Satan’s tricks.
[In explaining the dhebâyih, it is written towards the end of
Radd ul-muhtâr: “It is harâm to sacrifice an animal for the arrival
of state authorities and rank occupiers. For, it is shirk to sacrifice
an animal for anybody besides Allâhu ta’âlâ. It is harâm even if
one mentions the name of Allah while killing the animal. But it is
not harâm if one kills it in order to give food to a visitor. For, it is
the sunnat of Hadrat Ibrâhîm to give a feast to visitors. It brings
thawâb (blessings) to entertain one’s guest. It is written in the
fatwâ book of Bezzâziyya that it is wrong to say, ‘To kill in order
to give good food to a man means to kill for someone other than
Allâhu ta’âlâ, which is not halâl.’ Saying so is unreasonable and
incompatible with the Qur’ân al-kerîm and hadîth-i-sherîfs. For
example, a butcher kills [animals] in order to earn money. None
has said harâm about the meat in a butcher’s shop. If an animal
killed for earning money were dirty, no butcher would kill
animals. The ignorant person who says so should not buy meat
from the butcher’s or eat the meat of an animal killed (at some
occasions such as) wedding parties or (supererogatory worships
such as) aqîqa.
“If you offer the meat of the animal which you have killed for
a visitor to the visitor, that is, if the visitor eats the meat, you have
killed it for Allah and its use has been for the visitor. Likewise,
what the butcher kills is for Allah’s sake. And its use and earning
are for the butcher. If you do not give the meat to the guest but
give it all to others, you have killed it for someone other than
Allâhu ta’âlâ, which is harâm. As is seen, whether an animal is
killed for someone other than Allâhu ta’âlâ in order to respect
him or for Allah’s sake is judged by whether or not the meat is
given to the person to eat for whom the animal is killed. Hence, it
is understood that it is halâl to kill an animal when laying a
foundation, when one becomes ill, or when an invalid recovers.
For, the meat is given to the poor to eat. Hamawî also says so. It
is written in the book entitled Bahr-ur-râiq that the case is the
same with offering a sacrifice to Allâhu ta’âlâ for the fulfilment of
your wish. But the meat must be given to the poor only. What is
important is whether or not the visitor for whom the animal has
– 285 –