Ruling on eating chicken that was fed hormones or ground meat

Does the meat of chicken grown by giving steroids ishalal evenif it is slaughtered correctly?
Praise be to Allaah.
If the manufactured food or medicines did not contain anything harmful or impure (najis), there is nothing wrong with eating chickens to whom they were fed, if they havebeen slaughtered in the proper shar'i manner by a Muslim or a kitaabi (i.e., Jew or Christian).
But if the feed or medicine is harmful to man, and willmake him sick, for example, it is haraam to feed them to chickens and to eat those chickens, because Allah says (interpretation of the meaning):
"and do not throw yourselves into destruction"
[al-Baqarah 2:195].
And the Prophet (blessingsand peace of Allah be uponhim) said: "There should be neither harming not reciprocating harm." Narrated by Ibn Maajah (2431) and classed as saheeh by al-Albaani in Irwa' al-Ghaleel (896).
If the feed is naajis (impure), such as meat from animals that died without being slaughteredproperly (maytah) or blood and so on, that may be put in the feed, then the matter is subject to further discussion.
Is most of the feed is madefrom those impure substances or from taahir (pure) things such as grains and the like?
If most of the feed is pure, it is permissible to eat it, and there is nothing wrong with that.
But if most of its feed is naajis (impure) -- this is what the scholars call "an animal that feeds on filth" -- it is not permissible to eat unless it has been detained and fed with taahir food that will make its meat good.
Shaykh Ibn 'Uthaymeen said in al-Sharh al-Mumti' (11/298):
The animal that feeds on filth is one whose food is mostly impure (najaasah).
There are two scholarly views concerning this: one view is that it is haraam because it has been nourished by impure matter that has an effect on its meat.
The other view is that it is halaal. This is based on theidea that impure things become pure when they undergo a transformation. They said: The impurity that it ate has been transformed into blood, flesh and the like that grows in the body, so it is taahir. End quote.
Shaykh al-Islam Ibn Taymiyah said:
The Prophet (blessings andpeace of Allah be upon him) forbade the milk of an animal that feeds on filth or impurity, but if the animal is detained until it becomes pure, then it is halaal according to Muslimconsensus, because before that the effect of the impurity could be seen in its milk, eggs and sweat, so it gave off a rotten and evil stench. Once that is removed, it becomes taahir (pure). If the ruling is established for a reason, it ceases to apply once that reason is no longer present.

And Allah knows best.

Prophet Ismail and hisFather

After Ismail's (alayhis salam) mother had died, Ibrahim came to see
his family whom he had left near Zam-zam. Ismail (alayhis salam) was
not at home when Ibrahim (alayhis salam) arrived, buthis wife was. She
did not know who Ibrahim (alayhis salam) was. When Ibrahim (alayhis
salam) asked her about how they were managing, she started complaining
abouthow difficult life was and how poor they were. Ibrahim (alayhis
salam) told her to give her husband greetings from him and to tell him
to change the threshold of the gate to his house.
When Ismail (alayhis salam) returned, he sensedthat something unusual
had happened and he asked his wife if anyone had been there. Then she
told him what had happened and what Ibrahim (alayhis salam) had said
to her. Ismail (alayhis salam) told her that the stranger had beenhis
father, and that he had ordered Ismail to divorce her.
How did Ismail (alayhis salam) know what Ibrahim (alayhis salam) was
talking about? A threshold is the sill of a door or gate, the part
that one steps on when one enters a house. If the threshold is rotten,
the house is not strong. Ismail's (alayhis salam) wife was the rotten
threshold because of her whining, complaining ways. Had she remained
asIsmail's (alayhis salam) wife, his entire household would have been
weakened. The wife, as mother of a man's children, is the foundation
of his family for many generations to come, and she must be made of
goodmaterial in order to fulfill her purpose well.
Sometime after Ismail (alayhis salam) had taken another wife, his
father Ibrahim (alayhis salam) again came visiting and again found no
one but the wife at home. However, this time when he asked her how
they were doing, she cheerfully answered that they were prospering and
she gave thanks to Allah for all their blessings. She offered Ibrahim
(alayhis salam) meat and water, and he asked for Allah's blessing on
all their meat and water. When he left, he told her to give his
regardsto her husband and to tell him to keep the threshold of his
gate.
When Ismail (alayhis salam) returned home he asked if anyone had
visited. She told him all about the nice old man and the piece of
advice he had given in his message to Ismail (alayhis salam). From
this message Ismail (alayhis salam) knew that his father approved of
the new wife and had advised Ismail (alayhis salam) to keep her with
him.
Again some time had passed when Ibrahim (alayhis salam) wished to see
his son. He found Ismail (alayhis salam) sharpening his arrows at the
Zam-zam well, and they exchanged a warm father-son greeting. This time
Allah had given Ibrahim (alayhis salam) an order and Ibrahim
(alayhissalam) needed Ismail's (alayhis salam) help to fulfill it.
Ismail (alayhis salam) agreed immediately to help, before he even knew
whatwas required of him. Allah had ordered Ibrahim (alayhis salam) to
build a house on the hillock where Ismail (alayhis salam) had been
left as a baby with his mother, a place which was higher than the land
surrounding it. And so it was that Ibrahim (alayhis salam) and Ismail
(alayhis salam) built the Ka'ba. Ismail (alayhis salam) brought the
stones and Ibrahim (alayhis salam) put them in place. When the walls
became too high, Ibrahim (alayhis salam) stood on a rock and Ismail
(alayhis salam) handed the stones up to him. As they worked they kept
repeating: "Our Lord! Accept this service from us, for Thou art the
All-Hearing, the All-Knowing." (al-Qur'an 2:127). That is how the
Ka'ba came to be built.
You can read about Ismail (alayhis salam) and his father in Sahih
al-Bukhari IV: 583-584 and in the Qur'an 2:125-129.

Nasruddin

Nasruddin used to stand in the street on market-days, to be pointed
out as an idiot. No matter how often people offered hima large and a
small coin, he always chose the smaller piece. One day a kindly man
said to him:
- Nasruddin, you should take the bigger coin. Then you will have more
money and people will no longer be able to make a laughing stock
ofyou.
- That may be true, said Nasruddin, but if I always take the larger,
people will stop offering me money to prove that I am more idiotic
than they are. Then I would have no money at all.
As Nasruddin emerged form the mosque after prayers, a beggar sitting
on the street solicited alms. The following conversation followed:
- Are you extravagant? asked Nasruddin.
- Yes Nasruddin. replied the beggar.
- Do you like sitting around drinking coffee and smoking? asked Nasruddin.
- Yes. replied the beggar.
- I suppose you like to goto the baths everyday? asked Nasruddin.
- Yes. replied the beggar.
- ... And maybe amuse yourself, even, by drinking with friends? asked Nasruddin.
- Yes I like all those things. replied the beggar.
- Tut, Tut, said Nasruddin, and gave hima gold piece.
A few yards farther on. another beggar who hadoverheard the
conversation begged for alms also.
- Are you extravagant? asked Nasruddin.
- No, Nasruddin replied second beggar.
- Do you like sitting around drinking coffee and smoking? asked Nasruddin.
- No. replied second beggar.
- I suppose you like to goto the baths everyday? asked Nasruddin.
- No. replied second beggar.
- ... And maybe amuse yourself, even, by drinking with friends? asked Nasruddin.
- No, I want to only live meagerly and to pray. replied second beggar.
Whereupon the Nasruddin gave him a small copper coin.
- But why, wailed secondbeggar, do you give me, an economical and pious
man, a penny, when you give that extravagant fellow a sovereign?
Ah my friend, replied Nasruddin, his needs are greater than yours.
One day Nasruddin went to a banquet. As he was dressed rather
shabbily, no one let him in. So he ran home, put on his best robe and
fur coat and returned. Immediately, the host came over, greeted him
and ushered him to the head of an elaborate banquet table. When the
food was served, Nasruddin took some soup with spoon and pushed it to
the his fur coat and said, - Eat my fur coat, eat! It's obvious that
you're the real guest of honor today, not me!

4a] Conditions, essential parts and Sunnahs of Jumu’ah khutbahs - http://aydnajimudeen.blogspot.com/

4a]
There are differences of opinion with regard to many of these minor
issues, the details of which are discussed elsewhere. But here we have
limited it to an overall discussion of that which all the Muslims need
to know.
However we should point out here the importance of paying attention to
thepeople's situation with regard to what the khutbah should contain.
The khateeb should give them what they need andnot talk to them about
things that they cannot understand or that they do not need to know of
religious issues.
Moreover he should not differ from what people are used to in their
khutbahs of remembranceof Allaah, supplication or other things that
are mustahabb in the khutbah, and for which there is no evidence that
they are essential in the khutbah. It is sufficient forthere to be
evidence that they are mustahabb or even allowed for him to do them.
And he should pay attention to the people's situation and needs.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said, after
discussing what the Hanbali fuqaha' regard as essential in the Friday
khutbah:
Some of the scholars said that the basic condition ofthe khutbah is
that it should contain exhortation that softens the hearts and is
beneficial to the people present, and that praising Allaah, sending
blessings upon the Prophet (blessings and peace of Allaah be upon him)
and reciting a verse are all part of perfecting the khutbah.
But this opinion, althoughit carries some weight, need not be followed
if the people of this city follow the first view which the author
mentioned above, because if he omits these conditions which the author
has mentioned, the people will become confused and everyone will leave
Jumu'ah feeling that he has not prayed Jumu'ah, but if you fulfil
these conditions you will not be doing anything haraam.
Paying attention to the people with regard to anymatter that is not
haraamis the way of sharee'ah. The Prophet (blessings and peace of
Allaah be upon him) paid attention to his Companions with regard to
fasting and not fasting in Ramadan when travelling, and he paid
attention to them with regard to the rebuilding of the Ka'bah, when he
said to 'Aa'ishah: "Were it not that your people are still new in
Islam, I would have demolished the Ka'bah and rebuilt it on the
foundations of Ibraaheem." [Agreed upon] This principle is well known
in sharee'ah.
But if you go along with them with regard to something that is
haraam,this is called compromise and it is not permissible. Allaah
says (interpretationof the meaning): "They wish that you should
compromise (in religion out of courtesy) with them, so they (too)
wouldcompromise with you" [al-Qalam 68:9].

And Allaah knows best.