He is not sure about the meat that his motherbuys.,Food & Nourishment -, Dought & clear -,

My question is: my wife and I are Muslims and we try to eat halaal
meatas much as possible. But my mother is not Muslim and she buys meat
from stores that do not sell halaal meat and cooks it.Is it haraam to
eat the meat that she cooks for us?? Please note that shedoes that
with a good intention. Is there any harm in refusing to eat the food
she offers to us? What is the ruling onthat? May Allah reward you with
good.
Praise be to Allaah.
Firstly:
If the meat has been slaughtered by one of the People of the Book (a
Jew or a Christian) and we do not know themethod of slaughter, butmost
people in the country kill meat by means of electric shock or by
slaughtering it for someone or something other than Allah, it is
notpermissible to eat that meat, on the basis of what is usually the
case. The same applies if one is not sure whether the meat was
slaughtered properly or killed by means of electric shock. That is
because of the report narrated by al-Bukhaari (5485) and Muslim (1929)
from 'Adiyy ibn Haatim (may Allah be pleased with him) from the
Prophet (blessings and peace of Allah be upon him) who said: "If you
release your(hunting) dog and say the name of Allah, and (the dog)
catches (the game) and kills it, then eat, but if (the dog) ate (some
of it), then do not eat, because he only caught it for himself. If
another dog joins him over whom the name of Allah was not mentioned,
and they caught it and ate from it,do not eat, for you do not know
which of themkilled it. If you shoot an arrow and you find (the game)
after one or two days with nothing but the mark of your arrow on it,
then eat, but if it fell into water, do not eat it."
According to a report narrated by Muslim: "When you shoot your arrow,
mention the name of Allah. Then if you find it (the game) dead then
eat, unless you find that it has falleninto water, in which case you
cannot know whether it was the water that killed it, or your arrow."
The Prophet (blessings and peace of Allah be upon him) forbade eating
if there is any uncertainty as to whether the meat was slaughtered
properly in accordance with sharee'ah because of thehunting dog being
joined by another dog, or because of the target animal falling into
waterand the possibility that itdied by drowning.
Al-Nawawi (may Allah have mercy on him) said in Sharh Muslim: The
words of the Prophet (blessings and peace of Allah be upon him): "If
you find with your dog another dog and it joined in killing (the
game), Do not eat because you do not know which of them killed it."
This states an important principle, which is that if there is any
doubt as to whetherthe animal was slaughtered in the permissible
manner, it is not halaal, because the basic principle is that it is
haraam. This is a pointon which there is no difference of scholarly
opinion. End quote.
Al-Haafiz Ibn Hajar said in Fath al-Baari: The words "if it fell into
the water, do not eat it" – the reason for the prohibition on eating
it is to be taken from the phrase above, because in that case there is
doubt as to whether it was killed by the arrow or by drowning in
water. If it is established that the arrow struck it and it died, and
it did not fall into the water until after it was killed by the arrow,
then it is permissible to eat it. al-Nawawi said in Sharh Muslim: If
the game is found in the water, drowned, it is haraam according to
consensus. End quote. al-Raafi'i saidthat if he reaches it in time
(before it dies) and cuts its throat for example, then he has
slaughtered it in the proper manner. His opinion is supported by the
report narrated by Muslim, "you cannot know whether it was the water
that killed it, or your arrow." This indicates that if he knows that
his arrow is what killed it, then it is permissible. End quote.
For more information please see the answer toquestion no. 10339 .
Secondly:
If your mother or someone else brings haraam meat, it is not
permissible to eat it, because Allah, may He beexalted says
(interpretation of the meaning):
"Forbidden to you (for food) are: Al-Maitah (the dead animals - cattle
- beast not slaughtered), blood, the flesh of swine, and that on which
Allâh's Name has not been mentioned while slaughtering, (thatwhich has
been slaughtered as a sacrifice for others than Allâh, or has been
slaughtered for idols) and that which has beenkilled by strangling, or
by a violent blow, or by a headlong fall, or by thegoring of horns -
and that which has been (partly) eaten by a wild animal - unless you
are able to slaughter it (before its death) - and that which is
sacrificed (slaughtered) on An-Nusub (stone altars). (Forbidden) also
is to usearrows seeking luck or decision; (all) that is Fisqun
(disobedience of Allâh and sin)."
[al-Maa'idah 5:3].
You have to be gentle and polite when explaining why you do not want
to eat this meat, and try to make your mother happy by eating other
food that she offers; bring her some halaal meat to cook when you are
there and try to convince her of the importance and benefitsof eating
halaal meat and the harmful effects of eating meat that was not
slaughtered in the proper shar'i manner. This is due to the rights
that she has of respect and kind treatment. - *-Visit
-http://aydnajimudeen.blogspot.com/-

Food & Nourishment -, Ruling on meat slaughted by a Kitaabi if at the time of slaughter he says “In the name of the Father, the Son and the Holy Spirit”.Dought & clear -,

Ive read your fetwa on the subject mentioned but according to our
country's context, its a little bit different which forced me to ask
further explanation. You mentioned that a meat slaughtered by ahlel
kitab can be eaten provided that it is slaughtered in the name of
Allah. In another fetwa in your site, it is also mentioned that we
don't need to ask whether that specific meat is slaughtered in the
name of Allah, as long as it is slaughtered by a Muslim or a kitabiy.
In our country (Ethiopia), we already know that Christians most of the
time slaughter after saying: " In the name of the father (referring to
God),the Son, and the holy spirit". So, can we consider their being
ahlel kitab and eat their meat with out asking about what has been
mentioned during slaughtering, or do we have to take all their meat as
unlawful?.
Praise be to Allaah.
It is permissible to eat meat slaughtered by a Kitaabi (a Jew or a
Christian) subject to two conditions:
1. That the meat is slaughtered as the Muslims slaughter it, by
cutting the trachea and oesophagus and draining the blood. If he kills
it by strangulation, electric shock or drowning in water, thenthe meat
he has slaughtered is not halaal. The same applies if the Muslim does
that; the meat he has slaughtered is not halaal.
2. That no name other than the name of Allah, such as the name of
the Messiah or any other name, is mentioned overit, because Allah, may
He be exalted, says (interpretation of the meaning): "Eat not (O
believers) of that (meat) on which Allah's Name has not been
pronounced (at the time of the slaughtering of the animal)" [al-An'aam
6:121]. And He says concerning haraam foods: "He has forbiddenyou only
the Maytatah (dead animals), and blood, and the flesh of swine, and
that which is slaughtered as a sacrifice for others than Allah (or has
been slaughtered for idols, etc., on which Allah's Name has not been
mentioned while slaughtering)" [al-Baqarah 2:173].
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: What is
meant here is that on which a name other than the name of Allah was
mentioned at the time of slaughter, such as saying "In the name of the
Messiah" or "in the name of Muhammad" or "in the name of Jibreel" or
"in the name of al-Laat" andthe like.
End quote from Tafseer Soorat al-Baqarah.
It says in Fataawa al-Lajnah ad-Daa'imah (22/387): The basic principle
with regard to the permissibility of meat slaughtered by the People of
the Book is theverse in which Allah, may He be exalted, says
(interpretation of the meaning): "The food (slaughtered cattle,
eatable animals, etc.) of the people of the Scripture (Jews and
Christians) is lawful to you" [al-Maa'idah 5:5]. Ibn 'Abbaas explained
the word "food" here as referring to meat slaughtered by them, which
is one of two interpretations of this verse. If a Kitaabi slaughters
an animal, if we know that he mentioned the name of Allah over it, it
is permissible to eat it, but if we know that he mentioned the name of
someone other than Allah over it, then it is not permissible to eat
it, because of the general meaning of the words ofAllah
(interpretation of the meaning): "Eat not (O believers) of that (meat)
on which Allahs Name has not been pronounced (at the time of the
slaughtering of the animal), for sure it is Fisq (a sin and
disobedience of Allah)" [al-An'aam 6:121], and His words concerning
haraam foods: "and that which is slaughtered as a sacrifice for others
than Allah (or has been slaughtered for idols, etc., on which Allah's
Name has not been mentioned while slaughtering)" [al-Baqarah 2:173].
If wedo not know whether the name of Allah or the name of someone or
something else was mentioned over it, then the basic principle is
thatmeat slaughtered by them is permissible.
End quote.
If it is known that the Kitaabi mentions the name of someone other
than Allah, and says "In the name of the Father, the Son and the Holy
Spirit," it is not permissible to eat meat slaughtered by him, because
it is something that has been slaughtered for someone other than
Allah. It does not make a difference if he means Allah when he says
"the Father" – as you say in your question – because by saying "[and]
the Son and the Holy Spirit", it is slaughtered in the name of someone
other than Allah. So it is not permissible to eat the meat when these
names have been said over it.

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Al-Imaam Maalik Ibn Anas

Muslims follow four major schools of jurisprudence in matters of legal
and devotional details. Imaam Maalik Ibn Anas, may Allaah have mercy
upom him, comes second in order from a chronological point of view.
ForMaalik ibn Anas, who is known asthe scholar of Madeenah, was born
in Madeenah in the year 93 A.H.
Imaam Maalik's mother advised him to join the first school and
universityin Islam, the Mosque of the Prophet in Madeenah, where he
started by memorizing the Glorious Quran and then the Hadeeth
[traditions of Prophet Muhammad ]. In the age when writing and written
educational material were a rarity, students and scholars had to have
a strong memory to consult and store the knowledge theygained. Imaam
Maalik was not lacking in this special ability. We are told that when
he listened to a teacher narrating Prophetic traditions, Maalik ibn
Anas used to tie a knot for each tradition (Hadeeth). Later, he tried
to recite the traditions to himself in order to make sure that he
retained every single one. Once heattended a session where30 Hadeeths
were narrated and discussed. When the session was over he checked his
retention of those Hadeeths and found that he forgot one of them. Sohe
rushed after his teacher to learn the missing Hadeeth from him, the
teacher listened to him, and taught him the one he had missed.
As an eminent scholar, henot only attended study circles held by no
less than 90 scholars, but throughout his life he discussed different
matters of the faith with his colleagues and the scholars who came to
Madeenah during the Hajj (pilgrimage) season, in addition to
corresponding with well-known authorities in various parts of the
Muslim world. We are told that Maalik ibn Anas started teaching in the
Prophet's Mosque very early in his life (late teensor early twenties),
but hedid not start teaching until his command of religious learning
was witnessed to by no less than seventy of his teachers, some of whom
came to attend the teaching sessions of theirformer student to learn
from him.
As a conservative traditionalist, Imaam Maalik as a teacher in his
mosque had great reverence for the Hadeeths of the Prophet . History
tells us that before Imaam Maalik embarked upon teachingthe Hadeeth,
he would have a bath and wear hisbest clothes, and he would not allow
anyone to raise his voice too high. It is also reported that he would
not ride in Madeenah, saying that hecould not see himself riding in a
town where the Prophet was buried.
Since Imaam Maalik lived ninety years he witnessed the change of the
Umayyad Dynasty to the Abbasid, and he met many a Caliph whose respect
he commanded with his knowledge and sincere advice, in addition to his
dignity as a scholar. We are told that when the famous Caliph Haroon
Ar-Rasheedlearnt about Al-Muwatta' (a book compiled by Imaam Maalik),
he sent his minister to fetch him in order to read the bookto the
Caliph. Imaam Maalik politely answered,"Give my regards to the Caliph,
and tell him that knowledge should be visited, and it should not visit
people. People should come to it, and it should not go to
people."Later, when the Caliph blamed Imaam Maalik fordisobeying him,
he said to the Caliph: "O Leader of the Faithful, Allaah the Almighty
has raised you to this honourable position. Do not be the first one to
lower the place and insult the dignity of knowledge and learning so
that Allaah may not lower your place. I did not really want to disobey
you, but I rather wanted the Leader of the Faithfulto show due respect
to learning in order that Allaah may raise his position." Caliph
Haroun Ar-Rasheed was convinced, and he walked along with Imaam Maalik
to his own house to listen to him and to his readings from his book.
Another quality typical ofthe knowledgeable heroes of Islam, which
Imaam Maalik taught to people through word and action, was humility
and confession to ignorance of matters of which he was not certain. He
emphasized to his students that the most important expression a true
scholar should have the courage to say was, "I do not know." In fact,
we are told that a man came to Imaam Maalik and informed him that he
had travelled for six months to ask him about a certain problem. Upon
hearing the problem Maalik could not find a satisfactory answer. So he
humbly told the man,"I do not know." The manwas surprised, and he
said, "What shall I tell my folk when I go home." Imaam Maalik said:
"Tell them Maalik ibn Anas says he does not know."
It was with this sense of responsibility that ImaamMaalik taught
people andgave his religious verdict (fatwa), despite the fact that he
collected more than 100,000 Prophetic traditions (Hadith) and studied
at the hands of scores of well-known authorities on religious matters.
We read that very often (as a conscientious advisor) hewould ask the
inquirer towait for sometime beforehe gave him the answer to his
question.
Maalik ibn Anas is specially recognized for his voluminous book
'Al-Muwatta', which is said to be the second compilation in Islamic
history of religious teachings. It was compiled, according to some
historians, in 40 years. Today, that book isstill a major guiding
authority for millions of Muslims in Northern and Sub-Saharan Africa,
where the "Maalikite School " is dominant.
Imaam Maalik was a very devout, Allaah-fearing person. He lived a life
of self-denial and abstinence. He often fasted, sometimes about four
days in the week. Hedied in 170 A.H.

Be a Logical and Motivating Parent

Father: I told you to clean your room.
Child: But I don't know how to dothat!
Father: I said clean the room! Don't you understand? Does thisneed
any explanation? You are old enough and you can do this by yourself.
If you clean your room, I will buy you whatever you like.
Child: Really, Dad?
Father: Yes, my dear boy. However, if you don't do so, the
consequences will be bad.
After cleaning the room…
Child: Dad! I cleaned my room.
Father: Do you call this cleaning?
Child: I did my best, Dad.
Father: Why didn't you clean under the bed? Remove the dustfrom the
glass? Arrange the clothes?
Child: I forgot to do that, but I will do it now.
After cleaning the room again...
Child: I have cleaned everything!
Father: Good! Well done!
Child: I deserve the prize now, right?
Father: Yes, you deserve it!
Child: You told me that you will buy me whatever I want.
Father: Yes, I did say that. What would you like me to buy you?"
Child: I want you to buy me a motorcycle!
Father: What, a motorcycle?! That is too expensive, and I can't buy it now.
Child: But you said that you would buy me whatever I wanted.
Father: But you should ask for something reasonable.
Child: But I want a motorcycle and nothing else.
Father: I don't like those who talk and argue too much, you have to
ask for something reasonable or Iwill buy you nothing.
Child (weeping): But I love motorcycles!
The child then returns to his room that he has just cleaned feeling
remorse for every second he had spent in cleaning it. At thesame time,
he has lost confidence in his father's repeated illusionary promises
that he never fulfills. He closes the door and falls asleep.
Dear educator, be precise, logical and motivating. In the light of the
previous story, let us ask the following questions:
Was the father precise and logicalin his request? Did he succeed in
motivating his child?
Dear parent, let us answer the following three questions:
First: Was the father precise (in his orders and requests)?
Why do parents always think badly of their children if they refuse to
respond to their orders or if they respond wrongly? Why do we
immediately accuse the child of negligence?
In fact, we should accuse ourselves in many cases and inquire, "Were
we precise in our demands from the child?"
Was it sufficient for the father to ask his child to clean his room?
Isthis request sufficient or does it need some clarification?
The reward that the child will receive when he obeys his parents
represents the real incentive that makes him feel confident and
strong. Therefore, the parents who are not specific with their
children when they give them orders unintentionally lead their
children to failure.
For example, the father could have explained his request to his child
from the beginning in the following way:
· Use the broom when cleaning the floor
· Arrange the clothes and put them in their place
· Remove the dust from the glass and furniture
Putting it this way helps the childto know what is exactly required of
him easily. In such a case, if the child does something wrong, then
he, rather than you, would be the negligent party.
Specification and clarity is required in motivation: You should not
tell your child that you would buy him whatever he wants if he does
such-and-such. That is because the child has an intrinsic powerful
imagination and there is no limit to his demands. Therefore, if you
are not specific and do not respond to your child's requests, he will
be disappointed and will lose confidence in his father's promises and
incentives. On the contrary, such motivation will turn in the future
into frustration.
This explains what happened in our story. The child asked for a
motorcycle, and the father could not fulfill this difficult request
and the result was disappointment and frustration.
The father has to be specific even in motivating his child. For
example, he could motivate him by saying, "If you clean your room, I
will allow you to watch a cartoon."
Likewise, the parents should be specific in punishment. Therefore, it
is unfavorable to tellthe child, "If you do not do such-and-such, the
consequenceswill be bad."
The punishment should be specific. For example, one should say to his
child, "If you do not do such-and-such, you will not have any pocket
money, or you will not play video games, watch a cartoon movie, and so
on."
The father should choose the most effective (not severe) punishment,
because unspecified punishments encourage the child to be careless as
long as he does not feel its effect on him.
However, the best thing that you can do to be specific in your demands
from your child is to arrange your room in his presence. In other
words, you should be an example to your child just as the Prophet, ,
was the best example to his Companions. The Prophet, , was the perfect
example of the educator that people follow. He used to be ahead of his
Companions guiding them in wars, and encouraging them to spend in the
cause of Allaah The Almighty. He was also ahead of them when they were
digging the trench and he endured hardships and treated his wives
well.
My dear educator, you should know that giving a clear messageis
considered one of the key introductions to good education. Parents
should tell their children exactly what they want them to do, and how
they want them to do it. They should also determinewhen their children
act properly or improperly.
Second: Was the father logical in his demands and the expected results?
Many parents ask their children to do things that exceed their ability
or age. Therefore, they are in fact leading them to failure,
especially when they expect excellent results. An example of this is
when a parent asks his three-year-old child to wash the dishes or
clean the room. On the other hand, many parents degrade their
children's abilities and ask them to do what they cannot accept,
because they can actually do more due to their age and mature
mind. For example, when the mother asks her ten-year-old child to
sit so that she can study every single word with him, she is in fact
asking herchild to do something that he cannot bear. That is because
this implies an offence and accusationof ignorance. However, the
mother expects excellent scores at the end of the year, while she has
made her child completely dependent upon her.
The parent should be logical in what he asks his child to do and the
results he expects. This requires taking two things into
consideration:
1- The child's capabilities including his age, strength, intelligence,
vitality and self-confidence
2- The nature of the request itself
Then, the parent should comparethe child's capabilities and the
capabilities that are required for responding to his request after
avoiding and treating the physical and the psychological problems.
The parent should understand the Quranic verses in which Allaah The
Almighty Says (what means):
· } Allaah does not charge a soul except [with that within] its
capacity. { [Quran 2:286]
· } Allaah does not charge a soul except [according to] what He has
given it. { [Quran 65:7]
By understanding these verses, parents can successfully compareresults
and judge whether or not they comply with their expectations of the
child.
Third: Was the father motivating?
This point is very important because the human soul likes praise, and
treating disobediencethrough encouragement is one ofthe most important
educational methods. The effects of this encouragement upon the child
include generating consciousnessof success in the work for which he
has been rewarded. Of course, this satisfies the child's motivations
and activates his learning habits in the future. The result would be
strengthening the child's confidence and encouraging him to be more
adventurous, creative and determined.
This method is very important in encouraging children, however, the
following issues should be observed:
· This should not be the only method, namely, the parents should not
use this method in cases when they see that there is a necessity for
punishment. Thereshould be a balance between reward and punishment.
· Motivation should be specific and precise, as we have mentioned.
· Parents should fulfill their motivational promises under all circumstances.
· Parents must implement their warnings if the child did not keephis promise.
· The motivation should not be exaggerated.
· Motivation should be using something loved and desired by the child.
Dear parent, you can also use some words to praise your child when he
obeys you such as "I like the way you handled this" , "Iknow you well
and I am sure that you will behave properly," or "I think you can do
it".
Finally, dear father and mother do not forget when you ask your child
to arrange his room, for example, you should be specific and explain
things to him. Do notask your child to do anything thatexceeds his
abilities. Likewise, be specific in motivating your child.