Ruling on feeding dried blood to chickens.,Food & Nourishment -, Dought & clear - ,

What is the ruling on chickens if they are fed dried blood? A lot of
chickenfeed that chickenfarmers buy to fatten their chickens, both in
this country and abroad,contains dried blood, because in it there is a
kind of protein that helps chickens grow.
Praise be to Allaah.
With regard to feeding chickens or other animals that may be eaten
with impure substances (najasah) such as blood and the like, if it is
a small amount, that does not matter and it does not make them haraam
or make them jallaalah (animals that feed on filth and dung); rather
the jallaalah should be detained until it becomes pure and clean,if
most of its food is impure (najis).
But if only a small amount of the animal's food is impure (najis),
then it does not have any impact and it does not make the animal
haraam, so long as the ratio is 20% or 30% and so on. This does not
matter. Rather what makes it haraam is if the ratio is more than that
- 60% or 70%. If this is the ration, then the animal is regarded as
jallaalah, so it should be detained so that it can be given good and
pure food andwater. If it has been detained for a suitable number of
days, then it becomes pure and is halaal. This applies if theimpure
material is the majority of what it eats. The time for detaining
animals varies. Chickens should be detained for three days, and that
is enough for them to be fed good food and goodwater. Other animals,
such as sheep, cattle andthe like should be detained for longer
thanthat, such as seven days or more, so that they canbe given good
food and water, and their flesh becomes good (halaal) after that. We
have asked many of those who have knowledge of this matter, and they
said that what is fed to chickens of dried blood is a small amount in
comparison to other, pure food.

Food & Nourishment -, Ruling on eating chicken that was fed hormones or ground meat.,Dought & clear - ,

Does the meat of chickengrown by giving steroidsis halal 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 have been 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 will make him sick,
for example, it is haraam to feed them to chickens and to eat those
chickens, because Allah says (interpretationof the meaning):
"and do not throw yourselves into destruction"
[al-Baqarah 2:195].
And the Prophet (blessings and peace of Allah be upon him) said:
"There should be neitherharming 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 slaughtered properly (maytah) or blood and so on, that
may be put inthe feed, then the matter is subject to further
discussion.
Is most of the feed is made from those impuresubstances or from taahir
(pure) things suchas 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 onfilth" -- it is not permissible
to eat unless it has been detained andfed with taahir food thatwill
make its meat good.
Shaykh Ibn 'Uthaymeen said in al-Sharh al-Mumti' (11/298):
The animal that feeds onfilth is one whose food ismostly 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 onthe idea 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 and peace 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
Muslim consensus, 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 isno
longer present. End quote.
Majmoo' al-Fataawa, 21/618
And Allah knows best.

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Enjoining good and forbidding evil

Allaah, the Exalted, Says (what means): "Let there arise out of you a
group of people inviting to all that is good (Islam), enjoining
Al-Ma`roof (i.e., Islamic Monotheism and all that Islam orders one to
do) and forbidding Al-Munkar (polytheism, disbelief and all that Islam
has forbidden). And it is they who are the successful.'' [Quran 3:104]
"You (true believers in Islamic Monotheism) are the best of peoples
ever raised up for mankind; you enjoin Al-Ma`roof (i.e., Islamic
Monotheism and all that Islam has ordained) and forbid Al-Munkar
(polytheism, disbelief and all that Islam has forbidden)''. [Quran
3:110]
"Show forgiveness, enjoin what isgood, and turn away from the foolish
(i.e., don't punish them).'' [Quran 7:199]
"Those among the Children of Israel who disbelieved were cursed by the
tongue of Daawood(David) and `Eesa (Jesus), son of Maryam (Mary). That
was becausethey disobeyed (Allaah and the Messengers) and were ever
transgressing beyond bounds. They used not to forbid one another from
the Munkar (wrong,evildoing, sins, polytheism, disbelief) which they
committed. Vile indeed was what they used to do". [Quran 5:78, 79]
"…We (i.e. Allaah Almighty) rescued those who forbade evil, and with a
severe torment We seized those who did wrong because they used to
rebel against Allaah's Command (disobey Allaah)." [Quran 7:165]
Abu Sa`eed Al-Khudri reported: The Messenger of Allaah said , "Whoever
amongst you sees an evil, he must change it with his hand; if he is
unable to do so, then with his tongue; and if he is yet unableto do
so, then with his heart; andthat is the weakest form of Faith" .
[Muslim]
This Hadeeth (narration) containsa very important prescription to
prevent the Muslim society from all things which are forbidden in
Islam. So long as Muslims adhered to it and ceaselessly and fearlessly
performed their obligation of enjoining the right and forbidding the
wrong, their society was largely safe from many evils and sins.
Nu`maan Ibn Basheer, May Allaah be pleased with him, reported: The
Prophet said: "The likeness of the man who observes the limits
prescribed by Allaah and that of the man who transgresses them is like
a group of people who get on board a ship after casting lots. Some of
them are in its lower deck and some of them in its upper (deck). Those
who are in its lower (deck),when they require water, go to the
occupants of the upper deck, and say to them: `If we make a hole in
the bottom of the ship, we shall not harm you.' If they (the occupants
of the upper deck)leave them to carry out their design they all will
be drowned. But if they do not let them go ahead (with their plan),
all of them will remain safe". [Al-Bukhaari]
We learn from this Hadeeth that the consequences of committing acts
which are forbidden in Islam are not confined only to those persons
who commit them, but the whole society has to suffer the consequences.
It is, therefore, essential that the people who are in the habit of
committing sinful acts and violate Divine injunctions, should be
checked to save the whole society from destruction. If this isnot
done, the entire society will have to face the Divine punishment.
The Prophet said, "Beware of sitting on roads (paths).' ' The audience
said: "We have them as sitting places.'' The Messenger said, "If you
have to sit there, then observe the rights of the way" . They asked,
"What are the rights of the way?'' He said, "To lower your gaze (on
seeing what is illegal to look at), removal of harmful objects from
the way, returning greetings, andenjoining good and forbidding wrong".
[Al-Bukhaari and Muslim]
This Hadeeth tells us that it is improper to sit on roadsides and
passages in such a way, which causes inconvenience to the people who
pass by. It is really very unfortunate that now we donot care about
such things at all. If sitting on the roadside is indispensable, then
it is essential to observe the requirements mentioned in the Hadeeth.
Some Islamic etiquette mentioned in this Hadeeth have also been stated
in other Ahadeeth (pl. or Hadeeth). For instance, politeness of
speech, sharing of someone's burden, helping the oppressed and the
troubled, guiding the wayward person to the right path, answering (in
the prescribed manner) one who sneezes, etc.
`Abdullaah Ibn `Abbaas reported: The Messenger of Allaah saw a man
wearing a gold ring. So he (the Prophet ) pulled it off and threw it
away, saying, "One of you takes a live coal, and puts it on his hand?!
'' Itwas said to the man after the Messenger had left: "Take your ring
(of gold) and utilize it,'' whereupon he said: "No, by Allaah, I would
never take it after the Messenger of Allaah has thrown it away".
[Muslim]
We learn from this Hadeeth that wearing gold rings (and other golden
ornaments) is prohibited for men. Unfortunately, it has become a
popular fashion nowadays for men to wear gold rings to signify their
marriage, which is a very dangerous custom that must be shunned.
`Aa'idh Ibn `Amr visited `Ubaidillaah Ibn Ziyaad (the ruler) and said
to him: "Son, I heard theMessenger of Allaah saying, 'The worst
shepherds (rulers) are those who deal harshly in respectof
supervision. Beware, don't be one of them! ''' Ibn Ziyaad said to him,
"Sit down, you are but a husk from among the Companions of the Prophet
'' `Aa'idh Ibn `Amr retorted:"Was there any husk among them? Surely,
husk came after them and among others than them". [Muslim]
This Hadeeth presents a model ofcourage and boldness of speaking the
truth before a tyrant. It was displayed by `Aa'idhin the court of
'Ubaidillaah Ibn Ziyaad, governor of Basrah. The latter humiliated
`Aa'idh the righteous preacher, for his straight forwardness and truth
but he repeated his statement about the eminence of the Companions of
the Prophet and said none of them could be called husk.
Huthaifah reported: The Prophet said, "By Him in Whose Hand my life
is, you either enjoin good and forbid evil, or Allaah will certainly
soon send Hispunishment to you. Then you willmake supplication and it
will not be accepted" . [At-Tirmithi]
To abandon the practice of enjoining virtue and forbidding vice is
likely to incur the displeasure of Allaah and the rejection of prayers
and supplications.

General Article -, The benefits of belief in Divine Decree and Predestination

Belief in Al-Qadhaa' Wal-Qadar (Divine Decreeand Predestination) is
one of the pillars of faith in Islam. The Muslim's faith is not
complete unless he knows that whatever befalls him could not have
missed him, and whatever misses him could not have befallen him.
Everything is subject to the Will and Decree of Allaah, as Allaah Says
in the Quran (what means): "Indeed, all things We created with
predestination". [Quran 54:49]
All the disasters and tribulations that happen on earth, or happen to
the individual, or to his wealth or family, etc., were known to Allaah
before they happened, He has written them in Al-Lawh Al-Mahfooth
(thePreserved Tablet) as He Says (what means): "No disaster strikes
upon the earth or among yourselves except that it is in a register
before We bring it into being — indeed that, for Allaah, is easy."
[Quran 57:22]
No matter what disasters befall a person, it is goodfor him, whether
he realizes that or not, because Allaah does not decree anything but
it is good, as He Says (what means):
"Say, "Never will we be struck except by what Allaah has decreed for
us;He is our protector." And upon Allaah let the believers rely."
[Quran 9:51]
Every disaster happens byAllaah's leave. If He had not willed it, it
would nothave happened, but Allaah permitted it to happen and decreed
it, and so it happened. Allaah Says (what means):
"No disaster strikes except by permission of Allaah. And whoever
believes in Allaah — He will guide his heart. And Allaah is Knowing of
all things." [Quran 64:11]
Once a person knows that all calamities happenby the will and decree
of Allaah, then he has to believe and submit and be patient. The
reward for patience is Paradise, as Allaah Says (what means): " And
will rewardthem for what they patiently endured [with] a garden [in
Paradise ] and silk [garments]." [Quran 76:12]
The position of patience in relation to this aspect of faith, in
particular, is like that of the head in relation to the body. Patience
is a noble attribute with good consequences. Those who are patient
will havean unlimited reward, as Allaah Says (what means):
"Say, "O My servants who have believed, fear your Lord. For those who
do good in this world is good and the earth of Allaah is spacious.
Indeed, the patient will be given their reward without account [i.e.
limit]." [Quran 39:10]
Another good outcome to perseverance through the Decree of Allaah, is
the believer (in particular) is rewarded inboth good times and bad.
Prophet Muhammad said:
"How wonderful is the affair of the believer, for all his affairs are
good, and that is for no one except the believer. If something good
happensto him, he expresses gratitude, and that is good for him, and
if something bad happens to him, he bears it with patience and that is
goodfor him." [Muslim]
Allaah has taught us whatwe should say when calamity strikes, and has
stated that those who arepatient will have an honorable position with
their Lord. Allaah Says (what means): "… But give good tidings to the
patient. Who, when disaster strikes them, say,"Indeed we belong to
Allaah, and indeed to Himwe will return." [Quran 2:155-156]
The benefits of Belief in Divine Decree and Predestination:
The benefits of Divine Decree and Predestination can be highlighted
through the following points:
1. Peace of mind: A Muslim who believes in Divine Decree and
Predestination will have his mind at ease when heknows for certain
that what befell him could nothave missed him and what missed him
could not have reached him.
2. Contentment: It doesn'tmake him grieve about anything because he
doesn't say things that reflect discontent like "if I did such and
such then such and such would have happened". Also, hedoesn't worry
too much about the future becausehe believes that everything is
already written. What he should worry about is his deeds and doing
good.
3. It gives him the will power and determination to go forward in the
way of Allaah: A Muslim doesn't fear anybody because he knows that no
one has the power to afflict harm on him without it being decreed by
Allaah. The Prophet ( ) clarified this point to Ibn Abbaas saying:
"…If the whole nation were to gather together to benefit you they
would only benefit you with that which Allaah had already written for
you and if the whole nation were to gather to harm you they could
onlyharm you with that which Allaah had already written to harm you.
The pen has been lifted and the ink has dried (a phrase meaning:
everything has been decreed or settled)". [At-Tirmithi]
4. It teaches the Muslim to be modest and humble. This is so because
everything that a Muslim does is by the Will of Allaah so if he
succeeds he knows that Allaah helped him in doing it; he doesn't
succeed because he is intelligent or because he is rich or because he
deserves it, and, likewise,a person isn't poor because he is stupid.
This stops pride and arrogance from creeping to his heart because he
knows that Allaah can afflict him with harm anddeprive him from the
bounties he boasts about.
5. Total dependence upon Allaah: A Muslim takes precautions, does as
much as he can and then depends upon Allaah because Divine Decree does
not stop himfrom taking precautions and utilizing worldly means.
The Prophet said: "Take precautions as everybody is guided to that
which has been destined for him." e.g. you should drink to quench your
thirst. If something bad comes, it is because of our bad doings and if
something good reaches us then it isfrom Allaah's grace.
Almighty Allaah Says (what means): " What comes to you of good is from
Allaah, but what comes to you of evil, [O man], is from yourself."
[Quran 4:79]

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