Food & Nourishment -, Ruling on eating balut (egg containing a dead chick).,Dought & clear - ,

Belut is a fertilized duck or chicken egg that contains a
nearly-developed embryo. This egg is boiled and eaten in the shell.
The prevalent belief here in the Philippines is that it contains a
high level of protein and is good for the heart. It is sold in
themarkets and streets of the Philippines. What is the ruling on
eating this kind of egg?.
Praise be to Allaah.
The description of this egg on some websites is as follows:
Development of the chick usually takes 28 days, but balut is an egg
that has been incubated for only 18 days, during which they get a real
embryo with a primitive skeleton.
When the egg reaches the age of 16-20 days, it is ready to be taken to
market, where it will be boiled for thousands of customers who enjoy
this food. This depends on the size of the egg. The egg that is 18
days old is the best. The sellers wash the eggs thoroughly with
sponges, then when they are perfectly clean, they are put in a pot
andboiled. End quote.
With regard to the ruling on eating the egg with the embryo that is
not fully developed, the ruling is that it is haraam, because it comes
under the heading of eating maytah (something that has died without
being slaughtered properly). Eating maytah is definitely haraam
according to Islam.
The scholars of the Standing Committee for Issuing Fatwas were asked
about the ruling on eating this egg and they ruled that it is haraam.
They were asked:
When we visited the Philippines, we noticed that the people of that
country commonly eat a dish they call balut. This is a chicken egg
that is placed in an incubator until it develops the form of a small
chick with all its features. Three days before the egg is peeled, they
cook the egg in water until it is done, then they break the egg and
eat the chick that is inside it.
Please advise us of the ruling on eating this food.
They replied:
If the situation is as described, then the chickis regarded as maytah
(something that died without being properly slaughtered) and it is not
permissible to eat it, because it had taken shape inside the egg, and
the prohibition on maytah is something that is well known and well
established in Islam.End quote.
Shaykh 'Abd al-'Azeez Aalal-Shaykh, Shaykh 'Abd-Allah ibn
Ghadyaan,Shaykh Saalih al-Fawzaan, Shaykh BakrAbu Zayd
Fataawa al-Lajnah al-Daa'imah (22/305)
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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.