In the name of allah, the Beneficent, the Merciful What is sin in Islam?
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- Bu səhifədəki naviqasiya:
- The summary of this somewhat heated discussion and probing is as follows
Dr.A.Majid KatmeChairman, Islamic Medical Association 31 North Circular Road, Palmers Green, London N13 5EG, UK Tel & Fax: 0208 345 6220 R E F E R E N CE SReligious Sources and General References;
SCIENTIFIC STUDIES AND PAPERS: 1—Sheep Slaughtering procedures: i; Survey of Abattoir practice; (Gregory,Wotton), Br Vet J/1984. 2—Sheep Slaughtering procedures: ii; Time to loss of Brain Responsiveness after exsanguinations or cardiac arrest. [Gregory,Wotton (Brit Vet J /1984)] 3—Sheep Slaughtering procedures: iii; Head to back electrical stunning. (Gregory, Wotton. Brit Vet J/1984) 4—Sheep Slaughtering procedures: iv; Responsiveness of the pain following electrical stunning. (Gregory, Wotton; Brit Vet J/1985). 5-Developments in stunning and slaughter. (21st Meat industry Research conference; K.V.Gilbert) 6-Effects of different slaughter methods on bleeding sheep.(Blackmore, vet record 16/Oct/76) 7-Non-penetrative percussion stunning of sheep & calves; (Blackmore, Vet record,20 Oct/79). 8—Stunning and slaughter of sheep & calves in Newzealand,. (Blackmore & Peterson ,NZ Vet,.J. 29. 99—102). 9—Electroencephalographic studies of the efficacy of electrical stunning of sheep & calves. (Blackmore & Newhook, 26th European meeting of Meat Reserch workers .Vol. 1/1980). 10-The influence of slaughter method on chemistry and property of Lamb meat (Phd thesis by Dr A.S.Biala). 11-Effect of electrical stunning method and cardiac arrest on bleeding efficiency, residual blood,& blood splash in lambs.(Kirton, Frazerhurst, Woods & Chrystal; Meat science,1980—81). 12-Further observations on the slaughter of Poultry. (Heath, Watt, Waite, & Meakins). Brit,Vet J/83. 13-Jewish method of slaughtering animals for food & its influence on blood supply to the brain & on the normal functioning of the nervous system. (I.M.Levinger: Animal Regulation studies 2,1979). 14—Muslim attitudes to the slaughter of food animals. (M.Abdussalam, Animal Regulation studies, 3.1980—1981). 15-Muslim slaughter is it a ritual method’: (Helmy, Al-Sana’e, Alnisuf & Al—Sultan: lst International conference on Islamic medicine ,Kuwait/1981). 16-Blood flow in the Carotid & Vertebral arteries of the sheep and calf; (Baldwin, Bell: J.Physiol/1963). 17-The effect on Blood pressure in the sheep & calf of clamping some of the arteries contributing to the Cephalic circulation. (Baldwin, Bell: PhysIol/1963). 18-Proceedings of Seminar Res. Inst of Animal Prod (Netherlands/82), 19-Electroencephalographic studies of stunning & slaughter of sheep and calves: part i: the onset of permanent insensibility in sheep during slaughter. (Newhock, Blackmore; Meat Sci, 1982). 20-Electroencephalographic studies of stunning & slaughter of sheep and calves. part ii: the onset of permanent insensibility in calves during slaughter. (Newhook,Blackmore; Meat Sci 1982). 21-Some aspects of Captive Bolt Stunning in Ruminants. (Lampooy, Logtesting, Sybesma; Proceeding Res. Inst. of Animal Prod/82,Netherlands 22-Final conclusions: Proceeding of seminar; Res. Inst. of Anim,Prod/82 Netetherland 23-Electroanaesthesia of calves & sheeps (Lambooy; Proceeding Res, Inst of animal Prod/82 ,Netherlands). 24-Discussion: (Proceeding Res Inst of Animal Prod/82 Netherlands) 25—The assessment of insensibility in sheep, calves & Pigs during slaughter: (Blackmore, Nèwhook: Proc, of Sem, Resp, lnst, of Ani,Prod/82,Netherlsands) 26—Studies on the central nervous system: Visually evoked cortical responses in sheep (Gregory, Wotton; Research in Vet Science/1983). 27—Practical problems associated with the slaughter of Stock: (Blackmore; Proc of a Seminar at Res. Inst of animal prod/82 Netherlands). 28—Problems with Kosher slaughter:(Temple Grandin; lnt. J. Stu. ani. prod/1980) - 29—Mechanical, Electrical & Anesthetic stunning methods for Livestock: (Temple Grandin:Int.J.Stu.ani.Prod/1980) 30—The assessment of unconsciousness: General principles & practical aspects (Lopes da Silva: Proceedings of a seminar held at the research institute of animal production, Netherlands/1982), 31—A survey of Current methods of Stunning of Farm Animals in EEC countries (G..V Mickwitz: Proceeding research. Inst. of anim.prod.Netherlands/1982). 32-On the Humanity methods of Slaughter: Dr.L.Hill. (The Lancet/192 3.) 33—Stress; What is it & how can it be quantified? (T.H.Friend:Int.J.Stud.Anim..Problems/1980). 34—Relationships between Time of Stunning & Time of Throat cutting and their effect on blood pressure & blood splash in lambs. (Kirton, Bishop, Mullord: Meat Sci/1978) - CODEX ALIMENTARIUS COMMISSION: CONSULTATION DOCUMENT ON DRAFT GENERAL GUIDELINES FOR USE OF THE TERM "HALAL" The draft General Guidelines for Use of the Term "Halal", which are being considered by the Codex Alimentarius Commission's Committee on Food Labelling. Here is some background information You may find helpful. The Codex Alimentarius Commission is the international body responsible for the execution of the Joint FAO/WHO Food Standards Programme. The commission was created in 1962 by FAO and WHO. The program is aimed at protecting the health of consumers and facilitating international trade in foods. The Codex Alimentarius is a collection of international food standards adopted by the Commission and presented in a uniform manner. It includes standards for all the principal foods, whether processed, semi-processed or raw. The Codex Alimentarius includes provisions in respect of the hygienic and nutritional quality of food, including micro biological norms, provisions for food additives, pesticide residues, contaminants, labelling and presentation, and methods of analysis and sampling. It also includes provisions of an advisory nature in the form of codes of practice, guidelines (such as the enclosed proposed draft General Guidelines for Use of the Term "Halal") and other recommended measures. There are generally eight 'steps' to the adoption of Codex standards, codes of practice, guidelines or other recommended measures which are as follows: Steps 1, 2 and 3 The Commission decides that a measure should be proposed and also which subsidiary body or other body should undertake the work. The Secretariat arranges for the preparation of a draft, which is circulated to Members of the Commission and interested international organizations for comment on all aspects, including possible implications for their economic interests. Step 4 The comments received are sent by the Secretariat to the subsidiary body concerned which has the power to consider such comments and to amend the draft. Step 5 The draft is submitted through the Secretariat to the Commission or to the Executive Committee with a view to its adoption. In taking any decision at this step, the Commission or the Executive Committee will give due consideration to any comments that may be submitted by any of it's Members regarding the implications which the proposed draft or any provisions thereof may have for their economic interests. Step 6 The draft is sent by the Secretariat to all Members and interested international organizations for comment on all aspects, including possible implications of the draft standard for their economic interests. Step 7 The comments received are sent by the Secretariat to the subsidiary body or other body concerned, which has the power to consider such comments and amend the draft. Step 8 The draft is submitted through the Secretariat to the Commission together with any written proposals received from Members and interested international organizations for amendments at Step 8 with a view to its adoption as a Codex Measure. At the 23rd Session of the Codex Committee on Food Labelling on 24-2 October the Committee agreed to forward the proposed draft General Guidelines for Use of the Term "Halal" to the 21st Session of the Code Alimentarms Commission on 3-8 July 1995 for adoption at Step 5 (see above Consequently, your views are now being sought. It was further agreed that the Codex Co-ordinating Committee for Asia would be informed of this decision and that specific comments would be solicited at step 6. The draft General Guidelines are intended to enhance and complement Section 5.1(iv) of the Codex General Guidelines on Claims. These support the general principles set out in the Codex General Standard for the labelling of Pre packed Foodstuffs that foods should not be described or presented in a manner which is false, misleading or deceptive. These principles form the basis of both EC and UK food labelling legislation. CODEX GENERAL GUIDELINES ON CLAIMS CAC/GL 1 – 1979 (REV. 1 – 1991) INTRODUCTION The Codex General Guidelines on Claims was adopted by the Codex Alimentarius Commission at its 13th Session, 1979. A revised version of the Codex General Guidelines on Claims was adopted by the 19th Session of the Commission in 1991. It has been sent to all Member Nations and Associate Members of FAO and WHO as an advisory text, and it is for individual governments to decide what use they wish to make of the Guidelines. SCOPE AND GENERAL PRINCIPLES 1.1 These guidelines relate to claims made for a food irrespective of whether or not the food is covered by an individual Codex Standard. 1.2 The principle on which the guidelines are based is that no food should be described or presented in a manner that is false, misleading or deceptive or likely to create an erroneous impression regarding its character in any respect. 1.3 The person marketing the food should be able to justify the claims made. DEFINITION For the purpose of these guidelines, a claim is any representation which states, suggests or implies that a food has particular characteristics relating to its origin, nutritional properties, nature, production, processing, composition or any other quality. PROHIBITED CLAIMS The following claims should be prohibited: 3.1 Claims stating that any given food will provide an adequate source of all essential nutrients, except in the case of well defined products for which a Codex standard regulates such claims as admissible claims or where appropriate authorities have accepted the product to be an adequate source of all essential nutrients. 3.2 Claims implying that a balanced diet of ordinary foods cannot supply adequate amounts of all nutrients. 3.3 Claims which cannot be substantiated. 3.4 Claims as to the suitability of a food for use in the prevention, alleviation, treatment or cure of a disease, disorder, or particular physiological condition unless they are: (a) In accordance with the provisions of Codex standards or guidelines " for foods under jurisdiction of the Committee on Foods for Special Dietary Uses and follow the principles set forth in these guidelines. or, (b) In the absence of an applicable Codex standard or guideline, permitted under the laws of the country in which the food is distributed. 3.5 Claims which could give rise to doubt about the safety of similar food or which could arouse or exploit fear In the consumer. POTENTIALLY MISLEADING CLAIMS The following are examples of claims which may be misleading: 4.1 Meaningless claims including incomplete comparatives and superlatives. 4.2 Claims as to good hygienic practice, such as "wholesome", "healthful", "sound". CONDITIONAL CLAIMS 5.1 The following claims should be permitted subject to the particular condition attached each: (i) An indication that a food has obtained an increased or special nutritive value by means of the addition of nutrients, such as vitamins, minerals and amino acids may be given only if such an addition has been made on the basis of nutritional considerations according to the Codex General Principles for the Addition of Essential Nutrients to Foods. This kind of indication should be subject to legislation by the appropriate authorities. (ii) An indication that the food has special nutritional qualities by the reduction or omission of a nutrient should be on the basis of nutritional considerations and subject to legislation by the appropriate authorities. (iii) Terms such as "natural", "pure", "fresh", "home made", "organically grown" and "biologically grown" when they are used, should be in accordance with the national practices in the country where the food is sold.The use of these terms should be consistent with the prohibitions set out in Section 3. (iv) Religious or Ritual Preparation (e.g. Halal, Kosher) of a food may be claimed provided that the food conforms to the requirements of the appropriate religious or ritual authorities. (v) Claims that a food has special characteristics when all such foods have the same characteristics, if this fact is apparent In the claim. (vi) Claims which highlight the absence or non-addition of particular substances to food may be used provided that they are not misleading and provided that the substance: (a) Is not subject to specific requirements In any Codex Standard i Guideline: (b) is one which consumers would normally expect to find in the food; (c) has not been substituted by another giving the food equivalent characteristics unless the nature of the substitution is clearly stated with equal prominence; and (d) is one whose presence or addition is permitted in the food. (vii) Claims which highlight the absence or non-addition of one or more nutrients should be regarded as nutrition claims and therefore should invoke mandatory nutrient declaration in accordance with the Codex Guidelines on Nutrition Labeling. GENERAL GUIDELINES FOR THE USE OF THE TERM “HALAL” AT STEP 5 OF THE PROCEDURE 1 SCOPE 1.1 These guidelines recommend measures to be taken on the use of Halal claims in food labelling. 1.2 These guidelines apply to the use of the term Halal and equivalent terms in claims as defined in the General Standard for the Labelling of Pre-packaged Foods and include its use in trade marks, brand names and business names.
2 DEFINITION 2.1 Halal Food means food permitted under the Islamic Law and should fulfil the following conditions: (i) Does not consist of or contain anything which is considered to be unlawful according to Islamic Law; (ii) Has not been prepared, processed, transported or stored using any appliance or facility that was not free from anything unlawful according to Islamic Law; and (iii) Has not in the course of preparation, processing, transportation or storage been in direct contact with any food that fails to satisfy (i) and (ii) above. 2.2 Notwithstanding Section 2.1 above: (i) Halal food can be prepared, processed or stored [in different sections or lines] within the same premises where non-halal foods are produced, provided that necessary measures are taken to prevent any contact between Halal and non-halal foods; (ii) Halal food can be prepared, processed, transported or stored using facilities which have been previously for non-halal foods provided that proper cleaning procedures, according to Islamic requirements. have been observed. 3. CRITERIA FOR USE OF THE TERM "HALAL" 3.1 LAWFUL FOOD The term Halal may be used for foods which are considered lawful. Under the Islamic Law, all sources of food are lawful except the following sources, including their products and derivatives which are considered unlawful: Food of Animal Origin (a) Pigs and boars. (b) Dogs, snakes and monkeys. (c) Carnivorous animals with claws and fangs such as lions, tigers, bears, and other similar animals. (d) Birds of prey with claws such as eagles, vultures and other similar birds. (e) Pests such as rats, centipedes, scorpions and other similar animals. (f) Animals forbidden to be killed in Islam i.e. ants, bees and woodpecker birds. (g) Animals which are considered repulsive generally like lice, flies, maggots and other similar animals. (h) Animals that live both on land and in water such as frogs, crocodiles and other similar animals. (i) Mules and domestic donkeys.* (j) All poisonous and hazardous aquatic animals. (k) Any other animals not slaughtered according to Islamic Law (l) Blood (m) Genitals.* Food of Plant Origin Intoxicating and hazardous plants. Drink (a) Alcoholic Drinks. (b) All forms of intoxicating and hazardous drinks. Food Additives All food additives derived from Item 3.1 (i), (ii) and (iii). 3.2 SLAUGHTERING All lawful land animals should be slaughtered in compliance with the following requirements: (i) The slaughterman should be a Muslim who is mentally sound and knowledgeable of the Islamic slaughtering procedures. (ii) The animal to be slaughtered should be lawful. (iii) The animal to be slaughtered should be alive or deemed to be alive at the time of slaughtering. (iv) The head and front of the animal should be directed towards Qibla. (i.e towards Makkah)* (v) The phrase "Bismillah Allahu Akbar" (in the name of Allah, Allah is the Greatest) should be invoked during slaughtering. (vi) The slaughtering device should be sharp and should not be lifted off the animal during the slaughter act. (vii) The slaughter act should sever the trachea, oesophagus and main arteries and veins of the neck region. (viii) The animal must not be stunned, anaesthetized or otherwise rendered wholly or partilly insensible before slaughter. It must be fully conscious when it is slaughtered.** 3.3 PREPARATION, PROCESSING, PACKAGING, TRANSPORTATION AND STORAGE All food should be prepared, processed, packaged, transported and stored in such a manner that it complies with item 2.1 and 2.2 above and the Codex General Principals on Food Hygiene and other relevant Codex Standards. 4. ADDITIONAL LABELLING REQUIREMENTS 4.1 When a claim is made that a food is Halal, the word Halal or equivalent terms should appear on the label. 4.2 In accordance with the Draft Revision of the Codex General Guidelines on Claims, claims on Halal should not be used in ways which could give rise to doubt about the safety of similar food or claims that Halal foods are nutritionally superior to, or healthier than, other foods. 
* The Committee agreed to add the amendments in square brackets (Sections 3.1(i)(m) and 3.2(iv) for additional government comments. ** The Government decided in 1987 that the religious slaughter of animals without pre-stunning should continue to be permitted. The Muslims are exempt from stunning. THEY (THE MUSLIM) DO NOT HAVE TO STUN THE MEAT LAWFUL AND UNLAWFUL IN ISLAM IT MAY BE ZABIHA, BUT IS IT HALAL? Before you sink your teeth into the next Zabiha slaughtered meat product, ask yourself: is it Halal? This is a question most Muslims don’t think to ask. Some Muslims argue that the meat of the Jews and Christians is Halal for Muslims. Others say the meat must be slaughtered according to Islamic rites for it to be fit for Muslim consumption. But what’s often ignored is that regardless of whether you choose to eat Zabiha or not, the meat of the animal itself may not be Halal. THE CONDITIONS OF HALAL For a meat to be Lawful for Muslims, the following five Pre-conditions must be satisfied: 1. The animals should be a Halal (lawful) one, according to the Shari'ah. Dog, cat, monkey or the meat of any such Haram (unlawful) animal can be lawful for a Muslim only in case of extreme urgency where a person is threatened with starvation and his life has to be saved. We read in the Qur'an: “ Allah has forbidden you what dies of itself (Maytata), and blood, and the flesh of swine, and that which is slaughtered as a sacrifice over which any other name than that of Allah has been invoked(or has been slaughtered for idols, etc., 0n which Allah Name has not been mentioned while slaughtered). But whoever is driven by necessity, without neither willful disobedience nor transgressing due limits, then he is guiltless. Surely Allah is Oft-forgiving, merciful.” (2: 173). 2. To make the meat Halal, we have to consider not only the way the animal is slaughtered, but also we have to take in consideration what the animal was fed on, the food (the animal feed) the animal consumes does not contain any blood or meat (mammal feed a meat by-products). The animal has to be herbivorous to be Halal, and an animal becomes Haram if it consumes blood and /or meat (mammal feed). If this is not respected, "that animal will contain the disease called Mad Cow Disease, BSE or the others". Islam dictates that if an animal has received meat, (meat byproducts, mammal) and/or blood feed while it was Halal (before slaughtering), it becomes Haram and in order to become Halal you have to put that animal in a quarantine area before you slaughter it to make it Halal,. "Jallalah" are the animals (camel, cow, sheep, chicken etc.) that live near the dunghills or filth dumps. Most of their food is "jullah" i.e. excrements, filth, dead animals and like. Such animals smell bad. Their meat, milk and even the sweat stink. There are a number of Ahadith of the Prophet in which it is reported that the Prophet -peace be upon him- forbade eating the meat, drinking the milk or even riding the Jallalah animals. It is forbidden to offer such animals in sacrifice during Hajj and during the Eidul Adha. Jallalah refers to a permissible to eat animal but it eats the waste or flesh of other animals, such as camels, cows, sheep, chickens, geese, and so on. Nowadays, generally, the animals are raised and fed, on animal protein and animal by-products derived from pigs, cows, dogs, cats and all other road kills animals. So today , if we are not eating organic meat and animal product food naturaliy, then eating Jallalah, which is haram according to the Islamic rules. FROM BUSINESS POINT OF VIEW IT IS NOT PROFITABLE FOR TRADERS TO BUY ORGANIC MEAT or organic raised animals, because it is very expensive comparing it to the non-organic meat and animals,- "The animals NOWADAYS which are fed on animal protein from day one" so they are Jallalah and Haram accordingly. – For the animal meat and product such as milk to be Halal, first it should be fed on organic food only. Ibn 'Abbas reported that the Messenger of Allah forbade the drinking of such animal’s milk. (This hadith is related by "the five," except for Ibn Majah.) It is also reported in the Sunan of Abu Da'ud that the Prophet (saw) forbade the meat and milk of the Jallalah animals. The Apostle of Allah (peace be upon him) forbade riding and drinking the milk of the camel, which feeds on filth.[So other animals will be the same i.e. cow, sheep, goat and so on in regard to drinking its milk] (Sunan Abu Dawud 3778) The Prophet (peace be upon him) prohibited to drink the milk of the animal which feeds on filth. (Sunan Abu Dawud 3777) The Apostle of Allah (peace be upon him) prohibited eating and drinking the milk of an animal which feeds on filth. (Sunan Abu Dawud 3778) On the day of Khaybar the Apostle of Allah (May peace be upon him) forbade (eating) the flesh of the animal which feeds on filth and forbade riding it too. (Sunan Abu Dawud 3802) It is also mentioned that if the Jallalah animal is quarantined and was fed clean normal diet for three days for chicken, ten days for sheep, lamb and forty days for big animals like cattle, camel etc,. Then their meat can be eaten. The jurists have differed on how strong is this prohibition. According to Imam Shafi' it is Haram to eat the meat of such animals. But according to Imam Abu Hanifah, Imam Malik and Ahmad ibn Hanbal the prohibition is mild and it is Makruh (undesirable not forbidden). Some jurists call it "makruh tanzihi" not "tahrimi". It is also important to keep in mind that all animals eat some dirt and filth. It is for this reason the jurist emphasize that Jallalah is the animal that lives on filth or most of its food is filth. But if an animal eats something filthy sometimes (accidentally), its meat is not forbidden. PRESERVATIVES ADD TO THE LETHAL MEAT MIX The meat industry also puts the preservatives nitrite or nitrate in meat. These react with the amino group of amino acids of the meat or protein to produce nitroso-amine. This is red pigment. This results in meat still looking red in its colour, as if it is fresh, even if it has been on the shelf for one or two weeks. While this may be good for industry, it causes cancer. Animal food (the feed) containing meat (mammal, meat by-products) ) and blood, as well as dangerous hormones and preservatives to conclude one thing. "If that animal has been fed all of the above, then it is no longer Halal, even if a Muslim goes to the farm and slaughters the animal in the name of Allah, [it] does not make the animal Halal." HORMONES IN MILK TOO The use of another hormone approved for cows-estrogens. This was used to increase milk bladder size and milk excretion resulting in greater production of milk in a shorter period of time. Estrogens can cause cancer of the breast and other cancers in general. This is particularly frightening when we consider that many people drink milk daily, and consume its by-products like milk, cheese and cookies. Some times you don’t know if the milk you drink contains estrogens or not. 3. The animal should be properly slaughtered and not dipped in boiling water or killed by electric shocks (by stunning). With regards to meat that is not slaughtered according to Islamic rites, it is not Halal because of the effect electric shock (stunning) on blood drainage. In regular meat slaughterhouses, animals are brought into an alley and given an electric shock (stunning) to the head to make them unconscious. The animal’s legs are then tied up and it is hung upside down, and chicken goes through the water. A knife is put to its throat, and then it is slaughtered. The animal is then temporarily left alone to allow the blood to drain from its body. From there, the meat is processed. But using electric shock (stunning), means that all of the animal’s blood does not leave its body, because electric shock (stunning) affects the central nervous system. On the contrary, if an animal is slaughtered in accordance with Islamic guidelines, the central nervous system works properly, and all of the animal’s blood comes out. Remaining blood in the animal is a source of fermentation and destruction of meat quality. This means bacteria can grow easily on the meat. From an Islamic perspective, it is Haram to eat meat containing blood, as it is clearly stated in the Qur’an that Muslims cannot consume blood. Any method other than slaughter adopted to kill the animal will not be lawful. Stunning by bolt shot or electric shock before slaughter is not valid and should be avoided, as it is tantamount to torturing an animal, which is inhuman and unlawful in Islam. The tendency of the Shari'ah (Islamic Law) is to make the slaughter more humane by reducing the suffering of the animal. The Holy Prophet is reported to have said that ; “If you must slaughter, slaughter in the best possible manner, sharpen your knife every time before you slaughter but not in front of the animal to be slaughtered. Do not slaughter an animal in the presence of other animal, and feed and rest the animal before slaughter.” The idea is to stop cruelty to animals a practice still, prevalent.in the West in various forms and guises despite claims to the contrary, as we shall see. Later. 4. The name of Allah (Bismillah) should be recited. While slaughtering the animal. This recitation may be done by a Muslim or by a Jew or Christian -in his own language. The Holy Qur'an describes that slaughter as unlawful on which the name of Allah has not been recited: “And eat not (O believers) of that (meat) whereon Allah's name has not been mentioned(at the time of the slaughteringof the animal), for sure! It is abomination(Fisq; a sin and disobedience of Allah). And certainly, ! the devils do inspire their friends (from mankind) to dispute with you. But if you obey them[by making Al-Maytata (a dead animal) legal by eating it], you will be in truth idolaters(Mushrikun)." (6: 121). 5. For meat to be lawful, it is not simply enough that “People of the Book” have slaughtered the animal it is very essential that the act of slaughter should be performed according to their prescribed religious rites and practices. For instance, if a Muslim kills a chicken by twisting his neck, it would be a carcass, or haram (unlawful). If the same method of killing is adopted by a Jew or Christian, then how such a chicken can become Halal (lawful)? Slaughtering consists in cutting the jugular veins of the neck, so that all the blood is drained out. The spinal cord must not be cut, because the nerve fibres to the heart may be damaged during the process, causing cardiac arrest and hence stagnation of the blood in the blood vessels of the animal. Since blood is also forbidden in Islam, it is incumbent to see to it that the blood is completely drained from the animal during slaughtering. This meat is then called halal or lawful. Like other Islamic teachings, dietary restrictions in Islam relate to material well being, even as they are spiritually significant 6. For an animal to be Halal is that it should not be given any hormones. In the meat industry, beef and chicken are given female sex hormones. This is meant to increase the weight (fattening) of the animal in a short period of time. The effect of consuming an animal with injected female hormones is a reduction in the masculine appearance of boys and men. It also reduces sexual appetite, adding that this of course would not happen by eating just one meal containing meat. Rather, it can result when people are consuming meat daily, and "KFC and and MacDonald’s" as two examples. But eaters of Zabiha meat should not get on a high horse either: even if an animal is slaughtered in the Islamic manner, it will still contain these hormones. 7. The animals should be in lawful possession of the person who owns them and free from any apparent or hidden impurities. Similarly, they should not be slaughtered on an idol or grave etc. The slaughterer must be sane. Slaughter is not allowed to be carried by a mentally deranged person, a drunkard, a child not able to discriminate or a Magian. It would be desirable if the animal is made to lie facing Qibla during the act of slaughter. The Islamic manner of slaughtering an animal is to slit its throat, saying " Bismillah " (In the name of Allah), thus recognizing that its life is taken only by Allah's permission to meet the lawful need of food, and allowing all the blood to drain out. The meat sold commercially in the U.S.A. and European countries etc., is not lawful (halâl) for Muslims, since when animals are slaughtered there, " Bismillah " is not said over them and the methods of slaughter are also objectionable. The Holy Qur'an states: - "This day are (all) good things made lawful for you. The food of those who have received the Scripture is lawful for you, and your food is lawful for them. And so are the virtuous women of the believers and the virtuous women of those who received the Scripture before you are (lawful for you) when ye have given them their marriage portions and live with them in honor, not in fornication,nor taking them as secret concubines. Whoso denied the faith, his work is vain and he will be among the losers in the Hereafter” (V: 5). The leading religious luminaries of the times have in exposition of the above Qur'anic verse stated as under: - The authorities on the commentary of the Holy Qur'an like Ibn Abbas, Abi Umama, Mujahid, Saced bin Juba'ir, Ikrimah, Ata, Hasan, Makhool, Ibrahim, Nakhi, Suddi, Muqatil have commented upon the food of the " people of the Book " along with their slaughtered meat (Zabihah). This issue is based on the consensus of Muslims, as the meat of lawful animals slaughtered by them is permissible for Muslims because they (People of the Book) consider as unlawful any flesh of an animal, which has been slaughtered in the name of any other being than Allah. They recite the name of Allah while slaughtering animals, although they are guilty of attributing to Allah certain things of which He is free, elevated and glorified as He is. (Ibn Kathir, Vol. 111 P. 19). If a person belonging to the “People of the Book" does not recite the name of Allah; or recites the name of a deity other than Allah while slaughtering an animal, the meat of such an animal is un-lawful (Haram). This is the view of Abu'd Darda, Ubada bin Samit and a group of the Companions of the Holy Prophet. The same is also the view of Imam Abu Hanifa, Imam Abu Yusuf, Imam Muhammad and Zufar. Imam Nakh'l and lmam Nawawi are of the view that eating the meat of such slaughtered animals is hateful in the eyes of Allah. (Abu Hayyan Andulsi in BAHRE-MUHEET Vol. IV, p. 131.) In our opinion, the first view is sounder and more correct that is, these slaughtered animals of the "People of the Book" are unlawful for Muslims which have been slaughtered in such a way that the name of Allah has not been intentionally recited at the time of slaughter or which have been slaughtered in the name of a diety other than Allah on the condition that it is known with certainty that the name of Allah has not been recited or the name of a diety other than Allah has been recited, or if this omission of Allah's name becomes a habit with the " People of the Book." Those of our ancestors, who have declared that the meat of the slaughtered animals of the "People of the Book" is unlawful for Muslims, have given their verdict with the same intent and purpose. Similarly, when Hazrat Ali said that the meat of the slaughtered animals of the Christians of Bani Taghlib is unlawful of Muslims, because they have learnt nothing from Christianity except wine drinking, he meant the same thing Hazrat Ali might have received positive evidence that the Christians of Bani Taghlib do not recite. Allah's name when slaughtering their animals or they recite the name of some diety other than Allah. This also applies to non-Arab Christians if it becomes their habit to recite the name of some diety other than Allah while slaughtering their animals, i.e. the meat of their slaughtered animals becomes unlawful. And there is no doubt that the present day Christians do not slaughter their animals but kill them by stunning or other methods." (Qazi Sanaullah Panipati in TAFSIR-E-MAZHARI Vol. 111 p. 37). In the light of the above elucidation, we would now like to pose the following question: what does the Glorious Qur'an mean by the food of the Ahl-al-Kitab (People of the Book), which Allah has made lawful for Muslims? Does it mean by this the food, which Allah had made lawful for the Ahl-al-Kit-ab in their Scripture (i.e. revelations from Allah) and according to their Prophets? Or does it mean everything, which the Ahl-al-Kitdb eats even though Allah had forbidden it for them? It is well known that in every one of the revealed religions, Allah has forbidden certain items of food while allowing other good things. It is also well known that in every community, some of its people opposed their prophets and infringed the limits, which the prophets had prescribed for them, so they would eat some of the food forbidden to them. Therefore, does the Qur'anic verse intend by "the food of those who have received the Scripture" the food of the Ahl-al-Kitab, which Allah had made lawful for Muslims, the food of the Ahl-al-Kitab, which is halal to them in accordance with their Book, and the teachings of their prophets? Or does it mean every kind of food that they actually eat, regardless of whether it is lawful or unlawful for them? Surely the above passage from the Qur'an does not give a blanket approval to consume whatever is available in the food markets and confectionaries of the Christian West as is contended by some modern scholars.1 It should be emphasized however, that the law of Allah is higher than the simplistic conclusions of such absurd interpretations. The true meaning, then, of these two parts of the Qur'anic verse referred to above, which suits the glory of Allah's Law may be summarized as follows:
“The food of those who have received the Scripture is lawful for you...” (AI-Qur'an, 5: 5) saying that this verse indicates the lawfulness of the animal slaughtered by the "People of the Book" without any reference to the method of slaughtering or to the characteristics of the person who undertakes it, as long as he is a man from among the " People of Book." They further argue, " We are not required to consider the way in which the animals have been slaughtered, and whether or not Allah's name has been mentioned over them... Foodstuffs imported from countries of the " People of the Book" are lawful unless there is evidence that they are unlawful for themselves, such as carrion, blood or swine flesh. All other foodstuffs are lawful even if we are sure that they are dedicated to some other being than Allah or are not slaughtered legally according to the Islamic rites." 3 This is an over simplification of the Qur'anic verse referred to above. The Zabihah of the “People of the Book” has been made lawful for the Muslims on account of the fact that in their Scripture the slaughter of that animal is deemed unlawful on which the name of Allah has not been recited intentionally or which has been dedicated to any other diety than Allah. The modern versions of the Bible (both Old and New Testaments) have almost similar regulations for Zabihah and Nikah (marriage), which are to be observed in Islam. However, now when the " People of the Book " have discarded the regulations of their own Scripture, their Zabihah can not be considered lawful. The permission given in verse 5 of Surah AI-Maidah is thus conditional and does not confer a blanket approval to eat the animal slaughtered by those who have a Book regardless of the way it was killed, whether its neck was twisted or it died by suffocation. The crux of the matter is whether the animal has been legally (ritually) slaughtered according to the religious prescription, regardless of whether or not the slaughterer is a Muslim or a man from among the “People of the Book” There are two points involved in the issue:
The advocates of non -Zabihah do not address themselves to any of the above points. Instead they try to confuse the issue by bringing ayah 5 of Surah al-Maidah to their aid. Only two ayahs before, the same Surah al-Ma'idah tell us: "Forbidden to you (for food) are dead meat, blood, the flesh of swine, and that on which has been invoked the name of other than Allah, that which has been killed by strangling or by a violent blow, or by a headlong fall, or by being gored to death, that which has been (partly) eaten by a wild animal, unless you are able to slaughter it (in due form). " (5:3) Ayah 5 of Surah Al -Ma'idah “This day are (all) things good and pure (tayabaat) made lawful (halal) unto you, the food of the people of the Book is lawful unto you and yours is lawful unto them" does allow Muslims to eat the food of the ‘People of the Book' but there are certain conditions tied to it: (a) The Qur’an says, "tayabaat" are made lawful and “tayabaat" are excluded from those which the Qur’an & Prophet declared "haram", especially those which have been described in the above 'ayah (3). This ayah (3) is only one ayah before ayah (5) and the Quran is free from contradiction. (b). The Quran is giving us the same criterion for lawful and unlawful, In fact, even the distorted Bible still this proof in Acts 15 (20): "To abstain from the pollutions of idols and from unchastity and from what is strangled and from blood. " Even those who justify the eating of haram beef, lamb and chicken by saying that the food of the “People of the Book' is lawful insists on excluding pork and alcohol. If this verse means that whatever is the "food" of the 'People of the Book' today you can eat, then how can they exclude pork and alcohol? Second a thing (not Islamically slaughtered meat), which is haram at your own home, how, can it become halâl at their homes? Further, if the Quranic ayah does not specify "Chicken and beef" or even "meat" then how can the word "food" be translated as meat, specifically chicken and beef only, and not pork? The question of practicing or non-practicing Jews and Christians is irrelevant, for it is not the. Piety of a butcher which is the issue; instead, it is of slaughtering or killing (or the act of butchering). The non-Zabihah meat sold in stores is, therefore, haram. for it is not slaughtered Islamically. In fact, the Qur’an as well as the Bible testifies that the 'People of the Book' were commanded to slaughter (make Zabihah). The Jewish Kosher is a living proof that the 'People of the Book' were commanded the same way, as were the Muslims. If there are Muslims who insist that we will still follow the 'People of the Book' even when they do not follow their book, then what is the purpose of the Prophethood of Muhammad (Sallallaho Alaihi Wasallam)?4 Ibrahim Hamdani, "Islamic Horizons Shawwal 1402 (August, 1982) published from USA”. President, Shariah Law Supreme Council and President, jurisprudence Assembly in Saudi Arabia is summarized as follows; "The Slaughtered animals of the People of the Book are not to be eaten at present because they are not legally slaughtered, and these people do not mention Allah's name upon their slaughtered beasts. The legal slaughter that the general public rightly agrees to should be in the trachea and in the upper part of the chest. The slaughter must not be done elsewhere. The People of the Book do not adhere to this rule."5 The Holy Qur'an is very explicit on this point when it it says: Thus the Muslims are also forbidden to eat animals that died from strangulation, beating, or a headlong fall, or those, which have been killed by goring of the horns. It is common knowledge that in all these conditions unconsciousness precedes death. Mankind knew of these forms in the early days. In the presence of this knowledge, Muslims were asked to use carotid method. The Qur'an describes the whole process by two technical terms Zabah and Zakah - "cutting and draining the blood." Generally, some misconceptions are associated with this process of slaughtering animals by Muslims because of its alleged cruelty, although these are unfounded as other methods of killing animals like Electrocution, (stunning) suffocation and shattering the brain through bullet shot etc., are far more painful, as we shall see later. Islam prescribes a humane method and Muslims need not be shy on this account before the West, for what is made lawful by Allah, they cannot make it unlawful and what He has made unlawful, they cannot make it lawful. In the light of Qur'anic verses - 6: 122, 22: 36, 22: 34, 6: 139, 16: 115, 6: 119, 2: 173, 5: 3, 5: 5, 5: 4 - some of which have already been quoted and the foregoing account, the slaughtered animals of the "People of the Book" in Western or other countries are not lawful because when animals are slaughtered then “Bismillah" is not said over them and the methods of slaughter are also not in conformity with the requirements of the Shari'ah. Besides, there are other differences. There are instances, when maitah (carrion)6 has been served because the system of slaughter is based on stunning and many of the animals actually die before reaching the blade. The Ulama are agreed that the food of the "People of the Book" which Allah made lawful for Muslims is that food which Allah had made lawful for them in their Scriptures and through their Prophets and modern scholars need not say more about it because the matter is plain and clear. Finally, there are some people who say, "it is permissible to eat it (i.e. non-Zabihah meat) after saying Bismillah at the time of eating." We have, however, never heard that saying "Bismillah " on food, which is unlawful, turns it into lawful food. What we are sure of is that the Prophet (peace be upon him) used to say " Bismillah " when he commenced eating any food or drinking liquids, thereby, blessing them and making them useful with the grace of "Bismillah." Furthermore, he advised Muslims to do the same but he never told them that what was unlawful could be made lawful by saying Bismillah over it. The advocates of Bismillah formula are in fact not aware of the background, intent and purpose of a Hadith in Bukhari, which is reproduced below: Narrated by Aisha (R.A.): A group of people said to the Prophet (peace is upon him), "Some people bring us meat and we do not know whether they have mentioned Allah's Name or not on slaughtering the animal". He said, "Mention Allah's name on it and eat." Those people had embraced Islam recently. (Bukhari vol.VII page 302 English translations). It is obvious that this relates to the slaughter of neo-Muslims (i.e. those people who had embraced Islam recently) and not the slaughter of Kuffar (Jews and Christians). In another Hadith the Holy Prophet (peace be upon him) even advised care in matter of utensils so that the purity of food is not disturbed by using such utensils of the "People of the Book" in which swine flesh and its derivatives may have been served: Narrated Abu Thalaha Al Khushaui :I came to the Prophet and said, "O Allah's Apostle! We are living in the land of the People f the Scripture, and we take our meals in their utensils, and there is game in that land and I hunt with my bow and with my trained hound and with my untrained hound." The Prophet (peace be upon him) said, "As for your saying that you are in the land of the People of the Book, you should not eat in their utensils, unless you find no alternative, in which case you must wash the utensils and then eat in them... " (Bukhari) It would be worthwhile and advise-able to consider and reflect on the implications of the following ahadith regarding lawful and unlawful in Islam An-Nu'man bin Bashir reported that the Messenger of Allah (peace be upon him) said: "What is lawful is clear and what is unlawful is clear, but between them are certain doubtful things which many people do not recognize. He, who guards against doubtful things, keeps his religion and honor blameless. But he who falls into doubtful things, falls into what is unlawful, just as a shepherd who pastures his animals round a preserve will soon pasture them into it." (Bukhari and Muslim). Abu Huraira reported Allah's Messenger as saying that “Allah is good and accepts only what is good, and He has given the same command to the believers as He has given to the messengers, saying, “0 messengers, eat of what is good and act righteously," (XXIII: 51) and also, " You who believe, eat of the good things which we have provided for you." (II: 172) Then he mentioned a man who makes a long journey in a disheveled and dusty state, who stretches out his hands to heaven saying, " My Lord, my Lord," when his food, drink and clothing are of an unlawful nature, and he is nourished by what is unlawful, and asked how such a one could be given an answer. (Muslim). The Holy Prophet (peace be upon him) is also reported to have said: " Flesh which has grown out of what is unlawful will not enter Paradise, but hell is more fitting for all flesh which has grown out of what is unlawful." (Ahmad, Darimi and Baihaqi). Al-'lrbad b. Sarjya declared that Allah's messenger got up and said, " Does any of you, while reclining on his couch, imagine that Allah has prohibited only what is to be found in the Qur’an? By Allah, I have commanded, exhorted and prohibited various matters as numerous as those are found in the Qur'an. Or more numerous. Allah has not permitted you to enter the houses of the “People of the Book” without permission, or beat their women, or eat their fruits, when they give you what is imposed on them." (Abu Daud). Abu Huraira reported Allah's Messenger as saying,
This is the wording in AI-masabih. Baihaqi transmitted in Shu’ab al-Iman, his wording being, "Act according to what is permissible, avoid what is prohibited, and follow what is firmly fixed." There can be no gainsaying the fact that the effect of food and drink upon the body and temperament is very powerful. The Physicians, therefore, prescribe special diet for patients, so that indiscriminate diet may not injure the body. The Almighty Allah knows our constitution perfectly well and He knows how to keep it best in health. As soundness of mind depends on soundness of body, food and drink may be said to be one of the principal causes which lead a man to do evil or act virtuously The Almighty Allah and His Messenger, therefore, prescribed such food for men as are conducive to them from a temporal and religious point of view. This is also the reason why lawful food, unlawfully acquired, has been made unlawful, as it greatly affects the moral tendency of a man. It may be pertinent to mention here that at present USA, Argentina, Brazil, New Zealand, Australia. etc., are exporting a lot of frozen meat to Arab countries including Saudi Arabia. This meat is not quite lawful for the Muslims, as the animals are not slaughtered according to the way prescribed by the Shari'ah. The exporting firms very cunningly put the Halâl mark on their products, which in reality is not the case. There are no Muslim butchers or supervisors attached to these firms and as such their statement cannot be relied upon. It is very important that the Islamic Organizations should probe into the matter urgently to ensure that the Muslim masses in Arab countries are not fed on this type of meat as, according to a Hadith of the blessed Prophet; “The prayers of a person nourished on unlawful food are not heard or accepted”. This is a grave issue and should be taken in right earnestness by Muslims. The summary of this somewhat heated discussion and probing is as follows: -(a) No food of the “People of the Book" is lawful for a Muslim except that which is lawful for the "People, of the Book" themselves, according to the directions of their Scripture and their prophets. And consequently, when the "People of the Book" prepare an animal for food, it would not be lawful for a Muslim, unless they had slaughtered it, according to the directions in their Scripture.7 (b) Halal meat is available in many western countries through the efforts8 of dedicated Muslim workers and it is easy for anyone keen on getting it to be able to procure it. And. now that the correct Islamic decision on the matter is made known, there would be no excuse for any Muslim to eat unlawful meat. And it should be known that the body, which is nourished on unlawful food, would be consigned to Hell as mentioned in the Hadith. (c) Although on the surface of it the Halal Zabihah meat may appear a little expensive in the USA and other European countries as compared to the meat of animals slaughtered automatically by a machine, it is worth purchasing because it is far more hygienic as the blood of the animal is completely drained out by slitting its throat. Furthermore, the eating of meat, which is sold in the market, is not lawful for a Muslim on account of the fact that except the above mentionable meat,9 the conditions set forth earlier are not fulfilled. The machine slaughter procedure in the West is not compatible with the strict Islamic standards and as such the Muslims at present cannot ordinarily get supplies of genuine halal meat in the open market, despite contrary claims by certain quarters. (d) Stunning before slaughter should not be resorted to except in cases of utmost necessity, - as when large animals (not lamb or chickens) are to be slaughtered because of the difficulty in controlling them. Even this days with new machinery like cattle-boxes used in Europe and elsewhere, it is unnecessary to stun the animals for slaughtering. There is however, no justification to 'practice stunning as a routine method ' because it causes unnecessary suffering and torture to the animal, which is detested by Islam. Furthermore, it is affirmed that electric stunning hastens the initiation of decay of flesh and affects its taste (this was one of the reasons for complaints by meat producers in Denmark), produces blood clot in the meat and even causes paralysis in the animal to be slaughtered. As such the stunning operation is considered harmful to the flesh and causes great suffering to the animal. The Islamic way of slaughter is still the best way and that which causes the least pain and suffering. The Islamic slaughter is in fact painless - technical arguments in favor of this view abound - and is most importantly, the only effective way of assuring the full draining of blood from the animal, which is essential for the meat being halal. (e) The animal should also be treated kindly after it is killed. Its neck must not be broken. It should not be skinned nor any part of its body cut before it becomes cool (after slaughtering). If inadvertently the name of Allah is not mentioned, the slain animal may be eaten. It is related that Abu Hurairah said: A man came to the Prophet, peace be upon him, and said: " 0 Messenger of Allah, what of a man who slays and forgets to mention Allah's ' name?” The Prophet replied: Allah’s name is upon every Muslim. (A]-Dar Qutni). It is also permissible to eat the flesh of a slaughtered animal whose head had been cut off in an act of swift slaughter i.e,. hen etc. This is lawful as an accidental happening in view of the following Hadith : "Eat from what the blood sheds and upon which the name of Allah is mentioned." Ibn Abbas, Anas and Ibn Umar are of opinion that if in the act of slaughtering an animal from the side of his jugular veins, his head is separated from the body, the meat of such an animal is lawful. But this should not be done intenionally, otherwise it would become Mukrooh (disapproved). If the animal is slaughtered by its neck having been cut from the upper side, it would not be lawful in any case, whether or not its head is separated from its body. In either case, its meat will become unlawful. This method of cutting the neck from the upper side is the general practice in Western countries. Since the Islamic method of slaughter is a form of worship, the Muslims are not allowed to eat the flesh of any animal not legally (ritually) slaughtered. Thus, in the light of principles of Islamic jurisprudence, it is conclusively, decisively and convincingly proved that chickens and animals slaughtered by machines with a built-in rotating saw or blade and motivated by electric current or any other motive power are forbidden and unlawful for muslims. While Allah may forgive our past lapses for not taking Halal meat due to ignorance or its non-availability at certain places, but now we will be great sinners in the sight of Allah if we do not switch over to Halal meat, fish, kosher meat and green pulses which are within our easy reach. The price of halal zabihah meat in non-Muslim countries will come down, once all Muslims there start consuming it, because of the economics of large scale production. This is all we can say If in our effort to find the truth and bring it out, we have said something which is correct, then it is from Allah and to Him is due all praise and gratitude. And if we have made a mistake, we ask Him for pardon and forgiveness. Finally, may peace and blessings be showered on Muhammad (saw), the Seal of the Prophets, the best of Allah and on his family, his companions and those who follow his teachings. "Allah verily hath shown grace to the believers by sending unto them a Messenger of their own who reciteth unto them His revelations, and causeth them to grow, and teacheth them the Scripture and wisdom although before (he came to them) they were in flagrant error." (3:164)
"Muhammad is not the father of any man among you. but he is the Messenger of Allah and the Seal of the Prophets and Allah is Aware of all things" (33:40)
(21:107) "Lo ! Allah and His angels shower blessing.; on the Prophet. 0 ye who believe 1 Ask belching on him and salute him with a worthy salutation." (33:56) Yüklə 1,14 Mb. Dostları ilə paylaş:
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