What is the ruling on eating from animals that are fed food containing some blood and some items that are originally forbidden or impure?
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The Shaykh : And recently, this question was also asked because it is the topic of the hour, so we mentioned the saying of Allah the Exalted [Al-Ma'idah 5:3] because a question came regarding the food, or the choice of the day on which it is presented as feed for some animals, where it contains some blood and some items that are originally forbidden or impure. So I spoke about this in some detail and said: Look at this food that was prepared; if the predominant part of it is forbidden or impure, then it is classified as forbidden. And if the predominant part of it is pure and lawful, then it is lawful. And in the first case, the animals that eat from this food, which we assumed to be mostly forbidden or impure, have a specific ruling in the Shari'ah, which is that it is not obligatory to slaughter them as long as they are eating the forbidden or impurities, except after they have eaten pure feed for a number of days. These days are known among livestock breeders.
Then I entered into a practical point today, which is: does the chicken fall into this category of animals that must be confined if their food is from impurities? These are called in the past "mukhaliyyah" (free-range), so they use impurities as is the case in some old villages. So I mentioned that the scholars differed specifically regarding the chicken: is it classified with the livestock that ate from that impure food, or does it have a specific ruling?
Some of them classified it with them, and some said no. And here was the point: it came in Sahih al-Bukhari from the hadith of Abu Musa al-Ash'ari (may Allah be pleased with him) indicating that it is free-range and that it eats filth, so its taste is not good and he is the Messenger of Allah (peace and blessings be upon him). So those who read the biography of the Messenger of Allah (peace and blessings be upon him) are certain of certain things.
And perhaps you remember that in some hadiths, the women used to go out to relieve themselves in the open, and for that reason, the place of relieving oneself was called the "gha'it" (the dirty place). So this is how... the filth, as is... whoever reads, it remains in Syria as you know.
So the point is: this was life in the time of the Messenger (peace be upon him), and it is not reported that he ordered the confinement of chickens on pure food until their meat becomes clean or good. So if a person is not knowledgeable of the Sunnah, he cannot be a jurist. This fiqh in the old sense is deriving rulings from the Book and the Sunnah. And then you know well that the Sunnah contains what is authentic and what is not authentic. So the jurist who wants to derive rulings from the Sunnah, using it to understand the Noble Qur'an, must also be knowledgeable about authenticating and weakening chains of narration.
And from this it appears that correct fiqh is not achieved except by relying on the Sunnah that explains the Qur'an, and then by relying on what is authentic of it, not on what is not authentic. So when we found, for example, this hadith in Sahih al-Bukhari, when we found this hadith in Sahih al-Bukhari, we inclined to the opinion of those who said that the free-range chicken is not classified with the livestock that eat impurities.
Prohibited to you are dead animals, blood
حرمت عليكم الميتة والدمThen I entered into a practical point today, which is: does the chicken fall into this category of animals that must be confined if their food is from impurities? These are called in the past "mukhaliyyah" (free-range), so they use impurities as is the case in some old villages. So I mentioned that the scholars differed specifically regarding the chicken: is it classified with the livestock that ate from that impure food, or does it have a specific ruling?
Some of them classified it with them, and some said no. And here was the point: it came in Sahih al-Bukhari from the hadith of Abu Musa al-Ash'ari (may Allah be pleased with him)
That he placed chicken food on his table, and there was a person in the house, so he ordered him to eat from it, and he said that it was foul-smelling.
أنه وضع على مائدته طعام من الدجاج وهناك شخص في البيت فأمره أن يأكل منه فقال إنه منتنSo he said: "Indeed, one better than you has eaten it."
فقال لقد أكله من هو خير منكAnd perhaps you remember that in some hadiths, the women used to go out to relieve themselves in the open, and for that reason, the place of relieving oneself was called the "gha'it" (the dirty place). So this is how... the filth, as is... whoever reads, it remains in Syria as you know.
So the point is: this was life in the time of the Messenger (peace be upon him), and it is not reported that he ordered the confinement of chickens on pure food until their meat becomes clean or good. So if a person is not knowledgeable of the Sunnah, he cannot be a jurist. This fiqh in the old sense is deriving rulings from the Book and the Sunnah. And then you know well that the Sunnah contains what is authentic and what is not authentic. So the jurist who wants to derive rulings from the Sunnah, using it to understand the Noble Qur'an, must also be knowledgeable about authenticating and weakening chains of narration.
And from this it appears that correct fiqh is not achieved except by relying on the Sunnah that explains the Qur'an, and then by relying on what is authentic of it, not on what is not authentic. So when we found, for example, this hadith in Sahih al-Bukhari, when we found this hadith in Sahih al-Bukhari, we inclined to the opinion of those who said that the free-range chicken is not classified with the livestock that eat impurities.