Is it permissible to process blood and carrion to be used as feed?
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The questioner : The question is about establishing a factory for feed concentrates. The principle of the factory, or the feed concentrates, consists of blood and carrion that are placed in ovens, processed, ground, and mixed with other feed ingredients.
The Shaykh : The question has two aspects: one concerning those who will eat the poultry fed with this type of food, and the other concerning the merchant who feeds these poultry with this food. As for the first aspect, there is nothing wrong with a Muslim eating chicken that was fed with impure or forbidden feed. This is based on what is well known to us in the Sunnah that chickens in the time of the Prophet (peace and blessings be upon him) were scavengers, roaming freely in the open. We also know that the Arabs’ livestock was not organized or confined; in fact, their livestock was initially outside the houses. Therefore, in their language, it was used to say that so-and-so went out to the *gha'it* (the latrine), which is a low-lying place, because they intended to relieve themselves there so that their private parts would not be seen. Consequently, what comes out of a human being as impurity was named after the place, namely the *gha'it*. This was their life before, so the chickens were consequently free-roaming, scavenging, and eating whatever they found. Despite this, they ate this chicken. It is reported in Sahih al-Bukhari that a man was with Abu Musa al-Ash'ari when food was placed before him, and it included chicken. The man did not reach for it and said, "It is foul-smelling." Abu Musa said, "I have seen the Messenger of Allah (peace and blessings be upon him) eating it." We derive two things from this text: first, that Abu Musa accepted the man’s statement that it was foul-smelling; and second, that the Messenger (peace and blessings be upon him) ate this foul-smelling food. The secret behind this is that the impurity usually eaten by some animals is transformed in the stomach into something else, or perhaps it is not transformed, but the Wise, Merciful, and Compassionate Lawgiver permitted Muslims to eat such poultry to remove hardship from them. I say "poultry" to indicate that it was not permitted for them to eat animals such as sheep, cattle, and camels that ate carrion and were free-roaming scavengers, unless they were held and confined for days on pure, clean food until their meat transformed into good meat. If we assume that the chicken, despite eating filth and impurities, does not transform, or that this impurity transforms into something else, the Lawgiver has granted a dispensation to eat this poultry without confining it, as is the case with other animals. Therefore, we say that if a man wants to make feed for chickens composed of some forbidden or impure substances and offers it as food to poultry of the chicken variety, he may do so, and there is no objection to it. However, if what he adds to this feed is blood, as mentioned in your question, and he buys this blood, it is authentically reported in the hadith that the Prophet (peace and blessings be upon him) forbade buying blood. In this case, it is not permissible for him to buy the blood. If he finds a way other than buying and adds it to the feed, his action is permissible. In any case, that feed does not make it forbidden for people to eat the chicken. Is the answer clear? And praise be to Allah, Lord of the worlds.
The questioner : The chicken...
The Shaykh : Not every question has an answer. This is from you. Glory be to Allah, and praise be to Him. I bear witness that there is no god but You. I seek Your forgiveness and turn to You in repentance.
The questioner : In the Dhuhr prayer, in the office, whenever the call to Dhuhr prayer is made, and whenever I hear him calling and saying "Allahu Akbar," I say, "I will call to prayer and pray." I hear this from the radio, the Dhuhr adhan, so I say, why don't I wait and engage in self-talk until, glory be to Allah... or after I have sincerely completed the prayer, why am I not gaining reward by repeating what the mu'adhdhin says? Then I say, this is a radio. What applies to the radio might apply to the unified adhan. Advise me. May Allah benefit you in what I am thinking. Sometimes I say, why am I not gaining reward, and then I say, this is a radio, this is not an adhan, is it not a mu'adhdhin whose voice I am hearing?
The Shaykh : Okay, when you hear the announcer on the radio saying "As-salamu alaykum," what is your position?
The questioner : I say "Wa alaykum as-salam."
The Shaykh : This is like that; but there is a difference that may serve as an exit for you, which is that the adhan in some countries, including your country, is not Sharia-compliant because it contains musical composition and melodic intonation. If you do not respond to this one who is subjected to this adhan, there is a valid reason. However, if the adhan is Sharia-compliant, there is no reason not to respond to it.
The questioner : Even if it is on the radio?
The Shaykh : And what are we talking about? Did we not start with the question: if you hear the announcer on the radio saying "As-salamu alaykum," the important point is that you respond to him. If you respond to this and respond to that, except if you intend not to respond to the mu'adhdhin, which is an indication that this adhan is not Sharia-compliant, and this is between you and the people. But if no one is present and the matter is between you and your Lord, you respond to him. You respond to him because in the first case, the intended non-response is to alert others that this mu'adhdhin has no sanctity. But if no one is present and you want to convey this understanding, it is between you and your Lord. He says "I bear witness that there is no god but Allah," so you say the same until he finishes the adhan...
The questioner : Okay, if the broadcast is from another country, for example, I hear the Syrian or Saudi broadcast?
The Shaykh : The same thing, the same statement. And what is the matter, people? We are now criticizing the Sufis who innovate in their dhikr, bringing in much dhikr that is often incomprehensible. Well, we have much dhikr in the Qur'an[Al-Ahzab 33:41-42] But the much dhikr is not that you sit and confine yourself in a place, and it is better that the place be dark, and you increase the darkness by covering your eyes, although Allah created you with sight. No, rather the much dhikr is that you follow the Sunnah. There is no action performed by a Muslim in which there is not dhikr. So if the Muslim sets his goal on following the Sunnah in dhikr and daily recitations, he would never need the Ummah to write books on daily recitations and dhikr by the sheikhs of the tariqas, or the sheikhs of fiqh and madhahib, or the like. But due to the Muslims' ignorance of the Sunnah first, and their negligence in applying it second, it opens the way for the innovators to innovate in the religion of Allah whatever they wish, to fill the void that the Muslim feels he needs to remember Allah. But you, remember Allah. You remember Allah; there is nothing more beautiful than that. [Al-A'raf 7:187] And peace be upon you.
The questioner : If we were busy and did not notice the adhan, and at the end of the adhan we saidSahih al-Bukhari 4719 Is this action correct?
The Shaykh : You heard the adhan but you did not respond to it?
The questioner : I did not respond to it.
The Shaykh : But here you noticed, correct? And peace be upon you.
The Shaykh : The question has two aspects: one concerning those who will eat the poultry fed with this type of food, and the other concerning the merchant who feeds these poultry with this food. As for the first aspect, there is nothing wrong with a Muslim eating chicken that was fed with impure or forbidden feed. This is based on what is well known to us in the Sunnah that chickens in the time of the Prophet (peace and blessings be upon him) were scavengers, roaming freely in the open. We also know that the Arabs’ livestock was not organized or confined; in fact, their livestock was initially outside the houses. Therefore, in their language, it was used to say that so-and-so went out to the *gha'it* (the latrine), which is a low-lying place, because they intended to relieve themselves there so that their private parts would not be seen. Consequently, what comes out of a human being as impurity was named after the place, namely the *gha'it*. This was their life before, so the chickens were consequently free-roaming, scavenging, and eating whatever they found. Despite this, they ate this chicken. It is reported in Sahih al-Bukhari that a man was with Abu Musa al-Ash'ari when food was placed before him, and it included chicken. The man did not reach for it and said, "It is foul-smelling." Abu Musa said, "I have seen the Messenger of Allah (peace and blessings be upon him) eating it." We derive two things from this text: first, that Abu Musa accepted the man’s statement that it was foul-smelling; and second, that the Messenger (peace and blessings be upon him) ate this foul-smelling food. The secret behind this is that the impurity usually eaten by some animals is transformed in the stomach into something else, or perhaps it is not transformed, but the Wise, Merciful, and Compassionate Lawgiver permitted Muslims to eat such poultry to remove hardship from them. I say "poultry" to indicate that it was not permitted for them to eat animals such as sheep, cattle, and camels that ate carrion and were free-roaming scavengers, unless they were held and confined for days on pure, clean food until their meat transformed into good meat. If we assume that the chicken, despite eating filth and impurities, does not transform, or that this impurity transforms into something else, the Lawgiver has granted a dispensation to eat this poultry without confining it, as is the case with other animals. Therefore, we say that if a man wants to make feed for chickens composed of some forbidden or impure substances and offers it as food to poultry of the chicken variety, he may do so, and there is no objection to it. However, if what he adds to this feed is blood, as mentioned in your question, and he buys this blood, it is authentically reported in the hadith that the Prophet (peace and blessings be upon him) forbade buying blood. In this case, it is not permissible for him to buy the blood. If he finds a way other than buying and adds it to the feed, his action is permissible. In any case, that feed does not make it forbidden for people to eat the chicken. Is the answer clear? And praise be to Allah, Lord of the worlds.
The questioner : The chicken...
The Shaykh : Not every question has an answer. This is from you. Glory be to Allah, and praise be to Him. I bear witness that there is no god but You. I seek Your forgiveness and turn to You in repentance.
The questioner : In the Dhuhr prayer, in the office, whenever the call to Dhuhr prayer is made, and whenever I hear him calling and saying "Allahu Akbar," I say, "I will call to prayer and pray." I hear this from the radio, the Dhuhr adhan, so I say, why don't I wait and engage in self-talk until, glory be to Allah... or after I have sincerely completed the prayer, why am I not gaining reward by repeating what the mu'adhdhin says? Then I say, this is a radio. What applies to the radio might apply to the unified adhan. Advise me. May Allah benefit you in what I am thinking. Sometimes I say, why am I not gaining reward, and then I say, this is a radio, this is not an adhan, is it not a mu'adhdhin whose voice I am hearing?
The Shaykh : Okay, when you hear the announcer on the radio saying "As-salamu alaykum," what is your position?
The questioner : I say "Wa alaykum as-salam."
The Shaykh : This is like that; but there is a difference that may serve as an exit for you, which is that the adhan in some countries, including your country, is not Sharia-compliant because it contains musical composition and melodic intonation. If you do not respond to this one who is subjected to this adhan, there is a valid reason. However, if the adhan is Sharia-compliant, there is no reason not to respond to it.
The questioner : Even if it is on the radio?
The Shaykh : And what are we talking about? Did we not start with the question: if you hear the announcer on the radio saying "As-salamu alaykum," the important point is that you respond to him. If you respond to this and respond to that, except if you intend not to respond to the mu'adhdhin, which is an indication that this adhan is not Sharia-compliant, and this is between you and the people. But if no one is present and the matter is between you and your Lord, you respond to him. You respond to him because in the first case, the intended non-response is to alert others that this mu'adhdhin has no sanctity. But if no one is present and you want to convey this understanding, it is between you and your Lord. He says "I bear witness that there is no god but Allah," so you say the same until he finishes the adhan...
The questioner : Okay, if the broadcast is from another country, for example, I hear the Syrian or Saudi broadcast?
The Shaykh : The same thing, the same statement. And what is the matter, people? We are now criticizing the Sufis who innovate in their dhikr, bringing in much dhikr that is often incomprehensible. Well, we have much dhikr in the Qur'an
remember Allah with much remembrance (42) And exalt Him morning and afternoon.
واذكروا الله ذكرا كثيرا وسبحوه بكرة وأصيلاbut most of the people do not know."
ولكنّ أكثر الناس لا يعلمونThe questioner : If we were busy and did not notice the adhan, and at the end of the adhan we said
O Allah, the Lord of this complete call
اللهم رب هذه الدعوة التامة ...The Shaykh : You heard the adhan but you did not respond to it?
The questioner : I did not respond to it.
The Shaykh : But here you noticed, correct? And peace be upon you.
Source
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The Arabic text is copied verbatim from the original source, without any edits.