Benefits of the Hadith of the Chicken.

The Shaykh : This hadith provides evidence for the permissibility of eating chicken, which is a matter of consensus. It also provides evidence that chicken is eaten even if it has consumed something disgusting. This has two aspects. The first aspect is that it consumed the disgusting thing and was slaughtered immediately before it was digested in its body; this causes no harm. The second aspect is that it was digested and transformed into blood; this also causes no harm, based on the opinion that what is transformed is pure, as chosen by Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) and a group of scholars. However, if it consumed the disgusting thing a long time ago and we say that there is no purity through transformation, then it must be examined. If most of its feed is disgusting, it is forbidden until it is withheld from it and fed pure food for three days. This is known among scholars as *jilalah*. So *jilalah* now means it eats disgusting things from impure substances and feeds on them. Let us take first the thing that causes no harm in any case: if this disgusting thing is less than half of its feed, this ruling does not affect it according to one opinion. If it is said that this chicken eats blood, corn, barley, and others, and the blood is little compared to these, we say this does not affect it, and the chicken is lawful with no issue. If most of its feed is impure and we say that there is purity through transformation, as chosen by Shaykh al-Islam Ibn Taymiyyah, then this also causes no harm, because this food was transformed and became blood. Thirdly, if we say that it does not become pure through transformation, but it was slaughtered before this food dispersed from the day it ate it, then this also causes no harm. However, the foul thing in the stomach is removed and not eaten. In this hadith with us is an indication of that. He said: "I saw it eat something, so I disliked it". So he disliked it for this reason. But Abu Musa (may Allah be pleased with him) clarified to him that such a thing is lawful. In the hadith is the prescription of reminding a forgetful person, because Abu Musa and his companions—what did they do? They reminded the Prophet (peace and blessings be upon him) of his oath. So if you see a person who wants to pray and you know that he has eaten camel meat, you inform him, saying, "Did you eat camel meat?" Or if you see impurity in his garment and he is unaware of it, you inform him. Or if you see him wanting to eat or drink while he is fasting, you inform him likewise. Yes.
The student: ... May Allah feed him and give him drink.

The Shaykh : What contradicts "May Allah feed him and give him drink" before he mentions it. If he mentions what Allah fed him and gave him drink, you inform him, like that. Good, because the believer to the believer is like a building, each part strengthening the other, and the believer is a mirror for his brother. If a defect is hidden from your brother and you know it, inform him of it. In it is also evidence for what the Prophet (peace and blessings be upon him) indicated: that if a person swears an oath about something and then sees something else better than it, let him do the good and expiate for his oath. In it is also that Allah (Glorified and Exalted is He) may provide sustenance from where a person does not expect it. So the Prophet (peace and blessings be upon him) distributed the camels among his companions and did not leave anything for the Ash'ariyyah, until Allah facilitated this plunder that came to him, meaning a war spoil from the disbelievers. He called it plunder because it becomes the property of the Muslims without the choice of the disbelievers and without their consent. In it is a refutation of the statement of the Qadariyyah, because he said: And in it is the saying "if Allah wills" at the time of the oath, due to the saying of the Messenger (peace and blessings be upon him): and so on. Yes, is it clear?