اسمع وشاهد ابداع القارئ محمود الشحات أنور في تلاوة خاشعة

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لن تصدقوا من هو هذا الرجل

 خالد بن يزيد بن معاوية

التاريخ الإسلامي حافل بسجل مشرف لعلماء المسلمين الذين ملئوا الدنيا علما ونورا اهتدى به من عاصرهم ومن جاء من بعدهم، ومن هؤلاء العلماء خالد بن يزيد بن معاوية من علماء المسلمين في الكيمياء.

خالد بن يزيد بن معاوية (634-709م) (13هـ – 90هـ)، هو حفيد الخليفة الأموي الأول معاوية بن أبي سفيان وابن الخليفة الثاني يزيد بن معاوية، أخو الخليفة معاوية.

كان مهتماً بالعلوم وراعيا للمشتغلين بها، وهو أول من اهتم من العرب بعلم الكيمياء وترجم فيه الكتب من اللغة اليونانية إلى اللغة العربية ، وألف فيه رسائل.



طلبه للعلم

كان من بيت الخلافة في دمشق وبعد أن تنازل أخوه معاوية بن يزيد وطلبها متنازعاً عليها مع عبد الله بن الزبير ومروان بن الحكم، فذهبت إلى مروان بن الحكم واتجه هو إلى طلب العلم، وخصوصاً علم الكيمياء فأصبح من أشهر العلماء العرب.

فقد تعلم خالد بن يزيد هذه الصنعة واستحضر من الأقباط المتحدثين بالعربية مثل مريانوس، وشمعون، وإصطفان الإسكندري، وطلب إليهم نقل علوم الصنعة إلى العربية.



قالوا عنه

قال الزبير بن بكار: كان موصوفا بالعلم، وقول الشعر، وقيل: دار الحجارة كانت داره، وقد صارت اليوم قيسارية للذهب الممدود.

قال الأصمعي: قيل لخالد بن يزيد: ما أقرب شيء؟ قال: الأجل، قيل: فما أبعد شيء؟ قال: الأمل، قيل: فما أرجى شيء؟ قال: العمل وعنه، قال: إذا كان الرجل لجوجا، مماريا، معجبا برأيه، فقد تمت خسارته.



نبوغه في علم الكيمياء

قال ابن النديم كان خالد بن يزيد بن معاوية فاضلا في نفسه له همة ومحبة للعلوم، خطر بباله حب الصنعة (الكيمياء) فتتلمذ على يد الراهب الرومي مريانوس وتعلَّم منه صنعة الطبِّ والكيمياء، وله فيها ثلاث رسائل؛ هي: (السر البديع في فك الرمز المنيع)، و(فردوس الحكمة في علم الكيمياء)، و(مقالتا مريانوس الراهب)، ذكر فيه ما كان بينه وبين مريانوس، وكيف تعلَّم منه الرموز التي أشار إليها، فأمر بإحضار جماعة من فلاسفة اليونانيين إلى دمشق وقد تفصح بالعربية وأمرهم بنقل الكتب من اللسان اليوناني والقبطي إلى العربي. وهذا أول نقل وترجمة كان في الإسلام من لغة إلى لغة في عصر الدولة الأموية.

وقال الجاحظ: خالد بن يزيد خطيب شاعر، وفصيح جامع، جيد الرأي، كثير الأدب، وهو أول من ترجم كتب النجوم والطب والكيمياء.

وقال الذهبي في سير الأعلام: كان من نبلاء الرجال، ذا علم وفضل وصوم وسؤدد. وقال ابن خلكان في وفيات الأعيان: كان من أعلم قريش بفنون العلم. وكان بصيرا بهذين العلمين: الطب والكيمياء متقناً لهما، وله نظم رائق.

وقيل إن خالد بن يزيد بن معاوية جلب العلماء وأجرى عليهم المال ليترجموا العلوم الكيميائية والطبية من اللغات اليونانية والقبطية إلى العربية، واهتم بعلم الكيمياء، كما اهتم بعلوم الطب والفلك.

ساهم في ترسيخ الكيمياء كعلم بدلا عن الخيمياء واستفاد منها في الصيدلة وهو أول من استعمل علم الكيمياء لصناعة بعض الأدوية لخدمة الطب. قال الشعر، وألف العديد من الكتب والرسائل. ولُقب بحكيم بني أمية.

أما الجاحظ فقد قال في كتابه البيان والتبيين: "كان خالد بن يزيد بن معاوية خطيبًا شاعرًا، وفصيحًا جامعًا، وجيِّدَ الرَّأْي، كثيرَ الأدب، وكان أوَّل من أعطى التراجمة والفلاسفة، وقرّب أهل الحكمة، ورؤساء كل صناعة، وترجم كتب النجوم والطب والكيمياء والحروب والآداب والآلات والصناعات". وشهادة الجاحظ في حقِّ خالد تؤكد أنه أنفق من ماله على العلم، كما تَرُدُّ على الذين ادَّعَوْا أن خالدًا تعلَّم الكيمياء بحثًا عن الأموال التي افتقدها عندما تنازل عن الخلافة.

Worship in Islam

The concept of worship in Islam differs from that found in other religions and is, therefore, subject to misunderstanding. In general, worship is understood to mean the observance of certain rituals: prayer, fasting, giving charity, and other 'good' works. In Islam, however, worship is much more; it is one's entire life. The definition goes something like this: "Worship is an all-inclusive term for those internal and external sayings and actions of a person that are pleasing to Allah." In other words, worship is that which is done in obedience to Allah's will, which obviously includes rituals but goes far beyond to the realms of one’s beliefs, social activities, and personal contributions to one's society and fellow human beings.

Islam looks at the individual as a whole. He is required to submit completely to Allah, as the Quran instructed Prophet Muhammad sallallaahu 'alayhi wasallam to do; Allah Says (what means): “Say: ‘Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. No partner has He. And this I have been commanded, and I am the first [among you] of the Muslims.’” [Quran: 6:162-163]

The natural result of this submission is that one's activities should conform to the instructions of the One to whom the person is submitting - Allah. Islam requires that its followers conduct every aspect of their lives according to its teachings. This might sound strange to those who view religion as a personal relationship between the individual and his Lord and which should have no relevance to those activities that are not connected specifically with any religious rituals.

The Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) taught his followers that Islam is much more than a private personal matter. Islam attaches no value to rituals that are performed mechanically and have no influence on one's inner life. This issue was addressed in an incident when Muslims, as well as local Jews and Christians, disputed about the prayer direction being changed from Jerusalem to the Ka'bah (the Sacred Mosque) in Makkah: Allah Says (what means): “Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the Angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveller, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives Zakaah; [those who] fulfil their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.” [Quran: 2:177]

The deeds mentioned in the above verse are indications that a person is righteous.

Honest work is considered a type of worship. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "Whoever finds himself at nightfall tired of his work, Allah will forgive his sins." Seeking knowledge is one of the highest forms of worship. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) told his companions that "Seeking knowledge is a (religious) duty on every Muslim." Social courtesy and cooperation, when done for the sake of Allah, are also a part of worship: "Receiving your friend with a smile is a type of charity, helping a person to load his animal is a charity, and putting some water in your neighbour's bucket is a charity."

In Islam, the performing of one's duties is also considered an act of worship. The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) told us that whatever one spends on his family will be counted as an act of worship for which he will be rewarded, provided what he spent was acquired by Islamically acceptable means. Kindness to family members, no matter how small, is also viewed as an act of worship. Even activities that we enjoy very much, such as sexual relations with one's spouse, are considered acts of worship as long as they are performed in accordance with the relevant Quranic and prophetic guidelines. For example, the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) once told his Companions that they would be rewarded even for engaging in sexual intercourse with their wives. They were astonished and asked: "Are we to be rewarded for doing something that we enjoy very much?" The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) replied: "If you satisfy your desires illegally, will you be punished?" They replied: "Yes." So the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "So for satisfying it legally with your wives, you will be rewarded."

It is clear from the previous discussion that the concept of worship in Islam is a comprehensive concept that includes all of the positive activities engaged in by an individual. This is in agreement with the all-inclusive nature of Islam, which regulates life on the individual, social, economic, political, spiritual, and all other levels of one's life.
Discussing non-ritualistic types of worship first does not mean those that are ritualistic are of less importance. In fact, if the latter are performed correctly and sincerely, they elevate the individual both spiritually and morally and actually help him to live a righteous life according to the guidance of Allah.
Islam has several ritualistic activities that all Muslims are expected to perform. The most important one is the prayer (Salaah), which must be performed according to a specific style. Its importance derives from the fact that it serves as the distinctive trait of a Muslim and because it prevents a Muslim from engaging in sinful activities by putting him into direct contact with Allah five times a day. Thus, the ritual prayer is a chance for him to renew his covenant with Allah and to seek His guidance anew.
The second most important pillar of Islam is Zakaat, a term that signifies giving to the less fortunate a certain percentage of one's earnings and holdings. Giving the poor their due and performing the prayer are usually mentioned together in the Quran, for they are both visible manifestations of one's Islamic faith and belief that Allah is the sole owner of everything in the universe, which He allows man to enjoy as His trustee for a specific period of time.
In addition, this act provides a means to redistribute society's wealth in a way that reduces differences between classes and groups. It makes an important contribution to social stability, by purging the soul of the rich person from selfishness and the soul of the poor from envy and resentment against society. This blocks the channels leading to class hatred and makes it possible for the springs of brotherhood and solidarity to gush forth. Such stability is not merely based on the personal feelings of the rich; it stands on a firmly established right that, if denied by the rich, would be exacted by force, if necessary.
The month-long fast of Ramadan (Siyaam) is the third pillar of Islam. Its main function is to make the Muslim pure from "within," just as the external legal code (the Sharee'ah) makes his external actions pure. This process of purification makes it possible for him to respond to what is true and good and to shun what is false and evil.
Fasting, then, awakens an individual's conscience and permits it to share in a communal experience that is engaged in by the entire Muslim world at the same time. Fasting also reminds Muslims of those who are deprived of life's necessities throughout the year or throughout their lives. It makes them realise the suffering of their less fortunate Muslim brothers, a feeling that promotes in them a sense of sympathy and kindness towards Muslims and other people in general.
Lastly, we come to the annual pilgrimage to the House of Allah (the Ka'bah) in Makkah. This ritual, known as the Hajj, is unique to Islam.
Muslims from all corners of the world, all attired in the same clothing, respond in one voice and one language with the following phrase upon entering the sacred precincts: "Labbayk Allahumma Labbayk" (i.e., Here I am n response to your call, O Lord!). This is a time of strict self-discipline and control where not only sacred things are revered, but even the life of plants and birds is made inviolable. Pilgrimage gives an opportunity for all Muslims, regardless of their affiliations with certain groups, classes, organisations, and governments, to meet annually in a great congress. All Muslims are invited to attend, for no individual or government can deny any Muslim the right to do so. Every Muslim who attends is guaranteed full safety and freedom as long as he does not violate its sanctity.
Thus, worship in Islam, whether ritual or non-ritual, trains the individual in such a way that he loves his Creator even more, which causes him to gain an unyielding will and a means to wipe out all evil and oppression from his society and to make the word of Allah triumphant.

The #Relationship between #Religion and #Science

Areas of knowledge are represented in the two worlds of the seen and the unseen, or the physical world and the metaphysical world. Man uses all the available tools and methods in his search for knowledge, including innovations and devices which expand the scope of his senses' perception. It is unquestionably known that senses have limited capabilities. Man has been working to promote these capacities by the aid of scientific devices which helped to expand the scope of his senses' perception. Nevertheless, his knowledge remains limited to the capabilities of these devices, which are also necessarily limited. Consequently, human knowledge – which is obtained through senses and devices – remains limited with regard to the seen world and constitutes a small portion of overall knowledge. That is because the area where man lives as well as the areas he has managed to discover in our solar galaxy represent only a drop in a huge sea. 

The knowledge man obtains in the physical world depends on the methodology of knowledge through the senses, which is governed by time and place within the framework of what is possible.

As for the world of the unseen, man's knowledge in this regard depends on authentic reports which come from a source that has absolute knowledge, and which exceeds the limitedness of the senses and goes beyond the limits of time and place. This source is Allah Almighty.

Man's knowledge in the physical world is his seeking to discover the norms of Allah in His creation. Consequently, a certain scientific fact can never contradict a certain religious fact for both of them come from Allah Almighty. These are His signs in the horizons, and those are His signs in the revelation. Allah Almighty says (what means):

• {We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. But is it not sufficient concerning your Lord that He is, over all things, a Witness?} [Quran 41: 53]

• {And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and it guides to the path of the Exalted in Might, the Praiseworthy.} [Quran 34: 6]

Celebrating Al-Mawlid is a Bid'ah

The commands mentioned in the Quran and Sunnah to follow the laws of Allah and His Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) and the prohibitions of introducing innovations into the religion are quite clear. Allah Says (what means):

Say [O Muhammad], 'If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins.’" [Quran 3: 31]

Follow [O Mankind] what has been revealed to you from your Lord and do not follow other than Him any allies. Little do you remember." [Quran 7: 3]

And [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way." [Quran 6: 153]

The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “The most truthful of speech is the Book of Allah and the best of guidance is the guidance of Muhammad, and the most evil of things are those which are newly-invented.” And he  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: hoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected.” Al-Bukhari and Muslim]. According to a version narrated by Muslim, Whoever does anything that is not in accordance with this matter of ours (i.e., Islam), will have it rejected.”

Among the reprehensible innovations that people have invented is the celebration of the birthday of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) (Al-Mawlid) in the month of Rabee’ Al-Awwal. They celebrate this occasion in various ways:

Some of them simply make it an occasion to gather and read the story of Al-Mawlid, then they present speeches and Qaseedahs (odes) for this occasion.

Some of them make food and sweets etc., and offer them to the people present.

Some of them hold these celebrations in the mosques, and some of them hold them in their houses.

Some people do not limit themselves to the actions mentioned above; they include in these gatherings Haram and reprehensible things, such as free mixing between men and women, dancing and singing, or committing actions of Shirk such as seeking the help of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) calling upon him, seeking his support against their enemies and so on.

Whatever form it takes and whatever the intentions of those who do this are, there is no doubt whatsoever that it is an invented, Haram innovation which was introduced by the Shee’ah Faatimids after the three best centuries of Islam, in order to corrupt the religion of the Muslims. The next person to do this after them, and reintroduce it was King Al-Muzaffar Abu Sa’eed Kawkaboori, the king of Irbil, at the end of the sixth century or the beginning of the seventh century AH, as was mentioned by the historians such as Ibn Khalkaan   may  Allah  have  mercy  upon  him and others.

Abu Shaamah  may  Allah  have  mercy  upon  him said: ‘The first person to do that in Mosul was Shaykh ‘Umar Ibn Muhammad Al-Malaa, one of the well-known righteous people. Then the ruler of Irbil and others followed his example’.

Ibn Katheer  may  Allah  have  mercy  upon  him said in his biography of Abu Sa’eed Kazkaboori: “He used to observe the Mawlid in Rabee’ Al-Awwal and hold a huge celebration on that occasion… some of those who were present at the feast of Al-Muzaffar on some occasions of the Mawlid said that he used to offer in the feast five thousand grilled heads of sheep, ten thousand chickens and one hundred thousand large dishes, and thirty trays of sweets… he would let the Sufis sing from Dhuhr until Fajr, and he himself would dance with them.”

Ibn Khalkaan  may  Allah  have  mercy  upon  him said: “When it is the first of Safar they decorate those domes with various kinds of fancy adornments, and in every dome there sits a group of singers and a group of puppeteers and players of musical instruments, and they do not leave any one of those domes without setting up a group (of performers) there. The people give up work during this period, and they do no work except for going around and watching the entertainment. When there are two days to go until the Mawlid, they bring out a large number of camels, cows and sheep, more than can be described, and they accompany them with all the drums, songs and musical instruments that they have, until they bring them to the square… On the night of the Mawlid there are performances of nasheed after Maghrib in the citadel.”

So, this is the origin of this celebration on the occasion of the Prophet’s birthday. More recently idle entertainment, extravagance, and wasting of money and time have become associated with an innovation for which Allah has not sent down any authority.

It is incumbent upon all Muslims to revive the Sunnah and put an end to Bid’ah (innovation); they should not perform any action until they know the ruling of Allah concerning it.

In conclusion, celebrating the birthday of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) whatever form it takes, is a reprehensible innovation. The Muslims should put a stop to this and other kinds of Bid’ah, and occupy themselves with reviving and adhering to the Sunnah. They should not be deceived by those who promote and defend this Bid’ah, for these types of people are more interested in keeping innovations alive than in reviving the Sunnah; they may not even care about the Sunnah at all. Whoever is like this, it is not permissible to imitate him or follow his example, even if the majority of people are like this. Rather we should follow the example of those who follow the path of the Sunnah, among the righteous Salaf and their followers, even if they are few. Truth is not measured by the men who speak it; rather men are measured by the truth.

The Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: hoever among you lives (for a long time) will see many differences. I urge you to follow my Sunnah and the way of the rightly-guided khaleefahs who come after me. Hold on to it firmly. Beware of newly-invented matters, for every innovation is a going astray.” Ahmad and Tirmithi]. So the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) explained to us in this Hadeeth what we should do when there are differences of opinion, just as he explained that everything that goes against his Sunnah, be it words or deeds, is a Bid’ah, and every Bid’ah is a going astray.

If we see that there is no basis for celebrating the birthday of the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) whether in the Sunnah or in the way of the rightly-guided khaleefahs, then it is one of the newly-invented matters, one of the Bid’ahs which lead people astray. This principle is what is implied by this Hadeeth and is what is indicated by the Aayah which translates as: "O you who have believed, Obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result." [Quran 4: 59].

Referring to Allah means referring to His Book, and referring to the Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) means referring to his Sunnah after he has passed away. The Quran and Sunnah are the reference point in cases of dispute. Where in the Quran or Sunnah does it indicate that it is prescribed in Islam to celebrate the Prophet’s birthday? Whoever does that or thinks that it is good must repent to Allah from this and from other kinds of Bid’ah. This is the attitude of the Muslim who is seeking the truth. But whoever is too stubborn and arrogant after proof has been established, then his reckoning will be with his Lord.

Conditions of Sale in the #Islamic #Economy

1. Consent:

A sale is not valid unless there is mutual consent between the two parties. In the Quran, Allah Almighty says (what means): {But only [in lawful] business by mutual consent.} [Quran 4:29]

But, how can the consent condition be met between the two contracting parties?

Scholars have three different opinions on how the consent condition is fulfilled in sale. This issue is important, given the new relevant fiqh-related issues in this age. For example, a person can now put coins into a soft drinks machine which, in turn, brings out what he wants. Is there consent here between the seller and the buyer? Also, a person can buy goods via visa card through the Internet. Is there mutual consent here?

There are three scholarly opinions regarding this issue:

a. Mutual consent can only be expressed by speech, through what is known as 'offer and acceptance'. This is a problem in this age of ours, for some large financial transactions are run in the stock market without verbal offer or acceptance. Instead, they are run through the computer which is connected to an international web, through means that have the force of verbal offer and acceptance, and even with greater force and better documentation.

b. Mutual consent should basically be expressed by speech, and it may also be expressed by action in the things that are frequently contracted. This ruling is issued out of tolerance on the part of some jurists who adopt the first opinion. An example of this is a person who gives money to a baker and he gives him bread while both of them are silent. Also, a person takes a taxi and pays the fare, which is known, while he is silent. Similar to this are the soft drinks machines referred to above. The Islamic jurists call such dealings mu‘atah. They maintain that the sale of such things as frequently contracted in daily life can be made via mu‘atah, without requiring verbal offer and acceptance.

c. Mutual consent can be achieved by anything that indicates it, whether by words or deeds. This opinion was held by Shaykh Al-Islam Ibn Taymiyyah  may  Allah  have  mercy  upon  him who was exceptionally intelligent and was always ahead of events, as if he was living in a later age.

Another example is transactions made through the stock exchange, which occur in moments according to a system agreed upon between companies and contractors, which denotes consent. All these transactions are valid and there is nothing wrong with them. Moreover, this ruling – i.e. the validity of sale by mu‘atah through anything that denotes consent whether by words or actions – includes all forms that are not yet known to us and that will emerge in the future.

Prior to this, however, there should be an agreement between the companies and between the seller and buyer over a specific system that signifies consent, such as the visa number on the Internet, which represents its holder. If the buyer does not agree to the deal, he will not enter his visa number upon purchase of the commodity. In some other dealings, one may give this number over the phone, indicating his consent, and so on. What is important here is that there should be some means whereby this condition can be fulfilled between the contract's two parties. It is not necessary that the principle of 'offer and acceptance' be expressed verbally.

2. Rationality:

Scholars exclude, from the condition of rationality, the sale concluded by a discerning child regarding matters that are customarily accepted. For example, if a discerning boy says to his father: "I have sold our house to so-and-so," this is not valid. However, there is nothing wrong if he sells sweets in his father's grocery shop. This is valid according to custom.

A foolish person does not meet the condition of rationality, so his sale is not valid. A fool is such a person who disposes of his wealth in a way that denotes irrationality, and thus he should be placed under another person's guardianship. In brief, dealing should be conducted between two rational parties. If a question is posed regarding the dealing with a machine, as to how the condition of rationality can be met in such a deal, the answer is that the deal in such cases is originally with the company that uses the machine, which is a mere method for payment.

3. What is sold should be property:

Property is everything that is regarded, in Islam, as permissible and whose ownership is lawful. Everything that is declared unlawful in Islam is not accorded any respect and cannot be regarded as property and, thus, may not be contracted. Even if a person breaks or spills something unlawful, he is not held liable for this, according to the sharia. This is because such a thing is worthless, as is the case with musical instruments. The condition that the sold commodity should be lawful property is of great significance in contemporary dealings.

Examples of this include the following:

• Selling human organs, which is an active trade nowadays, for which international companies are operating through selling and buying in poor countries. Each commodity has its price. Is that right? In fact, that is not right, as organs are not property, but a gift from Allah Almighty.

But, there is an important point here. Namely, the Council of Senior Scholars in Saudi Arabia received a question on buying corpses for learning medicine, which is an urgent necessity. This is one of the important new fiqh-related issues that need Muslim scholars who are well acquainted about two things:

First: The general sharia-rules that form the framework of the Islamic sharia.

Second: Texts.

This is because understanding texts in the context of the sharia-rules differs from understanding them separately. The former manner produces a sound understanding, whereas the latter yields an erroneous understanding.

The senior scholars replied that it is not permissible to buy the dead body of a Muslim or use it for learning, given the inviolability of the Muslim. But, they said, it is permissible to use the corpse of a disbeliever for learning, in line with the principle of doing the lesser of two evils. This fatwa is correct, for a disbeliever does not enjoy the sanctity of the Muslim.

It is also not permissible to sell blood, for it is impure, so it is not property. Likewise, it is not permissible to sell dogs, for they are forbidden, and whatever is forbidden cannot be lawful property. However, some hold that it is permissible to sell dogs in cases where using them is permissible.

4. The sold item should be owned by the seller:

There has been a very common error as far as this condition is concerned. Many, or even most, people buy their cars and even their houses, among other things, by means of al-murabahah in some Islamic banks.

What is meant here is the sale of al-murabahah which does not meet the condition of the seller's ownership of what he sells. The seller here is the Islamic bank. It is not permissible for it to sell what it does not own.

For example, a person comes to you and says that he wants to buy the car of your friend and you say to him "I have sold it to you," intending thereby to buy the car from your friend and then sell it to that person who would say: "I have bought it." This contract is invalid, for the owner of the car may refuse to sell it to you. For this reason, the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) is reported to have prohibited such a sale, saying: "Do not sell what you do not possess." [Ahmad, Abu Dawood, An-Nasa’i, At-Tirmithi and Ibn Majah on the authority of Hakeem ibn Hizam]

When some Islamic banks sell cars or the commodities of other companies, do they sell what they do not possess?

It is known that when a client comes to the Islamic bank to buy a car, for example, the Islamic bank says to him "I sell to you," meaning that it sells to him what he chooses from among the cars offered in companies in the market. But, from where does the bank bring it? Does it sell what it possesses?

Some jurists tried to get the Islamic bank out of this problem through the following:

First: The client should promise the Islamic bank that he will buy the commodity; and the Islamic bank in turn should promise the client that it will sell it to him. Then, both parties sign the written promises. This signed paper means that the bank is yet to sell the commodity, but it has merely promised to do so after buying it, and the client has only promised to buy it from the bank.

Second: The bank should make this paper binding. When a person comes to the Islamic bank and signs the written promise of purchase, he becomes committed to completing this process. They should declare that this is not a sale contract to avoid falling into the error of selling what the seller does not possess. Rather, it is only a promise, and the Muslim is obliged to fulfill his promise.

Third: After this step, the Islamic bank gives the price of the commodity to the company in cash and then hands the commodity over to the client, by installments at a known profit. Thus, it guarantees that the buyer will not withdraw from the deal and also guarantees its profit from it.

Shaykh Muhammad Al-Ashqar wrote a treatise on the invalidity of such a dealing and the impermissibility of obliging the client to buy the commodity on account of his promise, for this puts the bank in a position similar to selling what one does not possess. He also said that a promise is not binding. He settled this issue by the question: Is a promise of purchase binding legally or religiously? In other words, if I promised you to buy a commodity, yet I did not, and then you file a complaint against me to the judge, will the judge oblige me to buy it? On the other hand, if I am not obliged by the court, will I be sinful for breaking my promise and thus have to repent?

He explained that the promise of purchase here is not binding, and that the Islamic bank is required to buy the commodity from the company and own it through a formal contract, bringing the commodity in its possession, and then it sells it to the client by installments and receives a profit from this. The Islamic bank should not oblige the client to buy the commodity for merely promising to conclude the deal, for this would actually be a sale, albeit in the form of a promise.

But some dodged this problem and adopted another method: The Islamic bank does not buy the commodity by a formal contract with the company. Rather, the contract is represented by possessing the commodity; and they only conclude the 'offer and acceptance' process over the phone. Then, the bank signs the sale contract with the client and sells it to him by installments. Thereafter, the Islamic bank completes the deal with the company.

This method is also not sharia-compliant. It is nothing but circumvention aimed at changing the form only, thereby distinguishing between the dealing of the usurious facilities companies and that of the Islamic banks. In an authentic hadith narrated on the authority of Zayd ibn Thabit  may  Allah  be  pleased  with  him the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) forbade selling the goods where they are bought until the tradesmen take them to their houses. [Abu Dawood]

This means that a tradesman should have the commodity in his possession, after owning it, before he can resell it. The meaning of possession depends on the thing in question. It does not necessarily mean transferring the commodity to the place of the buyer, for the commodity may be planes, ships, or many cars, which cannot be transferred by the purchaser. What is intended here is that the commodity should become his property and in his possession. This can be done through official documents with a legal force, which prove that the commodity is now in the possession of the bank and registered in its name. In this way, even if the buyer withdraws from the deal, the commodity remains in the full possession of the Islamic bank.

We notify here that one of the forms of selling the commodity before possessing it is what sometimes takes place in tawarruq sale. For example, a person in need of money goes to buy a quantity of cement by installments and signs the sale contract. Then, he immediately sells the cement to a contractor at a lower price in cash – before possessing it. He may even not know where his commodity is situated. Such sale, in which the dealer sells the commodity before he possesses it, is prohibited. However, if the commodity is separated from the buyer and given to the purchaser, who then sells it to a contractor, then this is the issue of Tawarruq over which the scholars are known to have differing opinions. As some scholars deem it impermissible altogether, some others regard it as generally permissible, if the condition of possession is fulfilled. Still, other scholars regard it as permissible after first possessing the commodity, provided that there is a need for this.

We all remember that the crisis of Al-Manakh market took place because of the violation of this condition, i.e. possessing the commodity before selling it. Shares of illusory companies were sold on credit, with the purchaser desiring to resell them and receive profits until the fixed time for repaying the debt comes. What happened, however, was that this illusory market collapsed and the debts remained unpaid. As a result, the state shouldered a huge crisis that endured for years.

5. The seller should be able to deliver the commodity:

This is a fundamental condition, for if the commodity cannot be delivered, the purpose of the sale will not be fulfilled. For example, it is prohibited to sell fish while it is still in the water or birds while they are in the sky, or to sell a commodity that is located in a country at war, which thus cannot be delivered. This is all invalid.

6. The price should be known:

The price of the commodity should be fixed through seeing or describing.

7. The commodity should be known:

This happens by seeing it or knowing its description. For example, if a person says to another "I have sold you a car", and the other replied "I have bought it". This sale is invalid, for neither the car nor its price has been defined. Similarly, if a person says to another "I have sold you a car for five thousands." This sale is invalid too, since the currency has not been designated. The price should be fixed clearly. But, there is nothing wrong if it is commonly understood which currency is intended. However, on the internet, for example, the currency should be designated.

Seeing the commodity can be done through audio-visual media. This is enough with regard to buying commodities, if the medium is reliable. The buyer remains in a position to accept or reject the commodity if he finds it different in reality.

Foods and Drinks - II

• Ruling on alcohol:

1- Ibn ‘Umar, may Allah be pleased with them, narrated that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "Every intoxicant is khamr (alcohol), and every intoxicant is haram." [Muslim]

2- ‘Umar, may Allah be pleased with him, narrated that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: “Whoever believes in Allah and the Last Day, let him not sit at a table where alcohol is served.” [Ahmad and At-Tirmithi]

• Punishment of the one who drinks alcohol:

1- Ibn ‘Umar, may Allah be pleased with them, narrated that the Prophet  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "Every intoxicant is khamr, and every intoxicant is haram. Whosoever drinks khamr in this world and dies whilst having consumed it and not having repented from it will not drink it in the Hereafter [i.e. in Paradise]." [Muslim]

2- Jabir, may Allah be pleased with him, narrated that the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "Every intoxicant is haram, and Allah has set a pledge upon Himself that He would make those who drink intoxicants drink from teenat al-khabal." It was said: "O Messenger of Allah, what is teenat al-khabal?" He answered: "It is the sweat that the people of the Hellfire emit or their seepage (of flesh and bones)." [Muslim]

• Those who are cursed on account of alcohol:

Anas ibn Malik, may Allah be pleased with him, said:

The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) cursed ten on account of alcohol: the one who squeezes (the grapes etc), the one for whom it is squeezed, the one who drinks it, the one who carries it, the one to whom it is carried, the one who pours it, the one who sells it and consumes its price, the one who buys it, and the one for whom it is bought." [At-Tirmithi and Ibn Majah]

• Nabeeth is the water in which dates or raisins or their like is put to make water sweet and to take its salinity away. It is permissible to be drunk if it is not boiled or before three days pas on it.

• Ruling on eating from the property of others:

- If one, who is in need, passes by an unfenced orchard whose fruits are still on the trees or have fallen on the ground, and it has no guards, then he can eat from it without due payment, provided that he does not take away some of the fruits with him.

- Whoever takes something thereof while he is not in need of it, he is liable to pay twice its value and to be punished.

• Ruling on eating and drinking in prohibited utensils:

It is prohibited for men and women alike to eat and drink in utensils made of gold and silver or what is coated with them. A body that has been nourished with what is unlawful will not enter Paradise and its supplications will not be answered.

• Sunnah directive regarding if a fly falls in the vessel:

Abu Hurayrah, may Allah be pleased with him, narrated that the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "If a fly falls in the vessel of any of you, let him dip all of it (into the vessel) and then throw it away, for in one of its wings there is a disease, and in the other there is healing (antidote for it)." [Al-Bukhari]

• Islamic manner of slaughtering:

It is to slaughter a lawful land animal by cutting the throat and the esophagus along with the two jugular veins, or one of them, or by causing a fatal injury to those who cannot be seized thereof, such as the straying animal and the like.

• Way of slaughtering:

According to the Sunnah, camels should be slaughtered while they are standing, by piercing their throat with a sharp, spear-like instrument, and with its front-left leg tied. As for slaughtering cows, sheep, and the like: it can be done with a knife while they are lying on their left side. It is prohibited to make cattle a shooting target.

• The slaughter of the fetus is that of his mother. However, if it comes out alive, it cannot be eaten except after slaughtering it.

• Conditions of the validity of the slaughter:

1- Competence of the slaughterer: The person, man or woman, who slaughters animals must be a sane Muslim or one who belongs to the People of the Book. Thus, the slaughter undertaken by a drunken or insane person or a non-Muslim who does not belong to the People of the Book is not permissible.

2- Tool of slaughtering: It is permissible to slaughter with any sharp tool – except teeth and nails – that has a cutting edge which sheds the blood.

3- Shedding blood through cutting the throat and the esophagus: the slaughter is completed when the throat and the esophagus are cut with the two jugular veins.

4- To say bismillaah ( i.e. in the Name of Allah) during the time of slaughtering; if it is left forgetfully, not intentionally, then it will be lawful.

• It is a condition that the game is not prohibited on account of the Right of Allah Almighty, as is the case of game hunted in the sacred precincts of Mecca or by someone in a state of ihram.

• Kinds of dead animals:

All animals that die by means of strangling, hitting the head, electric shock, immersing in hot water, or choking by gas are all prohibited and unlawful to eat. This is because blood in these cases congests inside the meat, and thus it will be harmful for humans to eat. Also, the impermissibility relates to the fact that the animal is slaughtered in a way that is not compliant with the Sunnah. So, it is the same as an animal who dies due to a natural cause.

• Ruling on lawful animals slaughtered by the People of the Book:

1- Lawful animals slaughtered by the People of the Book are permissible to eat based on the statement of Allah Almighty (which means): {This day [all] good foods have been made lawful, and the food of those who were given the Scripture is lawful for you and your food is lawful for them.} [Quran 5: 5]

2- If a Muslim comes to know that the animals of the People of the Book are not slaughtered according to the Islamic guidelines such as by choking or by means of electric shocking, then they are forbidden to be eaten. As for the slaughtered animals of non-Muslims other than the People of the Book, they are totally forbidden for consumption.

• Slaughtering the animal that cannot be caught:

The game or animal that is difficult to catch can be wounded in any part of his body. Killing animals without a valid reason or benefit is prohibited.

• When can a Muslim eat the slaughtered animal of someone of the People of the Book?

If the Muslim knows that the Kitabi (someone who belongs to the People of the Book) mentioned the Name of Allah on the slaughtered animal, then it is permissible to eat from it. However, if he knows that he did not mention the Name of Allah on it, then it is impermissible for him to eat from it. If he does not know, it is permissible to eat from it because permissibility is the basic rule. One should not ask nor seek to investigate how it was slaughtered. Rather, it is better for him not to ask or search for that.

• Nothing of the animals that can easily be caught and slaughtered is permissible to eat without slaughtering them, except for locusts and fish. All that which cannot live outside of water can be eaten without slaughtering.

• Ruling of eating the game:

Lawful land animals and birds cannot be eaten, except after two conditions are met:

1- Slaughtering them according to the sharia-approved manner 

2- Mentioning the Name of Allah on them.

• Ruling on slaughtering an animal on behalf of another person:

Whoever slaughters an edible animal from the grazing livestock or the like and gives it in charity on behalf of a dead person so that its reward goes to that dead person, then it is permissible. However, if the person slaughters an animal with the purpose of glorifying this dead person and drawing close to him, then he has thereby committed major shirk (i.e. polytheism), and the animal will not be lawful for him or for others to eat.

• How to kill and slaughter animals in a good manner:

1- One should slaughter with a sharp tool, not a blunt tool that makes the animal suffer. Also, one should not slaughter the animal while its mate is watching, for this will scare it. Furthermore, one should not sharpen the knife while the animal is watching. He should not break the neck of the slaughtered animal, skin it or cut a part from it before it is actually dead. Nahr (the manner of slaughtering camels that has been aforementioned) should be observed with camels, whereas all other animals are to be normally slaughtered.

Shadad ibn Aws, may Allah be pleased with him, said:

I have memorized two things from the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) as he said: "If you kill, kill in a good manner, and if you slaughter, slaughter in a good manner. Let each one of you sharpen his blade and let him comfort the animal that he slaughters." [Muslim]

2- It is recommended to direct the animal towards the Qiblah and to say takbeer (Allahu Akbar), along with mentioning the Name of Allah (i.e. to say Bismillaah and Allahu Akbar). [Abu Dawood and At-Tirmithi]

Hunting: 

• Hunting is to intentionally kill a lawful, wild, uncatchable animal that no one owns using a sharia-approved tool.

• Ruling on hunting:

In principle, hunting is permissible, except inside the Precincts of Mecca, wherein it is prohibited. Also, hunting a land game is forbidden for someone who is in the state of ihram.

Allah Almighty says (what means): {Lawful to you is game from the sea and its food as provision for you and the travelers, but forbidden to you is game from the land as long as you are in the state of ihram. And fear Allah to whom you will be gathered.} [Quran 5: 96]

• Cases of hunting:

There are two cases for game after it is shot and caught: 

First: to find it stably alive, in which case it should be slaughtered according to the Islamic instructions.

Second: to find it dead – killed by hunting – or in unstable life, this can be lawful according to the conditions of hunting. 

• Conditions of lawful game:

For game to be lawful, the following conditions should be met:

1- The hunter should be a Muslim or one of the People of the Book. He should have reached the age of puberty or the age of discernment.

2- The used tool should be one of the following:

First: A sharp tool that sheds blood; other than a tooth or a nail.

Second: A predatory animal or bird such as dogs and hawks. It is permissible to eat what they hunt as long as they are trained. 

3- One should send the hunting animal such as a dog or an eagle with the intention of hunting.

4- Mentioning the Name of Allah Almighty while shooting or sending the hunting animal. If one does not mention it forgetfully, not intentionally, game will still be lawful.

5- Game should be lawful to hunt according to Islamic instructions. Game that is hunted during the time of ihram and game within the Sacred Precincts are unlawful. 

• Ruling of keeping dogs:

Keeping dogs is prohibited since they cause fear to people and because of their impurity and filth. Other reasons are that angels do not enter a house in which a dog is present and that keeping a dog causes its owner to lose two qirats (i.e. a mountain like Mount Uhud) from his good deeds each day. The prohibition does not apply in the case of keeping dogs for hunting or guarding livestock and crops because of necessity and the interest involved.

• If a hunting dog caught game with its mouth, then it is not necessary to wash it seven times, because using dogs in hunting is based on the principle of facilitation. 

• If one shot game with a stick, or the like of it, which deeply stabbed it and shed its blood, then it is permissible for consumption. However, if it was only injured owing to having been hit horizontally by the stick (without undergoing a penetrative stab) and died as a result, then it will not be permissible for consumption. 

• Ruling on playing with game:

- Hunting game uselessly or just for fun, like when one hunts game and leaves it without making benefit from it for himself or for others, is prohibited, being a form of wasting money and killing souls without need.

- Blood that is spilled out from birds and animals during hunting or slaughtering before they become lifeless is impure, and thus it is prohibited to make use of it.

- Whatever is hunted with a stolen or usurped tool is lawful; however, the hunter is deemed sinful. 

- It is not permissible to eat game or the slaughtered animal of someone who does not pray at all, because he is a disbeliever. 

• Ruling of amusing children with birds:

- Hunting game and taking it for little children to play with is permissible; however, they should be observed so that they may not harm it, neglect it, or starve it.

- It is prohibited to point a weapon, seriously or jokingly, at a human being whose blood is inviolable under the sharia.

Foods and Drinks - I

• Ruling of foods and drinks: 

According to principle, all good and beneficial things are lawful and all harmful and evil things are unlawful. Moreover, all substances are lawful and permissible to use, except those proven otherwise by evidence, or those which cause certain and evident harm.

1- Allah Almighty has made all that which entails benefit for the soul and body from among foods, drinks, and clothes lawful so that the slave can make use of them in obeying Him, the Exalted. Allah Almighty says (what means): {O mankind, eat from whatever is on earth [that is] lawful and good and do not follow the footsteps of the devil. Indeed, he is to you a clear enemy.} [Quran 2: 168]

2- Similarly, Allah Almighty has made all that which entails harm or that of which the harm outdoes the benefits unlawful. He, the Exalted, has made all the good things lawful for us and prohibited all the bad things for us. This complies with the statement of Allah Almighty in which He describes His Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) with the words (which mean): {And makes lawful for them the good things and prohibits for them the evil.} [Quran 7: 157] 

• Food's impact on humans:

Food provides man with nourishment and has an effect on his character and conduct. Good foods positively affect man, while bad foods negatively affect him. Therefore, Allah Almighty orders people to eat that which is good and forbids them that which is bad.

• Basic ruling regarding foods and drinks:

The basic ruling concerning foods and drinks is that they are lawful. So, every pure food or drink that involves no harm, such as meat, grains, fruits, honey, milk, dates and so on, is lawful.

It is unlawful to consume impurities such as the flesh of a dead animal and spilled out blood. Also, it is unlawful to consume all that which entails harm such as poison, alcohol, hashish, narcotics, tobacco, khat and similar materials, because they are evil and cause physical, financial, and mental harms.

• What one should do if he is invited to have food?

1- As a Sunnah directive, if a Muslim who is visiting another Muslim is invited by the latter to eat, then the former should eat without asking about it. The same thing applies if he gives him something to drink.

2- A Muslim should not answer the invitation or eat the food of those who compete in preparing extravagant meals for the purpose of showing off and ostentation.

• Excellence of Dates:

Dates are one of the best foods. The inhabitants of a house that lacks dates are likely to be hungry. Dates serve as a shield from poison and magic. The dates that are of the highest quality are those of Medina, especially ‘Ajwah dates. 

Sa‘d ibn Abi Waqqas, may Allah be pleased with him, narrated that the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) said: "Whoever starts his day by eating seven ‘Ajwah dates will not be harmed by any poison or magic on that day." [Al-Bukhari and Muslim]

• Benefits of Dates:

- Dates strengthen the liver, serve as a laxative, and decrease blood pressure. It is one of the most nourishing fruits to the body and is rich in sugar. Eating dates on an empty stomach kills worms. Hence, dates are a kind of fruit, nourishment, medicine and dessert. 

• If someone would eat old dates, he should open it and get mite out of it.

• Every animal which is prohibited of being eaten is impure, to the exclusion of three kinds:

- Mankind.

- Creatures that have no blood, except those which generate from impurities such as cockroaches, for they are impure whether they are alive or dead.

Animals that are difficult to keep away from, such as cats and donkeys. Dogs are not included in this ruling. 

- Animals and birds that are unlawful to be consumed: 

- Specific animals whose impurity is stated by the sharia such as domestic donkeys and pigs. 

- Species that are deemed prohibited in the sharia such as beasts that have fangs and birds with claws.

- Kinds of creatures whose impurity is well known such as mice and insects.

- Kinds of animals whose impurity is accidental such as the jallalah (i.e. animals that feed on impurities). 

- Kinds of creatures which are ordered by the sharia to be killed such as snakes and scorpions, or prohibited in the sharia to be killed such as hoopoes, shrikes, frogs, special kinds of ants, bees and the like.

- Those known to be carrion eaters such as eagles and crows.

- The offspring of two animals of which one is lawful and the other is unlawful, such as a mule, for it is born to a female horse which is mated by a domestic donkey.

- A dead animal or that on which the Name of Allah was not mentioned while being slaughtered.

- What is usurped or stolen since it is impermissible to consume such things in the sharia.

• Categories of prohibited wild beasts:

It is prohibited to eat wild beasts that have fangs by which they devour their prey such as lions, tigers, wolves, elephants, cheetahs, panthers, leopards, dogs, foxes, wild pigs, jackals, cats, crocodiles, tortoises, hedgehogs, monkeys, and the like; except hyenas for they are lawful to eat.

• Categories of prohibited birds:

It is prohibited to eat birds that have claws by which they hunt such as eagles, falcons, hawks, accipiters, kites, owls and the like.

It is also prohibited to eat birds that devour carrion and dung such as eagles, crows, Egyptian vultures, hoopoes, martins and the like.

• Lawful animals and birds:

1- All land animals are lawful, except what has been previously mentioned as well as the like of them that are included under the same category. Hence, it is permissible to eat cattle such as camels, cows, and sheep. It is also permissible to eat wild donkeys (onagres), horses, hyenas, desert lizards known as dhabb, wild cows, antelope, deer, rabbits, giraffes, and all other wild animals; except the predatory beasts which have fangs, for they are prohibited. 

2- All birds are lawful, except what has been previously mentioned and the like of them. So, it is permissible to eat chickens, ducks, geese, pigeons, ostriches, sparrows, nightingales, peacocks, stock dove and the like.

It is narrated on the authority of Ibn ‘Abbas, may Allah be pleased with him, that he said: "The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ) prohibited the eating of all fanged beasts of prey and all the birds having talons." [Muslim]

• Sea animals, large and small, that live only in the sea are lawful to eat. There is nothing excluded from them, for Allah Almighty says (what means): {Lawful to you is game from the sea and its food.} [Quran 5: 96]

• Prohibited foods:

1- Allah Almighty says (what means): 

• {Lawful to you is game from the sea and its food as provision for you and the travelers, but forbidden to you is game from the land as long as you are in the state of ihram [state or ritual consecration]. And fear Allah to whom you will be gathered.} [Quran 5: 96] 

• {Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah, and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars, and [prohibited is] that you seek decision through divining arrows. That is grave disobedience. This day those who disbelieve have despaired of [defeating] your religion; so fear them not, but fear Me. This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion. But whoever is forced by severe hunger with no inclination to sin—then indeed, Allah is Forgiving and Merciful.} [Quran 5:3]

• Any part that is cut off from the lawful animal while it is still alive is prohibited to be eaten, for it is considered dead.

• Lawful exceptions concerning dead animals and blood:

Both dead animals and shed blood are prohibited to be eaten, except what is authentically proven to be lawful based on a statement of the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allah exalt his mention ): "There are two dead animals that are lawful for us (to eat): fish and locusts; and there are two bloods that are lawful for us (to eat): the liver and the spleen." [Ahmad and Ibn Majah]

• Ruling of fats added to foods:

As for fats, oils, and gelatin added to foods and sweets and the like: if they are from plants, then they are lawful, as long as they are not mixed with impurities. Also, if they are extracted from prohibited animals such as swine or dead animals, then they are unlawful.

If they are extracted from lawful animals which were slaughtered according to the Islamic instructions, and they are not mixed with impurities, then they are lawful; otherwise, they are unlawful.

• Ruling of eating jallalah (animal that eats dung or other impurities):

The jallalah from among cattle or chickens and the like are those whose fodder is mostly impure. It is prohibited for a Muslim to ride them or to consume their meat, their milk, and their eggs until they are detained and fed with pure fodder, to the degree that one becomes almost certain of their purity.

• Cases where it becomes permissible to consume what is unlawful:

Whoever is forced by necessity to eat something that is prohibited – other than poison: it becomes permissible for him to eat thereof that which causes him to survive.

Allah Almighty says (what means): {But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, Allah is Forgiving and Merciful.} [Quran 2: 173]

to be continued...