Does the method for doing qurbaani on the permissible land animals apply to the seafood as well?
I’ve always thought that seafood is halal, no matter how u cut it up/cook it. While reading Quran, I came across a few verses which held the meaning something similar to: the only animals that r halal are a few permissible animals which were sacrificed in the name of Allah.
Do recite the same verses before killing a fish? Why or why not?
Re: Seafood.. haraam?
YEs seafood is halal and you do not need to slaughter it.
please read here:
http://www.islamtoday.net/english/showme2.cfm?cat_id=33&sub_cat_id=556
Its Water Purifies and Its Dead are Lawful”
ISLAMTODAY.NET
Abû Hurayrah relates that Allah’s Messenger said about the sea: “Its water purifies and its dead are lawful."
This hadîth is related in al-Muwatta’, Sunan al-Tirmidhî, Sunan al-Nasâ’î, Sunan Abî Dawûd, Sunan Ibn Mâjah, Musnad Ahmad, and Sunan al-Daraqutnî, among others.
It is an authentic hadîth. Al-Bukhârî was among the many scholars who declared it so. Al-Tirmidhî asked al-Bukhârî about this hadîth, mentioning its chain of transmission. Al-Bukhârî replied that it was authentic. [al-Tirmidhî, al-Ilal al-Kabîr (1/136) and al-Zaylaî, Nasb al-Râyah (1/96)]
Al-Tirmidhî declared it “a good and authentic hadîth”. [Sûnan al-Tirmidhî (1/100-101)] Other scholars who authenticated it were Ibn Khuzaymah, Ibn Hibbân, Ibn al-Mundhir, Ibn Hazm, al-Bayhaqî, and al-Daraqutnî.
The meaning of the hadîth:
Al-Shâfi`î said: “This hadîth contains half the knowledge of purification.” [Talkhîs al-Habîr (1.24)] He may have said this because purification is of two kinds – purification with water and purification with soil – and this hadîth deals with the first. Another possibility is that he meant that purification takes place either on land or at sea, and this hadîth deals with purification at sea. And Allah knows best. In any case, there can be no doubt about the importance of this hadîth for matters pertaining to purification.
This hadîth has a story behind it. A man came to the Prophet (peace be upon him) and said: “O Messenger of Allah, we go out to sea and carry with us little water. If we were to use it for our ablutions, we would go thirsty. May we perform our ablutions with sea water?”
The Prophet (peace be upon him) replied: “Its water purifies and its dead are lawful.”
When the Prophet (peace be upon him) said “Its water purifies…”, he was indicating that sea water is not only pure in and of itself, but that it is suitable for the purification of other things.
When he said: “…and its dead are lawful”, he meant that the animals of the sea are permissible to eat without having to be slaughtered. The fact that all seafood is lawful is established by this hadîth as well as by others.
Its legal implications:
This hadîth indicates the ruling that seawater can be used just like fresh water for all types of purification. There have been two opinions on this matter.
The first opinion that has been held by the vast majority of people of knowledge from the time of the Companions onwards, is that seawater has the power to purify and may be used for all types of purification, even when fresh water is abundantly available. This was the opinion of the Companions Abû Bakr, Ibn Abbâs, and Umar and has also been attributed to Uqbah b. ?mir and Abd Allah b. Amr. Among the Successors and early jurists who expressed this view were Atâ’, Ibn Sîrîn, al-Hasan al-Basrî. Ikrimah, Tâ’ûs, Ibrahîm al-Nakhaî, Sufyân al-Thawrî, and al-Awzâ’î. It was the opinion of the four imams, Abû Hanifah, Mâlik, al-Shâfîî, and Ahmad, as well as that of Ibn Hazm.
**There are many pieces of evidence that support this opinion: **
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At the forefront of this evidence is the hadîth under discussion. It is a clear, unambiguous statement to this effect and as such, a decisive and indisputable piece of evidence.
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Another piece of evidence comes in Allah’s statement: “…if any of you comes from reliving himself or having had intimate contact with women and does not find water, then perform tayammum…” [Sûrah al-Mâ’idah: 6] In this verse, the word water is mentioned in an absolute sense without any qualification. It therefore must be assumed to mean all types of water in the absence of evidence indicating otherwise.
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Another argument that can be advanced is that since the food and game of the sea is lawful to eat, its water must be pure and have the ability to purify.
Some scholars have claimed that there is consensus on this issue. The Mâlikî jurist Ibn Juzayy writes: “Untainted water is water that remains on its original nature. There is consensus on the fact that it is pure and has the power to purify, regardless of whether it is sweet or salty and regardless whether its source is the sea, the rain, or the Earth.”* [al-Qawânîn al-Fiqhiyyah (p. 44)]*
However, this claim of unanimity is incorrect. Ibn al-Mundhir writes: “I know of no disagreement from the people of knowledge whom I have met or even heard of, that what is used for purification fulfills the requirements for purification – except when it comes to seawater. There is some indication of disagreement on this matter from some of the earliest Muslims.”* [al-Awsat (6/246)]*
Ibn Abd al-Barr writes: “The vast majority of scholars and jurists from all lands are agreed that seawater has the ability to purify and may be used for the purpose of ritual ablutions, except for what is attributed to Abd Allah b. Umar b. al-Khattâb and Abd Allah b. Amr b. al-?s that they disliked performing ablutions with seawater. However, none of the great jurists followed them in this opinion or even paid attention to it.” [al-Tamhîd (16/221)]
It is related that Amr b. al-?s said: “Sea water is not sufficient for either the ritual ablutions or the ritual bath. Under the sea is fire, then water, then more fire.” This statement is related in Sunan al-Bayhaqî (4/334) and the Musannaf of Ibn Abî Shaybah (1/122) with an authentic chain of transmission.
Ibn Abî Shaybah also relates with an authentic chain of transmission that Ibn `Umar said: “I prefer to perform tayammum than to perform ablutions with seawater.”
There are a few narrations attributing this opinion to others, but those narrations are weak.
As for the evidence for this opinion, there is a hadîth that quotes the Prophet (peace be upon him) as saying: “No one should go to sea except someone setting out for the greater or lesser pilgrimage or setting out to fight for the sake of Allah, because under the sea is fire and under the fire there is a sea.” *[Sunan Abî Dâwûd (2489), Sunan al-Bayhaqî (4/334), al-Daylamî’s Firdaws (5/149), and Sunan Sa`îd b. Mansûr (2/186)] *
Abû Dâwûd says: “This hadîth is extremely weak. Abû `Abd Allah and Bashîr (two people in its chain of transmission) are both unknown.”
The argument that is advanced on the basis of this weak hadîth is as follows: The sea is a covering over Hell and that which is a covering of something despicable cannot be a means for purification and mercy. This can be compared to the water covering the land of the people of Thamûd whom Allah destroyed with His punishment, since the Prophet (peace be upon him) forbade us from performing ablutions with the water of Thamûd.
This argument, of course, fails, simply because it is built upon a very weak hadîth. Even if the hadîth had been valid, the argument would still not hold up. As Ibn Qudâmah says: “If they understood that the ocean is full of fire right now, then this goes against what we see with our own eyes. If they meant that the ocean will become fire in the future, this is in no way prevents us from performing ablutions in it while it is still water.” [al-Mughnî (1/23)]
Some benefits of this hadîth:
- It shows the intelligence and legal sense of the questioner and gives us a good example of how a question should be asked. The questioner began by explaining his situation. He described how he goes to sea and has little fresh water available to him. This shows that his question was not merely hypothetical. He needed a practical answer to address a situation that he actually had to confront in his life. He mentioned what he felt could possibly have an effect on the legal ruling and then asked if he could perform ablutions with seawater.
It is important for a questioner to phrase his question well, mentioning all the details, and present it in a way that shows his need for an answer.
- The Prophet (peace be upon him) replied with “Its water purifies”. This statement is rich in meaning. He had been asked: “May we perform our ablutions with sea water?” He could have simply answered with: “Yes”.
However the Prophet (peace be upon him) answered the way he did for a number of reasons.
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It is clear from his answer that the reason it is permissible to perform ablutions with seawater is that seawater is pure. It is not just a concession for seamen born of necessity.
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His answer also shows that seawater is not only good for ablutions, but for all types of purification.
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His answer clearly states the reason why ablutions are permissible with seawater. This reason is its ability to purify. This shows us that all water that can purify is acceptable in Islamic Law, regardless of its source, including river water, lake water, and well water.
- The Prophet (peace be upon him) also mentioned that it is permissible to eat aquatic animals that die without being slaughtered. This ruling does not apply to land animals that die in the water. Now, the questioner asked only about performing ablutions with seawater, but the Prophet (peace be upon him) volunteered this additional information. There were good reasons for him to do so. Since the questioner was a seaman, he was in need of this information. Also, it was quite likely that the questioner did not know the ruling on the matter, since he did not even know the ruling on seawater, even though water is generally known to have the ability to purify.
People of knowledge have determined from this incident and others like it that it is permissible for a scholar to volunteer information that was not asked if he feels that the questioner is in need of that information.
For this reason, al-Bukhârî entitled a chapter of his Sahîh: “Whoever Answers a Questioner with More than He was Asked About”. In that chapter, al-Bukhârî cites the hadîth where a man came to the Prophet (peace be upon him) and asked him: “What does a pilgrim wear?” To this question, the Prophet (peace be upon him) replied: “A pilgrim may not wear a shirt, a turban, a pair of pants, or a cloak. He may not wear a garment died with wars or saffron. If he cannot find sandals to wear, then he may wear leather socks, but he must cut them so they will be below the ankles.” [Sahîh al-Bukhârî (1/42)]
Al-Bukhârî realized that the man did not ask about what he should do if he could not find sandals, but the prophet (peace be upon him) volunteered to the man this additional information because he saw that the man needed it. Also, the Prophet (peace be upon him) was subtly indicating to the questioner what his question should have been. Instead of asking about what he should wear, he should have asked about what he should not wear, since that is a question that can be answered in brief.
Ibn al-Qayyim writes: “It is permissible for a mufti (a person who issues legal rulings) to answer a questioner with more than what that questioner asked about. This is the best way to advise him, teach him, and provide him with guidance. Whoever criticizes such an approach is weak in knowledge, narrow-minded, and a poor advisor.” ***
Scholars of jurisprudence concur that the answer to a legal question should always be according to the question asked. This is, no doubt, correct. Nevertheless, this does not mean that the mufti cannot offer additional information. It merely means that the answer must at least address the specific matter that was asked about.
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This answer shows that the Prophet (peace be upon him) was as generous with his knowledge as he was with his wealth and his person. This was one of his many good qualities.
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This hadîth also shows us that it is permissible to go to sea for worldly matters like commerce, not just for pilgrimage or for battle, as long as the way is safe. Allah says: “He is the one who facilitates your movement on land and at sea.” *[Sûrah Yûnus: 22]**[/size]
Re: Seafood.. haraam?
LKC,
First you have to understand that there are two school of thoughts on this issue. According to one Only FISH is HALAL and not the other sea food. While the other says that in Quran it is not restricted to Fish only so all the animals from sea are Halal unless it started floating after they are dead in water when you find them.
BTW even if you just recite name of Allah on a arrow or bullet and the animal is dead before you approch, it is HALAL.
Re: Seafood.. haraam?
BTW even if you just recite name of Allah on a arrow or bullet and the animal is dead before you approch, it is HALAL.
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Explain this to me please as I am confused. I thought part of the zabiha process..on animals... was to slit the throat while reciting Allah's name...so how can you just shoot a bullet/arrow anywhere?
Re: Seafood.. haraam?
Explain this to me please as I am confused. I thought part of the zabiha process..on animals... was to slit the throat while reciting Allah's name...so how can you just shoot a bullet/arrow anywhere?
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This is only for game animals.
Re: Seafood.. haraam?
^^ he means when you are hunting ..