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Animal Sacrifices
10. The tenth of prohibited animal food is that which has been sacrificed to idols. During the period of
jahiliyyah, stone altars stood in front of the idols around the Ka‘aba, and the polytheists would slaughter
animals on or close to these altars in order to seek nearness to the deities to which the altars were
assigned.
Such immolation is similar to “that which has been dedicated to anyone other than Allâh,” as both
involve the glorification of false deities. The difference is that in case of “that which has been dedicated
to anyone other than Allâh,” the slaughtering did not take place in the vicinity of the idol and only its
name was mentioned over the object of sacrifice, while in the latter case the immolation was done in
front of the idol or on the altar assigned to it, and it was therefore unnecessary to mention its name.
Since these altars were in the vicinity of the Ka‘aba, it was possible to imagine that these sacrifices were
meant to render homage to the Sacred House. The Qur‘ân, through an explicit declaration, removed this
possibility from the minds of people, classifying this practice in the same category as that which is
dedicated to anyone other than Allâh.
The Exemption of Sea Food and Locusts
The Islâmic Shari‘ah has exempted fish, whales, and other sea creatures from the category of “dead
animals.” When the Prophet (s.a.w.s.) was asked about the sea, he replied, Its water is pure and its
dead are halal. (Compiled by Ahmad and other compilers of the Sunnah.)
Says Allâh Ta‘ala: The game of the sea is permitted to you and so is its food.... (5:99 (96)) and ‘Umar
explained, “Its game is what is caught from it and its food is what is thrown out from it,” while Ibn ‘Abbas
said, “Its food is its dead (animals).”
In the two Sahihs of al-Bukhâri and Muslim, it is reported on the authority of Jabir that the Prophet
(s.a.w.s.) once sent some of his Companions on an expedition. They found a dead whale by the sea and
subsisted on it for more than twenty days. On their return to Madinah, they told the Prophet (s.a.w.s.)
about this and he said, Eat the food which Allâh has brought forth for you, and feed us from it if you have
any left. They then brought him some whale meat and he ate it. (Compiled by al-Bukhâri.)
By the same token, locusts are exempted from the category of “dead animals.” The Prophet (s.a.w.s.)
gave permission to eat dead locusts, as the question of slaughtering them does not arise. Said Ibn Abû
Awfa, “We went with the Prophet (s.a.w.s.) on seven expeditions, and we ate locusts with him.”
(Compiled by all the authentic collections of ahadith excepting that of Ibn Mâjah.)
Making Use of the Skin, Bones, and Hair of the Animal
The prohibition concerning the dead animal is limited to the eating of its flesh. One can—in fact, one
should—make use of its skin, horns, bones and hair, for throwing them away is a waste, and waste is not
permitted. Concerning this, Ibn ‘Abbas narrated: The freed maid-servant of the Prophet’s wife,
Maymunah, was given a sheep, and it died. The Prophet (s.a.w.s.) passed by its carcass and said, ‘Why
did you not take its skin to be tanned and use it?‘ They replied, ‘But it is deed.’ The Prophet (s.a.w.s.)
said, ‘What is prohibited is eating it.’ (Reported in all the authentic collections of ahadith excepting that of
Ibn Mâjah)
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The Prophet (s.a.w.s.) made it clear that the way to purify the skin of a dead animal is to tan it. He is
reported to have said, “The tanning of the skin is its slaughtering,” (Compiled by Abû Daoud and al-
Nisai) meaning that just as slaughtering makes the eating of the flesh of a sheep or cow halal, likewise
tanning makes the use of the skin halal. He also said, “Tanning removes its impurity,” (Compiled by al-
Hakim.)
And “If the skin is tanned, it is purified.” (Compiled by Muslim and others.)
The application of these latter ahadith is quite general, including the skin of the dog or the pig. This was
the opinion of the jurists of the Zahiri school, of Abû Yusuf, the pupil of Abû Hanifah, and of al-Shawkani.
Sawdah, the wife of the Prophet (s.a.w.s.), said “One of our sheep died, so we tanned its skin and used
it as a water skin, putting dates in it to sweeten the water. We used it until it wore out.” (Compiled by al-
Bukhâri and others.)
Necessity Dictates Exceptions
All the above-mentioned prohibitions apply in situations in which one has a choice. However, in case of a
necessity a different rule applies, as was discussed earlier. Allâh Ta‘ala says:...He has explained to you
what He has made haram for you, except that to which you are compelled... (6:119)
And after mentioning the prohibitions concerning the flesh of dead animals, blood, and so, He says:...but
if one is compelled by necessity, neither craving (it) nor transgressing, there is no sin on him; indeed,
Allâh is Forgiving, Merciful. (2:172-173)
The consensus of the jurists is that necessity in this case signifies the need for food to alleviate hunger
when no food other than the prohibited food is available, some jurists holding the opinion that at least
one day and one night should pass without food. In such a situation a person may eat as much will
satisfy his hunger and thus save himself from death. Said Imam Malik, “The amount of it is what will
alleviate his hunger, and he should not eat more than what will keep him alive.” This, perhaps, is the
meaning of Allâh’s words, “neither craving (it) nor transgressing,“—that is, neither desiring it nor eating
more than necessary. That hunger can be a compelling need is expressly mentioned in the Qur‘ânic
ayah:...but if one is compelled by hunger, without any inclination to sin, then indeed Allâh is Forgiving,
Merciful. (5:4 (3))
Medical Necessity
Concerning the question of whether some of the prohibited food substances can be used as medicine,
there is a difference of opinion among jurists. Some do not consider medicine to belong in the category
of a compelling necessity like food, and in support of their position they cite the hadith: “Assuredly Allâh
did not provide a cure for you in what He has prohibited to you.” (Compiled by al-Bukhâri on the
authority of Ibn Mas‘ood.)
Others consider the need for medicine equal to that of food, as both are necessary for preserving life. In
support of their position that prohibited food substances may be used as medicine, they argue that the
Prophet (s.a.w.s.) allowed ‘Abd al-Rahman bin ‘Awf and al-Zubair bin al-‘Awwam to wear silk because
they were suffering from scabies. (The text of this hadith is quoted in the subsection of this book entitled
“Clothing and Ornaments.”)
Perhaps this latter view is closer to the spirit of Islâm which, in all its legislations and teachings, is
concerned with the preservation of human life. However, taking medicine containing some of the haram
substances is permissible only under the following conditions:
1.
The patient’s life is endangered if he does not take this medicine.
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