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Animal rennet and cruelty towards animals

 
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MessaggioInviato: Sab Lug 16, 2011 7:53 pm    Oggetto: Animal rennet and cruelty towards animals Rispondi citando

Bismillah Ar-Rahman Ar-Rahim
Assalām alaykum wa raḥmatullāhi wabarakātuhu
Respected Mufti, I’d like to ask you a question about rennet which is derived from lawful animals that are not slaughtered in accordance to Shariah. I know that Imam Abu Hanifa (radi Allahu anhu) stated that this kind of rennet is not impure so it’s halal to consume. Also it has been narrated in some ahadith that the Prophet (Sallalahu Alaihi Wasallam) was brought cheese coming from the land of Majus, who maybe used animal rennet to curdle the milk, He asked for a knife then recited 'bismillah', cut the cheese and ate. The practice of making cheese is very ancient and in the past people also used rennet from non-animal sources like fig leaves, melon, wild thistle and safflower. So we can’t know if the cheese of the Magicians that the Prophet (Sallalahu Alaihi Wasallam) ate was really made by animal rennet. What it’s sure is that at the time of Imam Abu Hanifa (radi Allahu anhu), as well as at the time of the Prophet (Sallalahu Alaihi Wasallam), cattle were not slaughtered by current modern methods, but animals were usually killed cutting their throat by almost all ancient peoples, similarly to Islamic slaughtering. Nowadays animals, which are not slaughtered in accordance to Shariah, are stunned using captive bolt guns. This method leads animals to be apparently unconscious but scientific facts indicate severe pain immediately after stunning. Taking into account that cruelty towards animals is not permissible in Islam and that even when we have to slaughter them we have been commanded by our Beloved Prophet (Sallalahu Alaihi Wasallam) to minimize their pain as much as possible, do you think that current rennet (derived from lawful animals that are not slaughtered in accordance to Shariah )can still be considered “halal”? In the light of the fact that this kind of animal rennet is usually used in food that is not a necessary item of diet, like sweets and ice-creams, or in expensive fine cheeses which can be easily replaced with others made by microbial rennet which are less expensive but equally good, do you think that for Taqwa it’s better to abstain from consuming food that contains this kind of animal rennet? JazakAllah khayran for you answer.

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“Fear Allah in the way you treat animals...” (Abu Dawood 2/328)
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MessaggioInviato: Sab Lug 16, 2011 7:57 pm    Oggetto: Rispondi citando

Inoltrata al Mufti.

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MessaggioInviato: Sab Lug 16, 2011 8:07 pm    Oggetto: Rispondi citando

'Umar Andrea ha scritto:
Inoltrata al Mufti.

Ti ringrazio fratello Umar (anche per aver trasmesso la mia domanda precedente), jazakAllah khayran.

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MessaggioInviato: Lun Lug 18, 2011 1:28 pm    Oggetto: Rispondi citando

Fatwa di Mufti Ismail Moosa:

"Wa'alaykum as Salam wa rahmatullahi wa barakatuhu,

It is extremely distressing to see the manner in which animal are treated before slaughter. However, we should realize that there are two separate issues, viz; the treatment of animals before slaughter and the ruling of the meat , rennet etc of such animals after slaughter. We will address both these issues separately

The treatment conducted to animals as outlined in your query clearly contradicts the principles of Islam. According to the spirit and teachings of Islam, it is impermissible to cause unendurable pain and harm to these innocent creatures of Allah. Consider the following narrations of Prophet Muhammad (May Allah shower his peace and blessings on him),

(1) حدثنا عبد الله بن محمد النفيلى حدثنا مسكين - يعنى ابن بكير - حدثنا محمد بن مهاجر عن ربيعة بن يزيد عن أبى كبشة السلولى عن سهل ابن الحنظلية قال قال رسول الله -صلى الله عليه وسلم: « اتقوا الله فى هذه البهائم المعجمة … ». سنن أبى داود - (ج 2 / ص 328 دار الكتاب العربي ـ بيروت )

(1) “Fear Allah in the way you treat animals...” (Abu Dawood 2/328)


(2) وحدثنى سلمة بن شبيب حدثنا الحسن بن أعين حدثنا معقل عن أبى الزبير عن جابر أن النبى -صلى الله عليه وسلم- مر عليه حمار قد وسم فى وجهه فقال « لعن الله الذى وسمه ». (صحيح مسلم - (ج 6 / ص 163(

(2) Jabir told that an ass which had been branded in its face passed by the Messenger of Allah. The Messenger of Allah remarked, “May Allah curse the one who branded it.” (Muslim 6/163)


(3) حدثنى عبد الله بن محمد بن أسماء بن عبيد الضبعى حدثنا جويرية - يعنى ابن أسماء - عن نافع عن عبد الله أن رسول الله -صلى الله عليه وسلم- قال « عذبت امرأة فى هرة سجنتها حتى ماتت فدخلت فيها النار لا هى أطعمتها وسقتها إذ هى حبستها ولا هى تركتها تأكل من خشاش الأرض ». (صحيح مسلم - (ج 8 / ص 35)

(3) “A woman was punished and entered the (Hell) Fire because of a cat which she had imprisoned until it died, neither did she give it food nor did she set it free to eat from the vermin of the earth.”(Muslim 8/35)


It is clear from the above, that cruelty to animals is not permissible in Islam and will cause a person to be punished. Thus, the manner in which the animals are treated, as explained in your query, is prohibited.


As for the second issue (i.e. the ruling of the meat of such animals after slaughter), it should firstly be noted that Islam advocates kindness to animals even at the time of slaughtering. Prophet Muhammad (May Allah shower his peace and blessings on him) has said:

حدثنا أبو بكر بن أبى شيبة حدثنا إسماعيل ابن علية عن خالد الحذاء عن أبى قلابة عن أبى الأشعث عن شداد بن أوس قال ثنتان حفظتهما عن رسول الله -صلى الله عليه وسلم- قال « إن الله كتب الإحسان على كل شىء فإذا قتلتم فأحسنوا القتلة وإذا ذبحتم فأحسنوا الذبح وليحد أحدكم شفرته فليرح ذبيحته ». (صحيح مسلم - (ج 6 / ص 72)


Verily, Allah has ordained compassion for everything; so if you kill, perfect your killing, if you slaughter, then perfect the slaughtering. SHARPEN THE BLADE AND COMFORT THE ANIMAL THAT WILL BE SLAUGHTERED.” (Sahih Muslim 6/72)

A similar narration to the above is narrated by Imam Bayhaqi (May Allah be pleased with him), wherein it is stated that Abdullah bin Umar (May Allah be pleased with him) has said,

وروينا عن ابن شهاب أن عبد الله بن عمر قال : أمر رسول الله صلى الله عليه وسلم بحد الشفار ، وأن توارى عن البهائم وقال : ' وإذا ذبح أحدكم فليجهز ' وقيل : عنه ، عن سالم بن عبد الله بن عمر ، عن أبيه (السنن الصغرى للبيهقي (ج 8 / ص 256)- (نسخة الأعظمي مكتبة الرشد)


The Prophet of Allah (May Allah shower his peace and blessings on him) commanded that the knife is sharpened, and (a sheep) is slaughtered in the absence of other sheep. He also said, “When any one of you slaughters, he should first prepare.”

Still in another narration it is said:

قال أبو بكر بن أبي شيبة : حدثنا إسماعيل بن إبراهيم ، عن زياد بن مخراق ، عن معاوية بن قرة ، عن أبيه ، رضي الله عنه ، أن رجلا قال للنبي صلى الله عليه وسلم : إني لأذبح الشاة وإني لأرحمها ، أو قال : إني لأرحم الشاة أن أذبحها ، فقال : إن الشاة إن رحمتها رحمك الله مرتين. (اتحاف الخيرة المهرة - (ج 5 / ص 283)

A person said to the Prophet of Allah (May Allah shower his peace and blessings on him), “Verily I slaughter a sheep and show mercy to it.” The Prophet of Allah (May Allah shower his peace and blessings on him) replied, “If you show mercy to a sheep, Allah will show double the mercy on you.


Having mentioned the above, it should be known that the ruling of the meat and rennet depends entirely on the method in which the animal was slaughtered. Thus, if the animals were slaughtered in accordance with the laws of Islam, the meat will be halaal (permissible to consume). The cruelty which was shown to the animals before slaughter is a separate crime.
To summarise, there are two issues: one is the treatments of animals before slaughter, this is impermissible.The second is what happens at the actual time of slaughter. If all the appropriate rulings are adhered to, the meat, rennet etc will be halal, irrespective of the torture shown before the slaughter.

And Allah Ta'ala knows best.

Wassalam,

[Mufti] Ismail [Moosa]
".

Inoltre, ho chiesto conferma a Mufti Sahab riguardo l'opinione dell'Imam Abu Hanifah (rahimahullah) sulla liceità del caglio proveniente da animali leciti anche se non sono macellati islamicamente, ed ha risposto:

"Yes, when researching this answer, I myself read the opinion of Imam Abu Hanifa in many classical work.

Mufti Mahmood and Mufti Nizamuddin also gave fatwa on Imam Abu Hanifa's view.

[Mufti Ismail Moosa]
".

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