Monday, 27 September 2021

Non-meat eater or vegetarian?

Can I become vegetarian as a Muslim?
Is that the same as becoming a 'non-meat eater'?Where can I find pure and Halal meat?

A peculiar question was forwarded for discussion among some scholars. 


Scholar 1- Question:  
One of my close relative believes that she will be answerable to Allah if she eats meat or chicken or even fish if they are not ethically bred or looked after even if sheep and cows and chicken are slaughtered the halal way. She is thinking of becoming a vegetarian. Please comment if she is doing the right thing.
The young Ulama commented as below: 

Scolar 2: My simple answer would be that a Muslim may be a vegetarian.  only as long they do not regard eating meat as prohibited. Allah knows best. 

Scholar 1: How about the point "ethically bred and looked after". It looks like they have a point. 
Scholar 2: In terms of ethically being looked after, I don't think that contributes to the meat being Harām. However, in terms of the responsibility that she is referring to, in that case I don't think she will be liable for that, especially considering the approach to finding out if an animal was ethically bred or slaughtered.
However in light of her point, it has been mentioned through several narrations in terms of how animals need to be treated but that lies in the responsibility of the owner.
Scholar 1: Makes sense; Masha-Allah. 

Scholar 3: The standard in Islam is to eat حلال and طيب and therefore it is ethically valid to question to that extent but beyond that Islam does not force one to be a non vegetarian and therefore down to personal choice not belief.
Scholar 1: شكرا 

Scholar 4: There are a handful of companies like this that have popped up recently (that sell free range chicken, lamb, goat and turket).
https://www.freerangehalalmeat.co.uk/ 

Scholar 1: wow. It's a solution for her then. 
Scholar 2: (I concur.) Although one thing I ought to mention, there are ways to find free range so, so that would be her best solution.

Scholar 1: True. 

Scholar 5: Obviously as Muslims we must eat Halal and should eat Tayyib. In this respect, the sister is correct in her thinking. 
              Furthermore, not eating meat is not a problem. However,  labelling oneself as a vegetarian is a problematic for a Muslim I believe. This is because the vegetarian society thinks it is cruel to consume animals altogether; they even consider the Halal Zabah as cruel and inhumane, even is the animal was fed and treated well. 
This is only from my limited thinking and Allah knows best.
Scholar 1: Shukran! 

Scholar 2: Overall, I guess it is down to personal research. To answer the question though, she won't be questioned for the meat she has eaten where it was not ethically bred. But if in her capacity she is aware of such actions, in that case, she will be made liable in a sense that she can choose to have ethically bred animals rather then going  vegetarian.
I also agree with (scholar 5) that the term 'vegetarian' nowadays is vaguely loose term. She needs to be careful of making which something  Allah made halal, haram for herself and choosing to eating vegetables, but NOT against eating meat. 

Scholar 1: Wonderful discussion, very informative. 

Scholar 2: If she is also a person who eats HMC only too AND wants free range, there are some home bred organic meats (may be expensive, however, if she is willing to go for it, then it would be very rewarding for her)

Scholar 1: Jazakumullahu Khairan! 

Thursday, 2 September 2021

VACCINATION FATWA OF OF MAURITANIA



THE FOLLOWING ARE EXTRACTS FROM THE FATWA ISSUED RECENTLY  BY THE ULAMA OF MAURITANIA

“Imam Ahmad said, “I like for the one who believes in the efficacy of trust and pursues this path to abandon medical treatment such as drinking medicine and other things.” For this reason, Qadi ‘Iyad conveyed unanimous consensus on the non-obligation to medicate.”

There is no doubt that the refusal of medical treatment, placing one’s reliance upon Allah  (i.e. Tawakkul) and acceptance of what He decrees, (i.e. Tafweez) is among matters endorsed by the revealed law. This is supported by what Al-Bukhari reports from ‘Ata b. Abi Rabah from Ibn ‘Abbas that a woman came to the Prophet—upon him Allah’s blessing and peace—and said, “I suffer from seizures to the point that my body becomes exposed. So, pray to Allah for me.” He said, “If you would like, you can endure it and be rewarded with Paradise. And if you would like, I can ask Allah to cure you.” She responded, “I will endure it.” She, then, said, “I become exposed. So, pray to Allah for me not to become exposed.” So, he prayed for her. Hafiz Ibn Hajar al-‘Asqalani said in Fath al-Bari while commenting on this hadith,

The hadith indicates the merit of the one who suffers seizures, that the reward for enduring the tribulations of the world is Paradise, and that embracing the more difficult is superior to taking dispensations for those who know what they can withstand and are not too weak to cling to adversity. It also contains evidence of the permissibility to refuse medical treatment, that treatment of all ailments with supplication and taking refuge to Allah is more beneficial than treatment with prophylaxis (aqaqir), and that the effect of that and the body’s reaction to it is greater than the effect of medicine on the body.

The Maliki Ibn ‘Abd Al-Barr said in Al-Tamhid, And there were among the best of this nation, its predecessors, and scholars, people who endured ailments until Allah removed them despite having access to physicians. They, however, were not condemned for refusing treatment. And if treatment had been one of the required norms (al-sunan al-wajibah), then those who refused to utter incantations and take medication would have been deemed blameworthy. And this is something of which we know no one who says.

And Al-Nawwawi said in Al-Majmu’, “And it is recommended that the sick not be forced to medicate and to consume other things like food.” And if it is not permissible to force the sick who is suffering from extreme illness to medicate, then how is it permissible to force the healthy who has not been afflicted with any sign of illness? And how can trust and surrender to the divine decree be something desirable for the sick who suffers from an actual illness and that not be desirable for a healthy person who is fearful of an expected illness?.................

Experts have expressed that the vaccines prevent neither illness nor infection from pathogens.

Allah, Glorified and Exalted, has given to sane adults the freedom of choice and burdened them with the responsibility of themselves. Allah, the Exalted, says, “Whoever follows guidance, follows guidance for his soul. And whoever strays, only strays against it.” Therefore, the Shariah forbids forced conversion to the religion. Allah, the Exalted, says, “There is no compulsion in religion.” And if forced conversion to the religion is  forbidden, how could it be lawful to force one to adhere to health measures? And what  freedom of action remains for a person once his compulsion to take health measures is  completed? If it is permitted for a government to force a person to vaccinate on the basis of public interest, then this means that it is permitted for it to force a man to marry three or four wives on the basis of public interest! It is also permitted for it to force a woman to marry a man she does not desire, to travel outside [the country] to study on the basis of public interest or to perform military service on the basis of public interest. It would also be permitted for it to force the farmer to become a carpenter, a carpenter to become a tailor, and a physician who has memorized the Qur’an to teach in a religious school (mahzarah). And all of that is on the basis of public interest. Such things are not affirmed by either sacred or secular law, while the examples [following this flawed logic] are many. …………

It is not proper to support any vaccine until its safety has been completely verified. However, the safety of these vaccines is uncertain. The manufacturing companies are indemnified. The authorization for them was only for emergency use. And the side effects of these vaccines that the manufacturing companies have announced are many and serious, and most of them have appeared.3 Also, the effects of these vaccines on pregnant women and those with chronic illness is unknown. And they are vaccines the least of which can be said of them is that they incite dispute. In France and other European countries protests have persisted since October of 2020 until they reached their fortieth week with the attendance of tens of thousands among whom are the leaders of political parties, members of parliament, military officers, professors of medicine, and organizations of civil community. ……

The World Health Organization has been exposed to blackmail by pharmaceutical companies. This is in addition to statements made by Bill Gates going back to 2011 wherein he said that the reduction of the population will be completed via forced vaccination.

Signed by

- Shaykh Muhammad al-Sufi b. Mukhtass, Imam of the Hayya Central Mosque

- Shaykh Muhammad ‘Abd Al-Qadir b. al-Dad, Shaykh of Mahdarah al-Malikiyyah in

Arafat and author of Al-Mawrid Al-Shahi fi al-Fiqh al-Maliki

- Shaykh Muhammad al-Amin wald Aqah, Imam of a central mosque in Barimir

- Shaykh Khalid Wald Aslamu, Imam Masjid al-Hidayah in Riyadh

- Shaykh Muhammad Mahmud Wald Muhammadi

- Shaykh Babah Wald al-Lahamud

- Shaykh Ahmad Mahmud Wald Haddu, Imam of Masjid Baskujim

- Shaykh Adumu Wald al-Jili, Imam of Jami’ al-Da’wah wa al-Tabligh in Dar al-Na’im

- Shaykh ‘Isa Wald Muhammad Wald Hamati

- Shaykh Abu Bakr b. Ahmad b. Yarim, Imam of Masjid Maryam in Dar al-Barakah, Rusu

- Shaykh Ya’qub b. Sa’id, Imam of Masjid Damal Dak

- Shaykh Ahmadu b. Muhammad Sultan, Imam of Jami’ Hamzah

- Shaykh ‘Ali Jalu, Imam of Jami’ al-Ihsan

- Shaykh Muhammad Mahmud b. Sayyid ‘Ali, Imam of Jami’ al-Bayt al-Ma’mur

- Shaykh Muhammad al-Mashri Wald Muhammad al-Hajj, Imam of Masjid al-Sabkhah

- Shaykh Dr. Muhammad ‘Ali al-Shinqiti

- Shaykh Ahmad Ba’bu al-Naji, College professor and Imam of Jami’ Abu Bakr al-      Siddique  in Tafarrugh Zinah

- Shaykh ‘Abd Allah Wald Arbayyah

- Shaykh Muhammad Yasliim Wald ‘Abd Allah, Imam of Jami’ al-Mihsab

23 Muharram 1443 – 1 September 2021