10 Islamic Manners on the Dining Table (7)

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10-Islamic-Manners-on-the-Dining-TableManners of welcoming a faithful to one’s home

According to Imam Ja’far-e-Sadiq (a.s.), whenever a fellow Momin (faithful) visits one’s house, one should make him have food and if he refuses to have food then one should offer him something to drink and if he does not even accept that, then one should wash his hands with any scented water or just plain water.

Another tradition from the same Imam (a.s.) asserts that a person will be considered not worthy of reward who thinks his friends unworthy and is hesitant in offering towards his guests.

Another reliable tradition from the same Imam (a.s.) states that if a Momin (faithful) comes by himself to your place, then offer him whatever you have; but if you have called him, then take all the trouble over his visit.

According to a reliable tradition coming from Husham, he visited Imam Ja’far-e-Sadiq (a.s.) in the company of Ibne Abi Yafoor. When Hazrat ordered for breakfast (Chasht), Husham said that he would have only a little. The Imam (a.s.) said that perhaps Husham did not know that one could find out the depth of friendship between two Momins by the amount of food they take in each other’s company. The more friendly they are, the more they will eat in each other’s company. Many reliable traditions are always stressing this aspect.

According to the Holy Prophet (s.a.w.a.), inviting relatives, friends and neighbours for a dinner (Valeema) is Sunnat on five occasions – Marriage, Aqiqa (first shaving of the child’s head), Khatna (circumcision), when one has bought a new house or made a new house and lastly, when a visitor returns from travel.

However, the Holy Prophet (s.a.w.a.) has asked people not to accept an invitation for dinner where only the well off are invited and the poor excluded.

The Holy Prophet (s.a.w.a.) has also stated that one should not reside with host for such a long time that the host faces trouble in meeting with the expenses of the guest and is worried on account of it.

Ibne Yafoor states that once he saw a guest at Imam Ja’far-e-Sadiq (a.s.)’s place getting up for some work. The Imam (a.s.) stopped him and performed that job for him personally. He stated that the Holy Prophet (s.a.w.a.) has prohibited any work to be taken from the guest.

According to Imam Mohammed Baqir (a.s.), laziness and lack of manners also cause one’s failure to return the obligation someone has done for him. To take any work from a guest is lack of good behaviour and morals. Whenever a guest arrives one should welcome him by helping him in unpacking in a befitting manner; but when the guest is packing to leave, one should not help, as it is a sign of one’s selfish motive. One should provide the guest with most delicious food to have on his way, as it is a sign of one’s generosity and manliness.

Another tradition from the Holy Prophet (s.a.w.a.) states that the host should go at least as far as the door when the guest is leaving.

According to Imam Mohammed Baqir (a.s.), when a person visits a certain place, he should stay wherever the host thinks it suitable for him as the host knows the internal problems of his own home very well.

It is enumerated according to Holy Prophet (s.a.w.a.) that eight types of persons are worthy of being cursed:

  1. a)      A person who joins the meal uninvited
  2. b)      The guest who orders his host
  3. c)      One who expects a good turn from one’s enemy
  4. d)      One who hoards, is mean and stingy and still expects to be obliged by others
  5. e)      One who interferes without permission when two people are having a talk or a secret
  6. f)       One who does not give due respect to the king or those in authority
  7. g)      One who sits in the company of those who are not worthy of it
  8. h)      One who talks with a person who does not give due attention to his words.

Another tradition orders one to ask only those people to have food with whom one is friendly, just on account of God.

According to Imam Mohammed Baqir (a.s.), a person who gives food to a single fellow Momin with whom he is friendly for God’s sake, has done something which is better than providing food to the needy.

It is stated that when the Holy Prophet (s.a.w.a.) used to have food with guests, he used to start first and end later than all so that no guest may remain hungry.

Another tradition from the Holy Prophet (s.a.w.a.) states that if one offers drinking water to a group, one should drink last of all.

Another tradition states that if a man spends hundred Dirhams on food and if a Momin has the food with him, then he is not spending foolishly.

Most of the traditions assert that when a guest arrives, he brings his daily food requirements along with him by the grace of God, and when he has eaten his fill and gone back, it is a means of forgiveness for the host’s sins.

According to Hazrat Ali (a.s.), a person who feels happy at hearing the voice of his guest, has all his sins forgiven; though he may have filled the heaven and earth with his sins.

10 Islamic Manners on the Dining Table (6)

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10-Islamic-Manners-on-the-Dining-Table Etiquette to be observed after the meals

After the meal, the hands should be washed and rubbed on one’s face so that one’s daily bread may increase and the freckles on the face disappear.

Mufazzal ibne Umar states that he complained of pain in the eyes before Imam Ja’far-e-Sadiq (a.s.). The Imam (a.s.) told him that when he washes his hands after the meal, he should keep the wet hands on his eyebrows and eyelids and recite three times:

‘All praise is due to Allah who ministers kindness, makes one beautiful, showers one with blessings and elevates one!’

Mufazzal states that he followed the instructions of the Imam (a.s.) and never again had eye pain.

When Imam Moosa Kazim (a.s.) was having a meal in the house of Fazal bin Yunus, Fazal brought a napkin so that the Imam (a.s.) may cover his lap but Imam (a.s.) refused, saying that it was the etiquette of non-Muslims and allies nations.

 According to a tradition from Abdullah bin Abbas, one should say ‘Alhamdolillah’ while having food. According to a tradition from Amir-ul-Momineen Hazrat Ali (a.s.), a man who takes the name of Allah before starting his food and praises Allah after he ends the meal, then he will not be questioned about his food on the Day of Judgement.

A tradition from Imam Reza (a.s.) advises to lie down flat after having food and to keep the right foot over the left.

A tradition from Yasar and Nadeer, slaves of Imam Reza (a.s.) states that the Imam (a.s.) ordered them not to stand up to show their respect even to him while taking food, even if the Imam (a.s.) is standing near them and not to work while having food. Yasar says that if they answered that they were having meals when the Imam (a.s.) called them, then the Imam (a.s.) used to order them to finish their meal before doing the work.

10 Islamic Manners on the Dining Table (5)

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10-Islamic-Manners-on-the-Dining-Table Prayers to be recited at the time of eating

According to the Holy Prophet (s.a.w.a.), when food is laid on the floor-cloth or the food tray is brought, thousands of angels descend from heaven and surround the food. When those who start their food say ‘Bismillah’, the angels pray to God to send His blessings on the eaters and to increase their daily bread and order Satan to leave them alone as he is the one who broke the law of God and therefore he cannot join them.

And when after having eaten, the eaters say ‘Alhamdolillah’, then the angels say that these people are among the thanks-givers as they have thanked God for the good food He has given them. If they do not say Bismillah while eating, then they invite Satan to have food with them and if they do not say ‘Alhamdolillah’ when they have eaten their food, then the angels remark that these people are those who are not satisfied with what good food God has given them for they have forgotten to thank God for the blessing; as such they are the cursed.

According to a reliable tradition a person complained to Imam Ja’far-e-Sadiq (a.s.) that he is always harmed when he takes a certain type of food. The Imam (a.s.) said that perhaps the man did not say Bismillah. But the man said that he did. At that the Imam (a.s.) replied that perhaps he talked while taking food and did not recite Bismillah when he restarted taking his food and that was the cause of his suffering from pain, and advised him to say Bismillah again when he restarted his food after talking.

According to Hazrat Ali (a.s.), one should remember God while eating and should not talk too much as the food is a blessing of God and when one consumes that blessing, then it is time to praise and thank God.

10 Islamic Manners on the Dining Table (4)

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10-Islamic-Manners-on-the-Dining-Table

Complete etiquette of having food
It is Sunnat to eat with the right hand and sit on the knees. No food should be taken while lying or relaxing but one can rest on the left hand while having food as there is no harm. It is wrong to squat while eating and worse to put one foot over the other. Eating alone is Makrooh (abominable). It is Sunnat to eat with servants and slaves – sitting on the ground. It is a popular belief among Ulema that one should not eat while walking and that it is Sunnat to wash the hands before and after the meal and not to dry them on a towel.

Certain Ulema are of the opinion that one should not eat with people who take Haram (non-permissible) food or perform Haram (non-permissible) act. Even to sit on a table set for them is Haram. It is also Haram to sit and eat with those people who lie about Muslims and blame them of performing non-permissible deeds. To taste salt before and after the meals is Sunnat.

Another reliable tradition from the Holy Prophet (s.a.w.a.) states that a man who sits on the table with drunkards is cursed.

According to many of the reliable traditions, the Holy Prophet (s.a.w.a.) has prohibited the use of left hand for having food except when a person is forced to or whose right hand is diseased.

Another tradition prohibits eating while lying on one’s stomach, relaxing or resting.

According to a tradition from Hasan, one day Ibad-e-Basari, a noted Sufi and Sunni scholar visited Imam Ja’far-e-Sadiq (a.s.) while he was having food. Imam (a.s.)’s left hand rested on the ground. Ibad said to Imam (a.s.), “Aren’t you aware that the Holy Prophet (s.a.w.a.) has stopped us from resting our hand on the ground?” The Imam (a.s.) lifted his hand a little and rested it back again. Ibad commented again. The third time the Imam (a.s.) replied that the Holy Prophet (s.a.w.a.) has certainly not prohibited the resting of the left hand while having food.

A tradition states that the Holy Prophet (s.a.w.a.) used to eat only from what was in front of him. He used to sit as one sits in the state of Tashahud while praying. The right foot used to be on the left and the back of the right foot used to meet with the front of left. The Holy Prophet (s.a.w.a.) used to say that he was a creature who was like others and sat among them.

According to Hazrat Ja’far-e-Sadiq (a.s.), when a person can use his right hand for eating, it is Makrooh to use the left hand.

According to Imam Ja’far-e-Sadiq (a.s.), one should not eat while walking, except when forced.

Many reliable traditions from Ahle bait and Hazrat Ali (a.s.) state that if a person wants his house to be blessed then he should wash his hands before every meal. Washing of one’s hands after taking the meal stops poverty and body pains.

Another tradition from Imam Ja’far-e-Sadiq (a.s.) explains the etiquette of washing hands. Before the meal, the host should wash his hands first, followed by the guests and there may be no lapse of time between the washing of hands and having the meal. However, at the close of the meal, guest seated on the left of the host should wash his hands first followed accordingly by the other guests so that the turn of the host comes last. It is compulsory and obligatory for the host to wait with patience until all the guests have washed their hands.

Another tradition from the same Imam (a.s.) states that when one washes one’s hands before the meals one should not dry it but keep it wet for the food is blessed as long as the hands are wet.

It is narrated in a reliable tradition that the Holy Prophet (s.a.w.a.) asked Hazrat Ali (a.s.) to have salt before and after the meals; for, a man who takes salt before and after the meal is saved from seventy types of curses and a major of them is leprosy.

A tradition from Imam Mohammed Baqir (a.s.) says that salt is the cure for seventy diseases and if people will come to know the advantages of salt, they will not use any other cure except salt. The Imam (a.s.) also said that God asked Hazrat Moosa (a.s.) to order his followers to have salt before and after the meals and if the order was not obeyed they will be encircled with troubles and at that time they will curse themselves.

Another tradition advises one to have vinegar before meals as it sharpens one’s brains. A tradition states that Imam Ja’far-e-Sadiq (a.s.) had said that he took salt before and after the meals.

Yaser, the servant of Imam Reza (a.s.) states that the Imam (a.s.) used to call the young and old and even all the servants before sitting for the meals and make these people sit with him.

The Holy Prophet (s.a.w.a.) commands us to take off socks and shoes before taking meals as; besides being the best of Sunnat, it is very comfortable for us.

A reliable tradition states that the Holy Prophet (s.a.w.a.), while having food with congregation, used to order the guests to start the food early and to finish late or at leisure so that they may be able to eat more.

It is narrated in a reliable tradition that Sama bin Mahran asked Imam Ja’far-e-Sadiq (a.s.) what he should do first when the time for food and prayers collide. The Imam (a.s.) asked him to have his meal first if the time for prayer was there, but if having food will cover the precious time for prayer, then he should pray first and take his meal later.

10 Islamic Manners on the Dining Table (3)

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time-to-eatWays and timings of eating

It is Sunnat (recommended – optional) to eat early in the morning and be without food for the whole day and then have food for a second time after Isha prayers. The morsel should be small, the food should be chewed properly, while eating one should not stare at anyone and should not take very hot food. One should not cool the food by blowing with the mouth instead, let the food remain for some time till it cools. One should not cut the bread with knife and should not completely empty the bones. At least three fingers should be used to hold the morsel, and when quite a few people are eating in one plate, one should not put the hand in front of the other’s section. The plate and fingers should be completely cleaned. It is Makrooh (detestable) to eat in the state of Janabat. The rigidity of order is relaxed if one performs Wuzu or washes hands, gargles and puts water in the nose or simply washes hand and face and gargles. It is stated in a tradition that one may suffer from the disease of white spots if he neglects the above direction.

According to a reliable tradition, the nephew of Shahab went to Imam Ja’far-e-Sadiq (a.s.) complaining of stomach ache and heaviness of bowels. The Imam (a.s.) asked him to eat only two times – day and night – for God has said the same in the praise of food in Heaven.

‘(For those whose abode is Heaven), they will get their food already prepared both the times, morning and evening.’[3]

According to another tradition, a person who does not eat in the evening gets old, and old people should eat a little before going to sleep that they may be able to sleep. This will also cause good breath in the mouth and the person will grow more polite.

According to Hazrat Ali (a.s.), any person who wants that the food should not harm him should not eat until his bowels are clear and he feels very hungry. When he begins his food, he should recite ‘Bismillah’. The food should be chewed and when there is a little bit of hunger left to be appeased, then one should stop eating.

According to Hazrat Imam Hasan (a.s.) twelve points should be kept in view about food by every Muslim. Four are compulsory, four are Sunnat (optional) and four are about manners.

The compulsory ones are:

  1. a)      Knowing one’s ‘Giver’
  2. b)      To know that all that we have is from God and be satisfied with the food He gives
  3. c)      Saying ‘Bismillah’
  4. d)      Thanking God.

The Sunnat are:

  1. a)      To wash hands before eating
  2. b)      To sit by keeping one’s weight to the left side
  3. c)      To eat with at least three fingers
  4. d)      To lick the fingers.

The manners of eating are:

  1. a)      To eat that food which is placed before one
  2. b)      To take small morsels
  3. c)      To chew the food
  4. d)      Not to look at others’ faces while eating.

10 Islamic Manners on the Dining Table (2)

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eatThe right to have good tasty food and prohibition of greed

According to traditions coming from Ahle Bait (a.s.), it is Mustahab to eat and let others eat good and clean food and serve it with all formalities; and it is not right to make good food Haram upon oneself. It is however necessary that the food is sought by Halal means and one should not eat to the extent of forgetting prayers. One should not be like animals and only bother about eating and drinking; as eating and drinking is done for the sake of prayer and that one may gain strength. One should not spend to the extent of being known as spendthrift as God does not keep this type of man His friend.

According to a reliable tradition, Imam Ja’far-e-Sadiq (a.s.) used to serve people with good bread, tasty Firni and delicious Halwa and used to say that when God is generous to us, we should be generous to people when serving them, and when we are in need we should be careful.

According to another tradition from the same Imam (a.s.), God will question every Momin on three topics on the day of judgement; firstly, what he had eaten, secondly, what he had worn and thirdly, how much he had fulfilled the desire of obedient wife and kept her away from Haram. Abu Khalid Kabuli visited Imam Mohammed Baqir (a.s.) who served him with delicious food during breakfast. When the Imam (a.s.) asked how was the food, Abu Khalid praised the food and recited this Aayat:

‘And on that day will be definitely questioned about the manifold blessings of Allah.’[2]

According to a tradition from Holy Prophet (s.a.w.a.), if you eat too much food, then white spots appear.

According to a tradition from Imam Ja’far-e-Sadiq (a.s.), God keeps those people enemies who have these habits:

  1. a)      Who sleep during the day when they have not been awake during the night,
  2. b)      Who laugh meaninglessly,
  3. c)      Who eat after the stomach is full.

According to Hazrat Ali (a.s.), once Hazrat Esa (Jesus) (a.s.) visited a city where a man and a woman were fighting with each other in loud tones. Hazrat Esa (a.s.) enquired about the cause. The man replied that the woman was his wife, very pious and had no vices but he did not like her and desired to be separated from her. When the Prophet Esa (a.s.) further asked the cause he said that the woman was getting old and had lost the freshness of the face. Hazrat Esa (a.s.) asked the woman whether she wanted the freshness of her face. She replied, “Why not.” Then Hazrat Esa (a.s.) asked her not to eat much for it spoils the freshness of the face. When the woman acted accordingly she looked young and was accepted by her husband.

According to the Holy Prophet (s.a.w.a.), two things; leprosy and white spots are caused by five habits:

  1. a)      To use Noorah on Friday and Wednesday
  2. b)      To perform Wuzu and bathe with the water heated by sunlight
  3. c)      To eat during the state of Janabat
  4. d)      To cohabit with a woman when she is in period (monthly course)
  5. e)      To eat even when the stomach is full.

According to Imam Ja’far-e-Sadiq (a.s.), man needs to eat that much food which is needed for his strength. One part of the stomach should be for food, the second for water and third for breathing. One should not try to fatten oneself like the lamb meant for Zabeeha (slaughter). He also said that a full stomach causes revolt (disobedience) and quarrels.

Except fever, all sudden diseases and pains are caused by over-eating.

Another tradition from Hazrat Imam Ja’far-e-Sadiq (a.s.) states that if the followers of the Holy Prophet (s.a.w.a.) follow the ways and manners of alien people especially those of dress and food, they will not be blessed and on the contrary, they will be degraded.

 

10 Islamic Manners on the Dining Table (1)

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modern-dining-tables Utensils that are allowed in eating and drinking

Silver and golden plates are not permitted for eating and drinking and even their use for other types of work is doubtful. But it is better to avoid their use and display for decoration purpose. Any food which is kept in silver and gold is not permissible though this food can be taken out in other types of utensils. There is no reliability about this tradition. One group of Ulema does not perform Wuzu with utensils of silver and gold.

Many Ulema are of the view that the following things should not be made of either gold or silver. Surma bottle, scent case, agar case, chillum, lanterns (which are open on two sides and hung in holy tombs), case of the Quran, cases for the books of prayers and supplications, mirror cases and even walking sticks and pens; but according to Allama  Majlisi their non-permissibility is not proved. However, the end of Hukka pipe (Mohnal) should never be made of gold or silver. To eat or drink in all gilded utensils is Makrooh (detestable). If you eat in them, it is better not to let your mouth touch them.

If wine is kept in any utensil of glass or brass, then these utensils can be cleaned by washing them and even raw china which is not porous. But all clay utensils made by potter from ordinary clay need a lot of water to be cleaned once they have been soaked in dirt (wine). The water should be soaked in the clay pot to the extent that the impurity is removed. However, it is better not to use them.

According to a tradition from the Holy Prophet (s.a.w.a.), the person who uses utensils of silver and gold in this world will be kept away from them in heaven.

According to another tradition, Umro Bin Abilmukdam brought a cup of water for Imam Ja’far-e-Sadiq (a.s.) which was joined with a silver piece which the Imam (a.s.) let loose with his teeth.

According to another tradition, Imam Reza (a.s.) has prohibited the use of clay pot coming from Egypt.

According to Buzi ibne Umar, he saw Imam Mohammed Taqi (a.s.) having food in a black bowl in the middle of which Sura ‘Qulho Wallah’ was written in yellow colour.

 

Is Vegetarianism Allowed in Islam (2)?

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VegetarianismA major argument put forth by vegetarians is that an animal has to be slaughtered and this fear within the animal will adulterate it’s flesh and lower the charge in the energy of the meat, thereby causing harm to whosoever eats the meat (as documented earlier). However,  the Islamic method of slaughtering creates honor and reverence in the slaughter, and this act carries no traumatic frequencies that could unbalance the electrical matrix of the meat.

Surprisingly, Heistand and Coleman (1999) quote an experiment in which the frequency of energy contained within the carrot had a bigger change when pulled from the ground than a cattle beast’s energy change when slaughtered. This means that the carrot actually screamed louder than the cow.
The criticism of the slaughter of animals by the opponents of Islam is unreasonable. Animals have been created by the creator to provide food for the human beings. There is life in everything man or animal eats or drinks. Therefore, saving or sparing life is not possible. This is the law of nature. The very existence of life depends upon the proper consuming of life. Life in the lower stages of creation has been purposely created to be sacrificed to serve the survival of the species in the higher realm.

Similarly, man has been created to sacrifice his self, which is dearest to him, to reach the higher realms of divinity or spiritual bliss. It is true that purposeless slaughter of animals is a waste of Allah’s bounty when it is carried out in contravention to the laws of the author of nature. Even for those who hold animals sacred, the surest way to show their concern is to slaughter them at the proper time, because one day they will be eliminated by death. Therefore, if an animal is to die anyway, it is better to use it for sustenance of human life, rather than letting it go waste. The merciful creator, therefore, has allowed slaughter of animals for the sustenance of human life.

In the days of ignorance, man sacrificed man to please his man-made gods. Islam stopped this practice. Instead, to keep alive the spirit of the intended sacrifice of Ismail by Ibrahim, to show his obedience to his Lord, sacrifice of animals has been prescribed. On the other hand, Islam prohibits purposeless killing of animals. As long as a haji is in ihram, he cannot kill even a mosquito. Hunting is not only forbidden during the hajj but also as a sport in ordinary life. Imam Ali, on his deathbed, asked his children to take care of the birds he had domesticated, or else to set them free. Once, a disciple of Imam Ja’far al- Sadiq killed some pigeons in exasperation. The Imam asked him to give one dinar in charity for every pigeon he had killed as expiation.

Once, the companions of Imam al-Hasan tried to make a dog run when the unclean animal came near them while they were having meals with the Imam. The Imam prevented them, began to eat one morsel himself, and gave another to the dog. He said:

I should feel ashamed if a creature of Allah looks at my food and I turn it away.

Allamah Taba Tabai (AR) writes:

Clearly, the system of creation, which has overall control on all the creatures, has ordained that man should get nourishment from meats, etc. Then it has guided the previous parts of existence towards it. It is the system, which has created in human beings the ability to get sustenance from both animals and vegetables. He has, in the front of his alimentary system, the teeth some of which are made to cut, the others to break, some to tear and others to grind. They are called canines, molars, premolars and incisors. Man is not like goat or cow, which cannot cut or tear apart, nor is he like the beasts of prey, which cannot grind or incise.

The faculty of taste with which his mouth is equipped finds the taste of meats pleasant. Then other organs of his digestive system likewise find the meats delicious and long for it. All this is a part of creative guidance, which proves that the Creator has given him permission to use and eat various meats. How can we separate this creative guidance from lawfulness of the work, which this guidance leads.

Islam is a natural religion. Its only aim is to revive the tracks of nature, which the human ignorance has obliterated. It is bound to declare lawful what the creation guides to and the nature decrees. Islamic Legislation revives this natural commandment. And in the same way, it restores other arrangements, which the Creator has ingrained in our nature. We have already mentioned that it confirms the decree of reason that one should abstain from such meats, which are harmful physically or spiritually. And, it strengthens the inner feelings by prohibiting what the normal human nature dislikes or feels aversion. These two principles ultimately are based on the Divine management of the creation. Islam has given credence to them. It has prohibited that which harms the growth of the body and has forbidden that which is injurious to the well-being of human society. For example, that which has been slaughtered in the name of other than Allah or that which has been obtained through gambling and dividing with arrows and so on, and it has prohibited those repulsive things which the nature abhors.

There is no doubt that mercy is a fine gift of Allah, which has been ingrained in the human nature and in many animals as well, as we have sometimes observed. However, the Creator has not given it the status that it should enjoy absolute power over all affairs, or should command unqualified obedience. The creation itself has not given the mercy free rein; otherwise, there would not have been in this world any trace of grief, disease, suffering and various types of tortures and oppressions.

Moreover, human mercy in itself is not like justice, inasmuch as it is not an absolute noble characteristic, which admits no restriction. Had it been so, then it would not have been proper to punish an oppressor for his oppression or to penalize a criminal for his crime; nor would we have been allowed to confront a transgression with similar action. If mercy means this, then the earth and all that is on it would perish. However, Islam has not neglected the demands of mercy altogether, because it is among the creation’s gifts. It has ordered us to deal with the animals with mercy. It has forbidden us to torture the animal at the time of slaughter. It does not allow dissecting the limbs of the slaughtered animal before it has died, nor is it allowed to skin it while it is alive.

Is Vegetarianism Allowed in Islam (1)?

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iStock_000017490436XSmallO, you who believe! Fulfill the obligations. The cattle quadrupeds are allowed to you, except that which is recited to you, not violating the prohibition against game when you are entering upon the performance of the pilgrimage. Surely, Allah orders what He desires. (al-Qur’an – Chapter 5, Verse 1)

In Qur’an Allah clearly states that He created the cattle for human benefit and consumption:

What! Do they not see that We have created the cattle for them, of what our hands have wrought, and of them, they are the masters? And, We subjected unto the cattle, and some of them they ride upon, and some of them they eat. And for them, in them are benefits and drinks. What! Will they not be grateful? (al-Qur’an – Chapter 36, Verses 71-73)

The Infallible (AS) have said: Of all the foods in the heaven and the earth, which can be taken with bread, meat is the best. Eating meat increases the growth of flesh and increases energy significantly.

In the Bible: For one believes he may eat all things, but he who is weak eats only vegetables. (Romans, 14:2)

Muhammad ibn Abdillah narrates from one of his companions that he said – I said to Abu Abdillah (AS) – May I be made your ransom! Why did Allah forbid the dead animal, blood and flesh of swine?

He said: Verily when Allah, the Blessed, the High, prohibited these to His servants and made the other things lawful to them, it was not because Allah liked these prohibited things for Himself; Blessed and High is He, nor did He dislike other things and so, allowed His servants to use it.

The fact is that He created the creatures and knew what would sustain their bodies and keep them in good health. Therefore, he made it lawful for them as a favor from Himself for their own well-being. Moreover, He knew what would be harmful to them, so He forbade it to them and made it unlawful. Yet He allowed it for those facing emergencies, and made it lawful to him when his body could not be sustained otherwise. Therefore, He ordered him partake from it to that amount which would avert the emergency, but not anymore.

Unless they choose a proper balance of foods, strict vegetarians are at risk for several deficiencies, especially vitamin B12. The other nutrients at risk are riboflavin, calcium, iron, and the essential amino acids lysine and methionine. Vegetarian children not exposed to sunlight are at risk for vitamin D deficiency. Zinc deficiency can occur in vegans because the phytic acid in whole grains binds zinc, and there is little zinc in fruits and vegetables. Since B12 is present only in animal foods and a limited number of specially fortified foods, vegans should probably take B12 supplements prescribed by a physician. Further, the symptoms of vegetarianism may include protein deficiency, amino acid and mineral depletion coupled with chronic low levels of energy. Islam’s inclination to ingesting meat is an important dietary advice to Muslims and a prescription to healthy life. Animal products have been researched to have powerful vibratory frequencies, healthy and nutritious. We should know that in Islam:

  Animals have been created mostly for the benefit of humankind; men are the masters of them.

  God has created cattle for men, in which there is a sign of God.

  Cattle have been made for man to ride on and to serve as food and for various other advantages.

  Man can make use of the flesh, skin, feathers, and bones of animals.

  Qur’an approves dogs to be used for hunting.

  It points out that man, through the application of his skill and intelligence, has been able to make multiple uses of the skin and hair of animals for his comforts and conveniences.

Around 25mn birds killed in Mediterranean annually

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finchEach year around 25 million birds are illegally killed in the Mediterranean Sea region, a report by a global partnership of conservation organisations says.

On Thursday, Birdlife International published a report that found many birds are shot, captured in nets or trapped after being lured with recordings of birdsong.

Different techniques to catch the birds included the use of lime sticks that glue birds to branches and cause “considerable suffering before resulting in the bird’s death,” Birdlife International said.

Egypt ranks as the number one country where the most number of birds are killed every year, followed by Italy where an estimated 5.6 million birds are killed annually.

Other countries around the Mediterranean, especially those hit hard by violence such as Syria and Libya, also have a high number of bird killings.

The birds are often killed for sport or food, the report noted.

The most targeted bird was chaffinch followed by the blackcap, the common quail and song thrush, the report added.

According to Patricia Zurita, the head of Birdlife International, some bird populations are now in decline or even disappearing.

“This review shows the gruesome extent to which birds are being killed illegally in the Mediterranean,” she added.

The organization called for greater protection for bird species, concluding that the European Union’s rules on bird protection should be better implemented.