There is certain etiquette to be observed at the dining table.
1-Starting with the name of Allãh and thanking Allãh after the food
2-Tasting the salt at the beginning and the end of the dinner.
3-Eating with the right hand;
4-Making small morsels,not eating after satisfying the appetite and not over eating
5-Sitting longer at the table;
6-Chewing the food well;
7-Not looking at the faces of others while eating
In order for fish to become permissible for a Muslim, it must have the following conditions:
1-The Muslim should be certain or satisfied that the fish has come out of the water alive and The fish must have scales on it. [That is, it should not be a skin fish]
2-The Muslim should be certain or satisfied that it died while it was already in the fishing net.
3-It is not necessary for the fisherman to be a Muslim or to utter the name of Allãh for the fish to become halãl. So, if a non-Muslim catches a fish and brings it alive from the water or it dies after getting caught in his fishing net or fishing line, and it has scales on it, it is permissible to eat.
4-A Muslim can ascertain the first condition by examining the fish if it is being displayed or by observing its name [which can tell you whether it is a skin fish or a scale fish] as long as you can trust the authenticity of the label.
5-It is permissible to eat shrimps, if they are brought out of the water alive. It is forbidden to eat frogs, lobsters, turtles, every amphibious animal, snails, and crayfish.
6-The law concerning eggs of fish follows the fish itself: the eggs of a halãl fish are permissible to eat and those of a harãm one are forbidden.
(Some experts of fisheries say that scale less fish mostly feed upon the waste of the sea and are in a way purifier of the filth, the squalor and the garbage of the sea.)
7-Is it not permissible to eat from marine animals anything except fish that has scale; shrimp is considered from that category [of permissible sea animals]. But other than fish, like lobster, and similarly the fish that does not have scale is forbidden. Allãh knows the best.
source:byislam.com
retrivd by:A Code of Practice for Muslims in the West
Question: How do we know who ahlul khibra are so that we may ask them about the a’lam mujtahid? How do we reach them since we are far away from religious seminaries? Is there a way that can simplify for us the process of determining whom we should follow in taqlid?
Answer: The ahlul khibra are the mujtahids and those next in line in religious sciences, and they know quite well that one person in a limited group of mujtahids is the a’lam. And they have to consider the following three things to identify that a’lam:
First: His knowledge concerning the methods for providing the authenticity of the hadith, and that involves ‘ilmu ‘r-rijal (the science of narrators of hadith) and ‘ilmu ‘l-hadith (the science of hadith). On this subject, issues like familiarity with the books [of hadith] and the ahadith that have been tampered with; knowledge of causes for fabrication [of ahadith]; variance in the manuscripts and distinguishing the most correct one; and being aware of confusion which sometimes occurs between the text of a hadith and the explanation of the compilers, are of utmost importance.
Second: His ability to understand the meaning of the text by considering the general rules of speech, especially the style used by the Imams of Ahlul Bayt (a.s.) in describing the laws. The science of ‘usûlu ‘l-fiqh (Principles of Jurisprudence), Arabic grammar and literature, as well as familiarity with the views of the Sunni jurists who were contemporaries of the Imams play an important role in the understanding of the hadith texts. Third: Soundness of his view in deriving the rules from the sources.
And the method of getting acquainted with those in whom the status of a’lam is confined to having scholarly discussions with them or to referring to their books or to the transcripts of their lectures on Jurisprudence and the Principles of Jurisprudence.
If a person cannot know the ahlul khibra by himself, he can come to know them through the religious scholars and others whom he trusts. The geographical distance should not be a barrier to establishing communication with them in this era where many fast means of communication are easily available.
Question: The jurists tell us that it is wajib to emulate the most learned (a’lam) mujtahid, and when we ask the religious scholars in our area, “Who is the a’lam?” we do not get a clear-cut answer so that we may follow his fatwa. When we ask them about their answer, they say that they are not ahlul khibra and they also say that:
“we have asked ahlul khibra and have been informed that identifying the a’lam mujtahid requires the study of the books of the mujtahids and that obviously is a time consuming and difficult task; so go and ask the others.
“If the problem of identifying the a’lam mujtahid is so difficult in religious circles, obviously the problem would be even more difficult in other countries like Europe and America. After a lot of difficulty when we convince the youths of these countries that it is necessary to abide by the shari’a laws, we reach to the question of who is the a’lam, and find ourselves lost for words. Is there a solution to this problem?
Answer: If there are some ahlul khibra who refuse to identify the a’lam for one reason or another, there are other ahlul khibra who readily identify him. It is possible to contact those ahlul khibra through the religious scholars and others who are reliable and have contacts with religious seminaries and with the scholars in other countries. So, although identifying the a’lam is not without difficulty, yet it is not a serious problem.
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A Code of Practice For Muslims in the West
Question: If a person has the ability to propagate Islam to non-Muslims or to disseminate religious knowledge among Muslims in non-Muslim countries without any danger of losing his own faith, is it wajib on such a person to do propagation (tabligh)?
Answer: Yes, it is wajib kifa’i upon him and all the others who have the ability to propagate [Islam].
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A Code of Practice For Muslims in the West
Question: Is it wajib on the immigrants in Europe and America (and other similar countries) to strive for teaching their children Arabic, and that ignorance of Arabic may lead in the future to ignorance of the main Islamic body of knowledge, and that will naturally lead to less familiarity with religious teachings and loss of faith?
Answer: To teach them Arabic is wajib only to the extent which is necessary for performing their religious duties that have to be done in Arabic (e.g., recitation of the Opening chapter of the Qur’an, a second chapter, and other wajib recitations in salat). Teaching more than that is not wajib as long as it is possible to provide them with religious knowledge in a foreign language.Of course, it is recommended to teach them the holy Qur’an [in Arabic]; rather it is important to teach them Arabic in a precise form so that they may benefit from the basic sources of Islamic teachings, especially, and foremost among them, after the holy Qur’an, is the Prophetic sunna and the sayings of the Ahlul Bayt (peace be with them all).
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A Code of Practice For Muslims in the West
Question: If an immigrant fears the loss of faith for his children, is it haram for him to stay in that non-Muslim country?
Answer: Yes, the same rule applies to himself also
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A Code of Practice For Muslims in the West
Question:If a religious preacher who is mindful of his faith starts facing more situations where he commits haram deeds because of the social environment (e.g., nudity and indecent exposures), is it haram for him to stay in those countries; that is, should he stop propagation (tabligh) and return to his own country?
Answer: If he indulges in some minor sins occasionally, then it is not haram for him to stay in that country, provided that he is confident that he would not be tempted to commit more serious sins.
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A Code of Practice For Muslims in the West
Question: At-ta’arrub ba’d al-hijra has been described as “migrating to a country in which the religious knowledge of the immigrant will decrease, thus becoming more alienated from his faith.” Does this mean that a Muslim in such countries is duty bound to be extra vigilant lest he should become alienated from his faith?
Answer: The extra care becomes wajib when not being mindful leads to loss of faith as described earlier.
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A Code of Practice For Muslims in the West
Question: Sometimes a Muslim residing in Europe and America (and other similar places) indulges in haram activities that he would not have done, if he remained in his Muslim country. The manifestations of temptation in non-Muslim societies may attract a Muslim to committing haram deeds even if he is not inclined towards them. Does this come under the banner of “loss of faith” that makes it haram for him to stay in that country?
Answer: Yes; unless the sins he sometimes indulges in, and without insisting upon them, they are of the minor category.
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A Code of Practice For Muslims in the West