Question
Asalam o alykum
I had a question regarding broiler chicken, the hmc chicken we are eating these days are they taiyyab or not taiyyab
2nd question is that if some food is not taiyyab are they considered haram or disliked or etc
JazakAllah khair
Answer
The term tayyib can be understood in different ways. Allah the Almighty uses this word in surah Baqarah verse 168. He states:
O mankind, eat from whatever is on earth [that is] lawful (halal) and tayyib and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy. [2:168]
The scholars of tafsir have differed in the interpretation of the word tayyib. Some of the common interpretations are:
1. That which is lawful. In this case the word tayyib is an emphasis of the word halal in the verse quoted above.
2. That which is pure i.e. not impure and not unlawful.
3. That which does not cause harm to the body and mind.
4. That which is pure and free from doubt.
Based on the above, if the meat in question is slaughtered in the correct manner then it will be pure, lawful to consume and free from doubt. Hence, the meat can be considered to be halal and tayyib. And if the meat is not tayyib then that would mean that it is not suitable for consumption as it is either unlawful, impure or doubtful.
In more recent times, some people have started to use the term tayyib to refer to the meat of those animals which when alive were kept in a good condition, such as organically grown animals. As for animals which have been factory farmed and not kept in a good condition, they would not be referred to as tayyib.
If the question is referring to tayyib with this meaning, then there are a couple of points to take into consideration.
The shari’ah teaches us to take care of animals and not to mistreat them. For example, the Prophet (may Allah bless him and give him peace) once came across an emaciated camel and said:
“Fear Allah regarding these animals which do not speak. Ride them whilst they are in good condition and feed them whilst they are in good condition.”
Based on these types of narrations we understand that keeping animals in conditions harmful to them could result in a person being sinful. As for consuming such an animal, this is not clear from these narrations.
The jurists have discussed a similar issue. If an animal was consuming impure feed and this feed has resulted in the meat of the animal developing a bad smell or taste then it will be disliked to consume the meat. If however, the meat has not developed a bad smell or taste then it will not be disliked as the impure feed has not impacted the meat. From this we can deduce that if the animals have been kept in such poor conditions that the meat of the animal has developed a bad smell or taste then it will be disliked to consume that meat otherwise not.
Based on our observation, it seems very unlikely that meat of this condition would be sold in the market as customers would immediately notice the bad smell or taste and refuse to purchase or consume it.
We hope this clarifies your question.
تفسير النسفي = مدارك التنزيل وحقائق التأويل (1/ 149)
يا أيها الناس كُلُواْ} أمر إباحة {مِمَّا فِى الأرض} من للتبعيض لأن كل ما في الأرض ليس بمأكول {حلالا} مفعول كلوا أو حال مما في الأرض {طَيِّباً} طاهراً من كل شبهة
تفسير ابن كثير ت سلامة (1/ 478)
أَنَّهُ أَبَاحَ لَهُمْ أَنْ يَأْكُلُوا مِمَّا فِي الْأَرْضِ فِي حَالِ كَوْنِهِ حَلَالًا مِنَ اللَّهِ طَيِّبًا، أَيْ: مُسْتَطَابًا فِي نَفْسِهِ غَيْرَ ضَارٍّ لِلْأَبْدَانِ وَلَا لِلْعُقُولِ
تفسير الطبري = جامع البيان ت شاكر (3/ 301)
وأما قوله:”طيبًا” فإنه يعني به طاهرًا غير نَجس ولا محرَّم
تفسير البغوي – إحياء التراث (1/ 198)
طَيِّبًا، قِيلَ: مَا يُسْتَطَابُ وَيُسْتَلَذُّ، وَالْمُسْلِمُ يَسْتَطِيبُ الْحَلَالَ وَيَعَافُ [2] الْحَرَامَ، وَقِيلَ: الطَّيِّبُ [الطَّاهِرُ] [3]
تفسير البيضاوي = أنوار التنزيل وأسرار التأويل (1/ 118)
طَيِّباً يستطيبه الشرع، أو الشهوة المستقيمة. إذ الحلال دل على الأول
سنن أبي داود (3/ 23)
عَنْ سَهْلِ ابْنِ الْحَنْظَلِيَّةِ، قَالَ: مَرَّ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِبَعِيرٍ قَدْ لَحِقَ ظَهْرُهُ بِبَطْنِهِ، فَقَالَ: «اتَّقُوا اللَّهَ فِي هَذِهِ الْبَهَائِمِ الْمُعْجَمَةِ، فَارْكَبُوهَا صَالِحَةً، وَكُلُوهَا صَالِحَةً
الدر المختار وحاشية ابن عابدين (رد المحتار) (6/ 306)
ولا) يحل (حيوان مائي إلا السمك) الذي مات بآفة ولو متولدا في ماء نجس
قوله ولو متولدا في ماء نجس) فلا بأس بأكلها للحال لحله بالنص وكونه يتغذى بالنجاسة لا يمنع حله، وأشار بهذا إلى الإبل والبقر والجلالة والدجاجة، وهي من المسائل التي توقف فيها الإمام فقال لا أدري متى يطيب أكلها. وفي التجنيس: إذا كان علفها نجاسة تحبس الدجاجة ثلاثة أيام، والشاة أربعة، والإبل والبقر عشرة، وهو المختار على الظاهر. وقال السرخسي: الأصح عدم التقدير وتحبس حتى تزول الرائحة المنتنة. وفي الملتقى: المكروه الجلالة التي إذا قربت وجد منها رائحة فلا تؤكل ولا يشرب لبنها ولا يعمل عليها، ويكره بيعها وهبتها وتلك حالها.
وذكر البقالي أن عرقها نجس. وفي مختصر المحيط: ولا تكره الدجاجة المخلاة وإن أكلت النجاسة اهـ يعني إذا لم تنتن بها لما تقدم لأنها تخلط ولا يتغير لحمها وحبسها أياما تنزيه شرنبلالي على الوهبانية
Answered by:
Ifta Research Fellow
Checked & Approved by:
Mufti Abdul Rahman Mangera
Mufti Zubair Patel