Question: What is the Islamic verdict of consuming intestines of halaal animals? Some say that it is makrouh, stating a direct comparative analysis with the bladder.
Answer, praising Allah Ta`ala and saluting Muhammad(s.a.w.):
According to the Qur
aan and Sunnah , the parts of a halaal slaughtered animal(like cows, sheep, lambs, chicken, etc) is totally halaal with the exception of seven parts of its body. Amongst the seven, only the blood is haraam. The blood is made completely haraam and impermissible due to the fact that Allah Taala Himself declared it between the non-consummables in the Holy Qur
aan: “ It is made haraam(prohibited) upon you: the carrion (animal died of natural death or not slaughtered under Islamic norms), and the blood and the pigs meat,… (Surah Maa
idah :3rd Ayat). Thus blood of any animal is completely haraam. Note that, after slaughter, the remaining blood residue in the flesh and liver in the body is halaal and consumable due to the fact it is not dame masfooh. (Refer to Al Quraan 6:145).
From the sayings of the prophet we find six parts as makrooh (disliked). It said on the authority of Baihaqi that “the prophet disliked seven parts of a sheep: the penis, the testicles, the vagina, the glands, the gall bladder, the bladder and the blood.”
As such muslims jurists like Ibn
aabideen shami(r.a.) and Saoud Kasani(r.a.) have stated the six parts besides blood as makrooh tahreemi(non-consumable):
- The penis
- the testicles
- the vagina
- the glands
- the gall bladder
- the bladder
- the blood.
As a matter of fact the intestines do not figure between these. Hence the cleaned intestines of halaal animals are halaal.
Moreover, it is not right to make a direct comparative analysis(qiyaas) of intestines on the bladder.
Qiyaas is to take an undefined policy or circumstance and make a direct comparative analysis of a specific defined order so that to give the two analogues the same order and conclusion as the other.
In the court of shariat, the ruling of qiyaas is only accepted when there are no version on the issue in the Qur
aan or the hadith. The principle is that qiyaas can only be made in such instances whereby there is neither Coranic ruling nor Prophetic assertion on the particular matter. The prophet of Allah (s.a.w.) clearly approved this principle while sending Muaz (r.a.)on his errand to Yemen :
“How will you assess your ruling if you happen to be judging a trial? He replied: I will rule according to the Book of Allah. The prophet asked: If you don
t find in the Book of Allah? He replied: Then according to the sunnah of prophet(s.a.w.). The prophet asked : If you dont find in the Sounnah of the
Prophet(p.b.u.h.)? He replied: Then I will justly conclude on my opinion. The prophet slapped him on the chest and exclaimed: all praise to Allah who truly guided the envoy of the prophet(peace be upon him), who is pleased with him.”
As such any analogues will only be accepted whereby there has been no version from the two textual Islamic sources : the Qur`aan and the Sunnah. Hence it is mentioned in the principles of shariat as such:
“ Qiyaas is an accepted ruling of shariat provided that there is no stronger evidences.”
Usool us ShaaShi
Coming on to the subject of the makroohs or disliked parts of a halaal animal, we find that there are actually textual references as mentioned above. Thus it is not right to use qiyaas in this instance. But rather we should stick to the given specific texts on this issue. And the text does not show that intestine is makrooh. Should it be so, then the prophet would have mentioned it together with the seven others.
Secondly, supposedly should we accept qiyaas in this issue, then the meat that has always been soaked in blood should be also makrooh since blood is completely haraam. But obviously meat is halaal and as such should be cleaned intestines.
Finally should somebody dislike consuming intestine, then he can bypass its consumption as per his personnal taste only. But in no circumstances there can be a makrooh ruling on it. A makrooh ruling would imply an innovative version of what the prophet never mentioned. This is completely forbidden to adjust defined ruling of shariat to one
s own taste. No one can alter or change any given verdict of the shariat as such. No one can stipulate a makrooh or haraam ruling of a defined mabah(permissible) matter. Conclusively, the blood of halaal animal is haraam and the six above mentioned parts are makrooh tahreemi(non consumable). Since intestines are not mentioned in that listing, we conclude that intestines of halaal animals are halaal and consumable. Since intestines does not take a biological or microscopical envergure in our shariah, I wish to invite the ummah to consider same comparable study for cow rennet and shellac (E 904) as well. And Allah Taala knows best.