I have actually discussed this in my very first post. Per my understanding what this ayat is saying ... even something as commonly understood as halal as Grazing Livestock will no longer remain halal if you engage in prohibited hunting. The clear example of grazing livestock is brought here to illustrate that even in "the most explicit permissions" there are implicit underlying conditions which need to be observed... in following the scripture, as well as in fulfilling contracts.
The "Grazing Livestock" has come in this ayat as an example only.... there are several categories of obviously halal animals/creatures - like poultry and fish - outside grazing livestock. So, from a strictly academic and linguistic point of view it is not a valid argument that this ayat restricts halal animals to grazing livestock.
Salaam,
Sorry to bring up this topic again. I have started to analyse the issue in a different perspective.
Firstly, your explanation for the context of the verse is not really convincing.
I have started to understand that it need not necessarily "grazing animals" as such which is the point of discussion in the verse. I noticed the following explanation given by "Beheema" by G.A.Parwez.
Beh, heh, miim
Al-bohma: solid rock
Al-abhamo: solid and composite thing: dumb: ambiguous: without flow:
Bohma: difficult matter to understand:
Abhamal amro ibhama: the matter became ambiguous and it was beyond comprehension as how to solve it:
Hai tun mubhamun: means a wall which has no opening or door: Ibn Faris says that its basic meaning is for something to become such that no way towards it is perceived: or to become indistinct and ambiguous.
With reference to dumbness, baha-im (singular is al baheema) means all animals who cannot speak or their voices are ambiguous and they cannot be understood: all animals including aquatic animals are included in this: but the Muheet's compiler and Raghib both maintain that wild carnivores and birds are not included in this.Therefore, baheemathul anhaam actually does not refer to grazing animals as such, but includes all animals who cannot speak or their voices are ambiguous,
however, eating animals like DOGS, CATS, RATS and wild carnivores, etc are prohibited because there is clear instruction in the Quran in verse 30:30 to FOLLOW THE NATURE MADE BY GOD, THE NATURE ACCORDING TO WHICH HE HAS FASHIONED MANKIND. The term nature
"Fitrah" here means an inborn natural predisposition which cannot change, and which exists at birth in all human beings. It is against natural predisposition to eat Rats and Dogs and wild carnivores. It is not required to give any specific instruction not to eat rats and dogs, because the instruction is there already when Quran states you adhere to the firtah in which Allah created human being. To state another instance, we humans do not eat or drink like cats and dogs and it would be foolishness to look for any express prohibition in the Quran against this.
I have just started to think about the issue in a different way. May Allah forgive me if I am making any error. My only intention is to evaluate this reasoning if anyone can bring up strong objection.
And finally, to say that Quran permits eating creatures like rats and if anyone prefers to eat rats he has to slaughter it mentioning Allah's name and to be dedicated to Allah alone is a
Monstrous crazy analysis.
Regards,
Optimist
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