From Imam al-Sadiq (peace be upon him), he said that the Commander of the Faithful, Imam Ali (peace be upon him), said:
“If you find fish and you do not know whether it is good or not (meaning here whether it has been lawfully slaughtered or not), its lawful slaughter (tadhkiyah) is that someone removes it alive from the water and it dies in the air. If you then throw it back into the water, and it floats on its back, then it is not good. But if it floats on its face (belly down), then it is good.”
“Likewise, if you find meat and do not know whether it is lawful or from a dead animal (i.e., not properly slaughtered), throw a piece of it onto fire. If it contracts (tightens up), then it is good. But if it loosens and softens on the fire, then it is the meat of a dead animal.”
Source: “Natural Sciences in the Legacy of Imam Ali” by Yusuf Marwah, p. 83
These are not just spiritual instructions. They are practical, science-backed guidelines for checking the purity of food given over 1,400 years ago.
Islamic Context of the First Statement:
In Islamic law, fish do not require a formal slaughter like land animals. However, the condition is that the fish must be removed alive from the water and then die outside of it. If it is already dead in the water, it is considered maytah (carrion) and haram to eat.
This teaching was aimed at people who may come across fish and are unsure whether it was caught alive or found dead. Imam Ali (a.s.) gives them a practical method to check — by throwing the fish into water and observing how it floats.
- If the fish floats on its back, it is not suitable to eat.
- If the fish floats on its belly (face down), it is suitable.
This test provides a visible sign of how the fish died, without needing to know its history.
What Modern Science Says:
Modern science supports the idea that how a fish floats after death reveals important clues about when and how it died.
When a fish dies naturally in water, its body starts to decompose while still submerged. Decomposition produces gases (like carbon dioxide and methane) that collect in the abdominal cavity, especially the belly area. This causes the belly to become buoyant and the fish turns over, floating on its back.
However, if the fish is caught alive and then dies in the air, the decomposition is slower, and gas does not build up in the same way. When such a fish is thrown back into the water, it either sinks or floats belly-down, because the belly is not inflated with gas.
This matches exactly what Imam Ali (a.s.) said. His method, though simple, reflects an understanding of biological processes like decomposition and buoyancy. It shows how Islamic teachings used observation and reasoning to develop religious rulings.
Why It Matters
This instruction gave Muslims a way to ensure the purity and permissibility of their food, even without modern tools. It also emphasizes the value Islam places on using signs in nature to guide ethical choices.
Islamic Context of the Second Statement:
In Islam, it is forbidden to eat the meat of an animal that died on its own or was not slaughtered according to the rules of tadhkiyah. But sometimes, especially in ancient times, meat might be found or offered without knowing how the animal died.
Imam Ali (a.s.) offers a simple test. Take a piece of the meat and put it on fire.
- If the meat contracts or tightens, it indicates the animal was slaughtered properly and the meat is halal.
- If the meat loosens and becomes soft, it indicates the animal died improperly and the meat is not halal.
This method gives a physical sign of the animal’s death condition, using something as accessible as fire.
Scientific Explanation
After an animal is slaughtered correctly, the muscles go through a natural process called rigor mortis. This happens when the muscles lose their energy supply (ATP) and stiffen due to calcium buildup. Rigor mortis is a sign of a controlled and fresh death.
When you apply heat to such meat, the muscle proteins (such as actin and myosin) denature and contract, making the meat shrink or tighten on the fire.
However, when an animal dies on its own or under stress, it often experiences delayed or abnormal rigor mortis. Enzymes break down the muscle tissues faster, and putrefaction (early decomposition) can begin. The result is that the meat becomes soft and loose and does not contract when heated. Instead, it may melt, sag, or become rubbery.
Again, science confirms Imam Ali’s observation. This traditional fire test aligns with our modern understanding of post-mortem muscle chemistry and meat quality assessment.
Why It Matters
This guidance gave people a way to ensure they were eating meat that was both lawful and safe. Eating the meat of a dead animal can carry health risks due to bacteria and toxins. Islam not only addresses religious purity, but also bodily protection.
It also highlights that the Imams did not separate spiritual law from natural law. They used knowledge of nature to help the community make better, informed decisions — with no laboratories, no microscopes, just observation, experience, and divine insight.
Conclusion
These two teachings from Imam Ali (a.s.) are perfect examples of how faith and science can support each other. They show that Islamic teachings about food were not just rules, but carefully thought-out systems designed to protect health, promote ethical behavior, and encourage critical thinking.
Today, these methods are still valid and understandable even through the lens of modern biology and food science. What was once called hikmah (wisdom) is now also recognized as science.
It reminds us that the Imams of the Ahlul Bayt (peace be upon them) were not only spiritual guides, but also pioneers of knowledge, merging reason, observation, and revelation to guide people toward a better, healthier, and more conscious life.
