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This is a list of fish that are considered bothhalal, byMuslims according tosharia, andkosher, byJews according tohalakha.
InSunni Islam, there are two general schools of thought. Most Sunni Muslim schools of jurisprudence (Shafi'i,Hanbali, andMaliki) hold as a general rule that all "sea game" (animals of the sea) are permissible to eat with a few minor exceptions. Thus, for example, the local dishLaksa (which includes meats such as shrimp and squid with a soup base made fromshrimp paste), is deemed permissible in the Shafi'i Sunni Muslim majority nations ofIndonesia andMalaysia where it is commonly consumed.
In theHanafi school, one of the four Sunni schools, only "fish" (as opposed to all "sea game") are permissible, includingeel, croaker andhagfish.
Any other sea (or water) creatures which are not fish, therefore, are also makruh tahrimi (forbidden but not as the same level as haram) whether they breathe oxygen fromwater throughgills (such as prawns, lobsters andcrabs, which arecrustaceans),molluscs such asclams,octopus,mussels andsquid, especially if they breathe oxygen fromair throughlungs (such assea turtles andsea snakes which arereptiles,dolphins andwhales which aremammals, or semi-aquatic animals likepenguins which arebirds,saltwater crocodiles which are reptiles,seals which are mammals, andfrogs which areamphibians).
However, in the Hanafi school of thought, there is a difference of opinion regarding whether or not shrimp and prawns are fish or not. Those who say they are halal say that the Arabs used to consider them fish, thus permissible. Whereas others state that prawns and shrimps are not actually fish nor do they look like one so shrimps and prawns are not permissible. Also the hanafi scholars prohibit fish which died of natural causes and starts to float on the surface of the water (also known as Samak-al-Tafi).[1]
Under theJa'fari jurisprudence followed by mostShia Muslims (including mostTwelvers andIsmailis, the largest extant Shia sects), only certain fish are considered permissible for consumption. Any fish without scales areharam (forbidden) but fish that do have scales are permissible.[2] Shia scholars tend to teach that no other aquatic creatures arehalal, with the exception of certain edible aquatic crustaceans (e.g.shrimp but not crab),[3][4][5] which are also Halal like scaled fish.
The Ja'fari Shia Islam rules are approximately equivalent tokashrut rules. The two are generally the least inclusive:
All fish in this article have true (visible) fish scales, anendoskeleton,fins, andgills (as opposed to lungs). The requirement for gills is not part of any religious rule, but biologically it is an identifying characteristic of true fish. Any animal lacking any of the latter three features is not a fish, and is therefore not valid for this article.[9]: 343
The rules are relaxed in some Islamic schools of thought, bothShia andSunni. Some have looser definitions which include the exoskeleton ofcrustaceans as "scales", others yet include the softer exoskeletons ofprawns as "scales" but exclude the harder exoskeletons oflobsters. They also differ in the definition of fish, some adopting a loose definition to include all water life ("sea game").
According to thechok or divine decrees of theTorah and theTalmud, for a fish to be declared kosher, it must have scales and fins.[8]
The definition of "scale" differs from the definitions presented in biology, in that the scales of a kosher fish must be visible to the eye, present in the adult form, and can be easily removed from the skin either by hand or scaling knife.[8]
Thus, agrass carp,mirror carp, andsalmon are kosher, whereas ashark, whose "scales" are microscopic dermal denticles, asturgeon, whosescutes cannot be easily removed without cutting them out of the body, and aswordfish, which loses all of its scales as an adult, are all not kosher.[8][10][11]
When a kosher fish is removed from the water, it is considered "slaughtered", and it is unnecessary to ritually kill it in the manner of kosher livestock. However, kosher law explicitly forbids the consumption of a fish while it is still alive.[8]
AlthoughJoseph Karo ofSafed, in his 16th-century legal commentary theBeit Yosef, considers eating milk and fish together to be a health risk,[12] Karo does not mention a prohibition of eating dairy and fish together in theShulchan Aruch.[13]
Most rabbinic authorities from that time onwards, including almost allAshkenazi ones, have ruled that this was a scribal error, and there is neither Talmudic basis nor any other rabbinical precedent for prohibiting milk and fish, and thus permit such mixtures. Indeed, two passages in theBabylonian Talmud implicitly state that it is entirely permissible.[14]
Nevertheless, since Karo and other rabbis wrote that milk and fish should not be mixed, there are some Jewish communities whose practice is not to mix them.[15] TheChabad custom is not to eat fish together with actual milk, but to permit it where other dairy products are involved, so that adding a touch of butter or cream to the milk is sufficient to permit mixing it with fish.[16]
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