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ISLAMIC -
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halal & haram.
1) MAKROOH, HARAM, MAKROOH TAHREEMA
2) PRINCIPLE FOR ANY FOOD HALAL
4) EATING ANY FOOD THAT IS COOKED IN THE OIL IN WHICH PORK WAS FRIED 6) CHEESE IF THE SOURCE OF THE RENNET IS NOT KNOWN
10) EATING WITH PEOPLE WHO ARE DRINKING WINE AT THE SAME TABLE 11) WINE PERMITTED IN CHRISTIANITY & JUDAISM, WHY HARAM IN ISLAM? 12) MEDICINE CONTAINING ALCOHOL 13) USING ITEMS CONTAINING ALCOHOL 16) EATING NON-VEGETARIAN FOOD 17) NON-VEGETARIAN FOOD MAKES MUSLIMS VIOLENT 18) SMOKING 20) RULING ON WEARING PERFUMES THAT CONTAIN ALCOHOL 23) GIFT FROM HARAM JOB OR MONEY 24) INCOME AND WORKING IN HARAM ITEMS PLACES 25) TAXI DRIVERS TAKING PASSENGERS TO SINFUL PLACES 27) VACCINATION BENEFIT AND ITS SOME CONTENTS 28) MEDICINES CONTAINING BENYLIN 29) TEST TUBE BABIES 30) ORGANS DONATIONS 31) HARAAM TYPES OF JOBS AND HARAM EATING IN EXTREME NECESSITY 32) VIDEOS 1. MAKROOH , HARAM, MAKROOH TAHREEMA
Question :
Please define
the difference in fiqh between the terms haram, makroohtahreeman and
makrooh.
Answer:
The Arabic
word 'Makruh' means detested, the opposite of liked or loved. In
the terminology of Shari`ah, it refers to something which the Lawgiver
asks us not to do, but the injunction is not in a definitive manner. It
may be said that it means something refraining from which earns a person
reward as long as he does not do it out of obedience, but a person who
does it will not be punished, either.
The Hanafi
school defines haram for what is proven to be haram in Qur'an or hadith
that are narrated by many chains of narration to make the hadith as
authentic as the Qur'an and the meaning of that hadith or Quranic
evidence is of certainty.
If the proof
doesn't comply with that level of standard, then it becomes makrooh
karahat tahreem, which means that it is anticipated to be haram, but not
certain.
The third
category is makrooh karahat tanzih, which means that it is better for
you to avoid it, but not sinful to do it.
Excerpted, with slight modifications, from: www.islamonline.net 2. PRINCIPLE FOR ANY FOOD HALAL
Question :
Is it haram to
use balsamic vinegar, wine vinegar? What is criteria for anything Halal?
Answer
:
As for the
ingredient “balsamic vinegar, wine vinegar”, you are best advised to
consult local Muslim scholars who are more aware of the nature of such
ingredients, for we are not sure about its nature, though we surveyed
the Internet for relevant information.
However, we'd
like to give you some general Islamic guidelines regarding the Halal (lawful)
food.
The general
principle is that any food is Halal except for the following kinds:
1. The dead animal
2. Blood
3. Pork
4. Animals that have been dedicated to anyone other than Allah,
that is those which are slaughtered with the invocation of a name other
than that of Allah Almighty —for example, the name of an idol.
5. The animal (or bird) that dies because of being strangled
6. The animal (or bird) that dies because of being beat with
something.
7. The animal (or bird) that dies because of falling down from a
height
8. The animal that dies because of being gored by another animal.
9. The animal (or bird) that dies because of being killed by a wild
beast
10. Animals that have been immolated to idols.
Accordingly, all the kinds of food that Halal except what contains
any of the prohibited kinds of food that we have mentioned above. Still,
any food that contains any intoxicating substance, whether little or
much, is absolutely Haram (unlawful).
Excerpted, with slight modifications, from: www.islamonline.net
Question:
Why we can’t
eat Pig?
Answer:
Since Allah
has prohibited it. Allah swt says:
"Say (O
Muhammad ): "I find not in that which has been inspired to me anything
forbidden to be eaten by one who wishes to eat it, unless it be Maytatah
(a dead animal) or blood poured forth (by slaughtering or the like), or
the flesh of swine (pork, etc.) for that surely is impure, or impious
(unlawful) meat (of an animal) which is slaughtered as a sacrifice for
others than Allah (or has been slaughtered for idols, etc., or on which
Allah's Name has not been mentioned while slaughtering). But whosoever
is forced by necessity without wilful disobedience, nor transgressing
due limits, (for him) certainly, your Lord is Oft Forgiving, Most
Merciful." (Al-An’am
6:145)
According to
above verse, items mentioned therein are impure. The pronoun 'that'
refers to all three of the mentioned items. It is, however, allowed to
knit with the hair of a pig, according to most of the scholars. (Fiqh
As-Sunnah, Vol 1, Book 1. Purification. Fiqh 1.009.)
As regards
your question, we’d like to make it clear that every committed Muslim
should accept Allah’s Commands willingly, even without realizing the
wisdom behind the Divine rule in question. If man manages to realize the
wisdom behind certain prohibited things, it is well and good. If his
mind lacks comprehending that Divine Wisdom, then he should accept the
truth as it is, keeping in mind that Allah Almighty is the Omniscient of
that which is beneficial to His Creatures.
When Allah
Almighty prohibits something for His servants, He does so certainly out
of His overflowing mercy on them, to save them from all what may bring
them harm; He is indeed Ever-Kind and Most Glorious!
As regards the
reason why eating pork is prohibited, we’d like to cite for the words of
Dr. ZakirNaik, the president of Islamic Research Foundation, Mumbai. He
states the following:
“The fact that
consumption of pork is prohibited in Islam is well known. The following
points explain various aspects of this prohibition:
1.
Pork prohibited in the Quran:
The Quran
prohibits the consumption of pork in no less than 4 different places.
It’s prohibited in 2:173, 5:3, 6:145 and 16:115.
For instance,
Allah says: “Forbidden
to you (for food) are: dead meat, blood, the flesh of swine, and that on
which hath been invoked a name other than that of Allah.” (Al-Ma’idah
5:3)
The above
verses of the Glorious Quran are sufficient to satisfy a Muslim as to
why pork is forbidden.
2.
Pork prohibited in the Bible:
Addressing the
Christian who is likely to be convinced by his religious scriptures, the
Bible prohibits the consumption of pork, in the book of Leviticus: “…and
the swine, as he divideth the hoof, and be cloven footed, yet he cheweth
not the cud; he is unclean to you. Of their flesh shall ye not eat, and
their carcass shall ye not touch, they are unclean to you.” (Leviticus
chapter 11 verse 7 and 8)
Pork is also
prohibited in the book of Deuteronomy: “And
the swine, because it divideth the hoof, yet cheweth not the cud, it is
unclean unto you. Ye shall not eat of their flesh, nor touch their dead
carcass.” (Deuteronomy
chapter 14 verse 8). A similar prohibition is repeated in the book of
Isaiah chapter 65 verse 2-5.
3.
Consumption of pork causes several diseases:
The other
non-Muslims and atheists will agree only if convinced through reason,
logic and science. Eating of pork can cause no less than seventy
different types of diseases.
A person can
have various helminthes, like roundworm, pinworm, hookworm, etc. One of
the most dangerous is TaeniaSolium, which in a layman’s terminology is
called tapeworm. It harbors in the intestine and is very long. Its ova,
i.e. eggs, enter the blood stream and can reach almost all the organs of
the body. If it enters the brain it can cause memory loss. If it enters
the heart it can cause heart attack and if it enters the eye it can
cause blindness. If it enters the liver it can cause liver damage. It
can damage almost all the organs of the body.
Another
dangerous helminthes is TaeniaTrichuriasis. A common misconception about
pork is that if it is cooked well, these ova die. In a research project
undertaken in America, it was found that out of twenty-four people
suffering from Taeniatichurasis, twenty two had cooked the pork very
well. This indicates that the ovas present in the pork do not die under
normal cooking temperature.
4.
Pork has fat building material:
Pork has very
little muscle building material and contains excess of fat. This fat
gets deposited in the vessels and can cause hypertension and heart
attack.
5.
The pig is one of the filthiest animals on earth:
The pig is one
of the filthiest animals on earth. It lives and thrives on muck, filth
and dirt. In the villages they don’t have modern toilets and the
villagers excrete in the open air. Very often excreta are cleared by
pigs.
Some may argue
that in advanced countries like Australia, pigs are bred in very clean
and hygienic conditions. Even in these hygienic conditions the pigs are
kept together in sties. No matter how hard you try to keep them clean
they are filthy by nature. They eat and enjoy their own as well as their
neighbor’s excreta. ”
6.
Pig is the most shameless animal
The pig is the
most shameless animal on the face of the earth. It is the only animal
that invites its friends to have sex with its mate. In America, most
people consume pork. Many times after dance parties, they have swapping
of wives; i.e. many say “you sleep with my wife and I will sleep with
your wife.” If you eat pigs then you behave like pigs.
4. EATING ANY FOOD THAT IS COOKED IN THE OIL IN WHICH PORK WAS FRIED
Question :
Can we eat the
meat or any food that is cooked in the oil in which pork was fried? I am
not asking about the pork but any other food fired in that oil? Is it halal or haram?
Answer :
No, you are
not allowed to eat meat or food prepared in the oil in which pork was
fried, because such oil contains ingredients from pork or at least has
contact with pork, which is considered najas and impure. So, stay
away from them."
Excerpted, with slight modifications, from: www.islamonline.net
Question:
Answer: Praise
be to Allah.
Firstly:
With regard to
the ruling on using fats from haraam animals in manufacturing soap etc.,
yes there is a difference of scholarly opinion, but it is most likely
the case, that they are haraam and we are not allowed to use them.
We will
explain this further – in sha Allah – in the following points.
Secondly:
With regard to
the verse (interpretation of the meaning):
“Say (O
Muhammad): ‘I find not in that which has been revealed to me anything
forbidden to be eaten by one who wishes to eat it, unless it be Maytah
(a dead animal) or blood poured forth (by slaughtering or the like), or
the flesh of swine (pork); for that surely, is impure or impious
(unlawful) meat (of an animal) which is slaughtered as a sacrifice for
others than Allah (or has been slaughtered for idols, or on which
Allah’s Name has not been mentioned while slaughtering). But whosoever
is forced by necessity without willful disobedience, nor transgressing
due limits; (for him) certainly, your Lord is Oft‑Forgiving, Most
Merciful’ (Al-An’aam
6:145)
Its meaning is
as follows:
Here Allah is
commanding His slave and Messenger Muhammad (peace and blessings of
Allah be upon him): Say, O Muhammad, my Lord has not forbidden any foods
apart from these; everything else is halaal (permissible).
“unless
it be Maytah (a dead animal)” this refers
to whatever dies a natural death, such as an animal that is dealt a
fatal blow, falls or is gored by another, or that which is slaughtered
in a manner other than that which is prescribed in sharee’ah.
“or
blood poured forth (by slaughtering or the like)” means
blood that flows, unlike other things that are described as “blood”
(damm), such as the liver and spleen, and unlike the blood which remains
in the flesh and veins after slaughter.
“or
the flesh of swine (pork)” which
is the well known animal (pig).
“for
that surely, is impure” means
it is filthy, abominable and harmful.
“or
impious (unlawful) meat (of an animal) which is slaughtered as a
sacrifice for others than Allah (or has been slaughtered for idols, or
on which Allah’s Name has not been mentioned while slaughtering)” means,
it has been slaughtered in a name other than His.
“But
whosoever is forced by necessity” to eat one of the things mentioned
here, “without willful disobedience” not wanting
to eat it without being forced to, “nor
transgressing due limits” – “(for him) certainly, your Lord is
Oft‑Forgiving, Most Merciful” means,
He will forgive him for what he has eaten, and will be Merciful towards
him.
However, we
should note that there are other haraam things which are not mentioned
in this verse. They were forbidden later on, such as every wild animal
that has fangs and every bird that has talons, and the meat of domestic
donkeys.
Thirdly:
The hadeeth of
Jaabir narrated by al-Bukhaari (2121) and Muslim (1581). It
was narrated from Jaabiribn ‘Abd-Allah (may Allah be pleased with him)
that he heard the Messenger of Allah (peace and blessings of Allah be
upon him) say on the day of the Conquest when he was in Makkah: “Allah
and His Messenger have forbidden the sale of alcohol, dead meat, pigs
and idols.” It was said, “O Messenger of Allah, what do you think of the
fat taken from a dead animal which is used for caulking ships, greasing
animal skins and which people use to light their lamps?” He said, “No,
it is haraam.” Then the Messenger of Allah (peace and blessings of Allah
be upon him) said, “May Allah curse the Jews, for Allah forbade them the
fat, but they melted it then they sold it and consumed its price.”
With regard to
the meaning:
It is clear
that the context is explaining the prohibition on selling alcohol (khamr
– that which fogs (khaamara) the mind – which includes all kinds of
alcohol), dead meat, pigs and idols – which are things made from wood,
copper, gold, etc, in the form of people or animals.
Then the
Sahaabah wanted to make an exception from this prohibition in the case
of selling the fat of dead animals, because of the benefits that there
were in it, which that it was used as caulking for ships, to protect the
wood from water, and to grease animal skins in order to keep them soft
and supple, and as fuel for lamps.
The Prophet (peace and blessings of Allah be upon him) did not make
these things exceptions from the prohibition, as he said, “No, it is forbidden.” Then he mentioned what
the Jews did, which was that they melted down the fat that Allah has
forbidden to them, and turned it into another substance, such as wax,
which they then sold and consumed its price.
The scholars
differed as to what the pronoun huwa (it) in the Prophet’s
phrase Laa, huwa haraam (No, it is forbidden) referred. Some of
them said that what is haraam is benefitting from the thing; others said
that what is haraam is selling it. The latter view is the one which was
regarded as correct by ShaykhIbn ‘Uthaymeen (may Allah have mercy on
him), who said in al-Sharh al-Mumti’(8/136):
“This view is
the one which is correct: that the pronoun in the phrase ‘it is
forbidden’ refers to selling, even though the substance in question has
these uses that the Sahaabah (may Allah be pleased with them) mentioned.
That is because the context of the hadeeth has to do with selling. And
it was said that ‘it is forbidden’ refers to benefiting from it in these
ways, so it is not permissible to caulk ships with it, or grease animal
skins with it, or to use it in people’s lamps. But this view is da’eef
(weak).
The correct
view is that it is permissible to caulk ships with it, and grease animal
skins, and use it in people’s lamps.”
Al-San’aani
said:
The pronoun in
the phrase ‘it is forbidden’ is to be understood as referring to
selling, i.e., that selling the fat is haraam. This is the most apparent
meaning, because this is what is implied by the context, and because the
same hadeeth was narrated by Ahmad, in whose version it says, ‘And what
do you think of selling the fat of dead meat?’ Or it may be interpreted
as referring to the uses to which it is put, in the phrase, ‘for it is
used for caulking ships’ etc.. The majority interpreted it in this
manner and said, ‘No use should be made of a dead animal apart from its
skin, if it is tanned.’
Those who say
that the pronoun refers to selling quote as evidence the fact that there
is scholarly consensus that it is permissible to feed dead meat to dogs
even if they are hunting dogs. It is known that the pronoun is more
likely to refer to selling, so it is permissible to make use of naajis
(impure) things in general and it is haraam to sell them for the reasons
that are known. This view is supported by the fact that the Prophet (S)
condemned the Jews for melting down the fat then selling it and
consuming its price.
So it is clear
that the prohibition is directed against the selling which results in
the consumption of its price. If the prohibition applies to selling then
it is permissible to make use of the fat of dead animals and impure
(naajis) fats for all purposes except food for humans or use on human
bodies. (i.e., it is not permissible for a human being to eat the fat
from a dead animal or to apply impure (naajis) fats to his body). So the
prohibition is like the prohibition on eating dead meat or using impure
substances on the body. But it is permissible to feed the fat of dead
animals to dogs or to feed honey that is contaminated with an impure
substance to bees. All of that is regarded as permissible in the
Shaafa’imadhhab, and was narrated by al-Qaadi ‘Iyaad from Maalik and
most of his companions, and from Abu Haneefah and his companions, and
from al-Layth.
This hadeeth also indicates that if it is haraam to sell a thing, its
price is also forbidden, and that every contrivance that leads to
permitting something which is forbidden is false.
Fourthly:
With regard to
the hadeeth of Maymoonah, narrated by al-Bukhaari (1421) and Muslim
(363). The following version is quoted from Muslim because the version
narrated by al-Bukhaari does not contain the word “tanning”.
It was
narrated that Ibn ‘Abbaas said: A sheep was given in charity to the freed slave woman of Maymoonah,
and it died. The Messenger of Allah (peace and blessings of Allah be
upon him) passed by it and said: “Why do you not take its skin, tan it
and make use of it?” They said, “It is dead meat.” He said, “It is only
haraam to eat it.”
With regard to
its meaning:
Maymoonah had
a freed slave woman who had a sheep that someone had given to her in
charity. When it died, they thought that it was not permissible to make
any use of it at all, so they threw it away. This regards to anything
other than eating it, such as making use of the skin, that is
permissible after tanning it.
The scholars differed concerning the ruling on the skin of dead animals
if it is tanned. ShaykhIbn ‘Uthaymeenfavoured the view that
tanning purifies the skin of the dead animal if it is from an animal
whose meat may be eaten, such as camels, cattle and sheep. But if it
comes from an animal whose meat may not be eaten, such as pigs, then it
cannot be purified by tanning.
Al-Sharh al-Mumti’,
1/72.
Shaykh
al-Islam said, after quoting the views of the scholars:
The point of
confusion has to do with tanning: is it the case that the skin of
animals which are pure when they are alive may be purified by tanning
when they are dead or is it the case that tanning can only purify the
skin of an animal that is slaughtered properly according to sharee’ah?
The second opinion is more likely to be correct, and the evidence for
that is that the Prophet (peace and blessings of Allah be upon him)
forbade using the skin of carnivores, as was narrated by Usaamahibn
‘Umayr al-Dhuhali. Narrated by Ahmad, Abu Dawood, and al-Nasaa’i.
Al-Tirmidhi added the phrase “and (he forbade) their use as furnishing.”
6. CHEESE IF THE SOURCE OF THE RENNET IS NOT KNOWN
Question :
What is the ruling on the presence of rennet in most of the cheeses we
buy, when we do not know where it is derived from?
Answer: Praise
be to Allah.
The substance that is put in cheese is rennet; it is a yellowish white
substance in a vessel of skin which is extracted from the stomach of a
calf or nursing lamb. A little of it is added to the milk, which curdles
and becomes cheese.
See al-Mawsoo’ah al-Fiqhiyyah (5/155).
The ruling on rennet varies according to where it is taken from. If it
is taken from an animal that has been slaughtered in accordance with
sharee’ah, then it is pure and may be eaten. If it is taken from an
animal that died of natural causes or an animal that was not slaughtered
in accordance with sharee’ah, then there is a difference of opinion
among the fuqaha’ concerning it. The majority of Maalikis, Shaafa’is and
Hanbalis are of the view that it is najis. Abu Haneefah and Ahmad,
according to the other report narrated from him, were of the view that
it is taahir. This is the view favoured by Shaykh al-Islam IbnTaymiyah
(may Allah have mercy on him). He said in al-Fataawa (21/102): It is
more likely that their cheese -- referring to the Magians -- is halaal
and that the rennet from a dead animal (one that died of natural causes)
and its milk are taahir. End quote.
He also said (35/154): With regard to cheese that is made with their
rennet – i.e., from some of the baatini sects who are regarded as
kaafirs – there are two well-known views concerning that among the
scholars, as in the case of rennet from dead animals and rennet from
animals slaughtered by the Magians and Franks, of whom it is said that
they do not slaughter meat properly. The view of Abu Haneefah and of
Ahmad according to one of the two reports narrated from him is that this
cheese is permissible, because the rennet of dead animals is taahir
according to this view, because then it does not die when the animal
dies. The view of Maalik and al-Shaafa’i, and of Ahmad according to the
other report, is that this cheese is najis because in their view the
rennet is najis, because the milk and rennet of the dead animal are
najis according to them. If meat slaughtered by a particular person
cannot be eaten, then meat slaughtered by him is like dead meat. Those
who hold both views quoted as evidence reports that were narrated from
the Sahaabah. Those who hold the first view narrate that the Sahaabah
ate the cheese of the Magians, and those who hold the second view
narrate that they ate what they thought was cheese of the Christians.
This issue is subject to ijtihaad and one may follow the view of the
Shaykh he asks. End quote.
This is the correct opinion. Whether you know the source of the rennet
and that it comes from an animal that was slaughtered properly or
otherwise, or you do not know, there is nothing wrong with eating cheese
that has been made with it.
And Allah knows best.
Excerpted,
with some modifications, from: http://islamqa.com/en/
Question
:
What shall I
do if there is no halal meat available in the city where I live?
Can I eat non-halal meat? I live in Somerset, UK and there is no halal meat
in my area. What are the Islamic rules for eating meat in a non-Muslim
country like the UK, keeping in mind that they slaughter animals by
stunning them with electricity to make them unconscious, and then they
are shot in the head. I am not sure whether they provide water to the
animal before slaughter or not. What shall I do regarding all that?
Please help as I am really confused.
Answer
:
The question
of meat slaughtered by the People of the Book has been a controversial
issue among Muslim scholars. The vast majority of scholars from all of
the four schools consider it permissible for us. They base this on the
clear statement of the Qur'an: "Today,
I have permitted for you all good things, and the food of the People of
the Book is permissible for you, and your food is permissible for
them…..." (Al-Ma`idah
5:5)
According to Ibn Abbas, the food of the People of the Book mentioned in
the above verse refers to the meat slaughtered by them.
Based on this, the majority of scholars belonging to the four schools of
thought consider it permissible for Muslims to eat animals slaughtered
by the Christians and Jews so long as these animals are considered
lawful for us to eat.
If you fall in
this category of those who live among the People of the Book, then you
may eat their meat especially if you cannot find meat slaughtered by
Muslims.
As for
stunning the animal, it does not make the animal dead, for it is
intended only to knock the animal unconscious so that it does not feel
pain and it is brought under control. This itself does not render the
animal impure and unlawful unless it is dead before slaughter. My own
experience with the slaughter houses is that they do not make use of
animals which are already dead before slaughter. Inspectors, who are
appointed by the government (in countries such as Canada), do make sure
that this is not the case.
As far as the
wisdom of stunning is concerned, it is really in conformity with the
wisdom established in the Prophetic hadith in which the Prophet (peace
and blessings be upon him) is reported to have said, "Allah has
prescribed excellence and compassion in all things, so when you kill,
kill well; when you slaughter, slaughter well, and let him sharpen his
knife and spare the animal pain."
In conclusion,
we are definitely allowed to partake of such meat, especially if we do
not find meat provided by Muslims."
Excerpted,
with slight modifications, from: www.islamonline.net
Question:
Many Muslim owned stores sell meat which one assumes is halaal. However
I have seen the empty cartons from the suppliers to these stores which
make no mention of the meat being halaal. Please, for the sake of Allah,
tell us one word about eating meat in the United States. Is it halal or haram?
Answer:
Dear brother
in Islam, thank you for your question which reflects your care to have a
clear view of the teachings of Islam. Allah commands Muslims to refer to
people of knowledge to learn more about the teachings of Islam.
Allah permits
us to consume animals slaughtered by Jews and Christians. There is only
one condition, that is, the animal must be
properly slaughtered. So we cannot consume the meat of any animal that
is not allowed in the first place (such as pork) or one that has not
been slaughtered by slitting its jugular vein.
We should
refer to Quran in this respect which states :
“Forbidden to you (for food) are: dead meat, blood, the flesh of swine,
and that on which hath been invoked the name of other than Allah; that
which hath been killed by strangling, or by a violent blow, or by a
headlong fall, or by being gored to death; that which hath been (partly)
eaten by a wild animal; unless ye are able to slaughter it (in due
form); that which is sacrificed on stone (altars); (forbidden) also is
the division (of meat) by raffling with arrows: that is impiety…...” (Al-Maida 5:3)
So if
Islamically slaughtered meat is available, you should select it; and you
should consider the meat of the People of the Book as a last
alternative.
In his
response to your question, Sheikh Muhammad Al-Mukhtar Ash-Shinqiti,
Director of the Islamic Center of South Plains, Lubbock, Texas, states
the following:
One sentence
is not enough to answer such a complex question. For example, I myself
used to eat meat when I first came to the United States, but then I
stopped eating beef for 3 years. Only after conducting research and
several field studies, I feel confident that meat in the US is halal as
long as you mention the name of Allah before eating it. There are three
basic conditions that make meat halal as
follows:
1. That the
name of Allah is mentioned over the animal. This can be done after it is
slaughtered.
2. That the
method of slaughter causes the blood to be drained. Animals are
slaughtered using this method in America.
3. That the
animals are slaughtered in a merciful way. I believe that the methods
used in the United States to slaughter animals are more merciful to
animals than those used in many Muslim countries.
Moreover, the
US Congress issued a law called The Humane Slaughter of Animals Act. The
law requires that specific methods that cause less pain to the animal be
used for slaughtering. As for the claims by some scholars that a lot of
these animals die as a result of being stunned before having their
jugular vein slit,I conducted research on this subject and found that
these claims are baseless. This is so because the reports by the general
inspector of the US Government confirmed that a lot of animals do not
get affected by the stunning so when they are slaughtered, they still
experience pain.
Muslim
scholars who forbid the consumption of beef based their argument on the
assumption that stunning kills the animal before their jugular vein is
slit. This is not true according to the report released by the general
inspector.
Therefore, I
believe animals slaughtered in the United States are halal to
consume as long as you say the name of Allah before eating the meat.
Excerpted, with slight modifications, from: www.islamonline.net
Question:
Why is the
consumption of alcohol prohibited in Islam?
Answer:
Alcohol has
been the scourge of human society since time immemorial. It continues to
cost countless human lives, and causes terrible misery to millions
throughout the world. Alcohol is the root cause of several problems
facing society. The statistics of soaring crime rates, increasing
instances of mental illnesses and millions of broken homes throughout
the world bear mute testimony to the destructive power of alcohol.
1.
Prohibition of alcohol in the Quran
The Glorious
Quran prohibits alcohol in the following verse:
“O ye
who believe! Intoxicants and Gambling, (dedication of) stones, and
(divination by) arrows, are an Abomination – of Satan’s handiwork;
eschew such (abomination), that ye may prosper.” (Al-Maida
5:90)
2.
Prohibition of alcohol in the Bible
The Bible
prohibits the consumption of alcohol in the following verses:
a. “Wine
is a mocker, strong drink is raging; and whosoever is deceived thereby
is not wise.” [Proverbs
20:1]
b. “And
be not drunk with wine.” [Ephesians
5:18]
3.
Alcohol inhibits the inhibitory centre
The human
beings possess an inhibitory centre in their brains. This inhibitory
centre prevents the person from doing things that he considers wrong.
For instance a person does not normally use abusive language while
addressing his parents or elders. If he has to answer the call of
nature, his inhibitory centre will prevent him from doing so in public.
Therefore he uses the toilet. When a person consumes alcohol, the
inhibitory centre itself is inhibited. That is precisely the reason that
an inebriated person is often found to be indulging in behaviour that is
completely uncharacteristic of him. For instance the intoxicated person
is found to use abusive and foul language and does not realize his
mistake even if he is addressing his parents. Many even urinate in their
clothes. Neither do they talk nor walk properly. They even misbehave.
4.
Cases of adultery, rape, incest and AIDS are found more among alcoholics
According to
National Crime Victimization Survey Bureau of Justice (U.S. Department
of Justice) in the year 1996 alone everyday on an average 2,713 rapes
took place. The statistics tell us that the majority of the rapists,
were intoxicated while committing the crime. The same is true in cases
of molestation. According to statistics, 8% of Americans commit incest
i.e. one in every twelve to thirteen persons in America is involved in
incest. Almost all the cases of incest are due to intoxication of one or
both the persons involved. One of the major factors associated with the
spread of AIDS, the most dreaded disease, is alcoholism.
5.
Every alcoholic was initially a social drinker
Many may argue
in favour of liquor by calling themselves ‘social drinkers’. They claim
that they only have one or two pegs and they have self-control and so
never get intoxicated. Investigations reveal that every alcoholic
started as a social drinker. Not a single alcoholic or drunkard
initially starts drinking with the intention of becoming an alcoholic or
a drunkard. No social drinker can say that I have been having alcohol
for several years and that I have so much self control that I have never
been intoxicated even a single time.
6. If
a person is intoxicated just once and commits something shameful, it
will remain with him for a lifetime.
Suppose a
‘social drinker’ loses his self-control just once. In a state of
intoxication he commits rape or incest. Even if the act is later
regretted, a normal human being is likely to carry the guilt throughout
his life. Both the perpetrator and the victim are irreparably and
irreversibly damaged.
7.
Alcohol is prohibited in the Hadith
The Prophet of
Islam Muhammad (peace be upon him) said:
a. In
SunanIbn-I-Majah Volume 3, Book of Intoxicants, Chapter 30 Hadith No.
3371.
“Alcohol is the
mother of all evils and it is the most shameful of evils.”
b. In
SunanIbn-I-Majah Volume 3, Book of Intoxicants, Chapter 30 Hadith No.
3392
“Anything which
intoxicates in a large quantity, is prohibited even in a small
quantity.”
c. Not only
those who drink alcohol are cursed but also those who deal with them
directly or indirectly are cursed by Allah. According to
SunanIbn-I-Majah Volume 3, Book of Intoxicants, Chapter 30 Hadith No.
3380. It was reported by Anas (may Allah be pleased with him), that
Prophet Muhammad (pbuh) said:
“God’s curse
falls on ten groups of people who deal with alcohol. The one who
distills it, the one for whom it has been distilled, the one who drinks
it, the one who transports it, the one to who it has been brought, the
one whom serves it, the one who sells it, the one who utilizes money
from it, the one who buys it and the one who buys it for someone else.”
8.
Diseases associated with alcoholism
There are
several scientific reasons for the prohibition of consumption of
intoxicants i.e. alcohol. The maximum number of deaths in the world
related to any one particular cause is due to the consumption of
alcohol. Millions of people die every year only because of intake of
alcohol. Below is a simple list of few of the alcohol related illnesses:
1. Cirrhosis
of Liver is the most well known alcohol associated disease.
2.
Others are Cancer of Oesophagus, Cancer of Head and Neck, Cancer of
Liver (Hepatoma), Cancer of Bowel, etc.
3.
Oesophagitis, Gastritis, Pancreatitis and Hepatitis are linked with
alcohol consumption.
4.
Cardiomyopathy, Hypertension, Coronary Artherosclerosis, Angina and
Heart Attacks are linked with heavy alcohol intakes.
5.
Strokes, Apoplexy, Fits and different types of Paralysis are linked with
alcohol intake.
6.
Peripheral Neuropathy, Cortical Atrophy, Cerebellar Atrophy are
well-known syndromes caused by alcohol consumption.
7. Wernicke
– Korsakoff syndrome with amnesia of recent events,
confabulations
and retainment of memory to old events with different types of paralysis
are mainly due to thiamine deficiency due to excessive alcohol intake.
8. Beriberi
and other deficiencies are not uncommon among alcoholics. Even Pellagra
occurs in alcoholics.
9. Delerium
Tremens is a serious complication that may occur during recurrent
infection of alcoholics or post operatively. It also occurs during
abstention as a sign of withdrawal effect. It is quite serious and may
cause death even if treated in well equipped centers.
10.
Numerous Endocrine Disorders have been associated with alcoholism
ranging from Myxodema to Hyperthyroidism and Florid Cushing Syndrome.
11.
Hematological ill effects are long and variable. Folic acid deficiency,
however, is the most common manifestation of alcoholic abuse resulting
in Macrocytic Anemia. Zeive’s syndrome is a triad of Hemolytic Anemia,
Jaundice and Hyperlipaedemia that follows alcoholic binges.
12.
Thrombocytopenia and other platelet abnormalities are not rare in
alcoholics.
13. The
commonly used tablet metronidazole (flagyl) interacts badly with
alcohol.
14. Recurrent
infection is very common among chronic alcoholics. The resistance to
disease and the immunological defense system are
compromised by
alcohol intake.
15. Chest
infections are notorious in alcoholics. Pneumonia, Lung Abcess,
Emphysema and Pulmonary Tuberculosis are all common in alcoholics.
16. During
acute alcoholic intoxication, the drunk person usually vomits, the cough
reflexes which are protective are paralysed. The vomitus thus easily
pass to the lung causing Pneumonia or Lung Abscess. Occasionally it may
even cause suffocation and death.
17. The ill
effects of alcohol consumption on women deserves special mention.
Females are more vulnerable to alcohol-related Cirrhosis than men.
During pregnancy alcohol consumption has a severe detrimental effect on
the fetus. Fetal Alcohol Syndrome is being recognized more and more in
the medical profession.
18. Skin
diseases are also related to alcohol indulgence.
19. Eczema,
Alopecia, Nail Dystrophy, Paronychia (infection around the nails) and
Angular Stomatitis (inflammation of the angle of the mouth) are common
diseases among alcoholics.
9.
Alcoholism is a ‘disease’
Medical
doctors have now turned liberal towards alcoholics and call alcoholism a
disease rather than an addiction. The Islamic Research Foundation has
published a pamphlet that says: If alcohol is a disease, it is the only
disease that:
- Is sold in
bottles
- Is
advertised in newspapers, magazines, on radio and television
- Has licensed
outlets to spread it
- Produces
revenue for the government
- Brings
violent deaths on the highways
- Destroys
family life and increases crime
- Has no germs
or viral cause
ALCOHOLISM IS NOT A DISEASE - IT IS SATAN’S HANDIWOR
Allah (swt) in
His Infinite Wisdom has warned us against this snare of Satan. Islam is
called the “Deen-ul-Fitrah” or the natural religion of Man. All its
injunctions are aimed at preserving the natural state of man. Alcohol is
a deviation from this natural state, for the individual as well as for
society. It degrades man to a level below that of the beasts he claims
to be superior to. Hence the consumption of alcohol is prohibited in
Islam.
10. EATING WITH PEOPLE WHO ARE DRINKING WINE AT THE SAME TABLE
Question:
It it permissible for a Muslim to eat with non Muslims people who drink
wine on the same table.
Answer: Name
of Counselor : Sheikh
MuhammedSalih Al-Munajjid
It is not permissible to sit with people who are drinking wine
(alcohol), whether they are kaafirs or Muslims. Allah says concerning
the one who sits with those who are speaking of kufr and falsehood:
“…. when you hear the Verses of Allah being denied and mocked at,
then sit not with them, until they engage in a talk other than that;
(but if you stayed with them) certainly in that case you would be like
them….” (An-Nisaa’ 4:140)
Al-Tabari said: this aayah clearly indicates that it is not allowed
to sit with the people of falsehood of any kind, when they are indulging
in their falsehood. “…but
if you stayed with them) certainly in that case you would be like them…” (An-Nisaa’
4:140). IbnKatheer said: i.e., you would be like them in sinning.
According to a hadeeth narrated by Jaabir, the Prophet (pecace and
blessings of Allah be upon him) said: “Whoever
believes in Allah and the Last Day, let him not sit at a table
where wine is being served.” (Narrated by al-Tirmidhi, al-Adab, 2725; classed as hasan
by al-Albaani in SaheehSunan al-Tirmidhi, 2246). The commentator
on the hadeeth said: even if he does not drink with them, it is as if
he is approving of their evil action.
So it is not permissible to sit with them or to converse with them,
even if one does not drink, because if he does that he is like a silent
shaytaan (devil).
If you see them, then you have to denounce them for that, and if
they do not respond then leave them and keep away from them. We ask
Allah to keep us safe and sound. May Allah bless our Prophet Muhammad.
Excerpted,
with slight modifications, from: http://www.islamqa.com/ 11. WINE PERMITTED IN CHRISTIANITY & JUDAISM, WHY HARAM IN ISLAM?
Question :
Both in
Christianity and Judaism, wine is permitted. Why is it haram in
Islam?I can understand the reason for drinking too much alcohol and
being "drunk". Wine, however, is said to be healthy in moderation and
was also drunk by Prophet Jesus?
Answer
:
Dear Ali, wine
is forbidden in all divine religions including Christianity. Jesus did
not drink wine though it is written in one of the four Gospels. In the
Last Supper, Jesus drank wine but this incident, even if we accept as
true, was never repeated by Jesus. I mean there is no report that he
used to drink wine and Jesus is not an exception.
In the Quran,
Allah says that wine is an evil act and it breeds enmity between people
and take them away from the right path. Allah says in the Quran, “O
ye who believe! Strong drink and games of chance and idols and divining
arrows are only an infamy of Satan's handiwork. Leave it aside in order
that ye may succeed (90) Satan
seeks only to cast among you enmity and hatred by means of strong drink
and games of chance, and to turn you from remembrance of Allah and from
(His) worship.” (Al-Ma’idah 5:90-91)
To talk about
the evil consequences of wine, the evil effects of wine are widely known
and many western scholars, doctors and scientists warn their societies
against indulging in drinking wine.
Excerpted, with slight modifications, from: www.islamonline.net 12. MEDICINE CONTAINING ALCOHOL
Question :
I would like
to know if it is permissible to take medicine containing alcohol which
is used to preserve it.
Answer
:
Responding to the question in point, the eminent Muslim scholar, Sheikh
Yusuf Al-Qaradawi, states:
"Some jurists do not consider medicine to be necessary as food. They
cited the following Hadith to support their argument. The Prophet (peace
and blessings be upon him) says, "Allah has not made things that are unlawful for you to consume to be
your medicine."
It seems that the aforementioned view goes in harmony with the spirit of
Islam. However, there are certain conditions that must be fulfilled in
order to take a medicine containing haram ingredients. Such
conditions may be classified as follows:
1) The medicine containing haram ingredients (alcohol as stated in the
question) must be necessary for the life of the person who takes it.
2) A knowledgeable and trustworthy Muslim physician should recommend
such type of medicine containing alcohol.
3) The person is not allowed to take this particular type of medicine
while there are other lawful medicines available."
Excerpted, with slight modifications, from: www.islamonline.net 13. USING ITEMS CONTAINING ALCOHOL
Question :
I know that drinking
alcoholic beverages is Haram according to Islamic law. What about other
uses of alcohol in the following categories: rubbing over an injury,
cologne or perfumes that contain alcohol, toothpaste that contains
alcohol and using any soap or any cleaning material that contains
alcohol?
Answer :
In his response to the question, Dr. Muzammil
Siddiqi, former president of the Islamic Society of North
America (ISNA), states the following:
“There are many types of alcohol, actually there are hundreds of
members in alcohol family. Among them ethyl is the best known and this
alcohol is generally used in beverages. There are some types of alcohol
that are denatured and are used in perfumes and other cleansing agents.
The rubbing alcohol does not contain ethyl alcohol. It is dangerous for
drinking and may cause blindness and death. The external use of such
alcohol is not forbidden in Islam.
According to the Quran and Sunnah, it is Haram to drink alcohol or
alcoholic beverages. Even a small amount of alcohol is Haram and it must
be avoided. However, jurists have differed on the Najasah or the
physical impurity of alcohol. Some of them consider it Najis (impure),
meaning that if it touches the body and clothes then it must be washed.
There are others who do not consider it Najis. There are many
jurists who have allowed the use of rubbing alcohol and the use of
perfumes that contain alcohol.
As far as toothpaste or mouthwash that contain alcohol is
concerned, it is better to avoid them, because they go inside the
mouth.”
Excerpted, with slight modifications, from: www.islamonline.net 14. EATING SEA FOOD HALALQuestion:
What is the
ruling on eating lobsters, crabs and shrimps. I have read that Hanfis
regard this as haram while I have seen recipes for lobster and
shrimp on authentic Islamic websites. Other scholars say that every
thing from sea is halal to eat.
Answer: Praise be to Allah.
The basic rule
is that all sea food is halal, according to the hadith of the
Prophet about the sea: “Its water is pure, and its meat is halal.” And
also in the Qura’n: “It is He Who
has made the sea subject, that ye may eat thereof flesh that is fresh
and tender….” (An-Nahl
16:14)
These texts are general and we don’t have any evidence that modify them.
So, eating ….is Ok and opinion of the Hanafi is substantiated by solid
proofs.
Excerpted, with slight modifications, from: www.islamonline.net
Question :
I’m studying in the US. I stay in the hostel which provide meat which is
not slaughtered by Muslims. With this, can I eat that meat because if I
don’t eat it I have to be a vegetarian which I can’t?
Answer
:
As it has been
clarified in a number of fatwas on this website, the meat
slaughtered by Christians and Jews are not considered haram for
us. Allah says: "Today I have declared all
good foods permissible for you, and the food of the People of the Book
is lawful for you, and your food is lawful for them…" (Al-Maa'idah
5:5)
Excerpted, with slight modifications, from: www.islamonline.net 16. EATING NON-VEGETARIAN FOOD
Question:
Killing an
animal is a ruthless act. Why then do Muslims consume non vegetarian
food?
Answer:
‘Vegetarianism’ is now a movement the world over. Many even associate it
with animal rights. Indeed, a large number of people consider the
consumption of meat and other non-vegetarian products to be a violation
of animal rights. Islam enjoins mercy and compassion for all living
creatures. At the same time Islam maintains that Allah has created the
earth and its wondrous flora and fauna for the benefit of mankind. It is
upto mankind to use every resource in this world judiciously, as a
niyamat (Divine blessing) and amanat (trust) from Allah. Let us look at
various other aspects of this argument.
1. A
Muslim can be a pure vegetarian
A Muslim can
be a very good Muslim despite being a pure vegetarian. It is not
compulsory for a Muslim to have non-vegetarian food.
2.
Quran permits Muslims to have non-vegetarian food
The Quran,
however permits a Muslim to have non-vegetarian food. The following
Quranic verses are proof of this fact:
“O ye
who believe! Fulfill (all) obligations. Lawful unto you (for food) are
all four-footed animals with the exceptions named.” (Al-Maida
5:1)
“And
cattle He has created for you (men): from them Ye derive warmth, and
numerous benefits, And of their (meat) ye eat.” (An-Nahl 16:5)
“And in
cattle (too) ye have an instructive example: From within their bodies We
produce (milk) for you to drink; there are, in them, (besides), numerous
(other) benefits for you; and of their (meat) ye eat.” (Al-Momanoon
23:21)
3.
Meat is nutritious and rich in complete protein
Non-vegetarian
food is a good source of excellent protein. It containsbiologically
complete protein i.e. all the 8 essential amino acid that are not
synthesized by the body and should be supplied in the diet. Meat also
contains iron, vitamin B1 and niacin.
4.
Humans have Omnivorous set of teeth
If you observe
the teeth of herbivorous animals like the cow, goat and sheep, you will
find something strikingly similar in all of them. All these animals have
a set of flat teeth i.e. suited for herbivorous diet. If you observe the
set of teeth of the carnivorous animals like the lion, tiger, or
leopard, they all have a set of pointed teeth i.e. suited for a
carnivorous diet. If you analyze the set of teeth of humans, you find
that they have flat teeth as well as pointed teeth. Thus they have teeth
suited for both herbivorous as well as carnivorous food i.e. they are
omnivorous. One may ask, if Almighty God wanted humans to have only
vegetables, why did He provide us also with pointed teeth? It is logical
that He expected us to need and to have both vegetarian as well as
non-vegetarian food.
5.
Humans can digest both vege-tarian and non-vegetarian food
The digestive
system of herbivorous animals can digest only vegetables. The digestive
system of carnivorous animals can digest only meat. But the digestive
system of humans can digest both vegetarian and non-vegetarian food. If
Almighty God wanted us to have only vegetables then why did He give us a
digestive system that can digest both vegetarian as well as
non-vegetarian food?
6.
Hindu scriptures give permission to have non-vegetarian food
a. There are
many Hindus who are strictly vegetarian. They think it is against their
religion to consume non-vegetarian food. But the true fact is that the
Hindu scriptures permit a person to have meat. The scriptures mention
Hindu sages and saints consuming non-vegetarian food.
b. It is
mentioned in Manu Smruti, law book of Hindus, in chapter 5 verse 30.
“The eater who
eats the flesh of those to be eaten does nothing bad, even if
he does it day after day, for God himself created some to be eaten and
some to be eater.”
c. Again next
verse of Manu Smruti, that is, chapter 5 verse 31 says
“Eating
meat is right for the sacrifice, this is traditionally known as a
rule of the gods.”
d. Further in
Manu Smruti chapter 5 verse 39 and 40 says
“God himself
created sacrificial animals for sacrifice, ... , therefore killing in
a sacrifice is not killing.”
e. Mahabharata
AnushashanParva chapter 88 narrates the discussion between
DharmarajYudhishthira and PitamahBhishma about what food one should
offer to Pitris (ancestors) during the Shraddha (ceremony of dead) to
keep them satisfied. Paragraph reads as follows:
“Yudhishthira
said, “O thou of great puissance, tell me what that object is which, if
dedicated to the Pitiris (dead ancestors), become inexhaustible! What
Havi, again, (if offered) lasts for all time? What, indeed, is that
which (if presented) becomes eternal?”
“Bhishma said,
“Listen to me, O Yudhishthira, what those Havis are which persons
conversant with the rituals of the Shraddha (the ceremony of dead)
regard as suitable in view of Shraddha and what the fruits are that
attach to each. With sesame seeds and rice and barely and Masha and
water and roots and fruits, if given at Shraddhas, the pitris, O king,
remain gratified for the period of a month. With fishes offered
at Shraddhas, the pitris remain gratified for a period of two months.
With the mutton they remain gratified for three months and with
the hare for four months, with the flesh of the goat for five
months, with the bacon (meat of pig) for six months, and with
the flesh of birds for seven. With venison obtained from those deer that
are called Prishata, they remain gratified for eight months, and with
that obtained from the Ruru for nine months, and with the meat of
Gavaya for ten months, With the meat of the bufffalo their
gratification lasts for eleven months. With beef presented at the
Shraddha, their gratification, it is said , lasts for a full year.
Payasa mixed with ghee is as much acceptable to the pitris as beef. With
the meat of Vadhrinasa (a large bull) the gratification of pitris
lasts for twelve years. the flesh of rhinoceros, offered to the
pitris on anniversaries of the lunar days on which they died, becomes
inexhaustible. The potherb called Kalaska, the petals of kanchana
flower, and meat of (red) goat also, thus offered, prove
inexhaustible. So but natural if you want to keep your ancestors
satisfied forever, you should serve them the meat of red goat.”
7.
Hinduism was influenced by other religions
Though Hindu
Scriptures permit its followers to have non-vegetarian food, many Hindus
adopted the vegetarian system because they were influenced by other
religions like Jainism.
8.
Even plants have life
Certain
religions have adopted pure vegetarianism as a dietary law because they
are totally against the killing of living creatures. If a person can
survive without killing any living creature, I would be the first person
to adopt such a way of life. In the past people thought plants were
lifeless. Today it is a universal fact that even plants have life. Thus
their logic of not killing living creatures is not fulfilled even by
being a pure vegetarian.
9.
Even plants can feel pain
They further
argue that plants cannot feel pain, therefore killing a plant is a
lesser crime as compared to killing an animal. Today science tells us
that even plants can feel pain. But the cry of the plant cannot be heard
by the human being. This is due to the inability of the human ear to
hear sounds that are not in the audible range i.e. 20 Hertz to 20,000
Hertz. Anything below and above this range cannot be heard by a human
being. A dog can hear up to 40,000 Hertz. Thus there are silent dog
whistles that have a frequency of more than 20,000 Hertz and less than
40,000 Hertz. These whistles are only heard by dogs and not by human
beings. Dog recognizes the masters whistle and comes to the master.
There was research done by a farmer in U.S.A. who invented an instrument
which converted the cry of the plant so that it could be heard by human
beings. He was able to realize immediately when the plant itself cried
for water. Latest researches show that the plants can even feel happy
and sad. It can also cry.
10.
Killing a living creature with two senses less is not a lesser crime
Once a
vegetarian argued his case by saying that plants only have two or three
senses while the animals have five senses. Therefore killing a plant is
a lesser crime than killing an animal. Suppose your brother is born deaf
and dumb and has two senses less as compared to other human beings. He
becomes mature and someone murders him. Would you ask the judge to give
the murderer a lesser punishment because your brother has two senses
less? In fact you would say that he has killed an innocent person, and
the judge should give the murderer a greater punishment. Quran says:
“O ye
people! Eat of what is on earth, lawful and good” (Al-Baqqarah
2:168)
11.
Over population of cattle
If every human
being was a vegetarian, it would lead to over population of cattle in
the world, since their reproduction and multiplication is very swift.
Allah (swt) in His Divine Wisdom knows how to maintain the balance of
His creation appropriately. No wonder He has permitted us to have the
meat of the cattle.
Cost
of meat is reasonable since all aren’t non-vegetarians
I do not mind
if some people are pure vegetarians. However they should not condemn
non-vegetarians as ruthless. In fact if all Indians become non
vegetarians then the present non-vegetarians would be losers since the
prices of meat would rise. 17. NON-VEGETARIAN FOOD MAKES MUSLIMS VIOLENT
Question:
Science tells
us that whatever one eats, it has an effect on one’s behaviour. Why
then, does Islam allow Muslims to eat non-vegetarian food, since eating
of animals could make a person violent and ferocious?
Answer:
1.
Only eating of herbivorous animals allowed
I agree that,
what a person eats has an effect on his behaviour. This is one of the
reasons why Islam prohibits the eating of carnivorous animals like lion,
tiger, leopard, etc. who are violent and ferocious. The consumption of
the meat of such animals would probably make a person violent and
ferocious. Islam only allows the eating of herbivorous animals like cow,
goat, sheep, etc. that are peaceful and docile. Muslims eat peaceful and
docile animals because Muslims are peace loving and non-violent people.
2.
The Quran says Prophet prohibits what is bad
The Quran
says:
“The
Prophet commands them what is just and prohibits what is evil”. “He
allows them as lawful what is good (and pure) and prohibits them what is
bad (and impure),” (Al-Araf
7:157)
“So take
what the Messenger assigns to you and deny yourselves that which he
withholds from you.” (Al-Hashr
59:7)
For a Muslim,
the Prophet’s statement is sufficient to convince him that Allah does
not wish humans to eat some kinds of meat while allowing some other
kinds. 3.Hadith of Mohammad (pbuh) prohibiting eating of carnivorous animals
I have a very
hard time convincing my brother to stop smoking because it is haram. He
says some 'Maulanas'say that it isn't haram like Alcohol. How can I
prove to him that smoking is haram?
Is it possible for a Muslim to sell cigarettes in a non-Muslim country?
The customers are sometimes Muslims and sometimes non-Muslims. The
seller is not a smoker, and he also sells books, newspapers, magazines,
stationery, and other things.
Answer:
Smoking is of
course Haram. Many Muslim scholars have already given the fatwa
regarding this issue. Those who haven't are still falling behind reading
the latest studies regarding its harm on health, on other people's
health, on children, and its cost to the economy. Soon insha'Allah,
these scholars will catch up and will gave their Haram opinion.
Nowadays, the most lenient scholars consider smoking as Makrooh
(discouraged). Of course in the past smoking was not considered haram
because its effect was never fully known, although as early as in the
seventeenth century, many people had already spoken of its harm. However
we cannot place it at the same level of alcohol since it is a different
issue.
The
prohibition of wine is clear in the Qur'an because it is an intoxicant.
Based on that, all alcohol products are prohibited. Tobacco on the other
hand is a different substance. Its biggest harm is not on the mind but
on the physical body. What is Haram in Islam is Haram and should not be
used regardless whether it is comparable to alcohol or not. The verses
in the Qur'an and the Hadiths from prophet Muhammad (pbuh) are too
numerous to mention about the prohibition to hurt one's self (physical
and spiritual harm). From our opinion, if someone truly understands
Islam, then even if tobacco was not Haram, it is still a habit that the
prophet (pbuh) would have discouraged because it is a disgusting,
harmful, and wasteful habit, and that in itself is a sufficient reason
to stop smoking.
As in any
addiction, the person must have strong faith in Allah and a determined
will to stop. Every smoker knows that it is difficult to stop and wishes
that his most beloved people never get into the habit. Therefore, try to
help him by letting him admit that he is a drug addict, then he should
seek help to stop.
Responding to the question, Sheikh Muhammad Al-Mukhtar Al-Shinqiti,
Director of the Islamic Center of South Plains, Lubbock, Texas, states
the following:
"The most correct and preferred view among jurists is that smoking is haram (prohibited).
Therefore, selling the haram is tantamount to consuming it. In
addition, selling cigarettes is harmful, and inflicting harm on anyone
is also forbidden according to the principles of Islam. The Prophet
(peace and blessings be upon him) is reported to have said: “There
must not be harm or reciprocating harm.”
Even if the person is going to harm only himself, we are not supposed to
help him in doing this. What about if he is going to harm a lot of
people?
The pretext that many people are raising that their businesses might be
affected if they don’t sell cigarettes is a very weak argument. There
cannot be an excuse for making money at the expense of harming people.
There are many other alternatives that the merchant can try to make up
for the shortage."
Moreover, Sheikh M. S. Al-Munajjid, a prominent Saudi Muslim
lecturer and author, adds:
"Smoking is haram, growing tobacco is haram, and dealing
in it is haram, because of the great harm which it causes. This
is because of the Prophetic hadith “There must not be harm or reciprocating harm.”
According to
various authentic Ahadith narrated in SahihBukhari and Sahih Muslim
including hadith narrated by Ibn Abbas in Sahih Muslim, Book of hunting
and slaughter, Hadith No. 4752 and SunanIbn-I-Majah chapter 13 Hadith
no. 3232 to 3234, the Holy Prophet (pbuh) prohibited the eating of:
a) Wild
animals with canine teeth, i.e. meat eating carnivorous animals. These
are animals belonging to the cat families such as lion, tiger, cats,
dogs, wolfs, hyenas, etc.
b) Certain
rodents like mice, rats, rabbits with claws, etc.
c) Certain
reptiles like snakes, alligators, etc.
d) Birds of
prey with talons or claws, like vultures, eagle, crows, owl, etc.
here is no
scientific evidence that proves beyond doubt that eating non vegetarian
food makes one violent.
Question:
I have a very
hard time convincing my brother to stop smoking because it is haram. He
says some 'Maulanas'say that it isn't haram like Alcohol. How can I
prove to him that smoking is haram?
Is it possible for a Muslim to sell cigarettes in a non-Muslim country?
The customers are sometimes Muslims and sometimes non-Muslims. The
seller is not a smoker, and he also sells books, newspapers, magazines,
stationery, and other things.
Answer:
Smoking is of
course Haram. Many Muslim scholars have already given the fatwa
regarding this issue. Those who haven't are still falling behind reading
the latest studies regarding its harm on health, on other people's
health, on children, and its cost to the economy. Soon insha'Allah,
these scholars will catch up and will gave their Haram opinion.
Nowadays, the most lenient scholars consider smoking as Makrooh
(discouraged). Of course in the past smoking was not considered haram
because its effect was never fully known, although as early as in the
seventeenth century, many people had already spoken of its harm. However
we cannot place it at the same level of alcohol since it is a different
issue.
The
prohibition of wine is clear in the Qur'an because it is an intoxicant.
Based on that, all alcohol products are prohibited. Tobacco on the other
hand is a different substance. Its biggest harm is not on the mind but
on the physical body. What is Haram in Islam is Haram and should not be
used regardless whether it is comparable to alcohol or not. The verses
in the Qur'an and the Hadiths from prophet Muhammad (pbuh) are too
numerous to mention about the prohibition to hurt one's self (physical
and spiritual harm). From our opinion, if someone truly understands
Islam, then even if tobacco was not Haram, it is still a habit that the
prophet (pbuh) would have discouraged because it is a disgusting,
harmful, and wasteful habit, and that in itself is a sufficient reason
to stop smoking.
As in any
addiction, the person must have strong faith in Allah and a determined
will to stop. Every smoker knows that it is difficult to stop and wishes
that his most beloved people never get into the habit. Therefore, try to
help him by letting him admit that he is a drug addict, then he should
seek help to stop.
Responding to the question, Sheikh Muhammad Al-Mukhtar Al-Shinqiti,
Director of the Islamic Center of South Plains, Lubbock, Texas, states
the following:
"The most correct and preferred view among jurists is that smoking is haram (prohibited).
Therefore, selling the haram is tantamount to consuming it. In
addition, selling cigarettes is harmful, and inflicting harm on anyone
is also forbidden according to the principles of Islam. The Prophet
(peace and blessings be upon him) is reported to have said: “There
must not be harm or reciprocating harm.”
Even if the person is going to harm only himself, we are not supposed to
help him in doing this. What about if he is going to harm a lot of
people?
The pretext that many people are raising that their businesses might be
affected if they don’t sell cigarettes is a very weak argument. There
cannot be an excuse for making money at the expense of harming people.
There are many other alternatives that the merchant can try to make up
for the shortage."
Moreover, Sheikh M. S. Al-Munajjid, a prominent Saudi Muslim
lecturer and author, adds:
"Smoking is haram, growing tobacco is haram, and dealing
in it is haram, because of the great harm which it causes. This
is because of the Prophetic hadith “There must not be harm or reciprocating harm.”
Excerpted, with slight modifications, from: www.islamonline.net
Question:
Dear Dr.
Monzer, I would like to ask the following questions about credit card:
1. On what
basis – I mean fiqhi basis - did both the opponents and
proponents of credit card base their view of prohibition and permission?
2. What are
the cases of hardship that could be mentioned for the permission of
credit card?
3. Does the hukm of
credit card differ in Islamic countries where Islamic banks are
available, or it is a general hukm?
4. Does the
OIC have any fatwa on credit card? And if yes, what is their
resolution?
Answer
:
1. The
opponents of credit card found their view on the basis that it is an
interest-based loan contract, consequently it is haram on the
ground that it is Riba. There is no doubt that issuing such an
interest-based credit card is not permitted for any Islamic/Muslim
financial institution. On that basis, Islamic banks issued credit card
that are not interest-based. Essentially, the bank withhold from your
account an amount as a guarantee for the payment at the end of the grace
period of the card, and each month if your current account permits it,
the credit card charges will be deducted from the current account,
otherwise the amount withheld will be reduced by the amount you due on
the credit card and you will be asked to replenish the amount withheld.
Islamic banks do not really benefit from the card itself and they
provide it as a service to their valued customers. However, they benefit
from the mudarabah deposit withheld as a guarantee.
This is also
the essence of the OIC resolution on credit card that came in the year
1999 or 2000.
The proponents
of the permissibility of using interest-based credit card found their
view on the following:
a. While
it is true that issuing interest-based credit card by Muslims is not
permissible, accepting them by Muslim is permissible because they give a
choice to the consumer of either going interest-based or settling within
the grace period without any interest. The contract is not a loan
contract, it is rather a prior acceptance of hawalah or it is kafalah by
the issuer of amount charged by the user.
b. The
permissibility of signing a credit card contract and using it is
conditional on two points: 1) that the user is keen and able to pay
within the grace period; 2) the user will not withdraw cash (because
cash withdrawal generate interest from the day of withdrawal and does
not have a grace period).
In other
words, permissibility is conditional of not invoking the interest clause
in the credit card agreement or by using the credit card as a free
rider.
2. The
permissibility is not based on Muslim/non-Muslim country, nor on needs
for the interest-based credit cards. Many people can live without them,
but they provide considerable convenience for Muslims who live in a
twenty first century (please notice that all opponents of credit cards
do not live in our time, they are still living in the fourteenth and
fifteenth closed economy century.)
Note: the
annual fee in credit cards is permissible and practiced by many Islamic
banks.
Excerpted, with slight modifications, from: www.islamonline.net 20. RULING ON WEARING PERFUMES THAT CONTAIN ALCOHOL
Question
:
What is the Islamic ruling on wearing perfumes that contain alcohol?
Answer :
As for your question, some Muslim scholars say that wearing
alcohol-based perfumes is allowed in Islam.
In this
regard, Al-Azhar House of Fatwa issued the following Fatwa:
"In Islam, it
is unanimously held that all things are supposed to be deemed pure, and
that it is not necessary that all what is declared forbidden is
considered impure. This is because impurity is a legal ruling that needs
evidence. For example, drugs and fatal poisons are forbidden, yet this
by no means qualify them to be impure.
For this
reason, some scholars including Rabi`ah, Al-LaythIbnSa`d, Al-Muzani (the
companion of Ash-Shafi`i) and some other scholars hold that wine is pure
regardless of its being unlawful, and that only drinking it is
forbidden. However, the majority of jurists are of the view that wine is
impure and forbidden.
Thus, we
conclude that all that is impure is deemed forbidden, but not vice
versa. This is because regarding something as impure is to forbid any
physical contact with it, whereas regarding something as unlawful is not
necessarily to forbid any contact with it. To illustrate, wearing gold
and silk is unlawful (for men), yet they are considered pure by the
consensus of scholars and thus can be touched by men.
As far as
perfumes containing alcohol is concerned, they consist of many
ingredients like water, perfume, and alcohol that comprises the highest
percentage. It is known that alcohol is produced from sugarcane by way
of distillation. Thus, according to the juristic rule, which states that
all things are presumed to be originally pure and that being prohibited
does not render something impure, perfumes that contain alcohol are
pure, particularly if we bear in mind that they are used for cleaning
and perfuming the body. Thus, it is permissible to use these perfumes
and there is nothing wrong in that."
"It is
forbidden to drink alcohol. In the perfumes usually denatured alcohol is
used. This alcohol is not unclean (najas). According to some
jurists even natural alcohol is not najas. According to the
Shari`ah, there is nothing wrong in using alcohol based perfumes."
Excerpted, with slight modifications, from: www.islamonline.net 21. GAMBLING MONEY PURCHASEQuestion :
My husband
once bought himself a watch out of money gained from "Qimar"
(gambling). Almost a year ago, he has repented and now he carefully
follows the instructions of our religion. He was wondering if he could
wear that watch or disregard it? Thank you.
Answer :
"May Allah accept your beloved husband's repentance to Him.
However, it is an obligation upon him to clear himself from the watch he
gained from gambling through donation to a needy. This is similar to the
case of somebody who gained wealth from Riba, he or she has to
clear himself or herself from it by disassociating him or herself from
that wealth. This is based on the Qur'anic verse: "And
if ye do not, then be warned of war (against you) from Allah and His
messenger. And if ye repent, then ye have your principal (without
interest). Wrong not, and ye shall not be wronged." (Al-Baqarah 2:279)"
Excerpted,
with slight modifications, from: www.islamonline.net
Question:
I want to ask if the lottery is Halal according to Islam, and can
we get money in this way? What about Gambling?
Answer :
"LOTTERY"
"The best way to earn money in Islam is to work hard and employ thought.
Islam prohibits a Muslim from earning vast amounts of money without
making any effort. Allah Almighty says: "O you who believe! Strong drink and games of chance and idols and
divining arrows are only an infamy of Satan's handiwork. Leave it aside
in order that you may succeed." (Al-Ma'idah
5:90)
Islam wants people to give their money for good and charitable causes
out of the goodness of their hearts, love of God and humanity, and not
through devious and dubious ways and means. The Prophet (peace and
blessings be upon him) says, "Allah
does not accept except that which is good and pure." (Reported
by Al-Bukhari)
GAMBLING, THE COMPANION OF DRINKING
While permitting a variety of games and sports, Islam prohibits any
game which involves betting, that is, which has an element of gambling
in it. Prophet said, "He who says to his friend, 'Come, let us "gamble,' must give
charity."
It is not lawful for the Muslim to seek relaxation and recreation
in gambling, nor is it lawful for him to acquire money through it. There
are sound and noble objectives behind this strict prohibition of
gambling:
1. The Islamic teachings urge the Muslim to follow Allah's
directives for earning a living, to use natural laws and direct means
for the attainment of his objectives, and to employ such causes as
produce the desired effects. Gambling, which includes raffling or the
lottery, on the other hand, makes a person dependent on chance, "luck"
and empty wishes, taking him away from honest labor, serious work and
productive effort. The person who depends on gambling loses respect for
the laws of causation, which Allah has established and commanded people
to use.
2. In Islam, an individual's property is sacred; it may not be
taken from him except through lawful exchange or unless he gives it
freely as a gift or in charity. Accordingly, taking it from him by
gambling is unlawful.
3. It is therefore not surprising that gamblers develop hatred and
enmity toward one another, although they may claim that losing does not
trouble them. There is always a winner and a loser. The loser may seem
composed but behind his composure is frustration, anger, and regret:
frustration due to disappointment, anger at the loss of money, and
regret for not having played a winning game.
4. Gambling has its own compulsion. The loser plays again in hope
of winning the next game in order to regain his earlier losses, while
the winner plays again to enjoy the pleasure of winning, impelled by
greed for more. If one who finally loses, may have lost all his saving
(sometimes wife is also lost) thus getting himself in extreme
frustration (and some may suicide). However if luck changes hands, the
loser becomes the winner and the winner the loser, and the joy of
winning changes into the bitterness of loss. Thus the gamblers may
persist at playing the game, unable to bring themselves to leave it;
this is the secret of the addiction to gambling.
5. Because of this addiction, gambling is a danger to the society
as well as to the individual. This habit consumes gamblers' time and
energy, making them non-productive idlers and parasites on society, who
take but do not give, who consume but do not produce. Moreover, due to
his absorption with gambling, the gambler neglects his obligations
toward his Creator and his duties toward his community, even family. It
often happens that a gambling addict sells his honor, property, family,
religion, and even country for the sake of the gambling.
CONCLUSION
How correct the Qur'an is in mentioning drinking and gambling
together in its verses, since their harmful effects on the individual,
the family, and society are very similar. What is more like alcoholism
than addiction to gambling? This is why one usually is not found without
the other. Again, how correct the Qur'an is when it teaches us that both
of these, drinking and gambling, are inspired by Satan, that they are
akin to idolatry and divining by arrows, and that they are filthy and
abominable habits which must be shunned. Allah says:
“O you who believe, truly intoxicants and gambling and divination by
arrows are an abomination of Satan's doing; avoid them in order that you
may be successful. (90) Assuredly Satan desires to sow enmity and hatred among you by means
of intoxicants and gambling, and to hinder you from the remembrance of
Allah and from salat. Will you not then desist?” (Al-Maidah
5:90-91)
What is known as the lottery or raffle is likewise a form of
gambling.
Excerpted, with slight modifications, from: www.islamonline.net 23. GIFT FROM HARAM JOB OR MONEY
Question :
Allah blessed me with a baby girl and one of my relatives gave me a
large amount of money as a gift. This relative works as a sound engineer
in television (controlling the sound in films and the like).
1. Is it permissible to spend this money on what I need or do I have to
get rid of it by giving it to charitable causes (such as feeding the
hungry or other charitable deeds)?
2. My husband is in debt and is hard up. Is it permissible to pay off
part of his debt with this money?
3. Is it permissible to accept the gift in the first place if it comes
from haraam wealth?
4. Is it permissible to accept a gift from a
kaafir?
Answer: Praise
be to Allah.
Firstly:
Haraam wealth is of two types: that which is haraam in and of itself,
such as wealth that has been stolen or seized by force. It is not
permissible to accept this from anyone, because it must be returned to
its owner.
(The second type is) that which is haraam because of the way in which it
has been acquired, such as money that is taken by means of dealing in
riba or doing haraam actions, such as bribes, cheating and payments for
singing and dancing. That also includes what you have mentioned of
working as a sound engineer for haraam movies and soap operas. This
wealth which is haraam because of the way in which it was acquired is
haraam only for the one who acquires it. As for the one who takes it
from him by permissible means, there is nothing wrong with that,
although it is better to refrain from taking it and to err on the side
of caution and not benefit from it, especially if not taking it will
affect its original owner and make him give up this work.
It was narrated in a saheeh report from ‘Abd-Allah ibn Mas’ood (may
Allah be pleased with him) that he was asked about a person who had a
neighbour who consumed riba and invited him to eat with him.
He said: Accept his invitation, for the pleasure will be yours and the
burden of sin will be his. End quote. Jaami’ al-‘Uloomwa’l-Hukam (71).
ShaykhIbn ‘Uthaymeen (Allah have mercy on him) was asked: A man knows
that the source of his father's wealth is haraam; can he eat his
father’s food? If he does not eat his father's food, is that considered
disobedience to his father?
He replied: With regard to the man who knows that his father's wealth is
haraam, if it is haraam in and of itself, in the sense that he knows
that his father stole this money from someone, then it is not
permissible to eat it. If you know that your father stole this sheep and
slaughtered it, then do not eat and do not accept his invitation. But if
it is haraam because of the way in which it was acquired, such as if he
deals with riba or cheats and so on, then eat, and the sin is on him.
The evidence for that is that the Prophet (blessings and peace of Allah
be upon him and his family) accepted gifts and food from the Jews, who
are known deal in riba and consume haraam. A Jewish woman gave him a
poisoned sheep in Khaybar so that he would die, but Allah protected him
against that until an appointed time. And a Jewish man invited him to
eat barley bread and fat, and he accepted his invitation and ate. And he
bought food for his family from a Jew, and he and his family ate. So let
him eat and the sin is on his father. End quote from Liqa’ al-Baab
al-Maftooh (13/188).
Based on that, there is nothing wrong with your accepting this money
that has come to you from your relative and benefiting from it.
If you want to give it in charity to your husband who is hard up, he is
entitled to charity if he is in debt and hard up, and it is permissible
for him to accept your charity, whether the charity is from this money
or otherwise.
Zaynab, the wife of ‘Abd-Allah ibnMas’ood, said to the Prophet
(blessings and peace of Allah upon him): “O Prophet of
Allah, today you enjoined charity, and I have jewellery that I want to
give in charity, but Ibn Mas’ood claimed that he and his children are
more deserving that I should give it in charity to them. The Prophet
(blessings and peace of Allah be upon him) said: “Ibn Mas’ood is right:
your husband and your son are more deserving that you should give it in
charity to them.”
Narrated by al-Bukhaari (1462) and Muslim (1000).
Secondly:
The owner of the haraam wealth has to repent to Allah and get rid of the
haraam wealth that he has left, by spending it on charitable causes, or
giving it to the poor and needy, debtors and the like, with the
intention of getting rid of it not of giving charity, because Allah is
Good and does not accept anything but that which is good.
Based on that, if your relative gets rid of this money by giving it to
your husband to pay off his debts with it, then he will have done good
and your husband can accept it. If he gives it without the intention of
getting rid of it and he gives you the money and you give it to your
husband, there is nothing wrong with that, as stated above, because you
have taken it in a permissible manner which is as a gift, and the sin is
only on the one who acquired it (unlawfully).
Thirdly:
It is permissible to accept the gift of a kaafir, so as to soften his
heart towards Islam or to honour him as a relative, neighbour and the
like. The Prophet (blessings and peace of Allah be upon him) accepted
the gift of al-Muqawqas, and the sheep given by the Jewish woman. For
more information on that, please see the answer to question number 85108.
And Allah knows best.
Excerpted,
with some modifications, from: http://islamqa.com/en/ 24. INCOME AND WORKING IN HARAM ITEMS PLACES
Question :
Is the income of employees who work in food stores/shops that sell
alcohol considered halal (lawful)? Also, is it permissible in
Islam to eat from "halal" restaurants which also sell alcohol?
Is it
permissible for Muslims to work in places like McDonalds, etc., where
the majority of food is haram, and you have to touch pork? Also
should Muslims try not to work in such places as they are owned by
Americans?
Answer :
Income in
compensation for working in stores that sell alcohol is permissible
provided that the work itself does not include handling of alcoholic
beverages, because handling these liquors is not permissible and
consequently payment received for such a prohibited action is not earned
lawfully from the Shari`ah point of view.
Eating in halal restaurants
that sell alcohol is permissible as long as you don't share the same
table with a person who drinks. It is, however, shameful for such
restaurants to offer halal meat side by side with alcoholic
beverages.
Working in
places like McDonalds is permissible provided that you do not handle the
sale of pork.
Besides, dear
brother, the majority of the food is not haram. According to the
majority of Islamic schools of fiqh (Jurisprudence), meat from
animals slaughtered by Christians and Jews is permissible. This means
that chicken, beef, and mutton offered by McDonalds and other food
sellers are permissible. And it is also permissible to work in places
owned by Americans regardless of their religion, the same way it is
permissible to work in places owned by people of other nationalities
regardless of their religion.
The minority
opinion about meat requires the name of Allah be mentioned while
slaughtering the animal (does not require the person who slaughter
should be Muslim); this opinion is respected though it is the minority
opinion, although those people who take this opinion working in a place
that provides meat without mentioning the name of Allah on slaughtering
is also permissible, because the Hanafi school does not prevent a Muslim
from working in a place that applies the other opinions.
Excerpted,
with slight modifications, from: www.islamonline.net 25. TAXI DRIVERS TAKING PASSENGERS TO SINFUL PLACES
Question :
I live in Germany and I have a friend who works as a taxi driver. He
says: on many occasions we get a fare asking us to take him to
promiscuous places. When he reaches those places and takes a payment
from the one who hired the taxi, our friend the taxi driver has the
option of getting out and taking a commission from the owner of that
place, which is a considerable amount, no less than 30 euros. If our
friend the taxi driver drops off his passenger and goes away, he will
not get anything.
My question is:
Is it permissible for him to take this commission and not leave it for
them, on the basis that he will donate it to Muslim interests and not
benefit from it himself, by analogy with the interest paid by riba-based
banks which a person can take and spend on the Muslims, not on himself?
Answer: Praise be to Allah.
The question
should have been about taking those sinners to places of sin, not about
the ruling on the commission for taking them to places of immorality and
evil. The ruling on this commission is connected to the ruling on taking
them there.
It is haraam
to go to bars where alcohol is sold, and night clubs which involve
immoral and sinful things. It is not permissible to help anyone with
regard to that, or to take him in his car for free or for payment,
because that is helping in sin. Allah says (interpretation of the
meaning):
“…. Help
you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and
piety); but do not help one another in sin and transgression. And fear
Allah . Verily, Allah is Severe in punishment” (Al-Maa’idah
5:2)
If he does
that and takes someone to those places, then he is a partner in their
sin. This is co-operating in sin and transgression, and Allah says
(interpretation of the meaning):
If he did that
knowing that it is haraam, then he must hasten to repent, seek
forgiveness, regret what he did and resolve not to go back to it. He
should not pay any attention to that evil money that the owners of these
evil places offer. The poor have no need of it. The Muslims must
denounce the people who frequent these places in which Allah is
disobeyed, because the Messenger of Allah (peace and blessings of
Allah be upon him) said: “Whoever
among you sees an evil action, let him change it with his hand (by
taking action); if he cannot, then with his tongue (by speaking out);
and if he cannot, then with his heart (by hating it and feeling it is
wrong), and that is the weakest of faith.” Narrated
by Muslim (49), from the hadeeth of Abu Hurayrah (may Allah be
pleased with him).
When Islam
enjoins him to denounce evil, how can he go from his taxi and enter
those places in order to take a commission for bringing someone to
commit immoral actions therein? He is one who does not change evil with
his hand, with his tongue or even in his heart. This is a serious
issue.
Al-Nawawi (may Allah have mercy on him) said:
With
regard to the words of the Prophet (peace and blessings of Allah
be upon him): “let
him change it” this is a command which
makes that obligatory, according to the consensus of the ummah. There is
a great deal of evidence in the Quran, Sunnah and the consensus of the
ummah concerning the command to enjoin what is good and forbid what is
evil, and this is also part of that sincerity or sincere advice which is
Islam.
It should be
noted that this – enjoining what is good and forbidding what is evil –
has been lost for a long time, and nowadays there is nothing left but a
few traces. This is a very serious issue which is of the utmost
importance for the society to prosper, because if there is a great deal
of evil, the punishment will encompass both righteous and evildoers, if
they do not take hold of the wrongdoer’s hand (i.e., restrain him) or
they doubt that Allah will also encompass them in His punishment. “…. And let
those who oppose the Messenger’s (Muhammad’s) commandment (i.e. his
Sunnah - legal ways, orders, acts of worship, statements) (among the
sects) beware, lest some Fitnah (disbelief, trials, afflictions,
earthquakes, killing, overpowered by a tyrant) should befall them or a
painful torment be inflicted on them” (Anl-Noor
24:63) End quote.
Sharh
Muslim (2/22-24).
It is not
permissible for a Muslim to deliberately do a haraam deed in order to
take their wealth and spend it on Muslim interests, unlike one who has
repented from riba or earning haraam wealth, for the repentance of such
people requires them to spend that money on charitable causes.
And Allah
knows best.
Excerpted,
with slight modifications, from:http://islamqa.com/
Question:
Is it haram or even undesirable for us to touch dogs? I have heard many
Muslims say that dogs are dirty and Satan has spit on them. Also, that
if we do touch a dog, we have to wash our hands several times. I haven't
been able to find anything concerning this in the Qur'an, Hadith, or
Islamic books. Please help.
Answer: Praise
be to Allah.
The answer to this
question is twofold:
1 – The ruling on keeping
a dog.
It is haraam to keep a dog
unless it is for the purposes for which Islam permits keeping dogs.
Whoever keeps a dog – except a dog for hunting or farming – his reward
will decrease each day by one or two qeeraats.
It was narrated that Ibn
‘Umar (may Allah be pleased with him) said: “I
heard the Messenger of Allah (peace and blessings of Allah be upon
him) say: ‘Whoever keeps a dog, except a dog that is trained for hunting
or a dog for herding livestock, his reward will decrease each day by two
qeeraats.’” (Bukhaari,
5059; Muslim, 2941; according to another version narrated by them both,
“one qeeraat”).
The word qeeraat refers to
a large amount of reward; if a person’s reward decreases by one qeeraat,
that means that he is sinning, for losing reward is like earning sin,
both indicate that something is haraam because of the consequences it
leads to.
The impurity of dogs is
the greatest of animal impurities. The impurity of a dog can only be
removed by washing seven times, one of which should be with earth. Even
pigs, which the Qur’aanstates are haraam and describes as an abomination
(rijs) are not naajis (impure) to such an extent.
Dogs are impure and
filthy, but unfortunately we find that some people are attracted to the
ways of the kuffaar and their filthy habits, so they have started to
keep dogs unnecessarily for no reason, keeping them, training them and
cleaning them even though they can never be clean, even if they were
washed with the waters of the ocean, because they are essentially
impure.
Our advice to them is to
repent to Allah and to get the dogs out of their homes.
But in the case of dogs
which are needed for hunting, farming and herding livestock, there is
nothing wrong with that because the Prophet (peace and blessings of
Allah be upon him) gave permission for that. If you throw this dog out
of your house, you will no longer be responsible for it, so do not keep
it with you.
2 – The ruling on touching
a dog
If you touch it when it is
not wet, then your hand does not become impure, but if you touch it when
it is wet, this means that the hand becomes impure, according to the
opinion of many scholars, and the hand must be washed seven times, one
of which should be with earth.
With regard to vessels, if
a dog has licked a vessel (i.e., drunk from it), then the vessel must be
washed seven times, one of which should be with earth, as was proven in
al-Saheehayn and elsewhere, in the hadeeth narrated from Abu Hurayrah
(may Allah be pleased with him) who said that the Prophet (peace and
blessings of Allah be upon him) said: “If a dog licks the vessel of any one of you, let him wash it seven
times, one of which should be with earth.” It
is better if the washing with earth be the first washing.
And Allah knows best.
27: vaccination benefit and its some contents
Question:
As-salamu `alaykum. There
are many doctors who challenge the mainstream medical consensus that
vaccination is beneficial, and they are collecting data that they hope
will prove that the ingredients of vaccines, like mercury and aluminum
compounds, are dangerous to the brain and thus dangerous to the human
body development. Additionally, anti-vaccine movements speak about the
additives used in vaccines, such as squalene, which is claimed to cause
an autoimmune response in the body, which induces the immune system to
attack the body itself. The work they are doing is maligned and
hindered. One doctor who works in this area of study is Dr. David Ayoub,
who has done research about the mercury component of vaccines. Is it
halal to vaccinate patients when the medical community is hampering
research about dangers of vaccination?
Answer:
In the Name of Allah, Most Gracious, Most
Merciful.
All praise and thanks are due to Allah, and
peace and blessings be upon His Messenger
Excerpted with slight
modifications from: www.onislam.net
28: MEDICINES CONTAINING
BENYLIN
Question:
I have been taking medicine with alcohol content called Benylin. Is it
halaal or haram to take it and also about perfume and beauty products
containing alcohol? (Zubeda)
Answer:
In the Name of Allah, Most
Gracious, Most Merciful.
All praise and thanks are due to
Allah, and peace and blessings be upon His Messenger.
Dear sister, thank you for
trusting us. We really appreciate your questions as it shows your strong
faith and great fear from Allah Almighty. It is really great from you to
ask about the ingredients of medicine whether it is halal or not.
It is, indeed, the duty of every
Muslim to observe al what he or she eats, drinks, or even take as
medicine.
It is our creed, as Muslims,
that both illness and recovery are from Allah Almighty. However, we are
ordered by our Prophet (peace and blessings be upon him) to use
medicines, but not to seek cure in unlawful (haram) material.
Responding to your question, Dr.
Hatem Al-Hajj, Dean of Shari`ah Academy of America and who is also a
medical physician, and who is also a medical physician, stated,
Seeking treatment is
recommended, and may be at times mandatory. However, one should seek
wholesome medicines.
It was narrated that the Prophet
(peace and blessings be upon him) said,“Allah sent down the disease and
the cure, and He made a cure for every disease. So seek treatment, but
do not use as medicine that which is haram.” (Abu Dawuud from Abu al-Darda’)
The prohibition of using
unlawful (haram) substances as medicine applies primarily to
Alcohol,
Tariq ibn Suwayd al-Ju‘fi (may
Allah be pleased him) asked the Prophet (peace and blessings be upon
him) about wine and he forbade him or disliked his making it. He said: I
only make it as a medicine. He (peace and blessings be upon him) said,
“It is not a medicine; rather it is a disease.” (Muslim)
Also, every intoxicant is
forbidden. The Messenger of Allah (peace and blessings be upon him)
said, “Every intoxicant is haram.” (Al-Bukhari and Muslim from Abu Musa)
Based on the above and other
proofs, there is a consensus about the prohibition of using pure khamr (wine)
as medicine. The scholars also agreed on the impermissibility of using haram as
medicine in presence of halal alternatives.
The Hanafis allowed the use of
forbidden and filthy matters in treatment with the condition that: it is
known to be a cure and there is no alternative.
If alcohol was utilized in the
preparation, but the final medicine is not intoxicant, this medicine
will be halal to use according to: Both Fiqh Assemblies belonging
to the OIC and MWL, the Permanent Committee for Fatwa and Research in
KSA, and the European Council for Ifta’ and Research.
Shaykh-ul-Islam Ibn Taymiyah
(may Allah have mercy on him) said, "If alcohol falls into water and is
altered, then someone drinks it, he would not be drinking khamr and
the hadd (penalty) shall not be warranted for him, since nothing
of its taste, color or smell remained."
Benylin has 5% alcohol, which is
a high percentage, therefore it should be avoided.
As for the external use of
alcohol, it is controversial, and I believe that alcohol is not
physically impure, and that it may be used for topical applications to
the body. The one clear report about its physical filth is from Omar in
a message he wrote to Khalid ibn al-Waleed, however, the whole report is
not authentic.
Sheikh Yusuf Al-Qaradawi (may
Allah preserve him) said: “… even saying liquor is impure or filthy is
not granted by all scholars. Some jurists of the Salaf questioned that
matter, saying liquor's impurity is rather abstract... This is an
opinion of weight, ascribed by Qurtubi to Rabi`a …, Al-Layth ibn Saad,
Al-Muzani and some other imams of later periods in Baghdad and N. Africa
… In his book Al-Sayl Al-Jarrar, Imam Al-Shawkani said: “There is no
genuine or dependable evidence that liquor is impure”.
It says in a statement of the
Islamic Fiqh Council of the Muslim World League: “… It is also
permissible to use alcohol for external cleaning of wounds, to kill
germs, and in creams and lotions that are used externally.”
In summary, it is incumbent upon
the Muslim physician and pharmacist to use alternatives of alcohol
whenever possible. As for the patients, they may use medications in
which alcohol was utilized in the preparation, as long as the medicine
is not intoxicant, and it doesn’t have alternatives.
A medicine will be considered khamr (intoxicant)
if it causes intoxication before death, but if it causes intoxication at
a dose (amount) that is not possible to be consumed by a human being
without killing him, then it is not intoxicant.
Avoiding it when there is no
need is an act of cautious piety. Muslims, when capable, should work on
finding alternatives to it. Benylin, however, has 5% alcohol, which is a
high percentage, therefore it should be avoided. There are many other
alternatives with much less alcohol content.
Allah Almighty knows best.
Excerpted with slight modifications from: www.onislam.net
Question:
What is Islam's stand on test-tube babies? Jazakum Allah
khayran. (Beena)
Answer:
In the Name of Allah, Most
Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be
upon His Messenger
Answering the question, Sheikh
`AtiyyahSaqr, former head of Al-Azhar Fatwa Committee, states the
following:
Test-tube babies are the ones
conceived through other means than direct sexual intercourse between
male and female; they are medically called test-tube babies for they are
conceived through artificial insemination first practiced on human
beings in 1977 by John Hunther, a well-reputed British doctor.
As for Islam's stand on this
issue, if the process is done by inseminating the husband's sperm and
the wife's ovum, and fertilization is done directly inside the woman's
uterus, or done outside, then moved later into her uterus for
continuation of reproduction process, there is nothing wrong in that.
However, this is on condition that extreme caution is displayed during
the insemination process to make sure that nothing alien to both husband
and wife is mixed with it.
This indicates that artificial
insemination carried out with a semen and an ovum obtained from other
partners or planted in another woman's uterus, is completely forbidden.
The reason is that such act is tantamount to unlawful sexual
intercourse Zina, though it falls short of incurring a prescribed
penalty, for it takes another shape from a direct physical contact
between male and female.
Allah Almighty knows best.
Excerpted with slight modifications from: www.onislam.net
Question:
Dear Scholar, I would like to know if organ donation is allowed in
Islam. Could you, please, provide all the details related to this topic?
Thanks. (Mohsin Khan)
Answer:
In the Name of Allah, Most
Gracious, Most Merciful.
Excerpted with slight modifications from: www.onislam.net
31. Haraam types of jobs and haram eating in extreme necessity
Question:
- What are Haraam types of jobs?
- How did the Sahaabah earn a living?
- What is the best way to earn a living?
I have completed my Masters Degree in Human Resource Management (HRM) /
Personnel Management, which is a specialized branch of MBA. However now
that Allah has guided me to practice Islam I find this qualification a
waste, because
1. The jobs that are available based on this qualification invariably
entails writing down riba (i.e. helping employees get provident fund,
insurance, bank loans etc, keeping records of the riba involved etc)
2. Almost all Human Resource job also entails recruiting people – both
men and women, and for this it means being alone with a non maharum
women during the interview and even afterwards, for performance
appraisals etc, asking about their personal and professional lives.
3. In any case all workplaces with HR departments (without a single
exception in my land) are mixed where women make wanton display their
beauty.
Should I take up any of such job, hoping to conduct myself in an good
Islamic manner and thereby attract my colleagues to Islam, or should I
shun such jobs and study some other skills, the resultant occupation,
though lesser in terms of salary or status may not lead to such evils.
If so, kindly suggest some occupations where such evils can be
minimized. Also, please give examples of how the sahabas and the salafs
earned their livelihood.
Also, some people say Prophet Mohammed, may Allah bless him and grant
him peace preferred business over a job. Is there any basis in this
saying.
Please give me a speedy answer because I have now completed my studies
and is on the lookout for a job. May Allah reward your for your efforts
to find solutions based on the Quran and Sunnah.
Answer: Praise be to Allah.
Firstly:
·
Some jobs are haraam in and of themselves, such as working in riba-based
banks and places where alcohol is sold.
·
Some may be haraam because of things in the work-place that are contrary
to sharee’ah, such as mixing between men and women, or because it is
stipulated that one should wear haraam clothing or do other things that
are contrary to sharee’ah, such as shaving the beard. It is not
permissible for the Muslim to do either type of job.
·
Jobs of the second type vary in the degree to which they are haraam. The
one which incurs the greatest burden of sin is that which involves
writing down or recording riba (usury), then that which involves selling
or manufacturing haraam things,
·
Jobs in which the workplace environment is haraam.
The last category should not be taken lightly, because it has an impact
on the religious commitment and conduct of the worker, especially the
fitnah of women which was the first fitnah of the Children of Israel and
is the most harmful fitnah for the Muslim man, as our Prophet Muhammad
(peace and blessings of Allah be upon him) told us.
If mixing between men and women is something that happens in your
country and you can hardly find any job that is free of that, and you
think that your being in that job will be beneficial and that you will
be able to put a stop to some of that evil and reduce some of it, and
you will be able to advise the employees who are under your authority,
enjoining them to do what is good and forbidding them to do what is evil
as much as you can, and you can take precautions and measure which will
help you avoid the fitnah of women – such as hastening to get married if
you are not married, not looking at them or being alone with them – and
if the work requires you to sit with some of the female employees you
can leave the door of the office open and not sit close to them and so
on …
… then we think that your being present in the workplace and achieving
some of the interests of sharee’ah and reducing some evils, is better
than keeping the workplace devoid of the righteous and leaving it to
those who do not pay any attention to religion or to the rulings of
sharee’ah, so that these evils become more widespread and it becomes
more difficult to fight them. How many teachers and university
professors have taught in mixed institutions and Allah has benefited
many through them, and warded off a great deal of evil.
We hope by Allah’s grace that you will be one of them.
However, if you think, after taking the job, that you cannot adhere to
your religious commitment and that you are being pulled into haraam
gradually, then you have no choice but to leave that job immediately. If
a person gives up something for the sake of Allah, Allah will compensate
him with something better than it, as the Messenger (peace and blessings
of Allah be upon him) said.
Secondly:
·
With regard to the ways in which the Sahaabah (may Allah be pleased
with them) earned their living, there were many ways, including:
·
Trade, as in the case of Abu Bakr al-Siddeeq, ‘Uthmaan ibn ‘Affaan and
‘Abd al-Rahmaan ibn ‘Awf (may Allah be pleased with him)
·
Agriculture, whether they owned farmland or worked on the land; many of
the Muhaajireen and Ansaar were involved in this
·
Skilled crafts, such as smithery, carpentry and so on
·
Jobs that were connected to the state, such as teaching, collecting
zakaah, judging and so on
·
Earnings acquired through jihad, such as war booty
But there is a great difference between the nature of life, professions
and handicrafts at that time, and these things as they are nowadays. But
every era is different, as they say.
Thirdly:
With regard to the Prophet (peace and blessings of Allah be upon him)
preferring trade to handicrafts, there is no proof for that, as far as
we know. There is a difference of opinion among the scholars concerning
this issue.
Some of them are of the view that business is preferable, and others say
that agriculture is preferable, whilst a third group prefers working
with one's hands to earn a living, such as handicrafts and so on.
There is a hadeeth concerning the virtue of working in trade, but it is
not proven. It is the report which says that the Prophet (peace and
blessings of Allah be upon him) said: “Nine-tenths
of provision is in trade.” See al-Silsilah
al-Da’eefah (3402).
With regard to the report which speaks of the virtue of manufacturing or
handicrafts and trade, it was narrated that Raafi’ ibn Khadeej (may
Allah be pleased with him) said: It was said: O
Messenger of Allah, what kind of earning is best? He said: “For a man to
work with his hands and every honest transaction.” Narrated
by Ahmad (17265); classed as hasan by the commentators on al-Musnad;
classed as saheeh by al-Albaani in Saheeh al-Targheeb (1691).
It was narrated from al-Miqdaam (may Allah be pleased with him) that
the Messenger of Allah (peace and blessings of Allah be upon him)
said: “No
one ever eats anything better than that which he earned with his own
hands. The Prophet of Allah Dawood (peace be upon him) used to eat that
which he earned with his own hands.” Narrated
by al-Bukhaari (1966).
The scholars differed as to the best type of work. Al-Mawardi said: The
basic types of earning a living are: agriculture, trade and
manufacturing.
The most likely view of al-Shaafa’i is that the best of them is trade.
He said: The most correct in my view is that the best of them is
agriculture, because it is the closest to tawakkul (putting one’s trust
in Allah).
Al-Nawawi followed it with the hadeeth of al-Miqdaam (quoted above) and
said that the correct view is that the best way of earning a living is
by working with one’s hands. If it is also in agriculture, then that is
the best way of earning a living, because it involves both working with
one’s hands and putting one’s trust in Allah , and it benefits both
humans and animals, and because usually some of it is given for free.
I say: Superior to that in things that are done using one's hands is
what one acquires of the wealth of the kuffaar through jihad. This is
how the Prophet (peace and blessings of Allah be upon him) and the
companions earned wealth and it is the noblest way of acquiring wealth,
because it is making the word of Allah supreme, suppressing the word of
His enemies, and brings benefit in the Hereafter.
He said: If a person does not work with his hands, then agriculture is
best for him, for the reasons we mentioned.
I say: This is based on the fact that the benefit of agriculture is not
limited to the one who practices it. However, that does not apply only
to agriculture, rather anything that one does with one’s hands is going
to benefit others, because this involves producing things that people
need.
In fact that varies according to circumstances and according to
individual cases. And Allah knows best. End quote. Fath al-Baari (4/304).
Based on this, agriculture may be better for one who is more skilled in
it than other fields, and manufacturing may be better for one person
than for others, and a third person may be better at trading so that is
better for him than for others.
So each person should see what kind of work is suitable for him and what
he is best at, and strive to benefit himself and the Muslims through
this work. And Allah is the Source of strength.
And Allah knows best.
Excerpted, with some modifications, from: https://islamqa.info/en/
Addition:
Eating something haram, when there is nothing but haram only:
When somebody is dying and there is nothing to eat than haram thing,
then we are allowed to eat limited for the sake of saving life. But that
does not becomes halal, It is just allowed at that time because saving
life is more important in the eyes of Allah than dying of hunger.
“..…But whoever is compelled by hunger, with no intent of wrongdoing-God
is Forgiving and Merciful.” (Al-Maida
5:3)
And why should you not eat of that over which the Name of God is
pronounced, when He has detailed for you what is prohibited for you,
unless you are compelled by necessity? Many lead astray with their
opinions, through lack of knowledge. Your Lord knows best the
transgressors”
(Al-An’aam 6:119)
With regard to the conditions of a haraam thing becoming permissible in
the case of necessity, Shaykh Muhammad ibn ‘Uthaymeen (may Allah have
mercy on him) mentioned two conditions for that and he explained them in
abundant detail with examples, as well as mentioning some objections and
the response to them. Hence we will limit ourselves to quoting his
words. He (may Allah have mercy on him) said:
This principle is one of the basic fiqhi principles which are indicated
by sharee’ah: Everything that is forbidden becomes permissible in the
case of necessity.
So what is forbidden becomes permissible in the case of necessity, but
there are two conditions.
The first condition:
We should be compelled to do this specific haraam thing, meaning that we
cannot find anything with which to meet that necessity except this
haraam thing. If we can find something else, then it does not become
permissible, even though it could meet our necessity.
The second condition:
The necessity should be met by that haraam thing; if that is not the
case, then it remains haraam. If we are not certain whether it will meet
the necessity or not, then it also remains haraam. That is because doing
something haraam is definitely wrong and meeting necessity by means of
it is something concerning which there is doubt, so we should not
transgress by doing that which is definitely haraam for the sake of
something concerning which there is doubt.
Ruling on Haram money after repenting - Ask Mufti Menk
https://www.youtube.com/watch?v=hdqtepqbpw8
Investing in a business and buying lottery tickets, aren't they both
gambling?!
https://www.youtube.com/watch?v=tzlsmvi6ib4
Which jobs are allowed and forbidden for Muslims in the West? - Q&A -
Sh. Dr. Haitham al-Haddad
https://www.youtube.com/watch?v=yx4qnahfxag
Be careful of Haram Income ~Mufti Menk (Powerful)
https://www.youtube.com/watch?v=tC6s8_8Fyp8
Is Medical Insurance Allowed in Islam ?
https://www.youtube.com/watch?v=e62rvaogrfa
Medical & life insurance - Fiqh Issues
https://www.youtube.com/watch?v=yygdrq1ndeu
Leave the Haram & Sin and See what Allah gives you !!! Extremely
Powerful ~ Ustadh WahajTarin
https://www.youtube.com/watch?v=pD9cuEySdHA
Affects of Haram income (earnings) in islam (3mins) Mufti Menk (EPIC!)
https://www.youtube.com/watch?v=TPXd0fCb7KE
Categories of Haram Food ● Mufti Menk
https://www.youtube.com/watch?v=vvwoohklZfs
The difference between forbidden/not Allowed and hated (Haram and
makrooh)
https://www.youtube.com/watch?v=44v_EgDXzag
Why is consumption of alcohol prohibited in islam? By Dr Zakir Naik
https://www.youtube.com/watch?v=vcqy76dPGZg
Investing in a business and buying lottery tickets, aren't they both
gambling?!
https://www.youtube.com/watch?v=tzlSMVI6ib4
Drinking & Gambling - Nouman Ali Khan - Quran Weekly
https://www.youtube.com/watch?v=9eLPWEtyLD0
Eating of Pork is ‘Haraam’ in Islam & Christianity | Answers by Dr Zakir
Naik
https://www.youtube.com/watch?v=dlauUdWlNDc
Working as a manager in a restaurant that sells haram food #HUDATV
https://www.youtube.com/watch?v=IZObeVQGUU0
Leaving a 'haram' forbiden job
https://www.youtube.com/watch?v=d3I_UK6siuw
Student Loans: Halal or Haram, Any Alternatives? by Mufti Abdur Rahman
ibn Yusuf
https://www.youtube.com/watch?v=IlnMMQ0XOKM
In Islam, Is smoking Haram or Makruh? By Dr.Zakir Naik
https://www.youtube.com/watch?v=QMKfBm2P5Eo
Shaving Beard By Mufti Menk, The Straight Path Convention Q&A
https://www.youtube.com/watch?v=74idtZB_dWE
Is keeping a beard fardh( compulsory ) for a muslim man? By dr. Zakir
Naik
https://www.youtube.com/watch?v=H4T1jEPiL_8
Punishment for shaving the beard - Sheikh Assim Al Hakeem
|
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