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i would like to know about the issue on the rainbow/earlybird chickens is it halaal or not? Cos ive heard that sheik ul hadith hazrat mufti moulana radha-ul-haq... PDF Print E-mail

Q: 37 – Title: i would like to know about the issue on the rainbow/earlybird chickens is it halaal or not? Cos i ve heard that sheik ul hadith hazrat mufti moulana radha-ul-haq...

Question

Assalaamu-alikum respected mufti sahib i would like to know about the issue on the rainbow/earlybird chickens is it halaal or not? Cos ive heard that sheik ul hadith hazrat mufti moulana radha-ul-haq allah give him barakah in his life and take him from strength to strength has given the fatwa that it is halaal please advise asap shukran wasalaam

Answer

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

There are conflicting reports regarding Rainbow Chickens and Early Bird Chickens with ‘ulama al-haqq on both sides.  Our advice is to exercise precaution and adopt taqwa.

And Allah knows best

Wassalamu Alaikum

Ml. Abrar Mirza,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah

 

 
I got a list of ingredients in ready food saying Haraam. I want to be sure are they really Haraam or not. Is there any more ingredients that haraam in the food of western contries. PDF Print E-mail

Q: 36 – Title: I got a list of ingredients in ready food saying Haraam. I want to be sure are they really Haraam or not. Is there any more ingredients that haraam in the food of western contries.

Question

Assalamu'alaikum wa rahmatullah

I got a list of ingredients in ready food saying Haraam. I want to be sure are they really Haraam or not. Is there any more ingredients that haraam in the food of western contries.

the list is bellow:

 

Gelatine

E110

E336

E477

Rennet

E120

E422

E478

Glycine

E140

E430

E481

Leucine

E141

E431

E482

Oxysleorin

E153

E432

E483

Spermareli

E210

E433

E491

Gpermareli

E214

E434

E492

Glycerol

E216

E435

E493

Pepsin

E234

E436

E494

E252

E440

E495

E270

E470

E542

E280

E471

E570

E325

E472

E572

E326

E473

E631

E327

E474

E635

E334

E475

E901

E335

E476

 

Jajhakallah Khair

Muttalib, London

Answer

In the name of Allah, Most Gracious, Most Merciful


Assalaamu `alaykum waRahmatullahi Wabarakatuh

Most “E-number” ingredients are halaal for consummation. However, there are a few which are outright haraam since they are always derived from animal source. The following should be avoided:

E-120 Cochineal: a red color obtained from female insects
E-441 Gelatin: derived from the bones and/ or hides of cattle and/ or pigs
E-542 Edible Bone Phosphate: an extract from animal bones
E-904 Shellac: Insect secretion

There are many “E-number” ingredients which are also considered mashbuh (questionable) and must be checked on an individual basis since the raw material may either be derived from animal or plant and vegetable sources. The list is as follows:

  • E1405 (Enzyme Treated Starch)
  • E1423 (Acetylated Distarch Glycerol)
  • E1430 (Distarch Glycerine)
  • E1441 (Hydroxy Propyl Distarch Glycerine)
  • E1443 (Hydroxy Propyl Starch Glycerol)
  • E1510 (Ethanol)
  • E1517 (Glyceryl Diacetate)
  • E1518 (Glyceryl Triacetate)
  • E153 (Carbon Black)
  • E161(g) (Canthaxanthin)
  • E252 (Potassium Nitrate)
  • E290 (Carbon Dioxide)
  • E334 (L-( )-Tartaric Acid)
  • E335 (Sodium L-( )-tartrate)
  • E336 (Cream of Tartar)
  • E337 (Potassium Sodium L-( )-Tartrate)
  • E353 (Metatartaric Acid)
  • E354 (Calcium Tartrate)
  • E422 (Glycerin)
  • E430 (Polyoxyethylene (8) Stearate)
  • E431 (Polyoxyethylene (40) Stearate)
  • E433 (Tween 80)
  • E435 (Tween 60)
  • E436 (Tween 65)
  • E440(a) (Pectin)
  • E440(b) (Amidated Pectin)
  • E441 (Gelatin)
  • E445 (Glycerol Esters of Wood Rosin)
  • E470 (Sodium, Potassium, & Calcium Salts of Fatty Acids)
  • E470b (Magnesium Salts of Fatty Acids)
  • E471 (Glyceryl Monostearate)
  • E472(a) (Acetoglycerides)
  • E472(b) (Lactoglycerides)
  • E472(c) (Citroglycerides)
  • E472(d) (Tartaric acid glycerol esters)
  • E472(e) (Acetyltartaric acid glycerol esters)
  • E472f (Mixed Acetic & Tartaric Acid Esters of Mono & Digl)
  • E473 (Sucrose Esters of Fatty Acids)
  • E474 (Sucroglycerides)
  • E475 (Polyglycerol Esters of Fatty Acids)
  • E476 (Polyglycerol Polyricinoleate)
  • E477 (Propylene Glycol Esters of Fatty Acids)
  • E478 (Lactylated Fatty Acid Esters)
  • E479b (Thermally oxidized Soya Bean Oil interacted with M)
  • E481 (Sodium Stearoyl-2 lactylate)
  • E482 (Calcium Stearoyl-2-lactylate)
  • E483 (Stearyl Tartrate)
  • E491 (Sorbitan Monostearate)
  • E492 (Sorbitan Tristearate)
  • E494 (Sorbitan Mono-oleate)
  • E542 (Edible Bone Phosphate)
  • E570 (Stearic Acid)
  • E572 (Magnesium Stearate)
  • E630 (Inosinic Acid)
  • E631 (Sodium 5-Inosinate)
  • E632 (Dipotassium Inosinate)
  • E633 (Calcium Inosinate)
  • E634 (Calcium 5-ribonucleotides)
  • E635 (Sodium 5-Ribonucleotide)
  • E640 (Glycine & its Sodium Salt)
  • E910 (L-Cysteine)
  • E915 (Esters of Colophony)
  • E920 (Cysteine Hydrochloride)
  • E921 (L-Cystine)

(Source: SANHA-South African National Halaal Authority)

http://www.sanha.org.za/faq_view.php?question=2009-04-28 15:12:13

http://www.sanha.org.za/view.php?enumber&status=Mushbooh

As far as gelatin is concerned, hereunder is the Shar’ee ruling of the Darul Iftaa (Prepared by Ml. Ishaq Moosa):

Gelatine could be made from either consumable or non-consumable animal bones or hide. The animals could further, either be slaughtered or not. Thus we have a total of eight different scenarios. Below these scenarios have been listed together with their rulings:

 

 

Consumable Animals

 

Bones

Hide

Slaughtered

Permissible

Permissible

Non-Slaughtered

Permissible 1

Not Permissible

Non-Consumable Animals

 

Bones

Hide

Slaughtered

Not Permissible

Not Permissible

Non-Slaughtered

Not Permissible

Not Permissible

 

 

1 Some Ulama hold that this type of gelatine is also not permissible. Therefore, caution should be exercised.

If metamorphosis’s (Qalb-ul-Mahiyat) takes place, gelatine would be halal (permissible). However, Darul-Ifta does not agree that metamorphosis’s takes place. Below is an article written by Muhammad Ansar Husain Nadwi (B.Tech. Chem. (Spl. in Leather), M.C.A.):

 

Why the making of gelatine cannot be considered Qalb-ul-Mahiyat in the Shariah.

 

Gelatine is nothing but raw collagen dissolved in hot water. Collagen is a structural protein found in all animals. It constitutes approximately 90-95% of the total corium of an animal skin. During the manufacture of gelatine, the hair, flesh, nerves, veins, sweat glands, albumins and other proteins are removed from the skins by means of very dilute solutions of acids (approximately 1-5%) or alkalis to leave only the corium layer of the skin. This skin is then dissolved in hot water to yield gelatine. Collagen which is present in the skin remains collagen itself in its essence even after the treatment with acid or alkali.

It is known that the collagen constitutes 90-95% of the corium layer of the skin. Now if the source of the skin is an animal which is Najis-ul-Ain then this 95% part of its skin is also Najis-ul-Ain. This means that during the manufacture of gelatine this Najasah remains in its original form until the skins are ready for boiling. After heating this collagen in water it is converted to gelatine. So the main change occurs during the heating process. Now since the mere boiling of Najis-ul-Ain substance in water is not considered

Qalb-ul-Mahiyat in the Islamic Shariah therefore the change of collagen to gelatine cannot be considered Qalb-ul-Mahiyat.

NB:

  1. If gelatine is manufactured in such a way whereby metamorphosis’s takes place then the ruling will change accordingly.

 

  1. The fiqhi principle of umoom balwa (public consumption) could be considered based on need.

البحر الرائق - (ج 1 / ص 104)

وفيه (السراج الوهاج) مسألة جلد الميتة بعد الدباغ هل يجوز أكله إذا كان جلد حيوان مأكول اللحم قال بعضهم نعم ؛ لأنه طاهر كجلد الشاة المذكاة وقال بعضهم : لا يجوز أكله ، وهو الصحيح لقوله تعالى { حرمت عليكم الميتة } ، وهذا جزء منها  { وقال عليه السلام في شاة ميمونة رضي الله تعالى عنها إنما يحرم من الميتة أكلها مع أمره لهم بالدباغ والانتفاع } ، وأما إذا كان جلد ما لا يؤكل كالحمار ، فإنه لا يجوز أكله إجماعا ؛ لأن الدباغ فيه ليس بأقوى من الذكاة وذكاته لا تبيحه فكذا دباغه .

أحكام القرآن للجصاص - (ج 1 / ص 140)

باب جلود الميتة إذا دبغت

قوله تعالى إنما حرم عليكم الميتة والدم وقوله تعالى قل لا أجد فيما أوحي إلي محرما على طاعم يطعمه إلا أن يكون ميتة أو دما يقتضي تحريم الميتة بجميع أجزائها وجلدها من أجزائها لأنه قد حله الموت بدلا من الحياة التي كانت فيه إلا أن قوله على طاعم يطعمه قد دل على الاقتصار بالتحريم على ما يتأتى فيه الأكل وقد بين النبي ص - هذا المعنى في جلد الميتة بعد الدباغ بقوله إنما حرم أكلها وإنما حرم لحمها

المحيط البرهاني للإمام برهان الدين ابن مازة - (ج 1 / ص 390)

وفي «نوادر إبراهيم» عن محمد في حمار وقع في الملاحة ومات وترك حتى صار ملحاً أكل الملح، وقال أبو يوسف: لا يؤكل، وكذلك رماد عذرة أحرقت وصلى عليه على هذا الاختلاف، وحكى أبو عصمة: خشبة لو أصابها بول فاحترقت ووقع رمادها في بئر قال أبو يوسف رحمه الله يفسد الماء، وقال محمد رحمه الله: لا يفسد.

المحيط البرهاني للإمام برهان الدين ابن مازة - (ج 8 / ص 56)

وفي «مختلفات الفقيه أبي الليث»: إذا ماتت دجاجة وخرج منها بيضة؛ جاز أكلها عند أبي حنيفة رضي الله عنه اشتد قشرها أو لم يشتد، ويجوز استعمال انفحة الميت عند أبي حنيفة مائعة كانت أو جامدة، وهي طاهرة عنده على كل حال، وعندهما إن كانت مائعة فهي نجسة فلا تستعمل، وإن كانت جامدة تغسل وتستعمل.

And Allah Knows Best

http://askimam.org/fatwa/fatwa.php?askid=dd58b323a7f063825d977f54d8fbd99f

Rennet can either be microbial (plant based) or animal based. Hereunder is the ruling of the Darul Iftaa regarding animal based rennet (Prepared by Mufti Ehzaz Ajmeri):

Shar’ee Ruling for animal rennet

The practice of making cheese is very ancient and was done well before the time of Rasulullah (Sallalahu Alaihi Wasallam).  Cheese was made for the reason that it was a means of preserving food which could last for a long period of time. Rasulullah (Sallalahu Alaihi Wasallam) himself was presented cheese made by the Persians (the Magians) which he ate.

The Shar’ee ruling of rennet is that if it is derived from an unlawful animal, then the rennet will be unlawful.  Thus rennet extracted from pigs and other non-lawful animals will not be lawful to consume.

If the animal is lawful and slaughtered in accordance to Shariah, then the rennet will be lawful to consume.

As for rennet extracted from lawful animals that are not slaughtered in accordance to Shariah, there is a difference of opinion between Imam Abu Hanifa and his two students, Imam Abu Yusuf and Imam Muhammad.  All three Jurists agree that rennet itself is pure.  However, Imam Abu Yusuf and Imam Muhammad state the rennet is in contact with the liquids of the stomach which become impure upon death of the animal if not slaughter in accordance to Shariah.  Therefore, if the rennet is in solid from, it is possible to purify is by washing it.  If it is liquid form, it is not possible to purify it and will be impure.  Imam Abu Hanifa states that the liquids of the stomach do not become impure upon the death of the animal, therefore the rennet will be pure regardless if its slaughter in accordance to Shariah or not.

The ruling in Hanafi Fiqh is giving upon the view of Imam Abu Hanifa, therefore if the rennet is extracted from lawful animals it is lawful to consume, regardless if it is slaughtered in accordance to Shariah or not.

And Allah Knows Best

http://askimam.org/fatwa/fatwa.php?askid=dc6c4c42f4d41e2a8cefb422abf9dc04

Other ingredients such as glycerol will be permissible if derived from plant, vegetable, or synthetic sources. They will not be permissible if derived from animal sources.

And Allah knows best

Wassalamu Alaikum

Ml. Asif Umar,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah

 

 
I would like to know if it is permissable to eat any sweets or chocolates that contain gelatine. Some Ulama are of the opinion that because of the transformation it is permissable. What is the correct ruling? PDF Print E-mail

Q: 34 – Title: I would like to know if it is permissable to eat any sweets or chocolates that contain gelatine. Some Ulama are of the opinion that because of the transformation it is permissable. What is the correct ruling?

Question

I would like to know if it is permissable to eat any sweets or chocolates that contain gelatine. Some Ulama are of the opinion that because of the transformation it is permissable. What is the correct ruling?

Answer

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

Gelatine could be made from either consumable or non-consumable animal bones or hide. The animals could further, either be slaughtered or not. Thus we have a total of eight different scenarios. Below these scenarios have been listed together with their rulings:

 

Consumable Animals

Bones

Hide

Slaughtered

Permissible

Permissible

Non-Slaughtered

Permissible 1

Not Permissible

Non-Consumable Animals

Bones

Hide

Slaughtered

Not Permissible

Not Permissible

Non-Slaughtered

Not Permissible

Not Permissible

 

1 Some Ulama hold that this type of gelatine is also not permissible. Therefore, caution should be exercised.

If metamorphosis’s (Qalb-ul-Mahiyat) takes place, gelatine would be halal (permissible). However, Darul-Ifta does not agree that metamorphosis’s takes place. Below is an article written by Muhammad Ansar Husain Nadwi (B.Tech. Chem. (Spl. in Leather), M.C.A.):

Why the making of gelatine cannot be considered Qalb-ul-Mahiyat in the Shariah.

Gelatine is nothing but raw collagen dissolved in hot water. Collagen is a structural protein found in all animals. It constitutes approximately 90-95% of the total corium of an animal skin. During the manufacture of gelatine, the hair, flesh, nerves, veins, sweat glands, albumins and other proteins are removed from the skins by means of very dilute solutions of acids (approximately 1-5%) or alkalis to leave only the corium layer of the skin. This skin is then dissolved in hot water to yield gelatine. Collagen which is present in the skin remains collagen itself in its essence even after the treatment with acid or alkali.

It is known that the collagen constitutes 90-95% of the corium layer of the skin. Now if the source of the skin is an animal which is Najis-ul-Ain then this 95% part of its skin is also Najis-ul-Ain. This means that during the manufacture of gelatine this Najasah remains in its original form until the skins are ready for boiling. After heating this collagen in water it is converted to gelatine. So the main change occurs during the heating process. Now since the mere boiling of Najis-ul-Ain substance in water is not considered Qalb-ul-Mahiyat in the Islamic Shariah therefore the change of collagen to gelatine cannot be considered Qalb-ul-Mahiyat.

NB:

  1. If gelatine is manufactured in such a way whereby metamorphosis’s takes place then the ruling will change accordingly.

  1. The fiqhi principle of umoom balwa (public consumption) could be considered based on need.

البحر الرائق - (ج 1 / ص 104)

وفيه (السراج الوهاج) مسألة جلد الميتة بعد الدباغ هل يجوز أكله إذا كان جلد حيوان مأكول اللحم قال بعضهم نعم ؛ لأنه طاهر كجلد الشاة المذكاة وقال بعضهم : لا يجوز أكله ، وهو الصحيح لقوله تعالى { حرمت عليكم الميتة } ، وهذا جزء منها  { وقال عليه السلام في شاة ميمونة رضي الله تعالى عنها إنما يحرم من الميتة أكلها مع أمره لهم بالدباغ والانتفاع } ، وأما إذا كان جلد ما لا يؤكل كالحمار ، فإنه لا يجوز أكله إجماعا ؛ لأن الدباغ فيه ليس بأقوى من الذكاة وذكاته لا تبيحه فكذا دباغه .

أحكام القرآن للجصاص - (ج 1 / ص 140)

باب جلود الميتة إذا دبغت

قوله تعالى إنما حرم عليكم الميتة والدم وقوله تعالى قل لا أجد فيما أوحي إلي محرما على طاعم يطعمه إلا أن يكون ميتة أو دما يقتضي تحريم الميتة بجميع أجزائها وجلدها من أجزائها لأنه قد حله الموت بدلا من الحياة التي كانت فيه إلا أن قوله على طاعم يطعمه قد دل على الاقتصار بالتحريم على ما يتأتى فيه الأكل وقد بين النبي ص - هذا المعنى في جلد الميتة بعد الدباغ بقوله إنما حرم أكلها وإنما حرم لحمها

المحيط البرهاني للإمام برهان الدين ابن مازة - (ج 1 / ص 390)

وفي «نوادر إبراهيم» عن محمد في حمار وقع في الملاحة ومات وترك حتى صار ملحاً أكل الملح، وقال أبو يوسف: لا يؤكل، وكذلك رماد عذرة أحرقت وصلى عليه على هذا الاختلاف، وحكى أبو عصمة: خشبة لو أصابها بول فاحترقت ووقع رمادها في بئر قال أبو يوسف رحمه الله يفسد الماء، وقال محمد رحمه الله: لا يفسد.

المحيط البرهاني للإمام برهان الدين ابن مازة - (ج 8 / ص 56)

وفي «مختلفات الفقيه أبي الليث»: إذا ماتت دجاجة وخرج منها بيضة؛ جاز أكلها عند أبي حنيفة رضي الله عنه اشتد قشرها أو لم يشتد، ويجوز استعمال انفحة الميت عند أبي حنيفة مائعة كانت أو جامدة، وهي طاهرة عنده على كل حال، وعندهما إن كانت مائعة فهي نجسة فلا تستعمل، وإن كانت جامدة تغسل وتستعمل.

And Allah knows best

Wassalamu Alaikum

Ml. Ishaq E. Moosa,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah

 

 
Could you give us the ruling with regards to KAVA drinking. PDF Print E-mail

Q: 35 – Title: Could you give us the ruling with regards to KAVA drinking.

Question

Could you give us the ruling with regards to KAVA drinking.

Answer

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

Kava comes from the root of the pepper plant Piper methysticum. It is used in traditional ceremonies *and for social occasions in many of the Pacific Islands. Kava is valued for its medicinal properties* and is sold as an herbal preparation or medicine in many countries.

* TRADITIONAL PURPOSES OF KAVA CEREMONY

 

Kava can be found in recreational and social gatherings. It has been used as a social drink for high-ranking chiefs and elders, drank as a form of welcome for honored guests, consumed for preparation and completion of an event or of work, to validate status, observe births, marriages and deaths, to relieve stress, remedy illnesses etc.


In Hawaii, kava is drank during divination ceremonies, naming of children aged one years old, the consecrating of a male child, or initiating of young girls into traditional hula and chanting. In Tikopia, it affirms sacred symbols and can be used as a religious libation and poured onto the ground instead of drunk.


It is drunk in kinship and chief ship rituals, for public atonement of misdeeds. Many people were pardoned for their crimes after a kava ceremony.


Sharing a kava bowl allows for socialization and friendship to occur. Fears are allayed and friendships cemented.


On Wallis Island, official decisions are made during the kava ceremony, and enemies are reconciled and goodwill is restored. Those who committed crime are often allowed to go free, thanks to the kava ceremony.


Kava has a key role in social ceremonies. It is usually the only way to welcome honored visitors. Former First Lady Mrs. Johnson drank it as well Pope John Paul II upon their visit to the Pacific.


But drinking kava is not the only way for relationships to be cemented. Sometimes, presenting others with a kava root is a sign of welcome and peace.

Some Important Functions of Kava in Fiji and Tonga

In Fiji, kava allows participants to communicate with the supernatural.


Kava reaffirms hierarchical status of those present by leaving no doubts as to who has certain rights and privileges. This is achieved in a formal kava ceremony through the order of seating, serving in order of rank, a detailed procedure in making the brew, and the formal commands controlling the preparation.

MEDICINAL PURPOSE

Kava was used throughout Oceania to calm nerves, cause relaxation and sleep, fight fatigue. It was drank to unclog urinary tracts, to lose weight, relieve asthma and rheumatism. Drinking kava is thought to be good for headaches, cramps, and to cure syphilis and gonorrhea. Many islanders believe kava to restore strength, to soothe stomach pains and to cure such ailments as boils.


In addition to drinking the pounded root, some people use kava leaves. Fumigation with the leaves is believed to treat general illnesses.


Macerated kava as well as external application of the masticated kava stump are other methods of cure, although drinking it in the traditional way is the most popular method of cure

 

When kava is drunk, the active chemicals are absorbed through the stomach into the bloodstream and pass quickly to the brain, which acts as sedative and soporific (sleep inducing). [Alexander et al 1987:6].

Short-term effects of drinking kava

In small to moderate amounts, kava causes:

  • mild sleepiness
  • relaxation of muscles
  • feelings of happiness
  • numbness of the mouth and throat
  • possible loss of appetite

In larger amounts, kava causes:

  • loss of muscle control
  • sleepiness/stupor
  • pupil dilation and redness of the eyes
  • a sick feeling

Kava drinkers are thus sometimes recognizable by their bloodshot eyes and ulcerous skin lesions called Kani Kani (Lebot et al 1992:60). A second side effect of heavy kava consumption is an occasional state of apathy that reportedly affects some drinkers preventing them from eating adequately and much more complication (ataxia, photophobia, schizophrenia…) [Lebot et al 1992:60]. Half a coconut shell (approximately 100-150ml) of certain varieties of kava is strong enough to put a drinker into a deep, dreamless sleep within 30 minutes. The next day the drinker awakens having fully recovered normal physical and mental capabilities [Lebot et al 1992:59].

Social effects

Communities have been particularly concerned about the social effects of drinking kava. Some people have spent large amounts of time drinking kava and neglecting family and community duties. Some people have spent large amounts of money to buy kava, leaving no money for food and other essential items. Communities are concerned that the health and nutritional status of infants and children are affected.

From the aforementioned explanation we conclude that the drinking of kava will be Makruh Tahreemi for the reason that:

1- It causes a lapse to the mind.

عن أم سلمة قالت نهى رسول الله -صلى الله عليه وسلم- عن كل مسكر ومفتر.

سنن أبى داود - (ج 2 / ص 163 سعيد)

Umm Salma (Radhiyallaahu ‘anha) reports that Nabi (Sallallaahu ‘alayhi Wassalam) prohibited from every intoxicant and anything which causes a lapse to the mind.

[Recorded in Abu Dawood-Umm Salma Radhiyallahu ‘anha, 2/163 Saeed]

رد المحتار - (ج 10 / ص 470)

السكر : سرور يزيل العقل فلا يعرف به السماء من الأرض .

وقال : بل يغلب على العقل فيهذي في كلامه ، ورجحوا قولهما في الطهارة والأيمان والحدود .

وفي شرح بكر : السكر الذي تصح به التصرفات أن يصير بحال يستحسن ما يستقبحه الناس وبالعكس .

لكنه يعرف الرجل من المرأة قال في البحر : والمعتمد في المذهب الأول نهر .

قلت : لكن صرح المحقق ابن الهمام في التحرير أن تعريف السكر بما مر عن الإمام إنما هو السكر الموجب للحد ، لأنه لو ميز بين الأرض والسماء كان في سكره نقصان وهو شبهة العدم فيندرئ به الحد وأما تعريفه عنده في غير وجوب الحد من الأحكام فالمعتبر فيه عنده اختلاط الكلام والهذيان كقولهما .

ونقل شارحه ابن أمير حاج عنه أن المراد أن يكون غالب كلامه هذيانا ، فلو نصفه مستقيما فليس بسكر فيكون حكمه حكم الصحاة في إقراره بالحدود وغير ذلك لأن السكران في العرف من اختلط جده بهزله فلا يستقر على شيء ، ومال أكثر المشايخ إلى قولهما ، وهو قول الأئمة الثلاثة واختاروه للفتوى لأنه المتعارف ، وتأيد بقول علي رضي الله عنه إذا سكر هذى رواه مالك والشافعي ، ولضعف وجه قوله ثم بين وجه الضعف فراجعه .

وبه ظهر أن المختار قولهما في جميع الأبواب فافهم .

2- Its drunk with leisure, amusement, warbling and gleefulness.

رد المحتار - (ج 27 / ص 208)

( قوله بلا لهو وطرب ) قال في المختار : الطرب خفة تصيب الإنسان لشدة حزن أو سرور ا هـ .

قال في الدرر .

وهذا التقييد غير مختص بهذه الأشربة بل إذا شرب الماء وغيره من المباحات بلهو وطرب على هيئة الفسقة حرام ا هـ ط .

Allama Ibn Abidin (Rahmatullahi ‘alayhi) writes under the meaning of [consuming this alcohol] without intending amusement or play, “Play refers to the light-heartedness which overcomes a person out of extreme joy or sadness.  The author of Durar writes, ‘This condition is not limited only to these types of alcohol but it will apply even to water and other permissible substances which are consumed for the purposes of amusement or play in the way of transgressors.  It will be impermissible to consume water and other permissible substances in this way.”  [Raddul Muhtar 5:292]

Allamah Lukhnowi (Rahmatullahi ‘alayhi) writes, “There are two types of amusement and fun.  One is that type which is permissible when there is no sin involved or there is nothing which leads to sin.  The other type is that which Makruh (reprehensible) is when it involves sin or that which leads to sin or it is a means of leading to sin.  The second type is meant here and not the first.”  [Umdat Ar-Riwayah 4:66]

However kava can be consummated for the purpose medicine in times of dire necessity.  Dire necessity will be when an experienced doctor believes that most probably the sick person will be cured by drinking that medicine and he will not be cured by using any other medicine.  In this situation, there is leeway for a person to drink kava as medicine.  He will only be allowed to consume that amount of this medicine which will cure him and not more than that.

ففي النهاية عن الذخيرة الإستشفاء بالحرام يجوز إذا علم أن فيه شفاء و لم يعلم دواء آخر (البحر الرائق ج 1 ص 122)

Mufti Rashid Ahmad (Rahmatullahi ‘alayhi) writes: “It is permissible to drink such an amount of grape juice and raisin juice which cannot intoxicate a person in order to facilitate digestion of food or for medical purposes or to strengthen the body for the worship of Allah.  It is not permissible to consume it for amusement.  The amount of this juice which can intoxicate is impermissible to consume according to the majority of scholars.”  [Fatawa Hindiyyah 5:412].

The above-passages establish the following:

1. It is permissible to use amounts of alcohol which is not derived from dates or grapes internally for the purpose of strengthening one’s body or facilitating digestion.  It today’s times, indigestion and diseases of the stomach are widespread.  For this reason, substances which aid in digestion and treat the stomach have become amongst the necessities of eating food.

2. It is not unconditionally prohibited for a person to eat or drink for amusement and fun.  The impermissible factor lies in doing so in the way of transgressors.  This ruling is not exclusive to any particular drink or food, but it applies to all food and drink.

3.  All types of amusement and fun are not impermissible, but they are impermissible if they involve some sort of sin or they lead to some sort of sin.  2 and 3 mean almost the same thing.

And Allah Ta'ala Knows Best

Wassalamu Alaykum

Ml. Mohammad Ashhad bin Said

Correspondence Iftaa Student, Mauritius

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah

 

 
What is darul ifta's view about Sexual Therapy? PDF Print E-mail

Q: 33 – Title: What is darul ifta's view about Sexual Therapy?

Question

What is darul ifta's view about Sexual Therapy?

Answer

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

SEXUAL THERAPY

 

Medical Definition:-

Sex therapy is the treatment of sexual dysfunction, such as non-consummation, premature ejaculation or erectile dysfunction, low libido, unwanted sexual fetishes, sexual addiction, painful sex or lack of sexual confidence, assisting people who are recovering from sexual assault, problems commonly caused by stress, tiredness and other environmental and relationship factors. Sex therapists assist those experiencing problems in overcoming them, in doing so possibly regaining an active sex life.

Sexual Therapy in the light of shariah:-

Sexual therapy whereby patients are required to explicitly divulge the sexual encounters that they have with their spouses will not be permissible in terms of Shari’ah. First of all, if a husband and wife are experiencing problems in their sexual lives, each of them should refer the matter to doctors of their own sex and not to doctors of the opposite sex. Secondly, when consulting with such doctors, they should then give a broad outline of the problem/s that they are experiencing and not go into the finer details of their sexual encounters. For instance the husband could explain to the male doctor his complication/s with regard to erectile dysfunctions or premature ejaculation, etc. Similarly, the woman could explain to a female doctor her problems with regard to painful penetrations, frigidity, etc. This type of exposition of their problems should be sufficient for the doctor to be able to diagnose their problems and prescribe some appropriate medical solution. Western sexual therapy that requires the spouses to explain the nitty-gritty and finer details of their sexual encounters and performances in bed has no place in Shar’iah. Such vivid and detailed description would be tantamount to having sex in full view of the doctor.

A Hadeeth of Rasulullah (sallallahu alaihi wasallam) warns: -

“Amongst the worst grade of people on the Day of Qiyamah will be that man who has intercourse with his wife in privacy, but then goes and divulge its intimate details (to others).” [Recorded in Sahih Muslim, Vol. 1, Pg. 464].

Commenting on the above Hadeeth, Allamah Nawawi (Rahmatullahi alaih) writes: -

“In this Hadeeth man has been prohibited from divulging and vividly describing the details of the intimate contact that he has with his wife.” [Ibid].

In a Hadeeth of Abu Dawood, Rasulullah (sallallahu alaihi wasallam) once asked the Sahabah (radhiallahu anhum): “Is there any man from amongst you who, when he goes to his wife and closes the door behind him, enjoys the privilege of being intimate with his wife in such complete secrecy that he is also blessed with a curtain of concealment by Allah Ta’ala?” The Sahabah (radhiallahu anhum) replied, “Yes!” Then Rasulullah (sallallahu alaihi wasallam) asked: “Is there any such man who then sits (with other people) and (divulging details of his intimacy with his wife), says that ‘I did this and that (in the bedroom)’?” The men (amongst the Sahabah (radhiallahu anhum) all remained silent. So then Rasulullah (sallallahu alaihi wasallam) posed the same question to the women that “Is there any woman amongst you that divulges these secrets to others?” The women too, remained silent. Then, one lady got the courage to speak and (drawing the attention of Rasulullah sallallahu alaihi wasallam), she said, “The women talk of these things and so do the men!” Rasulullah (sallallahu alaihi wasallam) then said, “Do you know what such behaviour is akin to? It is like a female Shaytaan meeting a male Shaytaan in an alley and indulging in sexual intercourse in full view of the public!” [Recorded by Abu Dawood, Vol. 1, Pg. 296].

On the basis of the above Ahaadeeth, neither would it be permissible for a person to explicitly divulge the intimate sexual encounters that he has with his/her spouse in the bedroom, nor would it be permissible for a Muslim doctor to pry into a couple’s private lives to fish out such explicit details.

[2.1] In the same vein, it would also be prohibited for a patient to view and for a Muslim psychiatrist to show -as part of the their “therapy” (sic) - such videos to patients that that depict explicit sexual acts. Furthermore, as a general rule, Shari’ah has forbidden us from deploying Haraam means as a “cure” for problems and ailments. Hence a Hadeeth of Rasulullah (sallallahu alaihi wasallam) states: -

“Do not treat your ailments with Haraam.” [Recorded by Abu Dawood, Vol. 2, Pg. 185].

Watching such explicit sexual acts being performed on video can never be condoned in Shari’ah, and no amount of “therapy” arguments can ever legalize it. Sometimes these so-called western “therapy” procedures even defy common logic! Watching such videos would result in a combination of many sins; for instance watching the private parts of strangers, watching such sexual acts being performed that are meant to be confined to the bedroom, etc, etc.

We should vanquish ourselves to the Shariah and leave the matter to Allah Ta’ala.

And Allah Ta'ala Knows Best

Wassalamu Alaykum

Ml. Mohammad Ashhad bin Said

Correspondence Iftaa Student, Mauritius

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah

 

 
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