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Halal Economy: Encyclopedia of the Halal Industry
Author : Dr. Safwan Odaybat
Date Added : 06-09-2023

Halal Economy: Encyclopedia of the Halal Industry

 

 

One of the most important contemporary scientific encyclopedias that has served the Islamic economy (the field of the halal economy) is the (Encyclopedia of the Halal Industry), which is considered a unique encyclopedic work in the field of the halal industry and its related fatwas and rulings.

This encyclopedia was prepared, compiled, and organized by the (Research Unit of the Fatwa Department) within the Ministry of Awqaf and Islamic Affairs in Kuwait, and the first edition was printed in 2020.

 

The encyclopedia was structured with an academic introduction followed by eleven chapters organized in a jurisprudential manner, divided into three parts. The introduction included important headings as an entry point to the encyclopedia. After discussing the significance of the encyclopedia and its methodology and work plan, it delved into Islam's concern for food and drink, their regulations, and the role of the Fatwa Department in the halal industry. The introduction concluded with Quranic verses, Hadiths, historical accounts, and important terminology related to the halal industry, each discussed separately.

 

As for the chapters of the encyclopedia:

 

In the first part, there are two chapters: the chapter on religious rulings (fatwas) regarding food, and the chapter on religious rulings regarding drinks.

In the second part, there are three chapters: the chapter on religious rulings regarding slaughtering (tazkiyah), the chapter on religious rulings regarding utensils, and the chapter on religious rulings regarding purification and impurity (taharah and najasah).

In the third and final part, there are six chapters: the chapter on religious rulings regarding drugs and intoxicants, the chapter on religious rulings regarding additives, the chapter on religious rulings regarding medicine and treatment, the chapter on religious rulings regarding cosmetic products, the chapter on religious rulings regarding clothing and adornment, and the chapter on miscellaneous religious rulings.

 

The importance of the encyclopedia is highlighted in the following ways:

First: This encyclopedia is unique in its collection of fatwas from scholars of the four major Islamic schools of thought since the second century of the Islamic calendar. It also includes fatwas issued by fatwa bodies and institutions in the Arab and Islamic worlds, as well as the rulings of reputable scholars from the past and contemporary eras, and the decisions of Islamic jurisprudential councils, all related to the halal industry.

 

Second: The encyclopedia contributes to spreading awareness of the intricacies, details, and regulations of the halal industry among students of knowledge, research centers, and the Muslim community at large.

 

Third: The encyclopedia serves as a distinguished reference for understanding the fiqh (Islamic jurisprudence) and usul (principles) related to the halal industry. These are highlighted with bold text and enclosed in brackets.

 

Fourt: The introductory section of the encyclopedia acts as a credible reference for all the Quranic verses, Hadiths, and narrations related to the halal industry, making it easy for researchers to access them in their scholarly studies.

Fifth: The encyclopedia serves as a reputable reference for essential terminology related to the halal industry.

 

Sixth: It is a trusted and accessible resource for Islamic minority communities living in non-Muslim societies, as it contains fatwas relevant to their specific environments.

 

Seventh: The encyclopedia's methodology involves organizing fatwas within each chapter and categorizing them chronologically. Each fatwa is assigned a sequential number, facilitating easy reference and citation. This approach makes it a unique encyclopedia in terms of its methodology and the organization of its fatwas.

 

In light of this unique encyclopedic endeavor, we express our gratitude to the Fatwa Department in the State of Kuwait. We also hope that all fatwa bodies, research centers, universities, and institutes in the Arab and Islamic worlds will actively contribute to the service of Islamic knowledge and the facilitation of access to it through collective and encyclopedic efforts in all its principles and branches.

 

All perfect praise be to Allah, the Lord of the Worlds.

 

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Summarized Fatawaa

What is the ruling of Islamic Law regarding one who slaughters a ewe and it turns out to have been pregnant, and is it permissible to slaughter the ewe if one knows it is pregnant?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
If a person slaughters a ewe and it turns out to have been pregnant, the fetus becomes lawful (ḥalāl) by virtue of its mother's slaughter (tabaʿan li-ummihā).
It is stated in Mughnī al-Muḥtāj (Vol.6/P.158): "A fetus found dead [after the mother's slaughter], or found alive but in a state resembling that of a slaughtered animal [i.e., dying shortly after], becomes lawful — whether or not it had grown fur — provided it is found in the womb of a mother that was lawfully slaughtered, whether her slaughter was by cutting the throat, or by an arrow or hunting dog sent after her. This is based on the ḥadīth: 'The slaughtering of the fetus is [effected by] the slaughtering of its mother' [narrated by al-Tirmidhī, who graded it ḥasan, and by Ibn Ḥibbān, who graded it ṣaḥīḥ] — meaning that the slaughter which rendered the mother lawful renders the fetus lawful as well, by virtue of following her; and because the fetus is one of her constituent parts, and her slaughter renders lawful all of her parts."
This ruling differs, however, from the case of one who knows from the outset that the ewe is pregnant [and intends to sacrifice her specifically as the udḥiyah while pregnant] — in which case, according to the Shāfi'ī school, she does not fulfill the requirement of a valid sacrifice.
It is stated in Ḥāshiyat al-Bujayrimī 'alā al-Khaṭīb (Vol.4/P.335): "A pregnant animal does not fulfill the requirement [of a valid sacrifice], and this is the authoritative position (al-mu'tamad), because pregnancy diminishes the quality of the meat. As for why such an animal is nevertheless counted as complete [i.e., fully valid] in matters of zakāh, that is because the intent there is reproduction (nasl), not the quality of the meat.". And Allah, the Most High, knows best.

What is the due amount of food in expiation for perjury?

It is feeding ten indigent persons: 600 grams (for each) of the average food of your families such as rice, and it is permissible, according to Imam Ahmad Bin Hanbal, to give that amount in money if it was more useful to them.

I bought an apartment, and I am saving money to pay the remaining balance of its price — is zakāh obligatory on this money?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Zakāh is obligatory on all saved/hoarded wealth. Once the total wealth reaches the niṣāb (minimum threshold liable for zakah— equivalent to the value of 85 grams of pure 24-karat gold) and a full ḥawl (lunar year) has elapsed over it, zakāh becomes obligatory at a rate of (2.5%) — even if the wealth is earmarked for basic future needs, and even if the wealth's owner is in debt. Debt does not prevent the obligation of zakāh, nor is it deducted when calculating the zakāh due, based on the general and unrestricted wording of all the Qur'anic verses commanding zakāh, which draw no distinction between someone in debt and anyone else.
It is stated in ‘Umdat as-Sālik, from the books of the Shāfi‘ī school: "If someone possesses exactly the niṣāb, and owes an equivalent amount in debt, zakāh remains obligatory on what is in his possession, and the debt does not prevent this obligation" — meaning, the obligation of zakāh on what is presently in his possession.
The ḥawl (annual cycle) recognized for zakāh, as well as for the other sharī‘ah obligations that Allah, the Exalted, has imposed upon Muslims, is the Hijrī (lunar) year. And Allah, the Exalted, knows best.

I hired a private tutor for my son through an academy that sends teachers [to families] and takes a percentage [of their pay]. At the start of the [new] school year, I arranged directly with that same teacher, without the academy's knowledge. What is the ruling on this?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
The ruling on this matter depends on knowing the specific terms of the agreement and contract concluded with the academy. If the agreement stipulates that no arrangement may be made with any of the students except through the academy itself, then it is not permissible for you to breach the terms of this contract, based on the words of our master, the Messenger of Allah ﷺ: "Muslims are bound by their conditions." (Related by al-Bukhārī)
However, if the agreement pertains only to teaching a specific subject, and the agreement concludes once that subject is finished, then there is no objection to arranging with the teacher to teach other subjects after the contract period has ended, outside of the academy.
Whatever the case maybe, the teacher must uphold the terms of his contract with the academy. And Allah, the Exalted, knows best.

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