Articles

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 on sitting between the two prostrations, and what is the ruling on the dhikr recited during it?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
Sitting between the two prostrations (al-jalsah bayna al-sajdatayn) is one of the pillars (arkān) of the prayer, while the dhikr recited during it is Sunnah according to the Shāfi'ī scholars. It is recommended (mustahabb) to say what was narrated from Ibn 'Abbās (may Allah be pleased with him), who said: "The Messenger of Allah (peace and blessings be upon him) used to say between the two prostrations in the night prayer: 'Rabbi ighfir lī, warhamnī, wajburnī, warzuqnī, warfa'nī' (My Lord, forgive me, have mercy on me, make good my deficiencies, provide for me, and raise me)." If one were to say a different supplication instead, such as "Rabbi ighfir lī" (My Lord, forgive me), the prayer would still be valid.
If the worshipper omits this dhikr between the two prostrations, whether intentionally or out of forgetfulness, their prayer remains valid and nothing is required of them, though they miss the reward of following the Sunnah. Leaving it out does not necessitate the prostration of forgetfulness (sujūd al-sahw).
It is stated in Hāshiyat al-Bājūrī 'alā Sharḥ Ibn Qāsim 'alā Matn Abī Shujā' (Vol.1/P.298): "The eleventh — i.e., of the eighteen pillars — his statement: 'sitting between the two prostrations,' meaning even in a supererogatory (nafl) prayer... his statement: 'with the supplication that has been narrated concerning it,' meaning: 'Rabbi ighfir lī, warhamnī, wajburnī, warfa'nī, warzuqnī, wahdinī, wa 'āfinī' (My Lord, forgive me, have mercy on me, make good my deficiencies, raise me, provide for me, guide me, and grant me well-being). Al-Ghazālī added: 'wa'fu 'annī' (and pardon me). Al-Mutawallī also added: 'Rabbi hab lī qalban taqiyyan, naqiyyan min al-shirk, bariyyan lā kāfiran wa lā shaqiyyan' (My Lord, grant me a heart that is God-fearing, pure from associating partners with You, innocent, neither disbelieving nor wretched)."And Allah, the Most High, knows best.

What is the ruling on forgetting an integral of the prayer?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Whoever forgets an integral (Rukn) of the prayer and remembers it before reaching the equivalent point in the subsequent unit (Rak'ah), must return to it (i.e., perform it) and complete his prayer, then perform the prostration of forgetfulness (Sujud al-Sahw) at the end of his prayer. However, if he remembers it after reaching the equivalent point in the subsequent unit, the Rak'ah in which the integral was forgotten is invalidated, and the current unit takes its place; he then completes a full Rak'ah to compensate and performs the prostration of forgetfulness.
 
It is stated in Nihayat al-Muhtaj ila Sharh al-Minhaj (Vol.1/P.543): 'If he becomes certain at the end of his prayer, or after the Salam—provided the interval is not long according to custom and he has not stepped on an impurity—that he omitted a prostration from the final Rak'ah, he must perform it and repeat the Tashahhud, as his previous Tashahhud occurred before its proper place. If the omission was from a Rak'ah other than the final one, he must perform a full Rak'ah, because the deficient unit was completed by a prostration from the subsequent one, rendering the rest of that subsequent unit void.' And Allah the Exalted knows best.

What is the ruling on forgoing the sacrifice (uḍḥiyah) for one who is financially able to offer it?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
It is disliked (makrūh) for one for whom the uḍḥiyah (sacrifice) is recommended (Sunnah) to forgo offering it, on account of the scholarly disagreement regarding whether it is obligatory. And Allah, the Most High, knows best.

What is the meaning of the Prophetic statement that a boy is held in pledge (murtahan) for his 'aqīqah?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The first interpretation: That if the boy dies in infancy without an 'aqīqah having been performed on his behalf, he will not intercede for his parents on the Day of Resurrection. This is the position of Imam Aḥmad ibn Ḥanbal, and Imam al-Khaṭṭābī concurred with him, stating: "The finest of what has been said regarding this matter is the position adopted by Aḥmad ibn Ḥanbal." — [Fatḥ al-Bārī by Ibn Ḥajar,{Vol.9/P.594]
The second interpretation: That the child is likened to a pledged object (marhūn) — one from which full benefit and enjoyment cannot be derived until it is redeemed. A blessing is only made complete upon the one blessed when they fulfil the obligation of gratitude (shukr), and the prescribed expression of gratitude for this particular blessing is what the Prophet ﷺ established as Sunnah — namely, the slaughtering of the 'aqīqah on behalf of the newborn as an act of thankfulness to Allah the Almighty and as a supplication for the wellbeing and safety of the child. This is the position of Mullā 'Alī al-Qārī. See: [Mirqāt al-Mafātīḥ Sharḥ Mishkāt al-Maṣābīḥ, Vol.7/P.2688]
And Allah Almighty knows best.