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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

I wish to purchase an online account (a gaming account), and its ownership will be transferred to me. However, my friend will purchase it on my behalf, and I will repay him in deferred installments with an added profit margin to account for the installment sale. What is the ruling of Islamic Law on this transaction?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
The ruling on selling electronic games depends on the ruling of the game itself: if the game is permissible, then selling it is likewise permissible. However, if the game contains Sharia violations that render playing it impermissible, then selling it in that case is neither valid nor permissible. Therefore, we advise the necessity of reviewing the Sharia guidelines for electronic games set forth in Fatwa No. (3369).
 
Accordingly, if the game is permissible, a person may purchase it, take legal possession of it, and subsequently sell it in deferred installments for a price higher than its purchase price. The General Iftaa' Department has permitted dealing through Murabaha, while emphasizing the necessity of observing the Sharia conditions required for this transaction; please refer to Fatwa No. (2861). And Allah Almighty knows best.

Is ablution invalidated when blood comes out of the nose, or a wound?

Blood coming out of the nose, or a wound does not invalidate ablution, but it is preferable to make ablution as a way out of the scholars disagreement in this regard.

Is "Bismillāhir-Raḥmānir-Raḥīm" a verse (āyah) of Sūrat al-Fātiḥah?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
The basmalah ("Bismillāhir-Raḥmānir-Raḥīm") is, without question, a verse (āyah) of the Noble Qur'an, and according to the Shāfi‘ī school, it constitutes a verse of Sūrat al-Fātiḥah itself. Al-Fātiḥah is a pillar of the prayer, and it consists of seven verses, of which the basmalah is one. The prayer is not valid without reciting it, nor if any of the Fātiḥah's verses, letters, or shaddahs (consonant doublings) are omitted or altered.
It is stated in Bushrā al-Karīm (Vol.1/p.202), from the books of the Shāfi‘ī school: "The basmalah is a complete verse of it [i.e., of al-Fātiḥah] in practice — and it suffices, for this to be established, that there be strong probability (ẓann), especially given that this has come very close to certainty (yaqīn), due to the consensus (ijmā‘) of the Companions on its inclusion in the muṣ-ḥaf [the written text of the Qur'an] in its script, despite their extreme diligence in excluding from it anything that did not genuinely belong to it — to the point that they even [carefully regulated] its diacritical dots and vowel markings." And Allah, the Exalted, knows best.

What is the ruling on one who vows to fast a specific or non-specific year? Are the two Eids, the days of Tashreeq, Ramadan, and the days of menstruation and postnatal bleeding included in them? And do these days break the consecutiveness if it was intended?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
If someone makes a vow (Nadr) to fast a specific, designated year, this vow does not include the days of Eid, the days of Tashreeq (the three days following Eid al-Adha), Ramadan, or the days of menstruation (Hayd) and postnatal bleeding (Nifas). Furthermore, there is no requirement to make up (Qada) these specific days.
 
However, if someone vows to fast a year that is not specifically designated (i.e., any twelve-month period) and stipulates that the fasting must be consecutive, they are bound by that condition. They must not fast on the days of Eid, during Ramadan, or during menstruation, but they are required to make up these days afterward—with the exception of the days of menstruation and postnatal bleeding, which do not need to be made up.
 
It is stated in Hashiyat al-Bajuri ‘ala Sharh Ibn Qasim ({Vol.2/P.606): 'If one vows to fast a specific year, the Eid, Tashreeq, Ramadan, and days of menstruation or postnatal bleeding are not included. This is because Ramadan does not accept any fast other than its own, and the others do not accept fasting at all. Therefore, they do not enter into the vow, and no makeup is required for them because they are legally excluded—contrary to Al-Rafi’i regarding menstruation and postnatal bleeding.
 
If one vows to fast a non-designated year: if they stipulated consecutiveness (Tatuabu’) in their vow, they must fulfill it; otherwise, they are not bound to it. Consecutiveness is not broken by the days that do not enter into the specific year vow (Eid, Tashreeq, Ramadan, menstruation, and postnatal bleeding). However, one must make up the days missed—excluding the time of menstruation and postnatal bleeding—immediately following the end of the year. As for the time of menstruation and postnatal bleeding, it is not made up, contrary to Ibn al-Rif’ah, who argued that it must be made up just like Ramadan.' And Allah the Exalted knows best.

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