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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

How should the udhiyah be distributed?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
It is obligatory to give the poor a portion of the meat from a voluntary sacrifice (Udhiyah al-Tatawwu’), which should not be less than approximately half a kilogram of raw meat. Other parts do not suffice for this obligation, such as the liver, tripe, or intestines.
It is Sunnah for the one offering the sacrifice to divide it into thirds: one-third for himself and his household to eat, one-third to be given as charity to the poor, and one-third to be given as a gift to friends and neighbors, even if they are wealthy. And Allah the Almighty knows best.

How is the meat of the 'aqīqah to be distributed?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
If the 'aqīqah is a recommended one (mandūbah), it is obligatory to give some portion of it in charity to the poor — even if the amount is small — with the minimum being approximately half a kilogram of meat.
The most preferable manner of distribution is to divide it into three equal portions, as with the uḍḥiyyah:
 
One third for the guardian and his household to eat from
One third to be given in charity to the poor
One third to be gifted to friends and neighbours, even if they are wealthy
 
It is furthermore more preferable to send the food to the poor already cooked, rather than inviting them to come and eat. And Allah Almighty knows best.

What is the ruling of Islamic Law on wearing energy stones?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
There is no objection to a woman adorning herself with precious and semi-precious stones — such as ruby, carnelian, or the like — so long as these are stones that women customarily wear as adornment.
As for what are known as "energy stones," if they are used with the intention of seeking remedy and healing, then such matters are governed by experimentation and scientific study — which either establishes that they have a tangible effect or does not — and all of this operates by the permission and will of Allah, Glorified and Exalted. If studies or practical experience do establish that such stones carry a beneficial effect upon human health, then there is no objection to using them. They are, after all, part of Allah's creation, much like medicinal substances extracted from plants or derived from other created things — provided that the Muslim does not believe that the stone itself is the source of benefit or harm. It is nothing more than a means among the many means that Allah has placed in this world, and the reality of all affairs belongs to Allah alone. And Allah the Almighty knows best.

When does the time for Udhiyah begin?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
The permissible timeframe for Udhiyah (sacrificial offering) begins on the day of Eid al-Adha—the 10th of Dhul-Hijjah—once the sun has risen and a period of time sufficient to perform two brief prayer units (Rak'ahs) and two short sermons (Khutbahs) has passed. This window remains open until the sun sets on the final day of Tashreeq, which is the 13th of Dhul-Hijjah.
 
Our Master, the Messenger of Allah (peace and blessings be upon him), said: "Every valley of Mina is a place of sacrifice, and slaughtering may be done throughout all the days of Tashreeq." (Narrated by Al-Bayhaqi and Ibn Hibban)
 
The days of Tashreeq refer to the 11th, 12th, and 13th of Dhul-Hijjah.
 
The most virtuous time to perform the sacrifice is immediately after concluding the Eid prayer, based on the statement of the Prophet (peace and blessings be upon him): "The first thing we do on this day of ours is to pray, then we return and offer our sacrifice. Whoever does that has acted in accordance with our Sunnah (tradition), and whoever slaughters before that, it is merely meat he has provided for his family; it has nothing to do with the ritual sacrifice." (Reported by Al-Bukhari and Muslim)
 
What is meant here is an estimation of time rather than the actual performance of the prayer itself, as our Master, the Messenger of Allah (peace and blessings be upon him), used to offer the Eid al-Adha prayer immediately after sunrise.
 
The sacrifice is valid if performed at any time during these designated days, whether by day or by night, though slaughtering at night is considered disliked (Makruh). And Allah the Almighty Knows Best.

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