HALAL AND HARAM

HALAL AND HARAM

Alhamdulillaahrabbilaaalamin

All praises are due to Allah the entirely and especially merciful.

We thank Him for this very moment.

The topic before us is  Halal and Haram.

May Allah guide us as I run you through this topic and may He let us benefit at the end of the presentation.

Halal  denotes  permissibility  and  Haraam, impermissibility.  These  are  the  two  basic concepts  of  Islam.  A  Muslim  leads  his  life  in  the  sphere  of  Halal  and  keeps  himself  away  from Haraam.    Since  Islam  is  very  delicate  regarding  Halal  and  Haraam,  jurisprudence  of  Halal  and Haraam  entices  lots  o f  importance.  Jurisprudence  connotes  study,  knowledge  and  the  science  of law.  In  this  context  jurisprudence  of  Halal  and  Haraam  is  truly  the  science  of  Halal  and Haraam. Without  knowing  about  the  sources  and  degrees  of  halal  and  Haraam,  these  two  words  will remain just two terminologies. Does  every  contaminated  item  mount  to  Haraam?  There  is  a  belief that  every  contamination  mounts  to  Haraam,  having  no  idea  regarding  the  degrees  of  Haraam. Yes,  contaminated  item  shall  not  be  certified.  Still  it  may  be  Makroohe, Tenzeehi  or  Tehreemi (These words will be explain later),not haram. The  deduction  of  law  from  Qur’an  and  Sunnah  is  very  complicated  process.  It  requires skill  and authority  in  Arabic  language,  Tafseer  and  its  jurisprudence,  Hadith  and  its jurisprudence,  Fiqh  and  its  jurisprudence  and  the  customs  of  Arabs  at  the  time  when  the  Qur’an was  being  revealed  to  the  prophet.

Jurisprudence  of  Halal  and  Haraam  mainly  comprises  of  sources  and  degrees  of  Halal  and Haraam,  causes of  Haraam  and  a short introduction  to the  various schools of  thought. Sources  of Halal  and Haraam Sources  imply  the  means  through  which  and  from  where  the  laws  of  Halal  and  Haraam  are derived. These  are  of two  kinds. Primary and Secondary

 

1.Primary sources.

These  are  the  most  important  sources.  These  sources  have  the  nature  of  command,  authority tunities and certainty.  Anything  proved  or  derived  out  of  these  sources  is  binding.  Qur’an,  Sunnah  and  Ijma are  the primary  sources. Following  are  the brief details regarding  all  these  three.

(i) Qur’an : The  holy  Quran  is  the  book  revealed  to  the  Messenger  of  Almighty Allah,  Muhammad (PBUH)  as  written  in  the  Masahif  and  transmitted  to  us  from  him  through  an  authentic continuous narration without doubt.

As  mentioned  that  deduction  of  law  from  Qur’an  is  very  complicated  process,  which requires  skill  in  various  fields.  At  this  level,  simplicity  is  required  to  understand  the  fundamental process of deduction. Primarily, there  are  two  ways of deduction, 1.Qat’I uldalalah

2.Zanniuldalalah

Qat’I  uldalalah; a  verse  which  is  definitive  in  its  implication  and  interpretation  and accepts  no  more  interpretation  is  called  Qat’I  uidalalah.  The  law  of  Farz  and  the  law  of Haraam are  deducted from such kind of verses. These  verses are  also called Muhkam’at.

Allah mentioned 

يآئيهاالذينالناسكلواممافيالأرضحلالاطيبا و لاتتبعواخطواتالشيطانإنهلكمعدومبين. 2:168

O mankind,  eat  from  whatever  is  on  earth  [that  is]  lawful  and  good  and  do  not follow  the  footsteps of  Satan.  Indeed,  he  is to you  a  clear  enemy.  (2:  168).

[Note, the above two (qat'luldalalah and zanniuldalalah)  are the ways in which laws regarding halal and Haram are derived from Quran

Allah said in Quran

'حرمتعليكمالميتة و الدم و لحمالحنزير و ماأحللغيراللهبه و المنخنقة و الموقوذة و المتردية و النطيحة... ‘

Prohibited to  you  are  dead  animals,  blood,  the  flesh  of  swine,  and  that  which has  been  dedicated  to  other  than  Allah,  and  [those  animals]  killed  by  strangling or  by  a  violent  blow  or  by  a  head-long  fall  or  by  the  goring  of  horns,  and  those  who  disbelieve  have  despaired  of  [defeating]  your religion;  so  fear  them  not,  but  fear  me.  This  day  I  have  perfected  for  you  your religion  and  completed  my  favor  upon  you  and  have  approved  for  you  Islam  as religion.  But  whoever  is  forced  by  severe  hunger  with  no  inclination  to  sin then  indeed,  Allah  is  Forgiving  and  Merciful.  (5:3).

 

All  the  above  verses  are  definitive  in  implication  and  interpretation;  therefore,  all  the matters proved and derived out of these  verses shall  be  binding  and called Farz. In this regard the verses give commands right away. Verses of this nature are numerous in Quran.

2.Sunnah.

Sunnah is referred to the sayings, practices and approvals of the Holy Prophet Muhammad (PBUH)

 Kinds of Sunnah

I. SunnahqawliyahIt is defined as the sayings of the Holy Prophet Muhammad (PBUH). To become a source of law, the purpose of the saying should be the laying down of the law, like prophet PBUH forbade the consumption of predatory animals.

2.Sunnahfailiyah. It is defined as the acts of the holy Prophet having a legal content like his prayers, fast, Hajj etc. The acts that don’t have a legal content do not become a source of law, like the continuous fasting of prophet PBUH without Iftar.

3) SunnahtaqririyahIt is defined as the commission of certain acts by world or deed by some companions and the maintenance of silence by the holy prophet, like one of the companions ate mountain lizard before Him and He PBUH kept on watching.

Deduction of law from Sunna regarding Halal and Haram also base on two ways just like Quran's.  Qat’I uldalalah  andZanniuldalalah

 

1. Qat’I uldalalahA text of hadith which is definitive in its implication and interpretation and accepts no more interpretation is called Qat’I uldalalah. The law of Haraam is derived from such kind of hadith. Example is the hadith by ibn Abbas. He reported that Allah's Messenger (PBUH) prohibited the eating of all fanged beasts of prey, and all the birds having talons. (Sahih Muslim 1934 a Book 34)  .

Abu Tha'laba also reported that Allah's Messenger (PBUH) prohibited (the eating) of the flesh of domestic asses.   (Sahih Muslim 1936 Book 34)

All  the  above  texts  are  definitive  in  implication  and  interpretation,  therefore  the  matters proved and derived out of these  texts shall  be  decreed Haraam. In this regard,

According  to first hadith,  all  the animals which are  predatory, either terrestrial or aerial shall  be  rendered  Haraam.

Due  to second hadith consumption of  domesticated donkeys  are  Haraam.

Zanniuldalalah .It is of following  two types. A  hadith  either  its  text  or  its  chain  of  narration  is  speculative,  is  called Zanniuldalalah.  The  law  of  Makrooh  e  Tehreemi  is  derived  from this kind of hadith. Example.

Ibn Umar  reported,  Messenger  of  Almighty Allah  (PBUH)  disliked  seven  parts of  the  goat,  Penis,  Testicles,  Vulva  [external  part  of  female  genitalia],  Glands, Urinary  bladder,  Gall bladder,  blood.  (Al MajmaulAwsat  9/181)

So hear the hadith says 'dislike' not prohibition. And humans differ, one will dislike this and the other will like it. So the meaning is speculative.

3. Ijma: Ijma means the consensus of majority opinion of the Muslim jurists at a particular time and a particular generation. This is third primary source of Islamic law. This source echoes the beauty of this religion. There are so many matters, the explicit narrative of which could not be found in Quran and Sunnah. Such as elephant, over the centuries all the jurists have included it in the slant of Haraam animals. Besides, it is an absolute vegetarian. Yesterday it was the matter of Ijma, today the veterinary science has revealed that it might not be slaughtered on the generic basis, as the other Halal animals, because of its body structure.

 Need of ijmaa :Ijmaa has been considered as a third primary source due to the following reasons.

#Due to the long period of this Ummah.

#Due to the extension of territory.#Due to the rapid growth of Islam and the conversion of non-Arabs to Islam.

#To meet new challenges.

Secondary sources of Halal and Haraam :

Secondary sources are lesser important than primary sources. They are lesser in command and certainty. Most of these sources relate to the norms, welfare and ease of the society. They are very similar to the English common law and the law of equity. Following are the secondary sources of Halal and Haraam.

1. Qiyas: Qiyas is an extension of law from the original text to which the process is applied to a particular case by the means of the language of the text. It is called analogical deduction of law. There are four essentials of Qias.

#.Original text

#.Case in issue

#.Extension of law

#.Common reason.

For instance, extension of law of Khamar, which is the original text, to all the other intoxicants, which are the cases in issue, on the ground of in toxicity, which is the common reason, is called Qias. The result of this analogical deduction is that all the intoxicants are Haraam. This deduction has been supported by a hadith as well that all the intoxicants are Haraam.

2. Istihsan:

Istihsan is juristic preference. It is Islamic law of equity. It is a mean to seek ease and convenience, to adopt tolerance and moderation, to over-rule analogical reason if necessary. For instance, if a well is contaminated, due to Qias it shall not be used for ritual purification. Istihsan suggests that withdrawing a certain number of buckets of water from the well, will remove the impurities.

3. Maslahat-e-Mursalah (Public interest):

It means in the best interest of general public. According to this source of Islamic law, rulings can be pronounced in accordance with the underline meaning of the revealed text in the light of public interest. For example, a dying man on the death bed divorces his wife just to deprive her of his inheritance, Qias suggests the enforcement of divorce but public interest decrees that the divorce shall not be enforced.

3. Maslahat-e-Mursalah (Public interest):

It means in the best interest of general public. According to this source of Islamic law, rulings can be pronounced in accordance with the underline meaning of the revealed text in the light of public interest. For example, a dying man on the death bed divorces his wife just to deprive her of his inheritance, Qias suggests the enforcement of divorce but public interest decrees that the divorce shall not be enforced.

4. Sadd-e-dharai:

It means blocking the lawful means to an unlawful end. Islam is very sensitive regarding the commission of Haraam. So it blocks the mean which can lead towards Haraam. For example, sale and purchase of weapons in the days of disharmony, holding the glass of wine and sitting with a stranger woman in loneliness.

5. Qawl-e-Sahabi (Companion’s opinion): 

Companions of the Prophet (PBUH) were the most knowledgeable on religious matters and rightly guided. So if we don’t find any solution regarding an issue in Qur’an, Sunnah or Ijma, then we can follow the Qawl-e-sahabi.

6. Istishab:

Istishab also reflects the beauty of Islam. It is the law of status quo. It is the law of continuity. This source proclaims that mere doubt cannot destabilize stability.    Considering and proving the status of a thing as it is, what it was. This source based upon “doubt cannot hurt certainty unless there is a solid proof.” This rule applies in all walks of our lives, whether relates to beliefs, rituals, societal, dealings or state affairs.

8. Previous  scriptures: 

No  one  can  be  a  Muslim  unless  he  has  faith  in  all  the  previous  scriptures,  butwhen  the  matter  comes  to  exercise  and  practice,  then  Quran  is  the  only  choice  for  a Muslim.  There  are  certain  things  mentioned  in the  previous  scriptures,  directing  the previous  nations,  as  well  as  in  Quran,  directing  the  Muslims  too,  like  prayers  and fasting.  While  there  are  things  mentioned  only  in  Quran,  directing  only  Muslims,  like Hajj. So in this perspective  a  Muslim  has to practice  only  Quran

Degrees  ofHaraam.

As  mentioned,  there  is  a  belief  that  every  contamination  mounts  to  Haraam,  having  no idea  regarding  the  degrees  of  Haraam.  No  doubt  any  contaminated  item  cannot  be certified.  Still  it  may  be  Makrooh  e  Tehreemi  or  Tenzeehi,  not  Haraam. 

Following  are the degrees of Haraam.

Makrooh  eTenzeehi :  It  means  disliked  slightly. This  is  not  the  degree  of  prohibition.  A  thing  is  not forbidden  to  commit  or  consume  on  this  stage,  rather  it  is  unsuitable  to  commit  or consume.   For example  horse. According to Hanafi School of thought, it is  not suitable to  consume  horse  meet  as  it  is  dignified  animal  and  used  in  war.  One  who  commits  or consumes  anything  which  is  Makrooh  e  Tenzeehi,  shall  be  liable  for  nothing,  neither for  sin nor for punishment.

Makrooh  eTehreemi: It  means  disliked  bitterly.  This  is  the  degree  of  prohibition,  but  lesser  in  bitterness  as compared  with  Haraam,  e.g.  eating  something  in  the  Utensils  made  of  gold.  One  who commits or consumes anything  which is Makrooh  e Tehreemi, shall  be  liable for sin.

Haraam:

It  means  forbidden  and  disallowed  absolutely.  This  is  the  apex  degree  of  disallowance, e.g.  murder,  adultery,  consuming  alcoholic  drinks  etc.  One  who  commits  or  consumes anything  which is Haraam, shall  be  liable fo r sin  and punishment.

Law  of  Necessity:   Islam  is  the  religion  of  ease  and  comfort.  It  provides  convenience  to  its followers.  In  this  regard,  it  has  recognized  a  law  of  necessity  to  help  the  people  who cannot practice the ideal standards. So the people who are in need, can consume anything Haraam. This allowance shall remain in accordance with their need. Like a person who is far lost in a forest and has nothing to depend on except Haram, like dog or pig. In this situation the dog or the pig is no longer Haram to him. Allah says "But whoever is forced by severe hunger with no inclination to sin - then indeed, Allah is Forgiving and Merciful".(5:3)

Degrees of Halal

#Mandoob :

A degree where a person is at the option, either to do or not to do is called Mandoob.  This is a stage where commission of a certain act qualifies a person to virtue and non-commission to nothing, e.g. all those deeds which are not Wajib and Farz.

#Wajib :

A degree which sanctions a thing to be committed, lesser than Farz, is called wajib, e.g. sacrificial slaughtering in the three days of EidulAzha is wajib. Non-commission of wajib qualifies a person to sin. #Farz :

This is the absolute degree of absolute demand. Five times prayers and fasting in the month of Ramadan are the examples of Farz. Non-commission of Farz qualifies a person to major sin.

       Causes of Haraam

A thing becomes Haraam due to the following five reasons.

Due to dignity, like human beings. Due to toxicity, but it must be certain and definite, otherwise possibility of toxicity shall mount a thing to Makrooh.

Due to in toxicity.

Due to filthiness.

Due to abominableness.

Some of Haram things in Islam

 

The religious term haram, based on the Quran , is applied to:

Actions, such as premarital sex, murder, or getting a tattoo.

Policies, such as riba (usury).

Objects, such as al-Masjid al-Haram and al-

Masjid al-Nabawi in context as two haram (sacred) mosques.

Certain food and drink, such as pork and alcohol.

Some ḥalāl objects, foods or actions that are normally halal but under some conditions become haram. For example, halal food and drinks at noon-time during Ramadan, or a cow or another halal animal that is not slaughtered in the Islamic way and in the name of Allah (God).

Certain inaction, such as abandoning the

salah .

Alhamdulillaah, these are the disintegration of halal and Haram (briefly)