عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ كانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيصْمُتْ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ فَلْيُكْرِمْ جَارَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ فَلْيُكْرِمْ ضَيْفَهُ» On the authority of Sayidunā Abū Hurayrah ʳᵃ, from the Messenger of Allāh ﷺ, who said: Whoever believes […]
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Mufti Taqī ʿUthmānī highlights the harmony between medicine and Sharīʿah, urging doctors and scholars to bridge the gap between modern science and Islamic ethics. He emphasizes sincere intention in medical service, viewing it as ʿibādah, and calls for renewed research into ṭibb an-nabawī within the principles of Islamic jurisprudence.
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In Islamic law, hunting is permissible when conducted with due Sharīʿah conditions. The tasmiyah must be recited before releasing the trained animal or firing the weapon. If the prey dies from that act, it is ḥalāl; if found alive with stable life, it must be slaughtered immediately to be lawful.
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This analysis explores the Sharīʿah perspective on food products containing trace amounts of impermissible substances. It examines causes of prohibition—harm, impurity, intoxication, filth, and human sanctity—and outlines when minute proportions, transformation (istiḥālah), or necessity may allow permissibility without compromising Sharīʿah principles of purity, respect, and moderation.
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