Gambling is a major sin in Islam, however it is not always apparent whether certain games and competitions constitute gambling. This article will examine the Islamic perspective on gambling.
If we take a closer look at the word used for gambling in these verses, ٱلْمَيْسِرُ, it literally means ‘games of chance.’ This is akin to the English word ‘gamble’. In the hadith, when the Prophet ﷺ speaks of gambling, the word al-Qimaar used. AbdAllāh ibn Umar says: “al-Maysir is the al-Qimar.” The same has been narrated from Mujahid, Sa’id ibn al-Musayyib, Hasan al-Basri, Muhammad ibn Sirin, Ata’ ibn Abi Rabah and others (Tafsir Ibn Jarir, 2/358).
Ibn Abbas defined gambling as “The risk of losing on both sides (or putting something at stake from both sides) (mukhatarah) is gambling.” He also says in the commentary of verse 219 of Surah al-Baqarah: “al-Maysir is al-Qimar. In the days of ignorance (jahiliyyah), an individual would stake/risk his wife and wealth whilst gambling with another person. Then whosoever defeated his opponent would take away his (the defeated person’s) wife and wealth.” (See: Tafsir Ibn Jarir, 2/358).
In the context of risks, trading and gambling are both regarded as speculative risks. In both trading and gambling, one can profit or lose. However, there are key differences which make gambling and trading inherently different. Some of the differences from a Shariah perspective are: 1) Gambling is considered to be the staking of wealth by two or more parties where the winner wins all and the loser loses all. In other words, gambling is winning at the expense of another’s loss. Whereas…
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HMC was established to help ensure that all Muslims could be confident that the meat and products they consume are ‘genuinely Halal’. The HMC organisation is an independent, not for profit, registered charity which monitors, inspects and certifies Halal products for the benefit of the Muslim community.
This article highlights one of the biggest halal certification bodies in the UK.
The Halal Food Authority (HFA) is an independent non-profit organisation involved in the supervision, inspection, audit, certification, and compliance of halal principles and practices in the UK food and beverages industry.
This article explores what principles the HFA follow.
What’s the difference between these Islamic Terms like Rahma, Barakah, Khair, Hasanat, Ajr, Sawab, Nimah, Fadl, Amal, Al-Afiya, Salam, Salle or Salawat
Alcohol is present in many deodorants and perfumes as a solvent or carrier. You can read the detailed post on the Fiqh of Ethanol. When it comes to perfume, each ingredient has scent molecules of their own particular weight, for example, citrus oils have light molecules that are quite volatile and fade quickly, but heavier base oils like sandalwood and amber are heavier and don’t disperse much. In other words, you’ll only really smell them very close to the skin….
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Many of us have come across ethanol or ethyl-alcohol, or just alcohol in products. In this post, we will consider the Islamic Stance of these substances. We must first remind you that Alcohol is a very complex topic and still debated by scholars. We will present a number of views, however, our overarching view is the Hanafi position. If you want to skip the evidence and just want an answer, click here.
The Quranic verses contain various punctuation, some necessary stops and pause signs and others optional. Waqf means to stop in Arabic.
The rules come from the Sunnah and they have been recorded as places where the Prophet stopped, or definitely stopped or sometimes paused. Part of the reason is to be able to reflect and comprehend the verse.
My question relates to marrying first cousins. Although it’s permissible in Islam, I was wondering as regards to arguments against this as many people cite health issues and high rates of disabilities among children.
I’m struggling to get my head around a ruling in Islam that potentially puts people or children at risk. I am in no way saying the Islamic ruling is wrong as I would never oppose anything in Islam but rather I would like clarification so as to have a better understanding as non-Muslims often ask why we would have this ruling and always cite particular studies.
Squid are not from the fish species. According to Britannica.com, “Mollusks are soft-bodied invertebrates of the phylum Mollusca, usually wholly or partly enclosed in a calcium carbonate shell secreted by a soft mantle covering the body.”
Scallops may refer to the seafood, or a thin potato slice fried in batter or a thin potato slice paired with some fish (cod/haddock) in batter. Consider the images below.
There are a multitude of opinions in the Hanafi School, these vary based on whether prawns and shrimp are considered fish or not, biologically and/or colloquially. You can read more on Seafood Fiqh here first.
Lobster and Crab are not from the fish species from a family of large marine crustaceans. Therefore, they will be considered haram under the Hanafi School.
It is not permitted to eat them because the Prophet ﷺ forbade killing them, as is reported in the hadith of ‘Abd al-Rahmaan ibn ‘Uthmaan, who said that the Messenger of Allah ﷺ forbade the killing of frogs. (Narrated by Imaam Ahmad and Ibn Maajah; see also Saheeh al-Jaami, 6970). The rule is that everything which we are forbidden to kill, we are not allowed to eat; if we are allowed to eat it we are allowed to kill it.
The Islamic Understanding of Seafood according to the four schools of thought.
Turtles and Tortoises are reptiles and all reptiles are considered haram according to Hanafi, Shafi and Hanbali schools. Maliki school of thought views that all the non-poisonous/hazardous land and marine animals are Halal to consume (except for what is expressly forbidden). You can read more on Seafood Fiqh here.
According to the Hanafi School of Islamic law, seven things from a Halal and lawfully-slaughtered animal cannot be eaten. The first of these seven items has been emphatically forbidden by a decisive text of the Qur’an, hence it is unlawful (haram) to consume it; whereas consuming the other six items is considered prohibitively disliked (makruh tahrim), because there is no decisive text regarding their prohibition although their prohibitive dislike is proven through non decisive texts. (See: Bada’i al-Sana’i 5/61)