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Thread: eating 100% Halal

      
   
  1. #41
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    Not everyone is on ur opinion.
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  2. #42
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    Quote Originally Posted by Abu Muhammad View Post
    Okay, if none of you read the link I posted, it doesn't matter where the rennet comes from.
    JazakAllaah for the summary.

    Just wanted to mention for those who may follow a Madh-hab, that there maybe a difference of opinion from one Madh-hab to another so one should check it accordingly to the Madh-hab they take by.

    Wa Allaahu A`lam.
    “If it is established that a person is a beginner in his understanding of the Arabic language, then he is a beginner in understanding Shari’ah; if he is average in his understanding of Arabic, then he his average in his understanding of Shari’ah and if he attains mastery in his understanding of Arabic, then the same will hold true for his understanding of Shari’ah. Thus, his understanding of the Shari’ah and its objectives will be like the understanding of the Companions.”


    ~Imam al-Shatibi

  3. #43
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    Quote Originally Posted by SMY Girls Youth committee View Post
    Not everyone is on ur opinion.
    It is not my opinion, but the opinion of Imam Abu Haneefa, (one of the opinions of) Imam Ahmad and Sheikh ul Islam


    The second view, which is that of Abu Haneefah and is one of two opinions narrated from Imaam Ahmad, is that rennet from dead animals or animals that were not slaughtered according to sharee'ah is still taahir (pure).

    This is the opinion which Shaykh al-Islam Ibn Taymiyyah thought most correct in al-Fataawaa (21/102), where he said: "It is more likely that their (the Zoroastrians') cheese is halaal, and that the rennet and milk of dead animals is taahir (pure)."
    Elsewhere in al-Fataawaa (35/154) he said: "With regard to the cheese made with their (some of the kaafir Baatini groups') rennet, there are two well-known scholarly opinions, as is the case with the rennet from animals slaughtered by the Zoroastrians and Christians, and rennet from dead animals, of whom it is said that they do not slaughter their animals properly. The schools of Abu Haneefah and Ahmad, according to the other of his two opinions, say that this cheese is halaal, because the rennet taken from dead animals is taahir (pure), according to this view, and because the (enzymes in) rennet do not die when the animal dies (so, the concept "impure containers don't cause the contents of the container to become impure by contact" ) applies. The schools of Maalik, al-Shaafa'i and Ahmad, according to the other of his two opinions, state that this cheese is naajis (impure), because the rennet is impure according to this view, as they see the milk and rennet of dead animals as impure. In cases where meat is classified as impure because it is not slaughtered properly, the meat is regarded as being the same as dead meat. Both opinions are based on reports narrated from the Sahaabah. The first group states that the Sahaabah used to eat the cheese of the Zoroastrians, while the second group state that the Sahaabah used to eat what they thought was the cheese of the Christians. With regard to this issue, the follower (ordinary Muslim) must follow an 'aalim who advises him to follow either of these two opinions.
    من اجاب عن كل ما يسأل - فإنه حمار
    ~إبن مسعود

  4. #44
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    ^That is true, i was told that opinion is taken by the ahnaaf.

    Also brother i don't believe the sister meant it personally, i think she was merely stating that some others take another opinion to the one that you put up.

    This is somewhat like the case of the Beacon Marshmallows...but with the issue of gelatine.
    “If it is established that a person is a beginner in his understanding of the Arabic language, then he is a beginner in understanding Shari’ah; if he is average in his understanding of Arabic, then he his average in his understanding of Shari’ah and if he attains mastery in his understanding of Arabic, then the same will hold true for his understanding of Shari’ah. Thus, his understanding of the Shari’ah and its objectives will be like the understanding of the Companions.”


    ~Imam al-Shatibi

  5. #45
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    With regard to this issue, the follower (ordinary Muslim) must follow an 'aalim who advises him to follow either of these two opinions.
    Very important point there^ Alhamdulillaah it was said.
    “If it is established that a person is a beginner in his understanding of the Arabic language, then he is a beginner in understanding Shari’ah; if he is average in his understanding of Arabic, then he his average in his understanding of Shari’ah and if he attains mastery in his understanding of Arabic, then the same will hold true for his understanding of Shari’ah. Thus, his understanding of the Shari’ah and its objectives will be like the understanding of the Companions.”


    ~Imam al-Shatibi

  6. #46
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    Interesting Subhanallah.

    " O Son of Adam! You are nothing but days, whenever a day goes past, a part of you goes" -Hasan Al Basri

  7. #47
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    I yawned reading this thread. Abu Muhammad's post was refreshing though.
    قال رسول الله صلى الله عليه وسلم: إن الناس إذا رأوا الظالم فلم يأخذوا على يديه أوشك أن يعمهم الله بعقاب منه ‏

  8. #48
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    Quote Originally Posted by ibnAffan View Post
    I yawned reading this thread. Abu Muhammad's post was refreshing though.
    BarakAllahu Feek :)
    من اجاب عن كل ما يسأل - فإنه حمار
    ~إبن مسعود

  9. #49
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    Thanx sis18 for clearing up!
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  10. #50
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    Nws sis ;)

    It happens.
    “If it is established that a person is a beginner in his understanding of the Arabic language, then he is a beginner in understanding Shari’ah; if he is average in his understanding of Arabic, then he his average in his understanding of Shari’ah and if he attains mastery in his understanding of Arabic, then the same will hold true for his understanding of Shari’ah. Thus, his understanding of the Shari’ah and its objectives will be like the understanding of the Companions.”


    ~Imam al-Shatibi

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