{"id":6233,"date":"2018-11-11T13:55:07","date_gmt":"2018-11-11T10:55:07","guid":{"rendered":"http:\/\/www.iifa-aifi.org\/%d9%82%d8%b1%d8%a7%d8%b1-%d8%a8%d8%b4%d8%a3%d9%86-%d8%a7%d9%84%d8%ad%d9%84%d8%a7%d9%84%d8%8c-%d9%84%d9%84%d8%a5%d8%ac%d8%a7%d8%a8%d8%a9-%d8%b9%d9%84%d9%89-%d8%a7%d8%b3%d8%aa%d9%81%d8%b3%d8%a7%d8%b1.html"},"modified":"2021-12-27T17:19:05","modified_gmt":"2021-12-27T14:19:05","slug":"%d9%82%d8%b1%d8%a7%d8%b1-%d8%a8%d8%b4%d8%a3%d9%86-%d8%a7%d9%84%d8%ad%d9%84%d8%a7%d9%84%d8%8c-%d9%84%d9%84%d8%a5%d8%ac%d8%a7%d8%a8%d8%a9-%d8%b9%d9%84%d9%89-%d8%a7%d8%b3%d8%aa%d9%81%d8%b3%d8%a7%d8%b1","status":"publish","type":"post","link":"https:\/\/iifa-aifi.org\/en\/6233.html","title":{"rendered":"Resolution No. 225 (9\/23) On Answering the Halaal Questions of the Standards and Metrology Institute for Islamic Countries (SMIIC)"},"content":{"rendered":"

In the Name of Allah, the Entirely Merciful, the Especially Merciful<\/strong><\/span><\/p>\n

All praise is due to Allah, Lord of the worlds, may the blessings and peace of Allah be upon our master Muhammad, the seal of prophets, on his family, and all his companions.<\/p>\n

Resolution No. 225 (9\/23)<\/strong><\/span><\/p>\n

On<\/strong><\/span><\/p>\n

Answering the Halaal<\/em> Questions of the Standards and Metrology Institute for Islamic Countries (SMIIC)<\/strong><\/span><\/p>\n

 <\/p>\n

The Council of the International Islamic Fiqh Academy of the Organization of Islamic Cooperation, held in its twenty-third Session in al-Madinah al-Munawarah on 19-23 Safar 1440, corresponding to 28 October-01 November 2018.<\/span><\/p>\n

Having reviewed the finalization of the scientific seminar: Answering the Halaal Questions of the Standards and Metrology Institute for Islamic Countries<\/em> (SMIIC), held by the Academy in Jeddah on 22-23 Rabi al-Thani 1436, corresponding to 11-12 February 2015,<\/span><\/p>\n

The finalization has been reformulated based on the Academy resolution no. 206 (22\/2) on the questions of the Standards and Metrology Institute for Islamic Countries (SMIIC) issued by the Academy in its Twenty-second Session held in Kuwait on 2-5 Jumada al-Akhira 1436, corresponding to 22-25 March 2015.<\/span><\/p>\n

Having listened to the discussions about the questions,<\/span><\/p>\n

Resolves the following <\/strong><\/span><\/p>\n

Forwarding the questions to the Secretariat of the Academy for studying and amendment as deemed appropriate, and conveying the answers to the questioning organization (SMIIC).<\/span><\/p>\n

~~~~~~~~~~~~~~~~<\/span><\/p>\n

The Secretariat of the Academy has reformulated the answers as follows:<\/span><\/p>\n

Question 1: What is the ruling on eating the meat of whales and sharks?<\/strong><\/span><\/p>\n

Answer:<\/strong> The majority of fuqaha<\/em> (Islamic jurists) of the Hanafi, Maliki, Shafe’i, Hanbali, as well as Ibadi schools of fiqh<\/em> agree on the permissibility of eating the meat of whales and sharks; meanwhile the Imamites (Shia-Twelvers) does not regard it permissible.<\/span><\/p>\n

Due to the differences of scholars on this matter, the ruling has to be issued by every country depending on its view of the matter and based on the school of fiqh<\/em> in place.<\/span><\/p>\n

Question 2: What is the definition of the “dead meat of the sea” that is permissible for consumption?<\/strong><\/span><\/p>\n

Answer<\/strong>: The majority of fuqaha<\/em> of the Maliki, Shafe’i, Hanbali, as well as Ibadi schools of fiqh<\/em> agree that the definition for the dead meat of the sea is every aquatic animal that has died in the sea, whereas Hanafi fuqaha<\/em> disagree on this matter, they do not permit the consumption of dead meat of the sea except for fish providing that it has not been floating.<\/span><\/p>\n

Twelvers see that the dead meat is the animal that has died in the sea inside the fishing net.<\/span><\/p>\n

Due to the differences of fuqaha<\/em> on this matter, the ruling has to be issued by every country depending on its view on the matter and based on the school of fiqh<\/em> in place.<\/span><\/p>\n

Question 3: What is the ruling on eating amphibians such as frogs, crocodiles, and the likes; and the ruling on their derivatives such as their eggs? What is the ruling on using their leathers?<\/strong><\/span><\/p>\n

Answer:<\/strong> Fuqaha<\/em> differed on the ruling of eating amphibians, and because of the difference among them on this matter, every country has the right to rule on it depending on its view on the matter and based on its school of fiqh.<\/em><\/span><\/p>\n

Question 4: Is it a condition for the slaughterer to be a Muslim, or from People of the Book (Jew or Christian)? Can we require -for regulatory reasons- that the slaughterer should specifically be a Muslim?<\/strong><\/span><\/p>\n

Answer:<\/strong> It is permissible based on the given specifications, to require that the slaughterer to be a Muslim to reassure the consumer of the product.<\/span><\/p>\n

Question 5: What is the ruling on the slaughterer being a Muslim woman?<\/strong><\/span><\/p>\n

Answer:<\/strong> There is no Shariah prohibition for the slaughterer to be a Muslim woman.<\/span><\/p>\n

Question 6: Please, explain the right way to slaughter meat animals based on the requirements of Shariah? <\/strong><\/span><\/p>\n

Answer: <\/strong>Based on resolution no. 95 (3\/10) concerning Shariah-based slaughtering of a controllable animal, slaughtering should be performed in one of the following ways:<\/span><\/p>\n

-Slaughtering animals by cutting the throat, the esophagus and the jugular veins. Shariah recommends this method for slaughtering sheep, cows, birds, and the likes. It is also permissible for other kinds of animals.<\/span><\/p>\n

-Slaughtering animals by stabbing a place in the heart, which is the pit under the neck. It is the preferred method in Shariah for slaughtering camels and its kinds. It is also permissible for slaughtering cows.<\/span><\/p>\n

Question 7: What is the ruling on electric stunning of poultry before slaughtering, using a water basin connected to the electric current? Knowing that it causes poultry to lose its consciousness only for a short time without causing it to die.<\/strong><\/span><\/p>\n

Answer:<\/strong> Postponed until the committee formed by the Academy could visit meat production factories and complete the remaining field visits.<\/span><\/p>\n

Question 8: What is the ruling on non-intentional cutting off the head of the meat animal entirely (i.e. the removal of the animal’s head from the body) during the slaughtering process? Is it permissible to consume the meat of a decapitated animal?<\/strong><\/span><\/p>\n

Answer: <\/strong>It is makruh<\/em> (disliked) to cut off the animal’s head directly and before the slaughtered animal stops moving. However, this does not affect the permissibility of its meat.<\/span><\/p>\n

Question 9: If the permissible animal has been slaughtered in compliance with the procedures stated in paragraphs 1, 6, 2, and 5 with the Specification Standard (SMIIC. 1:2011, the General Guiding Principles for Halal Goods); is it, therefore, acceptable in such a way to be considered halal<\/em>, based on Shariah rulings?<\/strong><\/span><\/p>\n

Answer:<\/strong> It is permissible if slaughtering went through the procedures stated in paragraphs 1,6,2, and 5 of the SMIIC Specification Standard 1:2011 (the General Guiding Principles of Halal Foods.)<\/span><\/p>\n

Question 10: What is the ruling on using ethyl alcohol (ethanol) or any other kind of alcohols for cleaning equipment and tools used in food production and cosmetics?<\/strong><\/span><\/p>\n

Answer: <\/strong>It is permissible in Shariah to use ethyl alcohol (ethanol) or any other kind of alcohol for cleaning equipment and tools used in food production and cosmetics, providing that it is washed with boiled water to stay clean.<\/span><\/p>\n

Question 11: What is the ruling on using ethyl alcohol as a processor or solvent of raw materials used in manufacturing food products? Knowing that a very small amount of ethanol may remain within.<\/strong><\/span><\/p>\n

Answer: <\/strong>There is no objection within Shariah to use the substance of ethyl alcohol (ethanol) as a processor or solvent for raw materials used in manufacturing food products unless there are halal alternatives, and with an amount that does not cause drunkenness.<\/span><\/p>\n

Question 12: What is the ruling on the presence of traces of ethyl alcohol (ethanol) as a result of natural fermentation? Is there a maximum level for this substance approved in foods?<\/strong><\/span><\/p>\n

Answer: <\/strong>There is no objection regarding the presence of traces of ethyl alcohol (ethanol) as a result of natural fermentation, and the maximum limit of ethyl alcohol (ethanol) approved in foods, as a result of natural fermentation, is that level which does not cause drunkenness.<\/span><\/p>\n

Question 13: What is the ruling on using wine in cooking, knowing that its alcohol evaporates entirely during the cooking process? <\/strong><\/span><\/p>\n

Answer:<\/strong> It is not permissible to use alcohol in cooking, even with a single drop.<\/span><\/p>\n

Question 14: What is the ruling on using the vinegar made from alcohol?<\/strong><\/span><\/p>\n

The answer:<\/strong> There is no objection in using the vinegar made from alcohol.<\/span><\/p>\n

Question 15: What is the difference between wine and alcohol (ethanol) in terms of Shariah legitimacy? Is it considered unclean?<\/strong><\/span><\/p>\n

Answer:<\/strong> Wine is unclean, and it is not permissible to benefit from while alcohol is not unclean, and it is permissible to benefit from it.<\/span><\/p>\n

Question 16: Does the source of ethanol (artificial or natural) have a different Shariah ruling?<\/strong><\/span><\/p>\n

Answer:<\/strong> The source of ethanol (artificial or natural) does not have a different Shariah ruling.<\/span><\/p>\n

Question 17: What is the ruling on using or adding ethanol or any other kind of alcohol in manufacturing halal cosmetics?<\/strong><\/span><\/p>\n

Answer:<\/strong> There is no objection in using or adding ethanol or any other kind of alcohol in manufacturing halal cosmetics unless it is harmful.<\/span><\/p>\n

Question 18: What is the ruling on using alcohol in oral and dental care products (such as mouthwash) since small amounts of it might accidentally be swallowed?<\/strong><\/span><\/p>\n

Answer: <\/strong>There is no objection in using alcohol in oral and dental care products such as mouthwash.<\/span><\/p>\n

Question 19: What is the definition of drunkenness? What is the case in which an individual is considered in a state of drunkenness?<\/strong><\/span><\/p>\n

Answer: <\/strong>Drunkenness is the absence of mind without the senses and with occurrences of ecstasy and loss of balance.<\/span><\/p>\n

Question 20: What is the ruling on using and consuming products derived from the human body, his secretions, and from the body and secretions of permissible and impermissible animals (such as: bird feathers, pig hair) in foods and cosmetics?<\/strong><\/span><\/p>\n

Answer:<\/strong> The human body is honourable and should not be exploited. However, some of his secretions are clean like milk which is permissible to use while taking into consideration the rulings of Shariah regarding breastfeeding. But, some of his secretions, which are unclean such as urines and feces, are not permissible to use, as well as those of impermissible animals like pigs which are strictly not allowed for usage.<\/span><\/p>\n

As for the permissible animal, if it is slaughtered according to the rulings of Shariah, it is, therefore, permissible to benefit from it.<\/span><\/p>\n

Permissible components of animals such as meat, bones, leather, and feathers canes are not permissible to use before slaughtering the animal, but other components of permissible living animals such hair, wool, and feathers vanes are permissible.<\/span><\/p>\n

Question 21: What is the ruling on using substances extracted from humans, and from halal or haram animals in products such as toothbrush, hair comb, and cooking brushes?<\/strong><\/span><\/p>\n

Answer:<\/strong> Products extracted from humans are not permissible due to the respect of his\/her human dignity. Products extracted from permissible animals are permissible, but products extracted from impermissible animals are not permissible.<\/span><\/p>\n

Question 22: What is the ruling on ingesting food additives such as precious stones and metals? For example gold and silver parts of foods, such as very thin layers of gold or silver added on the surface of some confections for decoration or healing. <\/strong><\/span><\/p>\n

Answer: <\/strong>There is no objection regarding food additives made of precious stones and metals for healing, but if for the mere purpose of consumption, it is not permissible.<\/span><\/p>\n

Question 23: What is the ruling on industrial cheese made from abomasum-rennet (enzymes drawn from the animals’ stomach) of permissible living animals, or of permissible dead animals which have not been slaughtered in accordance with Shariah, as well as the ruling on that drawn <\/u>from impermissible animals?<\/strong><\/span><\/p>\n

Answer: <\/strong>It is halal<\/em> to use abomasum-rennet extracted from halal living or dead animals which have not been slaughtered in accordance with Shariah, but it is not halal<\/em> to use abomasum-rennet extracted from impermissible animals. Given that, cheese made from abomasum-rennet of permissible living animals is halal<\/em>, whereas cheese made from abomasum-rennet of pigs is haram<\/em>.<\/span><\/p>\n

Question 24: What is the ruling on using porcine gelatin transformed into other components in foods, in such a way that it renders laboratory identification impossible?<\/strong><\/span><\/p>\n

Answer:<\/strong> It is not permissible to use pig-derived gelatin in foods through the method mentioned above, but it is permissible to use it in medicines unless there are alternatives.<\/span><\/p>\n

Question 25: What is the ruling on using food components such as: glucose, amino acids, fatty acids, additives, and other types of derivatives from animals which were not slaughtered per Shariah, then their components were used in food processing, and cannot be identified by laboratories?<\/strong><\/span><\/p>\n

Answer:<\/strong> It is not permissible to use components in food processing, such as glucose, amino acids, fatty acids, additives, and so on, that are derived from animals which have not been slaughtered as per Shariah.<\/span><\/p>\n

Question 26:What is the ruling on using halal foods manufacturing facilities to manufacture non-halal foods frequently? If this is permissible, how are cleansing and removing impurity performed?<\/strong><\/span><\/p>\n

Answer:<\/strong> Manufacturing facilities for halal and non-halal foods must be separated. If this is not possible, cleansing should be done with water, and other types of cleaning products, until it reaches purity and hence becomes permissible.<\/span><\/p>\n

Question 27: What is the ruling on using genetically modified organisms from vegetarian and animal sources in manufacturing halal foods and cosmetics?<\/strong><\/span><\/p>\n

Answer:<\/strong> Postponing the ruling on this issue for further research and study.<\/span><\/p>\n

Question 28: What is the ruling on the use of nanotechnology (if proven safe) in manufacturing food products and cosmetics?<\/strong><\/span><\/p>\n

Answer:<\/strong> Postponing the ruling on this issue for further research and study.<\/span><\/p>\n

Question 29: What is the ruling on using components of halal animals that have not been slaughtered in compliance with Shariah, in manufacturing cosmetics?<\/strong><\/span><\/p>\n

Answer:<\/strong> It is not permissible to use components of halal animals that have not been slaughtered in compliance with Shariah in manufacturing cosmetics.<\/span><\/p>\n

Question 30: What is the ruling on the use of substances in manufacturing cosmetics, such as embryos, cartilage fluids, body fluids, amniotic fluid, umbilical cord, stem cells, and placenta, that are extracted from halal animals (cows, sheep and chickens) whether alive (non-slaughtered in compliance with Shariah) or dead?<\/strong><\/span><\/p>\n

Answer:<\/strong> It is not permissible to use substances extracted from halal living or dead animals (cows, sheep, and chickens) such as embryos, cartilage fluids, body fluids, amniotic fluid, umbilical cord, stem cells and placenta, in manufacturing cosmetics.<\/span><\/p>\n

Question 31: What is the ruling on using halal cosmetics manufacturing facilities to manufacture non-halal products repeatedly? If this is permissible, how are cleansing operation and impurity removal conducted?<\/strong><\/span><\/p>\n

Answer:<\/strong> Halal products manufacturing facilities and non-halal products manufacturing facilities should be separated. If this is not possible, then it is necessary to thoroughly cleanse it with water and other antiseptics, until it reaches purity and hence becomes permissible.<\/span><\/p>\n

 <\/p>\n

Allah Knows Best<\/strong><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

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