Question & Answer » Search (face)
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Question: What are the conditions for slaughtering of an animal?
Answer: There are certain conditions for the slaughtering of an animal. They are as follows:-
1. A person, a man or a woman, who slaughters an animal must be a Muslim. An animal can also be slaughtered by a Muslim child who is mature enough to distinguish between good and bad, but not by non-Muslims other than Ahle Kitab, or a person belonging to those sects who are classified as Kafir, like, Nawasib - the enemies of Ahlul Bait (A.S.). In fact, even if Ahle Kitab non-Muslim slaughters an animal, as per precaution, it will not be halal, even if he utters 'Bismillah'.
2. The animal should be slaughtered with a weapon made of iron. However, if an implement made of iron is not available, it should be slaughtered with a sharp object like glass or stone, so that the four veins are severed, even if the slaughtering may not be necessary, like when the animal is on the verge of death.
3. When an animal is slaughtered, it should be facing Qibla. If the animal is sitting or standing, then facing Qibla would be like a man standing towards Qibla while praying. And if it is lying on its right or left side, then its neck and stomach should be facing Qibla. It is not necessary that its legs, hands and face be towards Qibla.
If a person who knows the rule, purposely ignores placing the animal towards Qibla, the animal would become haraam; but if he forgets or does not know the rule, or makes a mistake in ascertaining the Qibla, or does not know the direction of Qibla, or is unable to turn the animal towards Qibla, there is no objection. As a recommended precaution, the person slaughtering should also face Qibla.
4. When a person wants to slaughter an animal, just as he makes the Niyyat to slaughter, he should utter the name of Allah, and it suffices if he says 'Bismillah' only, or if he utters 'Allah'. But if he utters the name of Allah without the intention of slaughtering the animal, the slaughtered animal does not become Pak and it is also haraam to eat its meat. And if he did not utter the name of Allah forgetfully, there is no objection.
5. The animal should show some movement after being slaughtered; at least it should move its eyes or tail or strike its foot on the ground.This law applies only when it is doubtful whether or not the animal was alive at the time of being slaughtered, otherwise it is not essential.
6. It is necessary that the blood should flow in normal quantity from the slaughtered animal. If someone blocks the vein, not allowing blood to flow out, or if the bleeding is less than normal, that animal will not be halal. But if the blood which flows is less because the animal bled profusely before the slaughter, there is no objection.
7. The animal should be slaughtered from its proper place of slaughtering; on the basis of recommended precaution, the neck should be cut from its front, and the knife should be used from the back of the neck.
Rules of Slaughtering
1. A person, a man or a woman, who slaughters an animal must be a Muslim. An animal can also be slaughtered by a Muslim child who is mature enough to distinguish between good and bad, but not by non-Muslims other than Ahle Kitab, or a person belonging to those sects who are classified as Kafir, like, Nawasib - the enemies of Ahlul Bait (A.S.). In fact, even if Ahle Kitab non-Muslim slaughters an animal, as per precaution, it will not be halal, even if he utters 'Bismillah'.
2. The animal should be slaughtered with a weapon made of iron. However, if an implement made of iron is not available, it should be slaughtered with a sharp object like glass or stone, so that the four veins are severed, even if the slaughtering may not be necessary, like when the animal is on the verge of death.
3. When an animal is slaughtered, it should be facing Qibla. If the animal is sitting or standing, then facing Qibla would be like a man standing towards Qibla while praying. And if it is lying on its right or left side, then its neck and stomach should be facing Qibla. It is not necessary that its legs, hands and face be towards Qibla.
If a person who knows the rule, purposely ignores placing the animal towards Qibla, the animal would become haraam; but if he forgets or does not know the rule, or makes a mistake in ascertaining the Qibla, or does not know the direction of Qibla, or is unable to turn the animal towards Qibla, there is no objection. As a recommended precaution, the person slaughtering should also face Qibla.
4. When a person wants to slaughter an animal, just as he makes the Niyyat to slaughter, he should utter the name of Allah, and it suffices if he says 'Bismillah' only, or if he utters 'Allah'. But if he utters the name of Allah without the intention of slaughtering the animal, the slaughtered animal does not become Pak and it is also haraam to eat its meat. And if he did not utter the name of Allah forgetfully, there is no objection.
5. The animal should show some movement after being slaughtered; at least it should move its eyes or tail or strike its foot on the ground.This law applies only when it is doubtful whether or not the animal was alive at the time of being slaughtered, otherwise it is not essential.
6. It is necessary that the blood should flow in normal quantity from the slaughtered animal. If someone blocks the vein, not allowing blood to flow out, or if the bleeding is less than normal, that animal will not be halal. But if the blood which flows is less because the animal bled profusely before the slaughter, there is no objection.
7. The animal should be slaughtered from its proper place of slaughtering; on the basis of recommended precaution, the neck should be cut from its front, and the knife should be used from the back of the neck.
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Question: In European countries, public baths are built with certain considerations. Whether or not it is in the direction of qibla is not one of their considerations unlike the situation in Muslim countries:
1. Is it permissible for us to use such facilities, if we do not know where the direction of the qibla is?
2. And if we know the baths do face the direction of the qibla, is it permissible for us to use them? If it is not permissible, what is the solution?
Answer: In the first case, based on obligatory precaution, it is not permissible to use them except after failing to know the direction of the qibla and that it is not possible to wait or that waiting would entail harm and place the person in difficulty.
In the second case, based on obligatory precaution, it is necessary —while using the bathroom— to refrain from facing the qibla or turning one’s back to it. However, in the event of emergency, one should sit with their back towards the qibla. This is based on obligatory precaution.
Qibla
In the second case, based on obligatory precaution, it is necessary —while using the bathroom— to refrain from facing the qibla or turning one’s back to it. However, in the event of emergency, one should sit with their back towards the qibla. This is based on obligatory precaution.
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Question: How should we say our salat in trains and cars? Is it necessary to do prostration (sajda) on something or is it not necessary, in that would bending of the neck be sufficient?
Answer: It is obligatory to say salat in the usual way where possible. So, one should face the qiblah in all stages of the salat; if not, at least while saying the opening takbir. Otherwise the condition of facing the qiblah will be dropped. Similarly, if it is possible to do the bowing (ruku') and prostration (sajdah) normally (e.g., in the aisle of the bus or the train), those parts of salat should be done normally. But if it is not possible, then one should try to bow normally for ruku' and sajdah [for example, from a sitting position on the seat or the berth of the train].
For sajdah, one has to put the forehead on an item on which sajdah is valid, even if by lifting that item to the forehead. If bowing normally is not possible, one should just indicate by bending the neck [halfway for ruku and fully for sajdah].
Prostration
For sajdah, one has to put the forehead on an item on which sajdah is valid, even if by lifting that item to the forehead. If bowing normally is not possible, one should just indicate by bending the neck [halfway for ruku and fully for sajdah].
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Question: Where is Jabira applicable? I mean how can one make sure that he must perform Jabira instead of washing a sore or a fractured bone?
Answer: Generally speaking, if there is an unbandaged wound, sore, or broken bone in one’s face or hands, and if the use of water is harmful for it, one should wash the parts adjoining the wound. And it is better to pass wet hand on it , if it is not harmful to do so. Therefore, he should place a clean piece of cloth on it, and pass a wet hand over that cloth. But in case this action is also harmful, or the wound is Najis and it cannot be washed, the parts adjoining the wound should be washed from above downwards, and as an obligatory precaution, Tayammum should be done.
Jabirah
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Question: What does Taqlid mean in religious laws?
Answer: Taqlid in religious laws means acting according to the verdict of a Mujtahid. It is necessary for the Mujtahid who is followed, to be male, Shi'ah Ithna Ash'ari, adult, sane, of legitimate birth, living and just ('Adil). A person is said to be just when he performs all those acts which are obligatory upon him, and refrains from all those things which are forbidden to him. And the sign of being just is that one is apparently of a good character, so that if enquiries are made about him from the people of his locality, or from his neighbours, or from those persons with whom he lives, they would confirm his good conduct. And if one knows that the verdicts of the Mujtahids differ with regard to the problems which we face in every day life, it is necessary that the Mujtahid who is followed be A'lam (the most learned), who is more capable of understanding the divine laws than any of the contemporary Mujtahids.
Identifying the Most Learned Mujtahid
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Question: How is puberty confirmed in a male?
Answer: Puberty in males could be confirmed if one of the four signs was present:
1. First: Completion of fifteen lunar calendar years of age (equal to about 14 years and seven months and fifteen days of the solar calendar).
2. Second: Ejaculation through sexual intercourse, or seminal discharge while awake or asleep.
3.Third: The presence of pubic hair, of the rough type.
4. Fourth: The presence of hair on the face and above the lips.
Note: The presence of under arm and chest hair and the deepening of the voice are not the signs of puberty in Islamic law.
He should begin performing his religious duties when he attains the age of puberty.
Adulthood - Puberty (Buloogh)
1. First: Completion of fifteen lunar calendar years of age (equal to about 14 years and seven months and fifteen days of the solar calendar).
2. Second: Ejaculation through sexual intercourse, or seminal discharge while awake or asleep.
3.Third: The presence of pubic hair, of the rough type.
4. Fourth: The presence of hair on the face and above the lips.
Note: The presence of under arm and chest hair and the deepening of the voice are not the signs of puberty in Islamic law.
He should begin performing his religious duties when he attains the age of puberty.
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Question: Due to a number of miscarriages, the doctors have stated due to my condition, I can no longer get pregnant, are we, as husbands and wives, able to use our own fertilised egg and use a "surrogate mother", to carry the feotus in their womb?
Answer: If the sperm and egg belong to the husband and wife and the inseminated egg is then implanted in another woman's womb, there is no problem. It is permissible per se. However, since implanting involves touching and seeing the private part, insemination would be allowed only when the parties to the marriage may face difficulty in their life which is not normally bearable. If this is the case, looking and touching would be allowed to the necessary extent.
However, when it comes to who the child belongs to, the owner of the egg or the owner of the womb, that is a problematic issue. In any case, precaution has to be observed in inheritance. As for mahramiyah, the owner of sperm is the legal father and the owner of the egg is mahram (related) to the child because she is her father's wife and the owner of the womb is mahram to him because she is like his mother.
Artificial Insemination
However, when it comes to who the child belongs to, the owner of the egg or the owner of the womb, that is a problematic issue. In any case, precaution has to be observed in inheritance. As for mahramiyah, the owner of sperm is the legal father and the owner of the egg is mahram (related) to the child because she is her father's wife and the owner of the womb is mahram to him because she is like his mother.
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Question: In some Western countries, artists sit on the kerb of public footpaths and paint pictures of those who wish to get their portraits drawn for a fee. They do so by asking their customers to pose for them, and then carefully observe their faces in order to paint their portraits. Is it permissible for a woman with hijãb to ask the artist to draw her picture?
Answer: She should not do so.
Paintings
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Question: Is looking at one's mother's face Ebadah (a kind of worhsip)?
Answer: Yes, as stated in a tradition, if you look at her face out of kindness and respect when she is old and emaciated, it is a kind of worship.
Looking
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Question: What does Taqlid mean in religious laws?
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Answer: Taqlid in religious laws means acting according to the verdict of a Mujtahid. It is necessary for the Mujtahid who is followed, to be male, Shi'ah Ithna Ash'ari, adult, sane, of legitimate birth, living and just ('Adil). A person is said to be just whe n he performs all those acts which are obligatory upon him, and refrains from all those things which are forbidden to him. And the sign of being just is that one is apparently of a good character, so that if enquiries are made about him from the people of his locality, or from his neighbours, or from those persons with whom he lives, they would confirm his good conduct. And if one knows that the verdicts of the Mujtahids differ with regard to the problems which we face in every day life, it is necessary t hat the Mujtahid who is followed be A'lam (the most learned), who is more capable of understanding the divine laws than any of the contemporary Mujtahids.
Following a Mujtahid