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Islam has restricted the authority to legislate the haram and halal, taking it out of the hands of human beings, regardless of their religious or worldly position, and reserving it for the Lord of human beings alone.[1] Haraam has universal applicability - no classes or individuals can do whatever they please. Additionally, Muslims do not have the ability to make something haraam for others that they make lawful for themselves. Whatever Allah has prohibited holds for all human beings. [2]

An Islamic principle related to haraam is that if something is prohibited, then anything that leads to it is also considered haraam. A similar principle is that the sin of haraam is not limited to the person who engaged in the prohibited activity, but the sin also extends to others who supported the person in the activity, whether it be material or moral support.[3] If something is considered haraam, it remains prohibited no matter how good the intention, how honorable the purpose, or how lofty the aim may be.[4]

FOOD AND DRINK

Certain meat is considered haraam if it is not properly slaughtered. A proper slaughter involves a sharp knife that the animal does not see before it is slaughtered; the animal must be well rested and fed before the slaughtering and the slaughtering cannot take place in front of other animals. This preparation is done in order to prevent animal cruelty. The proper slaughtering process involves cutting the jugular veins of the neck, so that all the blood is drained out. During the slaughtering process, Allah's name should be recited, by saying "Bismillah" in order to take the animal's life to meet the lawful need of food.[5] [5] Animals that are slaughtered in the name other than Allah are prohibited in order to safeguard the belief in the oneness of Allah.[6]

Once an animal is properly slaughtered, one can and should make use of of the animals skin, bones, and hair because throwing them away is considered waste and waste is prohibited. Necessity does not exist if the society possesses excess food. Haraam foods do not become permissible when a person is in a society with excess food because the Islamic community is like a single body supporting its members.[7]

In modern societies, especially where Muslims are minorities, it can be difficult to determine whether the meat is halal or not. In this case, it is not required of Muslims to to inquire about how the animal was killed. Under these circumstances, Muslims need to say Allahs name over the meat before consumption.[8]

Muslims are prohibited from consuming flowing blood. Meats that are considered haraam, such as pork, dog, cat, monkey, or any other haraam animals, can be lawful only in cases of extreme urgency where a person is threatened with starvation and his life has to be saved.[5]

INTOXICANTS

Khamr is the Arabic word for alcoholic drinks that cause intoxication.[9] The Prophet declared that the prohibition was not only placed on wine, but the prohibition also included beer and other alcoholic beverages that intoxicate a person. The Prophet also forbade the trading of intoxicants, even with non-Muslims. It its not permissible for a Muslim to import or export alcoholic beverages or to work in or own a place that sells intoxicants.[10] Giving intoxicants as a gift is also considered haraam.[11]

CLOTHING AND ADORNMENT

Both gold adornments and silk are prohibited for men in Islam, but are permissible for women as long as they are not used to sexually attract men. The prohibition of these adornments is part of a broader Islamic program of detracting luxurious lifestyles.[12]

It is haraam for women to wear clothing that fails to cover the body and clothes that are transparent. Additionally, Islam prohibits excess beautifying oneself that involves the altercation of physical appearance, such as tattoos and shortening of teeth.[13] Wigs and hairpieces are also considered haraam.[14] Dyeing hair on the head or beard is also considered haraam.[15]

IN THE HOME

Islam prohibits the use of gold and silver utensils and pure silk spreads in the household in order to avoid luxuruous lifestyles in the home.[16] Statues are also prohibited in homes and Muslims are prohibited from participating in the creation of statues because of the idea of rejecting the Oneness of Allah.[17]

Business Ethics

[[1]], any excess of addition over and above the principal such as usury and interest, is prohibited in Islam in all forms. Interest goes against the Islamic pillar of zakat, which allows wealth the flow from the rich to the poor. Riba is prohibited because it takes away wealth from the poor and hands it over to the rich. It is also believed that riba makes a man selfish and greedy. [18] [19] All practices that do not result in free and fair exchange of goods and services are considered haraam, such as bribery, stealing, and gambling. Therefore, all forms of deceit and dishonesty in business are prohibited in Islam

"O ye who believe! Devour not usury, doubling and quadrupling (the sum lent). Observe your duty to Allah, that ye may be successful" (Quran 3:130)

"Allah hath blighted usury and made almsgiving fruitful. Allah loveth not the impious and guilty" (Quran 2:276)

MARRIAGE AND FAMILY LIFE

Islam is very strict in prohibiting [[2]] (adultery). Zina is considered to lead to confusion of lineage, child abuse, the breaking-up of families, bitterness in relationships, and the spread of diseases, and a laxity of morals. It is considered haraam to look at members of the opposite sex with desire.[20][21]

In terms of proposals, it is considered haraam for a Muslim man to propose to a divorced or widowed woman during her 'iddah (the waiting period during which she is not allowed to marry again). The man is able to express his desire for marriage, but cannot execute an actual proposal. It is also forbidden for a Muslim man to propose to a woman who is engaged to another man.[22] In Islam, it is the girl's right to make a decision concerning marriage and her father or guardian is not permitted to override her objections or ignore her wishes.[23]

It is haraam for a Muslim woman to marry a non-Muslim man. This happens because the man is the head of the household, the one who maintains the family, and he is responsible for his wife. Muslims do not believe giving them to the hands of those who do not practice on honor Islam and not concerned to protect the religions rights. [24][25]

Abortions are considered haraam because Islam does not allow violence to be done once the pregnancy has occurred and the fetus has been given a soul. It is considered a crime because it is an offense against a live human being. The only exception that is made is when the life of the mother is in jeopardy, then the abortion is no longer considered haraam. [26]

DIVORCE

If a Muslim man is seeking a divorce, he cannot implement it at any time he chooses. According to the shariah, the most suitable time for a divorce is when the woman is clean following her menstrual period or the period of puerperal discharge following birth and before her husband has resumed sexual relations with her. Reasons for prohibiting divorce during menstrual period is because since during such a period, sexual relations are considered haraam, so the idea of divorce may come to a man's mind because of sexual frustration and nervous tension.[27] It is also not considered permissible for a Muslim to take an oath of divorce, vowing that if a particular event does not occur with his wife will be divorced, or to threaten her saying that if she does this or that particular things she will be divorced.[28]

RELATIONSHIP BETWEEN PARENTS AND CHILDREN

It is considered haraam for a father to deprive his children of inheritance, as for example, to deprive the females or the children of a wife who is not favorable to him. Likewise, it is haraam for one relative to deprive another eligible relative of his inheritances by means of a trick.[29]

  1. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 11.
  2. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 29.
  3. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 22.
  4. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 26.
  5. ^ a b c Samiullah, Muhammad (Spring 1982). "The Meat: Lawful and Unlawful in Islam". Islamic Studies. 21 (1): 76.{{cite journal}}: CS1 maint: date and year (link) Cite error: The named reference "JSTOR" was defined multiple times with different content (see the help page).
  6. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 42.
  7. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 46.
  8. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 60.
  9. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 67.
  10. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 68.
  11. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 70.
  12. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 82.
  13. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 85.
  14. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 87.
  15. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 89.
  16. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 96.
  17. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 99.
  18. ^ Samiullah, Muhammad (Summer 1982). "Prohibition of Riba (Interest) & Insurance in the Light of Islam". Islamic Studies. 2. 21: 53.{{cite journal}}: CS1 maint: date and year (link)
  19. ^ Samiullah, Muhammad (Summer 1982). "Prohibition of Riba (Interest) & Insurance in the Light of Islam". Islamic Studies. 2. 21: 54.{{cite journal}}: CS1 maint: date and year (link)
  20. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 146.
  21. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 148.
  22. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 171.
  23. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 172.
  24. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 179.
  25. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 180.
  26. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 196.
  27. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 207.
  28. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 208.
  29. ^ Al-Qardawi, Yusuf (1999). The Lawful and the Prohibited in Islam. American Trust Publications. p. 226.
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