Summary of "Minhaj-Qasideen Mukhtasar the"
compendium (Qudamah Ibn Ibn al-Jawzi summary of the - "Ihya '` Ulum al-Ghazzali Din ")
"What is clear is legal and what is illegal and it is clear between the two of them are doubtful matters about which not many people know. So avoids doubtful matters clears himself in regard to religion and honor, but he who falls into doubtful matters falls into what is illegal, as the shepherd who pastures around a sanctuary, all but there. Truly every king has a sanctuary, and the truth that Allah is your sanctuary prohibition. true that the body is a piece of meat that, if caught, the whole body is whole and that if you get sick, all she is sick. It is truly the heart. " [Bukhari and Muslim]
The Halal clear is that it has no element Haram, and rainwater that falls on one's property.
The Haram is clear that some element is haram, whether in the background (such as pork, or eating in vessels of gold) or in the form of acquisition (such as usury, or a bribe).
The question is what is between them, and we can talk about it in the following three sections:
A. When there is doubt about whether there is a procedure that makes PERMITTED inadmissible, or vice versa
There are four cases:
1) that the original prohibition is known, then comes the question of whether the procedure for the provision of allowable has occurred.
for example, a hunter wounds an animal, that later is found dead in the water, so not sure if he died of the wound or in danger of drowning.
is required to stay away from this category of uncertainty.
2) The original permissiblity is known, then comes the question of whether some process that makes haram has occurred.
for example, a man says that if the next bird to fly past is a line, then his wife divorced, and another man said that if a crow then, his wife divorced
. Then a bird flies past, but his identity can not be determined. In this case, none of the wives are divorced.
is cautiously refrain
of things in this category of uncertainty.
3) That the ban default is known, but reasonable speculation suggests that the process of providing halal occurred.
for example, a hunter wounds an animal, and later matched it to find him dead, no brand that is not inflicted wound.
the apparent condition of this category is that of legality.
4) That the original legality is known, but reasonable speculation suggests that a process that would return haram occurred.
for example, two containers of water, if it concludes that the water in a container is filthy, on the basis of some evidence one sees that it is not allowed to use that water for drinking or for wudu.
B. Halal Haram DISPERSION BETWEEN
There are three cases:
1) When a finite amount of Haram is mixed with a finite number of halal.
for example, a single dead animal (or a finite number of dead animals) is mixed between a finite number of slaughtered animals properly.
is required to refrain from all of them.
2) When a finite amount of Haram is mixed with a non-finite (ie very large) quantity of halal.
for example, someone who was separated from her sister at birth, so she knows not, despite still living in the great city itself.
In this case, is not obliged to refrain from marrying a woman from the same city, that might pose a difficulty.
A claim of caution in this case is a false suspicion.
3) Where a non-finite (ie very large) amount of Haram is mixed with a non-finite (very large) quantity of halal.
for example, as is the case today, when the money Riba, bribery, etc. is widely circulated in the market.
In this case, is not prohibited from participating in some of the total amount, unless there is some indication that the amount given or
is part of the haram. It Otherwise, refrain from it is cautious, but not prohibited.
C. REQUESTS
The only valid reasons to ask someone about the source of what s / he is presenting to you is that there is any suspicion about it. This can
occur in one of two ways:
1) There is something suspicious about the person
for example, its appearance is undoubtedly a criminal, or he is wearing the uniform of a military oppressor.
In the absence of such specification is not mandatory can not even ask him, it would represent a distressing Muslim baseless. However, refrain (without asking) is cautious.
2) There is something suspicious in which you are giving
for example, if you know that some stolen goods were found in the market.
In this case, it is not mandatory for buyers to ask about the origin of the goods, unless he is satisfied that the majority (of those available in the market
) is haram. Otherwise, the abstention is cautious. Similar is the case of accepting a gift from someone who has both halal and haram
sources of income. However, if the person is not reliable, or have a vested interest in their acceptance of what he is giving (
gift or goods), then his word is worthless, and should ask someone else.
http://www.witness-pioneer.org/vil/Books/Quduri_Mukhtasar/Shubuhat.htm
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