Question # 566: If a deer is hunted using a rifle or bow and arrow, and it dies as a result, is the meat considered halal since the blood does not drain out completely as required by Islamic law? If not, what is the permissible method of hunting to ensure the game is halal?

Assalamu ‘laikum warahmatullahi wabarakatuh,

All praise and thanks are due to Allah (سبحانه و تعالى), and peace and blessings be upon His Messenger (صلى الله عليه و سلم).

Dear questioner,

First of all, we implore Allah (سبحانه و تعالى) to help us serve His cause and render our work for His sake.

Shorter Answer: The following provides comprehensive guidelines for Muslim hunters to ensure their game is considered halal. Here’s a summary of the key points:

Intention and Permissibility

  • Only lawful animals that cannot be easily caught and slaughtered should be hunted.
  • If the animal dies from the wound inflicted by the weapon, it is considered halal. If the animal is found still alive, it must be ritually slaughtered immediately, if there’s enough time else, the meat will be considered haraam.
  • The slaughter must occur in the throat area, between the pharynx and clavicle. The four main vessels to be cut are the Windpipe, the Esophagus, and the two jugular veins.
  • Meat from death by strangling or suffocation, blunt force, bludgeoning, beating to death, or being attacked by a predator is not permissible.
  • Hunting should be for food or useful purposes, not for sport or entertainment.
  • Habitually spending a lot of time hunting is discouraged as it may lead to heedlessness.

The Hunter

  • The hunter should be a Muslim of sound mind who has reached the age of discernment.
  • Non-Muslim hunters generally cannot make the game halal for Muslims; however, the animals slaughtered by People of the Book are generally considered lawful to eat, even if Allah’s name is not mentioned during slaughter with the conditions that the animal is slaughtered properly by cutting the throat, the slaughter is not in the name of anyone other than Allah. Nevertheless, caution is advised in determining if meat meets Islamic requirements.

The Weapon

  • Sharp weapons that pierce or cut, like arrows, knives, or fast bullets, should be used. Teeth and claws are prohibited.
  • The weapon should kill by its sharpness, making an incision, not by its weight or force.
  • Although schools of thought differ regarding the use of bullets for hunting. In general, it is permissible, provided the condition of being sharp and capable of causing cutting or perforation that affects the flesh and causes bleeding is met.

Hunting Animals

  • Trained animals like dogs, falcons, and other carnivores can be used for hunting.
  • The hunting animal should be well-trained and catch the game for its owner, not for itself.

Pronouncing Allah’s Name

  • Most scholars agree that “Bismillah” should be recited when releasing the arrow or pulling the trigger.
  • If one fails to mention Allah’s name intentionally, the hunted animal will not be halal. However, if one forgets to mention Allah’s name, the meat remains halal, according to most scholars.

Note: It is recommended that the readers read the Long Answer to have a better understanding of the rulings under each of the above headings.

Long Answer: A Muslim hunter should follow the following specific guidelines to ensure the game hunted is considered halal:

  1. Intention and Permissibility
  • One should hunt only lawful animals that cannot be easily caught and slaughtered, like deer or wild rabbits. As for tame or domesticated animals that have owners, it is not permissible to hunt them. The Hanafis and Maalikis are of the view that there is no stipulation that the prey should be an animal whose flesh may be eaten; rather in their view it is permissible to hunt both animals whose flesh may be eaten and those whose flesh may not be eaten, for the purpose of obtaining its skin, hair or feathers, or to ward off its evil (i.e., if it is posing a danger to people). With regard to the Shafi’is and Hanbalis, they do not regard it as permissible to hunt or slaughter any animal whose flesh may not be eaten.
  • Per Maalikis, it is not permissible for you to kill the pig or hunt it with the intention of giving its meat to whoever will eat it, as this is helping in sin while Allah (سبحانه و تعالى) says in the Qur’an: “Help you one another in virtue, righteousness, and piety but do not help one another in sin and transgression. And fear Allah. Verily, Allah is Severe in punishment.” (Soorah Al-Ma’idah, 5:2)
  • Hunting should be for food or useful purposes, not merely for sport, trophies, or entertainment. According to scholarly consensus, hunting should be done in order to make use of the prey, either for eating, selling, giving it in charity to the needy, giving it to friends and relatives, or other ways of making use of it. Hunting for sport, however, is not permissible. The Messenger of Allah (صلى الله عليه و سلم) said, “Don’t treat anything that has a soul as a target.” (Sahih Muslim) (Ibn ‘Abidn, Radd al Muhtar, al Mawsu’a al Kuwaitiyya)

Hunting …for fun and recreation only, and when the hunter has killed the prey, he leaves it without making use of it at all… is disliked and not recommended according to some of the scholars, while others rule it prohibited. The evidence for it being disliked is the report narrated by `Abdullah ibn `Amr (رضي الله عنه), according to which the Prophet (صلى الله عليه و سلم) said: “Whoever kills a sparrow inappropriately, Allah will ask him about that on the Day of Resurrection.” It was said: What is appropriate [with regard to hunting]? He (صلى الله عليه و سلم) said: “[What is appropriate is] that you should slaughter it and eat it, and not cut off its head and throw it aside.” (Narrated by An-Nasa’i and Ad-Darimi; Adh-Dhahabi said in Al-Muhadhdhab: its isnad is good. It was classed as saheeh by Ibn Al-Mulaqqin in Al-Badr Al-Munir, and classed as sound by Ibn Kathir in Irshad Al-Faqih and by Al-Albani in Sahih At-Targhib).

Shaykh Ibn `Uthaymin said: “Hunting for fun and recreation only is disliked, and if it were to be said that it is prohibited, that would be reasonable, because it is messing about and is a waste of money and time.” (Ash-Sharh Al-Mumti`) Ibn Hajar Al-Asqalani said: “If [the hunter] does not intend to make use of [the prey], it is prohibited, because it is spreading mischief in the land by killing a soul for no purpose.” (Fath Al-Bari) In Fatawa Al-Lajnah Ad-Da’imah, it says: “With regard to killing it merely for fun and sport, that is not allowed, because of what it involves of wasting money and cruelty to animals. The Prophet (صلى الله عليه و سلم) forbade that.”

  • To habitually spend a lot of time hunting is not permissible as it causes ghafla (heedlessness), because of which the person is distracted from and deprived of both compulsory and praiseworthy acts. Ibn Abbas (رضي الله عنه) narrates that the Prophet (صلى الله عليه و سلم) said, “Whoever pursues the game becomes heedless.” (Tirmidhi, Abu Dawud, an-Nasa’i). Mulla Ali Qaari (Hanafi scholar) explains the hadith thus: “i.e. whoever habitually pursues the game and engrosses himself in it and mounts himself in order to pursue it — such as a pigeon, etc. — for amusement and entertainment, becomes heedless:  e., of Allah’s obedience, His worship, the congregation…; and he distances himself from gentleness and mercy because of his resemblance with a predatory animal and a beast.” (Mirqaatul Mafaatih)
  1. The Hunter
  • The hunter should be a Muslim, of sound mind, and have reached the age of discernment. This is the view of the majority of jurists (Hanafis, Maalikis, and Hanbalis, and it is one view among the Shafi’is).
  • Non-Muslim hunters generally cannot make the game halal for Muslims. (mention about people of book and polytheist); if he is from the People of the Book (Jewish or Christian), he should invoke the name of Allah. It is not permissible to eat game hunted by a polytheist, Magian (Zoroastrian), communist, atheist, apostate, and the like.
  1. The Weapon

I asked the Prophet about the game killed by a Mi’rad (i.e., a short, blunt, featherless arrow). He said, “If the game is killed with its sharp edge, eat of it, but if it is killed with its shaft, with a hit by its broad side, then the game is (unlawful to eat) for it has been beaten to death.”

The Prophet (صلى الله عليه و سلم) said: “When you set off your trained dog having mentioned the Name of Allah, if it catches the hunted animal alive slaughter it and then eat it. If it hunts it for you, eat it even if the hunted animal is killed, provided the hunting dog has not eaten any part of the game. If any other hound shares with your trained dog don’t eat the game since you do not know which of them killed the game. If you shoot with your arrow after mentioning the name of Allah (سبحانه و تعالى), and if the game disappears for one day, and then you find it and do not find other than the trace of your arrow then you can eat it if you wish. If you find it sunk in the water, then do not eat it.” (Reported by Imam Muslim and others)

  • A sharp weapon must be used that pierces or cuts, like an arrow, knife, or fast bullet. The weapon should kill by its sharpness, not by its weight or force. A trap, piece of wood, or stone/rock should not be used for hunting (such as any weapon that does not cut through making an incision, as a knife, blade, or arrowhead would, but rather push through the object). If the weapon does not cut through effectively and instead kills by impact without causing blood to flow, the meat may not be halal. Allah (سبحانه و تعالى) says in the Qur’an: “Prohibited to you are … [those animals] killed by strangling or by a violent blow” (Soorah al-Ma’idah, 5:3) [Therefore, what is necessary is that the blood flows, so whatever tool causes the blood to flow is allowed.]
  • The Shafi’i school of thought permits hunting with a gun and bullets if the hunted animal does not usually die instantly from the shot, like ducks, for example. If the animal dies instantly, like a bird, then it becomes impermissible (haraam) to consume. However, if the animal is killed instantly due to the power of the shot or the shot cuts its neck, it becomes impermissible to eat.

It is stated in [Hashiyat Qalyubi and Umaira]: “It is permissible to hunt with a gun in cases where the hunted animal does not die instantly from the shot. Otherwise, it becomes impermissible (haraam) to consume, as is the case with birds (like sparrows). The use of a gun includes cases where it involves fire or not, and it is just an example. Therefore, any bludgeon that causes instant death, like a gun, falls under the same ruling.”

The Hanafi jurists stipulate that for hunting with a gun to be permissible, the hunted animal must experience a rupture of blood from the wound. It is mentioned in [Hashiyat Ibn Abidin ‘Ala al-Durr al-Mukhtar]: “Qadi Khan said: It is not permissible to hunt with a firearm, stone, bludgeon, or anything similar, even if it wounds the animal. This is because it does not pierce unless it is something like an arrow, which has a point and length and can be thrown. If this is the case and it punctures the animal, then its consumption becomes permissible. However, a wound that only strikes the surface and does not pierce through completely is not permissible to consume because it does not lead to the rupture of blood. Both iron and non-iron bludgeons are the same in this regard. If the wound leads to rupture, then it becomes permissible; otherwise, it is not.”

Some jurists, including the Maliki school, consider bullets to be sharp instruments that pierce through the body and cause bleeding, thus killing the animal by the cutting effect rather than just the impact. According to this view, hunting with bullets is permissible. It is mentioned in [al-Sharh al-Kabir by Sheikh al-Dardir]: “The matter of hunting with bullet guns has no explicit precedent among early scholars, as the use of gunpowder in firearms emerged in around 800 Hijri. However, later scholars have differed on this issue. Some of them prohibited it by analogy with clay pellets, while others allowed it, such as Abu Abdullah al-Qurri, Ibn Ghazi, Sheikh al-Munjur, Sidi Abdelrahman al-Fasi, and Sheikh Abdelqader al-Fasi. They argued that it is permissible due to its effectiveness and quick action, which serves the purpose for which Islamic slaughtering was prescribed. Comparing it to clay pellets isn`t valid because they lack the penetration and perforation found in bullets, and bullets are not included in the prohibition mentioned in the Qur’an where the animal is struck by a stick, stone, or a heavy object.” [With regard to pellets made of clay, the jurists unanimously agreed that what is killed by being shot with a heavy ball of clay is not permissible to eat, because it was killed by the weight of the projectile and not by its sharp point or edge.]

Based on this view, if the condition of hunting is met with bullets being sharp and capable of causing cutting or perforation that affects the flesh, then hunting with bullets is permissible, and the animal becomes permissible (halal) to eat. If the condition is not met, then the animal will not be halal for consumption unless properly slaughtered.

  • It is permissible to hunt with trained animals, such as dogs, or other carnivores and birds which have fangs and talons, respectively. Trained dogs, lynxes, tigers, lions, falcons, and other trained hunting animals, such as various types of falcons, hawks, and eagles, are all the same in that regard.
  • The hunting animal should be trained, according to the consensus of the jurists, because Allah (سبحانه و تعالى) says in the Qur’an: “And those beasts and birds of prey which you have trained…” (Soorah Al-Ma’idah, 5:4). [The animal so trained should catch] … the game for its owner, [i.e.,] it does not itself eat the game. The Prophet (صلى الله عليه و سلم) said: “If you send your dog after the game, and it eats part of it, you should not eat of it, for the dog has hunted the game for itself and not for you; but if you send the dog and it kills the game without eating it, you can eat it, as it has caught it for its master.” (Narrated by Ahmad; also reported by al-Bukhari and Muslim.)

Some jurists make a distinction between hunting animals such as dogs and hunting birds such as falcons. Their opinion is that eating a game that has been partly eaten by a bird is permissible, while if a dog has eaten from it, it is not allowed. The reason for laying down these two conditions is, first, to emphasize that the hunting dog should be well-trained, always being under the control of its master, and second, to preserve human dignity by not allowing man to eat the leavings of animals. Finally, we note that a well-trained dog that catches the game for its master is very similar to an inanimate weapon in his hands, such as an arrow.

  • The animal should wound the prey in any part of its body, according to the Maalikis and Hanbalis; this is also the apparent meaning of the report and fatwas of the Hanafis, in contrast to the view of the Shafi’is. If the hunting animal kills it by a blow or bites it without causing a wound, it is not permissible, as in the case of an arrow if it kills it with its blunt edge or weight. The same applies if the hunter releases the dog and it catches the prey and breaks its neck but does not wound it, or it jumps on its chest and suffocates it.
  • The animal should not be distracted by something else after it is released so that the catch will be a direct result of it being released. This condition is stated by the Hanafis and Maalikis.
  1. Pronouncing Allah’s Name
  • One should recite “Bismillah” (In the name of Allah) when releasing the arrow or pulling the trigger. That is according to the majority of Hanafi, Maliki, and Hanbali jurists. This must be done at the moment of shooting, not when loading the weapon. Shaykh Ibn Baz [said]: “What you must do is mention the name of Allah when shooting, and it is not sufficient to mention the name of Allah when putting the bullets into the rifle, because the Prophet (صلى الله عليه و سلم) said: “When you shoot your arrow, then mention the name of Allah” (Narrated by Al-Bukhari and Muslim, from the Hadith of `Adi ibn Hatim (رضي الله عنه); this version was narrated by Muslim).”(Fatawa Ash-Shaykh Ibn Baz) If one fails to mention Allah’s name intentionally, the hunted animal will not be halal. However, if one forgets or is unable to do so due to circumstances beyond one’s control, the meat remains halal, [for Allah has forgiven the Muslim ummah for the errors it commits due to forgetfulness or error.]

[However, the Shafi’i School of jurisprudence is of the view that mentioning the Name of Allah (سبحانه و تعالى) is recommended and not a condition, so it is permissible to eat the meat of a slaughtered animal if one deliberately abandons the mention of Allah (سبحانه و تعالى) when slaughtering it. Imam Al-Bukhari and Abu Dawood reported that ‘Aa’ishah (رضي الله عنها) narrated that people asked the Prophet (صلى الله عليه و سلم) said: “People bring meat to us, and we do not know whether or not they mentioned the Name of Allah on it, shall we eat from it or not? The Prophet (صلى الله عليه و سلم) replied: “Mention the Name of Allah and eat from it.” [and she said that the people who gave them the meat were new Muslims.] [However, Mufti Taqi Usmani argues (after giving proof from the extensive works of the Shafi’i school) that this is only when it occurs infrequently. If a habit is made of not pronouncing the name of Allah due to negligence and taking the matter lightly, it will not be permissible according to the Shafi’i school also.]

  • The hunting animal should be released by a Muslim or a person from the People of the Book (Jewish or Christian), along with the invocation of the name of Allah (سبحانه و تعالى).

The statement that the animals slaughtered by the People of the Book are lawful to us even if they did not mention the Name of Allah on them is a narration by Imam Ahmad, and it was reported by Al-Kawsaj in his questions to Imam Ahmad and Is-haq ibn Rahawayh, as he said, “I said: A Christian slaughtered an animal but did not mention the name of Allah on it?” Imam Ahmad said, “It is acceptable.” Ibn Rahawayh said the same thing. Among his evidence is what Al-Khateeb Ash-Shirbeeni of the Shafi’i School of Jurisprudence said in his book Mughni Al-Muhtaaj: “Even if he did not mention the Name of Allah intentionally, it is lawful, because Allah (سبحانه و تعالى) permitted us to eat the animals slaughtered by the People of the Book, saying: “…and the food of those who were given the Scripture is lawful for you.” (Soorah al-Ma’idah, 5:5), while they do not mention the Name of Allah. As regards the saying of Allah (سبحانه و تعالى): “And do not eat of that upon which the name of Allah has not been mentioned.” (Soorah al-An’am, 6:121); what is meant is the animals on which other than the Name of Allah was mentioned, meaning what was slaughtered for idols; the evidence is the saying of Allah (سبحانه و تعالى): “…and that which has been dedicated to other than Allah.” (Soorah an-Nahl, 16:115)”

[Allah (سبحانه و تعالى) says in the Qur’an: “Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah…” (Soorah al-Ma’idah, 5:3)] Most scholars are of the view that the animal, on which other than the Name of Allah is mentioned when slaughtering is forbidden, such as mentioning the name of Christ, for example; but there is one narration from Ahmad that says that it is lawful, and this was reported from some Companions. Ibn al-Qayyim said, “Abul-Barakaat said in his Muharrar, ‘If they (the People of the Book) mentioned a name other than the Name of Allah on it, then there are two narrations reported in this regard (from Imam Ahmad), and the most correct one, in my opinion, is that it is forbidden. Ash-Shafi’i, Maalik, and Abu Haneefah and his companions said, ‘The animals which they slaughtered while mentioning the name of Christ are forbidden.”” The evidence for the view that it is lawful to eat the meat of animals slaughtered by the People of the Book is the saying of Allah (سبحانه و تعالى): “and the food of those who were given the Scripture is lawful for you.” (Soorah al-Ma’idah, 5:5) This issue and the one before it is a matter of ijtihad (independent reasoning), and each view is considerable. A person may act according to what he believes to be the preponderant opinion, and the layman follows the view of the mufti who issued the fatwa to him.

  1. Death of the Animal
  • If the animal dies from the wound inflicted by the weapon, it is considered halal. If the animal is found still alive, it must be ritually slaughtered immediately; if there’s enough time else, the meat will be considered haraam. It takes the ruling of a domesticated animal that is not lawful to eat except after slaughtering it in an Islamic way. Ibn Qudamah (Hanbali scholar) said: “If a person catches an animal that has a stable life by which he may live long and he was not able to slaughter it until it died, then it is not lawful regardless of whether it has an injury with which it may live or not. This is the view of Maalik, al-Layth, Ash-Shafi’i, Is-haq, Abu Thawr, and the scholars of the Hanafi School of jurisprudence. This is because an animal in such a state takes the ruling of a live animal; the evidence is that ‘Umar (رضي الله عنه) was severely wounded with wounds that led to his death, and he admonished the people, and his commandments were accepted as valid while in that condition. He was not exempted from performing the prayer and other acts of worship [even though he was in a very critical state]; and also, because the hunter did not slaughter the animal despite being able to do so, so it is like an animal that is not hunted.” The inference he (Ibn Qudamah) made to ‘Umar (رضي الله عنه) is to indicate that despite his deadly wounds, his acts were permissible, just like other living people.

[Abd Allah ibn Abbas (رضي الله عنه) reports that the Prophet Muhammad (صلى الله عليه و سلم) said: “Whatever cuts the jugular veins, then (after cutting it) eat the animal.” (Muwatta of Imam Malik) Also, Ibn Abbas and Abu Huraira (رضي الله عنهما) report: “The Messenger of Allah (صلى الله عليه و سلم) prohibited the Sharita of Shaytan. It is an animal which is slaughtered by cutting it open and the veins are not cut, and it is then left to die.” (Sunan Abu Dawud)] Slaughter (dhabh) is [made] between the throat (pharynx) and the upper bone of the chest (clavicle). There are four vessels that are cut in slaughter: a. The windpipe or trachea (hulqum), b. The gullet or esophagus (mari’), c. and the two jugular veins – interior and exterior (wadjan). If someone cuts them [all], eating [of that slaughtered animal] is lawful. If he cuts the majority of them, it is likewise, according to Abu Hanifah, but Abu Yusuf and Muhammad said that cutting the windpipe, the gullet, and [either] one of the two jugular veins is essential. [The Fuqaha differ as to which of the vessels must be cut. According to Imam Shafi’i, both the windpipe and the gullet must be slit in order for the animal to be lawful. According to Hanafi school, three of the four must be cut. However, all the fuqaha agree that the place to slaughter is the throat and the upper part of the chest.] Slaughtering is permitted with splinters, sharp stones, and anything that causes blood to pour forth [in a single stroke], except fixed teeth and fixed nails [it is disliked (makrooh) to use a tooth or a claw in the Hanafi School and impermissible to do so in the Shafi’i school (Ibn Abidin, Radd al-Muhtar). The Prophet (صلى الله عليه و سلم) said: “If the killing tool causes the blood to gush out, and the name of Allah is mentioned, then eat (of the slaughtered animal), but do not use a nail (claw) or a tooth.” (Sahih al-Bukhari)] Whoever reaches the spinal cord with the knife and severs the head, that is disapproved for him, but the animal he slaughtered may be eaten. The aim should always be to minimize the animal’s suffering. It is important that the hunted game does not die from suffocation, a blunt force, or bludgeoning, as this would render it impermissible to eat.

  • Allah (سبحانه و تعالى) says in the Qur’an: “[Prohibited for you are those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a predatory animal has eaten [killed].” (Soorah al-Ma’idah, 5:3). Therefore, in the following cases, the meat of the animal is not permissible to eat:
  1. Munkhaniqa: An animal that was killed by strangling or suffocating, whether on purpose or accident. Similarly, if a dull object were to be used for slaughtering, the animal may die due to strangling or suffocation rather than due to the actual slaughtering.
  2. Mawqudha: An animal that has been beaten to death with an object, piece of wood, etc. This rule will apply if a person (with the intent of killing) pelts a stone or any object at an animal thereby killing it. Similarly, if a person shoots a bird with a stone or marble. The reason is that the animal would die from the blow and not because of the piercing.
  3. Mutaraddiya: An animal that falls off an elevated place (mountain, cliff, etc.) and thereafter dies, whether naturally or while being chased by the hunter or predator. Similarly, if the animal was wounded by the hunter, thereafter falls off the mountain and dies or falls into the water and dies. The reason is that there is a possibility that the animal dies due to a fall or drowning and not from the wound. The Prophet (صلى الله عليه و سلم) said: “If you shoot an arrow and it kills the animal, you can eat it. But if it is found in water, you do not know whether its death was caused by drowning or by your arrow.” (Reported by al-Bukhari and Muslim)
  4. Natiha: An animal that dies from the [head] butting of another.
  5. Ma Akala al-Sabu’: An animal that dies due to the pounce or attack of a predator. The impermissibility of such animals is irrespective of whether the blood flows or not. ‘Adi bin Hatim asked the Prophet (صلى الله عليه و سلم), “What if I shoot an arrow and find the game the next morning with my arrow in it?” The Prophet (صلى الله عليه و سلم) replied: “If you know that your arrow killed it, and you do not find any wound inflicted by wild beasts, you may eat it.” (Reported by al-Tirmidhi, who classifies it as saheeh)
  6. Decayed: It is narrated in the Sahih Muslim that the Prophet (صلى الله عليه و سلم) told Abu Th’alabah al-Khashini, “You shoot an arrow, but the game disappears for three days. If you then come upon it, you may eat what is not decayed of it.”
  • When someone shoots [an arrow] at the game and severs a limb from it, the game may be eaten, but the [severed] limb is not to be eaten. There is no difference of opinion among the jurists concerning that because of the words of the Prophet (صلى الله عليه و سلم): “Whatever is cut from an animal when it is alive is (considered as) dead meat.” (Narrated by Abu Dawood; classed as saheeh by Al-Albani in Sahih Abu Dawood)
  1. Joint Hunting and Collaboration
  • If there are two hunters, both individuals must meet the halal requirements for it to be valid. If one person fulfills the requisites while another does not, the animal becomes impermissible to eat. [In other words,] the jurists unanimously agreed that if one whose catch is permissible, such as a Muslim or Christian, hunts in partnership with one whose catch is not permissible, such as a Magian or idol-worshipper, then whatever they catch is prohibited and cannot be eaten. This is based on the principle that the factor that makes it prohibited takes precedence over the factor that makes it permissible. (Al-Mawsu`ah Al-Fiqhiyyah)

(The above reply is based on the following resources:

  • The Mukhtasar Al-Quduri – A manual of Islamic Law according to the Hanafi School
  • Islamqa.info
  • Islamweb.net
  • hfsaa.org [Halal Food Standards Alliance of America (HFSAA)]
  • The Lawful and the Prohibited in Islam by Yusuf al Qardawi
  • The Fatwa Department of the Hashemite Kingdom of Jordan)

Allahu A’lam (Allah (سبحانه و تعالى) knows best) and all Perfections belong to Allah, and all mistakes belong to me alone. May Allah (سبحانه و تعالى) forgive me, Ameen.

Wassalaam