As far as I know it is valid to sacrifice a female animal on eid (ewe or cow), who could be lactating. Is there any restriction on using the milk of that animal?

My spouse and I are having a friendly debate on this topic. We both understand that the Qur’an permits the food of the People of the Book, but we differ on what that means in practice today. - Her view: We can't be sure if the animal was slaughtered according to Islamic requirements (e.g., invoking Allah’s name, proper method, etc.), so the meat might not be halal. - My view: If we don’t know exactly how it was slaughtered, we can still say “Bismillah” before eating and it becomes halal, based on the hadith where the Prophet ﷺ said: > The Prophet's Companions once complained to him and said: "We receive meat and we do not know if God's name has been invoked on > it." The Prophet ﷺ replied, "Recite God’s name and eat of it." (Narrated in Bukhari) Could someone please explain why scholars differ? Why do some scholars rely on this hadith and others seem to disregard it? I’m originally from the U.S and the opinion I follow is commonly practiced here that meat from the People of the Book is generally permissible if we don’t have clear evidence that it’s haram and we can eat it as long as we say bismillah. My wife is from Southeast Asia, where the more cautious view is followed that meat is only halal if we are sure it was slaughtered properly according to Islamic guidelines. I’d really appreciate understanding why these differences exist across regions. Thank you for your time. Jazakallah Khair

*Note: This post is intended to provide a canonical answer for a common class of questions* --- The forbiddance of drinking *khamr* is is well-known in Sunni Islam, based primarily on the following Qur'anic ayah: > [[Al-Ma'idah 90](http://legacy.quran.com/5/90)] O you who have believed, indeed, intoxicants (*khamr*), gambling, stone altars, and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful. In addition, two common ahadith are used to elaborate on this, as follows: > Every intoxicant is wine (*khamr*) and every intoxicant is forbidden. and > Whatever intoxicates in large amounts, a small amount of it is unlawful. Whereas the forbiddance on drinking alcoholic beverages in general is, to the best of my knowledge, unanimously held, there is some dispute between the scholars as to how far the prohibition against foods that contain alcohol — even trace amounts — is to be taken. While I'm sure there are many others I'm missing, off the top of my head some of the points of contention would include issues such as "Is the alcohol from wine (i.e. grapes) or some other source," "Does the final product contain enough alcohol to be detected or to have an intoxicating effect," "Was the alcohol added intentionally, or did it generate naturally (e.g. leavened bread, fermented fruit juice)," and "Does the rule of necessity apply (e.g. alcohol in medicine)?" In order to prevent opinion-based voting, please refrain from posting answers that only cover a single point of view: **What I am looking for in an answer here is *a single post* summarizing the major points of contention and predominant opinions of each of the Sunni madhahib**, ideally with a brief explanation of why that opinion is held if it is fundamentally different from the others or seems to go against clear evidences. Including significant opinions outside of those dominantly held by the major madhahib would also be welcome, as long as they're clearly marked as such. In the interest of keeping this from getting too broad (if it isn't already), I am limiting this question to alcohol that is clearly meant for human consumption (i.e. food, beverages or oral medication); the issue of alcohol being used in things like perfume or topical treatments is irrelevant here.

Repeat of the title, because it's a simple question: Does Islam command Muslims to organize their eating into meals, or could meals be little more than a cultural practice of some Muslims? Link to original, that includes more than one question: https://islam.meta.stackexchange.com/questions/3698/two-different-problems-about-food

Food Belief force Life Halal Haram I need help deciding if it is ok to be forced to fast?

Is it halal to eat the fries and veggie burger from KFC Austria, considering only two items (bacon in a burger and twister) contain bacon, while the rest are chicken or non-meat? Also, as a student, I’ve received a job offer from KFC after a month of applying elsewhere. I need the job to manage my expenses, but I'm unsure if it's permissible to work there due to the presence of bacon. Any guidance would be appreciated.

Are there other Ṣaḥīḥ or Ḥasan hadiths on a jumu'ah day meal? > Narrated Abu Hazim: Sahl said, "We used to feel happy on Fridays." I asked Sahl, "Why?" He said, "There was an old woman of our acquaintance who used to send somebody to Buda'a (Ibn Maslama said, "Buda'a was a garden of date-palms at Medina). She used to pull out the silq (a kind of vegetable) from its roots and put it in a cooking pot, adding some powdered barley over it (and cook it). After finishing the Jumua (Friday) prayer we used to (pass by her and) greet her, whereupon she would present us with that meal, so we used to feel happy because of that. We used to have neither a midday nap, nor meals, except after the Friday prayer." (See Hadith No. 60, Vol.2 ) https://torontodawah.com/forgotten-sunnah-eating-together-after-jumuah/

Does "boiling wine in the oven" make it Halal? has this problem different answers depending on the denomination or is there consensus about it?

I heard a friend say that as Muslims we should eat everything that has been made halal for us and if we don't then we will be questioned on the last day. I am specifically referring to rabbit meat here: I have never tasted it nor do I intend to, but is my refusal to eat it considered a sin on my part?

I live in Portugal. Here are some supermarket chains such as "Continente", "Pingo Doce" etc. They sell their own brand foods and also other brands' foods. For instance: Continente sells vegetable salads, vegetable sandwich, vegetable soups etc. They do NOT have "suitable for vegetarians" label. Their ingredient lists don't seem to have any animal-derived or Haram ingredients. But I have a concern. Do I need to know, whether there is any **cross-contact** (or cross-contamination) between vegetarian and non-vegetarian foods in the Continente food factories? What usually happens in these kind of factories? Please help....

I am Muslim but my Step-son is Christian and he eats Bacon and Ham (Pork). Since we live in the same house, Is it allowed to bring Bacon and Ham (Pork) in the house though I do not consume it? Is it permissible for me to buy such food for him with my Halal rizq when he ask for? please advise.

Given that eel is clearly a water animal, one would think that it would fall under the general ruling of the hadith wherein [the sea's water is pure and its dead is permissible](https://sunnah.com/nasai/42/88) . However, I clearly recall reading from various sources that eel is considered haram by at least one of the major schools of jurisprudence. The internet being what it is, I've had trouble finding reliable references thereof; the best I've learned is that eel is clearly *halal* according to the Hanafi school (which I find interesting, considering how many other species of seafood they don't deem thus), but I've found little more than vague references that either the Maliki or Hanbali schools consider it *haram*, but with nothing to back them up. I've also not found any clear evidences as to *why* eel is considered thus. A few possibilities I've seen presented, again without any reliable references to back them up, are as follow: * Eel is not "fish-shaped" (neither are most shellfish) * Eel does not have scales (does this even matter?) * Eel is a predator (a lot of fish are) So the question lies thus: **Which school(s), if any, do not consider eel inherently *halal* (like other seafood), and why not?**

I give someone a recipe but they use haram meat instead of halal am I getting sins? Because he wanted the recipe for the food

What happens if you are in Wudu but you eat, do you have to wash your mouth to do Salah? and if there are a bunch of food particles in your mouth i think you can swallow it but what you eat but it leaves very little but to no residue do you have to wash your mouth or not?

I wonder when you fast for 3 days to take back an oath on not eating something because you realize that thing is in everything. Is there something that has to be recited to make it clear that you take back the oath or do you tell God that you will fast for 3 days because of that cause to take back the oath on that particular thing. Sorry if this sounds complicated, grateful for answer.

In my culture (Australian; English background), we usually eat with a fork in our left hand and the knife in the right. We place food in our mouths using the fork in our left hand. This is how I was brought up, and it would be considered bad manners to do otherwise. If a knife is unnecessary, we can use the fork alone in the right hand. This is suitable for eating e.g. pasta, but not for eating e.g. a chicken fillet, which is cut up using the right hand. I found this fatwa: > It is unlawful to eat with the left hand using a fork or your bare hand as the Prophet (Sallallahu Alaihi wa Sallam) said: "Say Bismillah, eat with your right hand and eat from what is nearer to you". -- IslamWeb It strikes me as a very strong prohibition. The other two points in the Prophet's statement don't strike me as obligatory. **Question**: Is there a consensus that eating with a knife and fork, as in Western culture, is unlawful? I'm wondering if this is a mainstream viewpoint. It would take a lot of practice to get accustomed to eating in another way, and people will probably think it's inappropriate.

As the title says; **Which scholars argue that mentioning Gods name while slaughtering is not obligatory?** Of course it doesn't have to be a list with all scholars ever holding that opinion, but as many as possible without making it to hard. ---------- **Some background (Maybe not relevant to the question itself):** Now, there are a few I know of like Ibn Rushd and Chams Ad-din Ar-ramli. *(I guess most of the Shafi'i scholars do too, but I am not sure about that, so correct me if I am wrong.)* > 6:121 **And do not eat of that upon which the name of Allah has not been mentioned**, for indeed, it is grave disobedience. And indeed do the devils inspire their allies [among men] to dispute with you. And if you were to obey them, indeed, you would be associators [of others with Him]. Basically Ibn Rushds argument is that this verse ain't talking about mentioning Allahs name, but rather that we should not eat dead animals (mayta), which if we read the reason for this revelation (asbab nuzul), we might find that conclusion more logical: > قال المشركون : يا محمد أخبرنا عن الشاة إذا ماتت من قتلها ؟ قال الله قتلها " ، قالوا : فتزعم أن ما قتلت أنت وأصحابك حلال ، وما قتل الكلاب والصقر حلال ، وما قتله الله حرام ، فأنزل الله تعالى هذه الآية . > The polytheists said: O Muhammed! Tell us about the sheep, who is the one killing it when it dies? He said: Allah killed it. They said: So you claim that what you and your companions kills, is halal and what dogs and birds kills is halal and (then you claim) that what God kills is haram? Then the verse was reveled by God: "And do not eat of that which the name of Allah has not been mentioned" > > References in Arabic from Tabari Tafsir Also found in Asbab Nozol (english translation here ) Therefore his conclusion is that the verse is about prohibition of dead animals. Also this famous hadith is used to prove that mentioning Allahs name is not a condition for the meat to be lawful when slaughtering: > Narrated Aisha: The people said to the Prophet (ﷺ) , "O Allah's Messenger (ﷺ)! Here are people who have recently embraced Islam and they bring meat, and we do not know whether they had mentioned Allah's Name while slaughtering the animals or not." The Prophet (ﷺ) said, "You should mention Allah's Name and eat." Chams Ad-din Ar-ramlis understanding of that verse is that it rather means "Do not eat of that upon which the name of Allah has not been metioned (i.e other names, like Hubal, Allat, other "god" names, meaning Allahs name wasn't mentioned) You find this mentioned in page 211 and 212 in this PDF (أثر الإختلاف في القواعد الأصولية في إختلاف الفقهاء) So, basically, I wonder how many other (and which) scholars follow these opinions.

My parents are practicing magic to all my family members agree with them except for me and my sister, my father taught others to practice with him and they are making Sihr on me and my sister. The problem is far big we don't have job, and all their food is haram and we don't have other options. Should we starve to death or should eat because there is no way to get halal food?

1.Almost all the restaurants in my area don’t sell halal slaughtered meat(chicken/mutton)so if I eat veg in these restaurants do I always need to ask them about the utensils they use for preparing the veg & non-veg food or just let it be as it might trigger my OCD? 2. Is the issue of contamination of food in Islam real as there is nothing specifically written about it in the hadhees?

Is brown sugar halal? I've heard that it is not, but on the ingredients list it just say "brown sugar". Should I be worried because I have been consuming it.