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On "halal" and "haram"
(I preface all of this by reminding the gentle reader that I am no scholar. Neither do I purport to speak on behalf of anyone but myself).
To proceed:
The terms "halal" and "haram" insofar as I am aware, are commonly understood as meaning "permissible" and "forbidden", respectively.
This understanding is problematic from my perspective as it does not establish a context in which the terms can be properly understood. Said differently, understanding "halal" to mean "permissible" and "haram" to mean forbidden fails (from a definitional perspective) to address the all important question of "why"?
A more useful definition of the terms "halal" and "haram" might be "permissible b/c it leads to positive outcome/good consequence" and "prohibited b/c it leads to negative outcome/bad consequence".
The reader will note that, in addition to addressing the question "why"? (at least in a very preliminary way) this definition lends of element of fluidity to the concepts.
Thus, even "halal" behaviour could become "haram" if persisting in it would ultimately lead to negative outcome/consequence (eating for example - which is "halal" when engaged in with the right type of foods - would b/come haram if one indulged ones-self to the point of causing one-self physical harm (bad outcome/consequence).
The reader will note that, pursuant to this definition, any behaviour pursued to extremity would likely fall into the category of haram.
To which I would respond: precisely. I think this is what is meant when we are referred to as a nation of the "middle way"
(As an aside, I wonder about engaging in charity to the extent of impoverishing ones-self and ones-family and, I think that this would also not be permissible. I do think that I recall Sahih hadith to that effect, but I do not recall it/them well enough to relate them).
To proceed:
The terms "halal" and "haram" insofar as I am aware, are commonly understood as meaning "permissible" and "forbidden", respectively.
This understanding is problematic from my perspective as it does not establish a context in which the terms can be properly understood. Said differently, understanding "halal" to mean "permissible" and "haram" to mean forbidden fails (from a definitional perspective) to address the all important question of "why"?
A more useful definition of the terms "halal" and "haram" might be "permissible b/c it leads to positive outcome/good consequence" and "prohibited b/c it leads to negative outcome/bad consequence".
The reader will note that, in addition to addressing the question "why"? (at least in a very preliminary way) this definition lends of element of fluidity to the concepts.
Thus, even "halal" behaviour could become "haram" if persisting in it would ultimately lead to negative outcome/consequence (eating for example - which is "halal" when engaged in with the right type of foods - would b/come haram if one indulged ones-self to the point of causing one-self physical harm (bad outcome/consequence).
The reader will note that, pursuant to this definition, any behaviour pursued to extremity would likely fall into the category of haram.
To which I would respond: precisely. I think this is what is meant when we are referred to as a nation of the "middle way"
(As an aside, I wonder about engaging in charity to the extent of impoverishing ones-self and ones-family and, I think that this would also not be permissible. I do think that I recall Sahih hadith to that effect, but I do not recall it/them well enough to relate them).
Comments on this journal
Rizwan (Arzee) JE titled "Dependents" is the perfect answer to your last question. Here is the hadiths he provided:
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Narrated by Abu Huraira(Radhiallaho anho):
Allah's Messenger (sallallaahu 'alaihi wasallam) said, "The best alms is that which you give when you are rich, and you should start first to support your dependents."
Sahih Al-Bukhari Vol. 7 : No. 269
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Narrated by Sa'd(Radhiallaho anho):
Allah's Messenger (sallallaahu 'alaihi wasallam), visited me at Makkah while I was ill. I said (to him), "I have property; May I bequeath all my property in Allah's Cause?" He said, "No." I said, "Half of it?" He said, "No." I said, "One third of it?" He said, "One-third (is alright), yet it is still too much, for you'd better leave your inheritors wealthy than leave them poor, begging of others.
Whatever you spend will be considered a Sadaqa for you, even the mouthful of food you put in the mouth of your wife. Anyhow Allah may let you recover, so that some people may benefit by you and others be harmed by you."
Sahih Al-Bukhari Vol. 7 : No. 266