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DOI: https:\/\/doi.org\/10.26475\/jcil.2025.10.2.01<\/span><\/span><\/p>\n[\/et_pb_text][et_pb_tabs admin_label=”Abstract & References” _builder_version=”4.24.3″ _module_preset=”default” body_text_align=”justify” global_colors_info=”{}”][et_pb_tab title=”Abstrak” _builder_version=”4.24.3″ _module_preset=”default” body_text_align=”justify” global_colors_info=”{}”]<\/p>\n
Artikel ini membincangkan tentang hukum memakan hamster menurut perspektif Islam. Permasalahan timbul apabila tiada nas yang jelas berkenaan haiwan ini dalam sumber utama Islam, menyebabkan berlakunya kekeliruan dalam kalangan masyarakat Muslim. Adakah dibolehkan untuk memakan hamster sebagaimana dibolehkan untuk memeliharanya. Walaupun pada asasnya, hamster adalah haiwan yang boleh dipelihara dan halal disentuh, namun adakah ia sesuai dijadikan sebagai makanan dan boleh dimakan? Maka objektif kajian ini adalah untuk menganalisis hukum terhadapnya daripada sudut pandangan empat mazhab sunni dan \u2018ulama\u2019 kontemporari. Kajian ini menggunakan kaedah kualitatif iaitu dengan meneliti kitab-kitab fiqh, fatwa kontemporari serta laman sesawang yang boleh dipercayai. Dapatan kajian menunjukkan bahawa hukum memakan hamster menurut pandangan \u2018ulama\u2019 empat mazhab tidak dibahaskan hukum secara spesifik keatasnya, kerana habitat hamster bukan di tanah arab berbeza dengan spesies haiwan yang menyerupai hamster seperti dhob, yarbu\u2019 dan wabar yang ada di tanah arab. \u2018Ulama\u2019 kontemporari mengeluarkan hukum dengan merujuk kepada dhawabit fiqh kehalalan dan keharaman sesuatu makanan. Hamster diqiyaskan kepada tikus kerana mempunyai \u2018illah yang sama iaitu termasuk golongan haiwan yang kotor dan menjijikkan. Setiap sesuatu yang dianggap jijik dan kotor pada lumrah manusia. Maka makanan itu tidak boleh dimakan. Justeru dengan itu daging hamster tidak halal dimakan.<\/p>\n
KATA KUNCI
Hamster, hukum, dhawabit, tikus<\/p>\n
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This article discusses the Islamic ruling on the consumption of hamsters. The issue arises due to the absence of clear textual evidence (nas) regarding this animal in the primary sources of Islam, leading to confusion among Muslims. The question is whether it is permissible to eat hamsters, just as it is permissible to keep them as pets. Although, in principle, hamsters are animals that can be kept and are permissible to touch, the issue remains whether they are suitable to be consumed as food. Therefore, the objective of this study is to analyze the ruling from the perspective of the four Sunni madhhabs and contemporary scholars. This study adopts a qualitative method by examining classical (fiqh) books, contemporary fatwas, and reliable websites. The findings show that the ruling on consuming hamsters was not specifically discussed by scholars of the four madhhabs, as hamsters do not originate from the Arab region, unlike animals such as the (dhabb), (yarbu)\u02bf, and (wabar), which are found in Arabia. Contemporary scholars derive their rulings based on the established (fiqh) principles (dhawabit) related to the permissibility or prohibition of food. Hamsters are analogically compared (qiyas) to rats, as they share the same effective cause (\u02bfillah), namely being classified as impure and repulsive animals. Anything that is considered repugnant and filthy according to human norms is not permissible to be eaten. Therefore, hamster meat is not considered halal for consumption.<\/p>\n
KEYWORDS
Hamsters, Islamic legal ruling, fiqh guidelines, rat<\/p>\n
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DECEMBER 2025Hukum Memakan Hamster Menurut Pandangan Empat Mazhab\u200bThe Ruling on Eating Hamsters According to the Perspectives of the Four MadhhabsNur Anis Nadhira Azhar, p147055@siswa.ukm.edu.myResearch Centre for Sharia, Faculty of Islamic Studies, Universiti Kebangsaan MalaysiaMohd Izhar Ariff Mohd KashimResearch Centre for Sharia, Faculty of Islamic Studies, Universiti Kebangsaan MalaysiaNik Salida Suhaila Nik SalehFaculty of Sharia & […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"class_list":["post-4556","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages\/4556","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/comments?post=4556"}],"version-history":[{"count":5,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages\/4556\/revisions"}],"predecessor-version":[{"id":4567,"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/pages\/4556\/revisions\/4567"}],"wp:attachment":[{"href":"https:\/\/www.ukm.my\/jcil\/wp-json\/wp\/v2\/media?parent=4556"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}