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Perceraian melalui lafaz talak tiga dalam satu masa merupakan perkara yang diperselisihkan dikalangan fuqaha. Perbezaan pendapat ini turut mencorakkan keputusan-keputusan mahkamah dalam membuat pengesahan status lafaz talak berkenaan. Selain faktor lafaz sorih dan kinayah, terdapat faktor-faktor lain yang boleh menentukan status lafaz talak tiga sekali lafaz. Makalah ini bertujuan membincangkan kesan faktor-faktor luar kawalan suami yang melafaz talak dalam penentuan status talak tiga sekali lafaz di Mahkamah Syariah. Kajian ini adalah kajian kes menggunakan kaedah analisa kandungan. Data-data yang diperolehi dianalisis secara deskriptif dan perbandingan. Hasil analisis mendapati faktor lain yang dipertimbangkan oleh mahkamah dalam menentukan status kes talak tiga dalam satu lafaz ialah keadaan lafaz talak yang diucapkan dan keadaan suami sebelum, semasa dan selepas melafazkan talak. Ia merangkumi faktor-faktor luar kawalan iaitu sedar, paksaan, hilang pertimbangan, hilang kawalan diri dan kejahilan tentang kesan talak. Faktor-faktor tersebut boleh dibuktikan menerusi sumpah ataupun dokumen perubatan.

Islam has prepared and outlined clear rules and regulations regarding all types of food, including food from haram sources (forbidden based on the Islamic religion) derived from animals and other bases. This article critically reflects on general Fiqh principles that have been debated by Islamic clerics and renowned experts on Islamic Fiqh regarding this thorny issue. Fiqh scholars, for instance, argue that the halal status of each and every food product could easily be determined by examining how that product was processed from the very beginning. In this sense, if the original source of the product is halal then the final processed product is also deemed halal. Contrarily, if the original source of the product is haram then the final processed product will be considered haram, if the source is dirty, illicit and/or unclean in the eyes of Islam. Even though the final processed product has changed so much in its basic constituents, this product will still be considered haram. Jurists from the Maliki and Hanafi, on the other hand, every item that is considered haram and unclean can be considered halal and fit for consumption or use in the eyes of Islam provided the original item has changed so much from its original make up. That said, jurists from all four sects seem to agree that any new products that can cause detriment and harm to human beings, either directly or otherwise, should be considered impure and haram for consumption and other indirect uses.

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