Eating prawns
Is it permissible to eat prawns?
Answer
Wa’alaykum as Salām wa rahmatullāhi wa barakātuhu,
Kindly refer to Fatwaa Ref-No#: 1893
Author Archives: Ismael
Binaa for Lady praying alone
Binaa for Lady praying alone
Assalamu alaykum wa rahmatullahi wa barakatuhu,
If a woman is performing salaatut tasbeeh at home, and whilst in salaah her wudhoo breaks, can she carry on praying her salaat from the point where her wudhu broke after making a fresh wudhu? Is binaa permissible for a woman praying salaah at home?
Answer
Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,
It will be permissible for her to continue praying from where she stopped, bearing in mind the various laws of Binaa. However, it is better that she renews her prayer.
References
والرجل والمرأة في حق حكم البناء سواء، هكذا ذكر محمد رحمة الله عليه في الباب الأول من «الجامع الكبير» : وهذا لأن جواز البناء عرف بالحديث الذي روينا أنه يتناول الرجل والمرأة لأن النبي عليه السلام ذكره بكلمة (من) عامة للرجال والنساء جميعاً. (المحيط البرهاني في الفقه النعماني (1/ 483)
(ويتم صلاته ثمة) وهو أولى تقليلا للمشي (أو يعود إلى مكانه) ليتحد مكانها (كمنفرد) فإنه مخير، وهذا كله (الدر المختار (ص: 82)
باب الحدث في الصلاة
” ومن سبقه الحدث في الصلاة انصرف فإن كان إماما استخلف وتوضأ وبنى ” والقياس أن يستقبل وهو قول الشافعي رحمه الله تعالى لأن الحدث ينافيها والمشي والانحراف يفسدانها فأشبه الحدث العمد.
ولنا قوله عليه الصلاة والسلام ” من قاء أو رعف أو أمذى في صلاته فلينصرف وليتوضأ وليبن على صلاته مالم يتكلم ” وقال عليه الصلاة والسلام ” إذا صلى أحدكم فقاء أو رعف فليضع يده على فمه وليقدم من لم يسبق بشيء” والبلوى فيما يسبق دون ما يعتمده فلا يلحق به ” والاستئناف أفضل ” تحرزا عن شبهة الخلاف وقيل إن المنفرد يستقبل والإمام والمقتدي يبني صيانة لفضيلة الجماعة ” والمنفرد إن شاء أتم في منزله وإن عاد إلى مكانه (الهداية (1/ 59)
A divorced woman marrying a non-kufu man
A divorced woman marrying a non-kufu man
Assalamu Alaikum
Respected Mufti,
Could you please tell me whether a divorced woman needs the agreement of a wali in order to marry a non-kufu man? Or can she marry herself off without any wali and her marriage will be valid?
Answer
Wa’alaykum as Salām wa raḥmatullāhi wa barakātuhu,
It is imperative for a woman to obtain the approval of her Walī (guardian) if she marries someone who is not suitable for her (ghayr kufu). If she does not attain the approval of her Walī, the marriage will not be valid. This is irrespective of whether she was previously married or not.
Abortion due to sicknesses
Abortion due to sicknesses
Assalamu ‘alaykum warahmatullahi wabarakatuhu Mufti Sahib,
Forwarding you a question on behalf of a sister:
“I’m a 50-years-old woman, my weight is 110 kg and I’ve three daughters who were born through caesarean section. My health condition is unstable (due to hypothyroidism and diabetes); I would like to know if in my condition is it permissible for me to resort to abortion as I remained pregnant “by mistake”.
Jazakallahu khayran,
Wassalam,
Answer
As Muslims, we believe that everything is decreed by Allah Ta’ala. If Allah Ta’ala willed that you get a child, there is nothing that will stop you from getting the child. There is no such thing as a ‘mistake.’ You should now be content with the decree Allah Ta’ala and make du’a to Allah Ta’ala that He makes things easy for the you and the rest of the family.
In spite of expecting an adverse effect on your physical well being, it would not be permissible to abort the baby. Even if the mother’s life is in danger, the baby’s life cannot be snuffed out to save the mother’s life. Likewise, even if it is expected that the baby will be affected in some way, then too it will not permissible to terminate the pregnancy. There are many instances where doctors assumed that the baby will not survive, but a healthy baby was born and there were no complications at all.
Since you are already pregnant, you should visit the doctor frequently to have your thyroid levels checked during the pregnancy so that the doctor can monitor your health and determine medication dosage.
Yes, if after this pregnancy you find that the difficulty that you had to endure as a pregnant mother was more than normal and it had a profound negative effect on your health, then you should seek medical advice from a Deeni-inclined Muslim doctor. If the doctor sincerely advises that you should practice some form of contraception then you should contact an Alim and discuss the reasons given by the doctor. He would advise accordingly.
Hadhrat Mufti Mahmood Hasan Sahib (may Allah be pleased with him) gave leeway for practicing temporary birth control measures, due to the hardships experienced by a woman during pregnancy. However, these should be temporary measures, to be utilized only until the woman regains her strength. [Fataawa Mahmudiyya, Vol. 5, Pg. 343, Vol. 6, Pg. 370].
Adoptive Parents
Adoptive Parents
Assalamu ‘alaykum wa rahmatullahi wa barakatuhu,
A sister asks:
“I’m a convert, I’m not married and I’ve been adopted: does this mean that I have no mahrams?
Also, is the obedience due to one’s parents also due to one’s adoptive parents? If there have been bad relations for years due to very delicate situations which can’t be solved, is it haram to break the ties with one’s adoptive parent?
Answer
Wa’alaykum as ṣalām wa raḥmatullāhi wa barakātuh
Adoption does not cancel the obligation of Ḥijāb, nor does the adopted relationship make a male and female into Maḥrams for each other. If a woman adopts a male child, she will have to observe Ḥijāb with him after the he reaches the age of puberty, unless she is otherwise bound to him in a blood-relation that makes him her Mahram, e.g. she adopts her sister’s son. If however, she adopts him before he reaches the age of two, and breast-feeds him during that period, then to observe Ḥijāb will not be necessary, as the breast-feeding will render him her foster son. If the adoptive mother does not have breast-milk, and her sister breastfeeds the child, then obligation of Ḥij āb will fall away for adoptive mother as well as her sister. Due to this, an adopted male child can marry the daughter of his adoptive parents because she is not his real sister, unless if they were both breast-fed by the same woman, in which case it will not be permissible for them to get married to each other.
The above laws have been extracted from the principle laid down by the Noble Qurān in the 34th verse of Surah al-Aḥzāb where Allah Ta’ālā says:
وما جعل ادعيا ئكم ابنا ئكم… ……. ادعوهم لآباءهم هو اقسط عند الله .
“And Allāh did not make your adopted children your sons. That is only your words coming out from your mouths. And Allāh says the truth and He guides to the right path. Call them with reference to their (natural, biological) fathers. It is more just in the sight of Allāh.”
I am not aware of the reason behind you intending to break off relations; however, it should be born in mind that breaking off ties with any Muslim is prohibited, unless there is a valid Sharī reason.
It has also been stated in Sunan Abī Dāwūd that Abū Hurairah (May Allāh Ta’ālā be pleased with him) mentions that the Prophet (peace and blessings be upon him) said:
قال الأمام مسلم حدثنا قتيبة بن سعيد عن مالك بن أنس فيما قرئ عليه عن سهيل عن أبيه عن أبي هريرة أن رسول الله صلى الله عليه وسلم قال تفتح أبواب الجنة يوم الإثنين ويوم الخميس فيغفر لكل عبد لا يشرك بالله شيئا إلا رجلا كانت بينه وبين أخيه شحناء فيقال انظروا هذين حتى يصطلحا انظروا هذين حتى يصطلحا انظروا هذين حتى يصطلحا .
“The doors of Heaven are opened every Monday and Thursday, and every servant (of Allāh) is forgiven who is not a polytheist, except those whose enmity is between them; Allah Says: ‘Postpone those until they re-establish normal relationship (with each other).” (Ṣaḥīḥ Muslim, 4/1987)
Asthma pump whilst fasting
Asthma pump whilst fasting
Assalamu Alaikum
I suffer from asthma and at times need to use the asthma pump/inhaler. I would like to know if it is permissible for me to do so while fasting. will the use of the pump nullify my fast? If so then what should be done in case of an emergency?
Answer
Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,
From amongst the factors that break the fast is the intentional inhalation of any perceptible body, such as smoke or gas. Since the use of an asthma pump entails inhaling gas, it will nullify the fast.
If you are prone to get asthma attacks, try to take precautions or medication before or after the fast in order to avoid the attacks. However if there is a genuine need to use the inhaler while in the state of fasting, where there is fear of losing a life, a limb or of the sickness increasing, then it will be permissible to use it, and make up for the broken fast later on
References
قال الحصفكي (أو دخل حلقه غبار أو ذباب أو دخان) ولو ذاكرا استحسانا لعدم إمكان التحرز عنه، ومفاده أنه لو أدخل حلقه الدخان أفطر أي دخان كان ولو عودا أو عنبرا له ذاكرا لإمكان التحرز عنه فليتنبه له كما بسطه الشرنبلالي.و قال العلامة الشامي (قوله: ومفاده) أي مفاد قوله دخل أي بنفسه بلا صنع منه (قوله: أنه لو أدخل حلقه الدخان) أي بأي صورة كان الإدخال، حتى لو تبخر ببخور وآواه إلى نفسه واشتمه ذاكرا لصومه أفطر لإمكان التحرز عنه وهذا مما يغفل عنه كثير من الناس، ولا يتوهم أنه كشم الورد ومائه والمسك لوضوح الفرق بين هواء تطيب بريح المسك وشبهه وبين جوهر دخان وصل إلى جوفه بفعله إمداد وبه علم حكم شرب الدخان ونظمه الشرنبلالي في شرحه على الوهبانية بقوله:
ويمنع من بيع الدخان وشربه … وشاربه في الصوم لا شك يفطر
ويلزمه التكفير لو ظن نافعا … كذا دافعا شهوات بطن فقرروا. (الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 395)
ويمنع من بيع الدخان وشربه … وشاربه في الصوم لا شك يفطر
ويلزمه التكفير لو ظن نافعا … كذا دافعا شهوات بطن فقرروا. (الدر المختار وحاشية ابن عابدين (رد المحتار) (2/ 395)
Attending Mawlid and Khaddaats
Attending Mawlid and Khaddaats
Asalaamu alikum wa rahma tullahi wa barakatu
I follow the hanafi madhab. My neighbour often invites me to mowloods and khadats. I am 18 and has never been to these gatherings. My parents always say that we do not go to these things but I would like to know the story behind these events. Is it okay to practice such things? Is there some sort of reward or is it bid’ah?
I attended a muslim school and no such practices were encouraged. However, we were too young to ask why people practice such acts.
shukran wa ahsan uljazaa
Answer
Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,
The celebration of the Mawlid is an innovation in religion. Neither was it the practice of the Prophet (sallallahu alayhi wa sallam) himself, nor did the companions or Tabi’een celebrate the birthday of the prophet (sallallahu alayhi wa sallam).
Scholars state that the first person to introduce the innovation (bid’ah) of celebrating the Milad was the ruler of Irbil, Muzaffar ad-Din ibn Zain al-Din. This was six centuries after the period of prophethood.
The great scholar, ‘Allamah Anwar Shah Al-Kashmiri (may Allah be pleased with him) has said,
وأحدثه صوفي في عهد سلطان إربل سنة ( 600 ) ، ولم يكن له أصل من الشريعة الغراء (العرف الشذي شرح سنن الترمذي – (2 / 82 مؤسسة ضحى للنشر والتوزيع)
“A Sufi innovated it in the era of Sultan Irbil around the year 600 A.H, and it does not have any basis in our pure Shari’ah.” (Al-‘Arf ash-Shadhi, 2/82)
‘Allaamah Mu ‘izz ad-Din Hasan Khwaarzimi (may Allah be pleased with him) states in his book, al-Qawl al-Mu’tamad,
“The Ruler of Irbil, King Muzaffar Abu Saeed Kaukari, was an irreligious and prodigal king. He ordered the scholars of his time to act according to their opinions and discard the practice of following any school of law. A group of learned men inclined towards him. He (this king) organized Mawlid sessions during the month of Rabi al Awwal. He was the first king ever to introduce this practice.”
A so-called ‘scholar’ by the name of Abul Khattab Umar bin Hasan bin Dihya al-Andalusi supported and assisted the king in this innovation.
Regarding this person, ‘Allamah Ibn Kathir (may Allah be pleased with him) has reported on the authority of As-Sabt,
قال السبط: وقد كان كابن عنين في ثلب المسلمين والوقيعة فيهم، ويتزيد في كلامه فترك الناس الرواية عنه وكذبوه )البداية والنهاية – (13 / 169دار إحياء التراث العربي)
“Ibn ‘Unain (Ibn Dihya) used to insult the Muslims and vilify them. He would make additions in his report and exaggerate. The people stopped narrating traditions from him and falsified him.” (Al-Bidaya wa al-Nihaya, 3/144-146)
Ibn Hajar al-Asqalani (may Allah Ta’ala have mercy on him) commented on him saying,
وكان ظاهري المذهب كثير الوقيعة في الأئمة وفي السلف من العلماء خبيث اللسان أحمق شديد الكبر قليل النظر في أمور الدين متهاونا (لسان الميزان – (4 / 296 مؤسسة الأعلمي للمطبوعات – بيروت)
“He was a follower of the Zahiri school of thought and often slandered the scholars and the scholars of the past. He possessed an evil tongue and was stupid, self-conceited, lacked insight and took religious matters lightly.” (Lisan al-Mizan, 4/296)
The afore-mentioned clearly illustrate that the Mawlid was innovated by irreligious people with ulterior motives. The companions loved the Prophet (sallallahu alayhi wasallam) the most and yet they did not celebrate the Mawlid. They lived on for at least a century after him, but despite their unparalleled and profound love towards the holy prophet (sallallahu alayhi wa sallam), they never celebrated his birthday. If the Mawlid was a meritorious and divinely inspired act, then surely the prophet (sallallahu alayhi wa sallam) would have commanded the Ummah to celebrate it, or at least, either he or his noble companions would have practiced on it. Since it cannot be substantiated by any action of theirs, it becomes crystal clear that celebrating the Mawlid has absolutely no relationship with Islam and it is Bidáh (innovation).
Furthermore, there are numerous other vices which take place at a Mawlid. Music, intermingling of sexes, squandering of wealth, omitting compulsory prayers etc. are just few of the many wrongs which happens on such occasions.
Moreover, the Celebration of the Mawlid is an imitation of the Christians, who celebrate the birth of the Messiah (peace be upon him).
In light of the above, it will not be permissible to celebrate the Mawlid even if a person beliefs that the Prophet (sallallahu alayhi wa sallam) is not present. Muslims should rather strive to revive the Sunnah and put an end to bid’ah (innovation). Likewise, they should not do any action until they know the ruling of Allah concerning it.
If gatherings are conducted at a random in which the love of Nabi (sallallahu alayhi wa sallam) is discussed and people are encouraged to follow the Sunnah, then that is permissible on condition there is nothing un-Islamic in such gatherings.
This ruling is derived from the following narration of Saheeh Al-Bukhari and Saheeh Muslim,
قال الإمام البخاري حدثنا عمرو الناقد وإسحاق بن إبراهيم وابن أبى عمر كلهم عن سفيان قال عمرو حدثنا سفيان بن عيينة عن الزهرى عن سعيد عن أبى هريرة أن عمر مر بحسان وهو ينشد الشعر فى المسجد فلحظ إليه فقال قد كنت أنشد وفيه من هو خير منك. (متفق عليه)
Abu Hurairah narrates, “Umar once passed by Hassaan who was saying poetry in the Masjid. He glanced angrily towards Hassaan. Hassaan responded, “I used to say poetry and in the Masjid there used to be one who is greater than you (meaning Nabi صلى الله عليه و سلم).” (Bukhari and Muslim)
The above rulings apply to Khaddaats as well.
Bequest for an heir
Bequest for an heir
Assalamu alaykum,
My husband passed away last month cause of cancer. During his life he told his lawyer that all debts due to him should be given to me. Now that he passed away, will I be entitled to receive all these debts?
Answer
Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,
May Allah forgive your husband and bless him with Jannah al-firdaws…Amin.
There are two possible scenarios;
1) Either the deceased made the bequest before being diagnosed with cancer,
2) The bequest was done after the illness.
In the case where the deceased advised his lawyer that money owing to him should be given to you, if this took place in his death-illness then it will be regarded as Wasiyyah (bequest). Any Wasiyyah made for heir is not permissible. It comes in a narration of Sunan an-Nasaai,
قال الإمام النسائي أخبرنا قتيبة بن سعيد قال حدثنا أبو عوانة عن قتادة عن شهر بن حوشب عن عبد الرحمن بن غنم عن عمرو بن خارجة قال خطب رسول الله صلى الله عليه و سلم فقال : إن الله قد أعطى كل ذي حق حقه ولا وصية لوارث (أخرجه النسائي في سننه (6/ 247)
“Amr bin Khaarija mentions that the prophet (sallallahu alayhi wa sallam) gave a khutba and said, ‘Verily Allah has given everyone deserving of rights his due rights, and there is no bequest for an heir.” (Sunan an-Nasaai, 6/247)
Hence the money will be added into the estate.
If the deceased advised his lawyer before his death-illness, then it would have been conditional for you to take possession. In this case, if you gained possession of the debts during his life time, then it will be yours, as this will be regarded as a gift. But if, during his life-time you did not gain possession of the money, and it was only after his demise that the debts were paid and you gained possession of it, then it will regarded as Wasiyyah. Therefore the money will not be yours but it will be added into the estate. However if all the heirs give consent to you taking the money, then it will be permissible for you to take it.
وقال أكثر أصحابنا: نسخت بقوله – صلى الله عليه وسلم -: «إن الله أعطى كل ذي حق حقه ألا لا وصية لوارث» ، هذا الحديث رواه جماعة من الصحابة – رضي الله تعالى عنهم – منهم أبو أمامة الباهلي – رضي الله تعالى عنه – أخرج حديثه أبو داود والترمذي وابن ماجه بإسناده إليه أن النبي – صلى الله عليه وسلم -: خطب فقال: «إن الله تعالى قد أعطى كل ذي حق حقه فلا وصية لوارث» .
وقال الترمذي: حديث حسن، وهو حديث مشهور تلقته العلماء بالقبول، وقال الأترازي: ونسخ الكتاب بمثله جائز عندنا، وهو حجة على الشافعي حيث يعتقد عدم جواز نسخ الكتاب بالسنة وقد انتسخ بها. )البناية شرح الهداية (13/ 389)
وقال الترمذي: حديث حسن، وهو حديث مشهور تلقته العلماء بالقبول، وقال الأترازي: ونسخ الكتاب بمثله جائز عندنا، وهو حجة على الشافعي حيث يعتقد عدم جواز نسخ الكتاب بالسنة وقد انتسخ بها. )البناية شرح الهداية (13/ 389)
(ومنها) أن لا يكون وارث الموصي وقت موت الموصي، فإن كان لا تصح الوصية لما روي عن أبي قلابة – رضي الله عنه – عن رسول الله – صلى الله عليه وسلم – أنه قال «إن الله تبارك وتعالى أعطى كل ذي حق حقه، فلا وصية لوارث» وفي هذا حكاية، وهي ما حكي أن سليمان بن الأعمش – رحمه الله تعالى – كان مريضا، فعاده أبو حنيفة – رضي الله عنه – فوجده يوصي لابنيه، فقال أبو حنيفة: – رضي الله عنه – إن هذا لا يجوز، فقال: ولم يا أبا حنيفة فقال: لأنك رويت لنا أن رسول الله – صلى الله عليه وسلم – قال: «لا وصية لوارث» فقال سليمان – رحمه الله -: يا معشر الفقهاء أنتم الأطباء ونحن الصيادلة. فقد نفى الشارع – عليه الصلاة والسلام – أن يكون لوارث وصية نصا. )بدائع الصنائع في ترتيب الشرائع (7/ 337)
Information about book: Bidayat al-Mubtadi of al-Marghinani
Information about book: Bidayat al-Mubtadi of al-Marghinani
Assalamu alaykum,
Could you please tell me if:
a) There exists a copy of Bidayat al-Mubtadi on its own without addition of al-Hidayah?
b) What are some fada’il of this book and studying it before al-Hidayah?
Jazakum Allahu khayra
Answer
Wa’alaykum as Salam wa rahmatullahi wa barakatuhu,
1) Yes, there are many prints of the book seperately. Amongst others, we have the Matba’ah al-Futuh print (1355/1966), Matba’ah Wadi al-muluk print, Matba’ah Ali Muhammad Subh print etc
2) If you are studying Mukhtasar al-Quduri before Hidaya, I don’t see any point in studying Bidayah al-Mubtadi before al-Hidayah.
Bovine Gelatine
Bovine Gelatine
AssalamuAlaykum
Is gelatine Halal?
Wassalam
Answer
Assalāmu ‘Alaykum wa raḥmatullāhi wa barakātuh
If a Ḥalāl animal is slaughtered in conformity with Sharī’ah, the gelatine derived from its skin will be permissible. However, if the Ḥalāl animal is not slaughtered according to Sharī’ah, then only the gelatine derived from the bones will be permissible.
Generally, in South Africa bovine gelatine is not permissible due to the following reasons:
1) The cattle are not slaughtered Islamically.
2) The gelatine is made from the skin, and not the bones.
Thus, the bovine gelatine of South Africa is not permissible.
However, there are other countries such as Malaysia etc., where it is ensured that the cattle are slaughtered Islamically. Thus the bovine gelatine from those countries will be Ḥalāl.