Author: jknfatawa1

Working in the IT Team in a Bank

jknfatawa1 Finance
Working in the IT Team in a Bank

6th August 2026

 

Question: I work for a Bank, in an IT team, specifically I manage the deployment of various software/applications on to machines etc. I want to ask is working for a bank allowed and if so, is my role permissible? I don’t have any dealings with interest, money or transactions etc. I have received various conflicting information so wanted clarification on this matter as it is always concerning me. 

 

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

Concerning your query, the nature of the question suggest whether working in a bank with the specific role entails assisting upon a sin or not.  As a general principle, any service or employment that has no direct involvement in sin or unlawful transaction is permissible. According to Imām Abū Hanifah rahimahullah, assisting upon sin is only when the actual service is unlawful or there is direct association with the sin, with the intention of support and validation of that sin. When this is not the case, it is not assisting upon sin. This is analogous to the case of a person selling grapes to a person who will convert it into alcohol, knowingly or unknowingly. According to Imām Abū Hanifah rahimahullah, selling grapes is permissible and the consumer converting it into alcohol was his own volition which is disconnected to the seller’s intention i.e. selling grapes to earn a lawful living.  If the job or service itself is Halal, then it is the consumer who bears responsibility of how they use it.[1]

Managing deployment of various software applications or even being employed as an IT technician are all permissible jobs. If you have no direct dealings with the interest transaction, then your income is deemed permissible. Even if they use it for interest transaction at some point, you bear no responsibility of the sin, as long as you avoid direct involvement in the interest transaction.

This is the general fatwa position. We are aware that some scholars may hold a stricter stance so, if your heart is discontent with your current job, then seeking employment elsewhere is your own individual choice.

 

 [Allãh Knows Best]

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Jalaluddin Suyuti, Durr Manthoor fil Tafseer bil Manthoor, vol 3, p.13

وَأخرج الْبَيْهَقِيّ من طَرِيق فسيلة أَنَّهَا سَمِعت أَبَاهَا وَهُوَ وَاثِلَة بن الْأَسْقَع يَقُول: سَأَلت رَسُول الله صلى الله عَلَيْهِ وَسلم أَمن الْمعْصِيَة أَن يحب الرجل قومه قَالَ لَا وَلَكِن من الْمعْصِيَة أَن يعين الرجل قومه على الظُّلم

Sarakhsi, al-Mabsoot, Kitāb al-Ashribah vol 24 p. 6 & 26

وَأَخَذَ أَبُو حَنِيفَةَ – رَحِمَهُ اللَّهُ – بِظَاهِرِهِ، فَقَالَ لَا بَأْسَ بِبَيْعِ الْعَصِيرِ، وَالْعِنَبِ مِمَّنْ يَتَّخِذُهُ خَمْرًا، وَهُوَ قَوْلُ إبْرَاهِيمَ – رَحِمَهُ اللَّهُ -؛ لِأَنَّهُ لَا فَسَادَ فِي قَصْدِ الْبَائِعِ، فَإِنَّ قَصْدَهُ التِّجَارَةُ بِالتَّصَرُّفِ فِيمَا هُوَ حَلَالٌ لِاكْتِسَابِ الرِّبْحِ، وَإِنَّمَا الْمُحَرَّمُ قَصْدُ الْمُشْتَرِي اتِّخَاذَ الْخَمْرِ مِنْهُ، وَهُوَ كَبَيْعِ الْجَارِيَةِ  مِمَّنْ لَا يَسْتَبْرِئُهَا، أَوْ يَأْتِيهَا فِي غَيْرِ الْمَأْتَى، وَكَبَيْعِ الْغُلَامِ مِمَّنْ يَصْنَعُ بِهِ مَا لَا يَحِلُّ

 

وَلَا بَأْسَ بِبَيْعِ الْعَصِيرِ مِمَّنْ يَجْعَلُهُ خَمْرًا؛ لِأَنَّ الْعَصِيرَ مَشْرُوبٌ طَاهِرٌ حَلَالٌ، فَيَجُوزُ بَيْعُهُ، وَأَكْلُ ثَمَنِهِ، وَلَا فَسَادَ فِي قَصْدِ الْبَائِعِ إنَّمَا الْفَسَادُ فِي قَصْدِ الْمُشْتَرِي، وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى. (أَلَا تَرَى) أَنَّ بَيْعَ الْكَرْمِ مِمَّنْ يَتَّخِذُ الْخَمْرَ مِنْ عَيْنِهِ جَائِزٌ لَا بَأْسَ بِهِ، وَكَذَلِكَ بَيْعُ الْأَرْضِ مِمَّنْ يُغْرَسُ فِيهَا كَرْمًا لِيَتَّخِذَ مِنْ عِنَبِهِ الْخَمْرُ، وَهَذَا قَوْلُ أَبِي حَنِيفَةَ، وَهُوَ الْقِيَاسُ، وَكَرِهَ ذَلِكَ أَبُو يُوسُفَ وَمُحَمَّدٌ رَحِمَهُمَا اللَّهُ اسْتِحْسَانًا؛ لِأَنَّ بَيْعَ الْعَصِيرِ، وَالْعِنَبِ مِمَّنْ يَتَّخِذُهُ خَمْرًا إعَانَةٌ عَلَى الْمَعْصِيَةِ، وَتَمْكِينٌ مِنْهَا، وَذَلِكَ حَرَامٌ، وَإِذَا امْتَنَعَ الْبَائِعُ مِنْ الْبَيْعِ يَتَعَذَّرُ عَلَى الْمُشْتَرِي اتِّخَاذُ الْخَمْرِ، فَكَانَ فِي الْبَيْعِ مِنْهُ تَهْيِيجُ الْفِتْنَةِ، وَفِي الِامْتِنَاعِ تَسْكِينُهَا.

 

Kamaluddin Ibn Humām, Fathul Qadeer, Kitāb al-Hadh wal Ibahat, vol 10 p. 59 – 61

 

[فَصْلٌ فِي الْبَيْعِ]

إذْ لَا يَخْفَى أَنَّ التَّعْلِيلَ الْمَذْكُورَ فِي الْكِتَابِ مِنْ قِبَلِ أَبِي حَنِيفَةَ فِي مَسْأَلَتِنَا يَقْتَضِي أَنْ لَا تَبْطُلَ الْإِجَارَةُ فِي تِلْكَ الْمَسَائِلِ أَيْضًا، فَإِنَّ الْإِجَارَةَ إنَّمَا تَرِدُ عَلَى مَنْفَعَةِ الْبَيْتِ وَلِهَذَا يَجِبُ الْأَجْرُ بِمُجَرَّدِ التَّسْلِيمِ، وَمَنْفَعَةُ الْبَيْتِ لَيْسَ بِطَاعَةٍ وَلَا مَعْصِيَةٍ، وَإِنَّمَا الطَّاعَةُ وَالْمَعْصِيَةُ بِفِعْلِ الْمُسْتَأْجِرِ وَهُوَ مُخْتَارٌ فِيهِ. فَقَطَعَ نِسْبَةَ ذَلِكَ الْفِعْلِ عَنْ الْمُؤَجِّرِ، فَيَنْبَغِي أَنْ تَصِحَّ الْإِجَارَةُ فِيهَا أَيْضًا عِنْدَهُ مَعَ أَنَّ الْأَمْرَ لَيْسَ كَذَلِكَ كَمَا عَرَفْت

وَقَدْ صَرَّحَ مُحَمَّدٌ – رَحِمَهُ اللَّهُ – فِي الْجَامِعِ الصَّغِيرِ بِأَنَّهُ لَا بَأْسَ عِنْدَ أَبِي حَنِيفَةَ أَنْ تُؤَاجِرَ بَيْتَك لِيُتَّخَذَ فِيهِ بَيْتُ نَارٍ أَوْ كَنِيسَةٌ أَوْ بِيعَةٌ أَوْ يُبَاعُ الْخَمْرُ فِيهِ بِالسَّوَادِ. وَهَلْ يَلِيقُ بِمِثْلِ شَيْخِ الْإِسْلَامِ أَنْ يَغْفُلَ عَنْ مَسْأَلَةِ الْجَامِعِ الصَّغِيرِ. ثُمَّ قَالَ ذَلِكَ الْبَعْضُ: ثُمَّ كَلَامُ الْمُصَنِّفِ صَرِيحٌ فِي أَنَّ إجَارَةَ الْبَيْتِ لِيُبَاعَ فِيهِ الْخَمْرُ مَعَ كَوْنِهِ مَعْصِيَةً إنَّمَا صَحَّتْ عِنْدَ أَبِي حَنِيفَةَ لِتَخَلُّلِ فِعْلِ فَاعِلٍ مُخْتَارٍ

Imām Leading the Salāh of Solar Eclipse

jknfatawa1 Salah
Imām Leading the Salāh of Solar Eclipse

               6th August 2026

 

Question: As you may be aware that there will be solar eclipse in the UK and Europe on Wednesday, 12 August 2026 from 6 pm to 8 pm, InshaAllah. The astronomical data suggests it will be a partial one in the UK (90%) and a total one in Europe, especially in Spain. The question arises, if the UK or European Muslims witness the solar eclipse on the above date, (which is likely to start before the Asar Jamat prayer in most UK mosques), should the Imāms inform the people to attend the mosque in advance for the eclipse prayer? Please clarify if it’s Sunnah or Wajib in Hanafi Madhab to pray the eclipse prayer (Salāhtul Kusuf) once it has been sighted (and not on the news from abroad or by astronomical prediction)? Your prompt response (with fiqh references) will be highly appreciated.

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

In reference to your query, if the solar eclipse is confirmed to take place on the aforesaid date and time, then local Masājid Imāms must announce for the observation of Salāhtul Kusuf. Salāhtul Kusuf is a prescribed Salāh performed when the solar eclipse occurs. The sound position in the Hanafi school as Ibn Abideen Shāmi rahimahullah states is that it is a Sunnah prayer, not wājib; performed in two units like the remaining Salāhs except that it is performed in congregation with prolonged recitation.[1] It has been authentically reported that the sun once eclipsed during the time of the Messenger of Allāh sallallahu alayhi wasallam after the death of his son, Ibrahim radhiyallahu anhu. The Messenger of Allāh sallallahu alayhi wasallam lead two units of prayer in congregation during the early part of the day with a lengthy recitation. He then followed it with a lengthy sermon reminding the believers that the sun does not eclipse due to the life or death of a person, rather Allāh reminding His servants of His signs and therefore, resort to prayer.[2]

Performing in congregation is the prescribed method, though it is not mandatory.[3] Announcing to the people of the congregational pray is permitted as was the case during the time of the Messenger of Allāh sallallahu alayhi wasallam.[4] Additionally, the Imām can choose to recite audibly or silently as both positions have been prescribed in the Hanafi school with supporting evidence, though silent prayer is recommended.[5] Important note that if the eclipse is to take place late afternoon, then it should be performed before Asr prayer as performing it after Asr prayer is Makrooh – disliked.[6]

 

 

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh vol 5 p. 153

[بَابُ الْكُسُوفِ]

أَيْ صَلَاتُهُ وَهِيَ سُنَّةٌ كَمَا سَيَأْتِي وَالْكُسُوفُ مَصْدَرُ اللَّازِمِ وَالْكَسْفُ مَصْدَرُ الْمُتَعَدِّي يُقَالُ كَسَفَتْ الشَّمْسُ كُسُوفًا وَكَسَفَهَا اللَّهُ تَعَالَى كَسْفًا وَتَمَامُهُ فِي الْبَحْرِ

Kasān, Badā’i Sanāi, Kitābus Salāh , vol 2 p. 252

[فَصْلٌ صَلَاةُ الْكُسُوفِ وَالْخُسُوفِ]

أَمَّا الْأَوَّلُ فَقَدْ ذَكَرَ مُحَمَّدٌ – رَحِمَهُ اللَّهُ تَعَالَى – فِي الْأَصْلِ مَا يَدُلُّ عَلَى عَدَمِ الْوُجُوبِ، فَإِنَّهُ قَالَ: وَلَا تُصَلَّى نَافِلَةٌ فِي جَمَاعَةٍ إلَّا قِيَامَ رَمَضَانَ وَصَلَاةَ الْكُسُوفِ، فَاسْتَثْنَى صَلَاةَ الْكُسُوفِ مِنْ الصَّلَوَاتِ النَّافِلَةِ، وَالْمُسْتَثْنَى مِنْ جِنْسِ الْمُسْتَثْنَى مِنْهُ؛ فَيَدُلُّ عَلَى كَوْنِهَا نَافِلَةً

 

Fatawa Hindiyyah, Kitābus Salāh, vol 1, p. 167

[الْبَابُ الثَّامِنَ عَشَرَ فِي صَلَاةِ الْكُسُوفِ]

وَهِيَ سُنَّةٌ، هَكَذَا فِي الذَّخِيرَةِ وَأَجْمَعُوا أَنَّهَا تُؤَدَّى بِجَمَاعَةٍ وَاخْتَلَفُوا فِي صِفَةِ أَدَائِهَا قَالَ عُلَمَاؤُنَا: يُصَلِّي رَكْعَتَيْنِ كُلُّ رَكْعَةٍ بِرُكُوعٍ وَسَجْدَتَيْنِ كَسَائِرِ الصَّلَوَاتِ يَقْرَأُ فِيهِمَا مَا أَحَبَّ، كَذَا فِي الْمُحِيطِ.

 

Kasān, Badā’i Sanāi, Kitābus Salāh , vol 2 p. 252-253

[فَصْلٌ قَدْرِ وَكَيْفِيَّة صَلَاةِ الْكُسُوفِ]

وَأَمَّا الْكَلَامُ فِي قَدْرِهَا وَكَيْفِيَّتِهَا فَيُصَلِّي رَكْعَتَيْنِ، كُلُّ رَكْعَةٍ بِرُكُوعٍ وَسَجْدَتَيْنِ كَسَائِرِ الصَّلَوَاتِ،

(وَلَنَا) مَا رَوَى مُحَمَّدٌ بِإِسْنَادِهِ عَنْ أَبِي بَكْرَةَ أَنَّهُ قَالَ: «كَسَفَتْ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فَخَرَجَ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – يَجُرُّ ثَوْبَهُ حَتَّى دَخَلَ الْمَسْجِدَ فَصَلَّى رَكْعَتَيْنِ فَأَطَالَهُمَا حَتَّى تَجَلَّتْ الشَّمْسُ وَذَلِكَ حِينَ مَاتَ وَلَدُهُ إبْرَاهِيمُ، ثُمَّ قَالَ: إنَّ الشَّمْسَ وَالْقَمَرَ آيَتَانِ مِنْ آيَاتِ اللَّهِ تَعَالَى، وَإِنَّهُمَا لَا يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ، فَإِذَا رَأَيْتُمْ مِنْ هَذِهِ الْأَفْزَاعِ شَيْئًا فَافْزَعُوا إلَى الصَّلَاةِ وَالدُّعَاءِ؛ لِيَنْكَشِفَ مَا بِكُمْ» وَمُطْلَقُ اسْمِ الصَّلَاةِ يَنْصَرِفُ إلَى الصَّلَاةِ الْمَعْهُودَةِ.

وَفِي رِوَايَةٍ عَنْ أَبِي بَكْرَةَ أَنَّ رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «صَلَّى رَكْعَتَيْنِ نَحْوَ صَلَاةِ أَحَدِكُمْ» ، وَرَوَى الْجَصَّاصُ عَنْ عَلِيٍّ وَالنُّعْمَانِ بْنِ بَشِيرٍ وَعَبْدِ اللَّهِ بْنِ عُمَرَ وَسَمُرَةَ بْنِ جُنْدُبٍ وَالْمُغِيرَةِ بْنِ شُعْبَةَ – رَضِيَ اللَّهُ عَنْهُمْ – أَنَّ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «صَلَّى فِي الْكُسُوفِ رَكْعَتَيْنِ كَهَيْئَةِ صَلَاتِنَا» ، وَالْجَوَابُ عَنْ تَعَلُّقِهِ بِحَدِيثِ ابْنِ عَبَّاسٍ وَعَائِشَةَ – رَضِيَ اللَّهُ عَنْهُمَا – أَنَّ رِوَايَتَهُمَا قَدْ تَعَارَضَتْ رُوِيَ كَمَا قُلْتُمْ.

 

 

[2] Sahih Bukhari, No. 1058

بَابُ لاَ تَنْكَسِفُ الشَّمْسُ لِمَوْتِ أَحَدٍ وَلاَ لِحَيَاتِهِ

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، قَالَ: حَدَّثَنَا هِشَامٌ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، وَهِشَامِ بْنِ عُرْوَةَ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا، قَالَتْ: كَسَفَتِ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَامَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَصَلَّى بِالنَّاسِ، فَأَطَالَ القِرَاءَةَ، ثُمَّ رَكَعَ، فَأَطَالَ [ص:39] الرُّكُوعَ، ثُمَّ رَفَعَ رَأْسَهُ، فَأَطَالَ القِرَاءَةَ وَهِيَ دُونَ قِرَاءَتِهِ الأُولَى، ثُمَّ رَكَعَ، فَأَطَالَ الرُّكُوعَ دُونَ رُكُوعِهِ الأَوَّلِ، ثُمَّ رَفَعَ رَأْسَهُ، فَسَجَدَ سَجْدَتَيْنِ، ثُمَّ قَامَ، فَصَنَعَ فِي الرَّكْعَةِ الثَّانِيَةِ مِثْلَ ذَلِكَ، ثُمَّ قَامَ فَقَالَ: «إِنَّ الشَّمْسَ وَالقَمَرَ لاَ يَخْسِفَانِ لِمَوْتِ أَحَدٍ وَلاَ لِحَيَاتِهِ، وَلَكِنَّهُمَا آيَتَانِ مِنْ آيَاتِ اللَّهِ يُرِيهِمَا عِبَادَهُ، فَإِذَا رَأَيْتُمْ ذَلِكَ، فَافْزَعُوا إِلَى الصَّلاَةِ»

 

[3] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh vol 5 p. 156

وَحَاصِلُهُ أَنَّهَا تَصِحُّ بِالْجَمَاعَةِ وَبِدُونِهَا، وَالْمُسْتَحَبُّ الْأَوَّلُ لَكِنْ إذَا صُلِّيَتْ بِجَمَاعَةٍ لَا يُقِيلُهَا إلَّا السُّلْطَانُ وَمَأْذُونُهُ كَمَا مَرَّ أَنَّهُ ظَاهِرُ الرِّوَايَةِ، وَكَوْنُ الْجَمَاعَةِ مُسْتَحَبَّةً فِيهِ رَدٌّ عَلَى مَا فِي السِّرَاجِ مِنْ جَعْلِهَا شَرْطًا كَصَلَاةِ الْجُمُعَةِ

 

[4] Sahih Bukhari, No. 1045

بَابُ النِّدَاءِ بِالصَّلاَةُ جَامِعَةٌ فِي الكُسُوفِ

حَدَّثَنَا إِسْحَاقُ، قَالَ [ص:35]: أَخْبَرَنَا يَحْيَى بْنُ صَالِحٍ، قَالَ: حَدَّثَنَا مُعَاوِيَةُ بْنُ سَلَّامِ بْنِ أَبِي سَلَّامٍ الحَبَشِيُّ الدِّمَشْقِيُّ، قَالَ: حَدَّثَنَا يَحْيَى بْنُ أَبِي كَثِيرٍ، قَالَ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ الزُّهْرِيُّ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا، قَالَ: «لَمَّا كَسَفَتِ الشَّمْسُ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نُودِيَ إِنَّ الصَّلاَةَ جَامِعَةٌ»

 

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh vol 5 p. 154

(يُصَلِّي بِالنَّاسِ مَنْ يَمْلِكُ إقَامَةَ الْجُمُعَةِ) بَيَانٌ لِلْمُسْتَحَبِّ وَمَا فِي السِّرَاجِ لَا بُدَّ مِنْ شَرَائِطِ الْجُمُعَةِ إلَّا الْخُطْبَةَ

وَعَنْ أَبِي حَنِيفَةَ فِي غَيْرِ رِوَايَةِ الْأُصُولِ لِكُلِّ إمَامِ مَسْجِدٍ أَنْ يُصَلِّيَ بِجَمَاعَةٍ فِي مَسْجِدِهِ وَالصَّحِيحُ ظَاهِرُ الرِّوَايَةِ وَهُوَ أَنَّهُ لَا يُقِيمُهَا إلَّا الَّذِي يُصَلِّي بِالنَّاسِ الْجُمُعَةَ كَذَا فِي الْبَدَائِعِ (نَهْرٌ قَوْلُهُ: بَيَانٌ لِلْمُسْتَحَبِّ) أَيْ قَوْلُهُ: يُصَلِّي بِالنَّاسِ بَيَانُ الْمُسْتَحَبِّ، وَهُوَ فِعْلُهَا بِالْجَمَاعَةِ، أَيْ إذَا وُجِدَ إمَامُ الْجُمُعَةِ، وَإِلَّا فَلَا تُسْتَحَبُّ الْجَمَاعَةُ بَلْ تُصَلَّى فُرَادَى؛ إذْ لَا يُقِيمُهَا غَيْرُهُ كَمَا عَلِمْته

 

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh vol 5 p. 158

قَوْلُهُ وَيُنَادَى إلَخْ) أَيْ كَمَا رَوَاهُ مُسْلِمٌ فِي صَحِيحِهِ كَمَا فِي الْفَتْحِ (قَوْلُهُ الصَّلَاةُ جَامِعَةٌ) بِنَصْبِهِمَا أَيْ اُحْضُرُوا الصَّلَاةَ فِي حَالِ كَوْنِهَا جَامِعَةً، وَرَفْعِهِمَا عَلَى الِابْتِدَاءِ وَالْخَبَرِ، وَنَصْبِ الْأَوَّلِ مَفْعُولَ فِعْلٍ مَحْذُوفٍ وَرَفْعِ الثَّانِي خَبَرَ مُبْتَدَإٍ مَحْذُوفٍ أَيْ هِيَ جَامِعَةٌ وَعَكْسُهُ أَيْ حَضَرَتْ الصَّلَاةُ حَالَ كَوْنِهَا جَامِعَةً رَحْمَتِيٌّ (قَوْلُهُ لِيَجْتَمِعُوا) أَيْ إنْ لَمْ يَكُونُوا اجْتَمَعُوا بَحْرٌ

 

[5] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh vol 5 p. 157

لَا (جَهْرٍ وَ) لَا (خُطْبَةٍ) وَيُنَادِي: الصَّلَاةُ جَامِعَةٌ لِيَجْتَمِعُوا (وَيُطِيلُ فِيهَا الرُّكُوعَ) وَالسُّجُودَ (وَالْقِرَاءَةَ)

قَوْلُهُ وَلَا جَهْرٍ) وَقَالَ أَبُو يُوسُفَ يَجْهَرُ وَعَنْ مُحَمَّدٍ رِوَايَتَانِ جَوْهَرَةٌ

Kasān, Badā’i Sanāi, Kitābus Salāh, vol 2 p. 255-256

وَلَا يُجْهَرُ بِالْقِرَاءَةِ فِي صَلَاةِ الْجَمَاعَةِ فِي كُسُوفِ الشَّمْسِ عِنْدَ أَبِي حَنِيفَةَ، وَعِنْدَ أَبِي يُوسُفَ يُجْهَرُ بِهَا، وَقَوْلُ مُحَمَّدٍ مُضْطَرِبٌ، ذَكَرَ فِي عَامَّةِ الرِّوَايَاتِ قَوْلَهُ مَعَ قَوْلِ أَبِي حَنِيفَةَ، وَجْهُ قَوْلِ مَنْ خَالَفَ أَبَا حَنِيفَةَ مَا رُوِيَ عَنْ عَائِشَةَ – رَضِيَ اللَّهُ عَنْهَا – أَنَّ رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «صَلَّى صَلَاةَ الْكُسُوفِ وَجَهَرَ فِيهَا بِالْقِرَاءَةِ» ؛ لِأَنَّهَا صَلَاةٌ تُقَامُ بِجَمْعٍ عَظِيمٍ فَيُجْهَرُ بِالْقِرَاءَةِ فِيهَا كَالْجُمُعَةِ وَالْعِيدَيْنِ وَلِأَبِي حَنِيفَةَ حَدِيثُ سَمُرَةَ بْنِ جُنْدُبٍ أَنَّ رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «قَامَ قِيَامًا طَوِيلًا لَمْ يُسْمَعْ لَهُ صَوْتٌ» وَرَوَى عِكْرِمَةُ عَنْ ابْنِ عَبَّاسٍ – رَضِيَ اللَّهُ عَنْهُمَا – قَالَ: «صَلَّيْتُ مَعَ رَسُولِ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – صَلَاةَ الْكُسُوفِ وَكُنْتُ إلَى جَنْبِهِ فَلَمْ أَسْمَعْ مِنْهُ حَرْفًا» ، وَقَالَ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «صَلَاةُ النَّهَارِ عَجْمَاءُ» أَيْ لَيْسَ فِيهَا قِرَاءَةٌ مَسْمُوعَةٌ؛ وَلِأَنَّ الْقَوْمَ لَا يَقْدِرُونَ عَلَى التَّأَمُّلِ فِي الْقِرَاءَةِ لِتَصِيرَ ثَمَرَةُ الْقِرَاءَةِ مُشْتَرَكَةً؛ لِاشْتِغَالِ قُلُوبِهِمْ بِهَذَا الْفَزَعِ، كَمَا لَا يَقْدِرُونَ عَلَى التَّأَمُّلِ فِي سَائِرِ الْأَيَّامِ فِي صَلَوَاتِ النَّهَارِ؛ لِاشْتِغَالِ قُلُوبِهِمْ بِالْمَكَاسِبِ، وَحَدِيثُ عَائِشَةَ تَعَارَضَ بِحَدِيثِ ابْنِ عَبَّاسٍ فَبَقِيَ لَنَا الِاعْتِبَارُ الَّذِي ذَكَرْنَا مَعَ ظَوَاهِرِ الْأَحَادِيثِ الْأُخَرِ، وَنَحْمِلُ ذَلِكَ عَلَى أَنَّهُ جَهَرَ بِبَعْضِهَا اتِّفَاقًا، كَمَا رُوِيَ أَنَّ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – كَانَ يُسْمِعُ الْآيَةَ وَالْآيَتَيْنِ فِي صَلَاةِ الظُّهْرِ أَحْيَانًا وَاَللَّهُ أَعْلَمُ.

 

[6]  Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh vol 5 p. 156

(رَكْعَتَيْنِ) بَيَانٌ لِأَقَلِّهَا، وَإِنْ شَاءَ أَرْبَعًا أَوْ أَكْثَرَ كُلَّ رَكْعَتَيْنِ بِتَسْلِيمَةٍ أَوْ كُلَّ أَرْبَعٍ مُجْتَبَى وَصِفَتُهَا (كَالنَّفْلِ) أَيْ بِرُكُوعٍ وَاحِدٍ فِي غَيْرِ وَقْتٍ مَكْرُوهٍ

قَوْلُهُ فِي غَيْرِ وَقْتٍ مَكْرُوهٍ) لِأَنَّ النَّوَافِلَ لَا تُصَلَّى فِي الْأَوْقَاتِ الْمَنْهِيِّ عَنْ الصَّلَاةِ فِيهَا، وَهَذِهِ نَافِلَةٌ جَوْهَرَةٌ، وَمَا مَرَّ عَنْ الْإِسْبِيجَابِيِّ مَنْ جَعْلِهِ الْوَقْتَ مُسْتَحَبًّا قَالَ فِي الْبَحْرِ لَا يَصِحُّ. قَالَ ط وَفِي الْحَمَوِيِّ عَنْ الْبُرْجَنْدِيِّ عَنْ الْمُلْتَقَطِ إذَا انْكَسَفَتْ بَعْدَ الْعَصْرِ أَوْ نِصْفَ النَّهَارِ دَعَوْا وَلَمْ يُصَلُّوا

 

Qurbani Performed at a Different Location Before His Eid Salāh

jknfatawa1 Zakat & Charity

30th June 2026

 

السلام عليكم و رحمة الله و بركاته

Question: If a person living in the UK arranges his Qurbani in a different city from where he lives and they pray their Eid Salāh early and perform the Qurbani thereafter, whilst he prays his Eid later in his own home town then is his Qurbani valid? Explain whether the location of the Qurbani animal is considered or the person? 

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

In reference to your query, in a situation where a person lives in one city (for instance, the UK) but arranges their qurbani (udhiyyah) in another city (e.g., Bradford), their Qurbani is valid as long as it is performed after the Eid Salāh in the location where the Qurbani is performed.[1]

There is a hadith in which Sayyidunā Anas ibn Malik radhiyallahu anhu narrates that the Messenger of Allāh sallallahu alayhi wasallam said, ‘Whosoever sacrifices before the Eid prayer must repeat it’, indicating that Qurbani should be performed after the Eid Salāh.[2] Hanafi jurists hold that when the person and the animal are in different locations, the time of the Qurbani is determined by the animal’s location, not the person’s location.[3]

Thus, if the animal is in a city where Eid Salāh has already been performed, the Qurbani performed there after the Eid Salāh is valid, even if the person’s own Eid Salāh (in another city) is later.[4]

 

[Allāh Knows Best]

 

Written by:  Apa Kinza        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

 

 

[1] Bada’iu sanai’I fi tarteeb shari, al kasaani, kitab tadhiyyah, fasl fi sharaith jawaz qamatul wajib fil udhiyyati, vol 5, pge 74

هَذَا إذَا كَانَ مَنْ عَلَيْهِ الْأُضْحِيَّةُ فِي الْمِصْرِ وَالشَّاةُ فِي الْمِصْرِ؛ فَإِنْ كَانَ هُوَ فِي الْمِصْرِ وَالشَّاةُ فِي الرُّسْتَاقِ أَوْ فِي مَوْضِعٍ لَا يُصَلَّى فِيهِ وَقَدْ كَانَ أَمَرَ أَنْ يُضَحُّوا عَنْهُ فَضَحَّوْا بِهَا بَعْدَ طُلُوعِ الْفَجْرِ قَبْلَ صَلَاةِ الْعِيدِ فَإِنَّهَا تُجْزِيهِ، وَعَلَى عَكْسِهِ لَوْ كَانَ هُوَ فِي الرُّسْتَاقِ وَالشَّاةُ فِي الْمِصْرِ وَقَدْ أَمَرَ مَنْ يُضَحِّي عَنْهُ فَضَحَّوْا بِهَا قَبْلَ صَلَاةِ الْعِيدِ فَإِنَّهَا لَا تُجْزِيهِ وَإِنَّمَا يُعْتَبَرُ فِي هَذَا مَكَانُ الشَّاةِ لَا مَكَانُ مَنْ عَلَيْهِ، هَكَذَا ذَكَرَ مُحَمَّدٌ – عَلَيْهِ الرَّحْمَةُ – فِي النَّوَادِرِ وَقَالَ: إنَّمَا أَنْظُرُ إلَى مَحَلِّ الذَّبْحِ وَلَا أَنْظُرُ إلَى مَوْضِعِ الْمَذْبُوحِ عَنْهُ، وَهَكَذَا رَوَى الْحَسَنُ عَنْ أَبِي يُوسُفَ ﵀: يُعْتَبَرُ الْمَكَانُ الَّذِي يَكُونُ فِيهِ الذَّبْحُ وَلَا يُعْتَبَرُ الْمَكَانُ الَّذِي يَكُونُ فِيهِ الْمَذْبُوحُ عَنْهُ، وَإِنَّمَا كَانَ كَذَلِكَ؛ لِأَنَّ الذَّبْحَ هُوَ الْقُرْبَةُ فَيُعْتَبَرُ مَكَانُ فِعْلِهَا لَا مَكَانُ الْمَفْعُولِ عَنْهُ.

وَإِنْ كَانَ الرَّجُلُ فِي مِصْرٍ وَأَهْلُهُ فِي مِصْرٍ آخَرَ فَكَتَبَ إلَيْهِمْ أَنْ يُضَحُّوا عَنْهُ رُوِيَ عَنْ أَبِي يُوسُفَ أَنَّهُ اعْتَبَرَ مَكَانَ الذَّبِيحَةِ فَقَالَ: يَنْبَغِي لَهُمْ أَنْ لَا يُضَحُّوا عَنْهُ حَتَّى يُصَلِّيَ الْإِمَامُ الَّذِي فِيهِ أَهْلُهُ، وَإِنْ ضَحَّوْا عَنْهُ قَبْلَ أَنْ يُصَلِّيَ لَمْ يُجْزِهِ، وَهُوَ قَوْلُ مُحَمَّدٍ – عَلَيْهِ الرَّحْمَةُ – وَقَالَ الْحَسَنُ بْنُ زِيَادٍ: انْتَظَرْتُ الصَّلَاتَيْنِ جَمِيعًا وَإِنْ شَكُّوا فِي وَقْتِ صَلَاةِ الْمِصْرِ الْآخَرِ انْتَظَرْتُ بِهِ الزَّوَالَ فَعِنْدَهُ لَا يَذْبَحُونَ عَنْهُ حَتَّى يُصَلُّوا فِي الْمِصْرَيْنِ جَمِيعًا، وَإِنْ وَقَعَ لَهُمْ الشَّكُّ فِي وَقْتِ صَلَاةِ الْمِصْرِ الْآخَرِ لَمْ يَذْبَحُوا حَتَّى تَزُولَ الشَّمْسُ فَإِذَا زَالَتْ ذَبَحُوا عَنْهُ

 

[2] Sahih Al Bukhari, kitab ul eidayn, vol 1, pge 325, Hadith No: 911.

 حَدَّثَنَا مُسَدَّدٌ قَالَ: حَدَّثَنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ مُحَمَّدِ، عَنْ أَنَسٍ قَالَ: قَالَ النَّبِيُّ ﷺ: (مَنْ ذَبَحَ قَبْلَ الصَّلَاةِ فَلْيُعِدْ). فَقَامَ رَجُلٌ فَقَالَ: هَذَا يَوْمٌ يُشْتَهَى فِيهِ اللَّحْمُ، وَذَكَرَ مِنْ جِيرَانِهِ، فَكَأَنَّ النَّبِيَّ ﷺ صَدَّقَهُ، قَالَ: وَعِنْدِي جَذَعَةٌ أَحَبُّ إِلَيَّ مِنْ شَاتَيْ لَحْمٍ، فَرَخَّصَ لَهُ النَّبِيُّ ﷺ، فَلَا أَدْرِي: أَبَلَغَتِ الرُّخْصَةُ مَنْ سِوَاهُ أَمْ لَا

 

[3] Mirqatul mafatih sharh mishkatul masabih, Mullah ala qari, kitab salah, fasl fi udhiyyah, vol 3, pge 1080, hadith No: 1457

 (وَعَنِ ابْنِ عُمَرَ قَالَ: كَانَ النَّبِيُّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – يَذْبَحُ) أَيِ: الشَّاةَ وَالْبَقَرَ. (وَيَنْحَرُ) أَيِ: الْإِبِلَ. (بِالْمُصَلَّى. رَوَاهُ الْبُخَارِيُّ). قَالَ السَّيِّدُ: قَدْ مَرَّ هَذَا الْحَدِيثُ بِرِوَايَةِ ابْنِ عُمَرَ أَيْضًا فِي صَلَاةِ الْعِيدِ، ذَكَرَهُ هُنَا لِبَيَانِ مَكَانِ الذَّبْحِ ; إِذِ الذَّبْحُ فِي الْمُصَلَّى أَفْضَلُ لِإِظْهَارِ الشِّعَارِ، وَذُكِرَ ثَمَّةَ لِبَيَانِ وَقْتِ الْأُضْحِيَّةِ ; لِأَنَّهُ إِذَا ذَبَحَ بِالْمُصَلَّى عُلِمَ أَنَّ الْأَفْضَلَ الذَّبْحُ بَعْدَ الصَّلَاةِ ; لِأَنَّهُ ذَكَرَ فِي حَدِيثِ الْبَرَاءِ: أَوَّلُ مَا نَبْدَأُ فِي يَوْمِنَا هَذَا أَنْ نُصَلِّيَ فَنَنْحَرَ قَالَهُ زَيْنُ الْعَرَبِ، وَتَقَدَّمَ أَنَّ الْمَذْهَبَ الصَّحِيحَ الَّذِي عَلَيْهِ الْجُمْهُورُ عَدَمُ جَوَازِ الذَّبْحِ قَبْلَ الصَّلَاةِ

 

[4] Fatawah darul ulum zakariyyah, mawlana mufti rad’ul haq, kitab udhiyyah, vol 6, pg. 341 & 143

Performing Hajj with Unlawful Wealth

jknfatawa1 Hajj & Umrah
Performing Hajj with Unlawful Wealth

2nd June 2026

السلام عليكم و رحمة الله و بركاته

Question: What is the ruling on the Hajj performed with unlawful wealth? Is the obligation of Hajj fulfilled or must one repeat the Hajj again in order for the obligation to be fulfilled?

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer: If a person performs Hajj using unlawful wealth, that which is acquired through means not acceptable in Islam, then although he will be sinful for utilising impermissible wealth, the obligation of Hajj will be fulfilled, provided that all the integrals and necessary rites of Hajj are performed correctly. This is because the validity of Hajj is connected to fulfilment of its prescribed actions, whereas the sin relates to the unlawful way in which the wealth was obtained and utilised. Accordingly, though the person is blameworthy for using unlawful wealth, the obligation of Hajj is fulfilled and repeating it won’t be necessary.[1]

An important note, the fulfilment of the obligation should not be confused with acceptance. A person who undertakes Hajj with unlawful wealth exposes himself to the loss of reward and acceptance, as Allah accepts only that which is pure and free of sin.[2]

 

[Allāh Knows Best]

Written by:  Apa Sumayya Qazi         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Ibn Abideen shami, Radul Muhtar, Kitab al-Hajj, Vol 3, p. 629.

فإن اختار الحج اتصف بالوجوب، وقد يتصف بالحرمة كالحج بمال حرام…

{قوله: كالحج بمال حرام}

كذا في البحر والأولى التمثيل بالحج رياء وسمعة، فقد يقال: إن الحج نفسه الذي هو زيارة مكان مخصوص…إلخ،  ليس حراما، بل الحرام هو إنفاق المال الحرام، ولا تلازم بينهما كما أن الصلاة في الأرض المغصوبة تقع فرضا،  وإنما الحرام شغل المكان المغصوب لا حيث كون الفعل صلاة؟ لأن الفرض لا يمكن اتصافه بالحرمة؟  وهنا كذلك، فإن الحج في نفسه مأمور به، وإنما يحرم من حيث الإنفاق، وكأنه أطلق عليه الحرمة لأن للمال دخلاً فيه فإن الحج عبادة مركبة من عمل البدن والمال كما قدمناه، ولذا قال في البحر: ويجتهد في تحصيل نفقة حلال، فإنه لا يقبل بالنفقة الحرام كما ورد في الحديث، مع أنه يسقط الفرض عنه معنا، ولا تنافي بين سقوطه، وعدم قبوله، فلا يثاب لعدم القبول، ولا يعاقب عقاب تارك الحج. اهـ أي: لأن عدم الترك يبتغى على الصحة، وهي الإتيان بالشرائط، والأركان، والقبول المرتب عليه الثواب يبتغي علي أشياء كحل المال والإخلاص، كما صلى مرائيا أو صام واغتاب فرن الفعل صحيح، لكنه بلا ثواب، والله تعالى أعلم.

 

[2] Sahih Muslim, Kitab al-Zakah, Hadith no.1015

عن أبي هريرة رضي الله عنه قال: إنّ الله طيّب لا يقبل إلا طيبا

 

Surah Muminoon, verse 51.

قال الله تعالى: يا أيها الرسل كلوا من الطيبات واعملوا صالحا.

 

 

 

 

Applying Suncream During Ihram

jknfatawa1 Hajj & Umrah
Applying Suncream During Ihram

25th May 2026

 

السلام عليكم و رحمة الله و بركاته

Question: What is the ruling on a woman wearing suncreams during Ihram? Is it permissible or not? 

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

In reference to your query, the ruling depends on whether the suncream is fragrant free or not. Anything externally applied to the body (or clothes) that contains fragrance should not be used during ihram.[1] Based on this, it is not permissible for a woman to wear suncream that contains fragrance during ihram. If she does, dam or sadaqah will become due depending on the amount of the suncream was applied to the limb. The amount equivalent to sadaqah fitr will be given if it was applied to less than a limb for example a small amount on the face.[2] If it were applied to an entire limb say the entirety of the face or arm or majority then she will pay dam (i.e., sacrifice a sheep, goat or 1/7th of a share of a large animal).[3] Contrarily, if the suncream is fragrance free then the ruling above will not apply and there will be no penalty for its application.

 

Allāh Knows Best

 

Written by:  Apa Kinza         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

 

[1] Al – Binayah sharhul Hidayah, Badru Deen Al Ayni, Kitab Hajj, baab janayaat fil hajj, vol 4, p. 325

وإذا تطيب المحرم فعليه الكفارة) ش: أجمل ذكر الطيب وذكر الكفارة، ثم شرع في تفصيل ذلك بقوله م: (فإن طيب عضوا كاملا فما زاد) ش: أي على العضو م: (فعليه دم) ش: أما نفس الطيب فإنه ممنوع منه بإجماع أهل العلم، ولقوله – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – في المحرم الذي وقصته راحلته: «لا تحنطوه متفق عليه

 

[2] Fatawah Hindiyyah Alamgheeriyyah, kitab manasik, Baab fi janayaat, vol 1, p. 240-241

ونوع ليس بطيب بنفسه ولكنه أصل للطيب يستعمل على وجه التطيب ويستعمل على وجه الدواء كالزيت والشيرج

 ويعتبر فيه الاستعمال فإن استعمل استعمال الأدهان في البدن يعطى له حكم الطيب، وإن استعمل في مأكول أو شقاق رجل لا يعطى له حكم الطيب كذا في البدائع ولا فرق في المنع بين بدنه، وإزاره وفراشه، كذا في فتح القدير فإذا استعمل الطيب فإن كان كثيرا فاحشا ففيه الدم،  وإن كان قليلا ففيه الصدقة كذا في المحيط

وَلَوْ أَدْهَنَ بِدُهْنٍ فَإِنْ كَانَ الدُّهْنُ مُطَيَّبًا كَدُهْنِ الْبَنَفْسَجِ وَسَائِرِ الْأَدْهَانِ الَّتِي فِيهَا الطِّيبُ فَعَلَيْهِ دَمٌ إذَا بَلَغَ عُضْوًا كَامِلًا، وَإِنْ كَانَ غَيْرَ مُطَيَّبٍ بِأَنْ أُدْهِنَ بِزَيْتٍ وَشَيْرَجٍ فَعَلَيْهِ دَمٌ فِي قَوْلِ أَبِي حَنِيفَةَ – رَحِمَهُ اللَّهُ تَعَالَى – كَذَا فِي الْبَدَائِعِ

 

[3] Badai’u sanai’I fi tarteeb sharai’, Al Kasaani, kitab hajj, fasl tateebul muhrim, vol2, p. 189

فَإِنْ طَيَّبَ عُضْوًا كَامِلًا: كَالرَّأْسِ، وَالْفَخِذِ، وَالسَّاقِ وَنَحْوِ ذَلِكَ فَعَلَيْهِ دَمٌ، وَإِنْ طَيَّبَ أَقَلَّ مِنْ عُضْوٍ فَعَلَيْهِ صَدَقَةٌ.

 

 

 

Does Shaving or Trimming Synthetic Hair Suffice to Exit Umrah Ihram?

jknfatawa1 Hajj & Umrah
Does Shaving or Trimming Synthetic Hair Suffice to Exit Umrah Ihram?

13th May 2026

السلام عليكم و رحمة الله و بركاته

Question: If a person is completely bold then is it permissible to implant a synthetic (non-human) wig that is permanently fixed? Also, if it cannot be removed without the help of a doctor, what would one do if they need to shave or trim their hair for Umrah? Would it suffice or not if they trim or shave the synthetic hair, even if hypothetically they have some strands of hair underneath the wig, but it is permanently fixed?

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer: With regards to the first part of your query, according to the Hanafi school the prohibition mentioned in the Hadith where the Messenger of Allah ﷺ cursed those who attach hair and the one who seeks joining hair with hair, relates specifically to attaching human hair to one’s head.[1] Other jurists and schools do not differentiate between human and non-human hair based on their general understanding of the Hadith. The Hanafi position is the concession whilst the prohibition of all kinds according to the second view is the precautious view.  The rationale behind the exception of non-human hair is because attaching human hair was a common practice at that time and also it violated human sanctity.[2]  Non-human fibres do not entail violation of human sanctity hence, exempted. In your case, using synthetic (non-human) hair to cover baldness does not fall under this prohibition even if it is permanently fixed.[3]

As for your second query, the obligation in Umrah is to shave (halq) or trim (taqsir) one’s natural hair growing from the head.[4] This obligation is connected to actual hair’s growth from the head, not to the artificial hair. In the case of complete baldness when there is no hair to remove, then the ruling is to pass the blade over it but if that is not possible, then the obligation of halq (shaving) or taqsir (trim) is dropped due to necessity.[5]

If natural strands of hair exist beneath a permanently fixed synthetic wig, the obligation cannot be fulfilled because trimming or shaving apply to the natural hair alone, not to the synthetic hair. If the wig cannot be removed except through medical surgery, and the hair cannot be accessed, then the person will be excused due to inability in which case, he may exit the Ihram without incurring a sin or any further penalty.

 

 

 

[Allāh Knows Best]

Written by:  Apa Sumayya Qazi         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Sahih Bukhari, Kitab al-libas, Vol, Hadith 5933.

عن عبدالله بن عمر رضي الله عنهما قال: لعن الله الواصلة والمستوصلة.

 

[2] Mirqat Mafatih, vol 1, p. 2819

أَيِ الَّتِي تَطْلُبُ هَذَا الْفِعْلَ مِنْ غَيْرِهَا، وَتَأْمُرُ مَنْ يَفْعَلُ بِهَا ذَلِكَ، وَهِيَ تَعُمُّ الرَّجُلَ وَالْمَرْأَةَ، فَالتَّاءُ إِمَّا بِاعْتِبَارِ النَّفْسِ ; أَوْ لِأَنَّ الْأَكْثَرَ أَنَّ الْمَرْأَةَ هِيَ الْآمِرَةُ وَالرَّاضِيَةُ. قَالَ النَّوَوِيُّ: الْأَحَادِيثُ صَرِيحَةٌ فِي تَحْرِيمِ الْوَصْلِ مُطْلَقًا، وَهُوَ الظَّاهِرُ الْمُخْتَارُ، وَقَدْ فَصَّلَهُ أَصْحَابُنَا فَقَالُوا: إِنْ وَصَلَتْ بِشَعْرِ آدَمِيٍّ فَهُوَ حَرَامٌ بِلَا خِلَافٍ ; لِأَنَّهُ يَحْرُمُ الِانْتِفَاعُ بِشَعْرِ الْآدَمِيِّ وَسَائِرِ أَجْزَائِهِ لِكَرَامَتِهِ، وَأَمَّا الشَّعْرُ الطَّاهِرُ مِنْ غَيْرِ الْآدَمِيِّ، فَإِنْ لَمْ يَكُنْ لَهَا زَوْج وَلَا سَيِّدٌ فَهُوَ حَرَامٌ أَيْضًا ; وَإِنْ كَانَ فَثَلَاثَةُ أَوْجَهٍ، أَصَحُّهَا: إِنْ فَعَلَتْهُ بِإِذْنِ الزَّوْجِ وَالسَّيِّدِ جَازَ،

 

[3] Fatawa Hindiyyah, Kitab al-Karahiyyah,Vol 5, pg 358.

 

يحرم وصل شعر الآدمي بشعر الآدمي، ولا بأس أن تصل شعرها بوبر الإبل أو صوف الغنم ونحوه.

 

Imdad Al Fatawa, Kitab al-Hazar wal Ibaha, Vol 6, pg 238.

 

انسانی بالوں سے بال ملانا حرام ہے، البتہ اون یا مصنوعی بال لگانے کی گنجائش ہے

Ahsan al-Fatawa, Kitab al-Hazar wal Ibaha, Vol 8, pg 75.

 

اگر یے بال انسانی ہوں تو ان کا لگانا گناہ کبیرہ ہے اور اس پر حدیث میں لعنت وار ہوئی ہے…

 

[4]  Ibn Abideen Shami, Radul Muhtar, Kitab al-Hajj, Vol 2, pg 523.

 

والحلق أو التقصير واجب على الرأس …

 

[5]  Imam Burhanuddin Marghinani. Hidayah, Kitab al-Hajj, Vol 1, pg

ولو لا شعر على رأسه يمر الموسى على رأسه…

Ibn Abideen Shami, Radul Muhtar, Kitab al-Hajj, Vol 3, pg 739.

ويجب إجراء الموسى على الأقرع وذي القروح إن أمكن، وإلا سقط…

{قوله: وإلا سقط}

أى: وإن لم يكن إجراء الموسى عليه، ولا يصل إلى تقصيره سقط عنه…

Imdad Al Fatawa, Kitab al-hajj, Vol 2, pg 237.

 

اگرکسی عذر کسی وجہ سے حلق یا قصر ممکن نہ ہو تو اس پر کچھ نہیں ہوگا…

 

Quran, Surah al-baqara;286.

لا يكلف الله نفسا إلا وسعها

 

 

 

Validity of Wudhū with Medicated Cream

jknfatawa1 Purity

27th April 2026

 

السلام عليكم و رحمة الله و بركاته

Question: I have been suffering from two chronic skin diseases on face (a combination of rosacea and sebderm). The doctor gave me a medicine and Alhamdulillah both of my conditions have improved but I must keep on using the medicine.  The medicine is a mixture of petroleum and zinc oxide. After applying this medicine on face, there is a shiny feeling, but it gets absorbed after an hour. However, there are some areas which have white dry patches of zinc oxide. Is my wudhū valid or am I supposed to remove these white patches? My skin is extra sensitive, and the doctor has advised me not to use any kind of soap on face. The doctor has also advised me not to rub my face as my skin is extra sensitive. If I use soap, my condition may get worse. Whenever I rub my skin or use face wash, my skin gets red and irritated. What should I do in this situation Can you kindly guide me regarding this?

               

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

In reference to your query regarding the validity of your wudhū and the application of white patches of zinc oxide onto your face due to your skin condition, we note that the nature of the cream you are using containing petroleum and zinc oxide is emollient by nature gets absorbed within an hour as you suggested. Zinc oxide leaves a white dry cast over the skins, especially in high concentrations or on darker skin tones.[1] It is used in medicinal preparations for treating chronic skin conditions such as rosacea (like in your case).

As you are aware, washing the face is one of the obligatory acts of wudhū and if anything prevents water from reaching the skin, it must be removed otherwise the wudhū won’t be compete except in those specific  cases where  removing is extremely difficult to the point that the skin will tear or become irritated, or the application of a medicine to treat a wound then there is concession for this.

In your case, you are clearly suffering from two chronic skin conditions, and as advised by your doctor not to rub your face as your skin is extra-sensitive and furthermore, gets irritated when applying soap. The ruling depends on whether it forms an extra layer onto the skin or not and if so, then the rule of necessity applies. If it does not form an extra layer to the skin then wudhū will be valid but if it does, then I would advise you to pat and make water flow gently over the dry patches  to ensure that the water reaches the skin if you cannot remove the dry patches without irritating your skin. In this way, you have endeavoured to allow the water to reach the skin to the best of your strength. Otherwise, you can gently pass wet hands over your face and your wudhū will be valid due to necessity.[2]

 

 

 

[Allāh Knows Best]

 

 

 

 

Written by:  Apa Zakiya Saeeda      Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

 

 

 

[1] For more details, click the link. https://biologyinsights.com/is-zinc-oxide-good-for-rosacea-benefits-uses/ (accessed April 2026)

[2] Fatāwā Hindiyyah, Kitāb at-Tahārah, Bāb al-Ghusl, Vol. 1, Page 31

 (أَقَلُّهُِ لَا يَمْنَعُ وَالصَّرَّامُ وَالصَّبَّاغُ مَا فِي ظُفْرِهِمَا يَمْنَعُ تَمَامَ الِاغْتِسَالِ وَقِيلَ كُلُّ ذَلِكَ يُجْزِيهِمْ لِلْحَرَجِ وَالضَّرُورَةِ، وَمَوَاضِعُ الضَّرُورَةِ  مُسْتَثْنَاةٌ  عَنْ قَوَاعِدِ الشَّرْعِ. كَذَا فِي الظَّهِيرِيَّةِ

 

Hāshiyah Tahtāwī alā Marāqiy al-Falāh, Page 64, Kitāb at-Tahārah, Fasl fī Tamām Ahkām al-Wudhū

“أو كان فيه “يعني المحل المفروض غسله “ما” أي شيء “يمنع الماء” أن يصل إلى الجسد “كعجين” وشمع ورمص بخارج العين بتغميضها “وجب” أي افترض “غسل ما تحته” بعد إزالته المانع

“ولو ضره غسل شقوق رجليه جاز” أي صح “إمرار الماء على الدواء الذي وضعه فيها” أي الشقوق للضرورة “ولا يعاد الغسل” ولو من جنابة “ولا المسح” في الوضوء.

 قوله: “شقوق رجليه” أي مثلا قوله: “جاز امرار الماء على الدواء” وإن ضره إمرار الماء على الدواء مسح عليه وأن ضره أيضا تركه وإن كان لا يضره شيء من ذلك تعين بقدر ما لا يضره حتى لو كان يضره الماء البارد دون الحار وهو قادر عليه لزمه استعمال الحار ثم محل جواز إمرار الماء على الدواء إذا لم يزد على رأس الشقاق فإن زاد تعين غسل ما تحت الزائد كما في ابن أمير حاج ومثله في الدر عن المجتبى لكن ينبغي أن يقيد بعدم الضرر كما لا يخفى أفاده بعض الأفاضل

Menstruating Woman Repeating Umrah Tawaf without Ihram

jknfatawa1 Hajj & Umrah

21st April 2026

السلام عليكم و رحمة الله و بركاته

 

Question: A woman in the state of Ihram menstruates and performs umrah in that state. After she became pure, she repeated her umrah Tawaf but without Ihram. Does she still need to give a dam? Please clarify in detail. 

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

As a general principal, a woman who is menstruating must wait until she is clean, have ghusl and then perform her Umrah, after which she will exit the Ihram.[1] Is she does perform Umrah during her menses, then the Umrah remain valid except she must pay a compensatory penalty, a Dam. If she repeats the tawaf of Umrah in the state of purity, then the Dam drops and won’t be liable for anything even if repeated without Ihram.[2] When repeating the Tawaf, you must make the intention beforehand.

 

Allāh Knows Best

 

Written by:  Apa Kinza          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

 

 

[1] Jawharatu nayyirah ala mukhtasir lil quduri, Abu Bakr Al – hidad, kitba hajj, bab tamatu vol 1, pge 167

قَوْلُهُ وَإِذَا حَاضَتْ الْمَرْأَةُ عِنْدَ الْإِحْرَامِ اغْتَسَلَتْ وَأَحْرَمَتْ وَصَنَعَتْ مَا يَصْنَعُهُ الْحَاجُّ غَيْرَ أَنَّهَا لَا تَطُوفُ بِالْبَيْتِ حَتَّىَ) لِأَنَّهَا مَنْهِيَّةٌ عَنْ دُخُولِ الْمَسْجِدِ وَالطَّوَافُ وَالْغُسْلُ هُنَا لِلْإِحْرَامِ لَا لِلصَّلَاةِ وَفَائِدَتُهُ النَّظَافَةُ

 

Al Inayah sharhul hidayah, Imam Al babarti, kitab hajj, babul ihra, vol 2, pge 430

(وَإِذَا أَرَادَ الْإِحْرَامَ اغْتَسَلَ أَوْ تَوَضَّأَ وَالْغُسْلُ أَفْضَلُ لِمَا رَوَى «أَنَّهُ اغْتَسَلَ لِإِحْرَامِهِ» وَقَوْلُهُ (إلَّا أَنَّهُ) اسْتِثْنَاءٌ مِنْ قَوْلِهِ وَالْغُسْلُ أَفْضَلُ، وَكَأَنَّهُ يَدْفَعُ مَا يُتَوَهَّمُ أَنَّ الْغُسْلَ إذَا كَانَ أَفْضَلَ، وَجَبَ أَنْ لَا يَقُومَ غَيْرُهُ مَقَامَهُ فَقَالَ إلَّا أَنَّهُ لِلتَّنْظِيفِ حَتَّى تُؤْمَرَ بِهِ الْحَائِضُ

 

[2] Fiqhul ibadaat ala madhab Hanafi, Al Halbi, kitab hajj, baab janayaat, vol 1, pge 202 – shamila

وإذا أعاد المكلف الطواف الناقص، في جميع الحالات المذكورة، على وجه مشروع سقط عنه الدم لأن جنايته صارت متداركة. ولا يعيد السعي بعده.

 

The Ruling on Veneers

jknfatawa1 Women

15th April 2026

السلام عليكم و رحمة الله و بركاته

Question: I have an important question. What is the Islamic ruling on veneers? I have a few cracks in my teeth, but most are ok but my dentist advised me to consider wearing veneers as they are cost effective. Please provide a detailed answer.

 

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer In reference to the above question, veneers are hardened fitten shells that are placed onto the surface of the teeth. They are primarily used to correct the asteroid appearance of the smile. Teeth that are broken, chipped, stained or misshapen can be corrected by the application of veneers and restore teeth back to their desired look. Although, they aid little in improving the strength and minimizing decay.

There are 4 types of veneers

  • Composite veneers – Tooth coloured composite resin that is applied onto the tooth surface, it is hardened and shaped by a curing light.
  • Porcelain veneers – These veneers require the tooth enamel to be shaved off to roughen the surface. Porcelain shells are then secured over the teeth.
  • No prep veneers – These are porcelain or resin shells that are bonded directly onto the teeth. They require minima enamel removal and are usually a preferred choice due to cost effectiveness.
  • Removable veneers – These veneers are a custom fit, set moulds that can be applied directly onto the top and bottom teeth.

During the process of purchasing veneers the initial appointment consists of the dentist making moulds of the teeth in order to take impressions and cushion make a veneer set. They will also examine the colour and shape of the teeth to ensure they are a correct match. Once the veneers are ready depending on the type, they are bonded to the teeth using dental cement.

Depending in the type of veneers purchased specifically composite and porcelain they have a lifespan of 10-15 years. They are strong at resisting stains and chips to the teeth as well as looking aesthetically pleasing. However, veneers do come with some disadvantages, with the first 3 types of veneers there is likely to be some loss of the natural enamel which are irreversible effects veneers can also cause the teeth to become more prone to sensitivity and dislodging of the natural teeth.[1]

As a general rule, Islām prohibits any type of tagh’yyeer: permanent/ or long term alteration to the any form or part of the body. This is due to the Hadith in which he cursed the women who have their teeth separated (Al Muatanammisaat) (for adornment purposes) those who change their natural features, thus altering the creation of Allāh. It is mentioned in Fatawa Zakariyya that any alteration to the body for the sake of beautification and fashion will certainly be prohibited.[2][3] During the process of veneers the teeth are shaved and filed which is an irreversible process in order to prep them for the upcoming application. Veneers are primarily used to fulfil the aesthetic purpose of the teeth; there is no genuine need from an Islamic purpose to purchase them.[4] This is regarding the first three types only as they are permanent.

Contrarily, the fourth type of no prep veneers are permissible to apply if it is done to beautify oneself for their spouse, as these veneers are reversible and do not require shaving of the tooth enamel, and no permanent changes are made to the teeth beneath which does not fall under the prohibition of tagh’yyeer, therefore permissible whilst also remembering not to apply this type for wrongful purposes.

Important note that although permanent types of veneers as explained above are not permitted, it will be allowed in exceptional cases for restoring the natural appearance only for instance, for corrective procedures when the teeth are chipped or broken that may cause difficulties when eating, talking etc or restoring damaged teeth.[5]

 

[Allāh Knows Best]

 

Written by:  Muftiya Gul-e-Maryam         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam  

JKN Fatawa Department

 

[1] For more details, see https://www.bupa.co.uk/dental/dental-care/treatments/fillings-crowns-veneers/veneers

 

[2] Fatawa Zakariyya, Vol 4, Pg 412

[4] Jadid Fiqhi Masail, Vol 1, Pg 208-209

 

Fatawa Darul Uloom Zakariyya,, Vol, 6, Pg 809

[5] انسانی جسم ایسے تصرفات جو اپنی خیال میں محض زینت کے قبیل سے ہوں درست نہیں ، ہاں ازالہ عیب جائز ہے مثلا ٹوٹے

ہوۓ دانت کی جگہ دوسرا دانت لگوانا جائز ہے کیونکہ یہ ازالہ عیب ہے اسی  طرح نکلے ہوۓ دانتوں کو برابر بہی درست ہے، مصنوعی ناک کان لگوانا بہی درست ہے تاکہ عیب دور ہو جاۓ لیکن دانتوں کے فاصلہ پیدا کرنا درست نہیں ہے کیونکہ  یہ اس کے خیال میں حسن ہے جس کو فرضی حسن کہہ سکتے ہیں حقیقت سے اس کا کوئی طعلق نہیں ہے

Mirqat Sharh Mishkat vol 7, p. 2819

 وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ: لَعَنَ اللَّهُ الْوَاشِمَاتِ وَالْمُسْتَوْشِمَاتِ وَالْمُتَنَمِّصَاتِ وَالْمُتَفَلِّجَاتِ لِلْحُسْنِ الْمُغَيِّرَاتِ خَلْقَ اللَّهِ

(وَالْمُتَفَلِّجَاتِ) : بِكَسْرِ اللَّامِ الْمُشَدَّدَةِ، وَهِيَ الَّتِي تَطْلُبُ الْفَلَجَ، وَهُوَ بِالتَّحْرِيكِ فُرْجَةٌ مَا بَيْنَ الثَّنَايَا وَالرُّبَاعِيَّاتِ، وَالْفَرْقُ بَيْنَ السِّنِينَ عَلَى مَا فِي النِّهَايَةِ، وَالْمُرَادُ بِهِنَّ النِّسَاءُ اللَّاتِي تَفْعَلُ ذَلِكَ بِأَسْنَانِهِنَّ رَغْبَةً فِي التَّحْسِينِ، وَقَالَ بَعْضُهُمْ: هِيَ الَّتِي تُبَاعِدُ مَا بَيْنَ الثَّنَايَا وَالرُّبَاعِيَّاتِ بِتَرْقِيقِ الْأَسْنَانِ بِنَحْوِ الْمِبْرَدِ، وَقِيلَ: هِيَ الَّتِي تُرَقِّقُ الْأَسْنَانَ وَتُزَيِّنُهَا، وَاللَّامُ فِي قَوْلِهِ: (لِلْحُسْنِ) : لِلتَّعْلِيلِ، وَيَجُوزُ أَنْ يَكُونَ التَّنَازُعُ فِيهِ بَيْنَ الْأَفْعَالِ الْمَذْكُورَةِ، وَالْأَظْهَرُ أَنْ يَتَعَلَّقَ بِالْأَخِيرِ. قَالَ النَّوَوِيُّ: فِيهِ إِشَارَةٌ إِلَى أَنَّ الْحَرَامَ هُوَ الْمَفْعُولُ لِطَلَبِ الْحُسْنِ، أَمَّا لَوِ احْتَاجَتْ إِلَيْهِ لِعِلَاجٍ أَوْ عَيْبٍ فِي السِّنِّ وَنَحْوِهِ فَلَا بَأْسَ بِهِ

 

Investments and Zakāt

jknfatawa1 Zakat & Charity
Investments and Zakāt

11th March 2026

 

Question: Is investment permissible in Islām as I have heard conflicting views on this matter? Please explain how it works and how is Zakāt calculated on Investments.

 

 الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

In response to your inquiry, investment refers broadly to the allocation of capital with the purpose of generating wealth. Stocks, on the other hand, are specific types of assets representing ownership in a company through shares purchased via authorised agents. So, investing involves individuals using their funds to purchase equity in a company, thereby profiting from its growth potential. Companies possess various assets, including stocks, and often issue shares to raise capital for business expansion. When an individual, such as Person ‘A’, acquires 20% of a company’s shares for £500, they effectively obtain a 20% ownership stake in the company’s assets and become a shareholder. Unlike traditional transactions between two parties, stock purchases grant investors proportional ownership in a corporation alongside other shareholders.

Typically, shareholders transact through company-appointed or independent agents who facilitate investments on their behalf. Companies issue shares both to generate additional revenue for growth purposes and to provide investors with opportunities for profit. Shareholders receive certification as evidence of their ownership percentage. The extent of ownership is directly related to the amount invested, greater investment results in a larger shareholding. While shareholders may benefit financially from the company’s success, they also assume the risks inhereted in any investment, as returns are not guaranteed.

Investors make money in one of the following two ways.

  1. Increase in Capital Gain – This simply means that you purchase stocks and hold on to it until the company grows and resell it onto interesting buyers with profit. If you purchased 20% for £500 and that stock in a few months increases to £700 then you sell it at that price (£200 profit).
  2. Dividend – The goal is to remain as a shareholder in the company and benefit from the profit accrued on the initial investment. The profits your gain is known as dividend.

From the fiqh perspective, the laws of investments in a company are similar to Islamic concept of musharakah (partnership) system.[1] Companies operate differently with varying assets and trading methods. The Islamic legality will depend on the following conditions.

  1. The investment stock must be halal. Investing in companions such as alcohol, insurance, pornography etc are strictly forbidden.
  2. Investing in fixed and raw assets only. If the stocks are in liquid forms (cash) then it is not permissible and the dividend will be tantamount to interest (if the returns are more or less than the initial investment).
  3. The company does not deal with interest (or any unlawful transaction). If they do and the entire company’s stock revolves around interest dealings, then it will be prohibited to invest. Contrarily, if the interest amount is minimal and not the objective in itself but raw assets, then investing would be permissible. When receiving the returns, if it is possible to identify the amount of interest then to dispose of that portion by giving it away to the neediest without the intention of reward.
  4. Does not involve in transactional sales forbidden in the Shariah e.g. selling stocks before taking possession over them (e.g. short sales), bonds, future sales, non-existent stocks, deception and so forth.[2]

The confusion surrounding the legality of investments is tied to the conditions mentioned above. It’s not possible to make a general judgment without understanding the company’s assets and trading practices. With that in mind, it’s recommended to either independently confirm the details with the company before investing or to consult trustworthy and legitimate Halal investment professionals.

Calculating Zakāt on stocks depends on the purpose of investment. If it is for capital gain then following the laws of Zakāt on sales, Zakāt will be calculated on their market value. If the purpose is not to resell but to benefit from the annual dividends then Zakāt will be calculated on the Zakatable assets only such as the profits gained, cash, gold, silver etc. Fixed assets such as clothes, building, machines, phones etc won’t be Zakatable.

 

 

 [Allãh Knows Best]

 

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] This is based on Shaykh Maulana Ahsraf Ali Thanvi’s view. However, though investments do not bear full similarity with the Islamic model of Musharakah, they are still subjected to the similar conditions.

 

[2] For mor details see, Shariah standards, pp. 560-566, Mufti Radha ul-Haq, Fatawa Darul ulum Zakariyyah, vol 5, pp. 219-222, Mufti Taqi Usmani, Islām aur Jadeed Ma’ayish, pp. 85-94, Mufti Taqi Usmani, Fiqhi Maqalat, vol 1, p. 141-156, Shaykh Khalid Sayfullah Rahmani, Jadeed Fiqhi Masail, vol 1, p. 378 & vol 4, p. 249