Author: jknfatawa1

Leaving Behind a Non-Muslim Wife and Muslim Children

jknfatawa1 Inheritance

12th November 2024

 

السلام عليكم و رحمة الله و بركاته

Question: My brother died and left a wife who is not a Muslim. He has 2 sons (15 and 12 years old and one daughter (4 years old) all who were brought up as Muslim. No parents are alive. He left behind £50,000. Could you calculate each person’s Islamic share?  Regarding Zakāt, is it payable on the inheritance he did not pay it that year whilst he was alive.

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query, the Islamic laws of inheritance distribution as prescribed in the Quran and Sunnah follow the death of the person after clearing all funeral expenses, any outstanding debt and fulfilling one-third of the deceased’s personal will from their wealth[1]. Whatever remains thereafter will be distributed among his legal inheritors. The wife will not inherit due to being a non-Muslim. [2] If his children were brought up as Muslims, then they will inherit from their father’s estate. His estate will be divided into 5 parts: each son inheriting double the share of a daughter.[3] A legal guardian must be appointed to manage the wealth of a minor inheritor until they reach the legal age maturity and able to manage their own wealth.

 

Legal Beneficiaries

 

 Entitlement from 5 parts Monetary Value
Son 1 2 £20,000
Son 2 2 £20,000
Daughter 1 £10,000
Total 5 £50,000

 

Concerning the query about his unpaid Zakāt, the Zakat rulings are now dropped due to absence of ownership unless he made a wasiyyat (a personal will) before he died for it to be paid from one-third of his wealth. If the inheritors pay Zakāt before inheritance distribution, then that is permissible, otherwise not necessary.  The wealth now belongs to his children and become responsible for paying Zakāt after fulfilling its pre-requisites.

 

[Allāh Knows Best]

 

Written by:  Apa Samrena Kashaf         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

 

 

 

[1] Ibn Abideen, Raddul Muhtar. Kitabul Faraidh, Vol. 6, page 759-760

 (قَوْلُهُ يَعُمُّ التَّكْفِينُ)

    كَكَفَنِ السُّنَّةِ أَوْ قَدْرِ مَا كَانَ يَلْبَسُهُ فِي حَيَاتِهِ وَلَوْ هَلَكَ كَفَنُهُ فَلَوْ قَبْلَ تَفَسُّخِهِ كُفِّنَ مَرَّةً بَعْدَ أُخْرَى وَكُلُّهُ مِنْ كُلِّ مَالِهِ (ثُمَّ) تُقَدَّمُ (دُيُونُهُ الَّتِي لَهَا مُطَالبٌ مِنْ جِهَةِ الْعِبَادِ) وَيُقَدَّمُ دَيْنُ الصِّحَّةِ عَلَى دَيْنِ الْمَرَضِ إنْ جُهِلَ سَبَبُهُ وَإِلَّا فَسِيَّانِ كَمَا بَسَطَهُ السَّيِّدُ، (وَأَمَّا دَيْنُ اللَّهِ تَعَالَى فَإِنْ أَوْصَى بِهِ وَجَبَ تَنْفِيذُهُ مِنْ ثُلُثِ الْبَاقِي وَإِلَّا لَا ثُمَّ) تُقَدَّمُ (وَصِيَّتُهُ)

 

[2] Fatawa Hindiyyah, Kitabul Faraidh, Vol.6, page 454

وَاخْتِلَافُ الدَّيْنِ أَيْضًا يَمْنَعُ الْإِرْثَ وَالْمُرَادُ بِهِ الِاخْتِلَافُ بَيْنَ الْإِسْلَامِ وَالْكُفْرِ، وَأَمَّا اخْتِلَافُ مِلَلِ الْكُفَّارِ كَالنَّصْرَانِيَّةِ وَالْيَهُودِيَّةِ وَالْمَجُوسِيَّةِ وَعَبَدَةِ الْوَثَنِ فَلَا يَمْنَعُ الْإِرْثَ حَتَّى يَجْرِيَ التَّوَارُثُ بَيْنَ الْيَهُودِيِّ وَالنَّصْرَانِيِّ وَالْمَجُوسِيِّ

.

[3] Quran, Surah Nisaa, Ayah 11

يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَـٰدِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۚ

“Allah commands you regarding your children: the share of the male will be twice that of the female. (4:11)”

 

Tying the Ihrām from Masjid Ayesha after Crossing the Boundary Without Ihrām

jknfatawa1 Hajj & Umrah

22nd October 2024

 

السلام عليكم و رحمة الله و بركاته

Question:   A family coming from Taif entered the Mīqāt without Ihrām and left the Mīqāt and re-entered it from Masjid Aishah to tie their Ihrām from there. What would be the ruling in this case? Would they have to give Dam?

 

الجواب حامداً و مصلياً

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

Answer

In reference to your query, they must give a Dam. To explain this, if an Afāqi (a person residing before the boundaries) for the first time travels to Makkah with the intention of preforming Hajj or Umrah, then they must adorn their Ihrām from the Mīqāt – specific boundary. If they pass the Mīqāt without the state of Ihrām, then they incur a penalty of Dam; sacrificing a sheep or a goat within the vicinity of the Haram. The penalty is due to crossing the boundary without Ihrām and moreover, an Afāqi before entering Makkah remains under the ruling of an Afāqi until he performs Umrah with a valid Ihrām.[1] Masjid Ayesha does not qualify as a Mīqāt because that falls within the Hil zone that comes after the Mīqāt. Adorning the Ihrām from Masjid Ayesha is like crossing the boundary without Ihrām and henceforth, would not suffice in their case and are required to leave to the closest Mīqāt outside of the Hil vicinity to adorn their Ihrām, otherwise they will incur a Dam. Once they tie their Ihrām from the Mīqāt then the initial Dam becomes void.[2]

 

[ Allah Knows Best]

 

Written by:  Apa Sumayyah Abdul Alim

Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Hajj,vol 2 p. 467

وَلَكِنَّ الشَّرْطَ هُنَاكَ أَنْ لَا يُجَاوِزَ الْمِيقَاتَ إلَّا مُحْرِمًا وَالشَّرْطَ هُنَا أَنْ لَا يَدْخُلَ الْحَرَمَ إلَّا مُحْرِمًا؛ لِأَنَّ تَعْظِيمَ الْحَرَمِ بِهَذَا يَحْصُلُ، فَإِنْ دَخَلَ مَكَّةَ قَبْلَ أَنْ يُحْرِمَ فَأَحْرَمَ مِنْهَا فَعَلَيْهِ أَنْ يَخْرُجَ مِنْ الْحَرَمِ فَيُلَبِّيَ فَإِنْ لَمْ يَفْعَلْ حَتَّى يَطَّوَّفَ بِالْبَيْتِ فَعَلَيْهِ دَمٌ؛ لِأَنَّهُ تَرَكَ الْمِيقَاتَ الْمَعْهُودَ فِي حَقِّهِ لِلْإِحْرَامِ فَهُوَ بِمَنْزِلَةِ الْآفَاقِيِّ يُجَاوِزُ الْمِيقَاتَ بِغَيْرِ إحْرَامٍ، ثُمَّ يُحْرِمُ وَرَاءَ الْمِيقَاتِ، وَهُنَاكَ يَلْزَمُهُ الدَّمُ إذَا لَمْ يَعُدْ لِتَأْخِيرِ الْإِحْرَامِ عَنْ مَكَانِهِوَلَكِنَّ الشَّرْطَ هُنَاكَ أَنْ لَا يُجَاوِزَ الْمِيقَاتَ إلَّا مُحْرِمًا وَالشَّرْطَ هُنَا أَنْ لَا يَدْخُلَ الْحَرَمَ إلَّا مُحْرِمًا؛ لِأَنَّ تَعْظِيمَ الْحَرَمِ بِهَذَا يَحْصُلُ، فَإِنْ دَخَلَ مَكَّةَ قَبْلَ أَنْ يُحْرِمَ فَأَحْرَمَ مِنْهَا فَعَلَيْهِ أَنْ يَخْرُجَ مِنْ الْحَرَمِ فَيُلَبِّيَ فَإِنْ لَمْ يَفْعَلْ حَتَّى يَطَّوَّفَ بِالْبَيْتِ فَعَلَيْهِ دَمٌ؛ لِأَنَّهُ تَرَكَ الْمِيقَاتَ الْمَعْهُودَ فِي حَقِّهِ لِلْإِحْرَامِ فَهُوَ بِمَنْزِلَةِ الْآفَاقِيِّ يُجَاوِزُ الْمِيقَاتَ بِغَيْرِ إحْرَامٍ، ثُمَّ يُحْرِمُ وَرَاءَ الْمِيقَاتِ، وَهُنَاكَ يَلْزَمُهُ الدَّمُ إذَا لَمْ يَعُدْ لِتَأْخِيرِ الْإِحْرَامِ عَنْ مَكَانِهِ

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Hajj,vol 2 p. 579

وَالْحَاصِلُ أَنَّ الْمُحْرِمَ ثَلَاثَةُ أَصْنَافٍ آفَاقِيٌّ   وَحُلِيٌّ وَحَرَمِيٌّ، وَلِكُلٍّ مِيقَاتٌ مَخْصُوصٌ تَقَدَّمَ بَيَانُهُ فِي الْمَوَاقِيتِ، فَمَنْ أَرَادَ نُسُكًا وَجَاوَزَ وَقْتَهُ لَزِمَهُ الْعَوْدُ إلَيْهِ

Sarakhsi, al-Mabsoot, Kitāb al-Hajj, vol 4 p. 167

وَجَاءَ رَجُلٌ إلَى ابْنِ عَبَّاسٍ – رَضِيَ اللَّهُ تَعَالَى عَنْهُمَا -، فَقَالَ: إنِّي جَاوَزْتُ الْمِيقَاتَ مِنْ غَيْرِ إحْرَامٍ، فَقَالَ: ارْجِعْ إلَى الْمِيقَاتِ وَلَبِّ وَإِلَّا فَلَا حَجَّ لَكَ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – يَقُولُ: «لَا يُجَاوِزُ الْمِيقَاتَ أَحَدٌ إلَّا مُحْرِمًا» وَلِأَنَّ وُجُوبَ الْإِحْرَامِ عَلَى مَنْ يُرِيدُ الْحَجَّ وَالْعُمْرَةَ عِنْدَ دُخُولِ مَكَّةَ لِإِظْهَارِ شَرَفِ تِلْكَ الْبُقْعَةِ، وَفِي هَذَا الْمَعْنَى مَنْ يُرِيدُ النُّسُكَ وَمَنْ لَا يُرِيدُ النُّسُكَ سَوَاءٌ فَلَيْسَ لِأَحَدٍ مِمَّنْ يُرِيدُ دُخُولَ مَكَّةَ أَنْ يُجَاوِزَ الْمِيقَاتَ إلَّا مُحْرِمًا، فَأَمَّا مَنْ كَانَ وَرَاءَ الْمِيقَاتِ إلَى مَكَّةَ فَلَهُ أَنْ يَدْخُلَهَا لِحَاجَتِهِ بِغَيْرِ إحْرَامٍ عِنْدَنَا، وَفِي أَحَدِ قَوْلَيْ الشَّافِعِيِّ – رَحِمَهُ اللَّهُ تَعَالَى – لَيْسَ لَهُ ذَلِكَ فَإِنَّهُ لَا يُفَرِّقُ عَلَى أَحَدِ الْقَوْلَيْنِ

 

[2] Fatawa Hindiyyah, Kitāb al-Manāsik, vol 1, p. 253

وَمَنْ جَاوَزَ الْمِيقَاتَ وَهُوَ يُرِيدُ الْحَجَّ وَالْعُمْرَةَ غَيْرَ مُحْرِمٍ فَلَا يَخْلُو إمَّا أَنْ يَكُونَ أَحْرَمَ دَاخِلَ الْمِيقَاتِ أَوْ عَادَ إلَى الْمِيقَاتِ ثُمَّ أَحْرَمَ فَإِنْ أَحْرَمَ دَاخِلَ الْمِيقَاتِ يُنْظَرُ إنْ خَافَ فَوْتَ الْحَجِّ مَتَى عَادَ فَإِنَّهُ لَا يَعُودُ وَيَمْضِي فِي إحْرَامِهِ وَلَزِمَهُ دَمٌ، وَإِنْ كَانَ لَا يَخَافُ فَوَاتَ الْحَجِّ فَإِنَّهُ يَعُودُ إلَى الْوَقْتِ وَإِذَا عَادَ إلَى الْوَقْتِ فَلَا يَخْلُو إمَّا أَنْ يَكُونَ حَلَالًا أَوْ مُحْرِمًا فَإِنْ عَادَ حَلَالًا ثُمَّ أَحْرَمَ؛ سَقَطَ عَنْهُ الدَّمُ وَإِنْ عَادَ إلَى الْوَقْتِ مُحْرِمًا قَالَ أَبُو حَنِيفَةَ – رَحِمَهُ اللَّهُ تَعَالَى -: إنْ لَبَّى سَقَطَ عَنْهُ الدَّمُ وَإِنْ لَمْ يُلَبِّ لَا يَسْقُطُ وَعِنْدَهُمَا يَسْقُطُ فِي الْوَجْهَيْنِ وَمَنْ جَاوَزَ وَقْتَهُ غَيْرَ مُحْرِمٍ ثُمَّ أَتَى وَقْتًا آخَرَ أَقْرَبَ مِنْهُ وَأَحْرَمَ؛ جَازَ وَلَا شَيْءَ عَلَيْهِ، وَلَوْ جَاوَزَ الْمِيقَاتَ وَيُرِيدُ بُسْتَانَ بَنِي عَامِرٍ دُونَ مَكَّةَ؛ فَلَا شَيْءَ عَلَيْهِ

 

 

Bequest for the Children & Two Separate Wills

jknfatawa1 Inheritance

12th October 2024

 

Question: My wife passed recently, and my query is regarding her Islamic will. She has two separate wills, one handwritten and signed by herself and witnesses and the other prepared by a specific Islamic organisation without her signature or the witnesses’ signatures. She stipulated in both wills for some gold and extra cash to be allocated to our son and daughter. Moreover, the handwritten will includes one-third of wealth for an Islamic organisation whilst the typed written will includes 3% to be allocated to an Islamic charity. Is the will made for our son and daughter valid or not? Which will must we follow?

 

الجواب حامداً و مصلياً

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

 

Answer

We first pray to Allāh Almighty to forgive her sins, raise her ranks in paradise and to bestow upon the family members beautiful patience, Ameen. Concerning your enquiry, it must be fundamentally understood that to arbitrarily bequeath a portion of one’s inheritors is not valid because Allāh Almighty himself has assigned the shares for them. The Messenger of Allāh (saw) said, “Verily Allāh has given every rightful person their rightful share. There is no bequeathing for the inheritors.”[1]

Regarding the second part to your question, in the case of conflict, the handwritten will that she signed by herself with the witnesses’ signatures will be implemented and not the one without her signature.[2]

 

[Allãh Knows Best]

 

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

[1] Sunnan Ibn Majah, Book of Wills, No. 2714

بَابُ لَا وَصِيَّةَ لِوَارِثٍ

حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ شُعَيْبِ بْنِ شَابُورَ قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ جَابِرٍ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ، أَنَّهُ حَدَّثَهُ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: إِنِّي لَتَحْتَ نَاقَةِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسِيلُ عَلَيَّ لُعَابُهَا فَسَمِعْتُهُ يَقُولُ: «إِنَّ اللَّهَ قَدْ أَعْطَى كُلَّ ذِي حَقٍّ حَقَّهُ، أَلَا لَا وَصِيَّةَ لِوَارِثٍ»

 

Durrul-Mukhtar, Kitāb al-Wasiyyah, vol 23, p. 477

(وَشَرَائِطُهَا كَوْنُ الْمُوصِي أَهْلًا لِلتَّمْلِيكِ) فَلَمْ تَجُزْ مِنْ صَغِيرٍ وَمَجْنُونٍ وَمُكَاتَبٍ إلَّا إذَا أَضَافَ لِعِتْقِهِ كَمَا سَيَجِيءُ (وَعَدَمُ اسْتِغْرَاقِهِ بِالدَّيْنِ) لِتَقَدُّمِهِ عَلَى الْوَصِيَّةِ كَمَا سَيَجِيءُ (وَ) كَوْنُ (الْمُوصَى لَهُ حَيًّا وَقْتَهَا) تَحْقِيقًا أَوْ تَقْدِيرًا لِيَشْمَلَ الْحَمْلَ الْمُوصَى لَهُ فَافْهَمْهُ فَإِنَّ بِهِ يَسْقُطُ إيرَادُ الشُّرُنْبُلَالِيُّ (وَ) كَوْنُهُ (غَيْرَ وَارِثٍ) وَقْتَ الْمَوْتِ

[2] Fatawa Hindiyyah, Kitāb al-Wasiyyah, vol 6, p. 192

الْبَابُ الْعَاشِرُ فِي الشَّهَادَةِ عَلَى الْوَصِيَّةِ

قَالَ: وَإِذَا شَهِدَ الشَّاهِدَانِ أَنَّ الْمَيِّتَ أَوْصَى إلَى هَذَا وَأَنَّهُ رَجَعَ عَنْ ذَلِكَ وَأَوْصَى إلَى هَذَا الْآخَرِ أَجَزْتُ شَهَادَتَهُمَا.

Leaving Behind Children and Grand Children

jknfatawa1 Miscellaneous

8th October 2024

السلام عليكم و رحمة الله و بركاته

Question: I need to know who gets what inheritance share from my deceased father. My father has a house worth £200,000.  He is still alive alhamdulillah but extremely ill and wants to know the Islamic shares of his legal inheritors after he passes away. He had 5 children altogether: 2 sons and 3 daughters. My mother is no longer alive. His eldest is son (i.e. my brother) has already passed away leaving behind his 3 daughters only, so now there are 3 granddaughters existing. So do the granddaughters receive any shares if 3 daughters and 1 son is alive? Kindly explain the Islamic shares.

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query, according to the law of inheritance and succession, the distribution of the estate commences after fulfilling all of the essential funeral expenses, clearing all outstanding debts and executing personal bequests for a specific cause exceeding no more than one-third from his estate. In your case, when your father passes away leaving behind 1 son, 3 daughters and 3 granddaughters then due to children existing, granddaughters do not receive any inheritance share because the children being the closest to the deceased in relationship and therefore prioritised over the granddaughters, inherit all of his estate.[1] He can however make a personal will for them of maximum one-third from his estate.

According to the laws of inheritance, each son receives double the share of a daughter.[2] His estate will be divided into 5 parts; 2 for the son and 1 for each daughter. The table below illustrates the monetary entitlement of each heir.

 

Legal

Beneficiaries

 Islamic

Shares

 Entitlement

From

5 parts*

 Monetary

Value
Son Son inheriting double the share of a daughter 2 £80,000
Daughter 1 1 £40,000
Daughter 2 1 £40,000
Daughter 3 1 £40,000

 

Total 5 £200,000

 

*NB: Simply divide the total assets by 5 parts and thereafter multiply it by the entitlement share to get the monetary value.

 

 

[Allāh Knows Best]

 

 

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

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

 

 

 

[1] Ṣaḥīḥ al-Bukhārī, No:6732

ألحقوا الفرائض بأھلھا ، فما بقي فھو لأولی رجل ذکر

Give the shares [of inheritance that are prescribed] to those who are entitled to it. Then whatever remains, it is for the closest male person.”

 

Ṣaḥīḥ al-Bukhārī, No: 6735

Zayd ibn Thābit (may Allah be pleased with him) said:

ولا یرث ولد الابن مع الابن

And the paternal grandson will not inherit in the presence of a son.”

 

[2] Surah Nisaa 4:10

يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ

 

 

 

Estate Distribution between a Mother, Daughter and a Full-Sister

jknfatawa1 Inheritance

2nd October  2024

 

السلام عليكم و رحمة الله و بركاته

Question: My wife informed me that my brother-in-law (her brother) passed away in United States and left behind a mother (who is a widow) and a 10-year-old daughter (in Pakistan) (from his previous wife). He did not have any property or cash or gold except that he had a car which one of his friends in the States sold it for $20,000 and sent it to his mother in Pakistan and converted into rupees. My question is what how will his estate be distributed Islamically?

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query, the Islamic laws of inheritance distribution as prescribed in the Quran and Sunnah follow the death of the person after clearing all funeral expenses, any outstanding debt and executing one third of their personal will from their estate. A woman inherits a portion based on her relationship to the deceased and the existing members of other eligible inheritors. In the aforementioned scenario, Islamically the mother receives 1/6th, daughter receives ½ and the sister (full sister) inherits the residue.[1]

The wealth of the deceased will be divided into 6 parts between the mother, sister and the daughter and distributed in the following manner.

 

Legal

Beneficiaries

Islamic

Shares

 Entitlement

From 6 parts*

 Monetary

Value
Mother 1/6 1 $3,333

 

Daughter ½ 3 $10,000
Sister Residue 2 $6,666
Total   6 $20,000

 

NB: Simply divide the total assets by 6 parts and thereafter multiply by entitlement share to get the monetary value.

 

The above monetary shares for each beneficiary will be converted into the rupees currency and given to them individually. As for the 10-year-old daughter, then a trusted individual should be appointed as her legal guardian who will safeguard her wealth and then give it to her after reaching maturity.

 

 

[Allāh Knows Best]

 

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1]

وَلِاَ بَوَيۡهِ لِكُلِّ وَاحِدٍ مِّنۡهُمَا السُّدُسُ مِمَّا تَرَكَ اِنۡ كَانَ لَهٗ وَلَد

To the two parents of the deceased belongs a 1/6 each of what he leaves, if he has children.” (4:10)

 

لِلذَّكَرِ مِثۡلُ حَظِّ الۡاُنۡثَيَيۡنِ ۚ فَاِنۡ كُنَّ نِسَآءً فَوۡقَ اثۡنَتَيۡنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۚ وَاِنۡ كَانَتۡ وَاحِدَةً فَلَهَا النِّصۡفُ

Allah commands you regarding your children: the share of the male will be twice that of a female.” (4:11) If the females are more than two they inherit 2/3 of what he leaves if it be one female she inherits half.” (4:12)

 

حَدَّثَنِي عَمْرُو بْنُ عَبَّاسٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي قَيْسٍ، عَنْ هُزَيْلٍ، قَالَ قَالَ عَبْدُ اللَّهِ لأَقْضِيَنَّ فِيهَا بِقَضَاءِ النَّبِيِّ ﷺ لِلاِبْنَةِ النِّصْفُ، وَلاِبْنَةِ الاِبْنِ السُّدُسُ، وَمَا بَقِيَ فَلِلأُخْتِ

Narrated by Huzail that Sayyiduna Abdullah ibn Mas’ud (ra) said, “The judgment I will give in this matter will be like the judgment of the Prophet, ie one-half is for the daughter and one-sixth for the son’s daughter and the rest of the inheritance for the sister”  (Sahih al-Bukhari 6742 Book 85, Hadith 19)

Does an Adopted Child Inherit?

jknfatawa1 Inheritance

25th September 2024

السلام عليكم و رحمة الله و بركاته

Question: A couple in Pakistan do not have children and so they adopted a girl (husband-brother’s daughter). If the couple pass away and she is the only adopted daughter (no other adopted kids), does the daughter inherit the wealth and properties etc?

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query, it is important to first understand the categorisation of inheritors in the Shariah. Inheritors are split into the following categories:

  • Primary fixed heirs (Dha-wil-Furoodh) – These are heirs whose share has been mentioned in the Quran and are eligible to receive inheritance in every instance. They are mother, father, wife, husband, daughter etc.
  • Secondary residual heirs (Al-Asabaat) – Those heirs who receive the residue from the estate either after the primary heirs or if none of the primary heirs exist. They are those who are paternally connected to the deceased via the medium of a male such as son, brothers, paternal nephews, paternal uncles and male children of paternal uncles and so forth.[1]
  • Other distant relatives (Dhawil-Arhaam) – These heirs connected to the deceased via the medium of a female relationship and only receive inheritance when both primary and secondary or just the secondary heirs don’t exist. They include maternal grandchildren, paternal nieces, maternal nephews and nieces, paternal and maternal uncles etc.

Concerning your query, if the wife passes away then the adopted girl does not inherit anything as there’s no blood relationship between them. If the husband passes away leaving behind none of the primary or secondary relatives, then the adopted girl inherits the residue because she is his paternal niece who falls under the Dhawil -Arhaam category.[2]

 

[Allāh Knows Best]

 

 

Written by:  Apa Samrena Kashaf         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

 

[1] Ibn Abideen, Raddul Muhtar, Kitabul Faraidh, Baabul Asabaat,  Vol.6, page 773

قَالَ فِي الْمُغْرِبِ: الْعَصَبَةُ قَرَابَةُ الرَّجُلِ لِأَبِيهِ وَكَأَنَّهَا جَمْعُ عَاصِبٍ، وَإِنْ لَمْ يُسْمَعْ بِهِ، مِنْ عَصَبُوا بِهِ إذَا أَحَاطُوا حَوْلَهُ ثُمَّ سُمِّيَ بِهَا الْوَاحِدُ وَالْجَمْعُ وَالْمُذَكَّرُ وَالْمُؤَنَّثُ لِلْغَلَبَةِ وَقَالُوا فِي مَصْدَرِهَا الْعُصُوبَةُ، وَالذَّكَرُ يُعَصِّبُ الْمَرْأَةَ أَيْ يَجْعَلُهَا عَصَبَةً اهـ فَالْعَصَبَاتُ جَمْعُ الْجَمْعِ كَالْجِمَالَاتِ أَوْ جَمْعُ الْمُفْرَدِ عَلَى جَعْلِ الْعَصَبَةِ اسْمًا تَأَمَّلْ (قَوْلُهُ: وَعَصَبَةٌ بِغَيْرِهِ وَعَصَبَةٌ مَعَ غَيْرِهِ) سَيَأْتِي بَيَانُ الْفَرْقِ بَيْنَهُمَا (قَوْلُهُ: فَالْأُنْثَى لَا تَكُونُ عَصَبَةً بِنَفْسِهَا إلَخْ) أَشَارَ إلَى أَنَّهُ خَرَجَ بِقَوْلِهِ: وَهُوَ كُلُّ ذَكَرٍ الْعَصَبَةُ بِالْغَيْرِ، وَالْعَصَبَةُ مَعَ الْغَيْرِ فَإِنَّهُمَا إنَاثٌ فَقَطْ وَأَمَّا الْمُعْتَقَةُ، فَهِيَ وَإِنْ كَانَتْ عَصَبَةً بِنَفْسِهَا، فَهِيَ لَيْسَتْ نَسَبِيَّةً، وَالْمَقْصُودُ الْعَصَبَاتُ النَّسَبِيَّةُ كَمَا أَشَارَ إلَيْهِ أَوَّلًا، وَلِذَلِكَ خَرَجَ الْمُعْتَقُ أَيْضًا (قَوْلُهُ: لَمْ يَدْخُلْ إلَخْ) الْمُرَادُ عَدَمُ تَوَسُّطِ الْأُنْثَى سَوَاءٌ تَوَسَّطَ بَيْنَهُ وَبَيْنَ الْمَيِّتِ ذَكَرٌ كَالْجَدِّ وَابْنِ الِابْنِ أَوْ لَا كَالْأَبِ وَالِابْنِ الصُّلْبِيِّ (قَوْلُهُ: كَوَلَدِ الْأُمِّ) أَيْ الْأَخِ لِأُمٍّ وَأَمَّا الْأَخُ لِأَبٍ وَأُمٍّ، فَإِنَّهُ عَصَبَةٌ بِنَفْسِهِ مَعَ أَنَّ الْأُمَّ دَاخِلَةٌ فِي نِسْبَتِهِ. وَأُجِيبَ بِأَنَّ الْمُرَادَ مَنْ لَا يَنْتَسِبُ بِالْأُنْثَى فَقَطْ، وَأَجَابَ السَّيِّدُ بِأَنَّ قَرَابَةَ الْأَبِ أَصْلٌ فِي اسْتِحْقَاقِ الْعُصُوبَةِ، فَإِنَّهَا إذَا انْفَرَدَتْ كَفَتْ فِي إثْبَاتِ الْعُصُوبَةِ، بِخِلَافِ قَرَابَةِ الْأُمِّ، فَإِنَّهَا لَا تَصْلُحُ بِانْفِرَادِهَا عِلَّةً لِإِثْبَاتِهَا فَهِيَ مُلْغَاةٌ فِي اسْتِحْقَاقِ الْعُصُوبَةِ لَكِنَّا جَعَلْنَاهَا بِمَنْزِلَةِ وَصْفٍ زَائِدٍ فَرَجَّحْنَا بِهَا الْأَخَ لِأَبٍ وَأُمٍّ عَلَى الْأَخِ لِأَبٍ اهـ. أَقُولُ، وَهَذَا أَوْلَى مِنْ قَوْلِ بَعْضِهِمْ إنَّهُ خَرَجَ بِقَوْلِهِ فِي نِسْبَتِهِ حَيْثُ لَمْ يَقُلْ فِي قَرَابَتِهِ فَإِنَّ الْأُنْثَى دَاخِلَةٌ فِي قَرَابَتِهِ لِأَخِيهِ لَا فِي نِسْبَتِهِ إلَيْهِ، لِأَنَّ النَّسَبَ لِلْأَبِ فَلَا يَثْبُتُ بِوَاسِطَةِ غَيْرِهِ اهـ.

[2] Mufti Mahmood Hasan Ajmeeri, Mueenul Faraiz, page 61-62

 

Inheritance of an Illegitimate Child

jknfatawa1 Inheritance

5th September 2024

 

Question: I have two questions regarding an illegitimate child’s inheritance rights. My stepmother before marrying my father 20 years ago had an illegitimate child from another man. After the marriage, my father adopted this child and took him as a son and attributed this child to him. The child is now all grown up and is not aware of this. Ten years after the marriage, my stepmother unfortunately fornicated with the same man she was in relationship with before marrying my father and became pregnant again because of this.  My father has now passed away and we are disputing regarding inheritance. My question is as follows.

  1. Does the first child born outside of the wedlock inherit from my father’s estate.
  2. Will the second illegitimate child because of fornication with another man after marriage inherit from my father’s estate knowing that DNA testing will result that he is not his biological son?

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query, the first child will not inherit from your deceased father’s estate because firstly, this child was born outside of wedlock before your father’s marriage and secondly, Islāmically an illegitimate child has no established lineage not even to his biological father. Instead, he is attributed to his own biological mother and so will inherit from her estate only. Even his biological father cannot inherit from him and neither can his child inherit from him. The Messenger of Allāh sallallahu alayhi wasallam said, “Any man who fornicates with a free or a slave woman then the child becomes a child of fornication who neither inherits nor is inherited.”[1]

Albeit your father ascribed the child to him, that still does not establish parental lineage to him in which case, the laws of inheritance do not apply to him at all.[2]

As for the second child born from adultery will inherit from your father’s estate. The difference between him and the previous child is that the first child has no established lineage because he was born at a time when your stepmother was not in a marital relationship with anyone. Contrarily when she illegitimately conceived the second child,  she was married to your father and Islamically the child’s lineage is automatically attached to her husband. Once during the time of the Messenger of Allāh sallallahu alayhi wasallam a married woman fornicated (adultery) with another man and conceived a child from him. The dispute regarding his lineage was presented to the Messenger of Allāh sallallahu alayhi wasallam for adjudication and he said, “The child belongs to the owner of the bed (i.e. who she legitimately shares her bed with; her husband) and for the adulterer is the stoning.” Here the Prophet sallallahu alayhi wasallam attributed the child to her husband even if he was not his biological child so to protect his lineage.[3] To deprive this child from inheritance, Li’an in front of a Muslim judge which is a prescribed Shar’i method of severing the child from his lineage becomes necessary. The fact that your father did not do Li’an during his lifetime, the second child becomes an eligible inheritor due to his established lineage [which is an essential criterion for the eligibility of inheritance].[4]

 

 

[Allãh Knows Best]

 

Written and researched by (Mufti) Abdul Waheed

 

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Mullah Ali Qari, Mirqat Sharhul Mishkat, vol 5, p. 2027

وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ أَنَّ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – قَالَ «أَيُّمَا رَجُلٍ عَاهَرَ بِحُرَّةٍ أَوْ أَمَةٍ فَالْوَلَدُ وُلَدُ زِنًا لَا يَرِثُ وَلَا يُورَثُ» . رَوَاهُ التِّرْمِذِيُّ.

ش – فِي النِّهَايَةِ: الْعَاهِرُ الزَّانِي وَقَدْ عَهَرَ إِذَا أَتَى الْمَرْأَةَ لَيْلًا لِلْفُجُورِ بِهَا ثُمَّ غَلَبَ عَلَى الزَّانِي مُطْلَقًا (فَالْوَلَدُ وُلَدُ زِنًا) وَفِي نُسْخَةٍ: وَلَدُ الزِّنَا (لَا يَرِثُ) أَيْ: مِنَ الْأَبِ (وَلَا يُورَثُ) بِفَتْحِ الرَّاءِ وَقِيلَ: بِكَسْرِهَا، قَالَ ابْنُ الْمَلَكِ: أَيْ لَا يَرِثُ ذَلِكَ الْوَلَدُ مِنَ الْوَاطِئِ وَلَا مِنْ أَقَارِبِهِ إِذِ الْوِرَاثَةُ بِالنَّسَبِ وَلَا نَسَبَ بَيْنَهُ وَبَيْنَ الزَّانِي، وَلَا يَرِثُ الْوَاطِئُ وَلَا أَقَارِبُهُ مِنْ ذَلِكَ الْوَلَدِ

 

Fatawa Hindiyyah, Kitāb Thubut Nasab, vol 1, p. 540

وَلَوْ زَنَى بِامْرَأَةٍ فَحَمَلَتْ، ثُمَّ تَزَوَّجَهَا فَوَلَدَتْ إنْ جَاءَتْ بِهِ لِسِتَّةِ أَشْهُرٍ فَصَاعِدًا ثَبَتَ نَسَبُهُ، وَإِنْ جَاءَتْ بِهِ لِأَقَلَّ مِنْ سِتَّةِ أَشْهُرٍ لَمْ يَثْبُتْ نَسَبُهُ إلَّا أَنْ يَدَّعِيَهُ وَلَمْ يَقُلْ: إنَّهُ مِنْ الزِّنَا أَمَّا إنْ قَالَ: إنَّهُ مِنِّي مِنْ الزِّنَا فَلَا يَثْبُتُ نَسَبُهُ وَلَا يَرِثُ مِنْهُ كَذَا فِي الْيَنَابِيعِ.

 

Jawharatun Niyarah, Iddah Fi Nikah Fasid, vol 2, p. 82

وَلَوْ زَنَى بِامْرَأَةٍ فَحَبِلَتْ ثُمَّ تَزَوَّجَهَا فَوَلَدَتْ إنْ جَاءَتْ بِهِ لِسِتَّةِ أَشْهُرٍ فَصَاعِدًا ثَبَتَ نَسَبُهُ وَإِنْ جَاءَتْ بِهِ لِأَقَلَّ لَمْ يَثْبُتْ إلَّا أَنْ يَدَّعِيَهُ وَلَمْ يَقُلْ إنَّهُ مِنْ الزِّنَا أَمَّا إذَا قَالَ هُوَ ابْنِي مِنْ الزِّنَا لَا يَثْبُتُ نَسَبُهُ وَلَا يَرِثُ مِنْهُ.

 

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb al-Farāidh, vol 24 p. 365-366

 

(وَعَصَبَةُ وَلَدِ الزِّنَا وَ) وَلَدِ (الْمُلَاعَنَةِ) (مَوْلَى الْأُمِّ) الْمُرَادُ بِالْمَوْلَى مَا يَعُمُّ الْمُعْتِقَ وَالْعَصَبَةَ لِيَعُمَّ مَا لَوْ كَانَتْ الْأُمُّ حُرَّةَ الْأَصْلِ كَمَا بَسَطَهُ الْعَلَّامَةُ قَاسِمٌ لِأَنَّهُ لَا أَبًا لَهُمَا وَيَفْتَرِقَانِ فِي مَسْأَلَةٍ وَاحِدَةٍ: وَهِيَ أَنَّ وَلَدَ الزِّنَا يَرِثُ مِنْ تَوْأَمِهِ مِيرَاثَ أَخٍ لِأُمٍّ وَوَلَدَ الْمُلَاعَنَةِ يَرِثُ مِنْ تَوْأَمِهِ مِيرَاثَ أَخٍ لِأَبَوَيْنِ

(قَوْلُهُ: لِأَنَّهُ لَا أَبَا لَهُمَا) تَعْلِيلٌ لِلْمَتْنِ وَزَادَ فِي الِاخْتِيَارِ مَا نَصُّهُ وَالنَّبِيُّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – أَلْحَقَ وَلَدَ الْمُلَاعَنَةِ بِأُمِّهِ فَصَارَ كَشَخْصٍ لَا قَرَابَةَ لَهُ مِنْ جِهَةِ الْأَبِ، فَوَجَبَ أَنْ يَرِثَهُ قَرَابَةُ أُمِّهِ وَيَرِثَهُمْ،

 

Fatawa Hindiyyah, Kitāb Thubut Nasab, vol 1, p. 500

[الْبَابُ الثَّالِثُ فِي الْعَصَبَاتِ]

وَعَصَبَةُ وَلَدِ الزِّنَا وَوَلَدِ الْمُلَاعَنَةِ مَوَالِي أُمِّهِمَا؛ لِأَنَّهُ لَا أَبَ لَهُ فَتَرِثُهُ قَرَابَةُ أُمِّهِ وَيَرِثُهُمْ، فَلَوْ تَرَكَ بِنْتًا وَأُمًّا وَالْمُلَاعَنَ فَلِلْبِنْتِ النِّصْفُ وَلِلْأُمِّ السُّدُسُ وَالْبَاقِي يُرَدُّ عَلَيْهِمَا كَأَنْ لَمْ يَكُنْ لَهُ أَبٌ،

 

[2] Kasān, Badā’i Sanāi, Kitāb al-Da’wa, vol 6 p. 242

فَعَلَى هَذَا إذَا زَنَى رَجُلٌ بِامْرَأَةٍ فَجَاءَتْ بِوَلَدٍ فَادَّعَاهُ الزَّانِي لَمْ يَثْبُتْ نَسَبُهُ مِنْهُ لِانْعِدَامِ الْفِرَاشِ وَأَمَّا الْمَرْأَةُ فَيَثْبُتُ نَسَبُهُ مِنْهَا لِأَنَّ الْحُكْمَ فِي جَانِبِهَا يَتْبَعُ الْوِلَادَةَ عَلَى مَا نَذْكُرُ إنْ شَاءَ اللَّهُ تَعَالَى

 

[3] Kasān, Badā’i Sanāi, Kitāb al-Da’wa, vol 6 p. 242

[دعوى النَّسَب] [بَيَانِ مَا يَثْبُتُ بِهِ النَّسَبُ]

أَمَّا الْأَوَّلُ فَنَسَبُ الْوَلَدِ مِنْ الرَّجُلِ لَا يَثْبُتُ إلَّا بِالْفِرَاشِ وَهُوَ أَنْ تَصِيرَ الْمَرْأَةُ فِرَاشًا لَهُ لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «الْوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الْحَجْرُ» .

وَقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – الْوَلَدُ لِلْفِرَاشِ أَيْ لِصَاحِبِ الْفِرَاشِ إلَّا أَنَّهُ أَضْمَرَ الْمُضَافَ فِيهِ اخْتِصَارًا كَمَا فِي قَوْلِهِ عَزَّ وَجَلَّ {وَاسْأَلِ الْقَرْيَةَ} [يوسف: 82] وَنَحْوِهِ وَالْمُرَادُ مِنْ الْفِرَاشِ هُوَ الْمَرْأَةُ فَإِنَّهَا تُسَمَّى فِرَاشَ الرَّجُلِ وَإِزَارَهُ وَلِحَافَهُ وَفِي التَّفْسِيرِ فِي قَوْلِهِ عَزَّ شَأْنُهُ {وَفُرُشٍ مَرْفُوعَةٍ} [الواقعة: 34] أَنَّهَا نِسَاءُ أَهْلِ الْجَنَّةِ فَسُمِّيَتْ الْمَرْأَةُ فِرَاشًا لِمَا أَنَّهَا تُفْرَشُ وَتُبْسَطُ بِالْوَطْءِ عَادَةً

وَدَلَالَةُ الْحَدِيثِ مِنْ وُجُوهٍ ثَلَاثَةٍ: أَحَدُهَا: أَنَّ النَّبِيَّ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – أَخْرُج الْكَلَامَ مُخْرَجَ الْقِسْمَةِ فَجَعَلَ الْوَلَدَ لِصَاحِبِ الْفِرَاشِ وَالْحَجْرَ لِلزَّانِي فَاقْتَضَى أَنْ لَا يَكُونَ الْوَلَدُ لِمَنْ لَا فِرَاشَ لَهُ كَمَا لَا يَكُونُ الْحَجْرُ لِمَنْ لَا زِنَا مِنْهُ إذْ الْقِسْمَةُ تَنْفِي الشَّرِكَةَ وَالثَّانِي أَنَّهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – جَعَلَ الْوَلَدَ لِصَاحِبِ الْفِرَاشِ وَنَفَاهُ عَنْ الزَّانِي بِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – وَلِلْعَاهِرِ الْحَجْرُ لِأَنَّ مِثْلَ هَذَا الْكَلَامِ يُسْتَعْمَلُ فِي النَّفْيِ

 

 

Fatawa Hindiyyah, Kitāb Thubut Nasab, vol 1, p. 536

وَإِذَا تَزَوَّجَ الرَّجُلُ امْرَأَةً فَجَاءَتْ بِالْوَلَدِ لِأَقَلَّ مِنْ سِتَّةِ أَشْهُرٍ مُنْذُ تَزَوَّجَهَا لَمْ يَثْبُتْ نَسَبُهُ، وَإِنْ جَاءَتْ بِهِ لِسِتَّةِ أَشْهُرٍ فَصَاعِدًا يَثْبُتُ نَسَبُهُ مِنْهُ اعْتَرَفَ بِهِ الزَّوْجُ أَوْ سَكَتَ

 

Kasān, Badā’i Sanāi, Kitāb al-Da’wa, vol 6 p. 243

فَنَقُولُ وَبِاَللَّهِ التَّوْفِيقُ الْمَرْأَةُ تَصِيرُ فِرَاشًا بِأَحَدِ أَمْرَيْنِ أَحَدُهُمَا عَقْدُ النِّكَاحِ وَالثَّانِي مِلْكُ الْيَمِينِ إلَّا أَنَّ عَقْدَ النِّكَاحِ يُوجِبُ الْفِرَاشَ بِنَفْسِهِ لِكَوْنِهِ عَقْدًا مَوْضُوعًا لِحُصُولِ الْوَلَدِ شَرْعًا قَالَ النَّبِيُّ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «تَنَاكَحُوا تَوَالَدُوا تَكْثُرُوا فَإِنِّي أُبَاهِي بِكُمْ الْأُمَمَ يَوْمَ الْقِيَامَةِ وَلَوْ بِالسَّقْطِ» وَكَذَا النَّاسُ يُقْدِمُونَ عَلَى النِّكَاحِ لِغَرَضِ التَّوَالُدِ عَادَةً فَكَانَ النِّكَاحُ سَبَبًا مُفْضِيًا إلَى حُصُولِ الْوَلَدِ فَكَانَ سَبَبًا لِثَبَاتِ النَّسَبِ بِنَفْسِهِ وَيَسْتَوِي فِيهِ النِّكَاحُ الصَّحِيحُ وَالْفَاسِدُ إذَا اتَّصَلَ بِهِ الْوَطْءُ لِأَنَّ النِّكَاحَ الْفَاسِدَ يَنْعَقِدُ فِي حَقِّ الْحُكْمِ عِنْدَ بَعْضِ مَشَايِخِنَا لِوُجُودِ رُكْنِ الْعَقْدِ مِنْ أَهْلِهِ فِي مَحَلِّهِ وَالْفَاسِدُ مَا فَاتَهُ شَرْطٌ مِنْ شَرَائِطِ الصِّحَّةِ.

 

[4] Sarakhsi, al-Mabsoot, Kitāb al-Da’wa, vol 17 p. 182

قَالَ: وَإِذَا وَلَدَتْ امْرَأَةُ الرَّجُلِ عَلَى فِرَاشِهِ فَقَالَ الزَّوْجُ زَنَى بِك فُلَانٌ، وَهَذَا الْوَلَدُ مِنْهُ وَصَدَّقَتْهُ الْمَرْأَةُ، وَأَقَرَّ فُلَانٌ بِذَلِكَ فَإِنَّ نَسَبَ الْوَلَدِ ثَابِتٌ مِنْ الزَّوْجِ؛ لِأَنَّهُ صَاحِبُ الْفِرَاشِ، وَثُبُوتُ النَّسَبِ بِاعْتِبَارِ الْفِرَاشِ، وَبَعْدَ مَا ثَبَتَ بِفِرَاشِ النِّكَاحِ لَا يَنْقَطِعُ إلَّا بِاللِّعَانِ، وَلَا لِعَانَ بَيْنَهُمَا لِإِقْرَارِهَا عَلَى نَفْسِهَا بِالزِّنَا، وَكَذَلِكَ لَوْ كَانَ النِّكَاحُ فَاسِدًا؛ لِأَنَّ الْفَاسِدَ مُلْحَقٌ بِالصَّحِيحِ فِي حُكْمِ النَّسَبِ

 

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb al-Farāidh, vol 24 p. 352-353

[فَصْلٌ فِي الْعَصَبَاتِ]

قَالَ فِي الْمُغْرِبِ: الْعَصَبَةُ قَرَابَةُ الرَّجُلِ لِأَبِيهِ وَكَأَنَّهَا جَمْعُ عَاصِبٍ، وَإِنْ لَمْ يُسْمَعْ بِهِ، مِنْ عَصَبُوا بِهِ إذَا أَحَاطُوا حَوْلَهُ ثُمَّ سُمِّيَ بِهَا الْوَاحِدُ وَالْجَمْعُ وَالْمُذَكَّرُ وَالْمُؤَنَّثُ لِلْغَلَبَةِ وَقَالُوا فِي مَصْدَرِهَا الْعُصُوبَةُ،

(قَوْلُهُ: كَوَلَدِ الْأُمِّ) أَيْ الْأَخِ لِأُمٍّ وَأَمَّا الْأَخُ لِأَبٍ وَأُمٍّ، فَإِنَّهُ عَصَبَةٌ بِنَفْسِهِ مَعَ أَنَّ الْأُمَّ دَاخِلَةٌ فِي نِسْبَتِهِ. وَأُجِيبَ بِأَنَّ الْمُرَادَ مَنْ لَا يَنْتَسِبُ بِالْأُنْثَى فَقَطْ، وَأَجَابَ السَّيِّدُ بِأَنَّ قَرَابَةَ الْأَبِ أَصْلٌ فِي اسْتِحْقَاقِ الْعُصُوبَةِ، فَإِنَّهَا إذَا انْفَرَدَتْ كَفَتْ فِي إثْبَاتِ الْعُصُوبَةِ، بِخِلَافِ قَرَابَةِ الْأُمِّ، فَإِنَّهَا لَا تَصْلُحُ بِانْفِرَادِهَا عِلَّةً لِإِثْبَاتِهَا فَهِيَ مُلْغَاةٌ فِي اسْتِحْقَاقِ الْعُصُوبَةِ لَكِنَّا جَعَلْنَاهَا بِمَنْزِلَةِ وَصْفٍ زَائِدٍ فَرَجَّحْنَا بِهَا الْأَخَ لِأَبٍ وَأُمٍّ عَلَى الْأَخِ لِأَبٍ

 

 

A Child Walking in front of a Musalli

jknfatawa1 Salah

17th August 2024

 

Question: If my 5 year old son walks in front of me (mother) whilst I’m praying Salāh and starts fidgeting with my clothes then does that break my Salāh? In what instance does my Salāh break and can children be around us when praying Salāh?

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query, to begin with, there is a report that the Messenger of Allāh once carried a small girl (his granddaughter) on his shoulders whilst he was praying and putting her down when he prostrated. This of course did not result in excessive movement as of which the Salāh was not affected. So, there is no harm in children being around a musalli (the person praying Salāh). If your son passes in front of you then initially you may stretch out your arm to prevent him from walking in front of you.  If he frequently walks in front of you and stopping him will distract your Salāh then the child can be left alone and not to be prevented, because a child walking in front of someone praying does not break the Salāh.[1] With regards to him fidgeting with your clothes during Salāh then as long as the awrah (the obligatory parts of a female worshipper’s body that must be covered which is the entire body except for the face, hands and feet) do not become exposed then the Salāh is valid.[2]  Also note that frequent fidgeting or attempting to move him must not result in you excessively moving in your Salāh otherwise that would break your Salāh.

 

Allāh Knows Best

 

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Fatawa Hindiyyah, Kitāb Salāh, vol 1, p. 64

الْبَابُ الثَّالِثُ فِي شُرُوطِ الصَّلَاةِ

سَتْرُ الْعَوْرَةِ شَرْطٌ لِصِحَّةِ الصَّلَاةِ إذَا قُدِرَ عَلَيْهِ. كَذَا فِي مُحِيطِ السَّرَخْسِيِّ. الْعَوْرَةُ لِلرَّجُلِ مِنْ تَحْتِ السُّرَّةِ حَتَّى تُجَاوِزَ رُكْبَتَيْهِ فَسُرَّتُهُ لَيْسَتْ بِعَوْرَةٍ عِنْدَ عُلَمَائِنَا الثَّلَاثَةِ وَرُكْبَتُهُ عَوْرَةٌ عِنْدَ عُلَمَائِنَا جَمِيعًا هَكَذَا فِي الْمُحِيطِ. بَدَنُ الْحُرَّةِ عَوْرَةٌ إلَّا وَجْهَهَا وَكَفَّيْهَا وَقَدَمَيْهَا. كَذَا فِي الْمُتُونِ

Fatawa Hindiyyah, Kitāb Salāh, vol 1, p. 116

وَلَوْ مَرَّ مَارٌّ فِي مَوْضِعِ سُجُودِهِ لَا تَفْسُدُ وَإِنْ أَثِمَ وَتَكَلَّمُوا فِي الْمَوْضِعِ الَّذِي يُكْرَهُ الْمُرُورُ فِيهِ وَالْأَصَحُّ أَنَّهُ مَوْضِعُ صَلَاتِهِ مِنْ قَدَمِهِ إلَى مَوْضِعِ سُجُودِهِ. كَذَا فِي التَّبْيِينِ.

Ibn Nujaym, Bahr Rāiq, Kitāb Salāh, vol 2 p. 16-18

وَأَمَّا الثَّالِثُ وَهُوَ مُرُورُ الْمَارِّ فِي مَوْضِعِ سُجُودِ الْمُصَلِّي فَإِنَّمَا لَا يُفْسِدُهَا عِنْدَ عَامَّةِ الْعُلَمَاءِ سَوَاءٌ كَانَ الْمَارُّ امْرَأَةً أَوْ حِمَارًا أَوْ كَلْبًا أَوْ غَيْرَهَا لِحَدِيثِ الصَّحِيحَيْنِ «عَنْ عَائِشَةَ أَنَّهُ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – كَانَ يُصَلِّي وَأَنَا مُعْتَرِضَةٌ بَيْنَ يَدَيْهِ فَإِذَا سَجَدَ غَمَزَنِي فَقَبَضْتُ رِجْلِي فَإِذَا قَامَ بَسَطْتُهُمَا وَالْبُيُوتُ يَوْمئِذٍ لَيْسَ فِيهَا مَصَابِيحُ» ………

وَكَذَا مُرُورُ الْمَارِّ فِي أَيِّ مَوْضِعٍ يَكُونُ مِنْ الْمَسْجِدِ بِمَنْزِلَةِ مُرُورِهِ بَيْنَ يَدَيْهِ وَفِي مَوْضِعِ سُجُودِهِ وَإِنْ كَانَ الْمَسْجِدُ كَبِيرًا بِمَنْزِلَةِ الْجَامِعِ قَالَ بَعْضُهُمْ هُوَ بِمَنْزِلَةِ الْمَسْجِدِ الصَّغِيرِ فَيُكْرَهُ الْمُرُورُ فِي جَمِيعِ الْأَمَاكِنِ وَقَالَ بَعْضُهُمْ هُوَ بِمَنْزِلَةِ الصَّحْرَاءِ اهـ.

 

Fatawa Hindiyyah, Kitāb Salāh, vol 1, p. 101

(النَّوْعُ الثَّانِي فِي الْأَفْعَالِ الْمُفْسِدَةِ لِلصَّلَاةِ)

الْعَمَلُ الْكَثِيرُ يُفْسِدُ الصَّلَاةَ وَالْقَلِيلُ لَا

 

[2] Note: A more detailed explanation of Awrah can be understood by dividing it into two parts.  Heavy; the buttocks and the genital area and light; all other limbs besides that. If more than one Dirham (approximately 2.75 cm in diameter) of the heavy awrah becomes exposed Salāh will become invalid and if one quarter of the light awrah becomes exposed it will invalidate Salāh.

Al-Ikhtiyar Li Ta’lilil Mukhtar, vol 1, p. 46

وَالْعَوْرَةُ عَوْرَتَانِ: غَلِيظَةٌ وَهِيَ السَّوْءَتَانِ، وَخَفِيفَةٌ وَهِيَ مَا سِوَاهُمَا، فَالْمَانِعُ مِنَ الْغَلِيظَةِ مَا تَبْدُو زِيَادَةً عَلَى قَدْرِ الدِّرْهَمِ، وَفِي الْخَفِيفَةِ رُبُعُ الْعُضْوِ كَمَا فِي النَّجَاسَاتِ، وَالذَّكَرُ عُضْوٌ بِانْفِرَادِهِ، وَكَذَلِكَ الْأُنْثَيَانِ

 

Ruling on Composite Bonding

jknfatawa1 Women

6th August 2024

 

السلام عليكم و رحمة الله و بركاته

Question:  My question is about composite bonding on my teeth. From my two front teeth, 1 tooth is noticeably a little more forward than the other tooth which has always been my insecurity however I never got braces due to being embarrassed. The dentist said she will put composite bonding on to level the teeth and will bring 1 tooth more forward so you cannot tell one is more forward than other. Also with the composite bonding, can I also close a small gap between my 2 front teeth too?

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to the above question, composite bonding is the attachment of resin molecules to the teeth to either restore broken structure or for other cosmetic reasons. This procedure is permissible for restoring the natural look for instance, repairing cracked or fractured teeth that cause difficulty in eating or talking or realigning the disorderly teeth which is so severe that it appears unnatural. Composite bonding procedure can be adopted to fix the unnatural defect so to create ease.[1] However, if there is no unnatural defect but someone only wishes to further beautify themselves by straightening their teeth then this is not permissible and must be avoided.[2] Bodily parts must be left in their natural state and changing them could potentially fall under taghyeer khalq Allāh (changing the natural creation of Allāh). One must bear in mind that a person should be grateful of the natural look that Allāh has created them on. Insecurities arise due to not being content with one’s natural looks by overthinking the minor defect (such as one tooth slightly forward and out of place or a small gap) and the fear of what people will say. Such reasons provide no justification in undergoing certain procedures to alter one’s natural looks. We must learn to exercise patience and be content with what Allāh has given us.

 

 

[Allāh Knows Best]

 

 

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1]  Sharah Nawawi A’la Muslim, Hadith No 2125, Vol 14 , Pg 106

بالفاء والجيم والمراد مفلجات الأسنان بأن تبرد ما بين أسنانها الثنايا والرباعيات وهو من الفلج بفتح الفاء واللام وهي فرجة بين الثنايا والرباعيات وتفعل ذلك العجوز ومن قاربتها في السن إظهارا للصغر وحسن الأسنان لأن هذه الفرجة اللطيفة بين الأسنان تكون للبنات الصغار

 

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.

 

[2] Sharah Sahih Bukhari Li Ibn Battaal, , Vol 9, Pg 167

فى هذا الحديث البيان عن رسول الله أنه لا يجوز لامرأة تغيير شىء من خلقها الذى خلقها الله عليه بزيادة فيه أو نقص منه التماس التحسن به لزوج أو غيره، لأن ذلك نقض منها خلقها إلى غير هيئته، وسواء فلجت اسنانها المستوية البنية ووشرتها أو كانت لها أسنان طوال فقطعت طلبا للحسن

 

Perfumes Containing Ambergris and Castoreum

jknfatawa1 Lawful & Unlawful

22nd July 2024                                     

السلام عليكم و رحمة الله و بركاته

Question:  My question is regarding the use of animal excretions in perfumes, such as ambergris which comes from whales and castoreum which comes from the beaver. Even if used in small amounts in a perfume blend, is it halal or haram?

 

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

 

Answer:

Thank for your query.  Ambergris, known as Ambar in Arabic is extracted from the stomach of a whale.[1] Ambergris is considered pure, therefore it is permissible to use. Hence any perfumes containing ambergris are halal to use.[2]

Castoreum is extracted from the anal castor sacs of beavers. Both beaver sexes have a pair of castor sacs and a pair of anal glands, located in two cavities under the skin between the pelvis and the base of the tail. Castoreum is the yellowish liquid released from the castor sacs. Previously beavers were killed and their castor glands were removed, dried and crushed. Alcohol was then used to extract the castoreum. Today, most castoreum are harvested by anaesthetising beavers and expressing “milking” the castor sacs.[3] Once extracted it is dried into a solid form which is mainly used in perfumes and is occasionally used as a natural flavouring.[4] As this substance is very rare and expensive to extract, it is not widely used in perfumes, and as an alternative synthetic castoreum is generally used which is considered pure provided that no known impure ingredients are added.

Regarding the permissibility of natural Castoreum there are two key issues to consider; the ruling of the fat or any substance derived from animals whether pure or impure and secondly, if the substance is deemed impure, then does its ruling change when added into cosmetic products in addition to other chemicals.[5]

Regarding the first point the flesh and any other substance of an animal are deemed impure unless it is slaughtered by severing the throat; with or without the recital of Almighty Allāh’s blessed name on it. Cutting the throat causes to drain out all of the blood in the animal which is the main source of the animal’s impurity. Once the blood is drained out, then the flesh and fat (as well as any other susbtance, bones and skin) become pure, though not permissible to eat if it is a non-Halāl animal or a Halāl animal that is slaughtered without Allāh’s name being mentioned on it. Hence, if it is proven that the beaver was slaughtered before harvesting the castoreum then it is deemed pure.[6]

If the animal was not slaughtered but the castoreum is harvested through other means then the castoreum in it’s natural form will be impure and impermissible to use. However after extraction if it is added to other chemicals and  the Fiqhi concept of tabdīl al-māhiyah takes place ,meaning a significant physical change of substance/ properties where the original impure properties no longer exist as the molecular structure of the impure substance is altered entirely then it becomes pure and permissible to use.[7] Having said that, if you are still unsure and doubtful of the matter then best avoiding such perfumes containing animal derived products altogether.

 

[Allāh Knows Best]

 

 

Written by:  Apa Sajeda          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

 

 

[1] Mufti Yusuf Abdur-Razzaaq, . Research regarding ambergris (amber) in light of the Shari’ah, Sanha Pakistan. Available at: https://www.sanha.org.pk/research-regarding-ambergris-amber-in-light-of-the-shariah/.

 

[2] Nasa’ia Shareef,

وعن حممد بن علي قال: »سألت عائشة – رضي االله عنها – أكان رسول الله – صلى الله عليه وسلم – يتطيب؟ قالت: نعم بذكارة الطيب : املسك والعنرب« . )رواه النسائي والبخاري يف تارخيه، نيل األوطار

Raddul Muhtar, Pg 209

اما العنبر فالصحيح انه عين فى البحر بمنزلة القير كلاهما طاهر من اطيب الطيب

[3] Mcfarland, T. (2023) How is Castoreum harvested? are beavers killed for it?, I Am Going Vegan. Available at: https://www.iamgoingvegan.com/how-is-castoreum-harvested/ .

[4] Crezo, A., Goldstein, Z. and Jose, J.N. (2024) Castoreum, Center for Science in the Public Interest. Available at: https://www.cspinet.org/article/castoreum .

 

[5]  https://jknfatawa.co.uk/is-tallow-ingredient-pure/#_ftn6

[6] Kasāni, Badā’i Sanāi, Kitāb al-Tahārah, vol 1 p. 86

[فَصْلٌ بَيَانُ مَا يَقَعُ بِهِ التَّطْهِيرُ]

(وَمِنْهَا) الذَّكَاةُ فِي تَطْهِيرِ الذَّبِيحِ، وَجُمْلَةُ الْكَلَامِ فِيهَا أَنَّ الْحَيَوَانَ إنْ كَانَ مَأْكُولَ اللَّحْمِ فَذُبِحَ طَهُرَ بِجَمِيعِ أَجْزَائِهِ إلَّا الدَّمَ الْمَسْفُوحَ، وَإِنْ لَمْ يَكُنْ مَأْكُولَ اللَّحْمِ فَمَا هُوَ طَاهِرٌ مِنْ الْمَيْتَةِ، مِنْ الْأَجْزَاءِ الَّتِي لَا دَمَ فِيهَا، كَالشَّعْرِ وَأَمْثَالِهِ، يَطْهُرُ مِنْهُ بِالذَّكَاةِ عِنْدَنَا.وَأَمَّا الْأَجْزَاءُ الَّتِي فِيهَا الدَّمُ كَاللَّحْمِ وَالشَّحْمِ وَالْجِلْدِ فَهَلْ تَطْهُرُ بِالذَّكَاةِ، اتَّفَقَ أَصْحَابُنَا عَلَى أَنَّ جِلْدَهُ يَطْهُرُ بِالذَّكَاةِ وَقَالَ الشَّافِعِيُّ: لَا يَطْهُرُ وَجْهُ قَوْلِهِ أَنَّ الذَّكَاةَ لَمْ تُفِدْ حِلًّا فَلَا تُفِيدُ طُهْرًا وَهَذَا؛ لِأَنَّ أَثَرَ الذَّكَاةِ يَظْهَرُ فِيمَا وُضِعَ لَهُ أَصْلًا، – وَهُوَ حِلُّ تَنَاوُلِ اللَّحْمِ – وَفِي غَيْرِهِ تَبَعًا فَإِذَا لَمْ يَظْهَرْ أَثَرُهَا فِي الْأَصْلِ كَيْفَ يَظْهَرُ فِي التَّبَعِ؛ فَصَارَ كَمَا لَوْ ذَبَحَهُ مَجُوسِيٌّ.(وَلَنَا) مَا رُوِيَ عَنْ النَّبِيِّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – أَنَّهُ قَالَ: «دِبَاغُ الْأَدِيمِ ذَكَاتُهُ» أَلْحَقَ الذَّكَاةَ بِالدِّبَاغِ، ثُمَّ الْجِلْدُ يَطْهُرُ بِالدِّبَاغِ كَذَا بِالذَّكَاةِ؛ لِأَنَّ الذَّكَاةَ تُشَارِكُ الدِّبَاغَ فِي إزَالَةِ الدِّمَاءِ السَّائِلَةِ، وَالرُّطُوبَاتِ النَّجِسَةِ، فَتُشَارِكُهُ فِي إفَادَةِ الطَّهَارَةِ، وَمَا ذُكِرَ مِنْ مَعْنَى التَّبَعِيَّةِ فَغَيْرُ سَدِيدٍ؛ لِأَنَّ طَهَارَةَ الْجِلْدِ حُكْمٌ مَقْصُودٌ فِي الْجِلْدِ، كَمَا أَنَّ تَنَاوُلَ اللَّحْمِ حُكْمٌ مَقْصُودٌ فِي اللَّحْمِ، وَفِعْلُ الْمَجُوسِيِّ لَيْسَ بِذَكَاةٍ؛ لِعَدَمِ أَهْلِيَّةِ الذَّكَاةِ، فَلَا يُفِيدُ الطَّهَارَةَ فَتَعَيَّنَ تَطْهِيرُهُ بِالدِّبَاغِ، وَاخْتَلَفُوا فِي طَهَارَةِ اللَّحْمِ وَالشَّحْمِ، ذَكَرَ الْكَرْخِيُّ فَقَالَ: كُلُّ حَيَوَانٍ يَطْهُرُ بِالدِّبَاغِ؛ يَطْهُرُ جِلْدُهُ بِالذَّكَاةِ، فَهَذَا يَدُلُّ عَلَى أَنَّهُ يَطْهُرُ لَحْمُهُ وَشَحْمُهُ وَسَائِرُ أَجْزَائِهِ؛ لِأَنَّ الْحَيَوَانَ اسْمٌ لِجُمْلَةِ الْأَجْزَاءِ.وَقَالَ بَعْضُ مَشَايِخِنَا وَمَشَايِخِ بَلْخٍ: إنَّ كُلَّ حَيَوَانٍ يَطْهُرُ جِلْدُهُ بِالدِّبَاغِ يَطْهُرُ جِلْدُهُ بِالذَّكَاةِ، فَأَمَّا اللَّحْمُ وَالشَّحْمُ وَنَحْوُهُمَا فَلَا يَطْهُرُ، وَالْأَوَّلُ أَقْرَبُ إلَى الصَّوَابِ؛ لِمَا مَرَّ أَنَّ النَّجَاسَةَ لِمَكَانِ الدَّمِ الْمَسْفُوحِ، وَقَدْ زَالَ بِالذَّكَاةِ.

Ibn Nujaym, Bahr Rāiq, Kitāb al-Tahārah, vol 1 p. 189

وَاعْلَمْ أَنَّ مَا طَهُرَ جِلْدُهُ بِالدِّبَاغِ طَهُرَ بِالذَّكَاةِ لَحْمُهُ وَجِلْدُهُ سَوَاءٌ كَانَ مَأْكُولًا أَوْ لَا أَمَّا طَهَارَةُ جِلْدِهِ، فَهُوَ ظَاهِرُ الْمَذْهَبِ كَمَا فِي الْبَدَائِعِ وَفِي النِّهَايَةِ أَنَّهُ اخْتِيَارُ بَعْضِ الْمَشَايِخِ وَعِنْدَ بَعْضِهِمْ إنَّمَا يَطْهُرُ جِلْدُهُ بِالذَّكَاةِ إذَا لَمْ يَكُنْ سُؤْرُهُ نَجِسًا اهـ. وَأَمَّا طَهَارَةُ لَحْمِهِ إذَا كَانَ غَيْرَ مَأْكُولٍ فَقَدْ اُخْتُلِفَ فِيهِ فَصَحَّحَ فِي الْبَدَائِعِ وَالْهِدَايَةِ وَالتَّجْنِيسِ طَهَارَتَهُ وَصَحَّحَ فِي الْأَسْرَارِ وَالْكِفَايَةِ وَالتَّبْيِينِ نَجَاسَتَهُ وَفِي الْمِعْرَاجِ أَنَّهُ قَوْلُ الْمُحَقِّقِينَ مِنْ أَصْحَابِنَا وَفِي الْخُلَاصَةِ هُوَ الْمُخْتَارُ وَاخْتَارَهُ قَاضِي خان، وَفِي التَّبْيِينِ أَنَّهُ قَوْلُ أَكْثَرِ الْمَشَايِخِ، وَأَمَّا الْمُصَنِّفُ فَقَدْ اخْتَلَفَ كَلَامُهُ فَصَحَّحَ فِي الْكَافِي نَجَاسَتَهُ وَاخْتَارَ فِي الْكَنْزِ فِي الذَّبَائِحِ طَهَارَتَهُ وَسَنَتَكَلَّمُ عَلَيْهَا بِدَلَائِلِهَا وَبَيَانِ مَا هُوَ الْحَقُّ ثَمَّةَ إنْ شَاءَ اللَّهُ تَعَالَى لَكِنْ فِي كَثِيرٍ مِنْ الْكُتُبِ أَنَّ الذَّكَاةَ إنَّمَا تُوجِبُ الطَّهَارَةَ فِي الْجِلْدِ وَاللَّحْمِ إذَا كَانَتْ مِنْ الْأَهْلِ فِي الْمَحَلِّ، وَهُوَ مَا بَيْنَ اللَّبَّةِ وَاللَّحْيَيْنِ، وَقَدْ سَمَّى بِحَيْثُ لَوْ كَانَ مَأْكُولًا يَحِلُّ أَكْلُهُ بِتِلْكَ الذَّكَاةِ فَذَبِيحَةُ الْمَجُوسِيِّ لَا تُوجِبُ الطَّهَارَةَ؛ لِأَنَّهَا إمَاتَةٌ وَقَدْ قَدَّمْنَا عَنْ مِعْرَاجِ الدِّرَايَةِ مَعْزِيًّا إلَى الْمُجْتَبَى أَنَّ ذَبِيحَةَ الْمَجُوسِيِّ وَتَارِكِ التَّسْمِيَةِ عَمْدًا تُوجِبُ الطَّهَارَةَ عَلَى الْأَصَحِّ، وَإِنْ لَمْ يَكُنْ مَأْكُولًا، وَكَذَا نَقَلَ صَاحِبُ الْمِعْرَاجِ فِي هَذِهِ الْمَسْأَلَةِ الطَّهَارَةَ عَنْ الْقُنْيَةِ أَيْضًا هُنَا وَصَاحِبُ الْقُنْيَةِ هُوَ صَاحِبُ الْمُجْتَبَى، وَهُوَ الْإِمَامُ الزَّاهِدِيُّ الْمَشْهُورُ عِلْمُهُ وَفِقْهُهُ

 

[7] Ibn Nujaym, Bahr Rāiq, Kitāb al-Tahārah, vol 1 p. 394

وَفِي الْخُلَاصَةِ وَعَلَيْهِ الْفَتْوَى وَفِي فَتْحِ الْقَدِيرِ أَنَّهُ الْمُخْتَارُ؛ لِأَنَّ الشَّرْعَ رَتَّبَ وَصْفَ النَّجَاسَةِ عَلَى تِلْكَ الْحَقِيقَةِ وَتَنْتَفِي الْحَقِيقَةُ بِانْتِفَاءِ بَعْضِ أَجْزَاءِ مَفْهُومِهَا فَكَيْفَ بِالْكُلِّ فَإِنَّ الْمِلْحَ غَيْرُ الْعَظْمِ وَاللَّحْمِ فَإِذَا صَارَ مِلْحًا تَرَتَّبَ حُكْمُ الْمِلْحِ وَنَظِيرُهُ فِي الشَّرْعِ النُّطْفَةُ نَجِسَةٌ وَتَصِيرُ عَلَقَةً وَهِيَ نَجِسَةٌ وَتَصِيرُ مُضْغَةً فَتَطْهُرُ وَالْعَصِيرُ طَاهِرٌ فَيَصِيرُ خَمْرًا فَيُنَجَّسُ وَيَصِيرُ خَلًّا فَيَطْهُرُ فَعَرَفْنَا أَنَّ اسْتِحَالَةَ الْعَيْنِ تَسْتَتْبِعُ زَوَالَ الْوَصْفِ الْمُرَتَّبِ عَلَيْهَا وَعَلَى قَوْلِ مُحَمَّدٍ فَرَّعُوا الْحُكْمَ بِطَهَارَةِ صَابُونٍ صُنِعَ مِنْ زَيْتٍ نَجَسٍ اهـ. وَفِي الْمُجْتَبَى جَعْلُ الدُّهْنِ النَّجَسُ فِي صَابُونٍ يُفْتَى بِطَهَارَتِهِ؛ لِأَنَّهُ تَغَيَّرَ وَالتَّغْيِيرُ يُطَهِّرُ عِنْدَ مُحَمَّدٍ وَيُفْتَى بِهِ لِلْبَلْوَى