Author: jknfatawa1

Does Inheritance Law Apply to Unlawful Income?

jknfatawa1 Inheritance

4th December 2021

 

Question: Could you kindly clarify whether inheritance law applies to unlawful income or not? For instance, if my father passed away leaving his estate which was all earned through unlawful income then will his children inherit from the estate or not? Can it also be used to for other noble projects such as building a Masjid for him?

 

الجواب حامداً و مصلياً

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

 

Answer

In refence to your case, if you acknowledge that the inheritance money your father left behind was all from unlawful income through a profession that is unlawful for a Muslim then it will not be Halal to inherit that money. There are severe warnings against earning unlawful income. The entire wealth must be disposed of by giving it away to the most-needy people without the intention of reward.[1] That is the standard ruling because a Muslim is not allowed to utilize nor profit from unlawful wealth.

As for your point about using the money to build a Masjid in your father’s name then if the inheritance money was unlawful in the beginning, then utilising it for a noble and sacred purpose will not be permitted also. The above ruling of giving it away towards the most-needy is necessary.[2] Allāh Almighty only accepts pure earnings spent towards a noble and charitable cause. Allāh states in the Quran, “O Believers! Spend from the pure earnings that you have earned and (also give into charity) from that which we have germinated for you from the land.”[3] The Messenger of Allāh sallallahu alayhi wasallam said in a lengthy report, “Verily Allāh is pure and does not accept but pure”[4]

In the case where you wish for your father to receive the reward of continuous charity after his death, then this can be attained in many ways for instance, donating some money from your personal earnings towards a masjid, towards the poor or towards an Islamic institute in his name. If you still wish to build a Masjid for him then you may request family members and friends for some charitable donations for a Masjid project in his name. Even this method can fulfil the purpose.

 

 [Allãh Knows Best]

 

 

Written and researched by (Mufti) Abdul Waheed

Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

 

[1] Fatawa Hindiyyah, Kitāb al-Karāhiyyah, vol 5, p. 429

الْبَابُ الْخَامِسَ عَشَرَ فِي الْكَسْبِ

وَإِذَا مَاتَ الرَّجُلُ وَكَسْبُهُ خَبِيثٌ فَالْأَوْلَى لِوَرَثَتِهِ أَنْ يَرُدُّوا الْمَالَ إلَى أَرْبَابِهِ فَإِنْ لَمْ يَعْرِفُوا أَرْبَابَهُ تَصَدَّقُوا بِهِ وَإِنْ كَانَ كَسْبُهُ مِنْ حَيْثُ لَا يَحِلُّ وَابْنُهُ يَعْلَمُ ذَلِكَ وَمَاتَ الْأَبُ وَلَا يَعْلَمُ الِابْنُ ذَلِكَ بِعَيْنِهِ فَهُوَ حَلَالٌ لَهُ فِي الشَّرْعِ وَالْوَرَعُ أَنْ يَتَصَدَّقَ بِهِ بِنِيَّةِ خُصَمَاءِ أَبِيهِ كَذَا فِي الْيَنَابِيعِ.

 

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Buyu, Bāb Bai’ al-Fasid, vol 7 p. 301-2

مَطْلَبٌ فِيمَنْ وَرِثَ مَالًا حَرَامًا

(قَوْلُهُ إلَّا فِي حَقِّ الْوَارِثِ إلَخْ) أَيْ فَإِنَّهُ إذَا عَلِمَ أَنَّ كَسْبَ مُوَرِّثِهِ حَرَامٌ يَحِلُّ لَهُ، لَكِنْ إذَا عَلِمَ الْمَالِكَ بِعَيْنِهِ فَلَا شَكَّ فِي حُرْمَتِهِ وَوُجُوبِ رَدِّهِ عَلَيْهِ، وَهَذَا مَعْنَى قَوْلِهِ وَقَيَّدَهُ فِي الظَّهِيرِيَّةِ إلَخْ، وَفِي مُنْيَةِ الْمُفْتِي: مَاتَ رَجُلٌ وَيَعْلَمُ الْوَارِثُ أَنَّ أَبَاهُ كَانَ يَكْسِبُ مِنْ حَيْثُ لَا يَحِلُّ وَلَكِنْ لَا يَعْلَمُ الطَّلَبَ بِعَيْنِهِ لِيَرُدَّ عَلَيْهِ حَلَّ لَهُ الْإِرْثُ وَالْأَفْضَلُ أَنْ يَتَوَرَّعَ وَيَتَصَدَّقَ بِنِيَّةِ خُصَمَاءِ أَبِيهِ. اهـ وَكَذَا لَا يَحِلُّ إذَا عَلِمَ عَيْنَ الْغَصْبِ مَثَلًا وَإِنْ لَمْ يَعْلَمْ مَالِكَهُ، لِمَا فِي الْبَزَّازِيَّةِ أَخَذَهُ مُوَرِّثُهُ رِشْوَةً أَوْ ظُلْمًا، إنْ عَلِمَ ذَلِكَ بِعَيْنِهِ لَا يَحِلُّ لَهُ أَخْذُهُ، وَإِلَّا فَلَهُ أَخْذُهُ حُكْمًا أَمَّا فِي الدِّيَانَةِ فَيَتَصَدَّقُ بِهِ بِنِيَّةِ إرْضَاءِ الْخُصَمَاءِ اهـ. وَالْحَاصِلُ أَنَّهُ إنْ عَلِمَ أَرْبَابَ الْأَمْوَالِ وَجَبَ رَدُّهُ عَلَيْهِمْ، وَإِلَّا فَإِنْ عَلِمَ عَيْنَ الْحَرَامِ لَا يَحِلُّ لَهُ وَيَتَصَدَّقُ بِهِ بِنِيَّةِ صَاحِبِهِ، وَإِنْ كَانَ مَالًا مُخْتَلِطًا مُجْتَمِعًا مِنْ الْحَرَامِ وَلَا يَعْلَمُ أَرْبَابَهُ وَلَا شَيْئًا مِنْهُ بِعَيْنِهِ حَلَّ لَهُ حُكْمًا، وَالْأَحْسَنُ دِيَانَةً التَّنَزُّهُ عَنْهُ فَفِي الذَّخِيرَةِ: سُئِلَ الْفَقِيهُ أَبُو جَعْفَرٍ عَمَّنْ اكْتَسَبَ مَالَهُ مِنْ أُمَرَاءِ السُّلْطَانِ وَمِنْ الْغَرَامَاتِ الْمُحَرَّمَاتِ وَغَيْرِ ذَلِكَ هَلْ يَحِلُّ لِمَنْ عَرَفَ ذَلِكَ أَنْ يَأْكُلَ مِنْ طَعَامِهِ؟ قَالَ أَحَبُّ إلَيَّ فِي دِينِهِ أَنْ لَا يَأْكُلَ وَيَسَعُهُ حُكْمًا إنْ لَمْ يَكُنْ ذَلِكَ الطَّعَامُ غَصْبًا أَوْ رِشْوَةً وَفِي الْخَانِيَّةِ: امْرَأَةٌ زَوْجُهَا فِي أَرْضِ الْجَوْرِ، وَإِنْ أَكَلَتْ مِنْ طَعَامِهِ وَلَمْ يَكُنْ عَيْنُ ذَلِكَ الطَّعَامِ غَصْبًا فَهِيَ فِي سَعَةٍ مِنْ أَكْلِهِ وَكَذَا لَوْ اشْتَرَى طَعَامًا أَوْ كِسْوَةً مِنْ مَالٍ أَصْلُهُ لَيْسَ بِطَيِّبٍ فَهِيَ فِي سَعَةٍ مِنْ تَنَاوُلِهِ وَالْإِثْمُ عَلَى الزَّوْجِ. اهـ (قَوْلُهُ وَسَنُحَقِّقُهُ ثَمَّةَ) أَيْ فِي كِتَابِ الْحَظْرِ وَالْإِبَاحَةِ. قَالَ هُنَاكَ بَعْدَ ذِكْرِهِ مَا هُنَا لَكِنْ فِي الْمُجْتَبَى: مَاتَ وَكَسْبُهُ حَرَامٌ فَالْمِيرَاثُ حَلَالٌ، ثُمَّ رَمَزَ وَقَالَ: لَا نَأْخُذُ بِهَذِهِ الرِّوَايَةِ، وَهُوَ حَرَامٌ مُطْلَقًا عَلَى الْوَرَثَةِ فَتَنَبَّهْ. اهـ. ح، وَمُفَادُهُ الْحُرْمَةُ وَإِنْ لَمْ يَعْلَمْ أَرْبَابُهُ وَيَنْبَغِي تَقْيِيدُهُ بِمَا إذَا كَانَ عَيْنَ الْحَرَامِ لِيُوَافِقَ مَا نَقَلْنَاهُ، إذْ لَوْ اخْتَلَطَ بِحَيْثُ لَا يَتَمَيَّزُ يَمْلِكُهُ مِلْكًا خَبِيثًا، لَكِنْ لَا يَحِلُّ لَهُ التَّصَرُّفُ فِيهِ مَا لَمْ يُؤَدِّ بَدَلَهُ كَمَا حَقَقْنَاهُ قُبَيْلَ بَابِ زَكَاةِ الْمَالِ فَتَأَمَّلْ.

 

Mufti Mahmood al-Hasan, Fatawa Mahmoodiyyah, Kitabul Faraidh, vol 20, p. 339-340

 

Maulana Khalid Saifullah, Kitabul Fatawa, Meerath, vol 6, p. 344

 

[2] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Zakāt, vol 2 p. 291

كَمَا لَوْ كَانَ الْكُلُّ خَبِيثًا كَمَا فِي النَّهْرِ عَنْ الْحَوَاشِي السَّعْ

(قَوْلُهُ: كَمَا لَوْ كَانَ الْكُلُّ خَبِيثًا) فِي الْقُنْيَةِ لَوْ كَانَ الْخَبِيثُ نِصَابًا لَا يَلْزَمُهُ الزَّكَاةُ؛ لِأَنَّ الْكُلَّ وَاجِبُ التَّصَدُّقِ عَلَيْهِ فَلَا يُفِيدُ إيجَابَ التَّصَدُّقِ بِبَعْضِهِ. اهـ. وَمِثْلُهُ فِي الْبَزَّازِيَّةِ (قَوْلُهُ: كَمَا فِي النَّهْرِ) أَيْ أَوَّلِ كِتَابِ الزَّكَاةِ عِنْدَ قَوْلِ الْكَنْزِ وَمَلَكَ نِصَابَ حَوْلِيٍّ، وَمِثْلُهُ فِي الشُّرُنْبُلَالِيَّةِ، وَذَكَرَهُ فِي شَرْحِ الْوَهْبَانِيَّةِ بَحْثًا؛ وَفِي الْفَصْلِ الْعَاشِرِ مِنْ التَّتَارْخَانِيَّة عَنْ فَتَاوَى الْحُجَّةِ: مَنْ مَلَكَ أَمْوَالًا غَيْرَ طَيِّبَةٍ أَوْ غَصَبَ أَمْوَالًا وَخَلَطَهَا مَلَكَهَا بِالْخَلْطِ وَيَصِيرُ ضَامِنًا، وَإِنْ لَمْ يَكُنْ لَهُ سِوَاهَا نِصَابٌ فَلَا زَكَاةَ عَلَيْهِ فِيهَا وَإِنْ بَلَغَتْ نِصَابًا؛ لِأَنَّهُ مَدْيُونٌ وَمَالُ الْمَدْيُونِ لَا يَنْعَقِدُ سَبَبًا لِوُجُوبِ الزَّكَاةِ عِنْدَنَا.

 

 

[3] Quran [Surah Baqarah 2:265]

 

[4] Saheeh Muslim, No. 1015

بَابُ قَبُولِ الصَّدَقَةِ مِنَ الْكَسْبِ الطَّيِّبِ وَتَرْبِيَتِهَا

عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ” أَيُّهَا النَّاسُ، إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِينَ، فَقَالَ: {يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا، إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ} [المؤمنون: 51] وَقَالَ: {يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ} [البقرة: 172] ثُمَّ ذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ، يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ، يَا رَبِّ، يَا رَبِّ، وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِيَ بِالْحَرَامِ، فَأَنَّى يُسْتَجَابُ لِذَلِكَ؟ “

 

Is Botox Permissible or Not?

jknfatawa1 Women

                           18th November 2021

 

السلام عليكم و رحمة الله و بركاته

Question:  I was wondering whether it is possible to give botox treatments and fillers. Eg. To enhance beauty etc?

 

الجواب حامداً و مصلياً

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

Answer

In reference to your query, it is permissible to perform botox and filler treatments as these procedures do not permanently alter ones’ bodily features that does not fall under the category of tagh’yeer. It is merely injecting a substance so to temporarily freeze the muscles. Tagh’yeer means to permanently alter one’s natural features by adding or removing a certain bodily limb for beautification that is contrary to what Allāh Almighty naturally created one upon.[1]. The effects of botox and fillers o the other hand is not permanent and lasts for a month or so. The treatment is continuously performed if the aesthetic effects are desired. It is a non-intrisve method so it does not require a surgical procedure.

To further explain, botox is most commonly associated with reducing muscle tension around certain features of the face enhancing volume and consistency. This is achieved by causing the facial muscles to stiffen and reduce contraction, resulting in an evener skin surface. Botox is semi-permanent usually lasting 3-4 months and requires continuation if one chooses to. It is also used for several other treatments such as excessive sweating, over-reactive bladder and chronic migraines etc.[2]

Dermal filler is similar to botox that enhances and adds plumpness to certain areas of the face particularly the lips, sides of the mouth and cheeks. It can further be used to add volume to the forehead and assist in smoothing out wrinkles. However, as mentioned that botox usually involves injecting a solution containing non-toxic bacteria powder, which is then mixed into a saline dissolvent. The solution contains three main ingredients that are required for a successful outcome, the bacteria, human albumin (which is the donated blood plasma of humans) and sodium chloride. The human plasma is what causes the use of botox to become haram, as it is forbidden to take benefit from any part of the human body for any reasons including aesthetic.[3]

Furthermore, dermal fillers contain calcium hydroxylapatite (which is non-animal derived mineral), hyaluronic acid, Polyalkylimide, Polylactic acid, PMMA.[4] There are different types of dermal filler that are used specifically for enhancing certain areas. Juvéderm filler is made from a hyaluronic acid gel whilst Restylane filler is a non-animal derived hyaluronic acid gel. However, there are fillers such as Collagen which is used to smooth out wrinkles and lines originally made from sanitized cows’ skin.[5]

The following types of fillers are derived specifically from hyaluronic acid with additions of the main ingredients. Sculptra, Captique, Hylaform and Radiesse fillers are permissible to be injected into the skin due to the base ingredient of hyaluronic acid. Some fillers are considered vegan in terms of the ingredients used and are required by law to be tested on animals therefore, removing the vegan-friendly label.[6]

Though botox and filler are not Haram when the conditions are met one should consider the possible side effects and risks of each procedure. Breathing difficulties, bruising, swelling and in severe cases nerve damage. If one does not feel the need to perform these procedures then best avoided. One must understand that from an Islamic perspective they are unnecessary forms of beautification for verily Allah looks at one’s heart and not at his outward appearance. A final point on this is that the above explanation  of botox is based on the current understanding of the procedure and ingredients. If it contains impure ingredients then it will not be permissible at all.

 

 

[Allāh Knows Best]

 

 

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Sharah Sahih Bukhari Libn Battaal, باب: المتفلجات للحسن, Vol 9, Pg 167

قال الطبرى: 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،

 

[2]See https://www.medicalnewstoday.com/articles/158647.php

 

[3] Muheet Al Burhani, Kitab Istihsaan, Vol 5, Pg 373

 وإنما لم يجز الانتفاع بعظم الخنزير والآدمي؛ أما الخنزير فلأنه نجس العين بجميع أجزائه، والانتفاع بالنجس حرام، وأما الآدمي فقد قال بعض مشايخنا: إنه لم يجز الانتفاع بأجزائه لنجاسته، وقال بعضهم: لم يجز الانتفاع به لكرامته وهو الصحيح، فإن الله تعالى كرم بني آدم وفضلهم على سائر الأشياء، وفي الانتفاع بأجزائه نوع إهانة به.

[4] https://www.medicalnewstoday.com/articles/320510.php#what-are-dermal-fillers

 

[5] Muheet Al Burhani, Kitab Istihsaan, Vol 5, Pg 373

ثم جلد الميتة يطهر بالدباغ، فكذا عظمه يطهر باليبس، فيجوز الانتفاع به، فيجوز التداوي به.
وإنما لم يجز الانتفاع بعظم الخنزير والآدمي؛

[6] https://www.glamourmagazine.co.uk/article/plastic-and-cosmetic-surgery-for-vegans-information

 

Is Retracting from a Verbal Gift Allowed?

jknfatawa1 Finance

3rd November 2021

السلام عليكم و رحمة الله و بركاته

Question: If an owner of an asset like a car (or a property) wants to gift his or her car and the offer is verbally made by the donor in front of a third person but the person for whom the gift is intended was not present. Furthermore, when the offer was verbally made in the absence of intended giftee he was already in possession of owner’s car keys for safekeeping. Is the original owner permitted to revoke his offer he made in the intended giftee‘s absence who is unaware of it and tell that person to give the owner his car keys which he was keeping for safety purposes so that car remains his as it was always before or is he obligated to convey his previous intention and verbal offer of gift?

 

الجواب حامداً و مصلياً

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

 

Answer: In reference to your query, if the owner made a verbal gift of the car to a person in their absence and the intended person was not made aware of it at the time but the owner thereafter retracted from his statement and decided to keep the car instead of gifting it then this will be allowed as the conditions of gift have not been fulfilled. The conditions are both verbal acceptance and physical possession. The intended recipient who had the keys at the time kept them for safekeeping only, not as a way of ownership. Moreover, he did not indicate to any signs of acceptance since he was not aware of it at the time. The gift would have only been valid if after being made aware of it, he accepted the gift. [1]  Retracting from it thereafter would not have been valid. The owner can therefore revoke their verbal offer and reclaim the car keys from the trusted person.[2]

 

 

[Allāh Knows Best]

 

 

Written by:  Mufti Anas Mullah        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

 

[1] Fatawa Hindiyyah, Kitāb al-Hibā, vol 4, p. 378

استودع أخاه عبدا أو ثوبا أو متاعا أو دارا أو دابة، ثم قال: وهبت لك وديعتي وهي في يد المودع يجوز إذا قال: قبلت، ولو وهب عبدا لأخيه وقبضه في المجلس أو بعده بأمره بالقبض نصا صح فشرط القبول في الأول دون الثاني، كذا في القنية.

[2] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb al-Hibā, vol 5 p. 694

(وملك) بالقبول (بلا قبض جديد لو الموهوب في يد الموهوب له) ولو بغصب أو أمانة؛ لأنه حينئذ عامل لنفسه، والأصل أن القبضين إذا تجانسا ناب أحدهما عن الآخر، وإذا تغايرا ناب الأعلى عن الأدنى لا عكسه
وهذا معنى قوله بعد لأنه حينئذ عامل لنفسه أي حين قبل صريحا (قوله بلا قبض) أي بأن يرجع إلى الموضع الذي فيه العين ويمضي وقت يتمكن فيه من قبضها قهستاني (قوله ولو بغصب) انظر الزيلعي (قوله عن الآخر) كما إذا كان عنده وديعة فأعارها صاحبها له فإن كلا منهما قبض أمانة فناب أحدهما عن الآخر (قوله عن الأدنى) فناب قبض المغصوب والمبيع فاسدا عن قبض المبيع الصحيح، ولا ينوب قبض الأمانة عنه منح (قوله لا عكسه) فقبض الوديعة مع قبض الهبة يتجانسان لأنهما قبض أمانة ومع قبض الشراء يتغايران لأنه قبض ضمان فلا ينوب الأول عنه كما في المحيط، ومثله في شرح الطحاوي، لكنه ليس على إطلاقه فإنه إذا كان مضمونا بغيره كالبيع المضمون بالثمن والمرهون المضمون بالدين لا ينوب قبضه عن القبض الواجب كما في المستصفى، ومثله في الزاهدي، فلو باع من المودع احتاج إلى قبض جديد، وتمامه في العمادي قهستاني

Baby with a Soiled Nappy Sitting on the Musalli’s Lap

jknfatawa1 Salah

1st November 2021

 

Question: Is my Salāh valid if my baby whose passed stool in his nappy comes and sits on my lap? Like sometimes he will pass stool whilst I’m in Salah. If he comes to me, I try to make him move away but he starts crying and will not move. Is my Salah valid?

 

الجواب حامداً و مصلياً

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

 

Answer:

The case of determining the validity of the Salāh if a child with a soiled nappy sits on the lap of the person praying Salāh – musalli – depends on to whom the impurity is attributed; the child or to the musalli. Typically, the one carrying the najasat is the one to whom the najasat is attributed. Attributing the najasat to the child however depends on its ability to support themselves or not.  If such a child sitting on the musalli’s lap is not able to sit upright by themselves without any support such as a baby then the najasat will be attributed to the mussalli. This means that his or her Salāh becomes invalid but only if the child sits throughout the duration of completing one rukn (part of Salāh) or more e.g. one sajdah or one complete sitting. Sitting less than a rukn like for a few seconds or so and the mussali instantly removes the child (but in a manner that does not involve excessive movement) then the Salāh does not break.  If on the other hand, the child is old enough to be able to sit upright and support themselves then the najasat is attributed to the child and not to the musalli. In this case the musalli’s Salāh will remain valid no matter how long the child sits with a soiled nappy.[1]

You mentioned that at times your child passes stool whilst you are in Salah. Again it depends on the child’s ability to support themselves or not as described above.  What you must make sure is that no impurity leaks out of the nappy otherwise if it does and stains your clothes then if the stain is equivalent to 50p (or £2) coin in size then your Salah becomes invalid but if less than that then your Salah remains intact.

 

[Allāh Knows Best]

 

Written by:  Apa Sajeda          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam    

JKN Fatawa Department

 

 

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Salaah, Bābu Shuroot Alsalah, vol 1 p. 402

(قوله وثوبه) أراد ما لابس البدن، فدخل القلنسوة والخف والنعل ط عن الحموي (قوله وكذا ما) أي شيء متصل به يتحرك بحركته كمنديل طرفه على عنقه وفي الآخر نجاسة مانعة إن تحرك موضع النجاسة بحركات الصلاة منع وإلا، بخلاف ما لم يتصل كبساط طرفه نجس وموضع الوقوف والجبهة طاهر فلا يمنع مطلقا أفاده ح عن الشرنبلالي (قوله كصبي) أي وكسقف وظلة وخيمة نجسة تصيب رأسه إذا وقف (قوله إن لم يستمسك) الأولى حذف إن وجوابها لأنه تمثيل للمحمول، فحق التعبير أن يقول كصبي عليه نجس لا يستمسك بنفسه ط (قوله وإلا لا).

 

Fatawa Hindiyya, Kitābul Salaah, Bābu Shuroot Alsalah , vol 1 p. 63

إذا وضع في حجر المصلي الصبي الغير المستمك وعليه نجاسة مانعة إن لم يمكث قدر ما أمكنه أداء ركن لا تفسد صلاته وإن مكث تفسد بخلاف ما لو استمسك وإن طال مكثه وكذا الحمامة المتنجسة إذا جلست عليه. هكذا في الخلاصة وفتح القدير.

وكذا الجنب والمحدث إذا حمله المصلي جازت صلاته. كذا في السراج الوهاج.

 

Ibn Nujaym, Bahr Rāiq, Kitāb al-taharah, Bāb Shuroot Alsalah, vol 1 p. 281

وفي الظهيرية الصبي إذا كان ثوبه نجسا أو هو نجس فجلس على حجر المصلي وهو يستمسك أو الحمام النجس إذا وقع على رأس المصلي وهو يصلي كذلك جازت الصلاة

 

Burying a Muslim in a Non-Muslim Cemetery

jknfatawa1 Death (Janazah)

26th October 2021

 

Question: A Muslim passed away and where they live the cemetery is divided into three parts. The front and rear are where Muslims are buried. Christians are buried in the middle part.  There was no space in the Muslim parts, so she was buried in the middle next to a Christian. They did so in order not to delay the burial. She was the first Muslim buried there. There was another Muslim buried there after and it’s anticipated that portion of the Christian cemetery will be allocated for Muslims in future. But it is still next to Christians.  Is that okay, or does she need to be moved to a Muslims only cemetery, particularly as she is next to a Christian at the moment? It may be possible they can move her if necessary.

 

الجواب حامداً و مصلياً

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

Answer

As a general note to begin with, having a specific burial cemetery for Muslims has been a continuous practice since the time of the Messenger of Allāh sallallahu alayhi wasallam. This is because our burial rituals are distinct from other faiths. Another reason for burying Muslims and non-Muslims in separate cemeteries is because according our tradition, Allāh’s wrath descends upon a disbeliever for not bringing faith upon Allāh I and His beloved Messenger sallallahu alayhi wasallam unlike for a true believer.[1] For this reason it is not appropriate nor permitted for a Muslim to buried in a non-Muslim cemetery.[2]

Concerning your case however, if this sister had to be buried in the Christian area due to lack of space in the Muslim area and next to her, another Muslim is buried then that would be permissible as a necessity. It will not be necessary to exhume her body thereafter to relocate her elsewhere. Exhuming the body is necessary in specific circumstances only like being buried in a land owned by someone else for instance.[3]

 

 

[Allãh Knows Best]

 

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Kasān, Badā’i Sanāi, Kitāb Janāiz,  vol 1 p. 319

وَيُكْرَهُ أَنْ يَدْخُلَ الْكَافِرُ قَبْرَ أَحَدٍ مِنْ قَرَابَتِهِ مِنْ الْمُؤْمِنِينَ؛ لِأَنَّ الْمَوْضِعَ الَّذِي فِيهِ الْكَافِرُ تَنْزِلُ فِيهِ السَّخْطَةُ وَاللَّعْنَةُ فَيُنَزَّهُ قَبْرُ الْمُسْلِمِ عَنْ ذَلِكَ، وَإِنَّمَا يَدْخُلُ قَبْرَهُ الْمُسْلِمُونَ لِيَضَعُوهُ عَلَى سُنَّةِ الْمُسْلِمِينَ،

 

[2] Zuhayli, Fiqhul Islami wa adillatihu, vol 2 p. 480

الفرض الرابع ـ دفن الميت:

مكان الدفن والدفن في البحر

ولا يدفن كافر في مقبرة المسلمين، ولا مسلم في مقبرة الكفار

 

[3] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Janāiz, vol 2 p. 238

 

(وَلَا يُخْرَجُ مِنْهُ) بَعْدَ إهَالَةِ التُّرَابِ (إلَّا) لِحَقِّ آدَمِيٍّ كَ (أَنْ تَكُونَ الْأَرْضُ مَغْصُوبَةً أَوْ أُخِذَتْ بِشُفْعَةٍ) وَيُخَيَّرُ الْمَالِكُ بَيْنَ إخْرَاجِهِ وَمُسَاوَاتِهِ بِالْأَرْضِ كَمَا جَازَ زَرْعُهُ وَالْبِنَاءُ عَلَيْهِ إذَا بَلِيَ وَصَارَ تُرَابًا زَيْلَعِيٌّ.

(قَوْلُهُ إلَّا لِحَقِّ آدَمِيٍّ) احْتِرَازٌ عَنْ حَقِّ اللَّهِ تَعَالَى كَمَا إذَا دُفِنَ بِلَا غُسْلٍ أَوْ صَلَاةٍ أَوْ وُضِعَ عَلَى غَيْرِ يَمِينِهِ أَوْ إلَى غَيْرِ الْقِبْلَةِ فَإِنَّهُ لَا يُنْبَشُ عَلَيْهِ بَعْدَ إهَالَةِ التُّرَابِ كَمَا مَرَّ (قَوْلُهُ كَأَنْ تَكُونَ الْأَرْضُ مَغْصُوبَةً) وَكَمَا إذَا سَقَطَ فِي الْقَبْرِ مَتَاعٌ أَوْ كُفِّنَ بِثَوْبٍ مَغْصُوبٍ أَوْ دُفِنَ مَعَهُ مَالٌ قَالُوا: وَلَوْ كَانَ الْمَالُ دِرْهَمًا بَحْرٌ

 

Ambiguous Terms for Divorce

jknfatawa1 Divorce

7th October 2021

 

Question: The man said the following to his wife in a heated argument. Here is his full statement. “Gosh I still tried to make this so-called relationship work because of nikaah I was so stupid I should have left u when I found out about your bad habits. Your mother who is a divorcee knows about her life but she still chose a divorce for u as well – where is the shame in that. You don’t know the value of nikah or the importance of it. A woman like you who ruined her marriage without the blink of eye. U don’t know what marriage is? What nikah is? Now you have ruined your marriage after using me you have started a relationship with someone else. How can you value nikah? I am well rid of u now, good riddance to bad rubbish and that’s the end of it. Don’t ever contact me again.” What type of Talaq has taken place?

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query by uttering such words constitute one irrevocable divorce. From the above statement, there is no clear mention of the word divorce. However, looking at the context of the full conversation we can deduce that statements such as “I am well rid of u now…that’s the end of it”[1] and “Now you have ruined your marriage after using me” within such a context are ambiguously[2] referring to divorce[3], hence an irrevocable divorce would imply from the use of these sentences even if he later on denies it. [4]

[Allāh Knows Best]

 

 

Written by:  Mufti Anas Mullah        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam  

JKN Fatawa Department

 

[1]Ibn Ābideen, Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Talaaq, Bāb Alkinayaat, vol 3 p. 298

 وَأَمَّا حَالَةُ الْمُذَاكَرَةِ فَتُصَدَّقُ مَعَ كُلٍّ مِنْهُمَا بَلْ لَا يُتَصَوَّرُ سُؤَالُهَا الطَّلَاقَ إلَّا فِي إحْدَى الْحَالَتَيْنِ لِأَنَّهُمَا ضِدَّانِ لَا وَاسِطَةَ بَيْنَهُمَا…(قَوْلُهُ انْتَقِلِي) مِثْلُ اُخْرُجِي وَقَدْ تَقَدَّمَ

 

[2] Fatawa Hindiyyah, Kitāb al-Talaaq, Bāb fi Eeqaa’ al talaaq, Fasl fil Kinaayat  vol 1, p. 375

وَالْأَحْوَالُ ثَلَاثَةٌ (حَالَةُ) الرِّضَا (وَحَالَةُ) مُذَاكَرَةِ الطَّلَاقِ بِأَنْ تَسْأَلَ هِيَ طَلَاقَهَا أَوْ غَيْرُهَا يَسْأَلُ طَلَاقَهَا (وَحَالَةُ) الْغَضَبِ فَفِي حَالَةِ الرِّضَا لَا يَقَعُ الطَّلَاقُ فِي الْأَلْفَاظِ كُلِّهَا إلَّا بِالنِّيَّةِ وَالْقَوْلُ قَوْلُ الزَّوْجِ فِي تَرْكِ النِّيَّةِ مَعَ الْيَمِينِ وَفِي حَالَةِ مُذَاكَرَةِ الطَّلَاقِ يَقَعُ الطَّلَاقُ فِي سَائِرِ الْأَقْسَامِ قَضَاءً إلَّا فِيمَا يَصْلُحُ جَوَابًا وَرَدَّا فَإِنَّهُ لَا يُجْعَلُ طَلَاقًا كَذَا فِي الْكَافِي

[3]  Fatawa Hindiyyah, Kitāb al-Talaaq, Bāb fi Eeqaa’ al talaaq, Fasl fil Kinaayat  vol 1, p. 375

وَلَوْ قَالَ فِي حَالِ مُذَاكَرَةِ الطَّلَاقِ بَايَنْتُك أَوْ أَبَنْتُك أَوْ أَبَنْت مِنْك أَوْ لَا سُلْطَانَ لِي عَلَيْك أَوْ سَرَّحْتُك أَوْ وَهَبْتُك لِنَفْسِك أَوْ خَلَّيْت سَبِيلَك أَوْ أَنْتِ سَائِبَةٌ أَوْ أَنْتِ حُرَّةٌ أَوْ أَنْتِ أَعْلَمُ بِشَأْنِك. فَقَالَتْ: اخْتَرْت نَفْسِي. يَقَعُ الطَّلَاقُ وَإِنْ قَالَ لَمْ أَنْوِ الطَّلَاقَ لَا يُصَدَّقُ قَضَاءً

 

[4] Usool al-shashi,Fasl fi Al Sareeh wal Kinaayah, pg 68

وَالْكِنَايَة هِيَ مَا استتر مَعْنَاهُ وَحكم الْكِنَايَة ثُبُوت الحكم بهَا عِنْد وجود النِّيَّة أَو بِدلَالَة الْحَال إِذْ لَا بُد لَهُ من دَلِيل يَزُول بِهِ التَّرَدُّد

Reclaiming Financial Contribution from Ex-Husband

jknfatawa1 Marriage

                           5th October 2021

 

Question: Is it necessary for the wife to financially contribute towards the home? What finances can she reclaim from her husband and is Khula permissible for him not financially contributing?   

 

الجواب حامداً و مصلياً

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

 

Answer

Islamically it is the husband who bears all financial outgoings and general maintenance of the house. Islām does not burden the wife to take charge of all outgoing expenses. If she voluntarily spends from her earnings or the couple mutually agree to share outgoing expenses between them then there is no harm. One of the final admonishes of the Messenger of Allāh e to his Ummah in his lengthy farewell speech was to uphold the rights of women in which he also included, “…and for them (wives) you bear (the responsibility of) feeding them and clothing them with kindness.”[1] Stipulating food and clothing is mere coincidental as these were the most common expenditures otherwise the essence of the Hadeeth suggests that the husband is the main breadwinner and provider, not his wife.

Resorting to Khula must be on valid grounds and mutually agreed between both parties. Apart from the husband’s shortcomings in his financial responsibilities, other factors causing his wife to undergo extreme difficulty during the marriage must exist for Khula to be valid. When Khula occurs on valid grounds, she is eligible for financial maintenance during her waiting period that follows the Khula procedure.

She can reclaim all of her personal belongings and anything that she owns. Anything she gave to him as a loan to which he acknowledged at the time then she can reclaim that. If what she contributed towards the home was as a gift and not with the intention of loan, she cannot reclaim from him.

 

 [Allãh Knows Best]

 

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

[1] Saheeh Muslim

Waiting Period and Demanding Half of Husband’s Assets

jknfatawa1 Divorce
Waiting Period and Demanding Half of Husband’s Assets

28th September 2021

 

Question: I wanted to ask a few questions about iddah, specifically in the case of faskh-e-nikkah, as in what would be the length of a woman’s iddah? And also if the woman is of an old age, how should she go about counting the days of her iddah if she doesn’t menstruate? In the UK, when a couple divorces, all the assets and properties are split between the pair. Is this permissible in Islām? My final question would be that if the father of my children is agreeing to pay the expenses of my children, if I was to ever use the money for my personal needs would this be permissible in Islam?

 

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your case scenario, iddah or known as grace period is mandatory upon a woman who has been separated from her husband after her marriage was consummated whether it was a talaq or a faskh – dissolved through an Islamic court. Her waiting period as prescribed in the Quran is three complete menstrual cycles.[1] Though the Quran references to a divorced woman, the similar rule applies to faskh also.[2] This is because both a talaq and faskh bear the same cause of marriage separation as of which iddah will be also prescribed for her in the case of faskh.[3]  The reason behind the iddah is to cleanse her womb before she moves on with another marital relationship with someone else. The underlying reason exists both with talaq and with faskh which is why the same iddah is necessary for faskh as well. If she reached the age of menopause then her iddah according to the Quran will change to three months.[4] In both cases, she is eligible for maintenance and living accommodation until her waiting period expires.[5]

As for demanding half of her ex-husband’s property and assets after divorce through the court, then this will not be permissible Islamically. The only assets she can demand from him are either her outstanding mahr, outstanding debt owed to her that she previously lent or basic maintenance during her waiting period.[6] The court’s decision to divide the property into half is not valid for a number of reasons;

Firstly, just as her personal properties belong to her, so do his personal properties belong to him. Demanding what is not rightfully  hers is an injustice against him which is a punishable offence in the Hereafter.

Secondly, many have sought to justify her right to half of his assets claiming that it is to compensate for his shortcomings in fulfilling his financial obligations towards her during marriage. This is not justifiable reason. Classical jurists have elaborated on the legal status of non-paid expenses towards one’s wife. To summarise, the legal default status of expenses – nafaqah – as the jurists explain equates to hadyah – gift. Albeit he becomes sinful for his failure, default expenses of the past are not considered a debt and hence not binding on him. They become binding in two exceptional instances only namely; mutual agreement between couple or a Muslim judge stipulates allowance for her in the court. If the husband made a binding agreement that he will grant specific monthly allowance or she presented her case to a Muslim court where he stipulated monthly allowances for her from her husband and thereafter, he fails, only then can she  demand the default payments of the past.[7] Even in the above case, she can only demand the agreed amount payable to her in either of the above two instances and that is only during the marriage or her waiting period. Contrarily, demanding half of his assets is an injustice on her part for taking that which does not rightfully belong to her after their marriage has ended. Moreover, a non-Muslim judge’s decree in marital issues is not valid when it conflicts with the fundamentals of Islām which is the case here.  In short, it would not be valid Islamically to reclaim half of his assets.

Your final question is whether she can use some of the child’s expenses after divorce then as alluded earlier, the wife is Islamically entitled to expenses during her grace period. After it expires, he has no obligation towards her because they are no longer married. His financial obligation does remains towards his biological child only. So, taking a share of the child’s expenses for herself will not be permissible without his consent.

 

 

[Allãh Knows Best]

 

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Quran [Surah Baqarah 2:228]

وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ

“And divorced women will wait for themselves (a grace period of) three menses.”

 

[2] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh vol 3 p. 504-5 – shamila

وَأَنْوَاعُهَا حَيْضٌ، وَأَشْهُرٌ، وَوَضْعُ حَمْلٍ كَمَا أَفَادَهُ بِقَوْلِهِ (وَهِيَ فِي) حَقِّ (حُرَّةٍ) وَلَوْ كِتَابِيَّةً تَحْتَ مُسْلِمٍ (تَحِيضُ لِطَلَاقٍ) وَلَوْ رَجْعِيًّا (أَوْ فَسْخٍ بِجَمِيعِ أَسْبَابِهِ).

(قَوْلُهُ: لِطَلَاقٍ، أَوْ فَسْخٍ) تَقَدَّمَ فِي بَابِ الْوَلِيِّ نَظْمًا فِرَقُ النِّكَاحِ الَّتِي تَكُونُ فَسْخًا وَاَلَّتِي تَكُونُ طَلَاقًا (قَوْلُهُ: بِجَمِيعِ أَسْبَابِهِ) مِثْلُ الِانْفِسَاخِ بِخِيَارِ الْبُلُوغِ، وَالْعِتْقِ، وَعَدَمِ الْكَفَاءَةِ، وَمِلْكِ أَحَدِ الزَّوْجَيْنِ الْآخَرَ، وَالرِّدَّةِ فِي بَعْضِ الصُّوَرِ، وَالِافْتِرَاقِ عَنْ النِّكَاحِ الْفَاسِدِ، وَالْوَطْءِ بِشُبْهَةٍ فَتْحٌ؛ لَكِنَّ الْأَخِيرَ لَيْسَ فَسْخًا.

 

[3] Kasān, Badā’i Sanāi, Kitāb al–Talāq, vol 3 p. 190

وَعَلَى هَذَا يُبْنَى وَقْتُ وُجُوبِ الْعِدَّةِ أَنَّهَا تَجِبُ مِنْ وَقْتِ وُجُودِ سَبَبِ الْوُجُوبِ مِنْ الطَّلَاقِ، وَالْوَفَاةِ، وَغَيْرِ ذَلِكَ حَتَّى لَوْ بَلَغَ الْمَرْأَةَ طَلَاقُ زَوْجِهَا أَوْ مَوْتُهُ فَعَلَيْهَا الْعِدَّةُ مِنْ يَوْمِ طَلَّقَ أَوْ مَاتَ عِنْدَ عَامَّةِ الْعُلَمَاءِ،

[4] Quran [Surah Talaq 65:4]

 

وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ وَاللَّائِي لَمْ يَحِضْنَ

“And those women amongst you who have despaired from menstruation if you doubt then they waiting period is three months, and those that do not menstruate.”

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh vol 3 p. 507

(قَوْلُهُ: وَالْعِدَّةُ فِي حَقِّ مَنْ لَمْ تَحِضْ) شُرُوعٌ فِي النَّوْعِ الثَّانِي مِنْ أَنْوَاعِ الْعِدَّةِ وَهُوَ الْعِدَّةُ بِالْأَشْهُرِ وَهُوَ مَعْطُوفٌ عَلَى قَوْلِهِ وَهِيَ فِي حَقِّ حُرَّةٍ تَحِيضُ (قَوْلُهُ: حُرَّةً أَمْ أُمَّ وَلَدٍ) أَيْ لَا فَرْقَ بَيْنَهُمَا فِيمَا سَيَأْتِي مِنْ أَنَّ عِدَّةَ كُلٍّ مِنْهُمَا ثَلَاثَةُ أَشْهُرٍ

 

Kasān, Badā’i Sanāi, Kitāb al–Talāq, vol 3 p. 192

وَأَمَّا عِدَّةُ الْأَشْهُرِ فَنَوْعَانِ: نَوْعٌ يَجِبُ بَدَلًا عَنْ الْحَيْضِ، وَنَوْعٌ يَجِبُ أَصْلًا بِنَفْسِهِ أَمَّا الَّذِي يَجِبُ بَدَلًا عَنْ الْحَيْضِ فَهُوَ عِدَّةُ الصَّغِيرَةِ وَالْآيِسَةِ وَالْمَرْأَةِ الَّتِي لَمْ تَحِضْ رَأْسًا فِي الطَّلَاقِ، وَسَبَبُ وُجُوبِهَا هُوَ الطَّلَاقُ، وَهُوَ سَبَبُ وُجُوبِ عِدَّةِ الْأَقْرَاءِ، وَأَنَّهَا تَجِبُ قَضَاءً لِحَقِّ النِّكَاحِ الَّذِي اُسْتُوْفِيَ فِيهِ الْمَقْصُودُ، وَشَرْطُ وُجُوبِهَا شَيْئَانِ: أَحَدُهُمَا – أَحَدُ الْأَشْيَاءِ الثَّلَاثَةِ: الصِّغَرُ أَوْ الْكِبَرُ، أَوْ فَقْدُ الْحَيْضِ أَصْلًا مَعَ عَدَمِ الصِّغَرِ، وَالْكِبَرِ، وَالْأَصْلُ فِيهِ قَوْله تَعَالَى {وَاللائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلاثَةُ أَشْهُرٍ وَاللائِي لَمْ يَحِضْنَ} [الطلاق: 4]

 

[5] Fatawa Hindiyyah, Kitāb al-Talāq, vol 1, p. 558

[الْفَصْلُ الثَّالِثُ فِي نَفَقَةِ الْمُعْتَدَّةِ]

وَإِنْ حَاضَتْ فِي الْأَشْهُرِ الثَّلَاثَةِ وَاسْتَقْبَلَتْ عِدَّتَهَا بِالْحَيْضِ فَلَهَا النَّفَقَةُ، وَكَذَلِكَ لَوْ كَانَتْ صَغِيرَةً يُجَامَعُ مِثْلُهَا فَطَلَّقَهَا بَعْدَ مَا دَخَلَ بِهَا أَنْفَقَ عَلَيْهَا ثَلَاثَةَ أَشْهُرٍ، فَإِنْ حَاضَتْ فِيهَا وَاسْتَقْبَلَتْ عِدَّةَ الْأَقْرَاءِ أَنْفَقَ عَلَيْهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا كَذَا فِي الْبَدَائِعِ.

 

Muheetul Burhani, Kitāb al-Talāq vol 3, p. 553

الفصل الثاني في نفقة المطلقات

اجتمع على المطلقة طلاقاً رجعياً تستحق النفقة والسكنى ما دامت العدة قائمة سواء كانت حاملاً أو حائلاً، وهذا لأن بعد الطلاق الرجعي النكاح قائم وإنما أشرف على الزوال عند انقضاء العدة وذلك غير مسقط للنفقة، كما إذا أو علق طلاقها بمضي شهر، وأما المبتوتة فلها النفقة والسكنى أيضاً ما دامت في العدة حائلاً كانت أو حاملاً، وهذا مذهبنا.

 

[6] Mufti Ismail Kacholvi, Fatawa Deeniyyah, Ch. Divorce, vol 3, pp. 577-579

 

[7] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh vol 3 p. 594

(وَالنَّفَقَةُ لَا تَصِيرُ دَيْنًا إلَّا بِالْقَضَاءِ أَوْ الرِّضَا) أَيْ اصْطِلَاحِهِمَا عَلَى قَدْرٍ مُعَيَّنٍ أَصْنَافًا أَوْ دَرَاهِمَ، فَقَبْلَ ذَلِكَ لَا يَلْزَمُ شَيْءٌ، وَبَعْدَهُ تَرْجِعُ بِمَا أَنْفَقَتْ وَلَوْ مِنْ مَالِ نَفْسِهَا بِلَا أَمْرِ قَاضٍ.

[مَطْلَبٌ لَا تَصِيرُ النَّفَقَةُ دَيْنًا إلَّا بِالْقَضَاءِ أَوْ الرِّضَا]

(قَوْلُهُ وَالنَّفَقَةُ لَا تَصِيرُ دَيْنًا إلَخْ) أَيْ إذَا لَمْ يُنْفِقْ عَلَيْهَا بِأَنْ غَابَ عَنْهَا أَوْ كَانَ حَاضِرًا فَامْتَنَعَ فَلَا يُطَالَبُ بِهَا بَلْ تَسْقُطُ بِمُضِيِّ الْمُدَّةِ. قَالَ فِي الْفَتْحِ: وَذُكِرَ فِي الْغَايَةِ مَعْزُوًّا إلَى الذَّخِيرَةِ أَنَّ نَفَقَةَ مَا دُونَ الشَّهْرِ لَا تَسْقُطُ فَكَأَنَّهُ جَعَلَ الْقَلِيلَ مِمَّا لَا يُمْكِنُ الِاحْتِرَازُ عَنْهُ، إذْ لَوْ سَقَطَتْ بِمُضِيِّ يَسِيرٍ مِنْ الزَّمَانِ لَمَا تَمَكَّنَتْ مِنْ الْأَخْذِ أَصْلًا. اهـ وَمِثْلُهُ فِي الْبَحْرِ، وَكَذَا فِي الشُّرُنْبُلَالِيَّةِ عَنْ الْبُرْهَانِ وَوَجْهُهُ فِي غَايَةِ الظُّهُورِ لِمَنْ تَدَبَّرْ فَافْهَمْ.

ثُمَّ اعْلَمْ أَنَّ الْمُرَادَ بِالنَّفَقَةِ نَفَقَةُ الزَّوْجَةِ، بِخِلَافِ نَفَقَةِ الْقَرِيبِ فَإِنَّهَا لَا تَصِيرُ دَيْنًا وَلَوْ بَعْدَ الْقَضَاءِ وَالرِّضَا، حَتَّى لَوْ مَضَتْ مُدَّةٌ بَعْدَهُمَا تَسْقُطُ كَمَا يَأْتِي وَسَيَأْتِي أَنَّ الزَّيْلَعِيَّ اسْتَثْنَى نَفَقَةَ الصَّغِيرِ وَيَأْتِي تَمَامُ الْكَلَامِ عَلَيْهِ عِنْدَ قَوْلِ الْمُصَنِّفِ قَضَى بِنَفَقَةِ غَيْرِ الزَّوْجَةِ إلَخْ (قَوْلُهُ إلَّا بِالْقَضَاءِ) بِأَنْ يَفْرِضَهَا الْقَاضِي عَلَيْهِ أَصْنَافًا أَوْ دَرَاهِمَ أَوْ دَنَانِيرَ نَهْرٌ (قَوْلُهُ فَقَبْلَ ذَلِكَ لَا يَلْزَمُهُ شَيْءٌ) أَيْ لَا يَلْزَمُهُ عَمَّا مَضَى قَبْلَ الْقَرْضِ بِالْقَضَاءِ أَوْ الرِّضَا وَلَا عَمَّا يَسْتَقْبِلُ؛ لِأَنَّهُ لَمْ يَجِبْ بَعْدُ،

أَطْلَقَ النَّفَقَةَ فَشَمِلَ نَفَقَةَ الْعِدَّةِ إذَا لَمْ تَقْبِضْهَا حَتَّى انْقَضَتْ الْعِدَّةُ: فَفِي الْفَتْحِ أَنَّ الْمُخْتَارَ عِنْدَ الْحَلْوَانِيِّ أَنَّهَا لَا تَسْقُطُ، وَسَنَذْكُرُ عَنْ الْبَحْرِ أَنَّ الصَّحِيحَ  السُّقُوطُ وَأَنَّهُ لَا بُدَّ مِنْ إصْلَاحِ الْمُتُونِ هُنَا لِإِطْلَاقِهَا عَدَمَ السُّقُوطِ، وَأَنَّ هَذَا كُلَّهُ فِي غَيْرِ الْمُسْتَدَانَةِ وَسَيَأْتِي تَمَامُ الْكَلَامِ فِيهِ

 

Fatawa Hindiyyah, Kitāb al-Talāq, vol 1, p. 551

[الْفَصْلُ الْأَوَّلُ فِي نَفَقَةِ الزَّوْجَةِ]

إذَا خَاصَمَتْ الْمَرْأَةُ زَوْجَهَا فِي نَفَقَةِ مَا مَضَى مِنْ الزَّمَانِ قَبْلَ أَنْ يَفْرِضَ الْقَاضِي لَهَا النَّفَقَةَ وَقَبْلَ أَنْ يَتَرَاضَيَا عَنْ شَيْءٍ فَإِنَّ الْقَاضِيَ لَا يَقْضِي لَهَا نَفَقَةَ مَا مَضَى عِنْدَنَا كَذَا فِي الْمُحِيطِ

 

Dealing with Constant Urine Drops

jknfatawa1 Purity
Dealing with Constant Urine Drops

22nd September 2021

 

السلام عليكم و رحمة الله و بركاته

Question: A friend of mine asked me this question: I have a urine incontinence and have been suffering for years. After urinating, urine drops falls after few minutes. This keeps going 15 to 30 min maximum. So I have seen some fatwas about wrapping the private part with clothes or tissue. But that isn’t really impossible because it happens every time I urinate. And changing tissue or cloth every single time is not possible for me. So, what I do is, when doing wudhu, I wash my private part with water and those areas of clothes where possibly urine drops have fallen. But even that is being very painful to do. Because my clothes are getting all wet every time I do wudhu and it takes 10 or 15 minutes to do wudu that way. Because sometimes when I am wiping with a cloth on certain spots, some water goes to my hips and then I had to wipe that also and so on. It really wasting my time and also, I am being uncomfortable with my wet pants. So, is it possible that I only wash my private parts only and not my clothes before wudhu? Because I don’t think that even when I wash it, it washes every area where urine might have gone, so please tell me can I wash just my private when doing wudu?

  

الجواب حامداً و مصلياً

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

 

Answer: In reference to your query, urine incontinence is the medical term used for when the body releases urine unintentionally. In certain cases, this can be both stressful and urging.[1] We pray to Allah that you are granted shifaa from this ailment. Aameen.

It has not been made clear in your query whether your incontinence suffering affects your performance of Salāh or not. On that basis the ruling of ma’zoor – excused person – would not apply to you unless that is further clarified. The concession of wudhu applies only if the incontinence continues for the first time throughout an entire Salāh time leaving no possible time to complete your Salāh without the continuous dripping. [2] Your case is visiting the bathroom and cleaning your clothes. The ideal case would be to follow what you have read in previous fatawa of wrapping the private part in tissue or a cloth so that excess urine is absorbed by these instead of the underwear. No need to change nor wash your entire clothes and if any drops were to fall onto your clothes visible to you and less than a dirham quantity (50p or £2 coin),[3] then your Salāh will still be valid.[4] If the impurity does exceed the amount, then only that area must be washed. Nevertheless, wrapping your private part with a tissue paper or a cloth would be better and simply replace it each time you visit the bathroom. Washing the entire clothes as you have described is not necessary.

 

 

[Allāh Knows Best]

 

 

Written by:  Mufti Anas Mullah        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

[1] https://www.nhs.uk/conditions/urinary-incontinence/

[2] Fatawa Hindiyyah, kitaabut taharah, fasl fi ahkaamil haydhi wan nifaasi  vol 1, p 40

شرط ثبوت العذر ابتداء أن يستوعب استمراره وقت الصلاة كاملا وهو الأظهر كالانقطاع لا يثبت ما لم يستوعب الوقت كله حتى لو سال دمها في بعض وقت صلاة فتوضأت و صلت ثم خرج الوقت ودخل وقت صلاة أخرى وانقطع دمها فيه أعادت تلك الصلاة لعدم الاستيعاب.

 

Shaami, Kitaabut taharah, bab al haidh, matlabun fi ahkaam al ma’dhoor, vol 1, p305

وصاحب عذر من به سلس) بول لا يمكنه إمساكه (أو استطلاق بطن أو انفلات ريح أو استحاضة) أو بعينه رمد أو عمش أو غرب، وكذا كل ما يخرج بوجع ولو من أذن وثدي وسرة (إن استوعب عذره تمام وقت صلاة مفروضة)

 

[3] Fatawa Hindiyyah, kitab us salaat, bab fi shurootis salaat, fasl fit taharah, vol 1, p58

النجاسة إن كانت غليظة وهي أكثر من قدر الدرهم فغسلها فريضة والصلاة بها باطلة وإن كانت مقدار درهم فغسلها واجب والصلاة معها جائزة وإن كانت أقل من الدرهم فغسلها سنة وإن كانت خفيفة فإنها لا تمنع جواز الصلاة حتى تفحش. كذا في المضمرات.

[4] Nujaym, Ibn. Al bahr al Raaiq. vol 1 p239

قَوْلُهُ: وَعُفِيَ قَدْرُ الدِّرْهَمِ كَعَرْضِ الْكَفِّ مِنْ نَجَسٍ مُغَلَّظٍ كَالدَّمِ وَالْبَوْلِ وَالْخَمْرِ وَخُرْءِ الدَّجَاجِ وَبَوْلِ مَا لَا يُؤْكَلُ لَحْمُهُ وَالرَّوْثُ… وَمُرَادُهُ مِنْ الْعَفْوِ صِحَّةُ الصَّلَاةِ بِدُونِ إزَالَتِهِ لَا عَدَمُ الْكَرَاهَةِ لِمَا فِي السِّرَاجِ الْوَهَّاجِ وَغَيْرِهِ إنْ كَانَتْ النَّجَاسَةُ قَدْرَ الدِّرْهَمِ تُكْرَهُ الصَّلَاةُ مَعَهَا إجْمَاعًا، وَإِنْ كَانَتْ أَقَلَّ وَقَدْ دَخَلَ فِي الصَّلَاةِ نُظِرَ إنْ كَانَ فِي الْوَقْتِ سَعَةٌ فَالْأَفْضَلُ إزَالَتُهَا وَاسْتِقْبَالُ الصَّلَاةِ، وَإِنْ كَانَتْ تَفُوتُهُ الْجَمَاعَةُ، فَإِنْ كَانَ يَجِدُ الْمَاءَ وَيَجِدُ جَمَاعَةً آخَرِينَ فِي مَوْضِعٍ آخَرَ فَكَذَلِكَ أَيْضًا لِيَكُونَ مُؤَدِّيًا لِلصَّلَاةِ الْجَائِزَةِ بِيَقِينٍ، وَإِنْ كَانَ فِي آخِرِ الْوَقْتِ أَوْ لَا يُدْرِكُ الْجَمَاعَةَ فِي مَوْضِعٍ آخَرَ يَمْضِي 

Husband Issues Three Divorces and Becomes an Apostate

jknfatawa1 Divorce
Husband Issues Three Divorces and Becomes an Apostate

13th September 2021

 

Question: If a man divorces his wife thrice and then commits kufr. Then he repents and becomes Muslim again. Can he marry the woman after her Iddah period without the woman getting married again?

 

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query, despite him committing kufr after three divorces and then repenting, she still does not become Halāl for him until she marries someone else, consummates the marriage and then he divorces her. The reason as the renowned Hanafi jurist Allamah Kasani rahimahullah explains is that the statement of Almighty Allāh, “She is not halal for him until she marries a man other than him” [2:230] negates any form of permissibility of marriage to her former husband prior to marrying another man.  Three divorces are the maximum limit a husband can issue which can only be renewed after her second marriage. Furthermore, the verse suggest that a ruling is attached to its extreme point, in this case until she marries another man, which indicates that before this, her former husband is still not Halāl.[1] Apostasy therefore does not invalidate divorce rulings.[2] From this, the jurists explain that even if the wife (God forbid) becomes an apostate after receiving three divorces and later on she returns to him (after renewing her faith) without marrying someone else, she still does not become Halāl for him.[3]

 

In light of the above, despite the husband apostatising after pronouncing three divorces and then renewing his faith thereafter, she still doesn’t become Halāl for him until she marries another man, consummates the second marriage and then he divorces her.

 

 

 [Allãh Knows Best]

 

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Kasān, Badā’i Sanāi, Kitāb al-Hajj, vol 3 p. 187

وَإِنَّمَا تَنْتَهِي الْحُرْمَةُ وَتَحِلُّ لِلزَّوْجِ الْأَوَّلِ بِشَرَائِطَ مِنْهَا النِّكَاحُ، وَهُوَ أَنْ تَنْكِحَ زَوْجًا غَيْرَهُ لِقَوْلِهِ تَعَالَى {حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ} [البقرة: 230] نَفَى الْحِلَّ، وَحَدَّ النَّفْيَ إلَى غَايَةِ التَّزَوُّجِ بِزَوْجٍ آخَرَ، وَالْحُكْمُ الْمَمْدُودُ إلَى غَايَةٍ لَا يَنْتَهِي قَبْلَ وُجُودِ الْغَايَةِ، فَلَا تَنْتَهِي الْحُرْمَةُ قَبْلَ التَّزَوُّجِ، فَلَا يَحِلُّ لِلزَّوْجِ الْأَوَّلِ قَبْلَهُ ضَرُورَةً،

 

Fatawa Hindiyyah, Kitāb al-Manāsik, Bāb al-Jinayat, vol 1, p. 473

وَإِنْ كَانَ الطَّلَاقُ ثَلَاثًا فِي الْحُرَّةِ وَثِنْتَيْنِ فِي الْأَمَةِ لَمْ تَحِلَّ لَهُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ نِكَاحًا صَحِيحًا وَيَدْخُلَ بِهَا ثُمَّ يُطَلِّقَهَا أَوْ يَمُوتَ عَنْهَا كَذَا فِي الْهِدَايَةِ وَلَا فَرْقَ فِي ذَلِكَ بَيْنَ كَوْنِ الْمُطَلَّقَةِ مَدْخُولًا بِهَا أَوْ غَيْرَ مَدْخُولٍ بِهَا كَذَا فِي فَتْحِ الْقَدِيرِ وَيُشْتَرَطُ أَنْ يَكُونَ الْإِيلَاجُ مُوجِبًا لِلْغُسْلِ وَهُوَ الْتِقَاءُ الْخِتَانَيْنِ هَكَذَا فِي الْعَيْنِيِّ شَرْحِ الْكَنْزِ.

 

[2] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bāb Shurootus Salāh, vol 2 p. 73

بَابُ الرَّجْعَةِ

[مَطْلَبٌ فِي حِيلَةُ إسْقَاطِ عِدَّةِ الْمُحَلِّلِ]

فَلَا يُحِلُّهَا وَطْءُ الْمَوْلَى وَلَا مِلْكُ أَمَةٍ بَعْدَ طَلْقَتَيْنِ، أَوْ حُرَّةٍ بَعْدَ ثَلَاثٍ وَرِدَّةٌ وَسَبْيٌ وَنَظِيرُهُ مَنْ فُرِّقَ بَيْنَهُمَا بِظِهَارٍ، أَوْ لِعَانٍ ثُمَّ ارْتَدَّتْ وَسُبِيَتْ ثُمَّ مَلَكَهَا لَمْ تَحِلَّ لَهُ أَبَدًا

أَنَّ الرِّدَّةَ وَاللَّحَاقَ وَالسَّبْيَ لَمْ تُبْطِلْ حُكْمَ الظِّهَارِ وَاللِّعَانِ كَمَا لَمْ تُبْطِلْ حُكْمَ الطَّلَاقِ

 

[3] Fatawa Hindiyyah, Kitāb al-Manāsik, Bāb al-Jinayat, vol 1, p. 473

وَلَوْ ارْتَدَّتْ الْمُطَلَّقَةُ ثَلَاثًا وَلَحِقَتْ بِدَارِ الْحَرْبِ ثُمَّ اسْتَرَقَّهَا أَوْ طَلَّقَ زَوْجَتَهُ الْأَمَةَ ثِنْتَيْنِ ثُمَّ مَلَكَهَا فَفِي هَاتَيْنِ لَا يَحِلُّ لَهُ الْوَطْءُ إلَّا بَعْدَ زَوْجٍ آخَرَ كَذَا فِي النَّهْرِ الْفَائِقِ.