jknfatawa1, Author at JKN Fatawa

The Minimum Number of Congregants for Jumu’ah

jknfatawa1 Salah 20 January 202620 January 2026

20^th January 2026

السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُه

Question: In the Hanafi fiqh, we need total of 4 persons for Jumu’ah. For example, in army we try to find Muslims and we only have 3, can we take the opinion of Imam Abu Yusuf of 3 persons and do Jumu’ah?

الْجَوَابُ حَامِدًا وَمُصَلِّيًا

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

Answer: The minimum number required for the validity of Jumuʿah according to Imam Abu Hanifah rahimahullah and Imam Muhammad rahimahullah is three people besides the Imam (i.e. four in total). According to Imam Abu Yusuf rahimahullah, two people besides the Imam is sufficient (i.e. three in total). The relied upon (muʿtamad) position in the Hanafi School is the position of Imam Abu Hanifah rahimahullah and Imam Muhammad rahimahullah. Therefore, if only three Muslims in total are present (including the Imam), then Jumuʿah should not be performed; instead, they must pray Zuhr Salah. [1] As a default, the relied upon position must be adopted. Adopting a position contrary to the relied upon one in the school is not permitted unless in cases of necessity. You must therefore, pray Zuhr in the case of not having minimum three congregants. [2]

Allāh Knows Best

Written by: Maulana Nabil Ahmed Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Bada’i as Sana’i kitabus Salah, babul Jumuah vol 1, page 268

وَأَمَّا الْكَلَامُ مَعَ أَصْحَابِنَا فَوَجْهُ قَوْلِ أَبِي يُوسُفَ إنْ شُرِطَ أَدَاءُ الْجُمُعَةِ بِجَمَاعَةٍ وَقَدْ وُجِدَ؛ لِأَنَّهُمَا مَعَ الْإِمَامِ ثَلَاثَةٌ وَهِيَ جَمْعٌ مُطْلَقٌ وَلِهَذَا يَتَقَدَّمُهُمَا الْإِمَامُ وَيَصْطَفَّانِ خَلْفَهُ وَلَهُمَا أَنَّ الْجَمْعَ الْمُطْلَقَ شَرْطُ انْعِقَادِ الْجُمُعَةِ فِي حَقِّ كُلِّ وَاحِدٍ مِنْهُمْ، وَشَرْطُ جَوَازِ صَلَاةِ كُلِّ وَاحِدٍ مِنْهُمْ يَنْبَغِي أَنْ يَكُونَ سِوَاهُ فَيَحْصُلَ هَذَا الشَّرْطُ ثُمَّ يُصَلِّي، وَلَا يَحْصُلُ هَذَا الشَّرْطُ إلَّا إذَا كَانَ سِوَى الْإِمَامِ ثَلَاثَةٌ إذْ لَوْ كَانَ مَعَ الْإِمَام ثَلَاثَةٌ لَا يُوجَدُ فِي حَقِّ كُلِّ وَاحِدٍ مِنْهُمْ إلَّا اثْنَانِ وَالْمُثَنَّى لَيْسَ بِجَمْعٍ مُطْلَقٍ،

[2] Rasmul Mufti.

لا يُعمل بالقول المرجوح إلا لضرورة

If Everything is Decreed then why Should Some People go to Hell?

jknfatawa1 Belief 20 January 202620 January 2026

20^th January 2026

السلام عليكم و رحمة الله و بركاته

Question: If everything is decreed for everyone’s destiny then why should some people go to hell? Is it fair that Allāh has already decided where their final abode is?

الجواب حامداً و مصلياً

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

Answer: In response to your inquiry, belief in divine decree is firmly established in Islam. Divine decree is a manifestation of Allāh’s Infinite knowledge of His creation. Allāh knew all things; their lifespan, provision, deeds, birth, death and their outcomes, before bringing them into existence and recorded them according to His knowledge, will and wisdom. This belief does not mean that humans are forced to act, nor does it imply injustice on Allāh’s part.^[1] Human beings possess intellect to make certain choices and given some control over them to do right and wrong under Allāh’s will, and hence they act accordingly and will be judged by their deeds. For this reason, reward and punishment are connected to what people choose to do.^[2] If someone is decreed to go to hell then it is because of their own actions.

Allāh enables each person to follow the path they incline towards. According to a prophet narration, each person is facilitated for those actions they are destined for. Those who seek guidance are assisted with good deeds and those who turn away from guidance indulge in sins.^[3]

It is important to note that accountability applies to actions done knowingly and intentionally. Mistakes, forgetfulness, and actions done under compulsion are not punished. Allāh does not hold into account nor punish those actions beyond one’s natural capacity. The people of Hell are punished because of their disbelief, rebellion or sins after when guidance has been made clear to them.^[4]

[Allāh Knows Best]

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

^[1] Quran, Surah Qamar, Ayah 49.

اِناَّ كُلًَّ شَيْءٍ خَلَقْناهُ بِقَدْرٍ.

Sahih Muslim, Vol 1, Hadith 8.

قال النبي ﷺ أن تؤمن بالله وملائكته ورسله واليوم الآخر وتؤمن بالقدر خيره و شرّه.

Imam al-Tahawi, Sharah-Al Aqidah Al-Tahawi, pg 20-25.

وعلم الله تعالى ما العباد عاملون قبل أن يخلقهم.

Sahih Bukhari, Vol 5, Hadith 3208.

قال النبي ﷺ فيكتب رزقه و أجله و عمله و شقي أو سعيد.

Quran, Surah Hadid, Ayah 22.

مَا اَصاَبَ مِنْ مُصِيْبَةٍ فِيً الأرضِ وَ لَا اَنْفُسِهكُم اِلَّا فِي كِتاَبٍ مِنْ قَبْلَ اَنْ نّبْرَأَهَا.

^[2] Quran, Surah Kahf, Ayah 29.

فَمَنْ شاءَ فَلْيُؤمِنْ وَ مَنْ شَاءَ فَلْيَكْفُر.

Quran, Surah Al-Bakra, Ayah 286.

لَا يُكَّلِفُ اللهُ نَفْساً اِلَّا وُسْعَها.

^[3] Sahih Bukhari, Vol 6, Hadith 4949.

قال رسول اللهُ ﷺ اعملوا فكل ميسر لما خلق له.

^[4] Sunan Ibne Majah, Vol 3, Hadith 2045.

قال رسول اللهُ ﷺ إن الله تجاوز لي عن أمتي الخطاً والنسيان وما استكرهوا عليه

Quran, Surah Al-Nisa, Ayah 40.

اِنَّ اللهَ لَا يُظْلِمُ مِثْقاَلَ ذَرَّةٍ .

Quran, Fussilat, Ayah 46.

وَمَا رَبُّكَ بِظَّلامٍ لِلعَبِيْدِ.

Optical Aid and Moon Sighting A Critical

jknfatawa1 Articles 12 January 202612 January 2026

Download Article – Optical-Aid-and-Moon-Sighting-A-Critical

What to Do If You Menstruate Before Ihrām?

jknfatawa1 Homepage Featured Q&As, Women 7 January 202613 January 2026Ihram, Women

7^th January 2026

السلام عليكم و رحمة الله و بركاته

Question: I am 14 years old, and I am due to travel for Umrah tomorrow. We will be spending 5 days in Makkah and two days in Madīnah and then return home. I have just started my first day of my period. What am I supposed to do if my periods extend to more than 5 days? Should I not make the intention of Ihrām at all and if I do, must I discard it and how?

الجواب حامداً و مصلياً

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

Answer:

In reference to your query, as a general principle it is not allowed for anyone to cross the Mīqāt (boundary) without being in the state of Ihrām. This ruling applies regardless of one enters it with the intention of Umrah or Hajj. Crossing the boundary without Ihrām makes one liable of dam (offering a compensatory sacrifice of a sheep, goat, or one-seventh share of a large animal).[1] The ruling also applies to menstruating women.[2]

Based on your enquiry, crossing the boundary without Ihrām is not an option for you. You must enter Ihrām and during your stay, you will remain in this state whilst adhering to the laws of Ihrām as purity is necessary for Tawāf. [3] If you become clean in time, you will perform ghusl and then perform your Umrah. Otherwise, you may exit the Ihrām as a last resort (should your menses continue throughout your stay), give the penalty of a dam and perform your Umrah as Qadhā at your earliest opportunity.

[Allāh Knows Best]

Written by: Apa Kinza Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] [Al Binayah sharhul Hidayah, Badru Deen Al Ayni, kitab Hajj, fasl dukhulul afaaqi makkata bighayri ihram, vol 4, pge 143]

بخلاف ما إذا قصد أداء النسك) ش: أي الحج والعمرة، حيث لا يجوز دخوله بلا إحرام ولا مجاوزة الميقات بالإحرام إن خرج عن الميقات م: (لأنه يتحقق أحيانا) ش: أي لأن قصد من كان داخل الميقات أن النسك متحقق في بعض الأحيان

[2] Fatawah hindiyyah alamgheeriyyah, muhammad awrnak alamgheer, kitab hajj, baab fi mawaqeetul ihram, vol 1, pge 221]

بَابِ دُخُولِ مَكَّةَ بِغَيْرِ إحْرَامٍ

وَلَا يَجُوزُ لِلْآفَاقِيِّ أَنْ يَدْخُلَ مَكَّةَ بِغَيْرِ إحْرَامٍ نَوَى النُّسُكَ أَوْ لَا وَلَوْ دَخَلَهَا فَعَلَيْهِ حَجَّةٌ أَوْ عُمْرَةٌ كَذَا فِي مُحِيطِ السَّرَخْسِيِّ فِي

[3] [Fathul Qadeer lil kamaal ibn humaam, Ibn Humaam, kitab Taharah, baab haydh wa istihadha, vol 1, pge 166]

قَوْلُهُ وَلَا تَطُوفُ بِالْبَيْتِ) لِأَنَّهُ فِي الْمَسْجِدِ فَيَحْرُمُ، وَلَوْ فَعَلَتْهُ الْحَائِضُ كَانَتْ عَاصِيَةً مُعَاقَبَةً وَتَتَحَلَّلُ بِهِ مِنْ إحْرَامِهَا لِطَوَافِ الزِّيَارَةِ وَعَلَيْهَا بَدَنَةٌ كَطَوَافِ الْجُنُبِ، هَذَا وَالْأَوْلَى عَدَمُ الِاقْتِصَارِ عَلَى التَّعْلِيلِ الْمَذْكُورِ، فَإِنَّ حُرْمَةَ الطَّوَافِ جُنُبًا لَيْسَ مَنْظُورًا فِيهِ إلَى دُخُولِ الْمَسْجِدِ بِالذَّاتِ، بَلْ لِأَنَّ الطَّهَارَةَ وَاجِبَةٌ فِي الطَّوَافِ، فَلَوْ لَمْ يَكُنْ ثَمَّةَ مَسْجِدٍ حَرُمَ عَلَيْهَا الطَّوَافُ

Can Dua Change Taqdeer (Fate)?

jknfatawa1 Belief 12 December 202513 January 2026

12^th December 2025

السلام عليكم و رحمة الله و بركاته

Question: Does Dua change taqdeer? I heard somewhere it does so could you provide evidence from Hadith for this? If so, does that mean by doing dua if death was written for you, then by doing dua you can extend your life? Or by doing dua, if illness was written for you, that you can stop illness happening?

الجواب حامداً و مصلياً

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

Answer: In response to your inquiry, dua is among the most effective means through which Allah may repel or delay certain manifestations of taqdeer (divine decree). This is established from Hadith in which Prophet sallallahu alayhi wasallam stated: ‘Nothing repels Divine decree except dua’^[1]

It must be understood that Allāh Almighty’s decree is of two kinds: one which is absolute and unchangeable, and the other which is conditional, wherein outcomes are dependent on certain causes such as dua, charity, repentance, and maintaining ties of kinship. The Hadith is referring to conditional decree.^[2]

Allāh Almighty already knows from His eternal knowledge whether a person will make dua and the effect of that dua. He may, through barakah of dua and righteous deeds, remove or delay a calamity, avert illness, or bless a person’s life with beneficial years. This does not mean that Allah’s eternal knowledge or absolute decree changes. Rather, the dua itself was written as part of decree and serves as a cause for the resulting outcome.

If calamity or illness has been written in a conditional form, Allāh may, through dua, repentance, good actions, remove or postpone that hardship. Likewise, with dua and righteousness, a person’s life may be extended in the sense of being blessed with productive and peaceful years, or causes of death may be averted by the will of Allah. Acceptance of dua rests solely with Allah’s wisdom. Dua is both an act of worship and a means decreed by Allah for the attainment of His mercy.

[Allāh Knows Best]

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

^[1] Tirmidhi, Hadith no. 2139.

لا يرد القدر إلا الدعاء

^[2] Sharah Sahih Muslim, Vol 16, pg 208-209.

قال النووي رحمه الله: قال العلماء: هذا في القدر المعلق الذي تكتبه الملائكة، أما القدر المبرم فلا تبديل فيه.

Ibne HajarAsklani, Fath-Al-Bari, Vol 10, pg 417.

قال ابن حجر العسقلاني رحمه الله: والمراد بزيادة العمر: الزيادة في القدر المعلق، أما القدر المبرم فلا يقع فيه تغيير.

Imam al-Tahawi, Sharah-Al Aqidah Al-Tahawiyyah, pg 266-267.

قال ابن أبي العز الحنفي: وقد دلت النصوص على أن من القضاء ما هو مبرم لا يغير، ومنه ما هو معلق بالاسباب.

Is Dropshipping Permissible?

jknfatawa1 Business, Finance 21 November 202523 March 2026

21^st November 2025

Question: I want to set up a dropshipping business; however, I have been informed that Islamicaly it is not permissible. Please clarify if in the Shari’ah, it is permissible or not?

الجواب حامداً و مصلياً

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

Answer

Regarding your query, the current dropshipping method does not comply with Shari’ah principles and therefore, not permissible. The reasons are outlined below, but first, here’s how the process works. Dropshipping is an online retail model in which a seller offers products to customers without owning any inventory. The dropshipper creates an online retail store, markets products on his website and decides the prices. His account is connected to one or more suppliers who handle storage and stock management. When a customer places an order and pays in full on the website, the supplier receives the order, packages the product and ships it directly to the customer. Both the package details and invoice display the seller’s information, not that of the supplier. The dropshipper serves as the primary contact for customers, collects payments, remits a portion to the supplier and retains the remainder as profit. Dropshipping has become a growing market for convenience as it eliminates many retail challenges such as buying, storing and shipping inventory. All what the dropshipper does is to manage customer enquiries, customer satisfaction and ensuring the smooth running of the sale.[1]

We learn that the dropshipper acts as an independent retailer who decides the price and sells products without actually owning them. In the Shari’ah, selling a commodity without owning it is not permissible. Sayyiduna Abdullah Ibn Abbas radhiyallahu anhu reports that the Messenger of Allāh sallallahu alayhi wasallam said, “Whoever purchases food then he must not sell it until he owns it.”[2] Sayyiduna Hakim ibn Hizam radhiyallahu anhu reports that he once asked, ‘O Messenger of Allāh! A man comes to me wanting to buy that is not with me. Shall I purchase it for him from the market?” He said, “Do not sell what is not with you.”[3]

The first hadith uses the term qabdh, meaning complete control of the item and unrestricted transaction as an independent party. The modes of possession vary from culture to culture and in our context, it implies the product is under your name and have full control of its transaction when owned.[4] This is not achieved during the sale because the stock is not in his possession, and therefore the sale won’t be valid. The reasons for its prohibition are many, but two are relevant. The first is gharar which refers to the risk of uncertain involved when selling an item without ownership. The second rationale pertains to deriving profit from an item without assuming liability (ribh ma lam yadhman) should the item be lost or destroyed.[5] If an item is damaged or destroyed, the legal responsibility falls on the supplier who owns the inventory, not the dropshipper. The dropshipper simply acts as the seller of record and handles customer inquiries and sales transactions. Engaging in such transaction results in a void transaction (bayi’ fasid).[6] The above impermissibility can be rectified by following one of the below models.

The first option is the dropshipper should avoid completing the transaction before owning the item. Instead, he agrees to sell a product to a potential customer without receiving full payment upfront (or just take a small deposit to secure the agreement). Once the dropshipper acquires the commodity, then they can finalize the sale by collecting the remaining payment and then dispatching the item to the customer.[7] The second option is the dropshipper to act as an agent on behalf of the company/supplier,[8] by signing a formal contract with them to act as their representative and so he is contracting the sale on their behalf. Alternatively, the amount he collects from the customer becomes a security deposit and once he receives the product from the suppliers, he then contracts the sale on their behalf. A third approach involves serving as a broker for the supplier, earning a commission by facilitating transactions between the supplier and the customer. The dropshipper receives a fixed percentage from each sale generated through his marketing efforts, thereby driving increased buyer interest in the supplier’s products.[9]

Another proposed model is deferred-sale (bayi’ salam) where the price is collected upfront and the product delivery is deferred to a later date.[10] The Shari’ah permits this model with strict conditions such as the upfront payment and not deferred, the quantity and quality of the product is known, the delivery date of the commodity is known, the commodity must be owned and available and both the price and commodity is agreed upon by both parties.[11] In short, everything about the price and commodity must be fixed at the time of the sale. Even in this model, the dropshipper is required to own the item prior to making a sale.

In conclusion, the primary reason for the prohibition of dropshipping is that the dropshipper does not have ownership nor bears any liability of the commodity at the time of sale. However, if the alternative models previously discussed are implemented, then the transactions will be permissible.

[Allãh Knows Best]

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] For details, see; https://www.shopify.com/blog/what-is-dropshipping?term=&adid=732988891599&campaignid=17075828612&utm_medium=cpc&utm_source=google&gad_source=1&gad_campaignid=17075828612&gbraid=0AAAAAC3Mv88vTrO0JRoHQ5M7AnGARFB2_&gclid=Cj0KCQiAq7HIBhDoARIsAOATDxCP9DhEtsXLvPNFZAUkWjlER9nXsXLS2UgFOSkDxf1M1HiJ4EqXJ2gaAoVcEALw_wcB (Accessed November 2025)

See video that explains the process, https://www.youtube.com/watch?v=URZ8VlgBrwE (Accessed November 2025)

[2] Sahih Muslim, No: 30

8 – بَابُ بُطْلَانِ بَيْعِ الْمَبِيعِ قَبْلَ الْقَبْضِ

عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنِ ابْتَاعَ طَعَامًا فَلَا يَبِعْهُ حَتَّى يَسْتَوْفِيَهُ»، قَالَ ابْنُ عَبَّاسٍ: وَأَحْسِبُ كُلَّ شَيْءٍ مِثْلَهُ،

عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنِ ابْتَاعَ طَعَامًا فَلَا يَبِعْهُ حَتَّى يَقْبِضَهُ»، قَالَ ابْنُ عَبَّاسٍ: «وَأَحْسِبُ كُلَّ شَيْءٍ بِمَنْزِلَةِ الطَّعَامِ»

[3] Sunan Abu Dawood, No: 3503

بَابٌ فِي الرَّجُلِ يَبِيعُ مَا لَيْسَ عِنْدَهُ

عَنْ حَكِيمِ بْنِ حِزَامٍ، قَالَ: يَا رَسُولَ اللَّهِ، يَأْتِينِي الرَّجُلُ فَيُرِيدُ مِنِّي الْبَيْعَ لَيْسَ عِنْدِي أَفَأَبْتَاعُهُ لَهُ مِنَ السُّوقِ؟ فَقَالَ: «لَا تَبِعْ مَا لَيْسَ عِنْدَكَ»

[4] Kasān, Badā’i Sanāi, Kitāb al-Buyu’, vol 5 p. 147-148

[فَصْلٌ فِي الشَّرْط الَّذِي يَرْجِعُ إلَى الْمَعْقُودِ عَلَيْهِ]

(وَمِنْهَا) وَهُوَ شَرْطُ انْعِقَادِ الْبَيْعِ لِلْبَائِعِ أَنْ يَكُونَ مَمْلُوكًا لِلْبَائِعِ عِنْدَ الْبَيْعِ فَإِنْ لَمْ يَكُنْ لَا يَنْعَقِدْ، وَإِنْ مَلَكَهُ بَعْدَ ذَلِكَ بِوَجْهٍ مِنْ الْوُجُوهِ إلَّا السَّلَمَ خَاصَّةً، وَهَذَا بَيْعُ مَا لَيْسَ عِنْدَهُ «، وَنَهَى رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – عَنْ بَيْعِ مَا لَيْسَ عِنْدَ الْإِنْسَانِ، وَرَخَّصَ فِي السَّلَمِ» وَلَوْ بَاعَ الْمَغْصُوبَ فَضَمَّنَهُ الْمَالِكُ قِيمَتَهُ نَفَذَ بَيْعُهُ؛ لِأَنَّ سَبَبَ الْمِلْكِ قَدْ تَقَدَّمَ فَتَبَيَّنَ أَنَّهُ بَاعَ مِلْكَ نَفْسِهِ، وَهَهُنَا تَأَخَّرَ سَبَبُ الْمِلْكِ فَيَكُونُ بَائِعًا مَا لَيْسَ عِنْدَهُ فَدَخَلَ تَحْتَ النَّهْيِ، وَالْمُرَادُ مِنْهُ بَيْعُ مَا لَيْسَ عِنْدَهُ مِلْكًا؛ لِأَنَّ قِصَّةَ الْحَدِيثِ تَدُلُّ عَلَيْهِ فَإِنَّهُ رُوِيَ أَنَّ «حَكِيمَ بْنَ حِزَامٍ كَانَ يَبِيعُ النَّاسَ أَشْيَاءَ لَا يَمْلِكُهَا، وَيَأْخُذُ الثَّمَنَ مِنْهُمْ ثُمَّ يَدْخُلُ السُّوقَ فَيَشْتَرِي، وَيُسَلِّمَ إلَيْهِمْ فَبَلَغَ ذَلِكَ رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فَقَالَ لَا تَبِعْ مَا لَيْسَ عِنْدَكَ» ، وَلِأَنَّ بَيْعَ مَا لَيْسَ عِنْدَهُ بِطَرِيقِ الْأَصَالَةِ عَنْ نَفْسِهِ تَمْلِيكُ مَا لَا يَمْلِكُهُ بِطَرِيقِ الْأَصَالَةِ، وَأَنَّهُ مُحَالٌ وَهُوَ الشَّرْطُ فِيمَا يَبِيعُهُ بِطَرِيقِ الْأَصَالَةِ عَنْ نَفْسِهِ فَأَمَّا مَا يَبِيعُهُ بِطَرِيقِ النِّيَابَةِ عَنْ غَيْرِهِ يُنْظَرُ إنْ كَانَ الْبَائِعُ وَكِيلًا وَكَفِيلًا فَيَكُونُ الْمَبِيعُ مَمْلُوكًا لِلْبَائِعِ لَيْسَ بِشَرْطٍ، وَإِنْ كَانَ فُضُولِيًّا فَلَيْسَ بِشَرْطٍ لِلِانْعِقَادِ عِنْدَنَا بَلْ هُوَ مِنْ شَرَائِطِ النَّفَاذ فَإِنَّ بَيْعَ الْفُضُولِيِّ عِنْدَنَا مُنْعَقِدٌ مَوْقُوفٌ عَلَى إجَازَةِ الْمَالِكِ، فَإِنْ أَجَازَ نَفَذَ، وَإِنْ رَدَّ بَطَلَ،…….

وَلَا يُشْتَرَطُ الْقَبْضُ بِالْبَرَاجِمِ؛ لِأَنَّ مَعْنَى الْقَبْضِ هُوَ التَّمْكِينُ، وَالتَّخَلِّي، وَارْتِفَاعُ الْمَوَانِعِ عُرْفًا وَعَادَةً حَقِيقَةً

Kasān, Badā’i Sanāi, Kitāb al-Hiba, vol 6 p. 120

فَصْلٌ فِي شَرَائِط رُكْن الْهِبَة

وَلِأَنَّ الْقَبْضَ شَرْطُ جَوَازِ هَذَا الْعَقْدِ وَالشُّيُوعُ يَمْنَعُ مِنْ الْقَبْضِ لِأَنَّ مَعْنَى الْقَبْضِ هُوَ التَّمَكُّنُ مِنْ التَّصَرُّفِ فِي الْمَقْبُوضِ

See Shaykh Khalid Saifullah Rahmani, Jadeed Fiqhi Maqalat, vol 4, p. 195-200

[5] Shaykh Mufti Ridhaul Haq, Fatawa Darul-Ulum Zakaiyyah, vol 5, p. 114

[6] Shaykh Mufti Ridhaul Haq, Fatawa Darul-Ulum Zakaiyyah, vol 5, p. 115, Shaykh Khalid Saifullah Rahmani, Jadeed Fiqhi Maqalat, vol 4, p. 193

[7] Mufti Rasheed Ahmad Ludhyanqi, Ahsanul Fatawa, vol 6, p. 525,

[8] Kasān, Badā’i Sanāi, Kitāb al-Buyu’, vol 6 p. 20

[فَصْلٌ فِي الشَّرْط الَّذِي يَرْجِعُ إلَى الْمَعْقُودِ عَلَيْهِ]

فَالْوِلَايَةُ فِي الْأَصْلِ نَوْعَانِ: نَوْعٌ يَثْبُتُ بِتَوْلِيَةِ الْمَالِكِ، وَنَوْعٌ يَثْبُتُ شَرْعًا لَا بِتَوْلِيَةِ الْمَالِكِ، أَمَّا الْأَوَّلُ فَهُوَ وِلَايَةُ الْوَكِيلِ فَيَنْفُذُ تَصَرُّفُ الْوَكِيلِ، وَإِنْ لَمْ يَكُنْ الْمَحَلُّ مَمْلُوكًا لَهُ لِوُجُودِ الْوِلَايَةِ الْمُسْتَفَادَةِ مِنْ الْمُوَكِّلِ.

Kasān, Badā’i Sanāi, Kitāb al-Buyu’, vol 5 p. 152

[فَصْلٌ فِي بَيَانُ رُكْنِ التَّوْكِيلِ]

(فَصْلٌ) :وَأَمَّا بَيَانُ رُكْنِ التَّوْكِيلِ. فَهُوَ الْإِيجَابُ وَالْقَبُولُ فَالْإِيجَابُ مِنْ الْمُوَكِّلِ أَنْ يَقُولَ: ” وَكَّلْتُكَ بِكَذَا ” أَوْ ” افْعَلْ كَذَا ” أَوْ ” أَذِنْتُ لَكَ أَنْ تَفْعَلَ كَذَا ” وَنَحْوُهُ.وَالْقَبُولُ مِنْ الْوَكِيلِ أَنْ يَقُولَ: ” قَبِلْتُ ” وَمَا يَجْرِي مَجْرَاهُ، فَمَا لَمْ يُوجَدْ الْإِيجَابُ وَالْقَبُولُ لَا يَتِمُّ الْعَقْدُ؛ وَلِهَذَا لَوْ وَكَّلَ إنْسَانًا بِقَبْضِ دَيْنِهِ فَأَبَى أَنْ يَقْبَلَ، ثُمَّ ذَهَبَ الْوَكِيلُ فَقَبَضَهُ لَمْ يَبْرَأْ الْغَرِيمُ؛ لِأَنَّ تَمَامَ الْعَقْدِ بِالْإِيجَابِ وَالْقَبُولِ، وَكُلُّ وَاحِدٍ مِنْهُمَا يَرْتَدُّ بِالرَّدِّ قَبْلَ وُجُودِ الْآخَرِ، كَمَا فِي الْبَيْعِ وَنَحْوِهِ.

[9] Ibn Nujaym, Bahr Rāiq, Kitāb al-Buyu’, vol 7 p. 270

(فَلَوْ بَاعَ الْمَتَاعَ مُرَابَحَةً حُسِبَ مَا أَنْفَقَ عَلَى الْمَتَاعِ) مِنْ الْحُمْلَانِ وَأُجْرَةِ السِّمْسَارِ وَالْقَصَّارِ وَالصَّبَّاغِ وَنَحْوِهِ وَيَقُولُ قَامَ عَلَيَّ بِكَذَا وَالْأَصْلُ أَنَّ مَا يُوجِبُ زِيَادَةً فِي رَأْسِ الْمَالِ حَقِيقَةً أَوْ حُكْمًا يَضُمُّهُ إلَى رَأْسِ الْمَالِ وَكَذَا مَا اعْتَادَهُ التُّجَّارُ كَأُجْرَةِ السِّمْسَارِ كَذَا فِي النِّهَايَةِ.

Durrul Mukhtār, Kitāb al-Buyu’, vol 5 p. 102

كُرِهَ (بَيْعُ الْحَاضِرِ لِلْبَادِي) وَهَذَا (فِي حَالَةِ قَحْطٍ وَعَوَزٍ وَإِلَّا لَا) لِانْعِدَامِ الضَّرَرِ، قِيلَ الْحَاضِرُ الْمَالِكُ وَالْبَادِي الْمُشْتَرِي وَالْأَصَحُّ كَمَا فِي الْمُجْتَبَى أَنَّهُمَا السِّمْسَارُ وَالْبَائِعُ لِمُوَافَقَتِهِ آخِرَ الْحَدِيثِ «دَعُوا النَّاسَ يَرْزُقُ بَعْضُهُمْ بَعْضًا»

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi Kitāb al-Buyu’, vol 5 p. 136

(وَأُجْرَةَ السِّمْسَارِ) هُوَ الدَّالُّ عَلَى مَكَانِ السِّلْعَةِ وَصَاحِبِهَا (الْمَشْرُوطَةَ فِي الْعَقْدِ) عَلَى مَا جَزَمَ بِهِ فِي الدُّرَرِ وَرَجَّحَ فِي الْبَحْرِ الْإِطْلَاقَ وَضَابِطُهُ كُلُّ مَا يَزِيدُ فِي الْمَبِيعِ أَوْ فِي قِيمَتِهِ يُضَمُّ

(قَوْلُهُ: هُوَ الدَّالُّ عَلَى مَكَانِ السِّلْعَةِ وَصَاحِبِهَا) لَا فَرْقَ لُغَةً بَيْنَ السِّمْسَارِ وَالدَّلَّالِ، وَقَدْ فَسَّرَهُمَا فِي الْقَامُوسِ بِالْمُتَوَسِّطِ بَيْنَ الْبَائِعِ وَالْمُشْتَرِي، وَفَرَّقَ بَيْنَهُمَا الْفُقَهَاءُ، فَالسِّمْسَارُ هُوَ مَا ذَكَرَهُ الْمُؤَلِّفُ، وَالدَّلَّالُ هُوَ الْمُصَاحِبُ لِلسِّلْعَةِ غَالِبًا……

(قَوْلُهُ: وَرَجَّحَ فِي الْبَحْرِ الْإِطْلَاقَ) حَيْثُ قَالَ: وَأَمَّا أُجْرَةُ السِّمْسَارِ وَالدَّلَّالِ فَقَالَ الشَّارِحُ الزَّيْلَعِيُّ: إنْ كَانَتْ مَشْرُوطَةً فِي الْعَقْدِ تُضَمُّ، وَإِلَّا فَأَكْثَرُهُمْ عَلَى عَدَمِ الضَّمِّ فِي الْأَوَّلِ، وَلَا تُضَمُّ أُجْرَةُ الدَّلَّالِ بِالْإِجْمَاعِ

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi Kitāb al-Buyu’, vol 6 p. 63

[مَطْلَبٌ فِي اسْتِئْجَارِ الْمَاءِ مَعَ الْقَنَاةِ وَاسْتِئْجَارِ الْآجَامِ وَالْحِيَاضِ لِلسَّمَكِ]

مَطْلَبٌ فِي أُجْرَةِ الدَّلَّالِ [تَتِمَّةٌ]

قَالَ فِي التتارخانية: وَفِي الدَّلَّالِ وَالسِّمْسَارِ يَجِبُ أَجْرُ الْمِثْلِ، وَمَا تَوَاضَعُوا عَلَيْهِ أَنَّ فِي كُلِّ عَشَرَةِ دَنَانِيرَ كَذَا فَذَاكَ حَرَامٌ عَلَيْهِمْ. وَفِي الْحَاوِي: سُئِلَ مُحَمَّدُ بْنُ سَلَمَةَ عَنْ أُجْرَةِ السِّمْسَارِ، فَقَالَ: أَرْجُو أَنَّهُ لَا بَأْسَ بِهِ وَإِنْ كَانَ فِي الْأَصْلِ فَاسِدًا لِكَثْرَةِ التَّعَامُلِ وَكَثِيرٌ مِنْ هَذَا غَيْرُ جَائِزٍ، فَجَوَّزُوهُ لِحَاجَةِ النَّاسِ إلَيْهِ كَدُخُولِ الْحَمَّامِ وَعَنْهُ قَالَ: رَأَيْتُ ابْنَ شُجَاعٍ يُقَاطِعُ نَسَّاجًا يَنْسِجُ لَهُ ثِيَابًا فِي كُلِّ سَنَةٍ.

Shaykh Mufti Ridhaul Haq, Fatawa Darul-Ulum Zakaiyyah, vol 5, p. 113-116,

[10] Fatawa Hindiyyah, Kitāb al-Buyu’, vol 3, p. 178

[الْفَصْلُ الْأَوَّلُ فِي تَفْسِير السَّلَم وَرُكْنِهِ وَشَرَائِطِهِ وَحُكْمِهِ]

أَمَّا تَفْسِيرُهُ فَالسَّلَمُ عَقْدٌ يَثْبُتُ بِهِ الْمِلْكُ فِي الثَّمَنِ عَاجِلًا وَفِي الْمُثَمَّنِ آجِلًا.

[11] Shaykh Khalid Saifullah Rahmani, Qamoosul Fiqh, Salam, vol 4, pp. 171-176

Using Interest Money to Pay for Parking Tickets

jknfatawa1 Miscellaneous 18 November 20257 January 2026

18^th November 2025

السلام عليكم و رحمة الله و بركاته

Question: I would like to know if it is permissible to use interest money to pay a fine, such as a parking fine?

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

Answer:

Thank you for your question. In reference to your query, it is generally not permissible to take personal benefit from interest money. Any interest money acquired must be returned to its original owner. If this is not possible, then it must be distributed to the neediest without the intention of reward, [1] or utilized for public welfare projects such as building roads (or medical health research).[2] The money cannot be used to pay for a fine such as a parking fine.

[Allāh Knows Best]

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Ibn Abideen ash-Shami, Radd ul Muhtaar, Book of Permissibility, Chapter of Transactions, vol 6, p 385

– – (قوله كما بسطه الزيلعي) حيث قال لأنه كالمغصوب وقال في النهاية: قال بعض مشايخنا: كسب المغنية كالمغصوب لم يحل أخذه، وعلى هذا قالوا لو مات الرجل وكسبه من بيع الباذق أو الظلم أو أخذ الرشوة يتورع الورثة، ولا يأخذون منه شيئا وهو أولى بهم ويردونها على أربابها إن عرفوهم، وإلا تصدقوا بها لأن سبيل الكسب الخبيث التصدق إذا تعذر الرد على صاحبه اهـ لكن في الهندية عن المنتقى عن محمد في كسب النائحة، وصاحب طبل أو مزمار، لو أخذ بلا شرط، ودفعه المالك برضاه فهو حلال ومثله في المواهب وفي التتارخانية وما جمع السائل من المال فهو خبيث

Ibn Nujaym, Al Bahr al Raaiq, Kitaab al Permissibility,Chapter of Transactions, vol 8, p229

وإلا يتصدقوا به؛ لأن سبيل الكسب الخبيث التصدق إذا تعذر الرد

Ibn Abideen, raddul Muhtaar,Book of zakat, vol 2, p 292

من ملك أموالا غير طيبة أو غصب أموالا و خلطها ملكها بالخلط و يصير ضامنا (الي قوله) ان علمت اصحابه او ورثتهم وجب رده عليهم و الا وجب التصدق

[2] Shaykh Khalid Saifullah Rahmani, Kitabul Fatawa, vol 5, p. 333, Ruling on the Recipients of Interest.

Menstruating Woman Reciting Her Nightly Duas & Wazaif

jknfatawa1 Women 21 October 20257 January 2026

21^st October 2025

السلام عليكم و رحمة الله و بركاته

Question: If I’m on my periods, can I as part of my night routine, allowed to recite the following;

Quranic ayats – ayat ul qursi, 4 quls, surah duha, other duas from Quran etc
Durood
Other general duas not from the Quran
Does it make a difference if you touch these or read off memory

الجواب حامداً و مصلياً

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

Answer

In reference to the above query, it is prohibited for a menstruating woman to recite verses from the Quran or touch the mushaf[1]. However, if she is reciting dua’s or verses for dua i.e. Ayatul Kursi she is allowed to do so, given that she is intending to read under the purpose of dua and not as recitation of the Quran. [2]She is also allowed to recite durood in the state of menses as there are no restrictions around this. If she is reciting such duas from the Quran, she should refrain touching the mushaf as this is prohibited[3]. There is no harm in reciting these verses for the purpose of dua from memory. [4]

Written by: Apa Sumayyah Abdul Alim

Reviewed by: Mufti Abdul Waheed

Attested by : Shaikh Mufti Saiful Islam

JKN Fatwa Department

. [1] Al bahrur Raiq Kitaab Taharah babul Haidh vol 1 pg 204

ه السَّابِعُ: يُحَرِّمُ مَسَّ الْمُصْحَفِ وَحَمْل

الثَّامِنُ: يُحَرِّمُ قِرَاءَةَ الْقُرْآنِ.

Fatawa Hindiyyah Kitaab Tahaara baab dimaa al mukhtassa bin nisaa vol 1 pg 36

وَمِنْهَا) حُرْمَةُ مَسِّ الْمُصْحَفِ لَا يَجُوزُ لَهُمَا وَلِلْجُنُبِ وَالْمُحْدِثِ مَس الْمُصْحَفِ إلَّا بِغِلَافٍ مُتَجَافٍ عَنْهُ كَالْخَرِيطَةِ وَالْجِلْدِ الْغَيْرِ الْمُشَرَّزِ لَا بِمَا هُوَ مُتَّصِلٌ بِهِ، هُوَ الصَّحِيحُ. هَكَذَا فِي الْهِدَايَةِ وَعَلَيْهِ الْفَتْوَى. كَذَا فِي الْجَوْهَرَةِ النَّيِّرَةِ.

[2] Raddul mukhtar Kitaab Tahaara baabul haidh vol 1 pg 291

ويجوز لهما قراءة الآية بقصد الدعاء والثناء لا بقصد التلاوة

Al bahrur Raaiq Kitaab Tahaara baabul Haidh vol 1 pg 203

ويجوز للجنب والحائض قراءة بعض الآيات إذا كان بقصد الدعاء أو الثناء كآية الكرسي وسورة الإخلاص

[3] Raddul Mukhtar Kitaab Tahaara Baabul Haidh vol 1 pg 290

فلا يجوز للجنب ولا للحائض مسه

[4] Fatawa Hindiyyah KItaab Tahaara Baabul Dimaa al Mukhtassa bin nisaa vol 1 pg 36

ويجوز للحائض أن تنظر في المصحف وتقرأه في قلبها من غير تحريك لسانها

Ruling on Marriage between a Fornicator’s Illegitimate Son and Legitimate Daughter

jknfatawa1 Lawful & Unlawful 14 October 20257 January 2026

14^th October 2025

السلام عليكم و رحمة الله و بركاته

Question: If a married man committed zina with another woman and had an illegitimate child from her then is this male child a mahram to his daughter born from wedlock?

الجواب حامداً و مصلياً

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

Answer: In reference to your query, according to the Sharīʿah, lineage (nasab) is established only through a valid nikāh (marriage). A child born through zinā (fornication) has no legitimate lineage and so, he will not be legally attributed to the biological father but to the mother instead.^[1] He won’t inherit from his biological father either.^[2] Despite this, marriage between this illegitimate child and his daughter born in wedlock is not permitted due to the closeness of the biological relationship and moreover.[3]

The rules of ḥijāb must be maintained despite this and khalwa (seclusion) is not permissible between them. Interaction should follow the general rulings related to non-mahrams.

[Allāh Knows Best]

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

^[1] Radul Muhtar, Kitāb al-Nikāh, Vol 3, pg, 360

ولدا الزنا لا يلحق بازاني وان أقرّ

^[2] Fatawa Hindiyyāh, Kitāb al-Nikāh, Vol 3 pg, 352

لا ينسبونه الزنا إلى الزاني، ولا يرث أحدهما من الآخر

[3] Raddul Mukhtar, Kitāb al-Nikāh, Vol 3, Pg 29

(وَبِنْتِ أَخِيهِ وَأُخْتِهِ وَبِنْتِهَا) وَلَوْ مِنْ زِنًى (وَعَمَّتِهِ وَخَالَتُهُ) فَهَذِهِ السَّبْعَةُ

فِي كِتَابِ الرَّضَاعِ مِنْ أَنَّ الْبِنْتَ مِنْ الزِّنَى لَا تَحْرُمُ عَلَى عَمِّ الزَّانِي وَخَالِهِ لِأَنَّهُ لَمْ يَثْبُتْ نَسَبُهَا مِنْ الزَّانِي حَتَّى يَظْهَرَ فِيهَا حُكْمُ الرِّقَابَةِ، وَأَمَّا التَّحْرِيمُ عَلَى آبَاءِ الزَّانِي وَأَوْلَادِهِ فَلِاعْتِبَارِ الْجُزْئِيَّةِ وَلَا جُزْئِيَّةَ بَيْنَهَا وَبَيْنَ الْعَمِّ وَالْخَالِ.

Raddul Mukhtar, Kitāb al-Nikāh, Vol 3, Pg 31

وَأَمَّا بِنْتُ زَوْجَةِ أَبِيهِ أَوْ ابْنُهُ فَحَلَالٌ (وَ) حَرُمَ (الْكُلُّ) مِمَّا مَرَّ تَحْرِيمُهُ نَسَبًا، وَمُصَاهَرَةً (رَضَاعًا) إلَّا مَا اُسْتُثْنِيَ فِي بَابِهِ. .

وَمُقْتَضَى تَقْيِيدِهِ بِالْفَرْعِ وَالْأَصْلِ أَنَّهُ لَا خِلَافَ فِي عَدَمِ الْحُرْمَةِ عَلَى غَيْرِهِمَا مِنْ الْحَوَاشِي كَالْأَخِ وَالْعَمِّ. وَفِي التَّنْجِيسِ زَنَى بِامْرَأَةٍ فَوَلَدَتْ فَأَرْضَعَتْ بِهَذَا اللَّبَنِ صَبِيَّةً لَا يَجُوزُ لِهَذَا الزَّانِي تَزَوُّجُهَا وَلَا لِأُصُولِهِ وَفُرُوعِهِ، وَالْعَمِّ الزَّانِي التَّزَوُّجُ بِهَا كَمَا لَوْ كَانَتْ وَلَدَتْ لَهُ مِنْ الزِّنَى، وَالْخَالُ مِثْلُهُ؛ لِأَنَّهُ لَمْ يَثْبُتْ نَسَبُهَا مِنْ الزَّانِي، حَتَّى يَظْهَرَ فِيهَا حُكْمُ الْقَرَابَةِ وَالتَّحْرِيمُ عَلَى أَبِي الزَّانِي وَأَوْلَادِهِ وَأَوْلَادِهِمْ لِاعْتِبَارِ الْجُزْئِيَّةِ وَلَا جُزْئِيَّةَ بَيْنَهَا وَبَيْنَ الْعَمِّ، وَإِذَا ثَبَتَ ذَلِكَ فِي الْمُتَوَلِّدَةِ مِنْ الزِّنَى كَذَا فِي الْمُرْضَعَةِ بِلَبَنِ الزِّنَى. اهـ. قُلْت: وَهَذَا مُخَالِفٌ لِمَا مَرَّ مِنْ التَّعْمِيمِ فِي قَوْلِ الشَّارِحِ: وَلَوْ مِنْ زِنًى كَمَا نَبَّهْنَا عَلَيْهِ هُنَاكَ.

Continue Living with Spouse After Pronouncing Three Divorces and Had a Child

jknfatawa1 Divorce 10 October 20257 January 2026

16^th October 2025

Question: A husband divorces his wife thrice but then denies it and says he only gave 2. They continue to live together and have a child together 2 years later. After a further 2 years he confides in someone and says I lied and actually gave 3. The wife had no idea, she was confused about the matter and just took his word that he gave 2, their families had no idea as well. Husband and wife have now separated but what is the status of the child? Is she considered his daughter? Will she inherit from him?

الجواب حامداً و مصلياً

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

Answer

Concerning your case scenario and the information provided, if he declares she is his daughter then her lineage will be established but she cannot inherit from him. To further explain, if he continued living with his ex-wife and engaged in intimacy with her after claiming that he divorced her twice, whilst acknowledging that he gave her three and lied to her about it, then he bears the burden of sin and must atone for his sin by sincere repentance and honesty. This relationship will be tantamount to fornication from his perspective only, knowing that she was not halāl for him. As for his ex-wife, who continued living with him assuming they were halāl for each other, then from her perspective this relationship will be classed as wati bi shubhat – intercourse by assumption (of permissibility) – which does not make her sinful. A child’s lineage is established who is born through wati bi shubhat relationship or the father claiming the child to be his. Since he was aware that this relationship was not permissible because he divorced her thrice, his daughter born two years later was not legitimate, except that if he makes a formal declaration that she is his daughter, only then is she attributed to him, only to safeguard her lineage.[1]

As for the laws of inheritance, then there are conflicting views among the Hanafi jurists. The preferred view is that she will not inherit from his estate because her lineage was not established by default due to the relationship being unlawful from his perspective. His assertion that she is his daughter is to safeguard her lineage, which is an exceptional case on precautionary grounds.[2]

[Allãh Knows Best]

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

Disclaimer: The above fatwa was researched by Mufti Abdul Waheed and approved by Shaykh Mufti Saiful Islām. A fatwa clarifies a legal ruling and does not settle disputes. It is specific to each individual case based on the information provided by the questioner. This fatwa will be rescinded if the information provided by the questioner was later discovered to be false.

[1] Fatawa Hindiyyah, Kitāb al-Talāq, vol 1, p. 561

[الْبَابُ الْخَامِسَ عَشَرَ فِي ثُبُوتِ النَّسَبِ]

وَلَوْ قَالَ لِامْرَأَةٍ أَجْنَبِيَّةٍ: إذَا تَزَوَّجْتُكِ فَأَنْتِ طَالِقٌ، ثُمَّ تَزَوَّجَهَا وَقَعَ الطَّلَاقُ، ثُمَّ إذَا جَاءَتْ بِوَلَدٍ لِتَمَامِ سِتَّةِ أَشْهُرٍ مِنْ وَقْتِ النِّكَاحِ يَثْبُتُ النَّسَبُ وَلَوْ جَاءَتْ لِأَقَلَّ مِنْ سِتَّةِ أَشْهُرٍ مِنْ وَقْتِ النِّكَاحِ لَا يَثْبُتُ وَلَوْ طَلَّقَهَا بَعْدَ الدُّخُولِ، ثُمَّ جَاءَتْ بِوَلَدٍ يَثْبُتُ النَّسَبُ إلَى سَنَتَيْنِ وَتَنْقَضِي الْعِدَّةُ بِهِ وَلَوْ جَاءَتْ بِهِ لِأَكْثَرَ مِنْ سَنَتَيْنِ إنْ كَانَ الطَّلَاقُ رَجْعِيًّا يَثْبُتُ النَّسَبُ وَيَصِيرُ مُرَاجِعًا لَهَا، وَإِنْ كَانَ الطَّلَاقُ بَائِنًا لَا يَثْبُتُ النَّسَبُ مَا لَمْ يَدَّعِ الزَّوْجُ، فَإِذَا ادَّعَى الزَّوْجُ يَثْبُتُ مِنْهُ وَهَلْ يَحْتَاجُ إلَى تَصْدِيقِهَا أَمْ لَا فِيهِ رِوَايَتَانِ رِوَايَةٌ يَحْتَاجُ وَفِي رِوَايَةٍ لَا يَحْتَاجُ هَذَا إذَا طَلَّقَهَا.

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb al-Talāq, vol 10 p. 384-385

[بَابُ الْعِدَّةِ] مُطْلَبٌ فِي ثُبُوتِ النَّسَبِ مِنْ الْمُطَلَّقَةِ

وْ لِتَمَامِهِمَا لِعُلُوقِهَا فِي الْعِدَّةِ (لَا فِي الْأَقَلِّ) لِلشَّكِّ وَإِنْ ثَبَتَ نَسَبُهُ (كَمَا) يَثْبُتُ بِلَا دَعْوَةٍ احْتِيَاطًا (فِي مَبْتُوتَةٍ جَاءَتْ بِهِ لِأَقَلَّ مِنْهُمَا) مِنْ وَقْتِ الطَّلَاقِ لِجَوَازِ وُجُودِهِ وَقْتَهُ وَلَمْ تُقِرَّ بِمُضِيِّهَا كَمَا مَرَّ (وَلَوْ لِتَمَامِهَا لَا) يَثْبُتُ النَّسَبُ، وَقِيلَ يَثْبُتُ لِتَصَوُّرِ الْعُلُوقِ فِي حَالِ الطَّلَاقِ؛ وَزَعَمَ فِي الْجَوْهَرَةِ أَنَّهُ الصَّوَابُ (إلَّا بِدَعْوَتِهِ) لِأَنَّهُ الْتَزَمَهُ، وَهِيَ شُبْهَةُ عَقْدٍ أَيْضًا، وَإِلَّا إذَا وَلَدَتْ تَوْأَمَيْنِ أَحَدَهُمَا لِأَقَلَّ مِنْ سَنَتَيْنِ وَالْآخَرَ لِأَكْثَرَ.

(قَوْلُهُ: أَوْ لِتَمَامِهِمَا) تَصْرِيحٌ بِمَا فُهِمَ مِنْ قَوْلِهِ لَا فِي الْأَقَلِّ لِأَنَّ التَّقْيِيدَ بِهِ مَعَ فَهْمِهِ مِنْ التَّقْيِيدِ بِالْأَكْثَرِ لِبَيَانِ أَنَّ حُكْمَ السَّنَتَيْنِ حُكْمُ الْأَكْثَرِ كَمَا نَبَّهَ عَلَيْهِ فِي الْبَحْرِ.

(قَوْلُهُ: لَا يَثْبُتُ النَّسَبُ) لِأَنَّهُ لَوْ ثَبَتَ لَزِمَ سَبْقُ الْعُلُوقِ عَلَى الطَّلَاقِ إذْ لَا يَحِلُّ الْوَطْءُ بَعْدَهُ؛ بِخِلَافِ الْمُطَلَّقَةِ الرَّجْعِيَّةِ، فَحِينَئِذٍ يَلْزَمُ كَوْنُ الْوَلَدِ فِي بَطْنِ أُمِّهِ أَكْثَرَ مِنْ سَنَتَيْنِ بَحْرٌ.

(قَوْلُهُ: وَزَعَمَ فِي الْجَوْهَرَةِ أَنَّهُ الصَّوَابُ) حَيْثُ جَزَمَ بِأَنَّ قَوْلَ الْقُدُورِيِّ ” لَا يَثْبُتُ ” سَهْوٌ، لِأَنَّ الْمَذْكُورَ فِي غَيْرِهِ مِنْ الْكُتُبِ أَنَّهُ يَثْبُتُ. قَالَ فِي النَّهْرِ: وَالْحَقُّ حَمْلُهُ عَلَى اخْتِلَافِ الرِّوَايَتَيْنِ لِتَوَارُدِ الْمُتُونِ عَلَى عَدَمِ ثُبُوتِهِ كَمَا قَالَ الْقُدُورِيُّ، إذْ قَدْ جَرَى الْكَنْزُ وَالْوَافِي، وَهَكَذَا صَدْرُ الشَّرِيعَةِ وَصَاحِبُ الْمَجْمَعِ وَهُمْ بِالرِّوَايَةِ أَدْرَى. (قَوْلُهُ: لِأَنَّهُ الْتَزَمَهُ) أَيْ وَلَهُ وَجْهٌ بِأَنْ وَطِئَهَا بِشُبْهَةٍ فِي الْعِدَّةِ هِدَايَةٌ وَغَيْرُهَا. (قَوْلُهُ: وَهِيَ شُبْهَةُ عَقْدٍ أَيْضًا) أَيْ كَمَا أَنَّهَا شُبْهَةُ فِعْلٍ، وَأَشَارَ بِهِ إلَى الْجَوَابِ عَنْ اعْتِرَاضِ الزَّيْلَعِيِّ بِأَنَّ الْمَبْتُوتَةَ بِالثَّلَاثِ إذَا وَطِئَهَا الزَّوْجُ بِشُبْهَةٍ كَانَتْ شُبْهَةً فِي الْفِعْلِ، وَقَدْ نَصُّوا عَلَى أَنَّ شُبْهَةَ الْفِعْلِ لَا يَثْبُتُ فِيهَا النَّسَبُ وَإِنْ ادَّعَاهُ. وَأَجَابَ فِي الْبَحْرِ بِأَنَّ وَطْءَ الْمُطَلَّقَةِ بِالثَّلَاثِ، أَوْ عَلَى مَالٍ لَمْ تَتَمَحَّضْ لِلْفِعْلِ بَلْ هِيَ شُبْهَةُ عَقْدٍ أَيْضًا فَلَا تَنَاقُضَ أَيْ لِأَنَّ ثُبُوتَ النَّسَبِ لِوُجُودِ شُبْهَةِ الْعَقْدِ، عَلَى أَنَّهُ صَرَّحَ ابْنُ مَالِكٍ فِي شَرْحِ الْمَجْمَعِ بِأَنَّ مَنْ وَطِئَ امْرَأَةً زُفَّتْ إلَيْهِ وَقِيلَ لَهُ إنَّهَا امْرَأَتُك فَهِيَ شُبْهَةٌ فِي الْفِعْلِ وَأَنَّ النَّسَبَ يَثْبُتُ إذَا ادَّعَاهُ، فَعُلِمَ أَنَّهُ لَيْسَ كُلُّ شُبْهَةٍ فِي الْفِعْلِ تَمْنَعُ دَعْوَى النَّسَبِ.

Ibn Humām, Fathul Qadeer, Kitāb al-Talāq, vol 4 p. 317-318

بَابُ ثُبُوتِ النَّسَبِ

(وَالْمَبْتُوتَةُ يَثْبُتُ نَسَبُ وَلَدِهَا إذَا جَاءَتْ بِهِ لِأَقَلَّ مِنْ سَنَتَيْنِ) لِأَنَّهُ يَحْتَمِلُ أَنْ يَكُونَ الْوَلَدُ قَائِمًا وَقْتَ الطَّلَاقِ فَلَا يَتَيَقَّنُ بِزَوَالِ الْفِرَاشِ قَبْلَ الْعُلُوقِ فَيَثْبُتُ النَّسَبُ احْتِيَاطًا، (فَإِنْ جَاءَتْ بِهِ لِتَمَامِ سَنَتَيْنِ مِنْ وَقْتِ الْفُرْقَةِ لَمْ يَثْبُتْ) لِأَنَّ الْحَمْلَ حَادِثٌ بَعْدَ الطَّلَاقِ فَلَا يَكُونُ مِنْهُ لِأَنَّ وَطْأَهَا حَرَامٌ. قَالَ (إلَّا أَنْ يَدَّعِيَهُ) لِأَنَّهُ الْتَزَمَهُ. وَلَهُ وَجْهٌ بِأَنْ وَطِئَهَا بِشُبْهَةٍ فِي الْعِدَّةِ

(وَإِنْ جَاءَتْ بِهِ لِتَمَامِ سَنَتَيْنِ مِنْ وَقْتِ الْفُرْقَةِ لَمْ يَثْبُتْ) نَسَبُهُ لِتَيَقُّنِ الْعُلُوقِ بَعْدَ الْبَيْنُونَةِ وَوَطْؤُهُ بَعْدَ الْبَيْنُونَةِ حَرَامٌ. قِيلَ: إنَّ هَذِهِ الرِّوَايَةَ مُخَالِفَةٌ لِرِوَايَةِ الْإِيضَاحِ وَشَرْحِ الطَّحَاوِيِّ وَالْأَقْطَعِ، وَالرِّوَايَةُ الَّتِي تَجِيءُ بَعْدَ هَذَا فِي الْكِتَابِ أَيْضًا وَهِيَ قَوْلُهُ وَأَكْثَرُ مُدَّةِ الْحَمْلِ سَنَتَانِ فَإِنَّ فِيهَا أُلْحِقَتْ السَّنَتَانِ بِأَقَلَّ مِنْ السَّنَتَيْنِ حَتَّى إنَّهُمْ أَثْبَتُوا النَّسَبَ إذَا جَاءَتْ بِهِ لِتَمَامِ سَنَتَيْنِ، وَإِنَّ لَفْظَ الْحَدِيثِ يُؤَيِّدُ صِحَّةَ تِلْكَ الرِّوَايَاتِ، فَأَمَّا قَوْلُهُ: إنَّ لَفْظَ الْحَدِيثِ إلَى آخِرِهِ فَلَيْسَ بِصَحِيحٍ؛ لِأَنَّ حَاصِلَهُ أَنَّهُ لَا يَمْكُثُ الْوَلَدُ فِي الْبَطْنِ أَكْثَرَ مِنْ سَنَتَيْنِ، وَهَذَا لَا يَقْتَضِي أَنَّهَا إذَا جَاءَتْ بِهِ لِتَمَامِ سَنَتَيْنِ مِنْ الطَّلَاقِ أَنْ يَثْبُتَ نَسَبُهُ إلَّا إذَا كَانَ الْعُلُوقُ حَالَ قِيَامِ الْفِرَاشِ. وَالْوَجْهُ أَنْ يُحْمَلَ عَلَى تَقْرِيرِ قَاضِي خَانْ الْمُتَقَدِّمِ مِنْ أَنَّهُ يُجْعَلُ الْعُلُوقُ فِي حَالِ الطَّلَاقِ؛ لِأَنَّهُ حِينَئِذٍ قَبْلَ زَوَالِ الْفِرَاشِ.

(قَوْلُهُ إلَّا أَنْ يَدَّعِيَهُ) اسْتِثْنَاءً مِنْ قَوْلِهِ لَمْ يَثْبُتْ نَسَبُهُ وَهُوَ مُفَرِّغٌ لِلْمُتَعَلِّقِ: أَيْ لَمْ يَثْبُتْ فِي حَالٍ مِنْ الْأَحْوَالِ إلَّا فِي الْحَالِ الَّتِي هِيَ دَعْوَاهُ لِأَنَّهُ الْتَزَمَهُ، وَلَهُ وَجْهٌ وَهُوَ كَوْنُهُ وَطِئَهَا بِشُبْهَةٍ فِي الْعِدَّةِ، وَهَلْ يُشْتَرَطُ تَصْدِيقُ الْمَرْأَةِ فِيهِ رِوَايَتَانِ. وَالْأَوْجَهُ أَنَّهُ لَا يُشْتَرَطُ لِأَنَّهُ مُمَكَّنٌ مِنْهُ وَقَدْ ادَّعَاهُ وَلَا مُعَارِضَ، وَلِهَذَا لَمْ يُذْكَرْ الِاشْتِرَاطُ فِي رِوَايَةِ الْإِمَامِ السَّرَخْسِيِّ فِي الْمَبْسُوطِ وَالْبَيْهَقِيِّ فِي الشَّامِلِ، وَذَلِكَ ظَاهِرٌ فِي ضَعْفِهَا وَغَرَابَتِهَا.

وَاعْتَرَضَ بِأَنَّ هَذِهِ مُنَاقَضَةً لِمَا فِي كِتَابِ الْحُدُودِ مِنْ أَنَّ النَّسَبَ لَا يَثْبُتُ مِنْ الْمُبَانَةِ بِالْوَطْءِ فِي الْعِدَّةِ، وَنَصَّ فِي التَّبْيِينِ أَنَّ الْمَبْتُوتَةَ بِالثَّلَاثِ إذَا وَطِئَهَا الزَّوْجُ بِشُبْهَةٍ كَانَتْ شُبْهَةُ الْفِعْلِ، وَفِيهَا لَا يَثْبُتُ النَّسَبُ وَإِنْ ادَّعَاهُ نَصَّ عَلَيْهِ فِي كِتَابِ الْحُدُودِ. وَأُجِيبَ بِحَمْلِ الْمَذْكُورِ هُنَاكَ عَلَى الْمُطَلَّقَةِ ثَلَاثًا وَالْمُطَلَّقَةِ عَلَى مَالٍ، وَبِحَمْلِ الْمَذْكُورِ هُنَا عَلَى الْمَبْتُوتَةِ بِالْكِنَايَاتِ فَيَنْدَفِعُ التَّنَاقُضُ. وَلَيْسَ بِشَيْءٍ لِأَنَّ الْمُرَادَ مِنْ الْمَذْكُورِ هُنَاكَ إذَا لَمْ يَدَّعِ شُبْهَةً، وَالْمَذْكُورُ هُنَا مَحْمُولٌ عَلَى كَوْنِهِ وَطْئًا بِشُبْهَةٍ، وَالْمُعْتَدَّةُ عَنْ ثَلَاثٍ لَا تَكُونُ أَبْعَدَ مِنْ الْأَجْنَبِيَّةِ بِالْكُلِّيَّةِ، وَالنَّسَبُ يَثْبُتُ بِوَطْئِهَا بِشُبْهَةٍ فَكَيْفَ بِالْمُعْتَدَّةِ فَيَجِبُ الْجَمْعُ مَثَلًا بِأَنْ يُقَالَ: يَنْبَغِي أَنْ يُصَرِّحَ بِدَعْوَى الشُّبْهَةِ الْمَقْبُولَةِ غَيْرَ مُجَرَّدِ شُبْهَةِ الْفِعْلِ، لِأَنَّ الْمَذْكُورَ فِي الْحُدُودِ عَدَمُ ثُبُوتِ النَّسَبِ إذَا وَطِئَ الْمُطَلَّقَةَ ثَلَاثًا وَالْبَائِنَةَ بِالطَّلَاقِ عَلَى مَالٍ، فَجُعِلَ هَذَا حُكْمَ وَطْءِ الْمُطَلَّقَةِ ثَلَاثًا إذَا جَاءَتْ بِهِ مُطْلَقًا فَيَثْبُتُ عِنْدَهُ فَيَجِبُ أَنْ لَا يَنْتَقِلَ عَنْهُ إلَّا إذَا ادَّعَى الشُّبْهَةَ الَّتِي هِيَ غَيْرُ مُجَرَّدِ ظَنِّ الْحِلِّ، وَالْمَذْكُورُ فِي الْكِتَابِ لَمْ يَشْتَرِطْ ذَلِكَ بَلْ أَفَادَ ثُبُوتَ نَسَبِهِ بِمُجَرَّدِ دَعْوَاهُ، غَيْرَ أَنَّ تَوْجِيهَ ذَلِكَ إمْكَانُ صِحَّتِهِ بِكَوْنِ الْوَطْءِ بِشُبْهَةٍ وَالْوَجْهُ أَنَّهُ لَا يُشْتَرَطُ غَيْرُ دَعْوَاهُ لِأَنَّهُ لَمْ يُشْتَرَطْ فِي الْكِتَابِ سِوَاهُ، ثُمَّ يُحْمَلُ عَلَى ثُبُوتِ الشُّبْهَةِ الَّتِي هِيَ غَيْرُ مُجَرَّدِ ظَنِّ الْحِلِّ،

Shaykh Khalid Saifullah Rahmani, Kitabul Fatawa, Ch. Divorce, vol 5, p.112-114, Shaykh Mufti Radhaul Haq, Fatawa Darul-Ulum Zakariyyah, Ch. Divorce, vol 4, p. 333-335, Mufti Mahmud Hasan Gangohi, Fatawa Mahmudiyyah, Ch. Divorce, vol 13, p. 535-540.

[2] Ibn Humām, Fathul Qadeer, Kitāb al-Nikāh, vol 3 p. 349 – 350

بَابُ الْمَهْرِ

(وَيَثْبُتُ نَسَبُ وَلَدِهَا) ؛ لِأَنَّ النَّسَبَ يُحْتَاطُ فِي إثْبَاتِهِ إحْيَاءً لِلْوَلَدِ فَيَتَرَتَّبُ عَلَى الثَّابِتِ مِنْ وَجْهٍ. وَتُعْتَبَرُ مُدَّةُ النَّسَبِ مِنْ وَقْتِ الدُّخُولِ عِنْدَ مُحَمَّدٍ وَعَلَيْهِ الْفَتْوَى؛ لِأَنَّ النِّكَاحَ الْفَاسِدَ لَيْسَ بِدَاعٍ إلَيْهِ، وَالْإِقَامَةُ بِاعْتِبَارِهِ.

قَالَ شَارِحُ الْكَنْزِ: هَذَا وَهْمٌ؛ لِأَنَّهُمْ إنَّمَا اعْتَبَرُوهَا مِنْ وَقْتِ النِّكَاحِ لِيَثْبُتَ نَسَبُهُ بِمُجَرَّدِ الْعَقْدِ إقَامَةً لِلتَّمَكُّنِ مِنْ الْوَطْءِ بِالشُّبْهَةِ مَقَامَ الْوَطْءِ، حَتَّى لَوْ جَاءَتْ بِوَلَدٍ لِسِتَّةِ أَشْهُرٍ مِنْ وَقْتِ الْعَقْدِ وَلِأَقَلَّ مِنْهَا مِنْ وَقْتِ الْوَطْءِ ثَبَتَ نَسَبُهُ كَمَا فِي الصَّحِيحِ، وَلَا يُنَافِي ذَلِكَ اعْتِبَارُهَا مِنْ وَقْتِ التَّفْرِيقِ أَلَا يُرَى أَنَّهَا لَوْ جَاءَتْ بِوَلَدٍ لِأَكْثَرَ مِنْ سَنَتَيْنِ مِنْ وَقْتِ النِّكَاحِ وَلَمْ يُفَارِقْهَا وَهِيَ مَعَهُ ثَبَتَ نَسَبُهُ،

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb al-Nikāh, vol 8 p. 450

بَابُ الْمَهْرِ

[مَطْلَبٌ فِي النِّكَاحِ الْفَاسِدِ]

(وَيَثْبُتُ النَّسَبُ) احْتِيَاطًا بِلَا دَعْوَةٍ (وَتُعْتَبَرُ مُدَّتُهُ) وَهِيَ سِتَّةُ أَشْهُرٍ (مِنْ الْوَطْءِ، فَإِنْ كَانَتْ مِنْهُ إلَى الْوَضْعِ أَقَلُّ مُدَّةِ الْحَمْلِ) يَعْنِي سِتَّةَ أَشْهُرٍ فَأَكْثَرَ (يَثْبُتُ) النَّسَبُ (وَإِلَّا) بِأَنْ وَلَدَتْهُ لِأَقَلَّ مِنْ سِتَّةِ أَشْهُرٍ (لَا) يَثْبُتُ،

(قَوْلُهُ وَيَثْبُتُ النَّسَبُ) أَمَّا الْإِرْثُ فَلَا يَثْبُتُ فِيهِ وَكَذَا النِّكَاحُ الْمَوْقُوفُ ط عَنْ أَبِي السُّعُودِ (قَوْلُهُ احْتِيَاطًا) أَيْ فِي إثْبَاتِهِ لِإِحْيَاءِ الْوَلَدِ

Mufti Mahmud Hasan Gangohi, Fatawa Mahmudiyyah, Ch. Divorce, vol 13, p. 535-540.

Ibn Humam on the contrary argues that the child does inherit if the lineage is establishment as both rulings are interconnected. Ibn Humām, Fathul Qadeer, Kitāb al-Talaq, vol 4 p. 329

بَابُ ثُبُوتِ النَّسَبِ

(وَمَنْ قَالَ لِغُلَامٍ هُوَ ابْنِي ثُمَّ مَاتَ فَجَاءَتْ أُمُّ الْغُلَامِ وَقَالَتْ أَنَا امْرَأَتُهُ فَهِيَ امْرَأَتُهُ وَهُوَ ابْنُهُ يَرِثَانِهِ) وَفِي النَّوَادِرِ جُعِلَ هَذَا جَوَابُ الِاسْتِحْسَانِ، وَالْقِيَاسُ أَنْ لَا يَكُونَ لَهَا الْمِيرَاثُ لِأَنَّ النَّسَبَ كَمَا يَثْبُتُ بِالنِّكَاحِ الصَّحِيحِ يَثْبُتُ بِالنِّكَاحِ الْفَاسِدِ وَبِالْوَطْءِ عَنْ شُبْهَةٍ وَبِمِلْكِ الْيَمِينِ، فَلَمْ يَكُنْ قَوْلُهُ إقْرَارًا بِالنِّكَاحِ

قَوْلُهُ يَرِثَانِهِ إلَخْ) فَإِنْ قِيلَ: ثُبُوتُ النِّكَاحِ هُنَا اقْتِضَائِيٌّ فَيَثْبُتُ بِقَدْرِ الضَّرُورَةِ وَهِيَ تَصْحِيحُ النَّسَبِ دُونَ الْإِرْثِ. قُلْنَا: النِّكَاحُ غَيْرُ مُتَنَوِّعٍ إلَى مَا هُوَ سَبَبُ اسْتِحْقَاقِ الْإِرْثِ وَمَا لَيْسَ كَذَلِكَ بَلْ هُوَ مَلْزُومٌ لِاسْتِحْقَاقِهِ، وَإِذَا ثَبَتَ الشَّيْءُ ثَبَتَ بِلَازِمِهِ الشَّرْعِيِّ وَإِنْ لَمْ يَكُنْ لَازِمًا بِخِلَافِ نِكَاحِ الْأَمَةِ وَالْكِتَابِيَّةِ.