jknfatawa1, Author at JKN Fatawa

Women Wearing Jewellery other than Gold and Silver

jknfatawa1 Women 29 November 20181 January 2020

29^th November 2018

السلام عليكم و رحمة الله و بركاته

Question: Are women allowed to wear rings and other jewellery made from substances such as metal, plastic ring etc?

الجواب حامداًَ و مصلياًَ

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

Answer

Other than plastic, gold and silver, it is not permissible (Makrooh Tahreemi) for women to wear rings made from substances such as metal, copper, brass etc. Allāmah ibn Abideen as-Shāmi quotes the narration where the Messenger of Allāh sallallahu alayhi wasallam saw a companion wearing ring made from copper and said: “What is it that I smell the odour of idols from you, so he disposed of the ring. Then he came to the Messenger of Allāh sallallahu alayhi wasallam wearing a ring made of iron. The Messenger of Allāh sallallahu alayhi wasallam said: “What is it that I find on you the adornment of the people of hellfire”, so he got rid of it and said: “From what substance should I make my ring O Messenger of Allāh sallallahu alayhi wasallam?” The Messenger of Allāh sallallahu alayhi wasallam said: “Make it from silver that is less than one Mithqal.”

Although the Hadeeth refers to a male companion, it’s prohibition also applies to women. Ibn Abideen further writes, “It becomes evident from the above narrations that to wear a ring that is made from gold, iron, metal and brass is Haram (for men)…. And a ring made from iron, brass, copper, lead is Makrooh (Tahreemi) for men and women.”[1]

This ruling was related to rings only otherwise it is permissible for women to wear jewellery of other kinds such as bangles, neckless, bracelets made from copper, brass and lead.[2]

[Allāh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Raddul Muhtār, vol 9, p517-518

(قَوْلُهُ فَيَحْرُمُ بِغَيْرِهَا إلَخْ) لِمَا رَوَى الطَّحَاوِيُّ بِإِسْنَادِهِ إلَى عِمْرَانَ بْنِ حُصَيْنٍ وَأَبِي هُرَيْرَةَ قَالَ: «نَهَى رَسُولُ اللَّهِ – صَلَّى اللَّهُ تَعَالَى عَلَيْهِ وَسَلَّمَ – عَنْ خَاتَمِ الذَّهَبِ» ، وَرَوَى صَاحِبُ السُّنَنِ بِإِسْنَادِهِ إلَى عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ عَنْ أَبِيهِ: «أَنَّ رَجُلًا جَاءَ إلَى النَّبِيِّ – صَلَّى اللَّهُ تَعَالَى عَلَيْهِ وَسَلَّمَ – وَعَلَيْهِ خَاتَمٌ مِنْ شَبَهٍ فَقَالَ لَهُ: مَالِي أَجِدُ مِنْك رِيحَ الْأَصْنَامِ فَطَرَحَهُ ثُمَّ جَاءَ وَعَلَيْهِ خَاتَمٌ مِنْ حَدِيدٍ فَقَالَ: مَالِي أَجِدُ عَلَيْك حِلْيَةَ أَهْلِ النَّارِ فَطَرَحَهُ فَقَالَ: يَا رَسُولَ اللَّهِ مِنْ أَيِّ شَيْءٍ أَتَّخِذُهُ؟ قَالَ: اتَّخِذْهُ مِنْ وَرِقٍ وَلَا تُتِمّهُ مِثْقَالًا» ” فَعُلِمَ أَنَّ التَّخَتُّمَ بِالذَّهَبِ وَالْحَدِيدِ وَالصُّفْرِ حَرَامٌ فَأُلْحِقَ الْيَشْبُ بِذَلِكَ لِأَنَّهُ قَدْ يُتَّخَذُ مِنْهُ الْأَصْنَامُ، فَأَشْبَهَ الشَّبَهَ الَّذِي هُوَ مَنْصُوصٌ مَعْلُومٌ بِالنَّصِّ إتْقَانِيٌّ وَالشَّبَهُ مُحَرَّكًا النُّحَاسُ الْأَصْفَرُ قَامُوسٌ وَفِي الْجَوْهَرَةِ وَالتَّخَتُّمُ بِالْحَدِيدِ وَالصُّفْرِ وَالنُّحَاسِ وَالرَّصَاصِ مَكْرُوهٌ لِلرَّجُلِ وَالنِّسَاءِ

[2] Ahsanul Fatāwa, vol 8, p70

Someone seeing or touching their Deceased Spouse

jknfatawa1 Death (Janazah) 27 November 20181 January 2020

27th November 2018

Question: Can husband/wife, see/touch their deceased spouse?

Answer

Without a doubt the wife can touch her deceased husband. The Fuqaha state that she may even give him Ghusl. A man cannot touch his deceased wife’s body as their marriage is nor broken but can see her face.[1] This prohibition is only by touching her actual body otherwise if he merely places his hand on her body whilst shrouded then there is no harm in that.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Ibn Humām, Fathul Qadeer, Kitāb al-Janaiz, Fasl fil Ghusl, vol 2 p. 111

[فُرُوعٌ] لَا يُغَسِّلُ الزَّوْجُ امْرَأَتَهُ وَلَا أُمُّ الْوَلَدِ سَيِّدَهَا، خِلَافًا لِلشَّافِعِيِّ فِي الْأَوَّلِ وَلِزُفَرَ فِي الثَّانِي؛ لِأَنَّهُمَا صَارَتَا أَجْنَبِيَّتَيْنِ، وَعِدَّةُ أُمِّ الْوَلَدِ لِلِاسْتِبْرَاءِ لَا أَنَّهَا مِنْ حُقُوقِ الْوَصْلَةِ الشَّرْعِيَّةِ، بِخِلَافِ عِدَّةِ الزَّوْجَةِ فَلِذَا تُغَسِّلُ هِيَ زَوْجَهَا وَإِنْ كَانَتْ مُحْرِمَةً أَوْ صَائِمَةً أَوْ مُظَاهَرًا مِنْهَا إلَّا أَنْ تَكُونَ مُعْتَدَّةً عَنْ نِكَاحٍ فَاسِدٍ

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb al-Janaiz, Bāb Salātul Janaiz, vol 2 p. 198-9

(وَيُمْنَعُ زَوْجُهَا مِنْ غُسْلِهَا وَمَسِّهَا لَا مِنْ النَّظَرِ إلَيْهَا عَلَى الْأَصَحِّ) مُنْيَةٌ…………(وَهِيَ لَا تُمْنَعُ مِنْ ذَلِكَ)

(قَوْلُهُ وَهِيَ لَا تُمْنَعُ مِنْ ذَلِكَ) أَيْ مِنْ تَغْسِيلِ زَوْجِهَا دَخَلَ بِهَا أَوْ لَا كَمَا فِي الْمِعْرَاجِ وَمِثْلُهُ فِي الْبَحْرِ عَنْ الْمُجْتَبَى. قُلْت: أَيْ لِأَنَّهَا تَلْزَمُهَا عِدَّةُ الْوَفَاةِ، وَلَوْ لَمْ يَدْخُلْ بِهَا، وَفِي الْبَدَائِعِ: الْمَرْأَةُ تُغَسِّلُ زَوْجَهَا؛ لِأَنَّ إبَاحَةَ الْغُسْلِ مُسْتَفَادَةٌ بِالنِّكَاحِ، فَتَبْقَى مَا بَقِيَ النِّكَاحُ، وَالنِّكَاحُ بَعْدَ الْمَوْتِ بَاقٍ إلَى أَنْ تَنْقَضِيَ الْعِدَّةُ بِخِلَافِ مَا إذَا مَاتَتْ فَلَا يُغَسِّلُهَا لِانْتِهَاءِ مِلْكِ النِّكَاحِ لِعَدَمِ الْمَحَلِّ فَصَارَ أَجْنَبِيًّ

Reciting Noble Quran Near the Grave

jknfatawa1 Death (Janazah) 27 November 20181 January 2020

27^th November 2018

السلام عليكم ورحمة الله وبركاته

Question: Can one recite Qur’ān near the grave?

الجواب حامداً ومصلياً

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

Answer:

It is allowed to recite the Noble Quran near the grave. It is preferable to recite Surah Yaseen although a person should not raise his voice while doing so as it is makruh tahrimi. A Hadeeth reports that whosoever enters the graveyard and recites Surah Yaseen the Allāh Almighty alleviates (the punishment) for the inmates for that day and he (the reciter) receives the good deeds equal to the number of the inmates. [1]

[Allah Knows Best]

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] وَلَا بَأْسَ بِقِرَاءَةِ الْقُرْآنِ عِنْدَ الْقُبُورِ وَرُبَّمَا تَكُونُ أَفْضَلَ مِنْ غَيْرِهِ وَيَجُوزُ أَنْ يُخَفِّفَ اللَّهُ عَنْ أَهْلِ الْقُبُورِ شَيْئًا مِنْ عَذَابِ الْقَبْرِ أَوْ يَقْطَعَهُ عِنْدَ دُعَاءِ الْقَارِئِ وَتِلَاوَتِهِ وَفِيهِ وَرَدَ آثَارُ «مَنْ دَخَلَ الْمَقَابِرَ فَقَرَأَ سُورَةَ يس خَفَّفَ اللَّهُ عَنْهُمْ يَوْمئِذٍ وَكَانَ لَهُ بِعَدَدِ مَنْ فِيهَا حَسَنَاتٌ» . اهـ

(البحر الرائق، كتاب الجنائز، الصلاة علي الميت في المسجد، جلد ٢، ص٢١٠)

قِرَاءَةُ الْقُرْآنِ عِنْدَ الْقُبُورِ عِنْدَ مُحَمَّدٍ – رَحِمَهُ اللَّهُ تَعَالَى – لَا تُكْرَهُ وَمَشَايِخُنَا – رَحِمَهُمْ اللَّهُ تَعَالَى – أَخَذُوا بِقَوْلِهِ وَهَلْ يَنْتَفِعُ وَالْمُخْتَارُ أَنَّهُ يَنْتَفِعُ، هَكَذَا فِي الْمُضْمَرَاتِ

(الفتاوي الهندية، كتاب الصلاة، باب الجنائز، فصل في القبر والدفن، جلد ١، ص١٦٦)

وَيَقْرَأُ يس، وَفِي الْحَدِيثِ «مَنْ قَرَأَ الْإِخْلَاصَ أَحَدَ عَشَرَمَرَّةً ثُمَّ وَهَبَ أَجْرَهَا لِلْأَمْوَاتِ أُعْطِيَ مِنْ الْأَجْرِ بِعَدَدِ الْأَمْوَاتِ» ،
«مَنْ دَخَلَ الْمَقَابِرَ فَقَرَأَ سُورَةَ يس خَفَّفَ اللَّهُ عَنْهُمْ يَوْمَئِذٍ، وَكَانَ لَهُ بِعَدَدِ مَنْ فِيهَا حَسَنَاتٌ» بَحْرٌ. وَفِي شَرْحِ اللُّبَابِ وَيَقْرَأُ مِنْ الْقُرْآنِ مَا تَيَسَّرَ لَهُ مِنْ الْفَاتِحَةِ وَأَوَّلِ الْبَقَرَةِ إلَى الْمُفْلِحُونَ وَآيَةِ الْكُرْسِيِّ – وَآمَنَ الرَّسُولُ – وَسُورَةِ يس وَتَبَارَكَ الْمُلْكُ وَسُورَةِ التَّكَاثُرِ وَالْإِخْلَاصِ اثْنَيْ عَشَرَ مَرَّةً أَوْ إحْدَى عَشَرَ أَوْ سَبْعًا أَوْ ثَلَاثًا، ثُمَّ يَقُولُ: اللَّهُمَّ أَوْصِلْ ثَوَابَ مَا قَرَأْنَاهُ إلَى فُلَانٍ أَوْ إلَيْهِمْ [

(رد المحتار، كتاب الصلاة، باب الجنائز، مطلب في زيارة القبور، جلد ٢، ص٢٤٢)

Displaying the Hair of the Prophet sallallahu alayhi wasallam

jknfatawa1 Miscellaneous 26 November 201810 June 2024Hair

26^th November 2018

السلام عليكم و رحمة الله و بركاته

Question. If the hair of the Holy Prophet sallallahu alayhi wasallam displayed in any museums then is it allowed to visit it?

الجواب حامداً و مصلياً

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

Answer

As far as visiting the hair of the Messenger of Allāh sallallahu alayhi wasallam is concerned its permissibility has been established in many authentic reports. Uthmān Ibn Abdullāh radhiyallahu anhu relates that I once visited Sayyidah Umme Salamah radhiyallahu anha and she drew out for us a hair of the Messenger of Allāh sallallahu alayhi wasallam that was dyed.[1]

In this narration, Sayyidah Umme Salmah radhiyallahu anha showed to Uthmān the Prophet’s sallallahu alayhi wasallam hair which she preserved after his demise. This establishes the permissibility of visiting the hair (or any other traces) that remains from the Messenger of Allāh sallallahu alayhi wasallam. One can seek barakah from the Prophet’s sallallahu alayhi wasallam hair and seek treatment from it also. It has been reported that if any person was struck with an illness such as evil eye or something, then Sayyidah Umme Salmah radhiyallahu anha would send a container of water with the Prophet’s sallallahu alayhi wasallam hair in it.[2]

Apart from Sayyidah Umme Salmah radhiyallahu anha, there were other companions who retained some hair of the Messenger of Allāh sallallahu alayhi wasallam for the purpose of Barakah (blessing) after his demise. Sayyidunā Khālid Ibn Waleed radhiyallahu anhu used to knit the hair of the Messenger of Allāh sallallahu alayhi wasallam to his hat which he used to wear in the battlefield.

These reports show that there are strong possibilities of the Prophet’s sallallahu alayhi wasallam hair existing today. Nevertheless, to attribute the present-day hair of the Holy Prophet sallallahu alayhi wasallam exhibited in many museums such as in Turkey and very recently in Chechnya requires that it must be established from reliable source. In other words, it must be authentically established through reliable transmission that this is the very hair of the Prophet sallallahu alayhi wasallam. If this is not the case then it falls under mere assumption, which means that one cannot attribute it to the Prophet sallallahu alayhi wasallam with certainty.

Therefore, one must primarily verify whether the present hair of Messenger of Allāh sallallahu alayhi wasallam is authentic in itself and established through reliable sources or not. If this is not possible then the safest approach is not to have total reliance on it nor out rightly disapprove of it, rather best to consign its true knowledge to Allāh Almighty.

[Allāh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Bukhāri, No:5897

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، حَدَّثَنَا سَلَّامٌ، عَنْ عُثْمَانَ بْنِ عَبْدِ اللَّهِ بْنِ مَوْهَبٍ، قَالَ: دَخَلْتُ عَلَى أُمِّ سَلَمَةَ، «[ص:161] فَأَخْرَجَتْ إِلَيْنَا شَعَرًا مِنْ شَعَرِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَخْضُوبًا» وَقَالَ لَنَا أَبُو نُعَيْمٍ: حَدَّثَنَا نُصَيْرُ بْنُ أَبِي الأَشْعَثِ، عَنْ ابْنِ مَوْهَبٍ: أَنَّ أُمَّ سَلَمَةَ، أَرَتْهُ «شَعَرَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَحْمَرَ»

[2] Bukhāri, No:5896

حَدَّثَنَا مَالِكُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا إِسْرَائِيلُ، عَنْ عُثْمَانَ بْنِ عَبْدِ اللَّهِ بْنِ مَوْهَبٍ، قَالَ: أَرْسَلَنِي أَهْلِي إِلَى أُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِقَدَحٍ مِنْ مَاءٍ – وَقَبَضَ إِسْرَائِيلُ ثَلاَثَ أَصَابِعَ مِنْ قُصَّةٍ – فِيهِ شَعَرٌ مِنْ شَعَرِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَكَانَ إِذَا أَصَابَ الإِنْسَانَ عَيْنٌ أَوْ شَيْءٌ بَعَثَ إِلَيْهَا مِخْضَبَهُ، فَاطَّلَعْتُ فِي الجُلْجُلِ، فَرَأَيْتُ شَعَرَاتٍ حُمْرً

Performing Tayammum when Travelling

jknfatawa1 Purity 14 November 201830 January 2020

14^th November 2018

السلام عليكم ورحمة الله وبركاته

Question:

I was travelling on a motorway and I broke down on the hard shoulder. The next service station is seven miles. I called a friend for support and to bring some water with him so I could perform wudhu and pray Salāh. He was expected to arrive about an hour but by then my Asr Salāh would have become Qadha. I, therefore, performed Tayammum and read my Asr Salāh before it became Qadha. Was that correct of me to do or should I have waited for my friend to arrive and performed wudhu and then prayed even if my Salāh would have become Qadha by then?

الجواب حامداً ومصلياً

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

Answer:

Thank you for your above question, with reference to your particular case, a person who does not have access to water within a one-mile radius is permitted Islamically to perform tayyamum and pray his Salāh. If one hopes to receive water then he is required to wait until water arrives so that he may pray with wudhu but only when the person is within one-mile radius. In your case, it was permissible for you to pray your Asr Salāh with Tayammum before its expiry time not due to the fear of Salāh becoming Qadha but because that water was beyond one-mile radius whilst also assuming that your friend was beyond one mile from where you were.[1]

[Allãh Knows Best]

Written by:
Moulana Anas MullaJKN Fatawa Department

Reviewed by:Mufti Abdul Waheed
JKN Fatawa Department

Attested by:Shaykh Mufti Saiful Islam
JKN Fatawa Department

[1] قَوْلُهُ: وَرَاجِي الْمَاءِ يُؤَخِّرُ الصَّلَاةَ) يَعْنِي عَلَى سَبِيلِ النَّدْبِ كَمَا صَرَّحَ بِهِ فِي أَصْلِهِ الْوَافِي وَالْمُرَادُ بِالرَّجَاءِ غَلَبَةُ الظَّنِّ أَيْ يَغْلِبُ عَلَى ظَنِّهِ أَنَّهُ يَجِدُ الْمَاءَ فِي آخِرِ الْوَقْتِ، وَهَذَا إذَا،كَانَ بَيْنَهُ وَبَيْنَ مَوْضِعٍ يَرْجُوهُ مِيلٌ أَوْ أَكْثَرُ، فَإِنْ كَانَ أَقَلَّ مِنْهُ لَا يُجْزِئُهُ التَّيَمُّمُ، وَإِنْ خَافَ فَوْتَ وَقْتِ الصَّلَاةِ، فَإِنْ كَانَ لَا يَرْجُوهُ لَا يُؤَخِّرُ الصَّلَاةَ عَنْ أَوَّلِ الْوَقْتِ؛ لِأَنَّ فَائِدَةَ الِانْتِظَارِ احْتِمَالٌ وُجِدَ أَنَّ الْمَاءَ فَيُؤَدِّيهَا بِأَكْمَلِ الطَّهَارَتَيْنِ، وَإِذَا لَمْ يَكُنْ لَهُ رَجَاءٌ وَطَمَعٌ فَلَا فَائِدَةَ فِي الِانْتِظَارِ وَأَدَاءُ الصَّلَاةِ فِي أَوَّلِ الْوَقْتِ أَفْضَلُ إلَّا إذَا تَضَمَّنَ التَّأْخِيرُ فَضِيلَةً لَا تَحْصُلُ بِدُونِهِ كَتَكْبِيرِ الْجَمَاعَةِ وَلَا يَتَأَتَّى هَذَا فِي حَقِّ مَنْ فِي الْمَفَازَةِ فَكَانَ التَّعْجِيلُ أَوْلَى

(البحر الرائق، كتاب الطهارة، باب التيمم، جلد١، ص٢٧٠-٢٧١، دار الكتب العلمية)

وَيُسْتَحَبُّ التَّأْخِيرُ إلَى آخِرِ الْوَقْتِ لِمَنْ يَغْلِبُ عَلَى ظَنِّهِ أَنَّهُ يَجِدُ الْمَاءَ فِي آخِرِهِ إذَا كَانَ بَيْنَهُ وَبَيْنَ مَوْضِعٍ يَرْجُوهُ مِيلٌ. هَكَذَا فِي مِعْرَاجِ الدِّرَايَةِ قَالَ الْخُجَنْدِيُّ

: يُؤَخِّرُ إلَى آخِرِ وَقْتِ الْجَوَازِ، وَقَالَ غَيْرُهُ: إلَى آخِرِ وَقْتِ الِاسْتِحْبَابِ وَهُوَ الصَّحِيحُ كَذَا فِي السِّرَاجِ الْوَهَّاجِ.

(الفتاوي الهندية، كتاب الطهارة، باب التيمم، الفصل الثالث في سنن التيمم، جلد ١، ص ٨)

وَنُدِبَ لِرَاجِيهِ) رَجَاءً قَوِيًّا (آخِرُ الْوَقْتِ) الْمُسْتَحَبِّ، وَلَوْ لَمْ يُؤَخِّرْ وَتَيَمَّمَ وَصَلَّى جَازَ إنْ كَانَ بَيْنَهُ وَبَيْنَ الْمَاءِ مِيلٌ وَإِلَّا لَا

قَوْلُهُ رَجَاءً قَوِيًّا) الْمُرَادُ بِهِ غَلَبَةُ الظَّنِّ، وَمِثْلُهُ التَّيَقُّنُ كَمَا فِي الْخُلَاصَةِ وَإِلَّا فَلَا يُؤَخِّرُ لِأَنَّ فَائِدَةَ الِانْتِظَارِ أَدَاءُ الصَّلَاةِ بِأَكْمَلِ الطَّهَارَتَيْنِ بَحْرٌ (قَوْلُهُ آخِرُ الْوَقْتِ) بِرَفْعِ آخِرِ عَلَى أَنَّهُ نَائِبُ فَاعِلِ نُدِبَ وَأَصْلُهُ النَّصْبُ عَلَى الظَّرْفِيَّةِ؛ وَلَا يَصِحُّ نَصْبُهُ عَلَى أَنْ يَكُونَ فِي نُدِبَ ضَمِيرٌ يَعُودُ عَلَى الصَّلَاةِ هُوَ نَائِبُ الْفَاعِلِ؛ لِأَنَّهُ كَانَ يَجِبُ تَأْنِيثُ الضَّمِيرِ، نَعَمْ هُوَ جَائِزٌ فِي الشِّعْرِ فَافْهَمْ، وَلَا عَلَى أَنَّ ضَمِيرَهُ عَائِدٌ عَلَى التَّيَمُّمِ؛ لِأَنَّ آخِرَ الْوَقْتِ مَحَلُّ الْوُضُوءِ لَا التَّيَمُّمِ؛ لِأَنَّهُ فَرْضُ الْمَسْأَلَةِ (قَوْلُهُ الْمُسْتَحَبِّ) هَذَا هُوَ الْأَصَحُّ، وَقِيلَ: وَقْتُ الْجَوَازِ، وَقِيلَ وَإِنْ كَانَ عَلَى ثِقَةٍ مِنْ الْمَاءِ فَإِلَى آخِرِ وَقْتِ الْجَوَازِ، وَإِنْ عَلَى طَمَعٍ فَإِلَى آخِرِ وَقْتِ الِاسْتِحْبَابِ سِرَاجٌ. وَفِي الْبَدَائِعِ: يُؤَخِّرُ إلَى مِقْدَارِ مَا لَوْ لَمْ يَجِدْ الْمَاءَ لَأَمْكَنَهُ أَنْ يَتَيَمَّمَ وَيُصَلِّيَ فِي الْوَقْتِ. وَفِي التَّتَارْخَانِيَّة عَنْ الْمُحِيطِ: وَلَا يُفَرِّطُ فِي التَّأْخِيرِ حَتَّى لَا تَقَعَ صَلَاةٌ فِي وَقْتٍ مَكْرُوهٍ. وَاخْتَلَفُوا فِي تَأْخِيرِ الْمَغْرِبِ، فَقِيلَ. لَا يُؤَخَّرُ، وَقِيلَ يُؤَخَّرُ. اهـ. وَالْحَاصِلُ أَنَّهُ إذَا رَجَا الْمَاءَ يُؤَخِّرُ إلَى آخِرِ الْوَقْتِ الْمُسْتَحَبِّ بِحَيْثُ لَا يَقَعُ فِي كَرَاهَةٍ، وَإِنْ كَانَ لَا يَرْجُو الْمَاءَ يُصَلِّي فِي الْوَقْتِ الْمُسْتَحَبِّ كَوَقْتِ الْإِسْفَارِ فِي الْفَجْرِ وَالْإِبْرَادِ فِي ظُهْرِ الصَّيْفِ وَنَحْوِ ذَلِكَ عَلَى مَا بُيِّنَ فِي مَحَلِّهِ

(رد المحتار علي الدر المختار، كتاب الطهارة، باب التيمم، سنن التيمم، جلد ١، ص٢٤٩)

Death

jknfatawa1 Death (Janazah) 7 November 20181 January 2020

27^th November 2018

Reciting Quran Near the Grave

السلام عليكم ورحمة الله وبركاته

Question:

Can one recite Qur’ān near the grave?

الجواب حامداً ومصلياً

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

Answer:

Yes, it is allowed to recite the Noble Quran near the grave. It is preferable to recite Surah Yaseen although a person should not raise his voice while doing so as it is makruh tahrimi. A Hadeeth reports that whosoever enters the graveyard and recites Surah Yaseen the Allāh I alleviates (the punishment) for the inmates for that day and he (the reciter) receives the good deeds equal to the number of the inmates. [1]

Written by:

Moulana Anas Mulla

JKN Fatawa Department

Reviewed by:

Mufti Abdul Waheed

JKN Fatawa Department

Attested by:

Shaykh Mufti Saiful Islam

JKN Fatawa Department

(البحر الرائق، كتاب الجنائز، الصلاة علي الميت في المسجد، جلد ٢، ص٢١٠)

(الفتاوي الهندية، كتاب الصلاة، باب الجنائز، فصل في القبر والدفن، جلد ١، ص١٦٦)

(رد المحتار، كتاب الصلاة، باب الجنائز، مطلب في زيارة القبور، جلد ٢، ص٢٤٢)

Husband Passed Away Leaving Behind a Wife, One Son, Three Daughters and Two Sisters

jknfatawa1 Inheritance 31 October 201828 July 2020

31^st October 2018

السلام عليكم و رحمة الله و بركاته

Question: Husband passed away leaving behind a wife, 1 son, 3 daughters and 2 sisters. Kindly inform us the Islamic share of the above beneficiaries.

الجواب حامداً و مصلياً

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

Answer

In reference to the above scenario, the sisters will be deprived from the share of inheritance due to the existence of the son who in conjunction with the daughters inherit the residue amount after the wife’s share.

Total asset will be divided by 40 parts from which

Wife: 1/8^th of share; 5 parts

1 son & 3 daughters: receive the remainder 35 parts from which the son inherits double the share of the daughter. See Table below

Legal Beneficiaries	Islamic Share	Entitlement share from 40 parts*
Wife	1/8^th	5
Son	Double the share of a daughter from the residue	14
Daughter 1	Single share of the son from the residue	7
Daughter 2		7
Daughter 3		7
	Total	40
*NB: Simply divide the total asset by 40 parts and thereafter multiply by the entitlement share. This will give you the total monetary figure of each person’s share.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

Casual Conversation during Tawaf

jknfatawa1 Hajj & Umrah 10 September 20181 January 2020

10^th September 2018

Casual Conversation During Tawāf

السلام عليكم ورحمة الله وبركاته

Question:

Is it permissible to occasionally have casual conversation with your friends during Tawāf?

الجواب حامداً ومصلياً

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

Answer:

It is undesirable for a person to talk casually with friends especially worldly conversations during the Tawāf. Tawāf is an act of worship solely for the remembrance of Allāh I and considered similar to Salāh in terms of worship except that conversations are allowed only if they are rewardable in themselves e.g. explaining a masalah, talking about Allāh I and so on.[1] Talking should be minimal as possible so to reap the rewards otherwise there is a greater chance of falling into sinful conversations resulting in loss of reward.

[Allāh Knows Best]

Written by:

Moulana Anas Mulla

JKN Fatawa Department

Reviewed by:

Mufti Abdul Waheed

JKN Fatawa Department

Attested by:

Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] وَيُكْرَهُ الْحَدِيثُ فِي الْبَيْعِ وَالشِّرَاءِ فِي الطَّوَافِ وَالسَّعْيِ كَذَا فِي التَّتَارْخَانِيَّة.

(الفتاوي الهندية، كتاب المناسك، الباب في الإحرام، باب فيما يفعله المحرم بعد الإحرام، جلد ١، ص٢٢٧)

)وَقَالُوا لَا بَأْسَ بِأَنْ يُفْتِيَ فِي الطَّوَافِ وَيَشْرَبَ وَيَفْعَلَ مَا يَحْتَاجُ إلَيْهِ، لَكِنْ يُكْرَهُ إنْشَادُ الشِّعْرِ فِيهِ وَالْحَدِيثُ لِغَيْرِ حَاجَةٍ وَالْبَيْعُ، وَأَمَّا قِرَاءَةُ الْقُرْآنِ فِيهِ فَمُبَاحَةٌ فِي نَفْسِهِ وَلَا يَرْفَعُ بِهَا صَوْتَهُ كَمَا فِي الْمُحِيطِ، وَالْمَعْرُوفُ فِي الطَّوَافِ إنَّمَا هُوَ مُجَرَّدُ ذِكْرِ اللَّهِ رَوَى ابْنُ مَاجَهْ عَنْ أَبِي هُرَيْرَةَ أَنَّهُ سَمِعَ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – يَقُولُ «مَنْ طَافَ بِالْبَيْتِ سَبْعًا وَلَمْ يَتَكَلَّمْ إلَّا بِسُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلَا إلَهَ إلَّا اللَّهُ وَاَللَّهُ أَكْبَرُ وَلَا حَوْلَ وَلَا قُوَّةَ إلَّا بِاَللَّهِ مُحِيَتْ عَنْهُ عَشْرُ سَيِّئَاتٍ وَكُتِبَتْ لَهُ عَشْرُ حَسَنَاتٍ وَرُفِعَ لَهُ بِهَا عَشْرُ دَرَجَاتٍ»

(البحر الرائق، كتاب الحج، باب الإحرام، لبس القميص والسراويل والعمامة والقلنسوة، جلد ٢، ص٣٥٤)

I’tikāf without Fasting

jknfatawa1 Fasting 10 September 20181 January 2020

10^th September 2018

السلام عليكم ورحمة الله وبركاته

Question: If one’s fast broke whilst doing I’tikāf during the last ten days of Ramadhān then does one’s I’tikāf break also?

الجواب حامداً ومصلياً

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

Answer

Thank you for your above question. A person’s I’tikaf during the last 10 days of Ramadhan will break if his fast breaks. This is because fasting is a condition for I’tikāf. A general rule is when the condition for a particular Ibadāt /action is void then the action also becomes void.[1]

[Allãh Knows Best]

Written by: Apa Sajeda Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Al Inayah alal-Hidayah ,Kitab Al-Sawm , Bab Al-I’tikaaf . v2 pg390

)وَهُوَ اللَّبْثُ فِي الْمَسْجِدِ مَعَ الصَّوْمِ وَنِيَّةِ الِاعْتِكَافِ) أَمَّا اللَّبْثُ فَرُكْنُهُ لِأَنَّهُ يُنْبِئُ عَنْهُ فَكَانَ وُجُودُهُ بِهِ، وَالصَّوْمُ مِنْ شَرْطِهِ عِنْدَنَا خِلَافًا لِلشَّافِعِيِّ – رَحِمَهُ اللَّهُ -، وَالنِّيَّةُ شَرْطٌ فِي سَائِرِ الْعِبَادَاتِ، هُوَ يَقُولُ: إنَّ الصَّوْمَ عِبَادَةٌ وَهُوَ أَصْلٌ بِنَفْسِهِ فَلَا يَكُونُ شَرْطًا لِغَيْرِهِ. وَلَنَا قَوْلُهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «لَا اعْتِكَافَ إلَّا بِالصَّوْمِ» وَالْقِيَاسُ فِي مُقَابَلَةِ النَّصِّ الْمَنْقُولِ غَيْرُ مَقْبُولٍ،

Raddul -Muhtar Ala Durril Mukhtaar ,Kitab Al-Sawm , Bab Al-Iatikaaf . V2 pg. 442

قُلْت: وَمُقْتَضَى ذَلِكَ أَنَّ الصَّوْمَ شَرْطٌ أَيْضًا فِي الِاعْتِكَافِ الْمَسْنُونِ لِأَنَّهُ مُقَدَّرٌ بِالْعَشْرِ الْأَخِيرِ حَتَّى لَوْ اعْتَكَفَهُ بِلَا صَوْمٍ لِمَرَضٍ أَوْ سَفَرٍ، يَنْبَغِي أَنْ لَا يَصِحَّ عَنْهُ بَلْ يَكُونَ نَفْلًا فَلَا تَحْصُلُ بِهِ إقَامَةُ سُنَّةِ الْكِفَايَةِ وَيُؤَيِّدُهُ قَوْلُ الْكَنْزِ سُنَّ لَبْثٌ فِي مَسْجِدٍ بِصَوْمٍ وَنِيَّةٍ فَإِنَّهُ لَا يُمْكِنُ حَمْلُهُ عَلَى الْمَنْذُورِ لِتَصْرِيحِهِ بِالسُّنِّيَّةِ وَلَا عَلَى التَّطَوُّعِ لِقَوْلِهِ بَعْدَهُ وَأَقَلُّهُ نَفْلًا سَاعَةٌ فَتَعَيَّنَ حَمْلُهُ عَلَى الْمَسْنُونِ سُنَّةً مُؤَكَّدَةً، فَيَدُلُّ عَلَى اشْتِرَاطِ الصَّوْمِ فِيهِ اذا فات الشرط فات المشروط (قاعدة فقهية)

Breaking One’s I’tikāf

jknfatawa1 Fasting 10 September 20181 January 2020

10th September 2018

السلام عليكم ورحمة الله وبركاته

Question: If a person broke the fifth day of their I’tikaf then must they do Qadha of all five days or just the day they broke their I’tikāf?

الجواب حامداً ومصلياً

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

Answer:

If someone breaks his I’tikāf then Qadha of that particular day is required only. Qadha for the previous days is not compulsory because each day is classed as an individual I’tikāf. The validity of a days I’tikāf will not depend on the other days as with the case with fasting.[1]

[Allãh Knows Best]

Written by: Apa Sajeda Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Bada’ia al Sana’ia . Kitaab Ali’tikaaf , Fasl bayan hukm ali’tikaaf iza fsd v2 pg 118

وَأَمَّا حُكْمُهُ إذَا فَاتَ عَنْ وَقْتِهِ الْمُعَيَّنِ لَهُ بِأَنْ نَذْرَ اعْتِكَافَ شَهْرٍ بِعَيْنِهِ أَنَّهُ إذَا فَاتَ بَعْضُهُ قَضَاهُ لَا غَيْرُ وَلَا يَلْزَمُهُ الِاسْتِقْبَالُ كَمَا فِي الصَّوْمِ وَإِنْ فَاتَهُ كُلُّهُ قَضَى الْكُلَّ مُتَتَابِعًا؛

Raddul Muhtar ala Durril Mukhtar . Baab Ali’tikaaf , v2 pg 445

وَعَلَى كُلٍّ فَيَظْهَرُ مِنْ بَحْثِ ابْنِ الْهُمَامِ لُزُومُ الِاعْتِكَافِ الْمَسْنُونِ بِالشُّرُوعِ وَإِنَّ لُزُومَ قَضَاءِ جَمِيعِهِ أَوْ بَاقِيهِ مُخَرَّجٌ عَلَى قَوْلِ أَبِي يُوسُفَ أَمَّا عَلَى قَوْلِ غَيْرِهِ فَيَقْضِي الْيَوْمَ الَّذِي أَفْسَدَهُ لِاسْتِقْلَالِ كُلِّ يَوْمٍ بِنَفْسِهِ

Al Bahr Al Raiq . Kitab Al-Sawm , Baab Ali’tikaaf , v2 pg 326

وَقَدْ عَلِمْت أَنَّ الْفَسَادَ لَا يُتَصَوَّرُ إلَّا فِي الْوَاجِبِ وَإِذَا فَسَدَ وَجَبَ عَلَيْهِ الْقَضَاءُ بِالصَّوْمِ عِنْدَ الْقُدْرَةِ جَبْرًا لِمَا فَاتَهُ إلَّا فِي الرِّدَّةِ خَاصَّةً غَيْرَ أَنَّ الْمَنْذُورَ بِهِ إنْ كَانَ اعْتِكَافَ شَهْرٍ بِعَيْنِهِ يَقْضِي قَدْرَ مَا فَسَدَ لَا غَيْرُ وَلَا يَلْزَمُهُ الِاسْتِقْبَالُ كَالصَّوْمِ الْمَنْذُورِ بِشَهْرٍ بِعَيْنِهِ إذَا أَفْطَرَ يَوْمًا وَجَبَ قَضَاؤُهُ لَا يَلْزَمُهُ الِاسْتِقْبَالُ كَمَا فِي صَوْمِ رَمَضَانَ