Author: jknfatawa1

Different Types of Discharge

jknfatawa1 Purity, Purity

31st October 2023

السلام عليكم و رحمة الله و بركاته

Question: What type of discharge breaks Wudhu? What if it is not flowing discharge but its ever so slightly wet and the tiniest bit?

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query discharge is categorised into three main types:

  • Manī – The discharge that exits upon sexual climax. This necessitates Ghusl.
  • Madhī – The fluid that exits the body at the time of sexual arousal and sexual foreplay. This necessitates Wudhu only.
  • Wadī – The general fluid that exits the private area after urination.[1]With regards to women, this divides into three subcategories:
  • The moisture that exits from the external vulva (Al Farj al Kharij). This is considered pure and does not break the Wudhu. This moisture is clear or white in colour. It is the sweating of the vagina.
  • The moisture that exits from the inner vulva (Al Farj ad dakhil). If this is also clear/white and exits without ailment, it is considered pure as mentioned by Imam Nawawi.[2]
  • The discharge which exits from beyond the vagina (uterus etc). This is impure and necessitates Wudhu.[3]

 

It should be noted that it is difficult to determine exactly which region the vaginal discharge exited from and due to vaginal discharge often oxidising and changing colour, it is also extremely difficult to differentiate between it being the natural sweat of the vagina and it exiting due to an ailment. Therefore, women should renew their Wudhu upon seeing vaginal discharge and if she deals with chronic vaginal discharge, then she must renew her wudhu at the time of every Fardh Salah.[4]

Regarding your question about flowing discharge, it is not necessary that the discharge be flowing. Any amount of vaginal discharge exiting the passage is enough to necessitate Wudhu.

 

 

[Allāh Knows Best]

 

 

Written by:  Apa Samreena Kashif          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

 

 

[1] Samarqandi, Tuhfatul Fuqaha, Kitab at-Taharah, Bab al-Hadath, Vol.1, pg.27

ثمَّ الْمَنِيّ هُوَ المَاء الْأَبْيَض الغليظ الَّذِي ينكسر بِهِ الذّكر وتنقطع بِهِ الشَّهْوَة والمذي هُوَ المَاء الْأَبْيَض الرَّقِيق الَّذِي يخرج عِنْد الملاعبة

والودي هُوَ المَاء الْأَبْيَض الَّذِي يخرج بعد الْبَوْل

 

[2] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitab at-Taharah, Bab al-Anjaas, Vol.1, pg. 682

اى: برطوبة الفرج امّا عتده فهى طاهرة كسائر رطوبات البدن
(قوله: برطوبة الفرج) أي: الداخل بدليل قوله : أولج، و امّا رطوبة الفرج الخارج فطاهرة اتفاقا.اه . ح. و في منهاج الإمام النووي: رطوبة الفرج ليست بنجسة في الأصح ، قال ابن حجر في شرحه : و هى ماءٌ أبيض متردد بين المذي والعرق، يخرج من باطن الفرج الذي لا يجب غسله، بخلاف ما يخرج مما يجب غسله فإنه طاهر قطعا، و من وراء باطن الفرج فإنه نجس قطعا ككلّ خارج من الباطن كالماء الخارج مع الولد أو قبيله

[3] Kasani, Badai Sinai, Kitab at-Taharah, Vol.1, pg. 26

وَرُوِيَ عَنْ مُحَمَّدٍ فِي رَجُلٍ أَقْلَفَ خَرَجَ الْبَوْلُ أَوْ الْمَذْيُ مِنْ ذَكَرِهِ، حَتَّى صَارَ فِي قُلْفَتِهِ فَعَلَيْهِ الْوُضُوءُ، وَصَارَ بِمَنْزِلَةِ الْمَرْأَةِ إذَا خَرَجَ الْمَذْي، أَوْ الْبَوْلُ مِنْ فَرْجِهَا، وَلَمْ يَظْهَرْ، وَلَوْ حَشَا الرَّجُلُ إحْلِيلَهُ بِقُطْنَةٍ فَابْتَلَّ الْجَانِبُ الدَّاخِلُ مِنْهَا لَمْ يُنْتَقَضْ وُضُوءُهُ لِعَدَمِ الْخُرُوجِ، وَإِنْ تَعَدَّتْ الْبَلَّةُ إلَى الْجَانِبِ الْخَارِجِ يُنْظَرَ إنْ كَانَتْ الْقُطْنَةُ عَالِيَةً أَوْ مُحَاذِيَةً لِرَأْسِ الْإِحْلِيلِ يُنْتَقَضُ وُضُوءُهُ لِتَحَقُّقِ الْخُرُوجِ

 

[4] Thanwi, Imdadul Fatawa, Hukm Ratoobatil Farj, page 121-130

Fat Transfer: Permissible or Not?

jknfatawa1 Medical

30th October 2023

 

Question: I would like to know what is the ruling on getting a fat transfer/grafting for my face by transferring some of one’s own body fat onto the face when the face looks sunken and unsymmetrical. And what if someone wants to transfer their own fat onto another body part such as the butt or breast to reshape their size then is this permissible?

 

الجواب حامداً و مصلياً

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

 

Answer

To begin with, the cosmetic industry is a million-dollar industry profiting on peoples’ desires to undergo certain physical changes. Fat transfer or known as fat grafting is one of many modern medical procedures used to reshape, remedy or modify certain body parts to improve the physical appearance. Whilst Islām allows beautification for women in general, it demarcates the boundaries of permissible and non-permissible forms of beautification. To answer your question, we must first briefly explore its procedure and its effect on the physical body.

 

What is the medical procedure of fat transfer and what does it treat?

Fat transfer is a minimal invasive cosmetic procedure that transfers one’s own body fat from one place to another to increase the volume size of the desired area. The plastic surgeon harvests small amount of excess fat from those areas containing more fat such as the belly, thighs and hips using a liposuction needle and then injects its tiny droplets into the tissues of the face, cheeks, under the eyes, lips (lip augmentation), breast (breast augmentation) or buttocks (Brazillian butt lifts). The extracted fat is first purified and then an incision is made where the fat is reinserted. The area is then closed with dissolvable stitches. The procedure can last between one to four hours depending on where the fat is being injected. The larger the volume size required, the longer the procedure. Fat transfer is done for many reasons such as to add a natural look to the area by reconstructing the shape of the area, correcting uneven shapes or repairing damaged areas for instance repairing facial scars, and reducing wrinkles.[1] Given the details of the procedure, many opt for it mostly to enhance their youthful appearance in order to increase self-confidence and reduce anxiety. Some however opt for it to correct the deformity to restore the shape to its natural appearance as opposed to beautification.[2]

The treatment is permanent and surgeons advise patience of its potential risks after the surgery for instance bruises, swellings, soreness, bleeding under the skin nerve damage and build up of fluid. Fat transfer is significantly different from filler treatments. Fillers inject hyaluronic acid in the desired area that is synthetically manufactured in labs. It is a non-invasive procedure used to protrude a small area of the face and lips etc. It takes place in a very short period and the procedure is reversable and temporary. Contrarily, fat transfer uses the body’s own natural fat to treat large volume loss of an area. It is an invasive procedure that takes place in an operational theatre up to few hours where the patient is sedated. The procedure is non-reversible leaving a permanent effect. It is important to understand this distinction so as not to conflate both of their respective Islamic rulings.

 

Islamic Principles Concerning Fat Transfer

There are three important aspects to be considered for fat transfer procedure. First is whether such cosmetic treatment constitutes alteration of Allāh’s natural creation or not. Secondly, whether or not such medical procedure falls under necessity for the sake of restoring the natural look and finally, using one’s own body fat as a treatment. Concerning the first issue, Allāh Almighty created us in this natural body and entrusted human beings with it and prohibited any form of alteration that infringes its natural creation. Alteration (or known as taghyeer) entails a significant change to one’s natural body permanently that is contrary to its purposeful creation. Allāh Almighty states in the Quran quoting Iblis when he was permanently expelled from Jannah saying, “……..and I shall surely command them (of unlawful things) and they will most certainly alter the creation of Allāh.”[3]

Allamah Alusi rahimahullah comments on the word taghyeer used in this verse,

وتغيير فطرة الله تعالى التي هي الإسلام واستعمال الجوارح والقوى فيما لا يعود على النفس كمالا ولا يوجب لها من الله سبحانه زلفى.

“Alteration of Allāh’s innate creation is Islām (i.e. changing one’s natural religion) and using the bodily limbs and strength in a way that does not return (i.e. benefit) the person in its complete sense and neither does it necessitate in drawing one closer to Allāh”[4]

 

Using the bodily limbs in a way that does not benefit it completely is to imply that either it causes harm to the body or it is unnecessary. Shaykh Khalid Saifullah Rahmani summarises the explanation of taghyeer in light of the exegete scholars under the above verse stating that it means the alteration is so significant that the purposeful nature of one’s creation is lost or someone perpetrates a certain act that opposes one’s own natural creation. An example he discusses is the prohibition of sterilising oneself to permanently block pregnancy or insemination. This is due to permanently blocking something that Allāh naturally created in us.[5] Undergoing such changes requires a surgical operation which either adds or removes something unnecessary from the body and leaves a permanent effect. Citing Ibn Jareer Tabari rahimahullah, Allamah Ibn Hajr rahimahullah states that a woman is not permitted to change certain parts of her natural body by adding or removing something for beautification irrespective for her husband or for someone else.[6]  This also includes altering certain bodily parts to enhance one’s youthful appearance. The hadeeth for instance prohibits women from parting their teeth and attaching (human) hair with their own because women used to do that to make themselves look younger.[7] It also becomes a form of deception because tampering with the body by undergoing certain changes for beautification is to conceal one’s natural appearance.

The second issue is undergoing a medical procedure to restore one’s natural looks by treating an illness, treating the abnormal condition, removing harm or correcting a defect. A general survey of the classical fiqh corpora reveals that such procedures are generally permitted because the aim is removing the harm or an unnatural defect. Jurists for instance permit a person to amputate an additional finger or to surgically remove an illness through an invasive procedure.[8] Likewise, creating gaps in the teeth for beautification is prohibited but doing so for treatment or to remove a defect is permissible.[9] Restoring the natural look by removing the defect or an illness falls under the remit of dharuriyāt and hājiyāt meaning genuine duress and necessity, both of which the Shariah consider.[10] Arguably, in specific instances where the patient uses fat transfer only to treat the abnormal condition and remove the defect would fall under necessity.

Finally, using one’s own fat for medical treatment. As a general rule, fat and blood are considered impure and after exiting the body, they cannot be utilised. Moreover, one’s own body parts are a sacred trust which cannot be exploited for unnecessary purposes. Hanafi jurists have for instance disallowed transplanting bodily organs without necessity due to its sacredness.[11] However, if it is used to replace a dysfunctional organ to restore one’s health then it is permitted.[12] Likewise in a hypothetical scenario, if a qualified Muslim doctor prescribes drinking blood as the only form of cure then it is permitted only when there is no equally effective medicine to treat the illness.[13] Such examples imply that prohibitions are compromised in instances of genuine necessity but only to the extent that is necessary.[14]

 

Summative Points about Fat Transfer

In light of the above discussion, we conclude with the following rulings about fat transfer;

  1. The natural body is a trust from Allāh Almighty that must not be tampered with contrary to its purposeful nature.
  2. Beatification is generally permitted for women to please their husbands so long as it does not involve alteration of the natural creation as described above.
  3. Having fat transfer procedures done to enhance one’s youthful appearance and increase attraction such as a butt-lift and breast augmentation is not permissible as it constitutes a form of altering one’s natural creation and the use of impurity for treatment. Likewise, having it transferred onto the face would not be permitted unless the volume size of the face is significantly deformed.
  4. If the procedure is for treating abnormality by restoring the area to its natural condition, repairing damage such as removing facial scars and cuts or reshaping to its natural volume size that was significantly deformed or reduced due to an existing illness then this would be permissible and would fall under the remit of necessity. This should be left as a last resort after exhausting other permissible avenues not equally effective as fat transfer. Moreover, the risks involved must not lead to greater harm nor should its harm outweigh the benefits. We generally recommend people to consult a Muslim expert in the field the viability of the procedure in light of their circumstances whilst noting the Islamic principles as described above.

 

 [Allãh Knows Best]

 

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

 

[1] See Surgical fat transfer – NHS (www.nhs.uk),

Fat Transfer: Surgeries, Results, Risks & What to Expect (clevelandclinic.org),

Surgical fat transfer – NHS (www.nhs.uk),

Fat Transfer To Face – Fat Transfer Under Eyes | UK Aesthetic

What Does Brazilian Butt Lift Surgery Do? (webmd.com)

Breast augmentation – Mayo Clinic  [accessed on October 2023]

 

[2] Ibid

[3] Surah Nisa [4:119]

 

[4] Rooh Ma’ani vol 3 p. 144, Surah Nisa [4:119]

 

[5] Jadeed Fiqhi Masail vol 5, p. 98

 

[6] Ibn Hajr, vol 10, p. 377.

قَالَ الطَّبَرِيُّ لَا يَجُوزُ لِلْمَرْأَةِ تَغْيِيرُ شَيْءٍ مِنْ خِلْقَتِهَا الَّتِي خَلَقَهَا اللَّهُ عَلَيْهَا بِزِيَادَةٍ أَوْ نَقْصٍ الْتِمَاسَ الْحُسْنِ لَا لِلزَّوْجِ وَلَا لِغَيْرِهِ كَمَنْ تَكُونُ مَقْرُونَةَ الْحَاجِبَيْنِ فَتُزِيلُ مَا بَيْنَهُمَا تَوَهُّمُ الْبَلَجَ أَوْ عَكْسَهُ

Ibn Jareer however strictly disapproves of women removing any kind of facial hair whether on the beard or moustache. Majority of the scholars however allow it as that does not entail altering one’s own natural creation.

 

[7] Jadeed Fiqhi Masail vol 1 p. 303

 

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus al-Hadhr wal Ibahat, vol 21 p. 454-455

فَصْلٌ فِي النَّظَرِ وَالْمَسِّ

وَوَصْلُ الشَّعْرِ بِشَعْرِ الْآدَمِيِّ حَرَامٌ سَوَاءٌ كَانَ شَعْرَهَا أَوْ شَعْرَ غَيْرِهَا لِقَوْلِهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «لَعَنَ اللَّهُ الْوَاصِلَةَ وَالْمُسْتَوْصِلَةَ وَالْوَاشِمَةَ وَالْمُسْتَوْشِمَةَ وَالْوَاشِرَةَ وَالْمُسْتَوْشِرَةَ وَالنَّامِصَةَ وَالْمُتَنَمِّصَةَ» النَّامِصَةُ الَّتِي تَنْتِفُ الشَّعْرَ مِنْ الْوَجْهِ وَالْمُتَنَمِّصَةُ الَّتِي يُفْعَلُ بِهَا ذَلِكَ

(قَوْلُهُ «لَعَنَ اللَّهُ الْوَاصِلَةَ» إلَخْ) الْوَاصِلَةُ: الَّتِي تَصِلُ الشَّعْرَ بِشَعْرِ الْغَيْرِ وَاَلَّتِي يُوصَلُ شَعْرُهَا بِشَعْرٍ آخَرَ زُورًا وَالْمُسْتَوْصِلَةُ: الَّتِي يُوصَلُ لَهَا ذَلِكَ بِطَلَبِهَا وَالْوَاشِمَةُ: الَّتِي تَشِمُ فِي الْوَجْهِ وَالذِّرَاعِ، وَهُوَ أَنْ تَغْرِزَ الْجِلْدَ بِإِبْرَةٍ ثُمَّ يُحْشَى بِكُحْلٍ أَوْ نِيلٍ فَيَزْرَقُّ وَالْمُسْتَوْشِمَةُ: الَّتِي يُفْعَلُ بِهَا ذَلِكَ بِطَلَبِهَا وَالْوَاشِرَةُ: الَّتِي تُفْلِجُ أَسْنَانَهَا أَيْ تُحَدِّدُهَا وَتُرَقِّقُ أَطْرَافَهَا تَفْعَلُهُ الْعَجُوزُ تَتَشَبَّهُ بِالشَّوَابِّ وَالْمُسْتَوْشِرَةُ: الَّتِي يُفْعَلُ بِهَا بِأَمْرِهَا اهـ اخْتِيَارٌ، وَمِثْلُهُ فِي نِهَايَةِ ابْنِ الْأَثِيرِ وَزَادَ أَنَّهُ رُوِيَ عَنْ عَائِشَةَ – رَضِيَ اللَّهُ تَعَالَى عَنْهَا – أَنَّهَا قَالَتْ: لَيْسَ الْوَاصِلَةُ بِاَلَّتِي تَعْنُونَ. وَلَا بَأْسَ أَنْ تَعْرَى الْمَرْأَةُ عَنْ الشَّعْرِ، فَتَصِلَ قَرْنًا مِنْ قُرُونِهَا بِصُوفٍ أَسْوَدَ وَإِنَّمَا الْوَاصِلَةُ الَّتِي تَكُونُ بَغِيًّا فِي شَبِيهَتِهَا فَإِذَا أَسَنَّتْ وَصَلَتْهَا بِالْقِيَادَةِ وَالْوَاشِرَةُ كَأَنَّهُ مِنْ وَشَرَتْ الْخَشَبَةَ بِالْمِيشَارِ غَيْرِ مَهْمُوزٍ

 

Umdatul Qari vol 19, p. 225

(لِلْحسنِ) ، يتَعَلَّق بالمتفلجات أَي: لأجل الْحسن، قيد بِهِ لِأَن الْحَرَام مِنْهُ هُوَ الْمَفْعُول لطلب الْحسن، أما إِذا احْتِيجَ إِلَيْهِ لعلاج أَو عيب فِي السن وَنَحْوه فَلَا بَأْس بِهِ، وَقَالَ النَّوَوِيّ: يفعل ذَلِك الْعَجُوز وَشبههَا إِظْهَارًا للصغر وَحسن الْأَسْنَان، وَهَذَا الْفِعْل حرَام على الفاعلة وَالْمَفْعُول بهَا

 

[8] Fatawa Hindiyyah, Kitāb al-Karahiyyah, vol 5, p. 360

لَا بَأْسَ بِقَطْعِ الْعُضْوِ إنْ وَقَعَتْ فِيهِ الْآكِلَةُ لِئَلَّا تَسْرِيَ كَذَا فِي السِّرَاجِيَّةِ لَا بَأْسَ بِقَطْعِ الْيَدِ مِنْ الْآكِلَةِ وَشَقِّ الْبَطْنِ لِمَا فِيهِ كَذَا فِي الْمُلْتَقَطِ.

 

[9] Mirqat Sharh Mishkat vol 7, p. 2819

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

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

 

[10] Shaykh Khalid Saifullah Rahmani, Muhadharat Usul al-Fiqh p. 255

 

[11]  Fatawa Hindiyyah, Kitāb al-Karahiyyah, vol 5, p. 434-5

الْبَابُ الثَّامِنَ عَشَرَ فِي التَّدَاوِي وَالْمُعَالَجَاتِ

الِانْتِفَاعُ بِأَجْزَاءِ الْآدَمِيِّ لَمْ يَجُزْ قِيلَ لِلنَّجَاسَةِ وَقِيلَ لِلْكَرَامَةِ هُوَ الصَّحِيحُ كَذَا فِي جَوَاهِرِ الْأَخْلَاطِيِّ.

 

 

[12] See Jadeed Fiqhi Masail vol 5 pp. 65-85 for detailed discussion on organ transplantation

 

[13] Fatawa Hindiyyah, Kitāb al-Karahiyyah, vol 5, p. 434-5

الْبَابُ الثَّامِنَ عَشَرَ فِي التَّدَاوِي وَالْمُعَالَجَاتِ

يَجُوزُ لِلْعَلِيلِ شُرْبُ الدَّمِ وَالْبَوْلِ وَأَكْلُ الْمَيْتَةِ لِلتَّدَاوِي إذَا أَخْبَرَهُ طَبِيبٌ مُسْلِمٌ أَنَّ شِفَاءَهُ فِيهِ وَلَمْ يَجِدْ مِنْ الْمُبَاحِ مَا يَقُومُ مَقَامَهُ

 

[14] Ibn Nujaym, Al-Ashbah wa Nazair, p. 73

الضَّرُورَاتُ تُبِيحُ الْمَحْظُورَاتِ

مَا أُبِيحَ لِلضَّرُورَةِ يُقَدَّرُ بِقَدْرِهَا

Skincare Products Containing Collagen

jknfatawa1 Lawful & Unlawful

27th October 2023

 

السلام عليكم و رحمة الله و بركاته

Question:  Is it permissible to use skincare with collagen when the source of collagen is unknown?

الجواب حامداً و مصلياً

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

 

Answer

In reference to the above question collagen is a structural protein commonly found in animal skin, bones, cartilage and tendons. It is used in many products from cosmetics to packaging. To extract the maximum amount of collagen from animals, pre-treatment is required. These consist of either acid, alkaline or skin-specific treatment.[1] Collagen is commonly used in skincare products due to providing structure, strength and support to areas such as hair, bones and skin. It maintains the skin’s elasticity to keep it plump and firm.

There are a number of factors to be considered when using products derived from animal skins and bones etc. One is that the animal must be halal animal slaughtered according to the Islamic principles e.g. cow, sheep etc. If it is obtained from fish then it is also pure and permissible. If the slaughtered animal was unlawful then the body parts that don’t contain life such as hair, hooves, nails, skin and bones etc become pure and lawful to use externally and not its flesh or fat.[2] If the collagen was sourced from pig, then it would remain impure and unlawful to utilise any of its body parts.[3]

The above applies only when the source does not undergo any physical change and remains in its original state. If the impure animal source undergoes substantial physical change whereby the molecular structure of the impure substance is altered entirely then it now becomes pure and permissible to use.[4] In this case, for the skincare products to be deemed permissible for use, it is required that a substantial chemical change occurs to the molecular property of the impurity (i.e. collagen). This is achieved by the extraction methods used as range of ingredients are added. One type of extraction process is acid hydrolysis, within this extraction the electrostatic repulsive force used aids in molecular separation. A second method is Ultra-sound assisted extraction, during alkali treatment ultrasound assistant is used to impair hydrogen and covalent bonds between the collagen.[5]

Changes can often lead to a significant physical change of substances, although it is required that they are referred to by a different name other than what it was previously known. It is due to the above reasons that these substances are no longer deemed impure as the original impure properties no longer exist.

To summarise, if it is sourced from pure substance then permissible to use and if derived from impure substance and undergoes physical change during the process then permissible to use. This answer is to clarify the general Islamic ruling but we recommend contacting the seller or company to enquire more details about the collagen extract and process for more clarity on the issue.

 

[Allāh Knows Best]

 

 

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

[1] Matinong, A.M. et al (2022), Collagen Extraction from Animal Skin, Available at:   https://www.ncbi.nlm.nih.gov/pmc/articles/PMC9219788/  [Accessed October 2023]

 

[2] Badai Sanai, Vol 1, Pg 86

وَمِنْهَا) الذَّكَاةُ فِي تَطْهِيرِ الذَّبِيحِ، وَجُمْلَةُ الْكَلَامِ فِيهَا أَنَّ الْحَيَوَانَ إنْ كَانَ مَأْكُولَ اللَّحْمِ فَذُبِحَ طَهُرَ بِجَمِيعِ أَجْزَائِهِ إلَّا الدَّمَ الْمَسْفُوحَ، وَإِنْ لَمْ يَكُنْ مَأْكُولَ اللَّحْمِ فَمَا هُوَ طَاهِرٌ مِنْ الْمَيْتَةِ، مِنْ الْأَجْزَاءِ الَّتِي لَا دَمَ فِيهَا، كَالشَّعْرِ وَأَمْثَالِهِ، يَطْهُرُ مِنْهُ بِالذَّكَاةِ عِنْدَنَا. وَأَمَّا الْأَجْزَاءُ الَّتِي فِيهَا الدَّمُ كَاللَّحْمِ وَالشَّحْمِ وَالْجِلْدِ فَهَلْ تَطْهُرُ بِالذَّكَاةِ، اتَّفَقَ أَصْحَابُنَا عَلَى أَنَّ جِلْدَهُ يَطْهُرُ بِالذَّكَاةِ وَقَالَ الشَّافِعِيُّ: لَا يَطْهُرُ وَجْهُ قَوْلِهِ أَنَّ الذَّكَاةَ لَمْ تُفِدْ حِلًّا فَلَا تُفِيدُ طُهْرًا وَهَذَا؛ لِأَنَّ أَثَرَ الذَّكَاةِ يَظْهَرُ فِيمَا وُضِعَ لَهُ أَصْلًا، – وَهُوَ حِلُّ تَنَاوُلِ اللَّحْمِ – وَفِي غَيْرِهِ تَبَعًا فَإِذَا لَمْ يَظْهَرْ أَثَرُهَا فِي الْأَصْلِ كَيْفَ يَظْهَرُ فِي التَّبَعِ؛ فَصَارَ كَمَا لَوْ ذَبَحَهُ مَجُوسِيٌّ.

(وَلَنَا) مَا رُوِيَ عَنْ النَّبِيِّ ﷺ أَنَّهُ قَالَ: «دِبَاغُ الْأَدِيمِ ذَكَاتُهُ» أَلْحَقَ الذَّكَاةَ بِالدِّبَاغِ، ثُمَّ الْجِلْدُ يَطْهُرُ بِالدِّبَاغِ كَذَا بِالذَّكَاةِ؛ لِأَنَّ الذَّكَاةَ تُشَارِكُ الدِّبَاغَ فِي إزَالَةِ الدِّمَاءِ السَّائِلَةِ، وَالرُّطُوبَاتِ النَّجِسَةِ، فَتُشَارِكُهُ فِي إفَادَةِ الطَّهَارَةِ، وَمَا ذُكِرَ مِنْ مَعْنَى التَّبَعِيَّةِ فَغَيْرُ سَدِيدٍ؛ لِأَنَّ طَهَارَةَ الْجِلْدِ حُكْمٌ مَقْصُودٌ فِي الْجِلْدِ، كَمَا أَنَّ تَنَاوُلَ اللَّحْمِ حُكْمٌ مَقْصُودٌ فِي اللَّحْمِ، وَفِعْلُ الْمَجُوسِيِّ لَيْسَ بِذَكَاةٍ؛ لِعَدَمِ أَهْلِيَّةِ الذَّكَاةِ، فَلَا يُفِيدُ الطَّهَارَةَ فَتَعَيَّنَ تَطْهِيرُهُ بِالدِّبَاغِ، وَاخْتَلَفُوا فِي طَهَارَةِ اللَّحْمِ وَالشَّحْمِ، ذَكَرَ الْكَرْخِيُّ فَقَالَ: كُلُّ حَيَوَانٍ يَطْهُرُ بِالدِّبَاغِ؛ يَطْهُرُ جِلْدُهُ بِالذَّكَاةِ، فَهَذَا يَدُلُّ عَلَى أَنَّهُ يَطْهُرُ لَحْمُهُ وَشَحْمُهُ وَسَائِرُ أَجْزَائِهِ؛ لِأَنَّ الْحَيَوَانَ اسْمٌ لِجُمْلَةِ الْأَجْزَاءِ.

وَقَالَ بَعْضُ مَشَايِخِنَا وَمَشَايِخِ بَلْخٍ: إنَّ كُلَّ حَيَوَانٍ يَطْهُرُ جِلْدُهُ بِالدِّبَاغِ يَطْهُرُ جِلْدُهُ بِالذَّكَاةِ، فَأَمَّا اللَّحْمُ وَالشَّحْمُ وَنَحْوُهُمَا فَلَا يَطْهُرُ، وَالْأَوَّلُ أَقْرَبُ إلَى الصَّوَابِ؛ لِمَا مَرَّ أَنَّ النَّجَاسَةَ لِمَكَانِ الدَّمِ الْمَسْفُوحِ، وَقَدْ زَالَ بِالذَّكَاةِ.

 

[3] Tuhfatul Fuqaha, Vol 1, Pg 52-53

وَأما الْخِنْزِير فيروى عَن أبي حنيفَة رَضِي الله عَنهُ أَنه نجس الْعين

فَيحرم اسْتِعْمَال شعره وَسَائِر أَجْزَائِهِ إِلَّا أَنه رخص فِي شعره للخرازين لأجل الْحَاجة

 

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

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

 

Fatawa Hindiyyah, Kitāb al-Tahārah, vol 1, p. 50

[الْبَابُ السَّابِعُ فِي النَّجَاسَةِ وَأَحْكَامِهَا وَفِيهِ ثَلَاثَةُ فُصُولٍ]

[الْفَصْلُ الْأَوَّلُ فِي تَطْهِيرِ الْأَنْجَاسِ]

الْحِمَارُ أَوْ الْخِنْزِيرُ إذَا وَقَعَ فِي الْمَمْلَحَةِ فَصَارَ مِلْحًا أَوْ بِئْرِ الْبَالُوعَةِ إذَا صَارَ طِينًا يَطْهُرُ عِنْدَهُمَا خِلَافًا لِأَبِي يُوسُفَ – رَحِمَهُ اللَّهُ -. كَذَا فِي مُحِيطِ السَّرَخْسِيِّ……….جُعِلَ الدُّهْنُ النَّجِسُ فِي الصَّابُونِ يُفْتَى بِطَهَارَتِهِ؛ لِأَنَّهُ تَغَيَّرَ. كَذَا فِي الزَّاهِدِيِّ

 

[5] Matinong, A.M. et al (2022),  Collagen Extraction from Animal Skin, Available at:   https://www.ncbi.nlm.nih.gov/pmc/articles/PMC9219788/  [Accessed October 2023]

 

Ruling on Reiterating the Divorce Words

jknfatawa1 Divorce

10th October 2023

 Question: Me and my wife were arguing and in a fit of rage, I pronounced You are Talaq’. I then added ‘here you go, you are divorced and it’s not over’ and repeated it again. The intention was to give one divorce only and the second and third time was to merely to reiterate that she is divorced, referring to the first divorce and not to pronounce multiple divorces as I am aware that issuing three divorces is not permissible. Kindly confirm whether only one divorce has occurred or three.

 

الجواب حامداً و مصلياً

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

 

Answer

Concerning your case in question, if what you have said is true to its very nature and you only intended one divorce and the subsequent mentioning were meant to inform and reiterate the initial divorce then diyanatan (ethically; a personal matter between you and Allāh) your statement will be valid and only one divorce will count but qadha’an (judicially) it will count as multiple divorces.[1] In the case where it is classed as one divorce then you have the option to reconcile the marriage or to leave her to complete here waiting period. It begs the question whether your wife agrees to this or not. In such circumstances, the husband’s intention generally matters but if the wife heard three divorces and believes that three divorces have occurred then she must separate from you.[2] If she is unsure herself then the husband’s intention will count.

 

[Allãh Knows Best]

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Talāq, vol 9 p. 296-297

مَطْلَبٌ الطَّلَاقُ يَقَعُ بِعَدَدٍ قُرِنَ بِهِ لَا بِهِ

كَرَّرَ لَفْظَ الطَّلَاقِ وَقَعَ الْكُلُّ، وَإِنْ نَوَى التَّأْكِيدَ دِينَ

(قَوْلُهُ كَرَّرَ لَفْظَ الطَّلَاقِ) بِأَنْ قَالَ لِلْمَدْخُولَةِ: أَنْتِ طَالِقٌ أَنْتِ طَالِقٌ أَوْ قَدْ طَلَّقْتُكِ قَدْ طَلَّقْتُكِ أَوْ أَنْتِ طَالِقٌ قَدْ طَلَّقْتُك أَوْ أَنْتِ طَالِقٌ وَأَنْتِ طَالِقٌ، وَإِذَا قَالَ: أَنْتِ طَالِقٌ ثُمَّ قِيلَ لَهُ مَا قُلْتُ؟ فَقَالَ: قَدْ طَلَّقْتُهَا أَوْ قُلْتُ هِيَ طَالِقٌ فَهِيَ طَالِقٌ وَاحِدَةً لِأَنَّهُ جَوَابٌ، كَذَا فِي كَافِي الْحَاكِمِ (قَوْلُهُ وَإِنْ نَوَى التَّأْكِيدَ دِينَ) أَيْ وَوَقَعَ الْكُلُّ قَضَاءً، وَكَذَا إذَا طَلَّقَ أَشْبَاهَ: أَيْ بِأَنْ لَمْ يَنْوِ اسْتِئْنَافًا وَلَا تَأْكِيدًا لِأَنَّ الْأَصْلَ عَدَمُ التَّأْكِيدِ (قَوْلُهُ وَإِلَّا لَا) أَيْ بِأَنْ قَصَدَ النِّدَاءَ أَوْ أَطْلَقَ فَلَا يَقَعُ عَلَى الْمُعْتَمَدِ

 

Fatawa Hindiyyah, Kitāb Kitāb Talāq, vol 1, p. 390

الْفَصْلُ الْأَوَّلُ فِي الطَّلَاقِ الصَّرِيحِ

رَجُلٌ قَالَ لِامْرَأَتِهِ أَنْتِ طَالِقٌ أَنْتِ طَالِقٌ أَنْتِ طَالِقٌ فَقَالَ عَنَيْت بِالْأُولَى الطَّلَاقَ وَبِالثَّانِيَةِ وَالثَّالِثَةِ إفْهَامَهَا صُدِّقَ دِيَانَةً وَفِي الْقَضَاءِ طَلُقَتْ ثَلَاثًا كَذَا فِي فَتَاوَى قَاضِي خَانْ

مَتَى كَرَّرَ لَفْظَ الطَّلَاقِ بِحَرْفِ الْوَاوِ أَوْ بِغَيْرِ حَرْفِ الْوَاوِ يَتَعَدَّدُ الطَّلَاقُ وَإِنْ عَنَى بِالثَّانِي الْأَوَّلَ لَمْ يُصَدَّقْ فِي الْقَضَاءِ كَقَوْلِهِ يَا مُطَلَّقَةٌ أَنْتِ طَالِقٌ أَوْ طَلَّقْتُك أَنْتِ طَالِقٌ وَلَوْ ذَكَرَ الثَّانِيَ بِحَرْفِ التَّفْسِيرِ وَهُوَ حَرْفُ الْفَاءِ لَا تَقَعُ أُخْرَى إلَّا بِالنِّيَّةِ كَقَوْلِهِ طَلَّقْتُك فَأَنْتِ طَالِقٌ كَذَا فِي الظَّهِيرِيَّةِ.

Fatawa Mahmodiyyah, Ch. Talaq Sareeh, vol 12, pp. 280 and 342

 

[2] Ibn Nujaym, Bahr Rāiq, Kitāb Talāq, vol 3, p. 277

بَابُ أَلْفَاظُ الطَّلَاقِ

وَالْمَرْأَةُ كَالْقَاضِي إذَا سَمِعَتْهُ أَوْ أَخْبَرَهَا عَدْلٌ لَا يَحِلُّ لَهَا تَمْكِينُهُ هَكَذَا اقْتَصَرَ الشَّارِحُونَ وَذَكَرَ فِي الْبَزَّازِيَّةِ وَذَكَرَ الْأُوزْجَنْدِيُّ أَنَّهَا تَرْفَعُ الْأَمْرَ إلَى الْقَاضِي فَإِنْ لَمْ يَكُنْ لَهَا بَيِّنَةٌ يُحَلِّفُهُ فَإِنْ حَلَفَ فَالْإِثْمُ عَلَيْهِ

Sarakhsi, al-Mabsoot, Kitāb Talāq, vol 6, p. 82

بَابُ مَا تَقَعُ بِهِ الْفُرْقَةُ مِمَّا يُشْبِهُ الطَّلَاقَ

وَكُلُّ مَا لَا يُدَيِّنُهُ الْقَاضِي فِيهِ فَكَذَلِكَ الْمَرْأَةُ إذَا سَمِعَتْ مِنْهُ أَوْ شَهِدَ بِهِ شَاهِدَا عَدْلٍ لَا يَسَعُهَا أَنْ تُدَيِّنَ الزَّوْجَ فِيهِ لِأَنَّهَا لَا تَعْرِفُ مِنْهُ إلَّا الظَّاهِرَ كَالْقَاضِي.

 

Forming Under Layers Under the Cap

jknfatawa1 Women

2nd October 2023

السلام عليكم و رحمة الله و بركاته

Question: I know about the prohibition of the camel hump hijab in Islām. The under caps that I have are all very see through therefore I add another under cap or even two sometimes in order for it not to be see through. I love light colours and most of them are usually see through therefore I layer them. Is this haram? My bun is always low and I don’t think it is camel hump hijab. I’m stuck in between my hijab under caps being see through and the camel hump. What shall I do in this situation? I don’t want to be involved in committing haram.

 

الجواب حامداً و مصلياً

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

Answer

In reference to your query the camel hump underneath the hijab usually consists of multiple layering using scarfs, scrunchies or a high bun. This is done to achieve a heightened appearance underneath the hijab making obvious in its exposure which is not permissible. The impermissibility lies in the forms of layering which resembles the camel hump which the Prophet (may peace and blessings be upon him) prohibited.[1] If you yourself are aware that your bun does not resemble a camel hump and remains low and not so obvious that draws attention, then it is permissible for you to continue layering your under-caps for your purpose.[2]

 

 

[Allāh Knows Best]

 

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Sharah Nawawi, Vol 14, P 110

الناس ونساء كاسيات عاريات مميلات مائلات رؤوسهن كأسنمة البخت المائلة لايدخلن الجنة ولايجدن رِيحَهَا وَإِنَّ رِيحَهَا تُوجَدُ مِنْ مَسِيرَةِ كَذَا وَكَذَا) هَذَا الْحَدِيثُ مِنْ مُعْجِزَاتِ النُّبُوَّةِ فَقَدْ وَقَعَ هَذَانِ الصِّنْفَانِ وَهُمَا مَوْجُودَانِ وَفِيهِ ذَمُّ هَذَيْنِ الصِّنْفَيْنِ قِيلَ مَعْنَاهُ كَاسِيَاتٌ مِنْ نِعْمَةِ اللَّهِ عَارِيَاتٌ مِنْ شُكْرِهَا وَقِيلَ مَعْنَاهُ تَسْتُرُ بَعْضَ بَدَنِهَا وَتَكْشِفُ بَعْضَهُ إِظْهَارًا بِحَالِهَا وَنَحْوِهِ وَقِيلَ مَعْنَاهُ تَلْبَسُ ثَوْبًا رَقِيقًا يَصِفُ لَوْنَ بَدَنِهَا وَأَمَّا مَائِلَاتٌ فَقِيلَ مَعْنَاهُ عَنْ طَاعَةِ اللَّهِ وَمَا يَلْزَمُهُنَّ حِفْظُهُ مُمِيلَاتٌ أَيْ يُعَلِّمْنَ غَيْرَهُنَّ فِعْلَهُنَّ الْمَذْمُومَ وَقِيلَ مَائِلَاتٌ يَمْشِينَ مُتَبَخْتِرَاتٍ مُمِيلَاتٍ لِأَكْتَافِهِنَّ وَقِيلَ مَائِلَاتٌ يَمْشُطْنَ الْمِشْطَةَ الْمَائِلَةَ وَهِيَ مِشْطَةُ الْبَغَايَا مُمِيلَاتٌ يَمْشُطْنَ غَيْرِهِنَّ تِلْكَ المشطة ومعنى رؤوسهن كَأَسْنِمَةِ الْبُخْتِ أَنْ يُكَبِّرْنَهَا وَيُعَظِّمْنَهَا بِلَفِّ عِمَامَةٍ أو عصابة أونحوه

 

 

[2] https://www.dorar.net/hadith/sharh/62652

رُؤوسُهنَّ كَأسنمةِ البُخْتِ المائلةِ»، وهي جِمالٌ طِوالُ الأعناقِ، والأسْنمةُ جَمعُ سَنامٍ، وهي الجزءُ المرتفِعُ النَّاتئُ فوْقَ ظَهرِ الجَملِ، وكلَّما كان كَبيرًا وعاليًا كان أكثَرَ مَيلًا واهتزازًا عندَ الحركةِ، فهؤلاء النِّساءُ يُعظِّمْنَ حَجْمَ رُؤوسِهنَّ ويُكبِّرنَها بِلفِّ عِصابةٍ ونحوِها، وقيلَ: يَطمَحْنَ إلى الرِّجالِ لا يَغضُضنْ مِن أبصارهِنَّ، ولا يُنكِّسْنَ رُؤوسَهنَّ، ومُرادُ التَّشبيهِ بأسْنمةِ البُختِ إنَّما هو لارتفاعِ الغَدائرِ أو الضَّفائرِ فوْقَ رُؤوسِهنَّ، وتَكسُّرِها بما يُضفِّرْنَه حتَّى تَميلَ إلى ناحيةٍ مِن نَواحي الرَّأسِ كما يَميلُ سَنامُ البعيرِ.

 

 

An Elderly Woman Leaving Behind Nephews and Nieces only; What do they Receive?

jknfatawa1 Inheritance

                     27th September 2023

 

السلام عليكم و رحمة الله و بركاته

Question: An elderly lady is the last surviving member of her family. She has never married and has no children. She had two brothers and one sister and all have passed away now. They were all married and had children (boys and girls) and grandchildren (boys and girls) of their own. Can you please tell me how here estate would be distributed.

الجواب حامداً و مصلياً

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

 

Answer

In the absence of the dhuwil furoodh (those that have their portions distributed to them directly by the Quran, husband, brother, father etc.) the Asabah relations (those that inherit in the absence of dhuwil furoodh), will receive the entire estate.[1] This is evident from the Quran in the following verse

وَهُوَ يَرِثُهَا إِنْ لَمْ يَكُنْ لَهَا وَلَدٌ

And he [her brother] will inherit all of her estate if she dies childless [An-Nisa 4:176]

In the above case, the elderly woman will have her entire estate distributed between the children of her brothers only. That is to say, all of her nephews and nieces from her blood brothers will receive the entirety of her estate; each male child inheriting double the share of their co-sibling female according to the Qur’anic principle.[2] The children of her nieces and nephews will be deprived. Males inheriting twice the share of females is evidenced by the ayah.

لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ

The share of the male will be twice that of the female [An-Nisa 4:11]

 

 

[Allāh Knows Best]

 

 

Written by:  Maulana Hafiz Mahmud Ali        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

 

[1] Fatawa Hindiyyah, Kitāb al-Mirath, Bāb fi al-asabaath, vol 6, p. 451

 

 (الْبَابُ الثَّالِثُ فِي الْعَصَبَاتِ) وَهُمْ كُلُّ مَنْ لَيْسَ لَهُ سَهْمٌ مُقَدَّرٌ وَيَأْخُذُ مَا بَقِيَ مِنْ سِهَامِ ذَوِي الْفُرُوضِ وَإِذَا انْفَرَدَ أَخَذَ جَمِيعَ الْمَالِ

 

Sarakhsi, al-Mabsoot, Kitāb al-Mirath,  Bāb  Ashab al-Mirath, vol 29 p. 174

 (قَالَ – رَضِيَ اللَّهُ عَنْهُ -) أَصْحَابُ الْمَوَارِيثِ بِالِاتِّفَاقِ صِنْفَانِ أَصْحَابُ الْفَرَائِضِ وَالْعَصَبَاتُ فَأَصْحَابُ الْفَرَائِضِ اثْنَا عَشَرَ نَفَرًا أَرْبَعَةٌ مِنْ الرِّجَالِ وَثَمَانِيَةٌ مِنْ النِّسَاءِ فَالرِّجَالُ الْأَبُ وَالْجَدُّ وَالزَّوْجُ وَالْأَخُ لِأُمٍّ وَالنِّسَاءُ الْأُمُّ وَالْجَدَّةُ وَالْبِنْتُ وَبِنْتُ الِابْنِ وَالْأُخْتُ لِأَبٍ وَأُمٍّ وَالْأُخْتُ لِأَبٍ وَالْأُخْتُ لِأُمٍّ وَالزَّوْجَةُ فَسِتَّةٌ مِنْ هَؤُلَاءِ صَاحِبُ فَرْضٍ فِي عُمُومِ الْأَحْوَالِ وَهُمْ الزَّوْجُ وَالْأَخُ لِأُمٍّ وَالْأُمُّ وَالْجَدَّةُ وَالْأُخْتُ لِأُمٍّ وَالزَّوْجَةُ وَسِتَّةٌ يَتَرَدَّدُ حَالُهُمْ بَيْنَ الْفَرِيضَةِ وَالْعُصُوبَةِ وَهُمْ الْأَبُ وَالْجَدُّ وَالْبِنْتُ وَبِنْتُ الِابْنِ وَالْأُخْتُ لِأَبٍ وَأُمٍّ وَالْأُخْتُ لِأَبٍ وَأَمَّا الْعَصَبَاتُ لَا يُحْصَوْنَ عَدَدًا، وَلَكِنْ يُحْصَوْنَ جِنْسًا وَهُمْ أَصْنَافٌ ثَلَاثَةٌ عَصَبَةٌ بِنَفْسِهِ وَعَصَبَةٌ بِغَيْرِهِ وَعَصَبَةٌ مَعَ غَيْرِهِ. فَأَمَّا الْعَصَبَةُ بِغَيْرِهِ وَالْعَصَبَةُ مَعَ غَيْرِهِ فَقَدْ تَقَدَّمَ بَيَانُهُمَا، وَهَذَا الْبَابُ لِبَيَانِ مَنْ هُوَ عَصَبَةٌ بِنَفْسِهِ وَهُوَ الذَّكَرُ الَّذِي لَا يُفَارِقُهُ الذُّكُورُ فِي نِسْبَةٍ إلَى الْمَيِّتِ فَأَقْرَبُ الْعَصَبَاتِ الِابْنُ، ثُمَّ ابْنُ الِابْنِ، وَإِنْ سَفَلَ، ثُمَّ الْأَبُ، ثُمَّ الْجَدُّ أَبٌ الْأَبِ، وَإِنْ عَلَا، ثُمَّ الْأَخُ لِأَبٍ وَأُمٍّ، ثُمَّ الْأَخُ لِأَبٍ، ثُمَّ ابْنُ الْأَخِ لِأَبٍ وَأُمٍّ، ثُمَّ ابْنُ الْأَخِ لِأَبٍ، ثُمَّ الْعَمُّ لِأَبٍ وَأُمٍّ، ثُمَّ الْعَمُّ لِأَبٍ، ثُمَّ ابْنُ الْعَمِّ لِأَبٍ وَأُمٍّ، ثُمَّ ابْنُ الْعَمِّ لِأَبٍ ثُمَّ عَمُّ الْأَبِ لِأُمٍّ، ثُمَّ عَمُّ الْأَبِ لِأَبٍ، ثُمَّ ابْنُ عَمِّ الْأَبِ لِأَبٍ وَأُمٍّ، ثُمَّ ابْنُ عَمِّ الْأَبِ لِأَبٍ، ثُمَّ عَمُّ الْجَدِّ هَكَذَا وَالْأَصْلُ فِيهِ قَوْلُهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «مَا أَبْقَتْ الْفَرَائِضُ فَلِأَوْلَى رَجُلٍ ذَكَرٍ» مَعْنَاهُ فَلِأَقْرَبِ رَجُلٍ ذَكَرٍ وَالِابْنُ أَقْرَبُ إلَى الْمَيِّتِ مِنْ الْأَبِ لِأَنَّ الِابْنَ تَفَرَّعَ مِنْ الْمَيِّتِ فَالْمَيِّتُ أَصْلُهُ وَالْأَبُ تَفَرَّعَ مِنْهُ الْمَيِّتُ فَهُوَ أَصْلٌ لَهُ وَاتِّصَالُ الْفَرْعِ بِالْأَصْلِ أَظْهَرُ مِنْ اتِّصَالِ الْأَصْلِ بِالْفَرْعِ.

 

[2] Fatawa Hindiyyah, Kitāb al-Mirath, Bāb fi al-asabaath, vol 6, p. 452

 إذَا اجْتَمَعَتْ الْعَصَبَاتُ بَعْضُهَا عَصَبَةٌ بِنَفْسِهَا وَبَعْضُهَا عَصَبَةٌ بِغَيْرِهَا وَبَعْضُهَا عَصَبَةٌ مَعَ غَيْرِهَا فَالتَّرْجِيحُ مِنْهَا بِالْقُرْبِ إلَى الْمَيِّتِ لَا بِكَوْنِهَا عَصَبَةً بِنَفْسِهَا، حَتَّى أَنَّ الْعَصَبَةَ مَعَ غَيْرِهَا إذَا كَانَتْ أَقْرَبَ إلَى الْمَيِّتِ مِنْ الْعَصَبَةِ بِنَفْسِهَا كَانَتْ الْعَصَبَةُ مَعَ غَيْرِهَا أَوْلَى. بَيَانُهُ إذَا هَلَكَ الرَّجُلُ وَتَرَكَ بِنْتًا وَأُخْتًا لِأَبٍ وَأُمٍّ وَابْنَ أَخٍ لِأَبٍ فَنِصْفُ الْمِيرَاثِ لِلْبِنْتِ وَالنِّصْفُ لِلْأُخْتِ وَلَا شَيْءَ لِابْنِ الْأَخِ؛ لِأَنَّ الْأُخْتَ صَارَتْ عَصَبَةً مَعَ الْبِنْتِ وَهِيَ إلَى الْمَيِّتِ أَقْرَبُ مِنْ ابْنِ الْأَخِ، وَكَذَلِكَ إذَا كَانَ مَعَ ابْنِ الْأَخِ عَمٌّ لَا شَيْءَ لِلْعَمِّ، وَكَذَلِكَ إذَا كَانَ مَكَانُ ابْنِ الْأَخِ أَخًا لِأَبٍ لَا شَيْءَ لِلْأَخِ، كَذَا فِي الْمُحِيطِ

 

Pelting the Three Jamaraat: Timings & Rulings

jknfatawa1 Hajj & Umrah

5th June 2023

السلام عليكم و رحمة الله و بركاته

 

Question: I have a few questions regarding the Jamaraat pelting;

1)What are the beginning & end timings of stoning the Jamarat on 10th – 13th, according to the Hanafi School?
2) To observe timing of stoning of 3 Jamarat (10th,11th ,12th  & 13th) is it Fard, Wajib, or Sunnah?
3)If on the 11th and 12th we did stoning of Jamarat before Zawal absent-mindedly, as in didn’t pay serious thought regarding time then what happens to our Hajj? Will it remain valid or not?

 

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

 

Answer:

1: The timings of pelting the 3 Jamaraat are mentioned below. The timings also include the Sunnah, Mubah (permissible but not sunnah nor disliked) and Makrooh (disliked) times as well.

10th Dhul Hijjah- Yawm Al Nahr:

Allocated Time: From Fajr of the 10th to the beginning time of Fajr of the 11th Dhul Hijjah.[1]

Sunnah Time: After sunrise to Zawal, which is just before midday.

Mubah Time: Between Zawal and sunset.

Makrooh time: 1) Between Fajr time until sunrise. 2) Between sunset and Fajr of the 11th.[2]

 

11th Dhul Hijjah:

Allocated Time: After Zawal until before Fajr of the 12th.

Sunnah Time: After Zawal until sunset.

Makrooh Time: After sunset until the Fajr of the 12th.

 

12th Dhul Hijjah:

Allocated Time: After Zawal until before Fajr of the 13th.

Sunnah Time: After Zawal until sunset.

Makrooh Time: After sunset until the Fajr of the 13th.[3]

 

13th Dhul Hijjah (Optional):

Allocated Time: From Fajar until sunset of the 13th.

Sunnah Time: After Zawal until sunset.

Makrooh Time: After Fajr until Zawal.[4]

 

Note: Pelting during the Makrooh times does not necessitate a penalty though discouraged as it reduces the reward. A person may however opt to pelt during the Makrooh times as a last resort if due to genuine reason they are unable to stone during the Sunnah or Mubah times.

 

2: It is wajib to complete the pelting of the three Jamaraat during the above allocated times. If this is not done then qadha and a penalty (dam) will be necessary.

 

3: If the pelting is done before zawaal on the 11th or 12th , the hajj is completed however a penalty dam will need to be given, as it was not done in it’s allocated time. It was also necessary to repeat the pelting again by maghrib on the 13th of Dhul Hijjah but as this time has now passed only a dam will be necessary. [5] A dam is the slaughtering of a sheep or a goat, or 1/7TH of a large animal such as a camel or cow, within the boundaries of Haram.

 

 

[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 Manasik, vol 2 p. 515

(قوله ووقته) أي وقت جوازه أداء من الفجر أي فجر النحر إلى فجر اليوم الثاني قال في البحر: حتى لو أخره حتى طلع الفجر في اليوم الثاني لزمه دم عنده خلافا لهما، ولو رمى قبل طلوع فجر النحر.

لم يصح اتفاقا (قوله ويسن) كذا عبر في مجمع الروايات عن المحيط ووافقه في النهر وعبر العيني بالاستحباب رملي

[2] Fatawa Hindiyya, Kitābul Manasik, vol 1 p. 233

(والكلام في الرمي في مواضع) (الأول) في أوقات الرمي وله أوقات ثلاثة يوم النحر وثلاثة من أيام التشريق أولها يوم النحر ووقت الرمي فيه ثلاثة أنواع مكروه ومسنون ومباح فما بعد طلوع الفجر إلى وقت الطلوع مكروه وما بعد طلوع الشمس إلى زوالها وقت مسنون وما بعد زوال الشمس إلى غروب الشمس وقت مباح والليل وقت مكروه كذا في محيط السرخسي ولو رمى قبل طلوع الفجر لم يصح اتفاقا كذا في البحر الرائق

 

[3] Fatawa Hindiyya, Kitābul Manasik, vol 1 p. 233

وأما وقت الرمي في اليوم الثاني والثالث فهو ما بعد الزوال إلى طلوع الشمس من الغد حتى لا يجوز الرمي فيهما قبل الزوال إلا أن ما بعد الزوال إلى غروب الشمس وقت مسنون وما بعد الغروب إلى طلوع الفجر وقت مكروه هكذا روي في ظاهر الرواية.

[4] Fatawa Hindiyya, Kitābul Manasik, vol 1 p. 233

وأما وقته في اليوم الرابع فعند أبي حنيفة – رحمه الله تعالى – من طلوع الفجر إلى غروب الشمس إلا أن ما قبل الزوال وقت مكروه وما بعده مسنون كذا في محيط السرخسي

[5] Fatawa Hindiyya, Kitābul Manasik, vol 1 p. 233

وأما وقت الرمي في اليوم الثاني والثالث فهو ما بعد الزوال إلى طلوع الشمس من الغد حتى لا يجوز الرمي فيهما قبل الزوال

 

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Manasik, vol 2 p. 521

(قوله فإن وقت الرمي فيه) أي في اليوم الرابع من الفجر للغروب أي غروب شمسه، ولا يتبعه ما بعده من الليل، بخلاف ما قبله من الأيام والمراد وقت جوازه في الجملة، فإن ما قبل الزوال وقت مكروه، وما بعده مسنون؛ وبغروب الشمس من هذا اليوم يفوت وقت الأداء والقضاء اتفاقا شرح اللباب (قوله فمن الزوال لطلوع ذكاء) أي إلى طلوع الشمس من اليوم الرابع، والمراد أنه وقت الجواز في الجملة قال في اللباب: وقت رمي الجمار الثلاث في اليوم الثاني والثالث من أيام النحر بعد الزوال، فلا يجوز قبله في المشهور. وقيل يجوز.
والوقت المسنون فيهما يمتد من الزوال إلى غروب الشمس، ومن الغروب إلى الطلوع وقت مكروه، وإذا طلع الفجر: أي فجر الرابع فقد فات وقت الأداء وبقي وقت القضاء إلى آخر أيام التشريق، فلو أخره عن وقته أي المعين له في كل يوم فعليه القضاء والجزاء، ويفوت وقت القضاء بغروب الشمس في الرابع

A Woman Having a Miscarriage During Hajj

jknfatawa1 Women

26th May 2023 

السلام عليكم و رحمة الله و بركاته

 Question: What should a pregnant women do if she has a miscarriage whilst in Ihram/ performing Hajj. Will she have to stop and do it again another time or is there a way she can still complete her Hajj whilst bleeding? And what about the Hajj Tawafs must she do them or not?

 

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

 

Answer: Concerning your query, a woman who miscarries her baby either becomes a menstruating woman or a woman on nifaas depending on the development of the foetus. Either way the rulings related to a menstruating or a woman on nifaas are generally similar even regarding Hajj. If the miscarriage took place before the forming of the limbs, then the bleeding after the miscarriage will be considered as periods provided that all other conditions are fulfilled such as minimum three days and nights of bleeding. If the miscarriage took place after the limbs were formed, then the bleeding would be regarded as nifaas.[1] This is generally determined by 120 days and beyond since by then not only do the limbs take their full shape but the soul of life is also breathed into it giving it life.

A woman who miscarries in Ihram will remain in the state of Ihram and perform all of the Hajj rituals except for Tawaf regardless if she is in her menstruation or nifas. Concerning the Tawafs, if she is unable to perform Tawaf Ziyarah (obligatory) then she must delay it until she becomes clean from her bleeding and then perform it. There will be no penalty for her in delaying it beyond the stipulated days only if she was unable to perform it fully that is or at least four rounds of it.[2] There will be no penalty for missing Tawaf Qudoom (sunnah) or Tawaf Sadr (wajib) due to menstruation and nifaas.[3]

A final note on this, if the bleeding after the miscarriage is nifaas then it is very likely that she will not become clean before departing for her home country. In this case the scholars have given a concession that she may go into the haram and perform her Tawaf Ziyarah. As a result of this, she will have to give a major penalty which is sacrificing a large animal i.e. camel.[4]

 

 

[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, Kitāb Taharah, vol 1 p. 549

 (وسقط) مثلث السين: أي مسقوط (ظهر بعض خلقه كيد أو رجل) أو أصبع أو ظفر أو شعر، ولا يستبين خلقه إلا بعد مائة وعشرين يوما (ولد) حكما (فتصير) المرأة (به نفساء والأمة أم ولد ويحنث به) في تعليقه وتنقضي به العدة، فإن لم يظهر له شيء فليس بشيء، والمرئي حيض إن دام ثلاثا وتقدمه طهر تام وإلا استحاضة، ولو لم يدر حاله ولا عدد أيام حملها ودام الدم تدع الصلاة أيام حيضها بيقين ثم تغتسل ثم تصلي كمعذور.

 

[2] Muslim Shareef , Hadeeth 1209

باب إِحْرَامِ النُّفَسَاءِ وَاسْتِحْبَابِ اغْتِسَالِهَا لِلإِحْرَامِ وَكَذَا الْحَائِضِ

عَنْ عَائِشَةَ، – رضى الله عنها – قَالَتْ نُفِسَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ بِمُحَمَّدِ بْنِ أَبِي بَكْرٍ بِالشَّجَرَةِ فَأَمَرَ رَسُولُ اللَّهِ صلى الله عليه وسلم أَبَا بَكْرٍ يَأْمُرُهَا أَنْ تَغْتَسِلَ وَتُهِلَّ ‏.‏

Fatawa Hindiyya ,  Kitabul Manasik, Vol 1, Pg 38

الأحكام التي يشترك فيها الحيض والنفاس ثمانية)
ومنها) حرمة الطواف لهما بالبيت وإن طافتا خارج المسجد (١) . هكذا في الكفاية وكذا يحرم الطواف للجنب. هكذا في التبيين.

 Hidaya, Kitabul Hajj, Vol 1, Pg 265

واذا حاضت المرأة عند الاحرام اغتسلت و احرمت و صنعت كما يصنعه الحلج غير انها لا تطوف بالبيت حتى تطهر لحديث عائشة

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Hajj, vol 2 p. 519

(فَإِنْ أَخَّرَهُ عَنْهَا) أَيْ أَيَّامِ النَّحْرِ وَلَيَالِيهَا مِنْهَا (كُرِهَ) تَحْرِيمًا (وَوَجَبَ دَمٌ) لِتَرْكِ الْوَاجِبِ، وَهَذَا عِنْدَ الْإِمْكَانِ، فَلَوْ طَهُرَتْ الْحَائِضُ إنْ قَدْرَ أَرْبَعَةِ أَشْوَاطٍ وَلَمْ تَفْعَلْ لَزِمَ دَمٌ وَإِلَّا لَا

قُلْت: وَبِالْأَخِيرِ صَرَّحَ فِي شَرْحِ اللُّبَابِ وَذَلِكَ كُلُّهُ مَفْهُومٌ مِنْ قَوْلِ الْبَحْرِ عَنْ الْمُحِيطِ إذَا طَهُرَتْ فِي آخِرِ أَيَّامِ النَّحْرِ فَإِنْ أَمْكَنَهَا الطَّوَافُ قَبْلَ الْغُرُوبِ وَلَمْ تَفْعَلْ فَعَلَيْهَا دَمٌ لِلتَّأْخِيرِ وَإِنْ لَمْ يُمْكِنْهَا طَوَافُ أَرْبَعَةِ أَشْوَاطٍ فَلَا شَيْءَ عَلَيْهَا اهـ فَإِنَّ إمْكَانَ الطَّوَافِ لَا يَكُونُ إلَّا بَعْدَ الِاغْتِسَالِ وَقَطْعِ الْمَسَافَةِ. وَفِي الْبَحْرِ أَيْضًا: وَلَوْ حَاضَتْ بَعْدَمَا قَدَرَتْ عَلَى الطَّوَافِ فَلَمْ تَطُفْ حَتَّى مَضَى الْوَقْتُ لَزِمَهَا الدَّمُ لِأَنَّهَا مُقَصِّرَةٌ بِتَفْرِيطِهَا اهـ أَيْ بَعْدَمَا قَدَرَتْ عَلَى أَرْبَعَةِ أَشْوَاطٍ.

 

Fatawa Uthamani, Kiatbul Hajj Vol 2, Pg 223

اگر ايام حج ميں عورت کو حيض آجاۓ تو وہ کیا کرے

Kitabul Fatawa, Kiatbul Hajj, Vol 4 , Pg 110

حائضه کس طرح مناسک حج ادا کرے

[3] Fatawa Hindiyyah, Kitāb al-Manāsik, vol 1, p. 234

وَطَوَافُ الصَّدْرِ وَاجِبٌ عَلَى الْحَاجِّ إذَا أَرَادَ الْخُرُوجَ مِنْ مَكَّةَ فَلَيْسَ عَلَى الْمُعْتَمِرِ طَوَافُ الصَّدْرِ وَلَا يَجِبُ عَلَى أَهْلِ مَكَّةَ وَأَهْلِ الْمَوَاقِيتِ وَمَنْ دُونَهُمْ كَذَا فِي الْإِيضَاحِ وَلَا يَجِبُ عَلَى الْحَائِضِ وَالنُّفَسَاءِ وَلَا عَلَى فَائِتِ الْحَجِّ كَذَا فِي مُحِيطِ السَّرَخْسِيِّ

[4] Hashiyat Tahtawi, Kitabul Hajj, Babul Jinayat, Pg 741

اذا طاف لزيارة جنبا او حائضا  او نفساء فان الواجب  فى هذين الموضعين البدنة

See Jadeed Fiqhi Masa’il

Menstruating Woman Crossing out of the Boundary After Ihram

jknfatawa1 Hajj & Umrah

16th May 2023

 

 

السلام عليكم و رحمة الله و بركاته

Question: My wife is travelling with me for Umrah. We are staying in Makkah for 3 days, then Madinah for 7 days and then return back to Makkah for 6 days. Most likely my wife will be on her periods starting 2 days before arriving at Makkah (in UK) and then her periods will end when we are in Madinah. My question is, must she be in Ihram even though her cycle will start in the UK 2 days before departing or does she get into Ihram when her period ends when we are in Madinah (after we travel from Makkah to Madinah)? If she must enter into Ihram during her cycle in the UK and when she is in Madinah and periods finish, does she have to get back same day to Makkah to perform her Umrah or can she do Umrah as per the original schedule when we come back after 7 days, and during these days must she follow the Ihram rules?

 

 

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

 

Answer: In reference to the aforementioned case scenario, as a general rule anyone who passes the meeqat (boundary) to enter Makkah Mukarramah with the intention of Umrah or Hajj must be in the state of Ihram. Entering Makkah Mukarramah without being in the state of Ihram will necessitate a Dam which is a prescribed penalty of sacrificing a goat or sheep within the Haram vicinity. This rule applies to a menstruating woman also as in she cannot cross the boundary without Ihram and hence must make the intention of Ihram and recite the talbiyah beforehand.  Since she cannot perform her umrah, she must remain in the state of ihram adhering to the rules of Ihram until she becomes clean.  Crossing out of the boundaries however, after entering  into Ihram does not violate the Ihram rules. [1]

Regarding the situation with your wife, she will enter into Ihram in the UK or just before passing the meeqat and remain in the state of Ihram whilst in Makkah Mukarramah for 3 days and in Madinah Munawwarah too. Once she becomes clean in Madinah Munawwarah then she can perform her Umrah according to the schedule as performing it immediately is not compulsory though better to do so. Either way, she must still follow the rules of Ihram until she completes her Umrah.

 

 

[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, Kitāb , vol 3 p. 551

 

 ( وحرم تأخير الإحرام عنها ) كلها ( لمن ) أي لآفاقي ( قصد دخول مكة ) يعني الحرم ( ولو لحاجة ) غير الحج

قوله وحرم إلخ ) فعليه العود إلى ميقات منها وإن لم يكن ميقاته ليحرم منه ، وإلا فعليه دم كما سيأتي بيانه في الجنايات (

Bada’ia al Sanai’a, Vol 2, Pg 164

وكذلك لو أراد بمجاوزة هذه المواقيت دخول مكة لا يجوز له أن يجاوزها إلا محرما، سواء أراد بدخول مكة النسك من الحج أو العمرة أو التجارة أو حاجة أخرى عندنا

 

Fatawa Mahmoodiya, Kitabul Hajj,  Vol 10, Pg 381-385

 میقات سے بلا احرام گزرنا

کے بعد میقات سے خارج ہونا ۔   جواب ۔ ۔۔ ممنوعات احرام سے بچتا رہے۔۔۔میقات سے خارج ہونا احرام سے منافی نہیں ہے۔

 

Is an Illegitimate Child a Mahram to His Grandmother and Aunt?

jknfatawa1 Marriage

1st May 2023

 

السلام عليكم و رحمة الله و بركاته

Question: A man has an illegitimate male child. Can this child come in front of his biological aunt and paternal grandmother without hijab being observed when he gets older and also serve as their Mahram?

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query on whether this illegitimate child is a mahram or not to them has two separate legal rulings.  First concerning the paternal grandmother and secondly the aunt. The illegitimate male child becomes a mahram to the fornicator’s mother due to the laws of musaharat which states that through illegitimate relation, the fornicator’s ascendants and descendants become unlawful for the child to marry i.e. mahram. This is due to a biological connection that is now established between the child and his grandmother through his illegitimate father and hence her mahram.[1]

As for the aunt, illegitimate father’s sister, the child does not become her mahram due to the child’s lineage not being attributed to the father.[2] In other words, when a man fornicates with a woman and an illegitimate child is born, this child’s lineage is attributed to the mother and not to the father because the Shariah does not recognise lineage outside of wedlock.  As of which this child’s biological connection is cut off from his illegitimate father’s siblings as well as from his legitimate children and moreover, he cannot inherit from this illegitimate father’s estate. This is different in the case of ascendants and descendants because direct connection is established. Henceforth, this child has no mahram relationship with his aunt and she must observe Hijab in front him after he attains bulugh.[3]

 

 

[Allāh Knows Best]

 

 

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

 

[1] Ikhtiyaar Li Ta’leel Mukhtar, Vol 3, Pg 88

 وَالزِّنَا يُوجِبُ حُرْمَةَ الْمُصَاهَرَةِ) ، فَمَنْ زَنَى بِامْرَأَةٍ أَوْ وَطِئَهَا بِشُبْهَةٍ حَرُمَتْ عَلَيْهِ أُصُولُهَا وَفُرُوعُهَا، وَتَحْرُمُ الْمَوْطُوءَةُ عَلَى أُصُولِ الْوَاطِئِ وَفُرُوعِهِ. (وَكَذَا الْمَسُّ بِشَهْوَةٍ مِنَ الْجَانِبَيْنِ وَالنَّظَرُ إِلَى الْفَرْجِ مِنَ الْجَانِبَيْنِ أَيْضًا) ، وَالْمُعْتَبَرُ النَّظَرُ إِلَى فَرْجِهَا الْبَاطِنِ دُونَ الظَّاهِرِ. رُوِيَ ذَلِكَ عَنْ أَبِي يُوسُفَ، وَهُوَ الصَّحِيحُ.

 

 

Raddul Mukhtar, Vol 3, Pg 32

قَوْلُهُ: وَحَرُمَ أَيْضًا بِالصِّهْرِيَّةِ أَصْلُ مَزْنِيَّتِهِ) قَالَ فِي الْبَحْرِ: أَرَادَ بِحُرْمَةِ الْمُصَاهَرَةِ الْحُرُمَاتِ الْأَرْبَعَ حُرْمَةَ الْمَرْأَةِ عَلَى أُصُولِ الزَّانِي وَفُرُوعِهِ نَسَبًا وَرَضَاعًا وَحُرْمَةَ أُصُولِهَا وَفُرُوعِهَا عَلَى الزَّانِي نَسَبًا وَرَضَاعًا كَمَا فِي الْوَطْءِ الْحَلَالِ وَيَحِلُّ لِأُصُولِ الزَّانِي وَفُرُوعِهِ أُصُولُ الْمُزَنِيّ بِهَا وَفُرُوعُهَا.

 

[2] Raddul Mukhtar, Vol 3, Pg 29

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, Vol 3, Pg 31

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 فَكَذَا فِي الْمُرْضَعَةِ بِلَبَنِ الزِّنَى. اهـ. قُلْت: وَهَذَا مُخَالِفٌ لِمَا مَرَّ مِنْ التَّعْمِيمِ فِي قَوْلِ الشَّارِحِ: وَلَوْ مِنْ زِنًى كَمَا نَبَّهْنَا عَلَيْهِ هُنَاكَ.

 

[3] For more details see Ahsanul Fatawa vol 5, p. 78, Fatawa Faridiyyah, vol 4, p. 464 and Fatawa Qasimiyyah, vol 13, p. 237