Author: jknfatawa1

How should a Person suffering from Dementia Perform Salāh?

jknfatawa1 Salah

 

السلام عليكم و رحمة الله و بركاته

Question: If an old person is suffering from dementia, is Salāh still obligatory on them and does the ruling of junoon (insanity) apply to such an individual whereby he is absolved from Salāh?

الجواب حامداً و مصلياً

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

 

Answer

Dementia is the impairment of the nerve cells in the brain affecting the everyday rational decisions. One of the most common causes of dementia is Alzheimer which damages the nerve cells in the brain resulting in memory loss, forgetfulness, confusion, personality changes, communication difficulties and a decline in the ability to think and reason clearly. Dementia patients end up becoming dependant on others in their decision making and behaviour.[1] If such sufferers are Muslims, they will struggle to perform Salāh due to constant forgetfulness of the number of rak’ats performed and also, need constant reminding of Salāh times.

Dementia is not always junoon by default as junoon ceases (salb) the intellect faculty, not being able to rationalise anything. The classical Hanafi jurists such as Imām Haskafi rahimahullah, Ibn Ābideen Shāmi rahimahullah and Ibn Nujaim rahimahullah describe the inhibition state not being able to do tamyeez (distinguish) from one thing to another and complete absence of consciousness (adamul mubalat) that prolongs for a longer duration and remains permanent. Clearly, his permanent inability to distinguish between right from wrong makes him unable to carry out the Sharī῾ah prescription. The jurists refer to the permanence state of junoon as Kāmil Mutbiq which according to them, uplifts the obligation of worship.[2]

To put it simply, the classical Hanafi jurists outline the following conditions of that category of junoon which uplifts all legal obligations;

  1. The intellect must be completely inhibited (salb)
  2. He is not able to distinguish between right from wrong or make out what is being said to them, and
  3. A prolonged or permanent state

If a dementia person fulfils the above conditions then he falls under the category of junoon. If on the other hand, it is not to this extent but constantly forgetful and is conscious and able to comprehend what he is being instructed to do even if given slow instructions, then they resemble someone with excessive ishtibah and sahw and must still pray. There are two ways a dementia patient can perform Salāh in the latter case. One is that he prays Salāh behind someone as a Muqtadi and just follow the Imām’s postures. This however only suffices for the Fardh prayers only. The second method is talqeen which is for someone to stand by his side to remind him of the Salāh times and the number of Rak’ats he is reading. This is classed as an outside individual reminding the one in Salāh and not ta’leem.[3] The Salāh will be valid as long as the patient does not speak nor move his chest away from the Qiblah during Salāh, otherwise, the Salāh will break.

 

 

[Allãh Knows Best]

 

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

[1] https://www.caregiver.org/caregivers-guide-understanding-dementia-behaviors

https://www.caregiver.org/is-this-dementia-what-does-it-mean

http://www.alzheimersresearchuk.org/wp-content/uploads/2015/01/ALZ040-What-is-Alzheimers_WEB-.pdf

 

[2] Sarakhsi, al-Mabsoot, Bāb Salatul Mareedh, p. 153 vol 2

وَجَعَلَ الْجُنُونَ كَالْإِغْمَاءِ فَقَالَ: إذَا جُنَّ يَوْمًا وَلَيْلَةً أَوْ أَقَلَّ فَعَلَيْهِ قَضَاءُ الصَّلَوَاتِ، وَإِذَا جُنَّ أَكْثَرَ مِنْ يَوْمٍ وَلَيْلَةٍ فَلَيْسَ عَلَيْهِ قَضَاءُ الصَّلَوَاتِ، وَهَذَا؛ لِأَنَّ الْجُنُونَ يُعْجِزُهُ عَنْ فَهْمِ الْخِطَابِ مَعَ بَقَاءِ الْأَهْلِيَّةِ لِلْفَرْضِ أَلَا تَرَى أَنَّ فَرْضَهُ الْمُؤَدَّى يَبْقَى عَلَى حَالِهِ يَعْنِي حَجَّةَ الْإِسْلَامِ وَالصَّلَاةَ الْمُؤَدَّاةَ حَتَّى لَوْ أَفَاقَ قَبْلَ مُضِيِّ الْوَقْتِ لَمْ يَكُنْ عَلَيْهِ إعَادَةُ الصَّلَاةِ فَعَرَفْنَا أَنَّ الْجُنُونَ إذَا قَصُرَ فَهُوَ كَالْإِغْمَاءِ فَإِنْ كَانَ يَوْمًا وَلَيْلَةً أَوْ أَقَلَّ كَانَ عَلَيْهِ قَضَاءُ الصَّلَوَاتِ،

«رُفِعَ الْقَلَمُ عَنْ ثَلَاثٍ عَنْ الصَّبِيِّ حَتَّى يَحْتَلِمَ، وَعَنْ الْمَجْنُونِ حَتَّى يُفِيقَ، وَعَنْ النَّائِمِ حَتَّى يَسْتَيْقِظَ»

Ibn Nujaym, Bahr Rāiq, Kitāb Taharat Nawaqizul Wudhu, p. 72 vol 1

وَأَمَّا الْجُنُونُ فَهُوَ زَوَالُ الْعَقْلِ وَنَقْضُهُ ظَاهِرٌ بِاعْتِبَارِ عَدَمِ مُبَالَاتِهِ وَتَمْيِيزِ الْحَدَثِ مِنْ غَيْرِهِ وَعَلَّلَهُ بَعْضُ الْمَشَايِخِ بِغَلَبَةِ الِاسْتِرْخَاءِ وَرُدَّ بِأَنَّ الْمَجْنُونَ قَدْ يَكُونُ أَقْوَى مِنْ الصَّحِيحِ فَالْأَوْلَى مَا قُلْنَاهُ كَذَا فِي الْعِنَايَةِ

Tahtawi, Bāb Salatul Mareedh 436

“والجنون مثله” اعلم أن الأعذار ثلاثة ممتد جدا كالصبا يسقط به جميع العبادات وقاصر جدا كالنوم فلا يسقط به شيء ومتردد بينهما وهو الإغماء فإذا امتد ألحق بالممتد جدا وإلا ألحق بالقاصر جدا ذكر الحدادي ولا يعتبر الإغماء في الصوم والزكاة لأنه يندر وجوده سنة أو شهرا بخلاف الجنون فإنه يمتد فاعتبر في سقوط العبادات والله سبحانه وتعالى أعلم وأستغفر الله العظيم.

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bāb Salatul Mareedh, p. 573 vol 2

(قَوْلُهُ وَمَنْ جُنَّ أَوْ أُغْمِيَ عَلَيْهِ) الْجُنُونُ آفَةٌ تَسْلُبُ الْعَقْلَ وَالْإِغْمَاءُ آفَةٌ تَسْتُرُهُ

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bāb Salatul Mareedh, p. 582 vol 2

جَعَلَ الْجُنُونَ عَلَى ثَلَاثِ مَرَاتِبَ قَاصِرًا وَهُوَ مَا لَا يَزِيدُ عَلَى يَوْمٍ وَلَيْلَةٍ وَكَامِلًا غَيْرَ مُطْبِقٍ وَهُوَ مَا يَزِيدُ عَلَى ذَلِكَ لَكِنَّهُ قَدْ يَزُولُ وَكَامِلًا مُطْبِقًا وَهُوَ مَا يَزِيدُ عَلَى ذَلِكَ وَلَا يَزُولُ. وَالْحَاصِلُ لِصَاحِبِ الدُّرَرِ عَلَى ذَلِكَ التَّقْسِيمِ هُوَ التَّوْفِيقُ بَيْنَ كَلَامِهِمْ فَإِنَّهُ نَقَلَ عَنْ تَلْخِيصِ الْجَامِعِ عَدَمَ الْوُجُوبِ بِالسَّمَاعِ مِنْ الْمَجْنُونِ. وَعَنْ الْخَانِيَّةِ الْوُجُوبَ وَعَنْ النَّوَادِرِ أَنَّهُ إذَا قَصُرَ فَكَانَ يَوْمًا وَلَيْلَةً أَوْ أَقَلَّ يَلْزَمُهُ السُّجُودُ تَلَاهَا أَوْ سَمِعَهَا أَيْ وَإِذَا وَجَبَتْ عَلَيْهِ تَجِبُ عَلَى مَنْ سَمِعَهَا مِنْهُ بِالْأَوْلَى ثُمَّ ذَكَرَ فِي الدُّرَرِ أَنَّ الْقَاصِرَ يَجِبُ السُّجُودُ بِتِلَاوَتِهِ عَلَيْهِ وَعَلَى مَنْ سَمِعَ مِنْهُ وَهُوَ مَا فِي النَّوَادِرِ وَالْكَامِلِ الْغَيْرُ الْمُطْبِقِ لَا يَجِبُ عَلَيْهِ بِتِلَاوَتِهِ بَلْ عَلَى سَامِعِهِ وَهُوَ مَا فِي الْخَانِيَّةِ وَالْمُطْبِقُ لَا يَجِبُ عَلَيْهِ وَلَا عَلَى سَامِعِهِ وَهُوَ مَا فِي التَّلْخِيصِ وَقَدْ جَرَى الشَّارِحُ عَلَى هَذَا التَّقْسِيمِ وَالتَّوْفِيقِ

 

[3] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bāb Salatul Mareedh, p. 571 vol 2

(وَلَوْ اشْتَبَهَ عَلَى مَرِيضٍ أَعْدَادُ الرَّكَعَاتِ وَالسَّجَدَاتِ لِنُعَاسٍ يَلْحَقُهُ لَا يَلْزَمُهُ الْأَدَاءُ) وَلَوْ أَدَّاهَا بِتَلْقِينِ غَيْرِهِ يَنْبَغِي أَنْ يَجْزِيَهُ كَذَا فِي الْقُنْيَةِ

(قَوْلُهُ وَلَوْ اشْتَبَهَ عَلَى مَرِيضٍ إلَخْ) أَيْ بِأَنْ وَصَلَ إلَى حَالٍ لَا يُمْكِنُهُ ضَبْطُ ذَلِكَ، وَلَيْسَ الْمُرَادُ مُجَرَّدَ الشَّكِّ وَالِاشْتِبَاهِ لِأَنَّ ذَلِكَ يَحْصُلُ لِلصَّحِيحِ (قَوْلُهُ يَنْبَغِي أَنْ يَجْزِيَهُ) قَدْ يُقَالُ إنَّهُ تَعْلِيمٌ وَتَعَلُّمٌ وَهُوَ مُفْسِدٌ كَمَا إذَا قَرَأَ مِنْ الْمُصْحَفِ أَوْعَلَّمَهُ إنْسَانٌ الْقِرَاءَةَ وَهُوَ فِي الصَّلَاةِ ط. قُلْت: وَقَدْ يُقَالُ إنَّهُ لَيْسَ بِتَعْلِيمٍ وَتَعَلُّمٍ بَلْ هُوَ تَذْكِيرٌ أَوْ إعْلَامٌ فَهُوَ كَإِعْلَامِ الْمُبَلِّغِ بِانْتِقَالَاتِ الْإِمَامِ فَتَأَمَّلْ.

 

Woman Passes Away leaving Behind Husband, Mother and Children

jknfatawa1 Inheritance

15th March 2018

السلام عليكم و رحمة الله و بركاته

Question: My khala passed away over a month ago and I wanted to know how her property will be distributed as she left behind: Mother, Husband, 3 daughters, 1 brother & 1 sister.

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query, the property or its value will be distributed according to the below guidelines after discharging all funeral expenses, clearing all outstanding debts and executing one-third of the deceased’s wealth (only if she made one that is).

The total asset will be divided 39 parts from which

Husband: (1/4th) receives 9 shares

Mother: (1/6th) receives 6 shares

3 daughters: (2/3rd) receive 24 shares. (See table below)

Brothers and sisters will be deprived of their share of inheritance.  

 

Beneficiary Islamic Share Total Share from 39 parts
Husband 1/4th 9
Mother 1/6th 6
Daughter 1 2/3rd 8
Daughter 2 8
Daughter 3 8
  Total 39

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

Marriage through Registry Office

jknfatawa1 Marriage
Marriage through Registry Office

12th March 2018

السلام عليكم و رحمة الله و بركاته

Question: Please could you give a legal opinion on the following case from a junior doctor based in the UK. I am currently engaged to a woman from a Catholic family. She has decided to revert to Islam, she calls herself Muslim and has renounced any ideas of the Holy trinity et cetera. She is currently scared to tell her family, though, and this may take some time. She wants, as I do, to be married Islamically as well under national law. The questions are:

 1) Do we need to do the Nikah for the marriage to be legal, or is the national registry enough?

2) If we do the Nikah (which ideally we want to), will she need a Wali? The reason this is a problem is that she does not feel ready to tell her father of her change in religion, and she is certain he will refuse to witness the Nikah. I am also fairly certain he will refuse. 

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your case scenario, the national registry would suffice only if the integral elements of Nikah were fulfilled namely; offering & acceptance from the bride and groom and the presence of Muslim witnesses either two males or one male and two females. It is, however, advisable to have an Islamic Nikah done in the presence of an Imām either before or after the registry office marriage.

According to the Hanafi School, the presence of a legal guardian during the Nikah ceremony is not essential but just a recommendation. The Nikah will be valid in spite of the absence of her Wali. Nonetheless, it is her moral duty that she informs her parents of the Nikah and persuades them to the best of her ability into accepting it. If they still refuse then that does not affect the validity of their Nikah.

 

[Allãh Knows Best]

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

Removing certain body Parts due to Medical Risk

jknfatawa1 Medical

3rd March 2018

 

السلام عليكم و رحمة الله و بركاته

Question: My wife has been diagnosed BRCA1 gene disorder that puts her at a risk of developing breast cancer and ovarian cancer. This is partly due to this being inherited through family as her mother and sister are now suffering cancer from them both. The consultant advised her to have both of her breasts removed to avoid the risk of developing cancer in the future. She must also consider surgery to remove her ovaries to reduce the risk of ovarian cancer. Ovarian and breast cancer runs in her family and that preventative surgery will reduce her risk of developing the Cancer. In such circumstances, is it permissible to remove those parts of her body because of the high risk she faces?

 

الجواب حامداً و مصلياً

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

Answer

Preserving ones health by curing an illness is part of our Islamic teachings. Every Muslim has the right to remove harm from them-self especially if such a harm is more likely to result in a greater harm.[1] Based on the information gathered on the subject through reliable websites and talking to medical professions, BRACA1 are human genes that produce tumour suppressor proteins that help repair damaged DNA. When genes are mutated and don’t function properly, the damaged DNA are not repaired properly. As a result, cells are more likely to develop additional genetic alterations that can lead to cancer. Further sources suggest that women who suffer BRACA1 disorder are of greater risk of developing breast cancer compared to ovarian cancer (the chances being around 40% only).[2] This shows the strong connection between BRACA1 disorder and cancer, particularly breast cancer. The surgical procedure varies depending on the size of the tumour in the breast.[3] Hence as a preventative surgery, parts of the breast tissues are removed so to prevent the cancer developing in the breast. Where the risk of ovarian cancer increases then her ovaries are then removed.

From the Islamic legal perspective, Muslim Jurists have allowed severing a defective limb as a necessity if the illness found in the limb is likely to spread throughout the body. Likewise, they have also allowed to surgically remove a harmful substance so to recover from an illness caused by it.[4] For the rule of necessity to apply, the potential harm must be near certain or strong probability (ghalaba dhann) that is based on sound knowledge from experts and that such surgical operation is necessary to prevent a greater harm.[5] This should be indicated by an existing illness that if not treated, then a greater harm is more than likely to ensue. Many scholars state that this expert advice should come from a Muslim profession, because of him being aware of the commands of Islām and being able to differentiate between Halāl and Harām.[6]

In the above such case, if the above condition of necessity is fulfilled then your wife, suffering from BRCA1 disorder putting her at a high risk of developing breast cancer, is permitted to undergo a surgical operation of removing some parts of her breast if this happens to be the only effective procedure effective in preventing cancer considering that the symptoms of the cancer have already begun. With regards to removing her ovaries, then it is permissible only if the risk of ovarian cancer is high like in the case with breast cancer otherwise not permitted.

 [Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Ibn Nujaym, Al-Ashbah wan Nazair,  p. 72

أَصْلُهَا قَوْلُهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ {لَا ضَرَرَ وَلَا ضِرَارَ} أَخْرَجَهُ مَالِكٌ فِي الْمُوَطَّإِ عَنْ عَمْرِو بْنِ يَحْيَى عَنْ أَبِيهِ مُرْسَلًا، وَأَخْرَجَهُ الْحَاكِمُ فِي الْمُسْتَدْرَكِ وَالْبَيْهَقِيِّ وَالدَّارَقُطْنِيّ مِنْ حَدِيثِ أَبِي سَعِيدٍ الْخُدْرِيِّ، وَأَخْرَجَهُ ابْنُ مَاجَهْ مِنْ حَدِيثِ ابْنِ عَبَّاسٍ وَعُبَادَةَ بْنِ الصَّامِتِ رَضِيَ اللَّهُ عَنْهُمْ.

[2] https://www.cancer.gov/about-cancer/causes-prevention/genetics/brca-fact-sheet#q17

https://www.cancer.gov/types/breast/patient/breast-treatment-pdq

https://ghr.nlm.nih.gov/gene/BRCA1

[3] The two known methods are Lumpectomy; preserves shape of the breast if the tumour is small, and Mastectomy; removal of the entire breast if the tumour is too large.

[4] Fatawa Hindiyyah, Kitāb al-Karāhiyyat, Bāb al-Jarahat Bani Adam, vol 5, p. 440 – Shamila

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.

وَلَا بَأْسَ بِشَقِّ الْمَثَانَةِ إذَا كَانَتْ فِيهَا حَصَاةٌ وَفِي الْكَيْسَانِيَّاتِ فِي الْجِرَاحَاتِ الْمَخُوفَةِ وَالْقُرُوحِ الْعَظِيمَةِ وَالْحَصَاةِ الْوَاقِعَةِ فِي الْمَثَانَةِ وَنَحْوِهَا إنْ قِيلَ قَدْ يَنْجُو وَقَدْ يَمُوتُ أَوْ يَنْجُو وَلَا يَمُوتُ يُعَالَجُ وَإِنْ قِيلَ لَا يَنْجُو أَصْلًا لَا يُدَاوَى بَلْ يُتْرَكُ كَذَا فِي الظَّهِيرِيَّةِ.

Zuhayli, Fiqhul Islami wa adillatihu, Nadwatu Hayat al-Insāniyyah, vol 8 p. 817

Surgeries with the purpose of treating congenital illnesses or those due to accident after birth to either restore the shape (of a defective limb) or the safe functioning of a limb for habitual use is permissible in the Shari’ah which the majority view as consistent with the ruling of treatment to restore a defect or fault occurred to a person that is harmful to the limb or body.   

[5] Zuhayli, Fiqhul Islami wa adillatihu, Kitāb al-Hadhr wal Ibāhat, Matlab Thalth-Halat Dharoorah, vol 3 p. 513

1 – أن تكون الضرورة قائمة لا منتظرة في المستقبل، أي أن يحصل في الواقع خوف الهلاك على النفس أو المال بغلبة الظن بحسب التجارب، أو التحقق من خطر التلف، لو لم يأكل، ويكفي في ذلك الظن، كما في الإكراه على أكل الحرام، فلا يشترط فيه التيقن ولا الإشراف على الموت، بل لو انتهى إلى هذه الحالة لم يفد الأكل ولم يحل الأكل كما صرح الشافعية.

[6] For more details of the condition of Dharoorah see Zuhayli, Fiqhul Islami wa adillatihu, vol 9 p. 429-32

Renting a Hall for Wedding Functions

jknfatawa1 Finance

22nd February 2018

 

السلام عليكم و رحمة الله و بركاته

Question: I would like to know whether it is permissible to rent out a hall or not for wedding functions. Many times weddings are mixed and other unlawful activities take place such as music, dancing etc. You will be aware of the manner in which women dress at weddings. Without Hijab and tight immodest clothing. What is the standard ruling in the Hanafi Madhab of renting out a hall for such purpose?

 

الجواب حامداً و مصلياً

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

 

Answer

The case in question reflects the principle of assisting upon sin. Although the scholars unanimously agree that assisting upon sin is prohibited due to the Qur’anic command, “..and do not assist one another upon sin and transgression”, they nevertheless differ in its application particularly the Hanafi jurists. Imām Abū Haneefah rahimahullah views that the crime of assisting upon sin is ruled only if the object; sold or leased, is evil (munkar) in itself and used for a single purpose only, committing evil e.g. alcohol. His two students; Imām Abū Yusuf rahimahullah and Imām Muhammad rahimahullah (also known as Sahibain) contrarily view that the object to be evil in itself is not conditional as in even a Halāl object sold or rented out knowing that the receiver will utilise it for evil purpose is also a crime of assisting upon a sin.

So if someone rents out a hall for a wedding function knowing that unlawful activities will take place then according to the Sahibain it is not permissible whilst Imām Abū Haneefah rahimahullah does not deem it as unlawful.

The Sahibain adduce the above Quranic verse to be an unqualified command that prohibits all types of mediums that constitute assisting upon sin. Renting out a place knowing that people will indulge in sin is by way of facilitating the act of sin otherwise the sin would not have been possible had he not rented it out in the first place. Imām Abū Haneefah rahimahullah on the other hand interprets the prohibition in reference to those acts that are innately a sin. In principle, the landlord’s intention was to charge remuneration of the usufruct (manf’ah) of the place and what they do is at their own discretion. As long as the necessary conditions of Ijarah (leasing) being fulfilled, he is entitled to rent. His connection with the perpetrator’s discretionary action for sinful purpose is severed, so he bears no burden of sin of someone else’s actions.[1] For the purpose of clarity, according to Imām Sāhib rahimahullah, the rented property is utilised for both lawful and unlawful purpose by the tenant’s own action. It thus cannot be deemed as prohibited nor assistance upon sin. They utilising it for sinful purpose is, according to Imām Sāhib rahimahullah, their own discretionary choice, which the landlord has no control over. His two students, on the other hand, take the knowledge of sin into consideration so as not to open the doors of sin.

Based on the above differences, in your particular case, you may adopt Imām Abū Haneefah’s rahimahullah opinion of permissibility but ethically, from taqwa perspective, you should adopt the position of his two students by avoiding it altogether especially if there are ways of avoiding it. Should you follow Imām Sāhib’s rahimahullah opinion then the least you must do is advise them against the sinful acts so at least you have fulfilled your moral responsibility of enjoining good and forbidding evil.[2]

 

 [Allãh Knows Best]

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

[1] Badrudeed al-Ayni, Binayah Sharhul Hidāya Kitāb al-Karahiyyah, fasl fil bay’i, vol 12p.220-1 – Shamila

أجر بيتا ليتخذ فيه بيت نار]

(قال) ش: أي في ” الجامع الصغير “: م: (ومن أجر بيتا ليتخذ فيه بيت نار) ش: للمجوس م: (أو كنيسة) ش: للنصارى م: (أو بيعة) ش: لليهود م: (أو يباع فيه الخمر) ش: لأهل الذمة أو الفسقة من المسلمين م: (بالسواد) ش: يتعلق بالجميع تقديره: من أجر بيتا في السواد ليتخذ فيه بيت نار وكذلك البواقي، وإنما قيد بالسواد لأن أهل الذمة يمنعون عن إحداث البيع، والكنائس وبيع الخمر في الأمصار ولا يمنعون عن ذلك في السواد لأن عامة شعائر الإسلام من الجمع والجماعات والأعياد وإقامة الحدود وغير ذلك يختص بالأمصار، ففي هذه الأشياء استحقاق بالمسلمين بخلاف السواد. وقالوا أيضا في سواد الكوفة، لأن الغالب فيها أهل الذمة والروافض، أما في سوادنا فيمتنعون عن إحداث ذلك، لأن الغلبة في سوادنا لأهل الإسلام فيمنعون عن ذلك في السواد والأمصار جميعا. م: (فلا بأس به) ش: أي بما ذكر من الأشياء م: (وهذا عند أبي حنيفة – رَحِمَهُ اللَّهُ -) ش: أي هذا الذي ذكرناه من الجواز عند أبي حنيفة. (وقالا: لا ينبغي أن يكريه لشيء من ذلك) ش: أي يؤجره، يقال: أكراني داره أو دابته، أي أجرنيها، والمعنى: أنه لا يجوز أن يكري بيته بشيء من الذي ذكرناه، وبه قالت الثلاثة – رَحِمَهُمُ اللَّهُ – م: (لأنه إعانة على المعصية) ش: والمعين على المعصية عاص. م: (وله) ش: أي ولأبي حنيفة – رَحِمَهُ اللَّهُ -: م: (أن الإجارة ترد على منفعة البيت ولهذا تجب الأجرة بمجرد التسليم، ولا معصية فيه) ش: أي في إجارة البيت م: (وإنما المعصية بفعل المستأجر وهو مختار فيه) ش: أي المستأجر مختار في فعل المعصية يعني أن ذلك باختياره، م: (فقطع نسبته عنه) ش: أي قطع نسبة المعصية عن العقد.

 

Ibn Nujaym, Bahr Rāiq, Kitāb al-Karahiyyah, fasl fil bay’i, vol 8 p. 371

(وَإِجَارَةُ بَيْتٍ لِيُتَّخَذَ بَيْتَ نَارٍ أَوْ بِيعَةً أَوْ كَنِيسَةً أَوْ يُبَاعَ فِيهِ خَمْرٌ بِالسَّوَادِ) يَعْنِي جَازَ إجَارَةُ الْبَيْتِ لِكَافِرٍ لِيُتَّخَذُ مَعْبَدًا أَوْ بَيْتَ نَارٍ لِلْمَجُوسِ أَوْ يُبَاعَ فِيهِ خَمْرٌ فِي السَّوَادِ وَهَذَا قَوْلُ الْإِمَامِ وَقَالَا: يُكْرَهُ كُلُّ ذَلِكَ لِقَوْلِهِ تَعَالَى {وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلا تَعَاوَنُوا عَلَى الإِثْمِ وَالْعُدْوَانِ} [المائدة: 2] وَلَهُ أَنَّ الْإِجَارَةَ عَلَى مَنْفَعَةِ الْبَيْتِ وَلِهَذَا تَجِبُ الْأُجْرَةُ بِمُجَرَّدِ التَّسْلِيمِ وَلَا مَعْصِيَةَ فِيهِ وَإِنَّمَا الْمَعْصِيَةُ بِفِعْلِ الْمُسْتَأْجِرِ وَهُوَ مُخْتَارٌ فِيهِ فَقَطَعَ نِسْبَةَ ذَلِكَ إلَى الْمُؤَجِّرِ وَصَارَ كَبَيْعِ الْجَارِيَةِ لِمَنْ لَا يَسْتَبْرِئُهَا أَوْ يَأْتِيهَا فِي دُبُرِهَا أَوْ بَيْعِ الْغُلَامِ مِمَّنْ يَلُوطُ بِهِ وَالدَّلِيلُ عَلَيْهِ أَنَّهُ لَوْ أَجَّرَهُ لِلسُّكْنَى جَازَ وَلَا بُدَّ فِيهِ مِنْ عِبَادَتِهِ وَإِنَّمَا قَيَّدَهُ بِالسَّوَادِ؛ لِأَنَّهُمْ لَا يُمَكَّنُونَ مِنْ ذَلِكَ فِي الْأَمْصَارِ وَلَا يُمَكَّنُونَ مِنْ إظْهَارِ بَيْعِ الْخَمْرِ وَالْخِنْزِيرِ فِي الْأَمْصَارِ لِظُهُورِ شَعَائِرِ الْإِسْلَامِ فَلَا يُعَارَضُ بِظُهُورِ شَعَائِرِ الْكُفْرِ قَالُوا فِي هَذَا سَوَادُ الْكُوفَةِ؛ لِأَنَّ غَالِبَ أَهْلِهَا أَهْلُ ذِمَّةٍ، وَأَمَّا فِي غَيْرِهَا فِيهَا شَعَائِرُ الْإِسْلَامِ ظَاهِرَةٌ فَلَا يُمَكَّنُونَ فِيهَا فِي الْأَصَحِّ

[2] Sarakhsi, al-Mabsoot, Kitāb al-Ijarah, Bāb Ij āratul Duwar wal Buyoot, vol 15 p. 151

وَلَوْ كَانَ الْمُسْتَأْجِرُ مُسْلِمًا فَظَهَرَ مِنْهُ فِسْقٌ فِي الدَّارِ أَوْ دَعَارَةٌ أَوْ كَانَ يَجْمَعُ فِيهَا عَلَى الشُّرْبِ مَنَعَهُ رَبُّ الدَّارِ مِنْ ذَلِكَ كُلِّهِ لَا لِمِلْكِهِ الدَّارَ بَلْ عَلَى سَبِيلِ النَّهْيِ عَنْ الْمُنْكَرِ فَإِنَّهُ فَرْضٌ عَلَى كُلِّ مُسْلِمٍ صَاحِبُ الدَّارِ وَغَيْرُهُ فِيهِ سَوَاءٌ، وَلَيْسَ لِرَبِّ الدَّارِ أَنْ يُخْرِجَهُ مِنْ الدَّارِ مِنْ أَجْلِ ذَلِكَ مُسْلِمًا كَانَ أَوْ ذِمِّيًّا؛ لِأَنَّ عَقْدَ الْإِجَارَةِ لَازِمٌ لَا يُفْسَخُ إلَّا بِعُذْرٍ وَالْعُذْرُ ضَرَرٌ يَزُولُ بِفَسْخِ الْإِجَارَةِ وَهَذَا لَيْسَ مِنْ تِلْكَ الْجُمْلَةِ فَلَا تُفْسَخُ الْإِجَارَةُ لِأَجْلِهِ أَرَأَيْتَ لَوْ كَانَ بَاعَهُ الدَّارَ كَانَ يَفْسَخُ الْبَيْعَ؛ لِمَا ظَهَرَ مِنْهُ لَا سَبِيلَ لَهُ إلَى ذَلِكَ، فَكَذَلِكَ الْإِجَارَةُ،

 

Father Passed Away Leaving Behind a Wife (who later Passes Away), Seven Daughters and Siblings

jknfatawa1 Inheritance

22nd February 2018

 

السلام عليكم و رحمة الله و بركاته

Question: Please can you answer a question on inheritance. Father passed away in 2002 leaving his wife and 7 daughters. He also has 3 brothers and 4 sisters who live separately. He has no parents. The daughters decided to allow their mother to take charge of everything. The mother then passed away in 2015 leaving behind seven daughters. She also has a mother, 2 brothers and 5 sisters who all live separately

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your case, the daughters and the siblings in both cases are eligible for their share of inheritance from the deceased’s asset. The deceased’s asset will be distributed in the following manner according to the Shariah code based on the information provided once all funeral expenses, all outstanding debts and one-third of the deceased’s will (only if he or she made one that is) have been discharged.

Scenario 1: Deceased father

Total estate will be divided by 240 parts from which

Wife: 1/8th of share.

7 Daughters: 2/3rd of the share

3 brothers & 4 sisters: receive the remainder of which each brother inherits double the share of a sister. See Table below

 

Legal Beneficiaries Islamic Share Entitlement share from 240 parts*
Wife 1/8th 30
7 Daughters 2/3rd to be shared equally between them 160
Brother 1 Receive the residue from the above two inheritors 10
Brother 2 10
Brother 3 10
Sister 1 5
Sister 2 5
Sister 3 5
Sister 4 5
  Total 240
*NB: Simply divide the total asset by 240 parts and thereafter multiply by their entitlement share. This will give you the total figure of their legal entitlement.

 

Scenario 2: Deceased mother

Total asset will be divided by 108 parts from which

Mother: 1/6th of the share

7 Daughters: 2/3rd of the share

2 brothers & 5 Sisters: Receive the residue amount from which each brother inherits double the share of a sister.

 

Legal Beneficiaries Islamic Share Entitlement share from 108 parts*
Mother 1/6th 18
7 Daughters 2/3rd shared equally between them 72
Brother 1 Receive the residue from the above two inheritors 4
Brother 2 4
Sister 1 2
Sister 2 2
Sister 3 2
Sister 4 2
Sister 5 2
  Total 108
*NB: Simply divide the total asset by 108 parts and thereafter multiply by their entitlement share. This will give you the total figure of their legal entitlement.

 

 

[Allãh Knows Best]

 

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

Deviating Slightly from the Qiblah Direction

jknfatawa1 Salah

23rd January 2018

السلام عليكم و رحمة الله و بركاته

Question: Hope you are well and in the best of Iman. The specific question we would like an answer to as follows. Is it permissible to alter our qibla direction slightly to enable us to straighten our carpet so we are able to accommodate our congregation? As we are struggling for space and with future aspirations in mind. We await to hear from you. 

الجواب حامداً و مصلياً

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

Answer

When it comes to the direction of prayer, it is not necessary for the Muslims in England to attain precision in facing the Ka’bah. For the sake of ease, a slight deviation from its actual direction within 45 degrees from both angles is allowed.[1] Deviation beyond the 45 degrees mark invalidates the Salāh. Majority of the contemporary Hanafi scholars have adopted this opinion. What is important is to face in its direction as opposed to attempting precision. Hence in your case, as long as you remain within the 45 degrees mark on either side, there is no harm in slightly diverging from the original direction in order to accommodate the congregation.

 

[Allãh Knows Best]

 

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

[1] Ahsanul Fatawa, Book of Salāh, Ch. Facing the Qiblah, p. 313 vol 2 (Urdu)

Allocating Inheritance Share for External Family Members

jknfatawa1 Inheritance

 4TH January 2018

السلام عليكم و رحمة الله و بركاته

Question: The family that he has left behind are the following, so please remember that he has left a will that all his wealth should be distributed to a non-family member.

 

HALF SISTER 1 (SHARE SAME FATHER, BUT DIFFERENT MOTHER)

Half sisters 3 Sons
Half sisters 2 Grandchildren

HALF SISTER 2 (SHARE SAME FATHER, BUT DIFFERENT MOTHER)

Half sisters 5 Sons and 3 Daughters
Half sisters 10 Grandchildren

HALF BROTHER 1 (Passed Away previously)

(SHARE SAME FATHER, BUT DIFFERENT MOTHER)

Half brothers Wife

HALF BROTHER 2 (Passed away previously)

(SHARE SAME FATHER, BUT DIFFERENT MOTHER)

Half brothers Wife
Half brother 2 Sons and 3 Daughters
Half brothers 16 Grandchildren

 

 

لجواب حامداً و مصلياً

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

 

Answer

In reference to your case scenario, the two half-sisters shall inherit two-thirds of the deceased’s asset after clearing all funeral expenses and debt and one-third of the will. The remainder one-third of the asset will be distributed between half-brother’s 2 sons and 3 daughters; each son inheriting double the share of a daughter.

The Will in which he stipulated that all of his wealth to be distributed among non-family members is invalid. His legal beneficiaries have a legal right over his estate, as outlined above. The Shari’ah only allows one-third as the maximum threshold to be allocated according to the deceased’s wishes. If the legal beneficiaries can willingly relinquish their right of share for others, but cannot be forced to do so.

 

 

[Allãh Knows Best]

 

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

Carrying a Baby during Tawāf and Sa’ee

jknfatawa1 Hajj & Umrah

30th December 2017

 

السلام عليكم و رحمة الله و بركاته

Question: We have planned to go for Umrah as a family and will be taking our newborn baby. Do any special considerations apply when entering the Haram e.g soiled nappies? Also, what must you do if, during Salāh, Tawāf or Sa’ee the child soils nappy or some of it falls onto the clothes?  Are any of these affected?

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your case, it is against the etiquettes of the Masjid to bring young children to the Masjid especially newborn for this same reason that they will be carrying filth in the Masjid in the form of a soiled nappy.[1] Whenever possible, you should exit the Masjid to change the nappy and should not change it inside the Masjid. It must be noted that only the Tawāf area is considered the Masjid. The area of Safa & Marwa and beyond is not part of the Masjid and hence, you can change your baby’s nappy there if you wish.

Cleanliness of the clothes and body from impure stains is not necessary for Tawāf & Sa’ee but a Sunnah and does not require a penalty.[2] A point of note here is that Sa’ee is a follower of Tawāf so if the Tawāf is valid, so is the Sa’ee and if not then no.[3] You may, therefore, carry your baby during these two occasions and need not worry if the child soils its nappy or some filth falls onto your clothes. Cleanliness from impurity and filth is, however, necessary for Salāh and must be washed if the quantity of the filth exceeds more than a dirham (£2 coin) otherwise the Salāh will not be valid. Likewise, you cannot hold your newborn baby whilst performing Salāh if its nappy is soiled otherwise your Salāh will not be valid. This is because the impurity is attributed to you and not to the baby, so it is as if you are carrying impurity.[4]

 

[Allãh Knows Best]

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

[1] Binayah Sharhul Hidayah, Salatul Janazah fil Masjid, vol 3, p. 231 – Shamila

(ولأنه يحتمل تلويث المسجد) ش: أي ولأن فعل صلاة الجنازة في المسجد يحتمل تلويثه، وقد أمرنا بتنظيفه، وقد قال – عَلَيْهِ السَّلَامُ – «جنبوا مساجدكم صبيانكم ومجانينكم» فإذا أمروا أن يجبنوا الصبيان والمجانين المساجد فالميت أولى لأنه لا [……] له، فلا يؤمن منه تلويث المسجد.

[2] Fatawa Hindiyyah, Kitāb al-Manāsik, Bāb al-Jinayat, vol 1, p. 271

وَإِذَا طَافَ طَوَافَ الزِّيَارَةِ فِي ثَوْبٍ كُلُّهُ نَجَسٌ فَهَذَا وَمَا لَوْ طَافَ عُرْيَانًا سَوَاءٌ فَإِذَا كَانَ مِنْ الثَّوْبِ قَدْرَ مَا يُوَارِي عَوْرَتَهُ طَاهِرًا وَالْبَاقِي نَجِسًا جَازَ طَوَافُهُ وَلَا شَيْءَ عَلَيْهِ،

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb al-Hajj, vol 3 p. 470

(وَالطَّهَارَةُ فِيهِ) مِنْ النَّجَاسَةِ الْحُكْمِيَّةِ عَلَى الْمَذْهَبِ قِيلَ وَالْحَقِيقِيَّةِ مِنْ ثَوْبٍ وَبَدَنٍ وَمَكَانِ طَوَافٍ وَالْأَكْثَرُ عَلَى أَنَّهُ سُنَّةٌ مُؤَكَّدَةٌ

(قَوْلُهُ وَالْأَكْثَرُ عَلَى أَنَّهُ) أَيْ هَذَا النَّوْعُ مِنْ الطَّهَارَةِ فِي الثَّوْبِ وَالْبَدَنِ سُنَّةٌ مُؤَكَّدَةٌ شَرْحُ اللُّبَابِ

 

[3] Kasān, Bada’i Sanai, Kitāb al-Hajj, Fasl Sharait jawaz Sa’ee, vol 3 p. 86

أَنَّهُ يُشْتَرَطُ أَنْ يَكُونَ الطَّوَافُ عَلَى الطَّهَارَةِ عَنْ الْجَنَابَةِ وَالْحَيْضِ؛ لِأَنَّ السَّعْيَ مُرَتَّبٌ عَلَيْهِ وَمِنْ تَوَابِعِهِ، وَالطَّوَافُ مَعَ الْجَنَابَةِ وَالْحَيْضِ لَا يُعْتَدُّ بِهِ حَتَّى تَجِبَ إعَادَتُهُ فَكَذَا السَّعْيُ الَّذِي هُوَ مِنْ تَوَابِعِهِ وَمُرَتَّبٌ عَلَيْهِ فَإِذَا كَانَ طَوَافُهُ عَلَى الطَّهَارَةِ عَنْ الْحَدَثَيْنِ فَقَدْ وُجِدَ شَرْطُ جَوَازِهِ فَجَازَ، وَجَازَ سَعْيُ الْجُنُبِ، وَالْحَائِضِ تَبَعًا لَهُ لِوُجُودِ شَرْطِ جَوَازِ الْأَصْلِ

 

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

(هِيَ) سِتَّةٌ (طَهَارَةُ بَدَنِهِ) أَيْ جَسَدِهِ لِدُخُولِ الْأَطْرَافِ فِي الْجَسَدِ دُونَ الْبَدَنِ فَلْيُحْفَظْ (مِنْ حَدَثٍ) بِنَوْعَيْهِ، وَقَدَّمَهُ لِأَنَّهُ أَغْلَظُ (وَخَبَثٍ) مَانِعٍ كَذَلِكَ (وَثَوْبِهِ) وَكَذَا مَا يَتَحَرَّك بِحَرَكَتِهِ أَوْ يُعَدُّ حَامِلًا لَهُ كَصَبِيٍّ عَلَيْهِ نَجَسٌ إنْ لَمْ يَسْتَمْسِكْ بِنَفْسِهِ مَنَعَ وَإِلَّا لَا

(قَوْلُهُ كَصَبِيٍّ) أَيْ وَكَسَقْفٍ وَظُلَّةٍ وَخَيْمَةٍ نَجِسَةٍ تُصِيبُ رَأْسَهُ إذَا وَقَفَ (قَوْلُهُ إنْ لَمْ يَسْتَمْسِكْ) الْأَوْلَى حَذْفُ إنْ وَجَوَابِهَا لِأَنَّهُ تَمْثِيلٌ لِلْمَحْمُولِ، فَحَقُّ التَّعْبِيرِ أَنْ يَقُولَ كَصَبِيٍّ عَلَيْهِ نَجَسٌ لَا يَسْتَمْسِكُ بِنَفْسِهِ ط (قَوْلُهُ وَإِلَّا لَا) أَيْ وَإِنْ كَانَ يَسْتَمْسِكُ بِنَفْسِهِ لَا يَمْنَعُ لِأَنَّ حَمْلَ النَّجَاسَةِ حِينَئِذٍ يُنْسَبُ إلَيْهِ لَا إلَى الْمُصَلِّي

 

Denture Implants

jknfatawa1 Medical

26th December 2017

 

السلام عليكم و رحمة الله و بركاته

Question: My father in law’s teeth are all falling out and it causes him in difficulty in consuming food. He is thinking about getting denture implants done. Is this permissible?

 

الجواب حامداً و مصلياً

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

 

Answer

Denture implants, or artificial teeth generally come in two forms; detachable and non-detachable. Non-detachable one requires a surgical operation in order to remove the teeth as opposed to detachable ones. Islamically, there is no harm for any old person, such as your father in-law, to have denture implants of either type if all of the teeth have fallen [or falling] due to old age to easily allow consumption of food especially strong solid foods. This is permitted under the ruling of removing extreme difficulty (raf’ul haraj) and constrain (mushaqat), a justified principle in determining legal rulings. It is recommended that he uses detachable ones first, but if he struggles with it then to resort to Non-detachable ones. It must be remembered that detachable dentures must be removed during Fardh Ghusl.

 

[Allãh Knows Best]

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department