Author: jknfatawa1

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

Does transferring the Deeds of property onto someone else’s name make them the property owner?

jknfatawa1 Miscellaneous , ,

18th December 2017

 

السلام عليكم و رحمة الله و بركاته

Question: Many people nowadays when purchasing a property, they put their next of kin’s name onto that property. This is done usually for specific reasons but the original buyer still maintains all financial responsibilities towards the property.  For instance, my father purchased a land with a property back home and transferred them both onto his wife’s (my mother’s) name for tax evasion purposes. My mother only bears her name on the land and property but my father is the one who still maintains the property and deals will all financial expenditure and income such as rent.  My question is Islamically, who is considered the owner of the land and property and if one dies before the other then in whose estate will the land and property fall under?

 

الجواب حامداً و مصلياً

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

 

Answer

As a general rule, proprietorship (full-ownership) is established through transferal of a property [or asset] onto someone else with the intention of ownership. This is known as Hiba (gift) in Islām. This is usually indicated through the donor’s words such as, I’ve gifted this to you, I’ve made you the owner of this, this belongs to you now etc.[1] Such statements or similar to them indicate to relinquishing his rights over that asset for someone else.[2] This simply means the recipient now has full control over the asset and the donor no longer has anything to do with it.

In reference to your particular case, merely transferring name of land & property to next of kin is insufficient and doesn’t make them the proprietor Islamically unless the intention of transferring complete ownership or gift is present as explained above.[3] Your father transferring them both onto your mother’s name solely for tax evasion is an indication that he has not made her the sole owner. Therefore, your father still reserves all rights over the property and land and both will be included in his estate after his death regardless of whoever dies first from your parents.

 

[Allãh Knows Best]

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Badai Sanai Kitābul Hiba, Ruknul Hiba, vol 8, p. 86-7

فَالْإِيجَابُ هُوَ أَنْ يَقُولَ الْوَاهِبُ وَهَبْتُ هَذَا الشَّيْءَ لَكَ أَوْ مَلَّكْتُهُ مِنْكَ أَوْ جَعَلْتُهُ لَكَ أَوْ هُوَ لَكَ أَوْ أَعْطَيْتُهُ أَوْ نَحَلْتُهُ أَوْ أَهْدَيْتُهُ إلَيْكَ أَوْ أَطْعَمْتُكَ هَذَا الطَّعَامَ أَوْ حَمَلْتُكَ عَلَى هَذِهِ الدَّابَّةِ وَنَوَى بِهِ الْهِبَةَ.

 

[2] Fatawa Hindiyyah, Kitābul Hiba, Bābul Awwal Tafseerul Hiba wa ruknuha., vol 4, p. 418

وَهِيَ نَوْعَانِ: تَمْلِيكٌ وَإِسْقَاطٌ وَعَلَيْهِمَا الْإِجْمَاعُ، كَذَا فِي خِزَانَةِ الْمُفْتِينَ.

[3] Durr wa Ibn Ābideen Shami p. 689 vol 5 – Shamila

(وَتَصِحُّ بِإِيجَابٍ كَ وَهَبْت وَنَحَلْت وَأَطْعَمْتُك هَذَا الطَّعَامَ وَلَوْ) ذَلِكَ (عَلَى وَجْهِ الْمِزَاحِ) بِخِلَافِ أَطْعَمْتُك أَرْضِي فَإِنَّهُ عَارِيَّةٌ لِرَقَبَتِهَا وَإِطْعَامٌ لِغَلَّتِهَا بَحْرٌ (أَوْ الْإِضَافَةِ إلَى مَا) أَيْ إلَى جُزْءٍ (يُعَبَّرُ بِهِ عَنْ الْكُلِّ كَ وَهَبْت لَك فَرْجَهَا وَجَعَلْته لَك) لِأَنَّ اللَّامَ لِلتَّمْلِيكِ بِخِلَافِ جَعَلْته بِاسْمِك فَإِنَّهُ لَيْسَ بِهِبَةٍ

(وَقَوْلُهُ: بِخِلَافِ جَعَلْته بِاسْمِك) قَالَ فِي الْبَحْرِ: قُيِّدَ بِقَوْلِهِ: لَكَ؛ لِأَنَّهُ لَوْ قَالَ: جَعَلْته بِاسْمِك، لَا يَكُونُ هِبَةً؛ وَلِهَذَا قَالَ فِي الْخُلَاصَةِ: لَوْ غَرَسَ لِابْنِهِ كَرْمًا إنْ قَالَ: جَعَلْته لِابْنِي، يَكُونُ هِبَةً، وَإِنْ قَالَ: بِاسْمِ ابْنِي، لَا يَكُونُ هِبَةً، وَلَوْ قَالَ: أَغْرِسُ بِاسْمِ ابْنِي، فَالْأَمْرُ مُتَرَدِّدٌ، وَهُوَ إلَى الصِّحَّةِ أَقْرَبُ اهـ.

وَفِي الْمَتْنِ مِنْ الْخَانِيَّةِ بَعْدَ هَذَا قَالَ: جَعَلْته لِابْنِي فُلَانٍ، يَكُونُ هِبَةً؛ لِأَنَّ الْجَعْلَ عِبَارَةٌ عَنْ التَّمْلِيكِ، وَإِنْ قَالَ: أَغْرِسُ بِاسْمِ ابْنِي، لَا يَكُونُ هِبَةً، وَإِنْ قَالَ: جَعَلْته بِاسْمِ ابْنِي، يَكُونُ هِبَةً؛ لِأَنَّ النَّاسَ يُرِيدُونَ بِهِ التَّمْلِيكَ وَالْهِبَةَ اهـ.

 

Eyebrow Pencil

jknfatawa1 Women

Question. Are we allowed to use eyebrow pencil and fill in our eyebrows ie. Colour them in to make them stand out and be darker?

الجواب حامداً و مصلياً

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

Answer

To make them stand out in order to attract one’s husband is permissible. However, where there is likelihood of it drawing the attention of non-mahrams would then render it as impermissible.

 [Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

Islamic Ruling on Games

jknfatawa1 Lawful & Unlawful

25th November 2017

السلام عليكم و رحمة الله و بركاته

Question: In the Hanafi madhab is permissible to engage in sports to pass time, or for leisure? Providing the satr is covered, deeni responsibilities are fulfilled, and it’s not paid for money?  “Every game a person plays is futile except for archery, training one’s horse and playing with one’s wife.” (Sunan Tirmidhi, Musnad Ahmad, Sunan Ibn Majah)

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query, there are various types of games with each one having specific rulings. There are permitted forms of games as well as prohibited forms. Prohibited games are those that either Islam clearly forbidden e.g. modern-day gambling machines, chess (according to the Hanafi Madhab only) or those games that intrinsically corrupt the spiritual heart. Those games that Islam does not clearly forbid nor intrinsically corrupt the spiritual heart are all permitted provided that they do not cause one neglectful of Allāh’s remembrance and obligations towards Him such as Salāh, do not involve imitation of other nations in those practices which the Shari’ah clearly forbids, doesn’t involve nor display what the Shari’ah prohibits to look at and nor are they generally detrimental to one’s physical and mental well being. Such games must be of those that procure physical and mental benefit for the individual. As for the Hadeeth you mentioned, it is not to rule out other games besides them as Harām (if the above conditions are complied with) but to guarantee that these activities outlined in the Hadeeth are beneficial, productive and rewarding with the right intention.

 

 

[Allãh Knows Best]

 

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

Estate Distribution Between a Wife, Four Sons and Four Daughters

jknfatawa1 Inheritance

2nd November 2017

السلام عليكم و رحمة الله و بركاته

Question: My father passed away leaving behind his wife (my mother), 4 sons and 4 daughters (siblings). He has left behind £18,170 as his estate. Kindly inform us of the Shari’ee method of estate distribution between his beneficiaries.

الجواب حامداً و مصلياً

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

 

Answer

In reference to your case scenario, if the above amount remained after fulfilling all funeral expenses, clearing all outstanding debts and executing one-third of your father’s Will (that is only if he made one) then the above estate will be distributed as below.

 

Calculation

Total estate to be divided by 96 parts;

£18,170 / 96 =189.270

Wife: 12 (1/8th)

Remainder 84 parts to be shared out by 12 dividends between his children, each son inheriting double the share of a daughter.

See Table Below:

 

Beneficiaries Share Total Amount in Cash
Wife 1/8th 12 parts of 96 12 x 189.270 = £2,271.25
  Remainder 84 to be divided by 12 parts between children – son inheriting double the share of a daughter.
Son 1 14 14 x 189.270 = £2649.79
Son 2 14 14 x 189.270 = £2649.79
Son 3 14 14 x 189.270 = £2649.79
Son 4 14 14 x 189.270 = £2649.79
Daughter 1 7 7 x 189.270 = £1324.90
Daughter 2 7 7 x 189.270 = £1324.90
Daughter 3 7 7 x 189.270 = £1324.90
Daughter 4 7 7 x 189.270 = £1324.90
Total 84 £18,170:00

 

 

[Allãh Knows Best]

 

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

Divorce in the state of Epileptic Fit

jknfatawa1 Divorce
Divorce in the state of Epileptic Fit

11th October 2017

السلام عليكم و رحمة الله و بركاته

Question: What is the ruling if a man divorces his wife due to the effect of black magic or epilepsy?

الجواب حامداً و مصلياً

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

 

Answer

In the Shari’ah, Talāq takes into effect if the husband pronounced it while he was mentally stable. This means that he was fully conscious of his surroundings and knew exactly what he was uttering at the time irrespective of whether he was angry or not. In order to determine the effectiveness of divorce, we must resort to the rules of junoon (mentally insane). The Fuqaha describe junoon as the seizure of the faculty of aql (rationale) whereby one is unable to distinguish between right from wrong and starts to behave abnormally. Junoon occurs either due to a natural calamity that struck him removing his mind from its stability state or the overpowering of a Jinn inciting him to utter corrupt words (including divorce).[1] Such a person becomes totally unaware of what he did or said during that moment.

In your particular case, whether doctors describe it as epileptic fit or the Āmils consider it to be the effect of black magic, Talāq will not take into effect if he was in the state of junoon as described above. This is determined when upon questioning him, he genuinely cannot recall his past actions and what he said at the time.

 

[Allãh Knows Best]

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Bahr Raiq Nawaqizul Wudhu, p. 76 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

Ibn Ābideen Shāmi, Bāb Salatul Mareedh, p. 573 vol 2

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

Ibn Ābideen Shāmi, Kitāb Talāq, p. 450 vol 4

(لَا يَقَعُ طَلَاقُ الْمَوْلَى عَلَى امْرَأَةِ عَبْدِهِ) (وَالْمَجْنُونُ) إلَّا إذَا عَلَّقَ عَاقِلًا ثُمَّ جُنَّ فَوُجِدَ الشَّرْطُ

(قَوْلُهُ وَالْمَجْنُونُ) قَالَ فِي التَّلْوِيحِ: الْجُنُونُ اخْتِلَالُ الْقُوَّةِ الْمُمَيِّزَةِ بَيْنَ الْأُمُورِ الْحَسَنَةِ وَالْقَبِيحَةِ الْمُدْرِكَةِ لِلْعَوَاقِبِ، بِأَنْ لَا تَظْهَرَ آثَارُهُ وَتَتَعَطَّلُ أَفْعَالُهَا، إمَّا لِنُقْصَانِ جَبَلٍ عَلَيْهِ دِمَاغُهُ فِي أَصْلِ الْخِلْقَةِ، وَإِمَّا لِخُرُوجِ مِزَاجِ الدِّمَاغِ عَنْ الِاعْتِدَالِ بِسَبَبِ خَلْطٍ أَوْ آفَةٍ، وَإِمَّا لِاسْتِيلَاءِ الشَّيْطَانِ عَلَيْهِ وَإِلْقَاءِ الْخَيَالَاتِ الْفَاسِدَةِ إلَيْهِ بِحَيْثُ يَفْرَحُ وَيَفْزَعُ مِنْ غَيْرِ مَا يَصْلُحُ سَبَبًا. اهـ. وَفِي الْبَحْرِ عَنْ الْخَانِيَّةِ: رَجُلٌ عَرَفَ أَنَّهُ كَانَ مَجْنُونًا فَقَالَتْ لَهُ امْرَأَتُهُ: طَلَّقْتَنِي الْبَارِحَةَ فَقَالَ: أَصَابَنِي الْجُنُونُ وَلَا يَعْرِفُ ذَلِكَ إلَّا بِقَوْلِهِ كَانَ الْقَوْلُ قَوْلَهُ. اهـ.

Fasting On Behalf of Someone Else

jknfatawa1 Fasting

4th September 2017

                                                           

السلام عليكم و رحمة الله و بركاته

Question: If someone is severely ill the extent of which makes him unable to fast, is it permissible for him to pay someone to fast on his behalf?

الجواب حامداً و مصلياً

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

Answer

Generally, every individual is responsible for their own actions and must discharge their obligations to their ability. It is not allowed to pay someone to perform an act of worship on his/ her behalf. In the case of extreme difficulty, then with the exception of Fardh Hajj – Hajj badl – it is still not permissible to pay someone to perform an act of worship e.g. fasting, on one’s behalf.

The Fuqaha (legal jurists) of the Hanafi School disallow a person to fast on behalf of someone else even in the case of genuine necessity.[1] If the extent of illness is such that one is unable to fast at any time during the year and there is no hope of recovery in the future, then the rulings of a Shaykhul Fani (an old frail person) apply to the person i.e. to pay fidyah (legal compensation to the similar amount of sadaqatul Fitr) to the poor and needy people for each fardh fast.[2]

 

[Allāh Knows Best]

 

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Fatawa Hindiyyah Book of Fasting, chapter those reasons that permit breaching the fast, vol 1 p. 228

وَلَا يَصُومُ عَنْهُ الْوَلِيُّ كَذَا فِي التَّبْيِينِ

 

[2] Fatawa Hindiyyah Book of Fasting, chapter those reasons that permit breaching the fast, vol 1 p. 228

فَالشَّيْخُ الْفَانِي الَّذِي لَا يَقْدِرُ عَلَى الصِّيَامِ يُفْطِرُ وَيُطْعِمُ لِكُلِّ يَوْمٍ مِسْكِينًا كَمَا يُطْعِمُ فِي الْكَفَّارَةِ كَذَا فِي الْهِدَايَةِ

 

Tying the Ihrām from Tan’eem (Masjid A’isha)

jknfatawa1 Hajj & Umrah

5th August 2017

السلام عليكم و رحمة الله و بركاته

Question: A particular individual told me that those people whilst in Makkah intend to perform second Umrah make a mistake by going to the Masjid A’isha to adorn their Ihram as this is not a designated Meeqat. The Messenger of Allāh sallallahu alayhi wasallam sending Sayyidah A’isha radhiyallahu anha with her brother Abdur Rahman ibn Abu Bakr radhiyallahu anhu was an exception for her only. Her brother returning to Makkah without Ihram is evident of this. Please clarify this point.

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query, it is an error for someone to assume that Tan’eem – known as Masjid Ā’isha today, is not the meeqāt (designated boundary) for the people in Makkah who wish to perform Umrah. Tan’eem is approximately five miles away from Makkah Mukarramah. Historically, it has always been understood that Tan’eem falls within the boundaries of hill, outside of the Haram vicinity. This fact was never disputed among the mainstream classical jurists.

Imām Bukhāri rahimahullah relates an incident that during the farewell pilgrimage, when Sayyidah Ā’isha radhiyallahu anha started menstruating, the Messenger of Allāh sallallahu alayhi wasallam instructed her to perform all the acts of Hajj except for Tawāf (due to the prohibition of entering the Masjid in that state and the necessity of performing Tawāf in the state of purity). When she finished her menses and performed her Tawāf (most probably this was the Tawāf Ziyarat which is fardh) she requested the Messenger of Allāh sallallahu alayhi wasallam to allow her to perform Umrah. The Messenger of Allāh sallallahu alayhi wasallam sent her with her brother, Sayyidunā Abdur Rahman ibn Abi Bakr radhiyallahu anhu, to Tan’eem and there she adorned her Ihrām.[1] Ibn Hajar rahimahullah (as well as other scholars) in his commentary affirms that Tan’eem is the closest meeqāt for the people of Makkah and makes no reference of it being specific for her only.

“It is narrated from Tareeq Ibn Abi Mulayka who narrates from (Sayyidah) Ā’isha radhiyallahu anha in her incident mentioning that Tan’eem is the closest to us from the Haram from where I performed Umrah. He (Imām Tahāwi) states that it is established that the boundary for the people of Makkah is the ‘hill’ and that Tan’eem and others are all the same (within the vicinity of the ‘hill’).”[2]

Imām Nawāwi rahimahullah commenting under the above Hadeeth also confirms the above position,

“As for the meeqāt for a makki for Umrah then the closest of the ‘hill’ is the incident of (Sayyidah) Ā’isha radhiyallahu anha that the Prophet sallallahu alayhi wasallam instructed her during Umrah to travel to Tan’eem and adorn her Ihrām from there and Tan’eem is on the edge of the ‘hill’.[3]  

Whilst scholars only differed with respect to the specific place of the hill vicinity in which tying one’s Ihram is superior, all agree that tying it in Tan’eem is permissible.[4] To conclude, it is permissible for a Makkah resident to tie his Ihram of Umrah from Tan’eem. In regards to her brother, not returning to Makkah in Ihram like her since he reached outside the boundaries of Haram, it could be argued that the exception was for him only as he acted as a facilitator for her.

 

[Allãh Knows Best]

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

[1] Bukhāri No 1785

(قَوْلُهُ بَابُ عُمْرَةِ التَّنْعِيمِ)

جابِرِ بنِ عَبْدِ الله رَضِي الله تَعَالَى عَنْهُمَا قَالَ أهلَّ النبيُّ صلى الله عَلَيْهِ وَسلم هُوَ وأصْحَابُهُ بالحَجِّ ولَيْسَ مَعَ أحَدٍ مِنْهُمْ هَدْيٌ غَيرَ النبيِّ صلى الله عَلَيْهِ وَسلم وطَلْحَةَ وقَدِمَ عَلِيٌّ مِنَ اليَمَنِ ومَعَهُ هَدْيٌ فَقَالَ أهْلَلْتُ بِمَا أهَلَّ بِهِ النبيُّ صلى الله عَلَيْهِ وَسلم فأمَرَ النبيُّ صلى الله عَلَيْهِ وَسلم أصْحَابَهُ أنْ يَجْعَلوهَا عُمْرَةً ويَطُوفوا ثُمَّ يُقَصِّرُوا ويَحِلُّوا إلاَّ مَنْ كانَ مَعَهُ الهَدُيُ فقالُوا ننْطَلِقُ إلَى مِنىً وذَكَرُ أحَدِنَا يَقْطُرُ مَنيُّا فبَلَغَ النبيَّ صلى الله عَلَيْهِ وَسلم فَقَالَ لَوِ اسْتَقْبَلْتُ مِنْ أمْرِي مَا اسْتَدْبَرْتُ مَا أهْدَيْتُ ولَوْلا أنَّ مَعِي الْهَدْي لأَحْلَلْتُ وحاضَتْ عائِشَةُ رَضِي الله تَعَالَى عَنْهَا فنَسَكَتِ المَنَاسِكَ كُلَّهَا غَيْرَ أنَّهَا لَمْ تَطُف بِالبَيْتِ فلَمَّا طَهُرَتْ طافَتْ بِالْبَيْتِ قالتْ يَا رسولَ الله تَنْطَلِقُونَ بِحَجَّةٍ وعُمْرَةٍ وأنْطَلِقُ بِحَجٍّ فأمرَ عَبْدَ الرَّحْمانِ بنَ أبِي بَكْرٍ أنْ يَخْرُجَ مَعَهَا إِلَى التَّنْعِيمَ فاعْتَمَرَتْ بَعْدَ الحَجِّ.

 

[2] Ibn Hajar Asqalāni, Fathul Bhari, Kitāb Umrah, Bāb Umrah Tan’eem, p. 765 vol 3

[3] Imām Nawāwi, Sharhu Nawāwi Bāb Mawaqeet Hajj pp. 84-8

[4] According to the Shafi’ee, tying Ihram from Ji’ranah is superior whilst the Hanafi and Hambali scholars view that Tan’eem is more virtuous. The Maliki scholars consider all the same assigning no specific virtuous to any one place. (See Dr Wahbah Zuhayli, Fiqhul Islami Wa adillatuhu p. 130 vol 3)