jknfatawa1, Author at JKN Fatawa

Virtues of Breaking Another Person’s Fast During Iftār

jknfatawa1 Fasting 6 May 20171 January 2020

6^th May 2017

السلام عليكم و رحمة الله و بركاته

Question: What are the virtues of providing food for fasting person during Iftār?

الجواب حامداً و مصلياً

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

Answer

Sayyidunā Zaid Ibn Khālid al-Juhani radhiyallahu anhu relates that the Messenger of Allāh sallallahu alayhi wasallam said, “Whosoever provides iftār to a fasting person then for him is a share of his reward without the fasting person’s reward diminishing.”[1] The Hadeeth assures the fasting person that in spite of his host receiving his share of reward because of providing him food for iftār, the fasting person still receives his full share of the reward. Providing food could also include providing dates and water even.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Tirmizi No: 807 Ch. Fasting

Two Separate Closing Fasts Times, Which One do I follow?

jknfatawa1 Fasting 6 May 20171 January 2020

6^th May 2017

السلام عليكم و رحمة الله و بركاته

Question: During the summer season, we generally have two closing times of fasting; 1:30am and 2am. Which of the two should I follow? Am I allowed to act upon both on alternate days? Please advise me on this matter.

الجواب حامداً و مصلياً

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

Answer

There are generally two predominate views followed in the UK in regards to the beginning time fasting; 18 degrees and 15 degrees.[1] For those who follow the 18 degrees close their fast earlier (1:30am) and those following the 15 degrees close it later (around 2am). There has been much discussion and deliberation among the senior scholars as to which of the two opinions is the most correct. In reality, there is no definitive agreement on this matter since substantial evidence exists on both sides. Nevertheless, both opinions are valid. Due to the complexity of the matter, I would suggest you close your fast according to your local Masjid’s time table and avoid switching between both opinions on alternate days. By saying that both views are acceptable is to assure that ultimately both groups are on guidance, not that one attempts to act on both opinions at their own discretion on specific days.[2]

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Astronomers use degrees to measure the position of the sun below the horizon. Scholars differ in the position of the sun in degrees to determine Subhu Sādiq time.

[2] It must be noted that apart from 15 and 18 degrees, other views such as 12 degrees has not been approved by the mainstream scholars. Therefore, following the opinion other than 15 and 18 degrees invalidates the fast and Qadha becomes necessary.

Give up Fasting for Exams

jknfatawa1 Fasting 6 May 20171 January 2020

6th May 2017

السلام عليكم و رحمة الله و بركاته

Question: I am 18 and have exams coming up in July in college. I am expected to partake in revision classes a few weeks before the exams. I also need to revise but will clash with Ramadhān fasting. Can I miss my Ramadhān fasts this year for the sake of revision and make up for them during winter?

الجواب حامداً و مصلياً

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

Answer

As a general principle, fasting during Ramadhān is fardhul Ain (individual obligation) which cannot be compromised unless there is a potential risk of becoming severely ill. School examination does not fall within the exceptional category of postponing one’s fast, therefore it will not be permissible to miss the fast for the sake of exams. If, however, due to intense revision you fall ill and you are near certain that your condition will worsen if you fast during long hours then you can postpone your fast by not keeping it at all due to the illness.[1]

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Fatawa Hindiyyah, Kitāb as-Sawm, Bāb fil a’dhār, vol 1, p. 227

(وَمِنْهَا الْمَرَضُ) الْمَرِيضُ إذَا خَافَ عَلَى نَفْسِهِ التَّلَفَ أَوْ ذَهَابَ عُضْوٍ يُفْطِرُ بِالْإِجْمَاعِ، وَإِنْ خَافَ زِيَادَةَ الْعِلَّةِ وَامْتِدَادَهَا فَكَذَلِكَ عِنْدَنَا، وَعَلَيْهِ الْقَضَاءُ إذَا أَفْطَرَ كَذَا فِي الْمُحِيطِ. ثُمَّ مَعْرِفَةُ ذَلِكَ بِاجْتِهَادِ الْمَرِيضِ وَالِاجْتِهَادُ غَيْرُ مُجَرَّدِ الْوَهْمِ بَلْ هُوَ غَلَبَةُ ظَنٍّ عَنْ أَمَارَةٍ أَوْ تَجْرِبَةٍ أَوْ بِإِخْبَارِ طَبِيبٍ مُسْلِمٍ غَيْرِ ظَاهِرِ الْفِسْقِ كَذَا فِي فَتْحِ الْقَدِيرِ. وَالصَّحِيحُ الَّذِي يَخْشَى أَنْ يَمْرَضَ بِالصَّوْمِ فَهُوَ كَالْمَرِيضِ هَكَذَا فِي التَّبْيِينِ وَلَوْ كَانَ لَهُ نَوْبَةُ الْحُمَّى فَأَكَلَ قَبْلَ أَنْ تَظْهَرَ الْحُمَّى لَا بَأْسَ بِهِ كَذَا فِي فَتْحِ الْقَدِيرِ. وَمَنْ كَانَ لَهُ حُمَّى غَبٌّ فَلَمَّا كَانَ الْيَوْمُ الْمُعْتَادُ أَفْطَرَ عَلَى تَوَهُّمِ أَنَّ الْحُمَّى تُعَاوِدُهُ وَتُضْعِفُهُ فَأَخْلَفَتْ الْحُمَّى تَلْزَمُهُ الْكَفَّارَةُ كَذَا فِي الْخُلَاصَةِ

Purchasing Winter Packs for the Needy with Zakāt Funds

jknfatawa1 Zakat & Charity 6 May 20171 January 2020

6^th May 2017

السلام عليكم و رحمة الله و بركاته

Question: I work for a charity organization. We recently started a new project called “Ramadhān Winter Pack” which includes all basic essentials for a needy family such as medicine, blanket, clothes etc during the winter season. Each winter pack costs £50. Is it permissible to utilize Zakāt funds to purchase a winter pack for the neediest people?

الجواب حامداً و مصلياً

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

Answer

Among the integral aspects for the validity of Zakāt is tamleek (independent ownership). Jurists define tamleek as dispensing a portion (2.5%) of one’s wealth to the needy recipient by way of transferring complete ownership on to them. In doing so, the recipient now takes full ownership of that Zakāt money.[1] The donor can pay his Zakāt in the form of cash or any physical asset such as food or clothes whereby the cash or product [purchased from Zakāt money] is physically transferred into the recipient’s hand to signify his/her sole ownership over it.[2]

With reference to your particular case, it is permissible to utilize Zakāt funds to purchase Ramadhān winter packs for the poor and destitute families as giving Zakāt in the form of cash is not necessary. If the entire package is physically transferred into the impoverished family’s ownership then tamleek has been fulfilled, thus fulfilling the donor’s legal duty of paying their Zakāt.

[Allāh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Kasāni, Badai Sanai, Kitāb Zakāt, Fasl fi rukn Zakāt, p. 456, vol 2

وَأَمَّا رُكْنُ الزَّكَاةِ فَرُكْنُ الزَّكَاةِ هُوَ إخْرَاجُ جُزْءٍ مِنْ النِّصَابِ إلَى اللَّهِ تَعَالَى، وَتَسْلِيمُ ذَلِكَ إلَيْهِ يَقْطَعُ الْمَالِكُ يَدَهُ عَنْهُ بِتَمْلِيكِهِ مِنْ الْفَقِيرِ وَتَسْلِيمِهِ إلَيْهِ أَوْ إلَى يَدِ مَنْ هُوَ نَائِبٌ عَنْهُ وَهُوَ الْمُصْدِق…..

[2] Durrul Mukhtār wa Hāshiyah Ibn Ābideen Shāmi, Kitāb Zakāt p. 171 vol 3

وَشَرْعًا (تَمْلِيكٌ) خَرَجَ الْإِبَاحَةُ، فَلَوْ أَطْعَمَ يَتِيمًا نَاوِيًا الزَّكَاةَ لَا يَجْزِيهِ إلَّا إذَا دَفَعَ إلَيْهِ الْمَطْعُومَ كَمَا لَوْ كَسَاهُ بِشَرْطِ أَنْ يَعْقِلَ الْقَبْضَ إلَّا إذَا حَكَمَ عَلَيْهِ بِنَفَقَتِهِمْ

لِأَنَّ الشَّرْطَ فِيهَا التَّمْكِينُ وَهُوَ صَادِقٌ بِالتَّمْلِيكِ، وَإِنْ صَدَقَ بِالْإِبَاحَةِ أَيْضًا، نَعَمْ تَخْرُجُ بِقَوْلِهِ جَزْءُ مَالٍ إلَخْ فَافْهَمْ (قَوْلُهُ: إلَّا إذَا دَفَعَ إلَيْهِ الْمَطْعُومَ) لِأَنَّهُ بِالدَّفْعِ إلَيْهِ بِنِيَّةِ الزَّكَاةِ يَمْلِكُهُ فَيَصِيرُ آكِلًا مِنْ مِلْكِهِ، بِخِلَافِ مَا إذَا أَطْعَمَهُ مَعَهُ، وَلَا يَخْفَى أَنَّهُ يُشْتَرَطُ كَوْنُهُ فَقِيرًا، وَلَا حَاجَةَ إلَى اشْتِرَاطِ فَقْرِ أَبِيهِ أَيْضًا لِأَنَّ الْكَلَامَ فِي الْيَتِيمِ وَلَا أَبَا لَهُ فَافْهَمْ (قَوْلُهُ كَمَا لَوْ كَسَاهُ) أَيْ كَمَا يُجْزِئُهُ لَوْ كَسَاهُ ح (قَوْلُهُ: بِشَرْطِ أَنْ يَعْقِلَ الْقَبْضَ) قَيْدٌ فِي الدَّفْعِ وَالْكِسْوَةِ كِلَيْهِمَا ح. وَفَسَّرَهُ فِي الْفَتْحِ وَغَيْرِهِ بِاَلَّذِي لَا يَرْمِي بِهِ، وَلَا يُخْدَعُ عَنْهُ، فَإِنْ لَمْ يَكُنْ عَاقِلًا فَقَبَضَ عَنْهُ أَبُوهُ أَوْ وَصِيُّهُ أَوْ مَنْ يَعُولُهُ قَرِيبًا أَوْ أَجْنَبِيًّا، أَوْ مُلْتَقِطُهُ صَحَّ كَمَا فِي الْبَحْرِ وَالنَّهْرِ

Ibn Nujaim, Bahr Raiq, Kitāb Zakāt, p. 352-3 vol 2

قَالَ فِي الْكَشْفِ الْكَبِيرِ فِي بَحْثِ الْقُدْرَةِ الْمُيَسِّرَةِ: الزَّكَاةُ لَا تَتَأَدَّى إلَّا بِتَمْلِيكِ عَيْنٍ مُتَقَوِّمَةٍ حَتَّى لَوْ أَسْكَنَ الْفَقِيرَ دَارِهِ سَنَةً بِنِيَّةِ الزَّكَاةِ لَا يُجْزِئُهُ؛ لِأَنَّ الْمَنْفَعَةَ لَيْسَتْ بِعَيْنٍ مُتَقَوِّمَةٍ. اهـ. وَهَذَا عَلَى إحْدَى الطَّرِيقَتَيْنِ، وَأَمَّا عَلَى الْأُخْرَى مِنْ أَنَّ الْمَنْفَعَةَ مَالٌ فَهُوَ عِنْدَ الْإِطْلَاقِ مُنْصَرِفٌ إلَى الْعَيْنِ، وَقُيِّدَ بِالتَّمْلِيكِ احْتِرَازًا عَنْ الْإِبَاحَةِ؛ وَلِهَذَا ذَكَرَ الْوَلْوَالِجِيُّ وَغَيْرُهُ أَنَّهُ لَوْ عَالَ يَتِيمًا فَجَعَلَ يَكْسُوهُ وَيُطْعِمُهُ وَجَعَلَهُ مِنْ زَكَاةِ مَالِهِ فَالْكِسْوَةُ تَجُوزُ لِوُجُودِ رُكْنِهِ، وَهُوَ التَّمْلِيكُ، وَأَمَّا الْإِطْعَامُ إنْ دَفَعَ الطَّعَامَ إلَيْهِ بِيَدِهِ يَجُوزُ أَيْضًا لِهَذِهِ الْعِلَّةِ، وَإِنْ كَانَ لَمْ يَدْفَعْ إلَيْهِ، وَيَأْكُلْ الْيَتِيمُ لَمْ يَجُزْ لِانْعِدَامِ الرُّكْنِ، وَهُوَ التَّمْلِيكُ

Feeding Pet Cat Unlawful Meat

jknfatawa1 Lawful & Unlawful 28 April 201717 January 2020

28th April 2017

السلام عليكم و رحمة الله و بركاته

Question: Is it permissible to feed your pet cat meat slaughtered unislamaically, for instance Whiskas chicken, meat or rabbit.

الجواب حامداً و مصلياً

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

Answer

In reference to your query, the key point to note is that pets must be given food that is pure. Meat; Halāl or non- Halāl, must be slaughtered correctly regardless if Allāh’s name is mentioned or not. The correct method of slaughtering is to sever the four main arteries; the gullet, windpipe and the two jugular veins, drains out the impurity; blood, from an animal. This enables the impure blood in the animal to be drained out. When this is done then the scholars state that the animal’s flesh, bones and skin of a Halāl and a non- Halāl animal becomes tahir (pure) and permissible but only animals can consume such flesh otherwise we as Muslims can only consume Halāl animals that are slaughtered on Allāh’s name. Pure meat Halāl or non- Halāl can be used for purposes other than eating such as feeding cats or dogs.[1] Most of the time the meat found in such packets in stores are not slaughtered according to the above method rendering the meat still impure and a maitah (carrion meat) which is prohibited even to feed other animals.[2]

Therefore, unless it is established that the meat is slaughtered according to the above method, you must abstain from purchasing prepacked cat food containing meat from stores. There are other alternative foods which you could feed your cat with such as fish, vegetarian food or even Halāl pieces of chicken and meat purchased from local Muslim stores.[3]

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Ibn Ābideen Shāmi, Kitāb al-Dhabā’ih p.446 vol 9

(وَذَبْحُ مَا لَا يُؤْكَلُ يُطَهِّرُ لَحْمَهُ وَشَحْمَهُ وَجِلْدَهُ) تَقَدَّمَ فِي الطَّهَارَةِ تَرْجِيحُ خِلَافِهِ (إلَّا الْآدَمِيَّ وَالْخِنْزِيرَ) كَمَا مَرَّ

(قَوْلُهُ وَذَبْحُ مَا لَا يُؤْكَلُ) يَعْنِي ذَكَاتُهُ لِمَا فِي الدُّرَرِ وَبِالصَّيْدِ يَطْهُرُ لَحْمٌ غَيْرُ نَجِسِ الْعَيْنِ لِأَنَّهُ ذَكَاةٌ حُكْمًا (قَوْلُهُ يَطْهُرُ لَحْمُهُ وَشَحْمُهُ وَجِلْدُهُ) حَتَّى لَوْ وَقَعَ فِي الْمَاءِ الْقَلِيلِ لَا يُفْسِدُهُ، وَهَلْ يَجُوزُ الِانْتِفَاعُ بِهِ فِي غَيْرِ الْأَكْلِ؟ لَا يَجُوزُ اعْتِبَارًا بِالْأَكْلِ، وَقِيلَ يَجُوزُ كَالزَّيْتِ إذَا خَالَطَهُ وَدَكُ الْمَيْتَةِ وَالزَّيْتُ غَالِبٌ لَا يُؤْكَلُ وَيُنْتَفَعُ بِهِ فِي غَيْرِ الْأَكْلِ هِدَايَةٌ

Mujma al-Anhar, p. 108 vol 2 – Maktab Shamila

وَفِي التَّنْجِيسِ أَنَّ الْمُخْتَارَ لِلْفَتْوَى جَوَازُ بَيْعِ لَحْمِ الْمَذْبُوحِ مِنْ السِّبَاعِ، وَكَذَا الْكَلْبُ وَالْحِمَارُ لِأَنَّهُ طَاهِرٌ وَيُنْتَفَعُ بِهِ فِي إطْعَامِ سِنَّوْرَةٍ، بِخِلَافِ الْخِنْزِيرِ الْمَذْبُوحِ لِأَنَّهُ نَجِسُ الْعَيْنِ، وَفِي التَّخْصِيصِ إشْعَارٌ بِعَدَمِ جَوَازِ هَوَامِّ الْأَرْضِ كَالْحَيَّةِ وَالْعَقْرَبِ وَدَوَابِّ الْبَحْرِ غَيْرَ السَّمَكِ كَالضِّفْدَعِ وَالسَّرَطَانِ

[2] Fatāwa Hindiyyah, Kitāb al-Karāhiyyah p. 441 vol 5

[الْبَاب الْحَادِي وَالْعُشْرُونَ فِيمَا يسع مِنْ جِرَاحَات بَنِي آدَم وَالْحَيَوَانَات]

رَجُلٌ ذَبَحَ كَلْبَهُ أَوْ حِمَارَهُ جَازَ أَنْ يُطْعِمَ سِنَّوْرَهُ مِنْ ذَلِكَ وَلَيْسَ لَهُ أَنْ يُطْعِمَهُ خِنْزِيرَهُ أَوْ شَيْئًا مِنْ الْمَيْتَةِ كَذَا فِي السِّرَاجِيَّةِ.

Fatawa Hindiyyah, Kitāb al-Karāhiyyah, p. 423 vol 5

[الْبَابُ الثَّانِي عَشَرَ فِي الْهَدَايَا وَالضِّيَافَاتِ]

وَلَا يَجُوزُ لِأَحَدٍ أَنْ يُطْعِمَ الْمَجْنُونَ الْمَيْتَةَ بِخِلَافِ الْهِرَّةِ، وَإِذَا تَنَجَّسَ الْخُبْزُ أَوْ الطَّعَامُ لَا يَجُوزُ أَنْ يُطْعِمَ الصَّغِيرَ أَوْ الْمَعْتُوهَ أَوْ الْحَيَوَانَ الْمَأْكُولَ اللَّحْمِ، وَقَالَ أَصْحَابُنَا: لَا يَجُوزُ الِانْتِفَاعُ بِالْمَيْتَةِ عَلَى أَيِّ وَجْهٍ، وَلَا يُطْعِمُهَا الْكِلَابَ وَالْجَوَارِحَ، كَذَا فِي الْقُنْيَةِ.

[3] Some scholars have suggested an alternative that if someone placed the impure meat somewhere and drove the animal to it and consumed it at its own discretion then it is permissible. See below Ibn Ābideen Shāmi, Kitāb al-Ashribah, p.449 vol 6 – Shamila

(وَحَرُمَ الِانْتِفَاعُ بِهَا) وَلَوْ لِسَقْيِ دَوَابَّ أَوْ لِطِينٍ أَوْ نَظَرٍ لِلتَّلَهِّي، أَوْ دَوَاءٍ أَوْ دُهْنٍ أَوْ طَعَامٍ أَوْ غَيْرِ ذَلِكَ إلَّا لِتَخْلِيلٍ أَوْ لِخَوْفِ عَطَشٍ بِقَدْرِ الضَّرُورَةِ فَلَوْ زَادَ فَسَكِرَ حُدَّ مُجْتَبَى

(قَوْلُهُ وَلَوْ لِسَقْيِ دَوَابَّ) قَالَ بَعْضُ الْمَشَايِخِ لَوْ قَادَ الدَّابَّةَ إلَى الْخَمْرِ لَا بَأْسَ بِهِ، وَلَوْ نَقَلَ إلَى الدَّابَّةِ يُكْرَهُ وَكَذَا قَالُوا فِيمَنْ أَرَادَ تَخْلِيلَ الْخَمْرِ يَنْبَغِي أَنْ يَحْمِلَ الْخَلَّ إلَى الْخَمْرِ وَلَوْ عَكَسَ يُكْرَهُ وَهُوَ الصَّحِيحُ تَارْخَانِيَّةٌ

Purchasing Stocks from Armaco Company

jknfatawa1 Finance 28 April 201717 February 2020

28^th April 2017

السلام عليكم و رحمة الله و بركاته

Question: Will it be permissible for me to buy stocks/shares of the company Armaco?

الجواب حامداً و مصلياً

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

Answer

Amarco is a Saudi state-owned oil company based in Dhahran. It deals with crude oil, petroleum and natural gas with an estimated value of one trillion dollars of investment. Based on the information provided, they deal mainly with natural and energy resources.[1] From the Shari’ee point of view, natural and energy resources are permissible for trade and regarded as intrinsic value (mutaqawwam) for buying and selling.

Contemporary scholars such as Shaykh Mufti Taqi Usmani view the permissibility of buying and selling shares in a company. He argues that the status of a company falls somewhat similar to Musharakat (partnership)[2] in the sense that he purchases a certain percentage of ownership in the assets of the company. Buying and selling shares is permissible with the following conditions,

The trade must be in the form of fixed assets rather than currency. In other words, the exchange of items must be cash and assets. An exchange between the same currencies is permissible with the same quantity on both sides. Either side being more than the other becomes interest (riba) which will not be permissible.
Being a shareholder does not imply merely owing certain rights in a company but assets of the company. Trading in bundles of rights would not be permissible because of the absence of assets.
The company should not deal with interest. Should they do so then he must voice his disapproval of it.[3]
If the shareholder receives interest unintentionally then he must dispose of it by giving it away to the poor and needy or community service project without the intention of reward.[4]

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] http://www.saudiaramco.com/en/home.html

https://en.m.wikipedia.org/wiki/Saudi_Aramco

[2] It must be noted that its similarity is subtle otherwise there are some distinctions between Musharakat and company such as individual ownership in partnership whereas the company is regulated by the state, a partner can choose to exit the business and take his stock whereas a shareholder in a company can only sell his share in order to exit.

[3] It must be remembered that the company directors represent (wakeel) all the shareholders from a Shar’ee perspective,

[4] Mufti Taqi Usmani – Islām aur Jadeed Ma’eeshat wa Tijarat

Buying and selling Shares, Fiqhi Maqalāt vol1, p.141

Maulāna Khalid Saifullah Rahmani – buying and selling Shares, Jadeed Fiqhi Mabahith, p. 249, vol 4

What to do if you are Standing Alone in the back Saff?

jknfatawa1 Salah 28 April 20171 January 2020

28^TH April 2017

السلام عليكم و رحمة الله و بركاته

Question: When attending the congregational Salāh behind the Imām, if the rows are full in the lines ahead, can you start your Salāh whilst standing alone in the back row or must you pull someone from the front to join you in your Salāh as I have heard that standing alone in the back row is makrooh?

الجواب حامداً و مصلياً

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

Answer

In reference to your query, there are various opinions as to what this person should do in this case. Some say he should pull someone in front of him to stand by his. Others suggest that he should wait however long it takes until someone arrives to join him in the row [even if he ends up missing a rak’at]. Another opinion which many consider as more favourable is that he should wait until the Imām proceeds into ruku and by then if no one joins him, he should pull someone. Allāmah Shāmi rahimahullah (a renowned Hanafi jurist) is inclined towards consigning the matter to the discretion of the individual at the time and be cautious not to pull someone who is ignorant of the ruling lest that he may end up breaking his Salāh due to his ignorance. In this case, it is better to stand alone if all happen to be ignorant. Otherwise, if the person in front is a scholar or practising (with this expectation that he knows mas’alah) then he should pull him.[1]

Therefore, what you should do initially is to wait until someone arrives to join you. If no one arrives and the Imām is about to proceed in ruku then you can pull someone in front just before ruku. Do not resort to pulling someone in front of you unless you know that the person in front knows the legal ruling on the matter.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bāb ma yufsidu Salāt wa ma yukrahu, vol 2, p. 416

بَابُ مَا يُفْسِدُ الصَّلَاةَ، وَمَا وَيُكْرَهُ فِيهَا

وَكَذَا الْقِيَامُ مُنْفَرِدًا وَإِنْ لَمْ يَجِدْ فُرْجَةً بَلْ يَجْذِبُ أَحَدًا مِنْ الصَّفِّ ذَكَرَهُ ابْنُ الْكَمَالِ، لَكِنْ قَالُوا فِي زَمَانِنَا تَرْكُهُ أَوْلَى، فَلِذَا قَالَ فِي الْبَحْرِ: يُكْرَهُ وَحْدَهُ إلَّا إذَا لَمْ يَجِدْ فُرْجَةً

(قَوْلُهُ لَكِنْ قَالُوا إلَخْ) الْقَائِلُ صَاحِبُ الْقُنْيَةِ فَإِنَّهُ عَزَا إلَى بَعْضِ الْكُتُبِ أَتَى جَمَاعَةً وَلَمْ يَجِدْ فِي الصَّفِّ فُرْجَةً قِيلَ يَقُومُ وَحْدَهُ وَيُعْذَرُ، وَقِيلَ يَجْذِبُ وَاحِدًا مِنْ الصَّفِّ إلَى نَفْسِهِ فَيَقِفُ بِجَنْبِهِ. وَالْأَصَحُّ مَا رَوَى هِشَامٌ عَنْ مُحَمَّدٍ أَنَّهُ يَنْتَظِرُ إلَى الرُّكُوعِ، فَإِنْ جَاءَ رَجُلٌ وَإِلَّا جَذَبَ إلَيْهِ رَجُلًا أَوْ دَخَلَ فِي الصَّفِّ، ثُمَّ قَالَ فِي الْقُنْيَةِ: وَالْقِيَامُ وَحْدَهُ أَوْلَى فِي زَمَانِنَا لِغَلَبَةِ الْجَهْلِ عَلَى الْعَوَامّ فَإِذَا جَرَّهُ تَفْسُدُ صَلَاتُهُ اهـ قَالَ فِي الْخَزَائِنِ قُلْت: وَيَنْبَغِي التَّفْوِيضُ إلَى رَأْيِ الْمُبْتَلَى، فَإِنْ رَأَى مَنْ لَا يَتَأَذَّى لِدِينٍ أَوْ صَدَاقَةٍ زَاحَمَهُ أَوْ عَالِمًا جَذَبَهُ وَإِلَّا انْفَرَدَ. اهـ. قُلْت: وَهُوَ تَوْفِيقٌ حَسَنٌ اخْتَارَهُ ابْنُ وَهْبَانَ فِي شَرْحِ مَنْظُومَتِهِ (قَوْلُهُ فَلِذَا قَالَ إلَخْ) أَيْ فَلَمْ يَذْكُرْ الْجَذْبَ لِمَا مَرَّ

Cochineal Extracts

jknfatawa1 Lawful & Unlawful 24 April 20171 January 2020

24^th April 2017

السلام عليكم و رحمة الله و بركاته

Question: Could you please clarify if cochineal is permitted as it colours food such as yogurts pink or red and certain lipsticks.

الجواب حامداً و مصلياً

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

Answer

Cochineal is a bug extract found in a variety of foods such as yogurts, ice-creams, most dairy based drinks, candy, chewing gums, jams. It is also found in many beauty products as well like lipsticks, nail polishes and eye-shadows. Presumably, it is the cochineal insect that gives the red (or pink) colouring. These bugs are collected from cactus plants, either dead or alive, crushed into powder and then added as a colouring agent in the aforementioned products. They are identified on the ingredient label with various names such as cochineal extract, carmine, crimson lake, natural red 4, C.I. 75470, E120, or even ‘natural colouring’.[1] It is the cochineal blood which gives it its red colouring. From the Shar’ee perspective, cochineal insect is treated as impure (najis) like all other insects [with the exception of locust which a Hadeeth permits too consume] which the Shari’ah prohibits its usage altogether. So, anything that contains cochineal bugs extract is unlawful to consume or apply externally due to its impurity.[2]

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] http://blog.hmns.org/2012/11/color-me-carmine-cochineal-bugs-in-our-food-and-drink/

http://www.snopes.com/food/ingredient/bugjuice.asp

[2] Fatawa Hindiyyah Kitāb al-Dhaba’ih, Bāb p. 289 vol 5

[الْبَاب الثَّانِي فِي بَيَان مَا يُؤْكَلُ مِنْ الْحَيَوَانِ وَمَا لَا يُؤْكَلُ]

أَمَّا الَّذِي يَعِيشُ فِي الْبَرِّ فَأَنْوَاعٌ ثَلَاثَةٌ: مَا لَيْسَ لَهُ دَمٌ أَصْلًا وَمَا لَيْسَ لَهُ دَمٌ سَائِلٌ وَمَا لَهُ دَمٌ سَائِلٌ، فَمَا لَا دَمَ لَهُ مِثْلُ الْجَرَادِ وَالزُّنْبُورِ وَالذُّبَابِ وَالْعَنْكَبُوتِ وَالْخُنْفُسَاءِ وَالْعَقْرَبِ وَالْبَبْغَاءِ وَنَحْوِهَا لَا يَحِلُّ أَكْلُهُ إلَّا الْجَرَادُ خَاصَّةً، وَكَذَلِكَ مَا لَيْسَ لَهُ دَمٌ سَائِلٌ مِثْلُ الْحَيَّةِ وَالْوَزَغِ وَسَامٍّ أَبْرَصَ وَجَمِيعِ الْحَشَرَاتِ

The Qur’anic verse, “he permits for them the pure things and forbids them from the impure (khaba’ith)” (7:157) further supports the impermissibility of consuming bugs and insects due to their impurity. This will by default include cochineal insects as well.

Is Seeking Medical Treatment Necessary?

jknfatawa1 Medical 20 March 201717 January 2020

20^th March 2017

السلام عليكم و رحمة الله و بركاته

Question: I was born with a condition called cystic fibrosis. I suffer with thick mucus around my lungs, my digestive system and other organs around my body. At the minute I’m having lot of problems with my pancreas. It’s stopping and blocking enzymes entering my stomach. I eat a lot but still end up losing weight. I suffer with really bad constipation and my bladder has gone really weak. I take over 45 different tablets a day of nebulisers and inhalers. My situation is not good and I’m deteriorating day by day. My situation is such that I need a lung transplant. I put my life in Allāh’s hands and if my time is up then it’s up. Is it sinful me to refuse a transplant which has the possibility of saving my life as well as killing me? Please guide me in this matter.

الجواب حامداً و مصلياً

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

Answer

Seeking medical treatment has been encouraged in Islām and should not be refused especially if the means are available. The Messenger of Allāh sallallahu alayhi wasallam instructed the believers to seek medical treatment during times of urgency. Sayyidunā Usama Ibn Shareek radhiyallahu anhu reports that the Companions once asked, ‘O Messenger of Allāh! Should we seek medication?’ He replied, “Yes. O servants of Allāh seek medical treatment because Allāh has not placed any illness except has also placed its cure except for one illness; death.”[1] The Hadeeth scholars explain that the prophet’s command was of Istihbāb – preferable command, and not an obligatory one. The context of the Hadeeth suggests that the prophet’s instruction was to indicate that seeking medical treatment is not against reliance upon Allāh Almighty, as was previously assumed by some Companions which led them to this enquiry.[2]

From a juristic point of view, inevitable cure from any medical treatment falls under the remit of dhanni (speculative) knowledge. This means that doctors prescribing medication and carrying out surgical operation to permanently cure the patient is not something that is based on knowledge of certainty (yaqeeni) in spite of the advancement in the field of medicine and surgery. Even organ transplantation does not guarantee permanent restoration of health albeit it contains many benefits. This however does not dismiss the importance of seeking medication since the Prophet sallallahu alayhi wasallam himself encouraged it. It is due to this reason why the Hanafi jurists ruled seeking medical treatment is mustahab – desirable only. Therefore, you should opt for a lung transplant when you have the chance if the doctors have assured you recovery in this otherwise refusing shall not make you sinful.[3]

A point to remember is that as Muslims we believe that cure ultimately lies in the hands of Allāh Almighty. The classical jurists never deemed medication as compulsory because they understood that medication does not reach the level of certainty like food and water in respect to sustaining of one’s life and health. However, continuous advancements of the medical industry leads to discovering new ahkāms – rulings. It is possible that exceptions can be made from the general rule depending on the specific medication and the individual’s circumstances. What is important is that saving one’s own life is necessary. Should in the future a particular medicine or surgical operation guarantee to be lifesaving and unanimously agreed by all doctors then accepting it would be necessary and refusing would be a sin.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Abū Dāwood

عَنْ أُسَامَةَ بْنِ شَرِيكٍ قَالَ: «قَالُوا: يَا رَسُولَ اللَّهِ أَفَنَتَدَاوَى؟ قَالَ: ” نَعَمْ، يَا عِبَادَ اللَّهِ! تَدَاوَوْا، فَإِنَّ اللَّهَ لَمْ يَضَعْ دَاءً إِلَّا وَضَعَ لَهُ شِفَاءً، غَيْرَ دَاءٍ وَاحِدٍ، الْهَرَمُ» “. رَوَاهُ أَحْمَدُ، وَالتِّرْمِذِيُّ، وَأَبُو دَاوُدَ

[2] Mirqat sharh Mishkāt No: 4532

(نَعَمْ) : وَأَمَّا قَوْلُ الطِّيبِيِّ: الْفَاءُ عَطْفٌ عَلَى مُقَدَّرٍ تَسْتَدْعِيهِ الْهَمْزَةُ يَعْنِي: أَنَعْتَبِرُ الطِّبَّ فَنَتَدَاوَى أَوْ نَتَوَكَّلُ عَلَى اللَّهِ وَنَتْرُكُ التَّدَاوِيَ؟ فَلَا خَفَاءَ أَنَّهُ لَا يُلَائِمُهُ الْجَوَابُ بِقَوْلِهِ: نَعَمْ، وَأَيْضًا جَعْلُ التَّوَكُّلِ مِنْ قِسْمِ تَرْكِ التَّدَاوِي غَيْرَ صَحِيحٍ فِي الْمَعْنَى. (يَا عِبَادَ اللَّهِ) : إِشَارَةٌ إِلَى أَنَّ التَّدَاوِيَ لَا يُنَافِي الْعُبُودِيَّةَ، وَلَا يَدَعُ التَّوَكُّلَ عَلَى صَاحِبِ الرُّبُوبِيَّةِ، وَلِذَا قَالَ فِي الْحَدِيثِ: ” اعْقِلْ وَتَوَكَّلْ “.(تَدَاوُوا) : تَأْكِيدًا لِمَا فُهِمَ مِنْ قَوْلِهِ: ” نَعَمْ “، وَالْمَعْنَى تَدَاوُوا وَلَا تَعْتَمِدُوا فِي الشِّفَاءِ عَلَى التَّدَاوِي، بَلْ كُونُوا عِبَادَ اللَّهِ مُتَوَكِّلِينَ عَلَيْهِ، وَمُفَوِّضِينَ الْأُمُورَ إِلَيْهِ،

Thathreeb fi Sharhi Taqreeb 184 vol 8

(السَّادِسَةُ) فِيهِ اسْتِحْبَابُ التَّدَاوِي وَهُوَ مَذْهَبُ أَصْحَابِنَا وَجُمْهُورِ السَّلَفِ وَعَامَّةِ الْخَلَفِ وَفِيهِ رَدٌّ عَلَى مَنْ أَنْكَرَ التَّدَاوِيَ مِنْ غُلَاةِ الصُّوفِيَّةِ، وَقَالَ كُلُّ شَيْءٍ بِقَضَاءٍ وَقَدَرٍ فَلَا حَاجَةَ إلَى التَّدَاوِي وَحُجَّةُ الْعُلَمَاءِ هَذَا الْحَدِيثُ وَمَا فِي مَعْنَاهُ وَفِي صَحِيحِ مُسْلِمٍ عَنْ جَابِرٍ عَنْ رَسُولِ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – أَنَّهُ قَالَ: «لِكُلِّ دَاءٍ دَوَاءٌ فَإِذَا أُصِيبَ دَوَاءُ الدَّاءِ أَبْرَأَهُ بِإِذْنِ اللَّهِ عَزَّ وَجَلَّ» .وَرَوَى التِّرْمِذِيُّ وَغَيْرُهُ عَنْ أُسَامَةَ بْنِ شَرِيكٍ قَالَ «قَالَتْ الْأَعْرَابُ يَا رَسُولَ اللَّهِ أَلَا نَتَدَاوَى؟ قَالَ نَعَمْ يَا عِبَادَ اللَّهِ تَدَاوَوْا فَإِنَّ اللَّهَ لَمْ يَضَعْ دَاءً إلَّا وَضَعَ لَهُ شِفَاءً إلَّا دَاءً وَاحِدًا وَهُوَ الْهَرَمُ» قَالُوا وَيَجِبُ أَنْ يَعْتَقِدَ أَنَّ اللَّهَ تَعَالَى هُوَ الْفَاعِلُ، وَأَنَّ التَّدَاوِيَ أَيْضًا مِنْ قَدَرِ اللَّهِ تَعَالَى، وَهَذَا كَالْأَمْرِ بِالدُّعَاءِ

[3] Fatawa Hindiyyah Kitāb Karahiyyah, Mu’alajah p 434 vol 5

مَرِضَ أَوْ رَمِدَ فَلَمْ يُعَالِجْ حَتَّى مَاتَ لَا يَأْثَمُ كَذَا فِي الْمُلْتَقَطِ. وَالرَّجُلُ إذَا اسْتَطْلَقَ بَطْنَهُ أَوْ رَمِدَتْ عَيْنَاهُ فَلَمْ يُعَالِجْ حَتَّى أَضْعَفَهُ ذَلِكَ وَأَضْنَاهُ وَمَاتَ مِنْهُ لَا إثْمَ عَلَيْهِ فَرْقٌ بَيْنَ هَذَا وَبَيْنَمَا إذَا جَاعَ وَلَمْ يَأْكُلْ مَعَ الْقُدْرَةِ حَتَّى مَاتَ حَيْثُ يَأْثَمُ وَالْفَرْقُ أَنَّ الْأَكْلَ مِقْدَارُ قُوتِهِ مُشْبِعٌ بِيَقِينٍ فَكَانَ تَرْكُهُ إهْلَاكًا وَلَا كَذَلِكَ الْمُعَالَجَةُ وَالتَّدَاوِي كَذَا فِي الظَّهِيرِيَّةِ.

PCP Car Finance and its Islamic Ruling

jknfatawa1 Finance 6 March 201717 February 2020

6^th March 2017

السلام عليكم و رحمة الله و بركاته

Question: What is the status of a PCP car finance plan in Islāmically? Can we purchase a car using such financial avenues?

الجواب حامداً و مصلياً

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

Answer

The Personal Contract Purchase (PCP) agreement in principle is similar to Hire purchase plan (HP), a financial scheme of purchasing a car by paying off the depreciated value in monthly instalments after the initial deposit. The deposit can vary between 10%-20% of the total price of the car, depending on which dealer the contract is signed with. This deposit is paid either by cash in person or from the extra value from the previous car finance. So for instance, if the value of the previous car at the end of the deal is more than the monthly payment then the additional money can be used as a deposit for the next car.

After the initial deposit, the dealer predicts the value of the car by taking into consideration mainly the overall mileage the customer will cover towards the end of the contract and also the agreed term. The dealer then fixes an amount accordingly, payable to the finance company by the purchaser. This is known as the Balloon payment or Guaranteed Minimum Future Value [GMFV] – prediction of the minimum future value of the car towards the end of the agreement based on the overall mileage covered throughout the duration of the contract. The higher the mileage, the lower the value. For instance, a car with 5000 mileage on the clock values more than the one with 10,000 mileage on the clock. The payment term averages between 2-4 years.

Once the value is predicted, a large sum is set aside towards the end of the term whilst the remainder is split over the specific term in monthly instalments. The logical intent behind this is to allow the customer to make a monthly payment at an affordable rate. To illustrate this with an example, let’s say the original price of a car is £12,000. The customer pays an initial deposit of £2000 and the company calculates the predicted minimum value to be £8000 by the end of a three years contract. This amount is divided over 36 months (with added interest). A large amount namely £2000 is set aside towards the end of the term. Towards the end of the contract, the customer has one of three options namely, walk away and hand back the keys, hence no need to pay the remainder, to buy out the car by paying the remainder £2000 or part-exchanging it with another car if the car was returned less than the predicted mileage. [1]

Based on the information obtained from various sources and speaking to financial dealers, in most cases there is an additional charge of APR interest with the monthly payment. The charge is variable from 4%-12% depending on each dealers’ charge. In other words, the customer is paying not only for the minimum value of the car but also the interest. It, therefore, constitutes similar to a loan with added interest which is not permitted in Islām and furthermore, a unilateral benefit for the dealers, through the additional charge of interest rendering the transaction as void.[2]

Therefore, the PCP agreement is a form of la oan which the customer agrees to pay over a certain period. Interest is added to this monthly payment, rendering it impermissible from an Islamic perspective. The same ruling applies to any car finance that include interest charges during monthly instalments.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] http://www.moneysavingexpert.com/car-finance/personal-contract-purchase#what

http://thehalalfoundation.com/wp-content/uploads/2014/09/Halal_Car_Finance.pdf

http://www.mysvo.co.uk/

[2] Fatāwa Hindiyyah p. 143 vol 3

الْبَابُ الْعَاشِرُ فِي الشُّرُوطِ الَّتِي تُفْسِدُ الْبَيْعَ وَاَلَّتِي لَا تُفْسِدُ

وَإِنْ كَانَ الشَّرْطُ شَرْطًا لَمْ يُعْرَفْ وُرُودُ الشَّرْعِ بِجَوَازِهِ فِي صُورَتِهِ وَهُوَ لَيْسَ بِمُتَعَارَفٍ إنْ كَانَ لِأَحَدِ الْمُتَعَاقِدَيْنِ فِيهِ مَنْفَعَةٌ أَوْ كَانَ لِلْمَعْقُودِ عَلَيْهِ مَنْفَعَةٌ وَالْمَعْقُودُ عَلَيْهِ مِنْ أَهْلِ أَنْ يَسْتَحِقَّ حَقًّا عَلَى الْغَيْرِ فَالْعَقْدُ فَاسِدٌ كَذَا فِي الذَّخِيرَةِ.