Author: jknfatawa1

Burying a Foetus

jknfatawa1 Death (Janazah)

22nd October 2015

السلام عليكم و رحمة الله و بركاته

Questions

  1. What does Islam say in regards to a foetus born before 24 weeks pregnancy, should we allow the hospital to bury it or bury it straight away yourself?
  1. Is communal burial ok i.e to bury in a grave altogether?
  1. If a baby dies soon after birth and does breath can this baby go in a communal grave or does it have to be a separate grave?
  1. If a foetus or a baby requires to be buried then should this be done straight away or can it be left for 4-12 weeks as some hospitals do?

 

الجواب حامداً و مصلياً

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

 

Answer

1: In reference to your query, if the hospital gives you the legal right to take the foetus and bury it yourself then you should do so and bury it straightaway.

 

2: Yes a communal burial is permissible. Note that no ritual bath, shrouding and Janazah Salāh apply to a foetus.

 

3: It can be and should be buried in a communal grave. Just to note that any baby delivered showing signs of life before dying must be named, given a ritual bath and shrouded. Thereafter, Janazah Salāh must be performed on it.

 

4: It should be buried straight away. Unnecessary delay in the burial is makrooh (disliked).

 

[Allãh Knows Best]

 

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

Zakāt on Monthly Mortgage

jknfatawa1 Zakat & Charity

1st September 2015

السلام عليكم و رحمة الله و بركاته

Question: Man is Mālik (owner) of gold on his parent’s side and a Wife is owner of gold on her parent’s side.

  1. From 2009 to 2013, the monthly mortgage payment was £400 (25 year mortgage/house loan). After paying all expenses, £6000 remains in his savings in 2010. This does not increase during 2011,2012,2013. Gold on Man’s parents side is more than 7.5 tolas. Wife has gold more than 7.5 tolas on her parent’s side. What is the ruling of Zakāt on both the man and wife until 2013?
  2. House was repossessed in 2014. The bank sold house at a cheaper price. Total outstanding balance was £17000. Bank is chasing for this. The man’s cash plus gold are no more than £ 17000. Do they still need to pay Zakāt?

 

الجواب حامداً و مصلياً

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

Answer

1: In reference to your query, with the exception of the monthly mortgage payment, Zakāt is obligatory on the £6000 savings and the 7.5 tola of gold because of each of them reaches the required Nisāb level. Zakāt for both cash and gold must be calculated separately and not combined. [1] As a note, the man and wife are individually responsible for paying Zakāt on their own Zakatable assets if they are considered the sole owners of it. The man is not liable for paying Zakāt on his wife’s behalf and vice-versa. Whoever is considered the owner of £6000 is responsible for paying Zakāt on it. Any previous years of outstanding Zakāt on both articles should be calculated as well.

2: In this scenario, Zakāt will not be necessary as your debt now encompasses all your savings.[2]

[Allāh Knows Best]

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Durrul Mukhtār wa Hashiyah Ibn Ābideen as-Shāmi, Kitāb Zakāt, Bāb Zakātil Māl, p. 234 vol 3

وَإِنْ تَعَدَّدَ النِّصَابُ تَجِبُ إجْمَاعًا أَيْ بِحَيْثُ يَبْلُغُ قَبْلَ الضَّمِّ مَالُ كُلِّ وَاحِدٍ بِانْفِرَادِهِ نِصَابًا فَإِنَّهُ يَجِبُ حِينَئِذٍ عَلَى كُلٍّ مِنْهُمَا زَكَاةُ نِصَابِهِ

[2] Durrul Mukhtār wa Hashiyah Ibn Ābideen as-Shāmi, Kitāb Zakāt, p.180 vol3

(فَلَا زَكَاةَ عَلَى مُكَاتَبٍ) لِعَدَمِ الْمِلْكِ التَّامِّ…. (وَمَدْيُونٍ لِلْعَبْدِ بِقَدْرِ دَيْنِهِ) فَيُزَكِّي الزَّائِدُ إنْ بَلَغَ نِصَابًا

(قَوْلُهُ وَمَدْيُونٍ لِلْعَبْدِ) الْأَوْلَى وَمَدْيُونٍ بِدَيْنٍ يُطَالِبُهُ بِهِ الْعَبْدُ لِيَشْمَلَ دَيْنَ الزَّكَاةِ وَالْخَرَاجِ لِأَنَّهُ لِلَّهِ – تَعَالَى – مَعَ أَنَّهُ يَمْنَعُ لِأَنَّ لَهُ مُطَالِبًا مِنْ جِهَةِ الْعِبَادِ كَمَا مَرَّ

 

Keeping Guinea Pigs as Pets

jknfatawa1 Lawful & Unlawful

6th August 2015

السلام عليكم و رحمة الله و بركاته

Questions: Are guinea pigs allowed to be kept as pets?

 

الجواب حامداً و مصلياً

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

Answer

As a general Islamic ruling, animals that are harmful by nature are not permissible to keep as pets such as snakes, scorpions and so forth. Animals that are generally not harmful and soft in nature are permissible to keep unless specified otherwise. The classical jurists have allowed keeping birds [non-predators] and pigeons as pets provided that the owner feeds them and cater for their welfare.[1] Guinea pigs are generally non-harmful and docile animals. Due this, their tenderness and responsiveness to handling makes them easy to be cared for which makes them very popular pets. Thus in principle domesticating them as pets will not be considered Harām at all.

But keep in mind that some animal experts have classed them as rodents [even though they are non-violent] because of their messiness and carelessness. They are prone to carelessly urinating and littering anywhere potentially making them unhygienic if not handled well or caged. It is therefore advisable to domesticate them only if they are handled with proper care, fed well and safeguarded from being unhygienic otherwise avoided altogether.

 

[Allãh Knows Best]

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

[1] Durrul Mukhtār wal Hashiyah Ibn Ābideen as-Shāmi, Kitāb al-Hadhr wal Ibāhat, Bāb al-Istibrā wa Ghairihi, p.575 vol 9

وَأَمَّا لِلِاسْتِئْنَاسِ فَمُبَاحٌ كَشِرَاءِ عَصَافِيرَ لِيُعْتِقَهَا إنْ قَالَ مَنْ أَخَذَهَا فَهِيَ لَهُ وَلَا تَخْرُجُ عَنْ مِلْكِهِ بِإِعْتَاقِهِ، وَقِيلَ يُكْرَهُ لِأَنَّهُ تَضْيِيعُ الْمَالِ جَامِعُ الْفَتَاوَى (قَوْلُهُ وَأَمَّا لِلِاسْتِئْنَاسِ فَمُبَاحٌ) قَالَ فِي الْمُجْتَبَى رَامِزًا: لَا بَأْسَ بِحَبْسِ الطُّيُورِ وَالدَّجَاجِ فِي بَيْتِهِ، وَلَكِنْ يَعْلِفُهَا وَهُوَ خَيْرٌ مِنْ إرْسَالِهَا فِي السِّكَكِ

 

Distributing estate other than the legal Beneficiaries

jknfatawa1 Inheritance

6th August 2015

السلام عليكم و رحمة الله و بركاته

Can you please clarify the following question regarding inheritance. My father who is deceased left the following properties in his name. To the best of my knowledge, they were purchased by my father and no other party contributed financially in purchasing the properties. The net cash has already been distributed in a sharia-compliant manner.

Business properties * 2

Marital home * 1 (Currently occupied by my mother, my brother his wife & kids). My Father made a request in his WILL that all properties including marital home should be transferred into the name of my Mother on his Death. Subsequently In my mother’s WILL (as a request of my father) all properties are scheduled to be divided equally between my oldest brother and his 3 children who currently reside in the marital home. None of the rightful heirs have challenged this & are financial stable in their own right, and all want to maintain family unity.

With a view to maintaining Sharia compliance & Family unity

Question 1 : Should the above 3 properties be included or excluded in my father’s estate and how to do it in a manner that fulfils my father’s & mother’s wishes, the rights of all the people residing in the marital home, the permanent need for them to still reside in the marital home without fear of any demands and maintain Sharia compliance.

Question 2: As a result of this, will my mother’s Will need updating accordingly

 

الجواب حامداً و مصلياً

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

Answer

1: The outset of your query clearly suggests two main concerns; the first is questioning the legitimacy of the above-method distribution and secondly, the ethical approach of providing an alternative solution whereby it does not contravene the Shar’ee principles whilst maintaining the family unit. In the first point, Allāh I has stipulated in the Holy Qur’ān the shares of all the legal beneficiaries, so to intentionally overlook this command is a sin. In principle, your father’s total estate [which includes all the properties that he was the sole owner of during his lifetime] must be distributed proportionately between all his legal heirs [his wife, sons and daughters] according to the Quranic injunctions. This cannot be compromised. As far as the second point is concerned, one suggestion could be that the children willingly gift their share respectively to their mother after receiving them. It is permissible for the children to relinquish their rightful share of their father’s estate for their mother’s sake provided that everyone consents to it. No one has the right to coerce if they choose not to.

 

2: Yes, your mother’s Will needs amending. The Messenger of Allāh e said, “There is no Will for the inheritors”, which means that no Will is to be made for the inheritors’ share because their share has already been assigned by Allāh I in the Holy Qur’ān. She must state in her Will that her estate, which includes the house on her name, must be distributed amongst her children [not including her grandchildren] according to the Shar’ee principles. But if all mutually consent to gift their share to the son who is living with her then that is permissible.

 

[Allãh Knows Best]

 

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

Seeing Ambiyah in Barzakh

jknfatawa1 Belief
Seeing Ambiyah in Barzakh

   18th July 2015                                                         

السلام عليكم و رحمة الله و بركاته

Question: Do pious deceased see the Prophets ﷺ in barzakh, as well as their family relatives?

الجواب حامداً و مصلياً

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

Answer

No sound or definitive report suggests that pious deceased visit the Prophets alayhimussalaam in the Ālam-e-Barzakh. This does not, however, negate Allāh Almighty’s capability in allowing them to see the Prophets if He so wishes. We believe that all the souls are under the Divine Will of Allāh Almighty and He does as He wishes with them.

As for visiting their relatives in the Barzakh, there are reports indicating to this. Imām Jalālud-Deen As-Suyooti rahimahullah records some prophetic narrations mentioning that pious souls do meet the faithful souls of their family relatives who preceded them in death. For instance, The Messenger of Allāh ﷺ said, “When a man dies then his son meets him [who preceded him in death] like the absent one meets him.” In another narration, it mentions that the souls who proceeded in death [with Imān] greet the new souls of their family relatives and express happiness upon seeing them arriving more than a traveller who returns from his journey to meet his family. Some Ahādeeth also report that all of the faithful souls meet and enquire about the well-being of certain individuals in the world.[1] All of these reports suggest the possibility that the deceased person does meet his relatives in the Barzakh.

 

 [Allãh Knows Best]

Written by (Mufti) Abdul Waheed            Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] As-Suyooti, Sharh Sudoor p.97-98

)بَاب ملاقاة الْأَرْوَاح للْمَيت إِذا خرجت روحه وإجتماعهم بِهِ وسؤالهم لَهُ(

وَأخرج آدم بن أبي إِيَاس فِي تَفْسِيره حَدثنَا الْمُبَارك بن فضَالة عَن الْحسن قَالَ قَالَ رَسُول الله صلى الله عَلَيْهِ وَسلم إِذا مَاتَ العَبْد تلقى روحه أَرْوَاح الْمُؤمنِينَ فَيَقُولُونَ لَهُ مَا فعل فلَان فَإِذا قَالَ مَاتَ قبلي قَالُوا ذهب بِهِ إِلَى أمه الهاوية فبئست الْأُم وبئست المربية

وَأخرج إِبْنِ أبي الدُّنْيَا عَن سعيد بن جُبَير قَالَ إِذا مَاتَ الْمَيِّت إستقبله وَلَده كَمَا يسْتَقْبل الْغَائِب

وَأخرج عَن ثَابت الْبنانِيّ قَالَ بلغنَا أَن الْمَيِّت إِذا مَاتَ إحتوشه أَهله وأقاربه الَّذين قد تقدموه من الْمَوْتَى فَلَهو أفرح بهم وَلَهُم أفرح بِهِ من الْمُسَافِر إِذا قدم إِلَى أَهله

وَأخرج عَن عبيد بن عُمَيْر قَالَ إِذا مَاتَ الْمَيِّت تَلَقَّتْهُ الْأَرْوَاح يستخبرونه كَمَا يستخبر الرَّاكِب مَا فعل فلَان وَفُلَان

Working in a supermarket and scanning alcohol

jknfatawa1 Finance
Working in a supermarket and scanning alcohol

19th June 2015

السلام عليكم و رحمة الله و بركاته

Question: I wanted to know if it is considered Harām to scan alcohol and other Harām products such as pork etc, whilst working at a supermarket as a checkout assistant/ cashier. Are the earnings considered Harām too? It is really hard finding any sort of job nowadays, would I have to leave it?

الجواب حامداً و مصلياً

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

Answer

In reference to your query, your income will not be considered Harām (unlawful) in its entirety. Imām Abū Haneefah rahimahullah permitted the earning of a man who is employed to carry alcohol for a dhimmi[1] as opposed to his two prominent students, Imām Abū Yusuf rahimahullah and Imām Muhammad rahimahullah who consider it makrooh (disliked). Some scholars have preferred the second view on the grounds of Istihsān (legal preference), suggesting that it must be avoided altogether. The disparity of views is based on the prophetic Hadeeth which states, “Allāh has cursed the carrier of alcohol.” Both Imāms have adopted the apparent implication of the Hadeeth whilst Imām Abū Haneefah rahimahullah applies the prohibition to a Muslim carrying it with the intention of committing sin.[2] In other words, the carrier is cursed for intending to partake in the consumption of alcohol as was the general custom. It is apparent in your case that you only intend to check out the product by scanning, hence falls under the similar ruling of carrying without the intention of partaking in the sin.

If for argument sake scanning alcohol was forbidden on the grounds of the apparent wordings of the Hadeeth then it still does not render the entire earning unlawful because Imām Abū Haneefah rahimahullah views that unlawful earning mixed with lawful earning whereby separating both of them is difficult does not render the entire income unlawful provided that the unlawful income does not constitute majority part of the income.[3] Nevertheless, this is not the case and as indicated that your income is not affected.

This was to clarify the legal position on this matter but ethically speaking, such job does not befit the character of a true believer so whilst you are working there, seeking for an alternative employment that does not entail handling unlawful product should be your long-term aim.

 [Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] A dhimmi is a non-Muslim living in an Islamic state who pays tax to the state. In return the state gives him security and the freedom to practice his religion.

[2] Durrul Mukhtar wa Raddul Muhtar Kitab al-Hadhr wal Ibahat, Bab Istibra wa Ghairihi, p. 562 vol 9

(وَ) جَازَ تَعْمِيرُ كَنِيسَةٍ وَ (حَمْلُ خَمْرِ ذِمِّيٍّ) بِنَفْسِهِ أَوْ دَابَّتِهِ (بِأَجْرٍ) لَا عَصْرُهَا لِقِيَامِ الْمَعْصِيَةِ بِعَيْنِهِ.

(قَوْلُهُ وَحَمْلُ خَمْرِ ذِمِّيٍّ)  قَالَ الزَّيْلَعِيُّ: وَهَذَا عِنْدَهُ وَقَالَا هُوَ مَكْرُوهٌ ” لِأَنَّهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «لَعَنَ فِي الْخَمْرِ عَشَرَةً وَعَدَّ مِنْهَا حَامِلَهَا» وَلَهُ أَنَّ الْإِجَارَةَ عَلَى الْحَمْلِ وَهُوَ لَيْسَ بِمَعْصِيَةٍ، وَلَا سَبَبَ لَهَا وَإِنَّمَا تَحْصُلُ الْمَعْصِيَةُ بِفِعْلِ فَاعِلٍ مُخْتَارٍ، وَلَيْسَ الشُّرْبُ مِنْ ضَرُورَاتِ الْحَمْلِ، لِأَنَّ حَمْلَهَا قَدْ يَكُونُ لِلْإِرَاقَةِ أَوْ لِلتَّخْلِيلِ، فَصَارَ كَمَا إذَا اسْتَأْجَرَهُ لِعَصْرِ الْعِنَبِ أَوْ قَطْعِهِ وَالْحَدِيثُ مَحْمُولٌ عَلَى الْحَمْلِ الْمَقْرُونِ بِقَصْدِ الْمَعْصِيَةِ اهـ زَادَ فِي النِّهَايَةِ وَهَذَا قِيَاسٌ وَقَوْلُهُمَا اسْتِحْسَانٌ، ثُمَّ قَالَ الزَّيْلَعِيُّ: وَعَلَى هَذَا الْخِلَافِ لَوْ آجَرَهُ دَابَّةً لِيَنْقُلَ عَلَيْهَا الْخَمْرَ أَوْ آجَرَهُ نَفْسَهُ لِيَرْعَى لَهُ الْخَنَازِيرَ يَطِيبُ لَهُ الْأَجْرُ عِنْدَهُ وَعِنْدَهُمَا يُكْرَهُ.

Also see Bahr Raiq Kitabūl Karahiyyat, p. 372 vol 8

[3] Durrul Mukhtar wa Raddul Muhtar Kitāb az-Zakāt, bāb Zakāt al-Ghanam, p. 217 vol 3

(وَلَوْ خَلَطَ السُّلْطَانُ الْمَالَ الْمَغْصُوبَ بِمَالِهِ مَلَكَهُ فَتَجِبُ الزَّكَاةُ فِيهِ وَيُورَثُ عَنْهُ) ؛ لِأَنَّ الْخَلْطَ اسْتِهْلَاكٌ إذَا لَمْ يُمْكِنْ تَمْيِيزٌ عِنْدَ أَبِي حَنِيفَةَ، وَقَوْلُهُ أَرْفَقُ إذْ قَلَّمَا يَخْلُو مَالٌ عَنْ غَصْبٍ،

Fatawa Hindiyyah Kitāb al-Karahiyyat, bāb al-Bai alItiyām, p. 444 vol 5

وَالثَّانِي إنْ عَلِمَ أَنَّ الْمَالَ الْحَرَامَ بِعَيْنِهِ قَائِمٌ إلَّا أَنَّهُ اخْتَلَطَ بِالْغَيْرِ بِحَيْثُ لَا يُمْكِنُ التَّمْيِيزُ عَنْهُ فَإِنَّ عَلَى أَصْلِ أَبِي حَنِيفَةَ – رَحِمَهُ اللَّهُ تَعَالَى – بِالْخَلْطِ يَدْخُلُ فِي مِلْكِهِ إلَّا أَنَّهُ لَا يَنْبَغِي أَنْ يَشْتَرِيَ مِنْهُ حَتَّى يَرْضَى الْخَصْمُ بِدَفْعِ الْعِوَضِ فَإِنْ اشْتَرَاهُ يَدْخُلُ فِي مِلْكِهِ مَعَ الْكَرَاهَةِ

Calculating Zakāt on Stocks

jknfatawa1 Zakat & Charity

15th June 2015

السلام عليكم و رحمة الله و بركاته

Question: My question is about Zakāt for shops, like book stores, general stores, medical stores etc. First question is, is Zakāt payable on inventory in the shop or income of the shop?

Secondly, if it is on inventory or “goods for sale” which goes up and down every month plus it is not possible to calculate the exact value of items then how to give Zakāt?

الجواب حامداً و مصلياً

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

Answer

In reference to your query, Zakāt is calculated on the inventory (current market) value of the business stocks. If it is the case where the market value fluctuates throughout the year then the simplest method to calculate the amount of Zakāt would be to evaluate the current market value towards the end of the lunar year. To illustrate this, for instance, the market value of a particular item was £100 at the beginning of Ramadhān 2014. The market value then increased to £150 by Ramadhān 2015 then the Zakāt will be calculated on the value of £150. In short, the market value at the end of the year when Zakāt is due is considered and not the fluctuating value throughout the year.

[Allāh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

Walking in front of a Musalli – a person Performing Salah

jknfatawa1 Salah

8th June 2015

السلام عليكم و رحمة الله و بركاته

Question: My query is regarding walking in front of someone performing Salāh. What is the minimum distance that needs to be left before you can cross in front of a person praying in the following context?

  1. In Jamāt (I assume the Imām holds the sajda point), so can someone walk between the safs(rows), whilst the Jamāt is in progress?
  2. When the Jāmat finishes, the latecomers who have joined the jamāt are still making up for their missed rakāts.  Can one move from their position if someone is still reading behind them?
  3. In small masjids where each row is filled, people often read their Sunahs/Nawafil Salāh in the same spot as there jamāt spot, which means each person is doing sajda almost at the heels of the person in front.  No sutra(barrier) stick is used, so should each and every person use  a sutra in this situation?  Some masjids have these but most don’t.
  4. What is the correct process that one should follow to exit the masjid whilst people are reading behind them?

 

الجواب حامداً و مصلياً

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

Answer

Generally speaking, to walk in front of a person performing Salāh (Musalli) is prohibited (Karahat Tahreemi) and sinful. According to one Hadīth, it states that if one was to discover the severity in walking in front of a Mussali then he would stand to wait for forty years (if need be and dare not to walk in front). The minimum distance required for someone to be permitted to walk in front of the Musalli varies depending on where he is performing Salāh. In order to understand, some principles will be outlined to facilitate understanding of this matter.

The classical Hanafi jurists have outlined the following criteria for someone to walk across to be sinful;

  1. The Mussalli performs his Salāh either in a small room at home or in a small Masjid.[1] Scholars rule that distance is not considered therefore walking in front is not permissible at all.
  2. The Musalli performs his Salāh either in an open field or in a big Masjid. In this case, it is prohibited to walk across the Musalli within the distant range where the Musalli’s eyesight reaches when casting his gaze on to the sujūd point.[2] Contemporary scholars such as Shaykh Mufti Rasheed Ahmad Ludhyānwi v has preferred the view of two rows as the furthest distance one’s vision normally reaches.[3] Thus, it is not allowed to walk across the Musalli within the range of two rows and beyond that is permissible.

If the second point applies to you then the respective rulings are as follows;

  1. The Imām serves as a sutra (barrier) for the Musallis. Walking between the rows results in walking within the sujūd range and within the sutra Hence not permissible.
  2. If you are seated directly in front of the Masbooq [the one making up for the missed rak’at(s)] then you can move position as this does not constitute walking across the
  3. If you are directly positioned in front of the Musalli then similar ruling as point (2) applies. Otherwise use a sutra of the Masjid fulfils the criteria of a small Masjid mentioned above. A sutra can be anything that is an arm’s length and thick as a finger.[4] Even a chair, for instance, would suffice.
  4. If you are performing Salāh in a big Masjid then as mentioned you can walk in front the Musalli beyond two rows range otherwise place a sutra in front of the Musalli and walk across. If you cannot find a sutra then suggest one person stand in front of the Musalli as a point of sutra then walk across. After you have walked across then the second person can walk off.[5]

 

[Allãh Knows Best]

 

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] A Masjid to be between 40-60 cubic length and width is considered to be small. Anything bigger is considered a big Masjid.

[2] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bāb mā yufsidu Salāt wa mā yukrahu fiha, vol 2 p. 398

(وَمُرُورُ مَارٍّ فِي الصَّحْرَاءِ أَوْ فِي مَسْجِدٍ كَبِيرٍ بِمَوْضِعِ سُجُودِهِ) فِي الْأَصَحِّ (أَوْ) مُرُورِهِ (بَيْنَ يَدَيْهِ) إلَى حَائِطِ الْقِبْلَةِ (فِي) بَيْتٍ و (مَسْجِدٍ) صَغِيرٍ، فَإِنَّهُ كَبُقْعَةٍ وَاحِدَةٍ (مُطْلَقًا)

(قَوْلُهُ بِمَوْضِعِ سُجُودِهِ) أَيْ مِنْ مَوْضِعِ قَدَمِهِ إلَى مَوْضِعِ سُجُودِهِ كَمَا فِي الدُّرَرِ، وَهَذَا مَعَ الْقُيُودِ الَّتِي بَعْدَهُ إنَّمَا هُوَ لِلْإِثْمِ، وَإِلَّا فَالْفَسَادُ مُنْتَفٍ مُطْلَقًا (قَوْلُهُ فِي الْأَصَحِّ) هُوَ مَا اخْتَارَهُ شَمْسُ الْأَئِمَّةِ وَقَاضِي خَانَ وَصَاحِبُ الْهِدَايَةِ وَاسْتَحْسَنَهُ فِي الْمُحِيطِ وَصَحَّحَهُ الزَّيْلَعِيُّ، وَمُقَابِلُهُ مَا صَحَّحَهُ التُّمُرْتَاشِيُّ وَصَاحِبُ الْبَدَائِعِ وَاخْتَارَهُ فَخْرُ الْإِسْلَامِ وَرَجَّحَهُ فِي النِّهَايَةِ وَالْفَتْحِ أَنَّهُ قَدْرُ مَا يَقَعُ بَصَرُهُ عَلَى الْمَارِّ لَوْ صَلَّى بِخُشُوعٍ أَيْ رَامِيًا بِبَصَرِهِ إلَى مَوْضِعِ سُجُودِهِ؛ وَأَرْجِعُ فِي الْعِنَايَةِ الْأَوَّلِ إلَى الثَّانِي بِحَمْلِ مَوْضِعِ السُّجُودِ عَلَى الْقَرِيبِ مِنْهُ.

وَخَالَفَهُ فِي الْبَحْرِ وَصَحَّحَ الْأَوَّلَ، وَكَتَبْت فِيمَا عَلَّقْته عَلَيْهِ عَنْ التَّجْنِيسِ مَا يَدُلُّ عَلَى مَا فِي الْعِنَايَةِ فَرَاجِعْهُ (قَوْلُهُ إلَى حَائِطِ الْقِبْلَةِ) أَيْ مِنْ مَوْضِعِ قَدَمَيْهِ إلَى الْحَائِطِ إنْ لَمْ يَكُنْ لَهُ سُتْرَةٌ، فَلَوْ كَانَتْ لَا يَضُرُّ الْمُرُورُ وَرَاءَهَا عَلَى مَا يَأْتِي بَيَانُهُ (قَوْله فِي بَيْتٍ) ظَاهِرُهُ وَلَوْ كَبِيرًا. وَفِي الْقُهُسْتَانِيِّ: وَيَنْبَغِي أَنْ يَدْخُلَ فِيهِ أَيْ فِي حُكْمِ الْمَسْجِدِ الصَّغِيرِ الدَّارُ وَالْبَيْتُ (قَوْلُهُ وَمَسْجِدِ صَغِيرٍ) هُوَ أَقَلُّ مِنْ سِتِّينَ ذِرَاعًا، وَقِيلَ مِنْ أَرْبَعِينَ، وَهُوَ الْمُخْتَارُ كَمَا أَشَارَ إلَيْهِ فِي الْجَوَاهِرِ قُهُسْتَانِيٌّ

 

[3] Ahsanul Fatāwa vol 3 p. 409

[4] Durrul Mukhtār, Kitābus Salāh, Bāb mā yufsidu Salāt wa mā yukrahu fiha vol 2 p. 401

(سُتْرَةً بِقَدْرِ ذِرَاعٍ) طُولًا (وَغِلَظِ أُصْبُعٍ) لِتَبْدُوَ لِلنَّاظِرِ (بِقُرْبِهِ) دُونَ ثَلَاثَةِ أَذْرُعٍ (عَلَى) حِذَاءٍ (أَحَدِ حَاجِبَيْهِ) مَا بَيْنَ عَيْنَيْهِ وَالْأَيْمَنُ أَفْضَلُ

[5] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, Bāb mā yufsidu Salāt wa mā yukrahu fiha vol 2 p. 401

وَلَوْ مَرَّ اثْنَانِ يَقُومُ أَحَدُهُمَا أَمَامَهُ وَيَمُرُّ الْآخَرُ وَيَفْعَلُ الْآخَرُ هَكَذَا يَمُرَّانِ

Using Stoma Bag and Purity

jknfatawa1 Purity

29th May 2015                                                                       

السلام عليكم و رحمة الله و بركاته

Question: My question is regarding people who use a stoma bag due to which their excretion is collected in an external bag that is attached to them. They have no control over their excretion as to when it comes out. Many times it is not even known that something has come out. The actual bag is very durable not emitting any smell and there’s a very low chance of it ripping. Usually, it has a small vent which lets out the air/gas from the bag. The vent lets out a minimal amount of air/gas which is not felt nor smelt. Some people have a permanent stoma and others have a temporary one (it can be reversed by operation) my question is;

  1. Would this person be classed as an excused person (ma’zur) or would he treat the bag like an internal organ?
  2. Is this person allowed in the masjid?

الجواب حامداً و مصلياً

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

Answer

  1. In principle, the stoma bag will be treated as something external to the body like any other bag attached to the body wherein stool is collected. This is based on it being detachable from the body requiring no surgical operation. You stated that a person with a stoma bag has no control over his excretion, suggesting that it proves difficult to know when one’s excrement passes into the bag. If it is continuous, allowing very little time for wudhu and Salāh [even the Fardh only] then the laws of Ma’zoor can be considered otherwise not. For the purpose of clarity, a Shar’ee Ma’zoor (genuinely excused) is that individual who suffers from the continuous discharge of stool, urine, blood or any other breakers of wudhu. The condition is that the continuous discharge during the first time around must encompass an entire Fardh Salāh time, not allowing sufficient time to perform wudhu and Salāh. If this happens, then one qualifies as a Ma’zoor. One remains a Ma’zoor even if the discharge occurs only once in every subsequent Fardh Salāh time and not continuous as formerly as long as it transpires from the same illness.[1] A Ma’zoor person must perform wudhu once before every Fardh Salāh time. During then he can perform as many Salāhs as he wishes with this same wudhu until its end time provided that no other factors breaching the wudhu occurs. The wudhu remains intact and then automatically breaks upon the expiry of every Fardh Salāh time due to the discharge, which by then wudhu must be renewed for the next Salāh.[2] Once this is clear then you must assess whether this is the case with yourself and if so then the laws of Ma’zoor would apply to you otherwise not. Your overwhelming conjecture (ghalib Zann) on this matter is sufficient to determine your condition. Another Mas’alah that affects your condition is the issue of carrying Najasat during Salāh. The Hanafi Fuqaha (jurists) have rendered the Salāh invalid if a person carries impurity (because it being similar to clothes stained with Najis) whilst performing Salāh, provided it is bigger than the quantity of a Dirham (e.g. £2 coin or so).[3] In your case, however, if the continuous excretion doesn’t allow you sufficient time to empty the excrement or replace the bag before making wudhu and perform Salāh then you can perform your Salāh in this state and empty the bag when necessary otherwise, the excretion collected must be removed before reading Salāh.[4] It must be made clear that a Ma’zoor person cannot lead others in prayer due to his illness.
  2. Yes, it is permissible to enter the Masjid. However, care must be taken that the Masjid is not soiled such as unnoticed leakage.

  

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Durrul Mukhtar Kitabut Tahārat, matlab fi Ahkāmil Ma’zoor, p.45

(وَصَاحِبُ عُذْرٍ مَنْ بِهِ سَلَسٌ) بَوْلٍ لَا يُمْكِنُهُ إمْسَاكُهُ (أَوْ اسْتِطْلَاقُ بَطْنٍ أَوْ انْفِلَاتُ رِيحٍ أَوْ اسْتِحَاضَةٌ) أَوْ بِعَيْنِهِ رَمَدٌ أَوْ عَمَشٌ أَوْ غَرَبٌ، وَكَذَا كُلُّ مَا يَخْرُجُ بِوَجَعٍ وَلَوْ مِنْ أُذُنٍ وَثَدْيٍ وَسُرَّةٍ (إنْ اسْتَوْعَبَ عُذْرُهُ تَمَامَ وَقْتِ صَلَاةٍ مَفْرُوضَةٍ) بِأَنْ لَا يَجِدَ فِي جَمِيعِ وَقْتِهَا زَمَنًا يَتَوَضَّأُ وَيُصَلِّي فِيهِ خَالِيًا عَنْ الْحَدَثِ (وَلَوْ حُكْمًا) لِأَنَّ الِانْقِطَاعَ الْيَسِيرَ مُلْحَقٌ بِالْعَدَمِ (وَهَذَا شَرْطُ) الْعُذْرِ (فِي حَقِّ الِابْتِدَاءِ، وَفِي) حَقِّ (الْبَقَاءِ كَفَى وُجُودُهُ فِي جُزْءٍ مِنْ الْوَقْتِ) وَلَوْ مَرَّةً (وَفِي) حَقِّ الزَّوَالِ يُشْتَرَطُ (اسْتِيعَابُ الِانْقِطَاعِ) تَمَامَ الْوَقْتِ (حَقِيقَةً) لِأَنَّهُ الِانْقِطَاعُ الْكَامِلُ

[2] Ibid

(وَحُكْمُهُ الْوُضُوءُ) لَا غَسْلُ ثَوْبِهِ وَنَحْوِهِ (لِكُلِّ فَرْضٍ) اللَّامُ لِلْوَقْتِ كَمَا فِي – {لِدُلُوكِ الشَّمْسِ} [الإسراء: 78]- (ثُمَّ يُصَلِّي) بِهِ (فِيهِ فَرْضًا وَنَفْلًا) فَدَخَلَ الْوَاجِبُ بِالْأَوْلَى (فَإِذَا خَرَجَ الْوَقْتُ بَطَلَ) أَيْ: ظَهَرَ حَدَثُهُ السَّابِقُ

[3] Durrul Mukhtaar & Ibn Abideen ash-Shaami Book of Salāh, baab Shuroot as-Salāh,p.73-74 vol 2

(وَخَبَثٍ) مَانِعٍ كَذَلِكَ (وَثَوْبِهِ) وَكَذَا مَا يَتَحَرَّك بِحَرَكَتِهِ أَوْ يُعَدُّ حَامِلًا لَهُ

(قَوْلُهُ وَكَذَا مَا) أَيْ شَيْءٌ مُتَّصِلٌ بِهِ يَتَحَرَّكُ بِحَرَكَتِهِ كَمِنْدِيلٍ طَرَفُهُ عَلَى عُنُقِهِ وَفِي الْآخَرِ نَجَاسَةٌ مَانِعَةٌ إنْ تَحَرَّكَ مَوْضِعُ النَّجَاسَةِ بِحَرَكَاتِ الصَّلَاةِ مَنَعَ وَإِلَّا لَا

[4] Durrul Mukhtaar p. 506 vol 1

(وَإِنْ سَالَ عَلَى ثَوْبِهِ) فَوْقَ الدِّرْهَمِ (جَازَ لَهُ أَنْ لَا يَغْسِلَهُ إنْ كَانَ لَوْ غَسَلَهُ تَنَجَّسَ قَبْلَ الْفَرَاغِ مِنْهَا) أَيْ: الصَّلَاةِ (وَإِلَّا) يَتَنَجَّسْ قَبْلَ فَرَاغِهِ (فَلَا) يَجُوزُ تَرْكُ غَسْلِهِ، هُوَ الْمُخْتَارُ لِلْفَتْوَى

Repeating the Congregational Salāh

jknfatawa1 Salah

18th May 2015

 

السلام عليكم و رحمة الله و بركاته

Question: If a group of brothers arrive late to the Masjid and as a result missed the Jamā’at, is it permissible for them to perform their own Salāh in congregation in the same prayer hall or is it Makrooh?

 

الجواب حامداً و مصلياً

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

Answer

The above issue relates to the case of takrārul Jamā’at (repetition of the congregational prayer). The Hanafi jurists have outlined four conditions for the repeated congregational Salāh becoming Makrooh Tahreemi. They are as follows,

  1. Performed in a local Masjid with a fixed Imām and a Muadhin. It is not read in a public road Masjid where there is no fixed Imām or Muadhin or a service station.
  2. The first Jamā’at was performed with Adhān and Iqāmah.
  3. The repeated Jamā’at is performed in the same area (in the prayer hall near to the Mihrāb) as the first one. If performed anywhere other than the prayer hall or away from the Mihrāb then not Makrooh.[1]

If none of the above conditions is fulfilled then the repeated Jamā’at does not become Makrooh. One must not exploit the above ruling by habitually arriving late to the Masjid as this in itself is Makrooh. Every effort should be made to arrive promptly to the first congregational Salāh.

 

[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, Bābul Imāmat p. 288-289 vol 2

وَيُكْرَهُ تَكْرَارُ الْجَمَاعَةِ بِأَذَانٍ وَإِقَامَةٍ فِي مَسْجِدِ مَحَلَّةٍ لَا فِي مَسْجِدِ طَرِيقٍ أَوْ مَسْجِدٍ لَا إمَامَ لَهُ وَلَا مُؤَذِّنَ –

وَلَوْ كَرَّرَ أَهْلُهُ بِدُونِهِمَا أَوْ كَانَ مَسْجِدَ طَرِيقٍ جَازَ إجْمَاعًا؛ كَمَا فِي مَسْجِدٍ لَيْسَ لَهُ إمَامٌ وَلَا مُؤَذِّنٌ وَيُصَلِّي النَّاسُ فِيهِ فَوْجًا فَوْجًا، فَإِنَّ الْأَفْضَلَ أَنْ يُصَلِّيَ كُلُّ فَرِيقٍ بِأَذَانٍ وَإِقَامَةٍ عَلَى حِدَةٍ كَمَا فِي أَمَالِي قَاضِي خَانْ اهـ وَنَحْوُهُ فِي الدُّرَرِ، وَالْمُرَادُ بِمَسْجِدِ الْمَحَلَّةِ مَا لَهُ إمَامٌ وَجَمَاعَةٌ مَعْلُومُونَ كَمَا فِي الدُّرَرِ وَغَيْرِهَا. قَالَ فِي الْمَنْبَعِ: وَالتَّقْيِيدُ بِالْمَسْجِدِ الْمُخْتَصِّ بِالْمَحَلَّةِ احْتِرَازٌ مِنْ الشَّارِعِ- وَبِالْأَذَانِ الثَّانِي احْتِرَازًا عَمَّا إذَا صَلَّى فِي مَسْجِدِ الْمَحَلَّةِ جَمَاعَةٌ بِغَيْرِ أَذَانٍ حَيْثُ يُبَاحُ إجْمَاعًا- عَنْ أَبِي يُوسُفَ أَنَّهُ إذَا لَمْ تَكُنْ الْجَمَاعَةُ عَلَى الْهَيْئَةِ الْأُولَى لَا تُكْرَهُ وَإِلَّا تُكْرَهُ، وَهُوَ الصَّحِيحُ، وَبِالْعُدُولِ عَنْ الْمِحْرَابِ تَخْتَلِفُ الْهَيْئَةُ كَذَا فِي الْبَزَّازِيَّةِ انْتَهَى. وَفِي التَّتَارْخَانِيَّة عَنْ الْوَلْوَالِجيَّةِ: وَبِهِ نَأْخُذُ