jknfatawa1, Author at JKN Fatawa

Distribution between Four Daughters and Two Sisters

jknfatawa1 Inheritance 8 January 20141 January 2020

8^th January 2014

السلام عليكم و رحمة الله و بركاته

Question: My father passed away and has left £7000. My mother wants to share the money out. We are 4 sisters and 2 brothers. Please, could you advise us on this matter?

الجواب حامداً و مصلياً

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

Answer

In reference to you case scenario, if the amount specified in your question i.e. £7000 remains after fulfilling all funeral expenses, clearing all outstanding debts and executing one-third of the deceased’s will (that is if he made one), then according to the Islamic principles, the estate will be distributed in the following manner,

Mother: 1/8 of the Share

Children: each son will receive double the share of a daughter

The total estate will be divided by 64 shares. The following table illustrates the allocated share of each heir.

£7000 divided by 64 shares = £109.375

Beneficiaries	Share	Calculation	Amount in money
Mother	(1/8^th) 8	£109.375 x 8 =	£875
Daughter 1	7	£109.375 x 7 =	£765.625
Daughter 2	7	£109.375 x7 =	£765.625
Daughter 3	7	£109.375 x7 =	£765.625
Daughter 4	7	£109.375 x7 =	£765.625
Son 1	14	£109.375 x14 =	£1531.25
Son 2	14	£109.375 x 14 =	£1532.25
Total shares	64	Total in money	£7,000

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

E-Cigarettes and E-Sheesha pens-The Islamic Ruling

jknfatawa1 Lawful & Unlawful 6 January 20141 January 2020

6th January 2014

السلام عليكم و رحمة الله و بركاته

Question: E-Cigarettes and E-Shisha pens are a popular trend amongst many youngsters. The justification that many youngsters give is that they are non-toxic and have no association with any health risks as oppose to smoking water-pipe Shisha and cigarettes. So my question is what is the Islamic position of smoking E-Cigarettes and E-Shisha pens?

الجواب حامداً و مصلياً

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

Answer

Both E-Cigarette and E-Shisha pen are battery-operated devices containing an e-liquid in which when inhaled, an atomizer heats up the e-liquid turning it into a vapour. The vaporised liquid is exhaled and then diffused into the air. The vapour delivers chemical substances such as nicotine. Heavy smokers who want to quit smoking tend to use it so to eventually quit smoking. Others continue using it as a supplement to smoking cigarettes since E-Cigarettes are all tobacco free. E-Cigarettes is quite popular among many youngsters below the age limit of smoking who use it to imitate smokers. These devices come in disposable or reusable form with a variety of fruit flavours like menthol, chocolate, vanilla, strawberry and green apple.

Is it Harmful?

The main ingredient in most e-liquids is water with supplementary fruit flavouring (mainly herbs), vegetable glycerine and propylene glycol. Both propylene glycol and vegetable glycerine are non-toxic organic compounds and are generally considered safe for consumption. What is known about inhaling these substances is that some people have experienced throat ache and muscle aches after smoking electronic shisha, these effects are nevertheless rare and due to an allergy to propylene glycol. According to one NHS Report, E-Cigarettes and E-Shisha pens do not contain any tobacco or any known cancer-causing elements. Many tests have been conducted and apart from causing mild adverse effects such as dry cough, throat irritation, the risk of suffering major health issues by the user is less probable, unlike cigarettes and water pipe smoking. According to a survey report, cited in an online article, smokers who switch completely to E-Cigarettes (or even E-Shisha pens) in order to come off smoking completely have noticed an improvement in their health.[1]

Islamic ruling

Allāh Almighty has entrusted mankind with this body so to preserve it and not to use it contrary to His Wishes. Islām disallows consuming anything that is known for causing major harm to the body. For this reason, smoking cigarettes or water-pipe shisha is prohibited but substances that cause neither harm or benefit to the body is preferable to abstain from, depending on the individual’s motive.

Hence, in light of the foregoing explanation, if a person smokes E-Shisha pen or E-Cigarettes with no purpose other than for embellishment then it is Makrooh (disliked) due to the fact that it being non-beneficial and involves unnecessary squandering of the wealth. If used to imitate smokers then not permissible due to the unlawful intention which eventually leads to smoking cigarettes. But if one uses it to help quit smoking cigarettes completely, then it is permissible provided if the goal is to eventually quit smoking without using it for recreational purpose.

This fatwa is based on the current information on using E-cigarettes that was obtained from reliable sources. If the severity of its harm is proven through new research or addition of other harmful ingredients making it tantamount to tobacco cigarettes or sheesha pipe in harm then it will be prohibited altogether.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] http://www.bu.edu/today/2013/alarm-bells-over-e-cigarettes/

http://www.nhs.uk/news/2013/06june/pages/e-cigarettes-and-vaping.aspx http://scholar.google.co.uk/scholar?hl=en&q=E-cigarettes&btnG=&as_sdt=1%2C5&as_sdtp

The Sunnah Muakkadah Prayers

jknfatawa1 Salah 30 December 20131 January 2020

30^th December 2013

السلام عليكم و رحمة الله و بركاته

Question. In the five daily Salāh – Can you list which are the Sunnah Muakkadah

الجواب حامداً و مصلياً

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

Answer:

The Sunnah Muakkadah Salāh are, two Sunnats of Fajr, four Sunnats and two Sunnats of Zuhr, two Sunnats of Maghrib and two Sunnats of Ishā. Sayyidh Umm Habibah radhiyallahu anha relates that the Messenger of Allāh sallallahu alayhi wasallam said, “Whosoever performs twelve Rak’ats during the day and night then a palace will be built for him in Jannah; four before Zuhr (fardh) and two after it, two after Maghrib (fardh), two after Ishā (fardh) and two before Fajr.”[1]

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Tirmizi, Hadeeth No: 415 (بَابُ مَا جَاءَ فِيمَنْ صَلَّى فِي يَوْمٍ وَلَيْلَةٍ ثِنْتَيْ عَشْرَةَ رَكْعَةً مِنَ السُّنَّةِ)

Forsaking the Sunnats Before the Fardh Due to Time Restriction

jknfatawa1 Salah 30 December 20131 January 2020

30^th December 2013

السلام عليكم و رحمة الله و بركاته

Question: At work, if three people have entered the prayer room and one wants to read his Sunnats first then Fardh but the other two due to time restrictions want to perform the Fardh Salāh straight away and start to read it. Should the individual forsake his Sunnats and join the Jamā’ah or read his Sunnat and then read Fardh individually.

الجواب حامداً و مصلياً

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

Answer:

If by time restriction you mean that there is sufficient time to perform the Fardh Salāh only then one can forsake the Sunnah unit prayer otherwise not.[1] It must be noted one should not make it a habit to delay the fardh towards its end time not allowing sufficient time to read the Sunnat Muakkadah prayer. This will otherwise make one sinful for abandoning the Sunnat Muakkadah prayer unnecessarily. This, however, does not apply to Sunnat Ghair Mu’akkadah prayer.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Marāqi alal Falah, Bab Idrakil fareedhah, p. 176

ويتطوع قبل الفرض بمؤكد وغيره مقيما أو مسافرا إن أمن فوت الوقت ولو منفردا……. وإلا أي وإن لم يأمن بأن يفوته الوقت أو الجماعة بالتنفل أو إزالة نجس قليل “فلا” يتطوع

Breaking One’s Salāh When Jamā’ah (Congregation Salāh) takes Place

jknfatawa1 Salah 30 December 20131 January 2020

30^th December 2013

السلام عليكم و رحمة الله و بركاته

Question: If one begins his Fardh Salāh at work (reading alone) and later on, three people walk into the prayer room and begin to offer Salāh in Jamā’ah. The one who is reading individually in this scenario, should he continue and finish his Salāh individually or break his Salāh to join the Jamā’ah?

الجواب حامداً و مصلياً

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

Answer:

If a person individually started his Fardh Salāh and then a group of people came together (whilst he was performing Salāh alone) to perform that same Fardh Salāh in congregation then there are few possible scenarios for this individual person;

1: It is a four rak’at Salāh e.g. Zuhr, Asr and Ishā, either

a) He has not made the first sujūd in the first rak’at, or

b) He has made the first sujūd in the first rak’at

c) He has completed two rak’ats and started the third with no sujūd in that rak’at, or

d) He has made the sujūd and now begins his fourth rak’at.

2: Or it is not a four rak’at Salāh e.g. Fajr and Maghrib, either

a) He has not made the first sujūd in the first rak’at, or

b) He has made the first sujūd in the first rak’at

In the case of 1a, he must break his Fardh Salāh and join the congregation. In 1b scenario, he must complete two rak’ats with salām at the end and join the congregation. These two rak’at will become Nafl for him. As for point 1c and d, he will complete the four rak’ats individually.

In 2a and 2b scenario, he must break his Salāh instantly. In the case of 2b in particular, if he completes the two rak’ats (like in the case of 1b) then either his Fajr Salāh will be complete, after which performing Nafil Salāh is not permissible, or he has one rak’at remaining in Maghrib which now becomes necessary for him to complete. The method of breaking the Salāh when necessary is to make salām once to the right only (regardless of his position in Salāh).[1]

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Marāqi Alal Falah, Bab Idrakil fareedhah, p. 174

“إذا شرع” المصلي “في” أداء “فرض” أو قضائه “منفردا” أو في نفل وحضرت جنازة يخشى فواتها أو منذور “فأقيمت الجماعة” في محل أدائه لا في غيره بأن أحرم الإمام لأن حقيقة إقامة الشيء فعله لا مجرد الشروع في الإقامة فإذا لم يقيد بسجدة “قطع” بتسليمة قائما “و” بعده “اقتدى” على الصحيح ولا يقطع حتى يتم ركعتين من رباعية كالمنتقل الذي لا يخشى فوت جنازة قلنا القطع للإكمال إكمال وهو بمحل الرفض ولأنه لو حلف لا يصلي لا يحنث بما دون الركعة والجنازة لا خلف لها وبالقضاء يجمع بين المصلحتين “إن لم يسجد لما شرع فيه” ولو غير رباعية “أو سجد” للركعة الأولى “في غير رباعية” بأن كان في الفجر أو المغرب فيقطع بعد السجود بتسليمة لأنه لو أضاف في الثنائية ركعة أخرى تم الفرض وتفوته الجماعة في الفجر ولا يتنفل بعدها مطلقا وفي المغرب للأكثر حكم الكل فتفوته الجماعة ولا يتنفل مع الإمام فيها لمنع التنفل بالبتيراء ومخالفة الإمام بإضافة رابعة “وإن سجد” وهو “في رباعية” كالظهر “ضم ركعة ثانية” صيانة للمؤدي عن البطلان وتشهد “وسلم لتصير الركعتان له نافلة ثم اقتدى مفترض” لإحراز فضل الجماعة…..

وإن صلى ثلاثا” من رباعية فأقيمت “أتمها” أربعا منفردا حكما للأكثر وعن محمد يتمها جالسا لتنقلب نفلا فيجمع بين ثواب النفل والفرض بالجماعة “ثم” بعد الإتمام “اقتدى متنفلا” إن شاء وهو أفضل لعدم الكراهة “لا في العصر”

Hashiyah Tahtawi, p. 174

قوله فأقيمت الجماعة تحته جزئيات ثلاثة لا معان ثلاثة وتلك الجزئيات جماعة الأداء وجماعة القضاء وجماعة النذر فليتأمل

The First Meal in Jannah

jknfatawa1 Miscellaneous 27 December 201310 June 2024Jannah

27^th December 2013

السلام عليكم و رحمة الله و بركاته

Question: Please can you kindly explain why the first meal in Jannah is fish liver?

الجواب حامداً و مصلياً

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

Answer

The Hadeeth which refers to the first meal in Jannah is quite lengthy so only an excerpt of it will be mentioned. During migration, when the Holy Prophet sallallahu alayhi wasallam arrived to Madinah, Sayyidunā Abdullāh Ibn Salām radhiyallahu anhu approached him and posed three questions to him to ascertain his Prophethood because only a Prophet of Allāh would know the answers to these questions. Amongst those three questions was, “What will be the first food the people of Jannah will consume?” The Holy Prophet sallallahu alayhi wasallam replied, “The extra liver of a fish (or whale).”[1]

Its true wisdom rests with Allāh Almighty alone, but Hafiz Ibn Hajr Al-Asqalāni rahimahullah explains that this is because it is generally perceived as something easily consumed and requires no difficulty.[2] Since Jannah is a place of relaxation and pleasure for eternity, then perhaps Allāh Almighty would initially serve this food as a first impression that there will be no endurance of any form of pain or difficulty ever.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Saheeh Bukhari No:3938

َنَّ عَبْدَ اللَّهِ بْنَ سَلاَمٍ، بَلَغَهُ مَقْدَمُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ المَدِينَةَ فَأَتَاهُ يَسْأَلُهُ عَنْ أَشْيَاءَ، فَقَالَ: إِنِّي سَائِلُكَ عَنْ ثَلاَثٍ لاَ يَعْلَمُهُنَّ إِلَّا نَبِيٌّ، مَا أَوَّلُ أَشْرَاطِ السَّاعَةِ؟، وَمَا أَوَّلُ طَعَامٍ يَأْكُلُهُ أَهْلُ الجَنَّةِ؟، وَمَا بَالُ الوَلَدِ يَنْزِعُ إِلَى أَبِيهِ أَوْ إِلَى أُمِّهِ؟، قَالَ: «أَخْبَرَنِي بِهِ جِبْرِيلُ آنِفًا» قَالَ ابْنُ سَلاَمٍ: ذَاكَ عَدُوُّ اليَهُودِ مِنَ المَلاَئِكَةِ، قَالَ: «أَمَّا أَوَّلُ أَشْرَاطِ السَّاعَةِ فَنَارٌ تَحْشُرُهُمْ مِنَ المَشْرِقِ إِلَى المَغْرِبِ، وَأَمَّا أَوَّلُ طَعَامٍ يَأْكُلُهُ أَهْلُ الجَنَّةِ فَزِيَادَةُ كَبِدِ الحُوتِ، وَأَمَّا الوَلَدُ فَإِذَا سَبَقَ مَاءُ الرَّجُلِ مَاءَ المَرْأَةِ نَزَعَ الوَلَدَ، وَإِذَا سَبَقَ مَاءُ المَرْأَةِ مَاءَ الرَّجُلِ نَزَعَتِ الوَلَدَ

[2] Fathul Bari p.341 vol 7

وَأَمَّا أَوَّلُ طَعَامٍ يَأْكُلُهُ أَهْلُ الْجَنَّةِ فَزِيَادَةُ كَبِدِ الْحُوتِ الزِّيَادَةُ هِيَ الْقِطْعَةُ الْمُنْفَرِدَةُ الْمُعَلَّقَةُ فِي الْكَبِدِ وَهِيَ فِي الْمَطْعَمِ فِي غَايَة اللَّذَّة وَيُقَال إِنَّهَا أهنأ طَعَام وأمرأه

Kaffarah For Ramadhān Fast

jknfatawa1 Fasting 2 December 20131 January 2020

2^nd December 2013

السلام عليكم و رحمة الله و بركاته

Question: For the past three years, Alhamdulillah I have started fasting properly and I am 21 years of age. However, when I was young (but past puberty from 14-18 years of age) I never used to practice properly and missed some Ramadhān fasts; approximately 6-10 fasts although I do not know for certain the exact amount. I broke my fasts in school and college secretly by eating and drinking and also later on when I was 18 through physical relationship on one of the days. Unfortunately, back then I was very ignorant but now Alhamdulillah I realise the severity of missing fasts and want to make up for them. I have read that you have to make up for each fast missed with sixty consecutive days with no breaks in the in between. So does that mean I have to fast for around 600 days in total if I missed or broke 10 fasts intentionally? As I go to relatives house obviously they offer food and if you reject they become offended so how would I go about this without allowing anyone to find out family or friends as I live with family at home and my mother cooks food for me and I don’t want anyone wondering why for 600 days I am suddenly fasting. Please help me as I am really worried and want to make up my fasts as soon as possible.

الجواب حامداًَ و مصلياًَ

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

Answer

In reference to your query, you have rightly stated that breaching a Ramadhān fast intentionally that is, without a valid shar’ee excuse necessitates Kaffarah of sixty days consecutive fasting. However, the ruling on observing multiple Kaffarahs with respect to each fast broken depends on how the fast was broken. Be mindful that Kaffarah does not apply to missing a fast intentionally during Ramadhān – as in no intention was made to fast at all on any of the days which makes only Qadha necessary.

The manner in which the fast was intentionally broken can be classified as follows;

1: To break one’s Ramadhān Fast by eating or drinking something that is naturally nourishing.

Breaking multiple fasts in this manner in one or more Ramadhān months necessitates only one Kaffarah. The scholars state that this single Kaffarah incorporates the necessary penalty for all of the previously broken fasts. This only applies however, if no Kaffarah was observed in between the two Ramadhān months. If a Kaffarh was observed for the previous Ramadhān and one deliberately broke their fast in the following Ramadhān then another Kaffarah becomes necessary.[1] In this case, the previous Kaffarah will not suffice nor incorporate the fasts broken in the subsequent months.

2: Breaking the Ramadhān Fast due to sexual relationship

The classical Hanafi Jurists state that one Kaffarah suffices for breaking multiple fasts in this manner in a single Ramadhān only. However, to break it in two (or more) Ramadhān months then observing a separate Kaffarah per Ramadhān becomes necessary irrespective if a Kaffarah was made in the interim of two Ramadhān months or not.[2]

[Allāh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Durrul Mukhtar, Chapter on those things that break the fast and those that don’t, p.391, vol 3

وَلَوْ تَكَرَّرَ فِطْرُهُ وَلَمْ يُكَفِّرْ لِلْأَوَّلِ يَكْفِيه وَاحِدَةٌ وَلَوْ فِي رَمَضَانَيْنِ عِنْدَ مُحَمَّدٍ وَعَلَيْهِ الِاعْتِمَادُ بَزَّازِيَّةٌ وَمُجْتَبَى وَغَيْرُهُمَا وَاخْتَارَ بَعْضُهُمْ لِلْفَتْوَى أَنَّ الْفِطْرَ بِغَيْرِ الْجِمَاعِ تَدَاخَلَ وَإِلَّا لَا

Allamah Ibn Abideen As-Shami comments,

(قَوْلُهُ: وَلَمْ يُكَفِّرْ لِلْأَوَّلِ) أَمَّا لَوْ كَفَّرَ فَعَلَيْهِ أُخْرَى فِي ظَاهِرِ الرِّوَايَةِ لِلْعِلْمِ بِأَنَّ الزَّجْرَ لَمْ يَحْصُلْ بِالْأُولَى بَحْرٌ

[2] Bahrrur Raiq, Chapter on those things that break the fast and those that don’t, p.484, vol 2

وَلَوْ جَامَعَ مِرَارًا فِي أَيَّامِ رَمَضَانَ وَاحِدٍ، وَلَمْ يُكَفِّرْ كَانَ عَلَيْهِ كَفَّارَةٌ وَاحِدَةٌ؛ لِأَنَّهَا شُرِعَتْ لِلزَّجْرِ، وَهُوَ يَحْصُلُ بِوَاحِدَةٍ فَلَوْ جَامَعَ وَكَفَّرَ ثُمَّ جَامَعَ مَرَّةً أُخْرَى فَعَلَيْهِ كَفَّارَةٌ أُخْرَى فِي ظَاهِرِ الرَّاوِيَةِ لِلْعِلْمِ بِأَنَّ الزَّجْرَ لَمْ يَحْصُلْ بِالْأَوَّلِ وَلَوْ جَامَعَ فِي رَمَضَانَيْنِ فَعَلَيْهِ كَفَّارَتَانِ، وَإِنْ لَمْ يُكَفِّرْ لِلْأُولَى فِي ظَاهِرِ الرِّوَايَةِ، وَهُوَ الصَّحِيحُ كَذَا فِي الْجَوْهَرَة

Janaiz (Islamic Funeral) Related Questions

jknfatawa1 Death (Janazah) 12 November 20131 January 2020

12^th November 2013

السلام عليكم و رحمة الله و بركاته

Q: 1: Can you please provide the guidelines for viewing the face of a male deceased (pensioner 80+ yrs old). Do the laws of Mahram/Non-Mahram still appl? Because the male is 80+yrs, is there any leniency for female (non-mahram) to view the face. (and vice versa)

2: Also the male pensioner who is deceased, what are the guidelines for his former wife (who is of similar age) to view the face and vice versa.

3: Can you please provide guidelines on the size of a headstone? Whether a boundary or border around the grave is permitted and its height.

الجواب حامداًَ و مصلياًَ

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

Answer

1: In reference to your query, generally the laws of Mahram and Non-Mahram relationship still apply even after death. According to the traditional Hanafi School it is permissible for a woman to view body parts of a Non-Mahram male between the navel and below the knees e.g. the legs, face, chest etc, with the condition that by viewing such parts does not stimulate lust or desires otherwise not permissible. Viewing the area between the navel and the knees of any man, Mahram or Non-Mahram is not permissible at all.[1]

Although women viewing the face of an 80 year old deceased Non-Mahram male does not generally stimulate lust or desire and nor a sin in itself, it is still preferable from a Taqwa point of view to refrain from looking at him. Moreover, making it a habitual practice for everyone to see the face causes unnecessary delay in the burial which is Makrooh (disliked).

With regards to the vice versa situation i.e. a male to view the face of a Non-Mahram woman old or young then still Makrooh regardless, but when lust is stimulated then not permissible.[2]

2: The case where the husband dies whilst his wife is still living or vice versa i.e. the wife dies whilst the husband is living, in both cases it is permissible to view each other’s faces as a necessity.

3: The headstone should be a simple one,[3] devoid of any decoration and inscription of Quranic verses, Hadeeth etc. Simply, the decease’s full name, date of birth and date of death would suffice for identification purpose.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Fatāwa Hindiyyah, Book of Karahiyyat p.404 vol 5

نَظَرُ الْمَرْأَةِ إلَى الرَّجُلِ الْأَجْنَبِيِّ كَنَظَرِ الرَّجُلِ إلَى الرَّجُلِ تَنْظُرُ إلَى جَمِيعِ جَسَدِهِ إلَّا مَا بَيْنَ سُرَّتِهِ حَتَّى يُجَاوِزَ رُكْبَتَهُ، وَمَا ذَكَرْنَا مِنْ الْجَوَابِ فِيمَا إذَا كَانَتْ الْمَرْأَةُ تَعْلَمُ قَطْعًا وَيَقِينًا إنَّهَا لَوْ نَظَرَتْ إلَى بَعْضِ مَا ذَكَرْنَا مِنْ الرَّجُلِ لَا يَقَعُ فِي قَلْبِهَا شَهْوَةٌ، وَأَمَّا إذَا عَلِمَتْ أَنَّهُ تَقَعُ فِي قَلْبِهَا شَهْوَةٌ أَوْ شَكَّتْ وَمَعْنَى الشَّكِّ اسْتِوَاءُ الظَّنَّيْنِ فَأَحَبُّ إلَيَّ أَنْ تَغُضَّ بَصَرَهَا مِنْهُ،

[2] Fatāwa Hindiyyah, Book of Karahiyyat p,406, vol 5

وَأَمَّا النَّظَرُ إلَى الْأَجْنَبِيَّاتِ فَنَقُولُ: يَجُوزُ النَّظَرُ إلَى مَوَاضِعِ الزِّينَةِ الظَّاهِرَةِ مِنْهُنَّ وَذَلِكَ الْوَجْهُ وَالْكَفُّ فِي ظَاهِرِ الرِّوَايَةِ، كَذَا فِي الذَّخِيرَةِ. وَإِنْ غَلَبَ عَلَى ظَنِّهِ أَنَّهُ يَشْتَهِي فَهُوَ حَرَامٌ، كَذَا فِي الْيَنَابِيعِ. النَّظَرُ إلَى وَجْهِ الْأَجْنَبِيَّةِ إذَا لَمْ يَكُنْ عَنْ شَهْوَةٍ لَيْسَ بِحَرَامٍ لَكِنَّهُ مَكْرُوهٌ، كَذَا فِي السِّرَاجِيَّةِ

[3] See Kitabul Fatawa, Shaykh Khalid Saifullah Rahmani, p. 231, vol 3

Kaffarh for Multiple Fasts Broken

jknfatawa1 Fasting 12 November 201316 January 2020

12th November 2013

السلام عليكم و رحمة الله و بركاته

Question: I acknowledge the ruling that when you break multiple fasts intentionally during Ramadhān then you must pay Kaffarah for it either by fasting sixty days consecutively or feeding sixty poor people. However, if you have missed many fasts intentionally in the month of Ramadhān I know that you are allowed to just fast sixty days consecutively for the whole month, rather than fast sixty days for each fast missed. What I would like to know is whether that also applies to feeding poor people too? Can I feed sixty poor people just once even though I missed many fasts when I was younger in Ramadhān or must I feed sixty poor people per fast I have missed? By doing that, it would prove to be almost impossible – money-wise. Fasting sixty days in a row is not impossible but at the moment I am not in a position to fast sixty days in a row as I still live at home and it would be difficult to explain to my parents or family members.

الجواب حامداًَ و مصلياًَ

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

Answer

In respect to the obligation of Kaffarah – legal penalty, just to clarify an important point that Kaffarah is not necessary for missing a Ramadhān fast even if it was intentional, rather just Qadha is necessary as well as sincere repentance as an atonement for the sin of intentionally missing a fast. Kaffarah is only necessary if a Muslim deliberately breaks a Ramadhān fast without a valid shar’ee excuse, after making the intention to keep it, during the hours of fasting from the break of dawn (Subhu Sadiq) until sunset (time of maghrib) by eating or drinking something that is considered nourishing or by engaging in actual intimate relationship with one’s spouse.[1] In such a case, the person must make Qadha for each fast broken in addition to Kaffarah.

According to a sound hadeeth, the sequence of priority in relation to Kaffarah is to primarily emancipate a slave. If he is unable to emancipate then to observe sixty days of consecutive fasting and if unable to do so whereby all hope is lost in fasting due to some genuine reason, only then can he feed sixty poor people. This sequence of priority is compulsory.[2]

In light of the above explanation, you must now determine as to whether the ruling of Kaffarah applies to you or not. If Kaffarah does apply and you are able to fast then you must fast for sixty days consecutively. Resorting to feeding the poor is not allowed. If someone breaches a number of fasts in a single Ramadhān by eating or drinking intentionally then one Kaffarah would suffice regardless of how many days and Ramadhān months this occurred. But if it was breached intentionally through intercourse multiple times during a single Ramadhān then only one Kaffarah is sufficient but if this happened in two or more Ramadhāns, then one Kaffarah per Ramadhān becomes necessary.[3]

[Allāh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Bahrur Ra’iq, Chapter on those things that break the fast and those that don’t, p.482, vol 2

(قَوْلُهُ وَمَنْ جَامَعَ أَوْ جُومِعَ أَوْ أَكَلَ أَوْ شَرِبَ عَمْدًا غِذَاءً أَوْ دَوَاءً قَضَى وَكَفَّرَ كَكَفَّارَةِ الظِّهَارِ) أَمَّا الْقَضَاءُ فَلِاسْتِدْرَاكِ الْمَصْلَحَةِ الْفَائِتَةِ، وَأَمَّا الْكَفَّارَةُ فَلِتَكَامُلِ الْجِنَايَةِ أَطْلَقَهُ فَشَمِلَ مَا إذَا لَمْ يُنْزِلُ

[2] Bahrur Ra’iq, Chapter on those things that break the fast and those that don’t, p.484, vol 2

وَأَفَادَ بِالتَّشْبِيهِ أَنَّ هَذِهِ الْكَفَّارَةَ مُرَتَّبَةٌ فَالْوَاجِبُ الْعِتْقُ، فَإِنْ لَمْ يَجِدْ فَعَلَيْهِ صِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ، فَإِنْ لَمْ يَسْتَطِعْ فَإِطْعَامُ سِتِّينَ مِسْكِينًا لِحَدِيثِ الْأَعْرَابِيِّ الْمَرْوِيِّ فِي الْكُتُبِ السِّتَّةِ

[3] Durrul Mukhtar, Chapter on those things that break the fast and those that don’t, p.391, vol 3

Lead Jumu’ah Salāh and thereafter Read Khutbah Jumu’ah Elsewhere

jknfatawa1 Salah 7 November 201316 January 2020

7th November 2013

السلام عليكم و رحمة الله و بركاته

Question: Is it permissible for an Imam who has already prayed or led the first Jumu’ah in a Masjid, to read the Khutbah of the second Jumu’ah there?

الجواب حامداًَ و مصلياًَ

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

Answer

There are two important factors to note so to understand this matter properly. Firstly, The Jumu’ah Khutbāh followed by the two Rak’āt Salāh together comprises of the performance of Jumu’ah. Both of their respective rulings are different. In other words, some of the essential rulings pertaining to the two Rak’āt Salāh do not necessarily equally apply to the Khutbāh. What may invalidate the Salāh will not necessarily invalidate the Khutbāh. For instance, facing the Qiblāh during Salāh is essential, but not recommended for the Khateeb during the khutbah. Similarly, conversing during Salāh invalidates the Salāh, but not necessarily invalidates the Khutbāh. Moreover, performing Salāh during the state of Hadath (without wudhu) is not permissible and thus, invalidates the Salāh, whereas to deliver the Khutbāh in the state of Hadath does not invalidate it.[1] Thus, the rulings of the Khutbāh and the Salāh are different from each other although both are essential for the Jumu’ah to be complete.

Secondly, according to Hanafi Jurists, it is permissible for one person to deliver the Khutbah whilst another to lead the Salāh, though it is preferable for the same Imām to carry out both. It is not compulsory for the khateeb to fulfil all of the criteria of Salāh either, so if the Imām appointed a minor child to deliver the Khutbah whilst the Imām himself lead the Salāh then the Jumu’ah is valid.[2]

That being said, if a child, in whose respect Salāh is Nafil, delivers the Khutbāh whilst the Imām leads the Salāh will not invalidate the entire Jumu’ah, then in the similar light, an Imām from a different Masjid who has already performed his Jumu’ah Salāh delivers the Jumu’ah Khutbāh (without leading the Salāh) in another Masjid then that would be permissible and the Jumu’ah will be valid.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Al-Mabsoot Imam Sarakhsi, The conditions of Jumu’ah, p.24, vol 2

(قَالَ) بَعْضُ مَشَايِخِنَا: الْخُطْبَةُ تَقُومُ مَقَامَ رَكْعَتَيْنِ وَلِهَذَا لَا تَجُوزُ إلَّا بَعْدَ دُخُولِ الْوَقْتِ وَالْأَصَحُّ أَنَّهَا لَا تَقُومُ مَقَامَ شَطْرِ الصَّلَاةِ فَإِنَّ الْخُطْبَةَ لَا يَسْتَقْبِلُ الْقِبْلَةَ فِي أَدَائِهَا وَلَا يَقْطَعُهَا الْكَلَامُ وَيُعْتَدُّ بِهَا وَإِنْ أَدَّاهَا وَهُوَ مُحْدِثٌ أَوْ جُنُبٌ فَبِهِ تَبَيَّنَ ضَعْفُ قَوْلِهِ أَنَّهَا بِمَنْزِلَةِ شَطْرِ الصَّلَاةِ

[2] Ibn Ābideen Shami, Chapter on Jumu’ah, p.190, vol 3

فِي الْبَحْرِ عَنْ الْمُجْتَبَى يُشْتَرَطُ فِي الْخَطِيبِ أَنْ يَتَأَهَّلَ لِلْإِمَامَةِ فِي الْجُمُعَةِ اهـ لَكِنْ ذَكَرَ قَبْلَهُ مَا يُخَالِفُهُ حَيْثُ قَالَ وَقَدْ عُلِمَ مِنْ تَفَارِيعِهِمْ أَنَّهُ لَا يُشْتَرَطُ فِي الْإِمَامِ أَنْ يَكُونَ هُوَ الْخَطِيبَ وَقَدْ صَرَّحَ فِي الْخُلَاصَةِ بِأَنَّهُ لَوْ خَطَبَ صَبِيٌّ بِإِذْنِ السُّلْطَانِ وَصَلَّى الْجُمُعَةَ رَجُلٌ بَالِغٌ يَجُوزُ. وَسَيَذْكُرُ الشَّارِحُ أَنَّ هَذَا هُوَ الْمُخْتَارُ