Author: jknfatawa1

Janaiz (Islamic Funeral) Related Questions

jknfatawa1 Death (Janazah)
Janaiz (Islamic Funeral) Related Questions

12th 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
Kaffarh for Multiple Fasts Broken

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

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

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

jknfatawa1 Salah

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

Women Reading Jumuah Salah

jknfatawa1 Women

1st November 2013

 

Question: What is the ruling on women reading Jumu’ah Salāh? More and more women are going to masjids to offer Jumu’ah Salāh. I have been asked by friends to join and attend every Friday as it is more rewarding. I have always understood that women receive a greater reward for performing Salāh in the home. I have also always understood that only men read Jumu’ah Salāh.

 

Answer

The Messenger of Allāh sallallahu alayhi wasallam is reported to have said, “Jumu’ah in congregation is mandatory upon every Muslim except four; slave, woman, minor child and an ill person.”[1] It is clear from this report that women are not obliged to attend the Jumu’ah Salāh. The reason being, as you have stated, that women receive a greater reward by performing their Ibādat such as Salāh in their own homes, thus not obliged to emerge from home to attend the congregational Jumu’ah Salāh. The home is the best Masjid for a woman has been reported from Sayyidah Umme Salamah (who reports) from the Messenger of Allāh sallallahu alayhi wasallam , “The best Masājid for women (in performing their worship) is the innermost part of their homes.”[2] This indicates that a woman receives a greater reward in her Ibādat performed at home than in her local Masjid, thus encouraged to perform their Salāh at home. However, if a woman attends the congregational Jumu’ah Salāh in her local Masjid then it is valid and will replace the Zuhr Salāh of that day.

 

 

[Allāh Knows Best]

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Sunnan Abu Dawood, No1067

عَنْ طَارِقِ بْنِ شِهَابٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: ” الْجُمُعَةُ حَقٌّ وَاجِبٌ عَلَى كُلِّ مُسْلِمٍ فِي جَمَاعَةٍ إِلَّا أَرْبَعَةً: عَبْدٌ مَمْلُوكٌ، أَوِ امْرَأَةٌ، أَوْ صَبِيٌّ، أَوْ مَرِيضٌ

[2] Sunnan al-Kubra Baihaqi, No: 5360, Musnad Ahmad, No:26542

عَنِ السَّائِبِ، مَوْلَى أُمِّ سَلَمَةَ عَنْ أُمِّ سَلَمَةَ، عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ:خَيْرُ مَسَاجِدِ النِّسَاءِ قَعْرُ بُيُوتِهِنَّ

Women dying Their Hair

jknfatawa1 Women

1st November 2013

 

Question: Are women allowed to dye their hair black or any other colour?

 

حامداً و مصلياً

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

 

Answer

Generally, to dye the hair and beard are permissible using any other colour apart from black. Sayyidunā Abū Hūrairah radhiyallahu anhu relates that the Holy Prophet sallallahu alayhi wasallam said, “Change the white hair but do not imitate the Jews.” (Tirmizi)

It is recommended to dye the hair using henna because it is Sunnah. The noble companions would also use henna to dye their hair and beard. Black dye however, is prohibited. Sayyidunā Abdullāh Ibn Abbās radhiyallahu anhu relates that the Holy Prophet sallallahu alayhi wasallam has said; “There shall come such people towards the end of time where they will colour their hair with black like (the colour of) a pigeon’s chest but they shall not scent the fragrance of paradise.” (Abu Dāwood)

Sayyidunā Jābir radhiyallahu anhu relates that during the conquest of Makkah Sayyidunā Abū Bakr’s radhiyallahu anhu father, Sayyidunā Abu Quhāfah radhiyallahu anhu, was brought before the Prophet sallallahu alayhi wasallam whose hair and beard was completely white. The Holy Prophet sallallahu alayhi wasallam on seeing him remarked, ‘Dye his hair and beard with any colour but abstain from black’ (Muslim).

The underlying reason for the prohibition of using black hair-dye for men and women was to deceive others – making old people appear young in front of others. This is unanimous amongst all of the scholars. However, if a person applies black hair-dye to adorn themselves to please their spouse then the scholars have differed in this regard; Some scholars have disallowed it even in the case of adornment for one’s spouse. They argue that the prohibition of black colour has a general implication and adornment also comes into the category of deception therefore still prohibited. Other scholars, such as Imam Abu Yusuf rahimahullah one of Imam Abu Hanifah’s rahimahullah prominent students, has permitted black hair-dye for adornment purpose (for their spouse) and argued that adornment does not come under the category of deception. (Fatawa Hindiyyah, vol 5, p439).

Due to the delicacy of this issue the most preferred judgement in this regard given by Shaykh Mufti Taqi Usmani Sahib (May Allah preserve him) is as follows;

“The preferred judgement in this regard is that if it is applied for adornment purpose where a woman applies it to please her husband or the husband applies it to please his wife then this is not considered Haram, but rather Makrooh-e-Tanzeehi (discouraged and best to refrain from). As for the Hadeeth but abstain from black the explanation of this ruling would be that if it (black hair-dye) is applied to deceive others then this ruling (of prohibition) becomes bounded. If it is for adornment purpose for each other’s spouse then this ruling is preferred (discouraged) and to abstain from it is better otherwise if someone (in the case of adornment for one’s spouse) applies it then it will not be considered Haram.” (Taqreer Tirmizi, vol 2, p354)

In conclusion with the exception of pure black dye, it would be permissible to dye the hair with any other colour. To apply black hair-dye with the purpose of deceiving others is prohibited. For adornment purposes, it is better to refrain from but not Haram otherwise. One must be cautious that when dying the hair with colour it must not contain any impure ingredients nor to apply it with the intention of imitating those of other faiths.

[Allāh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

Backbiting

jknfatawa1 Miscellaneous

10th May 2013

 

Question:The sin of backbiting/slandering is well understood, my question is in what circumstances is it permissible to backbite/slander. Please provide detailed reply with examples.

 

الجواب حامداًَ و مصلياًَ

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

 

Answer

Before answering your question, it is necessary to explain what slandering and backbiting is as both are different from each other thus implying different injunctions. Backbiting is to converse about someone behind his/her back in the presence of someone else whereby the person about whom he or she has backbitten would be offended if he/she heard about the conversation even if what the person has said is true. If what the person has said behind his/her back is not true then that is known  as slandering. This is clear from the following Hadeeth;

Sayyidunā Abū Hurairah radhiyallahu anhu relates that that the Messenger of Allāh sallallahu alayhi wasallam once said, “Do you know what Gheebah (backbiting) is?” The said, “Allāh and His Messenger know best.” He said, “You relating about your brother that which he dislikes.” He was asked, “What if it is (true) about my brother of what I have said?” He said, “If it is in him of what you have said then you have backbitten about him, and if it is not in him of what you have said (i.e. not true about him) then you have slandered him.” (Muslim)

Slandering under any circumstances would not be permissible because what someone says about another person behind their backs is not true at all. Thus, it becomes false accusation. In regards to backbiting the classical scholars have enlisted stringent rules for it to be permissible. If any of those rules are not complied to then backbiting will not be permissible.

It is stated in Fatāwa Hindiyyah;

“If a man fasts and performs Salāh but harms people with his hands and tongue and mentions that which is in him then that will not be regarded as backbiting (for other to be warned). If he informs the Sultān (leader) in order to discipline him then there is no sin upon him.” (442/5)

 

Imām Ghazāli rahimahullah enlists six scenarios where backbiting is permitted;

1: To disclose someone’s faults by complaining to the judge or those in authority of him committing oppression or any unlawful act so that the judge or those in authority can discipline him. This is permissible only for the one who is the victim of the crime.

 

2: To disclose someone’s faults to a reliable person in order to seek his assistance to change the perpetrator’s evil habits so that he returns to the right path. The prime reason for mentioning his evil habits to that individual must be so that he could admonish the perpetrator and make him repent from his sins.

 

3: To disclose someone’s faults to a qualified jurist (Mufti) e.g. he says my father, my mother or my husband etc is oppressing me or is involved in such unlawful habits, in order to request for some legal advice or a legal verdict about such person. [In such circumstances it is preferable to say “What is the ruling regarding such and such person…” rather than specifying the name though it would still be permissible].

 

4: To disclose someone’s faults in order to warn others of his evil habits e.g. seeing a learned person being inclined towards evil habits or possessing heretical beliefs, thus not reliable. [This category was practiced by many great scholars of Hadeeth when doing a critical analysis of the chain of narrators in order to grade the ranks of Hadeeth accordingly and to ensure that the Hadeeth is transmitted through reputable source].

 

5: Someone is famously known by that natural defect therefore relating that to someone else e.g. A’mash (blear-eyed) was the name of a famous Hadeeth scholar etc.

 

6: Someone indulging in open sin therefore disclosing that to others e.g. Drinking alcohol, impinging on other people’s affairs, gathering people’s wealth unjustly (or stealing) etc. The Messenger of Allāh e said, “Whosoever takes off the veil of shame from his face then there is no backbiting against him.” (See Ihyā-Uloomud-Deen 140-142/3 for more details)

 

 

[Allãh Knows Best]

 

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

Menstruating Woman reciting Qur’an and Adhkar

jknfatawa1 Women

1st May 2013

 Question– a) A menstruating woman can’t recite the Qur’ān but some of the daily duas are in the Qur’ān e.g. ayatul qursi, 4 qul, driving dua can I read these for the purpose of Du’ā or would I need to break them up? 

  1. b) Should a menstruating woman do wudhu, sit in place of her Salāh and perform zikr so not to break the habit of Salāh times? Is it wrong to sit on a musala?
  2. c) Can a menstruating woman enter a masjid for the purpose of listening to bayāns?
  3. d) What is the best thing for a menstruating woman to read during the time she is not able to perform Salāh or read the Qur’ān?  

 

الجواب حامداً و مصلياً

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

 

  1. a) It is permissible for a menstruating woman to recite adhkār or some verses of the Holy Qur’ān without the intention recitation like the Mu’awwadhatain (Surah al-Falaq & Nās) for protection and so on.[1]
  2. sb) It is permissible and recommended by the scholars to do such thing. Purity is not essential in order to sit on the Musallah.[2]
  3. c) No, she cannot.[3]
  4. d) No specific Du’ā or Dhikr is prescribed. Rather to engage in reciting general Adhkār, Durood Shareef and so on.

 

[Allāh Knows Best]

 

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

[1] Durrul Mukhtar, Babul Haidh, pg 44

(وَلَا بَأْسَ) لِحَائِضٍ وَجُنُبٍ (بِقِرَاءَةِ أَدْعِيَةٍ وَمَسِّهَا وَحَمْلِهَا وَذِكْرِ اللَّهِ تَعَالَى، وَتَسْبِيحٍ) وَزِيَارَةِ قُبُورٍ، وَدُخُولِ مُصَلَّى عِيدٍ

 

[2] Fatawa Hindiyyah, Kitabul Taharat, Bab Dima al-Mukhtassati bin Nisa, vol 1 p.42

وَيُسْتَحَبُّ لِلْحَائِضِ إذَا دَخَلَ وَقْتُ الصَّلَاةِ أَنْ تَتَوَضَّأَ وَتَجْلِسَ عِنْدَ مَسْجِدِ بَيْتِهَا تُسَبِّحُ وَتُهَلِّلُ قَدْرَ مَا يُمْكِنُهَا أَدَاءَ الصَّلَاةِ لَوْ كَانَتْ طَاهِرَةً.

[3] Durrul Mukhtar, Babul Haidh, pg 44

(وَ) يَمْنَعُ حِلَّ (دُخُولِ مَسْجِدٍ)