Author: jknfatawa1

Performing The Sunnah Mu’akkadah, Ghayr Mu’akkadah and Nafl Prayers on a Chair

jknfatawa1 Salah

7th January 2025

 

السلام عليكم و رحمة الله و بركاته

Question: Zaid prayed Fardh salāh standing by doing rukū’ and sujūd normal manner but prayed sunnah mu’akkadah, ghayr mu’akkadah and nafl prayers sitting down on a chair bowing for rukū’ and sujūd. Will the sunnah mu’akkadah, ghayr mu’akkadah and nafl salāhs be valid? If the prayed sunnah mu’akkadah, ghayr mu’akkadah and nafl salāh are not valid then is it compulsory to do Qadhā of the prayed salāh?     

          

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query, it is permissible for Zayd to pray his sunnah mu’akkadah, ghayr mu’akkadah and nafl salāh whilst sitting on a chair without a valid excuse. His salāh will be valid without any karāhah (dislike) and Qadha won’t be necessary.[1] There is an ijmā’ (consensus) among the jurists on this matter. The two sunnah fajr salāh is exceptional to the above as in, it is not permissible to pray whilst sitting without a valid excuse.[2]

It is worth noting that praying the above salāhs sitting down results in half of the reward due to the hadīth of the Prophet sallallahu alayhi wasallam which states that a person who prays sitting (optional) receives half the reward of a person who prays standing. (Bukhārī)

 

 

[Allāh Knows Best]

 

 

 

Written by:  Apa Zakiya Saeeda     Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

 

[1] Kasani, Badā’i as-Sanā’i, Kitab as Salah, Vol 1, Page 297,

وَالْأَصْلُ فِي جَوَازِ  النَّفْلِ قَاعِدًا  مَعَ الْقُدْرَةِ عَلَى الْقِيَامِ مَا رُوِيَ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُصَلِّي قَاعِدًا فَإِذَا أَرَادَ أَنْ يَرْكَعَ قَامَ فَقَرَأَ آيَاتٍ، ثُمَّ رَكَعَ وَسَجَدَ ثُمَّ عَادَ إلَى الْقُعُودِ

 

Mufti Radha ul-Haq, Fatawa Darul-Uloom Zakariyyah, Ch. Sunnan and Nawafil, vol 2, p. 482

 

[2] Ahmad bin Muhammad at-Tahāwī, Hāshiyah al-Tahāwī alā Marāqī al-Falāh, Kitāb as-Salāh, Page 406

فصل في صلاة النفل جالسا وفي الصلاة على الدابة وصلاة الماشي.

“يجوز النفل” إنما عبر به ليشمل السنن المؤكدة وغيرها فتصح إذا صلاها “قاعدا مع القدرة على القيام” وقد حكي فيه إجماع العلماء وعلى غير المعتمد يقال إلا سنة الفجر لما قيل بوجوبها وقوة تأكدها إلا التراويح على غير الصحيح لأن الأصح جوازه قاعدا من غير عذر فلا يستثنى من جواز النفل جالسا بلا عذر شيء على الصحيح لأنه صلى الله عليه وسلم كان يصلي بعد الوتر قاعدا وكان يجلس في عامة صلاته بالليل تخفيفا وفي رواية عن عائشة رضي الله عنها فلما أراد أن يركع قام فقرأ آيات ثم ركع وسجد وعاد إلى القعود وقال في معراج الدراية وهو المستحب في كل تطوع يصليه قاعدا موافقة للسنة ولو لم يقرأ حين استوى قائما وركع وسجد أجزأه ولو لم يستو قائما وركع لا يجزئه لأنه لا يكون ركوعا قائما ولا ركوعا قاعدا كما في التجنيس و “لكن له” أي للمتنفل جالسا “نصف أجر القائم” لقوله صلى الله عليه وسلم: “من صلى قائما فهو أفضل ومن صلى قاعدا فله نصف أجر القائم ومن صلى نائما فله نصف أجر القاعد” “إلا” أنهم قالوا: هذا في حق القادر أما العاجز “من عذر” فصلاته بالإيماء أفضل من صلاة القائم الراكع الساجد لأنه جهد المقل والإجماع منعقد على أن صلاة القاعد بعذر مساوية لصلاة القائم في الأجر كذا في الدراية. قلت بل هو أرقى منه لأنه أيضا جهد المقل ونية المرء خير من عمله

قوله: “يجوز النفل قاعدا”  مطلقا من غير كراهة كما في مجمع الأنهر

 

A Menstruating Woman Reciting or Touching the Qur’an and Tafseer Books

jknfatawa1 Women

11th December 2024

 

السلام عليكم و رحمة الله و بركاته

Question: Can I physically touch and read Qur’anic ayahs (both English and Arabic) and English tafseer whilst on my periods? Can this be read even if I don’t physically touch the words? Kindly explain the ruling.

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query, it is not permissible for a menstruating woman to physically touch or recite the Quranic verses.[1] The Messenger of Allāh sallallahu alayhi wasallam forbade a menstruating woman and a person in the state of Janabah (major ritual impurity) from reciting any portion of the Quran.[2] However, if she recites a portion of the Quran with the intention of Dua then it is permissible. These must be those selected verses that have the meaning of supplication and are only recited with the intention of Dua.[3] It is permissible for her to read the English translation of the Quran whilst menstruating but cannot touch any of the Arabic verses.

Regarding the tafseer books; Arabic or English, the jurists permit a menstruating woman to read and touch them, with the condition that the commentary content must exceed the verses. If the tafseer is made up of mainly Quranic ayahs with minimal commentary, then she cannot touch nor recite from this either.[4]

 

 

[Allāh Knows Best]

  

Written by:  Apa Samrena Kashaf         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

 

 

[1] Ibn Humam, Fathul Qadeer, Kitabul Haidh, Vol.1, page 167

(وَلَيْسَ لِلْحَائِضِ وَالْجُنُبِ وَالنُّفَسَاءِ قِرَاءَةُ الْقُرْآنِ) لِقَوْلِهِ ﵊ «لَا تَقْرَأُ الْحَائِضُ وَلَا الْجُنُبُ شَيْئًا مِنْ الْقُرْآنِ» وَهُوَ حُجَّةٌ عَلَى مَالِكٍ ﵀ فِي الْحَائِضِ، وَهُوَ بِإِطْلَاقِهِ يَتَنَاوَلُ مَا دُونَ الْآيَةِ(وَلَيْسَ لِلْحَائِضِ وَالْجُنُبِ وَالنُّفَسَاءِ قِرَاءَةُ الْقُرْآنِ) لِقَوْلِهِ ﵊ «لَا تَقْرَأُ الْحَائِضُ وَلَا الْجُنُبُ شَيْئًا مِنْ الْقُرْآنِ» وَهُوَ حُجَّةٌ عَلَى مَالِكٍ ﵀ فِي الْحَائِضِ، وَهُوَ بِإِطْلَاقِهِ يَتَنَاوَلُ مَا دُونَ الْآيَةِ

[2] Jami’ Tirmidhi, Kitabut Taharah, Vol.1, Hadeeth 131

حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، وَالْحَسَنُ بْنُ عَرَفَةَ، قَالاَ حَدَّثَنَا إِسْمَاعِيلُ بْنُ عَيَّاشٍ، عَنْ مُوسَى بْنِ عُقْبَةَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏”‏ لاَ تَقْرَإِ الْحَائِضُ وَلاَ الْجُنُبُ شَيْئًا مِنَ الْقُرْآنِ ‏

[3] Ibn Abidin, Raddul Muhtar, Kitabul Haidh, Vol.1, page 293

(قَوْلُهُ وَقِرَاءَةُ قُرْآنٍ) أَيْ وَلَوْ دُونَ آيَةٍ مِنْ الْمَرْكَبَاتِ لَا الْمُفْرَدَاتِ؛ لِأَنَّهُ جُوِّزَ لِلْحَائِضِ الْمُعَلِّمَةِ تَعْلِيمُهُ كَلِمَةً كَلِمَةً كَمَا قَدَّمْنَاهُ وَكَالْقُرْآنِ التَّوْرَاةُ وَالْإِنْجِيلُ وَالزَّبُورُ كَمَا قَدَّمَهُ الْمُصَنِّفُ (قَوْلُهُ بِقَصْدِهِ) فَلَوْ قَرَأَتْ الْفَاتِحَةَ عَلَى وَجْهِ الدُّعَاءِ أَوْ شَيْئًا مِنْ الْآيَاتِ الَّتِي فِيهَا مَعْنَى الدُّعَاءِ وَلَمْ تُرِدْ الْقِرَاءَةَ لَا بَأْسَ بِهِ كَمَا قَدَّمْنَاهُ عَنْ الْعُيُونِ لِأَبِي اللَّيْثِ وَأَنَّ مَفْهُومَهُ أَنَّ مَا لَيْسَ فِيهِ مَعْنَى الدُّعَاءِ كَسُورَةِ أَبِي لَهَبٍ لَا يُؤَثِّرُ فِيهِ قَصْدُ غَيْرِ الْقُرْآنِيَّةِ (قَوْلُهُ وَمَسُّهُ) أَيْ الْقُرْآنِ وَلَوْ فِي لَوْحٍ أَوْ دِرْهَمٍ أَوْ حَائِطٍ، لَكِنْ لَا يُمْنَعُ إلَّا مِنْ مَسِّ الْمَكْتُوبِ، بِخِلَافِ الْمُصْحَفِ فَلَا يَجُوزُ مَسُّ الْجِلْدِ وَمَوْضِعِ الْبَيَاضِ مِنْهُ.

[4] Molana Khalid Saifullah Rahmani, Kitabul Fatawa, Vol.2, Kitabul Haidh, page 102

Tooth Filling and Ghusl

jknfatawa1 Purity

9th December 2024

 

السلام عليكم و رحمة الله و بركاته

Question: Tooth fillings are of different types. There’s amalgam, composite and glass ionomer fillings too. I’ve read that they’re made up of different components e.g. glass particles, silver, etc. If the dentist says to have these fillings done, are they permissible and is wudhu and ghusl made over them valid?

 

 

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

 

Answer:

Thank for your query. Tooth fillings are composed of different components. There are amalgam fillings which last around 15 years but stick out due to silver colour. However, they are durable and very cost effective. We also have composite fillings which last for around 5 years and are usually used for teeth closer to the front of the mouth as colour blends in with the rest of the mouth. There are also gold fillings which are the longest lasting (around 20-30 years) and fill in tightly around the tooth so less risk of decay. There is also the glass ionomer filling which  lasts around 5 years and are not suitable for all teeth types and not as durable[1].

The main consideration from the shari’ah is the obligatory ghusl as water must reach the complete mouth for it to be valid. Rinsing the mouth for wudhu is Sunnah and not obligatory. Considering that fillings are a necessity and permanently fixed, the jurists have granted concession on this matter and validate the ghusl, just as they validated ghusl if pieces of food or dirt were stuck in the mouth. [2]

In summary, it will be permissible to have fillings applied and both wudhu and ghusl will be valid.[3]

 

 

 

[Allāh Knows Best]

   

Written by:  Mufti Anas Mullah        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

 JKN Fatawa Department

 

 

[1]   The best material for dental fillings (November 2024) Broadway Family Dental. Available at: https://www.broadwayfamilydentalpc.com/blog/what-is-the-best-material-for-dental-fillings/

 

[2] Ibn Nujyam. Al Bahr al Raaiq, Book of cleanliness, Fardh of Ablution, Vol 1, p49

كان سنه مجوفا أو بين أسنانه طعام أو درن رطب يجزيه؛ لأن الماء لطيف يصل إلى كل موضع غالبا كذا في التجنيس ثم قال ذكر الصدر الشهيد حسام الدين في موضع آخر إذا كان في أسنانه كوات يبقى فيها الطعام لا يجزيه ما لم يخرجه ويجري الماء عليها، وفي فتاوى الفضلي والفقيه أبي الليث خلاف هذا فالاحتياط أن يفعل اهـ. وفي معراج الدراية الأصح أنه يجزيه والدرن اليابس في الأنف كالخبز الممضوغ والعجين يمنع تمام الاغتسال

 

Alamgheer Aurrangzeb, Fatawa Hindiyyah,Book of cleanliness, Fardh of Ablution, Vol 1, p13

الجنب إذا شرب الماء ولم يمجه لم يضره ويجزيه عن المضمضة إذا أصاب جميع فمه. كذا في الظهيرية ولو كان سنه مجوفا فبقي فيه أو بين أسنانه طعام أو درن رطب في أنفه ثم غسله على الأصح. كذا في الزاهدي والاحتياط أن يخرج الطعام عن تجويفه ويجري الماء عليه هكذا في فتح القدير والدرن اليابس في الأنف يمنع تمام الغسل. كذا في الزاهدي

 

 [3] Ibn Abideen ash-Shami, Radd ul Muhtaar, Book of cleanliness, Fardh of Ablution, Vol 1, p154

 ولا يمنع) الطهارة (ونيم) أي خرء ذباب وبرغوث لم يصل الماء تحته (وحناء) ولو جرمه به يفتى (ودرن ووسخ) عطف تفسير وكذا دهن ودسومة (وتراب) وطين ولو (في ظفر مطلقا) أي قرويا أو مدنيا في الأصح بخلاف نحو عجين.

 

Maulana Ashraf Ali Thanvi,Book of cleanliness, Chapter of ablution, dentifrice etc rubbed into the teeth,  Imdadul Fatawa, Vol 1, p 76

 

Mufti Mahmoodul Hassan Gangohi,Fatawa Mahmoodiya,Book of cleanliness, chapter of ablution, filling molars with silver, Vol 5, p 81

 

Marriage and Divorce Rules for a Christian Wife

jknfatawa1 Marriage

7th December 2024

 

Question: I need some clarification regarding my son. He was Islamically married to a Christian woman without the civil marriage for just over a year. Now they are separated and is now wanting to divorce her. She claims to be practicing her faith. My questions are;

  1. Was it permissible for my son to marry a Christian woman?
  2. If it was permissible and he Islamically divorced her then must she observe an Iddah?

 

الجواب حامداً و مصلياً

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

 

Answer

Concerning your case enquiry, first understand that an ahle-kitāb is someone who believes and strictly adheres to (what they consider) a heavenly divine scripture for instance the Injīl, the Tawrah or the scrolls of the previous prophets even if it has been distorted. This includes a Christian who believes in the trinity or the divinity of Jesus because that is part of their doctrinal faith.[1] Despite that the belief in trinity is a form of shirk, Allāh Almighty still addresses them in the Qur’ān as the ahle-kitāb to distinguish them from the mushrikīn.[2] The added condition is that they must not engage in promiscuity nor consider fornication lawful in their religion.[3] The reason why Allāh Almighty permitted Muslim men marrying the women of the ahle-kitab was due to the shared teachings on the laws of marriage between Islām and the ahle-kitāb. Certain companions were reported to have married them.[4] Imām Kasāni rahimahullah, a prominent Hanafi jurist, explains that marrying the ahle-kitāb was an exceptional ruling as the probability of them accepting Islām was high due to their shared fundamental teachings and belief in the previous prophets.[5] But overtime, due to the change of circumstances the scholars ruled it as extremely disliked (makrūh) and should be avoided. Sayyiduna Umar radhiyallahu anha famously instructed a companion to divorce his Jewish wife after being informed that he married her with the fear of potential fitna. Other reasons jurists discouraged marrying them was the possibility of children becoming religiously and morally corrupted.[6]

With the extreme influence of secularism in todays’ time, the dislike in marrying them is highly emphasised. Furthermore, there are many who claim to be Christians or born in Christian families but either do not strictly follow their religious teachings or doubt religion altogether. Such women do not fall under the ahle-kitāb category.  If this was the case with your son’s wife, then she is not considered an ahle-kitābiyyah and their marriage was not valid at all.  The marriage is valid only if she follows the teachings of her faith even if it was makrūh.

Concerning the query about iddah, if she is considered an ahle-kitābiyyah then she must observe a waiting period of three menstrual cycles after receiving the divorces.  This is partly because she married a Muslim man according to the Islamic way and the Qur’an makes no distinction between a Muslim or an ahle-kitāb wife in their observation of a post-divorce waiting period.  Therefore, the laws of iddah after divorce applies to her as well.[7]

 

 

 [Allãh Knows Best]

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

 

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Nikah, vol 3 p. 45-46

(قَوْلُهُ: مُقِرَّةٌ بِكِتَابٍ) فِي النَّهْرِ عَنْ الزَّيْلَعِيِّ: وَاعْلَمْ أَنَّ مَنْ اعْتَقَدَ دِينًا سَمَاوِيًّا وَلَهُ كِتَابٌ مُنَزَّلٌ كَصُحُفِ إبْرَاهِيمَ وَشِيثٍ وَزَبُورِ دَاوُد فَهُوَ مِنْ أَهْلِ الْكِتَابِ فَتَجُوزُ مُنَاكَحَتُهُمْ وَأَكْلُ ذَبَائِحِهِمْ (قَوْلُهُ: عَلَى الْمَذْهَبِ) أَيْ خِلَافًا لِمَا فِي الْمُسْتَصْفَى مِنْ تَقْيِيدِ الْحِلِّ بِأَنْ لَا يَعْتَقِدُوا ذَلِكَ وَيُوَافِقُهُ مَا فِي مَبْسُوطِ شَيْخِ الْإِسْلَامِ يَجِبُ أَنْ لَا يَأْكُلُوا ذَبَائِحَ أَهْلِ الْكِتَابِ إذَا اعْتَقَدُوا أَنَّ الْمَسِيحَ إلَهٌ، وَأَنَّ عُزَيْرًا إلَهٌ، وَلَا يَتَزَوَّجُوا نِسَاءَهُمْ قِيلَ وَعَلَيْهِ الْفَتْوَى، وَلَكِنْ بِالنَّظَرِ إلَى الدَّلِيلِ يَنْبَغِي أَنَّهُ يَجُوزُ الْأَكْلُ وَالتَّزَوُّجُ. اهـ.

قَالَ فِي الْبَحْرِ: وَحَاصِلُهُ أَنَّ الْمَذْهَبَ الْإِطْلَاقُ لِمَا ذَكَرَهُ شَمْسُ الْأَئِمَّةِ فِي الْمَبْسُوطِ مِنْ أَنَّ ذَبِيحَةَ النَّصْرَانِيِّ حَلَالٌ مُطْلَقًا سَوَاءٌ قَالَ بِثَالِثِ ثَلَاثَةٍ أَوْ لَا لِإِطْلَاقِ الْكِتَابِ هُنَا وَالدَّلِيلِ وَرَجَّحَهُ فِي فَتْحِ الْقَدِيرِ بِأَنَّ الْقَائِلَ بِذَلِكَ طَائِفَتَانِ مِنْ الْيَهُودِ وَالنَّصَارَى انْقَرَضُوا لَا كُلُّهُمْ مَعَ أَنَّ مُطْلَقَ لَفْظِ الشِّرْكِ إذَا ذُكِرَ فِي لِسَانِ الشَّرْعِ لَا يَنْصَرِفُ إلَى أَهْلِ الْكِتَابِ، وَإِنْ صَحَّ لُغَةً فِي طَائِفَةٍ أَوْ طَوَائِفَ لِمَا عُهِدَ مِنْ إرَادَتِهِ بِهِ مَنْ عَبَدَ مَعَ اللَّهِ تَعَالَى غَيْرَهُ مِمَّنْ لَا يَدَّعِي اتِّبَاعَ نَبِيٍّ وَكِتَابٍ إلَى آخِرِ مَا ذَكَرَهُ. اهـ.

Ibn Humām, Fathul Qadeer, Kitāb Nikah, vol 3 p. 229

وَيَجِبُ أَنْ لَا يَأْكُلُوا ذَبَائِحَ أَهْلِ الْكِتَابِ إذَا اعْتَقَدُوا أَنَّ الْمَسِيحَ إلَهٌ وَأَنَّ عُزَيْرًا إلَهٌ. وَلَا يَتَزَوَّجُوا نِسَاءَهُمْ. وَقِيلَ عَلَيْهِ الْفَتْوَى، وَلَكِنْ بِالنَّظَرِ إلَى الدَّلَائِلِ يَنْبَغِي أَنْ يَجُوزَ الْأَكْلُ وَالتَّزَوُّجُ اهـ وَهُوَ مُوَافِقٌ لِمَا فِي رَضَاعِ مَبْسُوطِ شَمْسِ الْأَئِمَّةِ فِي الذَّبِيحَةِ قَالَ: ذَبِيحَةُ النَّصْرَانِيِّ حَلَالٌ مُطْلَقًا سَوَاءً قَالَ بِثَالِثِ ثَلَاثَةٍ أَوْ لَا وَمُوَافِقٌ لِإِطْلَاقِ الْكِتَابِ هُنَا. وَالدَّلِيلُ وَهُوَ قَوْله تَعَالَى {وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ} [المائدة: 5] فَسَّرَهُ بِالْعَفَائِفِ احْتِرَازًا عَنْ تَفْسِيرِ ابْنِ عُمَرَ بِالْمُسْلِمَاتِ،

See Shaykh Mufti Taqi Usmani, Fiqhi Maqalat, vol 4, pp.239-241

 

[2] Kasān, Badā’i Sanāi, Kitāb Nikah, vol 2 p. 270 – 271

 

فَصْلٌ أَنْ لَا تَكُونَ الْمَرْأَةُ مُشْرِكَةً إذَا كَانَ الرَّجُلُ مُسْلِمًا]

وَمِنْهَا أَنْ لَا تَكُونَ الْمَرْأَةُ مُشْرِكَةً إذَا كَانَ الرَّجُلُ مُسْلِمًا، فَلَا يَجُوزُ لِلْمُسْلِمِ أَنْ يَنْكِحَ الْمُشْرِكَةَ؛ لِقَوْلِهِ تَعَالَى: {وَلا تَنْكِحُوا الْمُشْرِكَاتِ حَتَّى يُؤْمِنَّ} [البقرة: 221] ، وَيَجُوزُ أَنْ يَنْكِحَ الْكِتَابِيَّةَ؛ لِقَوْلِهِ عَزَّ وَجَلَّ: {وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ} [المائدة: 5] ………

أَمَّا الْآيَةُ فَهِيَ فِي غَيْرِ الْكِتَابِيَّاتِ مِنْ الْمُشْرِكَاتِ؛ لِأَنَّ أَهْلَ الْكِتَابِ، وَإِنْ كَانُوا مُشْرِكِينَ عَلَى الْحَقِيقَةِ لَكِنْ هَذَا الِاسْمُ فِي مُتَعَارَفِ النَّاسِ يُطْلَقُ عَلَى الْمُشْرِكِينَ مِنْ غَيْرِ أَهْلِ الْكِتَابِ قَالَ اللَّهُ تَعَالَى: {مَا يَوَدُّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَلا الْمُشْرِكِينَ} [البقرة: 105] .

وَقَالَ تَعَالَى: {إِنَّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ فِي نَارِ جَهَنَّمَ} [البينة: 6] فَصَلَ بَيْنَ الْفَرِيقَيْنِ فِي الِاسْمِ عَلَى أَنَّ الْكِتَابِيَّاتِ، وَإِنْ دَخَلْنَ تَحْتَ عُمُومِ اسْمِ الْمُشْرِكَاتِ بِحُكْمِ ظَاهِرِ اللَّفْظِ لَكِنَّهُنَّ خُصِّصْنَ عَنْ الْعُمُومِ بِقَوْلِهِ تَعَالَى: {وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ} [المائدة: 5] وَأَمَّا الْكِتَابِيَّاتُ إذَا كُنَّ عَفَائِفَ يَسْتَحْقِقْنَ هَذَا الِاسْمَ؛ لِأَنَّ الْإِحْصَانَ فِي كَلَامِ الْعَرَبِ عِبَارَةٌ عَنْ الْمَنْعِ، وَمَعْنَى الْمَنْعِ يَحْصُلُ بِالْعِفَّةِ وَالصَّلَاحِ كَمَا يَحْصُلُ بِالْحُرِّيَّةِ وَالْإِسْلَامِ وَالنِّكَاحِ؛ لِأَنَّ ذَلِكَ مَانِعُ الْمَرْأَةِ عَنْ ارْتِكَابِ الْفَاحِشَةِ، فَيَتَنَاوَلُهُنَّ عُمُومُ اسْمِ الْمُحْصَنَاتِ،

 

[3] Tafseer Ahkamul -Quran Qurtubi, Surah Ma’idah [5:5], vol 6, p. 79

وَرُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ:” الْمُحْصَناتُ” الْعَفِيفَاتُ الْعَاقِلَاتُ. وَقَالَ الشَّعْبِيُّ: هُوَ أَنْ تُحْصِنَ فَرْجَهَا فَلَا تَزْنِي، وَتَغْتَسِلُ مِنَ الْجَنَابَةِ.

 

[4] Musannaf ibn Abu Shaybah, Hadith No: 16168-16171

مَنْ رَخَّصَ فِي نِكَاحِ نِسَاءِ أَهْلِ الْكِتَابِ

وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ أَبِي إِسْحَاقَ، عَنْ هُبَيْرَةَ، أَنَّ طَلْحَةَ، «تَزَوَّجَ نَصْرَانِيَّةً»

وَكِيعٌ، عَنْ سُفْيَانَ، عَنْ حَمَّادٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، قَالَ: «لَا بَأْسَ بِنِكَاحِ النَّصْرَانِيَّةِ»

[5] Kasān, Badā’i Sanāi, Kitāb Kitāb Nikah, vol 2 p. 270 – 271

فَصْلٌ أَنْ لَا تَكُونَ الْمَرْأَةُ مُشْرِكَةً إذَا كَانَ الرَّجُلُ مُسْلِمًا]

وَالْفَرْقُ أَنَّ الْأَصْلَ أَنْ لَا يَجُوزَ لِلْمُسْلِمِ أَنْ يَنْكِحَ الْكَافِرَةَ؛ لِأَنَّ ازْدِوَاجَ الْكَافِرَةِ وَالْمُخَالَطَةِ مَعَهَا مَعَ قِيَامِ الْعَدَاوَةِ الدِّينِيَّةِ لَا يَحْصُلُ السَّكَنُ وَالْمَوَدَّةُ الَّذِي هُوَ قِوَامُ مَقَاصِدِ النِّكَاحِ إلَّا أَنَّهُ جَوَّزَ نِكَاحَ الْكِتَابِيَّةِ؛ لِرَجَاءِ إسْلَامِهَا؛ لِأَنَّهَا آمَنَتْ بِكُتُبِ الْأَنْبِيَاءِ وَالرُّسُلِ فِي الْجُمْلَةِ

 

 

 

[6] Musannaf ibn Abu Shaybah, Hadith No: 16163

مَنْ كَانَ يَكْرَهُ النِّكَاحَ فِي أَهْلِ الْكِتَابِ

عَبْدُ اللَّهِ بْنُ إِدْرِيسَ، عَنِ الصَّلْتِ بْنِ بَهْرَامَ، عَنْ شَقِيقٍ، قَالَ: تَزَوَّجَ حُذَيْفَةُ يَهُودِيَّةً فَكَتَبَ إِلَيْهِ عُمَرُ أَنْ خَلِّ سَبِيلَهَا، فَكَتَبَ إِلَيْهِ: إِنْ كَانَتْ حَرَامًا خَلَّيْتُ سَبِيلَهَا فَكَتَبَ إِلَيْهِ: «إِنِّي لَا أَزْعُمُ أَنَّهَا حَرَامٌ، وَلَكِنِّي أَخَافُ أَنْ تَعَاطَوُا الْمُومِسَاتِ مِنْهُنَّ»

 

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Nikah, vol 3 p. 45-46

(وَصَحَّ نِكَاحُ كِتَابِيَّةٍ) ، وَإِنْ كُرِهَ تَنْزِيهًا (مُؤْمِنَةٍ بِنَبِيٍّ) مُرْسَلٍ (مُقِرَّةٍ بِكِتَابٍ) مُنَزَّلٍ، وَإِنْ اعْتَقَدُوا الْمَسِيحَ إلَهًا، وَكَذَا حِلُّ ذَبِيحَتِهِمْ عَلَى الْمَذْهَبِ بَحْرٌ.

(قَوْلُهُ: كِتَابِيَّةٍ) أَطْلَقَهُ فَشَمَلَ الْحَرْبِيَّةَ وَالذِّمِّيَّةَ وَالْحُرَّةَ وَالْأَمَةَ ح عَنْ الْبَحْرِ (قَوْلُهُ: وَإِنْ كُرِهَ تَنْزِيهًا) أَيْ سَوَاءٌ كَانَتْ ذِمِّيَّةً أَوْ حَرْبِيَّةً، فَإِنَّ صَاحِبَ الْبَحْرِ اسْتَظْهَرَ أَنَّ الْكَرَاهَةَ فِي الْكِتَابِيَّةِ الْحَرْبِيَّةِ تَنْزِيهِيَّةٌ فَالذِّمِّيَّةُ أَوْلَى. اهـ.

ح قُلْت: عَلَّلَ ذَلِكَ فِي الْبَحْرِ بِأَنَّ التَّحْرِيمِيَّةَ لَا بُدَّ لَهَا مِنْ نَهْيٍ أَوْ مَا فِي مَعْنَاهُ؛ لِأَنَّهَا فِي رُتْبَةِ الْوَاجِبِ. اهـ. وَفِيهِ أَنَّ إطْلَاقَهُمْ الْكَرَاهَةَ فِي الْحَرْبِيَّةِ يُفِيدُ أَنَّهَا تَحْرِيمِيَّةٌ، وَالدَّلِيلُ عِنْدَ الْمُجْتَهِدِ عَلَى أَنَّ التَّعْلِيلَ يُفِيدُ ذَلِكَ، فَفِي الْفَتْحِ وَيَجُوزُ تَزَوُّجُ الْكِتَابِيَّاتِ وَالْأَوْلَى أَنْ لَا يَفْعَلَ، وَلَا يَأْكُلَ ذَبِيحَتَهُمْ إلَّا لِلضَّرُورَةِ، وَتُكْرَهُ الْكِتَابِيَّةُ الْحَرْبِيَّةُ إجْمَاعًا؛ لِافْتِتَاحِ بَابِ الْفِتْنَةِ مِنْ إمْكَانِ التَّعَلُّقِ الْمُسْتَدْعِي لِلْمُقَامِ مَعَهَا فِي دَارِ الْحَرْبِ، وَتَعْرِيضِ الْوَلَدِ عَلَى التَّخَلُّقِ بِأَخْلَاقِ أَهْلِ الْكُفْرِ، وَعَلَى الرِّقِّ بِأَنْ تُسْبَى وَهِيَ حُبْلَى فَيُولَدَ رَقِيقًا، وَإِنْ كَانَ مُسْلِمًا. اهـ.

 

Mufti Radhaul Haq, Fatawa Darul-Ulum Zakariyyah, vol 3, p. 605-607

 

[7] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Iddah, vol 3 p. 504-505

وَأَنْوَاعُهَا حَيْضٌ، وَأَشْهُرٌ، وَوَضْعُ حَمْلٍ كَمَا أَفَادَهُ بِقَوْلِهِ (وَهِيَ فِي) حَقِّ (حُرَّةٍ) وَلَوْ كِتَابِيَّةً تَحْتَ مُسْلِمٍ (تَحِيضُ لِطَلَاقٍ) وَلَوْ رَجْعِيًّا (أَوْ فَسْخٍ بِجَمِيعِ أَسْبَابِهِ) .

(قَوْلُهُ: وَلَوْ كِتَابِيَّةً تَحْتَ مُسْلِمٍ) لِأَنَّهَا كَالْمُسْلِمَةِ حُرَّتُهَا كَحُرَّتِهَا وَأَمَتُهَا كَأَمَتِهَا بَحْرٌ، وَاحْتَرَزَ عَمَّا لَوْ كَانَتْ تَحْتَ ذِمِّيٍّ وَكَانُوا لَا يَدِينُونَ عِدَّةً كَمَا سَيَأْتِي مَتْنًا آخِرَ الْبَابِ (قَوْلُهُ: لِطَلَاقٍ، أَوْ فَسْخٍ) تَقَدَّمَ فِي بَابِ الْوَلِيِّ نَظْمًا فِرَقُ النِّكَاحِ الَّتِي تَكُونُ فَسْخًا وَاَلَّتِي تَكُونُ طَلَاقًا (قَوْلُهُ: بِجَمِيعِ أَسْبَابِهِ) مِثْلُ الِانْفِسَاخِ بِخِيَارِ

 

Ibn Nujaym, Bahr Rāiq, Kitāb Iddah, vol 4 p. 141

وَأَطْلَقَ الْحُرَّةَ فَشَمِلَ الْمُسْلِمَةَ وَالْكِتَابِيَّةَ تَحْتَ مُسْلِمٍ فَالْكِتَابِيَّةُ تَحْتَ الْمُسْلِمِ كَالْمُسْلِمَةِ حُرَّتُهَا كَحُرَّتِهَا وَأَمَتُهَا كَأَمَتِهَا.

 

Sarakhsi, al-Mabsoot, Kitāb Talaq, vol 6 p. 32

[بَابُ الْعِدَّةِ وَخُرُوجِ الْمَرْأَةِ مِنْ بَيْتِهَا]

وَمَعْنَى الْعِبَادَةِ فِي الْعِدَّةِ تَبَعٌ لَا مَقْصُودٌ أَلَا تَرَى أَنَّهَا تَجِبُ عَلَى الْكِتَابِيَّةِ تَحْتَ الْمُسْلِمِ وَهِيَ لَا تُخَاطَبُ بِالْعِبَادَاتِ.

 

Leaving Behind a Non-Muslim Wife and Muslim Children

jknfatawa1 Inheritance

12th November 2024

 

السلام عليكم و رحمة الله و بركاته

Question: My brother died and left a wife who is not a Muslim. He has 2 sons (15 and 12 years old and one daughter (4 years old) all who were brought up as Muslim. No parents are alive. He left behind £50,000. Could you calculate each person’s Islamic share?  Regarding Zakāt, is it payable on the inheritance he did not pay it that year whilst he was alive.

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query, the Islamic laws of inheritance distribution as prescribed in the Quran and Sunnah follow the death of the person after clearing all funeral expenses, any outstanding debt and fulfilling one-third of the deceased’s personal will from their wealth[1]. Whatever remains thereafter will be distributed among his legal inheritors. The wife will not inherit due to being a non-Muslim. [2] If his children were brought up as Muslims, then they will inherit from their father’s estate. His estate will be divided into 5 parts: each son inheriting double the share of a daughter.[3] A legal guardian must be appointed to manage the wealth of a minor inheritor until they reach the legal age maturity and able to manage their own wealth.

 

Legal Beneficiaries

 

 Entitlement from 5 parts Monetary Value
Son 1 2 £20,000
Son 2 2 £20,000
Daughter 1 £10,000
Total 5 £50,000

 

Concerning the query about his unpaid Zakāt, the Zakat rulings are now dropped due to absence of ownership unless he made a wasiyyat (a personal will) before he died for it to be paid from one-third of his wealth. If the inheritors pay Zakāt before inheritance distribution, then that is permissible, otherwise not necessary.  The wealth now belongs to his children and become responsible for paying Zakāt after fulfilling its pre-requisites.

 

[Allāh Knows Best]

 

Written by:  Apa Samrena Kashaf         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

 

 

 

[1] Ibn Abideen, Raddul Muhtar. Kitabul Faraidh, Vol. 6, page 759-760

 (قَوْلُهُ يَعُمُّ التَّكْفِينُ)

    كَكَفَنِ السُّنَّةِ أَوْ قَدْرِ مَا كَانَ يَلْبَسُهُ فِي حَيَاتِهِ وَلَوْ هَلَكَ كَفَنُهُ فَلَوْ قَبْلَ تَفَسُّخِهِ كُفِّنَ مَرَّةً بَعْدَ أُخْرَى وَكُلُّهُ مِنْ كُلِّ مَالِهِ (ثُمَّ) تُقَدَّمُ (دُيُونُهُ الَّتِي لَهَا مُطَالبٌ مِنْ جِهَةِ الْعِبَادِ) وَيُقَدَّمُ دَيْنُ الصِّحَّةِ عَلَى دَيْنِ الْمَرَضِ إنْ جُهِلَ سَبَبُهُ وَإِلَّا فَسِيَّانِ كَمَا بَسَطَهُ السَّيِّدُ، (وَأَمَّا دَيْنُ اللَّهِ تَعَالَى فَإِنْ أَوْصَى بِهِ وَجَبَ تَنْفِيذُهُ مِنْ ثُلُثِ الْبَاقِي وَإِلَّا لَا ثُمَّ) تُقَدَّمُ (وَصِيَّتُهُ)

 

[2] Fatawa Hindiyyah, Kitabul Faraidh, Vol.6, page 454

وَاخْتِلَافُ الدَّيْنِ أَيْضًا يَمْنَعُ الْإِرْثَ وَالْمُرَادُ بِهِ الِاخْتِلَافُ بَيْنَ الْإِسْلَامِ وَالْكُفْرِ، وَأَمَّا اخْتِلَافُ مِلَلِ الْكُفَّارِ كَالنَّصْرَانِيَّةِ وَالْيَهُودِيَّةِ وَالْمَجُوسِيَّةِ وَعَبَدَةِ الْوَثَنِ فَلَا يَمْنَعُ الْإِرْثَ حَتَّى يَجْرِيَ التَّوَارُثُ بَيْنَ الْيَهُودِيِّ وَالنَّصْرَانِيِّ وَالْمَجُوسِيِّ

.

[3] Quran, Surah Nisaa, Ayah 11

يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَـٰدِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۚ

“Allah commands you regarding your children: the share of the male will be twice that of the female. (4:11)”

 

Tying the Ihrām from Masjid Ayesha after Crossing the Boundary Without Ihrām

jknfatawa1 Hajj & Umrah

22nd October 2024

 

السلام عليكم و رحمة الله و بركاته

Question:   A family coming from Taif entered the Mīqāt without Ihrām and left the Mīqāt and re-entered it from Masjid Aishah to tie their Ihrām from there. What would be the ruling in this case? Would they have to give Dam?

 

الجواب حامداً و مصلياً

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

Answer

In reference to your query, they must give a Dam. To explain this, if an Afāqi (a person residing before the boundaries) for the first time travels to Makkah with the intention of preforming Hajj or Umrah, then they must adorn their Ihrām from the Mīqāt – specific boundary. If they pass the Mīqāt without the state of Ihrām, then they incur a penalty of Dam; sacrificing a sheep or a goat within the vicinity of the Haram. The penalty is due to crossing the boundary without Ihrām and moreover, an Afāqi before entering Makkah remains under the ruling of an Afāqi until he performs Umrah with a valid Ihrām.[1] Masjid Ayesha does not qualify as a Mīqāt because that falls within the Hil zone that comes after the Mīqāt. Adorning the Ihrām from Masjid Ayesha is like crossing the boundary without Ihrām and henceforth, would not suffice in their case and are required to leave to the closest Mīqāt outside of the Hil vicinity to adorn their Ihrām, otherwise they will incur a Dam. Once they tie their Ihrām from the Mīqāt then the initial Dam becomes void.[2]

 

[ Allah Knows Best]

 

Written by:  Apa Sumayyah Abdul Alim

Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Hajj,vol 2 p. 467

وَلَكِنَّ الشَّرْطَ هُنَاكَ أَنْ لَا يُجَاوِزَ الْمِيقَاتَ إلَّا مُحْرِمًا وَالشَّرْطَ هُنَا أَنْ لَا يَدْخُلَ الْحَرَمَ إلَّا مُحْرِمًا؛ لِأَنَّ تَعْظِيمَ الْحَرَمِ بِهَذَا يَحْصُلُ، فَإِنْ دَخَلَ مَكَّةَ قَبْلَ أَنْ يُحْرِمَ فَأَحْرَمَ مِنْهَا فَعَلَيْهِ أَنْ يَخْرُجَ مِنْ الْحَرَمِ فَيُلَبِّيَ فَإِنْ لَمْ يَفْعَلْ حَتَّى يَطَّوَّفَ بِالْبَيْتِ فَعَلَيْهِ دَمٌ؛ لِأَنَّهُ تَرَكَ الْمِيقَاتَ الْمَعْهُودَ فِي حَقِّهِ لِلْإِحْرَامِ فَهُوَ بِمَنْزِلَةِ الْآفَاقِيِّ يُجَاوِزُ الْمِيقَاتَ بِغَيْرِ إحْرَامٍ، ثُمَّ يُحْرِمُ وَرَاءَ الْمِيقَاتِ، وَهُنَاكَ يَلْزَمُهُ الدَّمُ إذَا لَمْ يَعُدْ لِتَأْخِيرِ الْإِحْرَامِ عَنْ مَكَانِهِوَلَكِنَّ الشَّرْطَ هُنَاكَ أَنْ لَا يُجَاوِزَ الْمِيقَاتَ إلَّا مُحْرِمًا وَالشَّرْطَ هُنَا أَنْ لَا يَدْخُلَ الْحَرَمَ إلَّا مُحْرِمًا؛ لِأَنَّ تَعْظِيمَ الْحَرَمِ بِهَذَا يَحْصُلُ، فَإِنْ دَخَلَ مَكَّةَ قَبْلَ أَنْ يُحْرِمَ فَأَحْرَمَ مِنْهَا فَعَلَيْهِ أَنْ يَخْرُجَ مِنْ الْحَرَمِ فَيُلَبِّيَ فَإِنْ لَمْ يَفْعَلْ حَتَّى يَطَّوَّفَ بِالْبَيْتِ فَعَلَيْهِ دَمٌ؛ لِأَنَّهُ تَرَكَ الْمِيقَاتَ الْمَعْهُودَ فِي حَقِّهِ لِلْإِحْرَامِ فَهُوَ بِمَنْزِلَةِ الْآفَاقِيِّ يُجَاوِزُ الْمِيقَاتَ بِغَيْرِ إحْرَامٍ، ثُمَّ يُحْرِمُ وَرَاءَ الْمِيقَاتِ، وَهُنَاكَ يَلْزَمُهُ الدَّمُ إذَا لَمْ يَعُدْ لِتَأْخِيرِ الْإِحْرَامِ عَنْ مَكَانِهِ

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Hajj,vol 2 p. 579

وَالْحَاصِلُ أَنَّ الْمُحْرِمَ ثَلَاثَةُ أَصْنَافٍ آفَاقِيٌّ   وَحُلِيٌّ وَحَرَمِيٌّ، وَلِكُلٍّ مِيقَاتٌ مَخْصُوصٌ تَقَدَّمَ بَيَانُهُ فِي الْمَوَاقِيتِ، فَمَنْ أَرَادَ نُسُكًا وَجَاوَزَ وَقْتَهُ لَزِمَهُ الْعَوْدُ إلَيْهِ

Sarakhsi, al-Mabsoot, Kitāb al-Hajj, vol 4 p. 167

وَجَاءَ رَجُلٌ إلَى ابْنِ عَبَّاسٍ – رَضِيَ اللَّهُ تَعَالَى عَنْهُمَا -، فَقَالَ: إنِّي جَاوَزْتُ الْمِيقَاتَ مِنْ غَيْرِ إحْرَامٍ، فَقَالَ: ارْجِعْ إلَى الْمِيقَاتِ وَلَبِّ وَإِلَّا فَلَا حَجَّ لَكَ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – يَقُولُ: «لَا يُجَاوِزُ الْمِيقَاتَ أَحَدٌ إلَّا مُحْرِمًا» وَلِأَنَّ وُجُوبَ الْإِحْرَامِ عَلَى مَنْ يُرِيدُ الْحَجَّ وَالْعُمْرَةَ عِنْدَ دُخُولِ مَكَّةَ لِإِظْهَارِ شَرَفِ تِلْكَ الْبُقْعَةِ، وَفِي هَذَا الْمَعْنَى مَنْ يُرِيدُ النُّسُكَ وَمَنْ لَا يُرِيدُ النُّسُكَ سَوَاءٌ فَلَيْسَ لِأَحَدٍ مِمَّنْ يُرِيدُ دُخُولَ مَكَّةَ أَنْ يُجَاوِزَ الْمِيقَاتَ إلَّا مُحْرِمًا، فَأَمَّا مَنْ كَانَ وَرَاءَ الْمِيقَاتِ إلَى مَكَّةَ فَلَهُ أَنْ يَدْخُلَهَا لِحَاجَتِهِ بِغَيْرِ إحْرَامٍ عِنْدَنَا، وَفِي أَحَدِ قَوْلَيْ الشَّافِعِيِّ – رَحِمَهُ اللَّهُ تَعَالَى – لَيْسَ لَهُ ذَلِكَ فَإِنَّهُ لَا يُفَرِّقُ عَلَى أَحَدِ الْقَوْلَيْنِ

 

[2] Fatawa Hindiyyah, Kitāb al-Manāsik, vol 1, p. 253

وَمَنْ جَاوَزَ الْمِيقَاتَ وَهُوَ يُرِيدُ الْحَجَّ وَالْعُمْرَةَ غَيْرَ مُحْرِمٍ فَلَا يَخْلُو إمَّا أَنْ يَكُونَ أَحْرَمَ دَاخِلَ الْمِيقَاتِ أَوْ عَادَ إلَى الْمِيقَاتِ ثُمَّ أَحْرَمَ فَإِنْ أَحْرَمَ دَاخِلَ الْمِيقَاتِ يُنْظَرُ إنْ خَافَ فَوْتَ الْحَجِّ مَتَى عَادَ فَإِنَّهُ لَا يَعُودُ وَيَمْضِي فِي إحْرَامِهِ وَلَزِمَهُ دَمٌ، وَإِنْ كَانَ لَا يَخَافُ فَوَاتَ الْحَجِّ فَإِنَّهُ يَعُودُ إلَى الْوَقْتِ وَإِذَا عَادَ إلَى الْوَقْتِ فَلَا يَخْلُو إمَّا أَنْ يَكُونَ حَلَالًا أَوْ مُحْرِمًا فَإِنْ عَادَ حَلَالًا ثُمَّ أَحْرَمَ؛ سَقَطَ عَنْهُ الدَّمُ وَإِنْ عَادَ إلَى الْوَقْتِ مُحْرِمًا قَالَ أَبُو حَنِيفَةَ – رَحِمَهُ اللَّهُ تَعَالَى -: إنْ لَبَّى سَقَطَ عَنْهُ الدَّمُ وَإِنْ لَمْ يُلَبِّ لَا يَسْقُطُ وَعِنْدَهُمَا يَسْقُطُ فِي الْوَجْهَيْنِ وَمَنْ جَاوَزَ وَقْتَهُ غَيْرَ مُحْرِمٍ ثُمَّ أَتَى وَقْتًا آخَرَ أَقْرَبَ مِنْهُ وَأَحْرَمَ؛ جَازَ وَلَا شَيْءَ عَلَيْهِ، وَلَوْ جَاوَزَ الْمِيقَاتَ وَيُرِيدُ بُسْتَانَ بَنِي عَامِرٍ دُونَ مَكَّةَ؛ فَلَا شَيْءَ عَلَيْهِ

 

 

Bequest for the Children & Two Separate Wills

jknfatawa1 Inheritance

12th October 2024

 

Question: My wife passed recently, and my query is regarding her Islamic will. She has two separate wills, one handwritten and signed by herself and witnesses and the other prepared by a specific Islamic organisation without her signature or the witnesses’ signatures. She stipulated in both wills for some gold and extra cash to be allocated to our son and daughter. Moreover, the handwritten will includes one-third of wealth for an Islamic organisation whilst the typed written will includes 3% to be allocated to an Islamic charity. Is the will made for our son and daughter valid or not? Which will must we follow?

 

الجواب حامداً و مصلياً

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

 

Answer

We first pray to Allāh Almighty to forgive her sins, raise her ranks in paradise and to bestow upon the family members beautiful patience, Ameen. Concerning your enquiry, it must be fundamentally understood that to arbitrarily bequeath a portion of one’s inheritors is not valid because Allāh Almighty himself has assigned the shares for them. The Messenger of Allāh (saw) said, “Verily Allāh has given every rightful person their rightful share. There is no bequeathing for the inheritors.”[1]

Regarding the second part to your question, in the case of conflict, the handwritten will that she signed by herself with the witnesses’ signatures will be implemented and not the one without her signature.[2]

 

[Allãh Knows Best]

 

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

[1] Sunnan Ibn Majah, Book of Wills, No. 2714

بَابُ لَا وَصِيَّةَ لِوَارِثٍ

حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ شُعَيْبِ بْنِ شَابُورَ قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ جَابِرٍ، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ، أَنَّهُ حَدَّثَهُ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: إِنِّي لَتَحْتَ نَاقَةِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسِيلُ عَلَيَّ لُعَابُهَا فَسَمِعْتُهُ يَقُولُ: «إِنَّ اللَّهَ قَدْ أَعْطَى كُلَّ ذِي حَقٍّ حَقَّهُ، أَلَا لَا وَصِيَّةَ لِوَارِثٍ»

 

Durrul-Mukhtar, Kitāb al-Wasiyyah, vol 23, p. 477

(وَشَرَائِطُهَا كَوْنُ الْمُوصِي أَهْلًا لِلتَّمْلِيكِ) فَلَمْ تَجُزْ مِنْ صَغِيرٍ وَمَجْنُونٍ وَمُكَاتَبٍ إلَّا إذَا أَضَافَ لِعِتْقِهِ كَمَا سَيَجِيءُ (وَعَدَمُ اسْتِغْرَاقِهِ بِالدَّيْنِ) لِتَقَدُّمِهِ عَلَى الْوَصِيَّةِ كَمَا سَيَجِيءُ (وَ) كَوْنُ (الْمُوصَى لَهُ حَيًّا وَقْتَهَا) تَحْقِيقًا أَوْ تَقْدِيرًا لِيَشْمَلَ الْحَمْلَ الْمُوصَى لَهُ فَافْهَمْهُ فَإِنَّ بِهِ يَسْقُطُ إيرَادُ الشُّرُنْبُلَالِيُّ (وَ) كَوْنُهُ (غَيْرَ وَارِثٍ) وَقْتَ الْمَوْتِ

[2] Fatawa Hindiyyah, Kitāb al-Wasiyyah, vol 6, p. 192

الْبَابُ الْعَاشِرُ فِي الشَّهَادَةِ عَلَى الْوَصِيَّةِ

قَالَ: وَإِذَا شَهِدَ الشَّاهِدَانِ أَنَّ الْمَيِّتَ أَوْصَى إلَى هَذَا وَأَنَّهُ رَجَعَ عَنْ ذَلِكَ وَأَوْصَى إلَى هَذَا الْآخَرِ أَجَزْتُ شَهَادَتَهُمَا.

Leaving Behind Children and Grand Children

jknfatawa1 Miscellaneous

8th October 2024

السلام عليكم و رحمة الله و بركاته

Question: I need to know who gets what inheritance share from my deceased father. My father has a house worth £200,000.  He is still alive alhamdulillah but extremely ill and wants to know the Islamic shares of his legal inheritors after he passes away. He had 5 children altogether: 2 sons and 3 daughters. My mother is no longer alive. His eldest is son (i.e. my brother) has already passed away leaving behind his 3 daughters only, so now there are 3 granddaughters existing. So do the granddaughters receive any shares if 3 daughters and 1 son is alive? Kindly explain the Islamic shares.

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query, according to the law of inheritance and succession, the distribution of the estate commences after fulfilling all of the essential funeral expenses, clearing all outstanding debts and executing personal bequests for a specific cause exceeding no more than one-third from his estate. In your case, when your father passes away leaving behind 1 son, 3 daughters and 3 granddaughters then due to children existing, granddaughters do not receive any inheritance share because the children being the closest to the deceased in relationship and therefore prioritised over the granddaughters, inherit all of his estate.[1] He can however make a personal will for them of maximum one-third from his estate.

According to the laws of inheritance, each son receives double the share of a daughter.[2] His estate will be divided into 5 parts; 2 for the son and 1 for each daughter. The table below illustrates the monetary entitlement of each heir.

 

Legal

Beneficiaries

 Islamic

Shares

 Entitlement

From

5 parts*

 Monetary

Value
Son Son inheriting double the share of a daughter 2 £80,000
Daughter 1 1 £40,000
Daughter 2 1 £40,000
Daughter 3 1 £40,000

 

Total 5 £200,000

 

*NB: Simply divide the total assets by 5 parts and thereafter multiply it by the entitlement share to get the monetary value.

 

 

[Allāh Knows Best]

 

 

Written by:  Apa Sumayya Qazi      Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

 

 

 

[1] Ṣaḥīḥ al-Bukhārī, No:6732

ألحقوا الفرائض بأھلھا ، فما بقي فھو لأولی رجل ذکر

Give the shares [of inheritance that are prescribed] to those who are entitled to it. Then whatever remains, it is for the closest male person.”

 

Ṣaḥīḥ al-Bukhārī, No: 6735

Zayd ibn Thābit (may Allah be pleased with him) said:

ولا یرث ولد الابن مع الابن

And the paternal grandson will not inherit in the presence of a son.”

 

[2] Surah Nisaa 4:10

يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ

 

 

 

Estate Distribution between a Mother, Daughter and a Full-Sister

jknfatawa1 Inheritance

2nd October  2024

 

السلام عليكم و رحمة الله و بركاته

Question: My wife informed me that my brother-in-law (her brother) passed away in United States and left behind a mother (who is a widow) and a 10-year-old daughter (in Pakistan) (from his previous wife). He did not have any property or cash or gold except that he had a car which one of his friends in the States sold it for $20,000 and sent it to his mother in Pakistan and converted into rupees. My question is what how will his estate be distributed Islamically?

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query, the Islamic laws of inheritance distribution as prescribed in the Quran and Sunnah follow the death of the person after clearing all funeral expenses, any outstanding debt and executing one third of their personal will from their estate. A woman inherits a portion based on her relationship to the deceased and the existing members of other eligible inheritors. In the aforementioned scenario, Islamically the mother receives 1/6th, daughter receives ½ and the sister (full sister) inherits the residue.[1]

The wealth of the deceased will be divided into 6 parts between the mother, sister and the daughter and distributed in the following manner.

 

Legal

Beneficiaries

Islamic

Shares

 Entitlement

From 6 parts*

 Monetary

Value
Mother 1/6 1 $3,333

 

Daughter ½ 3 $10,000
Sister Residue 2 $6,666
Total   6 $20,000

 

NB: Simply divide the total assets by 6 parts and thereafter multiply by entitlement share to get the monetary value.

 

The above monetary shares for each beneficiary will be converted into the rupees currency and given to them individually. As for the 10-year-old daughter, then a trusted individual should be appointed as her legal guardian who will safeguard her wealth and then give it to her after reaching maturity.

 

 

[Allāh Knows Best]

 

Written by:  Apa Sumayya Qazi   Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1]

وَلِاَ بَوَيۡهِ لِكُلِّ وَاحِدٍ مِّنۡهُمَا السُّدُسُ مِمَّا تَرَكَ اِنۡ كَانَ لَهٗ وَلَد

To the two parents of the deceased belongs a 1/6 each of what he leaves, if he has children.” (4:10)

 

لِلذَّكَرِ مِثۡلُ حَظِّ الۡاُنۡثَيَيۡنِ ۚ فَاِنۡ كُنَّ نِسَآءً فَوۡقَ اثۡنَتَيۡنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۚ وَاِنۡ كَانَتۡ وَاحِدَةً فَلَهَا النِّصۡفُ

Allah commands you regarding your children: the share of the male will be twice that of a female.” (4:11) If the females are more than two they inherit 2/3 of what he leaves if it be one female she inherits half.” (4:12)

 

حَدَّثَنِي عَمْرُو بْنُ عَبَّاسٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ، حَدَّثَنَا سُفْيَانُ، عَنْ أَبِي قَيْسٍ، عَنْ هُزَيْلٍ، قَالَ قَالَ عَبْدُ اللَّهِ لأَقْضِيَنَّ فِيهَا بِقَضَاءِ النَّبِيِّ ﷺ لِلاِبْنَةِ النِّصْفُ، وَلاِبْنَةِ الاِبْنِ السُّدُسُ، وَمَا بَقِيَ فَلِلأُخْتِ

Narrated by Huzail that Sayyiduna Abdullah ibn Mas’ud (ra) said, “The judgment I will give in this matter will be like the judgment of the Prophet, ie one-half is for the daughter and one-sixth for the son’s daughter and the rest of the inheritance for the sister”  (Sahih al-Bukhari 6742 Book 85, Hadith 19)

Does an Adopted Child Inherit?

jknfatawa1 Inheritance

25th September 2024

السلام عليكم و رحمة الله و بركاته

Question: A couple in Pakistan do not have children and so they adopted a girl (husband-brother’s daughter). If the couple pass away and she is the only adopted daughter (no other adopted kids), does the daughter inherit the wealth and properties etc?

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query, it is important to first understand the categorisation of inheritors in the Shariah. Inheritors are split into the following categories:

  • Primary fixed heirs (Dha-wil-Furoodh) – These are heirs whose share has been mentioned in the Quran and are eligible to receive inheritance in every instance. They are mother, father, wife, husband, daughter etc.
  • Secondary residual heirs (Al-Asabaat) – Those heirs who receive the residue from the estate either after the primary heirs or if none of the primary heirs exist. They are those who are paternally connected to the deceased via the medium of a male such as son, brothers, paternal nephews, paternal uncles and male children of paternal uncles and so forth.[1]
  • Other distant relatives (Dhawil-Arhaam) – These heirs connected to the deceased via the medium of a female relationship and only receive inheritance when both primary and secondary or just the secondary heirs don’t exist. They include maternal grandchildren, paternal nieces, maternal nephews and nieces, paternal and maternal uncles etc.

Concerning your query, if the wife passes away then the adopted girl does not inherit anything as there’s no blood relationship between them. If the husband passes away leaving behind none of the primary or secondary relatives, then the adopted girl inherits the residue because she is his paternal niece who falls under the Dhawil -Arhaam category.[2]

 

[Allāh Knows Best]

 

 

Written by:  Apa Samrena Kashaf         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

 

[1] Ibn Abideen, Raddul Muhtar, Kitabul Faraidh, Baabul Asabaat,  Vol.6, page 773

قَالَ فِي الْمُغْرِبِ: الْعَصَبَةُ قَرَابَةُ الرَّجُلِ لِأَبِيهِ وَكَأَنَّهَا جَمْعُ عَاصِبٍ، وَإِنْ لَمْ يُسْمَعْ بِهِ، مِنْ عَصَبُوا بِهِ إذَا أَحَاطُوا حَوْلَهُ ثُمَّ سُمِّيَ بِهَا الْوَاحِدُ وَالْجَمْعُ وَالْمُذَكَّرُ وَالْمُؤَنَّثُ لِلْغَلَبَةِ وَقَالُوا فِي مَصْدَرِهَا الْعُصُوبَةُ، وَالذَّكَرُ يُعَصِّبُ الْمَرْأَةَ أَيْ يَجْعَلُهَا عَصَبَةً اهـ فَالْعَصَبَاتُ جَمْعُ الْجَمْعِ كَالْجِمَالَاتِ أَوْ جَمْعُ الْمُفْرَدِ عَلَى جَعْلِ الْعَصَبَةِ اسْمًا تَأَمَّلْ (قَوْلُهُ: وَعَصَبَةٌ بِغَيْرِهِ وَعَصَبَةٌ مَعَ غَيْرِهِ) سَيَأْتِي بَيَانُ الْفَرْقِ بَيْنَهُمَا (قَوْلُهُ: فَالْأُنْثَى لَا تَكُونُ عَصَبَةً بِنَفْسِهَا إلَخْ) أَشَارَ إلَى أَنَّهُ خَرَجَ بِقَوْلِهِ: وَهُوَ كُلُّ ذَكَرٍ الْعَصَبَةُ بِالْغَيْرِ، وَالْعَصَبَةُ مَعَ الْغَيْرِ فَإِنَّهُمَا إنَاثٌ فَقَطْ وَأَمَّا الْمُعْتَقَةُ، فَهِيَ وَإِنْ كَانَتْ عَصَبَةً بِنَفْسِهَا، فَهِيَ لَيْسَتْ نَسَبِيَّةً، وَالْمَقْصُودُ الْعَصَبَاتُ النَّسَبِيَّةُ كَمَا أَشَارَ إلَيْهِ أَوَّلًا، وَلِذَلِكَ خَرَجَ الْمُعْتَقُ أَيْضًا (قَوْلُهُ: لَمْ يَدْخُلْ إلَخْ) الْمُرَادُ عَدَمُ تَوَسُّطِ الْأُنْثَى سَوَاءٌ تَوَسَّطَ بَيْنَهُ وَبَيْنَ الْمَيِّتِ ذَكَرٌ كَالْجَدِّ وَابْنِ الِابْنِ أَوْ لَا كَالْأَبِ وَالِابْنِ الصُّلْبِيِّ (قَوْلُهُ: كَوَلَدِ الْأُمِّ) أَيْ الْأَخِ لِأُمٍّ وَأَمَّا الْأَخُ لِأَبٍ وَأُمٍّ، فَإِنَّهُ عَصَبَةٌ بِنَفْسِهِ مَعَ أَنَّ الْأُمَّ دَاخِلَةٌ فِي نِسْبَتِهِ. وَأُجِيبَ بِأَنَّ الْمُرَادَ مَنْ لَا يَنْتَسِبُ بِالْأُنْثَى فَقَطْ، وَأَجَابَ السَّيِّدُ بِأَنَّ قَرَابَةَ الْأَبِ أَصْلٌ فِي اسْتِحْقَاقِ الْعُصُوبَةِ، فَإِنَّهَا إذَا انْفَرَدَتْ كَفَتْ فِي إثْبَاتِ الْعُصُوبَةِ، بِخِلَافِ قَرَابَةِ الْأُمِّ، فَإِنَّهَا لَا تَصْلُحُ بِانْفِرَادِهَا عِلَّةً لِإِثْبَاتِهَا فَهِيَ مُلْغَاةٌ فِي اسْتِحْقَاقِ الْعُصُوبَةِ لَكِنَّا جَعَلْنَاهَا بِمَنْزِلَةِ وَصْفٍ زَائِدٍ فَرَجَّحْنَا بِهَا الْأَخَ لِأَبٍ وَأُمٍّ عَلَى الْأَخِ لِأَبٍ اهـ. أَقُولُ، وَهَذَا أَوْلَى مِنْ قَوْلِ بَعْضِهِمْ إنَّهُ خَرَجَ بِقَوْلِهِ فِي نِسْبَتِهِ حَيْثُ لَمْ يَقُلْ فِي قَرَابَتِهِ فَإِنَّ الْأُنْثَى دَاخِلَةٌ فِي قَرَابَتِهِ لِأَخِيهِ لَا فِي نِسْبَتِهِ إلَيْهِ، لِأَنَّ النَّسَبَ لِلْأَبِ فَلَا يَثْبُتُ بِوَاسِطَةِ غَيْرِهِ اهـ.

[2] Mufti Mahmood Hasan Ajmeeri, Mueenul Faraiz, page 61-62