Author: jknfatawa1

Does Fainting Break the Wudhu?

jknfatawa1 Purity , ,

29th January 2024

 

 السلام عليكم و رحمة الله و بركاته

Question: If a person constantly faints during the day (at least twice a day) and one day ends up fainting whilst performing Salāh, then must the Salāh only be repeated or the wudhu as well?

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query in question yes wudu will also need repeating like Salāh as fainting is one of the factors that invalidates the wudhu, even if it is for a short moment. If one faints and loses consciousness even for a moment then the wudhu also breaks. This is because a person will be unaware if anything comes out of him, it is likened to a person in deep sleep who does not know what state he is in.[1]

 

Allāh Knows Best

 

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

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

 

 

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Tahārah, vol 1, p. 357

مَطْلَبٌ نَوَاقِضُ الْوُضُوءِ

(وَ) يَنْقُضُهُ (إغْمَاءٌ) وَمِنْهُ الْغُشْيُ (وَجُنُونٌ وَسُكْرٌ)

(قَوْلُهُ: وَيَنْقُضُهُ إغْمَاءٌ) هُوَ كَمَا فِي التَّحْرِيرِ: آفَةٌ فِي الْقَلْبِ أَوْ الدِّمَاغِ تُعَطِّلُ الْقُوَى الْمُدْرِكَةَ وَالْمُحَرِّكَةَ عَنْ أَفْعَالِهَا مَعَ بَقَاءِ الْعَقْلِ مَغْلُوبًا (قَوْلُهُ: وَمِنْهُ الْغُشْيُ) بِالضَّمِّ وَالسُّكُونِ: تَعَطُّلُ الْقُوَى الْمُحَرِّكَةِ وَالْحَسَّاسَةِ لِضَعْفِ الْقَلْبِ مِنْ الْجُوعِ أَوْ غَيْرِهِ قُهُسْتَانِيٌّ

 

Fatawa Hindiyyah, Kitāb Tahārah, vol 1, p. 15

الْفَصْلُ الْخَامِسِ فِي نَوَاقِضِ الْوُضُوءِ

(وَمِنْهَا الْإِغْمَاءُ وَالْجُنُونُ وَالْغَشْيُ وَالسُّكْرُ) الْإِغْمَاءُ يَنْقُضُ الْوُضُوءَ قَلِيلُهُ وَكَثِيرُهُ وَكَذَا الْجُنُونُ وَالْغَشْيُ وَالسُّكْرُ فِي هَذَا الْبَابِ أَنْ لَا يَعْرِفَ الرَّجُلَ مِنْ الْمَرْأَةِ عِنْدَ بَعْضِ الْمَشَايِخِ وَهُوَ اخْتِيَارُ الصَّدْرِ الشَّهِيدِ وَالصَّحِيحُ مَا نُقِلَ عَنْ شَمْسِ الْأَئِمَّةِ الْحَلْوَانِيِّ أَنَّهُ إذَا دَخَلَ فِي بَعْضِ مِشْيَتِهِ تَحَرُّكٌ كَذَا فِي الذَّخِيرَةِ.

Cosmetics Containing Phenoxyethanol and Ethyl Hexanediol

jknfatawa1 Lawful & Unlawful

                              15th January 2024

السلام عليكم و رحمة الله و بركاته

Question: Are cosmetics with phenoxyethanol and Ethyl Hexanediol permissible to use? If not does it invalidate the Salāh and would Qadha be necessary?

 

الجواب حامداً و مصلياً

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

 

Answer

Phenoxyethanol is a colourless, oily, synthetic liquid that is largely used as a preservative in vaccines and cosmetics. It is chemically an ‘alcohol’ and is industrially manufactured – not fermented. [1] Ethyl Hexanediol is a colourless, viscous, synthetic liquid that is largely used as a solvent in cosmetic products. This is also chemically an ‘alcohol’ and is industrially manufactured – not fermented. [2]

In the modern era, there exists an overwhelming prevalence of alcohol in many frequently used items. The solution is that there is a hadith of the Prophet ﷺ where he stated; “Khamr (alcohol) comes from two trees: grapes and dates” [3]

Based on this hadith, the Hanafi jurists have classified alcohol into two types: khamr haqeeqi and khamr ghayr haqeeqi. The alcohol that is produced from dates and grapes falls into the category of khamr haqeeqi (real alcohol). Khamr haqeeqi is impure and categorically forbidden to drink whether in small quantity or large quantity. Khamr ghayr haqeeqi (figurative alcohol) is that which is not sourced from dates or grapes but from other beverages. Imam Abu Hanifah considered this type as pure but prohibited to drink for the purpose of leisure and intoxication. [4]  For a more detailed explanation regarding this subject matter, see the article titled “Alcohol contained Products – A detailed Answer”.[5]

Therefore, phenoxyethanol and Ethyl Hexanediol are both synthetically produced alcohol and not fit for drinking. Both fall under the similar ruling as khamr ghayr haqeeqi, as in both are pure rendering them permissible for external use and as of which, the Salāh will not break. It is important to note that the current position in the Hanafi fiqh is that alcohol of all types of beverages are prohibited to drink. The leniency applies only when it is found in everyday products in minute quantity except for alcohol sources from grapes and dates.

 

[Allāh Knows Best]

 

Written by:  Maulana Hafiz Mahmud Ali        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Helmut Fiege; Heinz-Werner Voges; Toshikazu Hamamoto; Sumio Umemura; Tadao Iwata; Hisaya Miki; Yasuhiro Fujita; Hans-Josef Buysch; Dorothea Garbe (2007). “Phenol Derivatives”. Ullmann’s Encyclopaedia of Industrial Chemistry. Weinheim: Wiley-VCH.

 

[2] Andersen, F. A. “Final Report on the Safety Assessment of Ethyl Hexanediol.” Journal of the American College of Toxicology 13.6 (1994): 418-436.

 

[3] Sunan Ibn Majah; hadith no: 3378

الْخَمْرُ مِنْ هَاتَيْنِ الشَّجَرَتَيْنِ النَّخْلَةِ وَالْعِنَبَةِ

[4] Jawharatun Niyyarah, Kitabul Ashribah v.2 p.174

الْأَشْرِبَةُ جَمْعُ شَرَابٍ قَالَ – رَحِمَهُ اللَّهُ – (الْأَشْرِبَةُ الْمُحَرَّمَةُ أَرْبَعَةٌ: الْخَمْرُ وَهُوَ عَصِيرُ الْعِنَبِ) يَعْنِي النِّيءَ مِنْهُ (إذَا غَلَى وَاشْتَدَّ وَقُذِفَ بِالزَّبَدِ) مِنْ دُونِ أَنْ يُطْبَخَ. قَوْلُهُ: (وَالْعَصِيرُ إذَا طُبِخَ حَتَّى ذَهَبَ أَقَلُّ مِنْ ثُلُثَيْهِ) وَيُسَمَّى الطِّلَاءُ. قَوْلُهُ: (وَنَقِيعُ التَّمْرِ إذْ اشْتَدَّ وَغَلَى) وَيُسَمَّى السَّكَرُ (وَ) نَقِيعُ (الزَّبِيبِ إذَا غَلَى وَاشْتَدَّ) ، وَالْكَلَامُ فِي الْخَمْرِ فِي عَشَرَةِ مَوَاضِعَ أَحَدُهَا فِي بَيَانِ مَاهِيَّتِهَا وَهِيَ النِّيءُ مِنْ مَاءِ الْعِنَبِ إذَا صَارَ مُسْكِرًا، وَالثَّانِي فِي حَدِّ ثُبُوتِ هَذَا الِاسْمِ وَهَذَا الَّذِي ذَكَرَهُ مَنْ اشْتَرَطَ الْقَذْفَ بِالزَّبَدِ هُوَ قَوْلُ أَبِي حَنِيفَةَ وَعِنْدَهُمَا إذَا اشْتَدَّ وَغَلَى وَلَا يُشْتَرَطُ الْقَذْفُ بِالزَّبَدِ، وَالثَّالِثُ إنَّ عَيْنَهَا حَرَامٌ غَيْرُ مَعْلُولٍ بِالسُّكْرِ وَلَا مَوْقُوفٍ عَلَيْهِ لِأَنَّهَا رِجْسٌ، وَالرِّجْسُ مُحَرَّمُ الْعَيْنِ، وَالرَّابِعُ أَنَّهَا نَجِسَةٌ نَجَاسَةً مُغَلَّظَةً كَالْبَوْلِ، وَالْخَامِسُ أَنَّهُ يَكْفُرُ مُسْتَحِلُّهَا، وَالسَّادِسُ سُقُوطُ تَقَوُّمِهَا فِي حَقِّ الْمُسْلِمِ حَتَّى لَا يَضْمَنَ مُتْلِفُهَا وَغَاصِبُهَا وَلَا يَجُوزُ بَيْعُهَا لِأَنَّ اللَّهَ تَعَالَى لَمَّا نَجَّسَهَا فَقَدْ أَهَانَهَا، وَالتَّقَوُّمُ يُشْعِرُ بِعِزَّتِهَا وَمَنْ كَانَ لَهُ عَلَى مُسْلِمٍ دَيْنٌ فَأَوْفَاهُ مِنْ ثَمَنِ خَمْرٍ لَا يَحِلُّ لَهُ أَنْ يَأْخُذَهُ وَلَا يَحِلُّ لِلْمَدْيُونِ أَنْ يُؤَدِّيَهُ لِأَنَّهُ ثَمَنُ بَيْعٍ بَاطِلٍ وَإِنْ كَانَ الدَّيْنُ عَلَى ذِمِّيٍّ فَإِنَّهُ يُؤَدِّيهِ مِنْ ثَمَنِ الْخَمْرِ وَلِلْمُسْلِمِ أَنْ يَسْتَوْفِيَهُ مِنْهُ لِأَنَّ بَيْعَهَا فِيمَا بَيْنَهُمْ جَائِزٌ، وَالسَّابِعُ: حُرْمَةُ الِانْتِفَاعِ بِهَا لِأَنَّ الِانْتِفَاعَ بِالنَّجِسِ حَرَامٌ وَلِأَنَّ الْخَمْرَ وَاجِبُ الِاجْتِنَابِ، وَفِي الِانْتِفَاعِ بِهِ اقْتِرَابٌ قَالَ اللَّه تَعَالَى: {فَاجْتَنِبُوهُ} [المائدة: ٩٠] ، وَالثَّامِنُ: أَنَّهُ يُحَدُّ شَارِبُهَا وَإِنْ لَمْ يَسْكَرْ مِنْهَا لِقَوْلِهِ – عَلَيْهِ السَّلَامُ – «مَنْ شَرِبَ الْخَمْرَ فَاجْلِدُوهُ فَإِنْ عَادَ فَاجْلِدُوهُ فَإِنْ عَادَ فَاجْلِدُوهُ

Kasān, Badā’i Sanāi, Kitāb al-Ashribah, vol 5. P. 114-116

(وَأَمَّا) السَّكَرُ وَالْفَضِيخُ وَنَقِيعُ الزَّبِيبِ فَيَحْرُمُ شُرْبُ قَلِيلِهَا وَكَثِيرِهَا لِمَا رُوِيَ عَنْ النَّبِيِّ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – أَنَّهُ قَالَ: – «الْخَمْرُ مِنْ هَاتَيْنِ الشَّجَرَتَيْنِ وَأَشَارَ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – إلَى النَّخْلَةِ وَالْكَرْمَةِ» وَاَلَّتِي هَهُنَا هُوَ الْمُسْتَحِقُّ لِاسْمِ الْخَمْرِ فَكَانَ حَرَامًا…..

 

(وَأَمَّا) الْمُعَتَّقُ الْمُسْكِرُ فَيَحِلُّ شُرْبُهُ لِلتَّدَاوِي وَاسْتِمْرَاءِ الطَّعَامِ وَالتَّقَوِّي عَلَى الطَّاعَةِ عِنْدَ أَبِي حَنِيفَةَ وَأَبِي يُوسُفَ – رَضِيَ اللَّهُ عَنْهُمَا – وَرَوَى مُحَمَّدٌ – رَحِمَهُ اللَّهُ – أَنَّهُ لَا يَحِلُّ، وَهُوَ قَوْلُ الشَّافِعِيِّ – رَحِمَهُ اللَّهُ – وَأَجْمَعُوا عَلَى أَنَّهُ لَا يَحِلُّ شُرْبُهُ لِلَّهْوِ وَالطَّرَبِ كَذَا رَوَى أَبُو يُوسُفَ – رَحِمَهُ اللَّهُ – فِي الْأَمَالِي وَقَالَ لَوْ أَرَادَ أَنْ يَشْرَبَ الْمُسْكِرَ فَقَلِيلُهُ وَكَثِيرُهُ حَرَامٌ وَقُعُودُهُ لِذَلِكَ وَالْمَشْيُ إلَيْهِ حَرَامٌ.

 

[5]    Mufti Abdul Waheed, (2020),  Alcohol contained Products – A detailed Answer, Available at: https://jknfatawa.co.uk.smeweb-solutions.uk/islamic-ruling-on-alcohol-contained-products/

 

Praying Qasr When Travelling for Umrah

jknfatawa1 Salah

8th January 2024

 

Question: I will be travelling for Umrah with my husband inshallah, spending 8 nights in Makkah and 8 nights in Madinah.

  1. Will I still be considered a musafir to pray qasr or must I pray full Salāh as I’m going for total 16 days?
  2. If I’m allowed to pray qasr then do I pray qasr when reading behind the Imām or must I pray the full Salāh?

 

الجواب حامداً و مصلياً

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

 

In reference to your query, despite your journey totalling to 16 days but spending 8 nights in Makkah and 8 nights in Madinah, you will still be considered a musafir and you will read qasr; i.e. shorten the four fardh to two fardh. This is because your journey is divided over two cities, both of which you will be spending less than 15 nights, so you will shorten your Salāhs when reading individually. [1]

Although you are musafir, when you pray behind the Imām in both harams, you will now read the full Salāh. This is because the Salāh of the muqtadi (one following the Imam) is tabi’ of the Imām’s Salāh,[2] which means you must follow his Salāh and not oppose

 

Allāh Knows Best

 

Written by:  Apa Sumayyah Abdul Alim          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

 

 

Kasān, Badā’i Sanāi, Kitaabus Salāh, vol 1 p. 97

 فَصْلٌ بَيَانُ مَا يَصِيرُ الْمُسَافِرُ بِهِ مُقِيمًا] 

(فَصْلٌ) :

وَأَمَّا بَيَانُ مَا يَصِيرُ الْمُسَافِرُ بِهِ مُقِيمًا: فَالْمُسَافِرُ يَصِيرُ مُقِيمًا بِوُجُودِ الْإِقَامَةِ، وَالْإِقَامَةُ تَثْبُتُ بِأَرْبَعَةِ أَشْيَاءَ: أَحَدُهَا: صَرِيحُ نِيَّةِ الْإِقَامَةِ وَهُوَ أَنْ يَنْوِيَ الْإِقَامَةَ خَمْسَةَ عَشَرَ يَوْمًا فِي مَكَان وَاحِدٍ صَالِحٍ لِلْإِقَامَةِ فَلَا بُدَّ مِنْ أَرْبَعَةِ أَشْيَاءَ: نِيَّةُ الْإِقَامَةِ وَنِيَّةُ مُدَّةِ الْإِقَامَةِ، وَاتِّحَادُ الْمَكَانِ، وَصَلَاحِيَتُهُ لِلْإِقَامَةِ.

Fatawa Hindiyyah, Kitāb Salāh vol 1 p. 139

وَلَا يَزَالُ عَلَى حُكْمِ السَّفَرِ  حَتَّى يَنْوِيَ الْإِقَامَةَ فِي بَلْدَةٍ أَوْ قَرْيَةٍ خَمْسَةَ عَشَرَ يَوْمًا أَوْ أَكْثَرَ، كَذَا فِي الْهِدَايَةِ.

 

Kasān, Badā’i Sanāi, Kitaabus Salāh, vol 1 p. 128

[2] لِأَنَّ الِاقْتِدَاءَ  عِبَارَةٌ عَنْ الْمُتَابَعَةِ وَالشَّرِكَةِ فَيَقْتَضِي الْمُسَاوَاةَ، وَلَا مُسَاوَاةَ إلَّا إذَا كَانَتْ صَلَاتُهُ مِثْلَ صَلَاةِ الْإِمَامِ، فَعِنْدَ الْإِطْلَاقِ يَنْصَرِفُ إلَى الْفَرْضِ، إلَّا إذَا نَوَى الِاقْتِدَاءَ بِهِ فِي النَّفْلِ.

وَلَوْ نَوَى صَلَاةَ الْإِمَامِ وَلَمْ يَنْوِ الِاقْتِدَاءَ بِهِ لَمْ يَصِحَّ الِاقْتِدَاءُ بِهِ؛ لِأَنَّهُ نَوَى أَنْ يُصَلِّيَ مِثْلَ صَلَاةِ الْإِمَامِ وَذَلِكَ قَدْ يَكُونُ بِطَرِيقِ الِانْفِرَادِ.

وَقَدْ يَكُونُ بِطَرِيقِ التَّبَعِيَّةِ لِلْإِمَامِ فَلَا تَتَعَيَّنُ جِهَةُ التَّبَعِيَّةِ بِدُونِ النِّيَّةِ.

 

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, vol 1 p. 581

وَبَيَانُ ذَلِكَ أَنَّ صَلَاةَ الْمُسَافِرِ  قَابِلَةٌ لِلْإِتْمَامِ مَا دَامَ الْوَقْتُ بَاقِيًا، بِأَنْ يَنْوِيَ الْإِقَامَةَ،  أَوْ بِأَنْ يَقْتَدِيَ بِمُقِيمٍ فَيَصِيرَ تَبَعًا لِإِمَامِهِ وَيُتِمُّ لِبَقَاءِ السَّبَبِ وَهُوَ الْوَقْتُ.

 

 

A Hanafi Joining the Earlier Congregation Time of Asr

jknfatawa1 Salah

2nd January 2024

 

السلام عليكم و رحمة الله و بركاته

Question: If I am in a place where the people who gather for Salāh follow the Shafi’i opinion of praying Asr in the earlier time then am I,
1) allowed to join the congregation and pray Asr with them if the Imam accepts that view as the correct one.
2) am I allowed to lead them in congregation even though I normally follow the opinion of the second time for Asr.

 

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

 

Answer: Thank for your query. In principle, it must be known that an adherent of the Hanafi fiqh is permitted to read behind an Imām who follows an alternative school of fiqh having the same intention of the Salāh,[1] provided that the Imām is cautious in those issues which are contentious in other schools of fiqh such as bleeding etc. [2] Concerning your case, whereby the Asr Salāh begins before the usual Hanafi start time, then participating in this congregation would be allowed. The reason for this is that the beginning time of Asr Salāh is debated within the Hanafi School. Imām Abu Hanifa (r.a) is of the opinion that it begins at two shadows length whilst according to his two disciples it begins earlier; one shadow length adopted by the other legal school also. Classical Hanafi jurists have also been divided on this matter; some followed Imām Abu Hanifa’s opinion whilst others adopted his two students’ view.[3] Due to these differences of opinion within the Hanafi school, there is a leeway in reading Asr Salāh earlier than the usual Hanafi time among a Shafi’ee congregation if other contentious matters are also considered by the Imām of a different school of thought. It is reported that Sayyiduna Abdullah ibn Mas’ud (ra) despite differing with Sayyiduna Uthman (ra) on performing four rak’ats at Mina during Hajj (instead of two rak’ats qasr which Ibn Mas’ud considered it wajib) prayed Salāh behind him.[4]

Therefore, if you do find yourself in such a position where you may have to join in the earlier jamaat of Asr due to working relationships, travelling out of town or community interactions etc, then occasionally you can join in their congregation and repeating the Salah will not be necessary.[5]  As you already follow the opinion of the later time, it is not recommended for you to lead the congregation, but if there is no other alternative congregation other than the earlier time, then you can lead it.

Having said the above, the precautionary approach is to join the congregation but with the intention of Nafl prayers as in this case you would not be reading Asr before it’s time. You would of course need to repeat your Asr later when the actual Hanafi time begins. This is just a precaution but not mandatory.

 

[Allāh Knows Best]

   

 

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

 

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, vol 1, p 550

قوله وصلاتهما) أي واتحاد صلاتهما. قال في البحر: والاتحاد أن يمكنه الدخول في صلاته بنية صلاة الإمام فتكون صلاة الإمام متضمنة لصلاة المقتدي

 

[2] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, vol 1, p 563

(قوله إن تيقن المراعاة لم يكره إلخ) أي المراعاة في الفرائض من شروط وأركان في تلك الصلاة وإن لم يراع الواجبات والسنن كما هو ظاهر سياق كلام البحر. مطلب في الاقتداء بشافعي ونحوه هل يكره أم لا؟

وظاهر كلام شرح المنية أيضا حيث قال: وأما الاقتداء بالمخالف في الفروع كالشافعي فيجوز ما لم يعلم منه ما يفسد الصلاة على اعتقاد المقتدي عليه الإجماع، إنما اختلف في الكراهة. اهـ فقيد بالمفسد دون غيره كما ترى. وفي رسالة [الاهتداء في الاقتداء] لمنلا علي القارئ: ذهب عامة مشايخنا إلى الجواز إذا كان يحتاط في موضع الخلاف وإلا فلا.

والمعنى أنه يجوز في المراعي بلا كراهة وفي غيره معها. ثم المواضع المهملة للمراعاة أن يتوضأ من الفصد والحجامة والقيء والرعاف ونحو ذلك، لا فيما هو سنة عنده مكروه عندنا؛ كرفع اليدين في الانتقالات، وجهر البسملة وإخفائها، فهذا وأمثاله لا يمكن فيه الخروج عن عهدة الخلاف، فكلهم يتبع مذهبه ولا يمنع مشربه اهـ.

وفي حاشية الأشباه للخير الرملي: الذي يميل إليه خاطري القول بعدم الكراهة، إذا لم يتحقق منه مفسد. اهـ

 

 وَأَمَّا الِاقْتِدَاءُ بِالْمُخَالِفِ فِي الْفُرُوعِ كَالشَّافِعِيِّ فَيَجُوزُ مَا لَمْ يُعْلَمْ مِنْهُ مَا يُفْسِدُ الصَّلَاةَ عَلَى اعْتِقَادِ الْمُقْتَدِي عَلَيْهِ الْإِجْمَاعُ إنَّمَا اُخْتُلِفَ فِي الْكَرَاهَةِ اهـ فَقَيَّدَ بِالْمُفْسِدِ دُونَ غَيْرِهِ كَمَا تَرَى وَفِي رِسَالَةِ الِاهْتِدَاءِ فِي الِاقْتِدَاءِ لِمُنْلَا عَلِيٍّ الْقَارِئُ ذَهَبَ عَامَّةُ مَشَايِخِنَا إلَى الْجَوَازِ إذَا كَانَ يُحْتَاطُ فِي مَوْضِعِ الْخِلَافِ وَإِلَّا فَلَا – كتاب الدر المختار وحاشية ابن عابدين رد المحتار ج١/ ص ٥٦٣ دار الفكر

 

Ibn Nujaym, Bahr Rāiq, babul witr, vol 2, p 48

 وقد يقال إن طول القيام بعد رفع الرأس من الركوع ليس بمشروع فلا يتابعه فيه قال في الهداية ودلت المسألة على جواز الاقتداء بالشفعوية وإذا علم المقتدي منه ما يزعم به فساد صلاته كالفصد وغيره لا يجزئه اهـ

Fatawa Hindiyyah, Vol 1, p 84

ولو علم المقتدي من الإمام ما يفسد الصلاة على زعم الإمام كمس المرأة أو الذكر أو ما أشبه ذلك والإمام لا يدري بذلك تجوز صلاته على قول الأكثر وقال بعضهم: لا تجوز وجه الأول وهو الأصح أن المقتدي يرى جواز صلاة إمامه والمعتبر في حقه رأي نفسه فوجب القول بجوازها. كذا في التبيين

 

[3] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, vol 1, p 359

(وَوَقْتُ الظُّهْرِ مِنْ زَوَالِهِ) أَيْ مَيْلِ ذُكَاءَ عَنْ كَبِدِ السَّمَاءِ (إلَى بُلُوغِ الظِّلِّ مِثْلَيْهِ) وَعَنْهُ مِثْلَهُ، وَهُوَ قَوْلُهُمَا وَزُفَرَ وَالْأَئِمَّةِ الثَّلَاثَةِ. قَالَ الْإِمَامُ الطَّحَاوِيُّ: وَبِهِ نَأْخُذُ. وَفِي غُرَرِ الْأَذْكَارِ: وَهُوَ الْمَأْخُوذُ بِهِ. وَفِي الْبُرْهَانِ: وَهُوَ الْأَظْهَرُ. لِبَيَانِ جِبْرِيلَ. وَهُوَ نَصٌّ فِي الْبَابِ. وَفِي الْفَيْضِ: وَعَلَيْهِ عَمَلُ النَّاسِ الْيَوْمَ وَبِهِ يُفْتَى

(قَوْلُهُ: وَعَنْهُ) أَيْ عَنْ الْإِمَامِ ح. وَفِي رِوَايَةٍ عَنْهُ أَيْضًا أَنَّهُ بِالْمِثْلِ يَخْرُجُ وَقْتُ الظُّهْرِ وَلَا يَدْخُلُ وَقْتُ الْعَصْرِ إلَّا بِالْمِثْلَيْنِ ذَكَرَهَا الزَّيْلَعِيُّ وَغَيْرُهُ، وَعَلَيْهَا فَمَا بَيْنَ الْمِثْلِ وَالْمِثْلَيْنِ وَقْتٌ مُهْمَلٌ

(قَوْلُهُ: وَهُوَ نَصٌّ فِي الْبَابِ) فِيهِ أَنَّ الْأَدِلَّةَ تَكَافَأَتْ وَلَمْ يَظْهَرْ ضَعْفُ دَلِيلِ الْإِمَامِ، بَلْ أَدِلَّتُهُ قَوِيَّةٌ أَيْضًا كَمَا يُعْلَمُ مِنْ مُرَاجَعَةِ الْمُطَوَّلَاتِ وَشَرْحِ الْمُنْيَةِ. وَقَدْ قَالَ فِي الْبَحْرِ: لَا يُعْدَلُ عَنْ قَوْلِ الْإِمَامِ إلَى قَوْلِهِمَا أَوْ قَوْلِ أَحَدِهِمَا إلَّا لِضَرُورَةٍ مِنْ ضَعْفِ دَلِيلٍ أَوْ تَعَامُلٍ، بِخِلَافِهِ كَالْمُزَارَعَةِ وَإِنْ صَرَّحَ الْمَشَايِخُ بِأَنَّ الْفَتْوَى عَلَى قَوْلِهِمَا كَمَا هُنَا

[4] Sahih Muslim, No: 695

باب مدة القصر

 حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ الْوَاحِدِ، عَنِ الْأَعْمَشِ، حَدَّثَنَا إِبْرَاهِيمُ، قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ يَزِيدَ، يَقُولُ: صَلَّى بِنَا عُثْمَانُ بِمِنًى أَرْبَعَ رَكَعَاتٍ، فَقِيلَ ذَلِكَ لِعَبْدِ اللهِ بْنِ مَسْعُودٍ، فَاسْتَرْجَعَ، ثُمَّ قَالَ: «صَلَّيْتُ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمِنًى رَكْعَتَيْنِ، وَصَلَّيْتُ مَعَ أَبِي بَكْرٍ الصِّدِّيقِ بِمِنًى رَكْعَتَيْنِ، وَصَلَّيْتُ مَعَ عُمَرَ بْنِ الْخَطَّابِ بِمِنًى رَكْعَتَيْنِ، فَلَيْتَ حَظِّي مِنْ أَرْبَعِ رَكَعَاتٍ رَكْعَتَانِ مُتَقَبَّلَتَانِ»

Sharhu Nawwawi, vol 5, p. 204

قَوْلُهُ فَلَيْتَ حَظِّي مِنْ أَرْبَعِ رَكَعَاتٍ رَكْعَتَانِ مُتَقَبَّلَتَانِ مَعْنَاهُ لَيْتَ عُثْمَانَ صَلَّى رَكْعَتَيْنِ بَدَلَ الْأَرْبَعِ كَمَا كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ رِضْوَانُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ فِي صَدْرِ خلافته يفعلون وَمَقْصُودُهُ كَرَاهَةُ مُخَالَفَةِ مَا كَانَ عَلَيْهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَصَاحِبَاهُ وَمَعَ هَذَا فَابْنُ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ مُوَافِقٌ عَلَى جَوَازِ الْإِتْمَامِ وَلِهَذَا كَانَ يُصَلِّي وَرَاءَ عُثْمَانَ رَضِيَ اللَّهُ عَنْهُ مُتِمًّا وَلَوْ كَانَ الْقَصْرُ عِنْدَهُ وَاجِبًا لَمَا اسْتَجَازَ تَرْكَهُ وَرَاءَ أَحَدٍ

[5] Fatawa Mahmoodiya, Kitabus Salaat, Babul Mawaqeet, vol 5, p339

https://archive.org/details/FatawaMahmoodiyah-25Volumes-ByShaykhMuftiMahmoodHasanGangohir.a/FATAWA_MAHMOODIAH_VOL_05/page/n339/mode/2up

 

If Milk was Produced due to Medication, is Milk-Kinship Established?

jknfatawa1 Marriage

14th December 2023

 

السلام عليكم و رحمة الله و بركاته

Question:  A sister is having trouble conceiving naturally. She has no kids. Her friend, who is a pharmacist and said she can take medication to initiate breast milk supply from her body so she can adopt (foster) a baby and breastfeed him/her and therefore have a milk child as opposed to just having an adopted child and then having issues with purdah when the child reaches maturity. Would this be permissible in Islām?

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your case in question, yes it would be permissible and if the medication induces natural milk and she breast feeds an infant under two years of age (or two and a half years at most) then milk-kinship relationship is now established between her and this infant. She becomes the milk-kin mother to this infant and purdah won’t be necessary if this infant was a male child. However, her husband does not become this child’s milk-kin father and if it was a female child then purdah would be necessary. This is because for him to be the milk-kin father, her milk must be produced through him to establish a connection between him and the infant, but because the milk was produced due to the medication only, no direct connection exists between him and this child and hence, his milk-kinship relationship is not established with this infant.[1]

 

Allāh Knows Best

 

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

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

 

 

[1] Fatawa Hindiyyah, Kitāb Ridā’, vol 1, p. 377

إذَا طَلَّقَ الرَّجُلُ امْرَأَتَهُ وَلَهَا لَبَنٌ فَتَزَوَّجَتْ بِزَوْجٍ آخَرَ بَعْدَ مَا انْقَضَتْ عِدَّتُهَا وَوَطِئَهَا الثَّانِي أَجْمَعُوا أَنَّهَا إذَا وَلَدَتْ مِنْ الثَّانِي فَاللَّبَنُ مِنْ الثَّانِي وَيَنْقَطِعُ مِنْ الْأَوَّلِ وَأَجْمَعُوا عَلَى أَنَّهَا إذَا لَمْ تَحْبَلْ مِنْ الثَّانِي فَاللَّبَنُ مِنْ الْأَوَّلِ وَإِذَا حَبِلَتْ مِنْ الثَّانِي وَلَكِنْ لَمْ تَلِدْ مِنْهُ، قَالَ أَبُو حَنِيفَةَ – رَحِمَهُ اللَّهُ تَعَالَى -: اللَّبَنُ يَكُونُ مِنْ الْأَوَّلِ حَتَّى تَلِدَ مِنْ الثَّانِي كَذَا فِي الْمُحِيطِ.

رَجُلٌ تَزَوَّجَ امْرَأَةً وَلَمْ تَلِدْ مِنْهُ قَطُّ ثُمَّ نَزَلَ لَهَا لَبَنٌ فَأَرْضَعَتْ صَبِيًّا كَانَ الرَّضَاعُ مِنْ الْمَرْأَةِ دُونَ زَوْجِهَا حَتَّى لَا يَحْرُمَ عَلَى الصَّبِيِّ أَوْلَادُ هَذَا الرَّجُلِ مِنْ غَيْرِ هَذِهِ الْمَرْأَةِ

وَلَوْ وَطِئَ امْرَأَةً بِشُبْهَةٍ فَحَبِلَتْ مِنْهُ فَأَرْضَعَتْ صَبِيًّا فَهُوَ ابْنُ الْوَاطِئِ مِنْ الرَّضَاعِ وَعَلَى هَذَا كُلُّ مَنْ ثَبَتَ نَسَبُهُ مِنْ الْوَاطِئِ ثَبَتَ مِنْهُ الرَّضَاعُ وَفِي كُلِّ مَوْضِعٍ لَا يَثْبُتُ نَسَبُ الْوَلَدِ مِنْهُ ثَبَتَ الرَّضَاعُ مِنْ الْأُمِّ كَذَا فِي الْمُضْمَرَاتِ

رَجُلٌ تَزَوَّجَ امْرَأَةً فَوَلَدَتْ مِنْهُ وَلَدًا فَأَرْضَعَتْ وَلَدَهَا ثُمَّ يَبِسَ لَبَنُهَا ثُمَّ دَرَّ لَهَا لَبَنٌ بَعْدَ ذَلِكَ فَأَرْضَعَتْ صَبِيًّا كَانَ لِهَذَا الصَّبِيِّ أَنْ يَتَزَوَّجَ أَوْلَادَ هَذَا الرَّجُلِ مِنْ غَيْرِ الْمُرْضِعَةِ كَذَا فِي فَتَاوَى قَاضِي خَانْ

 

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Ridā’, vol 9 p. 72

(طَلَّقَ ذَاتَ لَبَنٍ فَاعْتَدَّتْ وَتَزَوَّجَتْ) بِآخَرَ (فَحَبِلَتْ وَأَرْضَعَتْ) (فَحُكْمُهُ مِنْ الْأَوَّلِ) لِأَنَّهُ مِنْهُ بِيَقِينٍ فَلَا يَزُولُ بِالشَّكِّ وَيَكُونُ رَبِيبًا لِلثَّانِي (حَتَّى تَلِدَ) فَيَكُونَ اللَّبَنُ مِنْ الثَّانِي

(قَوْلُهُ طَلَّقَ ذَاتَ لَبَنٍ) أَيْ مِنْهُ، بِأَنْ وَلَدَتْ مِنْهُ؛ لِأَنَّهُ لَوْ تَزَوَّجَ امْرَأَةً وَلَمْ تَلِدْ مِنْهُ قَطُّ وَنَزَلَ لَهَا لَبَنٌ وَأَرْضَعَتْ وَلَدًا لَا يَكُونُ الزَّوْجُ أَبًا لِلْوَلَدِ لِأَنَّ نِسْبَتَهُ إلَيْهِ بِسَبَبِ الْوِلَادَةِ مِنْهُ، وَإِذَا انْتَفَتْ انْتَفَتْ النِّسْبَةُ فَكَانَ كَلَبَنِ الْبِكْرِ، وَلِهَذَا لَوْ وَلَدَتْ لِلزَّوْجِ فَنَزَلَ لَهَا لَبَنٌ فَأَرْضَعَتْ بِهِ ثُمَّ جَفَّ لَبَنُهَا ثُمَّ دَرَّ فَأَرْضَعَتْهُ صَبِيَّةً فَإِنَّ لِابْنِ زَوْجِ الْمُرْضِعَةِ التَّزَوُّجَ بِهَذِهِ الصَّبِيَّةِ، وَلَوْ كَانَ صَبِيًّا كَانَ لَهُ التَّزَوُّجُ بِأَوْلَادِ هَذَا الرَّجُلِ مِنْ غَيْرِ الْمُرْضِعَةِ بَحْرٌ عَنْ الْخَانِيَّةِ

 

A Dialysis Patient and Wudhu

jknfatawa1 Purity , ,

6th December 2023

السلام عليكم و رحمة الله و بركاته

Question: My question is regarding Salāh during dialysis. I’m a dialysis patient of renal failure. I visit hospital 3 times a week for dialysis. On each visit I spend 4 hours or so on the dialysis machine and at times I miss a complete Salāh or sometimes 2 Salāhs. The dialysis tube is directly put through my neck, which connects to the machine. This way blood is constantly flowing out of the body, in to the dialysis machine and back into the body through a plastic tube, for 4 hours straight. My question is, is a person able to pray Salāh whilst connected to the machine, since blood is being released from the body. Is the person’s wudhu still valid whilst dialysing or not?

 

الجواب حامداً و مصلياً

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

 

Answer

May Allāh Almighty grant you quick and permanent recovery. In reference to your question when the blood has left the body and is flowing, it will break the wudhu. [1] Though the blood is returning to your body, it is still leaving the body before returning and therefore, Salāh in your condition will not be valid as your wudhu has been nullified.

If you remain in this state for an entire Salāh period for example, the dialysis begins at 11am and finishes at 3pm and it is winter season, and that would mean you would miss Zuhr entirely, then you will be considered ma’zoor (excused).[2] A mazoor is that person who due to the constant discharge of blood and impurity is unable to make wudhu and perform the fardh Salāh in its time period. When this happens for one complete Salāh time then they are now classed as ma’zoor. They are given the dispensation to perform wudhu once and pray Salāh despite the continuous flow of blood even if it happened just once after the initial time round, provided that no other unexcused factor that breaks the wudhu occurs (for which they must repeat the wudhu). They must renew their wudhu for the next fardh Salāh.[3]

To summarise in your case, the blood exiting and then re-entering back into your body breaks the wudhu. If a complete Salāh time period passes during your dialysis then you can act upon the ruling of a ma’zoor person as described above. After coming off the dialysis machine and removing the tubes then the ruling of ma’zoor is uplifted (i.e. no longer applies).

 

[Allāh Knows Best]

 

Written by:  Maulana Hafiz Mahmud Ali        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

 

[1] Ibn al mawdood Al Musili, Al-Ikhtiyaar Li taleel al-mukhtaar, vol 1 p. 13

وقال عليه الصلاة والسلام: الوضوء من كل دم سائل وقال عليه الصلاة والسلام: من قاء أو رعف في صلاته فلينصرف وليتوضأ الحديث وقال عليه الصلاة والسلام: يعاد الوضوء من سبع وعد منها القيء ملء الفم والدم السائل والقهقهة والنوم ويشترط السيلان في الخارج من غير السبيلين لأن تحت كل جلدة دما ورطوبة فما لم يسل يكون باديا لا خارجا بخلاف السبيلين

 

[2] (ثُمَّ إِنَّ الحَدَثَ إِنِ اسْتَوْعَبَ) وَلَوْ حُكُماً (١) (وَقْتَ صَلاةٍ) مَفْرُوضَةٍ (٢) (بِأَنْ لَمْ يُوجَدْ فِيهِ زَمَانٌ خَالٍ عَنْهُ يَسَعُ الوُضُوءَ وَالصَّلاةَ، يُسَمَّى عُذْراً، وَصَاحِبُهُ) يُسَمَّى (مَعْذُوراً، وَ) يُسَمَّى أَيْضاً (صاحِبَ العُذْرِ) «هَكَذَا ذَكَرَ فِي “الكَافِي”. وَنَقَلَ الزَّيْلَعِيُّ عَنْ عِدَّةِ كُتُبٍ شَرْطَ اسْتِيعَابِ الوَقتِ كُلِّهِ، ثُمَّ قَالَ (٣): «هُوَ الأَظْهَرُ».

ص288 – كتاب ذخر المتأهلين والنساء للإمام البركوي – أحكام المعذور

 

[3]Ibn ʿĀbidīn, Radd al-Muḥtār, Kitāb al-Ṭahārah, Bāb al-Ḥayḍ, Vol. 1, p. 305

(قَوْلُهُ: وَصَاحِبُ عُذْرٍ) خَبَرٌ مُقَدَّمٌ، وَقَوْلُهُ: مَنْ بِهِ سَلَسُ بَوْلٍ مُبْتَدَأٌ مُؤَخَّرٌ؛ لِأَنَّهُ مَعْرِفَةٌ وَالْأَوَّلُ نَكِرَةٌ فَافْهَمْ. قَالَ فِي النَّهْرِ: قِيلَ السَّلَسُ بِفَتْحِ اللَّامِ نَفْسُ الْخَارِجِ، وَبِكَسْرِهَا مَنْ بِهِ هَذَا الْمَرَضِ (قَوْلُهُ: لَا يُمْكِنُهُ إمْسَاكُهُ) أَمَّا إذَا أَمْكَنَهُ خَرَجَ عَنْ كَوْنِهِ صَاحِبَ عُذْرٍ كَمَا يَأْتِي ط. (قَوْلُهُ: أَوْ اسْتِطْلَاقُ بَطْنٍ) أَيْ: جَرَيَانُ مَا فِيهِ مِنْ الْغَائِطِ (قَوْلُهُ: أَوْ انْفِلَاتُ رِيحٍ) هُوَ مَنْ لَا يَمْلِكُ جَمْعَ مَقْعَدَتِهِ لِاسْتِرْخَاءٍ فِيهَا نَهْرٌ (قَوْلُهُ: أَوْ بِعَيْنِهِ رَمَدٌ) أَيْ: وَيَسِيلُ مِنْهُ الدَّمْعُ، وَلَمْ يُقَيَّدْ بِذَلِكَ؛ لِأَنَّهُ الْغَالِبُ (قَوْلُهُ: أَوْ عَمَشٌ) ضَعْفُ الرُّؤْيَةِ مَعَ سَيَلَانِ الدَّمْعِ فِي أَكْثَرِ الْأَوْقَاتِ ح عَنْ الْقَامُوسِ

 

Ibn Nujaym, Baḥr al-Rāʾiq, Kitāb al-Ṭahārah, Bāb al-Ḥayḍ, Vol. 1, p. 226

(قَوْلُهُ: وَتَتَوَضَّأُ الْمُسْتَحَاضَةُ وَمَنْ بِهِ سَلَسُ بَوْلٍ أَوْ اسْتِطْلَاقُ بَطْنٍ أَوْ انْفِلَاتُ رِيحٍ أَوْ رُعَافٌ دَائِمٌ أَوْ جُرْحٌ لَا يَرْقَأُ لِوَقْتِ كُلِّ فَرْضٍ) لَمَّا كَانَ الْحَيْضُ أَكْثَرَ وُقُوعًا قَدَّمَهُ، ثُمَّ أَعْقَبَهُ الِاسْتِحَاضَةَ؛ لِأَنَّهُ أَكْثَرُ وُقُوعًا مِنْ النِّفَاسِ فَإِنَّهَا تَكُونُ مُسْتَحَاضَةً بِمَا إذَا رَأَتْ الدَّمَ حَالَةَ الْحَبَلِ أَوْ زَادَ الدَّمُ عَلَى الْعَشَرَةِ أَوْ زَادَ الدَّمُ عَلَى عَادَتِهَا وَجَاوَزَ الْعَشَرَةَ أَوْ رَأَتْ مَا دُونَ الثَّلَاثِ أَوْ رَأَتْ قَبْلَ تَمَامِ الطُّهْرِ أَوْ رَأَتْ قَبْلَ أَنْ تَبْلُغَ تِسْعَ سِنِينَ عَلَى مَا عَلَيْهِ الْعَامَّةُ، وَكَذَا مِنْ أَسْبَابِ الِاسْتِحَاضَةِ إذَا زَادَ الدَّمُ عَلَى الْأَرْبَعِينَ فِي النِّفَاسِ أَوْ زَادَ عَلَى عَادَتِهَا وَجَاوَزَ الْأَرْبَعِينَ وَكَذَا مَا تَرَاهُ الْآيِسَةُ بِخِلَافِ النِّفَاسِ فَإِنَّ سَبَبَهُ شَيْءٌ وَاحِدٌ وَقَدَّمَ حُكْمَ الِاسْتِحَاضَةِ وَمَنْ بِمَعْنَاهَا عَلَى تَفْرِيعِهَا؛ لِأَنَّ الْمَقْصُودَ بَيَانُ الْحُكْمِ وَدَمُ الِاسْتِحَاضَةِ اسْمٌ لِدَمٍ خَارِجٍ مِنْ الْفَرْجِ دُونَ الرَّحِمِ وَعَلَامَتُهُ أَنَّهُ لَا رَائِحَةَ لَهُ وَدَمُ الْحَيْضِ مُنْتِنُ الرَّائِحَةِ، وَمَنْ بِهِ سَلَسُ بَوْلٍ وَهُوَ مَنْ لَا يَقْدِرُ عَلَى إمْسَاكِهِ وَالرُّعَافُ الدَّمُ الْخَارِجُ مِنْ الْأَنْفِ وَالْجُرْحِ الَّذِي لَا يَرْقَأُ أَيْ الَّذِي لَا يَسْكُنُ دَمُهُ مِنْ رَقَأَ الدَّمُ سَكَنَ، وَإِنَّمَا كَانَ وُضُوءُهَا لِوَقْتِ كُلِّ فَرْضٍ لَا لِكُلِّ صَلَاةٍ لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «الْمُسْتَحَاضَةُ تَتَوَضَّأُ لِوَقْتِ كُلِّ صَلَاةٍ» رَوَاهُ سِبْطُ بْنُ الْجَوْزِيِّ عَنْ أَبِي حَنِيفَةَ وَحَدِيثُ «تَوَضَّئِي لِكُلِّ صَلَاةٍ» مَحْمُولٌ عَلَيْهِ؛ لِأَنَّ اللَّامَ لِلْوَقْتِ وَفِي الْفَتَاوَى الظَّهِيرِيَّةِ رَجُلٌ رَعَفَ أَوْ سَالَ مِنْ جُرْحِهِ دَمٌ يَنْتَظِرُ آخِرَ الْوَقْتِ إنْ لَمْ يَنْقَطِعْ الدَّمُ تَوَضَّأَ وَصَلَّى قَبْلَ خُرُوجِ الْوَقْتِ، فَإِنْ تَوَضَّأَ وَصَلَّى ثُمَّ خَرَجَ الْوَقْتُ وَدَخَلَ وَقْتُ صَلَاةٍ أُخْرَى وَانْقَطَعَ الدَّمُ وَدَامَ الِانْقِطَاعُ إلَى وَقْتِ صَلَاةٍ أُخْرَى تَوَضَّأَ وَأَعَادَ الصَّلَاةَ، وَإِنْ لَمْ يَنْقَطِعْ فِي وَقْتِ الصَّلَاةِ الثَّانِيَةِ حَتَّى خَرَجَ الْوَقْتُ جَازَتْ الصَّلَاةُ. اهـ.

 

Kāsānī, Badāʾiʿ al-Ṣanāʾiʿ, Kitāb al-Ṭahārah, Bāb al-Ḥayḍ, Vol. 1, p. 27

(وَأَمَّا) أَصْحَابُ الْأَعْذَارِ كَالْمُسْتَحَاضَةِ، وَصَاحِبِ الْجُرْحِ السَّائِلِ، وَالْمَبْطُونِ وَمَنْ بِهِ سَلَسُ الْبَوْلِ، وَمَنْ بِهِ رُعَافٌ دَائِمٌ أَوْ رِيحٌ، وَنَحْوُ ذَلِكَ مِمَّنْ لَا يَمْضِي عَلَيْهِ وَقْتُصَلَاةٍ إلَّا، وَيُوجَدُ مَا اُبْتُلِيَ بِهِ مِنْ الْحَدَثِ فِيهِ فَخُرُوجُ النَّجَسِ مِنْ هَؤُلَاءِ لَا يَكُونُ حَدَثًا فِي الْحَالِ مَا دَامَ وَقْتُ الصَّلَاةِ قَائِمًا، حَتَّى أَنَّ الْمُسْتَحَاضَةَ لَوْ تَوَضَّأَتْ فِي أَوَّلِ الْوَقْتِ فَلَهَا أَنْ تُصَلِّيَ مَا شَاءَتْ مِنْ الْفَرَائِضِ، وَالنَّوَافِلِ مَا لَمْ يَخْرُجْ الْوَقْتُ، وَإِنْ دَامَ السَّيَلَانِ، وَهَذَا عِنْدَنَا وَقَالَ الشَّافِعِيُّ إنْ كَانَ الْعُذْرُ مِنْ أَحَدِ السَّبِيلَيْنِ كَالِاسْتِحَاضَةِ، وَسَلَسِ الْبَوْلِ، وَخُرُوجِ الرِّيحِ يَتَوَضَّأُ لِكُلِّ فَرْضٍ، وَيُصَلِّي مَا شَاءَ مِنْ النَّوَافِلِ.

.

Woman Passes Away Leaving Behind Sisters, Nephews and Nieces

jknfatawa1 Inheritance

21st November 2023

 

Question: An elderly woman has passed away. She has no existing parents, no children and no husband.  She also has no existing uncles. She only has 3 full sisters and their children existing. She had 2 brothers who passed away many years before her. Both brothers had children who are still alive; elder brother had 1 son and 1 daughter and brother 2 had 1 daughter only.  Kindly inform us who is Islamically entitled to a share in her estate.

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your case scenario, after clearing all funeral expenses, fulfilling all outstanding debt and one-third of the deceased’s personal will for a specific cause (if she made one that is), based on the description above only her 3 full sisters and her paternal nephew (brother’s son) will inherit and the rest will be deprived.

  1. 3 sisters will inherit 2/3rd from the entire estate as they are amongst the Dhuwil-Furoodh category (those whose shares are stipulated in the Quran and Sunnah).[1]
  2. The paternal nephew will inherit the residue share (1/3rd) due to being the Asabah who inherit all whatever remains after the Dhuwil-Furoodh.[2]

Other family members such as her nieces from both sides will be deprived as they fall under the category of Dhuwil-Arham who don’t inherit anything in the presence of the Dhuwil-Furoodh and Asabah relatives.[3]

 

 

[Allãh Knows Best]

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

[1] Fatawa Hindiyyah, Kitāb al-Faraidh, vol 1, p. 500

الْبَابُ الثَّانِي فِي ذَوِي الْفُرُوضِ

الْخَامِسَةُ – الْأَخَوَاتُ لِأَبٍ وَأُمٍّ لِلْوَاحِدَةِ النِّصْفُ وَلِلثِّنْتَيْنِ فَصَاعِدًا الثُّلُثَانِ، كَذَا فِي خِزَانَةِ الْمُفْتِينَ وَمَعَ الْأَخِ لِأَبٍ وَأُمٍّ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ، وَلَهُنَّ الْبَاقِي مَعَ الْبَنَاتِ أَوَمَعَ بَنَاتِ الِابْنِ، كَذَا فِي الْكَافِي.

[2] Fatawa Hindiyyah, Kitāb al-Faraidh, vol 1, p. 501

الْبَابُ الثَّالِثُ فِي الْعَصَبَاتِ

عَصَبَةٌ بِنَفْسِهِ وَهُوَ كُلُّ ذَكَرٍ لَا يَدْخُلُ فِي نِسْبَتِهِ إلَى الْمَيِّتِ أُنْثَى وَهُمْ أَرْبَعَةُ أَصْنَافٍ: جُزْءُ الْمَيِّتِ وَأَصْلُهُ وَجُزْءُ أَبِيهِ وَجُزْءُ جَدِّهِ، كَذَا فِي التَّبْيِينِ فَأَقْرَبُ الْعَصَبَاتِ الِابْنُ ثُمَّ ابْنُ الِابْنِ وَإِنْ سَفَلَ ثُمَّ الْأَبُ ثُمَّ الْجَدُّ أَبُ الْأَبِ وَإِنْ عَلَا، ثُمَّ الْأَخُ لِأَبٍ وَأُمٍّ، ثُمَّ الْأَخُ لِأَبٍ ثُمَّ ابْنُ الْأَخِ لِأَبٍ وَأُمٍّ، ثُمَّ ابْنُ الْأَخِ لِأَبٍ ….

 

[3] Fatawa Hindiyyah, Kitāb al-Faraidh, vol 1, p. 507

الْبَابُ الْعَاشِرُ فِي ذَوِي الْأَرْحَامِ

وَذَوُو الْأَرْحَامِ كُلُّ قَرِيبٍ لَيْسَ بِذِي سَهْمٍ وَلَا عَصَبَةٍ وَهُمْ كَالْعَصَبَاتِ مَنْ انْفَرَدَ مِنْهُمْ أَخَذَ جَمِيعَ الْمَالِ……. وَصِنْفٌ يَنْتَمِي إلَى أَبَوَيْ الْمَيِّتِ كَبَنَاتِ الْإِخْوَةِ لِأَبٍ وَأُمٍّ أَوْ لِأَبٍ وَأَوْلَادِ الْإِخْوَةِ لِأُمٍّ وَأَوْلَادِ الْأَخَوَاتِ كُلِّهَا،

وَإِنَّمَا يَرِثُ ذَوُو الْأَرْحَامِ إذَا لَمْ يَكُنْ أَحَدٌ مِنْ أَصْحَابِ الْفَرَائِضِ مِمَّنْ يُرَدُّ عَلَيْهِ وَلَمْ يَكُنْ عَصَبَةٌ وَأَجْمَعُوا عَلَى أَنَّ ذَوِي الْأَرْحَامِ لَا يُحْجَبُونَ بِالزَّوْجِ وَالزَّوْجَةِ أَيْ يَرِثُونَ مَعَهُمَا

 

Estate Distribution Between a Wife, 2 Sons and 3 Daughters

jknfatawa1 Inheritance

16th November 2023

 

Question: I need to know who gets what in inheritance from my deceased father. He left behind £150,000 as his estate leaving behind a wife, 2 boys and 3 girls. His eldest son passed away before him years ago who has 3 girls and a wife. In addition to the 3 girls, father has step-daughter from his wife’s previous marriage. 

  1. How much do his existing 2 sons and 3 daughters receive from his estate? 
  2. Would any share be calculated for his deceased son or for his wife and daughters? 
  3. Will his step-daughter’s share be calculated also from the estate?

 

الجواب حامداً و مصلياً

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

Answer

In reference to your case scenario, if after clearing all funeral expenses, fulfilling all outstanding debt and one-third of the deceased’s personal will for a specific cause (if he made one that is) the above stated amount remains as is estate then it will be distributed amongst their legal beneficiaries in the following manner.

  1. The entire estate will be divided into 8 parts between his wife and existing children.
  2. The wife will receive one-eighth as stipulated in the Quran (1 part).[1]
  3. Children: The residue amount after the wife’s share will be divided between his 2 sons and 3 daughters; each son receiving double the share of a daughter.[2]

The previously deceased son will not receive a share from the now late father’s estate and neither his deceased son’s wife and his children. The above 2 sons and 3 daughters have taken all of the share and hence, excluded all other members. Concerning, the stepdaughter from his wife’s previous marriage then as she has no biological connection to the deceased, she will not receive a share.[3]

Table below illustrates the entitlement share of each beneficiary.

Legal beneficiaries Islamic shares Entitlement from 8 parts* Monetary Value
Wife 1/8 1 £18,750
The residue amount of £131,250 will be further distributed between the children in the following manner.
Son 1 Each son receives double the share of a daughter 2 £37,500
Son 2 2 £37,500
Daughter 1 Each daughter receives half of the share of a daughter 1 £18,750
Daughter 2 1 £18,750
Daughter 3 1 £18,750
Total 8 £150,000
*NB: Simply divide the total asset by 8 parts and thereafter multiply by the entitlement share to get the monetary value.

 

 

 [Allãh Knows Best]

 

Written by:  Apa Sumayyah bint Abdul Alim          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

 

[1]

Surah Nisa Aayat 12

وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكۡتُمۡ اِنۡ لَّمۡ يَكُنۡ لَّكُمۡ وَلَدٌ ۚ فَاِنۡ كَانَ لَـكُمۡ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكۡتُمۡ​ مِّنۡۢ بَعۡدِ وَصِيَّةٍ تُوۡصُوۡنَ بِهَاۤ اَوۡ دَ يۡنٍ​

 

Allamah Ibn Abideen, Radul Muhtaar, Kitabul Fara’idh, Vol 6. Pg.769

فَقَالَ (فَيُفْرَضُ لِلزَّوْجَةِ فَصَاعِدًا الثَّمَنُ مَعَ وَلَدٍ أَوْ وَلَدِ ابْنٍ

 

 

[2] Al Quraan, Surah Nisaa, Aayat 10

 يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ

فَإِن كُنَّ نِسَآءًۭ فَوْقَ ٱثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَٰحِدَةًۭ فَلَهَا ٱلنِّصْف

 

[3] Allamah Ibn Abideen, Shaami, Kitaabul Faraaidh vol 6, pg 762

وَيُسْتَحَقُّ الْإِرْثُ) وَلَوْ لِمُصْحَفٍ بِهِ يُفْتَى وَقِيلَ لَا يُورَثُ وَإِنَّمَا هُوَ لِلْقَارِئِ مِنْ وَلَدَيْهِ صَيْرَفِيَّةٌ بِأَحَدِ ثَلَاثَةٍ (بِرَحِمٍ وَنِكَاحٍ) صَحِيحٍ فَلَا تَوَارُثَ بِفَاسِدٍ وَلَا بَاطِلٍ إجْمَاعًا

 

Islamic Ruling on Rhinoplasty

jknfatawa1 Medical

                              4th November 2023

 

السلام عليكم و رحمة الله و بركاته

Question: What is the Islamic ruling on having a nose job (rhinoplasty) if the nose is large in proportion to my face keeping in mind that I have generally been harassed by family members because of my nose.

 

الجواب حامداً و مصلياً

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

Answer

In general, alteration of physical attributes for the sake of beauty is not permissible. This is derived from the ayah:

وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَـَٔامُرَنَّهُمْ فَلَيُبَتِّكُنَّ ءَاذَانَ ٱلْأَنْعَـٰمِ وَلَـَٔامُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ ٱللَّهِ ۚ وَمَن يَتَّخِذِ ٱلشَّيْطَـٰنَ وَلِيًّۭا مِّن دُونِ ٱللَّهِ فَقَدْ خَسِرَ خُسْرَانًۭا مُّبِينًۭا

I will certainly mislead them and delude them with empty hopes. Also, I will order them and they will slit the ears of cattle1 and alter Allah’s creation.” And whoever takes Satan as a guardian instead of Allah has certainly suffered a tremendous loss.[1]

 

Scholars have commented under this verse the prohibition of physically altering any body parts against its purposeful nature.  If one must undergo a certain treatment to treat the deformity, in other words restoring the limb to its natural condition or removing an existing illness then this is permissible due to necessity. This is derived from the following legal principle,

الضَّرُورَاتُ تُبِيحُ الْمَحْظُورَاتِ

Necessity permits prohibitions [2]

This is usually applied in the context of there being an absolute need such that without it, one would experience severe harm.  In the case of what is considered necessity when it comes to altering physical attributes, the jurists have given examples of having extra fingers on the hand, or generally anything outside of what is considered to be ‘normal physical attributes.’  In such a case, so long as there is an overriding belief that, for example, removing that extra finger, will not cause a loss of life, it is permissible for that that extra digit to be removed.[3]

In your case, having a larger nose does not in principle fall under the conditions of necessity. There is an element of anguish that you may experience for having a larger nose, but when that is part of your natural look then reducing its size to make yourself look better does not necessarily fulfil the criteria of necessity. I would recommend referring to counselling which could be a very useful tool to come to terms with what you have. As Muslims, should be grateful with what Allāh Almighty has ordained for us and note that physical appearance is not the criterion to happiness but good character and piety.

لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ

If you are grateful, I will certainly give you more [4]

The Messenger of Allāh said, “Indeed Allāh does not look at your appearances or your wealth but He looks at your hearts and your deeds.” [5]

 

 

[Allāh Knows Best]

 

 

 

Written by:  Maulana Hafiz Mahmud Ali        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam  

JKN Fatawa Department

 

[1] Surah An-Nisa: [4:119]

 

[2] Ibn Nujaim. Al-ashbah wa An-Nadhair, p.73

 

[3] Fatawa Hindiyyah, Kitāb al-Karahiyyah, vol 5, p. 360

إذا أراد الرجل أن يقطع إصبعا زائدة أو شيئا آخر قال نصير رحمه الله تعالى إن كان الغالب على من قطع مثل ذلك الهلاك فإنه لا يفعل وإن كان الغالب هو النجاة فهو في سعة من ذلك رجل أو امرأة قطع الإصبع الزائدة من ولده قال بعضهم لا يضمن ولهما ولاية المعالجة وهو المختار

 

[4] Surah Al-Ibrahim [14:7]

 

[5] Sahih Muslim No: 34

Different Types of Discharge

jknfatawa1 Purity

31st October 2023

السلام عليكم و رحمة الله و بركاته

Question: What type of discharge breaks Wudhu? What if it is not flowing discharge but its ever so slightly wet and the tiniest bit?

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query discharge is categorised into three main types:

  • Manī – The discharge that exits upon sexual climax. This necessitates Ghusl.
  • Madhī – The fluid that exits the body at the time of sexual arousal and sexual foreplay. This necessitates Wudhu only.
  • Wadī – The general fluid that exits the private area after urination.[1]With regards to women, this divides into three subcategories:
  • The moisture that exits from the external vulva (Al Farj al Kharij). This is considered pure and does not break the Wudhu. This moisture is clear or white in colour. It is the sweating of the vagina.
  • The moisture that exits from the inner vulva (Al Farj ad dakhil). If this is also clear/white and exits without ailment, it is considered pure as mentioned by Imam Nawawi.[2]
  • The discharge which exits from beyond the vagina (uterus etc). This is impure and necessitates Wudhu.[3]

 

It should be noted that it is difficult to determine exactly which region the vaginal discharge exited from and due to vaginal discharge often oxidising and changing colour, it is also extremely difficult to differentiate between it being the natural sweat of the vagina and it exiting due to an ailment. Therefore, women should renew their Wudhu upon seeing vaginal discharge and if she deals with chronic vaginal discharge, then she must renew her wudhu at the time of every Fardh Salah.[4]

Regarding your question about flowing discharge, it is not necessary that the discharge be flowing. Any amount of vaginal discharge exiting the passage is enough to necessitate Wudhu.

 

 

[Allāh Knows Best]

 

 

Written by:  Apa Samreena Kashif          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam      

JKN Fatawa Department

 

 

[1] Samarqandi, Tuhfatul Fuqaha, Kitab at-Taharah, Bab al-Hadath, Vol.1, pg.27

ثمَّ الْمَنِيّ هُوَ المَاء الْأَبْيَض الغليظ الَّذِي ينكسر بِهِ الذّكر وتنقطع بِهِ الشَّهْوَة والمذي هُوَ المَاء الْأَبْيَض الرَّقِيق الَّذِي يخرج عِنْد الملاعبة

والودي هُوَ المَاء الْأَبْيَض الَّذِي يخرج بعد الْبَوْل

 

[2] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitab at-Taharah, Bab al-Anjaas, Vol.1, pg. 682

اى: برطوبة الفرج امّا عتده فهى طاهرة كسائر رطوبات البدن
(قوله: برطوبة الفرج) أي: الداخل بدليل قوله : أولج، و امّا رطوبة الفرج الخارج فطاهرة اتفاقا.اه . ح. و في منهاج الإمام النووي: رطوبة الفرج ليست بنجسة في الأصح ، قال ابن حجر في شرحه : و هى ماءٌ أبيض متردد بين المذي والعرق، يخرج من باطن الفرج الذي لا يجب غسله، بخلاف ما يخرج مما يجب غسله فإنه طاهر قطعا، و من وراء باطن الفرج فإنه نجس قطعا ككلّ خارج من الباطن كالماء الخارج مع الولد أو قبيله

[3] Kasani, Badai Sinai, Kitab at-Taharah, Vol.1, pg. 26

وَرُوِيَ عَنْ مُحَمَّدٍ فِي رَجُلٍ أَقْلَفَ خَرَجَ الْبَوْلُ أَوْ الْمَذْيُ مِنْ ذَكَرِهِ، حَتَّى صَارَ فِي قُلْفَتِهِ فَعَلَيْهِ الْوُضُوءُ، وَصَارَ بِمَنْزِلَةِ الْمَرْأَةِ إذَا خَرَجَ الْمَذْي، أَوْ الْبَوْلُ مِنْ فَرْجِهَا، وَلَمْ يَظْهَرْ، وَلَوْ حَشَا الرَّجُلُ إحْلِيلَهُ بِقُطْنَةٍ فَابْتَلَّ الْجَانِبُ الدَّاخِلُ مِنْهَا لَمْ يُنْتَقَضْ وُضُوءُهُ لِعَدَمِ الْخُرُوجِ، وَإِنْ تَعَدَّتْ الْبَلَّةُ إلَى الْجَانِبِ الْخَارِجِ يُنْظَرَ إنْ كَانَتْ الْقُطْنَةُ عَالِيَةً أَوْ مُحَاذِيَةً لِرَأْسِ الْإِحْلِيلِ يُنْتَقَضُ وُضُوءُهُ لِتَحَقُّقِ الْخُرُوجِ

 

[4] Thanwi, Imdadul Fatawa, Hukm Ratoobatil Farj, page 121-130