Lawful & Unlawful

Ruling on Marriage between a Fornicator’s Illegitimate Son and Legitimate Daughter

jknfatawa1 Lawful & Unlawful

14th October 2025

السلام عليكم و رحمة الله و بركاته

Question: If a married man committed zina with another woman and had an illegitimate child from her then is this male child a mahram to his daughter born from wedlock?

الجواب حامداً و مصلياً

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

Answer: In reference to your query, according to the Sharīʿah, lineage (nasab) is established only through a valid nikāh (marriage). A child born through zinā (fornication) has no legitimate lineage and so, he will not be legally attributed to the biological father but to the mother instead.[1] He won’t inherit from his biological father either.[2] Despite this, marriage between this illegitimate child and his daughter born in wedlock is not permitted due to the closeness of the biological relationship and moreover.[3]

The rules of ḥijāb must be maintained despite this and khalwa (seclusion) is not permissible between them. Interaction should follow the general rulings related to non-mahrams.

[Allāh Knows Best]

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Radul Muhtar, Kitāb al-Nikāh, Vol 3, pg, 360

ولدا الزنا لا يلحق بازاني وان أقرّ

 

[2] Fatawa Hindiyyāh, Kitāb al-Nikāh, Vol 3 pg, 352

لا ينسبونه الزنا إلى الزاني، ولا يرث أحدهما من الآخر

 

[3] Raddul Mukhtar, Kitāb al-Nikāh, Vol 3, Pg 29

(وَبِنْتِ أَخِيهِ وَأُخْتِهِ وَبِنْتِهَا) وَلَوْ مِنْ زِنًى (وَعَمَّتِهِ وَخَالَتُهُ) فَهَذِهِ السَّبْعَةُ

فِي كِتَابِ الرَّضَاعِ مِنْ أَنَّ الْبِنْتَ مِنْ الزِّنَى لَا تَحْرُمُ عَلَى عَمِّ الزَّانِي وَخَالِهِ لِأَنَّهُ لَمْ يَثْبُتْ نَسَبُهَا مِنْ الزَّانِي حَتَّى يَظْهَرَ فِيهَا حُكْمُ الرِّقَابَةِ، وَأَمَّا التَّحْرِيمُ عَلَى آبَاءِ الزَّانِي وَأَوْلَادِهِ فَلِاعْتِبَارِ الْجُزْئِيَّةِ وَلَا جُزْئِيَّةَ بَيْنَهَا وَبَيْنَ الْعَمِّ وَالْخَالِ.

 

Raddul Mukhtar, Kitāb al-Nikāh, Vol 3, Pg 31

وَأَمَّا بِنْتُ زَوْجَةِ أَبِيهِ أَوْ ابْنُهُ فَحَلَالٌ (وَ) حَرُمَ (الْكُلُّ) مِمَّا مَرَّ تَحْرِيمُهُ نَسَبًا، وَمُصَاهَرَةً (رَضَاعًا) إلَّا مَا اُسْتُثْنِيَ فِي بَابِهِ. .

وَمُقْتَضَى تَقْيِيدِهِ بِالْفَرْعِ وَالْأَصْلِ أَنَّهُ لَا خِلَافَ فِي عَدَمِ الْحُرْمَةِ عَلَى غَيْرِهِمَا مِنْ الْحَوَاشِي كَالْأَخِ وَالْعَمِّ. وَفِي التَّنْجِيسِ زَنَى بِامْرَأَةٍ فَوَلَدَتْ فَأَرْضَعَتْ بِهَذَا اللَّبَنِ صَبِيَّةً لَا يَجُوزُ لِهَذَا الزَّانِي تَزَوُّجُهَا وَلَا لِأُصُولِهِ وَفُرُوعِهِ، وَالْعَمِّ الزَّانِي التَّزَوُّجُ بِهَا كَمَا لَوْ كَانَتْ وَلَدَتْ لَهُ مِنْ الزِّنَى، وَالْخَالُ مِثْلُهُ؛ لِأَنَّهُ لَمْ يَثْبُتْ نَسَبُهَا مِنْ الزَّانِي، حَتَّى يَظْهَرَ فِيهَا حُكْمُ الْقَرَابَةِ وَالتَّحْرِيمُ عَلَى أَبِي الزَّانِي وَأَوْلَادِهِ وَأَوْلَادِهِمْ لِاعْتِبَارِ الْجُزْئِيَّةِ وَلَا جُزْئِيَّةَ بَيْنَهَا وَبَيْنَ الْعَمِّ، وَإِذَا ثَبَتَ ذَلِكَ فِي الْمُتَوَلِّدَةِ مِنْ الزِّنَى كَذَا فِي الْمُرْضَعَةِ بِلَبَنِ الزِّنَى. اهـ. قُلْت: وَهَذَا مُخَالِفٌ لِمَا مَرَّ مِنْ التَّعْمِيمِ فِي قَوْلِ الشَّارِحِ: وَلَوْ مِنْ زِنًى كَمَا نَبَّهْنَا عَلَيْهِ هُنَاكَ.

 

 

Ruling on Wedding Ring Exchange Tradition

jknfatawa1 Lawful & Unlawful, Marriage

19th August 2025

السلام عليكم و رحمة الله و بركاته

Question: What is the Islamic ruling on the bride and groom exchanging wedding rings on their wedding day. I’ve heard some say it is not permissible due to imitation of non-believers whilst others allow it due to ‘Urf (social custom). Please provide detailed evidence on this.

الجواب حامداً و مصلياً

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

Answer

Concerning your enquiry, the tradition of exchanging wedding rings began in Ancient Egypt to symbolise eternity, was later adopted by the Romans as a legal marriage sign and became part of Christian ceremonies by the 9th century.[1] This custom eventually became a symbolic gesture of marriage.

In principle, gifting a ring to one’s spouse is permissible, as gifting is encouraged in Islam and supported by Hadith. Sayyiduna Anas ibn Malik radhiyallahu anhu relates that the Messenger of Allāh sallallahu alayhi wasallam said, “Give gifts to one another, and you will love each other; hate one another and you will spoil your relations; and marry one another and you will increase in wealth.” It is reported in another narration that the Messenger of Allāh sallallahu alayhi wasallam said, “Gifting removes hatred and envy.” [2]

Furthermore, there is a narration that a man who had no wealth was instructed by the Prophet to offer something as a mahr, even if it be an iron ring.[3] This indicates the permissibility of giving a ring as part of a marriage. Although in that narration it was given as mahr and not as part of a ceremonial exchange or symbol (such as exchanging rings), it nevertheless highlights its neutral status.

A man may wear a silver ring, provided it does not exceed one mithqaal in weight (approximately 4.37 grams). Gold rings are strictly prohibited for men. However, women may wear rings made from gold or silver without restriction. If a ring is exchanged simply as a gift or expression of affection, without the belief without treating it as an integral part of a marriage ceremony or any religious symbolism, it is considered permissible in some interpretations. The practice of dedicating a formal ceremony to exchange rings in the presence of a mixed gathering is highly discouraged and should be avoided due to ostentation and concerns about imitating customs alien to Islam and could be viewed differently depending on the context.[4] Moreover, Muslims should not to attach excessive importance to this practice either, rather treat it as exchange of gifts.

[Allāh Knows Best]

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1]

https://www.worldhistory.org/Wedding_Ring/
https://www.theknot.com/content/history-of-wedding-rings
https://academic.oup.com/jsh/article-abstract/32/2/335/962252
https://oxfordre.com/religion/display/10.1093/acrefore/9780199340378.001.0001/acrefore-9780199340378-e-661

[2] Ṣaḥīḥ Muslim, Kitāb al-Hibāh (The Book of Gifts), Hadith 2588:

عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «تَهَادَوْا تَحَابُّوا، وَتَبَاغَدُوا تَفْسُدُوا، وَتَصَاهَرُوا تَرْزَقُوا

Ṣaḥīḥ al-Bukhārī, Kitāb al-Hibāh, Hadith 6136

عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: «إِنَّ الْمُهَادَةَ تُزِيلُ الْبَغْضَ وَالْحِقْدَ

[3] Ṣaḥīḥ al‑Bukhārī, Book of Nikāḥ, Chapter 51, Hadith no. 5149.

إِنِّي لَفِي الْقَوْمِ عِنْدَ رَسُولِ اللَّهِ ﷺ … فَقَالَ: { اذْهَبْ فَاطْلُبْ وَلَوْ خَاتَمًا مِنْ حَدِيدٍ }. فَذَهَبَ … فَقَالَ: مَا وَجَدْتُ شَيْئًا وَلَا خَاتَمًا مِنْ حَدِيدٍ.”

[4] Fatawa Hindiyyah, Vol 1, pg 276

وأما تقليد الإنسان المسلم واتباعه لعادات غير المسلمين وتقاليدهم**: فإنما يُحرّم إذا كان مخالفًا لأحكام الشرع، أو كانوا مختصّين به لأجل كونهم غير مسلمين وقصد به المسلم تقليدًا لهم من هذا الوجه.

> أما لو رأى في ذلك شيئًا يعجبه من جهة الحضارة أو التتمدّن أو الأخلاق، أو غير ذلك مما لا يَخالف الشريعة، فإنه له أن يفعله ولا حرج عليه في ذلك، وليس ذلك من التشبه المحرّم في شيء.

— من “تقليد المسلمين لعادات غير المسلمين وموقف الشرع من ذلك”

Ruling on Reversible IUD

jknfatawa1 Lawful & Unlawful, Medical, Women

6th August 2025

السلام عليكم و رحمة الله و بركاته

Question: What is the ruling on implanting IUD? Also, would it be permissible to take contraceptive pills that terminate the fertilized egg before implantation?

الجواب حامداً و مصلياً

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

 

Answer

Your query relates to two separate matters and will be addressed independently.

(1) The permissibility of using an IUD (Intrauterine Device)

(2) The permissibility of using contraceptive pills that prevents implantation of a fertilised ovum.

 

  1. Ruling on Using an IUD

The IUD is a small T-shaped device inserted into the uterus to prevent pregnancy. There are two common types:

  • Copper IUD: which releases copper to create an environment that is hostile to sperm and fertilisation.
  • Hormonal IUD: which thickens cervical mucus and may suppress ovulation or prevent implantation.

This method prevents fertilisation or, in some cases, prevent a fertilised egg from implanting in the uterus. From a Sharʿī perspective, the practice of preventing fertilization of the egg falls under the broader category of ʿazl (withdrawal method contraception) which was practiced at the time of the Prophet sallallahu alayhi wasallam.  It is narrated from the companions, “We used to practice ʿazl (contraception) during the time of the Messenger of Allāh while the Qurān was being revealed.”[1]

It is important to note that all forms of irreversible contraceptive method such as sterilisation, are not permissible. This is like castration which the Prophet sallallahu alayhi wasallam forbade his companions from because it is a form of altering the nature of Allāh’s creation.[2] Contrarily, IUD is a reversible method and thus permissible under the following conditions:

  • It is not harmful to the woman’s health.
  • Contraception is used with the consent of both spouses. According to Imām Kasāni rahimahullah, it is considered undesirable to use contraception without the wife’s permission, as having a child is regarded as her right. If contraception is carried out with the wife’s agreement, it is considered permissible.[3]
  • It is not motivated by fear of poverty or rejection of children, which goes against reliance on Allāh for provision.[4]

 

  1. Ruling on Contraceptive Pills that Prevent Implantation

Some contraceptive pills work by suppressing ovulation, but others come into effect after the egg is fertilized and prevent from attaching to the uterine wall. In the case where the fertilized egg is terminated to prevent implantation (istiqrar hamal), the rules of ʿazl will not apply as ʿazl prevents fertilisation.  Due to fertilisation already taking place, this form of pill cannot be considered preventative and therefore not permissible.[5] It is argued that this is equivalent to abortion which is not permissible without a valid sharʿi reason.[6]

Having said that although reversible contraceptive methods are permissible, it is not commendable as Islām places great emphasis on children.[7] The Messenger of Allāh sallallahu alayhi wasallam encouraged marrying a woman that bears also of children itself indicates the reward of having children.[8]

 

[Allāh Knows Best]

 

 

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

 

Attested by: Shaykh Mufti Saiful Islam

       

JKN Fatawa Department

 

 

 

 

 

 

 

 

 

[1] Sahih Al Bukhari, Hadeeth 4911

كُنَّا نَعْزِلُ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ وَالْقُرْآنُ يَنْزِلُ

[2] Sahih Al Bukhari, Hadeeth 5071

عَنِ ابْنِ مَسْعُودٍ رَضِيَ اللَّهُ عَنْهُ، قَالَ: كُنَّا نَغْزُو مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيْسَ لَنَا نِسَاءٌ، فَقُلْنَا: يَا رَسُولَ اللَّهِ، أَلاَ نَسْتَخْصِي؟ «فَنَهَانَا عَنْ ذَلِكَ»

[3] Imam Kasani, Badai As Sanai, Vol.2, page 334

وان كان العزل برضاها لا يكره، لانها رضيت بفوات حقها

[4]Al Quran, 17:31

﴿وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا﴾

 

[5] Shaykh Khalid Saifullah Rahmani, Jaded Fiqhi Masail, vol 1, p289-290 and Kitabul Fatawa vol 6, pp. 226-237

 

[6] Shyakh Rasheed Ahmed Ludhianwi, Ahsanul Fatawa, Vol.8, page 347-353

 

[7] Imam Ghazali, Ihya Ulum al Deen, Vol.2, page 51

والصحيح عندنا أن ذلك مباح وأما الكراهية فإنها تطلق لنهي التحريم ولنهي التنزيه ولترك الفضيلة فهو مكروه بالمعنى الثالث أي فيه ترك فضيلة كما يقال يكره للقاعد في المسجد أن يقعد فارغاً لا يشتغل بذكر أو صلاة ويكره للحاضر في مكة مقيماً بها أن لا يحج كل سنة والمراد بهذه الكراهية ترك الأولى والفضيلة فقط وهذا ثابت لما بيناه من الفضيلة في الولد ولما رُوِيَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إن الرجل ليجامع أهله فيكتب له بجماعه أجر ولد ذكر قاتل في سبيل الله فقتل

 

[8] Sunan Abu Dawood, No: 2050

بَابُ النَّهْيِ عَنْ تَزْوِيجِ مَنْ لَمْ يَلِدْ مِنَ النِّسَاءِ

عَنْ مَعْقِلِ بْنِ يَسَارٍ، قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: إِنِّي أَصَبْتُ امْرَأَةً ذَاتَ حَسَبٍ وَجَمَالٍ، وَإِنَّهَا لَا تَلِدُ، أَفَأَتَزَوَّجُهَا، قَالَ: «لَا» ثُمَّ أَتَاهُ الثَّانِيَةَ فَنَهَاهُ، ثُمَّ أَتَاهُ الثَّالِثَةَ، فَقَالَ: «تَزَوَّجُوا الْوَدُودَ الْوَلُودَ فَإِنِّي مُكَاثِرٌ بِكُمُ الْأُمَمَ»

Can a Small Qurbani Animal Suffice for a Family?

jknfatawa1 Hajj & Umrah, Lawful & Unlawful

                                                                                                                                                            18th June 2025 

السلام عليكم و رحمة الله و بركاته

Question: Can two or more people or family members share in the Qurbani of a small animal? Please answer with evidence.

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query, it’s not permissible for two or more individuals to share in the Qurbani of a small animal such as a goat or sheep. The Qurbani of a small animal is valid on behalf of a single person only.[1] Only large animals such as camels and cow can suffice up to maximum seven people.[2] A famous report from a companion in Sahih Muslim states;

 

“We participated in the sacrifice with the Messenger of Allah (saw) during the year of Hudaiybiyyah with a camel on behalf of seven people and a cow on behalf of seven people”.[3]

 

Those who permit more than one people sharing in a goat or sheep use the following narration. A companion reports, “A man would sacrifice a sheep on of behalf of himself and members of his household during the time of Prophet (saw).”[4]

 

However, this Hadith means that a man would offer a single sheep to fulfil his own obligation, while simultaneously intending to include his household in the reward only. This narration does not imply that a single sheep fulfilled the obligation for multiple individuals. If more than one adult in the household is obligated to offer Qurbani, then each must offer a separate sacrifice, or arrange one to be made on his behalf.[5]

 

In conclusion, the Qurbani of a small animal (e.g., goat or sheep) is valid for one person only, while a large animal (cow or camel) can be shared by up to seven people.

[Allāh Knows Best]

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

Attested by: Shaykh Mufti Saiful Islam

       

JKN Fatawa Department

[1] Ibn ʿĀbidīn, Radd al-Muḥtār ʿala al-Durr al-Mukhtār, Vol. 6, p. 318

ولا يجوز الاشتراك في الشاة

 

 

[2] Al-Fatāwā al-Hindiyya, Vol. 5, p. 296

ولا يجوز الاشتراك في الشاة، وأما في البدنة والبقرة فسبعة، سواء اتفقت نياتهم أو اختلفت، كأن ضحى واحد وأراد الآخر القربة أو الأكل

 

 

[3] Ṣaḥīḥ Muslim, Kitāb al-Ḥajj, Bāb al-Ishtirāk fī al-Hady, Ḥadīth no. 1318

نحرنا مع رسول الله ﷺ عام الحديبية البدنة عن سبعة، والبقرة عن سبعة

 

 

[4] Sunan Ibne Majah, Kitāb al-Hajj, Hadīth no.3147

كَانَ الرَّجُلُ يُضَحِّي بِالشَّاةِ عَنْهُ وَعَنْ أَهْلِ بَيْتِه

 

 

[5] Ilaus Sunan, Kītab al-Hajj, Vol 4, pg213-217

Perfumes Containing Ambergris and Castoreum

jknfatawa1 Lawful & Unlawful

22nd July 2024                                     

السلام عليكم و رحمة الله و بركاته

Question:  My question is regarding the use of animal excretions in perfumes, such as ambergris which comes from whales and castoreum which comes from the beaver. Even if used in small amounts in a perfume blend, is it halal or haram?

 

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

 

Answer:

Thank for your query.  Ambergris, known as Ambar in Arabic is extracted from the stomach of a whale.[1] Ambergris is considered pure, therefore it is permissible to use. Hence any perfumes containing ambergris are halal to use.[2]

Castoreum is extracted from the anal castor sacs of beavers. Both beaver sexes have a pair of castor sacs and a pair of anal glands, located in two cavities under the skin between the pelvis and the base of the tail. Castoreum is the yellowish liquid released from the castor sacs. Previously beavers were killed and their castor glands were removed, dried and crushed. Alcohol was then used to extract the castoreum. Today, most castoreum are harvested by anaesthetising beavers and expressing “milking” the castor sacs.[3] Once extracted it is dried into a solid form which is mainly used in perfumes and is occasionally used as a natural flavouring.[4] As this substance is very rare and expensive to extract, it is not widely used in perfumes, and as an alternative synthetic castoreum is generally used which is considered pure provided that no known impure ingredients are added.

Regarding the permissibility of natural Castoreum there are two key issues to consider; the ruling of the fat or any substance derived from animals whether pure or impure and secondly, if the substance is deemed impure, then does its ruling change when added into cosmetic products in addition to other chemicals.[5]

Regarding the first point the flesh and any other substance of an animal are deemed impure unless it is slaughtered by severing the throat; with or without the recital of Almighty Allāh’s blessed name on it. Cutting the throat causes to drain out all of the blood in the animal which is the main source of the animal’s impurity. Once the blood is drained out, then the flesh and fat (as well as any other susbtance, bones and skin) become pure, though not permissible to eat if it is a non-Halāl animal or a Halāl animal that is slaughtered without Allāh’s name being mentioned on it. Hence, if it is proven that the beaver was slaughtered before harvesting the castoreum then it is deemed pure.[6]

If the animal was not slaughtered but the castoreum is harvested through other means then the castoreum in it’s natural form will be impure and impermissible to use. However after extraction if it is added to other chemicals and  the Fiqhi concept of tabdīl al-māhiyah takes place ,meaning a significant physical change of substance/ properties where the original impure properties no longer exist as the molecular structure of the impure substance is altered entirely then it becomes pure and permissible to use.[7] Having said that, if you are still unsure and doubtful of the matter then best avoiding such perfumes containing animal derived products altogether.

 

[Allāh Knows Best]

 

 

Written by:  Apa Sajeda          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

 

 

[1] Mufti Yusuf Abdur-Razzaaq, . Research regarding ambergris (amber) in light of the Shari’ah, Sanha Pakistan. Available at: https://www.sanha.org.pk/research-regarding-ambergris-amber-in-light-of-the-shariah/.

 

[2] Nasa’ia Shareef,

وعن حممد بن علي قال: »سألت عائشة – رضي االله عنها – أكان رسول الله – صلى الله عليه وسلم – يتطيب؟ قالت: نعم بذكارة الطيب : املسك والعنرب« . )رواه النسائي والبخاري يف تارخيه، نيل األوطار

Raddul Muhtar, Pg 209

اما العنبر فالصحيح انه عين فى البحر بمنزلة القير كلاهما طاهر من اطيب الطيب

[3] Mcfarland, T. (2023) How is Castoreum harvested? are beavers killed for it?, I Am Going Vegan. Available at: https://www.iamgoingvegan.com/how-is-castoreum-harvested/ .

[4] Crezo, A., Goldstein, Z. and Jose, J.N. (2024) Castoreum, Center for Science in the Public Interest. Available at: https://www.cspinet.org/article/castoreum .

 

[5]  https://jknfatawa.co.uk.smeweb-solutions.uk/is-tallow-ingredient-pure/#_ftn6

[6] Kasāni, Badā’i Sanāi, Kitāb al-Tahārah, vol 1 p. 86

[فَصْلٌ بَيَانُ مَا يَقَعُ بِهِ التَّطْهِيرُ]

(وَمِنْهَا) الذَّكَاةُ فِي تَطْهِيرِ الذَّبِيحِ، وَجُمْلَةُ الْكَلَامِ فِيهَا أَنَّ الْحَيَوَانَ إنْ كَانَ مَأْكُولَ اللَّحْمِ فَذُبِحَ طَهُرَ بِجَمِيعِ أَجْزَائِهِ إلَّا الدَّمَ الْمَسْفُوحَ، وَإِنْ لَمْ يَكُنْ مَأْكُولَ اللَّحْمِ فَمَا هُوَ طَاهِرٌ مِنْ الْمَيْتَةِ، مِنْ الْأَجْزَاءِ الَّتِي لَا دَمَ فِيهَا، كَالشَّعْرِ وَأَمْثَالِهِ، يَطْهُرُ مِنْهُ بِالذَّكَاةِ عِنْدَنَا.وَأَمَّا الْأَجْزَاءُ الَّتِي فِيهَا الدَّمُ كَاللَّحْمِ وَالشَّحْمِ وَالْجِلْدِ فَهَلْ تَطْهُرُ بِالذَّكَاةِ، اتَّفَقَ أَصْحَابُنَا عَلَى أَنَّ جِلْدَهُ يَطْهُرُ بِالذَّكَاةِ وَقَالَ الشَّافِعِيُّ: لَا يَطْهُرُ وَجْهُ قَوْلِهِ أَنَّ الذَّكَاةَ لَمْ تُفِدْ حِلًّا فَلَا تُفِيدُ طُهْرًا وَهَذَا؛ لِأَنَّ أَثَرَ الذَّكَاةِ يَظْهَرُ فِيمَا وُضِعَ لَهُ أَصْلًا، – وَهُوَ حِلُّ تَنَاوُلِ اللَّحْمِ – وَفِي غَيْرِهِ تَبَعًا فَإِذَا لَمْ يَظْهَرْ أَثَرُهَا فِي الْأَصْلِ كَيْفَ يَظْهَرُ فِي التَّبَعِ؛ فَصَارَ كَمَا لَوْ ذَبَحَهُ مَجُوسِيٌّ.(وَلَنَا) مَا رُوِيَ عَنْ النَّبِيِّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – أَنَّهُ قَالَ: «دِبَاغُ الْأَدِيمِ ذَكَاتُهُ» أَلْحَقَ الذَّكَاةَ بِالدِّبَاغِ، ثُمَّ الْجِلْدُ يَطْهُرُ بِالدِّبَاغِ كَذَا بِالذَّكَاةِ؛ لِأَنَّ الذَّكَاةَ تُشَارِكُ الدِّبَاغَ فِي إزَالَةِ الدِّمَاءِ السَّائِلَةِ، وَالرُّطُوبَاتِ النَّجِسَةِ، فَتُشَارِكُهُ فِي إفَادَةِ الطَّهَارَةِ، وَمَا ذُكِرَ مِنْ مَعْنَى التَّبَعِيَّةِ فَغَيْرُ سَدِيدٍ؛ لِأَنَّ طَهَارَةَ الْجِلْدِ حُكْمٌ مَقْصُودٌ فِي الْجِلْدِ، كَمَا أَنَّ تَنَاوُلَ اللَّحْمِ حُكْمٌ مَقْصُودٌ فِي اللَّحْمِ، وَفِعْلُ الْمَجُوسِيِّ لَيْسَ بِذَكَاةٍ؛ لِعَدَمِ أَهْلِيَّةِ الذَّكَاةِ، فَلَا يُفِيدُ الطَّهَارَةَ فَتَعَيَّنَ تَطْهِيرُهُ بِالدِّبَاغِ، وَاخْتَلَفُوا فِي طَهَارَةِ اللَّحْمِ وَالشَّحْمِ، ذَكَرَ الْكَرْخِيُّ فَقَالَ: كُلُّ حَيَوَانٍ يَطْهُرُ بِالدِّبَاغِ؛ يَطْهُرُ جِلْدُهُ بِالذَّكَاةِ، فَهَذَا يَدُلُّ عَلَى أَنَّهُ يَطْهُرُ لَحْمُهُ وَشَحْمُهُ وَسَائِرُ أَجْزَائِهِ؛ لِأَنَّ الْحَيَوَانَ اسْمٌ لِجُمْلَةِ الْأَجْزَاءِ.وَقَالَ بَعْضُ مَشَايِخِنَا وَمَشَايِخِ بَلْخٍ: إنَّ كُلَّ حَيَوَانٍ يَطْهُرُ جِلْدُهُ بِالدِّبَاغِ يَطْهُرُ جِلْدُهُ بِالذَّكَاةِ، فَأَمَّا اللَّحْمُ وَالشَّحْمُ وَنَحْوُهُمَا فَلَا يَطْهُرُ، وَالْأَوَّلُ أَقْرَبُ إلَى الصَّوَابِ؛ لِمَا مَرَّ أَنَّ النَّجَاسَةَ لِمَكَانِ الدَّمِ الْمَسْفُوحِ، وَقَدْ زَالَ بِالذَّكَاةِ.

Ibn Nujaym, Bahr Rāiq, Kitāb al-Tahārah, vol 1 p. 189

وَاعْلَمْ أَنَّ مَا طَهُرَ جِلْدُهُ بِالدِّبَاغِ طَهُرَ بِالذَّكَاةِ لَحْمُهُ وَجِلْدُهُ سَوَاءٌ كَانَ مَأْكُولًا أَوْ لَا أَمَّا طَهَارَةُ جِلْدِهِ، فَهُوَ ظَاهِرُ الْمَذْهَبِ كَمَا فِي الْبَدَائِعِ وَفِي النِّهَايَةِ أَنَّهُ اخْتِيَارُ بَعْضِ الْمَشَايِخِ وَعِنْدَ بَعْضِهِمْ إنَّمَا يَطْهُرُ جِلْدُهُ بِالذَّكَاةِ إذَا لَمْ يَكُنْ سُؤْرُهُ نَجِسًا اهـ. وَأَمَّا طَهَارَةُ لَحْمِهِ إذَا كَانَ غَيْرَ مَأْكُولٍ فَقَدْ اُخْتُلِفَ فِيهِ فَصَحَّحَ فِي الْبَدَائِعِ وَالْهِدَايَةِ وَالتَّجْنِيسِ طَهَارَتَهُ وَصَحَّحَ فِي الْأَسْرَارِ وَالْكِفَايَةِ وَالتَّبْيِينِ نَجَاسَتَهُ وَفِي الْمِعْرَاجِ أَنَّهُ قَوْلُ الْمُحَقِّقِينَ مِنْ أَصْحَابِنَا وَفِي الْخُلَاصَةِ هُوَ الْمُخْتَارُ وَاخْتَارَهُ قَاضِي خان، وَفِي التَّبْيِينِ أَنَّهُ قَوْلُ أَكْثَرِ الْمَشَايِخِ، وَأَمَّا الْمُصَنِّفُ فَقَدْ اخْتَلَفَ كَلَامُهُ فَصَحَّحَ فِي الْكَافِي نَجَاسَتَهُ وَاخْتَارَ فِي الْكَنْزِ فِي الذَّبَائِحِ طَهَارَتَهُ وَسَنَتَكَلَّمُ عَلَيْهَا بِدَلَائِلِهَا وَبَيَانِ مَا هُوَ الْحَقُّ ثَمَّةَ إنْ شَاءَ اللَّهُ تَعَالَى لَكِنْ فِي كَثِيرٍ مِنْ الْكُتُبِ أَنَّ الذَّكَاةَ إنَّمَا تُوجِبُ الطَّهَارَةَ فِي الْجِلْدِ وَاللَّحْمِ إذَا كَانَتْ مِنْ الْأَهْلِ فِي الْمَحَلِّ، وَهُوَ مَا بَيْنَ اللَّبَّةِ وَاللَّحْيَيْنِ، وَقَدْ سَمَّى بِحَيْثُ لَوْ كَانَ مَأْكُولًا يَحِلُّ أَكْلُهُ بِتِلْكَ الذَّكَاةِ فَذَبِيحَةُ الْمَجُوسِيِّ لَا تُوجِبُ الطَّهَارَةَ؛ لِأَنَّهَا إمَاتَةٌ وَقَدْ قَدَّمْنَا عَنْ مِعْرَاجِ الدِّرَايَةِ مَعْزِيًّا إلَى الْمُجْتَبَى أَنَّ ذَبِيحَةَ الْمَجُوسِيِّ وَتَارِكِ التَّسْمِيَةِ عَمْدًا تُوجِبُ الطَّهَارَةَ عَلَى الْأَصَحِّ، وَإِنْ لَمْ يَكُنْ مَأْكُولًا، وَكَذَا نَقَلَ صَاحِبُ الْمِعْرَاجِ فِي هَذِهِ الْمَسْأَلَةِ الطَّهَارَةَ عَنْ الْقُنْيَةِ أَيْضًا هُنَا وَصَاحِبُ الْقُنْيَةِ هُوَ صَاحِبُ الْمُجْتَبَى، وَهُوَ الْإِمَامُ الزَّاهِدِيُّ الْمَشْهُورُ عِلْمُهُ وَفِقْهُهُ

 

[7] Ibn Nujaym, Bahr Rāiq, Kitāb al-Tahārah, vol 1 p. 394

وَفِي الْخُلَاصَةِ وَعَلَيْهِ الْفَتْوَى وَفِي فَتْحِ الْقَدِيرِ أَنَّهُ الْمُخْتَارُ؛ لِأَنَّ الشَّرْعَ رَتَّبَ وَصْفَ النَّجَاسَةِ عَلَى تِلْكَ الْحَقِيقَةِ وَتَنْتَفِي الْحَقِيقَةُ بِانْتِفَاءِ بَعْضِ أَجْزَاءِ مَفْهُومِهَا فَكَيْفَ بِالْكُلِّ فَإِنَّ الْمِلْحَ غَيْرُ الْعَظْمِ وَاللَّحْمِ فَإِذَا صَارَ مِلْحًا تَرَتَّبَ حُكْمُ الْمِلْحِ وَنَظِيرُهُ فِي الشَّرْعِ النُّطْفَةُ نَجِسَةٌ وَتَصِيرُ عَلَقَةً وَهِيَ نَجِسَةٌ وَتَصِيرُ مُضْغَةً فَتَطْهُرُ وَالْعَصِيرُ طَاهِرٌ فَيَصِيرُ خَمْرًا فَيُنَجَّسُ وَيَصِيرُ خَلًّا فَيَطْهُرُ فَعَرَفْنَا أَنَّ اسْتِحَالَةَ الْعَيْنِ تَسْتَتْبِعُ زَوَالَ الْوَصْفِ الْمُرَتَّبِ عَلَيْهَا وَعَلَى قَوْلِ مُحَمَّدٍ فَرَّعُوا الْحُكْمَ بِطَهَارَةِ صَابُونٍ صُنِعَ مِنْ زَيْتٍ نَجَسٍ اهـ. وَفِي الْمُجْتَبَى جَعْلُ الدُّهْنِ النَّجَسُ فِي صَابُونٍ يُفْتَى بِطَهَارَتِهِ؛ لِأَنَّهُ تَغَيَّرَ وَالتَّغْيِيرُ يُطَهِّرُ عِنْدَ مُحَمَّدٍ وَيُفْتَى بِهِ لِلْبَلْوَى

 

 

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/

 

Skincare Products Containing Collagen

jknfatawa1 Lawful & Unlawful

27th October 2023

 

السلام عليكم و رحمة الله و بركاته

Question:  Is it permissible to use skincare with collagen when the source of collagen is unknown?

الجواب حامداً و مصلياً

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

 

Answer

In reference to the above question collagen is a structural protein commonly found in animal skin, bones, cartilage and tendons. It is used in many products from cosmetics to packaging. To extract the maximum amount of collagen from animals, pre-treatment is required. These consist of either acid, alkaline or skin-specific treatment.[1] Collagen is commonly used in skincare products due to providing structure, strength and support to areas such as hair, bones and skin. It maintains the skin’s elasticity to keep it plump and firm.

There are a number of factors to be considered when using products derived from animal skins and bones etc. One is that the animal must be halal animal slaughtered according to the Islamic principles e.g. cow, sheep etc. If it is obtained from fish then it is also pure and permissible. If the slaughtered animal was unlawful then the body parts that don’t contain life such as hair, hooves, nails, skin and bones etc become pure and lawful to use externally and not its flesh or fat.[2] If the collagen was sourced from pig, then it would remain impure and unlawful to utilise any of its body parts.[3]

The above applies only when the source does not undergo any physical change and remains in its original state. If the impure animal source undergoes substantial physical change whereby the molecular structure of the impure substance is altered entirely then it now becomes pure and permissible to use.[4] In this case, for the skincare products to be deemed permissible for use, it is required that a substantial chemical change occurs to the molecular property of the impurity (i.e. collagen). This is achieved by the extraction methods used as range of ingredients are added. One type of extraction process is acid hydrolysis, within this extraction the electrostatic repulsive force used aids in molecular separation. A second method is Ultra-sound assisted extraction, during alkali treatment ultrasound assistant is used to impair hydrogen and covalent bonds between the collagen.[5]

Changes can often lead to a significant physical change of substances, although it is required that they are referred to by a different name other than what it was previously known. It is due to the above reasons that these substances are no longer deemed impure as the original impure properties no longer exist.

To summarise, if it is sourced from pure substance then permissible to use and if derived from impure substance and undergoes physical change during the process then permissible to use. This answer is to clarify the general Islamic ruling but we recommend contacting the seller or company to enquire more details about the collagen extract and process for more clarity on the issue.

 

[Allāh Knows Best]

 

 

Written by:  Apa Gul-e-Maryam         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

[1] Matinong, A.M. et al (2022), Collagen Extraction from Animal Skin, Available at:   https://www.ncbi.nlm.nih.gov/pmc/articles/PMC9219788/  [Accessed October 2023]

 

[2] Badai Sanai, Vol 1, Pg 86

وَمِنْهَا) الذَّكَاةُ فِي تَطْهِيرِ الذَّبِيحِ، وَجُمْلَةُ الْكَلَامِ فِيهَا أَنَّ الْحَيَوَانَ إنْ كَانَ مَأْكُولَ اللَّحْمِ فَذُبِحَ طَهُرَ بِجَمِيعِ أَجْزَائِهِ إلَّا الدَّمَ الْمَسْفُوحَ، وَإِنْ لَمْ يَكُنْ مَأْكُولَ اللَّحْمِ فَمَا هُوَ طَاهِرٌ مِنْ الْمَيْتَةِ، مِنْ الْأَجْزَاءِ الَّتِي لَا دَمَ فِيهَا، كَالشَّعْرِ وَأَمْثَالِهِ، يَطْهُرُ مِنْهُ بِالذَّكَاةِ عِنْدَنَا. وَأَمَّا الْأَجْزَاءُ الَّتِي فِيهَا الدَّمُ كَاللَّحْمِ وَالشَّحْمِ وَالْجِلْدِ فَهَلْ تَطْهُرُ بِالذَّكَاةِ، اتَّفَقَ أَصْحَابُنَا عَلَى أَنَّ جِلْدَهُ يَطْهُرُ بِالذَّكَاةِ وَقَالَ الشَّافِعِيُّ: لَا يَطْهُرُ وَجْهُ قَوْلِهِ أَنَّ الذَّكَاةَ لَمْ تُفِدْ حِلًّا فَلَا تُفِيدُ طُهْرًا وَهَذَا؛ لِأَنَّ أَثَرَ الذَّكَاةِ يَظْهَرُ فِيمَا وُضِعَ لَهُ أَصْلًا، – وَهُوَ حِلُّ تَنَاوُلِ اللَّحْمِ – وَفِي غَيْرِهِ تَبَعًا فَإِذَا لَمْ يَظْهَرْ أَثَرُهَا فِي الْأَصْلِ كَيْفَ يَظْهَرُ فِي التَّبَعِ؛ فَصَارَ كَمَا لَوْ ذَبَحَهُ مَجُوسِيٌّ.

(وَلَنَا) مَا رُوِيَ عَنْ النَّبِيِّ ﷺ أَنَّهُ قَالَ: «دِبَاغُ الْأَدِيمِ ذَكَاتُهُ» أَلْحَقَ الذَّكَاةَ بِالدِّبَاغِ، ثُمَّ الْجِلْدُ يَطْهُرُ بِالدِّبَاغِ كَذَا بِالذَّكَاةِ؛ لِأَنَّ الذَّكَاةَ تُشَارِكُ الدِّبَاغَ فِي إزَالَةِ الدِّمَاءِ السَّائِلَةِ، وَالرُّطُوبَاتِ النَّجِسَةِ، فَتُشَارِكُهُ فِي إفَادَةِ الطَّهَارَةِ، وَمَا ذُكِرَ مِنْ مَعْنَى التَّبَعِيَّةِ فَغَيْرُ سَدِيدٍ؛ لِأَنَّ طَهَارَةَ الْجِلْدِ حُكْمٌ مَقْصُودٌ فِي الْجِلْدِ، كَمَا أَنَّ تَنَاوُلَ اللَّحْمِ حُكْمٌ مَقْصُودٌ فِي اللَّحْمِ، وَفِعْلُ الْمَجُوسِيِّ لَيْسَ بِذَكَاةٍ؛ لِعَدَمِ أَهْلِيَّةِ الذَّكَاةِ، فَلَا يُفِيدُ الطَّهَارَةَ فَتَعَيَّنَ تَطْهِيرُهُ بِالدِّبَاغِ، وَاخْتَلَفُوا فِي طَهَارَةِ اللَّحْمِ وَالشَّحْمِ، ذَكَرَ الْكَرْخِيُّ فَقَالَ: كُلُّ حَيَوَانٍ يَطْهُرُ بِالدِّبَاغِ؛ يَطْهُرُ جِلْدُهُ بِالذَّكَاةِ، فَهَذَا يَدُلُّ عَلَى أَنَّهُ يَطْهُرُ لَحْمُهُ وَشَحْمُهُ وَسَائِرُ أَجْزَائِهِ؛ لِأَنَّ الْحَيَوَانَ اسْمٌ لِجُمْلَةِ الْأَجْزَاءِ.

وَقَالَ بَعْضُ مَشَايِخِنَا وَمَشَايِخِ بَلْخٍ: إنَّ كُلَّ حَيَوَانٍ يَطْهُرُ جِلْدُهُ بِالدِّبَاغِ يَطْهُرُ جِلْدُهُ بِالذَّكَاةِ، فَأَمَّا اللَّحْمُ وَالشَّحْمُ وَنَحْوُهُمَا فَلَا يَطْهُرُ، وَالْأَوَّلُ أَقْرَبُ إلَى الصَّوَابِ؛ لِمَا مَرَّ أَنَّ النَّجَاسَةَ لِمَكَانِ الدَّمِ الْمَسْفُوحِ، وَقَدْ زَالَ بِالذَّكَاةِ.

 

[3] Tuhfatul Fuqaha, Vol 1, Pg 52-53

وَأما الْخِنْزِير فيروى عَن أبي حنيفَة رَضِي الله عَنهُ أَنه نجس الْعين

فَيحرم اسْتِعْمَال شعره وَسَائِر أَجْزَائِهِ إِلَّا أَنه رخص فِي شعره للخرازين لأجل الْحَاجة

 

[4] Ibn Nujaym, Bahr Rāiq, Kitāb al-Tahārah, vol 1 p. 394

وَفِي الْخُلَاصَةِ وَعَلَيْهِ الْفَتْوَى وَفِي فَتْحِ الْقَدِيرِ أَنَّهُ الْمُخْتَارُ؛ لِأَنَّ الشَّرْعَ رَتَّبَ وَصْفَ النَّجَاسَةِ عَلَى تِلْكَ الْحَقِيقَةِ وَتَنْتَفِي الْحَقِيقَةُ بِانْتِفَاءِ بَعْضِ أَجْزَاءِ مَفْهُومِهَا فَكَيْفَ بِالْكُلِّ فَإِنَّ الْمِلْحَ غَيْرُ الْعَظْمِ وَاللَّحْمِ فَإِذَا صَارَ مِلْحًا تَرَتَّبَ حُكْمُ الْمِلْحِ وَنَظِيرُهُ فِي الشَّرْعِ النُّطْفَةُ نَجِسَةٌ وَتَصِيرُ عَلَقَةً وَهِيَ نَجِسَةٌ وَتَصِيرُ مُضْغَةً فَتَطْهُرُ وَالْعَصِيرُ طَاهِرٌ فَيَصِيرُ خَمْرًا فَيُنَجَّسُ وَيَصِيرُ خَلًّا فَيَطْهُرُ فَعَرَفْنَا أَنَّ اسْتِحَالَةَ الْعَيْنِ تَسْتَتْبِعُ زَوَالَ الْوَصْفِ الْمُرَتَّبِ عَلَيْهَا وَعَلَى قَوْلِ مُحَمَّدٍ فَرَّعُوا الْحُكْمَ بِطَهَارَةِ صَابُونٍ صُنِعَ مِنْ زَيْتٍ نَجَسٍ اهـ. وَفِي الْمُجْتَبَى جَعْلُ الدُّهْنِ النَّجَسُ فِي صَابُونٍ يُفْتَى بِطَهَارَتِهِ؛ لِأَنَّهُ تَغَيَّرَ وَالتَّغْيِيرُ يُطَهِّرُ عِنْدَ مُحَمَّدٍ وَيُفْتَى بِهِ لِلْبَلْوَى

 

Fatawa Hindiyyah, Kitāb al-Tahārah, vol 1, p. 50

[الْبَابُ السَّابِعُ فِي النَّجَاسَةِ وَأَحْكَامِهَا وَفِيهِ ثَلَاثَةُ فُصُولٍ]

[الْفَصْلُ الْأَوَّلُ فِي تَطْهِيرِ الْأَنْجَاسِ]

الْحِمَارُ أَوْ الْخِنْزِيرُ إذَا وَقَعَ فِي الْمَمْلَحَةِ فَصَارَ مِلْحًا أَوْ بِئْرِ الْبَالُوعَةِ إذَا صَارَ طِينًا يَطْهُرُ عِنْدَهُمَا خِلَافًا لِأَبِي يُوسُفَ – رَحِمَهُ اللَّهُ -. كَذَا فِي مُحِيطِ السَّرَخْسِيِّ……….جُعِلَ الدُّهْنُ النَّجِسُ فِي الصَّابُونِ يُفْتَى بِطَهَارَتِهِ؛ لِأَنَّهُ تَغَيَّرَ. كَذَا فِي الزَّاهِدِيِّ

 

[5] Matinong, A.M. et al (2022),  Collagen Extraction from Animal Skin, Available at:   https://www.ncbi.nlm.nih.gov/pmc/articles/PMC9219788/  [Accessed October 2023]

 

Snail Secretion Filtrate; Pure or Impure?

jknfatawa1 Lawful & Unlawful

                10th August 2021

 

السلام عليكم و رحمة الله و بركاته

Question: Are skincare products with snail secretion filtrate allowed to be used on skin?

 

الجواب حامداً و مصلياً

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

 

Answer: In reference to the above question, snail secretion filtrate is the external secretion of snails (snail mucin). It contains beneficial ingredients such as hyaluronic acid, antimicrobial and copper peptides which are vital for rejuvenating the skin and giving it a plumper and fresher look. Snail secretion further aids in reducing the appearance of wrinkles and combats anti-ageing.

Using skincare products containing snail secretion filtrate is permissible due to it being applied externally on to the skin, despite being derived from insects. This is because, insects that don’t have flowing blood like other animals, although consuming them is unlawful, they do not contaminate – make anything impure nor do their residue body parts or secretions if they fall into anything.[1]  So in our understanding, snail secretion filtrate is not impure. If it was deemed impure for argument’s sake then it would still be permissible because cosmetic products that contain impure ingredients are permissible to use due to the physical changes that occurs within the ingredient when synthetically derived materials are added. [2]  However, using any products externally that contain carmine is impermissible as it is a natural colourant derived from the cochineal insect itself.[3]

 

[Allāh Knows Best]

  

Written by:  Apa Gul-e-Maryam         Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam  

JKN Fatawa Department

 

 

[1] Ibn Nujaym, Bahr Rāiq, Kitab Taharat vol 1 p. 95

وَاعْلَمْ أَنَّ كُلَّ مَا لَا يُفْسِدُ الْمَاءَ لَا يُفْسِدُ غَيْرَ الْمَاءِ، وَهُوَ الْأَصَحُّ كَذَا فِي الْمُحِيطِ وَالتُّحْفَةِ وَالْأَشْبَهُ بِالْفِقْهِ كَذَا فِي الْبَدَائِعِ لَكِنْ يَحْرُمُ أَكْلُ هَذِهِ الْحَيَوَانَاتِ الْمَذْكُورَةِ مَا عَدَا السَّمَكِ الْغَيْرِ الطَّافِي لِفَسَادِ الْغِذَاءِ وَخُبْثِهِ مُتَفَسِّخًا أَوْ غَيْرَهُ وَقَدْ قَدَّمْنَاهُ عَنْ التَّجْنِيسِ

 

[2] Durrul Mukhtār wa Hāshiyah Ibn Abideen, Vol 1, p. 519

 

هَذِهِ الْمَسْأَلَةُ قَدْ فَرَّعُوهَا عَلَى قَوْلِ مُحَمَّدٍ بِالطَّهَارَةِ بِانْقِلَابِ الْعَيْنِ الَّذِي عَلَيْهِ الْفَتْوَى وَاخْتَارَهُ أَكْثَرُ الْمَشَايِخِ خِلَافًا لِأَبِي يُوسُفَ كَمَا فِي شَرْحِ الْمُنْيَةِ وَالْفَتْحِ وَغَيْرِهِمَا. وَعِبَارَةُ الْمُجْتَبَى: جَعْلُ الدُّهْنِ النَّجِسِ فِي صَابُونٍ يُفْتَى بِطَهَارَتِهِ؛ لِأَنَّهُ تَغَيَّرَ وَالتَّغَيُّرُ يُطَهِّرُ عِنْدَ مُحَمَّدٍ وَيُفْتَى بِهِ لِلْبَلْوَى. اهـ. وَظَاهِرُهُ أَنَّ دُهْنَ الْمَيْتَةِ كَذَلِكَ لِتَعْبِيرِهِ بِالنَّجِسِ دُونَ الْمُتَنَجِّسِ إلَّا أَنْ يُقَالَ هُوَ خَاصٌّ بِالنَّجِسِ؛ لِأَنَّ الْعَادَةَ فِي الصَّابُونِ وَضْعُ الزَّيْتِ دُونَ بَقِيَّةِ الْأَدْهَانِ تَأَمَّلْ، ثُمَّ رَأَيْت فِي شَرْحِ الْمُنْيَةِ مَا يُؤَيِّدُ الْأَوَّلَ حَيْثُ قَالَ: وَعَلَيْهِ يَتَفَرَّعُ مَا لَوْ وَقَعَ إنْسَانٌ أَوْ كَلْبٌ فِي قِدْرِ الصَّابُونِ فَصَارَ صَابُونًا يَكُونُ طَاهِرًا لِتَبَدُّلِ الْحَقِيقَةِ. اهـ. ثُمَّ اعْلَمْ أَنَّ الْعِلَّةَ عِنْدَ مُحَمَّدٍ هِيَ التَّغَيُّرُ وَانْقِلَابُ الْحَقِيقَةِ وَأَنَّهُ يُفْتَى بِهِ لِلْبَلْوَى كَمَا عُلِمَ مِمَّا مَرَّ، وَمُقْتَضَاهُ عَدَمُ اخْتِصَاصِ ذَلِكَ الْحُكْمِ بِالصَّابُونِ، فَيَدْخُلُ فِيهِ كُلُّ مَا كَانَ فِيهِ تَغَيُّرٌ وَانْقِلَابُ حَقِيقَةٍ وَكَانَ فِيهِ بَلْوَى عَامَّةٌ،

 

 

[3] See the fatwa on Carmine by clicking onto the below link.

Cochineal Extracts – JKN Fatawa

 

Is Keeping a Dog Allowed in Islām?

jknfatawa1 Lawful & Unlawful

19th May 2021

 

Question: I am aware we can keep dogs only as guard dogs only, but can you explain for me as to why we (as Muslims) cannot keep them as pets inside the house, and if it’s haram? If you can provide me with an informative explanation which contains authentic evidence from Quran and/or Hadith on the permissibility of keeping dogs as pets inside the home?

 

الجواب حامداً و مصلياً

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

 

Answer

In reference to your query, there are numerous Ahādeeth forbidding a Muslim from keeping dog without an excuse. Keeping a dog results in a person being removed from Allāh’s mercy, the angels of mercy not entering such houses with a dog and deduction in one’s good deeds. Valid excuses that permit a Muslim keeping a dog as you have indicated include a dog to protect one’s house (only if there is a likelihood chance of robbery through past experience), guarding cattle or farm, shepherd dog (for a shepherd that is) or hunting. In this day and age, a guide dog for a blind person would also fall under this exemption.

The Ahadeeth are as follows;

  1. Sayyidunā Abu Hurairah radhiyallahu anhu relates that the Messenger of Allāh sallallahu alayhi wasallam said, “Whoever keeps a dog then one qirat of the reward of his good deeds is deducted daily, unless the dog is used for guarding farm or cattle.” Abu Huraira (in another narration) said: the Messenger of Allāh sallallahu alayhi wasallam said, “….unless it is used for guarding sheep or farms, or for hunting.” Abu Huraira also added: The Messenger of Allāh sallallahu alayhi wasallam said, “A dog for guarding cattle or for hunting.”[1]
  2. Sayyidunā Abu Hurairah radhiyallahu anhu relates that the Messenger of Allāh sallallahu alayhi wasallam said: “Whoever keeps a dog that is not a dog for hunting, herding livestock or farming, two qirats will be deducted from his reward each day.”[2]
  3. Sayyidunā ‘Ali ibn Abi Talib radhiyallahu anhu relates that the Messenger of Allāh sallallahu alayhi wasallam said: “The angels do not enter a house in which there is a dog or an (animated) image.”[3]

The exact quantity of qirat rests with Almighty Allāh although some scholars have attempted in quantifying it.[4] What is concerning here that keeping a dog without any of the aforementioned valid excuses reduces one’s good deeds every day despite all of their hard efforts exerted in performing them. One notices the variant versions in the amount of deduction; one says one qirat and other says two qirat. Hadeeth commentators such is Imām Nawwawi rahimahullah explained a number of possible reasons for this;

  1. Its severity is perhaps relative to the location itself e.g. a dog owner residing in Madinah cause two qirats worth of deeds being deducted compared to other locations or, one living in the inner city then his deeds are deducted more compared to a villager.
  2. It could relate to time itself, which means that initially it was one qirat and then its severity increased later on (hence nothing to do with location).
  3. It is possible that this refers to one qirat deducting during the day and one during the night or one qirat of fardh deeds and one qirat of optional deeds.[5]

Imām Nawwawi rahimahullah further on explains the possible reasons why a believer’s deeds are deducted for instance, due to preventing angles from entering the house, the dog causing harm to a passer-by by frightening them or even chasing them, taking that which Allāh Almighty has forbidden him to do or could be the owner being negligent of not washing its saliva.[6]

The prohibition lies in keeping a dog without a valid reason otherwise a Muslim keeping a dog due to any of the above reasons does not fall under this prohibition and neither would his deeds be deducted hopefully. The Hadeeth however does not specify keeping a dog to protect one’s home (from thief for instance) which begs the question whether or not this also fall under such exemption? Imām Nawwawi rahimahullah states that there are two opinion; one is that it is prohibited and the second opinion which is the soundest opinion that it is permissible due to necessity by applying the similar underlying reason of the other exemptions.[7] Ibn Abideen Shāmi rahimahullah, a Hanafi jurist also maintains the permissibility of keeping a dog to guards one’s home from a thief similar to guarding one’s cattle, land, farm etc. He however adds that the dog should not be kept inside the house unless it is necessary (and the only last option).[8]

 

 

[Allãh Knows Best]

 

 

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

 

 

[1] Bukhari, No. 2322

بَابُ اقْتِنَاءِ الكَلْبِ لِلْحَرْثِ

حَدَّثَنَا مُعَاذُ بْنُ فَضَالَةَ، حَدَّثَنَا هِشَامٌ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنْ أَمْسَكَ كَلْبًا، فَإِنَّهُ يَنْقُصُ كُلَّ يَوْمٍ مِنْ عَمَلِهِ قِيرَاطٌ، إِلَّا كَلْبَ حَرْثٍ أَوْ مَاشِيَةٍ»، قَالَ ابْنُ سِيرِينَ، وَأَبُو صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِلَّا كَلْبَ غَنَمٍ أَوْ حَرْثٍ أَوْ صَيْدٍ»، وَقَالَ أَبُو حَازِمٍ: عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «كَلْبَ صَيْدٍ أَوْ مَاشِيَةٍ»

 

[2] Muslim, No. 1575

بَابُ الْأَمْرِ بِقَتْلِ الْكِلَابِ، وَبَيَانِ نَسْخِهِ، وَبَيَانِ تَحْرِيمِ اقْتِنَائِهَا إِلَّا لِصَيْدٍ، أَوْ زَرْعٍ، أَوْ مَاشِيَةٍ وَنَحْوِ ذَلِكَ

وحَدَّثَنِي أَبُو الطَّاهِرِ، وَحَرْمَلَةُ، قَالَا: أَخْبَرَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنِ اقْتَنَى كَلْبًا، لَيْسَ بِكَلْبِ صَيْدٍ، وَلَا مَاشِيَةٍ، وَلَا أَرْضٍ، فَإِنَّهُ يَنْقُصُ مِنْ أَجْرِهِ قِيرَاطَانِ كُلَّ يَوْمٍ»، وَلَيْسَ فِي حَدِيثِ أَبِي الطَّاهِرِ: وَلَا أَرْضٍ

 

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا عَبْدُ الْوَاحِدِ يَعْنِي ابْنَ زِيَادٍ، عَنْ إِسْمَاعِيلَ بْنِ سُمَيْعٍ، حَدَّثَنَا أَبُو رَزِينٍ، قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ، يَقُولُ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَنِ اتَّخَذَ كَلْبًا، لَيْسَ بِكَلْبِ صَيْدٍ، وَلَا غَنَمٍ، نَقَصَ مِنْ عَمَلِهِ كُلَّ يَوْمٍ قِيرَاطٌ»

 

Abu Dawood, No. 2844

بَابٌ فِي اتِّخَاذِ الْكَلْبِ لِلصَّيْدِ وَغَيْرِهِ

حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنِ اتَّخَذَ كَلْبًا إِلَّا كَلْبَ مَاشِيَةٍ أَوْ صَيْدٍ أَوْ زَرْعٍ انْتَقَصَ مِنْ أَجْرِهِ كُلَّ يَوْمٍ قِيرَاطٌ»

 

 

[3] Ibn Majah, No. 3649

بَابُ الصُّوَرِ فِي الْبَيْتِ

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ قَالَ: حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ، عَنِ ابْنِ عَبَّاسٍ، عَنْ أَبِي طَلْحَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا تَدْخُلُ الْمَلَائِكَةُ بَيْتًا فِيهِ كَلْبٌ، وَلَا صُورَةٌ»

 

[4] Mirqat mafateeh, Sharh Mishkat vol 7, p. 2660

بَابُ اقْتِنَاءِ الْكَلْبِ لِلْحَرْثِ

فَذَكَرَ الْقِيرَاطَ أَوَّلًا ثُمَّ زَادَ لِلتَّغْلِيظِ، فَذِكْرُ الْقِيرَاطَيْنِ وَالْقِيرَاطِ هُنَا مِقْدَارٌ مَعْلُومٌ عِنْدَ اللَّهِ تَعَالَى، وَالْمُرَادُ نَقْصُ جُزْءٍ مِنْ أَجْزَاءِ عَمَلِهِ اهـ. وَهُوَ فِي الْأَصْلِ نِصْفُ دَانِقٍ وَهُوَ سُدُسُ الدِّرْهَمِ، وَاللَّهُ أَعْلَمُ.

 

[5] Sharhu Nawawwi vol 10, pp. 239

وَأَمَّا اخْتِلَافُ الرِّوَايَةِ فِي قِيرَاطٍ وَقِيرَاطَيْنِ فَقِيلَ يُحْتَمَلُ أَنَّهُ فِي نَوْعَيْنِ مِنَ الْكِلَابِ أَحَدُهُمَا أَشَدُّ أَذًى مِنَ الْآخَرِ وَلِمَعْنًى فِيهِمَا أَوْ يَكُونُ ذَلِكَ مُخْتَلِفًا بِاخْتِلَافِ الْمَوَاضِعِ فَيَكُونُ الْقِيرَاطَانِ فِي الْمَدِينَةِ خَاصَّةً لِزِيَادَةِ فَضْلِهَا وَالْقِيرَاطُ فِي غَيْرِهَا أَوِ الْقِيرَاطَانِ فِي الْمَدَائِنِ وَنَحْوِهَا مِنَ الْقُرَى وَالْقِيرَاطُ فِي الْبَوَادِي أَوْ يَكُونُ ذَلِكَ فِي زَمَنَيْنِ فَذَكَرَ الْقِيرَاطَ أَوَّلًا ثُمَّ زَادَ التَّغْلِيظَ فَذَكَرَ الْقِيرَاطَيْنِ قَالَ الرُّويَانِيُّ مِنْ أَصْحَابِنَا فِي كِتَابِهِ الْبَحْرِ اخْتَلَفُوا فِي الْمُرَادِ بِمَا يَنْقُصُ مِنْهُ فَقِيلَ يَنْقُصُ مِمَّا مَضَى مِنْ عَمَلِهِ وَقِيلَ مِنْ مُسْتَقْبَلِهِ قَالَ وَاخْتَلَفُوا فِي مَحَلِّ نَقْصِ الْقِيرَاطَيْنِ فَقِيلَ يَنْقُصُ قِيرَاطٌ مِنْ عَمَلِ النَّهَارِ وَقِيرَاطٌ مِنْ عَمَلِ اللَّيْلِ أَوْ قِيرَاطٌ مِنْ عَمَلِ الْفَرْضِ وَقِيرَاطٌ مِنْ عَمَلِ النَّفْلِ وَاللَّهُ أَعْلَمُ

 

[6] Sharhu Nawawwi vol 10, pp. 239

وَاخْتَلَفَ الْعُلَمَاءُ فِي سَبَبِ نُقْصَانِ الْأَجْرِ بِاقْتِنَاءِ الْكَلْبِ فَقِيلَ لِامْتِنَاعِ الْمَلَائِكَةِ مِنْ دُخُولِ بَيْتِهِ بِسَبَبِهِ وَقِيلَ لِمَا يَلْحَقُ الْمَارِّينَ مِنَ الْأَذَى مِنْ تَرْوِيعِ الْكَلْبِ لَهُمْ وَقَصْدِهِ إِيَّاهُمْ وَقِيلَ إِنَّ ذَلِكَ عُقُوبَةٌ لَهُ لِاتِّخَاذِهِ مَا نُهِيَ عَنِ اتِّخَاذِهِ وَعِصْيَانِهِ فِي ذَلِكَ وَقِيلَ لِمَا يُبْتَلَى بِهِ مِنْ وُلُوغِهِ فِي غَفْلَةِ صَاحِبِهِ وَلَا يَغْسِلُهُ

 

 

[7] Sharhu Nawawwi vol 10, pp. 236

وَأَمَّا اقْتِنَاءُ الْكِلَابِ فَمَذْهَبُنَا أَنَّهُ يَحْرُمُ اقْتِنَاءُ الْكَلْبِ بِغَيْرِ حَاجَةٍ وَيَجُوزُ اقْتِنَاؤُهُ لِلصَّيْدِ وَلِلزَّرْعِ وَلِلْمَاشِيَةِ وَهَلْ يَجُوزُ لِحِفْظِ الدُّورِ وَالدُّرُوبِ وَنَحْوِهَا فِيهِ وَجْهَانِ أَحَدُهُمَا لَا يَجُوزُ لِظَوَاهِرِ الْأَحَادِيثِ فَإِنَّهَا مُصَرِّحَةٌ بِالنَّهْيِ إِلَّا لِزَرْعٍ أَوْ صَيْدٍ أَوْ مَاشِيَةٍ وَأَصَحُّهَا يَجُوزُ قِيَاسًا عَلَى الثَّلَاثَةِ عَمَلًا بِالْعِلَّةِ الْمَفْهُومَةِ مِنَ الْأَحَادِيثِ وَهِيَ الْحَاجَةُ

 

[8] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, vol 5 p. 227

بَابُ الْمُتَفَرِّقَاتِ مِنْ أَبْوَابِهَا

مَطْلَبٌ فِي التَّدَاوِي بِالْمُحَرَّمِ

[فَرْعٌ] لَا يَنْبَغِي اتِّخَاذُ كَلْبٍ إلَّا لِخَوْفِ لِصٍّ أَوْ غَيْرِهِ فَلَا بَأْسَ بِهِ وَمِثْلُهُ سَائِرُ السِّبَاعِ عَيْنِيٌّ وَجَازَ اقْتِنَاؤُهُ لِصَيْدٍ وَحِرَاسَةِ مَاشِيَةٍ وَزَرْعٍ إجْمَاعًا

(قَوْلُهُ لَا يَنْبَغِي اتِّخَاذُ كَلْبٍ إلَخْ) الْأَحْسَنُ عِبَارَةُ الْفَتْحِ، وَأَمَّا اقْتِنَاؤُهُ لِلصَّيْدِ وَحِرَاسَةِ الْمَاشِيَةِ وَالْبُيُوتِ وَالزَّرْعِ، فَيَجُوزُ بِالْإِجْمَاعِ لَكِنْ لَا يَنْبَغِي أَنْ يَتَّخِذَهُ فِي دَارِهِ إلَّا إنْ خَافَ لُصُوصًا أَوْ أَعْدَاءً لِلْحَدِيثِ الصَّحِيحِ «مَنْ اقْتَنَى كَلْبًا إلَّا كَلْبَ صَيْدٍ أَوْ مَاشِيَةٍ نَقَصَ مِنْ أَجْرِهِ كُلَّ يَوْمٍ قِيرَاطَانِ» ”

 

CBD Oil permissible or not?

jknfatawa1 Lawful & Unlawful

7th December 2020

السلام عليكم و رحمة الله و بركاته

Question: Is one allowed to use CBD in infused skincare products or as drinking?

 

الجواب حامداً و مصلياً

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

 

Answer: In reference to your query, CBD is one of many compounds, known as cannabinoids, that comes from cannabis plant. Cannabis plants are of two types, hemp plant and marijuana plant; each one cultivated for different purposes. Unlike the marijuana, hemp plant is grown for industrial use and not bred to produce intoxication such as THC.[1] The ruling on CBD products therefore depends on the type of product and its usage, in other words whether for external use such as cream or for drinking.

If CBD oil is consumed then the ruling depends on the level of Tetrahydrocannabinol (THC) is present or not. THC is an intoxicating element that makes one high.[2] If no THC is present or such negligible amounts that is not intoxicating then it is permissible to drink. If it does contain it to the degree that it makes one high then it will be haram to consume.[3] If there is a dire necessity and a Muslim doctor has advised to use this product and no other halal alternative medicine is present to the equal effect then the principle of dharurah will apply and thus permissible to consume.[4] It is important to note that if there is a halal alternative available then you cannot drink it.

If it is for external use such as creams and ointments then it will be permissible to use CBD infused skincare products even with THC because in this case you are not drinking it.

Note: Some evidences suggest that topical (external) application of THC to the skin may cause mild intoxication but not to the degree that causes high like oral intake. The ruling of intoxication is generally based on oral consumption (drinking) as opposed to external application. If on the account of piety a person wishes to refrain and just use CBD creams that don’t contain THC, then that is even better.

 

[Allāh Knows Best]

 

Written by:  Apa Zulaikha          Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

 

 

[1] See https://www.medicalnewstoday.com/articles/317221.php

[2] See, https://www.medicalnewstoday.com/articles/317221.php https://www.healthline.com/health/cbd-vs-thc and,  https://cbdoilreview.org/cbd-cannabidiol/thc-cbd/

[3] Durrul Mukhtār wa Hashiyah Ibn Ābideen Shāmi, Kitābul Hadhar wa Ibaha, vol 6, page 754

ﻭﻳﺤﺮﻡ ﺃﻛﻞ اﻟﺒﻨﺞ ﻭاﻝﺣﺸﻴﺶﺓ(

(ﻗﻮﻟﻪ ﻭﻳﺤﺮﻡ ﺃﻛﻞ اﻟﺒﻨﺞ) ﻫﻮ ﺑﺎﻟﻔﺘﺢ: ﻧﺒﺎﺕ ﻳﺴﻤﻰ ﻓﻲ اﻟﻌﺮﺑﻴﺔ ﺷﻴﻜﺮاﻥ، ﻳﺼﺪﻉ ﻭﻳﺴﺒﺖ ﻭﻳﺨﻠﻂ اﻟﻌﻘﻞ ﻛﻤﺎ ﻓﻲ اﻟﺘﺬﻛﺮﺓ ﻟﻠﺸﻴﺦ ﺩاﻭﺩ. ﻭﺯاﺩ ﻓﻲ اﻟﻘﺎﻣﻮﺱ: ﻭﺃﺧﺒﺜﻪ اﻷﺣﻤﺮ ﺛﻢ اﻷﺳﻮﺩ ﻭﺃﺳﻠﻤﻪ اﻷﺑﻴﺾ، ﻭﻓﻴﻪ: اﻟﺴﺒﺖ ﻳﻮﻡ اﻷﺳﺒﻮﻉ، ﻭاﻟﺮﺟﻞ اﻟﻜﺜﻴﺮ اﻟﻨﻮﻡ، ﻭاﻟﻤﺴﺒﺖ: اﻟﺬﻱ ﻻ ﻳﺘﺤﺮﻙ. ﻭﻓﻲ اﻟﻘﻬﺴﺘﺎﻧﻲ: ﻫﻮ ﺃﺣﺪ ﻧﻮﻋﻲ ﺷﺠﺮ اﻟﻘﻨﺐ، ﺣﺮاﻡ ﻷﻧﻪ ﻳﺰﻳﻞ اﻟﻌﻘﻞ، ﻭﻋﻠﻴﻪ اﻟﻔﺘﻮﻯ، ﺑﺨﻼﻑ ﻧﻮﻉ ﺁﺧﺮ ﻣﻨﻪ ﻓﺈﻧﻪ ﻣﺒﺎﺡ ﻛﺎﻷﻓﻴﻮﻥ ﻷﻧﻪ ﻭﺇﻥ اﺧﺘﻞ اﻟﻌﻘﻞ ﺑﻪ ﻻ ﻳﺰﻭﻝ، ﻭﻋﻠﻴﻪ ﻳﺤﻤﻞ ﻣﺎ ﻓﻲ اﻟﻬﺪاﻳﺔ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺇﺑﺎﺣﺔ اﻟﺒﻨﺞ ﻛﻤﺎ ﻓﻲ ﺷﺮﺡ اﻟﻠﺒﺎﺏ اﻩـ.

ﺃﻗﻮﻝ: ﻫﺬا ﻏﻴﺮ ﻇﺎﻫﺮ، ﻷﻥ ﻣﺎ ﻳﺨﻞ اﻟﻌﻘﻞ ﻻ ﻳﺠﻮﺯ ﺃﻳﻀﺎ ﺑﻼ ﺷﺒﻬﺔ ﻓﻜﻴﻒ ﻳﻘﺎﻝ ﺇﻧﻪ ﻣﺒﺎﺡ: ﺑﻞ اﻟﺼﻮاﺏ ﺃﻥ ﻣﺮاﺩ ﺻﺎﺣﺐ اﻟﻬﺪاﻳﺔ ﻭﻏﻴﺮﻩ ﺇﺑﺎﺣﺔ ﻗﻠﻴﻠﻪ ﻟﻠﺘﺪاﻭﻱ ﻭﻧﺤﻮﻩ ﻭﻣﻦ ﺻﺮﺡ ﺑﺤﺮﻣﺘﻪ ﺃﺭاﺩ ﺑﻪ اﻟﻘﺪﺭ اﻟﻤﺴﻜﺮ ﻣﻨﻪ، ﻳﺪﻝ ﻋﻠﻴﻪ ﻣﺎ ﻓﻲ ﻏﺎﻳﺔ اﻟﺒﻴﺎﻥ ﻋﻦ ﺷﺮﺡ ﺷﻴﺦ اﻹﺳﻼﻡ: ﺃﻛﻞ ﻗﻠﻴﻞ اﻟﺴﻘﻤﻮﻧﻴﺎ ﻭاﻟﺒﻨﺞ ﻣﺒﺎﺡ ﻟﻠﺘﺪاﻭﻱ، ﻣﺎ ﺯاﺩ ﻋﻠﻰ ﺫﻟﻚ ﺇﺫا ﻛﺎﻥ ﻳﻘﺘﻞ ﺃﻭ ﻳﺬﻫﺐ اﻟﻌﻘﻞ ﺣﺮاﻡ اﻩـ ﻓﻬﺬا ﺻﺮﻳﺢ ﻓﻴﻤﺎ ﻗﻠﻨﺎﻩ ﻣﺆﻳﺪ ﻟﻤﺎ ﺳﺒﻖ ﺑﺤﺜﻨﺎﻩ ﻣﻦ ﺗﺨﺼﻴﺺ ﻣﺎ ﻣﺮ ﻣﻦ ﺃﻥ ﻣﺎ ﺃﺳﻜﺮ ﻛﺜﻴﺮﻩ ﺣﺮﻡ ﻗﻠﻴﻠﻪ ﺑﺎﻟﻤﺎﺋﻌﺎﺕ، ﻭﻫﻜﺬا ﻳﻘﻮﻝ ﻓﻲ ﻏﻴﺮﻩ ﻣﻦ اﻷﺷﻴﺎء اﻟﺠﺎﻣﺪﺓ اﻟﻤﻀﺮﺓ ﻓﻲ اﻟﻌﻘﻞ ﺃﻭ ﻏﻴﺮﻩ، ﻳﺤﺮﻡ ﺗﻨﺎﻭﻝ اﻟﻘﺪﺭ اﻟﻤﻀﺮ ﻣﻨﻬﺎ ﺩﻭﻥ اﻟﻘﻠﻴﻞ اﻟﻨﺎﻓﻊ، ﻷﻥ ﺣﺮﻣﺘﻬﺎ ﻟﻴﺴﺖ ﻟﻌﻴﻨﻬﺎ ﺑﻞ ﻟﻀﺮﺭﻫﺎ. ﻭﻓﻲ ﺃﻭﻝ ﻃﻼﻕ اﻟﺒﺤﺮ: ﻣﻦ ﻏﺎﺏ ﻋﻘﻠﻪ ﺑﺎﻟﺒﻨﺞ ﻭاﻷﻓﻴﻮﻥ ﻳﻘﻊ ﻃﻼﻗﻪ ﺇﺫا اﺳﺘﻌﻤﻠﻪ ﻟﻠﻬﻮ ﻭﺇﺩﺧﺎﻝ اﻵﻓﺎﺕ ﻗﺼﺪا ﻟﻜﻮﻧﻪ 

ﻣﻌﺼﻴﺔ، ﻭﺇﻥ ﻛﺎﻥ ﻟﻠﺘﺪاﻭﻱ ﻓﻼ ﻟﻌﺪﻣﻬﺎ، ﻛﺬا ﻓﻲ ﻓﺘﺢ اﻟﻘﺪﻳﺮ، ﻭﻫﻮ ﺻﺮﻳﺢ ﻓﻲ ﺣﺮﻣﺔ اﻟﺒﻨﺞ ﻭاﻷﻓﻴﻮﻥ ﻻ ﻟﻠﺪﻭاء. ﻭﻓﻲ اﻟﺒﺰاﺯﻳﺔ: ﻭاﻟﺘﻌﻠﻴﻞ ﻳﻨﺎﺩﻱ ﺑﺤﺮﻣﺘﻪ ﻻ ﻟﻠﺪﻭاء اﻩـ ﻛﻼﻡ اﻟﺒﺤﺮ. ﻭﺟﻌﻞ ﻓﻲ اﻟﻨﻬﺮ ﻫﺬا اﻟﺘﻔﺼﻴﻞ ﻫﻮ اﻟﺤﻖ

 

[4] Durrul Mukhtār wa Hashiyah Ibn Ābideen Shāmi, Kitābul Hadhar wa Ibaha, vol 1, page 210

فُرُوعٌ] اُخْتُلِفَ فِي التَّدَاوِي بِالْمُحَرَّمِ وَظَاهِرُ الْمَذْهَبِ الْمَنْعُ كَمَا فِي رَضَاعٍ الْبَحْرُ، لَكِنْ نَقَلَ الْمُصَنِّفُ ثَمَّةَ وَهُنَا عَنْ الْحَاوِي: وَقِيلَ يُرَخَّصُ إذَا عُلِمَ فِيهِ الشِّفَاءُ وَلَمْ يُعْلَمْ دَوَاءٌ آخَرُ كَمَا رُخِّصَ الْخَمْرُ لِلْعَطْشَانِ وَعَلَيْهِ الْفَتْوَى

مَطْلَبٌ فِي التَّدَاوِي بِالْمُحَرَّمِ (قَوْلُهُ اُخْتُلِفَ فِي التَّدَاوِي بِالْمُحَرَّمِ) فَفِي النِّهَايَةِ عَنْ الذَّخِيرَةِ يَجُوزُ إنْ عَلِمَ فِيهِ شِفَاءً وَلَمْ يَعْلَمْ دَوَاءً آخَرَ. وَفِي الْخَانِيَّةِ فِي مَعْنَى قَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «إنَّ اللَّهَ لَمْ يَجْعَلْ شِفَاءَكُمْ فِيمَا حَرَّمَ عَلَيْكُمْ» كَمَا رَوَاهُ الْبُخَارِيُّ أَنَّ مَا فِيهِ شِفَاءٌ لَا بَأْسَ بِهِ كَمَا يَحِلُّ الْخَمْرُ لِلْعَطْشَانِ فِي الضَّرُورَةِ،…….. وَلِذَا قَالَ وَالِدِي فِي شَرْحِ الدُّرَرِ: إنَّ قَوْلَهُ لَا لِلتَّدَاوِي مَحْمُولٌ عَلَى الْمَظْنُونِ وَإِلَّا فَجَوَازُهُ بِالْيَقِينِيِّ اتِّفَاقٌ كَمَا صَرَّحَ بِهِ فِي الْمُصَفَّى.