Lawful & Unlawful

                              15^th 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/islamic-ruling-on-alcohol-contained-products/

27^th 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]

                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

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» ”

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.

                     9th September 2020

السلام عليكم و رحمة الله و بركاته

Question: I have had a bank account and since a young age we received a lot of interest money which has reached to around £3000. My question is what is the best way or lawful way to get rid of it?

الجواب حامداً و مصلياً

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

Answer

In reference to your query, it is ideal to open a bank account without interest being paid into it. However, when the interest money has accumulated in the account over the years, then they must be disposed of money by giving it to the poor and needy[1] regardless of whether they are Muslim or not without the intention of reward as the money itself is tainted and unlawful[2]. The money can also be given away to a welfare non-Islamic project.

[Allāh Knows Best]

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Ibn Abideen, raddul Muhtaar, Kitaab uz zakat, vol 2, p 292

من ملك أموالا غير طيبة أو غصب أموالا و خلطها ملكها بالخلط و يصير ضامنا (الي قوله) ان علمت اصحابه او ورثتهم وجب رده عليهم و الا وجب التصدق

[2] Ibn Nujaym, Al Bahr al Raaiq, Kitaab al Karahiyya, Fasl fil Bay’ vol 8, p229

وإلا يتصدقوا به؛ لأن سبيل الكسب الخبيث التصدق إذا تعذر الرد.

13th August 2020

Question: What is the ruling on Shellac? Is it Halāl for consumption or not?

الجواب حامداً و مصلياً

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

Answer

Shellac is a resin that is secreted by a female lac bug/beetle (called laccifer bug) that inhabits forests trees in South East Asia, particularly in India and Thailand.  The female lac bug feeds off a tree by sucking its sap. The lac bug secretes a lac or resin and forms a cocoon around its body. This cocoon like shape then coats the tree branches in which it lays eggs. The tree branches are cut and taken to a special factory to harvest the lac or shellac. They are placed into a special machine to scrape off the coating which contains both the lac resin and the insects. As the lac resin itself is sought, it goes through several refining processes to remove the debris and the dead insects. Towards the end, they come in the form of flakes. In some instances, the flakes are dissolved in ethanol to make liquid shellac used as a brush on-colorant, food, glaze and wood furnish.  It has industrial use like nail varnish, floor polish, adhesive and sealing wax. It is also used in the food industry such as coating for fruit, chocolate products and sweets, and for pharmaceutical use in specific capsules for oral medication.[1]

From the above overview of the shellac production process, the following fiqh implications emerge namely; the status of consuming insects, the residue of insect parts in foods and liquids, the lawfulness of its secretion and the issue of ethanol. With regards to the consumption of insects then the majority of schools do not permit eating them except in the Maliki school under the condition that head is severed like the ritual slaughtering.[2] The argument of the majority including the Hanafies make is that they fall under the remit of filth which Allāh Almighty has forbidden in the Quran, “And He permits for them the pure things and forbids for them filth (khabaith).”[3]  They are referred to as filth due to the natural repulsion towards them considering that they tend to feed off from filth also. The only exception to insects is locust which has been permitted in a Hadeeth.[4] So lac bugs in of themselves are not Halāl for consumption. Although during the production process the shellac is refined thoroughly to discard the debris and dead insects, the question remains that since shellac is derived from an impure insect then does that also render it impure? In our understanding, the ruling between this and insect remnant (of its bodily parts) are not the same because there are indications in the Quran and Hadeeth that despite that the insect itself not being Halāl, their residue parts may not necessarily be impure. For instance, Almighty Allāh in the Quran enlists the production of honey from bees as a cure for mankind amongst His signs. Here despite that the bees are not lawful to consume, the honey extracted from them is permissible. It is arguable however that this analogy is not correct because firstly, the permissibility of honey is explicit in the text, and secondly, honey unlike lac resin is not produced from its glands but regurgitated from its mouth into the honey sac. Arguably, the permissibility of honey is specific to this case only. What must be noted that honey is not purely devoid of some of the bodily remnant of the bee yet the Shariah has overlooked it. Imām Abu Bakar Jassās rahimahullah in his tafseer commentary writes;

“And the statement of Allāh Almighty, multitude colours of drinks extracting from its belly in it being a cure for mankind, it becomes known that it (the honey) is not completely devoid of (residue) dead bee or its larvae but Allāh has ruled it as pure.”[5]

This is further evident that an insect that has no flowing blood does not contaminate (make impure) whatever it falls into even if some of its residue parts remain. This can be further proven from a prophet Hadeeth wherein the Messenger of Allāh sallallahu alayhi wasallam said, “If a fly falls into any of your utensil (of food) then he should thrust it all in then dispose of it because one of its wings contains cure whilst the other one contains the disease.”[6]  The jurists explain that it is evident that the remnant of a fly even if it dies in pure food or liquid does not render the food or liquid unlawful for consumption.[7]

By extension, the lac resin from which shellac is formed, secreted from the exocrine glands, cannot be treated as impure and nor does it render the food or liquid unlawful for consumption. This is similar to the case with silk harvested from silk worms or a spider’s web that though derived from an unlawful insect is not deemed impure.  A final point is that during the process, the shellac is dissolved in ethanol as was explained previously. The ruing of ethanol whether lawful or unlawful depends on two factors; whether its derived from grapes and dates and whether it intoxicates. If none of the two are found then the ethanol is pure which will not render the shellac unlawful.[8]

So to conclude that shellac which is derived from lac bugs is not deemed impure and if added as an ingredient in consumable things such as food, liquid or medicine then they are permissible to consume and if used for industrial use then they are also permissible to use.

 [Allãh Knows Best]

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Visit the link for more details. https://en.wikipedia.org/wiki/Shellac [accessed 12th August 2020]

[2] Zuhayli, Fiqhul Islami wa adillatihu, Kitāb al-Hadhr wal Ibahat, vol 3 p. 506

ويحرم أكل حشرات الأرض (صغار دوابها) كالعقرب والثعبان والفأرة والنمل والنحل لسُّميتها واستخباث الطباع السليمة لها. ويحرم المتولد من مأكول وغير مأكول كالبغل المتولد من الحمير والخيل، والحمار المتولد من حمار الوحش والحمار الأهلي؛ لأنه مخلوق مما يؤكل ومما لا يؤكل، فيغلب التحريم عملاً بقاعدة تقديم الحاظر على المبيح. وقال المالكية: يباح بالذكاة أكل خَشاش الأرض كعقرب وخنفساء وبنات ورَدْان وجندب ونمل ودود وسوس. ويباح أيضاً أكل حية أمن سمها إن ذبحت بحلقها

[3] Quran, Surah al-A’raf [7: 157]

[4] Sarakhsi, al-Mabsoot, vol11 p. 240

[كِتَابُ الصَّيْدِ]

وَلِمَعْنَى الْخُبْثِ فِيهِمَا، فَإِنَّ مِنْ طَبْعِهِمَا الِاخْتِطَافَ وَالِانْتِهَابَ……. وَالْمُسْتَخْبَثُ حَرَامٌ بِالنَّصِّ لِقَوْلِهِ تَعَالَى: {وَيُحَرِّمُ عَلَيْهِمْ الْخَبَائِثَ} [الأعراف: 157] وَلِهَذَا حَرَّمَ تَنَاوُلَ الْحَشَرَاتِ، فَإِنَّهَا مُسْتَخْبَثَةٌ طَبْعًا،

Muheet al-Burhani, Kitabas-Sayd, vol 6, p. 57

الفصل الأول في بيان ما يؤكل من الحيوانات، وما لا يؤكل

يجب أن يعلم بأن الحيوانات على أنواع: منها ما لا دم له نحو الذباب والزنبور والسمك والجراد وغير ذلك، ولا يحل تناول شيء منها إلا السمك والجراد، غير أن الجراد يحل مات بعلة أو بغير علة، والسمك إذا مات بغير علة لا يحل،

Durrul Mukhtar wa Hashiyah Ibn Abideen,  Kitab Dhaba’ih, vol 9, p. 444

وَكُلُّ مَا لَا دَمَ لَهُ فَهُوَ مَكْرُوهٌ أَكْلُهُ إلَّا الْجَرَادُ كَالزُّنْبُورِ وَالذُّبَابِ أَتْقَانِيٌّ. وَلَا بَأْسَ بِدُودِ الزُّنْبُورِ قَبْلَ أَنْ يُنْفَخَ فِيهِ الرُّوحُ لِأَنَّ مَا لَا رُوحَ لَهُ لَا يُسَمَّى مَيْتَةً خَانِيَّةٌ وَغَيْرُهَا: قَالَ ط: وَيُؤْخَذُ مِنْهُ أَنَّ أَكْلَ الْجُبْنِ أَوْ الْخَلِّ أَوْ الثِّمَارِ كَالنَّبْقِ بِدُودِهِ لَا يَجُوزُ إنْ نُفِخَ فِيهِ الرُّوحُ اهـ

Fatawa Hindiyyah, Kitab Dhaba’i, vol 5, p. 357

[الْبَاب الثَّانِي فِي بَيَان مَا يُؤْكَلُ مِنْ الْحَيَوَانِ وَمَا لَا يُؤْكَلُ]

وَأَمَّا الَّذِي يَعِيشُ فِي الْبَرِّ فَأَنْوَاعٌ ثَلَاثَةٌ: مَا لَيْسَ لَهُ دَمٌ أَصْلًا وَمَا لَيْسَ لَهُ دَمٌ سَائِلٌ وَمَا لَهُ دَمٌ سَائِلٌ، فَمَا لَا دَمَ لَهُ مِثْلُ الْجَرَادِ وَالزُّنْبُورِ وَالذُّبَابِ وَالْعَنْكَبُوتِ وَالْخُنْفُسَاءِ وَالْعَقْرَبِ وَالْبَبْغَاءِ وَنَحْوِهَا لَا يَحِلُّ أَكْلُهُ إلَّا الْجَرَادُ خَاصَّةً، وَكَذَلِكَ مَا لَيْسَ لَهُ دَمٌ سَائِلٌ مِثْلُ الْحَيَّةِ وَالْوَزَغِ وَسَامٍّ أَبْرَصَ وَجَمِيعِ الْحَشَرَاتِ

[5] Imam Abu Bakar Jassas, Ahkam al-Quran Jassas vol 5, p. 5

ثُمَّ كُلِي مِنْ كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلًا يَخْرُجُ مِنْ بُطُونِهَا شَرَابٌ مُخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاءٌ لِلنَّاسِ إِنَّ فِي ذَلِكَ لَآيَةً لِقَوْمٍ يَتَفَكَّرُونَ

فِيهِ الدَّلَالَةُ عَلَى طَهَارَةِ اللَّبَنِ الْمَحْلُوبِ مِنْ الشَّاةِ الْمَيْتَةِ مِنْ وَجْهَيْنِ أَحَدِهِمَا عُمُومُ اللَّفْظِ فِي إبَاحَةِ اللَّبَنِ مِنْ غَيْرِ فَرْقٍ بَيْنَ مَا يُؤْخَذُ مِنْهُ حَيًّا أَوْ مَيِّتًا وَالثَّانِي إخْبَارُهُ تَعَالَى أَنَّهُ خَارِجٌ مِنْ بَيْنِ فَرْثٍ وَدَمٍ وَحُكْمُهُ بِطَهَارَتِهِ مَعَ ذَلِكَ إذْ كَانَ ذَلِكَ مَوْضِعَ الْخِلْقَةِ فَثَبَتَ أَنَّ اللَّبَنَ لَا يُنَجَّسُ بِنَجَاسَةِ مَوْضِعِ الْخِلْقَةِ وَهُوَ ضَرْعُ الْمَيْتَةِ كَمَا لَمْ يُنَجَّسْ بِمُجَاوَرَتِهِ لِلْفَرْثِ وَالدَّمِ  قَوْله تَعَالَى يَخْرُجُ مِنْ بُطُونِها شَرابٌ مُخْتَلِفٌ أَلْوانُهُ فِيهِ شِفاءٌ لِلنَّاسِ فِيهِ بَيَانُ طَهَارَةِ الْعَسَلِ وَمَعْلُومٌ أَنَّهُ لَا يَخْلُو مِنْ النَّحْلِ الْمَيِّتِ وَفِرَاخِهِ فِيهِ وَحَكَمَ اللَّهُ تَعَالَى مَعَ ذَلِكَ بِطَهَارَتِهِ فَأَخْبَرَ عَمَّا فِيهِ مِنْ الشِّفَاءِ لِلنَّاسِ فَدَلَّ ذَلِكَ عَلَى أن مالا دَمَ لَهُ لَا يُفْسِدُ مَا يَمُوتُ فِيهِ

[6] Bukhari, No: 3320

وعن ابى هريرة ان رسول الله صلى الله عليه وسلم قال إذا وقع الذباب فى اناء أحدكم فليغمسه كله ثم ليطرحه فان فى أحد جناحيه شفاء وفى الاخر داء- رواه البخاري

[7] Ikhtiyar, Kitab Taharat, vol 1. p. 15

قَالَ: (وَكَذَا مَا لَيْسَ لَهُ نَفْسٌ سَائِلَةٌ كَالذُّبَابِ وَالْبَعُوضِ وَالْبَقِّ) إِذَا مَاتَ فِي الْمَائِعِ لَا يُفْسِدُهُ، لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ -: «إِذَا وَقَعَ الذُّبَابُ فِي طَعَامِ أَحَدِكُمْ فَامْقُلُوهُ ثُمَّ انْقُلُوهُ» الْحَدِيثَ، وَأَنَّهُ يَمُوتُ بِالْمَقْلِ فِي الطَّعَامِ سِيَّمَا الْحَارُّ مِنْهُ، وَلَوْ كَانَ مَوْتُهُ يُنَجِّسُ الطَّعَامَ لَمَا أُمِرَ بِهِ

Ibn Nujaym, Bahr Rāiq, Kitab Taharat vol 1 p. 92

(قَوْلُهُ: وَمَوْتُ مَا لَا دَمَ فِيهِ كَالْبَقِّ وَالذُّبَابِ وَالزُّنْبُورِ وَالْعَقْرَبِ وَالسَّمَكِ وَالضُّفْدَعِ وَالسَّرَطَانِ لَا يُنَجِّسُهُ) أَيْ مَوْتُ حَيَوَانٍ لَيْسَ لَهُ دَمٌ سَائِلٌ فِي الْمَاءِ الْقَلِيلِ لَا يُنَجِّسُهُ وَقَدْ جَعَلَ فِي الْهِدَايَةِ هَذِهِ الْمَسْأَلَةَ مَسْأَلَتَيْنِ فَقَالَ أَوَّلًا مَوْتُ مَا لَيْسَ لَهُ نَفْسٌ سَائِلَةٌ فِي الْمَاءِ لَا يُنَجِّسُهُ كَالْبَقِّ وَالذُّبَابِ وَالزَّنَابِيرِ وَالْعَقْرَبِ وَنَحْوِهَا ثُمَّ قَالَ وَمَوْتُ مَا يَعِيشُ فِي الْمَاءِ لَا يُفْسِدُهُ كَالسَّمَكِ وَالضُّفْدَعِ وَالسَّرَطَانِ وَقَدْ جَمَعَهُمَا قَوْلُ الْمُصَنِّفِ

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.

[8] For more details on alcohol contained products, then visit the link below.

https://jknfatawa.co.uk/islamic-ruling-on-alcohol-contained-products/

17^th June 2020

Question: There is a Hadīth that was circulated that those who play dice have indeed disobeyed Allāh. Kindly elaborate on whether this is true or not and if playing a board game with dice is prohibited or not?

 الجواب حامداً و مصلياً

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

Answer

In reference to your query, the Hadīth you are referring to is authentically established. The Arabic term used is nard which is loosely translated as dice, feeding the impression that all modern forms of board games with dice are by default prohibited. A detailed study of the various commentaries suggests that the dice game prohibited in the Hadīth refers to a particular form of a game that was played in those days with specific motives. I will present a few Ahādīth on the topic with a commentary which includes the definition, the differences amongst scholars and the reason for its prohibition. There are various forms of board games with dice today such as snakes and ladders, backgammon, monopoly, Ludo etc all of which are subjected to a specific set of game rules and played differently. To discuss each and every board game here is beyond the scope of our discussion as not all are similar in their ruling considering that they are all different. A summative overview of the conditions, therefore, will be presented towards the end of the discussion that will hopefully enable an individual Muslim to determine the permissibility and non-permissibility of particular board games.

To begin with, the Hadīth which you are referring to is as follows. Sayyidunā Abū Mūsa al-Ash’ari radhiyallahu anhu relates that the Messenger of Allāh sallallahu alayhi wasallam said, “Whoever plays with nard (dice) has indeed disobeyed Allāh and his Messenger.”[1] In another narration the Messenger of Allāh sallallahu alayhi wasallam said, Whoever plays with nardasheer (dice) then it is as if he has immersed his hands inside the flesh and blood of a swine.”[2] Several terms have been reported in reference to the prohibition of dice such as; نَّرْدِ, نَّرْدَشِيرِ and كِعَابِ but the most common amongst them is the word نَّرْدِ. Nard was a type of game invented by the Persians, a cube-like shape made from wood with multiple sides similar to modern dice that was used for fortune-telling, an indication to one’s destiny or for gambling. Shihab Khafagi, a prominent lexicalist stated,

“….nard is what the Persians invented indicating to one’s destiny or an indication of one’s intellect interfering with acquiring (something) of high status.”[3]

Shaykh Zurqāni rahimahullah in his commentary of Muwatta explains why the Persians used to play nard,

“It is said that previously when they (Persians) observed into worldly affairs, they would use two methods; the first was that which relates to unanimously acquiesce on a matter and for that, they invented the nard so that the individual would know (what to do) by it, and the second was that which relates to advancing and strategic planning for which they invented chess (shatranj) so that the individual is able to perceive (something) by it and (perceive) the threats that could (potentially) arise from such similar moves.”[4]

Shaykh Zurqani rahimahullah further on expounds on the origin of the nard game as follows;

“It is said that the reason for its prohibition is because its founder was Sabūr Ibn Ardasheer the first of the kings of Sāsān (in Persia) because its cuboid shape represented the earth; the division of four sides was to resemble the four earthly seasons, thirty-men (playing it) represented thirty days, the black and white colour represented the day and night, its twelve houses represented twelve months of the year and the three cubes to represent the heavenly decrees in matters that were either in favour or against a human and what is (decreed) for him or not. These attributes with (earthly) causes by which a human being strives for and plays with it to gain something, results in him falling under the severe warning in his effort of reviving the Magian tradition and arrogance against Allāh.”[5]

Imām Shawkāni rahimahullah presents another reason why it was prohibited stating that nard also originated to represent astronomy in the shape of the sun and moon and (attach) other influential effects to it, knowing that all matters are decreed by Allāh Almighty and that a person’s acquisition has no interference in His decree. The player would, therefore, anticipate what was decreed for him by such games. It is thus for this reason that the player has disobeyed Allāh Almighty and His Messenger sallallahu alayhi wasallam and contaminated his hands by it with impurity (as if he has dipped his hands in the flesh of swine and blood).”[6]

The forgoing commentaries allude that nard was a pagan tradition used for fortune-telling and future prediction for the individual. Future predictions were made based on the earthy resemblances attached to this cube-like shape so to determine the outcome of one’s destiny in the world. The knowledge of one’s future destiny is amongst Allāh’s Almighty divine secrets that transcend human ability. Allāh Almighty and his beloved Messenger sallallahu alayhi wasallam severely reproach fortune-telling because of the individual attempting to interfere with Allāh’s Almighty divine destiny which is not allowed. Apart from the above, scholars have explained other reasons of its prohibition such as it causing dissent and animosity amongst people, hindering from Allāh’s Almighty remembrance and engaging the heart (with things other than Allāh Almighty) which are all prohibited by consensus.[7] Other reasons include that players used to gamble by betting against each other. If nard was played without the intention of gambling (and obviously without the intention of fortune-telling as was commonly practised amongst the Persians) then the scholars have differed. Mullah Ali Qāri rahimahullah a Hanafi Hadīth master maintains that nard itself entails gambling which is unconditionally prohibited.[8] This is the mainstream position of the Hanafi jurists who adduce the unconditional application of the Hadīth that prohibits it.[9] Contrarily, some scholars, for instance, Sa’īd ibn Musayyib rahimahullah only forbade it if gambling was involved otherwise not prohibited (and also that by playing one does not become heedless from the remembrance of Allāh Almighty). It is reported that the companion Ibn Mughaffal radhiyallahu anhu used to play this game with his wife.[10] Imām Qurtubi rahimahullah after discussing both views himself concludes that despite it was played primarily to gamble, its prohibition should be taken unconditionally as in, one cannot play it even if no gambling was involved.[11] Essentially he argues that the unconditional prohibition is more sound regardless if the players intended to gamble or not.

To summarise the above, the underpinning reasons why nard – commonly translated as dice – was prohibited can be reduced to one of two reasons;

1. Nard was a type of game with its historic roots tracing back to the Persians. The Persians used to play nard for future prediction and fortune-telling So arguably, the seemingly unconditional prohibition was in fact in particular reference to its common practice at the time.
2. Many other harmful effects followed as a result of playing nard such as contestants gambling against each other, otherwise it hindered from Allāh’s Almighty remembrance and lead to dissent amongst people.

Concerning the first point that, given the specific reason why people played with cube-like dice in those days, literal application of the Hadīth to unconditionally ban all forms of modern board games with dice is questionable considering that most board games do not involve fortune-telling but rather played for past time leisure. It is therefore essential to resort to the general Sharī῾ah guidelines to determine the legitimate status of modern-board games with dice. In this regard, Shaykh Mufti Taqi Usmani Sahib’s explanation in his famous commentary of Sahīh Muslim proves to be very useful wherein he expounds on the rules that generically apply to all modern-day games to determine their permissibility and prohibition. To summarise, he states that the Sharī῾ah does not prohibit individuals from physical (or mental) exercise to comfort the heart where it contains general benefit for people. It, however, forbids extremity and over-indulgence that causes harm to an individual be it in this world or in the next. The principle about games whether permitted or prohibited depends on the intention, purpose and weight of benefit and harm. Games that are beneficial like horse racing, swimming, archery, playing with family etc, with good intentions are permitted and at times desirable. Contrary, those that are harmful, sinful, evil intentions and hinder from the remembrance of Allāh Almighty are prohibited. Likewise, those that have been proscribed in the Hadīth such as chess and nard (as explained above) are prohibited by default. As for those that the Sharī῾ah has not categorically forbidden then;

• If proven through experience that such games are detrimental and contain more harm than the benefit or hinder from Allāh’s Almighty remembrance then they are not permitted.
• If it’s none of the above rather for mere leisure (with no benefit) then disliked (makrooh) but if the benefit can be derived therefrom for the sake of public welfare then it is permitted and at times preferable.[12]

One can also add to the above that the game must not be played for gambling nor involve anything unIslāmic (such as fortune-telling as described above or free mixing with opposite non-mahram genders etc).[13] To conclude our answer in light of the above explanation; modern-day board games with dice (with the exception of chess which is clearly forbidden in the Hadith) are not prohibited provided if;

1. One does not overly indulge in it causing one to become heedless from Allāh’s Almighty remembrance or to neglect one’s obligations such as Salāh.
2. Not harmful to one’s physical or mental well-being.
3. If played due to pass time then it is disliked but not Haram. One must avoid habitually playing it if it serves no benefit.
4. Not played to gamble against other contestants.
5. Does not cause dissent or hatred between people.
6. Does not involve anything as part of the game that conflicts with the fundamental Islamic values.

[Allãh Knows Best]

Written and researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Abū Dawūd, No: 4938

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ مُوسَى بْنِ مَيْسَرَةَ، عَنْ سَعِيدِ بْنِ أَبِي هِنْدٍ، عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «مَنْ لَعِبَ بِالنَّرْدِ فَقَدْ عَصَى اللَّهَ وَرَسُولَهُ»

[2] Abū Dawūd, No: 4939

(وَعَنْ بُرَيْدَةَ أَنَّ النَّبِيَّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – قَالَ: «مَنْ لَعِبَ بِالنَّرْدَشِيرِ فَكَأَنَّمَا صَبَغَ يَدَهُ فِي لَحْمِ خِنْزِيرٍ وَدَمِهِ»

[3] Khafagi, Sharh Durrah Ghawās, vol 1, p. 480

شرح دره غواص

(ويقولون للعبة الهندية) وهي معروفة، وضعها حكيم يسمى «صصة» لملك الهند يسمى «هيت» في مقابلة «النرد» الذي وضعه الفرس إشارة إلى القضاء والقدر، إشارة إلى أن للعقل دخلاً في نيل المراتب العلية

[4] Sharhu Zurqani alal Muwatta of Imām Malik, vol 4, p. 564

بِفَتْحِ النُّونِ وَإِسْكَانِ الرَّاءِ مَعْنَاهُ بِلُغَةِ الْفُرْسِ: حُلْوٌ، وَيُسَمَّى الْكِعَابَ وَالْأَرِقَ والنَّرْدَشِيرَ، قِيلَ: إِنَّ الْأَوَائِلَ لَمَّا نَظَرُوا فِي أُمُورِ الدُّنْيَا، وَجَدُوهَا عَلَى أُسْلُوبَيْنِ: أَحَدُهُمَا مَا يَجْرِي بِحُكْمِ الِاتِّفَاقِ، فَوَضَعُوا لَهُ النَّرْدَ لِتَشْعُرَ النَّفْسُ بِهِ. وَالثَّانِي: مَا يَجْرِي بِحُكْمِ السَّعْيِ، وَالتَّحَيُّلِ، فَوَضَعُوا لَهُ الشَّطْرَنْجَ، لِتَشْعُرَ النَّفْسُ بِذَلِكَ، وَتَنْهَضَ الْخَوَاطِرُ إِلَى عَمَلِ مِثْلِهِ مِنَ الْمَطْلُوبَاتِ، وَيُقَالُ: إِنَّ وَاضِعَ النَّرْدِ وَضَعَهُ عَلَى رَأْيِ أَصْحَابِ الْجَبْرِ، وَوَاضِعَ الشَّطْرَنْجِ وَضَعَهُ عَلَى رَأْيِ الْقَدَرِيَّةِ

[5] Sharhu Zurqani alal Muwatta of Imām Malik, vol 4, p. 565

وَقِيلَ: سَبَبُ حُرْمَتِهِ أَنَّ وَاضِعَهُ سَابُورُ بْنُ أَرْدَشِيرَ أَوَّلُ مُلُوكِ سَاسَانَ، شَبَّهَ رُقْعَتَهُ بِوَجْهِ الْأَرْضِ، وَالتَّقْسِيمَ الرُّبَاعِيَّ بِالْفُصُولِ الْأَرْبَعَةِ، وَالشُّخُوصَ الثَلَاثِينَ بِثَلَاثِينَ يَوْمًا، وَالسَّوَادَ وَالْبَيَاضَ بِاللَّيْلِ وَالنَّهَارِ، وَالْبُيُوتَ الِاثْنَيْ عَشَرَ بِشُهُورِ السَّنَةِ، وَالْكِعَابَ الثَّلَاثَةَ بِالْأَقْضِيَةِ السَّمَاوِيَّةِ فِي مَا لِلْإِنْسَانِ وَعَلَيْهِ، وَمَا لَيْسَ لَهُ وَلَا عَلَيْهِ، وَالْخِصَالَ بِالْأَغْرَاضِ الَّتِي يَسْعَى الْإِنْسَانُ لِأَجْلِهَا، وَاللَّعِبَ بِهَا بِالْكَسْبِ، فَصَارَ مَنْ يَلْعَبُ بِهِ حَقِيقًا بِالْوَعِيدِ لِاجْتِهَادِهِ فِي إِحْيَاءِ سُنَّةِ الْمَجُوسِ الْمُسْتَكْبِرَةِ عَلَى اللَّهِ.

Faydhul Qadeer, vol 6, p. 219

(من لعب بالنرد فقد عصى الله ورسوله) وفي رواية مسلم ” من لعب بالنردشير فكأنما صنع يده في لحم الخنزير ودمه ” والنردشير هو النرد ومعناه الفرس حلو قيل: سبب حرمته أن واضعه سابور بن أزدشير أول ملوك ساسان شبه رقعته بوجه الأرض والتقسيم الرباعي بالفصول الأربعة والشخوص الثلاثين بثلاثين يوما والسواد والبياض بالليل والنهار والبيوت الاثني عشر بشهور السنة والكعاب الثلاثة بالأقضية السماوية فيما للإنسان وعليه وما ليس له ولا عليه والخصال بالأغراض التي يسعى الإنسان واللعب بها بالكسب فصار من يلعب بها حقيقا بالوعيد المفهوم من تشبيه أحد الأمرين بالآخر لاجتهاده في إحياء سنة المجوس المستكبرة على الله. وقد اتفق السلف على حرمة اللعب به ونقل ابن قدامة عليه الإجماع ولا يخلو عن نزاع قال الزمخشري: دخلت في زمن الحداثة على شيخ يلعب بالنرد مع آخر يعرف بازدشير فقلت الأزدشير النردشير بئس المولى وبئس العشير

[6] Shawkāni, Nayl al-Awtār, vol 8, p. 107

[بَابُ تَحْرِيمِ الْقِمَارِ وَاللَّعِبِ بِالنَّرْدِ وَمَا فِي مَعْنَى ذَلِكَ]

قَوْلُهُ: (مَنْ لَعِبَ بِالنَّرْدَشِيرِ) قَالَ النَّوَوِيُّ: النَّرْدَشِيرُ هُوَ النَّرْدُ عَجَمِيٌّ مُعَرَّبٌ، وَشِيرُ مَعْنَاهُ حُلْوٌ، وَكَذَا فِي النِّهَايَةِ، وَقِيلَ: هُوَ خَشَبَةٌ قَصِيرَةٌ ذَاتُ فُصُوصٍ يُلْعَبُ بِهَا. وَقِيلَ إنَّمَا سُمِّيَ بِذَلِكَ الِاسْمِ لِأَنَّ وَاضِعَهُ أَرْدَشِيرُ بْنُ بَابِكَ مِنْ مُلُوكِ الْفُرْسِ قَالَ النَّوَوِيُّ: وَهَذَا الْحَدِيثُ حُجَّةٌ لِلشَّافِعِيِّ وَالْجُمْهُورِ فِي تَحْرِيمِ اللَّعِبِ بِالنَّرْدِ. وَقَالَ أَبُو إِسْحَاقَ الْمَرْوَزِيِّ: يُكْرَهُ وَلَا يُحَرَّمُ. قِيلَ: وَسَبَبُ تَحْرِيمِهِ أَنَّ وَضْعَهُ عَلَى هَيْئَةِ الْفَلَكِ بِصُورَةِ شَمْسٍ وَقَمَرٍ وَتَأْثِيرَاتٍ مُخْتَلِفَةٍ تَحْدُثُ عِنْدَ اقْتِرَانَاتِ أَوْضَاعِهِ لِيَدُلَّ بِذَلِكَ عَلَى أَنَّ أَقْضِيَةَ الْأُمُورِ كُلِّهَا مُقَدَّرَةٌ بِقَضَاءِ اللَّهِ لَيْسَ لِلْكَسْبِ فِيهَا مَدْخَلٌ، وَلِهَذَا يَنْتَظِرُ اللَّاعِبُ بِهِ مَا يُقْضَى لَهُ بِهِ وَالتَّمْثِيلُ بِقَوْلِهِ ” فَكَأَنَّمَا صَبَغَ يَدَهُ فِي لَحْمِ خِنْزِيرٍ. . . إلَخْ ” فِيهِ إشَارَةٌ إلَى التَّحْرِيمِ لِأَنَّ التَّلَوُّثَ بِالنَّجَاسَاتِ مِنْ الْمُحَرَّمَاتِ. وَقَوْلُهُ: ” فَقَدْ عَصَى اللَّهَ وَرَسُولَهُ ” تَصْرِيحٌ بِمَا يُفِيدُ التَّحْرِيمَ.

[7] Sharhu Zurqani alal Muwatta of Imām Malik, vol 4, p. 565

(فَقَدْ عَصَى اللَّهَ وَرَسُولَهَ) ; لِأَنَّهُ يُوقِعُ الْعَدَاوَةَ، وَالْبَغْضَاءَ، وَيَصُدُّ عَنْ ذِكْرِ اللَّهِ وَعَنِ الصَّلَاةِ، وَيَشْغَلُ الْقَلْبَ، فَيَحْرُمُ اللَّعِبُ بِهِ بِاتِّفَاقِ السَّلَفِ، بَلْ حَكَى بَعْضُهُمْ عَلَيْهِ الْإِجْمَاعَ وَنُوزِعَ.

[8] Mullah Ali Qāri, Mirqat Sharh al-Mishkāt, vol 7, p. 2856

[بَابُ التَّصَاوِيرِ]

(وَعَنْ أَبِي مُوسَى الْأَشْعَرِيِّ أَنَّ رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – قَالَ: «مَنْ لَعِبَ بِالنَّرْدِ فَقَدْ عَصَى اللَّهَ وَرَسُولَهُ» ) : لِأَنَّهُ قِمَارٌ حَقِيقَةً أَوْ صُورَةً وَقَدْ تَقَدَّمَ أَنَّهُ حَرَامٌ مُطْلَقًا (رَوَاهُ أَحْمَدُ، وَأَبُو دَاوُدَ) : وَكَذَا ابْنُ مَاجَهْ وَالْحَاكِمُ

[9] Kasān, Badā’i Sanāi, Kitāb al-Istihsan, vol 5 p. 127

وَيُكْرَهُ اللَّعِبُ بِالنَّرْدِ وَالشِّطْرَنْجِ وَالْأَرْبَعَةِ عَشْرٍ وَهِيَ لَعِبٌ تَسْتَعْمِلُهُ الْيَهُودُ لِأَنَّهُ قِمَارٌ أَوْ لَعِبٌ وَكُلُّ ذَلِكَ حَرَامٌ (أَمَّا) الْقِمَارُ فَلِقَوْلِهِ عَزَّ وَجَلَّ {يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالأَنْصَابُ وَالأَزْلامُ رِجْسٌ} [المائدة: 90] وَهُوَ الْقِمَارُ كَذَا رَوَى ابْنُ عَبَّاسٍ وَابْنُ سَيِّدِنَا عُمَرَ – رَضِيَ اللَّهُ عَنْهُمْ – وَرُوِيَ عَنْ مُجَاهِدٍ وَسَعِيدِ بْنِ جُبَيْرٍ وَالشَّعْبِيِّ وَغَيْرِهِمْ – رَضِيَ اللَّهُ عَنْهُمْ – أَنَّهُمْ قَالُوا الْمَيْسِرُ الْقِمَارُ كُلُّهُ حَتَّى الْجَوْزُ الَّذِي يَلْعَبُ بِهِ الصِّبْيَانُ وَعَنْ سَيِّدِنَا عَلِيٍّ – رَضِيَ اللَّهُ عَنْهُ – أَنَّهُ قَالَ الشِّطْرَنْجُ مَيْسِرُ الْأَعَاجِمِ وَعَنْ النَّبِيِّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – أَنَّهُ قَالَ «مَا أَلْهَاكُمْ عَنْ ذِكْرِ اللَّهِ فَهُوَ مَيْسِرٌ» (وَأَمَّا) اللَّعِبُ فَلِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «كُلُّ لَعِبٍ حَرَامٌ إلَّا مُلَاعَبَةُ الرَّجُلِ امْرَأَتَهُ وَقَوْسَهُ وَفَرَسَهُ»

[10] Mullah Ali Qāri, Mirqat Sharh al-Mishkāt, vol 7, p. 2803

(وَالضَّرْبَ بِالْكِعَابِ) : بِكَسْرِ الْكَافِ جَمْعُ كَعْبٍ، وَهُوَ فُصُوصُ النَّرْدِ، وَيُضْرَبُ بِهَا عَلَى عَادَتِهِمْ، وَالْمُرَادُ النَّهْيُ عَنِ اللَّعِبِ بِالنَّرْدِ وَهُوَ حَرَامٌ كَرِهَهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – وَالصَّحَابَةُ. وَقِيلَ: كَانَ ابْنُ مُغَفَّلٍ يَلْعَبُ مَعَ امْرَأَتِهِ، وَرَخَصَّ فِيهِ ابْنُ الْمُسَيَّبِ عَلَى غَيْرِ قِمَارٍ، وَفِي الْجَامِعِ الصَّغِيرِ بِرِوَايَةِ أَحْمَدَ وَأَبِي دَاوُدَ وَابْنِ مَاجَهْ وَالْحَاكِمِ، عَنْ أَبِي مُوسَى مَرْفُوعًا ” «مَنْ لَعِبَ بِالنَّرْدِ فَقَدْ عَصَى اللَّهَ وَرَسُولَهُ» “. وَفِي مَعْنَاهُ اللَّعِبُ بِالشِّطْرَنْجِ، وَهُوَ مَكْرُوهٌ عِنْدَنَا، مُبَاحٌ عِنْدَ الشَّافِعِيَّةِ بِشُرُوطٍ مُعْتَبَرَةٍ لَهُمْ

[11] Qurtubi, Ahkām al-Qurān, vol 8, p. 339

السَّابِعَةُ: قَالَ عُلَمَاؤُنَا: النَّرْدُ قِطَعٌ مَمْلُوءَةٌ مِنْ خَشَبِ الْبَقْسِ وَمِنْ عَظْمِ الْفِيلِ، وَكَذَا هُوَ الشِّطْرَنْجُ إِذْ هُوَ أَخُوهُ غُذِّيَ بِلَبَانِهِ. وَالنَّرْدُ هُوَ الَّذِي يُعْرَفُ بِالْبَاطِلِ «1»، وَيُعْرَفُ بِالْكِعَابِ وَيُعْرَفُ فِي الْجَاهِلِيَّةِ أَيْضًا بِالْأَرُنْ «2» ويعرف أيضا بالنرد شير. وَفِي صَحِيحِ مُسْلِمٍ عَنْ سُلَيْمَانَ بْنِ بُرَيْدَةَ عَنْ أَبِيهِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قال: (من لعب بالنرد شير فَكَأَنَّمَا غَمَسَ يَدَهُ فِي لَحْمِ خِنْزِيرٍ وَدَمِهِ). قَالَ عُلَمَاؤُنَا: وَمَعْنَى هَذَا أَيْ هُوَ كَمَنْ غَمَسَ يَدَهُ فِي لَحْمِ الْخِنْزِيرِ يُهَيِّئُهُ لِأَنْ يَأْكُلَهُ، وَهَذَا الْفِعْلُ فِي الْخِنْزِيرِ حَرَامٌ لَا يَجُوزُ، يُبَيِّنُهُ قَوْلُهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ (مَنْ لَعِبَ بِالنَّرْدِ فَقَدْ عَصَى اللَّهَ وَرَسُولَهُ) رَوَاهُ مَالِكٌ وَغَيْرُهُ مِنْ حَدِيثِ أَبِي مُوسَى الْأَشْعَرِيِّ وَهُوَ حَدِيثٌ صَحِيحٌ، وَهُوَ يُحَرِّمُ اللَّعِبَ بِالنَّرْدِ جُمْلَةً وَاحِدَةً، وَكَذَلِكَ الشِّطْرَنْجُ، لَمْ يَسْتَثْنِ وَقْتًا مِنْ وَقْتٍ وَلَا حَالًا مِنْ حَالٍ، وَأَخْبَرَ أَنَّ فَاعِلَ ذَلِكَ عَاصٍ لِلَّهِ وَرَسُولِهِ، إِلَّا أَنَّهُ يَحْتَمِلُ أَنْ يَكُونَ الْمُرَادُ بِاللَّعِبِ بِالنَّرْدِ الْمَنْهِيِّ عَنْهُ أَنْ يَكُونَ عَلَى وَجْهِ الْقِمَارِ، لِمَا رُوِيَ مِنْ إِجَازَةِ اللَّعِبِ بِالشِّطْرَنْجِ عَنِ التَّابِعِينَ عَلَى غَيْرِ قِمَارٍ. وَحُمِلَ ذَلِكَ عَلَى الْعُمُومِ قِمَارًا وَغَيْرُ قِمَارٍ أَوْلَى وَأَحْوَطُ إِنْ شَاءَ اللَّهُ…..

وَقَالَ أَبُو مُوسَى الْأَشْعَرِيُّ: لَا يلعب بالشطرنج إلا خاطئ. وسيل أَبُو جَعْفَرٍ عَنِ الشِّطْرَنْجِ فَقَالَ: دَعُونَا مِنْ هَذِهِ الْمَجُوسِيَّةِ. وَفِي حَدِيثٍ طَوِيلٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: (وَإِنَّ مَنْ لَعِبَ بِالنَّرْدِ وَالشِّطْرَنْجِ وَالْجَوْزِ وَالْكِعَابِ مَقَتَهُ اللَّهُ وَمَنْ جَلَسَ إِلَى مَنْ يَلْعَبُ بِالنَّرْدِ وَالشِّطْرَنْجِ لِيَنْظُرَ إِلَيْهِمْ مُحِيَتْ عَنْهُ حَسَنَاتُهُ كُلُّهَا وَصَارَ مِمَّنْ مَقَتَهُ اللَّهُ (. وَهَذِهِ الْآثَارُ كُلُّهَا تَدُلُّ عَلَى تَحْرِيمِ اللَّعِبِ بِهَا بِلَا قِمَارٍ، وَاللَّهُ أَعْلَمُ.

[12] Shaykh Mufti Muhammad Taqi Usmani, Takmilah Fathul Mulhim, Bāb Tahrīm La’ib bin-Nardasheer, vol 4, pp. 434-435.

[13] See Fatawa Mahmoodiyyah, vol 19, p. 538-539, Mufti Ebrahim Desai, Ask Imam, http://askimam.org/public/question_detail/13561 [accessed 15th June 2020]

9^th June 2020

السلام عليكم و رحمة الله و بركاته

Question: Are men allowed to wear rings other than silver eg. metal or steel, if not is their namaz accepted whilst wearing such a ring, and is there any punishment for doing so?

الجواب حامداً و مصلياً

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

Answer

In reference to your query, it is prohibited[1] for a man to wear a ring[2] made of any material besides silver. The prophet sallalahu alaihi wa sallam has very sternly forbade the wearing of gold,[3] and other metal rings for men.

A person’s salah whilst wearing such a ring would be valid as the item itself is pure, but the sin of wearing the ring would still be upon him.

[Allāh Knows Best]

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Fatawa Hindiyya, kitab al hadhr wal ibaahah, bab fil lubs, vol 5, p 335

وَالتَّخَتُّمُ بِالذَّهَبِ حَرَامٌ فِي الصَّحِيحِ، كَذَا فِي الْوَجِيزِ لِلْكَرْدَرِيِّ.

[2] Ibn Nujaym, Al Bahr al raaiq, Kitaab al karahiya, fasl fil lubs, vol 8, p 217

قَالَ – رَحِمَهُ اللَّهُ – (وَلَا يَتَحَلَّى الرَّجُلُ بِالذَّهَبِ وَالْفِضَّةِ إلَّا بِالْخَاتَمِ وَالْمِنْطَقَةِ، وَحِلْيَةُ السَّيْفِ مِنْ الْفِضَّةِ) رَوَيْنَا، غَيْرَ أَنَّ الْخَاتَمَ وَمَا ذَكَرَ مُسْتَثْنًى تَحْقِيقًا لِمَعْنَى النَّمُوذَجِ وَالْفِضَّةِ؛ لِأَنَّهُمَا مِنْ جِنْسٍ وَاحِدٍ

[3] Shaami, Raddul Muhtaar, Kitabul hadhr wal ibaahah, bab al lubs vol 6, p 359

وَلَا يَتَخَتَّمُ) إلَّا بِالْفِضَّةِ لِحُصُولِ الِاسْتِغْنَاءِ بِهَا فَيَحْرُمُ (بِغَيْرِهَا كَحَجَرٍ) وَصَحَّحَ السَّرَخْسِيُّ

26^th February 2020

السلام عليكم و رحمة الله و بركاته

Question: Is using foot cream or any other cosmetics which contains Urea permissible? Urea contains traces of urine so if not permissible then what about soaps that contain animal fat or pig, is that permissible as well or not? 

الجواب حامداً و مصلياً

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

Answer

There are two parts to your query; urea substance and animal fat and pigs used in soaps. Regarding the first part, the cosmetic products and creams that contain urea ingredient are so to maintain the moisture on to the skin. Our body naturally produces and releases urea through sweat as well as through waste compound such as urine. Urea is a natural moisturiser for our skin that keeps the skin hydrated and healthy. People suffering from skin conditions such as dry skin and eczema do so because of the skin tissue breaking up. As a result, the skin surface releases moisture into the air and lacks water causing dryness and itchiness to the skin. Using emollient creams containing urea compensate for this predicament with a temporary solution by coating the skin surface with an instant moisturiser to rehydrate the skin. By mentioning urea, it gives the obvious impression that the urea ingredient can possibly be derived from animal urine. However, this is not always the case in cosmetic products as urea found in them is synthetically made in laboratories, using raw materials such as ammonia and carbon dioxide.[1]

So, from a Shar’ee viewpoint, there is no harm in using such creams containing synthetically formed substances such as urea as all are considered pure provided that no known impure ingredient is added. Should impure ingredients be added then one must see to it whether physical change has occurred or not. This leads onto the second part of your question that certain soaps contain impurity such as animal fat. If physical change has occurred whereby the traces of the impurity no longer exists then according to the view of Imām Muhammad rahimahullah, one of Imām Abu Haneefah’s rahimahullah senior students, the soap will be ruled as pure. Most Hanafi scholars have adopted this view due to public predicament.[2] This also applies to pig fat that when physical change occurs then the soap is permissible to use.[3]

 [Allãh Knows Best]

Written and Researched by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Some useful links on the topic

https://thenakedchemist.com/what-is-urea-and-its-benefits-in-skincare/

https://www.annmariegianni.com/ingredient-watch-list-urea-the-preservative-that-may-release-formaldehyde/

https://www.skin-remedies.com/urea-cream.html

[2] Ibn Humām, Fathul Qadeer, Kitāb at-Tahārah, Bāb al-Anjas wa Tatheer, vol 1 p. 202

وَكَذَا الْحِمَارُ إذَا مَاتَ فِي مُمْلِحَةٍ لَا يُؤْكَلُ الْمِلْحُ، وَهَذَا كُلُّهُ قَوْلُ أَبِي يُوسُفَ خِلَافًا لِمُحَمَّدٍ لِأَنَّ الرَّمَادَ أَجْزَاءٌ لِتِلْكَ النَّجَاسَةِ فَتَبْقَى النَّجَاسَةُ مِنْ وَجْهٍ فَالْتُحِقَتْ بِالنَّجِسِ مِنْ كُلِّ وَجْهٍ احْتِيَاطًا انْتَهَى.

وَكَثِيرٌ مِنْ الْمَشَايِخِ اخْتَارُوا قَوْلَ مُحَمَّدٍ، وَهُوَ 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 فَيَنْجَسُ وَيَصِيرُ خَلًّا فَيَطْهُرُ، فَعَرَفْنَا أَنَّ اسْتِحَالَةَ الْعَيْنِ تَسْتَتْبِعُ زَوَالَ الْوَصْفِ الْمُرَتَّبِ عَلَيْهَا. وَعَلَى قَوْلِ مُحَمَّدٍ فَرَّعُوا الْحُكْمَ بِطَهَارَةِ صَابُونٍ صُنِعَ مِنْ زَيْتٍ نَجِسٍ،

See Maulana Khalid Saifullah Rahmani, Jadeed Fiqhi Masail vol 1, p. 121

[3] See Mufti Kifayatullah, Kifayatul Mufti, Kitāb al-Tahārah, fourth Bab of soap, vol 2, p. 277-284

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

Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb al-Tahārah, Bāb al-Anjas, vol 1 p. 519

ثُمَّ 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، فَيُقَالُ: كَذَلِكَ فِي الدِّبْسِ الْمَطْبُوخِ إذَا كَانَ زَبِيبُهُ مُتَنَجِّسًا وَلَا سِيَّمَا أَنَّ الْفَأْرَ يَدْخُلُهُ فَيَبُولُ وَيَبْعَرُ فِيهِ وَقَدْ يَمُوتُ فِيهِ، وَقَدْ بَحَثَ كَذَلِكَ بَعْضُ شُيُوخِ مَشَايِخِنَا فَقَالَ: وَعَلَى هَذَا إذَا تَنَجَّسَ السِّمْسِمُ ثُمَّ صَارَ طَحِينَةً يَطْهُرُ، خُصُوصًا وَقَدْ عَمَّتْ بِهِ الْبَلْوَى وَقَاسَهُ عَلَى مَا إذَا وَقَعَ عُصْفُورٌ فِي بِئْرٍ حَتَّى صَارَ طِينًا لَا يَلْزَمُ إخْرَاجُهُ لِاسْتِحَالَتِهِ.