Lawful & Unlawful

25^th November 2017

السلام عليكم و رحمة الله و بركاته

Question: In the Hanafi madhab is permissible to engage in sports to pass time, or for leisure? Providing the satr is covered, deeni responsibilities are fulfilled, and it’s not paid for money?  “Every game a person plays is futile except for archery, training one’s horse and playing with one’s wife.” (Sunan Tirmidhi, Musnad Ahmad, Sunan Ibn Majah)

الجواب حامداً و مصلياً

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

Answer

In reference to your query, there are various types of games with each one having specific rulings. There are permitted forms of games as well as prohibited forms. Prohibited games are those that either Islam clearly forbidden e.g. modern-day gambling machines, chess (according to the Hanafi Madhab only) or those games that intrinsically corrupt the spiritual heart. Those games that Islam does not clearly forbid nor intrinsically corrupt the spiritual heart are all permitted provided that they do not cause one neglectful of Allāh’s remembrance and obligations towards Him such as Salāh, do not involve imitation of other nations in those practices which the Shari’ah clearly forbids, doesn’t involve nor display what the Shari’ah prohibits to look at and nor are they generally detrimental to one’s physical and mental well being. Such games must be of those that procure physical and mental benefit for the individual. As for the Hadeeth you mentioned, it is not to rule out other games besides them as Harām (if the above conditions are complied with) but to guarantee that these activities outlined in the Hadeeth are beneficial, productive and rewarding with the right intention.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

28th April 2017

السلام عليكم و رحمة الله و بركاته

Question: Is it permissible to feed your pet cat meat slaughtered unislamaically, for instance Whiskas chicken, meat or rabbit.

الجواب حامداً و مصلياً

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

Answer

In reference to your query, the key point to note is that pets must be given food that is pure. Meat; Halāl or non- Halāl, must be slaughtered correctly regardless if Allāh’s name is mentioned or not. The correct method of slaughtering is to sever the four main arteries; the gullet, windpipe and the two jugular veins, drains out the impurity; blood, from an animal. This enables the impure blood in the animal to be drained out. When this is done then the scholars state that the animal’s flesh, bones and skin of a Halāl and a non- Halāl animal becomes tahir (pure) and permissible but only animals can consume such flesh otherwise we as Muslims can only consume Halāl animals that are slaughtered on Allāh’s name. Pure meat Halāl or non- Halāl can be used for purposes other than eating such as feeding cats or dogs.[1] Most of the time the meat found in such packets in stores are not slaughtered according to the above method rendering the meat still impure and a maitah (carrion meat) which is prohibited even to feed other animals.[2]

Therefore, unless it is established that the meat is slaughtered according to the above method, you must abstain from purchasing prepacked cat food containing meat from stores. There are other alternative foods which you could feed your cat with such as fish, vegetarian food or even Halāl pieces of chicken and meat purchased from local Muslim stores.[3]

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Ibn Ābideen Shāmi, Kitāb al-Dhabā’ih p.446 vol 9

(وَذَبْحُ مَا لَا يُؤْكَلُ يُطَهِّرُ لَحْمَهُ وَشَحْمَهُ وَجِلْدَهُ) تَقَدَّمَ فِي الطَّهَارَةِ تَرْجِيحُ خِلَافِهِ (إلَّا الْآدَمِيَّ وَالْخِنْزِيرَ) كَمَا مَرَّ

(قَوْلُهُ وَذَبْحُ مَا لَا يُؤْكَلُ) يَعْنِي ذَكَاتُهُ لِمَا فِي الدُّرَرِ وَبِالصَّيْدِ يَطْهُرُ لَحْمٌ غَيْرُ نَجِسِ الْعَيْنِ لِأَنَّهُ ذَكَاةٌ حُكْمًا (قَوْلُهُ يَطْهُرُ لَحْمُهُ وَشَحْمُهُ وَجِلْدُهُ) حَتَّى لَوْ وَقَعَ فِي الْمَاءِ الْقَلِيلِ لَا يُفْسِدُهُ، وَهَلْ يَجُوزُ الِانْتِفَاعُ بِهِ فِي غَيْرِ الْأَكْلِ؟ لَا يَجُوزُ اعْتِبَارًا بِالْأَكْلِ، وَقِيلَ يَجُوزُ كَالزَّيْتِ إذَا خَالَطَهُ وَدَكُ الْمَيْتَةِ وَالزَّيْتُ غَالِبٌ لَا يُؤْكَلُ وَيُنْتَفَعُ بِهِ فِي غَيْرِ الْأَكْلِ هِدَايَةٌ

Mujma al-Anhar, p. 108  vol 2 – Maktab Shamila

وَفِي التَّنْجِيسِ أَنَّ الْمُخْتَارَ لِلْفَتْوَى جَوَازُ بَيْعِ لَحْمِ الْمَذْبُوحِ مِنْ السِّبَاعِ، وَكَذَا الْكَلْبُ وَالْحِمَارُ لِأَنَّهُ طَاهِرٌ وَيُنْتَفَعُ بِهِ فِي إطْعَامِ سِنَّوْرَةٍ، بِخِلَافِ الْخِنْزِيرِ الْمَذْبُوحِ لِأَنَّهُ نَجِسُ الْعَيْنِ، وَفِي التَّخْصِيصِ إشْعَارٌ بِعَدَمِ جَوَازِ هَوَامِّ الْأَرْضِ كَالْحَيَّةِ وَالْعَقْرَبِ وَدَوَابِّ الْبَحْرِ غَيْرَ السَّمَكِ كَالضِّفْدَعِ وَالسَّرَطَانِ

[2] Fatāwa Hindiyyah, Kitāb al-Karāhiyyah  p. 441 vol 5

[الْبَاب الْحَادِي وَالْعُشْرُونَ فِيمَا يسع مِنْ جِرَاحَات بَنِي آدَم وَالْحَيَوَانَات]

رَجُلٌ ذَبَحَ كَلْبَهُ أَوْ حِمَارَهُ جَازَ أَنْ يُطْعِمَ سِنَّوْرَهُ مِنْ ذَلِكَ وَلَيْسَ لَهُ أَنْ يُطْعِمَهُ خِنْزِيرَهُ أَوْ شَيْئًا مِنْ الْمَيْتَةِ كَذَا فِي السِّرَاجِيَّةِ.

Fatawa Hindiyyah, Kitāb al-Karāhiyyah, p. 423 vol 5

[الْبَابُ الثَّانِي عَشَرَ فِي الْهَدَايَا وَالضِّيَافَاتِ]

وَلَا يَجُوزُ لِأَحَدٍ أَنْ يُطْعِمَ الْمَجْنُونَ الْمَيْتَةَ بِخِلَافِ الْهِرَّةِ، وَإِذَا تَنَجَّسَ الْخُبْزُ أَوْ الطَّعَامُ لَا يَجُوزُ أَنْ يُطْعِمَ الصَّغِيرَ أَوْ الْمَعْتُوهَ أَوْ الْحَيَوَانَ الْمَأْكُولَ اللَّحْمِ، وَقَالَ أَصْحَابُنَا: لَا يَجُوزُ الِانْتِفَاعُ بِالْمَيْتَةِ عَلَى أَيِّ وَجْهٍ، وَلَا يُطْعِمُهَا الْكِلَابَ وَالْجَوَارِحَ، كَذَا فِي الْقُنْيَةِ.

[3] Some scholars have suggested an alternative that if someone placed the impure meat somewhere and drove the animal to it and consumed it at its own discretion then it is permissible. See below Ibn Ābideen Shāmi, Kitāb al-Ashribah, p.449 vol 6 – Shamila

(وَحَرُمَ الِانْتِفَاعُ بِهَا) وَلَوْ لِسَقْيِ دَوَابَّ أَوْ لِطِينٍ أَوْ نَظَرٍ لِلتَّلَهِّي، أَوْ دَوَاءٍ أَوْ دُهْنٍ أَوْ طَعَامٍ أَوْ غَيْرِ ذَلِكَ إلَّا لِتَخْلِيلٍ أَوْ لِخَوْفِ عَطَشٍ بِقَدْرِ الضَّرُورَةِ فَلَوْ زَادَ فَسَكِرَ حُدَّ مُجْتَبَى

(قَوْلُهُ وَلَوْ لِسَقْيِ دَوَابَّ) قَالَ بَعْضُ الْمَشَايِخِ لَوْ قَادَ الدَّابَّةَ إلَى الْخَمْرِ لَا بَأْسَ بِهِ، وَلَوْ نَقَلَ إلَى الدَّابَّةِ يُكْرَهُ وَكَذَا قَالُوا فِيمَنْ أَرَادَ تَخْلِيلَ الْخَمْرِ يَنْبَغِي أَنْ يَحْمِلَ الْخَلَّ إلَى الْخَمْرِ وَلَوْ عَكَسَ يُكْرَهُ وَهُوَ الصَّحِيحُ  تَارْخَانِيَّةٌ

24^th April 2017

السلام عليكم و رحمة الله و بركاته

Question: Could you please clarify if cochineal is permitted as it colours food such as yogurts pink or red and certain lipsticks.

الجواب حامداً و مصلياً

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

Answer

Cochineal is a bug extract found in a variety of foods such as yogurts, ice-creams, most dairy based drinks, candy, chewing gums, jams. It is also found in many beauty products as well like lipsticks, nail polishes and eye-shadows. Presumably, it is the cochineal insect that gives the red (or pink) colouring. These bugs are collected from cactus plants, either dead or alive, crushed into powder and then added as a colouring agent in the aforementioned products. They are identified on the ingredient label with various names such as cochineal extract, carmine, crimson lake, natural red 4, C.I. 75470, E120, or even ‘natural colouring’.[1] It is the cochineal blood which gives it its red colouring. From the Shar’ee perspective, cochineal insect is treated as impure (najis) like all other insects [with the exception of locust which a Hadeeth permits too consume] which the Shari’ah prohibits its usage altogether. So, anything that contains cochineal bugs extract is unlawful to consume or apply externally due to its impurity.[2]

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] http://blog.hmns.org/2012/11/color-me-carmine-cochineal-bugs-in-our-food-and-drink/

http://www.snopes.com/food/ingredient/bugjuice.asp

[2] Fatawa Hindiyyah Kitāb al-Dhaba’ih, Bāb p. 289 vol 5

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

أَمَّا 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

The Qur’anic verse, “he permits for them the pure things and forbids them from the impure (khaba’ith)” (7:157) further supports the impermissibility of consuming bugs and insects due to their impurity. This will by default include cochineal insects as well.

16^th August 2016

السلام عليكم و رحمة الله و بركاته

Question: What is the Islamic ruling regarding a person working in care home looking after the old which also requires cleaning their privates? Is it permissible or does one need to look for an alternative job?  

الجواب حامداً و مصلياً

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

Answer

From the Islamic legal perspective, the person in question is not required to look for an alternative job. Working in care homes in looking after the old and sick people is a rewardable act in Islām. The question of cleaning their private area during their care is inevitable. As this is part of the job when working in care homes, it would be permissible as a necessity based on the rule that necessity permit prohibited acts.[1] The jurists have permitted a doctor to view the private area of a man or woman during surgical operation as a necessity. This is also applicable to cleaning the private area in the sense that both cases require tending to remove unwanted substance or harm, namely filth in this case which is a fundamental requirement in Islām for ones Ibādāt (worships) to be accepted. Islam allows exposure of the private area for this reason otherwise in normal circumstances it disallows it. As the rule of necessity applies, the following conditions must be met;[2]

1. Only that area should be exposed which is necessary. Seeing or exposing anything beyond the required area is not allowed because necessity is restricted only to its required perimeter.
2. Carers of the same gender as the patient should clean the private area. In other words, female carers should clean female patients and male patients should tend to male patients. This is because in the case of necessity, exposure of the private area to the same gender is considered a lesser degree harm than that of the opposite gender. Should this be near impossible for instance, carers are not allocated to one specific patient and due to the nature of the job, the time schedule varies as carers are rotated between different patients then as a last resort the carer can clean the private area of the opposite gender. But caution must be taken that carers do not look at the private parts of the patients unnecessarily. This also goes for female carer cleaning male patient also.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Kasāni, Badā’i Sanā’i, Kitābul Istihsān, vol 6, p. 499

لِأَنَّ الْحُرُمَاتِ الشَّرْعِيَّةَ جَازَ أَنْ يَسْقُطَ اعْتِبَارُهَا شَرْعًا لِمَكَانِ الضَّرُورَةِ كَحُرْمَةِ الْمَيِّتَةِ وَشُرْبِ الْخَمْرِ حَالَةَ الْمَخْمَصَةِ وَالْإِكْرَاهِ لَكِنَّ الثَّابِتَ بِالضَّرُورَةِ لَا يَعْدُو مَوْضِعَ الضَّرُورَةِ لِأَنَّ عِلَّةَ ثُبُوتِهَا الضَّرُورَةُ وَالْحُكْمُ لَا يَزِيدُ عَلَى قَدْرِ الْعِلَّةِ هَذَا الَّذِي ذَكَرْنَا حُكْمُ النَّظَرِ وَالْمَسِّ

[2] Durrul Mukhtār wa Ibn Ābideen as-Shāmi, Kitābul Al-Hazr wal Ibāhat-Fasl Fin Nazr wal Lums, vol 9 p. 532-3

وَشِرَائِهَا وَمُدَاوَاتِهَا يَنْظُرُ) الطَّبِيبُ (إلَى مَوْضِعِ مَرَضِهَا بِقَدْرِ الضَّرُورَةِ) إذْ الضَّرُورَاتُ تَتَقَدَّرُ بِقَدْرِهَا)

وَقَالَ فِي الْجَوْهَرَةِ: إذَا كَانَ الْمَرَضُ فِي سَائِرِ بَدَنِهَا غَيْرَ الْفَرْجِ يَجُوزُ النَّظَرُ إلَيْهِ عِنْدَ الدَّوَاءِ، لِأَنَّهُ مَوْضِعُ ضَرُورَةٍ، وَإِنْ كَانَ فِي مَوْضِعِ الْفَرْجِ، فَيَنْبَغِي أَنْ يُعَلِّمَ امْرَأَةً تُدَاوِيهَا فَإِنْ لَمْ تُوجَدْ وَخَافُوا عَلَيْهَا أَنْ تَهْلِكَ أَوْ يُصِيبَهَا وَجَعٌ لَا تَحْتَمِلُهُ يَسْتُرُوا مِنْهَا كُلَّ شَيْءٍ إلَّا مَوْضِعَ الْعِلَّةِ ثُمَّ يُدَاوِيهَا الرَّجُلُ وَيَغُضُّ بَصَرَهُ مَا اسْتَطَاعَ إلَّا عَنْ مَوْضِعِ الْجُرْحِ

Ibn Nujaim, Bahr Raiq, Kitābul Karahiyyah-Fasl Fin Nazr wal Lums, vol 8 p. 353

وَالطَّبِيبُ إنَّمَا يَجُوزُ لَهُ ذَلِكَ إذَا لَمْ يُوجَدْ امْرَأَةٌ طَبِيبَةٌ فَلَوْ وُجِدَتْ فَلَا يَجُوزُ لَهُ أَنْ يَنْظُرَ لِأَنَّ نَظَرَ الْجِنْسِ إلَى الْجِنْسِ أَخَفُّ وَيَنْبَغِي لِلطَّبِيبِ أَنْ يُعَلِّمَ امْرَأَةً إنْ أَمْكَنَ وَإِنْ لَمْ يُمْكِنْ سَتَرَ كُلَّ عُضْوٍ مِنْهَا سِوَى مَوْضِعِ الْوَجَعِ ثُمَّ يَنْظُرُ وَيَغُضُّ بِبَصَرِهِ عَنْ غَيْرِ ذَلِكَ الْمَوْضِعِ إنْ اسْتَطَاعَ لِأَنَّ مَا ثَبَتَ لِلضَّرُورَةِ يَتَقَدَّرُ بِقَدْرِهَا

6^th August 2015

السلام عليكم و رحمة الله و بركاته

Questions: Are guinea pigs allowed to be kept as pets?

الجواب حامداً و مصلياً

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

Answer

As a general Islamic ruling, animals that are harmful by nature are not permissible to keep as pets such as snakes, scorpions and so forth. Animals that are generally not harmful and soft in nature are permissible to keep unless specified otherwise. The classical jurists have allowed keeping birds [non-predators] and pigeons as pets provided that the owner feeds them and cater for their welfare.[1] Guinea pigs are generally non-harmful and docile animals. Due this, their tenderness and responsiveness to handling makes them easy to be cared for which makes them very popular pets. Thus in principle domesticating them as pets will not be considered Harām at all.

But keep in mind that some animal experts have classed them as rodents [even though they are non-violent] because of their messiness and carelessness. They are prone to carelessly urinating and littering anywhere potentially making them unhygienic if not handled well or caged. It is therefore advisable to domesticate them only if they are handled with proper care, fed well and safeguarded from being unhygienic otherwise avoided altogether.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Durrul Mukhtār wal Hashiyah Ibn Ābideen as-Shāmi, Kitāb al-Hadhr wal Ibāhat, Bāb al-Istibrā wa Ghairihi, p.575 vol 9

وَأَمَّا لِلِاسْتِئْنَاسِ فَمُبَاحٌ كَشِرَاءِ عَصَافِيرَ لِيُعْتِقَهَا إنْ قَالَ مَنْ أَخَذَهَا فَهِيَ لَهُ وَلَا تَخْرُجُ عَنْ مِلْكِهِ بِإِعْتَاقِهِ، وَقِيلَ يُكْرَهُ لِأَنَّهُ تَضْيِيعُ الْمَالِ جَامِعُ الْفَتَاوَى (قَوْلُهُ وَأَمَّا لِلِاسْتِئْنَاسِ فَمُبَاحٌ) قَالَ فِي الْمُجْتَبَى رَامِزًا: لَا بَأْسَ بِحَبْسِ الطُّيُورِ وَالدَّجَاجِ فِي بَيْتِهِ، وَلَكِنْ يَعْلِفُهَا وَهُوَ خَيْرٌ مِنْ إرْسَالِهَا فِي السِّكَكِ

17th December 2014

السلام عليكم و رحمة الله و بركاته

Question: What is it meant by castration of cats and what is the Islamic ruling? Vets generally recommend owners to have their pet cats castrated for the cat’s safety and so to make taming of the cat manageable. I would appreciate if you could enlighten me on this issue according to the Islamic principles whether in Islām it is allowed or not.

الجواب حامداً و مصلياً

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

Answer

Before discussing the Islamic view point, it is first necessary to understand how and why cats are castrated in the first place. Castration or neutering of cats (or any other animal) is a surgical operation of removing the testicles of the male cat and removal of the ovaries of a female cat. Other names associated to this surgical procedure is fixing or altering a male/female cat. This process is done under anaesthetic treatment, allowing the cat to feel less pain as possible. Veterinarians (vet doctors) recommend this as an effective means of altering the behaviour of tomcats. Those behavioural characteristics that are reduced or even eliminated because of castration are as follows; [1]

1: Sexual Behaviour – Cats seek out female cats for mating during the heat. According to experts a male cat through mating can allow a female cat to have up to three litters a year; each litter producing batch of 4-5 kittens which can become overwhelmingly burdensome for the owner. The effect of castration reduces the hormone testosterone, the masculinity behaviour in a cat. By castration, it becomes less inclined towards mating but if so, then only on one odd occasion. It cannot fertilise a female cat. Another purpose it serves is control of population, otherwise unwanted kittens may not be cared for, thus prone to developing infectious illnesses.

2: Roaming – Cats tend to roam out far away from its owner’s home at times which increases the dangers of accidents and risk of encountering other cats in a fight. Female cats roam freely seeking out male cats to mate with them. The effect of castration of male and female cats prevents roaming far away and stay closer to home, thus reducing the chances of encountering any danger or road side accidents.

3: Fighting – Cats are territorial and spray urine to mark and protect their territories. The urine often emits a strong odour smell, signalling to other cats of their marked territories. More than one cat living in one house spray their territories in the house. If one cat trespasses into another cat’s territory then they break out into a fight. Fights can also break out between male cats over mating with female cats. Cat fight can become injurious causing severe wounds to the body eventually leading to abscesses that can become life threatening if not treated and spread of FIV infection. Castration of cats causes reduction of fighting which lessens the chances of developing abscesses, severe injuries and spread of FIV infection.

Islamic Ruling on Castration of Cats

Islām is a comprehensive religion which makes it not only limited to human related affairs but also includes injunctions pertaining to animal-welfare. Amongst the objectives of the divine Shari’ah is pivoted on procuring benefit and/or repelling harm.[2]

The closest similitude ruling can be taken from castration of sacrificial animals during the era of the Messenger of Allāh sallallahu alayhi wasallam. It is reported from Sayyidunā Jābir ibn Abdullāh radhiyallahu anhu that the Messenger of Allāh sallallahu alayhi wasallam on the day of Qurbāni sacrificed two rams that were castrated.[3] The scholars explain that a castrated ram or sheep enhances the growth of the flesh in the animal (which serves as a source of benefit for humans).[4] Had it been form of mutilation or harmful for the animal then he would have surely forbidden it. On this principle, the Hanafi Fuqahā have allowed castration of cats especially if it is known to avert harmful traits such as aggressive behaviour and cat fighting which cats are likely to encounter if not castrated.[5]

 [Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Further information can be obtained from the following links; http://www.wardendcatrescue.org.uk/7.html

http://www.bva.co.uk/News-campaigns-and-policy/Policy/Companion-animals/Neutering/

http://www.icatcare.org:8080/advice/keeping-your-cat-healthy/neutering-your-cat

http://www.petcarepractice.com/Neuterings/Cats.html

[2] Al-Ghazāli, Al-Mustasfa, Aslur Rābi minal Usoolil Mawhoomatil Istislāh p.275

أَمَّا الْمَصْلَحَةُ فَهِيَ عِبَارَةٌ فِي الْأَصْلِ عَنْ جَلْبِ مَنْفَعَةٍ أَوْ دَفْعِ مَضَرَّةٍ، وَلَسْنَا نَعْنِي بِهِ ذَلِكَ، فَإِنَّ جَلْبَ الْمَنْفَعَةِ وَدَفْعَ الْمَضَرَّةِ مَقَاصِدُ الْخَلْقِ وَصَلَاحُ الْخَلْقِ فِي تَحْصِيلِ مَقَاصِدِهِمْ، لَكِنَّا نَعْنِي بِالْمَصْلَحَةِ الْمُحَافَظَةَ عَلَى مَقْصُودِ الشَّرْعِ

[3] Sunnan Abu Dāwood, Bāb ma Yustahabu mina Dahāya, No:2795

جَابِرٍ – رَضِيَ اللَّهُ عَنْهُ – قَالَ: «ذَبَحَ النَّبِيُّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – يَوْمَ الذَّبْحِ كَبْشَيْنِ أَقْرَنَيْنِ، أَمْلَحَيْنِ، مَوْجُوءَيْنِ

[4] Mirqāt, Vol 3 p.308

الْوِجَاءُ أَنْ تُرَضَّ أَيْ: تُدَقَّ أُنْثَيَا الْفَحْلِ رَضًّا شَدِيدًا يُذْهِبُ شَهْوَةَ الْجِمَاعِ، وَقِيلَ: هُوَ أَنْ يُوجَأَ الْعُرُوقُ وَالْخُصْيَتَانِ بِحَالِهِمَا، وَفِي الْقَامُوسِ: وَوُجِيَ هُوَ بِالضَّمِّ فَهُوَ مَوْجُوءٌ وَوَجِئٌ: دُقَّ عُرُوقُ خُصْيَتَيْهِ بَيْنَ حَجَرَيْنِ، وَلَمْ يُخْرِجْهُمَا، أَوْ هُوَ رُضَاضُهُمَا حَتَّى يَنْفَضِخَا أَيْ: يَنْكَسِرَا. فِي شَرْحِ السُّنَّةِ: كَرِهَ بَعْضُ أَهْلِ الْعِلْمِ الْمَوْجُوءَةَ لِنُقْصَانِ الْعُضْوِ، وَالْأَصَحُّ أَنَّهُ غَيْرُ مَكْرُوهٍ ; لِأَنَّ الْخِصَاءَ يَزِيدُ اللَّحْمَ طِيبًا

[5] Ibn Abideen Ash-Shami, Kitābul Hadhr wal Ibahat, Bābul Istibrā wa ghairihi, Vol 9 p.557

وَ) جَازَ (خِصَاءُ الْبَهَائِمِ) حَتَّى الْهِرَّةِ

وْلُهُ وَجَازَ خِصَاءُ الْبَهَائِمِ) عَبَّرَ فِي الْهِدَايَةِ بِالْإِخْصَاءِ، وَالصَّوَابُ مَا هُنَا كَمَا فِي النِّهَايَةِ وَهُوَ نَزْعُ الْخُصْيَةِ، وَيُقَالُ: خَصِيٌّ وَمَخْصِيٌّ ……….(قَوْلُهُ وَقَيَّدُوهُ) أَيْ جَوَازُ خِصَاءِ الْبَهَائِمِ بِالْمَنْفَعَةِ وَهِيَ إرَادَةُ سِمَنِهَا أَوْ مَنْعُهَا عَنْ الْعَضِّ.

Fatāwa Hindiyyah, Kitābul Karāhiyyah, Bābul Khatan wal Khasā, Vol 5 p.437

وَأَمَّا فِي غَيْرِهِ مِنْ الْبَهَائِمِ فَلَا بَأْسَ بِهِ إذَا كَانَ فِيهِ مَنْفَعَةٌ وَإِذَا لَمْ يَكُنْ فِيهِ مَنْفَعَةٌ أَوْ دَفْعُ ضَرَرٍ فَهُوَ حَرَامٌ كَذَا فِي الذَّخِيرَةِ.خِصَاءُ السِّنَّوْرِ إذَا كَانَ فِيهِ نَفْعٌ أَوْ دَفْعُ ضَرَرٍ لَا بَأْسَ بِهِ كَذَا فِي الْكُبْرَى

1^st August 2014

السلام عليكم و رحمة الله و بركاته

Question: Is smoking Harām and where is the evidence.

الجواب حامداً و مصلياً

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

Answer

Smoking is classed as Makrooh-e-Tahreemi which implies prohibition but lesser degree to Harām, (although some have classed it as outright Harām). There is no categorical evidence in the Holy Qur’ān regarding smoking simply because this did not exist during the time of the Messenger of Allāh sallallahu alayhi wasallam and the generation that followed. Therefore, in light of the teachings of the Holy Qur’ān and Sunnah, smoking violates many of the Shar’ee principles, some of which are as follows;

1: Damaging one’s health— Smoking is associated with many health risks and illnesses. The Shar’ee perspective in relation to the body is that it is sacred which demands safe guarding from any harmful substance. This body ultimately belongs to Allāh Almighty entrusted to human beings to bear the responsibility of utilizing it in the correct manner and not to commit any act which would harm or violate the sanctity of the body. By smoking, it violates the sanctity of the body by causing unnecessary harm to it. Allāh Almighty states, “And do not cast yourself into destruction with your own hands.” (Surah al-baqarah 2:195). Although this verse was revealed in relation to a particular incident, however its application is general, which is not to cause unnecessary harm to one-self.

2: Squandering of money— To squander one’s wealth on that which is neither beneficial and causes more harm to a person than benefit is part of extravagance. The Holy Qur’ān and Sunnah have clearly prohibited this. A person purchasing cigarettes almost everyday is squandering his wealth upon that which will cause more harm to his body than benefit. The Holy Qur’ān states, “And do not waste, for Allāh does not love those who waste” (Surah al-Anām 6:141). The Holy Prophet sallallahu alayhi wasallam said, “Verily Allāh has prohibited for you disobedience towards parents, burying daughters alive, to deny what you owe and demand what you have no right to and has disliked for you gossip, excessive questioning  and the squandering of wealth.” (Bukhāri, Muslim)

The above was to point out the main reasons why it is prohibited otherwise there are many reasons as to why smoking has been prohibited in Islām.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

6th January 2014

السلام عليكم و رحمة الله و بركاته

Question: E-Cigarettes and E-Shisha pens are a popular trend amongst many youngsters. The justification that many youngsters give is that they are non-toxic and have no association with any health risks as oppose to smoking water-pipe Shisha and cigarettes. So my question is what is the Islamic position of smoking E-Cigarettes and E-Shisha pens?

الجواب حامداً و مصلياً

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

Answer

Both E-Cigarette and E-Shisha pen are battery-operated devices containing an e-liquid in which when inhaled, an atomizer heats up the e-liquid turning it into a vapour. The vaporised liquid is exhaled and then diffused into the air. The vapour delivers chemical substances such as nicotine. Heavy smokers who want to quit smoking tend to use it so to eventually quit smoking. Others continue using it as a supplement to smoking cigarettes since E-Cigarettes are all tobacco free. E-Cigarettes is quite popular among many youngsters below the age limit of smoking who use it to imitate smokers. These devices come in disposable or reusable form with a variety of fruit flavours like menthol, chocolate, vanilla, strawberry and green apple.

Is it Harmful?

The main ingredient in most e-liquids is water with supplementary fruit flavouring (mainly herbs), vegetable glycerine and propylene glycol. Both propylene glycol and vegetable glycerine are non-toxic organic compounds and are generally considered safe for consumption. What is known about inhaling these substances is that some people have experienced throat ache and muscle aches after smoking electronic shisha, these effects are nevertheless rare and due to an allergy to propylene glycol. According to one NHS Report, E-Cigarettes and E-Shisha pens do not contain any tobacco or any known cancer-causing elements. Many tests have been conducted and apart from causing mild adverse effects such as dry cough, throat irritation, the risk of suffering major health issues by the user is less probable, unlike cigarettes and water pipe smoking. According to a survey report, cited in an online article, smokers who switch completely to E-Cigarettes (or even E-Shisha pens) in order to come off smoking completely have noticed an improvement in their health.[1]

Islamic ruling

Allāh Almighty has entrusted mankind with this body so to preserve it and not to use it contrary to His Wishes. Islām disallows consuming anything that is known for causing major harm to the body. For this reason, smoking cigarettes or water-pipe shisha is prohibited but substances that cause neither harm or benefit to the body is preferable to abstain from, depending on the individual’s motive.

Hence, in light of the foregoing explanation, if a person smokes E-Shisha pen or E-Cigarettes with no purpose other than for embellishment then it is Makrooh (disliked) due to the fact that it being non-beneficial and involves unnecessary squandering of the wealth. If used to imitate smokers then not permissible due to the unlawful intention which eventually leads to smoking cigarettes. But if one uses it to help quit smoking cigarettes completely, then it is permissible provided if the goal is to eventually quit smoking without using it for recreational purpose.

This fatwa is based on the current information on using E-cigarettes that was obtained from reliable sources. If the severity of its harm is proven through new research or addition of other harmful ingredients making it tantamount to tobacco cigarettes or sheesha pipe in harm then it will be prohibited altogether.     

 [Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] http://www.bu.edu/today/2013/alarm-bells-over-e-cigarettes/

http://www.nhs.uk/news/2013/06june/pages/e-cigarettes-and-vaping.aspx http://scholar.google.co.uk/scholar?hl=en&q=E-cigarettes&btnG=&as_sdt=1%2C5&as_sdtp