Women

30^th April 2018

السلام عليكم ورحمة الله وبركاته 

Question: Is the wudhu complete without removing the nail polish?

الجواب حامداً ومصلياً

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

Answer:

It is obligatory during wudhu for water to reach the surface of the skin and nail. Anything that creates a barrier between the water and the skin renders the wudhu as incomplete. Nail polishes generally form a coating on the nail, by which water cannot reach the surface of the nail, therefore it must be removed before making wudhu.[1]

[Allāh Knows Best]

Written by:  Apa Sajeda        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Badaia alsanai’a ,Kitab Al-tahara, Bayan arkaan alwudhu…, v1, pg3

فَلَا بُدَّ مِنْ مَعْرِفَةِ مَعْنَى الْغَسْلِ وَالْمَسْحِ فَالْغَسْلُ هُوَ إسَالَةُ الْمَائِعِ عَلَى الْمَحَلِّ، وَالْمَسْحُ هُوَ الْإِصَابَةُ، حَتَّى لَوْ غَسَلَ أَعْضَاءَ وُضُوئِهِ، وَلَمْ يُسِلْ الْمَاءَ، بِأَنْ اسْتَعْمَلَهُ مِثْلَ الدُّهْنِ، لَمْ يَجُزْ فِي ظَاهِرِ الرِّوَايَة

Al Bahr al raiq ,Kitab Al-tahara, Bayan arkaan alwudhu…, v1, pg49

وَفِي مِعْرَاجِ الدِّرَايَةِ الْأَصَحُّ أَنَّهُ يُجْزِيه وَالدَّرَنُ الْيَابِسُ فِي الْأَنْفِ كَالْخُبْزِ الْمَمْضُوغِ وَالْعَجِينِ يَمْنَعُ تَمَامَ الِاغْتِسَالِ، وَكَذَا جِلْدُ السَّمَكِ وَالْوَسَخُ وَالدَّرَنُ لَا يَمْنَعُ وَالتُّرَابُ وَالطِّينُ فِي الظُّفْرِ لَا يَمْنَعُ؛ لِأَنَّ الْمَاءَ يَنْفَدُ فِيهِ وَمَا عَلَى ظُفْرِ الصَّبَّاغِ يَمْنَعُ وَقِيلَ لَا يَمْنَعُ لِلضَّرُورَةِ قَالَ فِي الْمُضْمَرَاتِ: وَعَلَيْهِ الْفَتْوَى

Al Fatawa al Hindiyya ,Kitab Al-tahara, Alfasl fi faraidh alwudhu…, v1, pg 6

فِي فَتَاوَى مَا وَرَاءَ النَّهْرِ إنْ بَقِيَ مِنْ مَوْضِعِ الْوُضُوءِ قَدْرُ رَأْسِ إبْرَةٍ أَوْ لَزِقَ بِأَصْلِ ظُفْرِهِ طِينٌ يَابِسٌ أَوْ رَطْبٌ لَمْ يَجُزْ وَإِنْ تَلَطَّخَ يَدُهُ بِخَمِيرٍ أَوْ حِنَّاءٍ جَازَ

Ibid, v1, pg 16

وَالْعَجِينُ فِي الظُّفْرِ يَمْنَعُ تَمَامَ الِاغْتِسَالِ وَالْوَسَخُ وَالدَّرَنُ لَا يَمْنَعُ وَالْقَرَوِيُّ وَالْمَدَنِيُّ سَوَاءٌ وَالتُّرَابُ وَالطِّينُ فِي الظُّفْرِ لَا يَمْنَعُ وَالصَّرَّامُ وَالصَّبَّاغُ مَا فِي ظُفْرِهِمَا يَمْنَعُ تَمَامَ الِاغْتِسَالِ وَقِيلَ كُلُّ ذَلِكَ يُجْزِيهِمْ لِلْحَرَجِ وَالضَّرُورَةِ، وَمَوَاضِعُ الضَّرُورَةِ مُسْتَثْنَاةٌ عَنْ قَوَاعِدِ الشَّرْعِ. كَذَا فِي الظَّهِيرِيَّةِ

30^th April 2018

السلام عليكم ورحمة الله وبركاته 

 Question: Can women travel more than 48 miles without a Mahram?

الجواب حامداً ومصلياً

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

Answer:

Generally, women are not allowed to travel more than 48 miles unless accompanied by a mahram.[1] Below that is permissible. The Noble Prophet sallallahu alayhi wasallam said, “It is not permissible for a woman who believes is Allāh and the final day to travel for more the three days without the presence of a mahram.” [2]

The reason for this ruling is to safeguard the woman’s welfare. This injunction ensures that she is secured and protected from any potential harm. Furthermore, a woman may require support during a journey, for instance, heavy luggage, the direction of root and so forth. Her mahram or her husband is the most ideal person to give her support when she requires it. The Islamic ruling on this matter is embedded with great wisdom and strives to protect the welfare of the women.

[Allāh Knows Best]

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

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Fatawa al Hindiyya ,Kitab alsalaat , Baab salat al musafir . v1 pg 142

وَلَا تُسَافِرُ الْمَرْأَةُ بِغَيْرِ مَحْرَمٍ ثَلَاثَةَ أَيَّامٍ وَمَا فَوْقَهَا

 Badai’a al-sana’ia ,Kitab al-hajj , Baab sharait fardhiyati alhajj . v2, pg 123

الَّذِي يَخُصُّ النِّسَاءَ فَشَرْطَانِ: أَحَدُهُمَا أَنْ يَكُونَ مَعَهَا زَوْجُهَا أَوْ مَحْرَمٌ لَهَا فَإِنْ لَمْ يُوجَدْ أَحَدُهُمَا لَا يَجِبُ عَلَيْهَا الْحَجُّ.
وَهَذَا عِنْدَنَا،… (وَلَنَا) مَا رُوِيَ عَنْ ابْنِ عَبَّاسٍ – رَضِيَ اللَّهُ عَنْهُ – عَنْ النَّبِيِّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – أَنَّهُ قَالَ: أَلَا «لَا تَحُجَّنَّ امْرَأَةٌ إلَّا وَمَعَهَا مَحْرَمٌ» ، وَعَنْ النَّبِيِّ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – أَنَّهُ قَالَ: «لَا تُسَافِرُ امْرَأَةٌ ثَلَاثَةَ أَيَّامٍ إلَّا وَمَعَهَا مَحْرَمٌ أَوْ زَوْجٌ» وَلِأَنَّهَا إذَا لَمْ يَكُنْ مَعَهَا زَوْجٌ، وَلَا مَحْرَمٌ لَا يُؤْمَنُ عَلَيْهَا إذْ النِّسَاءُ لَحْمٌ عَلَى وَضَمٍ إلَّا مَا ذُبَّ عَنْهُ، وَلِهَذَا لَا يَجُوزُ لَهَا الْخُرُوجُ وَحْدَهَا.
وَالْخَوْفُ عِنْدَ اجْتِمَاعِهِنَّ أَكْثَرُ، وَلِهَذَا حُرِّمَتْ الْخَلْوَةُ بِالْأَجْنَبِيَّةِ، وَإِنْ كَانَ مَعَهَا امْرَأَةٌ أُخْرَى، وَالْآيَةُ لَا تَتَنَاوَلُ النِّسَاءَ حَالَ عَدَمِ الزَّوْجِ، وَالْمَحْرَمِ مَعَهَا؛ لِأَنَّ الْمَرْأَةَ لَا تَقْدِرُ عَلَى الرُّكُوبِ، وَالنُّزُولِ بِنَفْسِهَا فَتَحْتَاجُ إلَى مَنْ يُرْكِبُهَا، وَيُنْزِلُهَا، وَلَا يَجُوزُ ذَلِكَ لِغَيْرِ الزَّوْجِ، .

Al Bahr al-raiq ,Kitab al-hajj , Baab wajibat al-hajj . v2 pg 551

قَوْلُهُ: وَمَحْرَمٍ أَوْ زَوْجٍ لِامْرَأَةٍ فِي سَفَرٍ) أَيْ وَبِشَرْطِ مَحْرَمٍ إلَى آخِرِهِ لِمَا فِي الصَّحِيحَيْنِ «لَا تُسَافِرْ امْرَأَةٌ ثَلَاثًا إلَّا وَمَعَهَا مَحْرَمٌ» .وَزَادَ مُسْلِمٌ فِي رِوَايَةٍ َوْ زَوْجٌ

[2] Bukhari, Book of prayers , Chapter on one who has assigned himself for battle whilst his wife has left for hajj ,   no .3006

عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا، أَنَّهُ: سَمِعَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، يَقُولُ: «لاَ يَخْلُوَنَّ رَجُلٌ بِامْرَأَةٍ، وَلاَ تُسَافِرَنَّ امْرَأَةٌ إِلَّا وَمَعَهَا مَحْرَمٌ»، فَقَامَ رَجُلٌ فَقَالَ: يَا رَسُولَ اللَّهِ، اكْتُتِبْتُ فِي غَزْوَةِ كَذَا وَكَذَا، وَخَرَجَتِ امْرَأَتِي حَاجَّةً، قَالَ: «اذْهَبْ فَحُجَّ مَعَ امْرَأَتِكَ»

Saheeh Muslim, Book of hajj, Chapter on women travelling with a relative to hajj or another journey,   no .414

 وحَدَّثَنَا مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا ابْنُ أَبِي فُدَيْكٍ، أَخْبَرَنَا الضَّحَّاكُ، عَنْ نَافِعٍ، عَنْ عَبْدِ اللهِ بْنِ عُمَرَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «لَا يَحِلُّ لِامْرَأَةٍ، تُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ، تُسَافِرُ مَسِيرَةَ ثَلَاثِ لَيَالٍ، إِلَّا وَمَعَهَا ذُو مَحْرَمٍ

28^th April 2018

السلام عليكم ورحمة الله وبركاته 

Question: If a hair dye contains alcohol product is it permissible to use?

الجواب حامداً ومصلياً

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

Answer:

Thank you for your above question, regarding your particular case, hair dye containing alcohol extracted from grapes and dates is not permissible to use due to its impurity but if extracted from than grapes and dates such as wheat, figs, petrol, chemicals and so on then it is permissible as they are not considered impure according to Imām Abu Hanifah rahimahullah and Imām Abū Yusuf rahimahullah.

Just to note that Imām Abū Hanifah rahimahullah and Imām Abū Yusuf rahimahullah viewed that alcohol extracted from other than grapes and dates are pure and permissible to drink to an extent when one is not intoxicated nor to drink for recreational purposes. Imām Muhammad rahimahullah, however, views all types of alcohol impermissible and impure to use or drink whether small or large quantity due to the narration that all intoxicating substances are prohibited.[1] This is the same view of the other madhabs as well.

In this day and age, due to public predicament, the view of Imām Abū Hanifah rahimahullah and Imām Abū Yusuf rahimahullah has been adopted in the case of food additives as well as non-consumable products so to avert difficulty. However, in the case of orally drinking alcohol of all types of beverages, the fatwa is on Imām Muhammad’s rahimahullah view of prohibition due to widespread fitna.

[Allāh Knows Best]

Written by:  Apa Sajeda        Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam        

JKN Fatawa Department

[1] Rad al mukhtar ala Durril Mukhtār. Kitāb alashriba, v 6 p.449-455

الْأَوَّلُ: الْخَمْرُ وَهِيَ النِّيءُ) بِكَسْرِ النُّونِ فَتَشْدِيدِ الْيَاءِ (مِنْ مَاءِ الْعِنَبِ إذَا غَلَى وَاشْتَدَّ وَقَذَفَ) أَيْ رَمَى (بِالزَّبَدِ) أَيْ الرَّغْوَةِ وَلَمْ يَشْتَرِطَا قَذْفَهُ وَبِهِ قَالَتْ الثَّلَاثَةُ وَبِهِ أَخَذَ أَبُو حَفْصٍ الْكَبِيرُ، وَهُوَ الْأَظْهَرُ كَمَا فِي الشُّرُنْبُلَالِيَّة عَنْ الْمَوَاهِبِ وَيَأْتِي مَا يُفِيدُهُ وَقَدْ تُطْلَقُ الْخَمْرُ عَلَى غَيْرِ مَا ذُكِرَ مَجَازًا. ثُمَّ شَرَعَ فِي أَحْكَامِهَا الْعَشَرَةِ فَقَالَ (وَحُرِّمَ قَلِيلُهَا وَكَثِيرُهَا) بِالْإِجْمَاعِ

)لِعَيْنِهَا) أَيْ لِذَاتِهَا وَفِي قَوْله تَعَالَى: – {إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ} [المائدة: 90]- الْآيَةَ عَشْرُ دَلَائِلَ عَلَى حُرْمَتِهَا مَبْسُوطَةٌ فِي الْمُجْتَبَى وَغَيْرِهِ (وَهِيَ نَجِسَةٌ نَجَاسَةً مُغَلَّظَةً كَالْبَوْلِ وَيَكْفُرُ مُسْتَحِلُّهَا وَسَقَطَ تَقَوُّمُهَا) فِي حَقِّ الْمُسْلِمِ (لَا مَالِيَّتُهَا) فِي الْأَصَحِّ
(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 وَهِيَ نَجِسَةٌ نَجَاسَةً مُغَلَّظَةً) لِأَنَّ اللَّهَ تَعَالَى سَمَّاهَا رِجْسًا فَكَانَتْ كَالْبَوْلِ وَالدَّمِ الْمَسْفُوحِ أَتْقَانِيٌّ

وَحَرَّمَهَا مُحَمَّدٌ) أَيْ الْأَشْرِبَةَ الْمُتَّخَذَةَ مِنْ الْعَسَلِ وَالتِّينِ وَنَحْوِهِمَا قَالَهُ الْمُصَنِّفُ (مُطْلَقًا) قَلِيلَهَا وَكَثِيرَهَا

فَالْمُرَادُ الْأَشْرِبَةُ الْأَرْبَعَةُ الَّتِي هِيَ حَلَالٌ عِنْدَ الشَّيْخَيْنِ إذَا غَلَتْ وَاشْتَدَّتْ وَإِلَّا فَلَا تَحْرُمُ كَغَيْرِهَا اتِّفَاقًا (قَوْلُهُ وَبِهِ يُفْتَى) أَيْ بِقَوْلِ مُحَمَّدٍ، وَهُوَ قَوْلُ الْأَئِمَّةِ الثَّلَاثَةِ لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «كُلُّ مُسْكِرٍ خَمْرٌ وَكُلُّ مُسْكِرٍ حَرَامٌ» رَوَاهُ مُسْلِمٌ، وَقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – ” «مَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ حَرَامٌ» رَوَاهُ أَحْمَدُ وَابْنُ مَاجَهْ وَالدَّارَقُطْنِيّ وَصَحَّحَهُ (قَوْلُهُ غَيْرُهُ) كَصَاحِبِ الْمُلْتَقَى وَالْمَوَاهِبِ وَالْكِفَايَةِ وَالنِّهَايَةِ وَالْمِعْرَاجِ وَشَرْحِ الْمَجْمَعِ وَشَرْحِ دُرَرِ الْبِحَارِ وَالْقُهُسْتَانِيِّ وَالْعَيْنِيِّ، حَيْثُ قَالُوا الْفَتْوَى فِي زَمَانِنَا بِقَوْلِ مُحَمَّدٍ لِغَلَبَةِ الْفَسَادِ. وَعَلَّلَ بَعْضُهُمْ بِقَوْلِهِ لِأَنَّ الْفُسَّاقَ يَجْتَمِعُونَ عَلَى هَذِهِ الْأَشْرِبَةِ وَيَقْصِدُونَ اللَّهْوَ وَالسُّكْرَ بِشُرْبِهَا.
أَقُولُ: وَالظَّاهِرُ أَنَّ مُرَادَهُمْ التَّحْرِيمُ مُطْلَقًا وَسَدُّ الْبَابِ بِالْكُلِّيَّةِ وَإِلَّا فَالْحُرْمَةُ عِنْدَ قَصْدِ اللَّهْوِ لَيْسَتْ مَحَلَّ الْخِلَافِ بَلْ مُتَّفَقٌ عَلَيْهَا كَمَا مَرَّ وَيَأْتِي، يَعْنِي لَمَّا كَانَ الْغَالِبُ فِي هَذِهِ الْأَزْمِنَةِ قَصْدَ اللَّهْوِ لَا التَّقَوِّي عَلَى الطَّاعَةِ مُنِعُوا مِنْ ذَلِكَ أَصْلًا تَأَمَّلْ

Al Fatawa Al Hindiyya. Kitāb alashriba, v 5 p.410

(وَأَمَّا الْخَمْرُ فَلَهَا أَحْكَامٌ سِتَّةٌ:) أَحَدُهَا: أَنَّهُ يَحْرُمُ شُرْبُ قَلِيلِهَا وَكَثِيرِهَا، وَيَحْرُمُ الِانْتِفَاعُ بِهَا لِلتَّدَاوِي وَغَيْرِهِ.

Question. Are we allowed to use eyebrow pencil and fill in our eyebrows ie. Colour them in to make them stand out and be darker?

الجواب حامداً و مصلياً

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

Answer

To make them stand out in order to attract one’s husband is permissible. However, where there is likelihood of it drawing the attention of non-mahrams would then render it as impermissible.

 [Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

9^th December 2014

السلام عليكم و رحمة الله و بركاته

Question: Some people have claimed that it is decisively prohibited for a woman to change her surname after marriage based on the Quranic verse, “Call them by [the name of] their [natural] fathers as It is more equitable in the sight of Allah” (Surah al-Ahzab 33:5). Hence, a woman must retain her maiden surname. My question is, what is the Islamic ruling in this regard? Considering the fact that it has become a tradition and custom amongst many women to adopt the surname of their husbands, is this totally prohibited or not? Please provide a detailed answer with evidences.

الجواب حامداً و مصلياً

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

Answer

This confusion is due to misapplication of the Qurānic and prophetic injunction on this. It is preferable for a woman to retain her original family surname after marriage otherwise changing it is not prohibited. By changing her surname or family name is simply to suggest that she is now a member of her husband’s family, not to intentionally detach her lineage from her natural parents or to conceal her true identity which was the customary practice of the Arabs in the early days before Islām. It is necessary to be acquainted with the customary practice of the society before passing a ruling so to ensure that rulings are not misapplied.

As a general principle, our Deen does not tolerate any false attribution of lineage to anyone. Imām As-Shātibi rahimahullah includes preservation of lineage as part of the primary objectives of the Shari’ah.^[1] This implies that a child born to a woman is automatically attributed to its natural father to whom she is married and shares her intimate relationship with. Prior to Islām, the Arabs trivialised the practice of false attribution of lineage to intentionally conceal their real identity. Allāh Almighty abolished this deceptive practice and commanded the believers to abstain from this in the following verse,“….and He has not made your pronunciations [of sons] as your [real] sons, this is merely your statements [that you have uttered] from your mouths whereas Allāh speaks the truth and guides to towards the path. Address them by their[natural] fathers, that is more just in the sight of Allāh, but if you do not know their fathers then [they are] your brothers in Deen and your friends….”^[2]

Imām Abū Bakar Jassās rahimahullah explains the backdrop incident to this verse stating that this was revealed when the Messenger of Allāh sallallahu alayhi wasallam adopted Sayyidunā Zaid Ibn Hārithah radhiyallahu anhu by attaching Zaid’s lineage to himself.^[3] According to other narrations, when Sayyidunā Zaid radhiyallahu anhu was abducted and later sold in in the markets of Makkah, Sayyidah Khadeejah radhiyallahu anha purchased him and gifted him to the Messenger of Allāh sallallahu alayhi wasallam. He attached his lineage to himself by referring to him Zayd the son of Muhammad. After receiving prophethood, Allāh Almighty forbade this custom and the Messenger of Allāh sallallahu alayhi wasallam renamed him Zaid Ibn Hārithah.

The Arabs would generally identify the individual’s lineage by mentioning their father’s name next to their own e.g. Zaid Ibn Thābit, Zaid Ibn Hārithah, Muhammad Ibn Abdullāh and so forth. Because of this, it was considered mandatory to mention it all the time for identification purpose. Attributing oneself to other than their own natural fathers would mislead people of their true identity. However, the Mufasiroon (Qur’anic exegetes) explain the reasons why some Arabs during the period of Jāhiliyyah practised false attribution of lineage and the way in which they would go about it. For instance, Imām Qurtubi rahimahullah states that if someone was pleased with another person’s strength and intelligence then he would attach that individual to himself. Resultantly, they would assign a share of their inheritance to him along with his other biological children (as if he is their own natural child like the rest) and attribute him to his lineage by saying fulān Ibn fulān (so and so the son of so and so).^[4] Imām Ibn Katheer rahimahullah further expounds that the adopted child was treated similar to their own biological child in every aspect such as the laws of Mahram [thus preventing him from marrying any of the family members] and [the permissibility] of remaining in privacy with other members of the house.^[5] Allāh Almighty reprimanded them knowing the fact that the adopted child doesn’t belong to their lineage because he is born from someone else.^[6]

It was in this respect that Allāh Almighty and His Messenger sallallahu alayhi wasallam forbade false attribution to another person, knowing that he is not part of his lineage and an act of deception. Sayyidunā Sa’d radhiyallahu anhu relates that I heard the Messenger of Allāh sallallahu alayhi wasallam say, “Whoever claims to attribute himself to other than his [natural] father, knowing that he is not his father, then Paradise will be denied to him.”[7]

The renowned Shāfi’ee Muhaddith, Imām Nawawi rahimahullah states in his commentary,

“The meaning of the words ‘claims to attribute himself to other than his father’ is that he attributes himself to him [the adopter] and takes him as his [natural] father.”[8]

To summarise the above, the adopted child was treated as similar in every aspect to that of a biological child in terms of inheritance, marriage, a mahram relative, lineage and so forth.

In contrast to today’s custom, surnames are used to identify family relations. A woman replacing her surname with her husband’s name or his family name merely suggests that she has moved into another family because of the marriage whilst simultaneously acknowledging her natural father and her lineage to him. If her father dies, she is entitled to a share of his estate but not from her deceased father-in-law. By changing her surname, her father-in-law does not legally become her biological father nor do his children become her mahram siblings.

There are isolated incidents however where a Sahābi in spite of knowing his natural father, people still addressed them with names other than their natural father’s name. For instance, Imām Qurtubi rahimahullah points out that Sayyidunā Miqdād’s biological father was Amr and yet people used to refer to him as the son of al-Aswad as in, Miqdād Ibn Aswad [and not Miqdād Ibn Amr]. Al-Aswad adopted him in Jāhiliyya but when the verse of Surat al-Ahzāb was revealed, Miqdād publicly announced to the people, “I am the son of Amr” and yet people still referred to him as Miqdād Ibn al-Aswad. So, this was not sinful nor reproachable because everyone knew who his natural father was [i.e. Amr].[9] Similar case here that in spite of a woman changing her family name, her natural father and identity is still known to others.

To conclude, it is apparent from the foregoing discussion that it is not prohibited for a woman to change her family name to her husband’s name or his family name after marriage if her real and natural father is known. If she retains her original family name after marriage then that is better, bearing in mind that changing it is not necessary nor should she be compelled to do so due to family pressure.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Al-Muwāfaq Imām As-Shātibi, Book of Maqāsid, p.8 vol 2

وَمَجْمُوعُ الضَّرُورِيَّاتِ خَمْسَةٌ، وَهِيَ: حِفْظُ الدِّينِ، وَالنَّفْسِ، وَالنَّسْلِ، وَالْمَالِ، وَالْعَقْلِ،

[2] Surah Al-Ahzāb 33, verse 4-5

[3] Ahkamul Quran, p.222 vol. 5 – Shamila

وقوله تعالى وَما جَعَلَ أَدْعِياءَكُمْ أَبْناءَكُمْ قِيلَ إنَّهُ نَزَلَ فِي زَيْدِ بْنِ حَارِثَةَ وَكَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ تَبَنَّاهُ فَكَانَ يُقَالُ لَهُ زَيْدُ بْنُ مُحَمَّدٍ وَرُوِيَ ذَلِكَ عَنْ مُجَاهِدٍ وَقَتَادَةَ وَغَيْرِهِمَا

[4] Tafseerul Qurtubi, p. 119 vol 14 – Shamila

فَرَفَعَ اللَّهُ حُكْمَ التَّبَنِّي وَمَنَعَ مِنْ إِطْلَاقِ لَفْظِهِ وَأَرْشَدَ بِقَوْلِهِ إِلَى أَنَّ الْأَوْلَى وَالْأَعْدَلَ أَنْ يُنْسَبَ الرَّجُلُ إِلَى أَبِيهِ نَسَبًا فَيُقَالُ: كَانَ الرَّجُلُ فِي الْجَاهِلِيَّةِ إِذَا أَعْجَبَهُ مِنَ الرَّجُلِ جَلَدُهُ وَظُرْفُهُ ضَمَّهُ إِلَى نَفْسِهِ وَجَعَلَ لَهُ نَصِيبَ الذَّكَرِ مِنْ أَوْلَادِهِ مِنْ مِيرَاثِهِ وَكَانَ يُنْسَبُ إِلَيْهِ فَيُقَالُ فُلَانُ بْنُ فُلَانٍ.

[5] Tafseer Ibn Katheer, p.3777 vol 6 – Shamila

وَقَدْ كَانُوا يُعَامِلُونَهُمْ مُعَامَلَةَ الْأَبْنَاءِ مِنْ كُلِّ وَجْهٍ، فِي الْخَلْوَةِ بِالْمَحَارِمِ وَغَيْرِ ذَلِكَ

[6] Ibid

يَعْنِي: تَبَنِّيكُمْ لَهُمْ قَوْلٌ لَا يَقْتَضِي أَنْ يَكُونَ ابْنًا حَقِيقِيًّا، فَإِنَّهُ مَخْلُوقٌ مِنْ صُلْبِ رَجُلٍ آخَرَ

[7] Saheeh Muslim, no:114, Ch.of the state of Iman of a person who averts from his father whilst knowing

مَنِ ادَّعَى أَبًا فِي الْإِسْلَامِ غَيْرَ أَبِيهِ، يَعْلَمُ أَنَّهُ غَيْرُ أَبِيهِ، فَالْجَنَّةُ عَلَيْهِ حَرَامٌ

[8] Minhaj Sharhul Muslim, p.57

[9] Tafser Qurtubi, p.119 vol 14-Shamila

. وَلَا يَجْرِي هَذَا الْمَجْرَى مَا غَلَبَ عَلَيْهِ اسْمُ التَّبَنِّي كَالْحَالِ فِي الْمِقْدَادِ بْنِ عَمْرٍو فَإِنَّهُ كَانَ غَلَبَ عَلَيْهِ نَسَبُ التَّبَنِّي فَلَا يَكَادُ يُعْرَفُ إِلَّا بِالْمِقْدَادِ بْنِ الْأَسْوَدِ فَإِنَّ الْأَسْوَدَ بْنَ عَبْدِ يَغُوثٍ كَانَ قَدْ تَبَنَّاهُ فِي الْجَاهِلِيَّةِ وَعُرِفَ بِهِ. فَلَمَّا نَزَلَتِ الْآيَةُ قَالَ الْمِقْدَادُ: أَنَا ابْنُ عَمْرٍو وَمَعَ ذَلِكَ فَبَقِيَ الْإِطْلَاقُ عَلَيْهِ. وَلَمْ يُسْمَعْ فِيمَنْ مَضَى مَنْ عَصَى مُطْلِقَ ذَلِكَ عَلَيْهِ وَإِنْ كَانَ مُتَعَمِّدًا.

1^st November 2013

Question: What is the ruling on women reading Jumu’ah Salāh? More and more women are going to masjids to offer Jumu’ah Salāh. I have been asked by friends to join and attend every Friday as it is more rewarding. I have always understood that women receive a greater reward for performing Salāh in the home. I have also always understood that only men read Jumu’ah Salāh.

Answer

The Messenger of Allāh sallallahu alayhi wasallam is reported to have said, “Jumu’ah in congregation is mandatory upon every Muslim except four; slave, woman, minor child and an ill person.”[1] It is clear from this report that women are not obliged to attend the Jumu’ah Salāh. The reason being, as you have stated, that women receive a greater reward by performing their Ibādat such as Salāh in their own homes, thus not obliged to emerge from home to attend the congregational Jumu’ah Salāh. The home is the best Masjid for a woman has been reported from Sayyidah Umme Salamah (who reports) from the Messenger of Allāh sallallahu alayhi wasallam , “The best Masājid for women (in performing their worship) is the innermost part of their homes.”[2] This indicates that a woman receives a greater reward in her Ibādat performed at home than in her local Masjid, thus encouraged to perform their Salāh at home. However, if a woman attends the congregational Jumu’ah Salāh in her local Masjid then it is valid and will replace the Zuhr Salāh of that day.

[Allāh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Sunnan Abu Dawood, No1067

عَنْ طَارِقِ بْنِ شِهَابٍ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: ” الْجُمُعَةُ حَقٌّ وَاجِبٌ عَلَى كُلِّ مُسْلِمٍ فِي جَمَاعَةٍ إِلَّا أَرْبَعَةً: عَبْدٌ مَمْلُوكٌ، أَوِ امْرَأَةٌ، أَوْ صَبِيٌّ، أَوْ مَرِيضٌ

[2] Sunnan al-Kubra Baihaqi, No: 5360, Musnad Ahmad, No:26542

عَنِ السَّائِبِ، مَوْلَى أُمِّ سَلَمَةَ عَنْ أُمِّ سَلَمَةَ، عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ:خَيْرُ مَسَاجِدِ النِّسَاءِ قَعْرُ بُيُوتِهِنَّ

1^st November 2013

Question: Are women allowed to dye their hair black or any other colour?

حامداً و مصلياً

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

Answer

Generally, to dye the hair and beard are permissible using any other colour apart from black. Sayyidunā Abū Hūrairah radhiyallahu anhu relates that the Holy Prophet sallallahu alayhi wasallam said, “Change the white hair but do not imitate the Jews.” (Tirmizi)

It is recommended to dye the hair using henna because it is Sunnah. The noble companions would also use henna to dye their hair and beard. Black dye however, is prohibited. Sayyidunā Abdullāh Ibn Abbās radhiyallahu anhu relates that the Holy Prophet sallallahu alayhi wasallam has said; “There shall come such people towards the end of time where they will colour their hair with black like (the colour of) a pigeon’s chest but they shall not scent the fragrance of paradise.” (Abu Dāwood)

Sayyidunā Jābir radhiyallahu anhu relates that during the conquest of Makkah Sayyidunā Abū Bakr’s radhiyallahu anhu father, Sayyidunā Abu Quhāfah radhiyallahu anhu, was brought before the Prophet sallallahu alayhi wasallam whose hair and beard was completely white. The Holy Prophet sallallahu alayhi wasallam on seeing him remarked, ‘Dye his hair and beard with any colour but abstain from black’ (Muslim).

The underlying reason for the prohibition of using black hair-dye for men and women was to deceive others – making old people appear young in front of others. This is unanimous amongst all of the scholars. However, if a person applies black hair-dye to adorn themselves to please their spouse then the scholars have differed in this regard; Some scholars have disallowed it even in the case of adornment for one’s spouse. They argue that the prohibition of black colour has a general implication and adornment also comes into the category of deception therefore still prohibited. Other scholars, such as Imam Abu Yusuf rahimahullah one of Imam Abu Hanifah’s rahimahullah prominent students, has permitted black hair-dye for adornment purpose (for their spouse) and argued that adornment does not come under the category of deception. (Fatawa Hindiyyah, vol 5, p439).

Due to the delicacy of this issue the most preferred judgement in this regard given by Shaykh Mufti Taqi Usmani Sahib (May Allah preserve him) is as follows;

“The preferred judgement in this regard is that if it is applied for adornment purpose where a woman applies it to please her husband or the husband applies it to please his wife then this is not considered Haram, but rather Makrooh-e-Tanzeehi (discouraged and best to refrain from). As for the Hadeeth but abstain from black the explanation of this ruling would be that if it (black hair-dye) is applied to deceive others then this ruling (of prohibition) becomes bounded. If it is for adornment purpose for each other’s spouse then this ruling is preferred (discouraged) and to abstain from it is better otherwise if someone (in the case of adornment for one’s spouse) applies it then it will not be considered Haram.” (Taqreer Tirmizi, vol 2, p354)

In conclusion with the exception of pure black dye, it would be permissible to dye the hair with any other colour. To apply black hair-dye with the purpose of deceiving others is prohibited. For adornment purposes, it is better to refrain from but not Haram otherwise. One must be cautious that when dying the hair with colour it must not contain any impure ingredients nor to apply it with the intention of imitating those of other faiths.

[Allāh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department