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Purchasing Ventilators with Zakāh Money

Question:

Assalamu alaykum

Currently there is a need for ventilators in many hospitals. I wanted to know if we can donate our zakah money for purchasing ventilators? Jzk

(Question published as received)

الجواب باسم ملهم الصواب

For zakāh to be valid, it has to be given in the ownership of an eligible recipient of zakāh. It is not permissible to give zakāh money to purchase ventilators as no eligible recipient of zakāh will become the owner of the ventilators. However, one may donate ṣadaqah money (voluntary charity) to purchase ventilators for hospitals. [i]

And Allāh Ta‘ālā Knows Best

(Mufti) Bilal al-Mahmudi

30 Rajab 1441 / 25 March 2020


[i]

وفي الشرع (هي) أي الزكاة (تمليك جزء من المال) أي من حيث أنه جزء المال أي من حيث إنه جزء فخرج الكفارة (معين) صفة جزء (شرعا من فقير) متعلق بالتمليك (مسلم غير هاشمي) لشرفهم، (ولا مولاه) فلا يجوز تمليكه من الغني والكافر والهاشمي ومولاه عند العلم بحالهم كما سيأتي كما قال بعض المتأخرين …. (مع قطع المنفعة عن المملك) بكسر اللام. (مجمع الأنهر شرح ملتقى الأبحر. ج ١ ص ٢٨٤. دار الكتب العلمية)

لا يجوز صرف الزكاة الى أهل الذمة، ولا الى الكلاب والطيور، ولا الى بناء الخير. ويشترط التمليك. (الفتاوى السراجية. ج ١ ص ٢٧٩.زكريابکدپو، ديوبند)

ولا يجوز أن يبني بالزكاة المسجد وكذا القناطير والسقايات وإصلاح الطرقات…وكل ما تمليك فيه. (الفتاوى الهندية. ج ١ ص ١٨٨. رشيديه)

(أحسن الفتاوى. ج ٤ ص ٢٩٢. سعيد)

(فتاوى فريديه. ج ٣ ص ٥١٦)

An Important Lesson we can Learn from Infectious Diseases

Imām al-Shāṭibī writes:

“Rabies has some resemblance with an infectious disease. The root cause of rabies is found in a dog and then when the dog bites someone he becomes similar to it, and is not able to part from it in most cases without dying. The heretic (mubtadi‘) is the same: when he presents his view and doubt to another, he is rarely safe from its harm. In fact, he either falls into his ideology with him and becomes part of his group or it seeds a doubt in his heart that he wants to part from but is unable. This is different from all other sins…What proves this notion has occurred in reports [from the Salaf], as the pious Salaf forbade sitting with and speaking with them and listening to their speech and were strict on this…From them is what is reported from Ibn Mas‘ūd (RA) that he said: ‘Whoever wishes to honour his dīn, he must avoid mixing with the ruler and sitting with people of false ideologies, since sitting with them more strongly attaches [a person] than scabies.’” (al-I‘tiṣām)

Query on Jumu’ah When Masjid is Closed (Urdu)

Question:

Country: United Arab Emirates

mera question ye ha k jummah room mn kesay prhen corona ki wja sa masjid band ha par b sakty hn k ni

(Question published as received)

الجواب باسم ملهم الصواب

Agar aapko aisi koi jagah nahi milti jaha ba qaidah jumu‘ah ki namaz adaa ki jarahi ho, to aap ghar mai zuhr ki namaz adaa karlei.

Wallāhu A‘lam

(Mufti) Bilal al-Mahmudi

27 Rajab 1441 / 22 March 2020

Insurance for Physicians

Question:

Country: Australia

Since Insurance is haram, would it then be haram for a physician to obtain medical indemnity insurance and medical malpractice insurance, these specific insurances are compulsory in countries and hospitals for physicians. Would this be considered haram?

(Question published as received)

الجواب باسم ملهم الصواب

In principle, it is not permissible for one to take out any form of insurance. However, if a physician is legally obliged to take out insurance, then it is permissible for him to opt for the minimum required insurance scheme in his country. [i]

And Allāh Ta‘ālā Knows Best

(Mufti) Bilal al-Mahmudi

06 Rajab 1441 / 01 March 2020


[i]

القاعدة الخامسة: الضرر يزال … وهذه القاعدة مع التي قبلها متحدة او متداخلة، وتتعلق بها قواعد: الأولى: الضرورات تبيح المحظورات … الثانية: ما ابيح للضرورة يتقدر بقدرها. (الاشباه والنظائر مع شرح الحموي. ج ١ ص ٢٥١. إدارة القرآن والعلوم الإسلامية)

(أحسن الفتاوى. ج ٧ ص ٢٥. سعيد)

(فتاوى محموديه. ج ١٦ ص ٣٨٧. فاروقيه)

(فتاوى دار العلوم زكريا. ج ٥ ص ٤٤٣. زمزم)

Etiquettes of the Mobile Phone

Islam has never been opposed to advancement. However, certain advancements are such that together with their benefits come much harm. Whilst mobile technology and the mobile phone in particular has revolutionised the way we live, it is important that we utilise such technology appropriately.

Crude Manners

It is important to realise that there are certain etiquettes of speaking on the phone. For example when calling someone, many people do not first ask the person they are calling whether it is convenient for them to speak at that very moment. They simply begin a long conversation without any regard for the inconvenience they cause the person they have called. There are yet others who, whilst in the company of others, answer phone calls and begin to casually converse with whoever has called them. Doing this is akin to turning your face away from those in your company whilst in the middle of a conversation and engaging in conversation with someone else without any explanation or apology to the first. Such behaviour is indeed inappropriate and a reflection of crude manners.

Robber of Time

The mobile phone, whilst being a very useful item, can prove to be a robber of time too. People feel obliged to utilise the free minutes and texts they have within their contract. If one has an allowance of 500 minutes or 500 texts within his talk plan, it is not necessary to utilise all these minutes or texts. By calling people or texting them only to use up the allowance, we are wasting valuable time which could have been utilised in productive activities.

Text Messages

Nowadays, many people send ‘Jumu’ah Mubarak’ texts every week to friends and associates. The contents of many of these texts are not authentic and sometimes not in line with Islamic teachings. One needs to be cautious before forwarding any message of this nature. Many people forward these messages just because they apparently sound good irrespective of the message being incorrect. Do not forward any message until you are sure of its authenticity.

If you are keen to propagate the beau­tiful teachings of Islam by using the text facility then make sure it is something beneficial, correct and authentic. Moreover, the day of Jumu‘ah should not be fixed for this; any day and every day should be made mubarak by conveying a piece from the teachings of our beautiful dīn.

Name at the End of Text

Whenever you send a text message, it is important to write your name at the end of the text, because it is possible that the person you are texting has not saved your number on his mobile. As a result, he will be confused and inconvenienced when he receives the text due to not knowing who the sender is.

In The Masjid

When attending the masjid one should switch off his mobile. Failure to do so will result in one being disrespectful to the house of Allāh as well as being a means of disturbance to others if the phone were to ring. It is prudent not to even leave the phone in vibration mode. In this situation if the phone were to receive a call during salāh, not only will it divert the phone owner’s attention it will also disturb the person next to him. Many people immediately after the completion of salāh check their phones for possible missed calls or messages. This shows that although one was physically standing in the court of Allāh, mentally he was elsewhere. Thus we should switch our phones off before entering the masjid and not pay attention towards them until we leave.

Haram Sharīf

Many people would not even dream of answering a phone call whilst in the masjid when they are in their localities. However we observe the very same people freely using the mobile phone in the Haram Sharīf in Makkah and Madīnah. One should make a firm resolution and refrain from this for this leads to neglect and many other wrongs whilst in blessed places.

Musical Ring Tones

We should make sure that we have an appropriate simple ring tone on our mobile phone. To keep a musical ring tone is harām as the playing of music, or being a means of it being played is a sin. It is quite unfortunate that even when in Haramayn Sharīfayn whilst performing tawāf or presenting salām to the Prophet sallallāhu ‘alayhi wasallam, the musical tones of mobile phones are heard. This is harām and a major sin. Safeguard yourself from such things that distance you from the Creator.

Islamic Ring Tones

The adhān, salām, tilāwah of the Glorious Qur’ān, nāt and nashīd are used as ring tones by many on mobile phones. The adhān has a set time and a purpose and should only be announced at the time for the stipulated purpose. Salām also has a specific purpose which is to greet one another. The Glorious Qur’ ān is the word of Allāh and has been sent for guidance of mankind. The Shari’ah has stipulated many rulings in regard to this great book. Nāt and nashīd are recited to inculcate and increase the love for our beloved Prophet sallallāhu ‘alayhi wasallam in our hearts. None of these should be used to inform us that someone is calling us. This is disrespectful. One should merely keep a simple ring tone for this purpose.

How Many Rings?

If when ringing someone one finds that the phone cuts off after a few rings or diverts to an answering machine, then the caller may try again. One should retry a maximum of three times for it may be that the person was busy and as he approached the phone it stopped ringing and thus he was unable to answer. However, there are some phones that do not divert or cut-off and keep ringing. In such cases the caller should let it continue ringing for that duration which would be considered normal, approximately ten rings. If the call is not answered then put the phone down because not answering indicates that the person is either occupied or does not wish to speak. Do not cause inconvenience by compelling.

Mobile and Teachers

It is not permissible for teachers at madrasah or school to use the mobile during their working hours, for the madrasah and the school has purchased that time from them. This time does not belong to them; it has become the property of the employing establishment.

– Hadhrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Source: At-Tazkiyah.com

Performing Nafl Before ‘Īd Ṣalāh

Question:

Country: Australia

Assalamu Alaikum,

By the grace of Allah (SWT), I hope everyone is doing really good and living a healthy life. Alhamdulillah. I have a question regarding Salat Ul Ishraq. It is performed after sunrise. Now, before an EID salah, it is not permitted to perform any nafl salah when you are in the mosque or home. So now I would like to as our Prophet (SA) used to pray Salat Ul Ishraq every day, is it not permissible to perform Salat ul Ishraq as well before Eid Salah? If it is or if it isn’t, can I get a proper explanation on this with references as well please?

May Allah (SWT) bless us all and forgive our sins.

Jazakallah Khair

(Question published as received)

الجواب باسم ملهم الصواب

It is makrūh (detestable) to perform any nafl ṣalāh before the ‘īd ṣalāh at home or at the masjid. However, one may perform nafl ṣalāh at home after performing the ‘īd ṣalāh. [i]

Consider the following:

عَنِ بْنِ عَبَّاسٍ (رضي الله عنهما) أَنَّ النَّبِيَّ (ﷺ) خَرَجَ يَوْمَ الْفِطْرِ، فَصَلَّى رَكْعَتَيْنِ لَمْ يُصَلِّ قَبْلَهَا وَلاَ بَعْدَهَا وَمَعَهُ بِلاَلٌ

Ibn ‘Abbās (raḍiyallāhu ‘anhumā) narrates: Nabī (ṣallallāhu ‘alayhi wasallam) went out and offered a two rak‘ah ṣalāh on the day of ‘Īd al-Fiṭr and did not offer any other ṣalāh before or after it [at the place of prayer] and at that time Bilāl (raḍiyallāhu ‘anhu) was accompanying him. (Ṣaḥīh al-Bukhārī: 989. Kitāb al-‘Īdayn)

Generally, it was the noble practice of our beloved messenger, Muḥammad (ṣallallāhu ‘alayhi wasallam) to perform Ishrāq ṣalāh on a daily basis. [ii] However, the above ḥadīth proves that he did not do so on the day of ‘īd. Hence, it should not be prayed on the day of ‘īd.

And Allāh Ta‘ālā Knows Best

(Mufti) Bilal al-Mahmudi

14 Jumād al-Ukhrā 1441 / 09 February 2020


[i]

(ولا يتنفل قبلها) في المصلى، وغيره، وهو المختار، وفي التبيين: وعامة المشايخ على كراهة التنفل قبلها مطلقا، وبعدها في المصلى لما روي أن النبي عليه الصلاة والسلام لا يصلي قبل العيد شيئا، فاذا رجع الى منزله صلى ركعتين. (مجمع الأنهر في شرح ملتقى الأبحر. ج ١ ص ٢٥٦. دار الكتب العلمية)

ولا يتنفل في المصلى قبل العيد، ثم قيل: الكراهة في المصلى خاصة، وقيل فيه وفي غيره عامة؛ لأن النبي (صلى الله عليه وسلم) لم يفعله. [في التحفة: ثم في كل يوم العيد، ينبغي أن يترك التطوع في المصلى قبل صلاة العيد، وقبل أن يفرغ الامام من الخطبة، حتى لو فعل يكون مكروها ويصير مسيئا، أما لو فعل بعد الفراغ من الخطبة فلا بأس به]. (تحفة الفقهاء. ج ١ ص ٢٩٤. دار الكتب العلمية). في الزاد: وان أحب أن يصلي فيه بعدها صلى أربعا، هكذا قال صاحب الكتاب، الا أن مشايخنا قالوا: ان المستحب أن يصلي أربعا بعد الرجوع الى منزله، كيلا يظن ظان أنه هو السنة المتواترة. (جامع المضمرات والمشكلات في شرح مختصر القدوري. ج ٢ ص ١٦١-١٦٢. دار الكتب العلمية)

في مراقي الفلاح مع نور الايضاح: (ويكره التنفل قبل صلاة العيد في المصلى) اتفاقا (و) في (البيت) عند عامتهم وهو الأصح لأن رسول الله صلى الله عليه وسلم (خرج فصلى بهم العيد لم يصل قبلها ولا بعدها) متفق عليه. (و) يكره التنفل (بعدها) أي بعد صلاة العيد (في المصلى فقط) فلا يكره في البيت (على اختيار الجمهور) لقول أبي سعيد الخدري رضي الله عنه كان رسول الله صلى الله عليه وسلم: ((لا يصلي قبل العيد شيئا فإذا رجع إلى منزله صلى ركعتين)). وفي حاشية الطحطاوي: قوله: (في المصلى اتفاقا) في القهستاني عن المضمرات أنها لا تكره في ناحية المسجد عند ابن مقاتل فكأنه لم يعتبر خلافه والكراهة تثبت مطلقا ولو في صلاة الضحى أو تحية المسجد وسواء من تجب عليه صلاة العيد وغيره حتى يكره للنساء أن يصلين الضحى يوم العيد قبل صلاة الإمام كما في النهر وغيره عن الخانية. قوله: (لأن رسول الله صلى الله عليه وسلم الخ) أي مع حرصه على النوافل فلولا الكراهة لفعل. قوله: (على اختيار الجمهور) وأطلق قاضيخان وصاحب التحفة إباحة التطوع بعدها بأربع ركعات في الجباية وذكر في الزاد والخلاصة يستحب أن يصلي بعد صلاة العيد أربع ركعات لحديث علي رضي الله عنه أنه صلى الله عليه وسلم قال: ((من صلى بعد العيد أربع ركعات كتب الله بكل نبت نبت وبكل ورقة حسنة))، كذا في الشرح ويحمل على الصلاة في البيت. (حاشية الطحطاوي على مراقي الفلاح. ج ٢ ص ١٥٣. دار نور الصباح)

ولا يتنفل قبلها مطلقا لا في المصلى ولا في البيت، وكذا بعد في مصلاها، ولو في البيت جاز. (اسعاف المولى القدير شرح زاد الفقير. ص ٤١١. دار النور)

[ii]

سألنا عليًّا عن تطوع النبيِّ صلَّى اللهُ عليهِ وآلهِ وسلَّمَ بالنهارِ فقال كان إذا صلى الفجرَ أمهل حتى إذا كانت الشمسُ من ههنا يعني من المشرقِ مقدارها من صلاة العصرِ من ههنا قبل المغربِ قام فصلى ركعتين ثم يمهل حتى إذا كانت الشمسُ من ههنا يعني من قبَل المشرقِ مقدارها من صلاةِ الظهرِ من ههنا يعني من قبَلِ المغربِ قام فصلى أربعًا وأربعًا قبل الظهرِ إذا زالت الشمسُ ركعتين بعدها وأربعًا قبل العصرِ يفصل بين كل ركعتين بالتسليمِ على الملائكةِ المقرَّبينِ والنبيين ومن يتبعُهم من المسلمينَ والمؤمنين. (سنن ابن ماجه)

Nikāḥ via Text-Message

Question:

Country: Pakistan

Aoa\r\nSir few years ago one of my class fellow text me…. Binte… Nikah qabool h. I replied v unconsciously as yes. Just by thinking in this manner will happen. After some time we stop to talk and I totally forget about that. And few yrs later I got married with another person. Now I remember my that mistake please tell me is that mistake have any impact on my marriage and on my relation. Please reply in the light of Quran and hadees

(Question published as received)

الجواب باسم ملهم الصواب

Nikāḥ via text-message is not valid. You should make sincere tawbah (repentance) for being in contact with a ghayr-maḥram. [i]

And Allāh Ta‘ālā Knows Best

(Mufti) Bilal al-Mahmudi

07 Jumād al-Ukhrā 1441 / 02 February 2020


[i]

قال علاء الدين الحصكفي في الدر: ومن شرائط الايجاب والقبول اتحاد المجلس. قال ابن عابدين في الرد: (قوله: اتحاد المجلس) قال في ((البحر)): فلو اختلف المجلس لم ينعقد، فلو أوجب أحدهما، فقام الآخر أو اشتغل بعمل آخر بطل الايجاب؛ لأن شرط الارتباط اتحاد الزمان؛ وأما الفور فليس من شرطه؛ ولو عقدا وهما يمشيان أو يسيران على الدابة لا يجوز، وإن كان على سفينة سائرة جاز. اهـ. أي؛ لأن السفينة في حكم مكان واحد. (رد المحتار على الدر المختار. ج ٨ ص ٤٩. فرفور)

ومنها الشهادة. قال عامة العلماء انها شرط جواز النكاح، هكذا في البدائع. وشرط في الشاهد أربعة أمور؛ الحرية والعقل والبلوغ والإسلام … ومنها سماع الشاهدين كلامهما معا، هكذا في فتح القدير … ومنها أن يكون الايجاب والقبول في مجلس واحد. (الفتاوى الهندية. ج ١ ص٢٦٧/٢٦٨/٢٦٩. مكتبه رشيديه)

(فتاوى رحيميه. ج ٨ ص ١٨٣. دار الاشاعت)

(محمود الفتاوى. ج ٥ ص ٧٤. مكتبه محموديه)

(فتاوى دار العلوم زكريا. ج ٣ ص ٥٥٤. زمزم)

Working for a Software Company Owned by a Bank

Question:

I have a software engineering job offer from a company “A” which makes a software product (point of sale) used by small and medium businesses like restaurants and retail stores to make sales transactions and inventory management. This company “A” was recently acquired by a Bank and my employment will be with the Bank as the parent company but I will only be working on the software product as I described above. The company charges a fee from the various small and medium businesses which use their software product. Is it halal to work for this software company while the parent company is a Bank?

(Question published as received)

الجواب باسم ملهم الصواب

The job description, as explained by you, is ḥalāl. However, as the company is owned by the bank and due to the company’s money being mixed with the bank’s money, it would not be advisable for you to take on this position.[i]

And Allāh Ta‘ālā Knows Best

(Mufti) Bilal al-Mahmudi

24 Jumād al-Ūlā 1441 / 20 January 2020


[i]

فتاوى عثماني. ج ٣ ص ٣٩٤-٣٩٦. مكتبه معارف القرآن كراتشي.

Important Announcement (19/01/2020)

Due to a technical error, answers for questions submitted in the last seven months may not have reached the questioners. 

We would like to therefore request questioners resubmit their queries if they had emailed us in the last seven months and did not receive an answer.