Musalman Har Waqt Duty Par Hota Hay

Zakaat

1. In principle, zakat is due at the end of one lunar year. The beginning of the lunar year for zakat purposes will be from the time an individual becomes a saaheb-nisaab (bearer of minimum or more zakatable wealth). Therefore, the zakat due on an individual will differ according to his personal financial situation. As a principle, zakat is not due on every rich individual in Ramadaan. See the following explanation: Ahmed became rich (saaheb-nisaab) in Muharram. Nine months later, in Ramadaan, zakat is not due on him. Zakat will be due at the end of the twelfth lunar month, being Zil-Hajj.

2. Zakat is compulsory on a Sahib Al-Nisab. A Sahib Al-Nisab is one who possesses the Nisab of Zakat (a required amount of money or assets that qualifies a person liable of discharging Zakat). At present in () the Nisab of Zakat is approximately (R.3311.25). Therefore the person who possesses this amount of cash/assets for a complete year, will give two and a half percent of its total in Zakat.

The standard Nisab of Zakat is Two Hundred Dirhams (silver coins) equivalent to 612.35 grams of silver or Twenty Mithqals of Gold equivalent to 87.479 grams of gold or any currency that equals the value of this amount of gold and silver. If this amount of wealth remains in a person’s possession for a complete year, then on the expiry of this year it will be Wajib on him to give Zakat of two and a half percent of the total. If his wealth is lesser than 612.35 grams of silver or 87.479 grams of gold or its equivalent amount in currency then Zakat will not be Wajib on him. (Baheshti Zewar, Vol. 1 Pg. 297, Zam Zam)

Zakat is compulsory on cash, assets etc. which are in a person’s possession for an entire year. However, if perchance a person has liabilities on his cash etc. which if calculated will not qualify him as a Sahib Al-Nisab, then in such a case he will not be liable of discharging Zakat.

And Allah knows best

Birth Of Saifullah

Extracted from Bayan of Maulana Tariq Jamil. For listening more of his bayans, check out

http://http://www.darsequran.com/

Please note that there is no video, its just an audio file, uploaded as video file.

Reading Tafseer To A Congregation

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

1) If one has not studied Tafseer of the Holy Quran in-depth under the guidance of a proper 'Alim, then it will not be permissible to give one's own Tafseer to others. However, if one just reads the Tafseer of an 'Alim who studied the Quran in-depth, then not only will it be permissible, but rewarding as well InshaAllah as long as one has the intention to learn and benefit from the 'Alim's Tafseer.

And Allah knows best

Wassalam

Ml. Asif Umar,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah
www.askimam.org

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Organ Transplants

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

Allah Ta’ala has made the human being the best of the creations and has granted him a lofty status. In relations to this honor, Allah Ta’ala has made it impermissible to derive any type of benefit from human parts, even if it does not cause any harm to the donor. Allama Burhan al-Din Ali bin Abi Bakr al-Marghinani in his famous treatise Al-Hidaya says:

وشعر الإنسان وعظمه طاهر وقال الشافعي نجس لأنه لا ينتفع به ولا يجوز بيعه ولنا أن عدم الانتفاع والبيع لكرامته فلا يدل على نجاسته والله أعلم (الهداية)

And human hair and bones are pure. Imam Shaf’i says [it is] impure, since benefit cannot be derived from it and it cannot be sold. Our view is that the impermissible of deriving benefit is due to it being sacred; therefore this does not give proof for it being impure. And Allah Knows Best.

Hereunder is a summarized version of Mufti Shafi’s (ra) kitab on organ transplant by Hadrat Mawlana Yusuf Ludyanwi (ra).

At the outset a few fundamental principles of Shari’a should be understood.

1. Whatever is unlawful in Shari’a is harmful to mankind, regardless of how beneficial it may seem. This harm could be physical and spiritual. At times this harm is as clear as daylight to everyone. At times it is only apparent to the experts in the field, and at times it is so hidden that only Allah is aware of its harms. 

2. Allah Ta’ala has bestowed mankind with the highest status from all His creations and has made mankind superior over all others. The entire universe is made subservient to man in which man uses what is lawful for his nourishment and well being. Under certain circumstances, unlawful entities also become lawful. Also, due to this status and sanctity bestowed to man by Allah, it is also unlawful to derive any benefit from any part or limb of man.

3. The life bestowed to man is a Divine loan. To harm it or destroy it is a grave sin. Therefore, it is essential to uphold this trust and look after it. It is for this reason that it is necessary to adopt methods and treatments in which one’s life can be saved.
   For the maintenance of health, the laws of Shari’a also become flexible and lenient. That is why we find leeway in wudu, prayer, fasting, etc for the sick. In fact, in order to save one’s life, a Muslim will be excused to utter words of kufr. Similarly, if a person is at the throws of death due to hunger and the only food available is pork and wine, he will be excused to consume the pork and wine to the extent that it saves his life.

How does one determine whether a situation falls under ‘necessity’?

Allama Hamawi (ra) in his commentary on al-Ashbah wa al-Naza’ir classifies five levels of necessity and some of their rulings.

1. Darurah – A person reaches such a state that if he does not indulge in an unlawful act, he will die or reach close to death. This state makes unlawful things lawful.
2. Hajah –A person reaches such a state that he will not die, but will experience extreme difficulty. It will not make unlawful entities lawful, but it will create leniency in aspects of purity, prayer, fasting, etc. For example, a person is in the state of such hunger that if he does not get something to eat, he will not die, but he will be in great difficulty. This stage does not make an unlawful thing lawful, but it gives leeway for a person not to fast.
3. Manf’ah – To be of benefit. For example a person desiring wheat bread, mutton, and fatty dishes.
4. Zeenah – Luxuries. For example a person desiring sweet dishes and sugar.
5. Fudool – Extravagance. For example expansion in eating unlawful foods and doubtful.

 

فالضرورة: بلوغه حدا إن لم يتناول الممنوع ،هلك أو قارب، وهذا يبيح تناول الحرام     الحاجة: كالجائع الذى لو لم يجد ما يأكله لم يهلك غير أنه يكون فى جهد ومشقة، وهذا لا يبيح الحرام، ويبيح الفطر فى الصوم     المنقعة: كالذى يشتهى خبز البر ولحم الغنم والطعام الدسم     الزينة: كالمشتهى بحلوى والسكر     الفضول: التوسع بأكل الحرام والشبهة (شرح الحموى على الاشباه والنظائر 1:252 ادارة القران والعلوم الاسلاميه)

It should be kept in mind that in Durrah in the field of medicine will only be taken into consideration with the following three conditions.

1. This patient is really sick to the extent that his life is in danger.
2. The fear of losing the life is not just an assumption, but a reliable doctor affirms it, and treatment is not available with lawful substances.
3. The doctor has conviction that the sickness will be cured through the unlawful substance.

However, there are some situations wherein the unlawful entity will remain unlawful, e.g. to kill another human to save one’s life. Shari’a has given equal rights to each human being and one’s life will not be preferred over the other.

As for Hajah (in a case where the sick person is in great difficulty but it is not life threatening), there is a difference of opinion on the issue whether unlawful substance can be used. The majority of Jurist say it is permissible when the above three conditions are met.

Aap kay masa’il aur un ka hal (9:167) Maktaba Ludhyanwi

The Jurists have taken into consideration situations of dire need, hence the famous principle of Fiqh:

الضرورات تبيح المحظورات

Necessities permit the prohibited.

And

المشقة تجلب التييسر

Difficulties bring easiness.

It is from the above principles, the Jurist have stated that haram entities become permissible when there is a dire need. Ibn Abidin writes:

مطلب في التداوي بالمحرم ( قوله ورده في البدائع إلخ ) قدمنا في البيع الفاسد عند قوله ولبن امرأة أن صاحب الخانية والنهاية اختارا جوازه إن علم أن فيه شفاء ولم يجد دواء غيره قال في النهاية : وفي التهذيب يجوز للعليل شرب البول والدم والميتة للتداوي إذا أخبره طبيب مسلم أن فيه شفاءه ولم يجد من المباح ما يقوم مقامه ، وإن قال الطبيب يتعجل شفاؤك به فيه وجهان ، وهل يجوز شرب العليل من الخمر للتداوي فيه وجهان ، وكذا ذكره الإمام التمرتاشي وكذا في الذخيرة وما قيل إن الاستشفاء بالحرام حرام غير مجرى على إطلاقه وأن الاستشفاء بالحرام إنما لا يجوز إذا لم يعلم أن فيه شفاء أما إن علم وليس له دواء غيره يجوز ومعنى قول ابن مسعود رضي الله عنه لم يجعل شفاؤكم فيما حرم عليكم يحتمل أن يكون قال ذلك في داء عرف له دواء غير المحرم لأنه حينئذ يستغني بالحلال عن الحرام ويجوز أن يقال تنكشف الحرمة عند الحاجة فلا يكون الشفاء بالحرام وإنما يكون بالحلال ا هـ

 

Some Jurists have taken into consideration various medical circumstances and have given many leeways in the time of dire need.

In the medical field, techniques have been refined and the human body is treated with much respect during surgical procedures. Organs transplant is no longer considered desecration, neither by the medical experts nor by laymen. Mufti Kifayatullah writes, “This doubt that it is unlawful to derive benefit from human parts should not remain, because it is unlawful in situations in which there is desecration of a human. In situations where there is no desecration of a human, it will be permissible. (Kifayat al-Mufti 9/143 Maktaba Haqaniyya)

In the view of the above, our humble opinion is that if a person is in a life threatening situation in which he is in need of an organ transplantation and there happens to be a organ such as kidney, lever, etc available, it will be permissible for him to accept the organ.

Nevertheless, it will not be permissible for him to donate his organs upon his death, as he is not the owner of his body and cannot do as he wishes with his body. Being able to accept an unlawful entity in time of dire need does necessitate that to donate organs is permissible. Take for example the issue of a person dying due to hunger and thirst and does not have any lawful food available to him. Shari’a has permitted for him to consume pork and wine to the extent that his life may be saved. That does not mean it will be permissible for Muslims to sell pork and wine for this reason.

Here under is the resolution of the International Islamic Fiqh Academy (al-Majma al-Fiqhi al-Islami) which took place in 28 of Rabi’ al-Thani, Jamadi al-Ula 1405.

It is permissible to take an organ from a living individual and place it in another individual who is in need of the organ to save his life or to bring into use a limb which is from the necessary limbs of human. This is not considered as desecration in relation to the person donating the organ. It is considered as helping and aiding another in time of need, which is praiseworthy action. It will be permissible with the following conditions:

1. The donor’s life is not endangered by donating the organ, as it is the principle of Shari’a that for ridding a harm, another harm which is equal or greater will not be undertaken. Also do donate a vital organ is equates to destroying one’s life, which is prohibited.
2. The donor gives the organ from his free will without any pressure put on him.
3. The sickness is such that the only way for cure is through organ transplantation.
4. There is a high probability for cure through organ transplantation.

(Taken from the Urdu translation ‘Fiqhi Faslay’ p. 157)

2. Blood, once removed from the body, is also impure and due to it being part of the human body, it also has the same honor as the rest of the human body parts. However, blood is regenerating, unlike the organs. An analogy of blood can be made with breast milk. The Jurists have ruled that it is permissible to use breast milk for medical purposes when there is a high probability of cure.

Al-Fatawa al-Hindiyya (5/355) Maktaba Rashidiyya

ولا بأس بأن يسعط الرجل بلبن المرأة ويشربه للدواء وفي شرب لبن المرأة للبالغ من غير ضرورة اختلاف المتأخرين كذا في القنية .

If a person’s condition is such that if he does not receive blood, his life is in danger or his health will deteriorate; then in such cases it will be permissible for the sick to accept blood and for a person to donate blood for the sick.

Al-Fatawa al-Hindiyya (5/355) Maktaba Rashidiyya

يجوز للعليل شرب الدم والبول وأكل الميتة للتداوي إذا أخبره طبيب مسلم أن شفاءه فيه ولم يجد من المباح ما يقوم مقامه وإن قال الطبيب يتعجل شفاؤك فيه وجهان .

And Allah knows best

Wassalam

Ml. Ehzaz Ajmeri,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah
www.askimam.org

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Taqdeer

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

Fatwa #16425 specifically mentions that a nazr (vow) does not change taqdeer (pre-destiny). It is necessary to understand the difference between qadaa and qadar. Qadaa is Allah Ta'ala's foreknowledge of events prior to their occurrence, while qadar is His bringing into existence those events in accordance to His knowledge. (Al-Fiqh al-Akbar Explained, P. 109, White Thread Press)

In the Quran, Allah Ta'ala says:

وكان أمر الله مفعولا

"And Allah's decree had to be enforced." (33:37)

 

وكان أمر الله قدرا مقدورا

"And Allah's command is pre-determined by destiny." (33:38)

 

Imam Abu Hanifa (Rahmatullah Alayhi) explained qadaa and qadar in Al-Fiqh al-Akbar, his text on aqeedah (Islamic creed). He wrote:

خلق الله تعالى الأشياء لا من شيء . و كان الله تعالى عالماً في الأزل بالأشياء قبل كونها ، و هو الذي قدر الأشياء و قضاها ، و لا يكون في الدنيا و لا في الآخرة شيء إلا بمشيئته و علمه و قضائه و قدره و كتبه في اللوح المحفوظ ، و لكن كتبه بالوصف لا بالحكم . و القضاء و القدر و المشيئة صفاته في الأزل بلا كيف

"Allah Most High created all things from no thing. Allah Most High knew in pre-eternity all things prior to their being. It was He who apportioned all things and ordained them. There is in this world nothing, nor in the next, except through His will, knowledge, ordination, decree, and in accordance with His writing it in the Preserved Tablet. Yet His writing entails descriptions, not commands. Ordaining, decreeing, and willing are His attributes in pre-eternity without description."

The abovementioned is sufficient proof that every single thing that happened, is happening, or will happen has been pre-destined by Allah Ta'ala.

The following Hadith is referred to in your query:

 

قال رسول الله -صلى الله عليه وسلم- لا يرد القضاء إلا الدعاء

Rasulullah (SallAllahu Alayhi Wa Sallam) said, "Nothing can change the Divine Decree except dua." (Jami' Al-Tirmidhi, Vol. 2, P. 35, HM Saeed)

In the footnotes of this Hadith, Maulana Ahmed Ali Saharanpuri states that dua can change taqdeer. However, this act of dua which can change taqdeer is also pre-destined in itself, so it will not change what has already been written on the Tablet. For simplicity in understanding, an example is as follows:

When destiny was written, Allah Ta'ala already destined that at a certain time at such and such place, Zaid will make dua to Allah and his taqdeer will then be changed as a result of his dua.

So yes, his taqdeer was changed as a result of his dua. However, the act as a whole was already pre-destined to happen.

Finally, it is true that one should not ponder over the matter of qadar too much, as it is impossible for even the most intelligent of man to comprehend. Allah Ta'ala states in the Holy Quran:

وما أوتيتم من العلم إلا قليلا

"And of knowledge you have been given but little" (17:85)

When Ali ibn Abi Talib (RadiyAllahu Anhu) was caliph, he was asked about a matter while he was standing on the pulpit, to which he responded, "I don't know." It was said to him, "How can you ascend this pulpit and say you do not know?" His reply was, "I ascended it according to my knowledge of things, had I ascended it according to my level of ignorance, I would have reached the heavens." This statement emphasizes that mankind can only reach a certain level of understanding, even at the most advanced level, and that true knowledge is to recognize the limit of one's knowledge, intellect, and understanding.

Therefore, the matter of taqdeer is one which is impossible to comprehend. In fact, it should not be discussed excessively. Wahb ibn Munabbih (Rahmatullah Alayhi), who was amongst the Tabi'een, said, "I looked into the matter of qadar, and I was bewildered. I looked into it again, and I was still bewildered. I then concluded that the most knowledgeable of people regarding qadar are those who keep the farthest away from it, and the most ignorant of people regarding qadar are those who talk most about it." This is also supported by what Rasulullah (SallAllahu Alayhi Wa Sallam) said: "When destiny is discussed, restrain yourself from it." (Tabarani)

قال رسول الله كتب الله مقادير الخلائق جمع مقدار وهو الشيء الذي يعرف به قدر الشيء وكميته كالمكيال والميزان وقد يستعمل بمعنى القدر نفسه وهو الكمية والكيفية قبل أن يخلق السموات والأرض ومعنى كتب الله أجرى الله القلم على اللوح المحفوظ بإيجاد ما بينهما من التعلق وأثبت فيه مقادير الخلق ما كان وما هو كائن إلى الأبد على وفق ما تعلقت به إرادته أزلا كإثبات الكاتب ما في ذهنه بقلمه على لوحه وقيل أمر الله القلم أن يثبت في اللوح ما سيوجد من الخلائق ذاتا وصفة وفعلا وخيرا وشرا على ما تعلقت به إرادته

(Mirqat Al-Mafateeh, Vol. 1, P. 257, Rashidiyya)

 

قال في شرح السنة الإيمان بالقدر فرض لازم وهو أن يعتقد أن الله تعالى خالق أعمال العباد خيرها وشرها وكتبها في اللوح المحفوظ قبل أن خلقهم والكل بقضائه وقدره وإرادته ومشيئته غير أنه يرضى الإيمان والطاعة ووعد عليهما الثواب ولا يرضى الكفر والمعصية وأوعد عليهما العقاب والقدر سر من أسرار الله تعالى لم يطلع عليه ملكا مقربا ولا نبيا مرسلا

(Mirqat Al-Mafateeh, Vol. 1, P. 256, Rashidiyya)

 

وقال أبو المظفر ابن السمعاني : سبيل معرفة هذا الباب التوقيف من الكتاب والسنة دون محض القياس والعقل ، فمن عدل عن التوقيف فيه ضل وتاه في بحار الحيرة ولم يبلغ شفاء العين ولا ما يطمئن به القلب ، لأن القدر سر من أسرار الله تعالى اختص العليم الخبير به وضرب دونه الأستار وحجبه عن عقول الخلق ومعارفهم لما علمه من الحكمة ، فلم يعلمه نبي مرسل ولا ملك مقرب

(Fathul Bari, Vol. 11, P. 584, Dar al-Kutub Ilmiyya)

 

(و كان أمر الله مفعولاً) : أى مقضياً ما قضاء كائن..........(و كان أمر الله قدراً مقدوراً) : أى كل شيء بقضاء و قدر

(Tafseer al-Kabeer al-Mawsum, Vol. 25, P. 212-213, Dar al-Kutub Ilmiyya)

(Fatawa Mahmudiyya, Vol. 1, P. 219-221, Faruqiyya)

(Al-Fiqh al-Akbar Explained, P. 105-112, White Thread Press)

And Allah knows best

Wassalam

Ml. Asif Umar,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah
www.askimam.org

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Touching a Na Mahram Woman

The hadith in question is a narration of Ma'qil ibn Yasaar (Radhiallahu Anhu) who narrates that Nabi (Sallallahu Alaihi wasallam) said: "It is better for an iron rod (nail, needle etc) to be driven into the head of a man, than for him to touch a woman who is not permissible for him." The hadith is narrated by the great Hafiz of Hadith , at-Tabrani, in his al-Mu'jam al-Kabir (Vol.20 Pg.211) and by the Muhaddith al-Ruyaani, in his Musnad (Vol.2 Pg.323).

This narration has been classified as Sahih (authentic) by Allamah ibn Hajr al-Haitami in his az-Zawajir while both Hafiz Munzhiri in his at-Targheeb wat Tarheeb (Vol.3 Pg.26) and Hafiz Nuruddeen Haithami in Majma'uz Zawaid (Vo.4 Pg.326) have classified all its narrators as reliable narrators of Sahih Muslim.

and Allah Ta'ala Knows Best

Mufti Husain Kadodia
STUDENT: Darul Ifta

CHECKED & APPROVED: Mufti Ebrahim Desai (Fatwa Dept.)

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