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Is it obligatory to have witnesses at the time of pronouncing divorce?

 

Question:

 

Is it obligatory to have witnesses at the time of pronouncing divorce?

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

 

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

Allaah says in Surah At-Talaaq, Aayah 2:

“And when they have (almost) fulfilled their term (i.e. `Iddah), then either keep them with kindness or part with them with kindness. And make witness two just men from among you and establish the testimony for Allaah…” [i]

 

Commenting on this Aayah, Imaam Al-Qayrawaani Rahimahullaah says in Al-Hidaayah Ilaa Bulooghin Nihaayah:

 

“This witnessing is recommended (not obligatory) according to most of the Fuqahaa…” [ii]

 

Imaam Al-Kaasaani Rahimahullaah says in Badaa’i`us Sanaa’i`:

 

“And it is known that having witnesses at the time of separation is not obligatory but rather it is recommended.” [iii]

 

This witnessing is Mustahabb for both divorcing, and taking back of one’s wife.

 

Imaam Al-Margheenaani Rahimahullaah says in Al-Hidaayah:

 

“It is recommended that two people witness his return to his wife after divorce, but if there are no witnesses then it (his taking her back) will be valid.” [iv]

 

So in short, it is recommended but not obligatory to have witnesses, but having witnesses is always best to prevent arguments arising in the future as to whether divorce was given or not, and to prevent people from gossiping, as Imaam Ibn `Aabideen Rahimahullaah says in Raddul Muhtaar:

 

“And it is recommended to have witnesses (when divorcing and also when coming back together) to avoid denial (i.e. to avoid him denying the divorce), and to avoid falling into places of slander, because (without witnesses) the people know him to be divorced, so he will be accused (of indecency) if he sits with her, but if there are no witnesses then (too) it (the divorce and taking her back) will (still) be valid.” [v]

 

 

And Allaah knows best.

 

 

Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.

 

Checked and Approved by:

Mufti Rashid Ahmed Moosagie.

 

 

Tuesday 18th Dhul Qa`dah 1434 – 24th September 2013.

 


 [i]فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِنْكُمْ وَأَقِيمُوا الشَّهَادَةَ لِلَّهِ… – سورة الطلاق، آية ٢.

 

 [ii]والإشهاد عند [أكثر] الفقهاء على الندب. – قاله الإمام القيرواني رحمه الله في كتابه الهداية إلى بلوغ النهاية.

 

 [iii]وَمَعْلُومٌ أَنَّ الْإِشْهَادَ عَلَى الْفُرْقَةِ لَيْسَ بِوَاجِبٍ بَلْ هُوَ مُسْتَحَبٌّ. – قاله الإمام الكاساني رحمه الله في كتابه بدائع الصنائع.

 

 [iv]ويستحب أن يشهد على الرجعة شاهدين فإن لم يشهد صحت الرجعة. – قاله الإمام المرغيناني رحمه الله في كتابه الهداية.

 

 [v](قَوْلُهُ: وَنُدِبَ الْإِشْهَادُ) احْتِرَازًا عَنْ التَّجَاحُدِ وَعَنْ الْوُقُوعِ فِي مَوَاقِعِ التُّهَمِ لِأَنَّ النَّاسَ عَرَفُوهُ مُطَلِّقًا فَيُتَّهَمُ بِالْقُعُودِ مَعَهَا، وَإِنْ لَمْ يُشْهِدْ صَحَّ. – قاله الإمام ابن عابدين رحمه الله في كتابه رد المحتار.

 

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Where’s the proof that u need wuzu to touch the Quran

 

Question:

 

Salaams…where’s the proof that u need wuzu to touch the Quran…sum ppl say its not Haraam u can touch without wuzu

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

 

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

Allaah says in Surah Al-Waaqi`ah, Aayah 79: “None may touch it except those who are pure.” [i]

 

Many of the Mufassireen have commented on this Aayah and said it refers to touching the Qur’aan, Imaam Al-Qurtubi Rahimahullaah mentions in his Tafseer Al-Jaami` Li-Ahkaamil Qur’aan: “It has been said that the meaning of “the book” is the Mus’haf (the Qur’aan) in our hands, and that is the most apparent (meaning).” [ii]

 

Imaam Maalik Rahimahullaah reports in his Muwatta that Rasoolullaah Sallallaahu `Alayhi Wa Sallam sent a letter to (Hadhrat) `Amr Ibn Hazm (Radhiallaahu `Anhu), and in it was (written): “None may touch the Qur’aan except one who is pure.” [iii]

 

Imaam Al-Qurtubi Rahimahullaah mentions further in his Tafseer Al-Jaami` Li-Ahkaamil Qur’aan that (Hadhrat) `Abdullaah Ibn `Umar (Radhiallaahu `Anhu) said: “Rasoolullaah Sallallaahu `Alayhi Wa Sallam said: “You should not touch the Qur’aan except while you are pure.” [iv]

 

 

And Allaah knows best.

 

Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.

 

Checked and Approved by:

Mufti Rashid Ahmed Moosagie.

 

 

Monday 17th Dhul Qa`dah 1434 – 23rd September 2013.

 

 


 [i]لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ. – سورة الواقعة، آية ٧٩.

 

 [ii]وَقِيلَ: الْمُرَادُ بِالْكِتَابِ الْمُصْحَفُ الَّذِي بِأَيْدِينَا، وَهُوَ الأظهر. – تفسير القرطبي، الجامع لأحكام القرآن.

 

 [iii]مَالِكٌ، عَنْ عَبْدِ اللهِ بْنِ أَبِي بَكْرِ بْنِ حَزْمٍ؛ أَنَّ فِي الْكِتَابِ الَّذِي كَتَبَهُ رَسُولُ اللهِ لِعَمْرِو بْنِ حَزْمٍ: أَنْ لاَ يَمَسَّ الْقُرَآنَ إِلاَّ طَاهِرٌ. – رواه الإمام مالك رحمه الله في الموطأ.

 

 [iv]وَقَالَ ابْنُ عُمَرَ: قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: (لَا تَمَسَّ الْقُرْآنَ إِلَّا وَأَنْتَ طَاهِرٌ). – تفسير القرطبي، الجامع لأحكام القرآن.

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Christian woman inheriting from husband

 

Question:

 

If a man marries a Christian woman – and she remains a Christian-, and he dies, will she inherit from him?

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

 

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

Firstly it is not befitting for Muslims to marry Christians as they commit shirk, and Allaah says in Surah Al-Baqarah, Aayah 221: And do not marry polytheistic women until they believe. And a believing slave woman is better than a polytheist, even though she might please you. [i]

 

Imaam Al-Jassaas Rahimahullaah reports in his Ahkaamul Qur’aan from Naafi` Rahimahullaah who said that when (Hadhrat) `Abdullaah Ibn `Umar Radhiallaahu `Anhu was asked concerning marrying a Jewish or Christian woman he would say: “Indeed Allaah has forbidden Muslims from marrying polytheists, and I do not know of a shirk bigger – or greater – than that she says her lord is `Eesa (`Alayhis Salaam) or a servant from the servants of Allaah.” [ii]

 

But supposing a man did marry a Christian or a Jewish girl or from any religion other than Islaam for that matter, then he will not inherit from her, neither will she inherit from him.

 

Imaam Al-Bukhaari Rahimahullaah reports in his Saheeh that Rasoolullaah Sallallaahu `Alayhi Wa Sallam said: “A Kaafir does not inherit from a Muslim, nor does a Muslim inherit from a Kaafir.” [iii]

 

Imaam As-Sarakhsi Rahimahullaah mentions in Al-Mabsoot on the chapter of Kuffaar inheriting and says: “There is no difference of opinion that a Kaafir will not inherit from a Muslim in any state.” [iv]

 

In Fataawaa Darul Iftaa Al-Misriyyah, the late Shaykh `Atiyyah Saqr answered a question posed to him regarding inheritance between Muslims and Kuffaar, in his reply he says: “There is no difference of opinion amongst any of the `Ulamaa that a Kaafir will not inherit from the estate of a Muslim if there was some connection between them of marriage or a blood relationship, like if a Muslim marries a woman from the people of the book and he dies…” [v]

 

 

And Allaah knows best.

 

 

Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.

 

Checked and Approved by:

Mufti Rashid Ahmed Moosagie.

 

 

Monday 10th Dhul Qa`dah 1434 – 16th September 2013.

 


 [i]وَلَا تَنْكِحُوا الْمُشْرِكَاتِ حَتَّى يُؤْمِنَّ وَلَأَمَةٌ مُؤْمِنَةٌ خَيْرٌ مِنْ مُشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ وَلَا تُنْكِحُوا الْمُشْرِكِينَ حَتَّى يُؤْمِنُوا وَلَعَبْدٌ مُؤْمِنٌ خَيْرٌ مِنْ مُشْرِكٍ وَلَوْ أَعْجَبَكُمْ أُولَئِكَ يَدْعُونَ إِلَى النَّارِ وَاللَّهُ يَدْعُو إِلَى الْجَنَّةِ وَالْمَغْفِرَةِ بِإِذْنِهِ وَيُبَيِّنُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ. – سورة البقرة آية 221.

 

 [ii]قَالَ حَدَّثَنِي نَافِعٌ عَنْ ابْنِ عُمَرَ أَنَّهُ كَانَ إذَا سُئِلَ عَنْ نِكَاحِ الْيَهُودِيَّةِ وَالنَّصْرَانِيَّة قَالَ إنَّ اللَّه حَرَّمَ الْمُشْرِكَاتِ عَلَى الْمُسْلِمِينَ قَالَ فَلَا أَعْلَمُ مِنْ الشِّرْكِ شَيْئًا أَكْبَرَ أَوْ قَالَ أَعْظَمَ مِنْ أَنْ تَقُولَ رَبُّهَا عِيسَى أَوْ عَبْدٌ مِنْ عَبِيدِ اللَّهِ. –  قاله الإمام الجصاص رحمه الله في كتابه أحكام القرآن.

 

 [iii]عَنْ أُسَامَةَ بْنِ زَيْدٍ رَضِيَ اللَّهُ عَنْهُمَا: أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لاَ يَرِثُ المُسْلِمُ الكَافِرَ وَلاَ الكَافِرُ المُسْلِمَ».  –  رواه الإمام البخاري رحمه الله في صحيحه.

 

 [iv]ثُمَّ لَا خِلَافَ أَنَّ الْكَافِرَ لَا يَرِثُ الْمُسْلِمَ بِحَالٍ. – قاله الإمام السرخسي رحمه الله في كتابه المبسوط.

 [v]لا خلاف بين أحد من العلماء فى أن الكافر لا يرث من تركة المسلم شيئا إذا كانت بينهما صلة زواج أو قرابة، كأن تزوج المسلم كتابية ومات عنها. – فتاوى دار الإفتاء المصرية، المفتي عطية صقر.مايو 1997 .

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Are muslims allowed to consume duck?

 

Question:

 

Are muslims allowed to consume duck?

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

 

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

Ducks are permissible to consume, because they are not clawed birds of prey, and Rasoolullaah Sallallaahu `Alayhi Wa Sallam only prohibited the eating of birds with talons in the Hadeeth of Imaam Muslim Rahimahullaah in his Saheeh:

 

Hadhrat `Abdullaah ibn `Abbaas Radhiallaahu `Anhu said: “Rasoolullaah Sallallaahu `Alayhi Wa Sallam prohibited (the eating of) every fanged animal of prey, and all birds with talons.” [i]

 

There is no evidence from the Sharee`ah to prohibit the eating of duck, in fact one understands its permissibility from the words of the Fuqahaa when they discuss the expiation required by a person that slaughters and hunts while in Ihraam, Imaam Al-Kaasaani Rahimahullaah says in Badaa’i`us Sanaa’i`:

 

“And similarly (it is permissible for a person in Ihraam to slaughter) chickens and ducks which dwell in homes, which is known as a Kaskari [ii]duck, because they are not considered as game, due to them not being wild.

As for the duck that lives with people and flies (is able to fly fully like pigeons) then it is considered game, because the meaning of game is found within it (so expiation is required).” [iii]

 

So therefore there is no harm in eating ducks.

 

 

And Allaah knows best.

 

Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.

 

Checked and Approved by:

Mufti Rashid Ahmed Moosagie.

 

Tuesday 4th Dhul Qa`dah 1434 – 10th September 2013.

 


 [i]عَنِ ابْنِ عَبَّاسٍ، قَالَ: «نَهَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ كُلِّ ذِي نَابٍ مِنَ السِّبَاعِ، وَعَنْ كُلِّ ذِي مِخْلَبٍ مِنَ الطَّيْرِ». – رواه الإمام مسلم رحمه الله في صحيحه.

[ii] Kaskar is a place in Baghdad, and these ducks get their name from that place. They are tame and live amongst people, and fly like chickens.

 

 [iii]وَكَذَا الدَّجَاجُ وَالْبَطُّ الَّذِي يَكُونُ فِي الْمَنَازِلِ وَهُوَ الْمُسَمَّى بِالْبَطِّ الْكَسْكَرِيِّ لِانْعِدَامِ مَعْنَى الصَّيْدِ فِيهِمَا، وَهُوَ الِامْتِنَاعُ وَالتَّوَحُّشُ.

فَأَمَّا الْبَطُّ الَّذِي يَكُونُ عِنْدَ النَّاسِ وَيَطِيرُ فَهُوَ صَيْدٌ لِوُجُودِ مَعْنَى الصَّيْدِ فِيه. – قاله الإمام الكاساني رحمه الله في كتابه بدايع الصنائع.

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Odd number of rows for janazah salaat

 

Question:

 

Is there any basis for the practice of having an odd number of rows for janazah salaat?

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

 

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

The practice of making three rows is based on the Hadeeth of Hadhrat Maalik Ibn Hubayrah Radhiallaahu `Anhu which Imaam At-Tirmidhi Rahimahullaah and others report, the narration which is reported in the Sunan of Imaam At-Tirmidhi Rahimahullaah is:

 

“Marthad Ibn `Abdillaah Al-Yazani said: “When (Hadhrat) Maalik Ibn Hubayrah (Radhiallaahu `Anhu) would perform the Janaazah Salaah and the people were few, he would divide them into three rows, then he said: “Rasoolullaah Sallallaahu `Alayhi Wa Sallam said: “Whoever has three rows (of people) perform Salaah over him, then he is guaranteed (Jannah).”” [i]

 

Imaam Badruddeen Al-`Ayni Rahimahullaah comments on a similar Hadeeth in `Umdatul Qaari and says:  “In it (i.e. the hadeeth, and what we learn from it) is performing Salaah on the deceased in rows, and that it has an effect, and the Sahaabi (Hadhrat) Maalik Ibn Hubayrah Radhiallaahu Ta`aalaa `Anhu would form the people present for the Janaazah into three rows, regardless of whether they were a little or a lot.” [ii]

 

Imaam Ibn `Aabideen Rahimahullaah mentions in Raddul Muhtaar: “For this reason it is mentioned in Al-Muheet: “It is preferable to have three rows, so much so that if they are seven people, one will go forward to lead the Salaah, then three shall stand behind him, then two behind them, and then one (in the last row).”” [iii]

 

So both the Hadeeth and the action of Hadhrat Maalik Radhiallaahu `Anhu points out to the virtue of having three rows, this special virtue is not attached to “an odd number” although odd numbers in general are good based on the Hadeeth of Saheeh Muslim which says:
“Allaah has ninety-nine Names, whoever memorises it shall enter Jannah, and indeed Allaah is One and He loves odd numbers.” [iv]

 

To make any other number of rows will also be permissible.

 

Imaam As-Sughdi Rahimahullaah says in An-Nutafu Fil Fataawaa:

 

“As for the people, when they stand over the deceased (for Salaah), they should form three rows even if they are few in number, because that is best and it has been mentioned in narrations, but if they stand contrary to that then it will be permissible.” [v]

 

So in conclusion, the Sunnah method is to have three rows, not five or seven or any other odd number, but if a different odd number is made then it will be permissible but the special virtues mentioned in the Hadeeth will not apply to it, and lastly even if an even number of rows is made then too it will be permissible. But the best is to have three rows.

 

 

And Allaah knows best.

 

Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.

 

Checked and Approved by:

Mufti Rashid Ahmed Moosagie.

 

Monday 3rd Dhul Qa`dah 1434 – 9th September 2013.

 


 

[i]عَنْ مَرْثَدِ بْنِ عَبْدِ اللهِ اليَزَنِيِّ، قَالَ: كَانَ مَالِكُ بْنُ هُبَيْرَةَ، إِذَا صَلَّى عَلَى جَنَازَةٍ، فَتَقَالَّ النَّاسَ عَلَيْهَا، جَزَّأَهُمْ ثَلاَثَةَ أَجْزَاءٍ، ثُمَّ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ صَلَّى عَلَيْهِ ثَلاَثَةُ صُفُوفٍ فَقَدْ أَوْجَبَ. – رواه الإمام الترمذي رحمه الله في سننه وحسنه.

 

 [ii]فِيهِ الصَّلَاة على الْجِنَازَة بالصفوف، وَأَن لَهَا تَأْثِيرا، وَكَانَ مَالك بن هُبَيْرَة الصَّحَابِيّ، رَضِي الله تَعَالَى عَنهُ، يصف من يحضر الصَّلَاة على الْجِنَازَة ثَلَاثَة صُفُوف، سَوَاء قلوا أَو كَثُرُوا. – قاله الإمام بدر الدين العيني رحمه الله في كتابه عمدة القاري شرح صحيح البخاري.

 

 [iii]وَلِهَذَا قَالَ فِي الْمُحِيطِ: وَيُسْتَحَبُّ أَنْ يُصَفَّ ثَلَاثَةُ صُفُوفٍ، حَتَّى لَوْ كَانُوا سَبْعَةً يَتَقَدَّمُ أَحَدُهُمْ لِلْإِمَامَةِ، وَيَقِفُ وَرَاءَهُ ثَلَاثَةٌ ثُمَّ اثْنَانِ ثُمَّ وَاحِدٌ. قاله الإمام ابن عابدين رحمه الله في كتابه رد المحتار على الدر المختار.

 

 [iv]«لِلَّهِ تِسْعَةٌ وَتِسْعُونَ اسْمًا، مَنْ حَفِظَهَا دَخَلَ الْجَنَّةَ، وَإِنَّ اللهَ وِتْرٌ، يُحِبُّ الْوِتْرَ». – رواه الإمام مسلم رحمه الله في صحيحه.

 

 [v]فَأَما الْقَوْم اذا قَامُوا على الْجِنَازَة يَنْبَغِي ان يقومُوا ثَلَاثَة صُفُوف وان قلوا لَان ذَلِك أفضل وَقد جَاءَت الاثار بذلك وان قَامُوا بِخِلَاف ذَلِك جَازَ. – قاله الإمام السغدي رحمه الله في كتابه النتف في الفتاوى.

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Attending funeral procession of Christian family

 

Question:

 

Salaams moulana, my question pertain to attending the funeral procession of our christian family, brother, sister, mother, father, etc. Close relatives only. Our family both close as well as extended, on my side as well as on my wifes side are all christian, how do we deal with this matter in the future, in order to avoid ill feelings or disputes amongst us.

 

Answer:

 

Bismillaahir Rahmaanir Raheem.

 

Alhamdulillaahi was salaatu was salaamu `alaa Rasoolillaahi wa `alaa aalihi wa sahbihi wa man waalaahu, wa ba`d:

 

Wa `alaykumus salaam.

 

It is not permissible for a muslim to attend the funeral of a non muslim, be they family or not.

 

Allaah says in Surah Tawbah, Aayah 84:

وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا وَلَا تَقُمْ عَلَى قَبْرِهِ إِنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ وَمَاتُوا وَهُمْ فَاسِقُونَ.

 

“And do not ever pray over any of them that has died, and do not stand at his grave, indeed they had disbelieved in Allaah and His messenger and died while they were openly disobedient.” [i]

 

Allaah revealed this Aayah after the death of the leader of the hypocrites, `Abdullaah ibn Ubayy ibn Salool, thereby putting a permanent end to Janaazah Salaah for all Kuffaar, because these Munaafiqeen (hypocrites) were not Muslim even though they professed to be such. So if it is prohibited for a hypocrite, then the prohibition for people that are openly kuffaar will be much stricter.

 

Janaazah Salaah is in reality a Du`aa, so from this Aayah we come to realise that it is not permissible to make any sort of supplication for a non muslim, and one common supplication which people make albeit at times without realising it, is “Rest in Peace” (or R.I.P for short), this is a supplication asking Allaah to let them rest in peace, therefore it is not permissible.

 

Allaah also says in Surah Tawbah, Aayah 113:

 

مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَى مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ.

 

“It is not (correct and befitting) for the Nabi and those who have believed, to seek forgiveness for the polytheists even if they were relatives, after it has been made clear to them that they (the disbelievers) are the companions of the hellfire.” [ii]

 

When this is the case regarding Islaamic matters like du`aa etc, then what still about attending the church service, and hearing the sermon of kufr given there and at the graveside

 

However, what is permissible is to offer one’s condolences to the family without making any supplication for the deceased.

 

It is stated in Al-Fataawaa Al-Hindiyyah:

 

 “If a kaafir dies, one may say to his (the deceased’s) father or family: “May Allaah recompense you with someone better, and correct you – i.e. correct you with Islaam (by making you muslim) – and grant you a muslim child.”” [iii]

The reason for this sort of du`aa being permissible is because any mention of “goodness” or “betterment” etc is used to refer to Islaam, so it’s actually a du`aa asking Allaah to guide this person to Islaam, and this kind of du`aa is permissible as long as a person is alive, but once they die then no du`aa can be made for them anymore.

 

So there is no harm in visiting your Christian family at their home and offering your condolences, however you should go at a time when there is no bible reading or praying taking place, but you may not take part in any of the funeral services.

 

 

And Allaah knows best.

 

Answered by:

Ubaidullah Ibn Adam Aal-Ebrahim.

 

Checked and Approved by:

Mufti Rashid Ahmed Moosagie.

 

Monday 25th Shawwaal 1434 – 2nd September 2013.


 

[i]وَلَا تُصَلِّ عَلَى أَحَدٍ مِنْهُمْ مَاتَ أَبَدًا وَلَا تَقُمْ عَلَى قَبْرِهِ إِنَّهُمْ كَفَرُوا بِاللَّهِ وَرَسُولِهِ وَمَاتُوا وَهُمْ فَاسِقُونَ. – سورة التوبة آية 84.

 [ii]مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَنْ يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَى مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ. . – سورة التوبة آية 113.

 [iii]وَإِذَا مَاتَ الْكَافِرُ قَالَ لِوَالِدِهِ أَوْ قَرِيبِهِ فِي تَعْزِيَتِهِ أَخْلَفَ اللَّهُ عَلَيْك خَيْرًا مِنْهُ وَأَصْلَحَك أَيْ أَصْلَحَك بِالْإِسْلَامِ وَرَزَقَك وَلَدًا مُسْلِمًا. – كذا في الفتاوى الهندية.

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