Indexed OCR Text

A woman aborts in the fourth month and the second child is in the womb
Question
A woman aborted in the fourth month of her pregnancy. However, it
was learnt that another child is still in the womb. Her bleeding
continues after she aborted. What will this blood which flows before
the birth of the second child be - will it be menses, istihadah or nifās?
Answer
There are two scenarios to this question: (1) If the second child is born
within 40 days of the birth of the first child, then 40 days from the
birth of the first child will be counted as nifas, and the remaining days
will be istihadah. (2) If the second child is born after 40 days of the
birth of the first child, this bleeding will be istihadah and not nifās.
Radd al-Muhtār:
والمرئي عقيب الثاني إن كان في الأربعين فمن نفاس الأول وإلا فاستحاضة.1
Tahtāwī 'Alā ad-Durr al-Mukhtār:
ما تراه عقب الثاني إن كان قبل الأربعين فهو نفاس للأول لتمامها واستحاضة بعد تمامها،
فتغتسل وتصلي كما وضعت الثاني وهو الصحيح كما في البحر.2
Allāh ta'ālā knows best.
A woman in menses replying to the adhan
Question
It is mustahab for a woman to reply to the adhan? What if she is in her
menses?
Answer
It is mustahab for a woman to reply to the adhan. However, there is
difference of opinion as regards one who is in her menses. Most jurists
are of the view that she must not reply to the adhan because
responding to it means one must leave one's occupations and activities
and come to the place of salah even though a woman does not perform
salah in a masjid. She is practically incapable of responding.
Radd al-Muhtār:
1 رد المحتار:3011.
2 الطحطاوي على الدر المختار: 1\154.
761

(ويجيب وجوباً) وقال الحلوانى ندباً والواجب الاجابة بالقدم من (سمع الاذان) يفهم منه
انه لو لم يسمع لصمم او لبعد انه لا يجيب قوله (لا حائضاً ونفساءً) لانهما ليسا من ابل
الاجابة بالفعل فكذا بالقول بخلاف الجنب فانه مخاطب بالصلاة، ولان حدثه اخف من
الحيض والنفاس لامكان ازالته سريعاً. (رد المحتار ٣٩٦/١).
Al-Fatāwā al-Hindīyyah:
ويجوز للجنب والحائض والدعوات وجواب الأذان ونحو ذلك، كذا في السراجية.
Al-Fiqh al-Islāmī:
وقال الحنفية: تشمل الإجابة من سمع الآذان ولو كان جنبا لا حائضا ونفساء.
2
Hāshiyah at-Tahtāwī:
ويجيب الجنب لا الحائض والنفساء لعجزهما عن الإجابة بالفعل، أي فسقطت بالقول تبعا
للفعل.3
Allāh ta ālā knows best.
A person in major impurity reading and writing the Qur'an
Question
Is it permissible for a person in major impurity or for a woman in her
menses to write, read or touch one or two verses of the Qur'an? If it is
not permissible, does it refer to a long verse or short verses which
equal the length of a long verse?
Answer
A person in major impurity and a woman in her menses are equal in
this regard. The following details apply as regards recitation of the
Qur'an being permissible or impermissible: If reading is with the
intention of reading, it is impermissible irrespective of whether it is
one verse or less. This rule apply when the verse makes up a complete
sentence. It is permissible for the person to break up the verse by
reading one word at a time. This is similar to a woman in her menses
or a person in major impurity teaching children to read the Qur'an.
1 الفتاوى الهندية: 1\38.
2 الفقه الإسلامي وأدلته: 1\554.
3 حاشية الطحطاوي: 11011.
762

Radd al-Muhtār:
قوله قراءة القرآن اى وكره ولو دون آية من المركبات لا المفردات لانه جوز للحائض
المعلمة تعليمة كلمة كلمة كما قدمناه. (رد المحتار: ٢٩٣/١).
Al-Bahr ar-Rā'iq:
(قراءة القرآن) أي يمنع الحيض قراءة القرآن وكذا الجنابة لقوله صلى الله عليه وسلم: لا
تقرأ الحائض ولا الجنب شيئا من القرآن. رواه الترمذي وابن ماجه وحسنه المنذري
وصححه النووي. وعن علي رضي الله عنه قال: كان رسول الله صلى الله عليه وسلم يقرئنا
القرآن على كل حال ما لم يكن جنبا. رواه أبو داود والترمذي وقال إنه حسن صحيح.
وبقولنا قال أكثر أهل العلم من الصحابة والتابعين كما حكاه الترمذي في جامعه وشمل
إطلاقه الآية وما دونها ...
عن علي رضي الله عنه قال: اقرءوا القرآن ما لم يصب أحدكم جنابة، فإن أصابه فلا ولا
حرفا واحدا. رواه الدارقطني.1
We learn from the above texts that it is not permissible to recite the
Qur'an in these conditions [of major impurity] irrespective of whether
it is one verse or less. However, if it is not recited with the intention of
recitation but as a praise, commencing a matter or supplication, then
there is no harm in it.
Radd al-Muhtār:
(قوله بقصده) فلو قرأت الفاتحة على وجه الدعاء أو شيئا من الآيات التى فيها معنى الدعاء
ولم ترد القراءة لا بأس به كما قدمناه عن العيون لأبي الليث وأن مفهومه أن ما ليس فيه
معنی الدعاء كسورة أبي لهب لا يؤثر فيه قصد غير القرآنية.
Al-Bahr ar-Rā'iq:
أما إذا قرأه على قصد الثناء أو افتتاح أمر لا يمنع في أصح الروايات وفي التسمية اتفاق أنه
لا يمنع إذا كان على قصد الثناء أو افتتاح أمر كذا في الخلاصة وفي العیون لأبي الليث ولو
1 البحر الرائق: 1991.
2 رد المحتار: 2931.
763

أنه قرأ الفاتحة على سبيل الدعاء أو شيئا من الآيات التي فيها معنى الدعاء ولم يرد به
1
القراءة فلا بأس به.
If a verse is not read with the intention of recitation but with the
intention of supplication, praise or commencing a matter, it will be
permissible provided that the verse contains a meaning of
supplication or praise.
The other point in this regard is what is the extent which is
permissible if it is read with the intention of recitation? Does it refer to
a short verse or a long one? And what is the extent of both? Some
jurists say that recitation of less than a verse is permissible.
Al-Bahr ar-Rā'iq:
وفي رواية الطحاوي يباح لهما ما دون الآية وصححه الخلاصة في الفصل الحادي عشر في
القراءة ومشى عليه فخر الإسلام في شرح الجامع الصغير.
However, as per the correct and preferred view, it is not permissible to
read even less than one verse with the intention of recitation.
Al-Bahr ar-Rā'iq:
فحاصله أن التصحيح قد اختلف فيما دون الآية والذي ينبغي ترجيح القول بالمنع لما
علمت من أن الأحاديث لم تفصل والتعليل في مقابلة النص مردود ؛ لأن شيئا كما في
الكافي نكرة في سياق النفي فتعم وما دون الآية قرآن فيمتنع كالآية ... ويؤيده ما رواه
الدارقطني عن علي رضي الله عنه قال اقرءوا القرآن ما لم يصب أحدكم جنابة ، فإن
أصابه فلا ولا حرفا واحدا.3
Radd al-Muhtar also gives preference to the view of impermissibility:
(قوله وقراءة القرآن) ولو دون آية.4
1 البحر الرائق: 19911.
2 البحر الرائق: 19911.
3 البحر الرائق: 1991.
4 رد المحتار: 2931.
764

However, a short verse which is similar to the speech of people and is
read with the intention of a speech - not with the intention of
recitation - is permissible.
Al-Bahr ar-Rā'iq:
وقد انكشف بهذا ما في الخلاصة من عدم حرمة ما يجري على اللسان عند الكلام من آية
قصيرة من نحو ﴿ثم نظر﴾ أو ﴿ولم يولد﴾.1
A woman teacher in her menses or a male teacher in major impurity
can teach Qur'an to children provided he or she separates each word.
Imām Tahāwī rahimahullah says that even half a verse may be read at
once.
Al-Bahr ar-Rā'iq:
وإذا حاضت المعلمة فينبغي لها أن تعلم الصبيان كلمة كلمة وتقطع بين الكلمتين على قول
الكرخي وعلى قول الطحاوي تعلم نصف آية ... واختلف المتأخرون في تعليم الحائض
والجنب والأصح أنه لا بأس به إن كان يلقن كلمة كلمة ولم يكن من قصده أن يقرأ آية
تامة.2
In the same way, it is also permissible for them to touch the Qur'an. If
the Qur'an is in book form, the preferred view is that whiteness on the
pages [where the Qur'an is printed] and the cover which is attached to
the Qur'an cannot be touched. If a part of the Qur'an is inscribed on a
tablet or coin, or written on a wall, it is prohibited to touch only the
written words. The other parts of these items can be touched.
Radd al-Muhtār:
(قوله ومسه) أي القرآن ولو في لوح أو درهم أو حائط، لكن لا يمنع إلا من مس
المكتوب، بخلاف المصحف فلا يجوز مس الجلد وموضع البياض منه. وقال بعضهم: يجوز،
وهذا أقرب إلى القياس، والمنع أقرب إلى التعظيم كما في البحر: أي والصحيح المنع. 3
Note: A short verse is one which comprises of less than six letters, e.g.
﴿ ثم نظر﴾
1 البحر الرائق: 19911.
2 البحر الرائق: 1\200.
3 رد المحتار: 2931.
765

Allāh ta'ālā knows best.
Clipping nails during menses and nifās
Question
Can a woman clip her nails or remove hair from below the navel
during menses or nifās?
Answer
It is permissible to clip nails, remove hair from below the navel and so
on during menses and nifās. Yes, it is makrūh to do so while in a state
of major impurity. This is because major impurity is removed through
ghusl while the impurity of menses and nifas is not removed by a
ghusl. Furthermore, the period of menses and nifās is long, while it is
desirable to do these things [clip nails, remove hair, etc.] weekly.
Al-Fatāwā al-Hindīyyah:
الأفضل أن يقلم أظفاره ويحفي شاربه ويحلق عانته وينظف بدنه بالاغتسال في كل أسبوع
مرة فإن لم يفعل ففي كل خمسة عشر يوما ولا يعذر في تركه وراء الأربعين فالأسبوع هو
الأفضل والخمسة عشر الأوسط والأربعون الأبعد ولا عذر فيما وراء الأربعين ويستحق
الوعيد كذا في القنية ... حلق الشعر حالة الجنابة مكروه وكذا قص الأظافير كذا في
الغرائب .!
Allāh ta'ālā knows best.
Istinjā' for a mustahādah
Question
A woman is in a state of istihadah and she has to perform salah while
she is travelling. Is it necessary for her to perform istinjā'?
Answer
A mustahadah has to perform wudū' for each salah time, she does not
have to perform istinjā' unless she urinates or passes stool before
wudū'.
Ad-Durr al-Mukhtār:
1 الفتاوى الهندية: 35715، 358. وكذا في فتاوى الشامي: 6\406.
766

(ودم استحاضة) حكمه (کرعاف دائم) وقتا كاملا (لا يمنع صوما وصلاة) ولو نفلا
(وجماعا) لحديث توضئي وصلي وإن قطر الدم على الحصير .!
Al-Bahr ar-Rā'iq:
قوله: وتتوضأ المستحاضة ومن به سلس بول ... لوقت كل فرض وقيد بالوضوء لأنه لا يجب
عليها الإستنجاء لوقت كل صلاة، كذا في الظهيرية أيضا.2
Fatāwā Qādī Khăn:
النجاسة نوعان ... والغليظة إذا زادت على قدر الدرهم تمنع جواز الصلوة. 3
Badā'i' as-Sanā'i':
ولنا: ما روي عن عمر رضي الله عنه أنه سئل عن القليل من النجاسة في الثوب فقال: إذا
كان مثل ظفري هذا لا يمنع جواز الصلاة ولأن القليل من النجاسة مما لا يمكن
الاحتراز عنه ... ولأنا أجمعنا على جواز الصلاة بدون الاستنجاء بالماء ... ولهذا قدرنا بالدرهم
على سبيل الكناية عن موضع خروج الحدث.4
Allāh ta ālā knows best.
1 الدر المختار: 29811.
2 البحر الرائق: 2151.
3 فتاوی قاضي خان: 1\18.
4 بدائع الصنائع: 7911.
767

Chapter Six: Purification From Impurities
Purifying an impure carpet
Question
Sometimes a carpet becomes impure and it is difficult to wash it. In
fact, it is impossible to wash in certain situations because the water
cannot be squeezed out of it, whereas it is essential to squeeze it out.
What will be the method of purifying it?
Answer
The manner of purifying such a heavy carpet is to wash it once and
leave it until water stops dripping from it. When it stops, wash it again
and wait until the water stops dripping. The carpet will be purified if
this is done three times.
Al-Fatāwā al-Hindīyyah:
وما لا ينعصر يطهر بالغسل ثلاث مرات والتجفيف في كل مرة، لأن للتجفيف أثرا في
استخراج النجاسة وحد التجفيف أن يخليه حتى ينقطع التقاطر ولا يشترط فيه اليبس.
1
Al-Bahr ar-Rā'iq:
قوله وبتثليث الجفاف فيما لا ينعصر، أي ما لا ينعصر فطهارته غسله ثلاثا وتجفيفه في كل
مرة لأن للتجفيف أثرا في استخراج النجاسة وهو أن يتركه حتى ينقطع التقاطر ولا يشترط
2
فیه الیبس.
However, if it is difficult to even wash it, then a piece of cloth should
be immersed in water and used to clean the carpet several times until
the impurity is removed and one is satisfied that it is clean. The
scholars consider this to be a method of purification as well.
غسل ومسح والجفاف مطهر. 3
Fatāwā al-Lucknowī:
المطهر السادس: المسح بخرقات مبتلة .!
1 الفتاوى الهندية: 1\42.
2 البحر الرائق: 1\238.
3 الدر المختار:3151.
768

The sixth method of purification: Wiping with a wet rag.
Nowadays we also get carpet-cleaning machines. The carpet will be
purified by using one such machine.
Allāh ta ālā knows best.
Purifying an impure hand-pump
Question
What is the method of purifying a hand-pump which has become
impure?
Answer
The method of purifying a hand-pump is to start pumping water and
allow so much water to flow through it that would suffice to wash it
three times. The amount of water for the hand-pump can be gauged by
what one is inclined towards. Some books describe the method as
follows: So much of water must be poured from above that the pipe
gets filled and then the water overflows. The pump will become pure
because water has now flowed out of it. This method is objectionable
because it is difficult to refer to this as the flowing of water because
flowing refers to entry from one side and exit from another.
Radd al-Muhtār:
وبقي شيء آخر سئلت عنه، وهو أن دلوا تنجس فأفرغ فيه رجل ماء حتى امتلأ وسال من
جوانبه هل يطهر بمجرد ذلك أم لا؟ والذي يظهر لي الطهارة، أخذا مما ذكرناه هنا ومما مر
من أنه لا يشترط أن يكون الجریان بمدد.2
Allāh ta'ālā knows best.
Clothes which are dry-cleaned
Question
All types of clothes are given to be dry-cleaned, impure and pure. Will
clothes be purified if they are cleaned in this way? Also, clothes are
washed repeatedly in petroleum. If the first batch of clothing was
impure, will the other batches be purified if they are washed in the
same petroleum?
1 فتاوی اللكنوي، ص 141.
2 رد المحتار: 1961.
769

Answer
As regards dry-cleaning, we have learnt that chemicals such as
petroleum are used. These chemicals are made for the express purpose
of cleaning garments. Thus, the removal of impurity will be realized
through them, and all types of clothing - pure and impure - will
become purified.
Fatāwā Mahmūdīyyah:
The impure drops which fell on it can be removed with petroleum. A
garment washed with petroleum will become purified.1
Jadīd Fiqhī Masā'il:
It will be permissible to wash clothing and so on with petroleum and
to remove any visible impurity with it. The reason for this is that
water is not essential. Any flowing substance will suffice. The
following is stated in al-Hidāyah:
2
ويجوز تطهيرها بالماء وبكل مائع طاهر يمكن إزالتها به كالنحل وماء الورد.
Nizām al-Fatāwā:
Bearing in mind that when clothes are immersed in petroleum and
swirled around, and marks and spots are removed through this
process and they become clean; when petroleum is not absorbed in
garments but made to fly through them, and the traces of impurity
(colour, smell, taste) do not remain after this - and are in fact removed
- we will have to say that the removal was realized through the
petroleum. And we know that purification refers to the removal of
impurity. The purification could be realized through a change in the
intrinsic nature of an item, e.g. alcohol becoming vinegar and the
vinegar being considered to be pure, merely through the process of
blowing, e.g. cotton being purified through the process of carding,
washing with water, or washing through any liquid which is pure. This
condition is found here so there is no need to issue the ruling of
purification a second time.
However, those who are convinced that their clothes are impure, e.g.
they personally saw impurity falling on it, then before giving the
clothes for washing with petroleum, they must purify the clothes.
Alternatively, it will be preferable for them to rewash them when the
1 Fatāwā Mahmūdīyyah, vol. 17, p. 135.
2 Jadīd Fiqhī Masā'il, vol. 1, p. 86.
770

clothes come back from the dry-cleaners. Similarly, if a solid impurity
remains on clothing after it was washed in a washing-machine, it will
be necessary to wash it. It cannot be referred to as pure without
rewashing it.
A separate issue on this point is that piety demands that the
purification of clothing be done in the method prescribed by the
Sharī ah. However, this cannot be referred to as a fatwa.1
We learn from the above texts that impurity is removed through
petroleum. As for the question about cleaning clothes in petroleum
once, the petroleum being filtered in order to remove its impurities,
this will be similar to ma'-e-musta'mal (water which has already been
used for the removal of impurities). The answer in this regard is that
mā'-e-musta'mal is pure but not a purifier. It can remove real impurity.
Ahsan al-Fatāwā:
Used water is pure ... wudū' and ghusl is not permissible but it is a
purifier of real impurity. In other words, if an impure item is washed
with it, it will be purified. Radd al-Muhtar states:
2
وحكمه أنه ليس بطهور للحدث بل لخبث على الراجح.
To sum up, as a precaution, it would be better that when clothing is
removed from a dry-cleaning machine, ordinary water be poured over
it and squeezed out.
Allāh ta ālā knows best.
An impure floor which has dried
Question
If a cemented floor or a painted floor was impure and then became
dry, will it remain impure?
Answer
The ground and whatever falls under the ruling of a ground, or is
considered to be ground because it is attached to it - the ruling with
regard to all these is that if they were impure and they became dry,
and the traces of impurity are no longer there, then they become pure.
Hāshiyah at-Tahtāwī 'Alā Marāqī al-Falah:
1 Nizām al-Fatāwā, vol. 1, pp. 30-32.
2 Ahsan al-Fatāwā, vol. 2, p. 40.
771

وإذا ذيب أثر النجاسة من الأرض وقد جفت ولو بغير شمس على الصحيح طهرت و جازت
الصلاة عليها لقوله عليه السلام "أيما أرض جفت فقد زكت." دون التيمم منها المراد
بالأرض ما يشمله اسم الأرض كالحجر والحصى والآخر واللبن ونحوبا إذا كانت متداخلة فى
الأرض غير منفصلة (تبعاً للأرض) يلحق بما ذكر فى بذا الحكم كل ما كان ثابت فيها
كالحيطان والخص وبو حجيزة السطح وغير ذلك ما دام قائماً عليها فيطهر بالجفاف وذباب
الأثر بو المختار. (حاشية الطحطاوى على مراقى الفلاح ص ١٨٨).
Al-Bahr ar-Rā'iq:
(والأرض باليبس وذهاب الأثر للصلاة لا للتيمم) ويشارك الأرض في حكمها كل ما كان
ثابتا فيها كالحيطان والأشجار والكلأ والقصب وغيره ما دام قائما عليها فيطهر بالجفاف
وهو المختار، كذا في الخلاصة .!
Fatāwā Mahmūdīyyah contains a question regarding a ground made
with lime on which children urinate or pass stool. The area is cleaned
but not purified. Will such a place become pure after it has dried?
Answer: If children urinate or pass stool on solid ground made with
lime, it will become impure. Once it is cleaned and dried, and traces of
urine and stool are no longer there, it will be pure.2
In the question under discussion, the floor which is cemented and
painted falls under the ruling of a ground because it is attached to it.
Both were impure but became pure when they turned dry.
Allāh ta'ālā knows best.
1 البحر الرائق: 22511. وللمزيد أنظر: الفتاوى الهندية: 4411، والدر المختار: 31211، وأحسن الفتاوى:
.88\2
2 Fatāwā Mahmūdīyyah, vol. 16, p. 175.
772

Chapter Seven: Miscellaneous Issues Related to Purity
The status of water after immersing a hand in it
Question
A person filled a bucket with water and did not wash his hands, but
they were clean. He immersed his hand in the water while holding a
cup or jug with the intention of performing ghusl. Is this water
classified as used water?
Answer
The statements of the jurists in this regard are as follows:
Fatāwā Qādī Khăn:
(المحدث او الجنب) اذا دخل يده فى الاناء للاغتراف وليس عليها نجاسة لا يفسد الماء
وكذا اذا وقع الكوز فى الجب فادخل يده فى الجب الى المرفق لاخراج الكوز لا يصير الماء
مستعملا وكذا الجنب اذا ادخل يده فى البئر لطلب الدلو لا يصير الماء مستعملا لمكان
الضرورة. (فتاوى قاضى خان على بامش الهندية ١٥/١).
Fath al-Qadir:
ثم إدخال مجرد الكف إنما لا يصير مستعملا إذا لم يرد الغسل فيه بل أراد رفع الماء ، فإن
أراد الغسل إن كان أصبعا أو أكثر دون الكف لا يضر مع الكف بخلافه ذكره في الخلاصة
(قوله مع الكف بخلافه) كذا بالأصول ولعله بخلافه مع الكف .!
Al-Fatāwā al-Hindīyyah:
إذا أدخل المحدث أو الجنب أو الحائض التي طهرت يده في الماء للاغتراف لا يصير
مستعملا للضرورة. كذا في التبيين وكذا إذا وقع الكوز في الحب فأدخل يده فيه إلى المرفق
لإخراج الكوز لا يصير مستعملا بخلاف ما إذا أدخل يده في الإناء أو رجله للتبرد فإنه
يصير مستعملا لعدم الضرورة. هكذا في الخلاصة (ومثله في البحر الرائق) ... ويشترط
إدخال عضو تام لصيرورة الماء مستعملا في الرواية المعروفة عن أبي يوسف رحمه الله كذا
1 فتح القدير: 8711.
773

في المحيط وبإدخال الأصبع أو الأصبعين لا يصير مستعملا وبإدخال الكف يصير
مستعملا. كذا في الظهيرية .!
It is clearly learnt from the above texts that to do this at the time of
necessity will not render the water as used water. However, if a person
does this unnecessarily, the water will be classified as used water.
Allāh ta ālā knows best.
Covering one's head before entering a toilet
Question
Is the practice of wearing a topī or covering one's head before entering
a toilet established from any Hadith?
Answer
Yes. Several Ahadith make mention of covering one's head when
entering a toilet.
As-Sunan al-Kubrā:
عن عائشة رضي الله عنها قالت: كان رسول الله صلى الله عليه وسلم إذا دخل الخلاء غطى
رأسه وإذا أتى أهله غطى رأسه.2
'Ā'ishah radiyallāhu 'anhā narrates: Rasūlullah sallallahu 'alayhi wa sallam
used to cover his head when he used to enter a toilet and when he used to come
to his family.
عن حبيب بن صالح مرسلاً، كان رسول الله صلى الله عليه وسلم اذا دخل الخلاء لبس
حذائه وغطى رأسه. (السنن الكبرى ٩٦/١) وقد اتفق العلماء على ان الحديث المرسل
والضعيف والموقوف يتسامح به فى فضائل الاعمال ويعمل بمقتضاه وهذا منها.
Habīb ibn Sālih narrates: Rasūlullāh sallallahu 'alayhi wa sallam used to wear
his shoes and cover his head when entering a toilet.
Kanz al-'Ummāl:
1 الفتاوى الهندية: 2211.
2 رواه البيهقي في السنن الكبرى: 9611، وابن عدي في الكامل: 55517، وأبو نعيم في الحلية: 15817، والنووي
في المجموع: 11312، وابن قدامة: 22817.
774

قال ابو بكر استحيوا من الله، فانى لادخل الخلاء فاقنع رأسى حياء من الله عز وجل.
(كنز العمال رقم ٨٥١٤، واعلاء السنن ٣٢٢/١، ورواه البيهقى ٩٦/١).
Abū Bakr radiyallāhu 'anhu said: You must be bashful before Allāh ta'ālā.
When I enter a toilet, I most certainly cover my head out of shame before Allah
ta'ālā.
Musannaf 'Abd ar-Razzāq:
عن سعيد بن عبد الله بن ضرار رضي الله عنه قال: رأيت أنس بن مالك رضي الله عنه اتى
الخلاء ثم خرج وعليه قلنسوة بيضاء مزرورة. (مصنف عبد الرزاق ١٩٠/١).
Sa'īd ibn 'Abdillāh ibn Dirār radiyallahu 'anhu narrates: I saw Anas ibn Malik
radiyallahu 'anhu entering and leaving a toilet. He had a white panelled topī
on his head.
Musannaf Ibn Abī Shaybah:
أن ابا موسى خرج من الخلاء فمسح على قلنسوته. (مصنف ابن أبى شيبه: ٣١٠/١، باب من
كان يرى المسح على العمامة).
Abū Mūsā emerged from the toilet and passed his hand over his topī.
'Allāmah Munāwī rahimahullah lists the following wisdoms behind
covering the head:
وغطى راس حياء من ربه تعالى ولان تغطية الراس حال قضاء الحاجة أجمع لمسام البدن
وأسرع لخروج الفضلات ولاحتمال أن يصل إلى شعره ريح الخلاء فيعلق به قال أبل
الطريق: ويجب كون الإنسان فيما لا بد منه من حاجته حي خجل مستور. (فيض القدير:
١٢٨/٥)
Covering the head while relieving one's self helps in contracting the pores of
the body and speeding the removal of waste matter. Furthermore, there is the
possibility of the smell of the excreta reaching one's hair and attaching itself to
it. The people of the Tariqah say: When it is essential for a person to relieve
himself, it is necessary for him to be modest, bashful and concealed.
Allāh ta ālā knows best.
Looking at one's urine and excreta
Question
How is it to look at one's urine and excreta?
775

Answer
It is disliked to look at one's urine and excreta.
Al-Bahr ar-Rā'iq:
ولا ينظر لعورته إلا لحاجة ولا ينظر إلى ما يخرج منه ولا يبزق .!
A person must not look at his private part unless out of necessity. He must not
look at what is emerging from it and he must not spit [in the toilet].
Hāshiyah at-Tahtāwī 'Alā Marāqī al-Falah:
ولا إلى الخارج فإنه يورث النسيان، وهو مستقذر شرعا، ولا داعية له. 2
He must not look at what is emerging because it causes forgetfulness.
Furthermore, it is considered dirty in the Shari'ah and there is no need to look
at it.
Allāh ta'ālā knows best.
Using spirits to clean a watch
Question
Is it correct to use spirits to clean a watch and other similar items
bearing in mind that spirits is the essence of alcohol?
Answer
Although spirits is impure and we have to abstain from using it, there
is leeway to use it due to a general need for it. Furthermore, Imam Abū
Hanīfah and Imam Abu Yusuf rahimahumallah are of the opinion that it
will only be impure if it has been obtained from grapes, raisins or
dates. It is established through investigations that spirits of nowadays
is not obtained from grapes, raisins or dates. Thus, it is pure as per the
view of Imam Abu Hanīfah and Imam Abu Yusuf rahimahumallāh.
Although the fatwa is issued on the view of Imam Muhammad
rahimahullah because of the degenerate times, bearing in mind today's
medical needs and general need for it, the fatwa is issued on the view
of Imam Abu Hanīfah and Imam Abu Yusuf rahimahumallah. The views
of certain 'ulama' are quoted below:
Imdād al-Fatāwā:
1 البحر الرائق: 2431.
2 حاشية الطحطاوي على مراقي الفلاح: 3111.
776

If spirits has not been obtained from grapes, raisins, fresh dates or
ordinary dates, there is leeway to use it considering the difference of
opinion in this regard. If not, there is no leeway bearing in mind the
unanimous view.1
Nizām al-Fatāwā:
It is not necessary for spirits to be from these four categories which
are intrinsically impure. Rather, it is also made from molasses and
other similar products. Thus as long as it is not proven through
evidence of the Shari'ah and the spirits is the essence of these four or
extracted from them, we cannot say that it is impure, and we cannot
say that it is impermissible and haram to use a substance which
contains this spirits. Similarly, we cannot say that it is impermissible
and haram to use it for cleaning utensils and adding it to medications.
This is the fatwa; taqwa is another matter.2
Ahsan al-Fatāwā:
If spirits is obtained from grapes, raisins or dates then it is
unanimously considered to be impure. If it is made with anything else,
then it is pure according to Imam Abu Hanīfah and Imam Abu Yusuf
rahimahumallah, and impure according to Imam Muhammad
rahimahullah. After making investigations we learnt that nowadays
grapes and dates are not used in the manufacture of spirits. Thus, it is
pure as per the view of Imam Abu Hanīfah and Imam Abu Yusuf
rahimahumallah. Although the fatwa is issued on the view of Imam
Muhammad rahimahullah because of the degenerate times, bearing in
mind today's medical needs and general need for it, the fatwa is issued
on the view of Imam Abu Hanīfah and Imam Abu Yusuf
rahimahumallah. Anyway, when considering the principles, preference
is accorded to the view of Imam Abu Hanīfah and Imam Abu Yusuf
rahimahumallāh.3
Jadīd Fiqhī Masā'il:
Spirits is used in certain items which are used a lot and - in our times -
it is difficult to save ourselves from them, e.g. for the dying and
colouring of clothes. It will be permissible to use it firstly because its
use has become common, and a situation of general necessity has
developed. This becomes a cause of concession in juridical rulings.
1 Imdād al-Fatāwā, vol. 1, p. 137.
2 Nizām al-Fatāwā, p. 361.
Ahsan al-Fatāwā, vol. 2, p. 95.
777

فمن القواعد الشرعية المتفق عليها أن الأمر إذا ضاق اتسع. (الأشباه والنظائر: 1\107) .!
To sum up, if spirits is made from something other than the four
harām liquids, it can be used to clean a watch and other similar items.
However, precaution is still better.
Allāh ta'ālā knows best.
Reading only Bismillah before wudu' or before entering the toilet
Question
Does one have to read the entire Bismillahir Rahmanir Rahim before
entering the toilet or performing wudu', or will Bismillah alone suffice?
Will the Sunnah be fulfilled if only Bismillah is said?
Answer
It is sufficient to say only Bismillah before entering the toilet or before
performing wudu'. It is not necessary to read the entire Bismillahir
Rahmanir Rahim. The Sunnah will be fulfilled. However, some scholars
are of the view that it is better to read it in full. There are several
narrations which make mention of only Bismillah before entering the
toilet and before wudu'. The entire Bismillahir Rahmanir Rahim is not
mentioned.
I'lā' as-Sunan:
عن أبي هريرة رضي الله عنه قال رسول الله صلى الله عليه وسلم يا أبا هريرة إذا توضأت
فقل: بسم الله والحمد لله .2
Abū Hurayrah radiyallāhu 'anhu narrates that Rasūlullāh sallallahu 'alayhi
wa sallam said: O Abū Hurayrah! When you perform wudū' you must say:
"Bismillah Wal Hamdulillah".
Takhrīj Tirmidhī Sharīf.
حديث جابر رضي الله عنه فيه: قال رسول الله صلى الله عليه وسلم بسم الله، ثم قال:
3
أسبغوا الوضوء.
Jābir radiyallāhu 'anhu narrates that Rasūlullāh sallallahu 'alayhi wa sallam
said: "Bismillah." He then said: "Perform the full wudū'."
"Jadīd Fiqhī Masā'il, vol. 1, p. 107.
2 إعلاء السنن: 6911.
3 تخريج ترمذي شريف: 1\292.
778

Radd al-Muhtār:
ومن آدابه (أي الوضوء) التسمية عند غسل كل عضو وهي بسم الله العظيم والحمد لله على
1
دين الإسلام.
وقيل الأفضل بسم الله الرحمن الرحيم بعد التعوذ. 2
Saying Bismillah alone is also narrated for before entering the toilet:
Mishkāt al-Masābīh:
عن علي رضي الله عنه قال قال رسول الله صلى الله عليه وسلم ستر ما بين أعين الجن
وعورات بني آدم إذا دخل أحدهم الخلاء أن يقول بسم الله.3
'Alī radiyallāhu 'anhu narrates that Rasūlullah sallallahu 'alayhi wa sallam
said: When any human enters the toilet then the barrier which comes between
the private parts of humans and the eyes of jinn is for him to say Bismillah.
Radd al-Muhtār:
فإذا وصل إلى الباب يبدأ بالتسمية قبل الدعاء هو الصحيح، ويقول بسم الله اللُّهُمَّ إني أعوذ
4
بك ... 4
To sum up, all the above narrations only contain Bismillah. Thus, the
Sunnah will be fulfilled by reading Bismillah only. As for the other
wordings, these are from the jurists; they are not found in the Ahadith.
Furthermore, the time of entering the toilet is not a time for lengthy
supplications; one must be as concise as possible.
Hilyah al-Fuqahā':
قال الشيخ حسين بن أحمد الرازي إذا دخل الخلاء المنقول بسم الله اللَّهُمَّ أعوذ بك من
الخبث والخبائث وليس المحل محل ذكر حتى تستحب الزيادة عليه والمبالغة فيه.5
1 رد المحتار: 12711. وانظر أيضا: حاشية الطحطاوي: 6711، البحر الرائق: 1\18.
2 رد المحتار: 1091.
3 مشكوة المصابيح: 4311. وللمزيد أنظر: عمل اليوم والليلة: 711، وسنن ابن ماجه: 2611، وتحفة الأحوذي:
.43\1
4 رد المحتار: 34511، البحر الرائق: 16611، الدر المختار: 16611.
5 حلية الفقهاء: 21411.
779

Allāh ta'ālā knows best.
Clipping nails while in a state of major impurity
Question
What is the ruling with regard to clipping nails while in a state of
major impurity?
Answer
It is makruh to clip nails in a state of major impurity. It is better to clip
them after having acquired purity. However, it will not be makruh if a
person clips his nails after washing them.
Al-Fatāwā al-Hindīyyah:
حلق الشعر حالة الجنابة مكروه، وكذا قص الأظافير، كذا في الغرائب.1
Mughnī al-Muhtāj:
فائدة: قال في الإحياء: لا ينبغي أن يقلم أو يحلق أو يستحد أو يخرج دما أو يبين من نفسه
جزءا وهو جنب، إذ يرد إليه سائر أجزائه في الآخرة فيعود جنبا، ويقال: إن كل شعرة تطالب
2
بجنابتها.
Fatāwā Mahmūdīyyah:
It is makruh to clip one's nails or shave one's hair while in a state of
major impurity. These can be done after having acquired purity.3
Allāh ta'ālā knows best.
The urine and droppings of a frog
Question
What is the ruling with regard to the urine and droppings of a frog?
Answer
The urine and droppings of a frog are impure and classified as a heavy
impurity. This is because a frog falls under the category of animals
whose flesh is not consumed by Muslims. The urine and droppings of
such animals are impure.
1 الفتاوى الهندية: 5\358.
2 مغني المحتاج: 22211.
3 Fatāwā Mahmūdīyyah, vol. 17, p. 320. Also refer to Fatāwā Rahīmīyyah, vol. 3, p.
188; Āp Ke Masā'il Aur Oen Kā Hull, vol. 2, p. 57.
780