Indexed OCR Text

a person in committing sin. In such a case, the income is halal but
disliked.
في خلاصة الفتاوى (١٠٠/٣): وبيع الغلام الأمرد ممن يعلم أنه ممن يعصى الله
يكره لأنه إعانة على معصية.
Another permissible way of selling a television is to separate its parts
and components, and to sell them separately. This will be permissible.1
Further reading: Jadīd Fiqhī Masā'il, vol. 1, p. 237; Fatāwā Mahmūdīyyah,
vol. 16, p. 129; Taqrīr Tirmidhī, vol. 1, p. 223.
Allāh ta'ālā knows best.
Transacting with an apostate
Question
Is it permissible to transact with an apostate? What is the ruling with
regard to transactions with a person who makes blasphemous
statements but also portrays himself as a Muslim?
Answer
Imam Abu Yusuf and Imam Muhammad rahimahumallah are of the
view that the transaction is valid. The fatwa is issued on their view. A
person who makes blasphemous statements is also considered to be an
apostate even if he portrays himself as a Muslim.
الدر المختار مع فتاوى الشامى:
وبيع المرتد فإنه موقوف عند الإمام على الإسلام ولا يوقف عندبما. (فتاوى
الشامى: ١١١/٥، فصل فى الفضولى، سعيد. وكذا فى حاشية الطحطاوى على الدر
المختار: ٨٧/٣، كوئته)
وفى الشامية: (اعلم أن تصرفات المرتد على أربعة أقسام) .. (ويتوقف من عند
الإمام) بناء على زوام الملك (وينفذ عنديما كل ما كان مبادلة مال بمال أو
عقد تبرع) إلا أنه عند أبي يوسف تصح كما تصح من الصحيح لأن الظابر
1 Fiqh al-Mu'āmalāt, vol. 1, p. 76.
119

عوده إلى الإسلام وعند محمد كما تصح من المريض لأنها تفضى إلى القتل
ظابراً، ط عن البحر. (الدر المختار مع فتاوى الشامى: ٢٤٩/٤، ٢٥٠، مطلب حمله
من لا يقبل اذا ارتد)
البحر الرائق:
وأما البيع الجائز الذي لا نهي فيه فثلاثة: نافذ لازم ونافذ ليس بلازم
وموقوف ... وبيع المرتد عند الإمام أى موقوف. (البحر الرائق: ٦٩/٦، باب
البيع الفاسد)
فتاوى الشامى:
ثم قال فى البحر والحاصل: أن من تكلم بكلمة الكفر بازلاً أو لاعباً
كفر عند الكل ولا اعتبار باعتقاده كما صرح به فى الخانية ومن تكلم بها
مخطئاً أو مكرباً لا يكفر عند الكل ومن تكلم بها عامداً عالماً كفر عند
الكل. (فتاوى الشامى: ٢٢٤/٤، مطلب ما يشك فى انه ردة لا يحكم بها، سعيد)
Imdād al-Ahkām:
... Buying and selling with him is permissible, but his invitation and
hospitality should not be accepted. Neither should one cajole and
flatter him, unless it is done to reconcile his heart towards Islam in the
hope that he will revert to it. Allah ta'ala knows best.1
Ahsan al-Fatāwā:
Although Imam Abū Yusuf and Imam Muhammad rahimahumallah say
that it is impermissible, the transaction will be valid. There is leeway
to act on this view when it becomes the general norm and when there
is a severe need.
قال العلامة السيد محمد أبو السعود المصرى الحنفى: (قوله بذا عند أبي
حنيفة) اعلم أن تصرفات المرتد يتوقف فى الكسبين جميعاً وبو الصحيح
1 Imdād al-Ahkām, vol. 4, p. 393.
120

وقال بعض المشايخ إن تصرفه في كسب الردة نافذ في ظابر الرواية وموقوف في
رواية الحسن والأول أصح وبذا كلم عند الإمام وأما عندبما فتصرفاته نافذة
فی الکسبین قهستانى. (فتح المعين: ٤٦٤/٢)
Allāh ta'ālā knows best.
Trading in crabs
Question
In Fatāwā Shāmī, 'Allāmah Shāmī rahimahullah states in the chapter on
invalid transactions that the sale of all animals except pigs is
permissible. We conclude from this that Hanafis are of the view that
the sale of crabs is permissible. If this is the case, then it is against the
principles of Hanafi jurisprudence because a crab is classified as an
animal which is not consumed. How, then, can it become a commodity
of value? How can its trade be permissible?
Answer
The permissibility and impermissibility of trading in an animal is not
based on whether it is consumed or not consumed. Rather, the
fundamental basis is whether benefit can be derived from it and it is
also not intrinsically impure (najis al-'ayn). If these two conditions are
met, trading in it will be permissible even if it is not consumed. The
reason why the jurists prohibited them in the past is that benefit could
not be derived from most of these animals, e.g. insects, snakes, crabs,
frogs, etc. But today, benefit can be derived from them. They are used
for medical purposes and have other uses as well. Because benefit can
be derived from them, the fatwa is issued on the view of Imam
Muhammad rahimahullāh.
ولا يجوز بيع النحل وبذا عند أبي حنفية وأبي يوسف وقال محمد يجوز إذا كان
محرزاً وبو قول الشافعي لأنه حيوان منتفع به حقيقة وشرعاً فيجوز بيعه وإن
كان لا يوكل كالبغل والحمار. وفي شرح العناية: قال لأن حيوان منتفع به
حقيقة باستيفاء ما يحدث من، وشرعاً لعدم ما يمنع عنه شرعاً، وكل ما بو
1 Ahsan al-Fatāwā, vol. 8, pp. 250-252.
121

كذلك يجوز بيعه وكونه غير ماكول اللحم لا ينافيه كالبغل والحمار. (الهداية
مع شرح العناية على بامش فتح القدير: ٤١٩/٦، باب البيع الفاسد، دار الفكر)
وفي فتح القدير: والوجه قول محمد للعادة الضرورية وقد ضمن محمد رحمه الله
متلف كل من النحل ودود القز، وفى الخلاصة في بيعهما قال: الفتوى على قول
محمد رحمه الله. (فتح القدير: ٤٢٠/٦، دار الفكر)
وفى الدر المختار: بخلاف غیرہما من الهوام فلا يجوز اتفاقاً کحيات وضب وما
فى بحر كسرطان إلا السمك وما جاز الانتفاع بجلده أو عظمه والحاصل أن
جواز البيع يدور مع حل الانتفاع مجتبى واعتمده المصنف، وفى الفتاوى
الشامية: قوله کحيات فى الحاوى الزاہدي: يجوز بيع الحیات إذا كان ينتفع بها
للأدوية، وما جاز الانتفاع بجلده أو عظمه أى من حيوانات البحر أو غيربا ...
ونقل السائحاني عن الهندية: ويجوز بيع سائر الحيوانات سوى الخنزيز وہو
المختار، وعليه مشى فى الهداية وغيرها من باب المتفرقات. (الدر المختار مع
فتاوى الشامى: ٦٨/٥، مطلب فى بيع دودة القرمز، سعيد)
وفي تقريرات الرافعى: (يجوزبيع الحيات) بي وإن كان فيها نفع إلا أنه يحرم
أكلها فليحرر حموى، سندى. (التحرير المختار: ١٤١/٥، سعيد)
وللاستزادة انظر: (فتح القدير: ١١٨/٧، مسائل منثورة، دار الفكر. والفتاوى
الهندية: ١١٤/٣)
Hadrat Maulānā Zafar Ahmad 'Uthmānī rahimahullah writes:
If frogs and crabs are considered to be valuable commodities -
similarly where aquatic animals are generally considered to be
valuable in the markets - then selling them is permissible and their
income is lawful.1
1 Imdād al-Ahkām, vol. 3, p. 377.
122

Objection: There is an objection to the sale of crabs because Rasūlullah
sallallahu 'alayhi wa sallam prohibited their sale. What is the answer to
this?
Answer: Hafiz Ibn Hajar rahimahullah says with reference to this
Hadith:
لم أجده. (الدراية: ٤٤٢/٤، كتاب الذبائح)
'Allāmah Zayla'ī rahimahullah says with reference to the same Hadīth:
غريب جدا. (نصب الراية: ٢٠١١٤)
This Hadith is extremely weak and cannot be relied upon.
Allāh ta'ālā knows best.
Trade and commerce via the internet
Question
If a person does business via the internet, and the amount is paid into
his account, will it be accepted as taking possession of the money?
Answer
Once the amount is transferred into the seller's account and he
receives an SMS notification to this effect, it will be classified as taking
possession. This is because taking possession with one's hands is not a
prerequisite; mere takhliyah (this means the seller must remove all
obstacles between the buyer and the sale-item) is sufficient. The word
gabdah (taking possession) refers to a person being able to exercise his
will through the permission of another.
رد المحتار:
إن التخلية قبض حكماً لو مع القدرة عليه بلا كلفة لكن ذلك يختلف
بحسب حال المبيع، ففي نحو حنطة في بيت مثلاً فدفع المفتاح إذا أمكن الفتح
بلا كلفة قبض، وفي نحو دار فالقدرة على إغلاقها قبض أى بأن تكون فى البلد
فيما يظهر، وفي نحو بقر في مرعى فكونه بحيث يرى ويشار إليه قبض وفي نحو
ثوب، فکونه بحيث لو مد يده تصل إليه قبض وفي نحو فرس أو طير في بيت
123

إمكان أخذه من بلا معين قبض. (رد المحتار، ٥٦٢/٤، مطلب فى شروط
التخلية، سعيد)
بدائع الصنائع :
وأما تفسير التسليم والقبض فالتسليم والقبض عندنا بو التخلية والتخلى
وبو أن يخلى البائع بين المبيع وبين المشتري برفع الحائل بينهما على وجه
يتمكن المشتري من التصرف فيه فيجعل البائع مسلماً للمبيع، والمشتري
قابضاً له، وكذا تسليم الثمن من المشتري إلى البائع. (بدائع الصنائع: ٢٤٤/٥، فى
حكم البيع، كتاب البيوع، سعيد)
البحر الرائق:
ولو وبب لرجل ثياباً في صندوق مقفل ودفع إليه الصندوق لم يكن قبضاً
وإن كان الصندوق مفتوحاً كان قبضاً لأن يمكن القبض كذا فى المحيط.
(البحر الرائق: ٢٨٦/٧، كتاب الهبة، كوئته. وكذا فى محيط البريانى: ١٦٩/٧،
الفصل الثانى فيما يجوز فى الهبة وما لا يجوز)
وفى الدر المختار: والتمكن من القبض كالقبض فلو وبب لرجل ثياباً في
صندوق مقفل ... الخ. (الدر المختار: ٦٩٠/٥، كتاب الهبة، سعيد)
Al-Ma'āyīr ash-Shar'īyyah is the name of a book which has been
compiled by twenty-seven expert jurists. The following is stated
therein:
إن كيفية قبض الأشياء تختلف بحسب حالها واختلاف الأعراف فيما
يكون قبضاً لها، فكما يكون القبض حسياً في حالة الأخذ باليد أو النقل أو
التحويل إلى حوزة القابض أو وكيله يتحقق أيضاً اعتباراً وحكماً بالتخلية مع
التمكين من التصرف، ولو لم يوجد القبض حسياً، فقبض العقار يكون
بالتخلية وتمكين اليد من التصرف، فإن لم يتمكن المشتري من المبيع فلا
124

تعتبر التخلية قبضاً، أما المنقول فقبض بحسب طبيعته. (المعايير الشرعية، ص
We learn from this that when an amount is transferred into a person's
account in such a way that he can trade with it, then it is classified as
"taking possession".
'Itr Hidāyah:
Qabdah refers to having the power to exercise one's will over an item
through the permission of another. Whether this power is obtained
through the permission of the owner [of the item] or through a Shar'ī
right, the qabdah will be considered permissible.1
Islām Aur Jadīd Ma āshī Masā'il:
The view of Imam Abu Hanīfah rahimahullah is that a physical qabdah
is not necessary. Rather, takhliyah will suffice. Takhliyah means that
the buyer must be given the power to come and take possession of the
item which he bought whenever he wants. When there is no obstacle
to taking possession of it, we will conclude that takhliyah took place.
For example, there are several items in a box. The buyer is given the
key to the box. Once the key is given to him, qabdah has taken place
irrespective of whether he takes the box away or not. Imam Bukharī
rahimahullah prefers the view of Imām Abū Hanīfah rahimahullah and
narrates the Hadith of Hadrat Jabir radiyallahu 'anhu in this regard.
Rasūlullāh sallallahu 'alayhi wa sallam bought a camel from Hadrat
Jābir radiyallahu 'anhu. The latter then undertook a journey to
Madinah with the same camel. Hadrat Jābir radiyallahu 'anhu did not
get off the camel, but takhliyah took place. Imam Bukhārī
rahimahullah says that we learn that qabdah took place through the
takhliyah.2
Aham Fiqhī Faysalei:
a) If both parties [buyer and seller] are present at the same time on the
internet, and the expression of acceptance takes place immediately
after the offer, the transaction would be concluded. In such a case,
both parties will be considered to have been present in the same place.
b) If a person made an offer of sale on the internet, and the other
person was not on the internet at the time but received information of
1 'Itr Hidāyah, p. 88.
2 Islām Aur Jadīd Ma'āshī Masā'il, vol. 2, pp. 99-100.
125

the offer later on, then this will be classified as a sale through
correspondence. Once the other party reads about the offer, it will be
necessary for him to express his acceptance of it.1
Further reading: Kitab al-Fatāwā, vol. 5, p. 201; Na'e Masā'il Aur 'Ulamā'-e-
Hind Ke Faysalei, p. 97.
Allāh ta'ālā knows best.
An RCS transaction
Question
Is an RCS transaction permissible? This is how it works:
A customer wants to buy an item on credit. The retailer tells him that
the RCS company will buy it for him. The retailer gives him a form to
fill, which is then faxed to the RCS company. If the application is
approved, the RCS company will give a card to the buyer through
which he will purchase the item. The company pays the retailer the
full amount directly. In the meantime, the company does not charge
the buyer any interest for three months. The customer will pay the
money to the company. My question is: Can a retailer make
arrangements to provide such a service?
Answer
If this is exactly how the transaction is concluded: The company buys
an item from the retailer and sells it to the buyer at an added price, i.e.
the company sells it to the buyer on credit at an additional price, then
this transaction is permissible. However, the objection to such a
transaction is that the owner or manager of the company does not
take possession of the item. How, then, can it be permissible for it to
sell the item before having taken possession of it?
There can be two ways in which this could be made permissible:
1. The company appoints the retailer as its representative for taking
possession of the item. In other words, the owner of the company says
to the retailer: "The item which I bought from you, you must take
possession of it on my behalf. The same item will then be sold to the
buyer at a certain price.
1 Aham Fiqhī Faysalei, p. 158.
126

ولو اشترى من إنسان كراً بعينه ودفع غرائره وأمره بأن يكيل فيها ففعل
صار قابضاً سواء كان المشتري حاضراً أو غائباً لأن المعقود عليه معين وقد
ملكه المشتري بنفس العقد فصح أمر المشتري لأن تناول عيناً بو ملكه
فصح أمره وصار البائع وكيلاً لم وصارت يده يد المشتري. (بدائع الصنائع:
٢٤٧/٥، فصل فى حكم البيع، سعيد)
One cannot object to this transaction by saying that a single person
cannot be a seller and buyer at one and the same time. This is because
the retailer is neither a buyer [of that item] nor a representative for its
purchase. Rather, he is a representative for taking possession of the
item.
2. The buyer is made the representative for taking possession of the
item on behalf of the RCS company. The objection which could be
made to this is that the first representation of the buyer is one of
taking possession, and this is classified as qabd amanat (a possession
which contains the element of trust). The second taking of possession
is qabd shira' (taking possession on the purchase of the item). This
second qabd is also known as qabd mu'awadah (taking possession after
paying something in return for it) and qabd daman (taking possession
with the element of responsibility or accountability). The jurists say
that a qabd amanat cannot take the place of a qabd daman.
The answer to this objection is that qabd amanat taking the place of a
qabd damān is not a haram action. Rather, what the jurists mean is that
if the item is destroyed before the buyer can exercise his will over it,
he will not have to pay any compensation. Rather, the loss will be
suffered by the company. Yes, after he exercises his will over it, the
qabd amanat will automatically become a qabd daman, and the buyer
will be held responsible.
When the RCS company lays down the condition that if the amount is
not paid within three months, it will charge an additional percentage,
then this is a usurious transaction. But a loan does not become invalid
on account of an invalid condition.
وما لا يبطل بالشرط الفاسد القرض ... بأن قال أقرضتك بذه المائة بشرط أن
تخدمني شهراً مثلاً فإنه لا يبطل بهذا الشرط، وذلك لأن الشروط الفاسدة من
باب الربا وأنه يختص بالمبادلة المالية، وبذه العقود كلها ليست بمعاوضة مالية
127

فلا تؤثر فيها الشروط الفاسدة، ذكره العيني. وفى البزازية: وتعليق القرض
حرام والشرط لا يلزم. (البحر الرائق: ٦/١٨٧، باب المتفرقات من كتاب
البيوع، کوئته)
وكذا فى تبيين الحقائق: ٤/١٣٣. والفتاوى البزازية على بامش الفتاوى الهندية:
(2/ 257
The buyer should therefore try to pay back the amount within three
months. If he does not, he will be committing the sin of paying
interest. If the buyer enters into such an agreement mistakenly, it will
be necessary for him to save himself from interest and pay the amount
within three months. In other words, the retailer must endeavour to
desist from collecting the interest. If the interest transaction is
between the buyer and the RCS company, the retailer must distance
himself totally from collecting it.
It is also possible for the RCS company to appoint someone other than
the retailer and buyer as the representative for taking possession of
the item.
Allāh ta'ālā knows best.
Trading in black dye
Question
A person manufactures black dye and sells it. Is this permissible,
bearing in mind that it is not permissible to use it?
Answer
The principle of the Shari'ah with regard to the permissibility or
impermissibility of trading in an item is that if it is possible to use the
item in a lawful way, then trading in it is permissible. If there is no way
an item can be used in a lawful manner, and is used solely in sinful
ways, then trading in it is unlawful. Let it be clear that it is possible to
use black dye in lawful situations. For example, a person waging jihad
may use it to instil terror into the unbelievers. Similarly, an old man
who has a young wife is permitted to dye his hair black according to
Imām Abū Yusuf rahimahullah. Also, if a young man's hair turns grey
prematurely due to some ailment, then it will be permissible for him
to use black dye to remove this defect.
Hadrat Maulānā Zafar Ahmad 'Uthmānī rahimahullah writes:
128

It is permissible to manufacture and sell black dye.
لأن الحرمة ليست بقائمة بعينه وإنما الحرمة فى الاستعمال إذا استعمله خادعاً
ومن شاب قبل أوان المشيب أو خضب لارهاب العدو فى الحرب يجوز له
الخضاب بالسواد کما صرح به فى الهندية وغیرہا.
المحيط البربانى:
وأما الخضاب بالسواد: فمن فعل ذلك من الغزاة ليكون أبيب في عين العدو
فهو محمود من، اتفق عليه المشايخ، ومن فعل ذلك ليزين نفسه للنساء،
ولیحبب نفسه إليهن فذلك مكروه عليه عامة المشايخ، وبنحوه ورد الأثر عن
عمر رضي الله عنه، وبعضهم جوزوا ذلك من غير کرابية، روي عن أبي
يوسف أنه قال: كما يعجبني أن تتزين لي يعجبها أن أتزين لها، بذه الجملة من
شرح "السيرالكبير". (المحيط البربانى: ١٢٢/٦، فصل فى الزينة، رشيدية)
وفي فتاوى الشامي: قوله ويكره بالسواد، أى لغير الحرب، قال فى الذخيرة: أما
الخضاب بالسواد للغزو، ليكون أبيب في عين العدو فهو محمود بالاتفاق ... الخ.
(فتاوى الشامى: ٤٢٢/٦، كتاب الكرابية، سعيد)
Ahsan al-Fatāwā:
It is permissible to manufacture and sell black dye because there is an
instance in which it is permissible to use, viz. to instil terror in the
hearts of the enemies. While it is not recommended to manufacture
and sell black dye, it is not permissible to sell it to a person regarding
whom you know with certainty that he will use it in an unlawful
manner. As stated in Radd al-Muhtar and other books.1
Islām Aur Jadīd Ma āshī Masā'il:
The principle with regard to trading in an item is that if it is possible
to use it in a lawful manner, then selling it is permissible even if it is
generally used for impermissible actions. It is the duty of the buyer to
use it in a lawful manner. Hadrat 'Ā'ishah radiyallahu 'anhā had
1 Ahsan al-Fatāwā, vol. 8, p. 375.
129

bought a fabric with images on it. Rasūlullah sallallahu 'alayhi wa
sallam expressed his disapproval when he saw it, but he did not order
her to cancel the transaction [by returning it to the seller]. We learn
from this that the sale was not impermissible. Acting under the
suggestion of Rasūlullah sallallahu 'alayhi wa sallam, Hadrat 'A'ishah
radiyallahu 'anha used the fabric to make a cushion and it was used as
such.1
Allāh ta'ālā knows best.
Official documentation for the completion of a transaction
Question
A man sold his property to a person one year ago. The official
documentation which indicates the transfer of the property into the
buyer's name has not been done as yet. This means that according to
the government, the property is still legally owned by the seller. Who
is its owner according to the Shari'ah? Furthermore, who will be
responsible for the expenses such as water, electricity, etc. for the past
one year?
Answer
According to the Shari'ah, the transaction is complete once the two
parties [buyer and seller] agree on the offer and acceptance. Once the
buyer takes possession of the item, he becomes responsible for all its
income and expenditure. The one whose name is on the official
documentation is not considered.
الهداية:
البيع ينعقد بالإيجاب والقبول .. وإذا حصل الإيجاب والقبول لزم البيع.
(الهداية: ٣/٢٠)
بدائع الصنائع:
المبيع إنما يدخل في ضمان المشتري بالقبض ... لأن المبيع خرج عن ضمان
البائع بقبض المشتري فتقرر عليه الثمن. (بدائع الصنائع: ٥/٢٤٠، ٢٤١، سعيد)
1 Islām Aur Jadīd Ma'āshī Masā'il, vol. 4, p. 17.
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شرح المجلة:
الغرم بالغنم أى من ينال نفع شيء يتحمل ضرره. (شرح المجلة للبنانى، ١/٥٨،
المادة: ٨٧)
بدائع الصنائع:
وأما تفسير التسليم والقبض بو التخلية والتخلى وبو أن يخلى البائع بين
المبيع وبين المشتري برفع الحائل بينهما على وجه يتمكن المشتري من
التصرف فيه فيجعل البائع مسلماً للمبيع والمشتري قابضاً له ... ولهذا يدخل
المبيع في ضمان المشتري بالتخلية نفسها بلا خلاف. (بدائع الصنائع: ٥/٢٤٤،
سعيد)
Imdād al-Muftīyyīn:
Ownership according to the Shari'ah is not established by the mere
name of a person in the official/governmental documentation. The
owner will have to make the buyer its owner and give him possession
of it.1
Allāh ta'ālā knows best.
Trading in cigarettes
Question
A man has a shop in which - in addition to other goods - he sells
cigarettes. Is this permissible? Will his income be lawful? What is the
ruling with regard to smoking cigarettes?
Answer
The medical fraternity concurs that cigarette-smoking is harmful to
the body. This is why even the 'ulama' of the past had stated that it is
makrūh. Based on this, trading in cigarettes is also makrūh. A person
should abstain from such a business. Yes, we cannot say that his
income is unlawful. The 'ulama' have presented considerable proofs
1 Imdād al-Muftīyyīn, vol. 2, p. 890.
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for the detestability of smoking cigarettes. Some of them are quoted
below:
(1)
It entails wastage of money because it is neither classified as a food nor
a drink. Furthermore, it has no benefit to the body. In fact, it is
harmful to it. It entails wastage and extravagance. Allah ta'ālā says:
كُلُوا وَاشْرَبُوْا وَلَا تُسْرِفُوْا.
Eat and drink, but do not be wasteful.1
وَأَتِ ذَا الْقُرْبِى حَقَّهُ وَالْمِسْكِيْنَ وَابْنَ السَّبِيْلِ وَلَا تُبَذِّرْ
تَبْذِيْرًا. إِنَّ الْمُبَذِّرِيْنَ كَانُوْآ إِخْوَانَ الشَّيْطِيْنِ. وَكَانَ الشَّيْطُنُ
لِرَبِّهِ گَفُوْرًا.
Give to the kinsman his right, and to the needy and
the traveller. Do not squander senselessly. Surely
the squanderers are the brothers of the devils. Satan
is ungrateful to his Sustainer.2
Rasūlullāh sallallahu 'alayhi wa sallam said:
إن الله حرم عليكم عقوق الأمهات ومنعاً وبات ووأد
البنات وكره لكم قيل وقال وكثرة السوال وإضاعة المال.
(صحيح البخاري: ٨٨٤/٢، باب عقوق الوالدين)
... Allah ta'ala made the squandering of wealth
unlawful to you.
(2)
Cigarette-smoking is destructive to the body. Modern doctors concur
that it is harmful to one's health. Some of its harms are:
According to the Gujarati newspaper, Sandīsh, a single draw on a
cigarette causes one million bacteria to enter the body. These take
control of the smoker's lungs, gullet and intestines. They then have
1 Sūrah al-A'raf, 7: 31.
2 Sūrah Banī Isrā'īl, 17: 26-27.
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destructive effects on these organs. The toxic ingredients in tobacco
cause cancer. In addition to cancer, several other blood diseases are
born. It causes ulcers, asthma, ACDT and stomach ailments. Smoking
cigarettes is - so to say - synonymous to conveying the person
towards death or at least causing him to suffer chronic ailments.1
At-Tagaddum al-'Ilmī quotes from the World Health Organization that at
least four million people die annually as a result of smoking cigarettes.
After much research and investigation, major laboratories of the world
have concluded that cigarettes contain 4 700 toxic ingredients, out of
which 143 are the direct causes of cancer. Some of them are:
1. Nicotine - it causes asthma, and weakness of the brain and
heart.
2.
Carbon monoxide - an extremely harmful substance.
3. Arsenic - used in rat poison.
4.
Cadmium - a poisonous substance which is an active
component in battery acid.
5. Formaldehyde - a chemical used to preserve dead bodies.
6. DDT - a pesticide.
7. Ammonia - used to clean floors and tiles.
8. Acetone - used to remove nail polish.
9.
Toluene - used in factories to clean machinery.
10. Methanol - a main component in rocket fuel.
11. Hydrogen cyanide - a poisonous substance.2
The harms of the above toxic substances are not confined to the
cigarette smoker, but to those who are around him. Cigarette smoking
is especially harmful to the foetus of a pregnant woman. In fact,
cigarette smoke sometimes causes a woman to abort, the foetus to die
or for it lose weight. It causes under-developed or malformed children
to be born, or for the infant to be born with chronic ailments. No
matter what, cigarette smoking is extremely harmful to the foetus, to
suckling children and young children.3
1 Sandīsh, p. 7, dated 25/01/2010.
2 At-Tagaddum al-'Ilmī.
3 At-Tagaddum al-'Ilmī, issue number 68, February 2010.
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These are some of the harms of cigarette smoking.1
A Hadith states:
لا ضرر ولا ضرار. (رواه ابن ماجة والدارقطنى عن ابى سعيد الخدرى، وابن
عباس وعبادة بن الصامت رضي الله عنه مسنداً ومالك فى المؤطا مرسلاً)
There are several explanations to this Hadith:
ضرر ابتداءً ولا ضرر للغير انتقاماً وانتصاراً، فمن ذبح شاتك فلا تذبح شاته
بل خذ منه القيمة.
Do not be the initiator in harming someone, nor harm others when
exacting revenge.
لا ضرر أى لا تنقص حق الغير ولا ضرار أى لا تدخل ضرراً زائداً فى
المجازات.
Do not deprive the rights of others, and do not cause more harm than
what was done to you.
لا ضرر لنفسك ولا ضرار للغير.
Neither harm yourself nor harm others.
The third meaning is applicable here.
Allāh ta'ālā says:
وَلَا تَقْتُلُوْا أَنْفُسَكُمْ.
Do not kill yourselves.2
This shows that one should also abstain from adopting the causes of
one's destruction. Allah ta'ālā says in another place:
وَلَا تُلْقُوْا بِأَيْدِيْكُمْ إِلَى الشَّهْلُكَةِ.
Do not throw your lives into destruction.1
1 Quoted from the monthly al-Fārūq, pp. 56-57, Dhū al-Hijjah 1431 A.H., article
written by Maulānā Hudhayfah Wastānwī.
2 Sūrah an-Nisa', 4: 29.
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(3)
The third harm is the foul smell which is both harmful and offensive.
Allāh ta'ālā says:
وَيُحَرِّمُ عَلَيْهِمُ الْخُبْنِثَ.
... and forbids upon them impure things.2
Because its impurity is not known with certainty, it is not haram, but it
is certainly makrūh.
Some scholars say that it is intoxicating or inebriating, so it is haram.
However, research scholars say that there are doubts about it being an
intoxicant.
الإسكار غيبوبة العقل مع حركة الأعضاء والتخدير غيبوبة العقل مع فتور
الأعضاء.
Intoxication refers to the befuddlement of the brain while the limbs
are able to move. Takhdir refers to the befuddlement of the brain
while the limbs become immobile and heavy. However, the doctors
classify it as the cancer of the airways, stomach and lungs. It is harmful
to the kidneys and liver, and is a cause of weakness of the heart and
eyesight. As mentioned previously.
Hadrat Maulānā Muftī 'Abd ar-Rahīm Lājpaurī Sahib rahimahullah
writes:
Whether it is makrūh tahrīmī or tanzīhi, it ought to be given up. One
should not make a habit of it. Excessive smoking amounts to wastage
and sin. The mouths of smokers have a stink - something which
Rasūlullāh sallallahu 'alayhi wa sallam abhorred.3
Hadrat Maulānā 'Abd al-Wahid Makkī wrote a monograph on the
prohibition of cigarettes. Towards the end, Hadrat Maulana 'Ashiq
Ilāhī Bulandshahrī Madanī - former muftī of Dār al-'Ulūm Karachi -
wrote a review. A part of it is quoted here:
Now that the harms of cigarettes have become clear in our times and
doctors too attest to the harms of cigarette smoking, the muftīs can
1 Sūrah al-Baqarah, 2: 195.
2 Sūrah al-A'raf, 7: 157.
3 Fatāwā Rahīmīyyah, vol. 2, p. 242.
135

issue a fatwa of impermissibility on the basis of its harms. It is
essential to save the Muslim community from its stench, its other
harms and from wastage. All scholars ought to think about it. Due to
the harms of cigarette smoking, there is no hesitation in issuing a
fatwa of impermissibility.
I do not understand Hadrat Maulānā's fatwa of impermissibility
(hurmat). I am of the view that the fatwa of reprehensibility (karahat)
is more appropriate.
To sum up, it is makrūh to trade in cigarettes, but its income is lawful.
وصح بيع غير الخمر ومفاده صحة بيع الحشيشة والأفيون. وفى الشامية: قوله
وصح بيع غير الخمر أى عنده خلافاً لهما فى البيع والضمان، لكن الفتوى
على قوله فى البيع وعلى قولهما فى الضمان. قوله ومفاده أى مفاد التقييد بغير
الخمر ولا شك في ذلك لأنهما دون الخمر وليسا فوق الأشربة المحرمة فصحة
بيعها يفيد صحة بيعهما فافهم. (الدر المختار مع رد المحتار: ٤٥٤/٦، كتاب
الاشربة، سعيد)
وفى الشامية: نظم الشرنبلالي في شرحه على الوببانية بقوله ويمنع من بيع
الدخان وشربه وشاربه فى الصوم لا شك يفطر. (فتاوى الشامى: ٣٩٥/٢، باب ما
يفسد الصوم وما لا يفسده، سعيد)
وفى الدر المختار: قال شيخنا النجم: والتتن الذي حدث وكان حدوثه بدمشق
في سنة خمسة عشر بعد الألف يدعى شاربه أنه لا يسكر وإن سلم له فإنه
مفتر، وفى الشامية: قوله والتتن، أقول: قد اضطربت آراء العلماء فيه فبعضهم
قال بكرابته، وبعضهم قال بحرمته، وبعضهم بإباحته، وأفردوه بالتاليف، وفي
شرح الوببانية للشرنبلالى: ويمنع من بيع الدخان وشربه. (الدر المختار مع رد
المحتار: ٤٥٩/٦، كتاب الاشربة. وكذا فى حاشية الطحطاوى على مراقى
الفلاح، ص ٦٦٥، قدیمی)
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Kifāyatul Muftī:
It is permissible to trade in cigarettes and tobacco. Profits accrued
from their sale is lawful.1
Ahsan al-Fatāwā:
It is permissible to trade in cigarettes.2
Kitab al-Fatāwā:
Cigarettes, bīrhī3 and gutkā4 are harmful to the health. The least is that
they are makrūh.5
Allāh ta'ālā knows best.
Trading in coffins
Question
Is it permissible to trade in coffins? Can they be sold to non-Muslims?
Answer
In normal conditions, it is makruh and inappropriate to use a coffin for
a deceased Muslim. It may be used during times of need. On the other
hand, since non-Muslims are not liable to follow the subsidiary rulings
of Islam, there is leeway to sell coffins to them. It is permissible to
trade in coffins.
وكان الشيخ الإمام أبو بكر محمد بن الفضل يقول: لا بأس به في ديارنا الرخاوة
الأرض وكان يجوز استعمال رفوف الخشب واتخاذ التابوت للميت حتى قالوا لو
اتخذوا تابوتاً من حديد لم أر به بأساً في بذه الديار. (المبسوط للامام
السرخسي، ٦٢/٢، باب غسل الميت. وكذا فى بدائع الصنائع فى ترتيب الشرائع:
٣١٨/١، فصل فى الدفن، سعيد)
1 Kifāyatul Muftī, vol. 9, p. 148.
2 Ahsan al-Fatāwā, vol. 6, p. 495.
3 A type of hand-rolled cigarette which is quite popular in India.
4 A substance which is included in betel-leaf.
5 Kitab al-Fatāwā, vol. 5, p. 202.
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وفي تبيين الحقائق: وإذا كانت الأرض رخوة فلا بأس بالشق واتخاذ التابوت من
حجر أو حديد ويفرش فيه التراب. (تبيين الحقائق: ٢٤٥/١، باب الجنائز،
ملتان)
وفى الدر المختار: ولا بأس باتخاذ تابوت ولو من حجر أو حديد له عند الحاجة
كرخاوة الأرضي الله عنه. وفى الشامية: قال فى الحلية عن الغاية: ويكون
التابوت من رأس المال إذا كانت الأرض رخوة أو ندية مع كون التابوت في
غيربا مكروباً في قول العلماء قاطبة. (قوله لم) أى للميت كما فى البحر أو
للرجل، ومفهومه أنه لا بأس به للمرأة مطلقاً، وبه صرح في شرح المنية فقال:
وفى المحيط واستحسن مشايخنا اتخاذ التابوت للنساء يعنى ولو لم تكن
الأرض رخوة فإنه أقرب إلى الستر والتحرز عن مسها عند الوضع فى القبر.
(الدر المختار مع رد المحتار: ٢٣٤/٢، مطلب فى دفن الميت، سعيد)
وفى الدر المختار: والحاصل أن جواز البيع يدور مع حل الانتفاع. (الدر
المختار: ٦٩/٥، سعيد)
Maulānā Khālid Sayfullāh Sāhib writes:
The permissibility or impermissibility of trading in an item is also
related to whether it is of benefit or not. It seems that items whose
sale and purchase are not explicitly prohibited in the Qur'an and
Hadith, but can be of benefit at some time or the other, then the jurists
say that it is permissible to trade in them.1
Allāh ta'ālā knows best.
Selling neck-ties
Question
Is it permissible to trade in neck-ties? What is the ruling with regard to
the income from their sale?
1 Halāl Wa Harām, p. 355.
138