Indexed OCR Text

Allāh ta'ālā knows best.
The issue of eligibility as regards a sale-item
Question
A few persons bought a piece of land and then built a wall around it.
When they built the wall, they included a portion of the municipal
property which was on the side of the main road. They then sold that
section of the land which was on the side of the main road. Before they
could sell it, they received a letter from the municipality stating that
the section on the side of the main road belongs to the municipality.
They should therefore demolish that section of the wall and build it
within their boundary. The owners did not pay heed. At the time when
they were selling the land, they forgot to inform the buyer of the
situation. The buyer now suffered a loss in two respects: (1) The wall
was demolished and he will have to incur a lot of expenses to rebuild
it. (2) One thousand square metres of the land which he had paid for
has been taken away.
Can the buyer collect the money from the seller to pay for the cost of
rebuilding the wall? Can he ask for a refund in relation to the 1 000
square metres which has been taken away from him?
Answer
The seller is not accountable for the demolished wall. The buyer may
rebuild it at his expense for his security purposes. The reason for
saying this is that the previous wall was not included in the
transaction. The sale was with respect to the land only, the wall was
not the objective; it was subordinate to the land. The price which is
paid is in exchange for the original item.
الثمن يكون فى مقابلة الأصل، لا فى مقابلة الوصف والتابع.
ومن اشترى ثوباً على أنه عشرة أذرع بعشرة أو أرضاً على أنها مأة ذراع بمأة،
فوجدبا أقل، فالمشتري بالخيار: إن شاء أخذبا بجملة الثمن، وإن شاء ترك لأن
الذراع وصف فى الثوب، ألا ترى أنه عبارة عن الطول والعرض والوصف لا
يقابله شيء من الثمن كأطراف الحيوان فلهذا يأخذه بكل الثمن. (الهداية:
٢٣/٣) ثم أشار فيما بعد أن الوصف بو التابع.
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وفى الفقه الحنفى في ثوبه الجديد: قال: الوصف ما يدخل تحت البيع بلا ذكر
كالشجار والبناء فى الأرض، والأطراف فى الحيوان والجودة فى الكيلي والوزني.
(الفقر الحنفى فى ثوبه الجديد: ١٠٦/٤، ط: دمشق)
The buyer can ask the seller to refund the money which he paid in
respect of the 1 000 square metres which was taken away by the
municipality. The seller can also revert to the person from whom he
had bought the property.
ولو تداولته الأيدي ثم قطع في يد الأخير، رجع الباعة بعضهم على بعض عنده
كما فى الاستحقاق ... وقوله فى الكتاب: ولم يعلم به المشترى يفيد على
مذببهما، لأن العلم بالعيب رضاء به، ولا يفيد على قوله فى الصحيح، لأن
العلم بالاستحقاق لا يمنع الرجوع. (الهداية: ٤٨/٣، باب خيار العيب)
وفي شرح المجلة نقلاً عن جامع الفصولين: شراء عالماً بأنه ليس لبائع ثم
استحق، رجع بثمنه. (شرح المجلة للاتاسى: ٤٦٢/١)
وفى الموسوعة الفقهية الكويتية: يحرم شراء الشيء المستحق عند العلم
بالاستحقاق، فإن حصل البيع مع علم المشتري بالاستحقاق فللمشترى
الرجوع بالثمن على البائع عند الاستحقاق إذا ثبت بالبينة. (الموسوعة الفقهية
الكويتية: ٨٧/٤)
Allāh ta'ālā knows best.
Trading in shares
Question
Nowadays, shares are bought and sold excessively. Is it permissible to
trade in shares? In other words, a person buys some shares with the
intention of selling them at a profit when their value increases. What
is the ruling in this regard.
Answer
Nowadays, trading in shares has become an important and profitable
way of trade. Shares are sometimes bought directly from a company
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and sometimes through agents. A person may even sell his own shares
on an individual level to someone else. All three forms are permissible,
and in all three, the owners of the shares have either taken possession
of the shares themselves, or the company managers and
administrators manage the shares on behalf of the shareholders.
When buying or selling something, it is necessary for the seller to be
either the owner of the item or be a representative on behalf of the
seller. Both these are found in this case.
The buying and selling in this case is not the buying and selling of
money, whose documentation the shareholders have acquired. Rather,
it is a bond for the goods, and a buying and selling of the goods whose
initial price was laid down by the company. Now if the goods are sold
while there are fluctuations in their price, then this will not be
classified as usury.
Since the buying and selling of shares has been classified as
permissible in principle, the injunction will depend on the nature of
the company. If the company engages in lawful trade, it will be
permissible to buy its shares irrespective of whether the company
owners are Muslim or non-Muslim. If the company engages in
unlawful and non-Sharī ah-compliant trade - e.g. alcohol, statues, etc.
- then it will not be permissible to buy shares in such a company.
A Few Points Related to Shares
1. A person has taken possession of the shares certificate, or the
shareholder's ownership equal to the number of shares is established
in a company - an indication of which is that if the company suffers a
loss, the recompense for the loss will have to be borne by the
shareholder as well. If actual possession of the shares is not taken or if
the ownership is not established with certainty, then they cannot be
sold to someone else.
Nowadays, most of the trading in shares is done over the internet.
When a person buys the shares, the amount is immediately deducted
from his account. He then receives an email informing him of his
ownership of a certain number of shares. The buyer can then obtain a
receipt for his share purchase, and this is synonymous to a legal
possession. The certificate of the seller is considered invalidated from
that time. The one who bought the shares ought to be able to resell
them, even if he hasn't received the share certificate as yet.
Transfer of funds via the internet is classified as a legal possession
according to Ma'ayır Shar'īyyah. This book has been compiled by
twenty-seven eminent muftīs. The following is stated therein:
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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
تعتبر التخلية قبضاً، أما المنقول فقبض بحسب طبيعته. المعايير الشرعية، ص
2. Some of those who trade in shares have no intention whatsoever of
buying and selling shares (the item and the price are non-existent). It
is not their aim to acquire the share certificate nor do they bother
about acquiring it. The purpose of the entire verbal arrangement as
regards its outcome is to balance the profits and losses. This form is
also totally haram on the basis of gambling and speculation.
3. Goods which are present are permissible irrespective of whether
they are with the intention of investment or selling the shares and
earning a profit.
4. A short sale - i.e. selling something which one does not own - is not
permissible. If the seller does not own the shares, and he is engaged in
a short sale or a blank sale, then this will be unlawful and invalid on
the basis of "selling something which is not owned by the seller".
5. If the seller owns some shares and has taken delivery of them, and
he is concluding a transaction for the future via an immediate offer
and acceptance - also known as a forward sale (al-bay' al-mudāf ilā al-
mustaqbal) - then this is impermissible.
6. A future sale is also impermissible. It is classified as speculation
which was explained previously under number two. This refers to the
buying and selling of shares in such a way that the person has no
intention of buying and selling them. All he wants to do is balance the
profits and losses, and earn a profit. This is impermissible.
7. A point of consideration is that if a shareholder wants to terminate
his participation and leave the company, he cannot do so without
selling the shares to someone else. This is an agreement laid down by
the company from the beginning; and it is necessary to adhere to the
agreement. There is room to practise on this.
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8. If the company engages in usurious transactions, the shareholder
must raise his objection in the annual meeting.
9. When the profits are distributed, the shareholder will have to give
in charity whatever interest was deposited on the profits.
10. According to some scholars, when the shares are to be sold at a
price which is higher or lower than the share value, the goods of the
company must not be in the form of cash only.
11. The company rules state that the company will take interest-
incurring loans from various banks. If this is the case, it is
impermissible. All the shareholders will be committing the sin of
usury.
However, this usurious transaction is insignificant and of a small
amount, and is also not the objective in itself - but is merely incidental
and subordinate. Furthermore, large companies are sometimes forced
to take because of governmental laws or to repulse a harm (e.g. as a
relaxation from oppressive taxes). This is why there can be leeway for
it. Then if it is a non-Muslim company, there will be further relaxation
as explained in detail by Hadrat Maulana Zafar Ahmad Thanwī
rahimahullāh in Imdād al-Ahkām, (vol. 4, pp. 397-440). The gist of his
explanation is that while taking the majority into consideration, there
is leeway for it. However, the small amounts of interest which are
found in a company's income - when the shareholders receive their
profits, they must give that percentage [of interest] as charity.
12. In addition to receiving a salary, the company manager receives an
"allowance" which is unknown. If it is based on a percentage, it will be
permissible.
Further reading: Jadīd Fiqhī Masā'il, vol. 1 and 4; Islam Aur Jadīd Ma'īshat
Wa Tijārat, pp. 103-112; Jadīd Fiqhī Mabāhith, vol. 16; Fatāwā 'Uthmānī,
vol. 3; Īdāh an-Nawādir, vol. 1; Imdād al-Fatāwā, vol. 3; Imdād al-Ahkām,
vol. 4, p. 399; Na'e Masā'il Aur 'Ulama'-e-Hind Ke Fayslei, p. 111; Aham Fiqhī
Fayslei, p. 109; 'Asr Hadir Ke Pechīdah Masā'il Aur Oen Kā Hull, vol. 2, p.
235; Jadīd Mu'āmalāt Ke Sharī Ahkām, vol. 1.
Allāh ta'ālā knows best.
A short sale
Question
Is a short sale permissible?
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Answer
A short sale actually refers to selling something which you do not own.
In other words, a seller sells shares which are not in his ownership as
yet. He anticipates the acquisition of goods and thinks to himself that
once he acquires them, he will give the shares to the buyer. A short
sale of this nature is not permissible.
حدثنا قتيبة ثنا پشیم عن أبي بشر عن يوسف بن مالك عن حكيم بن حزام
رضي الله عنه قال: سألت رسول الله صلى الله عليه وسلم فقلت: يأتينى
الرجل فيسألني من البيع ما ليس عندي أبتاع له من السوق ثم أبيع قال: لا
تبع ما ليس عندك. (ترمزى شريف: ٢٣٣/١، باب ما جاء فى كرابية بيع ما
ليس عنده)
A short clarification of this issue was given previously under the
question on trading in shares.
Yes, if only a promise of a sale was made without a sale in reality, and
the goods or shares will be sold after they have been acquired, then
this transaction will be permissible.
Allāh ta'ālā knows best.
Acting as a guarantor on behalf of a deceased
Question
A person passed away without leaving behind any properties and
wealth. He was in debt of R100 000. His creditors began harassing his
two sons. A person living in that area took the responsibility of the
debt so that the lives of the heirs may be spared. After some time, the
creditors asked the guarantor for the money, but he replied: "I gave
the guarantee merely to save the lives of the heirs." He added: "The
books of jurisprudence state that there can be no guarantee on behalf
of a deceased person, unless the latter has left behind some wealth or
it is a guarantee for the condition of life." Now there is a dispute
between the creditors and the guarantor. Will the guarantor be
compelled to pay the debts?
Answer
The Hanafi jurists differ on this issue. Imam Abu Hanīfah rahimahullah
is of the view that this guarantee is not valid. The jurists give
preference to this view. Imam Abu Yusuf and Imam Muhammad
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rahimahumallah are of the view that it is valid. The Majallah and Sharh
Majallah give preference to the second view. Bearing in mind the
second view, the guarantor will be responsible to pay the amount, and
he will fulfil his promise. Yes, if someone pays off the debt voluntarily
on behalf of the deceased, it is unanimously considered to be correct
and permissible.
وكذا تصح الكفالة بعد موته مفلساً .. أما لو مات مفلساً وعليه دين لحقه في
حياته لا كفيل به ولا ربن فكفله إنسان فعند أبي حنيفة لا تصح الكفالة به ...
وعندبما تصح لأن الدين لما كان ثابتاً في حياته لا يسقط إلا بالأداء أو
الإبراء ... لكن ظابر بذه المادة أن جمعية المجلة قد اختارت قول الإمامين
الموافق لما قال به الأئمة الثلاثة وأكثر أبل العلم كما في فتح القدير لأنها
أطلقت صحة الكفالة عن المفلس ولم تقيديا بكون المفلس حياً ولو كان
مرادبا التقييد بذلك لما سكتت عن بيان حكم الكفالة بدين من مات
مفلساً وإذا كانت جمعية المجلة قد اختارت قولهما يجب العمل به. (شرح
المجلة لمحمد الاتاسى: ٣٢/٣، المادة: ٦٣٣. وكذا فى شرح المجلة لعلى حيدر:
٦٥٠/٣)
فتح القدير:
وقال أبو يوسف ومحمد والأئمة الثلاثة وأكثر أبل العلم تصح لأنه كفل بدين
ثابت لعموم قوله صلى الله عليه وسلم "الزعيم غارم" ولما روي أنه صلى الله
عليه وسلم أتي بجنازة .. الخ، فلو لم تصح عن الميت المفلس لما صلى عليه بعد
الكفالة ولأن كفل بدين ثابت. (فتح القدير: ٣٠٤/٧، دار الفكر)
عمدة القارى:
الكفالة من الميت ... فقال ابن أبي ليلى ومحمد وأبو يوسف والشافعى: الكفالة
جائزة عنه وإن لم يترك الميت شيئاً ولا رجوع لم فى الميت إن ثاب للميت
مال. (عمدة القارى: ٦٥٠/٨، ملتان)
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وللاستزادة انظر: البحر الرائق: ٢٣٢/٦، العناية: ٢٠٤/٧، شرح المجلة لرستم باز:
٢٣٥/١، البنياية: ٢٤٧/٣، تبيين الحقائق: ١٥٩/٤، بدائع الصنائع: ٦/٦، سعيد)
Allāh ta'ālā knows best.
Doing business with a non-Muslim who supports Israel
Question
An organization has ties with the Israeli army and supports it. The
Israeli army is well-known for its open enmity towards Palestinian
Muslims and oppression against them. This organization is listed on
the Tel Aviv stock exchange. Is it permissible to join this organization
to open a TV channel? We know with certainty that this deal will
eventually benefit the Israeli army.
What can be said about a person who continues doing business with
such an organization while knowing what was just noted?
Kindly provide proofs from the Qur'an and Sunnah because those who
are involved in these dealings are demanding proofs.
If you have any other fatwa related to this, kindly forward it to me.
Answer
In normal situations, it is permissible to do business with Jews,
Christians and other non-Muslims provided they are not at open war
with Muslims. This is established from the Qur'an and Hadith.
لَا يَنْهَاكُمُ اللهُ عَنِ الَّذِيْنَ لَمْ يُقَاتِلُؤْكُمْ فِي الدِّيْنِ وَلَمْ
يُخْرِجُوْكُمْ مِّنْ دِيَارِكُمْ أَنْ تَبَرُّوْهُمْ وَتُقْسِطُوْا إِلَيْهِمْ، إِنَّ اللهَ
يُحِبُّ الْمُقْسِطِيْنَ.
Allah does not forbid you to show kindness and to
deal justly with those who have neither fought with
you on account of religion nor expelled you from
your homes. Surely Allah loves those who are just.1
Rasūlullāh sallallahu 'alayhi wa sallam himself had dealings with the
Jews and Christians.
1 Sūrah al-Mumtahinah, 60: 8.
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عن عائشة رضي الله تعالى عنها أن النبي صلى الله عليه وسلم اشترى طعاماً
من رجل يهودي إلى أجل وربنه درعاً من حديد. (رواه البخارى: ٢٧٧/١)
Rasūlullāh sallallahu 'alayhi wa sallam bought food
from a Jew on credit until an appointed time, and he
gave him a steel armour as mortgage.
Rasūlullāh sallallahu 'alayhi wa sallam entered into a share-cropping
agreement with the Jews of Khaybar.
قام عمر رضي الله عنه خطيباً فقال: إن رسول الله صلى الله عليه وسلم كان
عامل يهود خيبر على أموالهم وقال: نقركم ما أقركم الله. (رواه البخارى:
٣٧٧/١)
Hadrat Jābir radiyallāhu 'anhu used to do business with non-Muslims.
عن جابر بن عبد الله رضي الله عنه قال: كان بالمدينة يهودي وكان يسلفني في
تمري إلى الجذاذ. (رواه البخارى، كتاب الاطعمة، ٨١٨/٢)
وعنه أنه أخبره أن أباه توفي وترك عليه ثلاثين وسقاً لرجل من اليهود. (رواه
البخارى: كتاب الاستقراض، ٣٢٢/١)
However, non-Muslims who have become bitter enemies of Muslims
and are openly at war with them, who are leaving no stone unturned
in oppressing and tyrannizing Muslims, whose second nature it is to
shed Muslim blood by day and night - as is the case with the present
day Israeli army - it is not permissible to have supportive dealings
with them and with organizations which support their army. This is
proven from the Qur'an, Hadith and texts of the jurists. It is a major sin
to support and aid anyone to oppresses Muslims when it is known with
certainty that this organization helps the Israeli army.
Observe the following proofs:
إِنَّمَا يَنْهَاكُمُ اللهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُمْ
مِنْ دِيَارِكُمْ وَظَاهَرُوا عَلَى إِخْرَاجِكُمْ أَنْ تَوَلَّوْهُمْ وَمَنْ يَتَوَلَّهُمْ
فَأُولَئِكَ هُمُ الظَّالِمُونَ.
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Allāh only forbids you from befriending those who
fight you on account of religion and expel you from
your homes and joined others in expelling you.
Whoever befriends them, it is they who are truly
wrongdoers.1
وَلَا تَعَاوَنُوْا عَلَى الْإِثْمِ وَالْعُدْوَانِ ص وَاتَّقُوا اللهَ ﴿ إِنَّ اللّهَ
شَدِيْدُ الْعِقَابِ.
Do not help each other in sin and oppression.
Continue fearing Allah. Surely the punishment of
Allāh is severe.2
قال العلامة الآلوسى البغدادى: فيعم النهي كل ما بو من مقولة الظلم
والمعاصي ويندرج فيه النهي عن التعاون على الاعتداء والانتقام. (روح
المعانى: ٥٧/٦)
وقال الإمام القرطبي: وأن يكون المسلمون متظابرين كاليد الواحدة
(المؤمنون تتكافأ دماؤیم ویسعی بذمتهم أدنابم وبم يد على من سوابم، ويجب
الإعراض عن المتعدي وترك النصرة لم ورده عما بو عليه، ثم نهى فقال:
"ولا تعاونوا على الإثم والعدوان" وبو الحكم اللاحق عن الجرائم، وعن
العدوان وبوظلم الناس. (الجامع لأحكام القرآن: ٣٣/٣)
وفى الدر المنثور فى التفسير الماثور: وأخرج ابن ماجة عن أبي
بريرة رضي الله عنه، أن رسول الله صلى الله عليه وسلم
قال: من أعان على قتل مؤمن ولو بشطر كلمة، لقي الله
مکتوب بین عینین آیس من رحمة الله.
Rasūlullāh sallallahu 'alayhi wa sallam said: The one
who aids in killing a believer - even if it is by half a
1 Sūrah al-Mumtahinah, 60: 9.
2 Sūrah al-Mā'idah, 5: 2.
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word - shall meet Allah while it will be written on
his forehead: "Despairing of Allah's mercy."
وأخرج الطبراني في الأوسط والحاكم عن ابن عباس رضي
الله عنه، أن رسول الله صلى الله عليه وسلم قال: من أعان
ظالماً بباطل ليدحض به حقاً فقد برئ من ذمة الله ورسوله.
Rasūlullāh sallallahu 'alayhi wa sallam said: The one
who aids an oppressor in falsehood so as to subdue
the truth has certainly divested himself of the
protection of Allah and His Messenger.
وأخرج البخاري في تاريخ والطبراني والبيهقي في شعب
الإيمان عن أوس بن شرحبيل رضي الله عنه قال: قال رسول
الله صلى الله عليه وسلم: من مشى مع ظالم ليعينه وہو
يعلم أنم ظالم فقد خرج من الإسلام.
Rasūlullāh sallallahu 'alayhi wa sallam said: The one
who walks with an oppressor for the sake of helping
him, while knowing that he is an oppressor has in
fact left Islam.
وأخرج الحاكم وصححه والبيهقي عن عبد الرحمن بن
عبد الله بن مسعود رضي الله عنه عن أبيه قال: قال رسول
الله صلى الله عليه وسلم: من أعان قوماً على ظلم فهو
كالبعير المتردى فهو ينزع بذنبه. (الدر المنثور: ١٢/٦)
Rasūlullāh sallallahu 'alayhi wa sallam said: A
person who helps a nation in committing
oppression is like a falling camel. He will suffer the
agony of death with his sins.
Ithm and 'udwan are classified as serious crimes, and we are prohibited
from helping anyone in committing them. The literal meaning of
'udwan is to transgress the limit. It refers to oppression and tyranny.
Ibn Kathīr relates from Tabarānī that Rasūlullah sallallahu 'alayhi wa
sallam said: "The one who walks with an oppressor while knowing that
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he is an oppressor has in fact left Islam." This is why the pious
predecessors strictly abstained from being employed by an oppressive
ruler or accepting any post by him. After all, it would entail supporting
him in his oppression. Under the verse: "I will never again be a helper
of the sinners"1 in Ruh al-Ma'anī, the following Hadith is quoted:
Rasūlullāh sallallahu 'alayhi wa sallam said: "An announcement will be
made on the day of Resurrection: Where are the oppressors and their
supporters ?! Even those who made ready the ink-pots and pens for
oppressors will be assembled in a steel coffin and then cast into the
Hell-fire."2
It is the duty of Muslims to help Palestinian Muslims with their lives
and wealth, and to stop the oppressors from their oppression. Islamic
brotherhood teaches us this lofty lesson.
عن سالم عن أبيه، عبد الله بن عمر رضي الله عنه أن
رسول الله صلى الله عليه وسلم قال: المسلم أخو المسلم لا
يظلمه ولا يسلم ومن كان في حاجة أخيه كان الله في
حاجته، ومن فرج عن مسلم كربة فرج الله بها كربة من
كرب يوم القيامة ومن ستر مسلماً ستره الله يوم القيامة.
(رواه مسلم: ٣٢٠/٢)
Rasūlullah sallallahu 'alayhi wa sallam said: "A
Muslim is a brother of another Muslim. He neither
wrongs him nor hands him over to the enemy.
Whoever fulfils the need of a Muslim, Allah ta'ālā
will fulfil his need. Whoever removes a difficulty
from a Muslim, Allah ta'ala will remove from him
one of the difficulties of the day of Resurrection.
Whoever conceals [the fault of] a Muslim, Allah
ta'ala will conceal his fault on the day of
Resurrection."
1 Sūrah al-Qasas, 28: 17.
2 Ma'ārif al-Qur'ān, vol. 3, p. 25.
250

عن أبي موسى الأشعري رضي الله عنه المؤمن للمؤمن
كالبنيان يشد بعضه بعضاً. (رواه البخارى: ٨٩٠/٢)
A believer is like a building to another believer, each
one strengthens the other.
عن النعمان بن بشير رضي الله عنه مثل المؤمنين في توادبم
وتراحمهم وتعاطفهم مثل جسد إن اشتكى عضو من تداعى
له سائر الجسد بالسهر والحمى. (صحيح مسلم: ٣٢١/٢)
Rasūlullāh sallallahu 'alayhi wa sallam said: "The
similitude of the believers in their love for each
other, their mercy for each other and their affection
towards each other is like that of a body. When one
part of the body experiences pain, the entire body
responds with restlessness and fever."
Observe the texts of the jurists:
قال ويكره بيع السلاح في أيام الفتنة معناه ممن يعرف أنه من أبل الفتنة لأنه
تسبيب إلى المعصية وقد بيناه فى السير. (الهداية: ٤٧٢/٣. وكذا فى رد المحتار:
٣٩١/٦، كتاب الكرابية، سعيد)
ولا ينبغي أن يباع السلاح من أبل الحرب ولا يجهز إليهم لأن النبي صلى الله
عليه وسلم نهى عن بيع السلاح من أبل الحرب وحمله إليهم، ولأن فيه
تقويتهم على قتال المسلمين فيمنع من ذلك وكذا الكراع لما بينا وكذلك
الحديد لأنه أصل السلاح وكذا بعد الموادعة لأنها على شرف النقض أو
الانقضاء فكانوا حرباً علينا. (قوله ولا يجهز إليهم) مع التجار إلى دار الحرب.
وفى العناية: قوله (ولا يجهز اليهم) أى لا يبعث التجار إليهم بالجهاز وہو فاخر
المتاع، والمراد به بابنا السلاح والكراع والحديد. (الهداية مع فتح القدير
والعناية: ٤٦٠/٥، كتاب السير، دار الفكر)
Allāh ta'ālā knows best.
251

Trading in slaughtered un-tanned animal skins
Question
A factory receives skins of animals which have been slaughtered. But
the identity of the slaughterers in unknown - whether they are
Muslims or not. These skins are not tanned. Is it permissible to trade in
these skins? If an animal is not slaughtered in the Shari'ah manner, is
its skin pure?
What is the ruling if animals are slaughtered by non-Muslims and a
Muslim sells their meat for the consumption of dogs, cats, lions, etc .?
Answer
If an animal is slaughtered in a manner which does not comply with
the Shari'ah, then will its meat be pure or not? The jurists differ in this
regard. The majority say that it will not be pure; it will remain impure.
Some scholars say that it will be pure. Mulla 'Alī Qarī says in Sharh
Niqayah (with regard to the meat of an animal which is not consumed
but slaughtered in the Shari' ah manner): The view that it is pure is the
preferred view of Imam Karkhi, the author of al-Hidayah, the author of
Tuhfah, the author of Muhit, the author of Bada'i' and others. Based on
this, it ought to be permissible to trade in the meat of the above-
mentioned slaughtered animals.
فتح باب العناية:
قوله وكذا (أى طهر) لحمه وإن لم يؤكل) لأن الجلد يطهر بالذكاة اتفاقاً، واللحم
متصل به فلا يكون نجساً، وبو مختار الكرخى، وصاحب الهداية والتحفة
وفى المحيط: وبو الصحيح من المذبب، وفى البدائع: وبو أقرب إلى الصواب،
لأن النجاسة بالدم المسفوح وقد زال بالذكاة، وقال كثير من المشايخ: يطهر
جلده بها ولا يطهر لحمه. (فتح باب العناية: ٨٣/١، احكام الدباغة، بيروت)
البناية فى شرح الهداية:
(وكذلك يطهر لحمه) أى لحم ما ذكى حتى اذا صلى ومعه من لحم الثعلب
المذبوح أو نحوه أكثر من قدر الدربم جازت صلاته (بو الصحيح) أى الحكم
بطهارة لحمه بو الصحيح، واحترز به قال فى الأسرار وغيره أن نجس قلت:
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وقد اختلف أصحابنا في طهارة لحمه وشحمه، فقال الکرخی: کل حیوان یطهر
جلده بالدباغ يطهر بالذكاة فهذا يدل على أن يطهر شحم ولحمه وسائر أجزاءه،
وقال بعض مشائخنا: يطهر جلده لا غير منهم نصر بن يحيى والفقيه أبو جعفر
والأول أقرب إلى الصواب، وقال فى المفيد بو الصحيح. (البناية فى شرح
الهداية: ٢٣٣/١، ط: فيصل آباد)
الفتاوى الهندية:
وفي فتاوى أبل سمرقند: إذا ذبح كلبه وباع لحمه جاز، وكذا إذا ذبح حماراً
وباع لحمه وبذا فصل اختلف المشايخ فيه بناء على اختلافهم في طهارة بذا
اللحم بعد الذبح واختيار الصدر الشهيد على طهارته ... ويجوز بيع لحوم السباع
والحمر المذبوحة فى الرواية الصحيحة، ولا يجوز بيع لحوم السباع الميتة كذا في
محيط السرخسي. (الفتاوى الهندية: ١١٥/٣)
Hadrat Hakīmul Ummat rahimahullah writes in Bahishtī Zewar:
It is permissible to trade in dead animals which are pure, e.g. aquatic
animals, insects which do not have flowing blood, animals with
flowing blood but after they have been slaughtered. This is because
every animal except a pig becomes pure when it is slaughtered.1
Apart from pigs, all animals which have flowing blood - whether
consuming their meat is lawful or not - become pure once they are
slaughtered in the Shari'ah manner. In other words, all their body
parts - meat, fat, intestines, etc. - become pure, except for flowing
blood [it remains impure]. This means that they can be used
externally, e.g. bandaging these parts around the head. Yes, it is not
permissible to consume those parts. Only halal animals are to be
consumed.2
The crux of the above is that apart from pigs, all animals become pure
after they have been slaughtered. It is permissible to trade in them.
Yes, apart from halal animals, it is not permissible to consume them.
1 Bahishtī Zewar, vol. 9, p. 103.
2 Ibid. p. 105.
253

'Allāmah Akmal ad-Dīn Bābartī rahimahullāh and 'Allāmah 'Aynī
rahimahullah have responded to the opposing view. Refer to the
following for details:
شرح العناية على الهداية بهامش فتح القدير مع الفتح: ٩٥/١-٩٦، دار الفكر.
والبناية فى شرح الهداية: ٢٣٣/١. وفتاوى شامى: ٢٠٥/١، سعيد. ومجمع النهر
شرح ملتقى الابحر: ٦١/١، تحت الماء المستعمل. وحاشية الطحطاوى على مراقى
الفلاح، ص ١٦٩. وخلاصة الفتاوى: ٤٣/١، احكام الدباغة، والجوبرة النيرة:
١٧/١، ملتان. والفتاوى الولوالجية: ٤٦/١، الفصل الثانى، بيروت. وامداد الفتاح،
ص١٧٠، بیروت)
One more point needs to be pondered over. When we refer to
slaughtering an animal, does it refer to slaughtering it in the Sharī ah
manner or are animals slaughtered by non-Muslims also pure? Also, if
an animal was not slaughtered in the Shari'ah manner, but its blood
flowed out completely, will its meat be pure?
Here too, the jurists have opposing views, and both have been ratified.
Since the question is related to trading, there will be room for this. It is
similar to crayfish which is not consumed but it is permissible to trade
in it.
قوله الشرعية، نقل فى البحر من كتاب الطهارة عن الدراية والمجتبى والقنية
أن ذبح المجوسى، وتارك التسمية عمداً يوجب الطهارة على الأصح وإن لم
يؤكل، وأفاد فى التنوير أن اشتراط الذكاة الشرعية بو الأظهر وإن صحح
المقابل. (حاشية الطحطاوى على مراقى الفلاح، ص ١٦٩، كتاب الطهارة،
قدیمی)
البناية:
وفى القنية: قال الكرابيسى والقاضي عبد الجبار: مجوسي ذبح حماراً قيل لا
يطهر والصحيح أنه يطهر. (البناية: ٢٣٣/١)
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الدر المختار:
(وبل يشترط كون ذكاته شرعية) بأن تكون من الأبل فى المحل بالتسمية
(قيل نعم، وقيل لا، والأول أظهر)، لأن ذبح المجوسي وتارك التسمية عمداً
كلا ذبح (وإن صحح الثاني) صححه الزابدي فى القنية والمجتبى، وأقره فى
البحر. وفى رد المحتار: قوله وأقره فى البحر، حيث ذكر أنه فى المعراج نقل عن
المجتبى والقنية تصحيح الثاني، ثم قال: وصاحب القنية بو صاحب المجتبى،
وبو الإمام الزابدى المشهور علمه وفقهم، ويدل على أن بذا بو الأصح أن
صاحب النهاية ذكر بذا الشرط أى كون الذكاة شرعية بصيغة قيل معزياً إلى
الخانية. (الدر المختار مع رد المحتار: ٢٠٥/١، سعيد. وكذا فى حاشية الطحطاوى
على الدر المختار: ١١٣/١، باب المياه، كوئته)
Observe some parallels to the above ruling:
1. If Bismillah was intentionally not read over an animal by a Shafi'ī,
and it is destroyed, then some jurists say that there is no
compensation. However, erudite scholars say that compensation is
compulsory. Refer to Fatāwā Dār al-'Ulūm Zakarīyyā, vol. 4, pp. 618-619.
And a compensation is similar to trade. Our jurists furnish the proof of
compensation which has to be paid in the trade of a hunting dog when
it destroys something.
الكلاب التي ينتفع بها يجوز بيعها ويباح أثمانها ... ثم عندنا لا فرق بين المعلم
وغير المعلم في رواية الأصول، فيجوز بيع کیف ما كان، وروي عن أبي يوسف
أنه قال: لا يجوز بيع الكلب العقور، كما روي عن أبي حنيفة فيه، ثم على
أصلهم يجب قيمته على قاتله، واحتجوا بما روي عن عثمان بن عفان رضي
الله عنه أنه أغرم رجلاً ثمن كلب قتله عشرين بعيراً، وبما روي عن عمرو بن
العاص رضي الله عنه أنه قضى في كلب صيد قتله رجل بأربعين دربماً، وقضى
في كلب ماشية بكبش. (عمدة القارى: ٥٧٤/٨، ط: ملتان)
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2. We learn from the texts of the jurists that carrion cannot be fed to a
cat, dog, etc. but they can be let loose in a place where there is carrion
so that they could go and eat it on their own.
قال فى الفتاوى البزازية: ولا يحمل الجيفة إلى الهرة ويحمل الهرة إلى الجيفة.
(الفتاوى البزازية: ٨٢/٤)
نفع المفتى والسائل:
ثم إن كان لا بد من سقي الخمر فرساً لا يشربه بل يضع الخمر بین یدی لیشربه
،كما أن لا ينبغي أن يؤكل الميتة الكلب إلا بأن يضع الميتة بين يدى الكلب،
فيأكله بنفس كما فى مطالب المؤمنين. (نفع المفتى والسائل، باب ما يتعلق
بالحيوانات، ص ٤٧٢، بيروت)
المحيط البربانى:
رجل لم امرأة ذمية أو أب ذي ليس له أن يقوده إلى البيعة، ولم أن يقوده من
البيعة إلى منزله، لأن الذباب إلى البيعة معصية وإلى المنزل لا، ولا يحمل الخمر
إلى الخل ولكن يحمل الخل إليها، وكذلك لا يحمل الجيفة إلى الهرة ويحمل
الهرة إلى الجيفة. (المحيط البربانى: ١٠٣/٦، فصل فى معاملة ابل الذمة، كتاب
الاستحسان، رشيدية)
Certain jurists say that impure water can be given to animals to drink
وفى الذخيرة: ولا بأس برش الماء النجس فى الطريق ولا يسقى للبهائم وفي
خزانة الفتاوى: ولا بأس بأن يسقى الماء النجس للبقر والإبل والغنم. (البحر
الرائق: ١٢٥/١، كوئته)
A fatwa could be issued on the second view at the time of necessity.
The first view will be classified as makruh. This, bearing in mind that
the second view is supported by a Hadith:
A narration of Sahīh Bukhārī states that Rasūlullāh sallallahu 'alayhi wa
sallam reached the place which had been inhabited by the Thamūd
256

nation. The Sahabah had used water from the wells of that place to
make dough. Rasūlullah sallallahu 'alayhi wa sallam ordered them to
feed the dough to the camels. He did not say: "Go and place the dough
at a distant place, and the camels will proceed their by themselves."
عن ابن عمر رضي الله عنه أن الناس نزلوا مع رسول الله صلى الله عليه أرض
ثمود الحجر فاستقوا من بئرہا واعتجنوا به، فأمریم رسول الله صلى الله عليه
وسلم أن يهريقوا ما استقوا من بئربا وأن يعلفوا الإبل العجين ... الخ. (رواه
البخارى: ٤٧٨/١)
Another Hadith states: A woman invited Rasūlullah sallallahu 'alayhi
wa sallam to a meal. He accepted the invitation and he was chewing a
morsel but it was not getting chewed. He asked: "Was this meat
obtained without the permission of its owner?" The woman related
that she had slaughtered her neighbour's goat without the latter's
permission, and sent the money to the neighbour's house but the
latter was not there. Rasūlullah sallallahu 'alayhi wa sallam said: Î
s,WI - feed the meat to the poor. (Abū Dawud, vol. 2, p. 117).
3. The jurists say with reference to unlawful wealth: If the owner is not
known, it must be given as charity to the poor. We learn from this that
wealth which is tainted can be given to the poor.
لأن سبيل الكسب الخبيث التصدق إذا تعذر الرد على صاحبه. (فتاوى
الشامى: ٣٨٥/٦، سعيد)
Answers:
1. The jurists differ with regard to the skin and meat of an animal
which was not slaughtered in the Shari'ah way. Details in this regard
were given above. The gist of which is that as per the most correct
view, a Shari'ah-prescribed manner of slaughtering is not necessary. In
fact, 'Allāmah Shāmī rahimahullah says that the condition of non-
Sharī ah method of slaughter is mentioned in the passive voice (qīla),
and this demonstrates the weakness of this view. Therefore, in the
question under discussion, there is room for trading in skins which are
tanned and un-tanned.
257

وقال الشيخ الشلبي في حاشية التبيين: وفى القنية قال الكرابيسى والقاضى
عبد الجبار مجوسي ذبح حماراً قيل لا يطهر والصحيح أنه يطهر. (حاشية تبيين
الحقائق: ٢٦/١، ط: ملتان)
'Allāmah Tahtāwī rahimahullāh writes:
قوله وأقره فى البحر، حيث ذكر أنه فى المعراج نقل عن المجتبى والقنية
تصحيح الثاني، ثم قال: وصاحب القنية بو صاحب المجتبى، وہو الإمام
الزايدى المشهور علمه وفقهم، ويدل على أن بذا بو الأصح أن صاحب النهاية
ذكر بذا الشرط أى كون الذكاة شرعية بصيغة قيل معزياً إلى فتاوى قاضیخان.
(حاشية الطحطاوى على الدر المختار: ١١٣/١، باب المياه، كوئته. والدر المختار
مع رد المحتار: ٢٠٥/١، سعيد)
Allāh ta'ālā knows best.
Trading in saddles made of snake-skin
Question
We learn from the texts of the jurists that snake-skin does not become
pure through tanning because it cannot be tanned. However, in
today's times, if it is tanned by using chemicals, will it not become
pure? Will it be permissible to trade in and sit on saddles made from
such skins?
The method of tanning through chemicals is as follows:
Nowadays, snake-skin is generally used to make saddles. Chemicals are
added to the skin and it is dried in this way. More chemicals are added
to soften it. In this way, all the moisture is removed from the skin.
Answer
In explaining the reason behind the impurity of snake-skin after
tanning, the jurists say that snake-skin cannot be tanned. However, if
this can be done through chemicals, then the general ruling of the
Hadith will be applied to snake-skin. Therefore, it will be permissible
to use and trade in items made of snake-skin. A Hadith states:
كل إهاب دبغ فقد طهر.
258