FATĀWĀ DĀR AL-‛ULŪM

ZAKARĪYYĀ

VOLUME FOUR

Hadrat Maulānā Muftī Radā’ al-Haq

Sāhib
 TABLE OF CONTENTS
INTRODUCTION 17
KITĀB AT-TALĀQ 20
INSTANCES WHEN DIVORCE TAKES PLACE/DOES NOT TAKE PLACE
20
Divorce on a false admission and presentation of a witness 20
Issuing a divorce with the intention of divorce 21
Intending to issue a divorce in the future 22
Issuing a divorce in the present tense 23
Issuing a divorce when the wife is pregnant 24
Issuing a divorce without directing it to one’s wife 25
A person says: “Understand that it is a divorce.” 27
Issuing a divorce in a play or drama 27
A person utters the word “t8q” 28
Divorce issued by a dumb person 29
Issuing a divorce over the telephone 31
Issuing a divorce via sms 32
Issuing a divorce with the words “Insh8 All8h” 34
Issuing a divorce while saying the words “Insh8 All8h” silently 34
The validity of divorce when the mouth of the husband is shut
closed 36
Issuing a divorce on the instruction of one’s parents 37
When the husband does not see to his wife’s needs 40
Preventing a baseless and non-Shar’> divorce 41
ISSUING A DIVORCE IN UNAMBIGUOUS WORDS 44
Issuing three divorces with the intention of emphasis 44
Resorting to unambiguous words with the intention of emphasis
45
Divorce issued by an oblivious person 46

1
 Issuing a divorce jokingly with unambiguous words 48
Issuing a divorce and claiming that a divorce from the first
husband was intended 49

A person says: ‫ﺛﺘ‬ ‫ أﻧﺖ ﻃﺎﻟﻖ واﺣﺪة‬50

A person says: “You are divorced” three times out of fear 51
When there is a doubt in the number of divorces 52
One two three divorces to you 53
A person says: “You are divorced on three conditions” 54
THREE DIVORCES 55
Issuing three divorces in a single assembly 55
When a person says: “Tal8q, tal8q, tal8q” 86
Issuing two divorces but claiming to have issued three 87
I gave you one, now I am giving you two 88
When the husband says: “You have received it” 89
A woman asks for divorce and her husband replies: “I tal8q you”
three times 90
Annulling a marriage after two divorces 91
Three divorces in a state of anger 93
Issuing one hundred divorces in a state of anger 94
Issuing three divorces during a wife’s menses 96
When a person denies issuing three divorces 97
When there is a conflict in the ruling of a muft> and a judge 100

Meaning of the term ‫ ا ﺮأة ﻟﻘﺎ‬102

A woman who was issued three divorces becomes an apostate 105
Removing the precondition of sexual intercourse in hal8lah 106
AMBIGUOUS DIVORCE 108
The husband says: “I have no relationship with you.” 108
“You are har8m to me.” 109
“I have left you.” 111

2
 “…am divorcing my wife…This is the final word.” 112
“You are not my wife. Get out of the house.” 113
When a tal8q-e-b8’in is followed by another 114
“It’s all over.” 116
“Our Islamic marriage is over.” 117
“You are permitted to marry elsewhere.” 119
“Go away from my house.” 120
“Get out; go to your mother’s house.” 121
“Neither am I your husband nor are you my wife” 122
The meaning of “a discussion on divorce” 123
“Pack your things and go to your father’s house. I don’t want you
anymore, get out!” 124
“I have retired you” 125
“Go! You are free. I am freeing you.” 126
“You go away” – said with the intention of three divorces 128
“Take your kitchen and go.” 128
“The bond of marriage is broken.” 130
“I have removed you from my marriage.” 131
“The marriage is no longer intact.” 132
“Leave the house.” 133
“By All8h I will never keep that woman.” 134
“You are not my wife.” 136
Referring to one’s son as “the child of a divorcee” 136
Addressing one’s wife as a “divorcee” 137
“You are equal to my sister.” 138
“You must tell everyone that I divorced you.” 139
“Go to your mother’s house until your mind comes right.” 140
“If you go to your parents’ house, then the third one.” 141
WRITTEN DIVORCE 143
Issuing a written divorce in the presence of the wife 143
3
 An issue related to a written divorce 152
Writing a divorce in an unconventional manner 155
A divorce written under compulsion 156
When an intoxicated person is asked to sign a divorce document
158
When a written divorce is not accompanied by the spoken word
158
A person writes a divorce document on the instruction of a
Maul8n8 160
A divorce document is followed by another letter as confirmation
161
When husband and wife sign a single document 162
A conditional written divorce 162
When the husband denies having written a divorce note 165
TAFWĪD, TAWKĪL AND TA’LĪQ OF DIVORCE 166
One type of tafw>d 166
The difference between tafw>d and tawk>l in divorce 167
Retracting from a tafw>d-e-tal8q 169
Restricting the tafw>d to the assembly 170
The husband has the first right to divorce, the wife has the
second, and the husband has the third 171
If you enter your mother’ house, you are divorced three times 174
If I go to Lenasia, three divorces will apply to me 175
If you go to that house, you must not come back 176
When the wind blows, you are divorced 177
If you are not giving a reason, you can separate yourself with one
divorce 178
When husband and wife differ on the condition and its fulfilment
179
If I marry without my wife’s permission, she is divorced 180
A type of conditional divorce 181

4
 If you phone me again you must conclude that you are divorced
182
If I listen to his lecture, my wife is divorced 183
Whenever I marry, my wife is divorced 184
Referring to a Sh8fi’> judge for a conditional divorce 185
DIVORCE ISSUED BY AN INTOXICATED, LUNATIC OR COMPELLED
PERSON 192
Issuing a divorce while in a state of intoxication 192
When a person becomes angry and loses his mind 194
The divorce of a person who is under the influence of magic and
an evil spirit 195
When a divorce is issued under compulsion 197
A second opinion with regard to divorce under compulsion 198
A threat made by a policeman 199
ZIHĀR 200
The meaning of zih8r in the Shar>’ah 200
The intention of honour and respect in zih8r 206
You are my mother 207
If I keep you, I’ll be keeping my mother and sister 210
‘ĪLĀ’ 212
A person takes an oath not to engage in conjugal relations 212
Taking an oath of four rak’ats of sal8h 213
Retracting from an ‘>l8’ 216
KHULA’ 218
Khula’ without the husband’s approval 218
Resorting to khula’ because of the husband’s oppression 219
FASKH AND SEPARATION 221
Separation on account of husband not paying maintenance 221
Separation because of a prolonged imprisonment of the husband
223

5
 Annulment of marriage when the husband is classified a lunatic
227
When the husband is diagnosed with Aids 228
Reconciling contagious diseases with Ah8d>th 232
Annulment on account of mutual discord 233
Annulment because of the husband humiliating and beating his
wife 240
When a Sh>’ah husband leaves his wife 244
When a husband does not inquire about his wife for a long period
of time 244
A husband who is perpetually ill 246
When the husband is lost in battle 247
When the husband is absent most of the time 249
When a husband has an extra-marital affair 250
When a Maul8n8 effects a separation 252
When a woman becomes an apostate 253
Separation on the verdict of a non-Muslim judge 255
Annulment in non-Muslim courts 256
Another form of divorce 259
THE PRINCIPLES OF ANNULMENT AND SEPARATION 262
The meaning of annulment and separation, and the woman’s
right to end a marriage 262
‘IDDAH 268
The meaning of ‘iddah in the Shar>’ah 268
‘Iddah because of privacy with an immature husband 271
‘Iddah because of privacy with an impotent husband 271
Spending one night with a menstruating woman and then
divorcing her 272
When the woman is unable to have intercourse 273
When the husband becomes an apostate 274
The obligation of ‘iddah because of mistaken sexual intercourse
275
6
 The obligation of ‘iddah on a minor girl 275
Mistaken intercourse with a woman who is observing ‘iddah 276
The issue of ‘iddah when a woman is divorced before she goes
over to her husband 278
‘Iddah for a minor girl who is not old enough for intercourse 279
‘Iddah for a non-Muslim woman 280
‘Iddah for a new Muslim 281
The method of observing ‘iddah in a Sunnah divorce 282
Calculating the ‘iddah by months 283
‘Iddah for a woman in perpetual purity 287
‘Iddah when the husband passes away before the wife can go over
to her husband 290
When information of the husband’s death is received after the
period of ‘iddah 291
‘Iddah of death during ‘iddah of divorce 292
‘Iddah for a woman whose child dies in her womb 293
‘Iddah when the pregnancy becomes dry 294
‘Iddah when a woman has an abortion 295
‘Iddah when divorce is issued two years after separation 296
The wisdom behind the obligation of ‘iddah 297
MOURNING 299
Washing one’s hair, taking a bath and applying oil while in ‘iddah
299
Permissible actions during ‘iddah 300
Impermissible actions during ‘iddah 301
Leaving one’s house on the death of one’s parents during ‘iddah
304
An old woman observing ‘iddah in her son’s house 307
Husband and wife living in the same house 308
Living together after three divorces 309
Marriage during the ‘iddah 310

7
LEGITIMACY OF LINEAGE 312
Legitimacy of lineage after marrying an adulteress 312
When a person marries a Hindu woman 313
A few principles related to legitimacy of lineage 314
Legitimacy of a child which is born after a lengthy separation 316
Lineage of children whose mother is gone missing 317
The lineage of test-tube babies 318
Lineage of a child when the sperm is obtained from a stranger 323
When the sperm and ovum of husband and wife are placed in the
womb of a strange woman 324
CUSTODIANSHIP 327
The mother has the most right over custody 327
The son will live with his father after he turns seven 329
Denying the father the opportunity to meet his child daily 331
The right of custody after seven years 333
The maternal grandmother has more right of custody than the
paternal aunt 334
In the presence of the maternal grandmother, paternal
grandparents do not have the right of custody 335
When the period of custody expires 336
When children are in the mother’s custody and she intends
remarrying 337
Phoning one’s son and taking him during the holidays 339
MAINTENANCE 340
When a woman issued with an irrevocable divorce spends her
‘iddah at her parents’ home 340
Details related to maintenance 341
Maintenance of a six-year old child 344
Maintenance of a divorced, pregnant and recalcitrant woman 345
Medical expenses 347
The father paying for the maintenance of a six-year old child 350

8
 When there is no possibility of the father being allowed to meet
his child 351
When a mature girl insists on living with her mother 353
After a son gets married 354
Fulfilling all the needs of one’s wife 355
Household goods 357
Utilizing the wealth of a person who goes missing 359
Maintenance of an old and needy father 360
Sisters paying for the maintenance of their needy brother 362
Maintenance in the presence of a father and children 364
Maintenance of mature children 365
Maintenance of non-Muslim parents 366
Parents accepting maintenance from an apostate son 367
BREASTFEEDING 369
Five breastfeeds 369
Foster relationship is established with one’s maternal cousin if
one drinks the milk of one’s maternal grandmother 376
When one breastfeeds a child before marriage 376
Marrying the sister of one’s foster son 377
When a child is 27 months old 378
Marrying the divorced wife of one’s foster son 381
When a husband suckles his wife’s milk 382
When a barren woman produces milk 384
When a woman produces milk through medication or an injection
386
When milk is adulterated 387
Foster-hood on account of donating blood 389
When milk is fed in an unnatural way 390
THE RIGHTS OF SPOUSES 392
Details on the rights of spouses 392
The responsibility of domestic chores 397
9
 Maternity expenses 400
The husband compelling his wife to live somewhere else 401
The wife going to visit her parents 402
Visiting non-Muslim parents 404
Visiting one’s mah8rim 405
Husband and wife sleeping separately 406
A woman being naked in front of her husband 412
Husband and wife looking at each other’s private parts 414
Conversing while having conjugal relations 416
Oral sex 417
Inserting one’s finger in the wife’s private part 418
Asking one’s wife to play with one’s private part 418
Augmenting one’s breasts 419
Giving in charity without the husband’s consent 421
Maintaining equality between two wives 423
When a husband prohibits his wife from observing hij8b 424
Leaving one’s wife for one year 425
Using sex toys for sexual gratification 427
A woman having more than one husband in her life-time 427
Husband and wife calling each other by their names 430
OATHS AND VOWS 432
Taking an oath in the name of anyone other than All8h 432
An oath becomes binding when it is taken 436
Taking an oath of giving up an evil action 438
Taking an oath on the Qur’8n 440
An immediate oath 441
Taking an oath in which the lawful is made prohibited 442
When a person takes an oath that he is an unbeliever 443
When “wall8h, bill8h” is said as an expletive 444
By All8h, I will not listen to that Maul8n8’s lecture 447
10
 If I come to your house, I will be a pig 448
An oath for not setting foot in a house 449
Taking an oath while pointing at a certain thing 450
Taking an oath on the Ka’bah 451
Taking an oath on L8 Il8ha Illall8h 452
Taking an oath to cover the Ka’bah 453
The meaning of “the oath is considered according to the intention
of the one who is asked to take it” 454
Specifying a time when taking an oath 456
VOWS 458
The necessity of a verbal utterance 458
Taking a vow with regard to a specific thing and then acting
against it 459
Taking a vow to slaughter a goat 460
Taking a vow to perform two rak’ats sal8h daily 462
Taking a vow to read durPd shar>f 1 000 times daily 463
Taking an oath to commit a sin 464
Removing a doubt on a vow to commit an intrinsic sin 468
Including the wealthy and the poor in a vow 469
Mentioning the name of All8h in a vow 471
Taking a vow of sending someone for hajj or for forty days 472
A specified but unconditional vow 474
A specified and conditional vow 475
A vow to observe fast perpetually 476
Vowing to give food in charity, but then giving its value 477
A vow for progress in one’s business 479
When a vow for children includes an illegitimate child 480
Taking a vow to slaughter an animal, then giving its value in
charity 481
When a person vows to give in charity if he breaks his repentance
483
11
 A vow for a general charity 483
Taking a vow to construct a madrasah 484
A vow to engage in All8h’s remembrance 485
Taking a vow to take lamp oil to the Ka’bah 487
Taking a vow to spend on students 487
ATONEMENT FOR BREAKING AN OATH 489
Fasting as a kaff8rah 489
Feeding madrasah students as kaff8rah 490
Giving several fidyahs to a single poor person 490
Multiple atonements 492
Paying fidyah for a vowed fast 493
Paying fidyah when one is unable to observe a vowed fast 494
An example of kaff8rahs becoming interlinked 496
THE ISLAMIC PENAL CODE AND THE LAW OF RETRIBUTION 498
The evidence for stoning and answers to objections 498
When a person cannot bear the punishment of lashing 524
Establishing the hadd solely on circumstantial evidence 525
The testimony of a dumb person 527
When a woman is hired for her services 527
Adultery with an insane woman 531
When stolen wealth is given to the thief 533
The consumer of wine in today’s times 534
When a person is murdered by poisoning 537
Murdering a person through magic 539
Murdering a Muslim in a non-Muslim country 540
When a ruler or government compels one to kill someone 541
When one is convinced that he is going to be killed 542
Blood money in the case of unintentional killing 543
Identity of the ‘8qilah in today’s times 545
When a person is drowned 547
12
 Euthanasia 548
Punishment and retribution on the basis of scientific
investigations 555
Doubts on the prohibition of alcohol 558
The ruling for bestiality 568
FINES AND PENALTIES 570
The status of monetary fines and penalties 570
Punishment by destruction of goods 580
The third form of monetary punishment: Changing the form of an
item 589
Labelling someone a k8fir or hypocrite 591
Punishment by social boycott 593
The issue of disciplining 597
When hands and legs are broken in the course of punishing 604
COMPENSATION 606
When a motor car knocks a horse 606
A car accident 607
When an animal is killed unwittingly 609
When cars collide 610
A person drives a car without permission and meets in an
accident 611
When a driver drives over someone and the latter dies 612
Who is liable to pay blood money in today’s times? 614
When an animal is trampled to death 615
Compensation when a doctor commits an error 616
When a person causes damage to an animal over which Bismill8h
was not read 617
Compensation when an employee is careless 619
Compensation for breaking an item 620
When a bird is released from its cage 621
Compensation for dying clothes incorrectly 622
13
 When a cloth is spoilt 622
When a washer-man loses a garment 623
WAQF 625
The definition of waqf and its existence in the time of the
Sah8bah 625
Words for the validity of waqf 628
When the last person/generation is not specified 630
Waqf of children and grandchildren 631
Differentiating between male and female 634
Waqf in favour of one’s wife 635
Waqf of d>n8rs and dirhams 636
The recipients of waqf d>n8rs and dirhams 637
When an heir rejects a waqf 638
Benefiting from a waqf for as long as one is living 639
Waqf of movable items 641
Demolishing and rebuilding a waqf building 642
Waqf when one is on one’s death-bed 643
Renting a waqf property for a long period 644
Selling waqf property 645
Making up for selling a waqf property 648
Constructing a building on waqf land 649
The recipients of waqf income 651
Changing the conditions laid down by the endower 653
Trusteeship of a person who receives a salary 654
Responsibilities of a trustee of waqf property 656
MASĀJID 660
Personal ownership of the masjid and personal law 660
The personal ownership of the Ka’bah 665
Extending a masjid 666
Excluding the lower level from a masjid 667
14
 Moving the building of a masjid 669
Old carpets of a masjid 671
When only the construction of a masjid is completed 673
Repairing the masjid driveway with masjid funds 675
Including the surrounding property when extending a masjid 676
Changing a section of a masjid into a pathway or terrace 678
Laying drainage pipes beneath a masjid 679
Planting fruit-bearing trees on masjid property 680
Constructing a masjid which is attached to a madrasah 681
The mihr8b of a masjid 682
The location of the mimbar of RasPlull8h 683
The history of minarets 686
Reserving a place in the masjid for the mu’adhdhin 687
ETIQUETTE RELATED TO THE MASJID 689
Offering condolences in a masjid 689
Solemnizing a marriage in a masjid 691
Sleeping in a masjid 694
Bringing children to the masjid 697
Offering sal8m when entering a masjid 698
Reciting poetry in the masjid 699
Women observing i’tik8f in the masjid 702
Giving a beggar in the masjid 705
When the rows of congregants are not continuous 706
Taking shoes which belong to someone else 707
An issue related to a certain im8m 708
The im8m turning towards the congregants 711
Loud du’8 in the masjid 713
The method of raising the hands in du’8 721
Swaying from side to side when reading the Qur’8n or making
dhikr 724
15
 Coming to the masjid with clothing which has impurities 729
A non-Muslim worshipping in a masjid 732
Leaving a masjid and performing congregational sal8h on a field
734
Loud dhikr in the masjid 738
Sitting on a chair in the masjid 746
ISSUES RELATED TO MADĀRIS 749
Spending the money of one account for another 749
Spending the funds of one madrasah in another madrasah 750
When madrasah teachers act against the conditions of
employment 751
Making a house waqf for a madrasah 753
Making a condition after the waqf is completed 754
Constructing a house on waqf property 755
Returning something after it is no longer needed 757
When a madrasah land is used for a different purpose 759
Annual jalsahs in mad8ris 760
Taking food from the madrasah canteen 761
Ringing a bell in a madrasah 762
TRANSLATOR’S NOTE 766

16
 INTRODUCTION
All praise is due to All8h ta‛8l8 the fourth volume of Fat w D r al-‛Ul m
Zakar yy is in your hands. We cannot thank All8h ta‛8l8 sufficiently for
having enabled unworthy people like us to do this good work.
May All8h ta‛8l8 reward the post-graduate students who helped in
obtaining the references. May He make their effort a means for an
increase in their knowledge and practice. All8h willing, this effort will
be the first brick in their academic building.
Muft> Muhammad Ily8s S8hib needs to be thanked for his continuous
and unrelenting efforts which brought this work to fruition, and due
to which readers are benefiting.
Some ‛ulam8’ drew my attention to a certain ruling in Kit8b az-Zak8h.
We had stated in volume three, page 103 that as a precaution, zak8h on
nine carat gold should be paid. We had ascertained that other metals
make up a major portion of it, and these cannot be separated easily. In
addition to juridical texts, there is a clear text in Bahisht Zewar in this
regard. The text of the jurists on this issue reads as follows:

‫ﺤﻤﻮدﻳﺔ ﺣﻜﻤﻬﺎ‬ ‫ﺪاﺋﻊ ا(ﻧﺎﻧ' اﻟﻐﺎﻟﺐ ﻋﻠﻴﻬﺎ ا"ﻫﺐ‬+‫ا ﺤﻴﻂ وا‬ ‫ﻦ‬.‫ﻟ‬
‫ﺎ أو‬3‫ﺔ إن ﻧﺖ ﺛﻤﻨﺎ را‬8‫ﺔ وا ﺮو‬8‫ﺮو‬/ ‫ﻢ ا"ﻫﺐ واﻟﻐﺎﻟﺐ ﻋﻠﻴﻬﺎ اﻟﻔﻀﺔ‬.‫ﺣ‬
9 ‫ﻻ ﻳﻌﺘ? ﻗﺪر ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ا"ﻫﺐ واﻟﻔﻀﺔ وزﻧﺎ ﻷن‬B‫ﻠﺘﺠﺎرة ﺗﻌﺘ? ﻗﻴﻤﺘﻬﺎ و‬E
:‫ﺪاﺋﻊ‬+‫ا‬ ‫ وﻫﻜﺬا‬،‫ ﺳﻌﻴﺪ‬،RSQ\Q :M‫ﺸﺎ‬E‫ )ﻓﺘﺎوى ا‬.‫ﻠﺺ ﺑﺎﻹذاﺑﺔ‬J ‫واﺣﺪ ﻣﻨﻬﺎ‬
.(XS`\X :‫ ا(ﻗﺎﺋﻖ‬Y‫ و_ﺸﻒ ا]ﻘﺎﺋﻖ \ح ﻛ‬،WXX\Q

‫ﻠﺺ‬J ‫ء‬e ‫ن ن‬B‫ﺎر و‬f‫ﻠﺺ ﺑﺎ‬g ‫ﺪ ﺑﻪ إذا ﻧﺖ اﻟﻔﻀﺔ ﻻ‬8‫ ﻳﺮ‬:b‫ﻗﺎل اﻟﻌﻴ‬
‫ﻀﻤﻪ‬8‫ﻤﻊ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ اﻟﻔﻀﺔ و‬i ‫ﻢ اﻟﻌﺮوض ﺑﻞ‬.‫ﻮن ﺣﻜﻤﻬﺎ ﺣ‬.‫ﻣﻨﻬﺎ ﻻ ﻳ‬
‫ﺪاﻳﺔ‬/‫ﻨﺎﻳﺔ \ح ا‬+‫ )ا‬.lE‫ ا‬m‫ﺰ‬8‫ﺎرة و‬o ‫ ﻣﺎ ﻋﻨﺪه ﻣﻦ ذﻫﺐ أو ﻓﻀﺔ أو ﻣﺎل‬q‫إ‬
.(XQSs\Q :b‫ﻠﻌﻼﻣﺔ اﻟﻌﻴ‬E

17
This topic is also discussed in Sharh Tuhfah al-Mul k (1085).
Al-Jauharah an-Nayyirah states:

‫ﻠﺺ ﻣﻨﻬﺎ‬J ‫ﻮ أﺣﺮﻗﺖ ﻻ‬E ‫ﺎل‬t ‫ﻢ اﻟﻌﺮوض إذا ﻧﺖ‬.‫ ﺣ‬u‫ﻮن ﻧ‬.‫ﻧﻤﺎ ﺗ‬B‫و‬
:‫'ة‬f‫ )ا{ﻮﻫﺮة ا‬.‫ﺺ‬E‫ﺎ‬v‫ة ا‬w‫ﻠﺺ ﻣﻨﻬﺎ ﻧﺼﺎب وﺟﺐ ز‬J ‫ﻧﺼﺎب أﻣﺎ إذا ن‬
.(Xs|\X
This subject is mentioned in other books of fiqh. However, we have
learnt that gold and non-gold metals cannot be separated from the
nine carat jewellery of today with the heat generated by a normal fire.
Instead, the non-gold metals get burnt. This is why a fire which is
about four times more powerful than the normal fire is required. In
other words, a heat of about 400°C is needed. Furthermore, mere
melting of the metals is not sufficient. An acidic chemical costing a lot
of money has to be added. The gold in nine carat jewellery is generally
less than the other metals. It also contains silver either in the
proportions of 4%, 10% or 20%.
Bearing the above facts in mind, if the amount of gold and silver
contained in such jewellery is equal to nis8b, or less than it but when
added to other gold, silver or cash money; it equals nis8b, then caution
lies in the owner paying the zak8h. If this jewellery is for trade, then
zak8h will be obligatory on nine carat jewellery because zak8h is
obligatory on trade goods. In this case, all the jewellery is classified as
trade goods.
The following is stated in Imd d al-Fat w :
There are two scenarios in the case where gold and silver are mixed
with other metals.
(1) Both can be distinguished, they have not been mixed through
melting. One rule will not apply to the total. The rules of gold and
silver will apply to the amounts of gold and silver respectively. The
rules which apply to other metals [besides gold and silver] will apply
to the other metals. For example, bay‛ as-sarf and zak8h, will be
considered only in the amounts of gold and silver, and not on
everything.
(2) They cannot be distinguished. They were melted and mixed
together. In this case, the jurists say that the metal which constitutes
the larger amount will be considered. In other words, if it has more
gold or more silver, then the entire weight will fall under the rules of
gold or silver. If the larger amount is another metal [neither gold nor
18
silver], it will fall under the ruling of the other metal. The rules of gold
or silver will not apply to whatever amount of gold or silver it
contains. There will be no zak8h on it nor will the rules of bay‛ as-sarf
apply.1
The scholars may have come across the texts of Hadrat Th8nw>
rahimahull8h and Muft> ‛Abd ar-Rah>m S8hib rahimahull8h on the
issue of metals which can be separated through melting. However, this
was generally not possible in the past. This is why these scholars
applied the rule of the major metal which is found in the item. Sh8m>
must have made mention of certain specific types where the gold and
silver could be separated easily through melting.
An answer to a question in Fat w D r al-‛Ul m Deoband states that if an
item has more the 50% gold, it will be classified as gold. And like pure
gold, zak8h will have to be paid on the weight of the entire item. 2
To sum up, if the gold and other metals can be separated easily, zak8h
will be obligatory on the gold. If not, zak8h should be paid to be on the
side of caution.
I request the reader to kindly inform me of any errors or slip-ups in
the book so that these could be corrected in future editions or in the
subsequent volumes.
We beg All8h ta‛8l8 to pardon us for the mistakes contained herein.
(Hadrat Muft>) Rad8’ al-Haqq (S8hib, may All8h ta‛8l8 perpetuate his
blessings)
D8r al-Ift8’, D8r al-‛UlPm Zakar>yy8, Lenasia, South Africa
9 Sha‛b8n al-Mu‛azzam 1431 A.H.
21 July 2010

1
Imd d al-Fat w , vol. 2, p. 6. (Fat w Rah m yyah, vol. 7, p. 156).
2
Fat w D r al-‛Ul m Deoband Mukammal wa Mudallal, vol. 6, p. 115.
19
 KITĀB AT-TALĀQ
INSTANCES WHEN DIVORCE TAKES PLACE/DOES NOT TAKE
PLACE
Divorce on a false admission and presentation of a witness
Question
A person, due to some wisdom, made a false admission of divorce by
saying: “I divorced my wife.” He also presents a witness to this
admission. Does divorce take place?
Answer
Divorce does not take place by a false admission of divorce on the basis
of religious integrity. If a person proves this with a witness, then
divorce will not take place even by a judicial decision.

:M‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ً ٔ ً ٔ
‫ﻮﻗﻮع‬E‫ إن „ﺮادہ ﻟﻌﺪم ا‬:‫ﺤﺮ‬+‫ ﻓﻘﺎل ا‬،‫ﻮ اﻗﺮ ﺑﺎﻟﻄﻼق •ﺎزﻻ او ذﺑﺎ‬E
ٔ ً
‫? ﻋﻦ ا ﺎ‬v‫ﻮ اراد ﺑﮧ ا‬E ‫ﺔ واﻟﻘﻨﻴﺔ‬8‫از‬‰‫ ﺛﻢ ﻧﻘﻞ ﻋﻦ اﻟ‬،‫ا ﺸﺒﮧ ﺑﮧ ﻋﺪﻣﮧ دﻳﺎﻧﺔ‬
ً ٔ ٔ ً ً
:M‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ ﻻ ﻳﻘﻊ ﻗﻀﺎًء اﻳﻀﺎ‬Œ‫ن اﺷﮩﺪ ﻗﺒﻞ ذﻟ‬B‫ و‬،‫ﻛﺬﺑﺎ ﻻ ﻳﻘﻊ دﻳﺎﻧﺔ‬
(‫ ﺳﻌﻴﺪ‬،‫ ﻛﺘﺎب اﻟﻄﻼق‬،۲۳۷/R

:‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي ’ ا(ر ا ﺨﺘﺎر‬

ً ً
‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي ’ ا(ر‬.‫اﻹﻗﺮار ﺑﺎﻟﻄﻼق ذﺑﺎ ﻳﻘﻊ ﺑﮧ ﻗﻀﺎًء ﻻ دﻳﺎﻧﺔ‬
(‫ ﻛﻮﺋﺘﮧ‬،‫ﺢ‬8•E‫ ﺑﺎب ا‬،۱۱۳/Q :‫ا ﺨﺘﺎر‬

:‫اﻟﻔﺘﺎو} ا—ﺎﺗﺎر ﺧﺎﻧﻴﺔ‬

ٔ ٔ ٔ ٔ
‫ اﻧﺖ‬:‫ او ﻗﺎل ﻟﮩﺎ‬،Œ‫ ﻗﺪ ﻃﻠﻘﺘ‬:‫ اذا ﻗﺎل ﻟﮩﺎ‬:‫ ا› ﻳﻮﺳﻒ‬š‫ اﻣﺎ‬:}‫ﺼﻐﺮ‬E‫و™ ا‬
ٔ ٰ ً ٔ
.‫ ان ﻳﻤﺴﻜﮩﺎ‬q‫ﺗﻌﺎ‬ ‫ اﷲ‬ž‫ وﺳﻌﮧ ﻓﻴﻤﺎ ﺑ•ﻨﮧ و‬،‫ ﻛﺬﺑﺎ‬œ„ ‫? ﻋﻤﺎ‬v‫ واراد ا‬،‫ﻃﺎﻟﻖ‬

20
،‫ﺢ اﻟﻄﻼق‬8£ q‫ﺮاﺑﻊ ﻓﻴﻤﺎ ﻳﺮﺟﻊ ا‬E‫ اﻟﻔﺼﻞ ا‬،۲۶۱/R :‫)اﻟﻔﺘﺎو} ا—ﺎﺗﺎر ﺧﺎﻧﻴﺔ‬
ٓ
.(‫ادارة اﻟﻘﺮان‬
Fat w Mahm d yyah:
When the husband admits to a divorce solely as a temporary rebuttal
and did not issue a divorce in reality in court, then divorce will not
take place on the basis of religious integrity.1
If a false information was intended to be conveyed to the addressee
and a false admission was intended, then on the basis of religious
integrity between the person and All8h ta‛8l8, divorce will not take
place. If he appointed a witness from beforehand and told the witness
that he is going to make a false admission, then the divorce will not
take place judicially as well.2
All8h ta‛8l8 knows best.
Issuing a divorce with the intention of divorce
Question
A person issues a verbal or written divorce, due to some wisdom,
without the intention of divorce. It is not his objective to issue a
divorce but has some other specific objective, will the divorce take
place?
Answer
When the word of divorce is explicitly uttered, whether verbally or in
writing, divorce takes place. There is no consideration to the intention
even if uttered or written with some specific objective.
Sunan at-Tirmidh :
ٰ ٔ
‫ ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ‬:‫ ﻋﻨﮧ ﻗﺎل‬q‫ﺗﻌﺎ‬ ‫اﷲ‬ ‫ﺮة ر‬8‫ﻋﻦ ا› ﮨﺮ‬
،‫ واﻟﻄﻼق‬،‫©ح‬f‫ ا‬،‫ ﺛﻼث ﺟﺪﮨﻦ ﺟﺪ وﮨﺰﻟﮩﻦ ﺟﺪ‬:‫ﻋﻠﻴﮧ وﺳﻠﻢ‬
‫ ﺑﺎب‬،۲۲۵/X :}‫ )رواہ اﻟ¬ﻣﺬ‬.‫ﺐ‬8‫ ﮨﺬا ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮ‬،‫ﺮﺟﻌﺔ‬E‫وا‬
(‫ﻣﺎ ﺟﺎء ® ا{ﺪ واﻟﮩﺰل ® اﻟﻄﻼق‬

1
Fat w Mahm d yyah, vol. 12, p. 237.
2
Fat w Mahm d yyah, vol. 12, p. 234.
21
 AbP Hurayrah radiyall8hu ‛anhu relates that RasPlull8h
sallall8hu ‛alayhi wa sallam said: “There are three
statements which, whether uttered in earnestness or
light-heartedness, will be treated in earnestness:
marriage, divorce and revoking a divorce.”
ً ٔ
‫ وﻋﺮﻓﮧ‬،‫ﺤﺮ‬+‫م ا‬² ‫ﺎ ﻛﻤﺎ ﻳﻔﻴﺪ‬+± ‫ﺴﺘﻌﻤﻞ إﻻ ﻓﻴﮧ اي‬° ‫ﻢ‬E ‫¯ﮧ ﻣﺎ‬£
ٔ ٔ
‫ﻠﻔﻆ او ﻣﺎ ﻳﻘﻮم ﻣﻘﺎﻣﮧ‬E‫ واراد ﺑﻤﺎ ا‬،‫´ ﺑﻼ ﻧﻴﺔ‬µE‫ﺒﺖ ﺣﻜﻤﮧ ا‬³‫ﺮ ﺑﻤﺎ ﻳ‬8‫ا—ﺤﺮ‬
ٔ ٔ ٔ
‫ﻠﻔﻆ او ﻣﺎ ﻳﻘﻮم‬E‫ﻻن ر_ﻦ اﻟﻄﻼق ا‬...‫ﻜﺘﺎﺑﺔ ا ﺴ·ﺒ•ﻨﺔ او اﻹﺷﺎرة ا ﻔﮩﻮﻣﺔ‬E‫ﻣﻦ ا‬
‫اﻟﻄﻼق ﻓﮩﻮ‬ ‫ﺴﺘﻌﻤﻞ ﻓﻴﮩﺎ إﻻ‬° ‫ﻮ ﺑﺎﻟﻔﺎرﺳﻴﺔ ﻓﻤﺎ ﻻ‬E‫ ﻗﻮﻟﮧ و‬،‫ﻣﻘﺎﻣﮧ ¸ﺎ ذﻛﺮ‬
(‫ ﺳﻌﻴﺪ‬،‫ﺢ‬8•E‫ ﺑﺎب ا‬،۲۴۷/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﺢ ﻳﻘﻊ ﺑﻼ ﻧﻴﺔ‬8£
Majm ‛ah Qaw n n Isl m :
The ruling with regard to an explicit divorce is that it takes place even
without an intention.1
Further reading: Fat w Mahm d yyah, vol. 12, p. 334.
All8h ta‛8l8 knows best.
Intending to issue a divorce in the future
Question
A man said the following three times to his wife: “I want to give you
tal8q.” When he was asked about what he really said, he replied: “I do
not know what I said.” What is the ruling of the Shar>‛ah? Did divorce
take place?
Answer
Divorce does not take place when words which clearly demonstrate
the future are uttered. Therefore, in the case in question, divorce did
not take place. Furthermore, if the husband does not remember what
he said and the wife said that he expressed an intention to divorce, the
wife’s statement will be accepted and divorce will not take place.

1
Majm ‛ah Qaw n n Isl m , p. 137, register 15, All India Muslim Personal Law
Board, under the supervision of Hadrat Q8d> Muj8hid al-Isl8m Q8sim> S8hib.
22
 :‫ﺗﻨﻘﻴﺢ اﻟﻔﺘﺎو} ا]ﺎﻣﺪﻳﺔ‬

‫ﻜﻤﺎل‬E‫ح ﺑﮧ ا‬£ ‫ﺻﻴﻐﺔ ا ﻀﺎرع ﻻ ﻳﻘﻊ ﺑﮩﺎ اﻟﻄﻼق إﻻ إذا ﻏﻠﺐ ® ا]ﺎل ﻛﻤﺎ‬
‫ دار اﻻﺷﺎﻋﺔ‬،‫ ﻛﺘﺎب اﻟﻄﻼق‬،۳۸/X :‫ )ﺗﻨﻘﻴﺢ اﻟﻔﺘﺎو} ا]ﺎﻣﺪﻳﺔ‬.‫اﺑﻦ اﻟﮩﻤﺎم‬
(‫ﻴﺔ‬ž‫اﻟﻌﺮ‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬

‫ ﻃﻼق ﺑﺪﺳﺖ‬:‫ ﻓﻘﺎﻟﺖ‬،‫ ﻣﺒﺎش‬:‫ﺰوج‬E‫ ﻓﻘﺎل ا‬،‫ ﻣﻦ ﺑﺎ ﺗﻮﻧ¼ ﺑﺎﺷﻢ‬:‫ﺰوﺟﮩﺎ‬E ‫ﻗﺎﻟﺖ‬

‫ ﻛﻨﻢ و_ﺮر‬M ‫ ﻛﻨﻢ ﻃﻼق‬M ‫ ﻃﻼق‬:‫ﺰوج‬E‫ ﻓﻘﺎل ا‬،‫ﺗﻮ اﺳﺖ „ﺮا ﻃﻼق ¿ﻦ‬
ً ٔ ً ً
‫ﻘﻴﻘﺎ‬Â ‫ﻦ‬.‫ﻼف ﻗﻮﻟﮧ ﻛﻨﻢ ﻻﻧﮧ اﺳﺘﻘﺒﺎل ﻓﻠﻢ ﻳ‬Á ‫ ﻃﻠﻘﺖ ﺛﻼﺛﺎ‬،‫ﺛﻼﺛﺎ‬
ً ٔ
‫ﻮن ﻃﻼﻗﺎ إﻻ إذا‬.‫ ﻻ ﻳ‬،‫ اﻃﻠﻖ‬:‫ﻴﺔ‬ž‫ﻮ ﻗﺎل ﺑﺎﻟﻌﺮ‬E :‫ ا ﺤﻴﻂ‬Ã‫ و‬،Œ‫ﺑﺎﻟ·ﺸﻜﻴ‬
ً
‫ ﺑﺎب اﻟﻄﻼق‬،۳۸۴/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻠﺤﺎل ﻓﻴﻜﻮن ﻃﻼﻗﺎ‬E ‫ﻏﻠﺐ اﺳﺘﻌﻤﺎﻟﮧ‬
ٔ
(‫ﺑﺎﻟﻔﺎظ اﻟﻔﺎرﺳﻴﺔ‬
Further reading: Ahsan al-Fat w , vol. 5, p. 148; Fat w Mahm d yyah,
vol. 12, p. 247.
All8h ta‛8l8 knows best.
Issuing a divorce in the present tense
Question
A man was having an argument with his wife and he said: “I am
divorcing you.” He said this three times. He did not say: “I divorced
you.” Did divorce take place? Will it be acceptable if he makes a threat
of issuing divorce in the future?
Answer
In this case where he issued divorce in the present tense “I am
divorcing you”, divorce takes place. Muft> Kif8yatull8h S8hib
rahimahull8h writes that if he said these words with the intention of “I
have divorced you”, then a tal q-e-mughallazah will fall on his wife.
(That is, if the word “three” is attached to it). But if he says that when

23
he said “I am divorcing you”, his intention was that he intends
divorcing her, then divorce will not take place. 1

:¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ٔ
:¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﺤﺮ‬+‫ ﻛﻤﺎ ® ا‬Œ‫و_ﺬا ا ﻀﺎرع إذا ﻏﻠﺐ ® ا]ﺎل ﻣﺜﻞ اﻃﻠﻘ‬
(‫ ﻛﻮﺋﺘﮧ‬،۲۵۲/R :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ وا‬،‫ ﺳﻌﻴﺪ‬،۲۴۸/R

:‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
ٔ
(‫ دار اﻟﻔﻜﺮ‬،۷/W:‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ إﻻ إذا ﻏﻠﺐ ® ا]ﺎل‬Œ‫وﻻ ﻳﻘﻊ ﺑﺎﻃﻠﻘ‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬

‫ ﻃﻼق ﺑﺪﺳﺖ‬:‫ ﻓﻘﺎﻟﺖ‬،‫ ﻣﺒﺎش‬:‫ﺰوج‬E‫ ﻓﻘﺎل ا‬،‫ ﻣﻦ ﺑﺎ ﺗﻮﻧ¼ ﺑﺎﺷﻢ‬:‫ﺰوﺟﮩﺎ‬E :‫ﻗﺎﻟﺖ‬

‫ و_ﺮر‬،‫ ﻛﻨﻢ‬¹ ‫ ﻃﻼق‬،‫ ﻛﻨﻢ‬¹ ‫ ﻃﻼق‬:‫ﺰوج‬E‫ ﻓﻘﺎل ا‬،‫ „ﺮا ﻃﻼق ¿ﻦ‬،‫ﺗﻮ اﺳﺖ‬
ٔ ً ً
(۳۸۴/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ ﻻﻧﮧ اﺳﺘﻘﺒﺎل‬،‫ﻼف ﻛﻨﻢ‬Á ،‫ ﻃﻠﻘﺖ ﺛﻼﺛﺎ‬،‫ﺛﻼﺛﺎ‬
Ahsan al-Fat w :
The words “I am divorcing you” are used in the present tense. This is
why divorce takes place, even though these words are occasionally
used for the near future…2
All8h ta‛8l8 knows best.
Issuing a divorce when the wife is pregnant
Question
Does divorce take place when it is issued at a time when the wife is
pregnant? How is such a divorce classified, makrPh or mub8h?
Answer
Divorce takes place no matter in what condition it is issued. A divorce
issued when the wife is in her menstrual periods is classified as a
bid‛ah (innovation) and it is inappropriate. A divorce issued when the
wife is pregnant is classified as ahsan (best).

1
Kif yatul Muft , vol. 6, pp. 79-80.
2
Ahsan al-Fat w , vol. 5, p. 153.
24
 ٔ ٔ ٔ
‫ﺎﻣﻌﮩﺎ ﻓﻴﮧ ﺛﻢ ﻳ¬_ﮩﺎ‬i ‫ﻢ‬E ‫ﻃﮩﺮﮨﺎ‬ ‫اﻻﺣﺴﻦ ان ﻳﻄﻠﻖ ا„ﺮاﺗﮧ واﺣﺪة رﺟﻌﻴﺔ‬
ً ٔ
:‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻠﮩﺎ‬È ‫ ﻋﺪﺗﮩﺎ او ﻧﺖ ﺣﺎ„ﻼ ﻗﺪ اﺳ·ﺒﺎن‬Ç‫ ﺗﻨﻘ‬Æ‫ﺣ‬
(‫ﺎب اﻻول‬+‫ ا‬،‫ ﻛﺘﺎب اﻟﻄﻼق‬،۳۴۸/X
ٔ ٔ
‫ﻮﻗﺖ ان ﻳﻄﻠﻖ ا ﺪﺧﻮل ﺑﮩﺎ وﮨﻲ ﻣﻦ ذوات اﻻﻗﺮاء‬E‫ﺪ´ ﻣﻦ ﺣﻴﺚ ا‬+‫وا‬
(‫ﺎب اﻻول‬+‫ ا‬،‫ ﻛﺘﺎب اﻟﻄﻼق‬،۳۴۹/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﺣﺎﻟﺔ ا]ﻴﺾ‬
Fat w Rah m yyah:
Question: Is a divorce valid when issued at a time when the woman is
pregnant?
Answer: Yes. Divorce takes place when a woman is pregnant. The
Qur’8n states:
Í ُ َ ْ َ ‫ﻳﻀﻌﻦ‬ َْ Í َُ َ َ َْ َْ ُ َ َُ
َ ْ َ Í ‫ان‬
.‫ﻠﻬﻦ‬È ‫ﺎل اﺟﻠﻬﻦ‬È‫اﻻ‬
ِ ‫واوﻻت‬
As for those who are pregnant, their waiting period is
that they deliver their burden.1
Further reading: Fat w D r al-‛Ul m Deoband, vol. 2, p. 498.
All8h ta‛8l8 knows best.
Issuing a divorce without directing it to one’s wife
Question
A person had an argument with his wife’s brothers. His wife was the
reason for the argument. He said: “She is divorced to me with three
divorces.” He neither mentioned her name nor did he direct this
statement to her. Does divorce take place?
Answer
Divorce took place when he uttered the words “She is divorced to me
with three divorces.” This is because a divorce is issued to one’s wife
and not to anyone else. Nonetheless, if the husband takes an oath and
says that his wife was not intended, divorce will not take place.

1
SPrah at-Tal8q, 65: 4.
25
 ٔ ٔ
Ó‫ ﻓﺈ‬Ó‫ إﻻ ﺑﺈذ‬Ò‫ﺮ‬g ‫ إن ﺧﺮﺟﺖ ﻳﻘﻊ اﻟﻄﻼق او ﻻ‬:‫ﻮ ﻗﺎل‬E ‫ﻄﺎﺑﮩﺎ ﻻﻧﮧ‬Á ‫ﻗﻴﺪ‬
‫ وا ﻔﮩﻮم‬:‫ و™ رد ا ﺤﺘﺎر‬.‫ﮩﺎ‬Ö‫ﻢ ﻳﻘﻊ ﻟ¬_ﮧ اﻹﺿﺎﻓﺔ إ‬E ‫ﺣﻠﻔﺖ ﺑﺎﻟﻄﻼق ﻓﺨﺮﺟﺖ‬
ٔ ً ٔ ً
‫ ﻣﻊ اﻧﮧ‬،‫ﻮﻗﻮع اﺻﻼ ﻟﻔﻘﺪ \ط اﻹﺿﺎﻓﺔ‬E‫ﻠﺒﺤﺮ ﻋﺪم ا‬E ‫ﺸﺎرح ﺗﺒﻌﺎ‬E‫ﻣﻦ ﺗﻌﻠﻴﻞ ا‬
ٔ
‫ ﺣﻠﻔﺖ ﺑﺎﻟﻄﻼق‬Ó‫ ﻓﺈ‬Ø‫ﻮن ا ﻌ‬.‫ﻮن اﻹﺿﺎﻓﺔ „ﻮﺟﻮدة و ﻳ‬.‫ﻮ اراد ﻃﻼﻗﮩﺎ ﺗ‬E
ٔ
‫ﻮ‬E ‫ﺤﺮ‬+‫ ﺎ ا‬،‫ﻣﮧ‬² ‫¯ﺔ‬£ ‫ وﻻ ﻳﻠﺰم ﻛﻮن اﻹﺿﺎﻓﺔ‬،Œ‫ او ﺑﻄﻼﻗ‬Œ‫ﻣﻨ‬
ٔ ٔ
‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ‬.‫ ﻃﻠﻘﺖ ا„ﺮاﺗﮧ‬Ú‫ ا„ﺮا‬:‫ ﻃﺎﻟﻖ ﻓﻘﻴﻞ ﻟﮧ ﻣﻦ ﻋﻨﻴﺖ؟ ﻓﻘﺎل‬:‫ﻗﺎل‬
(‫ ﺳﻌﻴﺪ‬،‫ﺢ‬8•E‫ ﺑﺎب ا‬،۲۴۸/R :‫رد ا ﺤﺘﺎر‬
Fat w D r al-‛Ul m Deoband:
An explicit reference is not needed for divorce to take place.1
Fat w Mahm d yyah:
When the husband utters the word “divorce” with reference to his
wife, divorce takes place even if he did not say the full sentence (I have
divorced you). The meaning is the same. At the same time, if the
husband says: “I did not issue a divorce and did not utter this word
with reference to my wife”, his word accompanied with an oath will be
considered.2
Kif yatul Muft :
These words of Zayd as quoted in the question contain the word
“divorce” explicitly but an explicit reference to his wife is not made. If
Zayd takes an oath and says that he did not utter these words to his
wife, his statement and oath will be considered, and the judgement of
divorce will not be given.3
Further reading: Fat w Rah m yyah, vol. 8, p. 275.
All8h ta‛8l8 knows best.

1
Fat w D r al-‛Ul m Deoband, vol. 2, p. 504.
2
Fat w Mahm d yyah, vol. 12, p. 274.
3
Kif yatul Muft , vol. 6, p. 54.
26
A person says: “Understand that it is a divorce.”
Question
In the course of an argument with his wife, a person says to her: “Go
away, and understand that it is a divorce.” Has a divorce taken place?
Answer
If the husband said: “Go away, and understand that it is a divorce”,
divorce does not take place.

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ
‫ ﻻ ﻳﻘﻊ‬،‫ر‬Û‫ر او ﻛﺮدہ اﻧ‬Û‫ دادہ اﻧ‬:‫ﺰوج‬E‫ ﻓﻘﺎل ا‬،‫ﺰوﺟﮩﺎ „ﺮا ﻃﻼق دہ‬E ‫ا„ﺮاة ﻗﺎﻟﺖ‬
‫ ﺑﺎب‬،۳۸۰/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻮ ﻗﺎل ﻟﮩﺎ ﺑﻌﺪ ﻣﺎ ﻃﻠﺒﺖ اﻟﻄﻼق‬E‫ن ﻧﻮ} و‬B‫و‬
(‫اﻟﻄﻼق ﺑﺎﻟﻔﺎظ اﻟﻔﺎرﺳﻴﺔ‬
A woman said to her husband: “Give me a divorce.” The husband
replies: “Consider it to be given” or “Consider it done”. Divorce does
not take place even if the husband made the intention of divorce by
uttering these words, and even if he uttered them after her asking for
a divorce.

:‫ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬

ٔ ٔ
‫ر‬Û‫ر او ﻛﺮدہ اﻧ‬Û‫ﺰوج دادہ اﻧ‬E‫ﻮ ﻗﺎل ا‬E‫و‬... ‫ﺰوﺟﮩﺎ „ﺮا ﻃﻼق دہ‬E ‫ا„ﺮاة ﻗﺎﻟﺖ‬
ٔ ٔ
Œ‫ن ﻗﺎل ذﻟ‬B‫ و‬،‫ ﻃﺎﻟﻖ‬Œ‫ اﻧ‬Þ‫ اﺣﺴ‬:‫ﻴﺔ‬ž‫ن ﻧﻮ} ﻧﮧ ﻗﺎل ﺑﺎﻟﻌﺮ‬B‫ﻻﻳﻘﻊ اﻟﻄﻼق و‬
(‫ ﻛﺘﺎب اﻟﻄﻼق‬،۴۵۷/X :‫ )ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬.}‫ن ﻧﻮ‬B‫ﻻ ﻳﻘﻊ و‬
Further reading: Khayr al-Fat w , vol. 5, p. 148.
All8h ta‛8l8 knows best.
Issuing a divorce in a play or drama
Question
Husband and wife took part in a play. As part of the script of the play,
the husband issues a divorce to his wife. Does divorce take place? For
example, the story of Layl8 and MajnPn is played out, and the wife and
husband play the roles of Layl8 and MajnPn respectively.

27
Answer
Hadrat Muft> Wal> Hasan S8hib rahimahull8h used to say that divorce
does not take place because this divorce is uttered as a quotation. As
though MajnPn issued a divorce to Layl8 or Farh8d issued a divorce to
Sh>r>n. 1 It is a presentation of an assumed incident. It is not an initiated
divorce; it is a quoted one. This is similar to the fictitious narrating of
the stories of AbP Zayd SarPj> and H8rith ibn Hum8m by the author of
the Maq m t. This is why the sin of fabricating a lie will not be applied
to the author of Maq m t. A fictitious story is not an incorrect
presentation of a factual incident.

:‫ واد—ﮧ‬¹‫اﻟﻔﻘﮧ اﻻﺳﻼ‬

‫ﻢ ﻳﻨﻮہ ﻓﻼ ﻳﻘﻊ‬E ‫ﻮ‬E‫ﻮ إرادة ا—ﻠﻔﻆ ﺑﮧ و‬ß‫ﺸ¬ط ﺑﺎﻻﺗﻔﺎق اﻟﻘﺼﺪ اﻟﻄﻼق و‬°
ٔ ٔ
،‫ﻢ ﻳﻘﺼﺪ ﻣﻌﻨﺎہ‬E ‫ﺮرہ وﻻ ﻃﻼق ﺣﺎکٍ ﻋﻦ ﻧﻔﺴﮧ او ﻏ'ہ ﻻﻧﮧ‬.‫ﻃﻼق ﻓﻘﻴﮧ ﻳ‬
،‫ \وط اﻟﻄﻼق‬،۳۶۸/â :‫ واد—ﮧ‬¹‫ )اﻟﻔﻘﮧ اﻻﺳﻼ‬.‫ﺑﻞ ﻗﺼﺪ ا—ﻌﻠﻴﻢ وا]©ﻳﺔ‬
(‫دار اﻟﻔﻜﺮ‬

:‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
ً ٔ
‫ اﻧﺖ ﻃﺎﻟﻖ وﻻ ﻳﻨﻮي ﻃﻼﻗﺎ ﻻ‬:‫ﻘﻮل‬8‫ة زوﺟﺘﮧ و‬ãt ‫ﻮ ﻛﺮر „ﺴﺎﺋﻞ اﻟﻄﻼق‬E
(‫ دار اﻟﻔﻜﺮ‬،‫ ﺑﺎب اﻳﻘﺎع اﻟﻄﻼق‬،۴/W :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﺗﻄﻠﻖ‬
Further reading: al-Ashb h Wa an-Naz ’ir, vol. 1, p. 91; Fat w D r al-
‛Ul m Deoband, vol. 9, p. 284; Fat w Mahm d yyah, vol. 12, p. 249.
All8h ta‛8l8 knows best.
A person utters the word “tāq”
Question
A person says to his wife: “You are t8q [instead of tal8q].” Does divorce
take place?

1
Layl8 and MajnPn, and Farh8d and Sh>r>n are characters of epic romantic
tales of Arab and Persian origin respectively. Many poets composed poetry on
these couples. The most famous are those written by Niz8m> Ganj8w> (1141-
1209 C.E.) in the Persian language.
28
Answer
Divorce does not take place by uttering the word “t8q”.
ٔ
:‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.}‫ اﻧﺖ ﻃﺎق ﻻ ﻳﻘﻊ وان ﻧﻮ‬:‫ﻼم ﻓﻘﻂ ﻓﻘﺎل‬E‫وان ﺣﺬف ا‬
،‫ ﻛﺘﺎب اﻟﻄﻼق‬،۲۵۵/R :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ و_ﺬا ® ا‬.‫ ﺑﺎب ® اﻳﻘﺎع اﻟﻄﻼق‬،۳۵۷/X
(‫ﻛﻮﺋﺘﮧ‬
Ahsan al-Fat w :
Divorce does not take place by uttering the word “t8q”.1
All8h ta‛8l8 knows best.
Divorce issued by a dumb person
Question
How will the divorce of a dumb person take place?
Answer
Divorce will take place if the dumb person writes down the statement
of divorce. It will also take place if he puts his signature to a divorce
document after its contents are explained to him. If he cannot write,
divorce will take place through specific gestures (which are
understood by those who are close to him). It is through gestures that
the number of divorces will be established.
ٔ ٔ ً ٔ ً
(‫)او اﺧﺮس‬... (‫ﻮ ﻋﺒﺪا او „ﻜﺮﮨﺎ‬E‫)و‬... (‫ﻗﻞ‬å ‫ زوج ﺑﺎﻟﻎ‬9 ‫ﻘﻊ ﻃﻼق‬8‫)و‬
‫ﻮن ﻛﻌﺒﺎرة‬.‫ﻜﻤﺎل اﺷ¬اط ﻛﺘﺎﺑﺘﮧ )ﺑﺈﺷﺎرﺗﮧ( ا ﻌﮩﻮدة ﻓﺈﻧﮩﺎ ﺗ‬E‫واﺳﺘﺤﺴﻦ ا‬
ً
‫ﻜﻤﺎل اﺷ¬اط ﻛﺘﺎﺑﺘﮧ ﺣﻴ ﺚ‬E‫ ﻗﻮﻟﮧ واﺳﺘﺤﺴﻦ ا‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫ﺎﻃﻖ اﺳﺘﺤﺴﺎﻧﺎ‬f‫ا‬
‫ﻜﺘﺎﺑﺔ ﻻ ﻳﻘﻊ ﻃﻼﻗﮧ ﺑﺎﻹﺷﺎرة‬E‫ إن ن ¯ﺴﻦ ا‬:‫ﺸﺎﻓﻌﻴﺔ‬E‫ وﻗﺎل ﺑﻌﺾ ا‬:‫ﻗﺎل‬
ٔ
‫ﮧ ﻗﺎل‬ž‫ و‬،‫ﻮ ﻗﻮل ﺣﺴﻦ‬ß‫ و‬،‫ﻮ ادل ’ ا ﺮاد ﻣﻦ اﻹﺷﺎرة‬ß ‫ورة ﺑﻤﺎ‬ãE‫ﻻﻧﺪﻓﺎع ا‬
،‫ﺮواﻳﺔ‬E‫ﻮ ا ﻔﮩﻮم ﻣﻦ ﻇﺎﮨﺮ ا‬ß ‫ﺢ ﺑﻤﺎ‬8•‫ ﺑﻞ ﮨﺬا اﻟﻘﻮل ﺗ‬:‫ ﻗﻠﺖ‬،‫ﻨﺎ‬J‫ﺑﻌﺾ „ﺸﺎ‬
ٔ
‫ن ﻟﮧ‬w‫ﺘﺐ و‬.‫ ﻓﺈن ن اﻻﺧﺮس ﻻ ﻳ‬:‫ﺸﮩﻴﺪ ﻣﺎ ﻧﺼﮧ‬E‫©® ا]ﺎ¿ﻢ ا‬E‫ ا‬è‫ﻓ‬
‫ﻢ ﻳﻌﺮف‬E ‫ن ن‬B‫ و‬،‫ﻴﻌﮧ ﻓﮩﻮ ﺟﺎﺋﺰ‬ž‫ﺎﺣﮧ و\اﺋﮧ و‬.‫ﻃﻼﻗﮧ وﻧ‬ ‫إﺷﺎرة ﺗﻌﺮف‬

1
Ahsan al-Fat w , vol. 5, p. 197.
29
 ‫ٔ‬
‫ذﻟ‪ Œ‬ﻣﻨﮧ او ﺷ‪ Œ‬ﻓﻴﮧ ﻓﮩﻮ ﺑﺎﻃﻞ‪ ،‬ﻓﻘﺪ رﺗﺐ ﺟﻮاز اﻹﺷﺎرة ’ ﻋﺠﺰہ ﻋﻦ‬
‫ٔ‬
‫ا‪E‬ﻜﺘﺎﺑﺔ‪ ،‬ﻓﻴﻔﻴﺪ اﻧﮧ إن ن ¯ﺴﻦ ا‪E‬ﻜﺘﺎﺑﺔ ﻻ ‪o‬ﻮز إﺷﺎرﺗﮧ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ‬
‫ا‪E‬ﺸﺎ‪ ،۲۴۱/R :¹‬ﻛﺘﺎب اﻟﻄﻼق‪ ،‬ﺳﻌﻴﺪ(‬

‫و™ ا ‪é‬ﺴﻮط ‪E‬ﻺﻣﺎم ا‪ìE‬ﺧ‪:ë‬‬

‫ٔ‬
‫و‪B‬ن ن اﻻﺧﺮس ﻻ ﻳ‪.‬ﺘﺐ و‪w‬ﻧﺖ ﻟﮧ إﺷﺎرة ﺗﻌﺮف ﻃﻼﻗﮧ وﻧ‪.‬ﺎﺣﮧ‬
‫ً‬
‫و\اﺋﮧ و‪ž‬ﻴﻌﮧ ﻓﮩﻮ ﺟﺎﺋﺰ اﺳﺘﺤﺴﺎﻧﺎ‪) .‬ا ‪é‬ﺴﻮط‪ ،۱۴۴/` :‬ﺑﺎب ﻃﻼق اﻻﺧﺮس‪،‬‬
‫ٓ‬
‫ادارة اﻟﻘﺮان(‬

‫و™ اﻟﻄﺤﻄﺎوي ’ ا(ر ا ﺨﺘﺎر‪) :‬ﻗﻮﻟﮧ واﺳﺘﺤﺴﻦ ا‪E‬ﻜﻤﺎل اﺷ¬اط ﻛﺘﺎﺑﺘﮧ (‬

‫ﻗﺎل ® ا‪+‬ﺤﺮ‪ :‬وﻗﺎل ﺑﻌﺾ ا ﺸﺎﻳﺦ‪ :‬إن ن ¯ﺴﻦ ا‪E‬ﻜﺘﺎﺑﺔ ﻻ ﻳﻘﻊ ﻃﻼﻗﮧ‬
‫ٔ‬
‫ﺑﺎﻹﺷﺎرة ﻻﻧﺪﻓﺎع ا‪ãE‬ورة ﺑﻤﺎ ‪ß‬ﻮ ادل ’ ا ﺮاد ﻣﻦ اﻹﺷﺎرة‪ ،‬ﻗﺎل ﻓﺘﺢ‬
‫ﻗ• ﺻﺤ ﺔ‬ ‫اﻟﻘﺪﻳﺮ‪ :‬و‪ß‬ﻮ ﺣﺴﻦ ﺣﻠ‪ ،Þ‬ﻗﺎل ® ا‪f‬ﮩﺮ‪ :‬وا‪v‬ﻼف إﻧﻤﺎ ‪ß‬ﻮ‬
‫ﺗ•ﻓﺎﺗﮧ ’ ا‪E‬ﻜﺘﺎﺑﺔ‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(را ﺨﺘﺎر‪ ،۱۰۸/Q :‬ﻛﺘﺎب‬
‫اﻟﻄﻼق‪ ،‬ﻛﻮﺋﺘﮧ‪ .‬وﻣﺜﻠﮧ ® ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪„ ،۴۷۸/| :‬ﺴﺎﺋﻞ ٰ‬
‫ﺷ‪ ،Æ‬ﻛﻮﺋﺘﮧ(‬
‫‪We learn from the above juridical texts that the gestures of a dumb‬‬
‫‪person will be considered only if he does not know how to write. If he‬‬
‫‪is able to write, gestures will not be valid. This is the view chosen by‬‬
‫‪Q8d> Muj8hid al-Isl8m S8hib. (Refer to Majm ‛ah Qaw n n Isl m , p. 136,‬‬
‫‪register 10).‬‬
‫‪On the other hand, it is gauged from other juridical texts that the‬‬
‫‪inability to write is not a precondition for the acceptance of gestures.‬‬
‫‪In other words, the gestures of a person who can write are also valid.‬‬
‫ٔ‬ ‫ٔ‬
‫ان ﻋﺪم اﻟﻘﺪرة ’ ا‪E‬ﻜﺘﺎﺑﺔ \ط ‪E‬ﻠﻌﻤﻞ ﺑﺎﻹﺷﺎرة او ﻻ‪ ،‬وا ﻌﺘﻤﺪ‬ ‫اﺧﺘﻠﻔﻮا‬
‫ﻻ‪) .‬اﻻﺷﺒﺎہ وا‪f‬ﻈﺎﺋﺮ‪ ،۳۷۹/X :‬اﺣ©م اﻻﺷﺎرة‪ ،‬اﻟﻔﻦ ا‪ï‬ﺎﻟﺚ ا{ﻤﻊ واﻟﻔﺮق‪،‬‬
‫ٰ‬
‫ﺷ‪،Æ‬‬ ‫ا]ﻘﺎﺋﻖ‪„ ،۲۱۹/` :‬ﺴﺎﺋﻞ‬ ‫ا ﻜﺘﺒﺔ اﻟﻌ•‪8‬ﺔ‪ ،‬ﺑ'وت‪ .‬وﻣﺜﻠﮧ ® ﺗ‪é‬ﻴ‬
‫اﻣﺪادﻳﮧ „ﻠﺘﺎن(‪.‬‬

‫‪30‬‬
After shedding light on this issue, Shams ad-D>n Q8d> Z8dah Āfend>
rahimahull8h writes in Nat ’ij al-Afk r:
ٔ ٔ
‫ )ﻧﺘﺎﺋﺞ اﻻﻓ©ر‬.'‫ ﻛﺜ‬Œ‫ﻮن ® ا ﺴﺌﻠﺔ رواﻳﺘﺎن وﻣﺜﻞ ذﻟ‬.‫ﻳﺔ اﻻ„ﺮ ان ﻳ‬±
ٰ ‫ „ﺴﺎﺋﻞ‬،۵۲۷/XS :‫ﻤﻠﺔ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﺗ‬
(‫ دار اﻟﻔﻜﺮ‬،Æ‫ﺷ‬
To sum up, the importance of writing is at its peak nowadays. It would
therefore be proper to lay down the condition of writing for a person
who is dumb as regards marriage, divorce and other dealings and
transactions. In this way, the written word will be preserved and come
to use when needed.
All8h ta‛8l8 knows best.
Issuing a divorce over the telephone
Question
A person spoke to his wife over the telephone and issued a divorce to
her. The wife says that she had put the phone down before he could
utter the word of divorce and that she did not hear it. Has divorce
taken place?
Answer
The divorce has taken place. This is because it is not necessary for the
wife to be in front of the person and to hear the words of divorce. You
can understand this ruling as follows: A person writes a letter of
divorce to his wife and sends it off. It reaches her house but she is not
at home. The divorce takes place.
ٔ ٔ ٔ ٔ
‫ﻠﻮ اﻣﺎ ان ارﺳﻞ اﻟﻄﻼق ﺑﺎن ﻛﺘﺐ اﻣﺎ ﺑﻌﺪ ﻓﺎﻧﺖ ﻃﺎﻟﻖ ﻓﻜﻤﺎ‬g ‫ﺛﻢ ا ﺮﺳﻮﻣﺔ ﻻ‬
،‫ﻜﺘﺎﺑﺔ‬E‫ ﻣﻄﻠﺐ ® اﻟﻄﻼق ﺑﺎ‬،۲۴۶/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﻛﺘﺐ ﮨﺬا ﻳﻘﻊ اﻟﻄﻼق‬
(‫ﺳﻌﻴﺪ‬
‛Az z al-Fat w :
For a divorce to be valid, it is not a prerequisite for the wife to be
present.1

1
‛Az z al-Fat w , vol. 1, p. 488.
31
Fat w Rah m yyah:
For a divorce to be valid, it is not a prerequisite for the wife to be
present, to hear the words of divorce or to mention her by name.1
All8h ta‛8l8 knows best.
Issuing a divorce via sms
Question
A person issued a divorce to his wife via sms. One week later, he issued
a second divorce via sms. Three years later they decided to live
together. Is their marriage still in-tact? What should they do?
Answer
The two divorces issued via sms are valid and divorce has taken place.
If they want to live together again, they will have to renew their
marriage in the presence of two witnesses. However, in the future, the
husband will have the right of issuing only one divorce. If he issues
one divorce at some time in the future, his wife will become
mughallazah (one who is completely forbidden to him).

:‫ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬

ٔ
‫ إذا اﺗﺎک ﻛﺘﺎ› ﮨﺬا‬:‫ﺘﺐ ﻳﺎ ﻓﻼﻧﺔ‬.‫ ن ﻳ‬،‫ﻄﺎب‬v‫ﺮﺳﺎﻟﺔ وا‬E‫ﻮ ﻛﺘﺐ ’ وﺟﮧ ا‬E‫و‬
ٔ
‫ﻜﺘﺎب‬E‫ ﻗﻮﻟﮧ ﻃﻠﻘﺖ ﺑﻮﺻﻮل ا‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫ﻜﺘﺎب‬E‫ﻓﺎﻧﺖ ﻃﺎﻟﻖ ﻃﻠﻘﺖ ﺑﻮﺻﻮل ا‬
ٔ ٔ
‫ وﻻ ﻳﺼﺪق ® اﻟﻘﻀﺎء اﻧﮧ‬،‫ﻴﺔ ا ﺴ·ﺒ ا ﺮﺳﻮم‬f‫ ا‬q‫ﮩﺎ وﻻ ¯ﺘﺎج ا‬Ö‫اي إ‬
.‫ﺮ‬t ،‫ﻂ‬v‫ﺔ ا‬ž‫ﺮ‬o Ø‫ﻋ‬
ٔ ٔ
‫ﻠﻮ إﻣﺎ ان‬g ‫ﻢ ﻳﻨﻮ ﺛﻢ ا ﺮﺳﻮﻣﺔ ﻻ‬E ‫ن ﻧﺖ „ﺮﺳﻮﻣﺔ ﻳﻘﻊ اﻟﻄﻼق ﻧﻮ} او‬B‫ و‬:‫وﻓﻴﻪ‬
ٔ ٔ ٔ ٔ
‫ ﻓﻜﻤﺎ ﻛﺘﺐ ﻫﺬا ﻳﻘﻊ اﻟﻄﻼق‬،‫ اﻣﺎ ﺑﻌﺪ ﻓﺎﻧﺖ ﻃﺎﻟﻖ‬:‫ارﺳﻞ اﻟﻄﻼق ﺑﺎن ﻛﺘﺐ‬
ٔ
‫ إذا‬:‫ﻜﺘﺎب ﺑﺎن‬E‫ء ا‬ò‫ن ﻋﻠﻖ ﻃﻼﻗﮩﺎ ﺑﻤ‬B‫ﻜﺘﺎﺑﺔ و‬E‫وﺗﻠﺰﻣﻬﺎ اﻟﻌﺪة ﻣﻦ وﻗﺖ ا‬
ٔ ٔ ٔ ٔ
® ‫ﻢ ﺗﻘﺮا ﻳﻘﻊ اﻟﻄﻼق ﻛﺬا‬E ‫ﻜﺘﺎب ﻓﻘﺮاﺗﮧ او‬E‫ﺟﺎءک ﻛﺘﺎ› ﻓﺎﻧﺖ ﻃﺎﻟﻖ ﻓﺠﺎءﮨﺎ ا‬

1
Fat w Rah m yyah, vol. 8, p. 266.
32
‫ا‪v‬ﻼﺻﺔ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‪ ،۲۴۶/R :‬ﻣﻄﻠﺐ ® اﻟﻄﻼق ﺑﺎ‪E‬ﻜﺘﺎﺑﺔ‪،‬‬
‫ﺳﻌﻴﺪ(‬

‫اﻟﮩﺪاﻳﺔ‪:‬‬
‫ٔ‬ ‫ً‬
‫و‪B‬ذا ن اﻟﻄﻼق ﺑﺎﺋﻨﺎ دون ا‪ï‬ﻼث ﻓﻠﮧ ان ﻳ‪ó‬وﺟﮩﺎ ® اﻟﻌﺪة و‪ž‬ﻌﺪ اﻧﻘﻀﺎﺋﮩﺎ‬
‫ٔ‬ ‫ٔ‬
‫ﺑﺎق ﻻن زواﻟﮧ ﻣﻌﻠﻖ ﺑﺎﻟﻄﻠﻘﺔ ا‪ï‬ﺎ‪ï‬ﺔ ﻓﻴﻨﻌﺪم ﻗﺒﻠﮧ وﻣﻨﻊ اﻟﻐ'‬
‫ﻻن ﺣﻞ ا ﺤﻠﻴﺔ ٍ‬
‫إﻃﻼﻗﮧ‪) .‬اﻟﮩﺪاﻳﺔ‪ ،۳۹۹/Q :‬ﺑﺎب ا‪E‬ﺮﺟﻌﺔ‪،‬‬ ‫® اﻟﻌﺪة ﻻﺷ·ﺒﺎہ اﻟ ﺴﺐ وﻻ اﺷ·ﺒﺎہ‬
‫ﻓﺼﻞ ﻓﻴﻤﺎ ‪Â‬ﻞ ﺑﮧ ا ﻄﻠﻘﺔ(‬

‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬

‫ﻗﻮﻟﮧ و‪8‬ﮩﺪم ا‪E‬ﺰوج ا‪ï‬ﺎ‪ Ó‬ﻣﺎ دون ا‪ï‬ﻼث ﺣ‪E Æ‬ﻮ ﻃﻠﻘﮩﺎ واﺣﺪة واﻧﻘﻀﺖ‬
‫ٔ‬ ‫ٓ‬
‫ﻋﺪﺗﮩﺎ وﺗﺰوﺟﺖ ﺑﺎﺧﺮ وﻃﻠﻘﮩﺎ واﻧﻘﻀﺖ ﻋﺪﺗﮩﺎ ﻣﻨﮧ ﺛﻢ ﺗﺰوﺟﮩﺎ اﻻول ﻳﻤﻠ‪Œ‬‬
‫ٔ‬ ‫ً‬
‫ﺛﻼﺛﺎ إن ﻧﺖ ﺣﺮة‪ .‬وﻋﻨﺪ ‪ô‬ﻤﺪ ﻳﻤﻠ‪ Œ‬ﻋﻠﻴﮩﺎ ﺛ ﺘ ® ا]ﺮة وواﺣﺪة ® اﻻﻣﺔ‬
‫ٔ ٔ‬ ‫ً‬
‫و„ﺮادہ إن دﺧﻞ ﺑﮩﺎ و‪E‬ﻮ ‪E‬ﻢ ﻳﺪﺧﻞ ﺑﮩﺎ ﻻ ﻳﮩﺪم اﺗﻔﺎﻗﺎ ﻛﻤﺎ ® اﻟﻘﻨﻴﺔ وﻗﺪ اﺧﺬ اﺑﻮ‬
‫ٰ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﻢ ﺑﻦ‬ ‫ﺣﻨﻴﻔﺔ واﺑﻮ ﻳﻮﺳﻒ ﻓﻴﮩﺎ ﺑﻘﻮل ﺷﺒﺎن ا‪E‬ﺼﺤﺎﺑﺔ ر اﷲ‬
‫ٔ‬ ‫ٰ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﻤﺎ واﺧﺬ ‪ô‬ﻤﺪ‬ ‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﻤﺎ واﺑﻦ ﻋﻤﺮ ر اﷲ‬ ‫ﻋﺒﺎس ر اﷲ‬
‫ٔ‬
‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ وﺣﺎﺻﻞ ﻣﺎ‬ ‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ وﻋ‪ ö‬ر اﷲ‬ ‫ٰ‬ ‫ﺑﻘﻮل اﻻ‪õ‬ﺎﺑﺮ ﻛﻌﻤﺮ ر اﷲ‬
‫اﺳﺘﺪ‪E‬ﻮا ﺑﮧ ﻣﻦ ﻗﻮﻟﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ :‬ﻟﻌﻦ اﷲ ا ﺤﻠﻞ ﻟﮧ ﺑﻄﺮ‪8‬ﻖ ا(ﻻﻟﺔ‬
‫ً‬ ‫ٔ ٰ ٔ‬ ‫ً‬ ‫ٔ‬
‫او÷ او ﺑﺎﻟﻘﻴﺎس ‪ø‬ﺎﻣﻊ ﻛﻮﻧﮧ زوﺟﺎ‪،‬‬ ‫اﻧﮧ ﺎ ن ‪ô‬ﻠﻼ ® اﻟﻐﻠﻴﻈﺔ ﻓ‪ è‬ا‪v‬ﻔﻴﻔﺔ‬
‫ٔ‬
‫وردہ ا ﺤﻘﻖ ﻓﺘﺢ اﻟﻘﺪﻳﺮ وا—ﺤﺮ‪8‬ﺮ ﺑﺎن ا—ﺤﻠﻴﻞ إﻧﻤﺎ ﺟﻌﻞ ﺣﺮﻣﺘﮩﺎ‬
‫ٔ‬ ‫ٔ‬
‫ﺑﺎ‪ï‬ﻼث ﻓﻼ ﺣﺮﻣﺔ ﻗﺒﻠﮩﺎ ﻓﻈﮩﺮ ان اﻟﻘﻮل ﻣﺎ ﻗﺎﻟﮧ ‪ô‬ﻤﺪ و‪ž‬ﺎ‪ ù‬اﻻﺋﻤﺔ ا‪ï‬ﻼث‪.‬‬
‫)ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۵۸/W :‬ﺑﺎب ا‪E‬ﺮﺟﻌﺔ‪ ،‬ﻛﻮﺋﺘﮧ(‬
‫‪Further reading: al-Hid yah, vol. 2, p. 400, B8b ar-Raj‛ah.‬‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪33‬‬
Issuing a divorce with the words “Inshā Allāh”
Question
A person divorced his wife in this way: “Tal8q, tal8q, tal8q insh8
All8h.” Has divorce taken place? How many took place?
Answer
Divorce does not take place if the words “Insh8 All8h” are uttered
together with the words of divorce. Therefore, in this case too divorce
has not taken place.
ً ٰ ٔ ٔ
‫ ﻟﻘﻮﻟﮧ‬،‫ﻢ ﻳﻘﻊ اﻟﻄﻼق‬E ‫ ﻣﺘﺼﻼ‬q‫ﺗﻌﺎ‬ ‫ذا ﻗﺎل ﻻ„ﺮاﺗﮧ اﻧﺖ ﻃﺎﻟﻖ إن ﺷﺎء اﷲ‬B‫و‬
ً ٰ ٔ
‫ ﻣﺘﺼﻼ ﺑﮧ ﻻ‬q‫ﺗﻌﺎ‬ ‫ إن ﺷﺎء اﷲ‬:‫ ﻣﻦ ﺣﻠﻒ ﺑﻄﻼق او ﻋﺘﺎق وﻗﺎل‬:‫ﺴﻼم‬E‫ﻋﻠﻴﮧ ا‬
ٔ ً ٔ ٔ
‫ﻮﺟﮧ واﻧﮧ إﻋﺪام‬E‫ط ﻓﻴﻜﻮن ﺗﻌﻠﻴﻘﺎ ﻣﻦ ﮨﺬا ا‬µE‫ ﺑﺼﻮرة ا‬ú‫ﺣﻨﺚ ﻋﻠﻴﮧ وﻻﻧﮧ ا‬
ٔ ٔ ً
‫ﺸ¬ط ان‬° ‫ﻨﺎ ﻓﻴﻜﻮن إﻋﺪاﻣﺎ ﻣﻦ اﻻﺻﻞ وﻟﮩﺬا‬û• ‫ط ﻻ ﻳﻌﻠﻢ‬µE‫ط وا‬µE‫ﻗﺒﻞ ا‬
ً
(‫ ﻓﺼﻞ ® اﻻﺳ·ﺜﻨﺎء‬،۳۸۹/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫وط‬µE‫ﻟﺔ ﺳﺎﺋﺮ ا‬Y‫ﻮن ﻣﺘﺼﻼ ﺑﮧ ﺑﻤ‬.‫ﻳ‬
Further reading: Imd d al-Ahk m, vol. 2, p. 416; Fat w Mahm d yyah,
vol. 13, p. 113.
All8h ta‛8l8 knows best.
Issuing a divorce while saying the words “Inshā Allāh” silently
Question
A person issued a divorce while uttering the words “Insh8 All8h”
silently. For example, he says: “I am issuing a divorce in the presence
of all these people” and he says “Insh8 All8h” silently. No one heard
him saying “Insh8 All8h.” Has divorce taken place?
A person has been compelled into issuing three divorces. He was
threatened with death if he does not issue the divorce. He issues three
divorces under compulsion and says “Insh8 All8h” silently. Has the
divorce fallen on his wife bearing in mind that no one heard him
saying these words? What is the ruling if the wife does not accept? Is
there any difference in the ruling on the basis of religious integrity
and a judicial decision?
Answer
If the husband said “Insh8 All8h” in such a tone that if someone put his
ear near him he would have heard it, and the husband is a pious and

34
‫‪righteous man, then his statement under oath will be considered and‬‬
‫‪divorce will not take place.‬‬
‫‪This ruling is on the basis of religious integrity. But if the wife rejects‬‬
‫‪his claim of saying “Insh8 All8h”, the husband’s statement will not be‬‬
‫‪acceptable without an evidence.‬‬
‫‪If he said these words in his heart and did not say them verbally‬‬
‫‪whereby a person who puts an ear to his mouth could hear it, then it‬‬
‫‪will not be considered and divorce will take place.‬‬

‫ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:M‬‬

‫ٔ‬ ‫ً‬ ‫ً‬ ‫ٔ‬
‫ﻗﺎل ﻟﮩﺎ اﻧﺖ ﻃﺎﻟﻖ إن ﺷﺎء اﷲ ﻣﺘﺼﻼ ‪„...‬ﺴﻤﻮ‪t å‬ﻴﺚ ‪E‬ﻮ ﻗﺮب ﺷﺨﺺ اذﻧﮧ‬
‫ٔ‬ ‫ٔ‬
‫إ‪ q‬ﻓﻴﮧ ‪°‬ﺴﻤﻊ‪ .‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪) :‬ﻗﻮﻟﮧ ‪t‬ﻴﺚ ‪E‬ﻮ ﻗﺮب( اﺷﺎر ﺑﮧ إ‪ q‬ان ا ﺮاد ﻣﻦ‬
‫ً‬ ‫ٔ‬ ‫ٔ ٔ‬
‫ا ﺴﻤﻮع ﻣﺎ ﺷﺎﻧﮧ ان ‪°‬ﺴﻤﻊ و‪B‬ن ‪E‬ﻢ ‪°‬ﺴﻤﻌﮧ ا ﺸ‪E ü‬ﻜ‪ý‬ة اﺻﻮات ﻣﺜﻼ‪ .‬وﻗﻮﻟﮧ‬
‫ً‬
‫)„ﺴﻤﻮ‪ (å‬ﮨﺬا ﻋﻨﺪ اﻟﮩﻨﺪوا‪ ،Ó‬و‪ß‬ﻮ ا‪E‬ﺼﺤﻴﺢ ﻛﻤﺎ ® ا‪+‬ﺪاﺋﻊ‪ ،‬وﻋﻨﺪ ا‪E‬ﻜﺮ‪þ‬‬
‫ﻟ•ﺲ ‪µ‬ط‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‪E‬ﺸﺎ‪(۳۶۸/R :M‬‬

‫ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬

‫و‪ Ã‬ا‪E‬ﺸﺎ‪ ¹‬ﻋﻦ ا‪+‬ﺤﺮ‪ :‬وا‪µE‬ط ﺳﻤﺎﻋﮧ ﻻ ﺳﻤﺎﻋﮩﻢ ’ ﻣﺎ ﻋﺮف ® ا{ﺎﻣﻊ‬

‫ا‪E‬ﺼﻐ'‪) .‬ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۳۷۰/R :¹‬ﺳﻌﻴﺪ(‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ‬
‫و‪ Ã‬ا(ر ا ﺨﺘﺎر‪ :‬و‪8‬ﻘﺒﻞ ﻗﻮﻟﮧ إن اد‪å‬ہ واﻧ‪.‬ﺮﺗﮧ ﻇﺎﮨﺮ ا ﺮوي ﻋﻦ ﺻﺎﺣﺐ‬
‫ً‬
‫ا ﺬ‪ß‬ﺐ وﻗﻴﻞ‪ :‬ﻻ ﻳﻘﺒﻞ إﻻ ﺑ‪é‬ﻴﻨﺔ وﻋﻠﻴﮧ اﻻﻋﺘﻤﺎد واﻟﻔﺘﻮٰ} اﺣﺘﻴﺎﻃﺎ ﻟﻐﻠﺒﺔ‬
‫اﻟﻔﺴﺎد‪ ،‬ﺧﺎﻧﻴﺔ‪ ،‬وﻗﻴﻞ إن ﻋﺮف ﺑﺎ‪E‬ﺼﻼح ﻓﺎﻟﻘﻮل ﻟﮧ‪ .‬و‪ Ã‬ا‪E‬ﺸﺎ‪) :¹‬ﻗﻮﻟﮧ ان‬
‫ٔ‬
‫ﻋﺮف ‪...‬اﻟﺦ( ﻗﺎﺋﻠﮧ ﺻﺎﺣﺐ اﻟﻔﺘﺢ‪ .‬ﻗﻠﺖ‪ :‬وﻻ ‪ èJ‬ان ﮨﺬا ‪Â‬ﻘﻴﻖ ‪E‬ﻠﻘﻮل ا‪ï‬ﺎ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ا ﻔ‪ Æ‬ﺑﮧ ﻻن ا ﺸﺎﻳﺦ ﻋﻠﻠﻮہ ﺑﻔﺴﺎد ا‪E‬ﺰﻣﺎن ا} ﻓﻴﻜﻮن ا‪E‬ﺰوج ﻣﺘﮩﻤﺎ و‪B‬ذا ن‬
‫ً‬ ‫ً‬ ‫ً‬
‫ﺻﺎ]ﺎ ﺗ ﺘ‪ è‬ا—ﮩﻤﺔ ﻓﻴﻘﺒﻞ ﻗﻮﻟﮧ ﻓﻼ ﻳ‪.‬ﻮن ﮨﺬا ﻗﻮﻻ ﺛﺎ‪ï‬ﺎ ﻓﺘﺪﺑﺮ‪) .‬ا(ر ا ﺨﺘﺎر‬
‫ﻣﻊ ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۳۶۹/R :¹‬ﺳﻌﻴﺪ(‬
‫‪35‬‬
Ahsan al-Fat w :
When an exclusion is made [e.g. by saying “Insh8 All8h] then the wife
has to produce evidence for it. If she cannot produce it and the
husband is well-known for his piety and righteousness, then his word
under oath will be considered. If not, the statement of the husband
without evidence will not be accepted.1
Further reading: al-Fat w al-Hind yyah, vol. 6, p. 396; Bad ’i‛ as-San ’i‛,
vol. 3, p. 155; Mihnah al-Kh liq ‛Al al-Bahr ar-R ’iq, vol. 4, p. 40; Fat w
Mahm d yyah, vol. 13, p. 155; Fat w D r al-‛Ul m Deoband, vol. 9, p. 138.
All8h ta‛8l8 knows best.
The validity of divorce when the mouth of the husband is shut closed
Question
A man was having an argument with his wife and he said angrily: “I
will make a decision just now. I have decided to divorce you.” He then
said: “You do not listen to me, so I am…” He said this much when his
wife placed her hand over his mouth and the word of divorce could
not be uttered by him. Has divorce taken place?
Answer
Divorce did not take place on his wife. For divorce to take place, it is
necessary to utter the word of divorce. The act of uttering is not found
here.
ً ً
‫ ﻏ' ہ‬Œ‫ ﻓﻘﺒﻞ أن ﻳﻘﻮل ﺛﻼﺛﺎ أ„ﺴ‬،‫ﺪ أن ﻳﻘﻮل ﺛﻼﺛﺎ‬8‫ﻮ ﻳﺮ‬ß‫ﻮ ﻗﺎل أﻧﺖ ﻃﺎﻟﻖ و‬E‫و‬
(۳۵۹/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.ë‫ﺧ‬ìE‫ﻴﻂ ا‬ô ‫ﻛﺬا‬،‫ﻓﻤﮧ أو ﻣﺎت ﺗﻘﻊ واﺣﺪة‬
We learn from the above text that when the husband uttered the word
of divorce but did not utter the word “three”, one divorce falls on the
wife and not three.
Furthermore, from the Had>th experts, Maul8n8 Zafar Ahmad
‛Uthm8n> rahimahull8h says that one meaning of the following Had>th
is that when the mouth is shut closed at the time of issuing a divorce,
the divorce does not take place. The Had>th reads as follows:

.(‫ ﺑﺎب اﻟﻄﻼق ’ ﻏﻴﻆ‬،Q | ‫ ص‬،‫ )رواه أﺑﻮ داؤد‬.‫إﻏﻼق‬ ‫ﻻ ﻃﻼق‬

1
Ahsan al-Fat w , vol. 5, p. 196.
36
‫ وﻻ‬،‫ﻮ إﻏﻼق اﻟﻔﻢ ﺣﻴﺚ ﻻ ﻳﻘﺪر ’ ا— ﻢ‬ß ‫ ا ﺮاد ﻣﻦ اﻹﻏﻼق‬:‫ﻓﻨﻘﻮل‬
ً ً
‫ﺴ' ﻣﺒﮩﻤﺎ ﻻ‬° ‫ء‬ ‫ن ﺗﻠﻔﻆ‬B‫ا و‬ì‫ﻦ ﻟﮧ أن ﻳﺘﻠﻔﻆ ﺑﻠﻔﻆ اﻟﻄﻼق ﻣﻔ‬.‫ﻳﻤ‬
ٔ ً ٔ
‫ ﻻﻧﮧ ﻻ ﻳﻘﺎل ﻟﮧ ﻋﺮﻓﺎ اﻧﮧ ﻃﻠﻖ إذا‬،‫ ﻓﻤﺜﻞ ﮨﺬا اﻟﻄﻼق ﻻﻳﻘﻊ‬،‫¯ﺼﻞ ا ﻘﺼﻮد ﺑﮧ‬
’ ‫ ﺣﻴﺚ ﻳﺪل‬،‫ﻢ ﻳﺼﺪر ﻣﻨﮧ ا—ﻠﻔﻆ ﺑﮧ‬E‫ و‬،‫ﻣﮧ‬² ‫ﻢ ﻳﻔﮩﻢ ﻟﻔﻆ اﻟﻄﻼق ﻣﻦ‬E
ٓ
(‫ ادارة اﻟﻘﺮان‬،۱۸۰/XX : ‫ﺴ‬E‫ )إﻋﻼء ا‬.‫ا ﻘﺼﻮد‬
All8h ta‛8l8 knows best.
Issuing a divorce on the instruction of one’s parents
Question
If a father instructs his son to divorce his wife, does the Shar>‛ah
impose on the son to obey his father?
Answer
A Had>th states that a man said to RasPlull8h sallall8hu ‛alayhi wa
sallam:

.‫ ﻻ ﺗﺪﻓﻊ ﻳﺪ ﻻ„ﺲ‬Ú‫إن ا„ﺮأ‬

My wife allows all and sundry to touch her.
RasPlull8h sallall8hu ‛alayhi wa sallam said: “So divorce her.” The man
replied: “But I love her.” RasPlull8h sallall8hu ‛alayhi wa sallam said:
“Then you can continue taking enjoyment from her as she is.” We
learn from this Had>th that if a father orders his son to divorce his
wife, it is on the level of an advice and not on the level of a ruling of
the Shar>‛ah. In the above-quoted Had>th, RasPlull8h sallall8hu ‛alayhi
wa sallam ordered – i.e. advised – the man to divorce his wife because
of the defect which was found in her. The status of RasPlull8h
sallall8hu ‛alayhi wa sallam is certainly superior to that of a father. In
this case, the counsel of RasPlull8h sallall8hu ‛alayhi wa sallam was
neither accepted nor did he express any displeasure at this.
The same can be said about the incident between Ibn ‛Umar
radiyall8hu ‛anhu and his father’s order. It was not necessary for Ibn
‛Umar radiyall8hu ‛anhu to accept his father’s order together with the
advice of RasPlull8h sallall8hu ‛alayhi wa sallam, but he accepted it. If
anyone does not accept such a piece of advice, there is no harm in it.
Anyway, the advice of parents as regards divorce is incorrect in most
cases. The same can be said about the incident of Hadrat Bar>rah

37
radiyall8hu ‛anh8 when RasPlull8h sallall8hu ‛alayhi wa sallam advised
her to continue living with her husband. She did not accept the
counsel of RasPlull8h sallall8hu ‛alayhi wa sallam and he did not
express his displeasure at her refusal.
The relevant Ah8d>th on this subject are quoted below:
ٔ
‫اﷲ‬ ‫' ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ ر‬ž‫ﺰ‬E‫ ﻋﻦ ا ا‬Œ‫ﻢ ﺑﻦ ﻣﺎﻟ‬8‫ﻜﺮ‬E‫ﻋﻦ ﻋﺒﺪ ا‬
ٔ ً ٔ ٰ
š ‫ ﻳﺎرﺳﻮل اﷲ! إن‬:‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﻘﺎل‬Þf‫ ا‬ú‫ ﻋﻨﮩﻤﺎ ان رﺟﻼ ا‬q‫ﺗﻌﺎ‬
ٔ ٔ
:‫ ﻗﺎل‬،‫ وﮨﻲ ﻴﻠﺔ‬،‫ اﺣﺒﮩﺎ‬Ó‫ إ‬:‫ ’’ﻃﻠﻘﮩﺎ‘‘ ﻗﺎل‬:‫ ﻗﺎل‬،‫ا„ﺮاة و•ﻲ ﻻ ﺗﺪﻓﻊ ﻳﺪ ﻻ„ﺲ‬
‫ و_ﺬا ® ا ﻌﺠﻢ‬.‫ دار ا ﻌﺮﻓﺔ‬،۱۵۵/â : ‫ﻠﺒﻴﮩ‬E }?‫ﻜ‬E‫ا‬ ‫ﺴ‬E‫ )ا‬.‘‘‫’’ﻓﺎﺳﺘﻤﺘﻊ ﺑﮩﺎ‬
‫ ﺑﺎب ﻓﻴﻤﻦ‬،۳۳۵/W :‫ﺰواﺋﺪ‬E‫ و ﻤﻊ ا‬.XS\WQS\`s â : ‫ﻠﻄ?ا‬E ‫اﻻوﺳﻂ‬
(‫ دار اﻟﻔﻜﺮ‬،‫اﻟﻄﻼق‬ý.‫ﻳ‬
Although an objection could be levelled against the narrator AbP az-
Zubayr as he is labelled a mudallis, one point which becomes clear from
this Had>th is that the order was on the level of an advice [and not an
obligation].
The following is related in Tirmidh :
ٔ ٔ ٔ ٰ
›‫ن ا‬w‫ا„ﺮاة اﺣﺒﮩﺎ و‬ Â ‫ ﻧﺖ‬:‫ ﻋﻨﮩﻤﺎ ﻗﺎل‬q‫ﺗﻌﺎ‬ ‫ﻋﻦ اﺑﻦ ﻋﻤﺮ ر اﷲ‬
ٔ ٔ ٔ ٔ ٔ
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬Þ‫ﻠﻨ‬E Œ‫ ﻓﺎ„ﺮ ا› ان اﻃﻠﻘﮩﺎ ﻓﺎﺑﻴﺖ ﻓﺬﻛﺮت ذﻟ‬،‫ﺮﮨﮩﺎ‬.‫ﻳ‬
ٔ
‫ ﺑﺎب ﻣﺎ‬،۲۲۶/X :}‫ )رواہ اﻟ¬ﻣﺬ‬.Œ‫ ﻳﺎﻋﺒﺪ اﷲ اﺑﻦ ﻋﻤﺮ ﻃﻠﻖ ا„ﺮاﺗ‬:‫ ﻓﻘﺎل‬،‫وﺳﻠﻢ‬
ٔ ٔ ٔ
‫ﺮﺟﻞ ﻳﺎ„ﺮہ‬E‫ ﺑﺎب ا‬،۱۵۱ :‫ واﺑﻦ ﻣﺎﺟﮧ‬.‫ﺴﺎﻟﮧ اﺑﻮہ ان ﻳﻄﻠﻖ ا„ﺮاﺗﮧ‬° ‫ﺮﺟﻞ‬E‫ﺟﺎء ® ا‬
ٔ
(‫اﺑﻮہ ﺑﻄﻼق ا„ﺮاﺗﮧ‬
Shaykh Muhammad ibn S8lih al-‛Uthaym>n writes in his commentary
of Riy d as-S lih n:
ٔ ٔ ٰ
‫ ﻋﻨﮩﻤﺎ اﻧﮧ ن ﻟﮧ ا„ﺮاة ¯ﺒﮩﺎ‬q‫ﺗﻌﺎ‬ ‫ذﻛﺮ ﺣﺪﻳﺚ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮ ر اﷲ‬
ٔ ٔ ٔ ٔ ٔ
ٰ
q‫ﺗﻌﺎ‬ ‫ ﻓﺬﻛﺮ ﻋﻤﺮ ر اﷲ‬،‫ ﻻﻧﮧ ¯ﺒﮩﺎ‬،Œ‫ﻜﻨﮧ ا ٰ ذﻟ‬E ‫ﻓﺎ„ﺮہ اﺑﻮہ ان ﻳﻄﻠﻘﮩﺎ‬
ٔ
‫ ا]ﺪﻳ ﺚ‬Œ‫ و_ﺬﻟ‬،‫ ﻓﺎ„ﺮ اﺑﻦ ﻋﻤﺮ ﺑﻄﻼﻗﮩﺎ‬،‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þ‫ﻠﻨ‬E Œ‫ﻋﻨﮧ ذﻟ‬
ٔ ٔ ٓ
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫اﻻﺧﺮ ا„ﺮاة ﻧﺖ ﺗﺎ„ﺮ اﺑﻨﮩﺎ ﺑﻄﻼق زوﺟﺘﮧ ﻓﺒ ا‬
38
 ٔ ٔ ٔ
‫ اﻧﮧ إذا ﺑﺮ‬q‫ﻮ إﺷﺎرة إ‬ß‫ و‬،‫ﻮا(ﻳﻦ ﺳﺒﺐ دﺧﻮل ا{ﻨﺔ‬E‫ﺮﺣﻢ او ﺑﺮ ا‬E‫ان ﺻﻠﺔ ا‬
ٔ ً
‫ وا( ﻳﺎ„ﺮ‬9 ‫ﻦ ﻟ•ﺲ‬.‫ وﻟ‬،‫ﺒﺎ (ﺧﻮل ا{ﻨﺔ‬é‫ ﺳ‬Œ‫وا(ﺗﮧ ﺑﻄﻼق زوﺟﺘﮧ ن ذﻟ‬
ٔ ٔ ً
‫إن‬:‫ﺪ ﺑﻦ ﺣﻨﺒﻞ ﻗﺎل‬È‫ ﻓﺈن رﺟﻼ ﺳﺎل اﻹﻣﺎم ا‬،‫ﺐ ﻃﺎﻋﺘﮧ‬o ‫اﺑﻨﮧ ﺑﻄﻼق زوﺟﺘﮧ‬
ٔ ٔ ٔ ٔ ٔ
‫ ﺻ¦ اﷲ‬Þf‫ اﻟ•ﺲ ا‬:‫ ﻗﺎل‬،‫ ﻻﺗﻄﻠﻘﮩﺎ‬:‫ ﻗﺎل‬،‫ واﻧﺎ اﺣﺒﮩﺎ‬،Œ‫ ﻃﻠﻖ ا„ﺮاﺗ‬:‫ا› ﻳﻘﻮل‬
ٔ ٔ ٔ
‫ ﻓﻘﺎل ﻟﮧ اﻹﻣﺎم‬،‫ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺪ ا„ﺮ اﺑﻦ ﻋﻤﺮ ان ﻳﻄﻠﻖ زوﺟﺘﮧ ﺎ ا„ﺮہ ﻋﻤﺮ‬
ٔ ٔ ٔ ٔ ٔ
‫ﻘ اﻧﮧ ﻟﻦ ﻳﺎ„ﺮ ﻋﺒﺪ اﷲ ﺑﻄﻼق‬Ö‫ وﮨﻞ اﺑﻮک ﻋﻤﺮ؟ ﻻن ﻋﻤﺮ ﻧﻌﻠﻢ ﻋﻠﻢ ا‬:‫ﺪ‬È‫ا‬
ٔ ٔ
‫ ﻻﻧﮧ ﻣﻦ ا ﺴﺘﺤﻴﻞ ان‬،‫ﻢ ﻳﻌﻠﻤﮧ‬E ‫ﻮن اﺑﻦ‬.‫ وﻗﺪ ﻳ‬،´\ ‫زوﺟﺘﮧ إﻻ ﺴﺒﺐ‬
ٔ
،´\ ‫ زوﺟﺘﮧ ﺑﺪون ﺳﺒﺐ‬ž‫ﻔﺮق ﺑ•ﻨﮧ و‬Ö ‫ﻋﻤﺮ ﻳﺎ„ﺮ اﺑﻨﮧ ﺑﻄﻼق زوﺟﺘﮧ‬
ٔ ٔ ٔ ٔ ٔ ٔ ٔ
،‫ﺒﮩﺎ‬ ‫ واﻧﺖ‬،Œ‫ ﺑﺎن ﺗﻄﻠﻖ ا„ﺮاﺗ‬Œ‫ و’ ﮨﺬا ﻓﺈذا ا„ﺮ اﺑﻮک او اﻣ‬،‫ﻓﮩﺬا ﺑﻌﻴﺪ‬
ٔ ً ً ٔ
‫ﺎﺻﺔ اﻟ‬v‫ ﻻن ﮨﺬہ ﻣﻦ ا]ﺎﺟﺎت ا‬،‫ ﻓﻼ ﺗﻄﻠﻘﮩﺎ‬،‫ﺪ ﻋﻠﻴﮩﺎ ﻣﺎﺧﺬا \ﻋﻴﺎ‬o ‫ﻢ‬E‫و‬
ٔ
، ۷۰۲/X : ]‫ﺼﺎ‬E‫ﺎض ا‬8‫ )\ح ر‬.‫ زوﺟﺘﮧ‬ž‫ﻻ ﻳﺘﺪﺧﻞ اﺣﺪ ﻓﻴﮩﺎ ﺑ اﻹ ﺴﺎن و‬
(‫ﺴﻼم‬E‫ دار ا‬،‫ﻮا(ﻳﻦ وﺻﻠﺔ اﻻرﺣﺎم‬E‫ﺑﺎب ﺑﺮ ا‬
Fat w Haqq n yyah:
Although divorcing one’s wife for the pleasure of one’s parents is a
towering example of obedience, to do such a thing especially when the
wife has committed no crime amounts to playing around with her life,
pushing her down the valley of separation, and placing one’s self
under the unbearable weight of separation. This is a severe test. In a
normal society, where does a person have a father like Hadrat ‛Umar
radiyall8hu ‛anhu that he could be expected to display the character of
Ibn ‛Umar radiyall8hu ‛anhu? Therefore, although it is permissible to
issue a divorce to earn the pleasure of one’s parents, taking such a step
without considering the pros and cons could be a prelude to a
calamity.1
Fat w Mahm d yyah:
When a woman has no religious, moral and societal deficiency and she
does not annoy her husband’s parents in any way – instead, she serves
them and keeps them happy; and the husband too feels that if he were

1
Fat w Haqq n yyah, vol. 4, p. 580.
39
to divorce her he will be trampling on her rights – then in the light of
all these conditions, divorce should not be issued. The person will not
be sinning if he does not issue the divorce.1
All8h ta‛8l8 knows best.
When the husband does not see to his wife’s needs
Question
A reasonably wealthy man removed his wife from his house. He does
not give her anything for her expenses. She is languishing in hardship
and poverty. The man wrote his properties and possessions in favour
of someone else, so she cannot present her case in a court. Can such a
helpless woman obtain a divorce?
Answer
If the husband does not see to her needs, refuses to give her anything
for her expenses and is not bothered about fulfilling her rights; then
he ought to divorce her. If he does not, he will be compelled to divorce
her. However, the woman cannot leave his marriage without being
divorced. She must present her case to the Jam‛>yyatul ‛Ulam8’ who
will then investigate her matter and annul the marriage.

:‫ا(ر ا ﺨﺘﺎر‬

،۲۲۹/R :‫ )ا(ر ا ﺨﺘﺎر‬.‫ﻮﻓﺎت اﻹ„ﺴﺎک ﺑﺎ ﻌﺮوف‬E ‫ﺐ‬i‫و‬... ‫ﻳﻘﺎﻋﮧ ﻣﺒﺎح‬B‫و‬

(‫ ﺳﻌﻴﺪ‬،‫ﻛﺘﺎب اﻟﻄﻼق‬

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬
ً
‫ إذا ﻓﺎﺗﮧ اﻹ„ﺴﺎک‬:‫ﻮا‬E‫ و"ا ﻗﺎ‬...‫ﻮن واﺟﺒﺎ إذا ﻓﺎت اﻹ„ﺴﺎک ﺑﺎ ﻌﺮوف‬.8‫و‬
،۲۳۷/R :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫ﺢ ﺑﺈﺣﺴﺎن‬8ì·‫ﻣﻨﺎﺑﮧ ﻓﻮﺟﺐ اﻟ‬ ‫ﺑﺎ ﻌﺮوف ﻧﺎب اﻟﻘﺎ‬
(‫ ﻛﺘﺎب اﻟﻄﻼق‬،‫ﻛﻮﺋﺘﮧ‬

1
Fat w Mahm d yyah, vol. 12, p. 161.
40
 :‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬
ٔ
‫ ﻻن اﷲ‬...‫ار ® اﻹﺳﻼم‬ ‫ر وﻻ‬
‫ ﻻ‬:‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫وﻗﺎل ا‬
ٔ ٔ
:‫ﺢ ﺑﺎﻹﺣﺴﺎن ﺑﻘﻮﻟﮧ ﻋﺰ وﺟﻞ‬8ì·‫ﺰوج اﻹ„ﺴﺎک ﺑﺎ ﻌﺮوف او اﻟ‬E‫اوﺟﺐ ’ ا‬
ٔ ٔ
‫©ح ﻋﻠﻴﮩﺎ ﻣﻊ‬f‫ﺢ ﺑﺈﺣﺴﺎن{ وﻣﻌﻠﻮم ان اﺳ·ﻴﻔﺎء ا‬8ì ‫}ﻓﺈ„ﺴﺎک ﺑﻤﻌﺮوف او‬
‫ء ﻓﺘﻌ‬e ‫ﺰوج ﻟ•ﺲ ﻣﻦ اﻹ„ﺴﺎک ﺑﺎ ﻌﺮوف‬E‫ﺮوﻣﺔ ا]ﻆ ﻣﻦ ا‬ô ‫ﻛﻮﻧﮩﺎ‬
® ‫ﻣﻨﺎﺑﮧ‬ ‫ﻻ ﻧﺎب اﻟﻘﺎ‬B‫ح ﺑﻨﻔﺴﮧ و‬ ‫ﺢ ﺑﺎﻹﺣﺴﺎن ﻓﺈن‬8ì·‫ﻋﻠﻴﮧ اﻟ‬
(‫ ﺳﻌﻴﺪ‬،‫ﺰوج ﻋﻦ اﻟﻌﻴﻮب‬E‫ ﻓﺼﻞ ® ﺧﻠﻮ ا‬،۳۲۳/Q :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.‫ﺢ‬8ì·‫اﻟ‬
Further reading: Fat w D r al-‛Ul m Deoband, vol. 9, p. 35; Kit b al-Faskh
wa at-Tafr q, p. 88; Majm ‛ah Qaw n n Isl m , p. 198; al-H lah an-N jizah, p.
117.
All8h ta‛8l8 knows best.
Preventing a baseless and non-Shar’ī divorce
Question
Husband and wife make an agreement that if the husband issues three
divorces without a reason or without a basis from the Shar>‛ah, it will
become obligatory on the husband to give to the wife the house, a
vehicle or a large amount of money. Does the Shar>‛ah permit such an
agreement?
Answer
If the intention is to prevent the husband from exercising his right to
divorce needlessly, and at the time when their marriage is solemnized,
he is made to agree to a precondition that if he divorces his wife
hastily and without due cause, then a large amount of money is
imposed on him as a form of mut‛ah (allowance) then this type of
arrangement will most probably be in line with the Qur’8n wherein
All8h ta‛8l8 says:
ْ Í ُْ ََ َ ْ َ ْ ‫ ٰ َ َ ٌم‬Í َ ُ ْ َ
. َ ‫ﻤﺘﻘ‬E‫ا‬
ِ ِ ْ ُ E‫ﻠﻤﻄﻠﻘ ِﺖ ﻣﺘﺎع ِﺑﺎ‬E‫و‬
’ ‫ ﺣﻘﺎ‬،‫ﻤﻌﺮوف‬ ِ
For the divorced women there is an allowance according
to the rule. (This is) incumbent on the pious.1

1
SPrah al-Baqarah, 2: 241.
41
Although, as per the statements of the jurists, this type of
arrangement is only on the level of mustahab (desirable), it will be
essential to fulfil it once it is agreed upon, as per the following
statement of RasPlull8h sallall8hu ‛alayhi wa sallam:
ٰ
‫ ﻗﺎل رﺳﻮل اﷲ‬:‫ ﻋﻨﮧ ﻗﺎل‬q‫ﺗﻌﺎ‬ ‫„ﺮ ر اﷲ‬å ‫ﻋﻦ ﻋﻘﺒﺔ ﺑﻦ‬
ٔ ٔ ٔ
‫وط ان ﺗﻮﻓﻮا ﺑﮧ‬µE‫ اﺣﻖ ﻣﺎ اوﻓﻴﺘﻢ ﻣﻦ ا‬:‫ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
‫ ﺑﺎب‬،Q\ââW\W sâ :}‫ﺨﺎر‬+‫ )رواہ ا‬.‫ﻣﺎ اﺳﺘﺤﻠﻠﺘﻢ ﺑﮧ اﻟﻔﺮوج‬
(‫ ﻓﻴﺼﻞ‬،‫©ح‬f‫وط ® ا‬µE‫ا‬
…RasPlull8h sallall8hu ‛alayhi wa sallam said: “From
among the various prerequisites, the one which is most
eligible for fulfilment is the one through which you
made women permissible to yourself.”
It becomes essential to fulfil a promise in certain situations when a
promise is made in a contract.

‫ﻴﻊ‬+‫ط ’ وﺟﮧ ا ﻮاﻋﺪة ﺟﺎز ا‬µE‫ﻴﻊ ﻣﻦ ﻏ' \ط ﺛﻢ ذﻛﺮ ا‬+‫ن ذﻛﺮ ا‬B‫و‬
ٔ
‫ﻮن ﻻزﻣﺔ ﻓﺘﺠﻌﻞ ﻻزﻣﺔ ]ﺎﺟ ﺔ‬.‫ﻮﻋﺪ ﻻن ا ﻮاﻋﺪة ﻗﺪ ﺗ‬E‫ﻮﻓﺎء ﺑﺎ‬E‫ﻠﺰﻣﮧ ا‬8‫و‬
‫ﺖ‬Â ،‫وط ا ﻔﺴﺪة‬µE‫ ﻓﺼﻞ ® ا‬،۱۶۵/Q :‫ )ﻗﺎﺿﻴﺨﺎن ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬.‫ﺎس‬f‫ا‬
(‫ﻮﻓﺎء‬E‫„ﺴﺌﻠﺔ ﺑﻴﻊ ا‬
Here too we can say that just as it is essential to fulfil a promise in a
trade transaction, its fulfilment can be made obligatory in a marriage
contract on the basis of wisdom.
ً ٔ ٔ ٔ
‫ ﻓﺈن ﻧﻮا‬،‫\ ا ﺴﻠﻤ ﻣﻨﮩﻢ ﺷ•ﺌﺎ‬å ‫ﺮﺳﻞ اﻻ ﻳﺎﺧﺬ‬E‫ ﻓﺈن \ﻃﻮا اﻣﺎن ا‬.۳۵۷۰
ٔ
.‫ﻮﻓﻮا ﺑﮧ‬8‫ﺸ¬ﻃﻮا ﻟﮩﻢ ﮨﺬا و‬° ‫ﻠﻤﺴﻠﻤ ان‬E ‫ﻳﻌﺎ„ﻠﻮن رﺳﻠﻨﺎ ﺑﻤﺜﻞ ﮨﺬا ﻓﻴ ﺒ‬
ٔ
'‫ﻜﺒ‬E‫ﺴ' ا‬E‫ )\ح ﻛﺘﺎب ا‬.‫ﻮﻓﺎء ﺑﮧ‬E‫ﺐ ا‬i ‫ع‬µE‫ﻢ ا‬.] ‫ﻻن ﮨﺬا \ط „ﻮاﻓﻖ‬
(‫وط ® ا ﻮاﻋﺪة وﻏ'ﮨﺎ‬µE‫ ﺑﺎب ا‬،۱۷۹۰/s : ‫ﺸ•ﺒﺎ‬E‫ﺤﻤﺪ ﺑﻦ ا]ﺴﻦ ا‬
All8h ta‛8l8 states:
َْ َُْْ
.‫اﷲ‬ ِ ِ ‫َوأوﻓﻮا‬
ِ ‫ﺑﻌﻬﺪ‬

42
 Fulfil the covenant of All8h. 1
‛All8mah Qurtub> rahimahull8h writes in his commentary to the above
verse:
ٔ ٔ
‫ﻣﮧ اﻹ ﺴﺎن ﻣﻦ ﺑﻴﻊ او ﺻﻠﺔ او „ﻮاﻓﻘﺔ‬ó‫ﻠ‬8‫ﻠﺴﺎن و‬E‫م {ﻤﻴﻊ ﻣﺎ ﻳﻌﻘﺪ ﺑﺎ‬å ‫ﻟﻔﻆ‬
ٓ ٔ
(‫ ﺑ'وت‬،۱۱۱/XS :‫ )ا{ﺎﻣﻊ ﻻﺣ©م اﻟﻘﺮان‬.‫ ﻳﺎﻧﺔ‬E ‫ا„ﺮ „ﻮاﻓﻖ‬
Further reading: Jad d Fiqh Mab hith, vol. 11, p. 143; Jad d Fiqh Mas ’il,
vol. 3, pp. 33-60.
All8h ta‛8l8 knows best.

1
SPrah an-Nahl, 16: 91.
43
 ISSUING A DIVORCE IN UNAMBIGUOUS WORDS
Issuing three divorces with the intention of emphasis
Question
In the course of an argument with his wife, a person said: “You are
divorced, divorced, divorced.” He now claims that he repeated the
word “divorce” for emphasis and his intention was only one divorce.
Should his wife accept his claim? Bear in mind that his wife has
presented this case in court.
Answer
If a person issues three divorces and says that his intention was
emphasis, his claim will be accepted under religious integrity and the
fatw8 of one divorce will be issued. However, in this case, when the
wife heard the three divorces, she presented the case in court. The
judge or the Jam‛>yyatul ‛Ulam8’ will be required not to accept the
claim of the husband and issue a verdict on the obvious meaning by
saying that three divorces have taken place.

:‫ا(ر ا ﺨﺘﺎر‬
ٔ
‫ اي وﻗﻊ‬:‫ دﻳﻦ‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫ن ﻧﻮ} ا—ﺎﻛﻴﺪ دﻳﻦ‬B‫ و‬،lE‫ﻛﺮر ﻟﻔﻆ اﻟﻄﻼق وﻗﻊ ا‬
(‫ ﺳﻌﻴﺪ‬،۲۹۳/R :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ ﻗﻀﺎًء‬lE‫ا‬

:‫ﺗﻨﻘﻴﺢ اﻟﻔﺘﺎوى ا]ﺎﻣﺪﻳﺔ‬

ً ً
‫ ﻴﻌﮧ واﺣﺪة‬Œ‫ﺎ ﺑﺬﻟ‬8‫ رو ﻃﺎﻟﻖ و_ﺮرﮨﺎ ﺛﻼﺛﺎ ﻧﺎو‬:‫ﺰوﺟﺘﮧ‬E ‫ﺳﺌﻞ رﺟﻞ ﻗﺎل‬
ٔ ٔ ً
‫ ﻻ ﻏ'ہ ﻓﮩﻞ ﻳﻘﻊ‬،Œ‫ﻮ ¯ﻠﻒ ﺑﺎﷲ اﻟﻌﻈﻴﻢ اﻧﮧ ﻗﺼﺪ ذﻟ‬ß‫ و‬...÷‫ﻼو‬E ٰ ‫وﺗﺎﻛﻴﺪا‬
ً
‫ ﻻ ﻳﺼﺪق‬:(‫ واﺣﺪة رﺟﻌﻴﺔ دﻳﺎﻧﺔ ﺣﻴﺚ ﻧﻮاﮨﺎ ﻓﻘﻂ؟ )ا{ﻮاب‬Œ‫ﻋﻠﻴﮧ ﺑﺬﻟ‬
ٔ ٔ
‫ذا دار‬B‫ و‬،‫اﺋﺮ‬ìE‫ واﷲ ﻳﺘﻮ÷ ا‬،‫ ﻻن اﻟﻘﺎ ﻣﺎ„ﻮر ﺑﺎﺗﺒﺎع اﻟﻈﺎﮨﺮ‬،‫ ﻗﻀﺎًء‬Œ‫ذﻟ‬
ٔ ٔ ٔ ٔ
}‫ )ﺗﻨﻘﻴﺢ اﻟﻔﺘﺎو‬.‫ﻴﺪ ﺗﻌ ا]ﻤﻞ ’ ا—ﺎﺳ•ﺲ‬õ‫اﻻ„ﺮ ﺑ ا—ﺎﺳ•ﺲ وا—ﺎ‬
(‫ﻴﺔ‬ž‫ دار اﻻﺷﺎﻋﺔ اﻟﻌﺮ‬،‫ ﻛﺘﺎب اﻟﻄﻼق‬،۳۶/X :‫ا]ﺎﻣﺪﻳﺔ‬

44
Niz m al-Fat w :
If this case is presented to a judge (or someone acting in place of a
judge, e.g. a Shar‛> committee) he will not accept the claim of the
husband. Instead, he will issue a verdict of three divorces.1
All8h ta‛8l8 knows best.
Resorting to unambiguous words with the intention of emphasis
Question
A person said to his wife: “You are divorced, divorced, divorced.” The
second and third divorces were uttered with the intention of
emphasis. How many divorces will fall; one or three? What type of
divorce will it be, raj‛> or b8’in?
Answer
In this case, because the intention was for emphasis, then on the basis
of religious integrity, one tal8q-e-b8’in will take place. But the
husband’s claim will not be accepted judicially.

:‫ﻓﺘﺎوى ﻗﺎ ﺧﺎن‬
ٔ ٔ ٔ ٔ ٔ
ٰ
÷‫ﺑﺎﻻو‬ ‫ ﻋﻨﻴﺖ‬:‫ ﻓﻘﺎل‬،‫ اﻧﺖ ﻃﺎﻟﻖ‬،‫ اﻧﺖ ﻃﺎﻟﻖ‬،‫ اﻧﺖ ﻃﺎﻟﻖ‬:‫رﺟﻞ ﻗﺎل ﻻ„ﺮاﺗﮧ‬
ً
.‫ اﻟﻘﻀﺎء ﻃﻠﻘﺖ ﺛﻼﺛﺎ‬Ã‫ﺔ إﻓﮩﺎﻣﮩﺎ ﺻﺪق دﻳﺎﻧﺔ و‬ï‫ﺎ‬ï‫ﺎﻧﻴﺔ وا‬ï‫ﺎ‬ž‫اﻟﻄﻼق و‬
(‫ ﻛﺘﺎب اﻟﻄﻼق‬،۴۶۱/X :‫)ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ
‫ﺎﻧﻴﺔ اﻻ„ﻮر‬ï‫ اﻟﻘﺎﻋﺪة ا‬،(۱۷۸/X) :‫ﻈﺎﺋﺮ ﻣﻊ ﺣﺎﺷﻴﺔ ا]ﻤﻮي‬f‫وﻣﺜﻠﮧ اﻻﺷﺒﺎہ وا‬
ٓ
‫ﺮار اﻟﻄﻼق‬.‫ ﻧﻮع اﺧﺮ ﺗ‬،(۲۸۶/R) :‫ واﻟﻔﺘﺎو} ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‬.‫ﺑﻤﻘﺎﺻﺪﮨﺎ‬
(‫واﻳﻘﺎع اﻟﻌﺪد‬

:‫ﺪاﻳﺔ‬/‫ا‬
ً
(۳۶۹/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫ﺸﺪة ن ﺑﺎﺋﻨﺎ‬E‫ﺎدة وا‬8‫ﺰ‬E‫ب ﻣﻦ ا‬ã‫ذا وﺻﻒ اﻟﻄﻼق ﺑ‬B‫و‬

1
Niz m al-Fat w , vol. 2, p. 223.
45
 :‫ا(ر ا ﺨﺘﺎر‬

‫ ﺑﺎب‬،۲۹۳/R :‫ )ا(ر ا ﺨﺘﺎر‬.‫ن ﻧﻮ} ا—ﺎﻛﻴﺪ دﻳﻦ‬B‫ و‬،lE‫ﻛﺮر ﻟﻔﻆ اﻟﻄﻼق وﻗﻊ ا‬
(‫ ﺳﻌﻴﺪ‬،‫ﻃﻼق ﻏ' ا ﺪﺧﻮل ﺑﮩﺎ‬
Fat w D r al-‛Ul m Deoband:
Question: Zayd was angry with his wife and he issued three divorces to
her. He said: “You are divorced. You are divorced. You are divorced.”
He now claims that his intention in repeating the words was for
emphasis.
Answer: The following is stated in ad-Durr al-Mukht r:

‫ ﺑﺎب‬،۲۹۳/R :‫ )ا(ر ا ﺨﺘﺎر‬.‫ن ﻧﻮ} ا—ﺎﻛﻴﺪ دﻳﻦ‬B‫ و‬،lE‫ﻛﺮر ﻟﻔﻆ اﻟﻄﻼق وﻗﻊ ا‬
(‫ ﺳﻌﻴﺪ‬،‫ﻃﻼق ﻏ' ا ﺪﺧﻮل ﺑﮩﺎ‬
This shows that the judge will not take this into consideration. His
intention is valid on the basis of religious integrity.1
Fat w Mahm d yyah:
A husband uttered the word “divorce” once and then repeated it
several times for emphasis. He was oblivious at the time, having no
intention of a new divorce. One divorce will take place on the basis of
religious integrity.2
All8h ta‛8l8 knows best.
Divorce issued by an oblivious person
Question
A person said to his wife: “You area divorced, divorced, divorced.” He
did not have any intention and was totally oblivious. How many
divorces will apply to her?
Answer
Hadrat Muft> Far>d S8hib states that if a person has no intention at all,
then one tal8q-e-raj‛> will apply.

1
Fat w D r al-‛Ul m Deoband, vol. 9, p. 227.
2
Fat w Mahm d yyah, vol. 12, p. 280.
46
‫ﻛﺮر ﻟﻔﻆ اﻟﻄﻼق وﻗﻊ ا‪ ،lE‬و‪B‬ن ﻧﻮ} ا—ﺎﻛﻴﺪ دﻳﻦ‪) .‬ا(ر ا ﺨﺘﺎر‪ ،۲۹۳/R :‬ﺑﺎب‬
‫ٔ‬
‫ﻃﻼق ﻏ' ا ﺪﺧﻮل ﺑﮩﺎ‪ ،‬ﺳﻌﻴﺪ( و™ ردا ﺤﺘﺎر)‪ :(۸۴۲/Q‬ا} ووﻗﻊ ا‪ lE‬ﻗﻀﺎًء‬
‫ٔ‬ ‫ٔ ً ٔ‬ ‫ً‬ ‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و_ﺬا إذا اﻃﻠﻖ اﺷﺒﺎہ‪ ،‬ا} ﺑﺎن ‪E‬ﻢ ﻳﻨﻮ اﺳ·ﻴﻨﺎﻓﺎ وﻻ ﺗﺎ‪õ‬ﻴﺪا ﻻن اﻻﺻﻞ ﻋﺪم‬
‫ا—ﺎﻛﻴﺪ‪ ،‬اﻧﺘﮩ ٰﻰ‪ .‬ﻗﻠﺖ‪ :‬واﻟﻔﺘﻮٰ} ’ ا(ﻳﺎﻧﺔ دون اﻟﻘﻀﺎء ﻓﺎﻓﮩﻢ‪ .‬ﻗﺎل اﻟﻌﻼﻣﺔ‬
‫ٔ‬ ‫ٔ‬
‫‪ô‬ﻤﺪ اﻣ اﺑﻦ ‪å‬ﺑﺪﻳﻦ‪ :‬ا ﺮاد ﻣﻦ ﻗﻮﻟﮩﻢ ﻳﺪﻳﻦ دﻳﺎﻧﺔ ﻻ ﻗﻀﺎًء اﻧﮧ إذا اﺳﺘﻔ‪Æ‬‬
‫ً‬
‫ﻓﻘﻴﮩﺎ ‪i‬ﻴﺒﮧ ’ وﻓﻖ ﻣﺎ ﻧﻮ} وﻟ‪.‬ﻦ اﻟﻘﺎ ¯‪.‬ﻢ ﻋﻠﻴﮧ ﺑﻮﻓﻖ ‪²‬ﻣﮧ وﻻ‬
‫ﻳﻠﺘﻔﺖ إ‪ q‬ﻧ•ﺘﮧ إذا ن ﻓﻴﻤﺎ ﻧﻮ} ‪g‬ﻔﻴﻒ ﻋﻠﻴﮧ‪) .‬ﺗﻨﻘﻴﺢ اﻟﻔﺘﺎو} ا]ﺎﻣﺪﻳﺔ‪،۳/X:‬‬
‫ٓ‬
‫ﻓﻮاﺋﺪ ﺑﺎداب ا ﻔ‪) .(Æ‬ﻓﺘﺎو} ﻓﺮ‪8‬ﺪﻳﮧ‪(۴۴۷/s :‬‬

‫اﻷﺷﺒﺎه وا‪f‬ﻈﺎﺋﺮ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫و‪E‬ﻮ ﻛﺮر ﻟﻔﻆ اﻟﻄﻼق‪ ،‬ﻓﺈن ﻗﺼﺪ اﻻﺳ·ﺌﻨﺎف وﻗﻊ ا‪ ،lE‬او ا—ﺎ‪õ‬ﻴﺪ ﻓﻮاﺣﺪة‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫دﻳﺎﻧﺔ‪ ،‬وا‪ lE‬ﻗﻀﺎًء‪ ،‬و_ﺬا إذا اﻃﻠﻖ‪ .‬و™ \ح اﻻﺷﺒﺎہ ‪E‬ﻠﻌﻼﻣﺔ ا]ﻤﻮي‪ :‬ﻗﻮﻟﮧ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫و_ﺬا إذا اﻃﻠﻖ‪ :‬ﻳﻌ‪E b‬ﻮ ﻛﺮر ﻟﻔﻆ اﻟﻄﻼق‪ ،‬و‪E‬ﻢ ﻳﻨﻮ اﻻﺳ·ﺌﻨﺎف‪ ،‬وﻻ ا—ﺎ‪õ‬ﻴﺪ‬
‫ٔ‬ ‫ٔ ً ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻳﻘﻊ ا‪ lE‬ﻗﻀﺎًء‪ ،‬ﻻﻧﮧ ‪i‬ﻌﻞ ﺗﺎﺳ•ﺴﺎ ﻻ ﺗﺎ‪õ‬ﻴﺪا‪ ،‬ﻻﻧﮧ ﺧ' ﻣﻦ ا—ﺎ‪õ‬ﻴﺪ‪) .‬اﻻﺷﺒﺎہ‬
‫وا‪f‬ﻈﺎﺋﺮ ﻣﻊ ﻏﻤﺰ ﻋﻴﻮن ا‪+‬ﺼﺎﺋﺮ‪ :‬اﻟﻘﺎﻋﺪة ا‪ï‬ﺎ ‪ :‬اﻻ„ﻮر ﺑﻤﻘﺎﺻﺪﮨﺎ‪، ۱۷۸/X :‬‬
‫ٓ‬
‫ادارة اﻟﻘﺮان(‬

‫اﻷﺷﺒﺎه وا‪f‬ﻈﺎﺋﺮ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻳﺪﺧﻞ ﮨﺬہ اﻟﻘﺎﻋﺪة )اي إﻋﻤﺎل ا‪ E‬م ٰ‬
‫او÷ ﻣﻦ إﮨﻤﺎﻟﮧ( ﻗﻮﻟﮩﻢ‪ :‬ا—ﺎﺳ•ﺲ ﺧ'‬
‫ٔ‬ ‫ٔ‬
‫ﻣﻦ ا—ﺎ‪õ‬ﻴﺪ ﻓﺈذا دار ا‪E‬ﻠﻔﻆ ﺑ•ﻨﮩﻤﺎ ﺗﻌ ا]ﻤﻞ ’ ا—ﺎﺳ•ﺲ‪ ،‬و"ا ﻗﺎل‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫اﺻﺤﺎﺑﻨﺎ‪E :‬ﻮ ﻗﺎل ‪E‬ﺰوﺟﺘﮧ‪ :‬اﻧﺖ ﻃﺎﻟﻖ ﻃﺎﻟﻖ ﻃﺎﻟﻖ ﻃﻠﻘﺖ ﺛﻼﺛﺎ‪) .‬اﻻﺷﺒﺎہ‬
‫ٓ‬
‫وا‪f‬ﻈﺎﺋﺮ‪ ،۳۷۶/X :‬اﻟﻘﺎﻋﺪة ا—ﺎﺳﻌﺔ‪ ،‬ادارة اﻟﻘﺮان(‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪47‬‬
Issuing a divorce jokingly with unambiguous words
Question
A man said this three times: “You are divorced, you are divorced, you
are divorced.” He then says that one was issued in earnestness while
the second two were said in jest. How many divorces took place?
Answer
In this case, three divorces have taken place because a divorce issued
in earnestness is already considered, and a divorce issued in jest is also
considered to be in earnestness. Therefore, the two which he said in
jest are also counted and have fallen on his wife. As per the explicit
text of the Qur’8n, this woman cannot be lawful to her first husband
without the process of hal8lah. This is the unanimous creed of the
jurists.
Observe the absolute text of the Qur’8n:
ُ َ ْ َ ‫زوﺟﺎ‬ ّ َ ‫ﻌﺪ‬$
َ ْ َ Æ‫ﺣ‬
ً ْ َ ‫ﻨﻜﺢ‬# ُ ْ َ ‫ﻣﻦم‬ ! َ َ َ ََÍ َ ْ َ
ْ ُ َ ‫ﻞ‬Â
‫"'ه‬ ِ ِ ِ ‫ﻓﺈن ﻃﻠﻘﻬﺎ ﻓﻼ‬ِ
Now if he divorces her (a third time), she is not lawful
for him thereafter as long as she does not marry a
husband other than him. 1
Sunan at-Tirmidh :
ٰ ٔ
‫ ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ‬:‫ ﻋﻨﮧ ﻗﺎل‬q‫ﺗﻌﺎ‬ ‫اﷲ‬ ‫ﺮة ر‬8‫ﻋﻦ ا› ﮨﺮ‬
،‫ واﻟﻄﻼق‬،‫©ح‬f‫ ا‬،‫ ﺛﻼث ﺟﺪﮨﻦ ﺟﺪ وﮨﺰﻟﮩﻦ ﺟﺪ‬:‫ﻋﻠﻴﮧ وﺳﻠﻢ‬
‫ ﺑﺎب‬،۲۲۵/X :}‫ )رواہ اﻟ¬ﻣﺬ‬.‫ﺐ‬8‫ ﮨﺬا ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮ‬،‫ﺮﺟﻌﺔ‬E‫وا‬
(‫ﻣﺎ ﺟﺎء ® ا{ﺪ واﻟﮩﺰل ® اﻟﻄﻼق‬
AbP Hurayrah radiyall8hu ‛anhu relates that RasPlull8h
sallall8hu ‛alayhi wa sallam said: “There are three
statements which, whether uttered in earnestness or
light-heartedness, will be treated in earnestness:
marriage, divorce and revoking a divorce.”

1
SPrah al-Baqarah, 2: 230.
48
 :M‫ﺸﺎ‬E‫ﻓﺘﺎوى ا‬
ً ٔ ً ٔ
(‫ ﺳﻌﻴﺪ‬،۲۳۸/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫او ﮨﺎزﻻ اي ﻓﻴﻘﻊ ﻗﻀﺎًء ودﻳﺎﻧﺔ‬

:‫ﻨﺪﻳﺔ‬/‫اﻟﻔﺘﺎوى ا‬

(‫ ﻓﻴﻤﻦ ﻳﻘﻊ ﻃﻼﻗﮧ‬،۳۵۳/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻼﻋﺐ واﻟﮩﺎزل ﺑﮧ واﻗﻊ‬E‫وﻃﻼق ا‬

Further reading: al-Fat w at-T t r Kh n yyah, vol. 3, p. 257.
All8h ta‛8l8 knows best.
Issuing a divorce and claiming that a divorce from the first husband was
intended
Question
A man had issued two divorces to his wife in the past. After some time,
they had an argument and he issued another divorce. However, he
claims that he made the intention of a divorce from her first husband.
Does the Shar>‛ah permit the wife to continue living with her husband?
Bear in mind that this wife had been divorced by her previous
husband.
Answer
If the intention of the husband was as claimed in the question, then
divorce has not taken place. His wife can continue living with him.
However, he should abstain from words of this nature in the future.
ٔ ٔ
‫ﺼﺤﻴﺢ )ﺧﺎﻧﻴﺔ( اي ﻳﺼﺪق ﻗﻀﺎًء‬E‫ﻮ ﻧﻮ} ﻃﻼﻗﮩﺎ ﻣﻦ زوﺟﮩﺎ اﻻول ’ ا‬E ‫و_ﺬا‬
ً
:‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(ر ا ﺨﺘﺎر‬.‫ودﻳﺎﻧﺔ إذا ن ﻟﮩﺎ زوج ﻃﻠﻘﮩﺎ ﻗﺒﻞ‬
(۱۱۳/Q
The best thing to do in such a situation is for husband and wife to go to
an arbitrator who will take an oath from the husband. If he takes an
oath and the wife had certainly been divorced by her previous
husband, she can continue living with him.
All8h ta‛8l8 knows best.

49
‫ﺛ ﺘ ‪A person says:‬‬ ‫أﻧﺖ ﻃﺎﻟﻖ واﺣﺪة‬
‫‪Question‬‬
‫‪. How many divorces take place? Is‬أﻧﺖ ﻃﺎﻟﻖ واﺣﺪة ﺛ ﺘ ‪A person said:‬‬
‫‪there any difference of opinion on this issue? On whose opinion is the‬‬
‫?‪fatw8 issued‬‬
‫‪Answer‬‬
‫‪According to the z8hir ar-riw8yah, one divorce takes place. Im8m‬‬
‫‪Zufar rahimahull8h is of the view that two divorces take place. The‬‬
‫‪fatw8 is issued on the latter’s view. In other words, two divorces will‬‬
‫‪take place.‬‬

‫ا‪/‬ﺪاﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫ﺛ ﺘ وﻧﻮ} ا‪ãE‬ب وا]ﺴﺎب او ‪E‬ﻢ ﺗ‪.‬ﻦ ﻟﮧ ﻧﻴﺔ‬ ‫و‪E‬ﻮ ﻗﺎل‪ :‬اﻧﺖ ﻃﺎﻟﻖ واﺣﺪة‬
‫ﻓﮩﻲ واﺣﺪة‪ ،‬وﻗﺎل زﻓﺮ‪ :‬ﺗﻘﻊ ﺛ ﺘﺎن ﻟﻌﺮف ا]ﺴﺎب و‪ß‬ﻮ ﻗﻮل ﺣﺴﻦ ﺑﻦ ز‪8‬ﺎد‪.‬‬
‫)اﻟﮩﺪاﻳﺔ‪(۳۶۳/Q :‬‬

‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪:‬‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫وﺟﮧ ﻗﻮل زﻓﺮ ان ﻋﺮﻓﮩﻢ ﻓﻴﮧ ﺗﻀﻌﻴﻒ اﺣﺪ اﻟﻌﺪدﻳﻦ ﺑﻌﺪد اﻻﺧﺮ ﻓﻘﻮﻟﮧ واﺣﺪة‬
‫ٔ‬
‫ﺛ ﺘ ﻛﻘﻮﻟﮧ واﺣﺪ „ﺮﺗ او ﺛ ﺘ „ﺮة‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۲۲/W :‬دار اﻟﻔﻜﺮ(‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪ž‬ﻮاﺣﺪة ﺛ ﺘ واﺣﺪة إن ‪E‬ﻢ ﻳﻨﻮ او ﻧﻮ} ا‪ãE‬ب ﻻﻧﮧ ﻳ‪ ý.‬اﻻﺟﺰاء ﻻ‬
‫ٔ‬ ‫ٔ‬
‫اﻻﻓﺮاد‪ ...‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬وﻗﺎل زﻓﺮ وا]ﺴﻦ ﺑﻦ ز‪8‬ﺎد واﻻﺋﻤﺔ ا‪ï‬ﻼﺛﺔ‪ ،‬ﻳﻘﻊ ﺛ ﺘﺎن‪،‬‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻻن ﻋﺮف اﮨﻞ ا]ﺴﺎب ﻓﻴﮧ ﺗﻀﻌﻴﻒ اﺣﺪ اﻟﻌﺪدﻳﻦ ﺑﻌﺪد اﻻﺧﺮ‪ ،‬ورﺟﺤﮧ ®‬
‫ٔ ً‬ ‫ٔ‬
‫اﻟﻔﺘﺢ‪ :‬ﺑﺎن اﻟﻌﺮف ﻻ ﻳﻤﻨﻊ‪ ...‬واﺧﺘﺎرہ اﻳﻀﺎ ‪±‬ﻳﺔ ا‪+‬ﻴﺎن‪ ...‬ﻗﺎل ا‪E‬ﺮ‪ :ÆÈ‬ﻓ‪ó‬اد‬
‫ٔ ٔ‬
‫ﮨﺬہ ا ﺴﺌﻠﺔ ’ ا ﺴﺎﺋﻞ ا ٰ‬
‫ﻔ‪ Æ‬ﺑﮩﺎ ﺑﻘﻮل زﻓﺮ‪ .‬اي ﻻن ا ﺤﻘﻖ اﺑﻦ اﻟﮩﻤﺎم ﻣﻦ‬

‫‪50‬‬
 ٔ
‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ‬.‫ﻛﺘﺎب اﻟﻘﻀﺎء‬ ‫ﺤﺮ‬+‫اﮨﻞ اﻟ¬ﺟﻴﺢ ﻛﻤﺎ اﻋ¬ف ﺑﮧ ﺻﺎﺣﺐ ا‬
(‫ ﺳﻌﻴﺪ‬،‫ﺢ‬8•E‫ ﺑﺎب ا‬،۲۶۱/R :‫رد ا ﺤﺘﺎر‬

:M‫ﺸﺎ‬E‫ﻓﺘﺎوى ا‬
ٔ ٔ
‫واراد‬ ‫ﺛ·ﻨ‬ ‫ إذا ﻗﺎل اﻧﺖ ﻃﺎﻟﻖ واﺣﺪة‬:‫ „ﺴﺎﺋﻞ‬Ó‫ ﺛﻤﺎ‬Œ‫وﻗﺪ زدت ’ ذﻟ‬
‫ﻳﺔ‬± Ó‫ﻜﻤﺎل ﺑﻦ اﻟﮩﻤﺎم واﻻﺗﻘﺎ‬E‫ ورﺟﺤﮧ ا ﺤﻘﻖ ا‬،‫ب ﺗﻘﻊ ﺛ ﺘﺎن ﻋﻨﺪہ‬ãE‫ا‬
(‫ ﺳﻌﻴﺪ‬،‫ﻔﻘﺔ‬f‫ ﺑﺎب ا‬،۶۰۸/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﻴﺎن‬+‫ا‬
All8h ta‛8l8 knows best.
A person says: “You are divorced” three times out of fear
Question
The father-in-law of a new Muslim obtained three divorces from him
in the English language. This new Muslim did not know what happens
when three divorces are issued. He merely uttered these words out of
fear, without having such an intention. How many divorces took place
by his saying: “You are divorced. You are divorced. You are divorced?”
Answer
Only one tal8q-e-raj‛> took place because when he uttered the second
two, it was not his intention to issue new divorces. Because he did not
know the difference between saying the words one time and three
times, he merely repeated them. His words will be accepted on the
basis of religious integrity. However, if the wife had presented the case
to a judge, he will pass a verdict of three divorces.

:‫ﻴ ا]ﻘﺎﺋﻖ‬é‫ﺗ‬
ً ٔ ٔ
‫ إﻧﻤﺎ اردت ﺑﮧ ا—ﻜﺮار ﺻﺪق دﻳﺎﻧﺔ ﻻ‬:‫ وﻗﺎل‬،‫ ﻃﺎﻟﻖ‬،‫ ﻃﺎﻟﻖ‬،‫ اﻧﺖ ﻃﺎﻟﻖ‬:‫إذا ﻗﺎل‬
ٔ
:‫ﻴ ا]ﻘﺎﺋﻖ‬é‫ )ﺗ‬.‫اﺋﺮ‬ìE‫ﻗﻀﺎًء ﻓﺈن اﻟﻘﺎ ﻣﺎ„ﻮر ﺑﺎﺗﺒﺎع اﻟﻈﺎﮨﺮ واﷲ ﻳﺘﻮ÷ ا‬
(۲۱۸/Q

51
 :‫ﻈﺎﺋﺮ‬f‫اﻷﺷﺒﺎه وا‬
ً ٔ
‫ او ا—ﺎﻛﻴﺪ ﻓﻮاﺣﺪة دﻳﺎﻧﺔ‬lE‫ﻮ ﻛﺮر ﻟﻔﻆ اﻟﻄﻼق ﻓﺈن ﻗﺼﺪ اﻻﺳ·ﺌﻨﺎف وﻗﻊ ا‬E‫و‬
ٔ
(۱۷۸/X :‫ﻈﺎﺋﺮ‬f‫ )اﻻﺷﺒﺎہ وا‬.‫ ﻗﻀﺎًء و_ﺬا إذا اﻃﻠﻖ‬lE‫وا‬
Further reading: al-Fat w al-Hind yyah, vol. 1, p. 355; ad-Durr al-
Mukht r Ma‛a Radd al-Muht r, vol. 3, p. 235; Fat w Mahm d yyah, vol.
12, p. 443.
All8h ta‛8l8 knows best.
When there is a doubt in the number of divorces
Question
A person is not sure whether he issued two or three divorces. How
many will be considered?
Answer
If there is a doubt between two and three, then because two are
definite, two divorces will be considered. However, if there is more
inclination to three divorces, then three will take place.

:‫ا(ر ا ﺨﺘﺎر‬
ٔ ٔ ٔ ٔ ٔ ٔ
}‫ ’ اﻻﻗﻞ ا‬Ø‫ ﺑ‬:‫ﺸﺎﻣﻴﺔ‬E‫ و™ ا‬.‫ ’ اﻻﻗﻞ‬Ø‫ ﺑ‬ýõ‫ اﻃﻠﻖ واﺣﺪة او ا‬Œ‫ﻮ ﺷ‬E‫و‬
ٔ ٔ ٔ ٔ
‫ )ا(ر‬.‫? ﻇﻨﮧ‬õ‫ﻮن ا‬.‫ او ﻳ‬ýõ‫ﺴ·ﻴﻘﻦ ﺑﺎﻻ‬° ‫ اﻻ ان‬،›‫ﻴﺠﺎ‬é‫ﻛﻤﺎ ذﻛﺮہ اﻻﺳ‬
(‫ ﺳﻌﻴﺪ‬،‫ﺢ‬8•E‫ ﺑﺎب ا‬،۲۸۳/R :‫ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬

:‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬
ٔ ٔ ٔ ٔ
‫وان وﻗﻊ‬... ‫اﺻﻞ ا—ﻄﻠﻴﻖ اﻃﻠﻘﮩﺎ ام ﻻ؟‬ ‫ﻠﻮ اﻣﺎ ان وﻗﻊ‬J ‫ﺰوج ﻻ‬E‫ ا‬Œ‫ﺷ‬
ٔ ٔ
،۱۲۶/R :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.Œ‫ﺎدة ﺷ‬8‫ﺰ‬E‫ﻢ ﺑﺎﻻﻗﻞ ﻻﻧﮧ ﻣﺘﻴﻘﻦ ﺑﮧ و™ ا‬.¯ ‫اﻟﻘﺪر‬
(‫ ﺳﻌﻴﺪ‬،‫ﺮﺳﺎﻟﺔ ® اﻟﻄﻼق‬E‫ﻓﺼﻞ ® ا‬
Further reading: al-Fat w al-Hind yyah, vol. 1, p. 363; Fat w D r al-
‛Ul m Deoband, vol. 9, p. 316; Fat w Mahm d yyah, vol. 12, p. 175.
All8h ta‛8l8 knows best.

52
One two three divorces to you
Question
A person says to his wife: “One two three divorces to you.” How many
divorces are considered?
Answer
Three divorces have taken place. This woman will not be lawful to her
husband unless the process of hal8lah is followed.

:‫ا(ر ا ﺨﺘﺎر‬

‫ﻮﻗﻮع‬E‫ وﻋﻨﺪ ﻋﺪﻣﮧ ا‬،‫)واﻟﻄﻼق ﻳﻘﻊ ﺑﻌﺪد ﻗﺮن ﺑﮧ ﻻ ﺑﮧ( ﻧﻔﺴﮧ ﻋﻨﺪ ذﻛﺮ اﻟﻌﺪد‬
ٔ
‫ ﻗﺮن‬Æ‫ ﻗﻮﻟﮧ واﻟﻄﻼق ﻳﻘﻊ ﺑﻌﺪد ﻗﺮن ﺑﮧ ﻻ ﺑﮧ ا} ﻣ‬:‫ﺸﺎﻣﻴﺔ‬E‫ﺼﻴﻐﺔ و™ ا‬E‫ﺑﺎ‬
ٔ ٔ
'‫ﻮ ﻗﺎل ﻟﻐ‬E ‫ﻞ ﻣﺎ ا ﻌﻮا ﻋﻠﻴﮧ ﻣﻦ اﻧﮧ‬Ö‫ﻮﻗﻮع ﺑﺎﻟﻌﺪد ﺑﺪ‬E‫اﻟﻄﻼق ﺑﺎﻟﻌﺪد ن ا‬
ً ً ٔ
، ۲۸۷/R :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ا ﺪﺧﻮل ﺑﮩﺎ اﻧﺖ ﻃﺎﻟﻖ ﺛﻼﺛﺎ ﻃﻠﻘﺖ ﺛﻼﺛﺎ‬
(‫ ﺳﻌﻴﺪ‬،‫ﻣﻄﻠﺐ اﻟﻄﻼق ﻳﻘﻊ ﺑﻌﺪد ﻗﺮن ﺑﮧ‬

:‫ﺧﻼﺻﺔ اﻟﻔﺘﺎوى‬

‫ﺧﺰاﻧﺔ‬ ‫ﻼث وﺗﻤﺎم ﮨﺬا‬ï‫ﺑﻴﻜﮯ ودو وﺳﮧ ﻃﻼق ﺛﻢ ﺗﺰوﺟﮩﺎ ﻳﻘﻊ ا‬:‫ﻮ ﻗﺎل‬E‫و‬
ٓ
(‫ﺮﺷﻴﺪﻳﺔ‬E‫ ا ﻜﺘﺒﺔ ا‬،‫ ﺟ ﺲ اﺧﺮ ® اﻟﻌﺪد‬،۸۷/Q :}‫ )ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬.‫ﻮاﻗﻌﺎت‬E‫ا‬
Fat w Mahm d yyah:
When a person says “One two three divorces”, a tal8q-e-mughallazah
takes place. The wife cannot remarry her husband without hal8lah.1
Further reading: al-Fat w al-Bazz z yyah ‛Al H mish al-Hind yyah, vol.
4, p. 182; al-Fat w al-H mid yyah, p. 141; al-Fat w at-T t r Kh n yyah,
vol. 3, p. 278; Imd d al-Ahk m, vol. 2, p. 595; Fat w Haqq n yyah, vol. 4,
p. 460.
All8h ta‛8l8 knows best.

1
Fat w Mahm d yyah, vol. 12, p. 464.
53
A person says: “You are divorced on three conditions”
Question
A man said to his wife: “You are divorced on three conditions.” How
many divorces are considered?
Answer
In certain regions, the words “three conditions” are taken to mean
“three times”. If a person belonging to such a region says “You are
divorced on three conditions”, then three divorces will be considered.
Fat w Far d yyah:
In the region where we live, the words “three conditions” are said to
mean “three times”. Based on the common practice in this region, the
wife has been issued with a tal8q-e-mughallazah.

‫ﻔﻮس ﻣﻦ ﺟﮩﺔ اﻟﻌﻘﻮل‬f‫ ا‬Ã‫ اﻟﻌﺮف واﻟﻌﺎدة ﻣﺎ اﺳﺘﻘﺮ‬:‫ﺑﺪﻳﻦ‬å ‫ﻗﺎل اﻟﻌﻼﻣﺔ اﺑﻦ‬
ٔ
‫ﮧ‬Ö‫ اﻋﻠﻢ ان اﻋﺘﺒﺎر اﻟﻌﺎدة واﻟﻌﺮف رﺟﻊ إ‬...‫ﺴﻠﻴﻤﺔ ﺑﺎﻟﻘﺒﻮل‬E‫وﺗﻠﻘﺘﮧ اﻟﻄﺒﺎع ا‬
ً ٔ
‫ﻮا ﺗ¬ک ا]ﻘﻴﻘﺔ ﺑﺪﻻﻟﺔ اﻻﺳﺘﻌﻤﺎل‬E‫ اﺻﻼ ﻓﻘﺎ‬Œ‫ ﺟﻌﻠﻮا ذﻟ‬Æ‫„ﺴﺎﺋﻞ ﻛﺜ'ة ﺣ‬
.‫ع ﻟﮧ اﻋﺘﺒﺎر‬µE‫ واﻟﻌﺮف ® ا‬،۳۷ ‫ ص‬،Æ‫ \ح ﻋﻘﻮد رﺳﻢ ا ﻔ‬.‫ اﻟﺦ‬...‫واﻟﻌﺎدة‬
(۲۸۱/s :‫ﺪﻳﮧ‬8‫)ﻓﺘﺎو} ﻓﺮ‬
All8h ta‛8l8 knows best.

54
 THREE DIVORCES
‫ﻼث‬ï‫ﻢ اﻟﻄﻠﻘﺎت ا‬.‫ﺣ‬ ‫ﻊ اﻷﺛﺎث‬
Issuing three divorces in a single assembly
Question
A person issues three divorces to his wife in a single assembly. How
many divorces fall on her; one or three? Kindly provide a referenced
answer from the Qur’8n and Had>th.
Answer
It is the unanimous decision of the Qur’8n, Had>th, Ijm8‛ of the ummat,
‛ulam8’ of the past, the four Im8ms and the senior scholars and saints
that when three divorces are issued in a single assembly, three
divorces will apply. For example, a person issues three divorces to his
wife in one sentence – whether he engaged in sexual intercourse with
her or not – or three divorces in a single assembly to his wife with
whom he engaged in sexual intercourse by saying: “You are divorced,
divorced, divorced.” In both cases, three divorces will take place. His
wife will become a mughallazah (one who has been issued a tal8q-e-
mughallazah).
Passing a verdict of one divorce is therefore against the texts and is
wrong. If the man and woman want to re-establish a marriage
relationship, it cannot happen unless she completes her ‛iddah,
marries another man, has conjugal relations with him, lives with him,
and the second husband happens to divorce her [for whatever reason]
or passes away. Once she completes this ‛iddah [whether of divorce or
of death], it will be permissible for her to marry her first husband.
Proofs of the majority for three divorces
Proofs from the Qur’ān

﴾1﴿
ْ َ ‫ﺑﻤﻌﺮوف‬
ٌ ْ ْ َ ‫أو‬
َ ْ ‫ﺢم‬8ì ْ َ ‫ ٰ َ ْ َ ٌم‬Í َ ُ َ Í َ
.‫ﺑﺈﺣﺴﺎن‬
ٍ ِِ ِ ٍ ْ ُ ِ ‫ﻓﺈ„ﺴﺎك‬ ِ ،‫اﻟﻄﻼق „ﺮﺗِﻦ‬
A divorce may be revoked up to two times. Thereafter
retain (her) in accordance with the norm or release (her)
in a good manner. 1

1
SPrah al-Baqarah, 2: 229.
55
All the exegists explain that in pre-Islamic Arabia there was no limit to
the number of divorces a person could issue and the number of times a
person could revoke his divorce and take back his wife. A person could
issue thousands of divorces. Sometimes, a person – merely to vex his
wife – would issue a divorce and then revoke it before the expiry of the
waiting period. This custom continued for some time in the early part
of Islam. The above-quoted verse was then revealed and this
uncivilized custom was cancelled. The number of divorces and
revocations was now limited. A person has the right to divorce and
revoke for up to two times. The right to revoke after that has been put
to an end. The final limit of the number of divorces is explained in the
following verse:
ُ َ ْ َ ‫زوﺟﺎ‬
.‫"'ه‬ َ ْ َ Æ‫ﺣ‬
ً ْ َ ‫ﻨﻜﺢ‬# ُ ْ َ ‫ َ َ َ َ َ ! َ ُ ْم‬Í َ ْ َ
* َ ‫ﻌﺪ‬$
ِ ‫ﻞ ِﻣﻦ‬Â ِ ‫ﻓﺈن ﻃﻠﻘﻬﺎ ﻓﻼ‬ ِ
Now if he divorces her (a third time), she is not lawful
for him thereafter as long as she does not marry a
husband other than him. 1
Now if a person issues three divorces – whether in three different
assemblies or in a single one, with a single word or separate sentences
– three divorces will take place and his wife will become a
mughallazah. He will not have the choice of revoking his divorce.
Those who believe that three divorces have to be counted as one say
that the verse under discussion mentions the word marrat n which
means marratan ba‛da marratin (one after the other). This means that
two divorces are issued in two assemblies. In other words, this verse is
not referring to two divorces in a single assembly.
The reply to this objection is that in the light of traditions, Im8m Ibn
Jar>r Tabar> rahimahull8h explains the word marrat n to mean
tatl qat n (two divorces). This could apply to two divorces in a single
assembly or two divorces in two separate assemblies. An explanation
which is given in the light of Had>th traditions will be given
preference.
Furthermore, the word marrat n does not necessarily mean marratan
ba‛da marratin all the time. It has also been used to mean “twofold” or
“double” in the Qur’8n and Had>th. A few examples are quoted below:
(1)

1
SPrah al-Baqarah, 2: 230.
56
 َْÍ َ ْ ُ َ ْ َ َ َُْْ َ ٰ ُ
. ِ #‫„ﺮ‬ ‫ﻚ ﻳﺆﺗﻮن أﺟﺮﻫﻢ‬+‫او‬ ِ
They shall receive their reward twofold.1
(2)
َ َ ْ َ َ ُْ ً َ َََْْ ْ َُ َ Í ُ ْ ْ ُْÍ ْ َ
‫أﺟﺮﻫﺎ‬ ‫ﻧﺆﺗﻬﺎ‬
ِ ‫ﺻﺎ]ﺎ‬
ِ ِ ِ ‫ﻦ‬.‫ﻘﻨﺖ ِﻣﻨ‬. ‫َوﻣﻦ‬
‫ﻌﻤﻞ‬#‫ﷲ ورﺳﻮ ِ ِ و‬
َْÍَ
. ِ #‫„ﺮ‬
Whoever of you obeys All8h and His Messenger and does
good deeds, to her We shall bestow her reward twofold.2
Both these verses use the word marratayn to mean “double” or
“twofold”. It does not mean that they will receive their reward two
times on two separate occasions.
(3)
Sah h Bukh r and several other Had>th collections contain the
following narration of ‛Abdull8h ibn Zayd radiyall8hu ‛anhu on the
method of performing wudP’:
ٔ ٔ
‫ )رواہ‬. ‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺗﻮﺿﺎ „ﺮﺗ „ﺮﺗ‬Þf‫ان ا‬
ٔ
:‫ واﺑﻮ دأود‬.‫ﺮة‬8‫ ﻋﻦ ا› ﮨﺮ‬۱۷/X :}‫ واﻟ¬ﻣﺬ‬.X\Qâ\Xs| :}‫ﺨﺎر‬+‫ا‬
‫ ﻋﻦ ﻋﺒﺪاﷲ‬،۱۶۹۱۱ ‫ ﺑﺮﻗﻢ‬:‫ﺪ ® „ﺴﻨﺪہ‬È‫ وا‬.‫ﺮة‬8‫ ﻋﻦ ا ﮨﺮ‬،۱۸/X
‫ ﻋﻦ ﻋﺒﺪ اﷲ‬،X\â \R|S :}?‫ﻜ‬E‫® ﺳ ﻨﮧ ا‬ ‫ﻴﮩ‬+‫ وا‬.‫ﺪ‬8‫ﺑﻦ ز‬
(‫ﺪ‬8‫ﺑﻦ ز‬
RasPlull8h sallall8hu ‛alayhi wa sallam washed the limbs
two times each.
This means that RasPlull8h sallall8hu ‛alayhi wa sallam washed the
limbs of wudP’ two times in one place. It certainly does not mean that
he washed them once in one place and a second time in another place.
(4)

1
SPrah al-Qasas, 28: 54.
2
SPrah al-Ahz8b, 33: 31.
57
 ٓ ٔ ٔ ٔ
‫ﮩﻢ اﻳﺔ‬8‫ﻮا رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ان ﻳﺮ‬E‫ان اﮨﻞ „ﻜﺔ ﺳﺎ‬
ٔ
،۳۷۳/Q :‫ )رواہ „ﺴﻠﻢ ® ﺻﺤﻴﺤﮧ‬. ‫ﻓﺎراﮨﻢ ا ﺸﻘﺎق اﻟﻘﻤﺮ „ﺮﺗ‬
}‫ا‬ ‫ „ﺮﺗ‬:‫ ﻗﺎل‬:‫ و’ ﮨﺎ„ﺸﮧ‬.‫ ﻓﻴﺼﻞ‬،‫ﺑﺎب ا ﺸﻘﺎق اﻟﻘﻤﺮ‬
( ‫ﻗﻄﻌﺘ‬
The people of Makkah asked RasPlull8h sallall8hu ‛alayhi
wa sallam to show them a miracle, so he showed them
the splitting of the moon into two pieces.
The word marratayn in the above Had>th means filqatayn (two pieces).
It does not mean that he displayed the miracle of the splitting of the
moon on two separate occasions. This miracle was displayed on only
one occasion.
Furthermore, even if the word marratayn was to mean marratan ba‛da
ukhr , the only thing it proves is that two divorces are given one after
the other; and not at one and the same time in one word. Furthermore,
there is not even a slight reference to any other restriction such as a
separate assembly. Therefore, if a person says “You are divorced, you
are divorced” in a single assembly or during the same period of the
wife’s purity, this will also be totally in line with the words of the
ٰÍَ َُ Í َ
Qur’8n: ‫„ﺮﺗِﻦ‬ ‫اﻟﻄﻼق‬
If, in the light of this verse, several divorces issued in a single assembly
or in the same period of the wife’s purity, are valid; then divorces
uttered at once will also be valid. This is because the ruling with
regard to two divorces issued in a single assembly is the same
according to all scholars – without any difference of opinion.

﴾2﴿
ُ َ ْ َ ‫زوﺟﺎ‬ * َ ‫ﻌﺪ‬$
َ ْ َ Æ‫ﺣ‬
ً ْ َ ‫ﻨﻜﺢ‬# ُ ْ َ ‫ﻣﻦم‬ ! َ ََ ََÍ َ ْ َ
ْ ُ َ ‫ﻞ‬Â
.‫"'ه‬ ِ ِ ِ ‫ﻓﺈن ﻃﻠﻘﻬﺎ ﻓﻼ‬
ِ
Now if he divorces her (a third time), she is not lawful
for him thereafter as long as she does not marry a
husband other than him. 1
Some ‛ulam8’ furnish this verse as proof for the imposition of three
divorces in a single assembly. They say that the phrase “if he divorces”

1
SPrah al-Baqarah, 2: 230.
58
is a conditional verb used in a general sense as clearly stated in the
books on principles of jurisprudence. Therefore, three divorces in a
single assembly are included in this generality.
‛All8mah Ibn Hazm Z8hir> rahimahull8h writes in his explanation of
the above verse:
ٓ ٔ
‫ﺺ ﺑﮩﺬہ اﻻﻳﺔ ﺑﻌﺾ‬J ‫ﻮز ان‬i ‫ﻼث ﻤﻮﻋﺔ وﻣﺘﻔﺮﻗﺔ وﻻ‬ï‫ﻓﮩﺬا ﻳﻘﻊ ’ ا‬
ٰ
(۱۷۰/XS :¦‫ﺤ‬ ‫ )ا‬.‫ دون ﺑﻌﺾ ﺑﻐ' ﻧﺺ‬Œ‫ذﻟ‬

﴾3﴿
َ ُ َ َْ ََ َ ْ ََ َْ ُ ُ Í ََÍ ْ َ ُْ ُ ُ َ ْ
‫ ﻻ‬.‫ﻔﺴﻪ‬/ ‫ﻘﺪ ﻇﻠﻢ‬0 ‫اﷲ‬ِ ‫ﺘﻌﺪ ﺣﺪود‬. ‫ َوﻣﻦ‬.‫اﷲ‬ ِ ‫ِﺗﻠﻚ ﺣﺪود‬
ً ْ َ ‫ﻚ‬E‫ذ‬
.‫ا„ﺮا‬
َ ٰ ََْ ُ ُْ َ Íََ ْ َْ
ِ ‫ﻌﺪ‬$ ‫¯ﺪث‬
ِ ‫ﺗﺪري ﻟﻌﻞ اﷲ‬ِ
These are the limits set by All8h. Whoever transgresses
the limits of All8h has certainly harmed himself. He does
not know, perhaps All8h may cause something new to
come about after that divorce. 1
The apparent meaning of this verse teaches us that if a man utilizes
the right of three divorces which All8h ta‛8l8 gave him at once, then all
three divorces will be imposed. However, because he has transgressed
the limits laid down by All8h ta‛8l8, he will be classified as one who has
wronged himself. This is because it is possible that All8h ta‛8l8 may
instil regret over the divorce in his heart. Now that he has issued all
three divorces in one assembly and husband and wife have been
separated, he will not be able to make up for or remove that regret. If
three divorces issued at once were counted as one revocable divorce –
as believed by some of the Ahl-e-Z8hir, ‛All8mah Ibn Taym>yyah
rahimahull8h, Shaykh Ibn al-Qayyim rahimahull8h and other Ghayr
Muqallids – then what is he going to regret and rue over? After all, he
has the leeway to make up for his action by revoking his divorce.
Summary: It is established from these three verses of the Qur’8n that
three divorces in a single assembly or in a single word are imposed as
three divorces.

1
SPrah at-Tal8q, 65: 1.
59
On the other hand, there is not a single verse – even by inference –
which shows that three divorces in a single assembly or in a single
word are counted as one.
Proofs from Ahādīth

﴾1﴿
ً ٔ ً ٔ ٰ
‫ ﻋﻨﮩﺎ ان رﺟﻼ ﻃﻠﻖ ا„ﺮاﺗﮧ ﺛﻼﺛﺎ‬q‫ﺗﻌﺎ‬ ‫ اﷲ‬2‫ﺸﺔ ر‬1å ‫ﻋﻦ‬
ٔ ٔ
‫ﻼول؟‬E ‫ﻞ‬Â‫ ا‬:‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫وﺟﺖ ﻓﻄﻠﻖ ﻓﺴﺌﻞ ا‬ó‫ﻓ‬
ٔ
‫ )ﺻﺤﻴﺢ‬.‫ ﻳﺬوق ﻋﺴﻴﻠﺘﮩﺎ ﻛﻤﺎ ذاق اﻻول‬Æ‫ ﻻ! ﺣ‬:‫ﻗﺎل‬
(‫ ﻓﻴﺼﻞ‬،‫ﻼث‬ï‫ ﺑﺎب ﻣﻦ اﺟﺎز ﻃﻼق ا‬،۷۹۱/Q :}‫ﺨﺎر‬+‫ا‬
Hadrat ‛Ā’ishah radiyall8hu ‛anh8 narrates that a man
issued three divorces to his wife. She then married
another man who also divorced her. RasPlull8h
sallall8hu ‛alayhi wa sallam was asked: “Is it permissible
for her to marry her first husband?” He replied: “Not
until he tastes her as her first husband had tasted her.”
The obvious meaning of the words “issued three divorces to his wife”
is that all three were issued together. Im8m Bukh8r> rahimahull8h uses
this argument as a basis for titling this chapter ‫ﺑﺎب ﻣﻦ أﺟﺎز اﻟﻄﻼق‬
‫ﻼث‬ï‫ا‬.
H8fiz Ibn Hajar ‛Asqal8n> rahimahull8h writes:
ً
:}‫ﺎر‬+‫ )ﻓﺘﺢ ا‬.‫ﻛﻮﻧﮩﺎ ﻤﻮﻋﺔ‬ ‫ ﺑﻈﺎﮨﺮ ﻗﻮﻟﮧ ﻃﻠﻘﮩﺎ ﺛﻼﺛﺎ ﻓﺎﻧﮧ ﻇﺎﮨﺮ‬Œ‫ﻓﺎ—ﻤﺴ‬
(‫ﻮر‬ß‫ ﻻ‬،‫ﺸﺔ‬1å ‫ﺎﻟﺚ ﺣﺪﻳﺚ‬ï‫ ا]ﺪﻳﺚ ا‬،‫ﻼث‬ï‫ ﺑﺎب ﻣﻦ ﺟﻮز ﻃﻼق ا‬،۳۶۷/

﴾2﴿
In the chapter ‫ﻼث‬ï‫ ﺑﺎب ﻣﻦ أﺟﺎز اﻟﻄﻼق ا‬Im8m Bukh8r> rahimahull8h
quotes the narration of Hadrat Sahl ibn Sa‛d radiyall8hu ‛anhu in
which the story of the li‛8n of Hadrat ‛Uwaymir ‛Ajal8n> radiyall8hu
‛anhu is related.
It is mentioned in this story that when husband and wife completed
the li‛8n, Hadrat ‛Uwaymir radiyall8hu ‛anhu issued three divorces to

60
his wife before RasPlull8h sallall8hu ‛alayhi wa sallam could ask him to
do so. The words read as follows:
ٔ ٔ ً
:}‫ﺨﺎر‬+‫ )ﺻﺤﻴﺢ ا‬.‫ﻓﻄﻠﻘﮩﺎ ﺛﻼﺛﺎ ﻗﺒﻞ ان ﻳﺎ„ﺮہ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
(‫ﻼث‬ï‫ ﺑﺎب ﻣﻦ اﺟﺎز ﻃﻼق ا‬،۷۹۱/Q
This Had>th proves that three divorces issued in a single assembly are
imposed.
ٔ
‫ﻢ‬E‫ و‬،‫ "ﻓﻄﻠﻘﮩﺎ" وا„ﻀﺎہ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬:b‫ﻗﺎل اﻟﻌﻼﻣﺔ اﻟﻌﻴ‬
ً ً ٔ
، ۲۳۸/XW :}‫ )ﻋﻤﺪة اﻟﻘﺎر‬.‫ﻳﻨﻜﺮ ﻋﻠﻴﮧ ﻓﺪل ’ ان ﻣﻦ ﻃﻠﻖ ﺛﻼﺛﺎ ﻳﻘﻊ ﺛﻼﺛﺎ‬
(‫„ﻠﺘﺎن‬
Objection: Some of the scholars who believe that three are counted as
one say that separation between husband and wife was already
realized through the li‛8n. Since his wife has already become a
stranger to him, a divorce cannot be imposed on her. This is why
RasPlull8h sallall8hu ‛alayhi wa sallam remained silent when he
divorced her in this way.
Reply: Hadrat ‛Uwaymir radiyall8hu ‛anhu was thinking that
separation does not take place through the li‛8n, and that the
separation will be realized by issuing three divorces at once. This is
why he issued all three at once. It cannot happen that a Sah8b>
considers three divorces at once to be correct and his correct thinking
be wrong, and RasPlull8h sallall8hu ‛alayhi wa sallam remains silent
despite this without expressing any disapproval. This proves that
three divorces in a single assembly are imposed.
As regards the incident of the li‛8n of Hadrat ‛Uwaymir radiyall8hu
‛anhu, there is no narration which mentions that RasPlull8h sallall8hu
‛alayhi wa sallam considered three divorces to be totally invalid or
counted as one. In fact, the opposite is found in a narration of Sunan
Ab D w d. It clearly states that RasPlull8h sallall8hu ‛alayhi wa sallam
imposed these three divorces.
ٔ
‫ﻓﻄﻠﻘﮩﺎ ﺛﻼث ﺗﻄﻠﻴﻘﺎت ﻋﻨﺪ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﺎﻧﻔﺬہ رﺳﻮل اﷲ‬
.‫ن ﻣﺎ ﺻﻨﻊ ﻋﻨﺪ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺳﻨﺔ‬w‫ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ و‬
(‫ ﻓﻴﺼﻞ‬،‫ﻠﻌﺎن‬E‫ ﺑﺎب ® ا‬،۳۰۶/X :‫)ﺳ ا داود‬

61
Their argument is that husband and wife are separated by the li‛8n
itself whereas this is not necessarily the case. Separation solely
through li‛8n is neither indicated by the word “li‛8n” nor is there any
explicit text of the Qur’8n or Had>th in this regard. Therefore,
separation through li‛8n is not an absolute matter. It is an ijtih8d>
issue. This is why the jurists hold different views in this regard.
After the li‛8n of Hadrat ‛Uwaymir radiyall8hu ‛anhu, he issued three
divorces in the presence of RasPlull8h sallall8hu ‛alayhi wa sallam and
the latter remained silent – in fact, he imposed all three divorces as
per the narration of Sunan Ab D w d. This is a clearly established fact
from the texts. As regards an ijtih8d> issue, the statement, action and
tacit approval of RasPlull8h sallall8hu ‛alayhi wa sallam will obviously
be given preference. This is the creed of all the MuhaddithPn and
jurists.

﴾3﴿
Hadrat ‛Ā’ishah radiyall8hu ‛anh8 was asked a ruling:
ٔ
‫وج‬ó‫ﺮﺟﻞ ﻳ‬E‫ ﻋﻨﮩﺎ اﻧﮩﺎ ﺳﺌﻠﺖ ﻋﻦ ا‬q‫ اﷲ ﺗﻌﺎ‬2‫ﺸﺔ ر‬1å ‫ﻋﻦ‬
ً ٔ
‫ ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬:‫ ﻓﻘﺎﻟﺖ‬،‫ا ﺮاة ﻓﻴﻄﻠﻘﮩﺎ ﺛﻼﺛﺎ‬
ٓ ٔ
‫ ﻳﺬوق اﻻﺧﺮ ﻋﺴﻴﻠﺘﮩﺎ وﺗﺬوق‬Æ‫ﻼول ﺣ‬E ‫ﻞ‬Â ‫ ﻻ‬:‫وﺳﻠﻢ‬
‫ ﺑﺎب‬،۳۷۴/â : f‫ﻠﺒﻴﮩ ﻣﻊ ا{ﻮﮨﺮ ا‬E }?‫ﻜ‬E‫ﺴ ا‬E‫ )ا‬.‫ﻋﺴﻴﻠﺘﮧ‬
ً
‫ رواہ‬: ‫ﻴﮩ‬+‫ وﻗﺎل اﻻﻣﺎم ا‬،‫ دار ا ﻌﺮﻓﺔ‬،‫ﺎح ا ﻄﻠﻘﺔ ﺛﻼﺛﺎ‬.‫ﻧ‬
‫ ﺑﺎب ﻻ‬،۴۶۳/X :‫ﺮ ﺑﻦ ا ﺷ•ﺒﺔ‬.‫ﺼﺤﻴﺢ ﻋﻦ ا ﺑ‬E‫„ﺴﻠﻢ ® ا‬
ً
(‫ ﻓﻴﺼﻞ‬،‫ﻞ ا ﻄﻠﻘﺔ ﺛﻼﺛﺎ ﻄﻠﻘﮩﺎ‬Â
Hadrat ‛Ā’ishah radiyall8hu ‛anh8 narrates that she was
asked about a man who marries a woman and issues
three divorces to her. She said: RasPlull8h sallall8hu
‛alayhi wa sallam said: “She is not lawful to the first
husband until the second husband tastes her and she
tastes him.”
The obvious meaning of the words “issues three divorces to her” is
that all three were issued together.

62
 ﴾4﴿
Sunan Nasa’ contains a Had>th narrated by MahmPd ibn Lab>d who said
that RasPlull8h sallall8hu ‛alayhi wa sallam was informed of a person
who issued three divorces to his wife. RasPlull8h sallall8hu ‛alayhi wa
sallam became angry, stood up and said: “Is the Book of All8h being
played around with while I am present among you?”
ٔ ٔ
‫اﺧ? رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻋﻦ رﺟﻞ ﻃﻠﻖ ا„ﺮاﺗﮧ ﺛﻼث ﺗﻄﻠﻴﻘﺎت‬
ٔ ٔ ٔ ً ً
‫ )رواہ‬.‫ﺘﺎب اﷲ واﻧﺎ ﺑ اﻇﮩﺮ_ﻢ‬.‫ اﻳﻠﻌﺐ ﺑ‬:‫ﻴﻌﺎ ﻓﻘﺎم ﻏﻀﺒﺎﻧﺎ ﺛﻢ ﻗﺎل‬
(¼‫ ﻗﺪﻳ‬،‫ﻼث ا ﺠﻤﻮﻋﺔ وﻣﺎ ﻓﻴﮧ ﻣﻦ ا—ﻐﻠﻴﻆ‬ï‫ ﺑﺎب ا‬،۹۹/Q :4‫اﻟ ﺴﺎ‬
A clear meaning of this Had>th is that three divorces took place.
H8fiz Ibn al-Qayyim rahimahull8h says with reference to the status of
this Had>th:

‫ ﻓﺼﻞ ® ﺣﻜﻤﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬،۲۴۱/s :‫ )زاد ا ﻌﺎد‬.‫إﺳﻨﺎدہ ’ \ط „ﺴﻠﻢ‬

ٔ ،‫ﻠﻤﺔ واﺣﺪة‬.‫وﺳﻠﻢ ﻓﻴﻤﻦ ﻃﻠﻖ ﺛﻼﺛﺎً ﺑ‬
(‫ﺮﺳﺎﻟﺔ‬E‫„ﻮﺳﺴﺔ ا‬
‛All8mah M8rd>n> says that this is an authentic Had>th.

(‫ دار ا ﻌﺮﻓﺔ ﺑ'وت‬،۳۳۳/â : f‫ا{ﻮﮨﺮ ا‬

H8fiz Ibn Kath>r rahimahull8h says:
ٓ
(‫ ادارة اﻟﻘﺮان‬،‫ﺘﺔ‬+‫ ﺑﺎب ﻣﺎ ﺟﺎء ® ﻃﻼق ا‬،۲۴۱/` :‫ )ﻧﻴﻞ اﻻوﻃﺎر‬.‫اﺳﻨﺎدہ ﺟﻴﺪ‬
H8fiz Ibn Hajar rahimahull8h says:

(‫ﺖ‬8‫ﻜﻮ‬E‫ ا‬،‫ ﺑﺎب اﻟﻄﻼق‬،۳۲۱ :‫ )ﺑﻠﻮغ ا ﺮام‬.‫ ورواﺗﮧ „ﻮﺛﻘﻮن‬4‫رواہ اﻟ ﺴﺎ‬

Q8d> AbP Bakr ibn al-‛Arab> says with reference to this Had>th: Like the
three divorces issued by ‛Uwaymir ‛Ajal8n> radiyall8hu ‛anhu,
RasPlull8h sallall8hu ‛alayhi wa sallam imposed the three divorces of
this person as well.
ٔ
Ó‫ﻤﺮ اﻟﻌﺠﻼ‬8‫ﺣﺪﻳﺚ ﻋﻮ‬ ‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺑﻞ ا„ﻀﺎہ ﻛﻤﺎ‬Þf‫ﻓﻠﻢ ﻳﺮدہ ا‬
ٔ
،۱۲۹/R :‫ )ﺗﮩﺬﻳﺐ ﺳ ا داود‬.‫ﻢ ﻳﺮدہ‬E‫ﻼث و‬ï‫ ﻃﻼﻗﮧ ا‬œ„‫ﻠﻌﺎن ﺣﻴﺚ ا‬E‫ا‬
(•„ ‫ﻃﺒﻊ‬
63
 ‫﴿‪﴾5‬‬
‫‪The incident of Hadrat ‛Abdull8h ibn ‛Umar radiyall8hu ‛anhu is‬‬
‫‪related in D raqutn . Towards the end of it, it is stated that he asked: “O‬‬
‫‪RasPlull8h! Had I issued three divorces, would it have been permissible‬‬
‫‪for me to revoke them?” RasPlull8h sallall8hu ‛alayhi wa sallam‬‬
‫‪replied: “No. Your wife would have been separated from you and this‬‬
‫‪action (of three divorces at once) would have been a sin.” The Had>th‬‬
‫‪reads as follows:‬‬
‫ٔ‬ ‫ٔ‬
‫اﷲ ﻋﻨﻪ اﻧﮧ ﻃﻠﻖ ا„ﺮاﺗﮧ ﺗﻄﻠﻴﻘﺔ وﮨﻲ‬ ‫ﻋﻦ ا]ﺴﻦ ﻗﺎل ﻧﺎ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮ ر‬
‫ٔ‬ ‫ٔ ٔ‬
‫ﺣﺎﺋﺾ ﺛﻢ اراد ان ﻳ·ﺒﻌﮩﺎ ﺑﺘﻄﻠﻴﻘﺘ اﺧﺮاو‪8‬ﻦ ﻋﻨﺪ اﻟﻘﺮﺋ ‪ ،‬ﻓﺒﻠﻎ ذﻟ‪ Œ‬رﺳﻮل‬
‫ٔ‬
‫اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﻘﺎل‪ :‬ﻳﺎ اﺑﻦ ﻋﻤﺮ ﻣﺎ ﮨﻜﺬا ا„ﺮک اﷲ اﻧ‪ Œ‬ﻗﺪ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬
‫اﺧﻄﺎت ا‪E‬ﺴﻨﺔ‪ ،‬وا‪E‬ﺴﻨﺔ ان ﺴﺘﻘﺒﻞ اﻟﻄﮩﺮ ﻓﺘﻄﻠﻖ ‪ lE‬ﻗﺮئ‪ ،‬ﻗﺎل ﻓﺎ„ﺮ رﺳﻮل‬
‫ٔ‬
‫اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﺮاﺟﻌﺘﮩﺎ ﺛﻢ ﻗﺎل‪:‬اذا ﮨﻲ ﻃﮩﺮت ﻓﻄﻠﻖ ﻋﻨﺪ ذﻟ‪ Œ‬او‬
‫ٔ‬ ‫ً ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫ا„ﺴ‪ Œ‬ﻓﻘﻠﺖ‪ :‬ﻳﺎرﺳﻮل اﷲ! اراﻳﺖ ‪E‬ﻮ ا ﻃﻠﻘﺘﮩﺎ ﺛﻼﺛﺎ ا‪õ‬ﺎن ¯ﻞ ‪ š‬ان‬
‫ٔ‬
‫اراﺟﻌﮩﺎ ﻗﺎل‪ :‬ﻻ‪ ،‬ﻧﺖ ﺗ‪ é‬ﻣﻨ‪ Œ‬وﺗ‪.‬ﻮن ﻣﻌﺼﻴﺔ‪) .‬ﺳ دارﻗﻄ‪، W\RX\|W :Ø‬‬
‫ﻛﺘﺎب اﻟﻄﻼق‪ ،‬وا‪E‬ﺴ ا‪E‬ﻜ?} ‪E‬ﻠﺒﻴﮩ ‪ ،۳۳۴/â :‬دار ا ﻌﺮﻓﺔ(‬

‫﴿‪﴾6‬‬

‫اﷲ ﻋﻨﻪ ﺟﺎءت ‪1å‬ﺸﺔ ﺑﻨﺖ ﺧﻠﻴﻔﺔ‬ ‫ﻋﻦ ﺳﻮ‪8‬ﺪ ﺑﻦ ﻏﻔﻠﺔ ﻗﺎل‪ :‬ﺎ ﻣﺎت ’ ر‬
‫ٔ‬
‫ا‪v‬ﺜﻌﻤﻴﺔ ا„ﺮاة ا]ﺴﻦ ﺑﻦ ’ ر اﷲ ﻋﻨﻪ ﻓﻘﺎﻟﺖ ﻟﮧ‪— :‬ﮩﻨ‪ Œ‬اﻹﻣﺎرة‪ ،‬ﻓﻘﺎل‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻟﮩﺎ‪ :‬ﺗﮩﻨ•‪ b‬ﺑﻤﻮت اﻣ' ا ٔﻮﻣﻨ اﻧﻄﻠ‪ 7‬ﻓﺎﻧﺖ ﻃﺎﻟﻖ ﺛﻼﺛﺎ ﻓﺘﻘﻨﻌﺖ ﺑﺜﻮ‪ž‬ﮩﺎ او‬
‫ٓ‬ ‫ً‬ ‫ٔ‬
‫ﻗﺎﻟﺖ‪ :‬إ‪E Ó‬ﻢ ارد إﻻ ﺧ'ا ﻓﺒﻌﺚ إ‪Ö‬ﮩﺎ ﺑﻤﺘﻌﺔ ﻋ‪µ‬ة اﻻف و‪ž‬ﻘﻴﺔ ﺻﺪاﻗﮩﺎ ﻓﻠﻤﺎ‬
‫ٔ‬
‫وﺿﻊ ﺑ ﻳﺪﻳﮩﺎ ﺑ‪.‬ﺖ وﻗﺎﻟﺖ‪ :‬ﻣﺘﺎع ﻗﻠﻴﻞ ﻣﻦ ﺣﺒﻴﺐ ﻣﻔﺎرق ﻓﺎﺧ?ہ ا‪E‬ﺮﺳﻮل‬
‫ٔ ٔ‬
‫ﻓﺒ‪ 8‬وﻗﺎل‪E :‬ﻮ ﻻ ا‪ Ó‬اﺑﻨﺖ اﻟﻄﻼق ﻟﮩﺎ ‪E‬ﺮاﺟﻌﺘﮩﺎ ‪E‬ﻜ‪ b‬ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ¦‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻠﻴﮧ وﺳﻠﻢ ﻳﻘﻮل‪ :‬اﻳﻤﺎ رﺟﻞ ﻃﻠﻖ ا„ﺮاﺗﮧ ﺛﻼﺛﺎ ﻋﻨﺪ ‪ 9‬ﻃﮩﺮ ﺗﻄﻠﻴﻘﺔ او ﻋﻨﺪ‬
‫ً‬ ‫ً‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫راس ‪ 9‬ﺷﮩﺮ ﺗﻄﻠﻴﻘﺔ او ﻃﻠﻘﮩﺎ ﺛﻼﺛﺎ ﻴﻌﺎ ‪E‬ﻢ ‪Â‬ﻞ ﻟﮧ ﺣ‪ Æ‬ﺗﻨﻜﺢ زوﺟﺎ ﻏ'ہ‪.‬‬

‫‪64‬‬
‫ ﺑﺎب ﻣﺎ‬،۳۳۶/â : ‫ﻴﮩ‬+‫ وا‬.‫ﻠﻊ‬v‫ وا‬،‫ ﻛﺘﺎب اﻟﻄﻼق‬،W\XR\|R :Ø‫دارﻗﻄ‬ ‫)ﺳ‬
(‫ اﺳﻨﺎدہ ﺻﺤﻴﺢ‬:‫ وﻗﺎل اﺑﻦ رﺟﺐ‬،‫ﻼث‬ï‫ﺟﺎء ® ا„ﻀﺎء اﻟﻄﻼق ا‬
The gist of the above narration is that Hadrat Hasan ibn ‛Al>
radiyall8hu ‛anhu divorced his wife ‛Ā’ishah Khath‛am>yyah by saying:
“Go away, you are divorced three times.” She left him. Later on he
learnt that she is intensely grieved by the separation, so he cried and
said: “Had I not issued an irrevocable divorce, I would have taken her
back. I heard RasPlull8h sallall8hu ‛alayhi wa sallam saying (another
narration states: Had I not heard from my father and had he not heard
from my grandfather sallall8hu ‛alayhi wa sallam): The person who
issues three divorces to his wife whether by issuing one divorce in
each period of purity, one divorce at the beginning of each month, or
three divorces at once; she cannot be lawful to him unless she marries
another man.”

﴾7﴿
The Had>th of F8timah bint Qays radiyall8hu ‛anh8 is quoted in Sunan
Ibn M jah. Ibn M8jah rahimahull8h himself uses this Had>th to prove
the imposition of three divorces issued in a single assembly. He has a
chapter titled “The chapter on the one who issues three divorces in a
single assembly”. He then quotes the following Had>th under this
chapter:

‫ ﻋﻦ‬b•‫ ﺣﺪﺛ‬:‫ ﻗﻠﺖ ﻟﻔﺎﻃﻤﺔ ﺑﻨﺖ ﻗ•ﺲ‬:‫ ﻗﺎل‬Þ‫ﺸﻌ‬E‫„ﺮ ا‬å ‫ ﻋﻦ‬...‫ﻤﺪ‬ô ‫ﺣﺪﺛﻨﺎ‬
ٔ ً
‫ رﺳﻮل‬Œ‫ﻤﻦ ﻓﺎﺟﺎز ذﻟ‬Ö‫ ا‬q‫ﻮ ﺧﺎرج ا‬ß‫ ﺛﻼﺛﺎ و‬Ò‫ زو‬b‫ ﻃﻠﻘ‬:‫ ﻗﺎﻟﺖ‬Œ‫ﻃﻼﻗ‬
،۳۱۹/X :‫ اﺑﻮ داود‬.۱۰۰/Q :4‫ ﺴﺎ‬.۱۴۷ :‫ )اﺑﻦ ﻣﺎﺟﮧ‬.‫اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
(‫ اﻟﻘﺎﮨﺮة‬،۱۲/W :Ø‫دارﻗﻄ‬
In other words, the husband of F8timah bint Qays radiyall8hu ‛anh8
issued three divorces to her. RasPlull8h sallall8hu ‛alayhi wa sallam
passed a verdict of three divorces having taken place.

﴾8﴿
The following is quoted in Sunan D raqutn :

65
 ‫ً‬
‫ﻋﻦ ’ ر اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺳﻤﻊ ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ رﺟﻼ ﻃﻠﻖ ا‪+‬ﺘﺔ‪،‬‬
‫ً‬ ‫ً‬ ‫ً ٔ‬ ‫ٓ‬
‫ﻓﻐﻀﺐ‪ ،‬وﻗﺎل‪ :‬ﺗﺘﺨﺬون اﻳﺎت اﷲ ﮨﺰوا‪ ،‬او دﻳﻦ اﷲ ﮨﺰوا وﻟﻌﺒﺎ‪ ،‬ﻣﻦ ﻃﻠﻖ ا‪+‬ﺘ ﺔ‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫ا‪E‬ﺰﻣﻨﺎہ ﺛﻼﺛﺎ‪ ،‬ﻻ ‪Â‬ﻞ ﻟﮧ ﺣ‪ Æ‬ﺗﻨﻜﺢ زوﺟﺎ ﻏ'ہ‪) .‬ﺳ دارﻗﻄ‪ ،۲۰/W :Ø‬ﻛﺘﺎب‬
‫اﻟﻄﻼق‪ ،‬اﻟﻘﺎﮨﺮة(‬
‫‪Hadrat ‛Al> radiyall8hu ‛anhu narrates that RasPlull8h sallall8hu ‛alayhi‬‬
‫‪wa sallam heard about a certain man who divorced his wife albattah‬‬
‫‪(this word can be used to mean one divorce and also three divorces).‬‬
‫‪RasPlull8h sallall8hu ‛alayhi wa sallam became angry and said: “Are‬‬
‫‪you making a mockery of All8h’s verses, or are you making the D>n of‬‬
‫‪All8h ta‛8l8 a play and amusement!? Whoever divorces albattah, we will‬‬
‫‪impose three divorces on him. His wife will then be unlawful to him‬‬
‫”‪unless she marries someone else.‬‬

‫﴿‪﴾9‬‬
‫ٔ‬
‫ﻋﻦ اﺑﺮاﮨﻴﻢ ﺑﻦ ﻋﺒﻴﺪ اﷲ ﺑﻦ ﻋﺒﺎدة ﺑﻦ ا‪E‬ﺼﺎﻣﺖ ﻋﻦ اﺑﻴﮧ ﻋﻦ ﺟﺪہ ﻗﺎل‪ :‬ﻃﻠﻖ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺟﺪي ا„ﺮاة ﻟﮧ اﻟﻒ ﺗﻄﻠﻴﻘﺔ‪ ،‬ﻓﺎﻧﻄﻠﻖ ا› إ‪ q‬رﺳﻮل اﷲ ﺻ¦ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﺬﻛﺮ‬
‫ٔ‬ ‫ٔ‬
‫ذﻟ‪ Œ‬ﻟﮧ‪ ،‬ﻓﻘﺎل ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ :‬اﻣﺎ اﺗ اﷲ ﺟﺪک‪ ،‬اﻣﺎ ﺛﻼث ﻓﻠﮧ‪،‬‬
‫ٰ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ q‬ﻋﺬﺑﮧ‪ ،‬و‪B‬ن‬ ‫واﻣﺎ ﺴﻊ ﻣﺎﺋﺔ وﺳﺒﻌﺔ و ﺴﻌﻮن ﻓﻌﺪوان وﻇﻠﻢ‪ ،‬إن ﺷﺎء اﷲ‬
‫ً‬
‫ﺷﺎء ﻏﻔﺮ ﻟﮧ‪„) .‬ﺼﻨﻒ ﻋﺒﺪ ا‪E‬ﺮزاق‪ .۳۹۳/` :‬ﺑﺎب ا ﻄﻠﻖ ﺛﻼﺛﺎ‪ ،‬ا ﺠﻠﺲ اﻟﻌﻠ¼‪.‬‬
‫وﺳ دارﻗﻄ‪ ،۲۰/W :Ø‬ﻛﺘﺎب اﻟﻄﻼق‪ ،‬اﻟﻘﺎﮨﺮة(‬
‫‪The above Had>th makes mention of the issuing of 1 000 divorces.‬‬
‫‪RasPlull8h sallall8hu ‛alayhi wa sallam imposed three divorces on the‬‬
‫‪person.‬‬

‫﴿‪﴾10‬‬
‫ً‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ﺻﻔﻮان ﺑﻦ ﻋﻤﺮان اﻟﻄﺎ‪ 4‬ان ا„ﺮاة ﻧﺖ ﺗﺒﻐﺾ زوﺟﺎ ﻓﻮﺟﺪﺗﮧ ﻧﺎﺋﻤﺎ‬
‫ً ٔ‬ ‫ٔ‬
‫ﻓﺎﺧﺬت ﺷﻔﺮة وﺟﻠﺴﺖ ’ ﺻﺪرہ ﺛﻢ ﺣﺮ_ﺘﮧ وﻗﺎﻟﺖ‪— :‬ﻄﻠﻘ‪ b‬ﺛﻼﺛﺎ او‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻻذ‪t‬ﻨ‪ Œ‬ﻓﻨﺎﺷﺪﮨﺎ اﷲ ﻓﺎﺑﺖ ﻓﻄﻠﻘﮩﺎ ﺛﻼﺛﺎ ﺛﻢ ﺟﺎء إ‪ q‬رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬
‫ٔ‬
‫وﺳﻠﻢ ﻓﺴﺎﻟﮧ ﻋﻦ ذﻟ‪ Œ‬ﻓﻘﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ :‬ﻻ ﻗﻴﻠﻮﻟﺔ‬
‫‪66‬‬
‫ زﺟﺎﺟﺔ‬،‫ﻤﺪ ﺑﺎﺳﻨﺎدہ‬ô ‫ ورواہ‬.X\Qâs\XXRS :‫ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮر‬ ‫ )ﺳ‬.‫اﻟﻄﻼق‬
(‫ﻠﻊ واﻟﻄﻼق‬v‫ ﺑﺎب ا‬،۴۷۶/Q :‫ا ﺼﺎﺑﻴﺢ‬
Proofs from the practices of the Sahābah

﴾1﴿
The verdict of Hadrat ‛Umar radiyall8hu ‛anhu:
ً ٔ ٔ ً ٔ
‫ ﻋﻤﺮ‬q‫ إ‬Œ‫ﺐ ان ﺑﻄﺎﻻ ن ﺑﺎ ﺪﻳﻨﺔ ﻓﻄﻠﻖ ا„ﺮاﺗﮧ اﻟﻔﺎ ﻓﺮﻓﻊ ذﻟ‬ß‫ﺪ ﺑﻦ و‬8‫ﻋﻦ ز‬
ٔ
‫ ﻓﻌﻼہ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ‬،‫ إﻧﻤﺎ ﻛﻨﺖ اﻟﻌﺐ‬:‫ﻄﺎب ر اﷲ ﻋﻨﻪ ﻓﻘﺎل‬v‫ﺑﻦ ا‬
:}ٰ?‫ﻜ‬E‫ﻴﮩ ® ﺳ ﻨﮧ ا‬+‫ )اﺧﺮﺟﮧ ا‬.‫ ﺛﻼث‬Œ‫ﻜﻔﻴ‬Ö ‫ إن ن‬:‫ وﻗﺎل‬،‫ﺑﺎ(رة‬
(‫ دار ا ﻌﺮﻓﺔ‬،‫ﻼث‬ï‫ ﺑﺎب ﻣﺎ ﺟﺎء ® ا„ﻀﺎء اﻟﻄﻼق ا‬،۳۳۴/â
A man in Mad>nah issued 1 000 divorces to his wife. When the case was
presented to ‛Umar radiyall8hu ‛anhu and he questioned the man, the
latter replied: “I was merely joking.” ‛Umar radiyall8hu ‛anhu struck
him with a whip and said: “Three would have been sufficient.”

﴾2﴿
The verdict of Hadrat ‛Uthm8n radiyall8hu ‛anhu:
ٔ
‫ ﺟﺎء رﺟﻞ‬:‫ ﻗﺎل‬9¯ ›‫ﺔ ﺑﻦ ا‬8‫ﻖ و_ﻴﻊ ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ ﺑﺮﻗﺎن ﻋﻦ ﻣﻌﺎو‬8‫ﻣﻦ ﻃﺮ‬
ً ٔ ٔ
Œ‫ ﺑﺎﻧﺖ ﻣﻨ‬:‫ اﻟﻔﺎ ﻓﻘﺎل‬Ú‫ ﻃﻠﻘﺖ ا„ﺮا‬:‫ ﻓﻘﺎل‬،‫ ﻋﺜﻤﺎن ﺑﻦ ﻋﻔﺎن ر اﷲ ﻋﻨﻪ‬q‫إ‬
(‫ ﻛﺘﺎب اﻟﻄﻼق‬،۱۷۲/XS :‫¦ اﺑﻦ ﺣﺰم‬ô) .‫ﺑﺜﻼث‬
A man came to ‛Uthm8n radiyall8hu ‛anhu and said: “I issued 1 000
divorces on my wife.” He said: “She has been separated from you with
three divorces.”

﴾3﴿
The verdict of Hadrat ‛Al> radiyall8hu ‛anhu:
ٔ ٔ
ö‫ ﻋ‬q‫ ﺟﺎء رﺟﻞ إ‬:‫ﻖ و_ﻴﻊ ﻋﻦ اﻻﻋﻤﺶ ﻋﻦ ﺣﺒﻴﺐ ﺑﻦ ا› ﺛﺎﺑﺖ ﻗﺎل‬8‫وﻣﻦ ﻃﺮ‬
ً ٔ ٔ ٔ
‫ ر‬ö‫ اﻟﻔﺎ ﻓﻘﺎل ﻟﮧ ﻋ‬Ú‫ ﻃﻠﻘﺖ ا„ﺮا‬Ó‫ إ‬:‫ﺑﻦ ا› ﻃﺎﻟﺐ ر اﷲ ﻋﻨﻪ ﻓﻘﺎل‬

67
 ‫ وﺳ‬.‫ ﻛﺘﺎب اﻟﻄﻼق‬،۱۷۲/XS :‫¦ اﺑﻦ ﺣﺰم‬ô) .‫ ﺑﺜﻼث‬Œ‫ ﺑﺎﻧﺖ ﻣﻨ‬:‫اﷲ ﻋﻨﻪ‬
(۳۷/Q :‫ﻒ‬8\ }‫ وﻃﺤﺎو‬.۱۳/s :‫ و„ﺼﻨﻒ اﺑﻦ ا ﺷ•ﺒﺔ‬۳۳۵/â : ‫ﺑﻴﮩ‬
A man came to ‛Al> radiyall8hu ‛anhu and said: “I issued 1 000 divorces
on my wife.” He said: “She has been separated from you with three
divorces.”

﴾4﴿
The verdict of Hadrat ‛Ā’ishah radiyall8hu ‛anh8:
ٔ
‫اﷲ‬ ‫ﺸﺔ ر‬1å‫ﺮة واﺑﻦ ﻋﺒﺎس و‬8‫' ﻋﻦ ا› ﮨﺮ‬.‫ﻤﺪ ﺑﻦ إﻳﺎس ﺑﻦ ﺑ‬ô ‫ﻋﻦ‬
ٔ ً ٔ ٰ
‫ﻞ ﻟﮧ‬Â ‫ ﻻ‬:‫ﻮا‬E‫ ﻗﺎ‬،‫ﺮﺟﻞ ﻳﻄﻠﻖ ا„ﺮاﺗﮧ ﺛﻼﺛﺎ ﻗﺒﻞ ان ﻳﺪﺧﻞ ﺑﮩﺎ‬E‫ ﻋﻨﮩﻢ ® ا‬q‫ﺗﻌﺎ‬
ٔ ً
‫وج ا ﺮاة ﺛﻢ‬ó‫ﺮﺟﻞ ﻳ‬E‫ ® ا‬،۲۳/s :‫ )„ﺼﻨﻒ اﺑﻦ ا ﺷ•ﺒﺔ‬.‫ ﺗﻨﻜﺢ زوﺟﺎ ﻏ'ہ‬Æ‫ﺣ‬
(۳۳۴/` :‫ ﻋﻦ ا ﺳﻠﻤﺔ‬:‫ﺮزاق‬E‫ و„ﺼﻨﻒ ﻋﺒﺪ ا‬.‫ﻳﻄﻠﻘﮩﺎ‬
Hadrat AbP Hurayrah, Ibn ‛Abb8s and ‛Ā’ishah radiyall8hu ‛anhum said
with regard to a man who issues three divorces to his wife before
having conjugal relations with her: “She is not lawful to him until she
marries another person.”

﴾5﴿
The verdict of Hadrat ‛Abdull8h ibn Mas‛Pd radiyall8hu ‛anhu:
ٔ
‫اﷲ ﻋﻨﻪ اﻧﮧ ﺳﺌﻞ ﻋﻦ‬ ‫ﻋﻦ اﺑﺮاﮨﻴﻢ ﻋﻦ ﻋﻠﻘﻤﺔ ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ „ﺴﻌﻮد ر‬
ٔ
}‫ )ﻃﺤﺎو‬.‫ وﺳﺎﺋﺮﮨﺎ ﻋﺪوان‬،Œ‫ﻴﻨﮩﺎ ﻣﻨ‬é‫ ﺛﻼث ﺗ‬:‫ ﻗﺎل‬:‫رﺟﻞ ﻃﻠﻖ ا„ﺮاﺗﮧ ﻣﺎﺋﺔ‬
ً ً ٔ
:‫ﺮزاق‬E‫ „ﺼﻨﻒ ﻋﺒﺪ ا‬.‫ﺮﺟﻞ ﻳﻄﻠﻖ ا„ﺮاﺗﮧ ﺛﻼﺛﺎ ﻣﻌﺎ‬E‫ ﺑﺎب ا‬،۳۷/Q :‫ﻒ‬8\
ً
(‫ ﺑ'وت‬،۳۳۲/â : ‫ﻠﺒﻴﮩ‬E }?‫۔وﺳ ﻛ‬.‫ ﺑﺎب ا ﻄﻠﻖ ﺛﻼﺛﺎ‬،۳۹۵/`
‛Abdull8h ibn Mas‛Pd radiyall8hu ‛anhu was asked about a man who
issues one hundred divorces to his wife. He replied: “She has been
separated from you with three divorces, and the remaining number is
a transgression.”

﴾6﴿
The verdict of Hadrat ‛Abdull8h ibn ‛Umar radiyall8hu ‛anhu:
68
 ً
‫ﻮ‬E :‫ ﻗﺎل‬،‫ ن اﺑﻦ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ إذا ﺳﺌﻞ ﻋﻤﻦ ﻃﻠﻖ ﺛﻼﺛﺎ‬:‫ﻋﻦ ﻧﺎﻓﻊ ﻗﺎل‬
ٔ ٔ
‫ ﻓﺈن ﻃﻠﻘﮩﺎ‬،‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ا„ﺮ ﺑﮩﺬا‬Þf‫ ﻓﺎن ا‬، ‫ﻃﻠﻘﺖ „ﺮة او „ﺮﺗ‬
ً ً
(۷۹۲/Q :}‫ﺨﺎر‬+‫ )ﺻﺤﻴﺢ ا‬.‫ ﺗﻨﻜﺢ زوﺟﺎ ﻏ'ہ‬Æ‫ ﺣ‬Œ‫ﺛﻼﺛﺎ ﺣﺮﻣﺖ ﻋﻠﻴ‬
When Ibn ‛Umar radiyall8hu ‛anhu was asked about a person who
issues three divorces, he said: “Why didn’t you issue one or two? This
is what RasPlull8h sallall8hu ‛alayhi wa sallam ordered me to do. Now
that you have issued three divorces to her, she is forbidden to you
until she marries another person.”

﴾7﴿
The verdict of Hadrat ‛Abdull8h ibn ‛Abb8s radiyall8hu ‛anhu:
ً ٔ ٔ
،‫ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒ' ﻋﻦ اﺑﻦ ﻋﺒﺎس ر اﷲ ﻋﻨﻪ رﺟﻞ ﻃﻠﻖ ا„ﺮاﺗﮧ اﻟﻔﺎ‬
ٓ ٔ ٔ
‫ﺬت اﻳﺎت‬g‫ ا‬،‫ وزر‬Œ‫ﻘﻴﺘﮩﻦ ﻋﻠﻴ‬ž‫ و‬،Œ‫ ا„ﺮاﺗ‬Œ‫ اﻣﺎ ﺛﻼث ﻓﺘﺤﺮم ﻋﻠﻴ‬:‫ﻓﻘﺎل‬
ً
‫ ﻛﺘﺎب‬،۱۴/W :Ø‫ وﺳ ا(ارﻗﻄ‬.۳۳۲/â : ‫ﻠﺒﻴﮩ‬E }?‫ﻜ‬E‫ﺴ ا‬E‫ )ا‬.‫اﷲ ﮨﺰوا‬
(‫ اﺳﻨﺎدہ ﺻﺤﻴﺢ‬:‫ﺎ ® اﻻرواء‬+‫ﺸﻴﺦ اﻻ‬E‫ وﻗﺎل ا‬،‫ اﻟﻘﺎﮨﺮة‬،‫اﻟﻄﻼق‬
Ibn ‛Abb8s radiyall8hu ‛anhu was asked about a person who issues one
thousand divorces to his wife. He said: “Your wife has become
forbidden to you with three divorces and the remaining number is a
sin against you. You are making a mockery of the verses of All8h.”

﴾8﴿
The verdict of Hadrat AbP Hurayrah radiyall8hu ‛anhu:
ً ٔ ٔ ٔ
‫' ر‬ž‫ﺴﺎ ﻣﻊ ﻋﺒﺪ اﷲ ﺑﻦ ز‬E‫ﺔ ﺑﻦ ا› ﻋﻴﺎش اﻻﻧﺼﺎري اﻧﮧ ن ﺟﺎ‬8‫ﻋﻦ ﻣﻌﺎو‬
'‫ﻜ‬+‫ﻤﺪ ﺑﻦ إﻳﺎس ﺑﻦ ا‬ô ‫ﺻﻢ ﺑﻦ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ﻓﺠﺎءﮨﻤﺎ‬å‫اﷲ ﻋﻨﻪ و‬
ٔ ً ٔ ٔ ً
‫ﺎدﻳﺔ ﻃﻠﻖ ا„ﺮاﺗﮧ ﺛﻼﺛﺎ ﻗﺒﻞ ان ﻳﺪﺧﻞ ﺑﮩﺎ ﻓﻤﺎذا‬+‫ إن رﺟﻼ ﻣﻦ اﮨﻞ ا‬:‫ﻓﻘﺎل‬
ٔ
‫ﺐ‬ß‫ﺎ ﻓﻴﮧ ﻣﻦ ﻗﻮل ﻓﺎذ‬f ‫ إن ﮨﺬا اﻻ„ﺮ ﻣﺎ‬:‫' ر اﷲ ﻋﻨﻪ‬ž‫ﺰ‬E‫ﺎن؟ ﻓﻘﺎل اﺑﻦ ا‬8‫ﺗﺮ‬
ٔ
‫ﺮة ر اﷲ ﻋﻨﻪ ﻓﺎﺳﺌﻠﮩﻤﺎ ﺛﻢ اﺋ·ﻨﺎ‬8‫ اﺑﻦ ﻋﺒﺎس ر اﷲ ﻋﻨﻪ وا› ﮨﺮ‬q‫إ‬
ٔ ٔ ٔ ٔ ٔ
‫ ﻓﻘﺪ‬،‫ﺮة‬8‫ﺮة اﻓﺘﮧ ﻳﺎ اﺑﺎ ﮨﺮ‬8‫ ﻓﻘﺎل اﺑﻦ ﻋﺒﺎس ﻻ› ﮨﺮ‬،‫ﺐ ﻓﺴﺎﻟﮩﻤﺎ‬ß‫ ﻓﺬ‬،‫ﻓﺎﺧ?ﻧﺎ‬

69
 ٔ
‫ ﺗﻨﻜﺢ‬Æ‫ﺮﻣﮩﺎ ﺣ‬ ‫ﻼث‬ï‫ﻴﻨﮩﺎ و ا‬é‫ﻮاﺣﺪة ﺗ‬E‫ ا‬:‫ﺮة‬8‫ ﻓﻘﺎل اﺑﻮ ﮨﺮ‬،‫ ﻣﻌﻀﻠﺔ‬Œ‫ﺟﺎءﺗ‬
ٔ .ً ‫ا„ﺮاﺗﮧ ﺛﻼﺛﺎً ﻣﻌﺎ‬
‫„ﻮﻃﺎ‬
ٔ ً
‫ﺮﺟﻞ ﻳﻄﻠﻖ‬E‫ ﺑﺎب ا‬،۳۷/Q :‫ﻒ‬8\ }‫ )ﻃﺤﺎو‬.‫زوﺟﺎ ﻏ'ہ‬
(۳۳۴/` :‫ﺮزاق‬E‫ و„ﺼﻨﻒ ﻋﺒﺪ ا‬.۳۳۵/â : ‫ ﺳ ﺑﻴﮩ‬.۲۰۸ ‫ ص‬:Œ‫اﻣﺎم ﻣﺎﻟ‬
Mu‛8wiyah ibn Ab> ‛Ayy8sh Ans8r> was sitting with ‛Abdull8h ibn
Zubayr radiyall8hu ‛anhu and ‛Āsim ibn ‛Umar radiyall8hu ‛anhu when
Muhammad ibn Iy8s ibn Bukayr came to them and said: “A Bedouin
issued three divorces to his wife without having engaged in conjugal
relations with her. What do you two have to say about this?” Ibn
Zubayr radiyall8hu ‛anhu said: “We do not know what to say in this
regard. Go and ask Ibn ‛Abb8s radiyall8hu ‛anhu and AbP Hurayrah
radiyall8hu ‛anhu, and then come back and tell us what they said.”
Muhammad ibn Iy8s went to them and asked them. Ibn ‛Abb8s said to
AbP Hurayrah: “Give him your verdict, O AbP Hurayrah! A complex
question has been posed.” AbP Hurayrah radiyall8hu ‛anhu replied:
“One divorce separates her from her husband, and three divorces
makes her unlawful to him unless she marries another man.”

﴾9﴿
The verdict of Hadrat ‛Abdull8h ibn ‛Amr ibn al-‛Ās radiyall8hu ‛anhu:
ٔ ٔ
‫اﷲ ﻋﻨﻪ ﻓﺴﺎﻟﮧ‬ ‫ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮو ر‬q‫ﺴﺎر اﻧﮧ ﺟﺎء رﺟﻞ إ‬° ‫ﻋﻦ ﻋﻄﺎء ﺑﻦ‬
ٔ ً ٔ
‫ﻜﺮ‬+‫ﻋﻦ رﺟﻞ ﻃﻠﻖ ا„ﺮاﺗﮧ ﺛﻼﺛﺎ ﻗﺒﻞ ان ﻳﻤﺴﮩﺎ ﻗﺎل ﻋﻄﺎء ﻓﻘﻠﺖ ﻟﮧ ﻃﻼق ا‬
ٔ
Æ‫ﺮﻣﮩﺎﺣ‬Â ‫ﻼث‬ï‫ﻴﻨﮩﺎ وا‬é‫ﻮاﺣﺪة ﺗ‬E‫ إﻧﻤﺎ اﻧﺖ ﻗﺎص ا‬:‫واﺣﺪة ﻓﻘﺎل ﻋﺒﺪ اﷲ‬
ً ً ٔ ً
،‫ﺮﺟﻞ ﻳﻄﻠﻖ ا„ﺮاﺗﮧ ﺛﻼﺛﺎ ﻣﻌﺎ‬E‫ ﺑﺎب ا‬،۳۷/Q :‫ﻒ‬8\ }‫ )ﻃﺤﺎو‬.‫ﺗﻨﻜﺢ زوﺟﺎ ﻏ'ہ‬
(۳۳۴/` :‫ﺮزاق‬E‫ و„ﺼﻨﻒ ﻋﺒﺪ ا‬.۲۲/s :‫ واﺑﻦ ا ﺷ•ﺒﺔ‬.‫ﺳﻌﻴﺪ‬
‛At8’ ibn Yas8r relates that a man came to ‛Abdull8h ibn ‛Amr
radiyall8hu ‛anhu and asked him about a person who issues three
divorces to his wife before having touched her. I said: “The man may
issue one divorce to a virgin woman.” ‛Abdull8h said: “You are cutting
it short. One divorce separates her from him, and three divorces make
her unlawful to him unless she marries another man.”

﴾10﴿
The verdict of Umm al-Mu’min>n Hadrat Umm Salamah radiyall8hu
‛anh8:
70
 ٔ ٔ ٔ
‫' ﻋﻦ ﺟﺎﺑﺮ ﻗﺎل ﺳﻤﻌﺖ ام ﺳﻠﻤﺔ ﺳﺌﻠﺖ ﻋﻦ رﺟﻞ ﻃﻠﻖ ا„ﺮاﺗﮧ‬ž‫ﺰ‬E‫ﻋﻦ ا› ا‬
ٔ ٔ ً
‫ )„ﺼﻨﻒ اﺑﻦ ا‬.‫ ﻳﻄﺎﮨﺎ ﻏ'ہ‬Æ‫ﻞ ﻟﮧ ﺣ‬Â ‫ ﻻ‬:‫ﺛﻼﺛﺎ ﻗﺒﻞ ان ﻳﺪﺧﻞ ﺑﮩﺎ ﻓﻘﺎﻟﺖ‬
ٔ
(‫وج ا ﺮاة‬ó‫ﺮﺟﻞ ﻳ‬E‫ ® ا‬،۲۲/s :‫ﺷ•ﺒﺔ‬
…Umm Salamah radiyall8hu ‛anh8 was asked about a man who issues
three divorces to his wife before having engaged in conjugal relations
with her. She said: “She is not lawful to him until someone else
[marries her] and engages in conjugal relations with her.”
Proofs from ijmā’
During the caliphate of Hadrat ‛Umar radiyall8hu ‛anhu the Sah8bah
radiyall8hu ‛anhum had already reached consensus that three divorces
issued in a single assembly will be counted as three.
Observe the following statements of the jurists and Had>th experts on
ijm8‛ on this issue”
Shaykh AbP Bakr Jass8s R8z> rahimahull8h:
ً
.‫ن ﻧﺖ ﻣﻌﺼﻴﺔ‬B‫ﻼث ﻣﻌﺎ و‬ï‫ﺴﻠﻒ ﺗﻮﺟﺐ إﻳﻘﺎع ا‬E‫ ﺎع ا‬B‫ﺴﻨﺔ و‬E‫ﻜﺘﺎب وا‬E‫ﻓﺎ‬
ً ٓ
(‫ ﺳﮩﻴﻞ‬،‫ﻼث ﻣﻌﺎ‬ï‫ ذﻛﺮ ا]ﺠﺎج ﻻﻳﻘﺎع ا‬،۳۸۸/X :‫)اﺣ©م اﻟﻘﺮان‬
Shaykh Ibn al-Hum8m rahimahull8h:
ٰ ٔ ٔ
q‫ﺗﻌﺎ‬ ‫اﷲ‬ ‫ﻢ ﻳﻨﻘﻞ ﻋﻦ اﺣﺪ ﻣﻨﮩﻢ اﻧﮧ ﺧﺎﻟﻒ ﻋﻤﺮ ر‬E ‫ ﻓﺈﻧﮧ‬،‫ﻓﺈ ﺎﻋﮩﻢ ﻇﺎﮨﺮ‬
ٔ
‫ دار‬،‫ﺴﻨﺔ‬E‫ ﺑﺎب ﻃﻼق ا‬،۴۷۰/R :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﻼث ﻟﮧ‬ï‫ ا‬œ„‫ﻋﻨﮧ ﺣ ا‬
(‫اﻟﻔﻜﺮ‬
‛All8mah Badr ad-D>n ‛Ayn> rahimahull8h writes in ‛Umdah al-Q r :
ٔ
:‫ﺨ‬f‫ اﻻوزا´ وا‬:‫ﺐ ﺎﮨ' اﻟﻌﻠﻤﺎء ﻣﻦ ا—ﺎﺑﻌ وﻣﻦ ﺑﻌﺪﮨﻢ ﻣﻨﮩﻢ‬ß‫وﻣﺬ‬
ٔ ٔ ٔ ٔ ٔ
‫ﺪ‬È‫ واﺻﺤﺎﺑﮧ وا‬:‫ﺸﺎﻓ‬E‫ واﺻﺤﺎﺑﮧ وا‬Œ‫ﻮري واﺑﻮ ﺣﻨﻴﻔﺔ واﺻﺤﺎﺑﮧ وﻣﺎﻟ‬ï‫وا‬
ٔ ٓ ٔ ٔ ٔ
‫ ’ ان ﻣﻦ ﻃﻠﻖ‬،‫ﺳﺤﺎق واﺑﻮ ﺛﻮر واﺑﻮ ﻋﺒﻴﺪ واﺧﺮون و_ﺜ'ون‬B‫واﺻﺤﺎﺑﮧ و‬
ٔ ٔ ً ٔ
‫ ﻣﻦ ﺧﺎﻟﻒ ﻓﻴﮧ ﻓﮩﻮ ﺷﺎذ ;ﺎﻟﻒ ﻻﮨﻞ‬:‫ﻮا‬E‫ وﻗﺎ‬،‫ﻜﻨﮧ ﻳﺎﺛﻢ‬E‫ و‬،‫ا„ﺮاﺗﮧ ﺛﻼﺛﺎ وﻗﻌﻦ‬
ٔ
‫ﺸﺬوذہ ﻋﻦ ا{ﻤﺎﻋﺔ اﻟ‬E ‫ﮧ‬Ö‫ﺪع وﻣﻦ ﻻ ﻳﻠﺘﻔﺖ إ‬+‫ﻧﻤﺎ ﺗﻌﻠﻖ ﺑﮧ اﮨﻞ ا‬B‫ و‬،‫ﺴﻨﺔ‬E‫ا‬

71
 ‫ٔ‬
‫ا—ﻮاﻃﻮ ’ ‪Â‬ﺮ‪8‬ﻒ ا‪E‬ﻜﺘﺎب وا‪E‬ﺴﻨﺔ‪) .‬ﻋﻤﺪة اﻟﻘﺎر} \ح‬ ‫ﻻ ‪i‬ﻮز ﻋﻠﻴﮩﻢ‬
‫ﺻﺤﻴﺢ ا‪+‬ﺨﺎر}‪ ،۲۳۶/XW :‬ﺑﺎب ﻣﻦ اﺟﺎز ﻃﻼق ا‪ï‬ﻼث‪„ ،‬ﻠﺘﺎن(‬
‫>‪Shaykh Muhammad ash-Shanq>t> quotes the statement of Ibn ‛Arab‬‬
‫‪M8lik> rahimahull8h in his exegesis:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻗﺪ اﺗﻔﻖ ﻋﻠﻤﺎء اﻹﺳﻼم وار‪ž‬ﺎب ا]ﻞ واﻟﻌﻘﺪ ® اﻻﺣ©م ’ ان اﻟﻄﻼق‬
‫ٓ‬ ‫ً‬
‫ا‪ï‬ﻼث <ﻤﺔ و‪B‬ن ن ﺣﺮاﻣﺎ ﻗﻮل ﺑﻌﻀﮩﻢ و‪ž‬ﺪﻋﺔ ﻗﻮل اﻻﺧﺮ‪8‬ﻦ ﻻزم‬
‫ٔ‬
‫‪...‬وﻣﺎ ﺴﺒﻮہ إ‪ q‬ا‪E‬ﺼﺤﺎﺑﺔ ﻛﺬب ‪t‬ﺖ‪ ،‬ﻻ اﺻﻞ ﻟﮧ ﻛﺘﺎب وﻻ رواﻳﺔ ﻟﮧ ﻋﻦ‬
‫ٔ‬
‫اﺣﺪ‪) .‬اﺿﻮاء ا‪+‬ﻴﺎن‪(۱۳۶/X :‬‬
‫‪H8fiz Ibn Hajar ‛Asqalan> rahimahull8h writes while supporting the‬‬
‫‪view of the majority:‬‬

‫ﻓﺎ‪E‬ﺮاﺟﺢ ® ا ﻮﺿﻌ ‪Â‬ﺮ‪8‬ﻢ ا ﺘﻌﺔ و‪B‬ﻳﻘﺎع ا‪ï‬ﻼث ‪E‬ﻺ ﺎع ا"ي اﻧﻌﻘﺪ‬

‫ٔ ٔ ً‬ ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ ’ ذﻟ‪ ،Œ‬وﻻ ¯ﻔﻆ ان اﺣﺪا ﻋﮩﺪ ﻋﻤﺮ‬ ‫ﻋﮩﺪ ﻋﻤﺮ ر اﷲ‬
‫واﺣﺪة ﻣﻨﮩﻤﺎ‪ ،‬وﻗﺪ دل إ ﺎﻋﮩﻢ ’ وﺟﻮد ﻧﺎﺳﺦ و‪B‬ن‬ ‫اﷲ ﻋﻨﻪ ﺧﺎﻟﻔﮧ‬ ‫ر‬
‫ن ﺧ‪ u‬ﻋﻦ ﺑﻌﻀﮩﻢ ﻗﺒﻞ ذﻟ‪ Œ‬ﺣ‪ Æ‬ﻇﮩﺮ {ﻤﻴﻌﮩﻢ ﻋﮩﺪ ﻋﻤﺮ ﻓﺎ ﺨﺎﻟﻒ‬
‫ٔ‬
‫ﺑﻌﺪ ﮨﺬا اﻹ ﺎع ﻣﻨﺎﺑﺬ ﻟﮧ وا{ﻤﮩﻮر ’ ﻋﺪم اﻋﺘﺒﺎر ﻣﻦ اﺣﺪث اﻻﺧﺘﻼف‬
‫ﺑﻌﺪ اﻻﺗﻔﺎق‪) .‬ﻓﺘﺢ ا‪+‬ﺎر}‪ ،۳۶۵/ :‬ﺑﺎب ﻣﻦ ﺟﻮز ﻃﻼق ا‪ï‬ﻼث‪ ،‬ﻻ‪ß‬ﻮر(‬
‫‪‛All8mah Ibn Rajab Hambal> rahimahull8h who was an erudite student‬‬
‫‪of H8fiz Ibn al-Qayyim rahimahull8h writes in his Bay n Mushkil al-‬‬
‫‪Ah d th al-W ridah F Anna at-Tal q ath-Thal th W hidah:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻋﻠﻢ اﻧﮧ ‪E‬ﻢ ﻳ‪³‬ﺒﺖ ﻋﻦ اﺣﺪ ﻣﻦ ا‪E‬ﺼﺤﺎﺑﺔ وﻻ ﻣﻦ ا—ﺎﺑﻌ وﻻ ﻣﻦ اﺋﻤﺔ ا‪E‬ﺴﻠﻒ‬
‫ٔ‬
‫ا ﻌﺘﺪ ﺑﻘﻮﻟﮩﻢ ® اﻟﻔﺘﺎوٰ} ® ا]ﻼل وا]ﺮام ‪e‬ء ‪8£‬ﺢ ان ﻃﻼق ا‪ï‬ﻼث‬
‫ﺑﻌﺪ ا(ﺧﻮل ¯ﺴﺐ واﺣﺪة إذا ﺳﻴﻖ ﺑﻠﻔﻆ واﺣﺪ‪) .‬اﻻﺷﻔﺎق ’ اﺣ©م اﻟﻄﻼق‬
‫‪E‬ﻠﻌﻼمة ا‪E‬ﻜﻮﺛﺮ}‪ ،۴۱ :‬ﺳﻌﻴﺪ(‬
‫‪A forefather of ‛All8mah Ibn Taym>yyah rahimahull8h, AbP al-Barak8t‬‬
‫‪Majd ad-D>n ‛Abd as-Sal8m wrote a famous book titled Muntaq al-‬‬
‫‪Akhb r. The book has a chapter - B b M J ’a F Tal q al-Battah Wa Jam‛i‬‬

‫‪72‬‬
‫‪ath-Thal th Wa Tafr qih – under which he quotes Ah8d>th and‬‬
‫‪statements of the Sah8bah radiyall8hu ‛anhum on this subject. He then‬‬
‫‪writes:‬‬

‫وﮨﺬا <ﮧ ﻳﺪل ’ إ ﺎﻋﮩﻢ ’ ﺻﺤﺔ وﻗﻮع ا‪ï‬ﻼث ﺑﺎ‪ E‬ﻤﺔ ا‪E‬ﻮاﺣﺪة‪) .‬ﻣﻨﺘ‬
‫اﻻﺧﺒﺎر‪(۲۳۷ :‬‬
‫‪Majallah al-Buh th al-Isl m yyah is a Saudi Arabian periodical which‬‬
‫‪contains a detailed article comprising about one hundred and fifty‬‬
‫‪pages on this subject. The following is quoted from this periodical:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ً ٔ‬
‫ﺧﺎ„ﺴﺎ ان اﻟﻘﻮل ﺑﻮﻗﻮع ا‪ï‬ﻼث ﺛﻼﺛﺎ ﻗﻮل ا‪ ýõ‬اﮨﻞ اﻟﻌﻠﻢ ﻓﻠﻘﺪ اﺧﺬ ﺑﮧ ﻋﻤﺮ‬
‫وﻋﺜﻤﺎن وﻋ‪ ö‬واﻟﻌﺒﺎدﻟﺔ اﺑﻦ ﻋﺒﺎس واﺑﻦ ﻋﻤﺮ واﺑﻦ ﻋﻤﺮو واﺑﻦ „ﺴﻌﻮد ر‬
‫ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﻢ وﻏ'ﮨﻢ ﻣﻦ اﺻﺤﺎب رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ وﻗﺎل ﺑﮧ‬ ‫اﷲ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫¦ واﻻوزا´‬ ‫اﻻﺋﻤﺔ اﻻر‪ž‬ﻊة‪ :‬اﺑﻮ ﺣﻨﻴﻔﺔ وﻣﺎﻟ‪ Œ‬وا‪E‬ﺸﺎﻓ‪ :‬وا‪È‬ﺪ واﺑﻦ ا› ‪ٰ Ö‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وذﻛﺮ اﺑﻦ ﻋﺒﺪ اﻟﮩﺎدي ﻋﻦ ا› رﺟﺐ ﺑﻘﻮﻟﮧ‪ :‬اﻋﻠﻢ اﻧﮧ ‪E‬ﻢ ﻳ‪³‬ﺒﺖ ﻋﻦ اﺣﺪ ﻣﻦ‬
‫ٔ‬
‫ا‪E‬ﺼﺤﺎﺑﺔ وﻻ ﻣﻦ ا—ﺎﺑﻌ وﻻ ﻣﻦ اﺋﻤﺔ ا‪E‬ﺴﻠﻒ ا ﻌﺘﻤﺪ ﺑﻘﻮﻟﮩﻢ ® اﻟﻔﺘﺎوٰ} ®‬
‫ٔ‬
‫ا]ﻼل وا]ﺮام ‪e‬ء ‪8£‬ﺢ ان ﻃﻼق ا‪ï‬ﻼث ﺑﻌﺪ ا(ﺧﻮل ¯ﺴﺐ واﺣﺪة‬
‫ٔ‬
‫إذا ﺳﻴﻖ ﺑﻠﻔﻆ واﺣﺪ‪ .‬وﻗﺎل ﺷﻴﺦ اﻹﺳﻼم اﺑﻦ ﺗﻴﻤﻴﺔ ﻣﻌﺮض ‪t‬ﺜﮧ اﻻﻗﻮال‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ذﻟ‪ :Œ‬ا‪ï‬ﺎ‪ Ó‬اﻧﮧ ﻃﻼق ‪ô‬ﺮم وﻻزم و‪ß‬ﻮ ﻗﻮل ﻣﺎﻟ‪ Œ‬وا› ﺣﻨﻴﻔﺔ وا‪È‬ﺪ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺮواﻳﺔ ا ﺘﺎﺧﺮة ﻋﻨﮧ‪ ،‬اﺧﺘﺎرﮨﺎ ا‪ ýõ‬اﺻﺤﺎﺑﮧ‪ ،‬وﮨﺬا اﻟﻘﻮل ﻣﻨﻘﻮل ﻋﻦ ﻛﺜ' ﻣﻦ‬
‫ٔ‬
‫ا‪E‬ﺴﻠﻒ ﻣﻦ ا‪E‬ﺼﺤﺎﺑﺔ وا—ﺎﺑﻌ ‪ .‬وﻗﺎل اﺑﻦ اﻟﻘﻴﻢ‪ :‬واﺧﺘﻠﻒ ا‪f‬ﺎس ﻓﻴﮩﺎ ا}‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻗﻮع ا‪ï‬ﻼث ﺑ‪.‬ﻠﻤﺔ واﺣﺪة ’ ار‪ž‬ﻌﺔ ﻣﺬا‪ß‬ﺐ اﺣﺪﮨﺎ‪ :‬اﻧﮧ ﻳﻘﻊ‪ ،‬ﮨﺬا ﻗﻮل‬
‫ٔ‬ ‫ٔ‬
‫اﻻﺋﻤﺔ اﻻر‪ž‬ﻌﺔ و ﮩﻮر ا—ﺎﺑﻌ و_ﺜ' ﻣﻦ ا‪E‬ﺼﺤﺎﺑﺔ‪ .‬وﻗﺎل اﻟﻘﺮﻃ‪ :Þ‬ﻗﺎل‬
‫ٔ‬
‫ﻋﻠﻤﺎوﻧﺎ واﺗﻔﻖ اﺋﻤﺔ اﻟﻔﺘﺎوٰ} ’ ‪E‬ﺰوم إﻳﻘﺎع اﻟﻄﻼق ا‪ï‬ﻼث <ﻤﺔ واﺣﺪة‬ ‫ٔ‬

‫اﻻول اﻟﻌﺪد‬ ‫ﮩﻮر ا‪E‬ﺴﻠﻒ‪ ) .‬ﻠﺔ ا‪+‬ﺤﻮث اﻻﺳﻼﻣﻴﺔ‪ :‬ا ﺠ‬ ‫و‪ß‬ﻮ ﻗﻮل‬
‫ا‪ï‬ﺎﻟﺚ‪ ،‬ﺳﻨﺔ ‪•XR â‬ـ ا‪E‬ﺮ‪8‬ﺎض‪„ ،‬ﻜﺔ ا ﻜﺮﻣﺔ(‬
‫‪Hadrat ‛Al> radiyall8hu ‛anhu is wrongly attributed to being opposed to‬‬
‫‪the ijm8‛:‬‬
‫‪73‬‬
It is said that Hadrat ‛Al> radiyall8hu ‛anhu did not concur with the
ijm8‛ which was established on this issue [of three divorces] during the
caliphate of Hadrat ‛Umar radiyall8hu ‛anhu. This is furthest from the
reality. The following incident of Sulaym8n A‛mash rahimahull8h as
quoted by Im8m Bayhaq> rahimahull8h in his Sunan refutes such a
claim:
ٔ ٔ
‫ ﺑﻦ ا› ﻃﺎﻟﺐ ر‬ö‫ ﺳﻤﻌﺖ ﻋ‬:‫ﻜﻮﻓﺔ ﺷﻴﺦ ﻳﻘﻮل‬E‫ ن ﺑﺎ‬:‫ﻋﻦ اﻻﻋﻤﺶ ﻗﺎل‬
ً ٔ ٰ
q‫ ﻓﺈﻧﮧ ﻳﺮد إ‬،‫ﻠﺲ واﺣﺪ‬ ‫ﺮﺟﻞ ا„ﺮاﺗﮧ ﺛﻼﺛﺎ‬E‫ إذا ﻃﻠﻖ ا‬:‫ ﻋﻨﮧ ﻳﻘﻮل‬q‫ﺗﻌﺎ‬ ‫اﷲ‬
ٔ ٔ ً ً
‫ ﻓﺎﺗ•ﺘﮧ ﻓﻘﺮﻋﺖ‬:‫ ﻗﺎل‬،‫ﺴﻤﻌﻮن ﻣﻨﮧ‬°‫ﺎس ﻋﻨﻘﺎ واﺣﺪا إذ ذاک ﻳﺎﺗﻮﻧﮧ و‬f‫ وا‬،‫واﺣﺪة‬
ٔ ّ ‫ ﻓﺨﺮج‬،‫ﺎب‬+‫ﻋﻠﻴﮧ ا‬
‫ ﺑﻦ ا› ﻃﺎﻟﺐ ر‬ö‫ ﻛﻴﻒ ﺳﻤﻌﺖ ﻋ‬:‫ ﻓﻘﻠﺖ ﻟﮧ‬،‫ ﺷﻴﺦ‬q‫إ‬
ً ٔ ٰ
‫ ﺑﻦ‬ö‫ ﺳﻤﻌﺖ ﻋ‬:‫ﻠﺲ واﺣﺪ؟ ﻗﺎل‬ ‫ ﻋﻨﮧ ﻓﻴﻤﻦ ﻃﻠﻖ ا„ﺮاﺗﮧ ﺛﻼﺛﺎ‬q‫ﺗﻌﺎ‬ ‫اﷲ‬
ً ٔ ٰ ٔ
‫ﻠﺲ ﻓﺈﻧﮧ‬ ‫ إذا ﻃﻠﻖ رﺟﻞ ا„ﺮاﺗﮧ ﺛﻼﺛﺎ‬:‫ ﻋﻨﮧ ﻳﻘﻮل‬q‫ﺗﻌﺎ‬ ‫ا› ﻃﺎﻟﺐ ر اﷲ‬
ً ٔ ٔ
،‫ ﻛﺘﺎﺑﺎ‬ŒÖ‫ اﺧﺮج إ‬:‫؟ ﻗﺎل‬ö‫ اﻳﻦ ﺳﻤﻌﺖ ﻣﻦ ﻋ‬:‫ ﻓﻘﻠﺖ ﻟﮧ‬،‫ واﺣﺪة‬q‫ﻳﺮد إ‬
ٔ ٔ
‫ ﺑﻦ ا› ﻃﺎﻟﺐ‬ö‫ ﮨﺬا ﻣﺎ ﺳﻤﻌﺖ ﻋ‬،‫ﺮﺣﻴﻢ‬E‫ﻦ ا‬È‫ﺮ‬E‫ ﺴﻢ اﷲ ا‬: ‫ﻓﺎﺧﺮج ﻓﺈذا ﻓﻴﮧ‬
ً ٔ
‫ﻠﺲ واﺣﺪ ﻓﻘﺪ ﺑﺎﻧﺖ ﻣﻨﮧ‬ ‫ إذا ﻃﻠﻖ رﺟﻞ ا„ﺮاﺗﮧ ﺛﻼﺛﺎ‬:‫ر اﷲ ﻋﻨﻪ ﻳﻘﻮل‬
ً
،‫! ﮨﺬا ﻏ' ا"ي ﺗﻘﻮل‬Œ¯‫ و‬:‫ ﻗﻠﺖ‬:‫ ﻗﺎل‬،‫ ﺗﻨﻜﺢ زوﺟﺎ ﻏ'ہ‬Æ‫ﻞ ﻟﮧ ﺣ‬ ‫وﻻ‬
ٔ ٔ ‫ﻦ‬.‫ وﻟ‬،‫ﻮ ﮨﺬا‬ß ‫ﺼﺤﻴﺢ‬E‫ ا‬:‫ﻗﺎل‬
}?‫ﻜ‬E‫ﺴ ا‬E‫ )ا‬.Œ‫ﻮﻻء ارادو ’ ذﻟ‬ß
(‫ﻼث واﺣﺪة‬ï‫ ﺑﺎب ﻣﻦ ﺟﻌﻞ ا‬،۳۳۹/â : ‫ﻠﺒﻴﮩ‬E
In addition to learning the correct creed of Hadrat ‛Al> radiyall8hu
‛anhu on this issue, we learn to what extent the desire-worshippers
distorted Ah8d>th to suit their ends.
In short, it is wrong to claim that Hadrat ‛Al> radiyall8hu ‛anhu did not
concur with the ijm8‛.
An overview of the proofs of those who think otherwise
The Sh>‛ah and D8wPd Z8hir> reject the concept of three divorces in a
single assembly. They say that three divorces issued in a single
assembly are counted as one. They present two proofs in support of
their belief:

74
The first proof: A Hadīth of Ibn ‛Abbās radiyallāhu ‛anhu.
The following statement of Hadrat ‛Abdull8h ibn ‛Abb8s radiyall8hu
‛anhu is related in Sah h Muslim:

‫ ﻧﺖ اﻟﻄﻼق ’ ﻋﮩﺪ رﺳﻮل اﷲ ﺻ¦ اﷲ‬:‫اﷲ ﻋﻨﻪ ﻗﺎل‬ ‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬

ٔ
‫اﷲ ﻋﻨﻪ‬ ‫ﻣﻦ ﺧﻼﻓﺔ ﻋﻤﺮ ر‬ ‫اﷲ ﻋﻨﻪ وﺳ ﺘ‬ ‫ﺮ ر‬.‫ﻋﻠﻴﮧ وﺳﻠﻢ وا› ﺑ‬
‫ﺎس ﻗﺪ‬f‫ إن ا‬:‫ﻄﺎب ر اﷲ ﻋﻨﻪ‬v‫ ﻓﻘﺎل ﻋﻤﺮ ﺑﻦ ا‬،‫ﻼث واﺣﺪة‬ï‫ﻃﻼق ا‬
ٔ ٔ ٔ ٔ
‫ )ﺻﺤﻴ ﺢ‬.‫ ﻓﺎ„ﻀﺎہ ﻋﻠﻴﮩﻢ‬،‫اﺳﺘﻌﺠﻠﻮا ا„ﺮ ﻧﺖ ﻟﮩﻢ اﻧﺎة ﻓﻠﻮ ا„ﻀﻴﻨﺎہ ﻋﻠﻴﮩﻢ‬
(‫ﻓﻴﺼﻞ‬،‫ﻼث‬ï‫ ﺑﺎب اﻟﻄﻼق ا‬،۴۷۷/X :‫ﻒ‬8\ ‫„ﺴﻠﻢ‬
Those who believe three divorces to be one say that the above
narration demonstrates that the original Sunnah which was practised
upon during the blessed era of RasPlull8h sallall8hu ‛alayhi wa sallam,
the era of Hadrat AbP Bakr radiyall8hu ‛anhu and the first two years of
the caliphate of Hadrat ‛Umar radiyall8hu ‛anhu was that three
divorces were counted as one. Therefore, this is what is worthy of
emulation.
The Had>th experts went into much discussion on this Had>th and gave
several answers to it. The leading commentator of Sah h Bukh r , H8fiz
Ibn Hajar rahimahull8h, gives eight answers to this Had>th in his Fath
al-B r . These have been given on behalf of the majority. A few are
presented here:
1. This narration is incorrect. None of the ‛ulam8’ believe it to be
worthy of consideration. The following is stated in al-Jauhar an-Naq y:
ٔ ٔ
‫ﻢ ﻳﻌﺮج ﻋﻠﻴﮩﺎ اﺣﺪ ﻣﻦ‬E ‫ﺮواﻳﺔ وﮨﻢ وﻏﻠﻂ‬E‫وذﻛﺮ ﺻﺎﺣﺐ اﻻﺳﺘﺬ ر ان ﮨﺬہ ا‬
(‫ دار ا ﻌﺮﻓﺔ‬،‫ﻼث واﺣﺪة‬ï‫ ﺑﺎب ﻣﻦ ﺟﻌﻞ ا‬،۳۳۷/â : f‫ )ا{ﻮﮨﺮ ا‬.‫اﻟﻌﻠﻤﺎء‬
ٔ
‫ﺨﺎﻟﻒ رﺳﻮل‬Ö ‫ ﻣﺎ ن اﺑﻦ ﻋﺒﺎس ر اﷲ ﻋﻨﻪ‬:‫ ﻗﺎل اﺑﻮ ﻋﻤﺮ‬:‫و™ اﻻﺳﺘﺬ ر‬
ٔ
ٔ ‫ ورواﻳﺔ‬،‫راي ﻧﻔﺴﮧ‬
‫ﻃﺎوس وﮨﻢ وﻏﻠﻂ‬ q‫ﻠﻴﻔﺘ إ‬v‫اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ وا‬
ٔ ٔ
‫ق‬µ ‫ﻢ ﻳﻌﺮج ﻋﻠﻴﮩﺎ اﺣﺪ ﻣﻦ ﻓﻘﮩﺎء اﻻ„ﺼﺎر ﺑﺎ]ﺠﺎز واﻟﻌﺮاق وا ﻐﺮب وا‬E
‫ﻜﺘﺐ‬E‫ دار ا‬،‫ﺘﺔ‬+‫ ﺑﺎب ﻣﺎ ﺟﺎء ® ا‬،۶/` :?‫ )اﻻﺳﺘﺬ ر ﻻﺑﻦ ﻋﺒﺪاﻟ‬.‫ﺸﺎم‬E‫وا‬
(‫اﻟﻌﻤﻴﺔ‬

75
2. This narration is attributed to T8’Ps rahimahull8h but he himself
refutes it.
ٔ
‫ادب‬ ë•‫ﻜﺮاﺑ‬E‫ ا‬ö‫ﺑﻦ ﻋ‬ ‫ ﻗﺎل ا]ﺴ‬:‫ﻜﻮﺛﺮي‬E‫ﻤﺪ زاﮨﺪ ا‬ô ‫ﻗﺎل اﻟﻌﻼﻣﺔ‬
ٔ
‫ﺮزاق ﻋﻦ‬E‫ ﻋﻦ ﻋﺒﺪ ا‬- b‫ﻮ اﺑﻦ ا ﺪﻳ‬ß‫ و‬- ‫ اﺧ?ﻧﺎ ’ اﺑﻦ ﻋﺒﺪ اﷲ‬:‫اﻟﻘﻀﺎء‬
ٔ ٔ ٔ ٔ ٔ ‫ﻣﻌﻤﺮ ﻋﻦ اﺑﻦ‬
‫ﻃﺎوس اﻧﮧ ن‬ ‫ ﻋﻦ‬Œ‫ ﻣﻦ ﺣﺪﺛ‬:‫ﻃﺎوس اﻧﮧ ﻗﺎل‬ ‫ﻃﺎوس ﻋﻦ‬
،۳۹ ‫ ص‬:‫ )اﻻﺷﻔﺎق ’ اﺣ©م اﻟﻄﻼق‬.‫ ﻛﺬﺑﮧ‬،‫ﻼث واﺣﺪة‬ï‫ﻳﺮوي ﻃﻼق ا‬
(‫ﺳﻌﻴﺪ‬
3. The verdict of Hadrat ‛Abdull8h ibn ‛Abb8s radiyall8hu ‛anhu is also
in conflict with this statement. He used to issue the verdict that
anyone who issues three divorces to his wife, all three will apply to
her. The following is stated in as-Sunan al-Kubr of Bayhaq>
rahimahull8h:
ً ٔ ٔ
،‫ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒ' ﻋﻦ اﺑﻦ ﻋﺒﺎس ر اﷲ ﻋﻨﻪ رﺟﻞ ﻃﻠﻖ ا„ﺮاﺗﮧ اﻟﻔﺎ‬
ٓ ٔ ٔ
‫ﺬت اﻳﺎت اﷲ‬g‫ ا‬،‫ وزر‬Œ‫ﻘﻴﺘﮩﻦ ﻋﻠﻴ‬ž‫ و‬،Œ‫ ا„ﺮاﺗ‬Œ‫ اﻣﺎ ﺛﻼث ﻓﺘﺤﺮم ﻋﻠﻴ‬:‫ﻗﺎل‬
ً
‫ﺸﻴﺦ‬E‫ وﻗﺎل ا‬،۱۳/W :Ø‫ وﺳ دارﻗﻄ‬،۳۳۲/â : ‫ﻠﺒﻴﮩ‬E }?‫ﻜ‬E‫ﺴ ا‬E‫ )ا‬.‫ﮨﺰوا‬
(‫ اﺳﻨﺎدہ ﺻﺤﻴﺢ‬:‫ﺎ ® اﻻرواء‬+‫اﻻ‬
Furthermore, the following students of Hadrat Ibn ‛Abb8s radiyall8hu
‛anhu state that he used to give the verdict of the application of three
divorces issued in a single assembly. If the verdict of a narrator is
different from his narration, the narration is either mu’awwal
(dubious) or abrogated. The students are:
Sa‛>d ibn Jubayr, ‛At8’ ibn Ab> Rab8h, Muj8hid, ‛Ikramah, ‛Amr ibn
D>n8r, M8lik ibn H8rith, Muhammad ibn Iy8s ibn Bukayr and
Mu‛8wiyah ibn Ab> ‛Ayy8sh Ans8r>.
4. If this statement of Ibn ‛Abb8s radiyall8hu ‛anhu is assumed to be
correct, a clear meaning of it will be that if a person issues three
divorces to his wife and then says that he issued the first as a divorce,
and the second and third merely for emphasis – and not for divorce –
then because honesty and integrity prevailed in the early eras of Islam,
his claim used to be accepted. The verdict of one divorce used to be
given by the judiciary. During the caliphate of Hadrat ‛Umar
radiyall8hu ‛anhu, there was an increase in incidents related to
divorce. Furthermore, honesty and integrity were also on the decline.
76
This is why he announced that if anyone issues a divorce like this in
the future – i.e. three divorces at one – the excuse of uttering the
second and third for emphasis will not be accepted. The verdict will be
issued on the obvious meaning of the words and three divorces will be
counted.1
Im8m Qurtub> rahimahull8h gave preference to this answer.2
Im8m Nawaw> rahimahull8h said that this is the most correct answer. 3
5. This statement of ‛Abdull8h ibn ‛Abb8s radiyall8hu ‛anhu refers to a
woman with whom the husband did not engage in conjugal relations.
In other words, this is how people in the blessed era of RasPlull8h
sallall8hu ‛alayhi wa sallam used to issue a divorce to such a woman.
He used to say to her: “You are divorced. You are divorced. You are
divorced.” In such a case, the non-consummated woman would be
separated by the first divorce, and the second and third would not
apply to her. On the other hand, during the era of Hadrat ‛Umar
radiyall8hu ‛anhu, the people began issuing a divorce to a non-
consummated woman by saying to her: “You are divorced three
times.” This is why he issued the verdict that all three will apply.
6. Previously when three divorces were issued, the husband could
revoke them. This rule was abrogated later on. This answer is
supported by the following narration:
ٔ
،‫ﺼﻦ ﺑﺎﻧﻔﺴﮩﻦ ﺛﻼﺛﺔ ﻗﺮوء‬ž¬‫ وا ﻄﻠﻘﺎت ﻳ‬:‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر اﷲ ﻋﻨﻪ‬
ٔ ٔ
Œ‫ وذﻟ‬.(۲۲۸ :‫ﻘﺮة‬+‫ )ﺳﻮرة ا‬.‫ﺘﻤﻦ ﻣﺎﺧﻠﻖ اﷲ ارﺣﺎﻣﮩﻦ‬.‫وﻻ¯ﻞ ﻟﮩﻦ ان ﻳ‬
ً ٔ ٔ ٔ
Œ‫ ﻓ ﺴﺦ ذﻟ‬،‫ن ﻃﻠﻘﮩﺎ ﺛﻼﺛﺎ‬B‫ﺮﺟﻞ ن إذا ﻃﻠﻖ ا„ﺮاﺗﮧ ﻓﮩﻮ اﺣﻖ ﺑﺮﺟﻌﺘﮩﺎ و‬E‫ان ا‬
ٓ ٰ
‫ ﺑﺎب ® ﺴﺦ ا ﺮاﺟﻌﺔ ﺑﻌﺪ‬،۲۹۷/X :‫ )ﺳ ا داود‬.‫ اﻻﻳﺔ‬.‫ اﻟﻄﻼق „ﺮﺗﻦ‬:‫ﻓﻘﺎل‬
‫ ﺑﺎب ﻣﻦ ﺟﻌﻞ‬،۳۳۷/â : ‫ﻠﺒﻴﮩ‬E }?‫ﻜ‬E‫ا‬ ‫ﺴ‬E‫ وا‬.‫ ﻓﻴﺼﻞ‬،‫ﻼث‬ï‫ا—ﻄﻠﻴﻘﺎت ا‬
(‫ دار ا ﻌﺮﻓﺔ‬،‫ﺛﻼث واﺣﺪة‬
7. The erudite Had>th expert, Maul8n8 Hab>b ar-Rahm8n A‛zam>
rahimahull8h writes:

.‫ا ﻜﺘﺒﺔ اﻹﻣﺎدﻳﺔ‬،‫ﻼث‬ï‫ﻢ اﻟﻄﻠﻘﺎت ا‬.‫ ﺑﻴﺎن ﺣ‬،RSS\XS :‫ﺑﺬل ا ﺠﻬﻮد‬1

.|`\R :‫ا{ﺎﻣﻊ ﻷﺣ©م اﻟﻘﺮآن‬2

.‫ ﻓﻴﺼﻞ‬،Wâ|\X :‫ﻠﻨﻮوي‬E ‫\ح „ﺴﻠﻢ‬3

77
This Had>th is totally unacceptable. Firstly because it does not contain
a statement of RasPlull8h sallall8hu ‛alayhi wa sallam nor his action.
Nor does it mention that three divorces counted as one was mentioned
to RasPlull8h sallall8hu ‛alayhi wa sallam and that he remained silent
when he was informed of it. Since none of these three (statement,
action and tacit approval) are mentioned, this is not a Had>th.
Ibn Hazm Z8hir> rahimahull8h refuted this narration:
ٔ ٔ ٔ ‫واﻣﺎ ﺣﺪﻳﺚ‬ ٔ
‫ﻮ ا"ي ﺟﻌﻠﮩﺎ واﺣﺪة او‬ß ‫ﺴﻼم‬E‫ء اﻧﮧ ﻋﻠﻴﮧ ا‬e ‫ﻃﺎوس ﻓﻠ•ﺲ‬
ٔ ٔ
(۱۶۸/XS :‫ )ا ﺤ¦ ﻻﺑﻦ ا]ﺰم‬.‫ﺴﻼم ﻋﻠﻤﮧ ﻓﺎﻗﺮہ‬E‫ﻮاﺣﺪة وﻻ اﻧﮧ ﻋﻠﻴﮧ ا‬E‫ ا‬q‫ردﮨﺎ إ‬
Secondly, this narration does not explicitly state that three divorces
are counted as one. All it says is that three divorces were one, or one
was issued. Nothing more and nothing clearer is not mentioned
through any authentic source.
When presenting this narration as a proof, it is even more necessary to
prove that whatever is mentioned in it is exactly as it means, and that
it can have no other meaning apart from that three divorces are
counted as one. And it is not possible to prove this.
Im8m AbP Zur‛ah R8z> rahimahull8h was a senior Had>th expert and an
accepted authority in this field to the extent that Im8m Muslim
rahimahull8h presented his Sah h to him and removed, without any
hesitation, those Ah8d>th which Im8m R8z> considered to be doubtful.
The same Im8m AbP Zur‛ah R8z> explains the Had>th under discussion
by saying that the three divorces which are commonly issued today
used to be issued as one divorce during the eras of RasPlull8h
sallall8hu ‛alayhi wa sallam and AbP Bakr radiyall8hu ‛anhu. During
the caliphate of Hadrat ‛Umar radiyall8hu ‛anhu people began issuing
three divorces in a quick and uncontrolled way. This is why he
instituted all three divorces. (Refer to as-Sunan al-Kubr of Bayhaq>).
Thirdly, the narration of Sah h Muslim does not state clearly which
three divorces were counted as one. Were they issued all at once or in
separate periods of purity. Further, if they were issued at once, was the
utterance with one word or three words? Also, were they issued to a
consummated woman or non-consummated woman? Before offering
this narration as a proof, it is necessary to ascertain if it refers to all
types of three divorces, or certain categories. If all categories are
meant, this narration will go against the Qur’8n and Had>th. If certain
categories are meant, what are they? And what is the proof that
Hadrat Ibn ‛Abb8s radiyall8hu ‛anhu had said this with reference to
those specific categories and that he explicitly stated that they refer to
78
those specific categories. As long as these points are not clarified, it
will be a manifest error to present this Had>th as evidence.1
The second proof: A Hadīth of Rukānah radiyallāhu ‘anhu
The following Had>th is quoted from the Musnad of Im8m Ahmad
rahimahull8h:
ٔ
‫ﺪ ر اﷲ ﻋﻨﻪ‬8‫ﻧﺔ ﺑﻦ ﻋﺒﺪ ﻳﺰ‬w‫ ﻃﻠﻖ ر‬:‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر اﷲ ﻋﻨﻪ اﻧﮧ ﻗﺎل‬
ً ً ً ٔ ٔ
:‫ ﻗﺎل‬،‫ﻠﺲ واﺣﺪ ﻓﺤﺰن ﻋﻠﻴﮩﺎ ﺣﺰﻧﺎ ﺷﺪﻳﺪا‬ ‫ ﻣﻄﻠﺐ ا„ﺮاﺗﮧ ﺛﻼﺛﺎ‬b‫اﺧﻮ ﺑ‬
ً ٔ
:‫ ﻗﺎل‬،‫ ﻃﻠﻘﺘﮩﺎ ﺛﻼﺛﺎ‬:‫ﻓﺴﺎﻟﮧ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻛﻴﻒ ﻃﻠﻘﺘﮩﺎ؟ ﻗﺎل‬
،‫ ﻓﺎرﺟﻌﮩﺎ إن ﺷﺌﺖ‬،‫ واﺣﺪة‬Œ‫ ﻓﺈﻧﻤﺎ ﺗﻠ‬:‫ ﻧﻌﻢ! ﻗﺎل‬:‫ﻠﺲ واﺣﺪ؟ ﻗﺎل‬ :‫ﻓﻘﺎل‬
(۳۴۷/X :‫ﺪ‬È‫ )„ﺴﻨﺪا‬.‫ ﻓﺮﺟﻌﮩﺎ‬:‫ﻗﺎل‬
The unanimous answer of the scholars is that the incident related to
the divorce issued by Hadrat Ruk8nah radiyall8hu ‛anhu is narrated
through conflicting narrations. Some narrations contain the words:

.‫ﻃﻠﻖ ا„ﺮأﺗﻪ ﺛﻼﺛﺎ‬

Others have the words:

.‫ﺘﺔ‬+‫ﻃﻠﻖ ا„ﺮأﺗﻪ ا‬
Erudite Had>th experts such as Im8m AbP D8wPd, Im8m Sh8fi‛>, Im8m
Ibn Hibb8n, Im8m H8kim, Im8m D8raqutn> rahimahumull8h say that
the narration with the words ‫ﺘﺔ‬+‫ ا‬is correct. ‛All8mah Shauk8n>
rahimahull8h writes:
ً ٔ ٔ
،۲۴۶/` :‫ )ﻧﻴﻞ اﻻوﻃﺎر‬.‫ﺘﺔ ﻻ ﺛﻼﺛﺎ‬+‫ﻧﺔ اﻧﮧ ﻃﻠﻘﮩﺎ ا‬w‫ﻗﺼﺔ ر‬ ‫اﺛﺒﺖ ﻣﺎ روي‬
ٓ
(‫ادارة اﻟﻘﺮان‬
On the other hand, the narration containing the words ‫ ﻃﻠﻖ ا„ﺮأﺗﻪ ﺛﻼﺛﺎ‬is
s qit1 according to the Had>th experts and not eligible to be furnished
as evidence.

1
Abridged from Maq l t Ab al-Ma’ thir, vol. 1, pp. 315-317, al-Majma‛ al-‛Ilm>,
Markaz Tahq>q8t wa Khidm8t ‛Ilm>yyah, Ma’u.
79
Im8m AbP D8wPd rahimahull8h said that the narration with the words
‫ﺘﺔ‬+‫ ا‬is more authentic.
ٔ ً ٔ ٔ ٔ ٔ
‫ ﻻﻧﮩﻢ‬،‫ﻧﺔ ﻃﻠﻖ ا„ﺮاﺗﮧ ﺛﻼﺛﺎ‬w‫ﺞ ان ر‬8‫ ﮨﺬا اﺻﺢ ﻣﻦ ﺣﺪﻳﺚ اﺑﻦ ﺟﺮ‬:‫ﻗﺎل اﺑﻮ داود‬
ٔ ٔ ٔ
‫ ا› راﻓﻊ ﻋﻦ‬b‫ﺞ رواہ ﻋﻦ ﺑﻌﺾ ﺑ‬8‫ وﺣﺪﻳﺚ اﺑﻦ ﺟﺮ‬،‫اﮨﻞ ﺑ•ﺘﮧ وﮨﻢ اﻋﻠﻢ ﺑﮧ‬
ٔ
،‫ﺘﺔ‬+‫ ﺑﺎب ® ا‬،۳۰۱/X :‫داود‬ ‫ )ﺳ ا‬.‫ﻋﻜﺮﻣﺔ ﻋﻦ اﺑﻦ ﻋﺒﺎس ر اﷲ ﻋﻨﻪ‬
(‫ ﻓﻴﺼﻞ‬،‫ﻛﺘﺎب اﻟﻄﻼق‬
Objection: The annotator to Bul gh al-Mar m, Saf>y ar-Rahm8n
Mub8rakpPr>, classified the narration of AbP D8wPd as weak and tried
to prove that the narration of Im8m Ahmad is strong. As for the
statement of AbP D8wPd – ‫ – ﻫﺬا أﺻﺢ‬he explains it away by saying that
Im8m AbP D8wPd rahimahull8h is actually referring to two weak
narrations, one of which is less weak than the other. In essence, both
are weak. Refer to the annotation to Bul gh al-Mar m (p. 321). What is
the answer to this objection?
Answer: The objection of the annotator to Bul gh al-Mar m is not based
on justice and equity. Im8m H8kim, H8fiz Dhahab>, Ibn Hibb8n and
others also classified this narration as authentic. The authentication of
Im8m AbP D8wPd rahimahull8h has been quoted in no uncertain terms
by Im8m D8raqutn>, Ibn Hajar, ‛All8mah San‛8n> rahimahumull8h and
others. In fact, Ibn Hajar rahimahull8h classifies the narration of
Musnad-e-Ahmad (which mentions revocation after issuing three
divorces in a single assembly) as a dubious narration. Observe the
following statement of Ibn Hajar rahimahull8h:

‫اﷲ‬ ٔ ‫وﺻﺤﺤﮧ ٔاﺑﻮ‬

‫ﺎب ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬+‫ و™ ا‬،‫داود واﺑﻦ ﺣﺒﺎن وا]ﺎ¿ﻢ‬
ً ٔ ٔ
،R\WWX\XâWW :'‫ )ﺗﻠﺨﻴﺺ ا]ﺒ‬.‫ﻮ ﻣﻌﻠﻮل اﻳﻀﺎ‬ß‫ و‬،‫ﺪ وا]ﺎ¿ﻢ‬È‫ﻋﻨﻪ رواہ ا‬
(‫ﻛﺘﺎب اﻟﻄﻼق‬
‛All8mah San‛8n> rahimahull8h writes:

1
A narrator is classified as s qit al-Had th when his narration does not deserve
to be narrated because it has no value. It does not fall in the category where it
could be furnished as evidence. (Lis n al-Muhaddith n, Muhammad Khalaf
Sal8mah).
80
 ‫ٔ‬ ‫ٓ‬ ‫ٔ ً‬ ‫ٔ ٔ ٔ‬ ‫ٔ‬
‫اﺷﺎر إ‪Ö‬ﮩﺎ‬‫داود‪ ،‬ﻻﻧﮧ اﺧﺮﺟﮧ اﻳﻀﺎ ﻣﻦ ﻃﺮ‪8‬ﻖ اﺧﺮ وﮨﻲ اﻟ‬ ‫وﻗﺪ ﺻﺤﺤﮧ اﺑﻮ‬
‫ٔ ٔ‬ ‫ٔ‬
‫ا ﺼﻨﻒ ﺑﻘﻮﻟﮧ‪ :‬اﺣﺴﻦ ﻣﻨﮧ‪ .‬وﮨﻲ اﻧﮧ اﺧﺮﺟﮧ ﻣﻦ ﺣﺪﻳﺚ ﻧﺎﻓﻊ ﺑﻦ ﻋﺠ' ﺑﻦ‬
‫ٔ ً‬ ‫ٔ‬
‫ﻋﺒﺪ ﻳﺰ‪8‬ﺪ ﺑﻦ ر‪w‬ﻧﺔ ان ر‪w‬ﻧﺔ‪ ،...‬ا]ﺪﻳﺚ‪ .‬وﺻﺤﺤﮧ اﻳﻀﺎ اﺑﻦ ﺣﺒﺎن وا]ﺎ¿ﻢ‪.‬‬
‫)ﺳﺒﻞ ا‪E‬ﺴﻼم \ح ﺑﻠﻮغ ا ﺮام‪ ،۳۶۰/R :‬ﻃﻼق ا‪ï‬ﻼث ﺑﻠﻔﻆ واﺣﺪ(‬

‫ﻗﺎل ا]ﺎ¿ﻢ ® ا ﺴﺘﺪرک‪ :‬ﻗﺪ ﺻﺢ ا]ﺪﻳﺚ ﺑﮩﺬہ ا‪E‬ﺮواﻳﺔ‪ ،‬ﻓﺈن اﻹﻣﺎم ا‪E‬ﺸﺎﻓ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺪ اﺗﻘﻨﮧ وﺣﻔﻈﮧ ﻋﻦ اﮨﻞ ﺑ•ﺘﮧ‪ .‬وواﻓﻘﮧ ا"ﮨ‪) .Þ‬ا ﺴﺘﺪرک‪ ،Q\QsS\Q|S| :‬ﻛﺘﺎب‬
‫اﻟﻄﻼق‪ ،‬دار اﺑﻦ ﺣﺰم(‬

‫ا(ارﻗﻄ‪:Ø‬‬ ‫وﻗﺎل اﻹﻣﺎم ا(ارﻗﻄ‪ :b‬ﻗﺎل ٔاﺑﻮ ٔ‬

‫داود‪ :‬ﮨﺬا ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪) .‬ﺳ‬
‫‪ ،۳۳/W‬ﻛﺘﺎب اﻟﻄﻼق‪ ،‬وا‪v‬ﻠﻊ‪ ،‬اﻟﻘﺎﮨﺮة(‬
‫‪The narrators of Ab D w d‬‬
‫ٔ‬ ‫ٔ‬
‫)‪ (۱‬ا‪È‬ﺪ ﺑﻦ ﻋﻤﺮو ﺑﻦ ا‪ìE‬ح اﺑﻮ ﻃﺎﮨﺮ ا •}‪ :‬ﺛﻘﺔ‪) .‬ا—ﻘﺮ‪8‬ﺐ‪(۱۵ :‬‬

‫)‪ (۲‬إﺑﺮاﮨﻴﻢ ﺑﻦ ﺧﺎ( ا‪ ،@ E‬اﻟﻔﻘﻴﮧ ﺻﺎﺣﺐ ا‪E‬ﺸﺎﻓ‪ ::‬ﺛﻘﺔ‪) .‬ا—ﻘﺮ‪8‬ﺐ‪(۲۰ :‬‬

‫)‪ô (۳‬ﻤﺪ ﺑﻦ إدر‪°‬ﺲ ا‪E‬ﺸﺎﻓ‪ :‬اﻹﻣﺎم ا ﻌﺮوف ا ﺤﺪث ا‪E‬ﻜﺒ' ﺻﺎﺣﺐ ا ﻨﺎﻗﺐ‪.‬‬

‫)‪ô (۴‬ﻤﺪ ﺑﻦ ﻋ‪ ö‬ﺑﻦ ﺷﺎﻓﻊ‪ :‬ﻗﺎل ا]ﺎﻓﻆ ® ا—ﻘﺮ‪8‬ﺐ )‪ (۳۱۲‬وا"ﮨ‪ ® Þ‬ا‪©E‬ﺷﻒ‬

‫)‪ :(۲۰۳/Q‬وﺛﻘﮧ ا‪E‬ﺸﺎﻓ‪.:‬اﻧﺘﮩﻰ‪.‬‬

‫)‪ (۵‬ﻋﺒﺪ اﷲ ﺑﻦ ﻋ‪ ö‬ﺑﻦ ا‪E‬ﺴﺎﺋﺐ‪ :‬ﻗﺎل ا]ﺎﻓﻆ ® ا—ﻘﺮ‪8‬ﺐ )‪„ :(۱۸۲‬ﺴﺘﻮر‪.‬‬

‫اﻧﺘﮩﻰ‪.‬‬

‫ا—ﺤﺮ‪8‬ﺮ ’ ا—ﻘﺮ‪ 8‬ﺐ‬ ‫وﻗﺎل ا(ﻛﺘﻮر ﺸﺎر ﻋﻮاد وﺷﻌﻴﺐ ٔ ٔ‬

‫اﻻرﻧﻮوط‬
‫ٔ‬
‫)‪ :(Q\QWX\RW|s‬ﺑﻞ ﺻﺪوق‪ ،‬ﺣﺴﻦ ا]ﺪﻳﺚ‪ ،‬ﻓﻘﺪ روي ﻋﻨﮧ ار‪ž‬ﻌﺔ‪ ،‬وذﻛﺮہ اﺑﻦ‬
‫ﺣﺒﺎن ® ا‪ï‬ﻘﺎت وﻗﺎل ا"ﮨ‪ ® Þ‬ا‪©E‬ﺷﻒ )‪E :(۹۹/Q‬ﻢ ﻳﻀﻌﻒ‪ .‬اﻧﺘﮩﻰ‪.‬‬

‫‪81‬‬
‫)‪ (۶‬ﻧﺎﻓﻊ ﺑﻦ ﻋﺠ'‪ :‬ﻗﺎل ا]ﺎﻓﻆ ® ا—ﮩﺬﻳﺐ )‪ :(۳۶۴/XS‬ذﻛﺮہ اﺑﻦ ﺣﺒﺎن ®‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ً‬
‫ا‪ï‬ﻘﺎت وذﻛﺮہ اﺑﻦ ﺣﺒﺎن اﻳﻀﺎ ® ا‪E‬ﺼﺤﺎﺑﺔ و_ﺬا اﺑﻮ اﻟﻘﺎﺳﻢ ا‪+‬ﻐﻮي‪ ،‬واﺑﻮ ﻧﻌﻴﻢ‪،‬‬
‫ٰ‬ ‫ٔ‬
‫„ﻮ‪ ® A‬ا"ﻳﻞ وﻏ'ﮨﻢ‪ .‬اﻧﺘﮩﻰ‪.‬‬ ‫واﺑﻮ‬

‫وﻗﺎل ا"ﮨ‪ ® Þ‬ا‪©E‬ﺷﻒ )‪ :(۳۱۴/Q‬وﺛﻖ‪ .‬اﻧﺘﮩﻰ‪.‬‬

‫‪An investigation into the second chain of transmission‬‬

‫)‪ (۱‬ﺟﺮ‪8‬ﺮ ﺑﻦ ﺣﺎزم‪ :‬ﻗﺎل ا"ﮨ‪ ® Þ‬ا‪©E‬ﺷﻒ )‪ :(۲۹۱/X‬ﺛﻘﺔ‪ .‬اﻧﺘﮩﻰ‪.‬‬

‫وﻗﺎل ا]ﺎﻓﻆ ® ا—ﮩﺬﻳﺐ )‪ :(۶۳/Q‬ﻗﺎل اﺑﻦ ﻣﻌ ‪ :‬ﺛﻘﺔ‪ ،‬وﻗﺎل اﻟﻌﺠ¦‪ :‬ﺑ•}‬

‫ٔ‬ ‫ٔ‬
‫ﺛﻘﺔ‪ ،‬وﻗﺎل اﻟ ﺴﺎ‪ :B‬ﻟ•ﺲ ﺑﮧ ﺑﺎس‪ ،‬وﻗﺎل اﺑﻮ ﺣﺎﺗﻢ‪ :‬ﺻﺪوق ﺻﺎﻟﺢ‪ .‬اﻧﺘﮩﻰ‪.‬‬

‫اﻻرﻧﻮوط ® ا—ﺤﺮ‪8‬ﺮ ’‬ ‫ٔ ٔ‬ ‫وﻗﺎل ا(ﻛﺘﻮر ﺸﺎر ﻋﻮاد وﺷﻌﻴﺐ‬

‫ٔ‬ ‫ٔ‬
‫ا—ﻘﺮ‪8‬ﺐ)‪ :(X\QXQ\ XX‬اﺧﺮج ﻟﮧ ا‪+‬ﺨﺎري ﺻﺤﻴﺤﮧ اﺣﺎدﻳﺚ ‪°‬ﺴ'ة‪ .‬وﻗﺎل‬
‫ٔ‬ ‫ٔ‬
‫ا"ﮨ‪ ® Þ‬ا‪E‬ﺴ' )‪ :(۱۰۰/â‬اﻏﺘﻔﺮت اوﮨﺎﻣﮧ ﺳﻌﺔ ﻣﺎ رو}‪ ،‬واﻧﮧ اﺧﺘﻠﻂ ﻗﺒﻞ‬
‫ٔ‬
‫„ﻮﺗﮧ ﺴﻨﺔ وﻗﺪ ﺣﺠﺒﮧ اوﻻدہ ﻓﻠﻢ ¯ﺪث ﺣﺎل اﺧﺘﻼﻃﮧ‪ .‬اﻧﺘﮩﻰ‪.‬‬
‫ٔ‬
‫)‪ (۲‬ز‪ 'ž‬ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺳﻠﻴﻤﺎن اﺑﻮ ﮨﺎﺷﻢ‪ :‬ﻗﺎل ا]ﺎﻓﻆ ® ا—ﮩﺬﻳﺐ )‪ :(۲۸۰/R‬ﻗﺎل‬
‫ٔ‬
‫ا(وري ﻋﻦ اﺑﻦ ﻣﻌ ‪ :‬ﺛﻘﺔ‪ ،‬وﻗﺎل اﺑﻮ زرﻋﺔ‪ :‬ﺷﻴﺦ‪ ،‬وﻗﺎل ا(ارﻗﻄ‪ :b‬ﻳﻌﺘ? ﺑﮧ‪،‬‬
‫وذﻛﺮہ اﺑﻦ ﺣﺒﺎن ® ا‪ï‬ﻘﺎت‪ .‬اﻧﺘﮩﻰ‪.‬‬
‫ٔ‬
‫وﻗﺎل ا"ﮨ‪ ® Þ‬ا ‪C‬ان )‪ :(۲۵۷/Q‬رو} ﻋﺒﺎس ﻋﻦ اﺑﻦ ﻣﻌ ‪ :‬ﺛﻘﺔ‪ ،‬وﻗﺎل ا‪È‬ﺪ ﺑﻦ‬
‫ﺣﻨﺒﻞ‪ :‬ﻓﻴﮧ ﻟ ‪ .‬اﻧﺘﮩﻰ‪.‬‬

‫)‪ (۳‬ﻋﺒﺪ اﷲ ﺑﻦ ﻋ‪ ö‬ﺑﻦ ﻳﺰ‪8‬ﺪ ﺑﻦ ر‪w‬ﻧﺔ‪ :‬ﻗﺎل ا"ﮨ‪ ® Þ‬ا‪©E‬ﺷﻒ )‪ :(۹۹/Q‬وﺛﻖ‪.‬‬

‫اﻧﺘﮩﻰ‪.‬‬

‫وﻗﺎل ا]ﺎﻓﻆ ® ا—ﮩﺬﻳﺐ )‪ :(۲۸۹/s‬ذﻛﺮہ اﺑﻦ ﺣﺒﺎن ® ا‪ï‬ﻘﺎت )‪ .(۱۶۵/s‬اﻧﺘﮩﻰ‪.‬‬

‫وﻗﺎل ا]ﺎﻓﻆ ® ا—ﻘﺮ‪8‬ﺐ‪ :‬ﻟ ا]ﺪﻳﺚ‪ .‬اﻧﺘﮩﻰ‪.‬‬

‫‪82‬‬
‫وﻗﺎل ا ﺰي ® ﺗﮩﺬﻳﺐ ا‪E‬ﻜﻤﺎل )‪ :(۳۲۳/Xs‬ذﻛﺮہ اﺑﻦ ﺣﺒﺎن ® ا‪ï‬ﻘﺎت‪ ،‬وﻗﺪ وﻗﻊ‬
‫ٔ‬ ‫ٔ‬ ‫ً ٔ‬
‫‪f‬ﺎ ﺣﺪﻳﺜﮧ ‪Öå‬ﺎ اﺧ?ﻧﺎ ﺑﮧ اﺑﻮ إﺳﺤﺎق ‪ -‬ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ’ ﺑﻦ ر‪w‬ﻧﺔ ﻋﻦ اﺑﻴﮧ‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ﺟﺪہ‪ :‬اﻧﮧ ﻃﻠﻖ ا„ﺮاﺗﮧ ’ ﻋﮩﺪ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ا‪+‬ﺘﺔ‪...‬رواہ‬
‫ٔاﺑﻮ ٔ‬
‫داود ﻓﻮاﻓﻘﻨﺎہ ﻓﻴﮧ ﺑﻌﻠﻮ‪ .‬اﻧﺘﮩﻰ‪.‬‬
‫ٔ ٔ‬
‫)‪ (۴‬ﻋﻦ اﺑﻴﮧ ا} ﻋ‪ ö‬ﺑﻦ ﻳﺰ‪8‬ﺪ ﺑﻦ ر‪w‬ﻧﺔ‪ :‬ﻗﺎل ا]ﺎﻓﻆ ® ا—ﮩﺬﻳﺐ )‪(۳۳۳/â‬‬
‫وا ﺰي ® ﺗﮩﺬﻳﺐ ا‪E‬ﻜﻤﺎل )‪ :(۱۷۵/QX‬ذﻛﺮہ اﺑﻦ ﺣﺒﺎن ® ا‪ï‬ﻘﺎت‪ .‬اﻧﺘﮩﻰ‪.‬‬

‫وﻗﺎل ا"ﮨ‪ ® Þ‬ا ‪C‬ان )‪ :(۸۱/W‬ﻗﺎل ا‪+‬ﺨﺎري‪E :‬ﻢ ﻳﺼﺢ ﺣﺪﻳﺜﮧ‪ .‬اﻧﺘﮩﻰ‪.‬‬
‫‪Objections have been levelled against ‛Al> ibn Yaz>d. This narration is‬‬
‫‪therefore weak. However, it can be presented as a witness together‬‬
‫‪with the narration of N8fi‛ ibn ‛Ujayr, bearing in mind that a strong‬‬
‫‪support for it is present.‬‬
‫‪The Musnad of AbP D8wPd at-Tay8lis>:‬‬
‫ً‬ ‫ٔ‬
‫ﻗﺎل اﺑﻮ داود‪ :‬وﺳﻤﻌﺖ ﺷﻴﺨﺎ ﺑﻤﻜﺔ ﻓﻘﺎل‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ اﷲ ﺑﻦ ﻋ‪ ö‬ﻋﻦ ﻧﺎﻓﻊ ﺑﻦ‬
‫ٔ‬
‫ﻋﺠ' ﻋﻦ ر‪w‬ﻧﺔ ﺑﻦ ﻋﺒﺪ ﻳﺰ‪8‬ﺪ ﻗﺎل‪ :‬ﻧﺖ ﻋﻨﺪي ا„ﺮاة ﻳﻘﺎل ﻟﮩﺎ ﺳﮩﻴﻤﺔ‪،‬‬
‫ﻓﻄﻠﻘﺘﮩﺎ ا‪+‬ﺘﺔ‪ .‬ا]ﺪﻳﺚ‪ ،X\X`W\XX||) .‬دار ا ﻌﺮﻓﺔ‪ ،‬ﺑ'وت(‬
‫‪Shaykh Alb8n> writes in Irw ’ al-Ghal l:‬‬
‫ٔ‬
‫و ﻳﻐﻠﺐ ’ ﻇ‪ b‬ان ﮨﺬا ا‪E‬ﺸﻴﺦ ا ‪ D‬إﻧﻤﺎ ‪ß‬ﻮ ‪ô‬ﻤﺪ ﺑﻦ ﻋ‪ ö‬ﺑﻦ ﺷﺎﻓﻊ ﻓﺈﻧﮧ „‪،D‬‬
‫رواﻳﺔ ا]ﺪﻳﺚ ﻋﻨﮧ‪ .‬واﷲ‬ ‫وﻋﻠﻴﮧ ﻓﻴﻜﻮن اﻟﻄﻴﺎ‪ ëE‬ﻗﺪ ﺗﺎﺑﻊ اﻹﻣﺎم ا‪E‬ﺸﺎﻓ‪:‬‬
‫ٔ‬
‫اﻋﻠﻢ‪.‬‬
‫ً‬ ‫ٔ‬
‫ﻗﻠﺖ‪ :‬وﮨﺬا اﻹﺳﻨﺎد اﺣﺴﻦ ﺣﺎﻻ ﻣﻦ ا"ي ﻗﺒﻠﮧ‪ ،‬ﻓﺈن رﺟﺎﻟﮧ ﺛﻘﺎت‪) .‬ارواء‬
‫اﻟﻐﻠﻴﻞ‪ ،۷/۱۴۲ :‬ﺑﺎب ‪8£‬ﺢ اﻟﻄﻼق و_ﻨﺎﻳﺘﮧ‪ ،‬ا ﻜﺘﺐ اﻻﺳﻼ‪(¹‬‬
‫‪An investigation into the narration of the Musnad-e-Ahmad‬‬
‫‪This is in connection with the revocation of three divorces issued in a‬‬
‫‪single assembly:‬‬

‫‪83‬‬
 ‫ٔ‬
‫ﺗﻌﻠﻴﻘﮧ ’ „ﺴﻨﺪ اﻹﻣﺎم ا‪È‬ﺪ ﺑﻦ ﺣﻨﺒﻞ‪:‬‬ ‫ﻗﺎل ا‪E‬ﺸﻴﺦ ﺷﻌﻴﺐ ٔ ٔ‬
‫اﻻرﻧﻮوط‬
‫داود ﻋﻦ ﻋﻜﺮﻣﺔ ﻓﻴﮩﺎ ‪e‬ء‪ ،‬ﻗﺎل اﺑﻦ ا ﺪﻳ‪ :b‬ﻣﺎ رو}‬ ‫إﺳﻨﺎدہ ﺿﻌﻴﻒ‪ ،‬رواﻳﺔ ٔ‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫داود‪ :‬اﺣﺎدﻳﺜﮧ ﻋﻦ ﺷﻴﻮﺧﮧ „ﺴﺘﻘﻴﻤﺔ‪ ،‬واﺣﺎدﻳﺜﮧ‬ ‫ﻋﻦ ﻋﻜﺮﻣﺔ ﻓﻤﻨﻜﺮ‪ ،‬وﻗﺎل اﺑﻮ‬
‫ﻛﺘﺎﺑﮧ ﻣﻦ ﺗ‪.‬ﻠﻢ ﻓﻴﮧ و‪ß‬ﻮ „ﻮﺛﻖ )‪ :(۱۰۵‬ﺛﻘﺔ‬ ‫ﻋﻦ ﻋﻜﺮﻣﺔ ﻣﻨﺎﻛ'‪ ،‬وﻗﺎل ا"ﮨ@‬
‫„ﺸﮩﻮر ﻟﮧ ﻏﺮاﺋﺐ ﺴ·ﻨﻜﺮ‪ ،‬وﻗﺎل ا]ﺎﻓﻆ ® ا—ﻘﺮ‪8‬ﺐ‪ :‬ﺛﻘﺔ إﻻ ﻋﻦ ﻋﻜﺮﻣﺔ‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫وﻗﺪ رو} ٔاﺑﻮ ٔ‬
‫داود ﮨﺬا ا]ﺪﻳﺚ ﺑﺈﺳﻨﺎد اﺟﻮد ﻣﻨﮧ‪ :‬ان ر‪w‬ﻧﺔ ﻃﻠﻖ ا„ﺮاﺗﮧ ا‪+‬ﺘﺔ‪.‬‬
‫ٔ‬ ‫وﻗﺎل ا]ﺎﻓﻆ اﺑﻦ ﺣﺠﺮ ® اﻟﻔﺘﺢ ) ‪ :(۳۶۳/‬إن ٔاﺑﺎ ٔ‬
‫داود رﺟﺢ ان ر‪w‬ﻧﺔ إﻧﻤﺎ ﻃﻠﻖ‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫ا„ﺮاﺗﮧ ا‪+‬ﺘﺔ‪ ،‬ﻛﻤﺎ اﺧﺮﺟﮧ ‪ß‬ﻮ ﻣﻦ ﻃﺮ‪8‬ﻖ ال ﺑﻴﺖ ر‪w‬ﻧﺔ‪ ،‬و‪ß‬ﻮ ﺗﻌﻠﻴﻞ ﻗﻮي‪„) .‬ﺴﻨﺪ‬
‫اﻻرﻧﻮوط‪ٔ ،٢١٨\٢٣٨٧٤\QXs :‬‬
‫„ﻮﺳﺴﺔ ا‪E‬ﺮﺳﺎﻟﺔ(‬ ‫ٔ‬ ‫اﻻﻣﺎم ا‪È‬ﺪ ﺑﺘﺤﻘﻴﻖ ﺷﻌﻴﺐ‬

‫وﻗﺎل ا ﺰي ﺗﮩﺬﻳﺐ ا‪E‬ﻜﻤﺎل )|‪ (۳۸۰/‬وا]ﺎﻓﻆ ® ا—ﮩﺬﻳﺐ )‪ :(۱۶۳/R‬ﻗﺎل‬

‫ٔ‬
‫ا‪E‬ﺴﺎ‪ :Ò‬ﻣﻨﻜﺮ ا]ﺪﻳﺚ‪ ،‬ﻳﺘﮩﻢ ﺑﺮاي ا‪v‬ﻮارج‪ ،‬وﻗﺎل اﺑﻦ ﻋﻴ•ﻨﺔ‪ :‬ﻛﻨﺎ ﻧﺘ‪7‬‬
‫ﺣﺪﻳﺚ ٔ‬
‫داود‪ .‬اﻧﺘﮩﻰ‪.‬‬

‫)‪ :(۲۶۱/X‬ﻗﺎل اﺑﻦ ﺣﺒﺎن‪¯ :‬ﺪث ﻋﻦ‬ ‫وﻗﺎل اﺑﻦ ا{ﻮازي ® ا‪E‬ﻀﻌﻔﺎء وا ¬و_‬
‫ٔ‬
‫ا‪ï‬ﻘﺎت ﺑﻤﺎ ﻻ ‪°‬ﺸﺒﮧ ﺣﺪﻳﺚ اﻻﺛﺒﺎت‪i ،‬ﺐ ﺎﻧﺔ رواﻳﺘﮧ‪ .‬اﻧﺘﮩﻰ‪.‬‬
‫ٔ‬ ‫ٔ‬
‫وﻗﺎل اﺑﻮ اﻟﻔﺪاء ﺗﻌﻠﻴﻘﮧ ’ ا‪E‬ﻀﻌﻔﺎء وا ¬و_ )‪ (۲۶۱/X‬ﺑﻌﺪ ذﻛﺮ اﻗﻮال‬
‫ا ﺤﺪﺛ ‪ :‬ﻣﻦ ذﻟ‪ Œ‬ﻳﺘﻀﺢ ٔان ٔ‬
‫داود „ﻀﻌﻒ ‪E‬ﺴ‪é‬ﺒ ‪:‬‬

‫)اﻟﻒ( رواﻳﺘﮧ ﻋﻦ ﻋﻜﺮﻣﺔ ﻣﻨﻜﺮة‪.‬‬

‫ً‬
‫)ﺑﺎء( ﻛﻮﻧﮧ ﺧﺎرﺟﻴﺎ‪ .‬وﻣﻨﻜﺮا]ﺪﻳﺚ‪.‬‬
‫‪The correct meaning is that he did not issue three divorces explicitly.‬‬
‫‪Rather he issued a tal q al-battah. At that time, a divorce of this nature‬‬
‫‪was also used to refer to three divorces as mentioned in the Sunan of‬‬
‫‪D8raqutn> (p. 433). This is why RasPlull8h sallall8hu ‛alayhi wa sallam‬‬
‫‪made him take an oath and asked him if he intended one. When he‬‬
‫‪said under oath that his intention was for only one divorce, he was‬‬
‫‪given the choice to revoke it.‬‬
‫‪84‬‬
‫‪Sunan Tirmidh :‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻳﺰ‪8‬ﺪ ﺑﻦ ر‪w‬ﻧﺔ ﻋﻦ اﺑﻴﮧ ﻋﻦ ﺟﺪہ ﻗﺎل‪ :‬اﺗﻴﺖ ا‪ Þf‬ﺻ¦ اﷲ‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﻘﻠﺖ‪ :‬ﻳﺎرﺳﻮل اﷲ! إ‪ Ó‬ﻃﻠﻘﺖ ا„ﺮا‪ Ú‬ا‪+‬ﺘﺔ‪ ،‬ﻓﻘﺎل‪ :‬ﻣﺎ اردت ﺑﮩﺎ؟‬
‫ٔ‬
‫ﻓﻘﻠﺖ‪ :‬واﺣﺪة‪ ،‬ﻗﺎل‪ :‬واﷲ؟ ﻗﻠﺖ‪ :‬واﷲ‪ ،‬ﻗﺎل‪ :‬ﻓﮩﻮ ﻣﺎ اردت‪) .‬رواہ اﻟ¬ﻣﺬ}‪:‬‬
‫ٔ‬
‫‪ ،۲۲۲/X‬ﺑﺎب ® ا‪E‬ﺮﺟﻞ ﻃﻠﻖ ا„ﺮاﺗﮧ ا‪+‬ﺘﺔ‪ ،‬ﻓﻴﺼﻞ(‬
‫‪Im8m Tirmidh> rahimahull8h says:‬‬
‫ٔ‬ ‫ٔ‬
‫وﻗﺪ اﺧﻠﺘﻒ اﮨﻞ اﻟﻌﻠﻢ ﻣﻦ اﺻﺤﺎب ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ وﻏ'ﮨﻢ‬
‫ٔ‬
‫ﻃﻼق ا‪+‬ﺘﺔ ﻓﺮوي ﻋﻦ ﻋﻤﺮ ﺑﻦ ا‪v‬ﻄﺎب ر اﷲ ﻋﻨﻪ اﻧﮧ ﺟﻌﻞ ا‪+‬ﺘﺔ واﺣﺪة‪،‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫وروي ﻋﻦ ’ ر اﷲ ﻋﻨﻪ اﻧﮧ ﺟﻌﻠﮩﺎ ﺛﻼﺛﺎ‪ ،‬وﻗﺎل ﺑﻌﺾ اﮨﻞ اﻟﻌﻠﻢ‪ :‬ﻓﻴﮧ ﻧﻴﺔ‬
‫ً‬
‫ا‪E‬ﺮﺟﻞ إن ﻧﻮ} واﺣﺪة ﻓﻮاﺣﺪة‪ ،‬و‪B‬ن ﻧﻮ} ﺛﻼﺛﺎ ﻓﺜﻼث‪ ،‬و‪B‬ن ﺛ ﺘ ‪E‬ﻢ ﺗ‪.‬ﻦ إﻻ‬
‫ٔ‬ ‫ٔ‬
‫واﺣﺪة‪ ،‬و‪ß‬ﻮ ﻗﻮل ا‪ï‬ﻮري واﮨﻞ ا‪E‬ﻜﻮﻓﺔ‪ ،‬وﻗﺎل ﻣﺎﻟ‪ Œ‬ﺑﻦ ا ﺲ ا‪+‬ﺘﺔ‪ :‬إن ن‬
‫ﻗﺪ دﺧﻞ ﺑﮩﺎ‪ ،‬ﻓﮩﻲ ﺛﻼث ﺗﻄﻠﻴﻘﺎت‪ ،‬وﻗﺎل ا‪E‬ﺸﺎﻓ‪ ::‬إن ﻧﻮ} واﺣﺪة ﻓﻮاﺣﺪة‬
‫ً‬
‫ﻳﻤﻠ‪ Œ‬ا‪E‬ﺮﺟﻌﺔ‪ ،‬و‪B‬ن ﻧﻮ} ﺛ ﺘ ﻓﺜ ﺘ ‪ ،‬و‪B‬ن ﻧﻮ} ﺛﻼﺛﺎ ﻓﺜﻼث‪) .‬ﺗﺮﻣﺬ}‬
‫ٔ‬
‫\‪8‬ﻒ‪ ،۲۲۲/X :‬ﺑﺎب ® ا‪E‬ﺮﺟﻞ ﻃﻠﻖ ا„ﺮاﺗﮧ ا‪+‬ﺘﺔ‪ ،‬ﻓﻴﺼﻞ(‬
‫‪Refer to the following for more answers and additional details:‬‬

‫ﻓﺘﺢ ا‪+‬ﺎر} \ح ﺻﺤﻴﺢ ا‪+‬ﺨﺎر}‪۳۶۲/ :‬۔‪ ،۳۶۷‬ﻛﺘﺎب اﻟﻄﻼق‪ ،‬ﺑﺎب ﻣﻦ ﺟﻮز‬

‫اﻟﻄﻼق ا‪ï‬ﻼث‪ .‬وﻋﻤﺪة اﻟﻘﺎر} \ح ﺻﺤﻴﺢ ا‪+‬ﺨﺎر}‪ :‬ج ‪ .۱۴‬و‪ž‬ﺬل ا ﺠﮩﻮد‪:‬‬
‫‪ ،۲۸۶/XS‬ﺑﺎب ® ﺴﺦ ا ﺮاﺟﻌﺔ ﺑﻌﺪ اﻟﻄﻠﻴﻘﺎت ا‪ï‬ﻼث‪ .‬واوﺟﺰ ا ﺴﺎﻟ‪ Œ‬ا‪q‬‬
‫„ﻮﻃﺎ اﻻﻣﺎم ﻣﺎﻟ‪ ،۳۳۱/W :Œ‬ﺑﺎب ﻣﺎ ﺟﺎء ® ا‪+‬ﺘﺔ‪ .‬و\ح ا‪f‬ﻮو} ’ ﺻﺤﻴﺢ‬ ‫ٔ‬
‫ٓ‬
‫„ﺴﻠﻢ‪ ،۴۷۸/X :‬ﺑﺎب اﻟﻄﻼق ا‪ï‬ﻼث‪ .‬وا{ﺎﻣﻊ ﻻﺣ©م اﻟﻘﺮان‪ .۸۶/R :‬وﻧﻴ ﻞ‬
‫ٓ‬
‫اﻻوﻃﺎر‪۲۴۵/` :‬۔‪ ،۲۴۸‬ادارة اﻟﻘﺮان‪ .‬وازاﻟﺔ ا‪v‬ﻔﺎء‪ .‬وزاد ا ﻌﺎد۔‪ .‬وا‪±‬ﺛﺔ ا‪E‬ﻠﮩﻔﺎن(‬
‫‪‛Asr-e-H dir Ke Pech dah Mas ’il Aur Oen K Hull, vol. 2; Fat w‬‬
‫;‪Mahm d yyah, vol. 12; Fat w Rah m yyah, vol. 7; Khayr al-Fat w , vol. 5‬‬
‫‪T n Tal q K Thub t Isl m Shar ‛at Mei (by Maul8n8 Muhammad Shih8b‬‬
‫‪ad-D>n Nadw>), and ‛Umdah ath-Thal th F Hukm at-Talaq t ath-Thal th‬‬
‫‪85‬‬
(by Shaykh al-Had>th Hadrat Maul8n8 Muhammad Sarfar8z Kh8n
S8hib).
All8h ta‛8l8 knows best.
When a person says: “Talāq, talāq, talāq”
Question
Husband and wife were having an argument. The husband said: “Tal8q,
tal8q, tal8q. Are you happy now? Will you keep silent now?” Later on
the husband says that he merely said this to silence her. What is the
ruling of the Shar>‛ah?
Answer
Three divorces have taken place because when explicit words are used,
there is no need for an intention. Divorce takes place even when said
in jest. His claim that he said this to silence her will not be considered.
However, if he made a testimony from before hand, e.g. he said; “I will
say it like this but it is not my intention to divorce; it is merely to
silence my wife”, his statement will be accepted and divorce will not
take place.

:M‫ﺸﺎ‬E‫ﻓﺘﺎوى ا‬
ٔ ً ٔ ً ٔ
‫ ﺎ ﺑﺎﻧﮧ ﺳﺒﺐ ﻓﺮﺗﺐ‬å ‫ﺴﺒﺐ‬E‫واﻣﺎ اﻟﮩﺎزل ﻓﻴﻘﻊ ﻃﻼﻗﮧ ﻗﻀﺎًء ودﻳﺎﻧﺔ ﻻﻧﮧ ﻗﺼﺪ ا‬
ٔ ٔ
® ‫ و_ﺬا‬.‫ ﺳﻌﻴﺪ‬،۲۵۰/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﻢ ﻳﺮدہ‬E ‫ع ﺣﻜﻤﮧ ﻋﻠﻴﮧ ارادہ او‬µE‫ا‬
(‫ ﺑﺎب اﻳﻘﺎع اﻟﻄﻼق‬،۳۵۹/Q :‫اﻟﮩﺪاﻳﺔ‬

:‫ا(ر ا ﺨﺘﺎر‬
ٔ ً
Ã‫ و‬.Æ‫ﮧ ﻳﻔ‬ž‫ﻢ ﻳﺼﺪق ﻗﻀﺎًء إﻻ إذا اﺷﮩﺪ ﻋﻠﻴﮧ ﻗﺒﻠﮧ و‬E ‫ﻔﺎ‬8‫ﻮ‬g ‫ن ﻗﺎل ﺗﻌﻤﺪﺗﮧ‬B‫و‬
ً
‫ ﻗﻮﻟﮧ إﻻ إذا‬،‫ﻦ ﻣﻦ ﻗﺼﺪ} اﻟﻄﻼق‬.‫ﻢ ﻳ‬E‫ﻔﺎ و‬8‫ﻮ‬g ‫ ﻗﻮﻟﮧ ﺗﻌﻤﺪﺗﮧ‬:‫اﻟﻄﺤﻄﺎوي‬
ْ ٔ ٔ ٔ ٔ ٔ
‫ اﻟﻄﻼق واﻧﺎ ﻻ‬Ø‫ ﻃﻠﺒﺖ ﻣ‬Ú‫ ا„ﺮا‬:‫اﺷﮩﺪ ﻋﻠﻴﮧ ﻗﺒﻠﮧ اي ﻗﺒﻞ ا— ﻢ ﺑﺎن ﻗﺎل‬
ٔ ٔ
‫ ﺑﺎب‬،۱۱۲/Q :}‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﺮ‬t ،‫اﻃﻠﻖ ﻓﺎﻗﻮل ﮨﺬا‬
(‫ﺢ‬8•E‫ا‬

86
Fat w Rah m yyah:
The divorce word was uttered three times. The ruling of three divorces
will be issued. As for the husband having no intention of divorce, the
reality is that the word “tal8q” is an explicit word for the issuing of
divorce. It does not need an intention.
ٔ
‫ ﺑﺎب‬،۳۵۹/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫ﺢ ﻓﻴﮧ ﻟﻐﻠﺒﺔ اﻻﺳﺘﻌﻤﺎل‬8£ ‫ ﻧﻴﺔ ﻻﻧﮧ‬q‫وﻻ ﻳﻔﺘﻘﺮ إ‬
(‫اﻳﻘﺎع اﻟﻄﻼق‬
In the same way, the excuse that it was said merely to threaten and
instil fear is also unacceptable. However, for the divorce to apply,
attribution is necessary. In other words, the wife’s name must be
taken, he must point to her or address her while issuing the divorce to
her. At the same time, an explicit attribution is not necessary; an
ambiguous attribution which can be gauged from the situation and
circumstances is sufficient. 1
Further reading: Fat w D r al-‛Ul m Deoband, vol. 9, p. 282; Fat w
Mahm d yyah, vol. 12, pp. 454, 465.
All8h ta‛8l8 knows best.
Issuing two divorces but claiming to have issued three
Question
A man issued two divorces to his wife. Later on when her family
members came to visit and asked him: “How many divorces did you
issue?”, he replied; “I issued three divorces.” How many divorces took
place?
Answer
Three divorces took place by the admission of the husband, even
though he issued two in reality.

:‫ا(ر ا ﺨﺘﺎر‬
ٔ ٔ ٔ ٔ ٔ
‫ﺤﮩﺎ ﻗﺒﻞ‬.‫ﻮ ﻧ‬E‫ﻮم و‬Ö‫ﺤﮩﺎ ا‬.‫ او ا„ﺲ وﻗﺪ ﻧ‬Œ‫و_ﺬا اﻧﺖ ﻃﺎﻟﻖ ﻗﺒﻞ ان اﺗﺰوﺟ‬
ٔ ٔ ٔ ٓ ٔ
‫ اﻧﺖ ﺣﺮ ﻗﺒﻞ ان‬...‫إ ﺸﺎء ® ا]ﺎل‬ ‫ا„ﺲ وﻗﻊ اﻻن ﻻن اﻹ ﺸﺎء ® ا ﺎ‬
ٔ ٔ ٔ ٔ ٔ
‫ﻮ اﻗﺮ ﻟﻌﺒﺪ ﺛﻢ‬E ‫ﻮم ﻓﺈﻧﮧ ﻳﻌﺘﻖ ﺎ ﻳﻌﺘﻖ‬Ö‫ او اﻧﺖ ﺣﺮ ا„ﺲ وﻗﺪ اﺷ¬اہ ا‬Œ8¬‫اﺷ‬

1
Fat w Rah m yyah, vol. 8, p. 313.
87
 ٔ
‫ ﻗﻮﻟﮧ ﻻن اﻹ ﺸﺎء ® ا ﺎ إ ﺸﺎء ® ا]ﺎل‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫ﺘﮧ‬8‫ﺮ‬t ‫اﺷ¬اہ ﻹﻗﺮارہ‬
ً ٔ ٔ
‫ﻜﺬﺑﮧ وﻋﺪم‬E ‫ﻦ ﺗﺼﺤﻴﺤﮧ إﺧﺒﺎرا‬.‫ وﻻ ﻳﻤ‬،‫ ﺣﺎﻟﺔ ﻣﻨﺎﻓﻴﺔ‬q‫ﻻﻧﮧ ﻣﺎ اﺳﻨﺪہ إ‬
، ۲۶۶/R :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ ﻓ©ن إ ﺸﺎء ® ا]ﺎل‬،‫ﻗﺪرﺗﮧ ’ اﻹﺳﻨﺎد‬
(‫ ﺳﻌﻴﺪ‬،‫ﺢ‬8•E‫ﺑﺎب ا‬

:‫اﻟﻔﺘﺎوى ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‬
ٔ ٔ ٔ ٔ
‫ "اﻧﺖ‬:‫" او ﻗﺎل ﻟﮩﺎ‬Œ‫ "ﻗﺪ ﻃﻠﻘﺘ‬:‫ إذا ﻗﺎل ﻟﮩﺎ‬:‫ ا› ﻳﻮﺳﻒ‬š‫ اﻣﺎ‬:}‫ﺼﻐﺮ‬E‫ ا‬Ã‫و‬
ٔ ٰ ً ٔ
،‫ ان ﻳﻤﺴﻜﮩﺎ‬q‫ﺗﻌﺎ‬ ‫ اﷲ‬ž‫ ﻛﺬﺑﺎ وﺳﻌﮧ ﻓﻴﻤﺎ ﺑ•ﻨﮧ و‬œ„ ‫? ﻋﻤﺎ‬v‫ﻃﺎﻟﻖ" واراد ا‬
ٔ
‫ﻜﺬب ﻓﮩﻲ ﻃﺎﻟﻖ ® اﻟﻘﻀﺎء وﻓﻴﻤﺎ ﺑ•ﻨﮧ‬E‫ واراد ا‬œ„ ‫? ﻋﻤﺎ‬v‫ﻢ ﻳﺮد ا‬E ‫ن‬B‫و‬
ً ٔ
:‫ )اﻟﻔﺘﺎو} ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‬.‫ و_ﺬا إذا اراد اﻟﮩﺰل ﻃﻠﻘﺖ ﻗﻀﺎًء ودﻳﺎﻧﺔ‬،‫ﮧ‬ž‫ ر‬ž‫و‬
ٓ
(‫ ادارة اﻟﻘﺮان‬،‫ﺢ اﻟﻄﻼق‬8£ q‫ ﻓﻴﻤﺎ ﻳﺮﺟﻊ ا‬،۲۶۱/R
Fat w D r al-‛Ul m Deoband:
Question: A man issued two divorces to his wife. A few days later, a
Maul8n8 came to the house to arbitrate. In the presence of many
people, the Maul8n8 asked the man: “How many divorces did you issue
to your wife?” He replied: “Three tal8q-e-mughallazah.” Three or four
days later, the man says: “I had actually issued two divorces. Two
witnesses were present. I spoke a lie when I said three.” How many
divorces are considered; two or three?
Answer: When the question was posed to the man and he said: “Three
tal8q-e-mughallazah”, three divorces have fallen on his wife. His
retraction is not valid.1
All8h ta‛8l8 knows best.
I gave you one, now I am giving you two
Question
A man said to his wife: “I had given you one divorce; I am now giving
you two.” How many divorces will apply?

1
Fat w D r al-‛Ul m Deoband, vol. 9, pp. 226, 314, 342.
88
Answer
Three divorces take place by saying “I had given you one divorce; I am
now giving you two.” She will not be lawful to him without the process
of hal8lah. The words “I am divorcing you” are in the present tense.
These result in divorce taking place immediately.

:M‫ﺸﺎ‬E‫ﻓﺘﺎوى ا‬
ً ٔ
7‫ ﻛﻮﻧﮧ ﻃﺎﻟﻘﺎ واﻃﻠ‬:‫ﻮ‬E ‫ﺢ ا} ﻣﺜﻞ ﻣﺎ ﺳﻴﺬﻛﺮہ ﻣﻦ‬8•E‫ﻗﻮﻟﮧ وﻣﺎ ﺑﻤﻌﻨﺎﮨﺎ ﻣﻦ ا‬
ٔ
® ‫ ﻛﻤﺎ‬Œ‫ﻳﺎ ﻣﻄﻠﻘﺔ ﺑﺎﻟ·ﺸﺪﻳﺪ و_ﺬا ا ﻀﺎرع إذا ﻏﻠﺐ ® ا]ﺎل ﻣﺜﻞ اﻃﻠﻘ‬
(‫ ﺳﻌﻴﺪ‬،‫ﺢ‬8•E‫ ﺑﺎب ا‬،۲۴۸/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﺤﺮ‬+‫ا‬

:‫ﻨﺪﻳﺔ‬/‫اﻟﻔﺘﺎوى ا‬

‫ ﻃﻼق ﺑﺪﺳﺖ‬:‫ ﻓﻘﺎﻟﺖ‬،‫ ﻣﺒﺎش‬:‫ﺰوج‬E‫ ﻓﻘﺎل ا‬،‫ ﺑﺎﺷﻢ‬F‫ ﻣﻦ ﺑﺎ ﺗﻮﻧ‬:‫ﺰوﺟﮩﺎ‬E ‫ﻗﺎﻟﺖ‬

ٔ
‫ و_ﺮر‬،‫ ﻛﻨﻢ‬M ‫ ﻃﻼق ﻛﻨﻢ ﻃﻼق‬:‫ﺰوج‬E‫ ﻓﻘﺎل ا‬،‫ „ﺮا ﻃﻼق ¿ﻦ‬،‫ﺗﻮ اﺳﺖ‬
ً ً
(‫ ﺑﺎب اﻟﻄﻼق ﺑﺎﻟﻔﺎظ اﻟﻔﺎرﺳﻴﺔ‬،۳۸۴/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﺛﻼﺛﺎ ﻃﻠﻘﺖ ﺛﻼﺛﺎ‬
Fat w Rah m yyah:
When words refer to the issuing of divorce in the present tense are
uttered, divorce takes place. It is not necessary for them to be in the
past tense.
Further reading: Tanq h al-Fat w al-H mid yyah, vol. 1, p. 38.
All8h ta‛8l8 knows best.
When the husband says: “You have received it”
Question
Husband and wife were having an argument when the wife said to
him: “Give me my divorce” or “Can I get a divorce?” The husband
replies: “Very well, you have received it.” The wife then asked: “Are
they three?” He replies: “Yes, they are three.” What kind of divorce
takes place; raj‛> or b8’in? Did one or three divorces take place?
Answer
The wife made a request and the husband fulfilled it. In this case, one
revocable divorce took place. Then when she asked about the number,
the husband admitted to three. Therefore three divorces took place,
89
‫‪and the wife has become mughallazah. She is not lawful to him‬‬
‫‪without going through the process of hal8lah.‬‬

‫اﻟﻔﺘﺎوى ا‪/‬ﻨﺪﻳﺔ‪:‬‬
‫ٔ‬
‫و‪ Ã‬ا ﻨﺘ ‪ :‬ا„ﺮاة ﻗﺎﻟﺖ ‪E‬ﺰوﺟﮩﺎ‪ :‬ﻃﻠﻘ‪ ،b‬ﻓﻘﺎل ا‪E‬ﺰوج ‪ :‬ﻗﺪ ﻓﻌﻠﺖ‪ ،‬ﻃﻠﻘﺖ‪.‬‬
‫)اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۳۵۶/X :‬اﻳﻘﺎع اﻟﻄﻼق(‬

‫ﻓﺘﺎوى ا‪E‬ﺸﺎ‪:M‬‬
‫ً‬
‫ذﻛﺮ اﻟﻄﻼق ﺑﻼ ﻋﺪد ﻓﻘﻴﻞ ﻟﮧ ﺑﻌﺪ ﻣﺎ ﺳﻜﺖ ¿ﻢ؟ ﻓﻘﺎل‪ :‬ﺛﻼﺛﺎ‪ ،‬وﻗﻊ ﺛﻼث‬
‫ٔ‬ ‫ً‬
‫ﻋﻨﺪﮨﻤﺎ ﺧﻼﻓﺎ ﺤﻤﺪ‪ .‬و‪ Ã‬ا{ﻮﮨﺮة‪ :‬ﻗﺎل‪ :‬اﻧﺖ ﻃﺎﻟﻖ‪ ،‬ﻓﻘﻴﻞ ﻟﮧ ﺑﻌﺪ ﻣﺎ ﺳﻜﺖ‬
‫ٔ‬ ‫ٔ‬
‫¿ﻢ؟ ﻓﻘﺎل‪ :‬ﺛﻼث‪ ،‬و‪ Ã‬ا‪v‬ﺎﻧﻴﺔ‪ :‬و¯ﺘﻤﻞ ان ﮨﺬا ﻗﻮل ا› ﺣﻨﻴﻔﺔ ﻓﺈن ﻋﻨﺪہ إذا‬
‫ً‬ ‫ً‬
‫ﻃﻠﻖ واﺣﺪة ﺛﻢ ﻗﺎل‪ :‬ﺟﻌﻠﺘﮩﺎ ﺛﻼﺛﺎ ﺗﺼ' ﺛﻼﺛﺎ‪) .‬ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۳۰۵/R :¹‬ﺑﺎب‬
‫ا‪E‬ﻜﻨﺎﻳﺎت‪ ،‬ﺳﻌﻴﺪ(‬

‫ا—ﺤﺮ‪8‬ﺮ ا ﺨﺘﺎر‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﻮﻟﮧ و¯ﺘﻤﻞ ان ﮨﺬا ﻗﻮل ا› ﺣﻨﻴﻔﺔ‪ :‬ﻳﺒﻄﻞ ﮨﺬا اﻻﺣﺘﻤﺎل ﺟﻌﻞ ا› ﻳﻮﺳﻒ ﻣﻊ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻹﻣﺎم واﻟﻈﺎﮨﺮ ان وﺟﮧ ا‪E‬ﻮﻗﻮع ’ ﻗﻮﻟﮩﻤﺎ ان ا‪E‬ﺴﻮال ﻳﺘﻀﻤﻦ اﻟﻄﻼق ﻧﮧ ﻗﺎل‪:‬‬
‫ً‬ ‫ٔ‬
‫¿ﻢ ﻃﻠﻘﺖ؟ وا{ﻮاب ﻳﺘﻀﻤﻦ ﻣﺎ ® ا‪E‬ﺴﻮال ﻓ©ﻧﮧ ﻗﺎل‪ :‬ﻃﻠﻘﺖ ﺛﻼﺛﺎ‪) .‬ا—ﺤﺮ‪8‬ﺮ‬
‫ا ﺨﺘﺎر ’ ﮨﺎ„ﺶ رد ا ﺤﺘﺎر‪ ،۲۱۹/R :‬ﺑﺎب ا‪E‬ﻜﻨﺎﻳﺎت‪ ،‬ﺳﻌﻴﺪ(‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪A woman asks for divorce and her husband replies: “I talāq you” three‬‬
‫‪times‬‬
‫‪Question‬‬
‫‪Husband and wife were having an argument which continued for‬‬
‫‪about three hours. The wife finally said: “Give me a divorce. I want to‬‬
‫‪go home.” The husband replies by saying the following three times: “I‬‬
‫?‪tal8q you.” How many divorces took place‬‬

‫‪90‬‬
Answer
Three divorces took place and the wife became mughallazah. She is
not lawful to him without going through the process of hal8lah.

:‫ا(ر ا ﺨﺘﺎر‬
ٔ
‫ﻨﺔ‬8‫ ا} ﺑﻘﺮ‬:M‫ﺸﺎ‬E‫ ا‬Ã‫ و‬.‫ ﻃﻠﻘﺖ‬،‫ ﻓﻌﻠﺖ‬:‫ﺰوج‬E‫ ﻓﻘﺎل ا‬،b‫ ﻃﻠﻘ‬:‫ﺰوﺟﮩﺎ‬E ‫ﻗﺎﻟﺖ‬
} ‫ ﺳﻌﻴﺪ و_ﺬا ® اﻟﻔﺘﺎو‬،۲۹۴/R :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫اﻟﻄﻠﺐ‬
(۳۵۶/X:‫اﻟﮩﻨﺪﻳﺔ‬

:M‫ﺸﺎ‬E‫ﻓﺘﺎوى ا‬
ٔ ٔ ٔ ٔ
‫ اﻧﺖ ﻃﺎﻟﻖ اﻧﺖ ﻃﺎﻟﻖ او ﻗﺪ‬:‫ﻠﻤﺪﺧﻮﻟﺔ‬E ‫ﻗﻮﻟﮧ ﻛﺮر ﻟﻔﻆ اﻟﻄﻼق ﺑﺎن ﻗﺎل‬
ٔ ٔ ٔ ٔ
lE‫ﻴﺪ دﻳﻦ ا} وﻗﻊ ا‬õ‫ن ﻧﻮ} ا—ﺎ‬B‫ ﻗﻮﻟﮧ و‬.‫ او اﻧﺖ ﻃﺎﻟﻖ‬Œ‫ ﻗﺪ ﻃﻠﻘﺘ‬Œ‫ﻃﻠﻘﺘ‬
ٔ ٔ ً ٔ ً ٔ ٔ ٔ ٔ
‫ﻴﺪا ﻻن اﻻﺻﻞ‬õ‫ﻢ ﻳﻨﻮ اﺳ·ﻴﻨﺎﻓﺎ وﻻ ﺗﺎ‬E ‫ ا} ﺑﺎن‬:‫ اﺷﺒﺎہ‬،‫ و_ﺬا إذا اﻃﻠﻖ‬،‫ﻗﻀﺎًء‬
(‫ ﺳﻌﻴﺪ‬،۲۹۳/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﻋﺪم ا—ﺎﻛﻴﺪ‬

:‫ﺼﺎﺋﺮ‬+‫ﻏﻤﺰ ﻋﻴﻮن ا‬
ٔ ٔ
‫ ﻻﻧﮧ‬، ‫ ﻗﻀﺎًء‬lE‫ ﻳﻘﻊ ا‬،‫ﻴﺪ‬õ‫ وﻻ ا—ﺎ‬،‫ﻢ ﻳﻨﻮ اﻻﺳ·ﺌﻨﺎف‬E‫ و‬،‫ﻮ ﻛﺮر ﻟﻔﻆ اﻟﻄﻼق‬E
ٔ ٔ ً ٔ ً ٔ
‫ﺼﺎﺋﺮ \ح‬+‫ )ﻏﻤﺰ ﻋﻴﻮن ا‬.‫ﻴﺪ‬õ‫ ﻻﻧﮧ ﺧ' ﻣﻦ ا—ﺎ‬،‫ﻴﺪا‬õ‫ﻌﻞ ﺗﺎﺳ•ﺴﺎ ﻻ ﺗﺎ‬i
(‫ اﻻ„ﻮر ﺑﻤﻘﺎﺻﺪﮨﺎ‬،‫ﺎﻧﻴﺔ‬ï‫ اﻟﻘﺎﻋﺪة ا‬،۱۷۸/X :‫ﻈﺎﺋﺮ‬f‫اﻻﺷﺒﺎہ وا‬
All8h ta‛8l8 knows best.
Annulling a marriage after two divorces
Question
A man issued two divorces on separate occasions to his wife. He
revoked the divorce on both occasions. Subsequently, due to several
reasons, the Jam‛>yyat annulled their marriage because the husband
was refusing to issue a third divorce. The woman now wants to return
into the marriage of this previous husband. Is she lawful to him
without having to go through the process of hal8lah?

91
Answer
The annulment of the Jam‛>yyat was due to the shortcomings of the
husband. This annulment therefore falls under the ruling of tal8q-e-
b8’in. When added to the previous two divorces, it will take on the
ruling of three divorces. The woman will not be lawful to him without
having gone through the process of hal8lah.

:‫اﻟﻘﺪوري‬

(‫©ح‬f‫ ﻛﺘﺎب ا‬،۲۱۹ :}‫ )ﻗﺪور‬.‫واﻟﻔﺮﻗﺔ ﺗﻄﻠﻴﻘﺔ ﺑﺎﺋﻨﺔ‬

:‫ﺪاﻳﺔ‬/‫ا‬
ٔ ٔ ٔ
‫(۔‬۴۲۱/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫ﺰوج ﻓ©ﻧﮧ ﻃﻠﻘﮩﺎ ﺑﻨﻔﺴﮧ‬E‫ ﻓﻌﻞ ا‬q‫اﺿﻴﻒ إ‬ ‫ﻻن ﻓﻌﻞ اﻟﻘﺎ‬

:M‫ﺸﺎ‬E‫ﻓﺘﺎوى ا‬

(‫ ﺳﻌﻴﺪ‬،۷۰/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﺎﺋﻦ‬+‫ﻮ ﻃﻼق ا‬ß‫ﻗﻮﻟﮧ ﻓﺮق ا]ﺎ¿ﻢ و‬

Al-H lah an-N jizah:
In the instances where the judge gives a choice to a woman and she
wants separation in that assembly, husband and wife can be separated.
If not, they cannot be separated. If the woman says in that assembly: “I
want to be separated from my husband”, the judge will say to her
husband: “Divorce this woman.” If he issues a divorce then tal8q-e-
b8’in will apply. If he refuses to divorce her, the judge will himself
separate the two. For example, he says: “I have removed you from her
marriage.” In such a case, this separation will also be in place of a
tal8q-e-b8’in according to the Shar>‛ah.1
If a Shar‛> panch yat2 concurs to separate husband and wife, its ruling
will be representative of the ruling of a judge. The separation and
other related matters will be correct. 3
All8h ta‛8l8 knows best.

1
Al-H lah an-N jizah, p. 82.
2
A native court of arbitrators, a council of village elders.
3
Al-H lah an-N jizah, p. 74.
92
Three divorces in a state of anger
Question
A husband issued tal8q-e-mughallazah to his wife. When they went to
a bid‛at> scholar and asked him for a verdict, he said that the marriage
is not annulled because he issued the divorce while he was angry.
What is the ruling?
Answer
Three divorces issued in a state of anger are valid and will apply. The
woman will be unlawful to her husband unless she goes through the
process of hal8lah. After all, a divorce is generally issued in a state of
anger; not when husband and wife are having a loving and fond
discussion.

:M‫ﺸﺎ‬E‫ﻓﺘﺎوى ا‬
ً
® ‫ وﮨﺬا ا ﻮاﻓﻖ ﻋﻨﺪﻧﺎ ﺎ „ﺮ‬،‫ﻘﻊ ﻃﻼق ﻣﻦ ﻏﻀﺐ ﺧﻼﻓﺎ ﻻﺑﻦ اﻟﻘﻴﻢ‬8‫و‬
(‫ ﺳﻌﻴﺪ‬،‫ﻮش‬ß‫ ﻣﻄﻠﺐ ® ﻃﻼق ا ﺪ‬،۲۴۴/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﻮش‬ß‫ا ﺪ‬

:‫ﻌﺔ‬ž‫اﻟﻔﻘﻪ ’ ا ﺬاﻫﺐ اﻷر‬

ٔ ٔ ٔ ٔ
‫ﻮن‬.‫ ﺛﻼﺛﺔ اﻗﺴﺎم اﻻول ان ﻳ‬q‫ﻓﺎﻋﻠﻢ ان ﺑﻌﺾ اﻟﻌﻠﻤﺎء ﻗﺪ ﻗﺴﻢ اﻟﻐﻀﺐ إ‬
ٔ ٔ
،‫ﻌﻠﻤﮧ‬8‫ﻴﺚ ﻳﻘﺼﺪ ﻣﺎ ﻳﻘﻮل و‬t ‫اﻟﻐﻀﺐ اول ا„ﺮہ ﻓﻼ ﻳﻐ' ﻋﻘﻞ اﻟﻐﻀﺒﺎن‬
ٔ
،۲۲۷/W) .‫ ﻳﻘﻊ ﻃﻼﻗﮧ وﺗﻨﻔﺬ ﻋﺒﺎراﺗﮧ ﺑﺎﺗﻔﺎق‬Ø‫ﺐ ان اﻟﻐﻀﺒﺎن ﺑﮩﺬا ا ﻌ‬8‫وﻻ ر‬
(‫ اﻟﻘﺎﮨﺮة‬،‫\وط اﻟﻄﻼق‬
Fat w Mahm d yyah:
A divorce issued in a state of anger falls on the woman. This is also the
creed of the Hanaf>s. Some latter day Hambal> scholars are of the view
that a divorce issued in a state of anger does not take place. This is not
the view of early Hambal> scholars. Rather, they concur with the
Hanaf> scholars.

.‫اﻟﻐﻀﺐ‬ ‫ اﻟﻐﻼق أﻇﻨﻪ‬:‫ﻗﺎل أﺑﻮ داؤد‬

Some latter day Hambal> scholars say that the word ighl q in the
Had>th quoted below has been explained by AbP D8wPd as “anger”.

93
 .‫إﻏﻼق‬ ‫ﻻ ﻃﻼق وﻻ ﻋﺘﺎب‬
Hambal> scholars therefore say that a divorce issued in a state of anger
does not take place. A reply to them is given in Badhl al-Majh d as
follows:
ً ٔ ٔ ٔ
‫ﻢ ﻳﻘﻊ ’ اﺣﺪ ﻃﻼق ﻻن اﺣﺪا ﻻ ﻳﻄﻠﻖ‬E Œ‫ﻮ ن ﻛﺬﻟ‬E :‫ﺴﻴﺪ ﻓﻘﺎل‬E‫ورده اﺑﻦ ا‬
(‫ ﺑﺎب اﻟﻄﻼق ’ ﻏﻴﺾ‬،۲۷۶/R :‫ )ﺑﺬل ا ﺠﮩﻮد‬.‫ ﻳﻐﻀﺐ‬Æ‫ﺣ‬
Ibn as-Sayyid refuted this claim by saying: Had this been
the case, no divorce will take place on anyone because
no one issues a divorce until he is angry.
H8fiz Ibn Hajar rahimahull8h writes:
ٔ
‫ﻤﻊ‬ G‫ﻀﺠﺮ واﻟﻐﻀﺐ ورد اﻟﻔﺎر‬E‫ﻗﻮﻟﮩﻢ إﻳﺎک واﻟﻐﻠﻖ ا} ا‬: ‫ﻗﺎل ا ﻄﺮزي‬
‫ﺎس‬f‫ إن ﻃﻼق ا‬:‫ وﻗﺎل‬Œ‫ذﻟ‬‫ وﻏﻠﻂ‬،‫اﻟﻐﺮاﺋﺐ ’ ﻣﻦ ﻗﺎل اﻹﻏﻼق اﻟﻐﻀﺐ‬
ً
،‫ﻔﺲ‬f‫ اﻹﻏﻼق ﺣﺮج ا‬:‫ وﻗﺎل اﺑﻦ ا ﺮاﺑﻂ‬،‫ﻮ ﺣﺎل اﻟﻐﻀﺐ‬ß ‫ﺎ إﻧﻤﺎ‬+±
‫©ن‬E ‫ﻮ ﺟﺎز ﻋﺪم وﻗﻮع ﻃﻼق اﻟﻐﻀﺒﺎن‬E‫ و‬،‫ ﻣﻦ وﻗﻊ ﻟﮧ ﻓﺎرق ﻋﻘﻠﮧ‬9 ‫وﻟ•ﺲ‬
ٔ ً ٔ ٔ
q‫ﺐ إ‬ß‫ﺮد ’ ﻣﻦ ذ‬E‫ ا‬Œ‫ واراد ﺑﺬﻟ‬،‫ اﺣﺪ ان ﻳﻘﻮل ﻓﻴﻤﺎ ﺟﻨﺎہ ﻛﻨﺖ ﻏﻀﺒﺎﻧﺎ‬lE
ٔ
‫ﻢ‬E‫ﻮ „ﺮوي ﻋﻦ ﺑﻌﺾ ﻣﺘﺎﺧﺮي ا]ﻨﺎﺑﻠﺔ و‬ß‫ و‬،‫ان اﻟﻄﻼق ® اﻟﻐﻀﺐ ﻻ ﻳﻘﻊ‬
ٔ ٔ ٔ ٔ
‫ واﻣﺎ ﻗﻮﻟﮧ ® ا ﻄﺎﻟﻊ‬.‫ﮧ اﺑﻮ داود‬Ö‫ﻳﻮﺟﺪ ﻋﻦ اﺣﺪ ﻣﻦ ﻣﺘﻘﺪﻣﻴﮩﻢ إﻻ ﻣﺎ اﺷﺎر إ‬
ٔ ٔ
‫ﺐ اﮨﻞ‬ß‫ﮧ ذ‬ÖB‫ و‬،‫ وﻗﻴﻞ اﻟﻐﻀﺐ‬،‫ﺎب‬+‫ﻮ ﻣﻦ اﻏﻠﻘﺖ ا‬ß‫"اﻹﻏﻼق اﻹﻛﺮاہ" و‬
® ‫ ﺑﺎب اﻟﻄﻼق‬،۳۸۹/ :}‫ﺎر‬+‫ ﻓﺘﺢ ا‬.‫ ﻓﻠ•ﺲ ﺑﻤﻌﺮوف ﻋﻦ ا]ﻨﻔﻴﺔ‬،‫اﻟﻌﺮاق‬
.‫اﻻﻏﻼق واﻻﻛﺮاہ‬
All8h ta‛8l8 knows best.
Issuing one hundred divorces in a state of anger
Question
A man became angry at his wife and said: “I have given you one
hundred divorces.” He now claims to have said this in a state of anger
without any intention of divorce. Has divorce taken place?

94
Answer
The words “I have given you one hundred divorces” are explicit and
have no need for any intention. Divorce takes place without an
intention. Three divorces have fallen on this man’s wife. The burden of
the remaining ninety seven will remain on him. It is necessary for him
to repent and seek forgiveness. Furthermore, divorce takes place even
when uttered in anger. In fact, a divorce is generally issued when a
person is angry; it is rarely issued out of love and affection.
ً ٔ ً
،۳۰۶/R :‫ )ا(ر ا ﺨﺘﺎر‬.‫ﻮاﻗﻊ ﺑﮧ او رﺟﻌﻴﺎ‬E‫ ﻧﻴﺔ ﺑﺎﺋﻨﺎ ن ا‬q‫ﺢ ﻣﺎ ﻻ ¯ﺘﺎج إ‬8•E‫ا‬
(‫ ﺳﻌﻴﺪ‬،‫ﺢ‬8•E‫ﺑﺎب ا‬
Observe the following Ah8d>th:
ٔ ٔ
‫ﻋﻦ ﺎﮨﺪ ﻋﻦ اﺑﻦ ﻋﺒﺎس ر اﷲ ﻋﻨﻪ اﻧﮧ ﺳﺌﻞ ﻋﻦ رﺟﻞ ﻃﻠﻖ ا„ﺮاﺗﮧ ﻣﺎﺋﺔ‬
ٔ
Œ‫ﻢ ﺗﺘﻖ اﷲ ﻓﻴﺠﻌﻞ ﻟ‬E ،Œ‫ ا„ﺮاﺗ‬Œ‫ﺎﻧﺖ ﻣﻨ‬ž‫ و‬Œž‫ ﻋﺼﻴﺖ ر‬:‫ﺗﻄﻠﻴﻖ ﻗﺎل‬
ً
(‫ ﺑ'وت‬،۳۳۱/â :}?‫ﻜ‬E‫ﺴ ا‬E‫ )ا‬.‫;ﺮﺟﺎ‬
ً ٔ ٔ
،‫وﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒ'ﻋﻦ اﺑﻦ ﻋﺒﺎس ر اﷲ ﻋﻨﻪ رﺟﻞ ﻃﻠﻖ ا„ﺮاﺗﮧ اﻟﻔﺎ‬
ٓ ٔ ٔ
‫ﺬت اﻳﺎت اﷲ‬g‫ ا‬،‫ وزر‬Œ‫ﻘﻴﺘﮩﻦ ﻋﻠﻴ‬ž‫ و‬Œ‫ ا„ﺮاﺗ‬Œ‫ اﻣﺎ ﺛﻼث ﻓﺘﺤﺮم ﻋﻠﻴ‬:‫ﻓﻘﺎل‬
ً
(‫ ﺑ'وت‬،۳۳۲/â :}?‫ﻜ‬E‫ﺴ ا‬E‫ )ا‬.‫ﮨﺰوا‬
Ibn ‛Abb8s radiyall8hu ‛anhu was asked about a person who issues one
thousand divorces to his wife. He said: “Your wife has become
forbidden to you with three divorces and the remaining number is a
sin against you. You are making a mockery of the verses of All8h.”

‫اﷲ ﻋﻨﻪ‬ ٔ ‫ ﻋﻦ‬:‫ﺮزاق‬E‫ ا ﺼﻨﻒ ﻟﻌﺒﺪ ا‬Ã‫و‬

‫ﺼﺎﻣﺖ ر‬E‫داود ﺑﻦ ﻋﺒﺎدة ]ﺑﻦ[ ا‬
ٔ ٔ ٔ
‫ رﺳﻮل اﷲ ﺻ¦ اﷲ‬q‫ ﻓﺎﻧﻄﻠﻖ ا› إ‬،‫ﻃﻠﻖ ﺟﺪي ا„ﺮاة ﻟﮧ اﻟﻒ ﺗﻄﻠﻴﻘﺔ‬:‫ﻗﺎل‬
ٔ
‫اﻣﺎ ﺛﻼث ﻓﻠﮧ‬... :‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫ ﻓﻘﺎل ا‬،‫ ﻟﮧ‬Œ‫ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﺬﻛﺮ ذﻟ‬
ٰ ٔ
‫ن ﺷﺎء‬B‫ ﻋﺬﺑﮧ و‬q‫ﺗﻌﺎ‬ ‫اﻣﺎ ﺴﻊ ﻣﺎﺋﺔ وﺳﺒﻌﺔ و ﺴﻌﻮن ﻓﻌﺪوان وﻇﻠﻢ إن ﺷﺎء اﷲ‬
(¼‫ ا ﺠﻠﺲ اﻟﻌﻠ‬،۳۹۳/` :‫ﺮزاق‬E‫ )„ﺼﻨﻒ ﻋﺒﺪ ا‬.‫ﻏﻔﺮ ﻟﮧ‬

95
 :M‫ﺸﺎ‬E‫ﻓﺘﺎوى ا‬
ً
® ‫ وﮨﺬا ا ﻮاﻓﻖ ﻋﻨﺪﻧﺎ ﺎ „ﺮ‬،‫ﻘﻊ ﻃﻼق ﻣﻦ ﻏﻀﺐ ﺧﻼﻓﺎ ﻻﺑﻦ اﻟﻘﻴﻢ‬8‫و‬
(‫ ﺳﻌﻴﺪ‬،‫ﻮش‬ß‫ ﻣﻄﻠﺐ ® ﻃﻼق ا ﺪ‬،۲۴۴/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﻮش‬ß‫ا ﺪ‬
Further reading: Fath al-Qad r, vol. 4, p. 74; al-Bahr ar-R ’iq, vol. 3, p. 275;
Fat w Mahm d yyah, vol. 12, p. 333; Fat w D r al-‛Ul m Deoband, vol. 9,
p. 49; Imd d al-Ahk m, vol. 2, p. 442.
All8h ta‛8l8 knows best.
Issuing three divorces during a wife’s menses
Question
What is the ruling if a man issues three divorces to his wife while she is
in her menses? Is a divorce issued during such a period valid?
Answer
Three divorces issued while the wife is in her menses are valid and
they have fallen on her. She is unlawful to her husband unless she goes
through the process of hal8lah.

:b‫ﺳ دارﻗﻄ‬
ٔ ٔ
‫اﷲ ﻋﻨﻪ اﻧﮧ ﻃﻠﻖ ا„ﺮاﺗﮧ ﺗﻄﻠﻴﻘﺔ وﮨﻲ‬ ‫ﻋﻦ ا]ﺴﻦ ﻗﺎل ﻧﺎ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮ ر‬
ٔ ٔ ٔ
‫ رﺳﻮل‬Œ‫ ﻓﺒﻠﻎ ذﻟ‬، ‫ﻦ ﻋﻨﺪ اﻟﻘﺮﺋ‬8‫ﺣﺎﺋﺾ ﺛﻢ اراد ان ﻳ·ﺒﻌﮩﺎ ﺑﺘﻄﻠﻴﻘﺘ اﺧﺮاو‬
ٔ
‫ ﻗﺪ‬Œ‫ ﻳﺎ اﺑﻦ ﻋﻤﺮ ﻣﺎ ﮨﻜﺬا ا„ﺮک اﷲ اﻧ‬:‫اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﻘﺎل‬
ٔ ٔ ٔ ٔ
‫ ﻗﺎل ﻓﺎ„ﺮ رﺳﻮل‬،‫ ﻗﺮء‬lE ‫ﺴﻨﺔ ان ﺴﺘﻘﺒﻞ اﻟﻄﮩﺮ ﻓﺘﻄﻠﻖ‬E‫ وا‬،‫ﺴﻨﺔ‬E‫اﺧﻄﺎت ا‬
ٔ
‫ او‬Œ‫إذا ﮨﻲ ﻃﮩﺮت ﻓﻄﻠﻖ ﻋﻨﺪ ذﻟ‬:‫اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﺮاﺟﻌﺘﮩﺎ ﺛﻢ ﻗﺎل‬
ٔ ٔ ً ٔ ٔ ٔ ٔ
‫ ان‬š ‫ﺎن ¯ﻞ‬õ‫ ﻃﻠﻘﺘﮩﺎ ﺛﻼﺛﺎ ا‬Ó‫ﻮ ا‬E ‫ ﻳﺎرﺳﻮل اﷲ! اراﻳﺖ‬:‫ ﻓﻘﻠﺖ‬Œ‫ا„ﺴ‬
ٔ
، W\RX\|W :Ø‫ )ﺳ دارﻗﻄ‬.‫ﻮن ﻣﻌﺼﻴﺔ‬.‫ وﺗ‬Œ‫ ﻣﻨ‬é‫ ﻧﺖ ﺗ‬،‫ ﻻ‬:‫اراﺟﻌﮩﺎ ﻗﺎل‬
(‫ دار ا ﻌﺮﻓﺔ‬،۳۳۴/â : ‫ﻠﺒﻴﮩ‬E }?‫ﻜ‬E‫ﺴ ا‬E‫ وا‬،‫ﻛﺘﺎب اﻟﻄﻼق‬

96
 :‫ﺪاﻳﺔ‬/‫ا‬
ٔ ٔ
Ø‫ﮩﻲ ﻋﻨﮧ ﻌ‬f‫ﺣﺎﻟﺔ ا]ﻴﺾ وﻗﻊ اﻟﻄﻼق ﻻن ا‬ ‫ﺮﺟﻞ ا„ﺮاﺗﮧ‬E‫ذا ﻃﻠﻖ ا‬B‫و‬
(‫ﺴﻦ‬E‫ ﺑﺎب ﻃﻼق ا‬/۲:‫ )اﻟﮩﺪاﻳﮧ‬.‫وﻋﻴﺘﮧ‬µ„ ‫ﻏ'ہ ﻓﻼ ﻳﻨﻌﺪم‬

:‫ﻨﺪﻳﺔ‬/‫اﻟﻔﺘﺎوى ا‬
ٔ ٔ
‫ﻮﻗﺖ ان ﻳﻄﻠﻖ ا ﺪﺧﻮل ﺑﮩﺎ وﮨﻲ ﻣﻦ ذوات اﻻﻗﺮاء‬E‫ﺪ´ ﻣﻦ ﺣﻴﺚ ا‬+‫وا‬
ً
(۳۴۹/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ن اﻟﻄﻼق واﻗﻌﺎ‬w‫ و‬،‫ﺣﺎﻟﺔ ا]ﻴﺾ‬
Fat w Mahm d yyah:
It is prohibited to issue a divorce while a woman is in her menses.
Nonetheless, if a person issues it during this period, it will be valid.
The menstrual period during which the divorce was issued will not be
counted in the ‛iddah. She will have to observe three menstrual
periods after this one as her ‛iddah.1
All8h ta‛8l8 knows best.
When a person denies issuing three divorces
Question
I was in privacy with my husband. He issued three divorces to me
while he was angry. I personally heard him issuing the divorces. When
I started packing up to go to my [parents’] house, he stopped me and
denied having issued the three divorces. What is the way out for me?
Answer
The jurists state that the woman is like a judge. Since you heard your
husband issuing the divorces with your own ears, you must separate
yourself from your husband. If this is difficult to do and your husband
is neither prepared to release you nor agree to a khula‛, you will have
to present your case before a Shar>‛ah judge or arbitrator. Since there
is no witness, your husband will have to take an oath. If he takes an
oath, you will be able to live with him and the sin will rest on his
shoulders. This issue is mentioned in several places in Fat w D r al-
‛Ul m Deoband.

1
Fat w Mahm d yyah, vol. 12, p. 187.
97
However, objections have been made in this regard. If a person
testifies to seeing the Ramad8n crescent and his testimony is not
accepted, the man himself will observe the fast. We learn from this
that in comparison to the judge, the statement of the person who
witnessed the incident is considered while here, in the case of the
divorce, the statement of the judge [wife] has been considered. The
answer to this is that on the issue of Ramad8n, the fast is applicable to
the fasting person and not anyone else. This is why he will observe the
fast. In the present scenario, the marriage is also applicable to the
husband. And he is denying it [the divorce] under oath. Therefore,
while accepting his right and remaining aloof as much as possible, the
sin of sexual intercourse will be on the husband. Furthermore, as
regards fasting, there is no conflict between the judicial decision and
religious integrity. The one who testifies to seeing the crescent will
observe the fast while others will not. On the other hand, in the
relationship between husband and wife, there is a conflict between the
judicial decision and religious integrity.
When Hadrat Muft> Wal> Hasan S8hib rahimahull8h used to be
presented with a case wherein the husband denied issuing three
divorces while the wife claimed that he did issue them, he used to ask
the wife to present a witness. If she had no witness, he would take an
oath from the husband. If he took an oath that he did not issue three
divorces, Hadrat Muft> S8hib rahimahull8h would say to the wife: “You
may live with your husband. If he is lying, the sin will be on him.”
There is more ease in adopting this ruling. I myself am inclined to it.

:‫ا(ر ا ﺨﺘﺎر‬
ٔ
‫ وﻗﺎل‬.‫ﺳﻤﻌﺖ ﻣﻦ زوﺟﮩﺎ اﻧﮧ ﻃﻠﻘﮩﺎ وﻻ ﺗﻘﺪر’ ﻣﻨﻌﮧ ﻣﻦ ﻧﻔﺴﮩﺎ إﻻ ﺑﻘﺘﻠﮧ‬
ٔ ٔ
Ã‫ و‬.‫ ﻓﺎﻹﺛﻢ ﻋﻠﻴﮧ‬،‫ﻠﻘﺎ ﻓﺈن ﺣﻠﻒ وﻻ ﺑ•ﻨﺔ ﻟﮩﺎ‬E ‫ ﺗﺮﻓﻊ اﻻ„ﺮ‬:‫اﻻوزﺟﻨﺪي‬
‫ )ﺣﺎﺷﻴﺔ‬.‫ ﻗﻮﻟﮧ ﻓﺎﻹﺛﻢ ﻋﻠﻴﮧ وﻻ إﺛﻢ ﻋﻠﻴﮩﺎ ﺑﺘﻤﻜﻴﻨﮧ ﻣﻦ ﻧﻔﺴﮩﺎ‬:‫اﻟﻄﺤﻄﺎوي‬
(‫ ﻛﻮﺋﺘﮧ‬،‫ﺮﺟﻌﺔ‬E‫ ﺑﺎب ا‬،۱۷۸/X :‫اﻟﻄﺤﻄﺎو} ’ ا(ر ا ﺨﺘﺎر‬

:M‫ﺸﺎ‬E‫ﻓﺘﺎوى ا‬
ٔ ٔ ٔ ٔ
‫وا ﺮاة ﻟﻘﺎ إذا ﺳﻤﻌﺘﮧ او اﺧ?ﮨﺎ ﻋﺪل ﻻ ¯ﻞ ﻟﮩﺎ ﺗﻤﻜﻴﻨﮧ واﻟﻔﺘﻮ} ’ اﻧﮧ‬
ٔ ٔ
‫ﻟ•ﺲ ﻟﮩﺎ ﻗﺘﻠﮧ وﻻ ﺗﻘﺘﻞ ﻧﻔﺴﮩﺎ ﺑﻞ ﺗﻔﺪي ﻧﻔﺴﮩﺎ ﺑﻤﺎل او ﺗﮩﺮب ﻛﻤﺎ اﻧﮧ ﻟ•ﺲ ﻟﮧ‬

98
 ‫ٔ‬
‫ﻗﺘﻠﮩﺎ إذا ﺣﺮﻣﺖ ﻋﻠﻴﮧ و‪J‬ﻤﺎ ﮨﺮب ردﺗﮧ ﺑﺎ‪E‬ﺴﺤﺮ‪ .‬و‪ Ã‬اﻟ‪‰‬از‪8‬ﺔ ﻋﻦ اﻻوزﺟﻨﺪي‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻧﮩﺎ ﺗﺮﻓﻊ اﻻ„ﺮ ‪E‬ﻠﻘﺎ ﻓﺈن ﺣﻠﻒ وﻻ ﺑ•ﻨﺔ ﻟﮩﺎ ﻓﺎﻹﺛﻢ ﻋﻠﻴﮧ‪ .‬ﻗﻠﺖ‪ :‬ا} إذا ‪E‬ﻢ‬
‫ٔ‬
‫ﺗﻘﺪر ’ اﻟﻔﺪاء او اﻟﮩﺮب وﻻ ’ ﻣﻨﻌﮧ ﻋﻨﮩﺎ ﻓﻼ ﻳﻨﺎ ﻣﺎ ﻗﺒﻠﮧ‪) .‬ﻓﺘﺎو}‬
‫ا‪E‬ﺸﺎ‪ ،۲۵۱/R :¹‬ﺑﺎب ا‪E‬ﺮﺟﻌﺔ‪ ،‬ﺳﻌﻴﺪ(‬

‫ﺧﻼﺻﺔ اﻟﻔﺘﺎوى‪:‬‬
‫ٔ‬
‫و™ ﻓﺘﺎو} اﻟ ﺴ‪ u‬ﻋﻦ ا‪E‬ﺴﻴﺪ اﻹﻣﺎم ا› ﺷﺠﺎع ﮨﻜﺬا و™ ﻓﻮاﺋﺪ ﺷﻤﺲ‬
‫و‪Â‬ﻠﻔﮧ ﻓﺈن ﺣﻠﻒ ﻓﺎﻹﺛﻢ ﻋﻠﻴﮧ‪.‬‬ ‫اﻹﺳﻼم إن ‪E‬ﻢ ﻳ‪.‬ﻦ ﺑ•ﻨﺔ ﺗﺮﻓﻊ إ‪ q‬اﻟﻘﺎ‬
‫)ﺧﻼﺻﺔ اﻟﻔﺘﺎو}‪ ،۱۲۰/Q :‬ا ﻜﺘﺒﺔ ا‪E‬ﺮﺷﻴﺪﻳﺔ(‬

‫ﻤﻊ اﻷﻧﻬﺮ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫و‪ Ã‬ا—ﺘﺎرﺧﺎﻧﻴﺔ وﻏ'ﮨﺎ‪ :‬ﺳﻤﻌﺖ ا ﺮاة ﻣﻦ زوﺟﮩﺎ اﻧﮧ ﻃﻠﻘﮩﺎ وﻻ ﺗﻘﺪر’ ﻣﻨﻌﮧ‬
‫ﻣﻦ ﻧﻔﺴﮩﺎ إﻻ ﺑﻘﺘﻠﮧ ﻟﮩﺎ ﻗﺘﻠﮧ ﺑﺎ(واء وﻻ ﺗﻘﺘﻞ ﻧﻔﺴﮩﺎ وﻗﻴﻞ ﻻ ﺗﻘﺘﻠﮧ و‪ž‬ﮧ ﻳﻔ‪Æ‬‬
‫ٔ‬
‫وﺗﺮﻓﻊ اﻻ„ﺮ إ‪ q‬اﻟﻘﺎ ﻓﺈن ‪E‬ﻢ ﺗ‪.‬ﻦ ﻟﮩﺎ ﺑ•ﻨﺔ ‪Â‬ﻠﻔﮧ ﻓﺈن ﺣﻠﻒ ﻓﺎﻹﺛﻢ ﻋﻠﻴﮧ‪.‬‬
‫) ﻤﻊ اﻻﻧﮩﺮ \ح „ﻠﺘ اﻻ‪t‬ﺮ‪ ،۳۲۶/R :‬ﺑﺎب ا‪E‬ﺮﺟﻌﺔ(‬
‫‪Kif yatul Muft :‬‬
‫‪If the husband denies having issued a divorce, witnesses will be needed‬‬
‫‪to prove the divorce before a judge. If there are no two witnesses, an‬‬
‫‪oath will be taken from the husband. If he takes an oath that he did‬‬
‫‪not issue a divorce, the judge will declare that divorce has not taken‬‬
‫‪place. However, if the man did issue a divorce in reality, the woman‬‬
‫‪will be unlawful to him. He will be committing adultery for the rest of‬‬
‫‪his life.1‬‬

‫‪1‬‬
‫‪Kif yatul Muft , vol. 6, p. 82.‬‬
‫‪99‬‬
Īd h an-Naw dir:
…If the wife finds no way out and the husband takes a false oath and
keeps his wife with him, the wife will not be sinning. Rather, the entire
sin will be on the husband. The jurists refer to this issue as follows:1
ٔ ٔ ٔ
‫ )اﻳﻀﺎح‬.‫إذا ﺳﻤﻌﺘﮧ او اﺧ?ﮨﺎ ﻋﺪل ﻻ ¯ﻞ ﻟﮩﺎ ﺗﻤﻜﻴﻨﮧ‬ ‫وا ﺮاة ﻟﻘﺎ‬
(۱۰۴ ‫ ﺟ دوم‬:‫ﻮادر‬f‫ا‬
Further reading: al-Bahr ar-R ’iq, vol. 3, p. 257; al-Fat w al-Hind yyah,
vol. 3, p. 353; Fat w Mahm d yyah, vol. 12, p. 316; Fat w Rah m yyah,
vol. 8, p. 268.
A parallel to this issue can be found in the following ruling:
ٔ ٔ ٔ ٔ
‫ اﺛﻤﺖ‬Ó‫ارض اﻟﻐﺼﺐ ﻓﺈ‬ Œ‫دار اﻟﻐﺼﺐ ﻓﺘﻘﻮل ﻻ اﻗﻌﺪ ﻣﻌ‬ ‫ا„ﺮاة زوﺟﮩﺎ‬
(‫اﺟﻴﺔ‬ìE‫ )اﻟﻔﺘﺎو} ا‬.‫ﺰوج‬E‫ واﻹﺛﻢ ’ ا‬Œ‫ ﻟ•ﺲ ﻟﮩﺎ ذﻟ‬Œ‫ﺑﺬﻟ‬
All8h ta‛8l8 knows best.
When there is a conflict in the ruling of a muftī and a judge
Question
A man’s wife was not present. Later on, he informed her that he had
said: “My wife is divorced” three times but his intention was for
emphasis. A Muft> S8hib gave the verdict of one divorce and the man
revoked the divorce. The wife presented her case to a judge who
passed a verdict of hurmat-e-mughallazah (three irrevocable
divorces). Whose verdict will be followed?
Answer
The verdict of the judge will be given preference over the muft>’s
verdict. The woman will therefore be unlawful to this man unless she
goes through the process of hal8lah. Furthermore, it will not be
permissible to give the wife control over her self. If the husband does
not agree, she can obtain freedom through khula‛.

1
Īd h an-Naw dir, vol. 2, p. 104.
100
 :‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬
ٔ ٔ
‫ﻼف راي ا ﻔ‬Á œ‫ اﻟﻘﺎ ﻓﻘ‬q‫ا ﻘ إذا اﻓﺘﺎہ إ ﺴﺎن ﺣﺎدﺛﺔ ﺛﻢ رﻓﻌﺖ إ‬
ً ٔ ٔ ٔ ٔ
w‫¬ک راي ا ﻔ ﻻن راي ا ﻔ ﻳﺼ' ﻣ¬و‬8‫ﻓﺈﻧﮧ ﻳﺎﺧﺬ ﺑﻘﻀﺎء اﻟﻘﺎ و‬
ٓ
، 2‫ ﻛﺘﺎب اداب اﻟﻘﺎ‬،۶/â :‫اﺋﻊ‬µE‫ﺼﻨﺎﺋﻊ ® ﺗﺮﺗﻴﺐ ا‬E‫ )ﺑﺪاﺋﻊ ا‬. ‫ﻟﻘﻀﺎء اﻟﻘﺎ‬
(‫ ﺳﻌﻴﺪ‬،‫ﻓﺼﻞ ® \اﺋﻂ اﻟﻘﻀﺎء‬

:‫ﺴﻮط‬é ‫ا‬
ٔ ٔ ٔ ٔ ً
‫ﺋﺒﺎ او ن ﻳﻌﺘﻘﺪ ان اﻟﻄﻼق ﻏ' واﻗﻊ ﻓﻌﻠﻴﮧ ان ﻳ·ﺒﻊ راي‬± ‫ﺰوج‬E‫ذا ن ا‬B‫و‬
ٔ ً
‫ﺒﮧ ﺗﺮاﺿﻴﮩﻤﺎ ﻻ وﻻﻳﺔ‬é‫ﻮ ﺣﻜﻤﻨﺎ ﻓﻘﻴﮩﺎ ﻓﺤﻜﻤﮧ ﻛﻔﺘﻮاہ ﻻن ﺳ‬E ‫ و_ﺬا‬... ‫اﻟﻘﺎ‬
ً
‫ﻜﻴﻤﮧ ﻛﺴﻮاﻟﮩﻤﺎ إﻳﺎہ واﻟﻔﺘﻮ} ﻻ ﺗﻌﺎرض‬Â ’ ‫ﺛﺎﺑﺘﺔ ﻟﮧ ﺣﻜﻤﺎ ﻓ©ن ﺗﺮاﺿﻴﮩﻤﺎ‬
ٔ ٔ
‫ ن ﻋﻠﻴﮧ ان ﻳ·ﺒﻊ راي‬Œ‫ﻼف ذﻟ‬Á ‫ اﻟﻘﺎ ﻋﻠﻴﮧ‬œ‫ﻗﻀﺎء اﻟﻘﺎ ﻓﺈذا ﻗ‬
‫ﺮﺟﻞ‬E‫ ﺑﺎب ا‬،‫ ﻛﺘﺎب اﻻﺳﺘﺤﺴﺎن‬،۱۸۵/XS :K‫ﺧ‬ìE‫ﻼﻣﺎم ا‬E ‫ﺴﻮط‬é ‫ )ا‬. ‫اﻟﻘﺎ‬
(‫ دار اﻟﻔﻜﺮ‬،‫ﺮﺟﻞ ﻳﻘﺘﻞ اﺑﺎہ او ﻏ'ہ‬E‫ﻳﺮ} ا‬
Īd h al-Anw r:
A person presented a case to a muft> and obtained a verdict from him.
The same case is then presented to a judge who then passes a verdict.
The muft> issued his verdict on the basis of religious integrity while
the judge issued it on judicial integrity and what is apparent. For
example, a husband said to his wife; “You are divorced, divorced,
divorced.” He says that his intention was only one divorce. The muft>
takes religious integrity into consideration and issues a verdict in line
with the person’s intention. He says that one revocable divorce has
taken place. The judge considered the obvious and apparent meaning
of the words and issued the verdict of three irrevocable divorces. In
such a case, it will be obligatory on the person to leave aside the
verdict of the muft> and practise on the judge’s verdict.1
All8h ta‛8l8 knows best.

1
Īd h al-Anw r, vol. 2, p. 92.
101
Meaning of the term ‫ا ﺮأة ﻟﻘﺎ‬
Question
What is the meaning and limitation of the juridical term ‫?ا ﺮأة ﻟﻘﺎ‬
Answer
There are two applications for this term, and there is a difference
between the two.
First Application
Like a judge, the woman has the right to take the obvious and
apparent into consideration and make a decision as regards
permissibility and impermissibility over her own self.
For example, the husband said: “You are divorced, divorced, divorced.”
He claims that his intention was repetition for emphasis; and not three
divorces. The wife herself heard the three divorces emanating from
her husband’s mouth. If this case were to be presented before a judge,
he will not take the intention of the husband into consideration.
Instead, he will look at the obvious and apparent words and give a
verdict of three divorces. The woman will be completely free from the
husband.
However, because of an absence of a Shar>‛ah judge nowadays, the case
was presented to a muft> who took the intention of the husband into
consideration and gave a verdict of one divorce on the basis of
religious integrity. In other words, the husband will have the right to
revoke his divorce. In such a case, just as a judge has to give his
decision on the basis of facts presented to him, it is essential for the
woman to take the obvious words into consideration – three divorces –
and then make a decision about herself and do not give the husband
power over herself. Instead, she must obtain a khula‛ and free herself
in this way, or make a payment and obtain a divorce. It is as though
her right to pass a decision on the obvious and apparent meaning has
been termed, in the definition of the jurists, as ‫ – ا ﺮأة ﻟﻘﺎ‬the
woman is like a judge.
Observe the following texts of the jurists;

102
 ‫ﺗ‪é‬ﻴ ا]ﻘﺎﺋﻖ‪:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫و‪B‬ذا ﻗﺎل‪ :‬اﻧﺖ ﻃﺎﻟﻖ‪ ،‬ﻃﺎﻟﻖ‪ ،‬ﻃﺎﻟﻖ‪ ،‬وﻗﺎل‪:‬إﻧﻤﺎ اردت ﺑﮧ ا—ﻜﺮار ﺻﺪق دﻳﺎﻧﺔ ﻻ‬
‫ٔ‬
‫ﻗﻀﺎًء ﻓﺈن اﻟﻘﺎ ﻣﺎ„ﻮر ﺑﺎﺗﺒﺎع اﻟﻈﺎﮨﺮ‪ ،‬واﷲ ﻳﺘﻮ÷ ا‪ìE‬اﺋﺮ‪ ،‬وا ﺮاة ﻟﻘﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻻ ¯ﻞ ﻟﮩﺎ ان ﺗﻤﻜﻨﮧ إذا ﺳﻤﻌﺖ ﻣﻨﮧ ذﻟ‪ Œ‬او ﻋﻠﻤﺖ ﺑﮧ ﻻﻧﮩﺎ ﻻ ﺗﻌﻠﻢ إﻻ‬
‫اﻟﻈﺎﮨﺮ‪) .‬ﺗ‪é‬ﻴ ا]ﻘﺎﺋﻖ‪ ،۲۱۸/Q :‬واﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪(۳۵۴/X :‬‬

‫ﺗﻨﻘﻴﺢ اﻟﻔﺘﺎوى ا]ﺎﻣﺪﻳﺔ‪:‬‬

‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻗﺎل ا‪v‬ﺎﻧﻴﺔ‪E :‬ﻮ ﻗﺎل‪ :‬اﻧﺖ ﻃﺎﻟﻖ‪ ،‬اﻧﺖ ﻃﺎﻟﻖ‪ ،‬اﻧﺖ ﻃﺎﻟﻖ‪ ،‬وﻗﺎل‪ :‬إﻧﻤﺎ اردت ﺑﮧ‬
‫ٔ‬ ‫ً‬ ‫ً‬
‫ا—ﻜﺮار ﺻﺪق دﻳﺎﻧﺔ و™ اﻟﻘﻀﺎء ﻃﻠﻘﺖ ﺛﻼﺛﺎ وﻣﺜﻠﮧ ® اﻻﺷﺒﺎہ وا]ﺪادي وزاد‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺰ‪8‬ﻠ‪ :‬ان ا ﺮاة ﻟﻘﺎ ﻓﻼ ¯ﻞ ﻟﮩﺎ ان ﺗﻤﻜﻨﮧ إذا ﺳﻤﻌﺖ ﻣﻨﮧ ذﻟ‪ Œ‬او‬
‫ٔ‬
‫ﻋﻠﻤﺖ ﺑﮧ ﻻﻧﮩﺎ ﻻ ﺗﻌﻠﻢ إﻻ اﻟﻈﺎﮨﺮ‪) .‬ﺗﻨﻘﻴﺢ اﻟﻔﺘﺎو} ا]ﺎﻣﺪﻳﺔ‪ ،۳۷/X :‬دار‬
‫اﻻﺷﺎﻋﺔ اﻟﻌﺮ‪ž‬ﻴﺔ(‬

‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي‪:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ا ﺪار ﺑ‪.‬ﻮن ا ﺮاة ﻟﻘﺎ ان ذﻟ‪ Œ‬ﻋﺪم ا—ﺼﺪﻳﻖ ﻻ ﻣﻄﻠﻘﺎ ﻓﺈن ﺧ?‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﻮاﺣﺪ ﻳﻌﺘ? ﻋﻨﺪ ا ﺮاة وﻻ ﻳﻌﺘ? ﻋﻨﺪ اﻟﻘﺎ ﻻن ﺷﺎن اﻟﻘﺎ ا—ﻔﺮ‪8‬ﻖ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫وﺷﺎن ا ﺮاة ﻋﺪم ا—ﻤﻜ اﺣﺘﻴﺎﻃﺎ‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(ر ا ﺨﺘﺎر‪:‬‬
‫‪ ،۱۱۲/Q‬ﻛﻮﺋﺘﮧ(‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬

‫ﻳﻔ‬ ‫ا ﻔ ﻳﻔ ﺑﺎ(ﻳﺎﻧﺔ واﻟﻘﺎ ﻳﻘ‪ Ç‬ﺑﺎﻟﻈﺎﮨﺮ‪ .‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ ا ﻔ‬

‫ً‬ ‫ٔ‬ ‫ً‬
‫ﺑﺎ(ﻳﺎﻧﺔ ﻣﺜﻼ إذا ﻗﺎل رﺟﻞ‪ :‬ﻗﻠﺖ ‪E‬ﺰوﺟ اﻧﺖ ﻃﺎﻟﻖ ﻗﺎﺻﺪا ﺑﺬﻟ‪ Œ‬اﻹﺧﺒﺎر‬
‫ٔ‬ ‫ً‬
‫ذﺑﺎ ﻓﺈن ا ﻔ ﻳﻔﺘﻴﮧ ﺑﻌﺪم ا‪E‬ﻮﻗﻮع واﻟﻘﺎ ¯‪.‬ﻢ ﻋﻠﻴﮧ ﺑﺎ‪E‬ﻮﻗﻮع ﻻﻧﮧ ¯‪.‬ﻢ‬
‫ﺑﺎﻟﻈﺎﮨﺮ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‪ ،۳۶۵/s :‬ﺳﻌﻴﺪ(‬
‫‪Second Application‬‬
‫‪103‬‬
After issuing three divorces, the husband flatly denies divorcing his
wife while she personally heard him issuing three divorces. The case is
referred to a judge. Because the wife does not have a Shar‛> witness,
the judge asks the husband to take an oath after which he rules that
three divorces have not taken place. On the other hand, the muft>
issued a verdict on the basis of religious integrity and said that since
the woman personally heard the utterance of divorce, it will not be
permissible for her to live with her husband and to empower him over
her. Neither will it be permissible for her to kill her husband or for her
to commit suicide. Instead, she must ask for khula‛ or pay him an
amount of money and obtain a divorce from him. Like a judge, the
woman has the right to act on her conviction and what is obvious and
apparent. The jurists term this as ‫ – ا ﺮأة ﻟﻘﺎ‬the woman is like a
judge.
The difference between these two applications
In the first application, the verdict of the judge is against the husband
and in agreement with the wife. In the second application, it is in
agreement with the husband and against the wife.
Some jurists say that in the second application the woman has no way
out, the husband takes a false oath and keeps his wife with him. In
such a case, the woman will not be committing any sin; the entire
burden of sin will be on the husband.
ٔ ٔ ٔ ٔ
‫وا ﺮاة ﻟﻘﺎ إذا ﺳﻤﻌﺘﮧ او اﺧ?ﮨﺎ ﻋﺪل ﻻ ¯ﻞ ﻟﮩﺎ ﺗﻤﻜﻴﻨﮧ واﻟﻔﺘﻮ} ’ اﻧﮧ‬
ٔ ٔ
‫ﻟ•ﺲ ﻟﮩﺎ ﻗﺘﻠﮧ وﻻ ﺗﻘﺘﻞ ﻧﻔﺴﮩﺎ ﺑﻞ ﺗﻔﺪي ﻧﻔﺴﮩﺎ ﺑﻤﺎل او ﺗﮩﺮب ﻛﻤﺎ اﻧﮧ ﻟ•ﺲ ﻟﮧ‬
ٔ
:‫ﺔ ﻋﻦ اﻻوزﺟﻨﺪي‬8‫از‬‰‫ اﻟ‬Ã‫ و‬.‫ﺴﺤﺮ‬E‫ﻤﺎ ﮨﺮب ردﺗﮧ ﺑﺎ‬J‫ﻗﺘﻠﮩﺎ إذا ﺣﺮﻣﺖ ﻋﻠﻴﮧ و‬
ٔ ٔ ٔ
‫ﻢ‬E ‫ ا} إذا‬:‫ ﻗﻠﺖ‬.‫ﻠﻘﺎ ﻓﺈن ﺣﻠﻒ وﻻ ﺑ•ﻨﺔ ﻟﮩﺎ ﻓﺎﻹﺛﻢ ﻋﻠﻴﮧ‬E ‫اﻧﮩﺎ ﺗﺮﻓﻊ اﻻ„ﺮ‬
ٔ
}‫ )ﻓﺘﺎو‬.‫ﺗﻘﺪر ’ اﻟﻔﺪاء او اﻟﮩﺮب وﻻ ’ ﻣﻨﻌﮧ ﻋﻨﮩﺎ ﻓﻼ ﻳﻨﺎ ﻣﺎ ﻗﺒﻠﮧ‬
(‫ ﺳﻌﻴﺪ‬،‫ﺮﺟﻌﺔ‬E‫ ﺑﺎب ا‬،۲۵۱/R :¹‫ﺸﺎ‬E‫ا‬
Hadrat Muft> Wal> Hasan S8hib rahimahull8h used to prefer the view
of Bazz z yyah and Khul sah al-Fat w – that the woman must live with
the husband while the sin will be on him. And the woman will be
similar to a judge before the case can be presented to him.

104
 ٔ
‫ﺴﻴﺪ اﻹﻣﺎم ا› ﺷﺠﺎع ﮨﻜﺬا و™ ﻓﻮاﺋﺪ ﺷﻤﺲ‬E‫ ﻋﻦ ا‬u‫و™ ﻓﺘﺎو} اﻟ ﺴ‬
.‫ﻠﻔﮧ ﻓﺈن ﺣﻠﻒ ﻓﺎﻹﺛﻢ ﻋﻠﻴﮧ‬Â‫و‬ ‫ اﻟﻘﺎ‬q‫ﻦ ﺑ•ﻨﺔ ﺗﺮﻓﻊ إ‬.‫ﻢ ﻳ‬E ‫اﻹﺳﻼم إن‬
(‫ﺮﺷﻴﺪﻳﺔ‬E‫ ا ﻜﺘﺒﺔ ا‬،۱۲۰/Q :}‫)ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬
All8h ta‛8l8 knows best.
A woman who was issued three divorces becomes an apostate
Question
A man issued three divorces to his wife. Subsequently, she became an
apostate (we seek refuge in All8h ta‛8l8). After some time, she became
a Muslim once again on her own volition. Can she marry her previous
husband without going through the process of hal8lah?
Answer
The woman is unlawful to her previous husband unless she goes
through the process of hal8lah. The rule of hal8lah does not fall even
with apostasy.
ٔ ٔ
‫ ﻧﻈ'ہ ﻣﻦ ﻓﺮق‬،Þ‫ اﻣﺔ ﺑﻌﺪ ﺗﻄﻠﻴﻘﺘ او ﺣﺮة ﺑﻌﺪ ﺛﻼث وردة وﺳ‬Œ‫وﻻ „ﻠ‬
ً ٔ ٔ
Ã‫ و‬.‫ﻞ ﻟﮧ اﺑﺪا‬Â ‫ﻢ‬E ‫ﻴﺖ ﺛﻢ „ﻠﻜﮩﺎ‬é‫ﺑ•ﻨﮩﻤﺎ ﺑﻈﮩﺎر او ﻟﻌﺎن ﺛﻢ ارﺗﺪت وﺳ‬
ً ٔ ٔ ٔ ٔ
‫ﻮ ﻃﻠﻘﮩﺎ ﺛ ﺘ وﮨﻲ اﻣﺔ ﺛﻢ „ﻠﻜﮩﺎ او ﺛﻼﺛﺎ‬E }‫ اﻣﺔ ا‬Œ‫ ﻗﻮﻟﮧ وﻻ „ﻠ‬:‫ﺸﺎﻣﻴﺔ‬E‫ا‬
ٔ ‫ﻴﺖ و„ﻠﻜﮩﺎ ﻻ ¯ﻞ ﻟﮧ‬é‫وﮨﻲ ﺣﺮة ﻓﺎرﺗﺪت و]ﻘﺖ ﺑﺪار ا]ﺮب ﺛﻢ ﺳ‬
‫وﻃﻮﮨﺎ‬
‫ﻢ‬E ‫ﺰوج ﺛﻢ ﻳﻄﻠﻘﮩﺎ ﻛﻤﺎ ® اﻟﻔﺘﺢ ﻗﻮﻟﮧ‬E‫ ﻳﺰوﺟﮩﺎ ﻓﻴﺪﺧﻞ ﺑﮩﺎ ا‬Æ‫ﻤ ﺣ‬Ö‫ ا‬Œ‫ﺑﻤﻠ‬
ٔ ٔ ً ٔ
،‫ﻠﻌﺎن‬E‫ﺬب ﻧﻔﺴﮧ او ﺗﺼﺪﻗﮧ ® ا‬.8‫ﻔﺮ ® اﻟﻈﮩﺎر و‬.‫ﻢ ﻳ‬E ‫ﻞ ﻟﮧ اﺑﺪا ا} ﻣﺎ‬Â
ٔ ٔ
‫ﻢ اﻟﻈﮩﺎر‬.‫ﻢ ﺗﺒﻄﻞ ﺣ‬E Þ‫ﺴ‬E‫ﻠﺤﺎق وا‬E‫ﺮدة وا‬E‫ﺸﺒﮧ ﺑ ا ﺴﺎ— ان ا‬E‫ﻓﻮﺟﮧ ا‬
‫ ﺑﺎب‬،۴۱۲/R :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ﻢ اﻟﻄﻼق‬.‫ﻢ ﺗﺒﻄﻞ ﺣ‬E ‫ﻠﻌﺎن ﻛﻤﺎ‬E‫وا‬
(‫ ﺳﻌﻴﺪ‬،‫ﺮﺟﻌﺔ‬E‫ا‬
Fat w Rah m yyah:
If it is established that the husband issued three divorces due to which
the woman had become b8’inah mughallazah, they cannot remarry

105
without the woman going through the process of hal8lah. Becoming an
apostate does not cancel her status as b8’inah mughallazah.1
All8h ta‛8l8 knows best.
Removing the precondition of sexual intercourse in halālah
Question
A man issued three divorces to his wife. He now wants to remarry her,
but hal8lah is obviously necessary. Is there any way of removing the
precondition of sexual intercourse in hal8lah?
Answer
When the process of hal8lah is followed, it is essential for the second
husband to engage in sexual intercourse. There is no hal8lah without it
and the woman will be unlawful to the first husband. This is
established from the Ah8d>th and juridical texts. It is therefore
essential to practise on it. Acting on the injunctions of the Shar>‛ah
guarantees our success in this world and the Hereafter even if our
defective minds cannot understand the wisdom.
Im8m AbP Bakr Jass8s rahimahull8h writes:
ً ٰ
‫" ﻣﻨﺘﻈﻢ‬.‫ ﺗﻨﻜﺢ زوﺟﺎ ﻏ'ہ‬Æ‫ﻞ ﻟﮧ ﻣﻦ ﺑﻌﺪ ﺣ‬Â ‫ "ﻓﺈن ﻃﻠﻘﮩﺎ ﻓﻼ‬:q‫ﺗﻌﺎ‬ ‫ﻗﻮﻟﮧ‬
ً ً
‫ ﺗﻨﻜﺢ زوﺟﺎ ﻏ'ہ ﻣﻔﻴﺪ \ط‬Æ‫ﻤﮩﺎ ’ ا ﻄﻠﻖ ﺛﻼﺛﺎ ﺣ‬8‫ﺮ‬Â ‫ﻌﺎن ﻣﻨﮩﺎ‬
ٔ ً
‫ﻮ‬ß ‫©ح‬f‫ﻮطء ﻴﻌﺎ ﻻن ا‬E‫ﻼث اﻟﻌﻘﺪ وا‬ï‫ﻮاﻗﻊ ﺑﺎﻟﻄﻼق ا‬E‫ﻢ ا‬8‫ارﺗﻔﺎع ا—ﺤﺮ‬
’ ‫ﺎز واﻻﻗﺘﺼﺎر‬i‫ﺰوج ﻳﻔﻴﺪ اﻟﻌﻘﺪ وﮨﺬا ﻣﻦ اﻹ‬E‫ﻮطء ® ا]ﻘﻴﻘﺔ وذﻛﺮ ا‬E‫ا‬
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬Þf‫ﺢ وﻗﺪ وردت ﻋﻦ ا‬8•—‫ﻜﻨﺎﻳﺔ ا ﻔﮩﻤﺔ ا ﻐﻨﻴﺔ ﻋﻦ ا‬E‫ا‬
ٓ ٔ ٔ ٔ ٔ
:‫ )اﺣ©م اﻟﻘﺮان‬.Ó‫ﺎ‬ï‫ ﻳﻄﺎﮨﺎ ا‬Æ‫ﻼول ﺣ‬E ‫ﻞ‬Â ‫وﺳﻠﻢ اﺧﺒﺎر „ﺴﺘﻔﻴﻀﺔ اﻧﮩﺎ ﻻ‬
ً
(‫ ﺳﮩﻴﻞ‬،‫ﻼث ﻣﻌﺎ‬ï‫ ذﻛﺮ ا]ﺠﺎج ﻻ اﻳﻘﺎع اﻟﻄﻼق ا‬،۳۹۰/X

:‫ﺨﺎري‬+‫ﺻﺤﻴﺢ ا‬
ٔ ٔ ٰ
‫ ﺗﺰوج ا„ﺮاة ﺛﻢ ﻃﻠﻘﮩﺎ‬L‫ ﻋﻨﮩﺎ ان رﻓﺎﻋﺔ اﻟﻘﺮ‬q‫ﺗﻌﺎ‬ ‫ﺸﺔ ر اﷲ‬1å ‫ﻋﻦ‬
ٔ ٔ ٔ ٔ ٓ
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﺬﻛﺮت اﻧﮧ ﻻ ﻳﺎﺗﻴﮩﺎ واﻧﮧ ﻟ•ﺲ‬Þf‫وﺟﺖ اﺧﺮ ﻓﺎﺗﺖ ا‬ó‫ﻓ‬

1
Fat w Rah m yyah, vol. 3, p. 150.
106
‫ )رواہ‬.Œ‫ﺬوق ﻋﺴﻴﻠﺘ‬8‫ ﻋﺴﻴﻠﺘﮧ و‬M‫ ﺗﺬو‬Æ‫ ﺣ‬،‫ ﻻ‬:‫ ﻓﻘﺎل‬،‫ﻣﻌﮧ إﻻ ﻣﺜﻞ ﮨﺪﺑﺔ‬
(۸۰۱/Q :}‫ﺨﺎر‬+‫ا‬

:‫ا(ر ا ﺨﺘﺎر‬
ٔ
}‫ وﻻ ﻳﻨﻜﺢ ﺑﮩﺎ ا‬:M‫ﺸﺎ‬E‫ ا‬Ã‫ و‬.‫ﺎح ﺻﺤﻴﺢ ﻧﺎﻓﺬ‬.‫وﻻ ﻳﻨﻜﺢ ﻣﻄﻠﻘﺔ ﻣﻦ ﻧ‬
ٔ ٔ
:¹‫ﺸﺎ‬E‫ )ا(ر ﻣﻊ ا‬.‫ ﻋﺪﺗﮧ‬Ç‫ ﻳﻄﺎﮨﺎ ﻏ'ہ وﺗﻤ‬Æ‫ﻮ اﻣﺔ ﺣ‬E ‫ﻮ ﺣﺮة وﺛ ﺘ‬E ‫ﻼث‬ï‫ا‬
(‫ ﺳﻌﻴﺪ‬،‫ﺮﺟﻌﺔ‬E‫ ﺑﺎب ا‬،۴۱۳/R

:‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
ً ٔ ٔ ً
‫ ﺗﻨﻜﺢ زوﺟﺎ ﻏ' ہ‬Æ‫ﻞ ﻟﮧ ﺣ‬Â ‫ﻢ‬E ‫ن ن اﻟﻄﻼق ﺛﻼﺛﺎ او ﺛ ﺘ ® اﻻﻣﺔ‬B‫و‬
ٔ ً ً
‫ )اﻟﮩﺪاﻳﺔ ﻣﻊ ﻓﺘﺢ‬.‫ﺪﺧﻞ ﺑﮩﺎ ﺛﻢ ﻳﻄﻠﻘﮩﺎ او ﻳﻤﻮت ﻋﻨﮩﺎ‬8‫ﺎﺣﺎ ﺻﺤﻴﺤﺎ و‬.‫ﻧ‬
(‫ دار اﻟﻔﻜﺮ‬،۱۷۸/W :‫اﻟﻘﺪﻳﺮ‬
Majm ‛ah Qaw n n Isl m :
When three divorces are issued, the only way that husband and wife
can remarry is for the woman to observe the ‛iddah. On the
completion of the ‛iddah she marries another man. He engages in
sexual intercourse with her and then either dies or divorces her. She
observes the ‛iddah of death or divorce and, after mutual consent, the
two remarry.1
All8h ta‛8l8 knows best.

1
Majm ‛ah Qaw n n Isl m , 142, register 20; Fat w Mahm d yyah, vol. 13, p. 479.
107
 AMBIGUOUS DIVORCE
The husband says: “I have no relationship with you.”
Question
A man said to his wife: “I have no relationship with you. The affair
between you and me is over.” Did divorce take place? Is there a need
for an intention?
Answer
If the husband uttered the words “I have no relationship with you”
with the intention of divorce, then one tal8q-e-b8’in has taken place.
Divorce will not take place without an intention. The reality of the
intention can be learnt from the husband.

}‫ )اﻟﻔﺘﺎو‬.‫ ﻛﺬا ® اﻟﻌﺘﺎﺑﻴﺔ‬،‫ ﻋﻤﻞ وﻧﻮ} ﻳﻘﻊ‬Œ‫•ﻨ‬ž‫ و‬b•‫ﻢ ﻳﺒﻖ ﺑ‬E :}‫ اﻟﻔﺘﺎو‬Ã‫و‬
،۳۰۴/R :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ و_ﺬا ® ا‬.‫ﻜﻨﺎﻳﺎت‬E‫ﺎ„ﺲ ® ا‬v‫ اﻟﻔﺼﻞ ا‬،۳۷۶/X :‫اﻟﮩﻨﺪﻳﺔ‬
(‫ﻛﻮﺋﺘﮧ‬
Fat w D r al-‛Ul m Deoband:
If the husband said: “I have no relationship with you” with the
intention of divorce, one tal8q-e-b8’in will apply to the wife. The
reality of the intention can be learnt from the husband.1
Ad-Durr al-Mukht r clearly states that these words which point to
severance of the relationship – even if uttered in anger – will not
validate a divorce without an intention. The text of ad-Durr al-Mukht r
reads as follows: 2
ٔ
‫ﻻ ﻻ‬B‫ إن ﻧﻮ} وﻗﻊ و‬،‫ اﻟﻐﻀﺐ ﺗﻮﻗﻒ اﻻوﻻن‬Ã‫و‬
The second statement - “The affair between you and me is over” - is
also an ambiguous statement. When several ambiguous statements are
made, only one divorce applies.

1
Fat w D r al-‛Ul m Deoband, vol. 9, p. 394.
2
Fat w D r al-‛Ul m Deoband, vol. 9, p. 437.
108
Fat w D r al-‛Ul m Deoband:
If the husband uttered various ambiguous statements, only one tal8q-
e-b8’in will apply to his wife. This is stated in ad-Durr al-Mukht r:1

، ‫ﻜﻨﺎﻳﺔ‬E‫ﻮ ﻣﺎ ن ﺑﻠﻔﻆ ا‬ß ‫ﺎﺋﻦ ا"ي ﻻ ﻳﻠﺤﻖ‬+‫ ا ﺮاد ﺑﺎ‬،‫ﺎﺋﻦ‬+‫ﺎﺋﻦ ﻻ ﻳﻠﺤﻖ ا‬+
ً ٔ
.‫ ﻛﺬا اﻟﻔﺘﺢ‬،‫ﻮ ا"ي ﻟ•ﺲ ﻇﺎﮨﺮا إ ﺸﺎء اﻟﻄﻼق‬ß ‫ﻻﻧﮧ‬
Majm ‛ah Qaw n n Isl m :
If one ambiguous statement which causes tal8q-e-b8’in is followed by
another ambiguous statement, a second tal8q-e-b8’in will not apply.
This is irrespective of whether the same statement is repeated several
times or various ambiguous statements are made.2
All8h ta‛8l8 knows best.
“You are harām to me.”
Question
A man said to his wife: “You are har8m to me, har8m to me, har8m to
me.” How many divorces will apply? Are these words classified as
ambiguous or unambiguous?
Answer
The statement “You are har8m to me” is essentially ambiguous.
However, due to common societal practice (‛urf), a tal8q-e-b8’in
without intention applies. This is the verdict of latter day scholars.
Since an ambiguous statement cannot be added to another ambiguous
statement, only one tal8q-e-b8’in will apply.
ٔ ٔ ٔ
}‫ ® ا]ﺮام إﻳﻼء إن ﻧﻮ‬:‫ ﻧﺖ ﻣ‬Œ‫ﻮ ذﻟ‬E‫ و‬،‫ ﺣﺮام‬ö‫ اﻧﺖ ﻋ‬:‫ﻗﺎل ﻻ„ﺮاﺗﮧ‬
ٔ
‫ ﺑﺎﻧﮧ ﻃﻼق‬Æ‫ﻔ‬8‫ و‬،‫ وﺗﻄﻠﻴﻘﺔ ﺑﺎﺋﻨﺔ إن ﻧﻮ} اﻟﻄﻼق وﺛﻼث إن ﻧﻮا•ﺎ‬...‫ﻢ‬8‫ا—ﺤﺮ‬
.‫ﻢ ﻳﻨﻮہ ﻟﻐﻠﺒﺔ اﻟﻌﺮف‬E ‫ن‬B‫ﺑﺎﺋﻦ و‬
ٔ
‫ﻢ‬E ‫ واﻣﺎ ® ا(ﻳﺎﻧﺔ ﻓﻼ ﻳﻘﻊ ﻣﺎ‬،‫ﻢ ﻳﻨﻮہ" ﮨﺬا ® اﻟﻘﻀﺎء‬E ‫ن‬B‫ ﻗﻮﻟﮧ "و‬:M‫ﺸﺎ‬E‫ ا‬Ã‫و‬
ٔ ً ٔ
‫ﻢ‬E ‫ اﻟﻈﺎﮨﺮ اﻧﮧ إذا‬:‫ ﻗﻠﺖ‬...‫ء اﺻﻼ‬e ‫ وﻋﺪم ﻧﻴﺔ اﻟﻄﻼق ﺻﺎدق ﺑﻌﺪم ﻧﻴﺔ‬،‫ﻳﻨﻮ‬

1
Fat w D r al-‛Ul m Deoband, vol. 9, p. 471.
2
Majm ‛ah Qaw n n Isl m , p. 149, register 34.
109
 ‫ٔ ً‬ ‫ً ٔ ً‬
‫ﻳﻨﻮ ﺷ•ﺌﺎ اﺻﻼ ﻳﻘﻊ دﻳﺎﻧﺔ اﻳﻀﺎ‪ .‬ﻗﺎل ® ا‪+‬ﺤﺮ‪ :‬وذﻛﺮ اﻹﻣﺎم ﻇﮩ' ا(ﻳﻦ‪ :‬ﻻ‬
‫ً‬ ‫ً‬
‫ﻧﻘﻮل‪ :‬ﻻ ﺸ¬ط ا‪f‬ﻴﺔ ﻟ‪.‬ﻦ ‪i‬ﻌﻞ ﻧﺎو‪8‬ﺎ ﻋﺮﻓﺎ‪ .‬و‪ Ã‬اﻟﻔﺘﺢ‪ :‬ﻓﺼﺎر ﻛﻤﺎ إذا ﺗﻠﻔﻆ‬
‫اﷲ‪ ،‬ﻓﮩﺬا ﻇﺎﮨﺮ ﻓﻴﻤﺎ ﻗﻠﻨﺎ‬‫ﺑﻄﻼﻗﮩﺎ ﻻ ﻳﺼﺪق ® اﻟﻘﻀﺎء‪ ،‬ﺑﻞ ﻓﻴﻤﺎ ﺑ•ﻨﮧ و‪ž‬‬
‫ٔ‬ ‫ً ٔ‬ ‫ٔ‬
‫ﻓﺎﻓﮩﻢ‪ .‬واﻣﺎ ﻛﻮﻧﮧ ﺑﺎﺋﻨﺎ ﻓﻼﻧﮧ ﻣﻘﺘ‪ œ‬ﻟﻔﻆ ا]ﺮام‪ ،‬ﻻن ا‪E‬ﺮﺟ‪ :‬ﻻ ¯ﺮم ا‪E‬ﺰوﺟﺔ‬
‫ﻣﺎ داﻣﺖ ® اﻟﻌﺪة‪ ،‬و‪B‬ﻧﻤﺎ ﻳﺼﺢ وﺻﻔﮩﺎ ﺑﺎ]ﺮام ﺑﺎ‪+‬ﺎﺋﻦ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد‬
‫ا ﺤﺘﺎر‪ ،۴۳۵/R :‬ﺑﺎب اﻹﻳﻼء‪ ،‬ﺳﻌﻴﺪ(‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ً‬
‫وﻗﻮع ا‪+‬ﺎﺋﻦ‬ ‫و‪ Ã‬ا‪E‬ﺸﺎ‪ M‬اﻳﻀﺎ‪ :‬وا]ﺎﺻﻞ ان ا ﺘﺎﺧﺮ‪8‬ﻦ ﺧﺎﻟﻔﻮا ا ﺘﻘﺪﻣ‬
‫ٔ ٔ‬
‫ﺑﺎ]ﺮام ﺑﻼ ﻧﻴﺔ ﺣ‪ Æ‬ﻻ ﻳﺼﺪق إذا ﻗﺎل‪E :‬ﻢ اﻧﻮ ﻻﺟﻞ اﻟﻌﺮف ا]ﺎدث زﻣﺎن‬
‫ٔ‬ ‫ٔ‬
‫ا ﺘﺎﺧﺮ‪8‬ﻦ‪ ...‬ﺛﻢ ﻇﮩﺮ ‪ š‬ﺑﻌﺪ ﻣﺪة و‪ß‬ﻮ ان ﻟﻔﻆ ﺣﺮام ﻣﻌﻨﺎہ ﻋﺪم ﺣﻞ ا‪E‬ﻮطء‬
‫ودواﻋﻴﮧ‪ ،‬وذﻟ‪ Œ‬ﻳ‪.‬ﻮن ﺑﺎﻹﻳﻼء ﻣﻊ ﺑﻘﺎء اﻟﻌﻘﺪ و‪ß‬ﻮ ﻏ' ﻣﺘﻌﺎرف‪ ،‬و‪.8‬ﻮن‬
‫ﺑﺎﻟﻄﻼق ا‪E‬ﺮاﻓﻊ ‪E‬ﻠﻌﻘﺪ‪ ،‬و‪ß‬ﻮ ﻗﺴﻤﺎن‪ :‬ﺑﺎﺋﻦ ورﺟ‪ ،:‬ﻟ‪.‬ﻦ ا‪E‬ﺮﺟ‪ :‬ﻻ ¯ﺮم‬
‫ا‪E‬ﻮ‪ N‬ﻓﺘﻌ ا‪+‬ﺎﺋﻦ‪ .‬و_ﻮﻧﮧ ا—ﺤﻖ ﺑﺎ‪8•E‬ﺢ ‪E‬ﻠﻌﺮف ﻻ ﻳﻨﺎ وﻗﻮع ا‪+‬ﺎﺋﻦ ﺑﮧ‪،‬‬‫ٔ‬
‫ٔ‬
‫ﻓﺈن ا‪8•E‬ﺢ ﻗﺪ ﻳﻘﻊ ﺑﮧ ا‪+‬ﺎﺋﻦ ﻛﺘﻄﻠﻴﻘﺔ ﺷﺪﻳﺪة و‪E‬ﻮہ‪ ،‬ﻛﻤﺎ ان ﺑﻌﺾ ا‪E‬ﻜﻨﺎﻳﺎت‬
‫ٔ‬ ‫ٔ‬
‫ﻳﻘﻊ ﺑﮧ ا‪E‬ﺮﺟ‪ :‬ﻣﺜﻞ اﻋﺘﺪي واﺳ·?‪ O‬ر‪ ŒÈ‬واﻧﺖ واﺣﺪة‪ .‬وا]ﺎﺻﻞ اﻧﮧ ﺎ‬
‫ﺗﻌﻮرف ﺑﮧ اﻟﻄﻼق ﺻﺎر ﻣﻌﻨﺎہ ‪Â‬ﺮ‪8‬ﻢ ا‪E‬ﺰوﺟﺔ‪ ،‬و‪Â‬ﺮ‪8‬ﻤﮩﺎ ﻻ ﻳ‪.‬ﻮن إﻻ ﺑﺎ‪+‬ﺎﺋﻦ‪.‬‬
‫)ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۲۹۹/R :¹‬ﺑﺎب ا‪E‬ﻜﻨﺎﻳﺎت‪ ،‬ﺳﻌﻴﺪ(‬
‫‪Fat w D r al-‛Ul m Deoband:‬‬
‫‪A person made the following statement three times: “You are har8m to‬‬
‫‪me.” He did not utter an explicit divorce but an ambiguous one, and a‬‬
‫‪tal8q-e-b8’in applies when an ambiguous divorce is issued.‬‬
‫‪Furthermore, an ambiguous statement cannot be added to another‬‬
‫‪ambiguous statement, as stated in ad-Durr al-Mukht r and other‬‬
‫‪juridical texts. The woman is not classified as mutallaqah thal8thah‬‬
‫‪and mughallazah. Rather, one tal8q-e-b8’in applies to her.1‬‬

‫‪1‬‬
‫‪Fat w D r al-‛Ul m Deoband, vol. 9, p. 523.‬‬
‫‪110‬‬
Further reading: Fat w Mahm d yyah, vol. 12, p. 532; Imd d al-Ahk m,
vol. 2, p. 455.
All8h ta‛8l8 knows best.
“I have left you.”
Question
A man said to his wife: “I have left you, left you, left you.” What is the
ruling?
Answer
The words “left you” are ambiguous and there has to be an intention.
If the man’s intention was to divorce his wife, one tal8q-e-b8’in will
apply. If he had no intention of divorce, no divorce will apply.
Some ‛ulam8’ include this statement among the unambiguous
statements and issue the verdict of a revocable divorce. Refer to
Fat w Mahm d yyah, vol. 12, p. 340.
Hadrat Muft> Shaf>‛ S8hib rahimahull8h, Hadrat Maul8n8 Th8nw>
rahimahull8h, Hadrat Maul8n8 Zafar Ahmad Th8nw> rahimahull8h and
Hadrat Maul8n8 ‛Abd al-Hayy Lucknow> rahimahull8h are of the view
that it is a revocable divorce.
However, Hadrat Muft> Kif8yatull8h S8hib rahimahull8h classifies
these words as ambiguous and issues the verdict of a tal8q-e-b8’in.
Kif yatul Muft :
Answer: If the husband said: “I have left you” three times, a tal8q-e-
b8’in applies to his wife and she is no longer in his marriage. The man
can remarry her provided the woman gives her consent. There is no
need for hal8lah.1
Hadrat Muft> ‛Az>z ar-Rahm8n S8hib rahimahull8h writes:
Answer: (I have left her, left her, left her). If the intention of the
husband was divorce and he uttered these words with this intention,
one tal8q-e-b8’in has applied to his wife. The second and third did not
apply.2

.‫ا(ر ا ﺨﺘﺎر وﻏ'ه‬ ‫ﺎﺋﻦ ﻛﻤﺎ‬+‫ﺎﺋﻦ ﻻ ﻳﻠﺤﻖ ا‬+‫ﻷن ا‬

1
Kif yatul Muft , vol. 6, p. 44.
2
Fat w D r al-‛Ul m Deoband, vol. 9, p. 388.
111
Fat w Haqq n yyah:
A person says with reference to his wife: “I have left her.” This is
classified as an ambiguous statement. In the presence of an intention,
one tal8q-e-b8’in has applied. However, ‛All8mah Sh8m> rahimahull8h
listed it as a revocable divorce on the basis of societal norm. In such a
case, an irrevocable divorce applies even in the absence of an
intention. 1
All8h ta‛8l8 knows best.
“…am divorcing my wife…This is the final word.”
Question
A man says to his wife: “I, ‛Abd al-‛Az>z, while fully conscious and
aware am divorcing my wife Z8hidah Sulaym8n>, in which she can get
married again. This is the final word.” What type of divorce will apply;
revocable or irrevocable?
Answer
The words “am divorcing my wife” are explicit, resulting in a
revocable divorce. However, he added other words for emphasis.
Therefore, an irrevocable divorce applies. The two can remarry after
mutual consent within the woman’s ‛iddah or after. If the ‛iddah
expires, the woman has the right to marry someone else.

:‫ﺪاﻳﺔ‬/‫ا‬
ً
‫ ﺑﺎب‬،۳۶۹/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫ﺸﺪة ن ﺑﺎﺋﻨﺎ‬E‫ﺎدة وا‬8‫ﺰ‬E‫ب ﻣﻦ ا‬ã‫إذا وﺻﻒ اﻟﻄﻼق ﺑ‬
(‫اﻳﻘﺎع اﻟﻄﻼق‬

:‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬
ٔ ٔ ٔ
‫ﻦ‬.‫ﺮوف اﻟﻄﻼق ﻟ‬t ‫ﺮوف اﻹﺑﺎﻧﺔ او‬t ‫ﻮن‬.‫ﻮ ان ﻳ‬ß‫ و‬...‫ﺎﺋﻦ‬+‫ﺢ ا‬8•E‫واﻣﺎ ا‬
ٔ ً ٔ ً ً ٔ
‫ﻼث ﻧﺼﺎ او إﺷﺎرة او‬ï‫ﻦ ﻣﻘﺮوﻧﺎ ﺑﻌﺪد ا‬.‫ ﻟ‬،‫ﻗﺒﻞ ا(ﺧﻮل ﺣﻘﻴﻘﺔ او ﺑﻌﺪہ‬
ً
.‫ ﺳﻌﻴﺪ‬،‫ﻮاﻗﻊ‬E‫ ﺑﻴﺎن ﺻﻔﺔ ا‬،۱۰۹/R :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.‫„ﻮﺻﻮﻓﺎ ﺑﺼﻔﺔ ﺗﺪل ﻋﻠﻴﮩﺎ‬
(‫ ﺳﻌﻴﺪ‬،۲۵۰/R :¹‫ﺸﺎ‬E‫و_ﺬا ® ا‬

1
Fat w Haqq n yyah, vol. 4, p. 479.
112
 :‫ﻴ ا]ﻘﺎﺋﻖ‬é‫ﺗ‬
ٔ ٔ ٔ ٔ ٔ ٔ ٔ
‫ﺪﻋﺔ او‬+‫ﺸﻴﻄﺎن او ا‬E‫ﺘﺔ او اﻓﺤﺶ اﻟﻄﻼق او ﻃﻼق ا‬+‫اﻧﺖ ﻃﺎﻟﻖ ﺑﺎﺋﻦ او ا‬
ٔ ٔ ٔ ٔ ٔ ٔ ٔ ٔ ٔ
‫ﻠﺔ او‬8‫ﻴﺖ او ﺗﻄﻠﻴﻘﺔ ﺷﺪﻳﺪة او ﻃﻮ‬+‫{ﺒﻞ او اﺷﺪ اﻟﻄﻼق او ﻟﻒ او „ﻼ ا‬
ٔ ً
‫ﻧﻤﺎ ن ﺑﺎﺋﻨﺎ ﮨﺬہ ﻻﻧﮧ وﺻﻒ‬B‫ و‬.‫ﻼث‬ï‫ﻢ ﻳﻨﻮ ا‬E ‫ﻀﺔ ﻓﮩﻲ واﺣﺪة ﺑﺎﺋﻨﺔ إن‬8‫ﻋﺮ‬
(‫ ﻛﻮﺋﺘﮧ‬،۲۸۷/R :Y‫ﻜ‬E‫ﺮاﺋﻖ ﻣﻊ ا‬E‫ﺤﺮ ا‬+‫ )ا‬.‫•ﻨﻮﻧﺔ‬+‫ﻮ ا‬ß‫اﻟﻄﻼق ﺑﻤﺎ ¯ﺘﻤﻠﮧ و‬
Fat w D r al-‛Ul m Deoband:
Question: Zayd said to his wife: “You are divorced from my side. Go
away.” What is the ruling in this regard?
Answer: An irrevocable divorce (tal8q-e-b8’in) has applied to the
woman.1
All8h ta‛8l8 knows best.
“You are not my wife. Get out of the house.”
Question
A man said to his wife: “You are not my wife” and he made the
intention of one divorce. He added: “Get out of the house.” Here too he
made the intention of one divorce. How many divorces apply?
Answer
One tal8q-e-b8’in applies because a tal8q-e-b8’in followed by another
does not add to two.

:‫ﻨﺪﻳﺔ‬/‫اﻟﻔﺘﺎوى ا‬
ً
،‫ ﻓﺎﺳ·¬ي وﻧﻮ} ﺑﮩﻤﺎ ﻃﻼﻗﺎ ﻓﮩﻲ واﺣﺪة ﺑﺎﺋﻨﺔ‬Œ‫ ﻋﻠﻴ‬ë‫ﻮ ﻗﺎل ﺣﺮﻣﺖ ﻧﻔ‬E‫و‬
ٔ
‫ وﻻ‬...‫ﺢ‬8•E‫ﺎﺋﻦ ﻳﻠﺤﻖ اﻟﻄﻼق ا‬+‫ واﻟﻄﻼق ا‬...‫ﻻﻧﮧ ﻻ ﻳﻘﻊ ’ ﺑﺎﺋﻦ ﺑﺎﺋﻦ‬
ٔ ٔ ٔ
‫ ﻻ ﻳﻘﻊ إﻻ‬،‫اﻧﺖ ﺑﺎﺋﻦ‬:‫ ﺛﻢ ﻗﺎل ﻟﮩﺎ‬،‫ اﻧﺖ ﺑﺎﺋﻦ‬:‫ﺎﺋﻦ ﺑﺎن ﻗﺎل ﻟﮩﺎ‬+‫ﺎﺋﻦ ا‬+‫ﻳﻠﺤﻖ ا‬
(‫ﻜﻨﺎﻳﺎت‬E‫ﺎ„ﺲ ® ا‬v‫ اﻟﻔﺼﻞ ا‬،۳۷۷/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻃﻠﻘﺔ واﺣﺪة ﺑﺎﺋﻨﺔ‬

1
Fat w D r al-‛Ul m Deoband, vol. 9, pp. 270-271.
113
 :‫ا(ر ا ﺨﺘﺎر‬

(‫ ﺳﻌﻴﺪ‬،۳۰۸/R :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ﺎﺋﻦ‬+‫ﺎﺋﻦ ﻻ ﻳﻠﺤﻖ ا‬+‫ا‬

All8h ta‛8l8 knows best.
When a talāq-e-bā’in is followed by another
Question
The jurists state that a tal8q-e-b8’in cannot be attached to another
tal8q-e-b8’in because the second one has the possibility of informing
about the first one. What if a person issues the second one with the
intention of a new tal8q-e-b8’in?
Answer
‛All8mah Ibn Nujaym rahimahull8h and Hadrat Muft> Rash>d Ahmad
Ludhy8nw> rahimahull8h say that when a second tal8q-e-b8’in is
issued as a new one, it will apply.

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬
ٔ ً ٔ ٔ ٔ
‫ﺎﻧﻴﺔ‬ï‫ ان ﺗﻘﻊ ا‬،‫ﺎ ﻃﻠﻘﺔ ﺛﺎﻧﻴﺔ‬8‫و ﻳ ﺒ اﻧﮧ إذا اﺑﺎﻧﮩﺎ ﺛﻢ ﻗﺎل ﻟﮩﺎ "اﻧﺖ ﺑﺎﺋﻦ" ﻧﺎو‬
ٔ ٔ ٔ ً ٔ
‫ ﺑﺎﺧﺮ}" إﻻ ان ﻳﻘﺎل إن‬Œ‫ ﻓﮩﻮ ﻛﻤﺎ ﻗﺎل "اﺑ ﺘ‬،‫ ﻻﻧﮧ ﺑ ﻴﺘﮧ ﻻ ﻳﺼﻠﺢ ﺧ?ا‬،‫ﺑ ﻴﺘﮧ‬
ٔ
:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫ﻴﺔ‬f‫ﻼف ﺮد ا‬Á ،}‫ﻮ اﺧﺮ‬ß‫ و‬،‫ﻮ ﺑﻠﻔﻆ ﺻﺎﻟﺢ ﻟﮧ‬ß ‫ﻮﻗﻮع إﻧﻤﺎ‬E‫ا‬
(‫ ﻛﻮﺋﺘﮧ‬،۳۰۸/R

‫أﺣﺴﻦ اﻟﻔﺘﺎوى‬
ٔ ٔ ٔ
‫ﺸﺎﻣﻴﺔ‬E‫ﺴﻮط ® ا‬é ‫ﺼﻮل ا‬ô ‫ﻴﺪہ ازﻣﺔ ا—ﺤﻘﻴﻖ ان‬ž‫اﻗﻮل و ﺑﺎﷲ ا—ﻮﻓﻴﻖ و‬
ٔ ٔ
‫ ا} إن ن‬: ‫ ﻓﻼ ]ﺎق ﺻﻮرﺗ‬...‫ﻜﺘﺐ ا ﻌﺘ?ة ان اﻟﻄﻼق‬E‫وﻏ'ﮨﺎ ﻣﻦ ا‬
ٔ ً ً
‫ﻜﻨﺎﻳﺔ ﻓﻘﻂ‬E‫ﺎﺋﻦ ﺑﺎ‬+‫ ﻓﻼ ﻳﻠﺤﻘﮧ ا‬،‫ﻜﻨﺎﻳﺔ‬E‫¯ﺎ ن او ﺑﺎ‬£ ،‫ﺴﺎﺑﻖ ﺑﺎﺋﻨﺎ‬E‫اﻟﻄﻼق ا‬
ٔ ٔ
(۱۳۵/s :}‫ )اﺣﺴﻦ اﻟﻔﺘﺎو‬.‫ﻦ ا]ﻤﻞ ’ اﻹﺧﺒﺎر‬.‫ﻢ ﻳﻤ‬E ‫إﻻ ان ﻳﻨﻮي اﻹ ﺸﺎء او‬
However, ‛All8mah Sh8m>, ‛All8mah Taht8w> and Hadrat Maul8n8
Th8nw> rahimahumull8h are of the view that under no condition can
one tal8q-e-b8’in be added to another one. There is also no
consideration of the intention.
114
‫>‪After quoting the text from al-Bahr ar-R ’iq, ‛All8mah Sh8m‬‬
‫‪rahimahull8h writes:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻗﻮل‪ :‬و‪8‬ﺪﻓﻊ ا‪+‬ﺤﺚ ﻣﻦ اﺻﻠﮧ ﺗﻌﺒ'ﮨﻢ ﺑﺎﻹ„©ن‪ ،‬و‪ž‬ﺎﻧﮧ ﻻ ﺣﺎﺟﺔ إ‪ q‬ﺟﻌﻠﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫إ ﺸﺎء ﻣ‪ Æ‬اﻣ‪.‬ﻦ ﺟﻌﻠﮧ ﺧ?ا ﻋﻦ اﻻول‪ ،‬ﻻﻧﮧ ﺻﺎدق ﺑﻘﻮﻟﮧ "اﻧﺖ ﺑﺎﺋﻦ" ’ ان‬
‫ٔ‬
‫ا‪+‬ﺎﺋﻦ ﻻ ﻳﻘﻊ إﻻ ﺑﺎ‪f‬ﻴﺔ‪ ،‬ﻓﻘﻮﻟﮩﻢ "ا‪+‬ﺎﺋﻦ ﻻ ﻳﻠﺤﻖ ا‪+‬ﺎﺋﻦ" ﻻ ﺷ‪ Œ‬ان ا ﺮاد ﺑﮧ‬
‫ٔ‬ ‫ٔ ً‬
‫ا‪+‬ﺎﺋﻦ ا ﻨﻮي‪ ،‬إذ ﻏ' ا ﻨﻮي ﻻ ﻳﻘﻊ ﺑﮧ ‪e‬ء اﺻﻼ‪ ،‬و‪E‬ﻢ ‪°‬ﺸ¬ﻃﻮا ان ﻳﻨﻮي ﺑﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻄﻼق اﻻول ﻓﻌﻠﻢ ان ﻗﻮﻟﮩﻢ‪ :‬إذا اﻣ‪.‬ﻦ‪ ...‬اﻟﺦ اﺣ¬از ﻋﻤﺎ إذا ‪E‬ﻢ ﻳﻤ‪.‬ﻦ‬
‫ً ٓ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﺟﻌﻠﮧ ﺧ?ا ﻛﻤﺎ "اﺑ ﺘ‪ Œ‬ﺑﺎﺧﺮ}" ﻻﻋﻤﺎ إذا ﻧﻮ} ﺑﮧ ﻃﻼﻗﺎ اﺧﺮ‪ ،‬ﻓﺘﺪﺑﺮ‪.‬‬
‫)ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۳۰۹/R :¹‬ﺳﻌﻴﺪ‪ .‬و_ﺬا ® ﻣﻨﺤﺔ ا‪v‬ﺎﻟﻖ ’ ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪،۳۰۸/R :‬‬
‫ﻛﻮﺋﺘﮧ(‬
‫‪‛All8mah Taht8w> rahimahull8h writes:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫)إذا اﻣ‪.‬ﻦ ﺟﻌﻠﮧ إﺧﺒﺎرا ﻋﻦ اﻻول‪...‬ﻓﻼ ﻳﻘﻊ‪ ،‬ﻻﻧﮧ إﺧﺒﺎر( اﻻو÷ ان ﻳﻘﻮل‪:‬‬
‫ً‬ ‫ٔ ٔ‬
‫"‪E‬ﺼﻼﺣﻴﺘﮧ ‪E‬ﻺﺧﺒﺎر" ﻓﺈﻧﮧ ‪E‬ﻮ ا ﺸﺎ ﺛﺎﻧﻴﺎ ﻻ ﻳﻌﺘ? ا‪E‬ﺸﺎرع‪ ،‬ﺑﻞ ﺟﻌﻠﮧ ﺑﻤ‪Y‬ﻟﺔ‬
‫ٔ‬
‫اﻹﺧﺒﺎر‪ ...‬وﻣﺎ ﺳﻴﺎ‪ Ú‬ﻋﻦ ا ﺤﻴﻂ ‪8£‬ﺢ إﻟﻐﺎء ا‪f‬ﻴﺔ‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو}‬
‫’ ا(ر ا ﺨﺘﺎر‪(۱۳۷/Q :‬‬
‫‪Hadrat Th8nw> rahimahull8h writes:‬‬
‫‪In the case where a tal8q-e-b8’in has applied – whether explicit or‬‬
‫‪ambiguous – and is followed by an ambiguous tal8q-e-b8’in, the latter‬‬
‫‪divorce will not apply even if the man makes an intention of it‬‬
‫‪applying…1‬‬
‫‪Another reason for the non-application of a second tal8q-e-b8’in is‬‬
‫‪that after a tal8q-e-b8’in, the woman is no longer a person on who is‬‬
‫‪qualified to be divorced. This is why the second one does not apply.‬‬
‫ٔ‬ ‫ٔ‬
‫وﻗﻮع "اﻧﺖ ﺑﺎﺋﻦ" ا ﻌﻠﻖ ﺑﻌﺪ‬ ‫وﻓﺮق ® ا"ﺧ'ة ﺑ "اﻧﺖ ﺑﺎﺋﻦ" ‪E‬ﻠﻤﺒﺎﻧﺔ‪ ،‬و‪ž‬‬
‫ً‬ ‫ٔ ً‬ ‫ٔ‬
‫اﻹﺑﺎﻧﺔ‪ :‬اﻧﮧ ﺎ ﺻﺢ ا—ﻌﻠﻴﻖ اوﻻ ‪E‬ﻜﻮﻧﮩﺎ ‪ô‬ﻼ ﻟﮧ‪ ،‬ﺟﻌﻠﻨﺎ ا ﻌﻠﻖ "اﻟﻄﻼق ا‪+‬ﺎﺋﻦ"‬

‫‪1‬‬
‫‪Imd d al-Ahk m, vol. 2, p. 423.‬‬
‫‪115‬‬
 ً
® ‫ ﻓﺈﻧﮧ ﻗﺎل‬،‫ط ﻨﺠﺰ ﻋﻨﺪ وﺟﻮدہ‬µE‫ وا ﻌﻠﻖ ﺑﺎ‬،‫ﻠﻄﻼق‬E ‫وﺻﺎر ﺑﺎﺋﻨﺎ ﺻﻔﺔ‬
ً ٔ ٔ
،‫ ﻣﻨﺠﺰا ﻋﺪة ا ﺒﺎﻧﺔ‬،‫ﻼف اﻧﺖ ﺑﺎﺋﻦ‬Á ،‫ﻮ ﻗﺎﻟﮧ وﻗﻊ‬E‫ و‬،‫ اﻧﺖ ﻃﺎﻟﻖ ﺑﺎﺋﻦ‬:‫اﻟﻌﺪة‬
ٔ ً ٔ ٔ
‫ وﻗﺪ‬،‫ﻠﮧ ﻣﻦ ﻗﺎم ﺑﮧ اﻻﺗﺼﺎل‬ô ‫ ﻻن‬،‫ﻼ‬ô ‫ﻦ‬.‫ﻢ ﺗ‬E ‫ وﮨﻲ‬،‫ﻠﻤﺮاة‬E ‫ﻻﻧﮧ ﺻﻔﺔ‬
(‫ ﻛﻮﺋﺘﮧ‬،۳۰۸/R :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫ﻮﺻﻠﺔ ﺑﺎﻹﺑﺎﻧﺔ‬E‫اﻧﻘﻄﻌﺖ ا‬
However, an objection is made against this ruling, viz. if tal8q-e-b8’in
does not apply because the woman is not qualified for divorce, then
even an explicit divorce ought not to fall after a tal8q-e-b8’in.
Whereas, the ruling is that if a person issues an explicit divorce after a
tal8q-e-b8’in, then it will apply on the woman. What is the answer to
this?
1. One answer which could be given is that for the application of
divorce, the explicit words are definitive, while in an
ambiguous statement there are other possibilities. There is no
obstacle to a definitive statement and it certainly leaves an
effect.
2. Another answer could be that a b8’in followed by a b8’in has
the overriding element of conveying a piece of information.
While an explicit divorce has the overriding element of an
order. This is why a new divorce applies when an explicit
statement is made.
ٔ ٔ
:¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﻺﻓﮩﺎم‬E ‫م ﺎ اﻧﮧ „ﻮﺿﻮع‬ E‫ﻮ اﻻﺻﻞ ® ا‬ß ‫ ا"ي‬- ‫ﺢ‬8•E‫ا‬
(‫ ﺳﻌﻴﺪ‬،۲۹۶/R
All8h ta‛8l8 knows best.
“It’s all over.”
Question
A man said to his wife: “It’s all over.” What is the ruling? Will divorce
take place? If it does, what type of divorce; revocable or irrevocable?
Answer
The statement “It’s all over” is an ambiguous statement. If the
husband made it with the intention of divorce, then one tal8q-e-b8’in
will apply. If there was no intention, no divorce will take place.

116
 :‫ا(ر ا ﺨﺘﺎر‬
ٔ ٔ
‫ﻜﻨﺎﻳﺎت ﻻ ﺗﻄﻠﻖ ﺑﮩﺎ ﻗﻀﺎًء إﻻ ﺑ ﻴﺔ او ﺑﺪﻻﻟﺔ ا]ﺎل وﮨﻲ ﻣﺬاﻛﺮة اﻟﻄﻼق او‬E‫ﻓﺎ‬
ٔ
‫ﻮ‬E‫ﻴﺔ و‬f‫ ﻗﻮﻟﮧ "ﻗﻀﺎء" ﻗﻴﺪ ﺑﮧ ﻻﻧﮧ ﻻ ﻳﻘﻊ دﻳﺎﻧﺔ ﺑﺪون ا‬:M‫ﺸﺎ‬E‫ ا‬Ã‫ و‬.‫اﻟﻐﻀﺐ‬
ٔ
‫ﻮ ® اﻟﻘﻀﺎء‬ß ‫ﻴﺔ او دﻻﻟﺔ ا]ﺎل إﻧﻤﺎ‬f‫وﺟﺪت دﻻﻟﺔ ا]ﺎل ﻓﻮﻗﻮﻋﮧ ﺑﻮاﺣﺪة ﻣﻦ ا‬
(‫ ﺳﻌﻴﺪ‬،۲۹۶/R :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ﻓﻘﻂ‬

:‫ﺧﻼﺻﺔ اﻟﻔﺘﺎوى‬

،۹۹/Q :}‫ )ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬.‫ ﻋﻤﻞ إن ﻧﻮ} ﻳﻘﻊ‬Œ‫•ﻨ‬ž‫ و‬b•‫ﻢ ﻳﺒﻖ ﺑ‬E ‫ﻮ ﻗﺎل‬E‫و‬
‫ﺎ„ﺲ‬v‫ اﻟﻔﺼﻞ ا‬،۳۷۶/X :‫ و_ﺬا ® اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻜﻨﺎﻳﺎت‬E‫ ® ا‬Ó‫ﺎ‬ï‫اﻟﻔﺼﻞ ا‬
(‫ﻜﻨﺎﻳﺎت‬E‫® ا‬
Fat w D r al-‛Ul m Deoband:
When words of this nature are uttered, divorce will apply if an
intention for divorce was made.1
All8h ta‛8l8 knows best.
“Our Islamic marriage is over.”
Question
A man made the following statement several times to his wife: “Our
Islamic marriage is over.” What is the ruling?
Answer
The jurists list this statement – Our Islamic marriage is over - among
the ambiguous statements. If he made it with the intention of divorce,
one divorce will apply to his wife. As per the statement of the author
of al-Bahr ar-R ’iq, one revocable divorce will apply.
ٔ ٔ
،۳۰۶/R :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.:‫ﻜﻨﺎﻳﺔ رﺟ‬E‫ﻮاﻗﻊ ﺑﮩﺬہ ا‬E‫ ان ا‬q‫واﺷﺎر ﺑﻘﻮﻟﮧ ﺗﻄﻠﻖ إ‬
(‫ﻛﻮﺋﺘﮧ‬

1
Fat w D r al-‛Ul m Deoband, vol. 9, p. 456.
117
If by repeating this statement his intention was to confirm the divorce
and not emphasise it, then three divorces will apply.
ٔ ٔ
:‫ﺎح او ﻗﺎل‬.‫ ﻧ‬Œ‫•ﻨ‬ž‫ و‬b•‫ﻢ ﻳﺒﻖ ﺑ‬E :‫ او ﻗﺎل‬Œ‫•ﻨ‬ž‫ و‬b•‫ﺎح ﺑ‬.‫ ﻻ ﻧ‬:‫ﻮ ﻗﺎل ﻟﮩﺎ‬E
‫ )ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن ’ ﮨﺎ„ﺶ‬.}‫ ﻳﻘﻊ اﻟﻄﻼق إذا ﻧﻮ‬Œ‫ﺎﺣ‬.‫ﻓﺴﺨﺖ ﻧ‬
‫ اﻟﻔﺼﻞ‬،۳۷۵/X :‫ و_ﺬا ® اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻜﻨﺎﻳﺎت‬E‫ ﻓﺼﻞ ® ا‬،۴۶۸/X :‫اﻟﮩﻨﺪﻳﺔ‬
(‫ﻜﻨﺎﻳﺎت‬E‫ﺎ„ﺲ ® ا‬v‫ا‬
Our seniors also accept that statements of this nature are dependent
on the intention. If the man had the intention of divorce, it will apply.
If not, there will be no divorce. The Fat w D r al-‛Ul m Deoband accepts
the following statement as a divorce provided it was accompanied
with such an intention: “I have separated you from the marriage.”1
The words “I have broken the thread of marriage of the woman” are
also classified as ambiguous.2
[The same can be said about]: “You are out of my marriage” provided
they are said with the intention of divorce.3
In his Ahsan al-Fat w , Muft> Rash>d Ahmad Ludhy8nw> rahimahull8h
also listed statements of this nature as ambiguous statements and said
that a revocable divorce applies provided an intention was made.4
One objection which comes to mind is that words which indicate
separating the wife from the marriage or putting an end to the
marriage are more or less explicit and similar to active words of
divorce. Why, then, is the application of divorce dependent on an
intention? In fact, they are immediate negations of marriage or for the
application of divorce. Furthermore, it is difficult to consider them to
be wilful negations because they are used for the immediate
termination of a marriage.
An answer to this is that the societal norm is that while these words
maintain the marriage, they are used for the absence of a marriage
relationship or for the wife to establish a relationship with someone
else. For example, if a woman does not have relationships with her

1
Fat w D r al-‛Ul m Deoband, vol. 9, p. 387 and p. 471.
2
Fat w D r al-‛Ul m Deoband, vol. 9, p. 471.
3
Fat w D r al-‛Ul m Deoband, vol. 9, p. 382.
4
Ahsan al-Fat w , vol. 5, p. 142.
118
husband, it is said: “My marriage is not with her, she is married to such
and such person.” In other words, it is used to demonstrate the end of
a marriage or the end of conjugal relations. This is why the jurists list
them among the ambiguous statements.
Moreover, the statement “There is no marriage between us, or, you are
not a wife to me” could possibly mean: “There is no marriage between
us because you are having a relationship with someone else.” If this is
what is meant, divorce will not take place. But if his intention was:
“There is no marriage between us because I have divorced you”, then a
revocable divorce will apply.
All8h ta‛8l8 knows best.
“You are permitted to marry elsewhere.”
Question
A man says to his wife: “If you want to marry elsewhere, you have my
permission.” Does divorce take place? If it does, what type of divorce?
Bear in mind that the two were not discussing divorce.
Answer
If a person says: “If you want to marry elsewhere, you have my
permission” with the intention of divorce, then one tal8q-e-b8’in will
apply. If he had no such intention, no divorce will apply.
ً ٔ
‫ ﻛﺬا‬،‫ﻢ ﻳﻘﻊ‬E ‫ﻢ ﻳﻨﻮ ﺷ•ﺌﺎ‬E ‫ن‬B‫ و‬،‫ﻼث ﺻﺢ‬ï‫ وﻧﻮ} اﻟﻄﻼق او ا‬Ò‫ ﺗﺰو‬:‫ﻮ ﻗﺎل‬E‫و‬
(‫ﻜﻨﺎﻳﺎت‬E‫ ﺑﺎب ا‬،۳۷۶/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫اﻟﻌﺘﺎﺑﻴﺔ‬
ٔ
‫ ﺑﺎب‬،۳۷۵/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ اﻟﺦ‬،‫ اﻻزواج ﺗﻘﻊ واﺣﺪة ﺑﺎﺋﻨﺔ إن ﻧﻮاﮨﺎ‬P‫ﺎﺑﺘ‬ž‫و‬
(‫ﻜﻨﺎﻳﺎت‬E‫ا‬

(‫ﻜﻨﺎﻳﺎت‬E‫ ﺑﺎب ا‬،۳۷۶/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.}‫ ﺗﻘﻊ واﺣﺪة إذا ﻧﻮ‬Ò‫و‬ó‫ ﻓ‬Þ‫اذﮨ‬
This issue is discussed in Fat w D r al-‛Ul m Deoband, vol. 9, pp. 385,
398, 403, 434, 460, 469, 481 and 483.
Ad-Durr al-Mukht r and al-Fat w al-Anqaraw yyah state that if a
husband says to his wife: “Go and get married”, then divorce takes
place even without such an intention. ‛All8mah Sh8m> rahimahull8h
has refuted this view. He writes:

119
:‫ وﻗﺎل‬Ò‫و‬ó‫ ﻓ‬Þ‫ اذﮨ‬:‫ﻮ ﻗﺎل‬E‫ و‬:‫ﺼﻐ' ﻟﻘﺎ ﺧﺎن‬E‫ﺎﻟﻔﮧ ﻣﺎ \ح ا{ﺎﻣﻊ ا‬J‫و‬
ٔ ٔ ٔ
:‫ﺪہ ﻣﺎ ® ا"ﺧ'ة‬8‫ٔﻮ‬8‫ و‬...Œ‫ ﻻن ﻣﻌﻨﺎہ إن ا„ﻜﻨ‬،‫ء‬e ‫ﻢ اﻧﻮ اﻟﻄﻼق ﻻ ﻳﻘﻊ‬E
‫ﻼث‬ï‫ن ﻧﻮ} ا‬B‫ و‬،‫ن ﻧﻮ} ﻓﮩﻲ واﺣﺪة ﺑﺎﺋﻨﺔ‬B‫ و‬،‫ﻴﺔ‬f‫ ﻻ ﻳﻘﻊ إﻻ ﺑﺎ‬Ò‫و‬ó‫ ﻓ‬Þ‫اذﮨ‬
(‫ ﺳﻌﻴﺪ‬،‫ﻜﻨﺎﻳﺎت‬E‫ ﺑﺎب ا‬،۳۱۴/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﻓﺜﻼث‬
Some of our senior ‛ulam8’ say that if statements of this nature are
made during a discussion on divorce, then divorce will take place even
without an intention. Bear in mind that the scenario described in the
question states that there was no discussion of divorce. According to
the jurists, “a discussion of divorce” means that the wife or some
outsider acting on her behalf asks for a divorce, or a divorce had been
issued since before. This is not the case in the present case as is clearly
stated in the question.
In short, the husband will have to be asked if he had the intention of
divorce or not. If he says that he did not have the intention and the
woman is not convinced, she can ask him to take an oath as stated in
the books of jurisprudence. In the absence on an intention, husband
and wife can live together without having to renew their marriage.
Yes, if the husband made the intention of divorce, then one tal8q-e-
b8’in will apply.
All8h ta‛8l8 knows best.
“Go away from my house.”
Question
Zayd said to his wife: “Go away from my house.” When he said this, she
left the house and went to her parents’ house where she spent about
10-12 years. Did divorce take place? If it did, what type of divorce?
During this entire period, Zayd did not ask for his wife.
Answer
These words are classified as ambiguous. If, at the time of uttering
them, Zayd’s intention was divorce, then one tal8q-e-b8’in will apply.
If he did not have any intention, no divorce took place. She continues
to be Zayd’s wife.

120
 :‫ﻨﺪﻳﺔ‬/‫اﻟﻔﺘﺎوى ا‬
ٔ
‫ﺣﺎل‬ ‫ن ن‬B‫ﻴﺔ و‬f‫ ﻻ ﻳﻘﻊ ﺑﺪون ا‬،‫ﻖ ﺷﺌﺖ‬8‫ اي ﻃﺮ‬Þ‫ إذﮨ‬:‫ﻮ ﻗﺎل ﻟﮩﺎ‬E‫و‬
ٔ
‫ اﻟﻒ „ﺮة وﻧﻮ} اﻟﻄﻼق ﻳﻘﻊ‬Þ‫ إذﮨ‬:‫ﻮ ﻗﺎل ﻟﮩﺎ‬E : ‫ ا ﻨﺘ‬Ã‫۔ و‬.‫ﻣﺬاﻛﺮة اﻟﻄﻼق‬
،‫ ﺟﮩﻨﻢ وﻧﻮ} اﻟﻄﻼق ﻳﻘﻊ‬q‫ إ‬Þ‫ إذﮨ‬:‫ﻮ ﻗﺎل ﻟﮩﺎ‬E :‫ﻮازل‬f‫ و™ ﻤﻮع ا‬.‫ﻼث‬ï‫ا‬
(‫ﻜﻨﺎﻳﺎت‬E‫ ﺑﺎب ا‬،۳۷۶/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻼﺻﺔ‬v‫ﻛﺬا ® ا‬

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬
ٔ ٔ ٔ
،@‫ ﻗﻴﺪ ﺑﺎﻗﺘﺼﺎرہ ’ إذﮨ‬،‫ ﻃﻠﻘﺘ ِﻚ‬Ó‫( ]ﺎﺟﺔ او ﻻ‬M‫ ﻗﻮ‬،Þ‫ إذﮨ‬،Ò‫)ﻗﻮﻟﮧ اﺧﺮ‬
ٔ
‫ ﺟﮩﻨﻢ ﻳﻘﻊ‬q‫ إ‬Þ‫ﻮ ﻗﺎل ﻟﮩﺎ إذﮨ‬E‫ و‬.}‫ن ﻧﻮ‬B‫ ﻻ ﻳﻘﻊ و‬Œž‫ ﺛﻮ‬:‫ ﻓﺒﻴ‬Þ‫ﻮ ﻗﺎل إذﮨ‬E ‫ﻻﻧﮧ‬
ٔ
‫ﻢ ﻳﻘﻊ‬E ‫ﻢ اﻧﻮ اﻟﻄﻼق‬E :‫ وﻗﺎل‬Ò‫و‬ó‫ ﻓ‬Þ‫ﻮ ﻗﺎل إذﮨ‬E‫ و‬.‫ﻼﺻﺔ‬v‫ ﻛﺬا ® ا‬،}‫إن ﻧﻮ‬
ٔ ٔ
'‫ﺼﻐ‬E‫ ﻛﺬا \ح ا{ﺎﻣﻊ ا‬،Œ‫ وﺣﻞ ﻟ‬Œ‫ إن ا„ﻜﻨ‬Ò‫ ﻻن ﻣﻌﻨﺎہ ﺗﺰو‬،‫ء‬e
(‫ ﻛﻮﺋﺘﮧ‬،‫ﻜﻨﺎﻳﺎت ® اﻟﻄﻼق‬E‫ ﺑﺎب ا‬،۳۰۲/R :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫ﺧﺎن‬ ‫ﻟﻘﺎ‬
Fat w D r al-‛Ul m Deoband:
A person says: “Go away from my place.” If he said it with the
intention of divorce, a tal8q-e-b8’in applies on his wife. He will not be
able to go back to her without renewing the marriage.1
All8h ta‛8l8 knows best.
“Get out; go to your mother’s house.”
Question
A man was having an argument with his wife and he uttered these
words: “Get out; go to your mother’s house.” When he thought about
his intention, he was doubtful as to whether he had one or not. Will a
divorce apply in the case where the intention is doubtful?
Answer
These words are not explicit; they are ambiguous. They need an
intention. Since there is a doubt about the intention, divorce did not

1
Fat w D r al-‛Ul m Deoband, vol. 9, pp. 393, 409, 413; Fat w Mahm d yyah,
vol. 12, p. 557.
121
take place. A juridical principle states that a conviction cannot be
removed by a doubt. A divorce cannot apply on the basis of a doubt.

:‫ا(ر ا ﺨﺘﺎر‬
ٔ ٔ ٔ ٔ
™‫ و‬.‫ اﻃﻠﻖ ام ﻻ‬Œ‫ﻮ ﺷ‬E ‫ ﻛﻤﺎ‬،‫ﻢ ﻳﺪر ﺑﻄﻼق او ﻏ'ہ ﻟﻐﺎ‬E‫ﻋﻠﻢ اﻧﮧ ﺣﻠﻒ و‬
ً ٔ
‫©ح ﺛﺎﺑﺖ ﻳﻘﻴﻨﺎ‬f‫ ﻻن ا‬:Œ‫ﻮ ﺷ‬E ‫ ﻗﻮﻟﮧ ﻛﻤﺎ‬:‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي ’ ا(ر‬
ٓ
‫ﻮﺿﻮء‬E‫ح اﺧﺮ ﻧﻮاﻗﺾ ا‬µE‫ﻘ وﻗﺪم ا‬Ö‫ﻞ ا‬8‫ ﻻ ﻳﺰ‬Œ‫ﺸ‬E‫واﻟﻘﺎﻃﻊ ﻟﮧ „ﺸﻜﻮک وا‬
ٔ ٔ ٔ ٔ
‫ )ﺣﺎﺷﻴﺔ‬.?‫ﻢ ﻳﻌﺘ‬E ‫ﺎﺳﺔ ﻣﺎء او ﺛﻮب او ﻃﻼق او ﻋﺘﻖ‬Q Œ‫ﻮ ﺷ‬E ‫اﻧﮧ‬
(‫ ﻛﻮﺋﺘﮧ‬،‫ﺢ‬8•E‫ ﺑﺎب ا‬،۱۲۷/Q :‫اﻟﻄﺤﻄﺎو} ’ ا(ر ا ﺨﺘﺎر‬

:‫إﻣﺪاد اﻷﺣ©م‬
ٔ ٔ ٔ ٔ
‫ اﻃﻠﻖ ام‬Œ‫ﻮ ﺷ‬E ‫ ﻛﻤﺎ‬،‫ﻢ ﻳﺪر ﺑﻄﻼق او ﻏ'ہ ﻟﻐﺎ‬E‫ ﻋﻠﻢ اﻧﮧ ﺣﻠﻒ و‬:‫ﻗﺎل ® ا(ر‬
(۷۴۵/Q) .‫ﻻ‬
Because the statement under discussion is not explicit but ambiguous,
it requires an intention. And there is a doubt about the intention.
Divorce will therefore not take place.
All8h ta‛8l8 knows best.
“Neither am I your husband nor are you my wife”
Question
A man said to his wife: “Go! Neither am I your husband nor are you my
wife.” He did not make an intention of divorce. Will a divorce apply?
Answer
If he made this statement with the intention of divorce, a revocable
divorce will apply. If he made no intention of divorce, divorce will not
apply even if he made it in a state of anger.

:‫ﻨﺪﻳﺔ‬/‫اﻟﻔﺘﺎوى ا‬
ٔ ٔ ٔ ٔ ٔ
‫ او ﺳﺌﻞ ﻓﻘﻴﻞ ﻟﮧ ﮨﻞ‬Œ‫ ﺑﺎ„ﺮاة او ﻗﺎل ﻟﮩﺎ ﻣﺎ اﻧﺎ ﺑﺰوﺟ‬š ‫ﺴﺖ‬E ‫ﻮ ﻗﺎل ﻻ„ﺮاﺗﮧ‬E‫و‬
ٔ ٔ
‫ﺮﺿﺎ و اﻟﻐﻀﺐ‬E‫ﻜﺬب ﻳﺼﺪق ® ا‬E‫ ﻓﺈن ﻗﺎل اردت ﺑﮧ ا‬،‫ ﻻ‬: ‫ ا„ﺮاة؟ ﻓﻘﺎل‬Œ‫ﻟ‬

122
 ٔ ً
‫ﻗﻮل ا› ﺣﻨﻴﻔﺔ‬ ‫ﺖ اﻟﻄﻼق ﻳﻘﻊ اﻟﻄﻼق‬8‫ن ﻗﺎل ﻧﻮ‬B‫ و‬،‫ﻴﻌﺎ وﻻ ﻳﻘﻊ اﻟﻄﻼق‬
(۳۷۵/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.q‫ﮧ اﷲ ﺗﻌﺎ‬È‫ر‬

:‫ا(ر ا ﺨﺘﺎر‬
ٔ ٔ ٔ
‫ﺻﺪﻗﺖ‬:‫ ﻓﻘﺎل‬،‫ ﺑﺰوج‬š ‫ﺴﺖ‬E :‫ ﺑﺎ„ﺮاة او ﻗﺎﻟﺖ ﻟﮧ‬š ‫ﺴﺖ‬E ‫ ﺑﺰوج او‬Œ‫ﺴﺖ ﻟ‬E
ٔ ً
‫ ﻗﻮﻟﮧ ﻃﻼق إن ﻧﻮاہ ﻻن ا{ﻤﻠﺔ ﺗﺼﻠﺢ‬:M‫ﺸﺎ‬E‫ ا‬Ã‫ و‬.‫ﻃﻼق إن ﻧﻮاہ ﺧﻼﻓﺎ ﻟﮩﻤﺎ‬
ٔ ٔ
‫ﻴﺔ ﻻﻧﮧ ﻻ‬f‫ﻴﺔ وﻗﻴﺪ ﺑﺎ‬f‫ﺎرہ ﻓﻴﺘﻌ اﻻول ﺑﺎ‬.‫ﻹ ﺸﺎء اﻟﻄﻼق ﻛﻤﺎ ﺗﺼﻠﺢ ﻹﻧ‬
ٔ ٔ ً
‫ اﻧﮧ ﻻ ﻳﻘﻮم ﻣﻘﺎﻣﮩﺎ دﻻﻟﺔ‬q‫ واﺷﺎر إ‬،‫ﻜﻨﺎﻳﺎت‬E‫ﻜﻮﻧﮧ ﻣﻦ ا‬E ‫ﻳﻘﻊ ﺑﺪوﻧﮩﺎ اﺗﻔﺎﻗﺎ‬
ٔ ٔ ً ٔ
‫ واﺷﺎر‬،‫ﻮ اﻟﻔﺎظ ﻟ•ﺲ ﮨﺬا ﻣﻨﮩﺎ‬ß‫ ﻓﻴﻤﺎ ﻳﺼﻠﺢ ﺟﻮاﺑﺎ ﻓﻘﻂ و‬Œ‫ ﻻن ذﻟ‬،‫ا]ﺎل‬
ٔ
.‫ﻜﻨﺎﻳﺎت‬E‫ﺤﺮ ﻣﻦ ا‬+‫ ﻛﺬا ® ا‬،:‫ﻜﻨﺎﻳﺔ رﺟ‬E‫ﻮاﻗﻊ ﺑﮩﺬہ ا‬E‫ ان ا‬q‫ﺑﻘﻮﻟﮧ ﻃﻼق إ‬
(‫ ﻛﻮﺋﺘﮧ‬،۳۰۶/R :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ و_ﺬا ® ا‬.‫ ﺳﻌﻴﺪ‬،۲۸۳/R :¹‫ﺸﺎ‬E‫)ا(ر ا ﺨﺘﺎر ﻣﻊ ا‬

:‫ﺪاﻳﺔ‬/‫ا‬
ٔ ٔ
(‫ﻜﻨﺎﻳﺎت‬E‫ﻴﻊ اﻗﺴﺎم ا‬ }‫ )ا‬Œ‫ﻴﻊ ذﻟ‬ ‫و™ ﺣﺎﻟﺔ اﻟﻐﻀﺐ ﻳﺼﺪق‬
ٔ
:‫ )اﻟﮩﺪاﻳﺔ‬.‫ﻠﺮد‬E ‫ﻠﻄﻼق وﻻ ﻳﺼﻠﺢ‬E ‫ﺴﺐ إﻻ ﻓﻴﻤﺎ ﻳﺼﻠﺢ‬E‫ﺮد او ا‬E‫ﻻﺣﺘﻤﺎل ا‬
(۳۷۴/Q
Further reading: Fat w D r al-‛Ul m Deoband, vol. 9, p. 392.
All8h ta‛8l8 knows best.
The meaning of “a discussion on divorce”
Question
The jurists state that if during a discussion on divorce, ambiguous
statements are made, the divorce takes place even if it is without an
intention. What is the meaning of “a discussion on divorce?.
Answer
According to the jurists, “a discussion of divorce” means that the wife
or some outsider acting on her behalf asks for a divorce, or a divorce
had been issued since before. The husband then utters one of the

123
ambiguous statements of divorce, then divorce takes place even
without having such an intention.

:M‫ﺸﺎ‬E‫ﻓﺘﺎوى ا‬
ٔ ٔ
‫ﮩﺮ ﻣﻦ ان دﻻﻟﺔ ا]ﺎل‬f‫ ﻣﺎ ® ا‬q‫)ﻗﻮﻟﮧ وﮨﻲ ﺣﺎﻟﺔ ﻣﺬاﻛﺮة اﻟﻄﻼق( اﺷﺎر ﺑﮧ إ‬
ٔ ٔ
‫ﺴــﻮال اﻟﻄﻼق او ﺗﻘﺪﻳﻢ‬ ‫ ا ﺬاﻛﺮة‬ì‫ و’ ﮨﺬا ﻓﺘﻔ‬:‫ ﻗﺎل‬.‫ﺗﻌﻢ دﻻﻟﺔ ا ﻘﺎل‬
ٔ ٔ ٔ ٔ ً
Þ‫ ا ﺬاﻛﺮة ان ﺴﺎﻟﮧ ﮨﻲ او اﺟﻨ‬:‫ وﻗﺎل ﻗﺒﻠﮧ‬،‫اﻹﻳﻘﺎع ﻛﻤﺎ اﻋﺘﺪي ﺛﻼﺛﺎ‬
‫ا]ﻘﺎﺋﻖ \ح‬ ‫ﻴ‬é‫ و_ﺬا ® ﺗ‬.‫ﻜﻨﺎﻳﺎت‬E‫ ﺑﺎب ا‬،۲۹۷/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫اﻟﻄﻼق‬
(‫ „ﻠﺘﺎن‬،‫ﻜﻨﺎﻳﺎت‬E‫ ﺑﺎب ا‬،۲۱۷/Q :‫ ا(ﻗﺎﺋﻖ‬Y‫ﻛ‬

:‫'ة‬f‫ا{ﻮﻫﺮة ا‬
ٔ ٔ
‫ﻣﺬاﻛﺮة‬ ‫ﻮﻧﺎ‬.‫ﻢ ﻳﻘﻊ ﺑﮩﺬہ اﻻﻟﻔﺎظ ﻃﻼق إﻻ ان ﻳ‬E ‫ﻦ ﻟﮧ ﻧﻴﺔ‬.‫ﻢ ﻳ‬E ‫ﻗﻮﻟﮧ ﻓﺈن‬
ٔ ٔ
،۱۰۵/Q :‫'ة‬f‫ )ا{ﻮﮨﺮة ا‬.‫ﮧ ﺑﻄﻼق ﻏ'ﮨﺎ‬+‫ﮧ ﺑﺎﻟﻄﻼق او ﺗﻄﺎ‬+‫ﻮ ان ﺗﻄﺎ‬ß‫اﻟﻄﻼق و‬
(‫ﻛﺘﺎب اﻟﻄﻼق‬
ٔ ٔ ٔ
‫ وﺣﺎﻟﺔ ﻣﺬاﻛﺮة اﻟﻄﻼق ﺑﺎن ﺴﺎل ﮨﻲ ﻃﻼﻗﮩﺎ او ﻏ'ﮨﺎ‬:‫ اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬Ã‫و‬
ٔ
(‫ﻜﻨﺎﻳﺎت‬E‫ﺎ„ﺲ ® ا‬v‫ اﻟﻔﺼﻞ ا‬،۳۷۵/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﺴﺎل ﻃﻼﻗﮩﺎ‬°
All8h ta‛8l8 knows best.
“Pack your things and go to your father’s house. I don’t want you
anymore, get out!”
Question
A man says to his wife: “Pack your things and go to your father’s
house. I don’t want you anymore, get out!” However, he claims that it
was not his intention to divorce his wife. Did divorce take place?
Answer
Since the husband is denying having any intention of divorce, divorce
has not taken place. This is because his statement is ambiguous. When
an ambiguous statement is made, divorce only applies if there was an
intention for it or it was during a discussion on divorce. If it is made in
the course of a discussion on divorce, it takes place judicially without

124
an intention. Yes, divorce does not take place on the basis of religious
integrity – between him and All8h ta‛8l8.
Al-Hid yah:
ٔ ٔ
‫ ﻻﻧﮩﺎ ﻏ' „ﻮﺿﻮﻋﺔ‬،‫ﻴﺔ او ﺑﺪﻻﻟﺔ ا]ﺎل‬f‫ﻜﻨﺎﻳﺎت ﻻ ﻳﻘﻊ ﺑﮩﺎ اﻟﻄﻼق إﻻ ﺑﺎ‬E‫ا‬
ٔ
... ž ’ ‫ﺘﻤﻠﮧ وﻏ'ہ ﻓﻼ ﺑﺪ ﻣﻦ ا—ﻌﻴ او دﻻ—ﮧ وﮨﻲ‬Â ‫ﻠﻄﻼق ﺑﻞ‬E
‫ إﻻ‬...‫ن ﻧﻮ} ﺛﻼﺛﺎ ن ﺛﻼﺛﺎ‬B‫ و‬،‫ﻜﻨﺎﻳﺎت إذا ﻧﻮ} ﺑﮩﺎ ﻧﺖ واﺣﺪة ﺑﺎﺋﻨﺔ‬E‫ﻘﻴﺔ ا‬ž‫و‬
ٔ
‫ وﻻ ﻳﻘﻊ ﻓﻴﻤﺎ‬،‫ﻮن ﺣﺎﻟﺔ ﻣﺬاﻛﺮة اﻟﻄﻼق ﻓﻴﻘﻊ ﺑﮩﺎ اﻟﻄﻼق ® اﻟﻘﻀﺎء‬.‫ان ﻳ‬
ٔ
‫ و_ﺬا‬.‫ ﺑﺎب إﻳﻘﺎع اﻟﻄﻼق‬،۳۷۴/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫ﮧ‬8‫ إﻻ ان ﻳﻨﻮ‬q‫ اﷲ ﺗﻌﺎ‬ž‫ﺑ•ﻨﮧ و‬
(‫ ﺳﻌﻴﺪ‬،۳۰۱/R :¹‫ﺸﺎ‬E‫ وا‬.۱۰۶/R :‫ﺼﻨﺎﺋﻊ‬E‫® ﺑﺪاﺋﻊ ا‬
All8h ta‛8l8 knows best.
“I have retired you”
Question
A man says to his wife: “I have retired you.” She then goes to her
parents’ house. The husband says that he said this out of anger and
had no intention of divorce. What is the ruling?
Answer
This is an ambiguous statement and comes in the meaning of ‫ﻓﺎرﻗﺘﻚ‬.
The ruling in this regard is that if it is uttered in a state of anger or
while having a discussion on divorce, then divorce takes place without
making such an intention. In this case, one tal8q-e-b8’in applies on the
woman. Husband and wife can renew the marriage when she is still
observing her ‛iddah. Once the ‛iddah expires, the woman is free to
marry whomever she wants.
ٔ ٔ
Ò‫ ﻓﻨﺤﻮ اﺧﺮ‬،‫ او ﻻ وﻻ‬،‫ﻠﺴﺐ‬E ‫ او ﻣﺎ ﻳﺼﻠﺢ‬،‫ﺮد‬E‫ ﻣﺎ ¯ﺘﻤﻞ ا‬،‫ﻜﻨﺎﻳﺎت ﺛﻼث‬E‫وا‬
ً ً
‫ﻮ‬E‫ و‬.‫ ﻳﺼﻠﺢ ﺳﺒﺎ‬...‫ ﺑﺎﺋﻦ‬،‫ ﺣﺮام‬،‫ﺔ‬8‫ ﺑﺮ‬،‫ﻮ ﺧﻠﻴﺔ‬E‫ و‬،‫ ¯ﺘﻤﻞ ردا‬...M‫ وﻗﻮ‬Þ‫واذﮨ‬
ٔ ٔ
'‫ﺮﺿﺎ ا} ﻏ‬E‫ ﺣﺎﻟﺔ ا‬u‫ ﻓ‬،‫ﺮد‬E‫ﺴﺐ وا‬E‫ ﻻ ¯ﺘﻤﻞ ا‬Œ‫ ﻓﺎرﻗﺘ‬...‫اﻧﺖ ﺣﺮة‬... ‫اﻋﺘﺪي‬
ً ٔ ٔ
‫ اﻟﻐﻀﺐ ﺗﻮﻗﻒ‬Ã‫ و‬...‫ﻼﺛﺔ ﺗﺎﺛ'ا‬ï‫اﻟﻐﻀﺐ و ا ﺬاﻛﺮة ﺗﺘﻮﻗﻒ اﻻﻗﺴﺎم ا‬
ٔ
.‫ﻻ ﻻ‬B‫ إن ﻧﻮ} وﻗﻊ و‬،‫اﻻوﻻن‬

125
 ‫ٔ‬ ‫ٔ‬
‫ﺣﺎﻟﺔ ا‪E‬ﺮﺿﺎ واﻟﻐﻀﺐ‬ ‫و‪ Ã‬ا‪E‬ﺸﺎ‪ :M‬وا]ﺎﺻﻞ ان اﻻول ﻳﺘﻮﻗﻒ ’ ا‪f‬ﻴﺔ‬
‫ﺣﺎﻟﺔ ا ﺬاﻛﺮة ﺑﻼ‬ ‫ﺣﺎﻟﺔ ا‪E‬ﺮﺿﺎ واﻟﻐﻀﺐ ﻓﻘﻂ و‪8‬ﻘﻊ‬ ‫وا ﺬاﻛﺮة‪ ،‬وا‪ï‬ﺎ‪Ó‬‬
‫ﺣﺎﻟﺔ اﻟﻐﻀﺐ‬ ‫ﺣﺎﻟﺔ ا‪E‬ﺮﺿﺎ ﻓﻘﻂ‪ ،‬و‪8‬ﻘﻊ‬ ‫ﻧﻴﺔ‪ ،‬وا‪ï‬ﺎﻟﺚ ﻳﺘﻮﻗﻒ ﻋﻠﻴﮩﺎ‬
‫وا ﺬاﻛﺮة ﺑﻼ ﻧﻴﺔ‪.‬‬

‫ﺷﺒﺎک ‪E‬ﺰ‪8‬ﺎدة اﻹﻳﻀﺎح ﺑﮩﺬہ ا‪E‬ﺼﻮرة‪:‬‬ ‫ورﺳﻤﺘﮩﺎ‬

‫ﻓﻘﻂ‪،‬‬ ‫وﺟﻮاب‪ ،‬ﺟﻮاب‬ ‫وﺟﻮاب‪ ،‬ﺳﺐ‬ ‫رد‬ ‫اﻷﺣﻮال‬

‫إﻋﺘﺪي‪ ،‬اﺳ·?‪O‬‬ ‫ﺧﻠﻴﺔ ﺑﺮ‪8‬ﺔ‬ ‫أﺧﺮ‪ Ò‬إذﻫ‪Þ‬‬
‫ﻣﻌﻨﺎه‬ ‫)و™‬
‫ﻓﺎرﻗﺘﻚ‬
‫ِ‬

‫ﺗﻠﺰم ا‪f‬ﻴﺔ‬ ‫ﺗﻠﺰم ا‪f‬ﻴﺔ‬ ‫ﺗﻠﺰم ا‪f‬ﻴﺔ‬ ‫رﺿﺎ‬

‫ﻳﻘﻊ ﺑﻼ ﻧﻴﺔ‬ ‫ﺗﻠﺰم ا‪f‬ﻴﺔ‬ ‫ﺗﻠﺰم ا‪f‬ﻴﺔ‬ ‫ﻏﻀﺐ‬

‫ﻳﻘﻊ ﺑﻼ ﻧﻴﺔ‬ ‫ﻳﻘﻊ ﺑﻼ ﻧﻴﺔ‬ ‫ﺗﻠﺰم ا‪f‬ﻴﺔ‬ ‫ﻣﺬاﻛﺮة‬

‫)ا(ر ا ﺨﺘﺎر ﻣﻊ ا‪E‬ﺸﺎ‪ ،۳۰۲ ،۲۹۸/R :M‬ﺑﺎب ا‪E‬ﻜﻨﺎﻳﺎت(‬

‫ٔ ٔ‬
‫و‪ Ã‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ :‬و‪B‬ذا ﻗﺎل ﻟﮩﺎ‪ :‬اﺑﺮاﺗ‪ Œ‬ﻋﻦ ا‪E‬ﺰوﺟﻴﺔ ﻳﻘﻊ اﻟﻄﻼق ﺑﻐ' ﻧﻴﺔ‬
‫ﺣﺎﻟﺔ اﻟﻐﻀﺐ وﻏ'ہ‪ ،‬ﻛﺬا ® ا"ﺧ'ة‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪(۳۷۶/X :‬‬
‫ٔ‬
‫و‪ Ã‬ا‪+‬ﺪاﺋﻊ‪ :‬ﻗﺎل اﺻﺤﺎﺑﻨﺎ‪ :‬ﻗﻮﻟﮧ ّﺣﺘ‪ Œ‬وﻓﺎرﻗﺘ‪ Œ‬ﻣﻦ ا‪E‬ﻜﻨﺎﻳﺎت ﻻ ﻳﻘﻊ‬
‫اﻟﻄﻼق ﺑﮩﻤﺎ إﻻ ﺑﻘﺮ‪8‬ﻨﺔ ا‪f‬ﻴﺔ ﻛﺴﺎﺋﺮ ا‪E‬ﻜﻨﺎﻳﺎت‪) .‬ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪(۱۰۶/R :‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫”‪“Go! You are free. I am freeing you.‬‬
‫‪Question‬‬
‫‪Honourable Muft> S8hib! I have come to you with a question and‬‬
‫‪request your opinion on it. I was having an argument with my‬‬
‫‪husband when he said to me: “How long does it take!? It takes just one‬‬
‫‪126‬‬
minute to issue a divorce. You want to be free! Go! You are free. I am
freeing you.” I replied: “Very well. If it takes only one minute, then
issue it. I too do not want to live with you. I also want a divorce.” In the
light of this argument, has a divorce applied to me?
Answer
If the husband really made the statements as mentioned in the
question, then one tal8q-e-b8’in has fallen on his wife. There are two
reasons for this.
(1) These words are used in society to refer to divorce. ‛All8mah Sh8m>
rahimahull8h said that if a man says: “You are har8m on me”, then
tal8q-e-b8’in will apply on the basis of societal norm.
Muft> Rash>d Ahmad Ludhy8nw> rahimahull8h writes: The third
statement “I have freed you” is an explicit tal8q-e-b8’in. A tal8q-e-
b8’in will therefore apply irrespective of whether an intention was
made or not.1
(2) The second reason is that they had been discussing divorce from
the beginning. The man had said: ““How long does it take!? It takes
just one minute to issue a divorce. You want to be free! Go! You are
free. I am freeing you.” A tal8q-e-b8’in therefore applies to the wife.
She most probably passed the ‛iddah after the divorce was issued
because a woman who experiences the monthly menses has to pass
through three menstrual periods. If the ‛iddah has expired, she can
marry someone else. She may also marry her previous husband. There
is no need for hal8lah. If the husband denies having made these
statements and the wife has no Shar‛> witnesses, the husband will have
to take an oath. If he takes an oath that he did not make these
statements, it will be accepted. However, if the wife is absolutely
certain that he uttered these statements, she must not leave the
husband without renewing the marriage. If she remarries her first
husband, he will have the right to issue only two divorces in the
future. If he happens to issue two divorces, his wife will become
mughallazah.
All8h ta‛8l8 knows best.

1
Ahsan al-Fat w , vol. 5, p. 202.
127
“You go away” – said with the intention of three divorces
Question
A man said to his wife: “You go away.” The wife said: “You gave me
three divorces!?” The husband replied: “Yes.” How many divorces are
applicable?
Answer
The husband’s statement “You go away” is classified as ambiguous.
When this is the case, he will be asked about his intention. If his
intention was divorce, one tal8q-e-b8’in will apply. If he intended
three, then three divorces will apply. From your question it seems that
the husband admitted to three divorces. Therefore, three divorces
have applied to his wife and she has become mughallazah. She is
unlawful to him unless she goes through the process of hal8lah.

:‫ا(ر ا ﺨﺘﺎر‬
ٔ
...M‫ وﻗﻮ‬Þ‫ واذﮨ‬Ò‫ ﻓﻨﺤﻮ اﺧﺮ‬،‫ﻴﺔ او دﻻﻟﺔ ا]ﺎل‬f‫ﻜﻨﺎﻳﺎت ﻻ ﺗﻄﻠﻖ ﺑﮩﺎ إﻻ ﺑﺎ‬E‫ﻓﺎ‬
(‫ ﺳﻌﻴﺪ‬،۲۹۷/R :‫ )ا(ر ا ﺨﺘﺎر‬.‫وﺛﻼث إن ﻧﻮاہ‬

:‫ﺪاﻳﺔ‬/‫ا‬

‫ﻼث‬ï‫ن ﻧﻮ} ا‬B‫ و‬،‫ﻜﻨﺎﻳﺎت إذا ﻧﻮ} ﺑﮩﺎ اﻟﻄﻼق ﻧﺖ واﺣﺪة ﺑﺎﺋﻨﺔ‬E‫ﻘﻴﺔ ا‬ž‫و‬
ً
(۳۷۴/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫ﻧﺖ ﺛﻼﺛﺎ‬

:‫\ح اﻟﻌﻨﺎﻳﺔ‬
ٔ ً ٔ ٔ
‫•ﻨﻮﻧﺔ ﺗﺘﺼﻞ ﺑﺎ ﺮاة‬+‫ﻮاﻗﻊ ﺑﮩﺎ إذا ن ﺑﺎﺋﻨﺎ ﻓﺎ‬E‫ﻼث ﻓﻼن ا‬ï‫واﻣﺎ ﺟﻮاز ﻧﻴﺔ ا‬
(‫ دار اﻟﻔﻜﺮ‬،۶۴/W :‫ )\ح اﻟﻌﻨﺎﻳﺔ ’ ﮨﺎ„ﺶ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﻠﺤﺎل‬E
All8h ta‛8l8 knows best.
“Take your kitchen and go.”
Question
The day before yesterday my wife said to me: “I am fed up with you. I
want to go.” I replied: “Take your kitchen and go.” She phoned her
mother and uncle to take her home. When they came to pick her up, I
tried to stop her from going but she insisted on going. I said to her
128
uncle: “If you take her, three divorces will fall on her.” He responded
with utter harshness, caught hold of me, and said to my wife: “Go.” She
left. How many divorces have taken place?
Answer
The statement: “Take your kitchen and go” is ambiguous. It is
dependent on the husband’s intention. If he had an intention of
divorce, one tal8q-e-b8’in is applicable. If not, no divorce has taken
place. However, subsequently the husband made an explicit statement:
“If you take her, three divorces will fall on her.” This is a conditional
divorce. It means that if the condition is fulfilled, the divorce will
apply. In this case, the wife left. The condition was fulfilled so three
divorces applied to her and she has become a mughallazah. She is
unlawful to him unless she goes through the process of hal8lah.

:‫ﺪاﻳﺔ‬/‫ا‬

‫ وﮨﺬا ﻣﺜﻞ ﻗﻮﻟﮧ‬،‫ﻜﻨﺎﻳﺎت إذا ﻧﻮ} ﺑﮩﺎ اﻟﻄﻼق ﻧﺖ واﺣﺪة ﺑﺎﺋﻨﺔ‬E‫ﻘﻴﺔ ا‬ž‫و‬
ٔ
:‫ )اﻟﮩﺪاﻳﺔ‬.‫ﻴﺔ‬f‫ﺘﻤﻞ اﻟﻄﻼق وﻏ'ہ ﻓﻼ ﺑﺪ ﻣﻦ ا‬Â ‫ ﻻﻧﮩﺎ‬،M‫ وﻗﻮ‬Þ‫ واذﮨ‬Ò‫اﺧﺮ‬
(۳۷۴/Q

:‫ا(ر ا ﺨﺘﺎر‬
ٔ
‫ﻜﻨﺎﻳﺎت ﻻ ﺗﻄﻠﻖ ﺑﮩﺎ ﻗﻀﺎء إﻻ ﺑ ﻴﺔ او دﻻﻟﺔ ا]ﺎل وﮨﻲ ﺣﺎﻟﺔ ﻣﺬاﻛﺮة اﻟﻄﻼق‬E‫ا‬
ٔ
‫ ﻣﺎ‬:‫ﻜﻨﺎﻳﺎت ﺛﻼث‬E‫ وا‬،‫ رﺿﺎ وﻏﻀﺐ وﻣﺬاﻛﺮة‬:‫ ﻓﺎ]ﺎﻻت ﺛﻼث‬.‫او اﻟﻐﻀﺐ‬
ٔ
‫ﻴﺔ ﺣﺎﻟﺔ‬f‫ إن اﻻول ﻳﺘﻮﻗﻒ ’ ا‬...M‫ وﻗﻮ‬Þ‫ واذﮨ‬Ò‫ ﻓﻨﺤﻮ اﺧﺮ‬...‫ﺮد‬E‫¯ﺘﻤﻞ ا‬
(۲۹۶-۳۰۱/R :¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ا‬.‫ﺮﺿﺎ واﻟﻐﻀﺐ وا ﺬاﻛﺮة‬E‫ا‬

:‫ﺪاﻳﺔ‬/‫ا‬
ٔ ٔ ٔ
‫ط ﻣﺜﻞ ان ﻳﻘﻮل ﻻ„ﺮاﺗﮧ إن دﺧﻠﺖ ا(ار‬µE‫ \ط وﻗﻊ ﻋﻘﻴﺐ ا‬q‫ذا اﺿﺎﻓﮧ إ‬B‫و‬
ٔ
(۳۸۵/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫ﻓﺎﻧﺖ ﻃﺎﻟﻖ‬

129
 :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬

.‫ﺢ اﻟﻄﻼق وﻗﻊ‬8•‫ إذا ﻃﻠﻖ ا ﺒﺎﻳﻨﺔ ® اﻟﻌﺪة ﻓﺈن ن ﺑ‬:G‫ ا]ﺎوي اﻟﻘﺪ‬Ã‫و‬
(‫ ﻛﻮﺋﺘﮧ‬،۳۰۷/R :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫)ا‬

:‫ا(ر ا ﺨﺘﺎر‬
ٔ ٔ
‫ ﻓﺈن اﺑﺎن ا„ﺮاﺗﮧ ﺛﻢ ﻃﻠﻘﮩﺎ‬...‫ط اﻟﻌﺪة‬µ ‫ﺎﺋﻦ‬+‫ﻠﺤﻖ ا‬8‫ﺢ و‬8•E‫ﺢ ﻳﻠﺤﻖ ا‬8•E‫ا‬
‫ﺢ ﻳﻠﺤﻖ‬8•E‫ ﻣﻄﻠﺐ ا‬،۳۰۶-۳۰۷/R :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫اﻟﻌﺪة ﻳﻘﻊ‬
(‫ ﺳﻌﻴﺪ‬،‫ﺎﺋﻦ‬+‫ﺢ وا‬8•E‫ا‬

:M‫ﺸﺎ‬E‫ﻓﺘﺎوى ا‬
ٔ ٔ
‫ ﻓﺈذا اﺑﺎن ا„ﺮاﺗﮧ ﺛﻢ ﻃﻠﻘﮩﺎ‬،‫ﺎﺋﻦ‬+‫ﺢ وا‬8•E‫ﻼث ﻳﻠﺤﻖ ا‬ï‫ اﻟﻄﻼق ا‬:M‫ﺸﺎ‬E‫ ا‬Ã‫و‬
ً
‫ﺢ‬8•E‫ﺢ ﻳﻠﺤﻖ ا‬8•E‫ ﻣﻄﻠﺐ ا‬،۳۰۷/R :M‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﺛﻼﺛﺎ ® اﻟﻌﺪة وﻗﻊ‬
(‫ ﺳﻌﻴﺪ‬،‫ﺎﺋﻦ‬+‫وا‬
All8h ta‛8l8 knows best.
“The bond of marriage is broken.”
Question
A husband said to his wife: “The bond of marriage between me and my
wife has broken to such an extent that there is no possibility of
rejoining it.” He made this statement five times. He also said it once in
court and emphasised it. However, he claims that he never had any
intention of divorce.
Answer
The husband’s statement, “The bond of marriage is broken…” is
ambiguous. Divorce does not take place without an intention. If he had
an intention, one tal8q-e-b8’in will apply.
ٔ
‫ إن‬:q‫ﮧ اﷲ ﺗﻌﺎ‬È‫ وﻋﻦ ا› ﺣﻨﻴﻔﺔ ر‬،‫©ح وﻧﻮ} اﻟﻄﻼق ﻳﻘﻊ‬f‫ﻮ ﻗﺎل ﻓﺴﺨﺖ ا‬E‫و‬
ً
‫ اﻟﻔﺼﻞ‬،۳۷۵/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻧﻮ} ﺛﻼﺛﺎ ﻓﺜﻼث ﻛﺬا ﻣﻌﺮاج ا(راﻳﺔ‬
(‫ﻜﻨﺎﻳﺎت‬E‫ﺎ„ﺲ ® ا‬v‫ا‬
130
Fat w Mahm d yyah:
“Your marriage with me is broken.” This is not an explicit statement;
it is ambiguous. The husband must be asked if he intended divorce. If a
replies in the affirmative, divorce will apply.
However, ‛All8mah Ibn Nujaym rahimahull8h and ‛All8mah Sh8m>
rahimahull8h are of the view that a revocable divorce will take place.1
ً ً ً ٔ ٔ ٔ
® ‫©ح‬f‫ ا‬u‫ﻮن ﻃﻼﻗﺎ ﺑﻞ ﺟﺤﻮدا وﻧ‬.‫©ح اﺻﻼ ﻻ ﻳ‬f‫ ا‬u‫واﻻﺻﻞ ان ﻧ‬
ٔ ً
‫ﻼف ﻗﻴﺪ‬v‫ﺼﺤﻴﺢ اﻧﮧ ’ ﮨﺬا ا‬E‫ﻮن ﻃﻼﻗﺎ إذا ﻧﻮ} وﻣﺎ ﻋﺪاہ ﻓﺎ‬.‫ا]ﺎل ﻳ‬
ٔ ً ٔ
‫ ان دﻻﻟﺔ‬èJ ‫ﻜﻨﺎﻳﺎت وﻻ‬E‫ﻜﻮﻧﮧ ﻣﻦ ا‬E ‫ﻴﺔ اﺗﻔﺎﻗﺎ‬f‫ﻴﺔ ﻻﻧﮧ ﻻ ﻳﻘﻊ ﺑﺪون ا‬f‫ﺑﺎ‬
‫ﻠﺠﻮاب ﻓﻘﻂ وﻗﺪﻣﻨﺎ‬E ‫ﺼﻠﺢ‬8‫ﺸﺘﻢ و‬E‫ﻠﺮد وا‬E ‫ﻢ ﻳﺼﻠﺢ‬E ‫ا]ﺎل ﺗﻘﻮم ﻣﻘﺎﻣﮩﺎ ﺣﻴﺚ‬
ٔ ٔ
‫ﻺﺷﺎرة‬E ‫ﻴﺔ‬f‫ا اﺷ¬ط ا‬R‫ﻠﺠﻮاب ﻓﻘﻂ ﺛﻼﺛﺔ اﻟﻔﺎظ ﻟ•ﺲ ﮨﺬا ﻣﻨﮩﺎ ﻓ‬E ‫ﺼﺎﻟﺢ‬E‫ان ا‬
ٔ ٔ ٔ
‫ﻜﻨﺎﻳﺔ‬E‫ﻮاﻗﻊ ﺑﮩﺬہ ا‬E‫ ان ا‬q‫ واﺷﺎر ﺑﻘﻮﻟﮧ ﺗﻄﻠﻖ إ‬u.‫ ان دﻻﻟﺔ ا]ﺎل ﮨﻨﺎ ﻻ ﺗ‬q‫إ‬
:¹‫ﺸﺎ‬E‫ و_ﺬا ® ﻓﺘﺎو} ا‬.‫ ﻛﻮﺋﺘﮧ‬،‫ﻜﻨﺎﻳﺎت‬E‫ ﺑﺎب ا‬،۳۰۶/R :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.:‫رﺟ‬
(‫ ﺳﻌﻴﺪ‬،۲۸۳/R
All8h ta‛8l8 knows best.
“I have removed you from my marriage.”
Question
A man said to his wife: “I have removed you from my marriage.” Will
divorce take place?
Answer
If he had an intention of divorce, one revocable divorce will apply
according to ‛All8mah Ibn Nujaym rahimahull8h. This,
notwithstanding the fact that this is an ambiguous statement.
ٔ ٔ ٔ
‫ﻮن‬.‫©ح اﺻﻼ ﻻ ﻳ‬f‫ ا‬u‫ واﻻﺻﻞ ان ﻧ‬،‫ﺎح ﺑ•ﻨﻨﺎ ﻳﻘﻊ اﻟﻄﻼق‬.‫ﻮ ﻗﺎل ﻻ ﻧ‬E‫و‬
ً ً ً
‫ وﻣﺎ‬،}‫ﻮن ﻃﻼﻗﺎ إذا ﻧﻮ‬.‫©ح ® ا]ﺎل ﻳ‬f‫ ا‬u‫ وﻧ‬،‫ﻮن ﺟﺤﻮدا‬.‫ﻃﻼﻗﺎ ﺑﻞ ﻳ‬
ٔ ٔ
‫ﻴﺔ اﺗﻔﺎﻗﺎ‬f‫ﻴﺔ ﻻﻧﮧ ﻻ ﻳﻘﻊ ﺑﺪون ا‬f‫ ﻗﻴﺪ ﺑﺎ‬،‫ﻼف‬v‫ﺼﺤﻴﺢ اﻧﮧ ’ ﮨﺬا ا‬E‫ﻋﺪاہ ﻓﺎ‬

1
Fat w Mahm d yyah, vol. 12, p. 559; Ahsan al-Fat w , vol. 5, p. 193.
131
 ٔ
‫ﻢ ﻳﺼﻠﺢ‬E ‫ ان دﻻﻟﺔ ا]ﺎل ﺗﻘﻮم ﻣﻘﺎﻣﮩﺎ ﺣﻴﺚ‬èJ ‫ وﻻ‬.‫ﻜﻨﺎﻳﺎت‬E‫ﻜﻮﻧﮧ ﻣﻦ ا‬E
ٔ
‫ﻠﺠﻮاب ﻓﻘﻂ ﺛﻼﺛ ﺔ‬E ‫ﺼﺎﻟﺢ‬E‫ وﻗﺪﻣﻨﺎ ان ا‬،‫ﻠﺠﻮاب ﻓﻘﻂ‬E ‫ﺼﻠﺢ‬8‫ﺸﺘﻢ و‬E‫ﻠﺮد وا‬E
ٔ ٔ
،è.‫ ان دﻻﻟﺔ ا]ﺎل ﮨﻨﺎ ﻻ ﺗ‬q‫ﻺﺷﺎر إ‬E ‫ﻴﺔ‬f‫ا \ط ا‬R‫اﻟﻔﺎظ ﻟ•ﺲ ﮨﺬا ﻣﻨﮩﺎ ﻓ‬
ٔ ٔ
،۳۰۶/R :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.:‫ﻜﻨﺎﻳﺔ رﺟ‬E‫ﻮاﻗﻊ ﺑﮩﺬہ ا‬E‫ ان ا‬q‫واﺷﺎر ﺑﻘﻮﻟﮧ ﺗﻄﻠﻖ إ‬
(‫ ﺳﻌﻴﺪ‬،‫ﺢ‬8•E‫ ﺑﺎب ا‬،۲۸۳/R :M‫ﺸﺎ‬E‫ و_ﺬا ® ﻓﺘﺎو} ا‬.‫ﻜﻨﺎﻳﺎت‬E‫ﺑﺎب ا‬
ٔ
‫ إن‬:q‫ﮧ اﷲ ﺗﻌﺎ‬È‫ وﻋﻦ ا› ﺣﻨﻴﻔﺔ ر‬،‫©ح وﻧﻮ} اﻟﻄﻼق ﻳﻘﻊ‬f‫ﻮ ﻗﺎل ﻓﺴﺨﺖ ا‬E‫و‬
ً
® ‫ و_ﺬا‬.‫ ﻛﻮﺋﺘﮧ‬،‫ﻜﻨﺎﻳﺎت‬E‫ ﺑﺎب ا‬،۳۰۳/R :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫ﻧﻮ} ﺛﻼﺛﺎ ﻓﺜﻼث‬
(‫ﻜﻨﺎﻳﺎت‬E‫ﺎ„ﺲ ® ا‬v‫ اﻟﻔﺼﻞ ا‬،۳۷۵/X :‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
All8h ta‛8l8 knows best.
“The marriage is no longer intact.”
Question
A husband is speaking to another person about his wife and says: “My
marriage to that woman is no longer intact.” Will he have to renew his
marriage?
Answer
This is an ambiguous statement. If his intention was: “The marriage is
no longer intact; it is broken”, then a tal8q-e-b8’in has fallen on her. If
his intention was: “The marriage has become unstable and defective,
even though it is still standing”, then divorce did not take place.
It is stated in Fat w Sir j yyah that all ambiguous statements apart
from the following three require an intention. The three statements
which are excluded are:

.‫ أ„ﺮك ﺑﻴﺪك‬،‫ اﺧﺘﺎري‬،‫اﻋﺘﺪي‬

Observe the ‛iddah. Make a choice for yourself. The
matter is in your hands.
The statement: “The marriage is no longer intact” is also ambiguous.
Yes, there are certain ambiguous statements which, if said during a
discussion on divorce, will cause a divorce even without an intention.
For example:

132
 .‫ ﺑﺎﺋﻦ‬،‫ ﺑﺘﺔ‬،‫ﺔ‬8‫ ﺑﺮ‬،‫أﻧﺖ ﺧﻠﻴﺔ‬
You are devoid [of marriage]. You are free. You are cut
off. You are separated.
ٔ ٔ
:‫ﻮ ﻗﺎل‬E‫ و‬،‫ﻼﺛﺔ" ﻳﺼﺪق‬ï‫ﻜﻨﺎﻳﺎت "ا} ﻣﺎ ﻋﺪا ا‬E‫وﻓﻴﻤﺎ ﻋﺪاﮨﺎ ﻣﻦ اﻟﻔﺎظ ا‬
ٔ ٔ ٔ ٔ ٔ ٔ ٔ
‫ﺔ او ﺑﺘﺔ او‬8‫ اﻧﺖ ﺧﻠﻴﺔ او ﺑﺮ‬:‫ﻼﺛﺔ او ﻗﺎل‬ï‫ﻣﺬاﻛﺮة اﻟﻄﻼق اﺣﺪ ﮨﺬہ اﻻﻟﻔﺎظ ا‬
ٔ
(‫ ﺑﺎب ا ﺘﻔﺮﻗﺎت‬،‫ ﻛﺘﺎب اﻟﻄﻼق‬:‫ )ﻓﺘﺎو} اﺟﻴﺔ‬.‫ﻢ ﻳﺼﺪق‬E ‫ﺑﺎﺋﻦ او ﺣﺮام‬
However, ‛All8mah Ibn Nujaym rahimahull8h and ‛All8mah Sh8m>
rahimahull8h are of the opinion that if a present negation of marriage
is made, then a revocable divorce will apply. This was mentioned
previously.
All8h ta‛8l8 knows best.
“Leave the house.”
Question
Five years ago, a man said to his wife: “Leave the house.” At the time,
he claimed that he had no intention of divorce. They had children
subsequently. He is now saying that his intention at that time was of
divorce. Has the divorce taken place after this admission which he
made after five years? Are the children legitimate?
Answer
The statement “Leave the house” is ambiguous. If his intention was
divorce then divorce took place. But when he said that he had no
intention of divorce, divorce did not take place. After five years he is
saying that he intended divorce. This will have no effect because it is
synonymous to retracting his admission, and a retraction of this
nature is not considered. Furthermore, the children will be legitimate.

:‫ا(ر ا ﺨﺘﺎر‬
ٔ
‫ﻜﻨﺎﻳﺎت ﻻ ﺗﻄﻠﻖ ﺑﮩﺎ ﻗﻀﺎًء إﻻ ﺑ ﻴﺔ او دﻻﻟﺔ ا]ﺎل وﮨﻲ ﺣﺎﻟﺔ ﻣﺬاﻛﺮة اﻟﻄﻼق‬E‫ا‬
ٔ ٔ
‫ﻮ‬E‫ﻴﺔ و‬f‫ ﻗﻴﺪ ﺑﮧ ﻻﻧﮧ ﻻ ﻳﻘﻊ دﻳﺎﻧﺔ ﺑﺪون ا‬،‫ ﻗﻮﻟﮧ ﻗﻀﺎًء‬:M‫ﺸﺎ‬E‫ و™ ا‬.‫او اﻟﻐﻀﺐ‬
ٔ
‫ﻮ ® اﻟﻘﻀﺎء‬ß ‫ﻴﺔ او دﻻﻟﺔ ا]ﺎل إﻧﻤﺎ‬f‫ ﻓﻮﻗﻮﻋﮧ ﺑﻮاﺣﺪ ﻣﻦ ا‬،‫وﺟﺪت دﻻﻟﺔ ا]ﺎل‬
‫ ﺑﺎب‬،۲۹۶/R :M‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ا‬.‫ﺤﺮ وﻏ'ہ‬+‫ﺢ ا‬8£ ‫ﻮ‬ß ‫ ﻛﻤﺎ‬،‫ﻓﻘﻂ‬
133
‫ ﺑﺎب‬،۲۹۸/R :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ وا‬.۳۷۴/X :‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬ ‫ و_ﺬا‬.‫ﻜﻨﺎﻳﺎت‬E‫ا‬
(‫ﻜﻨﺎﻳﺎت ® اﻟﻄﻼق‬E‫ا‬

:‫\ح ا ﺠﻠﺔ‬

(۸۷۶ :‫ ص‬،‫ )\ح ا ﺠﻠﺔ‬.‫ﺮﺟﻮع ﻋﻦ اﻹﻗﺮار ﺣﻘﻮق اﻟﻌﺒﺎد‬E‫ﻻ ﻳﺼﺢ ا‬

:‫ﻤﻠﺔ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﺗ‬

ٔ ً ٔ
‫ﺮﺟﻮع ﻋﻦ اﻹﻗﺮار ﺑﺎﻃﻞ ﻣﻔﺼﻮﻻ ن او‬E‫ ﻻن ا‬:‫ﻤﻠﺔ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫و™ ﺗ‬
ً
(‫ دار اﻟﻔﻜﺮ‬،۳۶۴/| :‫ﻤﻠﺔ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ )ﻧﺘﺎﺋﺞ اﻻﻓ©ر ﺗ‬.‫„ﻮﺻﻮﻻ‬
Fat w Mahm d yyah:
Ambiguous statements of divorce are dependent on the intention. If
such a statement is made with the intention of divorce, a tal8q-e-b8’in
will apply. If there was no such intention, no divorce will apply. The
marriage will remain intact. As regards the intention, it is only the
husband’s word which is considered.1
Fat w D r al-‛Ul m Deoband:
If these ambiguous statements are made with the intention of divorce
then tal8q-e-b8’in applies. If there was no such intention, divorce did
not take place. The woman is still his wife as normal. 2
All8h ta‛8l8 knows best.
“By Allāh I will never keep that woman.”
Question
A man struck and beat his wife and expelled her from his house. He
said: “I take an oath, by All8h I will never keep that woman.” Four
years have passed since he has not seen to her needs and not
supported her in any way. When he made such an explicit statement,
is there still a need for an intention of divorce?

1
Fat w Mahm d yyah, vol. 12, p. 500.
2
Fat w D r al-‛Ul m Deoband, vol. 9, p. 381.
134
Answer
Divorce has not applied to his wife and there is no need for an
intention. The reason for this is that if a person utters the words of
divorce explicitly but in the future tense, then divorce does not take
place. For example, if he says: “I take an oath by All8h, I will divorce
you.” Divorce does not take place. By saying the words which he said,
it is more emphasised that divorce will not take place.

:‫ﻨﺪﻳﺔ‬/‫اﻟﻔﺘﺎوى ا‬
ً ٔ
Ã‫ و‬،Œ‫ﻘﻴﻘﺎ ﺑﺎﻟ·ﺸﻜﻴ‬ ‫ﻦ‬.‫ ﻻﻧﮧ اﺳﺘﻘﺒﺎل ﻓﻠﻢ ﻳ‬،‫ﻼف ﻗﻮﻟﮧ )ﻃﻼق( ﻛﻨﻢ‬Á
ً ٔ
‫ﻮن ﻃﻼﻗﺎ إﻻ إذا ﻏﻠﺐ اﺳﺘﻌﻤﺎﻟﮧ‬.‫ﻴﺔ "اﻃﻠﻖ" ﻻ ﻳ‬ž‫ﻮ ﻗﺎل ﺑﺎﻟﻌﺮ‬E :‫ا ﺤﻴﻂ‬
ً
(۳۸۴/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ ﻓﻴﻜﻮن ﻃﻼﻗﺎ‬،‫ﻠﺤﺎل‬E

:‫ا(ر ا ﺨﺘﺎر‬
ٔ ٔ ٔ ٔ ٔ
‫ﻢ ﻳﻘﻊ ﻻﻧﮧ‬E ،ë‫" ﻓﻘﺎﻟﺖ اﻧﺎ ﻃﺎﻟﻖ او اﻧﺎ اﻃﻠﻖ ﻧﻔ‬Œ‫ ﻧﻔﺴ‬7‫ﻼف ﻗﻮﻟﮧ "ﻃﻠ‬Á
ٔ
‫ اﻧﺎ‬:‫ ﻓﻘﺎﻟﺖ‬،Œ‫ ﻧﻔﺴ‬7‫ ﻃﻠ‬:‫ن ﻗﺎل‬B‫ و‬:‫ ﻋﺒﺎرة ا{ﻮﮨﺮة‬:¹‫ﺸﺎ‬E‫ ا‬Ã‫ و‬.‫ ﺟﻮﮨﺮة‬.‫وﻋﺪ‬
ً ً ٔ
‫ ﺑﺎب‬،۳۱۹/R :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ﻢ ﻳﻘﻊ ﻗﻴﺎﺳﺎ واﺳﺘﺤﺴﺎﻧﺎ‬E ‫اﻃﻠﻖ‬
(‫ ﺳﻌﻴﺪ‬،‫ﺾ اﻟﻄﻼق‬8‫ﺗﻔﻮ‬

:‫ﺗﻨﻘﻴﺢ اﻟﻔﺘﺎوى ا]ﺎﻣﺪﻳﺔ‬

‫ﻜﻤﺎل‬E‫ح ﺑﮧ ا‬£ ‫ﺻﻴﻐﺔ ا ﻀﺎرع ﻻ ﻳﻘﻊ ﺑﮩﺎ اﻟﻄﻼق إﻻ إذا ﻏﻠﺐ ® ا]ﺎل ﻛﻤﺎ‬
(۳۸/X ‫ )ﺗﻨﻘﻴﺢ اﻟﻔﺘﺎو} ا]ﺎﻣﺪﻳﺔ‬.‫اﺑﻦ اﻟﮩﻤﺎم‬
Further reading: al-Bahr ar-R ’iq, vol. 3, p. 314; Fath al-Qad r, vol. 4, p. 7;
Fat w D r al-‛Ul m Deoband, vol. 9, p. 47; Ahsan al-Fat w , vol. 5, p. 148;
Fat w Mahm d yyah, vol. 12, p. 247.
All8h ta‛8l8 knows best.

135
“You are not my wife.”
Question
A man was angry when he said to his wife: “You are now not my wife.
Neither will I consider you to be my wife in the future.” Has divorce
taken place?
Answer
If he made this statement with the intention of divorce, then one
revocable divorce has taken place. If he had no such intention, no
divorce has taken place.

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬
ً ٔ ٔ
‫ﻮ ﻗﺎل ﻻ‬E‫ و‬...(‫ ﺑﺰوج إن ﻧﻮ} ﻃﻼﻗﺎ‬Œ‫ﺴﺖ ﻟ‬E ‫ ﺑﺎ„ﺮاة او‬š ‫)ﻗﻮﻟﮧ وﺗﻄﻠﻖ ﺑﻠﺴﺖ‬
ً ٔ ٔ ٔ
‫ﻮن ﻃﻼﻗﺎ ﺑﻞ‬.‫©ح اﺻﻼ ﻻ ﻳ‬f‫ ا‬u‫ واﻻﺻﻞ ان ﻧ‬،‫ﺎح ﺑ•ﻨﻨﺎ ﻳﻘﻊ اﻟﻄﻼق‬.‫ﻧ‬
ً ً
‫ وﻣﺎ ﻋﺪاہ‬،}‫ﻮن ﻃﻼﻗﺎ إذا ﻧﻮ‬.‫©ح ® ا]ﺎل ﻳ‬f‫ ا‬u‫ وﻧ‬،‫ﻮن ﺟﺤﻮدا‬.‫ﻳ‬
ٔ ٔ
‫ﻜﻮﻧﮧ‬E ‫ﻴﺔ اﺗﻔﺎﻗﺎ‬f‫ﻴﺔ ﻻﻧﮧ ﻻ ﻳﻘﻊ ﺑﺪون ا‬f‫ ﻗﻴﺪ ﺑﺎ‬،‫ﻼف‬v‫ﺼﺤﻴﺢ اﻧﮧ ’ ﮨﺬا ا‬E‫ﻓﺎ‬
ٔ
‫ﻠﺮد‬E ‫ﻢ ﻳﺼﻠﺢ‬E ‫ ان دﻻﻟﺔ ا]ﺎل ﺗﻘﻮم ﻣﻘﺎﻣﮩﺎ ﺣﻴﺚ‬èJ ‫ وﻻ‬.‫ﻜﻨﺎﻳﺎت‬E‫ﻣﻦ ا‬
ٔ ٔ
‫ﻠﺠﻮاب ﻓﻘﻂ ﺛﻼﺛﺔ اﻟﻔﺎظ‬E ‫ﺼﺎﻟﺢ‬E‫ وﻗﺪﻣﻨﺎ ان ا‬،‫ﻠﺠﻮاب ﻓﻘﻂ‬E ‫ﺼﻠﺢ‬8‫ﺸﺘﻢ و‬E‫وا‬
ٔ ٔ
‫ واﺷﺎر‬،è.‫ ان دﻻﻟﺔ ا]ﺎل ﮨﻨﺎ ﻻ ﺗ‬q‫ﻺﺷﺎرة إ‬E ‫ﻴﺔ‬f‫ا \ط ا‬R‫ﻟ•ﺲ ﮨﺬا ﻣﻨﮩﺎ ﻓ‬
ٔ
‫ ﺑﺎب‬،۳۰۶/R :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.:‫ﻜﻨﺎﻳﺔ رﺟ‬E‫ﻮاﻗﻊ ﺑﮩﺬہ ا‬E‫ ان ا‬q‫ﺑﻘﻮﻟﮧ ﺗﻄﻠﻖ إ‬
،‫ﺢ‬8•E‫ ﺑﺎب ا‬،۲۸۳/R :M‫ﺸﺎ‬E‫ و_ﺬا ® ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬.‫ﻜﻨﺎﻳﺎت‬E‫ا‬
(‫ﺳﻌﻴﺪ‬
Further reading: Taby n al-Haq ’iq, vol. 2, p. 218; Fath al-Qad r, vol. 4, p.
67; Fat w D r al-‛Ul m Deoband, vol. 9, p. 400.
All8h ta‛8l8 knows best.
Referring to one’s son as “the child of a divorcee”
Question
A man became angry with his son and called him: “The child of a
divorcee.” This man never issued any divorce to his wife before this.
Does divorce take place by making such a statement?

136
Answer
Divorce did not take place because no reference was made to his wife.
Moreover, a statement of this nature is by and large made as a way of
rebuke and reprimand. If a person has the intention of rebuke and
reprimand, and he were to address his wife in this way, even then
divorce will not take place on the basis of religious integrity.

: ‫ا ﺤﻴﻂ اﻟ?ﮨﺎ‬
ٔ ٔ
.‫ﻴﺖ وﻗﺖ ا ﻘﺎﻟﺔ ﻻ ﺗﻄﻠﻖ ا„ﺮاﺗﮧ‬+‫ ا‬Œ‫ذﻟ‬ ‫ﻮ ﻗﺎل اﺑﻦ ﻃﺎﻟﻖ وﻟ•ﺴﺖ ا„ﺮاﺗﮧ‬E‫و‬
(۳۵۴/R : ‫)ا ﺤﻴﻂ اﻟ?ﮨﺎ‬

:}‫ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬
ٔ ٔ
‫ﻢ ﻳﺼﺪق ﻗﻀﺎء‬E ‫ﺸﺘﻢ‬E‫ﻮ ﻗﺎل اردت ا‬E‫ و‬،‫ﻮ ﻗﺎل ﻻ„ﺮاﺗﮧ ﻳﺎ ﻣﻄﻠﻘﺔ ﺑﺎﻟ·ﺸﺪﻳﺪ‬E
(۸/Q :}‫ )ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬.‫ودﻳﻦ‬

:¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ٔ ٔ
،‫ﻢ ﻳﺼﺪق ﻗﻀﺎء ودﻳﻦ‬E ‫ﺸﺘﻢ‬E‫ﻮ ﻗﺎل اردت ا‬E‫ﻳﺎ ﻃﺎﻟﻖ او ﻳﺎ ﻣﻄﻠﻘﺔ ﺑﺎﻟ·ﺸﺪﻳﺪ و‬
ٔ
‫ اﻟﻄﻼق ﺻﺪق دﻳﺎﻧﺔ‬Œ‫ﻮ ن ﻟﮩﺎ زوج ﻃﻠﻘﮩﺎ ﻗﺒﻞ ﻓﻘﺎل اردت ذﻟ‬E‫ و‬،‫ﺧﻼﺻﺔ‬
ٔ
‫ﻮ‬ß‫ﻮ ﺣﺴﻦ ﻛﻤﺎ ® اﻟﻔﺘﺢ و‬ß‫ﺮواﻳﺎت وﻗﻀﺎء رواﻳﺔ ا› ﺳﻠﻴﻤﺎن و‬E‫ﺑﺎﺗﻔﺎق ا‬
‫ﻮ ن ﻟﮩﺎ زوج‬E ‫ﻦ ﻟﮩﺎ زوج ﻻ ﻳﺼﺪق و_ﺬا‬.‫ﻢ ﻳ‬E ‫ﻮ‬E‫ﺎﻧﻴﺔ و‬v‫ﺼﺤﻴﺢ ﻛﻤﺎ ® ا‬E‫ا‬
(۳۵۵/X :‫ و_ﺬا ® اﻟﮩﻨﺪﻳﺔ‬.۲۵۱/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﻗﺪ ﻣﺎت‬
All8h ta‛8l8 knows best.
Addressing one’s wife as a “divorcee”
Question
A man was having an argument with his wife. In the course of the
argument he addressed her as a divorcee. Is a divorce applied to his
wife?
Answer
By addressing her as a “divorcee”, one revocable divorce has fallen on
her. However, if he made this statement with the intention of rebuking
137
and reprimanding her, then his word will be accepted on the basis of
religious integrity and divorce will not take place.
Imd d al-Ahk m:
…however, by addressing her as a “divorcee” and “divorced”, one
revocable divorce has fallen on her…1

:¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ٔ ٔ
‫ﻢ ﻳﺼﺪق‬E ‫ﺸﺘﻢ‬E‫ﻮ ﻗﺎل اردت ا‬E‫ ﻳﺎ ﻃﺎﻟﻖ او ﻳﺎ ﻣﻄﻠﻘﺔ ﺑﺎﻟ·ﺸﺪﻳﺪ و‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫و‬
ٔ
‫ اﻟﻄﻼق‬Œ‫ﻮ ن ﻟﮩﺎ زوج ﻃﻠﻘﮩﺎ ﻗﺒﻞ ﻓﻘﺎل اردت ذﻟ‬E‫ و‬،‫ ﺧﻼﺻﺔ‬،‫ﻗﻀﺎء ودﻳﻦ‬
ٔ
® ‫ﻮ ﺣﺴﻦ ﻛﻤﺎ‬ß‫ وﻗﻀﺎء رواﻳﺔ ا› ﺳﻠﻴﻤﺎن و‬،‫ﺮواﻳﺎت‬E‫ﺻﺪق دﻳﺎﻧﺔ ﺑﺎﺗﻔﺎق ا‬
‫ﻮ‬E ‫ و_ﺬا‬،‫ﻦ ﻟﮩﺎ زوج ﻻ ﻳﺼﺪق‬.‫ﻢ ﻳ‬E ‫ﻮ‬E‫ﺎﻧﻴﺔ و‬v‫ﺼﺤﻴﺢ ﻛﻤﺎ ® ا‬E‫ﻮ ا‬ß‫اﻟﻔﺘﺢ و‬
،۲۵۵/X :‫ و_ﺬا ® اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬،۲۵۱/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ن ﻟﮩﺎ زوج ﻗﺪ ﻣﺎت‬
(۸۰/Q :}‫وﺧﻼﺻﺔ اﻟﻔﺘﺎو‬
Fat w Mahm d yyah:
If the woman was divorced by a previous husband, and this is why the
present husband addressed her as a “divorcee”, then his word will be
accepted by the Shar>‛ah. 2
To sum up, if the husband referred to her as such with the intention of
reprimanding her, and the woman has no objection to it, then the
muft> can issue a verdict of no divorce. This is because an address of
this nature is considered to be a reprimand in current society.
All8h ta‛8l8 knows best.
“You are equal to my sister.”
Question
A man said to his wife: “You are equal to my sister.” Does divorce take
place by making such a statement?

1
Imd d al-Ahk m, vol. 2, p. 418.
2
Fat w Mahm d yyah, vol. 12, p. 370.
138
Answer
This is an ambiguous statement. If he made it with the intention of
divorce then one tal8q-e-b8’in takes place. If he had no intention, then
no divorce takes place. Nonetheless, he should desist from making
such utterances.

:¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ٔ ً ٔ ٔ ٔ ٔ ٔ ٔ
‫ ﺑﺮا او‬،‫" ﺧﺎﻧﻴﺔ‬ö‫ﻮ ﺣﺬف "ﻋ‬E ‫ و_ﺬا‬،M ‫ او‬M‫ او ا‬M‫ ﻣﺜﻞ ا‬ö‫إن ﻧﻮ} ﺑﺎﻧﺖ ﻋ‬
ٔ ٔ ً ٔ ً
‫ ﻗﻮﻟﮧ ﻻﻧﮧ‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫ﻇﮩﺎرا او ﻃﻼﻗﺎ ﺻﺤﺖ ﻧ•ﺘﮧ ووﻗﻊ ﻣﺎ ﻧﻮاہ ﻻﻧﮧ ﻛﻨﺎﻳﺔ‬
ٔ
‫ذا ﻧﻮ} ﺑﮧ اﻟﻄﻼق‬B‫ و‬:‫ﺤﺮ‬+‫ ﻗﺎل ® ا‬،‫ ا} ﻣﻦ ﻛﻨﺎﻳﺎت اﻟﻈﮩﺎر واﻟﻄﻼق‬،‫ﻛﻨﺎﻳﺔ‬
ً
® ‫ و_ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب اﻟﻈﮩﺎر‬،۴۷۰/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ن ﺑﺎﺋﻨﺎ <ﻔﻆ ا]ﺮام‬
(‫ ﻛﻮﺋﺘﮧ‬،۹۸/W:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬

‫ا(ر ا ﺨﺘﺎر‬
ٔ ٔ ٔ
™‫ و‬:‫ وا"ي ® اﻟﻔﺘﺢ‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬. ‫ﺎ اﺧ‬8‫ﺎ اﺑ و‬8‫ و‬M‫ﺮہ ﻗﻮﻟﮧ اﻧﺖ ا‬.8‫و‬
ٔ ٔ ً ٔ ٔ ٔ
‫ﺰوﺟﺘﮧ ﻳﺎ اﺧﻴﺔ‬E ‫ﺣﻮا ﺑﺎن ﻗﻮﻟﮧ‬£ ‫ﻮن „ﻜﺮوﮨﺎ ﻓﻘﺪ‬.‫ ﺒ ان ﻳ‬8‫و‬... "M‫"اﻧﺖ ا‬
ٔ
‫ ﺑﺎب‬،۴۷۰/R :¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ا‬.‫ اﻟﺦ‬...‫ وﻓﻴﮧ ﺣﺪﻳﺚ رواہ اﺑﻮ داود‬.‫„ﻜﺮوہ‬
(‫ ﺳﻌﻴﺪ‬،‫اﻟﻈﮩﺎر‬
Further reading: Fath al-Qad r, vol. 4, p. 252; Fat w Mahm d yyah, vol.
13, p. 322; Fat w D r al-‛Ul m Deoband, vol. 9, p. 384; Kif yatul Muft , vol.
6, p. 440.
All8h ta‛8l8 knows best.
“You must tell everyone that I divorced you.”
Question:
A woman said to her husband: “Give me a divorce. There is disgrace in
this marriage.” In reply to this request, he took a piece of paper and
wrote: “Your disgrace will be removed. You must tell everyone that I
divorced you.” It seems that he did not want to issue a divorce. Has
divorce taken place?

139
Answer:
If he really did not issue a divorce and only said to his wife: “You must
tell everyone that I divorced you”, then divorce did not take place on
the basis of religious integrity. Yes, it has taken place judicially.
However, if he had brought a witness from before hand, then divorce
will not take place even judicially. If the husband’s intention behind
this statement was divorce, then divorce has taken place.

:¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ٔ ٔ ٔ ٔ ٔ
‫ﻮ اﻗﺮ‬E ‫ ﻛﻤﺎ‬،‫ﺮہ ’ ان ﻳﻘﺮ ﺑﺎﻟﻄﻼق ﻓﺎﻗﺮ ﻻ ﻳﻘﻊ‬õ‫ﻮ ا‬E :‫ﺎﻧﻴﺔ‬v‫واﻣﺎ ﻣﺎ إﻛﺮاہ ا‬
ً ٔ ً
‫ﻮﻗﻮع ® ا ﺸﺒﮧ ﺑﮧ‬E‫ إن „ﺮادہ ﻟﻌﺪم ا‬:‫ﺤﺮ‬+‫ ﻓﻘﺎل ® ا‬،‫ﺑﺎﻟﻄﻼق ﮨﺎزﻻ او ذﺑﺎ‬
ً ٔ ً
‫ذﺑﺎ ﻻ‬ ‫? ﻋﻦ ا ﺎ‬v‫ﻮ اراد ﺑﮧ ا‬E :‫ﺔ واﻟﻘﻨﻴﺔ‬8‫از‬‰‫ ﺛﻢ ﻧﻘﻞ ﻋﻦ اﻟ‬،‫ﻋﺪﻣﮧ دﻳﺎﻧﺔ‬
ً ٔ ٔ ً
، ۲۳۸/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ ﻻ ﻳﻘﻊ ﻗﻀﺎًء اﻳﻀﺎ‬Œ‫ن اﺷﮩﺪ ﻗﺒﻞ ذﻟ‬B‫ و‬،‫ﻳﻘﻊ دﻳﺎﻧﺔ‬
(‫ ﺳﻌﻴﺪ‬،‫ﻛﺘﺎب اﻟﻄﻼق‬
Further reading: al-Bahr ar-R ’iq, vol. 3, p. 246; H shiyah Chilp ‛Al
Taby n al-Haq ’iq, vol. 2, p. 195; Fat w D r al-‛Ul m Deoband, vol. 9, p.
158.
All8h ta‛8l8 knows best.
“Go to your mother’s house until your mind comes right.”
Question:
A man said the following in anger: “Go to your mother’s house until
your mind comes right.” There was no discussion of divorce nor was it
the husband’s intention. Rather, it was an argument related to the
children, and the husband made this statement. Has divorce taken
place?
Answer:
Provided the question which is posed is correct, divorce did not take
place. This is because the statement: “Go to your mother’s house” is
ambiguous. When an ambiguous statement is made, divorce only takes
place if an intention was made for it. Bearing in mind that the second
part of the statement – “until your mind comes right” – negates
divorce, we conclude that divorce was not the objective. Rather, it was
to keep her at her mother’s house until a certain time.

140
 :‫اﻟﮩﺪاﻳﺔ‬
ً
‫ن ﻧﻮ} ﺛﻼﺛﺎ ن‬B‫ و‬،‫ﻜﻨﺎﻳﺎت إذا ﻧﻮ} ﺑﮩﺎ اﻟﻄﻼق ﻧﺖ واﺣﺪة ﺑﺎﺋﻨﺔ‬E‫ﻘﻴﺔ ا‬ž‫و‬
ٔ ٔ ٔ ً
® ‫ و_ﺬا‬.۳۷۴/Q :‫ )اﻟﮩﺪاﻳﺔ‬.Œ‫ ﺑﺎﮨﻠ‬7]‫ وا‬،‫وﮨﺬا ﻣﺜﻞ ﻗﻮﻟﮧ اﻧﺖ ﺑﺎﺋﻦ‬... ‫ﺛﻼﺛﺎ‬
(۳۷۵/X :‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ
‫ﻴﺔ او ﺑﺪﻻﻟﺔ ا]ﺎل‬f‫ ﻻ ﻳﻘﻊ ﺑﮩﺎ اﻟﻄﻼق إﻻ ﺑﺎ‬:‫ﻜﻨﺎﻳﺎت‬E‫ﺎ„ﺲ ® ا‬v‫اﻟﻔﺼﻞ ا‬
(۳۷۴/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫'ة‬f‫ﻛﺬا ® ا{ﻮﮨﺮة ا‬
All8h ta‛8l8 knows best.
“If you go to your parents’ house, then the third one.”
Question:
A man had issued two divorces on separate occasions in the past. He
now has only one divorce to issue. He said to his wife: “If you go to
your parents’ house, then the third one.” He did not utter the word
“divorce” or any other word of similar meaning. Will the third divorce
apply if she goes to her parents’ house?
Answer:
If the husband had the intention of divorce when he said “the third
one”, then the third divorce will apply to the woman if she goes to her
parents’ house. But if he said it merely to threaten her, divorce will not
take place.
ٔ ٔ
:‫ﺰوج‬E‫ ﻓﻘﺎل ا‬،‫ ﮨﺰار‬:‫ ﻓﻘﺎﻟﺖ ﻟﮧ ا ﺮاة‬،‫ اﻧﺖ ﻃﺎﻟﻖ واﺣﺪة‬:‫ا„ﺮأة ﻗﺎل ﻟﮩﺎ زوﺟﮩﺎ‬
ٔ ٔ ً ٔ
‫ﻮ ’ ﻣﺎ‬ß ‫ﻮﺟﮧ اﻻول‬E‫ ا‬è‫ ﻓ‬،‫ﻢ ﻳﻨﻮ‬E ‫ إﻣﺎ ان ﻳﻨﻮي ﺷ•ﺌﺎ او‬: ‫ ﻓﮩﺬا ’ وﺟﮩ‬،‫ﮨﺰار‬
(۳۸۱/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ ﻻ ﻳﻘﻊ‬Ó‫ﺎ‬ï‫ﻮﺟﮧ ا‬E‫ ا‬Ã‫ و‬،}‫ﻧﻮ‬
From the above text we learn that the husband uttered the word “one
thousand” in reply to the wife, but when he did not make an intention,
divorce will not take place.
The following is stated in another place:
ً
(۳۸۶/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.}‫ﻮن إﻗﺮارا ﺑﺎﻟﻄﻼق إذا ﻧﻮ‬.‫ﻳ‬
141
The husband said to the wife: “Implement the leeway of women.”
Apparently it means that she must make a plan for hal8lah because
three divorces have been issued. However, since he did not utter the
word of divorce, his statement will be dependent on his intention. If he
had an intention of divorce, it will apply. If not, there will be no
divorce.
All8h ta‛8l8 knows best.

142
 WRITTEN DIVORCE
‫ة‬ ‫ﻠﺰوﺟﺔ ا]ﺎ‬E ‫ﺗﻨﻔﻴﺬ ﻛﺘﺎﺑﺔ اﻟﻄﻼق‬ ‫ﺎﻫﺮة‬+‫ا(ﻻﺋﻞ ا‬
Issuing a written divorce in the presence of the wife
Question:
A person issues a written divorce in the presence of his wife and gives
the note to her without uttering any word. Does divorce take place?
Answer:
A written divorce is like a verbal one. Whether the wife is present or
not, divorce takes place. Yes, if a person is compelled to write it, then
the written note of such a person will not be considered and divorce
too will not take place.
The following are examples of a written divorce:
Kit8bat-e-mustab>nah: To write on paper, on a wall, etc. a divorce
which is clear and permanent. This is divided into two categories:
1. Mustab>nah marsPmah: When a formal divorce document is
written with the addressees name.
2. Mustab>nah ghayr marsPmah: When a person writes on any
piece of paper or on a wall. He writes “divorced” or “I have
divorced” without attributing it to his wife and without
sending it to her.
The first type takes the place of a verbal utterance and divorce takes
place with it.
In the second type divorce will only take place if the husband says that
it was his intention to divorce his wife.
Kit8bat-e-ghayr mustab>nah: When the writing does not come into
existence and cannot be read. For example, a person writes on water
or in the air. Divorce does not take place under any condition. 1

1
Majm ‛ah Qaw n n Isl m , 129-130; register 3/4, Muslim Personal Law Board.
143
 ‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﻜﺘﺎﺑﺔ ’ ﺛﻼﺛﺔ اوﺟﮧ „ﺴ·ﺒ „ﺮﺳﻮم ا} ﻣﻌﻨﻮن و‪ß‬ﻮ ‪i‬ﺮي ﺮ} ا‪f‬ﻄﻖ ®‬
‫ﻏ' „ﺮﺳﻮم ‪E‬ﻜﺘﺎﺑﺔ ’ ا{ﺪار‬ ‫ا]ﺎ واﻟﻐﺎﺋﺐ ’ ﻣﺎ ﻗﺎ‪E‬ﻮا‪ ،‬و„ﺴ·ﺒ‬
‫ٔ‬ ‫ٔ‬
‫‪E‬ﻜﺘﺎﺑﺔ‬ ‫واوراق اﻻﺷﺠﺎر و‪ß‬ﻮ ﻟ•ﺲ ‪t‬ﺠﺔ إﻻ ﺑﺎ‪•+‬ﻨﺔ وا‪+‬ﻴﺎن وﻏ' „ﺴ·ﺒ‬
‫’ اﻟﮩﻮاء وا ﺎء و‪ß‬ﻮ ﺑﻤ‪Y‬ﻟﺔ ‪²‬م ﻏ' „ﺴﻤﻮع ﻓﻼ ﻳ‪³‬ﺒﺖ ﺑﮧ ا]‪.‬ﻢ‪) .‬اﻟﻔﺘﺎو}‬
‫اﻟﮩﻨﺪﻳﺔ‪„ ،۴۴۲/` :‬ﺴﺎﺋﻞ ٰ‬
‫ﺷ‪(Æ‬‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ً‬ ‫ً‬
‫ﻛﺘﺐ اﻟﻄﻼق‪ ،‬إن „ﺴ·ﺒ•ﻨﺎ ’ ‪E‬ﻮ ‪E‬ﻮح وﻗﻊ إن ﻧﻮ}‪ ،‬وﻗﻴﻞ ﻣﻄﻠﻘﺎ‪ ،‬و‪E‬ﻮ’ ‪E‬ﻮ‬
‫ٔ‬ ‫ً‬
‫ا ﺎء ﻓﻼ‪ ،‬ﻣﻄﻠﻘﺎ‪ ،‬و‪E‬ﻮ ﻛﺘﺐ ’ وﺟﮧ ا‪E‬ﺮﺳﺎﻟﺔ وا‪v‬ﻄﺎب ن ﻳ‪.‬ﺘﺐ ﻳﺎ ﻓﻼﻧﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫إذا اﺗﺎک ﻛﺘﺎ› ﮨﺬا ﻓﺎﻧﺖ ﻃﺎﻟﻖ ﻃﻠﻘﺖ ﺑﻮﺻﻮل ا‪E‬ﻜﺘﺎب ﺟﻮﮨﺮة‪.‬‬

‫و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪) :‬ﻗﻮﻟﮧ ﻛﺘﺐ اﻟﻄﻼق اﻟﺦ( ﻗﺎل ® اﻟﮩﻨﺪﻳﺔ‪ :‬ا‪E‬ﻜﺘﺎﺑﺔ ’ ﻧﻮﻋ ‪:‬‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫„ﺮﺳﻮﻣﺔ وﻏ' „ﺮﺳﻮﻣﺔ‪ ،‬وﻧﻌ‪ b‬ﺑﺎ ﺮﺳﻮﻣﺔ ان ﻳ‪.‬ﻮن „ﺼﺪرا وﻣﻌﻨﻮﻧﺎ ﻣﺜﻞ ﻣﺎ‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫ﻳ‪.‬ﺘﺐ إ‪ q‬اﻟﻐﺎﺋﺐ وﻏ' ا ﺮﺳﻮﻣﺔ ان ﻻ ﻳ‪.‬ﻮن „ﺼﺪرا وﻣﻌﻨﻮﻧﺎ‪ ،‬و‪ß‬ﻮ ’‬
‫„ﺴ·ﺒ•ﻨﺔ وﻏ' „ﺴ·ﺒ•ﻨﺔ‪ ،‬ﻓﺎ ﺴ·ﺒ•ﻨﺔ ﻣﺎ ﻳ‪.‬ﺘﺐ ’ ا‪E‬ﺼﺤﻴﻔﺔ وا]ﺎﺋﻂ‬ ‫وﺟﮩ‬
‫ٔ‬
‫واﻻرض ’ وﺟﮧ ﻳﻤ‪.‬ﻦ ﻓﮩﻤﮧ وﻗﺮاءﺗﮧ‪ ،‬وﻏ' ا ﺴ·ﺒ•ﻨﺔ ﻣﺎ ﻳ‪.‬ﺘﺐ ’ اﻟﮩﻮاء‬
‫وا ﺎء و‪e‬ء ﻻ ﻳﻤ‪.‬ﻦ ﻓﮩﻤﮧ وﻗﺮاءﺗﮧ‪ .‬ﻓ‪ u‬ﻏ' ا ﺴ·ﺒ•ﻨﺔ ﻻ ﻳﻘﻊ اﻟﻄﻼق و‪B‬ن‬
‫ﻧﻮ}‪ ،‬و‪B‬ن ﻧﺖ „ﺴ·ﺒ•ﻨﺔ ‪E‬ﻜﻨﮩﺎ ﻏ' „ﺮﺳﻮﻣﺔ إن ﻧﻮ} اﻟﻄﻼق ﻳﻘﻊ و‪B‬ﻻ ﻻ‪ ،‬و‪B‬ن‬
‫ٔ ٔ‬ ‫ٔ‬
‫ﻧﺖ „ﺮﺳﻮﻣﺔ ﻳﻘﻊ اﻟﻄﻼق ﻧﻮ} او ‪E‬ﻢ ﻳﻨﻮ‪ ،‬ﺛﻢ ا ﺮﺳﻮﻣﺔ ﻻ ‪g‬ﻠﻮ إﻣﺎ ان ارﺳﻞ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻄﻼق ﺑﺎن ﻛﺘﺐ‪ :‬اﻣﺎ ﺑﻌﺪ ﻓﺎﻧﺖ ﻃﺎﻟﻖ‪ ،‬ﻓﻜﻤﺎ ﻛﺘﺐ ﮨﺬا ﻳﻘﻊ اﻟﻄﻼق وﺗﻠﺰﻣﮩﺎ‬
‫ٔ‬ ‫ٔ‬
‫ﺑﻤ‪ S‬ا‪E‬ﻜﺘﺎب ﺑﺎن ﻛﺘﺐ‪ :‬إذا ﺟﺎءک‬ ‫اﻟﻌﺪة ﻣﻦ وﻗﺖ ا‪E‬ﻜﺘﺎﺑﺔ‪ ،‬و‪B‬ن ﻋﻠﻖ ﻃﻼﻗﮩﺎ‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫ﻛﺘﺎ› ﻓﺎﻧﺖ ﻃﺎﻟﻖ ﻓﺠﺎءﮨﺎ ا‪E‬ﻜﺘﺎب ﻓﻘﺮاﺗﮧ او ‪E‬ﻢ ﺗﻘﺮا ﻳﻘﻊ اﻟﻄﻼق ﻛﺬا ®‬

‫‪144‬‬
‫ا‪v‬ﻼﺻﺔ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‪ ،۲۴۶/R :‬ﻣﻄﻠﺐ ® اﻟﻄﻼق ﺑﺎ‪E‬ﻜﺘﺎﺑﺔ‪،‬‬
‫ﺳﻌﻴﺪ(‬

‫اﻟﮩﺪاﻳﺔ‪:‬‬

‫ﺛﻢ ا‪E‬ﻜﺘﺎب ’ ﺛﻼﺛﺔ „ﺮاﺗﺐ‪„ :‬ﺴ·ﺒ „ﺮﺳﻮم و‪ß‬ﻮ ﺑﻤ‪Y‬ﻟﺔ ا‪f‬ﻄﻖ ® اﻟﻐﺎﺋﺐ‬
‫ٔ‬
‫وا]ﺎ ’ ﻣﺎ ﻗﺎ‪E‬ﻮا‪ ،‬و„ﺴ·ﺒ ﻏ' „ﺮﺳﻮم ‪E‬ﻜﺘﺎﺑﺔ ’ ا{ﺪار واوراق‬
‫ٔ‬ ‫ٔ‬
‫اﻻﺷﺠﺎر و‪8‬ﻨﻮي ﻓﻴﮧ ﻻﻧﮧ ﺑﻤ‪Y‬ﻟﺔ ‪8£‬ﺢ ا‪E‬ﻜﻨﺎﻳﺔ ﻓﻼ ﺑﺪ ﻣﻦ ا‪f‬ﻴﺔ وﻏ' „ﺴ·ﺒ‬
‫‪E‬ﻜﺘﺎﺑﺔ ’ اﻟﮩﻮاء وا ﺎء و‪ß‬ﻮ ﺑﻤ‪Y‬ﻟﺔ ‪²‬م ﻏ' „ﺴﻤﻮع ﻓﻼ ﻳ‪³‬ﺒﺖ ﺑﮧ ا]‪.‬ﻢ‪.‬‬
‫ا‪v‬ﻨ‪(T‬‬
‫ٰ‬ ‫)اﻟﮩﺪاﻳﺔ‪ ،۷۰۵/W :‬ﻛﺘﺎب‬
‫ٔ‬ ‫ٔ‬
‫و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬اﻋﻠﻢ ان ﮨﺬا ﻛﺘﺎﺑﺔ ﻏ' „ﺮﺳﻮﻣﺔ ا} ﻏ' ﻣﻌﺘﺎدة‪ ،‬ﺎ ® ا—‪é‬ﻴ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫وﻏ'ہ ان ا‪E‬ﻜﺘﺎب ’ ﺛﻼﺛﺔ „ﺮاﺗﺐ‪„ :‬ﺴ·ﺒ „ﺮﺳﻮم و‪ß‬ﻮ ان ﻳ‪.‬ﻮن ﻣﻌﻨﻮﻧﺎ‪:‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ا} „ﺼﺪرا ﺑﺎﻟﻌﻨﻮان‪ ،‬و‪ß‬ﻮ ان ﻳ‪.‬ﺘﺐ ﺻﺪرہ ﻣﻦ ﻓﻼن إ‪ q‬ﻓﻼن ’ ﻣﺎ‬
‫ﺟﺮت ﺑﮧ اﻟﻌﺎدة ﻓﮩﺬا ‪f‬ﻄﻖ ﻓﻠﺰم ﺣﺠﺔ‪...‬اﻟﺦ‪) .‬ﻓﺘﺎو} ا‪E‬ﺸﺎ‪„ ،۷۳۷/` :¹‬ﺴﺎﺋﻞ‬
‫ٰ‬
‫ﺷ‪ ،Æ‬ﺳﻌﻴﺪ(‬

‫ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪:‬‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﻣﺎ ا‪f‬ﻮع ا‪ï‬ﺎ‪ Ó‬ﻓﮩﻮ ان ﻳ‪.‬ﺘﺐ ’ ﻗﺮﻃﺎس او ‪E‬ﻮح او ارض او ﺣﺎﺋﻂ ﻛﺘﺎﺑﺔ‬
‫ٔ‬
‫„ﺴ·ﺒ•ﻨﺔ ﻟ‪.‬ﻦ ﻻ ’ وﺟﮧ ا ﺨﺎﻃﺒﺔ ا„ﺮاﺗﮧ ﻃﺎﻟﻖ ﻓ•ﺴﺌﻞ ﻋﻦ ﻧ•ﺘﮧ ﻓﺈن ﻗﺎل‪:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻧﻮ‪8‬ﺖ ﺑﮧ اﻟﻄﻼق وﻗﻊ و‪B‬ن ﻗﺎل‪E :‬ﻢ اﻧﻮ ﺑﮧ اﻟﻄﻼق ﺻﺪق ® اﻟﻘﻀﺎء ﻻن ا‪E‬ﻜﺘﺎﺑﺔ‬
‫ٔ‬
‫’ ﮨﺬا ا‪E‬ﻮﺟﮧ ﺑﻤ‪Y‬ﻟﺔ ا‪E‬ﻜﺘﺎﺑﺔ ﻻن اﻹ ﺴﺎن ﻗﺪ ﻳ‪.‬ﺘﺐ ’ ﮨﺬا ا‪E‬ﻮﺟﮧ و‪8‬ﺮ‪8‬ﺪ ﺑﮧ‬
‫اﻟﻄﻼق وﻗﺪ ﻳ‪.‬ﺘﺐ —ﺠﻮ‪8‬ﺪ ا‪v‬ﻂ ﻓﻼ ¯ﻤﻞ ’ اﻟﻄﻼق إﻻ ﺑﺎ‪f‬ﻴﺔ‪ ...‬و‪B‬ن‬
‫ٔ‬ ‫ٔ‬
‫ﻛﺘﺐ ﻛﺘﺎﺑﺔ „ﺮﺳﻮﻣﺔ ’ ﻃﺮ‪8‬ﻖ ا‪v‬ﻄﺎب وا‪E‬ﺮﺳﺎﻟﺔ ﻣﺜﻞ ان ﻳ‪.‬ﺘﺐ اﻣﺎ ﺑﻌﺪ ﻳﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﻼﻧﺔ ﻓﺎﻧﺖ ﻃﺎﻟﻖ او إذا وﺻﻞ ﻛﺘﺎ› إ‪ ŒÖ‬ﻓﺎﻧﺖ ﻃﺎﻟﻖ ﻳﻘﻊ ﺑﮧ اﻟﻄﻼق و‪E‬ﻮ ﻗﺎل‪:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬
‫ﻣﺎ اردت ﺑﮧ اﻟﻄﻼق اﺻﻼ ﻻ ﻳﺼﺪق إﻻ ان ﻳﻘﻮل ﻧﻮ‪8‬ﺖ ﻃﻼﻗﺎ ﻣﻦ وﺛﺎق‬
‫‪145‬‬
 ٔ
}‫ﺮ‬ ‫ﺔ‬8‫ﻜﺘﺎﺑﺔ ا ﺮﺳﻮﻣﺔ ﺟﺎر‬E‫اﷲ ﻋﺰ وﺟﻞ ﻻن ا‬ ž‫ﻓﻴﺼﺪق ﻓﻴﻤﺎ ﺑ•ﻨﮧ و‬
ٔ ٔ
‫ﻄﺎب „ﺮة‬v‫ﻄﺎب اﻻ ﺗﺮ} ان رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ن ﻳﺒﻠﻎ ﺑﺎ‬v‫ا‬
ً ٔ
‫ﺮﺳﻮل —ﺒﻠﻴﻎ‬E‫ﻜﺘﺎب وا‬E‫ن ا—ﺒﻠﻴﻎ ﺑﺎ‬w‫ﺎ و‬ï‫ﺮﺳﻮل ﺛﺎ‬E‫ﺎ‬ž‫ﻜﺘﺎب اﺧﺮ} و‬E‫ﺎ‬ž‫و‬
ٔ ٔ
‫ﻄﺎب ﻓﺼﺎر ﻧﮧ ﺧﺎﻃﺒﮩﺎ‬v‫ﻟﺔ ا‬Y‫ﻜﺘﺎﺑﺔ ا ﺮﺳﻮﻣﺔ ﺑﻤ‬E‫ﻄﺎب ﻓﺪل ان ا‬v‫ﺑﺎ‬
ٔ
(‫ ﺳﻌﻴﺪ‬،۱۰۹/R :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.‫ اﻧﺖ ﻃﺎﻟﻖ‬:‫ة ﻓﻘﺎل ﻟﮩﺎ‬ã]‫ﺑﺎﻟﻄﻼق ﻋﻨﺪ ا‬

:‫درر ا]©م \ح ﻠﺔ اﻻﺣ©م‬

ٔ
‫ ﻛﺘﺎب ¯ﺮر ’ وﺟﮧ ا ﺘﻌﺎرف‬9 ‫ وا]ﺎﺻﻞ ان‬...‫ﻄﺎب‬v ‫ﻜﺘﺎب‬E‫ ا‬:۶۹: ‫ا ﺎدة‬
:‫ )درر ا]©م \ح ﻠﺔ اﻻﺣ©م‬.‫ﻠﺴﺎن‬E‫ﻄﻖ ﺑﺎ‬f ‫ﺎس ﺣﺠﺔ ’ ﺗﺒﮧ‬f‫ﻣﻦ ا‬
(‫ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‬E‫ دار ا‬،۶۲/X
ٔ
‫ واﻻﺷﺒﺎہ‬.‫ﻜﺘﺎب‬E‫ ® اﻳﻘﺎع اﻟﻄﻼق ﺑﺎ‬،۳۷۷/R :‫)و_ﺬا ® اﻟﻔﺘﺎو} ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‬
ٰ
، Æ‫ﺷ‬ ‫ „ﺴﺎﺋﻞ‬،۴۷۷/| :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ وا‬.}‫ ﻣﻊ \ح ا]ﻤﻮ‬،۱۲۳/R :‫ﻈﺎﺋﺮ‬f‫وا‬
ٰ ‫ „ﺴﺎﺋﻞ‬،۲۱۸/` :‫ﻴ ا]ﻘﺎﺋﻖ‬é‫ وﺗ‬.‫ﻛﻮﺋﺘﮧ‬
:‫ وﺗﻨﻘﻴﺢ اﻟﻔﺘﺎو} ا]ﺎﻣﺪﻳﺔ‬.‫ „ﻠﺘﺎن‬،Æ‫ﺷ‬
(}‫ﻛﺘﺎب ا(ﻋﻮ‬
From the above-quoted texts of the jurists, it is established that
kit8bat-e-mustab>nah marsPmah takes the place of a verbal utterance
of divorce, and that divorce takes place without making a distinction
between whether the wife is present or not.
Observe the verdicts of the seniors:
At-Tar ’if wa az-Zar ’if contains an answer of Hadrat Muft> ‛Az>z ar-
Rahm8n S8hib – the muft> of D8r al-‛UlPm Deoband – to a question
asked by Hadrat Maul8n8 Ashraf ‛Al> Th8nw> S8hib rahimahull8h.
As regards a written divorce, it seems to be established from the texts
that an explicit or ambiguous divorce takes place when written in the
presence of the wife. This is if it is his intention to issue a divorce, and
not for mere writing practice. In the case of marriage, the prerequisite
is that witnesses must hear the proposal and the acceptance of both
partners. Where it is possible for the proposal and acceptance to be
heard, if it is written down [and not uttered] it is possible to classify it
as a futile action. And there is no need for it in the case of a divorce. In
146
Kit8b al-Iqr8r of Sh m , like the acknowledgement of various debts,
divorce has been classified as equally applicable whether uttered
verbally or written.

.‫ ا(ر ا ﺨﺘﺎر‬.‫ﻨﺎن‬+‫ﻮن ﺑﺎ‬.‫ﻠﺴﺎن ﻳ‬E‫ﻮن ﺑﺎ‬.‫ﻓﺈﻧﻪ ﻛﻤﺎ ﻳ‬

If an acknowledgement of debt is written down, and the writer
acknowledges that it is his writing, there will be no doubt about the
compulsion of the debt. Although Sh m has expressed – based on a
text from al-Ashb h wa an-Naz ’ir – with regard to various issues that
the written word by a person who is present and can speak will not be
considered, the obvious meaning of this is that a witness cannot give
testimony solely on the basis of a written document. This is because a
mere piece of writing could have been written for writing practice. In
short, the preferred and established ruling seems to be that if a
written divorce is given even to a woman who is present, then divorce
takes place. This is the cautious approach and is also the view of
Hadrat Maul8n8 MahmPd Hasan S8hib and Maul8n8 Anwar Sh8h. That
is all. Was sal8m. ‛Az>z ar-Rahm8n, Deoband, 1330 A.H. Thursday.1
Fat w Rah m yyah:
A written divorce is like a verbal one. In other words, whatever rule is
applied to a verbal divorce will be applied to a written one. However,
when a person is compelled to write a divorce, divorce will not take
place until the man utters it verbally.2
Further reading: Imd d al-Fat w , vol. 2, p. 386; Ahsan al-Fat w , vol. 5,
p. 184.
However, ‛All8mah Sh8m> rahimahull8h writes:
ٔ
،۷۳۷/` :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.?‫ﻏ' ﻣﻌﺘ‬ ‫ﺎﻃﻖ ا]ﺎ‬f‫ﻇﺎﮨﺮہ ان ا ﻌﻨﻮن ﻣﻦ ا‬
ٰ ‫„ﺴﺎﺋﻞ‬
(‫ ﺳﻌﻴﺪ‬،Æ‫ﺷ‬
From the above, it seems that the inscribed divorce of a dumb person
against the wife who is present is valid while the written divorce of a
speaking person against the wife who is present is not considered.
However, there are explicit texts of the jurists against the opposing
meaning which ‛All8mah Sh8m> rahimahull8h expresses here. An

.‫ﻜﺘﺎﺑﺔ‬E‫ ﻓﺎﺋﺪة ﻓﻘﻬﻴﺔ ﻣﺘﻌﻠﻘﺔ ﺑﺎﻟﻄﻼق ﺑﺎ‬،XR-XQ :‫اﻟﻄﺮاﺋﻒ واﻟﻈﺮاﺋﻒ‬1

2
Fat w Rah m yyah, vol. 8, p. 309.
147
opposing meaning will only be considered when the expressed word is
not contrary to it. ‛All8mah Sh8m> rahimahull8h himself accords it the
level of qiy8s (analogical reasoning) and not an established rule.
Furthermore, ‛All8mah R8fi‛> rahimahull8h objects to ‛All8mah Sh8m>’s
expression of qiy8s. He writes:

،` ‫ ج‬،:‫ﺮاﻓ‬E‫ﺮات ا‬8‫ )ﺗﻘﺮ‬.‫ﻢ ﻳﻈﻬﺮ وﺟﻪ ﻇﻬﻮره ﻣﻦ ﻋﺒﺎرة اﻷﺷﺒﺎه‬E (‫)ﻗﻮ وﻇﺎﻫﺮه‬
.‫ ﺳﻌﻴﺪ‬،Æ‫ „ﺴﺎﺋﻞ ﺷ‬،Rss ‫ص‬
It is possible that the text of al-Ashb h means that the inscribed
divorce of a dumb person is valid while his non-inscribed divorce is
not taken into consideration.
Furthermore, this is not even the preferred creed of ‛All8mah Sh8m>
rahimahull8h. His preferred creed is what is mentioned in the
previously-quoted texts. We conclude that a written divorce which is
mustab>nah marsPmah is classified as an explicit divorce. Just as an
explicit divorce is the same whether issued in the presence of the wife
or in her absence, the same can be said about a written divorce which
is mustab>nah marsPmah. That is, divorce will take place whether the
wife is present or not, and whether the man uttered the word of
divorce with his tongue or not.
We learn from the texts of most jurists that the written and spoken
words are equal for establishing rulings even though there is a
difference between the two, viz. the written word is compared to the
spoken word. This is similar to the difference between the written
word and gesture of a dumb person. Nonetheless, the two are equal in
establishing a ruling.
Shams ad-D>n Q8d> Z8dah makes an objection to this. Observe the
following from Nat ’ij al-Afk r:

‫ﻟﺔ‬Y‫ ﻓﺈﻧﮧ إذا ن ﺑﻤ‬،‫ﻮا‬E‫ﻄﻖ ® اﻟﻐﺎﺋﺐ وا]ﺎ ’ ﻣﺎ ﻗﺎ‬f‫ﻟﺔ ا‬Y‫ﻮ ﺑﻤ‬ß‫ﻗﻮﻟﮧ و‬

ٔ ً ٔ
‫ﻮن ﺣﺠﺔ‬.‫ ﻓﻴ ﺒ ان ﻳ‬،‫ﺔ‬8‫ﻦ ﺣﺠﺔ ور‬.‫ﻢ ﻳ‬E ‫ﻄﻖ ﺣﻖ ا]ﺎ اﻳﻀﺎ‬f‫ا‬
ٔ ً ٔ ً ٔ
‫ )ﻧﺘﺎﺋﺞ‬.‫ﻄﻖ ﺣﺠﺔ ﻓﻴﮩﺎ اﻳﻀﺎ ﻓﻠﻴﺘﺎ„ﻞ ® ا ﺨﻠﺺ‬f‫® ا]ﺪود اﻳﻀﺎ ﻛﻤﺎ ن ا‬
ٰ ‫ „ﺴﺎﺋﻞ‬،۵۲۵/XS :‫اﻻﻓ©ر‬
(‫ دار اﻟﻔﻜﺮ‬،Æ‫ﺷ‬
In other words, if the written word is like the spoken one, it ought to
be an evidence in the penal laws.

148
This objection is incorrect because penal laws are established as
prescribed by the Shar>‛ah; and the written word is not prescribed for
them. For example, a single admission of guilt is sufficient. But when it
comes to adultery, the Ah8d>th contain the admission of guilt repeated
four times. This is why it will be necessary to say it four times.
Furthermore, penal laws fall off in the presence of doubts.
If the spoken word is considered to be effectual for the one who is
present but the written word is ineffectual, then in the case of a
written divorce, the one who has the ability of speech will have to
accompany his written divorce with a verbal one. Irrespective of
whether he issues it in the presence of witnesses or not, just as it is
necessary to utter it at the time of a marriage. For example, Zayd
writes a proposal of marriage to Hindah. Before she can accept the
proposal, it will be necessary for it to be read in the presence of
witnesses and then accept the proposal so that the prerequisite of the
proposal and acceptance is fulfilled.
If a person in Durban sends a written divorce to his wife in
Johannesburg, divorce will take place even though – in our times – he
is able to utter it to her over the telephone together with proving his
identity. Why does divorce still take place?
A written bequest is valid. But if a person is able to speak, he ought to
make a verbal request and the written word ought to be disregarded.
Furthermore, when permission is given to relate Ah8d>th which were
heard verbally, the written permission is valid even though the person
is able to speak. In such a case, a written permission ought to be
invalid.

: ‫ﺴ‬E‫اﻋﻼء ا‬
ٔ ٔ ٔ ٔ ٔ
‫ واﻣﺎ ا ﺠﺮدة ﻓﺘﻤﻨﻊ‬.‫ﻄﮧ او ﺑﺎ„ﺮہ‬Á ‫ﺋﺐ‬± ‫ﺸﻴﺦ „ﺴﻤﻮﻋﮧ ]ﺎ او‬E‫ﺘﺐ ا‬.‫ان ﻳ‬
ٔ ٔ
(۱۶۷/| : ‫ﺴ‬E‫ )اﻋﻼء ا‬.‫ﻦ‬8‫ واﺟﺎزہ ﻛﺜ'ون ﻣﻦ ا ﺘﻘﺪﻣ وا ﺘﺎﺧﺮ‬،‫ﺮواﻳﺔ ﺑﮩﺎ‬E‫ا‬
For a transaction to be valid, the Shar>‛ah prescribes the words “I have
bought it.” At the same time, a mutual exchange [of goods and money
without uttering a single word] is valid. If the two parties are able to
speak, why is such a mutual exchange valid?
RasPlull8h sallall8hu ‛alayhi wa sallam gave a letter to ‛Abdull8h ibn
Jahsh radiyall8hu ‛anhu and forbad him from opening it before he
reached a certain place. He was ordered to open it only when he
reaches that place.
149
If the written word is invalid without reading it verbally, this letter of
RasPlull8h sallall8hu ‛alayhi wa sallam would be unacceptable.
The principal’s office of a madrasah sends out a written
announcement for the examinations; a verbal announcement is not
made. Imagine if the students do not write the exams and say: “You
sent a written instruction even though you are able to speak. This
announcement is therefore unacceptable.” What reply will we give to
them?
The sal8h times are written on the masjid board but the im8m of the
masjid does not come to perform the sal8h at the stipulated time.
When asked, he says: “You have the power of speech, so your written
word is not considered.” What reply will we give to him?
In short, if we were to consider the written word to be unacceptable, it
will give birth to various other issues.
The jurists say that the written divorce of a person under compulsion
is invalid. This ruling applies only to the divorce of the person who is
compelled to issue a divorce. The reason behind this is to save one’s
self from wrong and oppression. Adopting a leeway is legitimate to
save one’s self from wrong. For example, an oppressor compels a
person to take an oath to issue three divorces, and he issues them to
save himself from the oppression. He then presents witnesses that it
was a false oath. The same can be said about a written divorce – the
person refuses to utter it verbally but writes it down to save himself
from injustice.

.‫ﻜﺘﺎﺑﺔ أﻗﻴﻢ ﻣﻘﺎم اﻟﻌﺒﺎرة ﺑﺎﻋﺘﺒﺎر ا]ﺎﺟﺔ وﻻ ﺣﺎﺟﺔ ﻫﻬﻨﺎ‬E‫ﻷن ا‬

This means that the spoken word is left out for the written word
because of some need or reason. Here the objective is only to save
one’s life and not for any other need. His life has been saved and
divorce did not take place. Now if a person writes down a divorce,
there could be several reasons for it. The wife could have demanded it
so that it could serve as a proof in the future. It could be needed in
court. The husband may be scared of his wife and cannot pluck the
courage to issue a divorce verbally. Or, because this is an era of
writing; it is not only to save one’s life.
There are countless injunctions which are based on societal norms.
Just as societal norms are considered in commercial transactions, the
societal norm of today is that the written word is like the spoken word.
In fact, it is more conclusive. This is why Hadrat Maul8n8 Th8nw>,
Hadrat Shaykh al-Hind, Hadrat Muft> ‛Az>z ar-Rahm8n and Hadrat

150
Anwar Sh8h Kashm>r> rahimahumull8h considered the written word to
be equal to the spoken word.
We cannot understand how the written word is not accepted as valid
especially in our times.

:‫\ح ا ﺠﻠﺔ‬
ٓ ٔ
‫ﻌﻄﻴﮧ ﻻﺧﺮ‬8‫ﺴﺘﻜﺘﺒﮧ و‬° ‫ﺮﺟﻞ او‬E‫ﺘﺒﮧ ا‬.‫ إن ﺳﻨﺪ ا(ﻳﻦ ا"ي ﻳ‬:(۱۶۰۹:‫)ا ﺎدة‬
ً ً ً ً ٔ
‫ﻮن ﻣﻌﺘ?ا و„ﺮﻋﻴﺎ‬.8‫ﻜﺘﺎﺑﺔ و‬E‫ﺘﻤﮧ ﻳﻌﺪ إﻗﺮارا ﺑﺎ‬Á ‫ ﺑﺈ„ﻀﺎﺋﮧ او ;ﺘﻮﻣﺎ‬œ‫ﻓﻤ‬
ً ٔ ً
‫ واﻟﻌﺎدة‬،‫ﻠﺮﺳﻢ‬E ‫ﺸﻔﺎﮨﻲ إذا ن „ﺮﺳﻮﻣﺎ ا} إذا ن ﻗﺪ ﻛﺘﺐ „ﻮاﻓﻘﺎ‬E‫ﺮہ ا‬8‫ﻛﺘﻘﺮ‬
ً ٔ
‫ )\ح‬.‫ﻮﺻﻮل ﮨﻲ ﻣﻦ ﮨﺬا اﻟﻘﺒﻴﻞ اﻳﻀﺎ‬E‫ﻮﺛﺎﺋﻖ ا ﻌﻠﻤﺔ ﺑﺎﻟﻘﺒﺾ ا ﺴﻤﺎة ﺑﺎ‬E‫وا‬
(۹۰۲ ‫ ص‬:‫ا ﺠﻠﺔ‬
ٔ ً ٔ ً
‫ﺴﺎﺑﻖ واﻋﻄﺎہ‬E‫ﻮﺟﮧ ا‬E‫ ﻣﻦ ﻛﺘﺐ ﺳﻨﺪا او اﺳﺘﻜﺘﺒﮧ „ﺮﺳﻮﻣﺎ ’ ا‬:(۱۶۱۰:‫)ا ﺎدة‬
ٔ ٔ ٔ ً ٔ
?‫ﺮ ا(ﻳﻦ ا"ي ﺣﻮاہ ﻓﻼ ﻳﻌﺘ‬.‫ﻜﻨﮧ اﻧ‬E‫ او ;ﺘﻮﻣﺎ إذا اﻗﺮ ﺑﺎﻧﮧ ﻟﮧ و‬œ‫ﻓﻤ‬
ٔ
(۹۰۴ :‫ )\ح ا ﺠﻠﺔ‬.‫ ا(ﻳﻦ‬Œ‫ﻠﺰﻣﮧ اداء ذﻟ‬8‫ﺎرہ و‬.‫إﻧ‬
After quoting the texts of the jurists, Muft> Muhammad Ashraf S8hib –
the muft> of J8mi‛ah MahmPd>yyah, Springs – writes:
The following points are established from the previously-quoted
rulings and texts:
1. Kit8bat-e-mustab>nah falls under the ruling of a verbal
divorce.
2. Mustab>nah marsPmah falls under the ruling of an explicit
divorce.
3. Mustab>nah ghayr-marsPmah falls under the ruling of an
ambiguous divorce.
4. If the written divorce is not preconditioned, it falls under the
ruling of an issued divorce. The divorce will apply the moment
it is written.
5. Erasing a kit8bat-e-mustab>nah is the same as retracting from
a precondition. And the rule is that one cannot retract from a
precondition.

151
 6. If the written divorce is confirmed, it is accepted in a court of
law. The denial of the husband will not be considered.
…Based on the previous discussion, especially the general texts related
to the rules of a written divorce, the validity of a written divorce in
court, the principle of “a woman is like a judge”, and the demands of
present-day conditions and societal norms; it is our view that a written
divorce – with its prerequisites and details – is valid irrespective of
whether the wife is present or not.
The societal norm of today is that people give more importance to the
written word. Sometimes, they note down a point instead of speaking
it because the written word remains, it becomes a piece of evidence,
and proves beneficial at the time of need. More significance is given to
the written word at the time of making important agreements.1
A detailed fatw8 on this subject has been published by the D8r al-Ift8’
of D8r al-‛UlPm Karachi. It proves that a written divorce issued in the
presence of the wife is valid. This fatw8 contains the corroborative
signatures of several muft>s and is also the fatw8 of several d8r al-ift8s
of Pakistan.
All8h ta‛8l8 knows best.
An issue related to a written divorce
Question:
Here in South Africa, a man wrote three divorces on a piece of paper
and gave it to his wife who was present. Some muft>s labelled this
divorce ineffectual. They present the following text of Sh8m> as proof.
ٔ ٔ ٔ ٔ
‫ﻮن‬.‫ﺸ¬ط ان ﻳ‬° ‫ﺣﻖ اﻻﺧﺮس‬ ‫ﻦ ® ا(ر ا ﻨﺘ ﻋﻦ اﻻﺷﺒﺎہ اﻧﮧ‬.‫ﻟ‬
ٔ ً
.?‫ﻏ' ﻣﻌﺘ‬ ‫ﺎﻃﻖ ا]ﺎ‬f‫ﻦ ﻟﻐﺎﺋﺐ وﻇﺎﮨﺮہ ان ا ﻌﻨﻮن ﻣﻦ ا‬.‫ﻢ ﻳ‬E ‫ن‬B‫ﻣﻌﻨﻮﻧﺎ و‬
.(âRâ\` :¹‫)ﺷﺎ‬
This means that the divorce written by a person who has the power of
speech and given to a woman who is present – and written in line with
societal norms and habits – is not valid. What is the reply to this
verdict?

1
Condensed from a fatw8 of Muft> Ashraf S8hib, dated 16 Rajab 1424 A.H./13
September 2003.
152
‫‪Answer:‬‬
‫‪A written divorce given to a woman in her presence is valid and‬‬
‫‪applies to her. A meeting of muft>s was held a few years back. The final‬‬
‫‪view of many of the muft>s present was that divorce takes place. This‬‬
‫‪issue has raised his head once again because of the incident [which‬‬
‫‪you related]. Observe the following texts of the jurists:‬‬
‫ٔ‬
‫’ ﻣﺎ ﻗﺎ‪E‬ﻮا ﻓﺈﻧﮧ إذا ن‬ ‫و‪ß‬ﻮ ا} ا ﺴ·ﺒ ﺑﻤ‪Y‬ﻟﺔ ا‪f‬ﻄﻖ ® اﻟﻐﺎﺋﺐ وا]ﺎ‬
‫ٔ ً‬
‫ور‪8‬ﺔ‪) .‬ﺗ‪.‬ﻤﻠﺔ ﻓﺘﺢ‬ ‫ﺑﻤ‪Y‬ﻟﺔ ا‪f‬ﻄﻖ ﺣﻖ ا]ﺎ اﻳﻀﺎ ‪E‬ﻢ ﻳ‪.‬ﻦ ﺣﺠﺔ‬
‫اﻟﻘﺪﻳﺮ‪ ،۵۲۵\XS :‬دار اﻟﻔﻜﺮ(‬
‫ٔ‬
‫‪f‬ﻄﻖ ﻓﻠﺰم ﺣﺠﺔ‪) .‬ﻓﺘﺎو} ا‪E‬ﺸﺎ‪،۷۳۷/` :¹‬‬ ‫و™ ا‪E‬ﺸﺎ‪ :M‬ﻓﮩﺬا ا} ا ﺴ·ﺒ‬
‫ﺳﻌﻴﺪ‪ ،‬و\ح ا]ﻤﻮ} ’ اﻻﺷﺒﺎہ‪ ،۱۲۳/R :‬اﺣ©م ا‪E‬ﻜﺘﺎﺑﺔ(‬

‫واﻟﻐﺎﺋﺐ‪) .‬ﺣﺎﺷﻴﺔ ا‪E‬ﻜ‪ Y‬ﻣﻦ „ﻼ „ﺴﻜ‬ ‫و‪ß‬ﻮ ‪i‬ﺮ} ﺮ} ا‪f‬ﻄﻖ ® ا]ﺎ‬

‫واﻟﻌﻴ‪ ،Ø‬ص‪ ،۴۹۰‬ور„ﺰا]ﻘﺎﺋﻖ‪„ ،۴۹۹/Q :‬ﺴﺎﺋﻞ ٰ‬
‫ﺷ‪(Æ‬‬
‫ٔ‬
‫و‪ß‬ﻮ ا} ﮨﺬا ا ﺬﻛﻮر ﻣﻦ ا‪E‬ﻜﺘﺎﺑﺔ ‪f‬ﻄﻖ ® اﻟﻐﺎﺋﺐ وا]ﺎ ’ ﻣﺎ ﻗﺎ‪E‬ﻮا ﻓﻴﻠﺰم‬
‫ً‬
‫ﺣﺠﺔ و™ زﻣﺎﻧﻨﺎ ا‪v‬ﺘﻢ \ط ‪E‬ﻜﻮﻧﮧ ﻣﻌﺘﺎدا‪ ) .‬ﻤﻊ اﻻﻧﮩﺮ‪ ،۷۳۳/Q :‬دار اﺣﻴﺎء‬
‫اﻟ¬اث اﻟﻌﺮ‪(U‬‬
‫ٔ‬
‫ﺛﻢ ا‪E‬ﻜﺘﺎﺑﺔ ’ ﺛﻼﺛﺔ اوﺟﮧ „ﺴ·ﺒ „ﺮﺳﻮم‪ ،‬و‪ß‬ﻮ ﺟﺮي ﺮ} ا‪f‬ﻄﻖ ® ا]ﺎ‬
‫واﻟﻐﺎﺋﺐ ’ ﻣﺎ ﻗﺎ‪E‬ﻮا‪ å) .‬ﻜ'‪8‬ﮧ‪„ ،۴۴۲/` :‬ﺴﺎﺋﻞ ٰ‬
‫ﺷ‪(Æ‬‬

‫„ﺮﺳﻮم و‪ß‬ﻮ ﺑﻤ‪Y‬ﻟﺔ ا‪f‬ﻄﻖ ® اﻟﻐﺎﺋﺐ‬ ‫ﺛﻢ ا‪E‬ﻜﺘﺎب ’ ﺛﻼث „ﺮاﺗﺐ „ﺴ·ﺒ‬
‫وا]ﺎ ’ ﻣﺎ ﻗﺎ‪E‬ﻮا‪) .‬اﻟﮩﺪاﻳﺔ‪„ ،‬ﺴﺎﺋﻞ ﺷ‪(۷۰۵/W :Æ‬‬
‫ٔ‬
‫ﺣﺠﺔ ’ ﺗﺒﮧ‬ ‫وا]ﺎﺻﻞ ان ‪ 9‬ﻛﺘﺎب ¯ﺮر ’ ا‪E‬ﻮﺟﮧ ا ﺘﻌﺎرف ﻣﻦ ا]ﺎ‬
‫‪f‬ﻄﻖ ﺑﺎ‪E‬ﻠﺴﺎن‪) .‬درر ا]©م \ح ﻠﺔ اﻻﺣ©م‪ ،‬ﻣﺎدة ا‪E‬ﻜﺘﺎب ‪v‬ﻄﺎب‪،‬‬
‫ﻟﻌ¦ ﺣﻴﺪر(‬

‫‪153‬‬
 :‫ا ﻮﺳﻮﻋﺔ اﻟﻔﻘﮩﻴﺔ‬
ٔ ٔ
‫ﻛﻤﺎ ﻗﺎل اﻟﻔﻘﮩﺎء ﺑﻞ‬ ‫ﻠﺴﺎﻧ‬E‫ﻮ ان اﻟﻘﻠﻢ اﺣﺪ ا‬ß ‫ﻜﺘﺎﺑﺔ‬E‫وﺟﮧ اﻧﻌﻘﺎد اﻟﻌﻘﻮد ﺑﺎ‬
ٔ ٔ
‫ ﺣﺚ اﷲ ا ٔﻮﻣﻨ ’ ﺗﻮﺛﻴﻖ دﻳﻮﻧﮩﻢ‬Œ‫ﻮن ﮨﻲ اﻗﻮ} ﻣﻦ اﻻﻟﻔﺎظ و"ﻟ‬.‫ﻤﺎ ﺗ‬ž‫ر‬
،۲۱۰/RS ،‫ﺮﺳﺎﻟﺔ‬E‫ﻜﺘﺎﺑﺔ او ا‬E‫ اﻟﻌﻘﺪ ﺑﺎ‬:‫ ﻣﺎدة‬،‫·ﻴﺔ‬8‫ﻜﻮ‬E‫ )ا ﻮﺳﻮﻋﺔ اﻟﻔﻘﮩﻴﺔ ا‬.‫ﻜﺘﺎﺑﺔ‬E‫ﺑﺎ‬
(‫ﺖ‬8‫ﻜﻮ‬E‫ ا‬،‫وزارة اﻻوﻗﺎف‬
It becomes clear from the above-quoted texts that a written divorce is
valid irrespective of whether the wife is present or not. The answers to
the text which was quoted from Sh8m> are as follows:
1. The view of ‛All8mah Sh8m> rahimahull8h differs with that of the
previously-quoted juridical texts. His view is therefore less acceptable.
The view that divorce takes place is the preferred view.
2. ‛All8mah R8fi‛> rahimahull8h, the annotator of Sh8m>, refutes this
view and classifies it “not obvious”. He writes:

،:‫ﺮاﻓ‬E‫ﺮات ا‬8‫ )ﺗﻘﺮ‬.‫ﻢ ﻳﻈﻬﺮ وﺟﻪ ﻇﻬﻮره ﻣﻦ ﻋﺒﺎرة اﻷﺷﺒﺎه‬E

.(Rss\` :M‫ﺿﻤﻴﻤﺔ ﺷﺎ‬
3. The above-quoted text is in itself different from ‛All8mah Sh8m>’s
other text. The latter which is in line with the texts of the various
juridical books will be taken into consideration. For example:

.(âRâ\` :M‫ )ﺷﺎ‬.‫ﻄﻖ ﻓﻠﺰم ﺣﺠﺔ‬f ‫ﻓﻬﺬا‬

When ‛All8mah Sh8m> rahimahull8h said:

. ‫ﺎﻃﻖ ا]ﺎ‬f‫ﻇﺎﻫﺮه أن ا ﻌﻨﻮن ﻣﻦ ا‬

He proved that it is the opposite meaning of what was mentioned
before. The principle is that the expressed word (mant q) is given
preference over the non-expressed word (mafh m mukh lif).
4. Muft> ‛Az>z ar-Rahm8n S8hib, Hadrat Shaykh al-Hind, Hadrat
‛All8mah Anwar Sh8h Kashm>r> and Hadrat Maul8n8 Th8nw>
rahimahumull8h accepted the verdict of the general books of fat8w8
and not the text of ‛All8mah Sh8m> rahimahull8h.
5. The text under question is related to the issue of compulsion.
‛All8mah Sh8m> rahimahull8h quoted it from Ashb h; in fact from
154
Sharh Ashb h who in turn quotes it from Kh n yyah. (Refer to Ashb h
Ma‛a Sharh al-Hamaw , vol. 3, p. 123). The texts of Sharh Ashb h and
Kh n yyah contain a discussion on compulsion; not on when a husband
issues a divorce in the presence of his wife without being compelled to
do so.
Observe the text of Fat w Q d Kh n:
ٔ ٔ ٔ
‫ﺘﺐ ﻃﻼق ا„ﺮاﺗﮧ ﻓﻼﻧﺔ ﺑﻨﺖ ﻓﻼن‬.‫ﺲ ’ ان ﻳ‬é]‫ب وا‬ãE‫ﺮہ ﺑﺎ‬õ‫رﺟﻞ ا‬
ٔ ٔ ٔ
‫اﺑﻦ ﻓﻼن ﻓﻜﺘﺐ ا„ﺮاﺗﮧ ﻓﻼﻧﺔ ﺑﻨﺖ ﻓﻼن اﺑﻦ ﻓﻼن ﻃﺎﻟﻖ ﻻﺗﻄﻠﻖ ا„ﺮاﺗﮧ ﻻن‬
ٔ
‫ )ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن‬.‫ﻜﺘﺎﺑﺔ اﻗﻴﻤﺖ ﻣﻘﺎم اﻟﻌﺒﺎرة ﺑﺎﻋﺘﺒﺎر ا]ﺎﺟﺔ وﻻ ﺣﺎﺟﺔ ﮨﮩﻨﺎ‬E‫ا‬
(XQR\R :‫۔\ح اﻻﺷﺒﺎہ‬WâQ\X :‫’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬
The gist of this is that if a person writes a note of divorce under
compulsion and gives it to his wife, the divorce will not take place.
This is because the written word takes the place of the spoken word at
the time of need, and there is no need here. In other words, in the light
of the previous texts, the written word is a fundamental evidence, but
in the case of compulsion, the verdict of non-application of the divorce
is given and the written word is accepted as an essential evidence.
In normal situations, the written word is a fundamental evidence and
akin to the spoken word. However, there is no need to fulfil it in a state
of compulsion and it will have no effect. In short, the written word is
not valid in a state of compulsion irrespective of whether the wife is
present or not. The issue of compulsion is therefore not related to
whether the wife is present or not. Rather, it has been accepted as an
essential evidence in this situation. That the written word is a
fundamental evidence in normal situations is mentioned in the
previous texts of al-Bahr ar-R ’iq and Fath al-Qad r.
Additional details on this subject can be found in Tahr r Aur Zabardast
Tal q K Tahq q of Maul8n8 Muft> Muhammad Ridw8n S8hib. Kindly
refer to it. This book contains the recommendations and reviews of
many muft>s.
All8h ta‛8l8 knows best.
Writing a divorce in an unconventional manner
Question:
Zayd was sitting on a chair with a table in front of him. He wrote his
wife’s name and three divorces on the table. He wrote: “Three divorces
to my wife Zaynab.” Later on, he said that there was neither an
155
argument between them nor did he write it in anger. He was merely
joking. Has divorce taken place?
Answer:
When a divorce is written in an unconventional manner without
having an intention of divorce, then divorce does not take place. If it is
written with an intention of divorce then divorce will take place. In
the present case, the divorce was written in jest and there was no
intention of divorce, so divorce does not take place.
ٔ ٔ ٔ
‫ﻜﺘﺎﺑﺔ ’ ا{ﺪران واوراق اﻻﺷﺠﺎر او ’ ﻏﺬ ﻻ‬E ‫و„ﺴ·ﺒ ﻏ' „ﺮﺳﻮم‬
ٓ
}‫ )ﻓﺘﺎو‬.‫ﻴﺔ‬f ‫ﮧ‬Ö‫ء اﺧﺮ إ‬e ‫ﻮن ﺣﺠﺔ إﻻ ﺑﺎﻧﻀﻤﺎم‬.‫ﻮﺟﮧ ا ﻌﺘﺎد ﻓﻼ ﻳ‬E‫’ ا‬
.(âRâ\` :Æ‫ „ﺴﺎﺋﻞ ﺷ‬،¹‫ﺸﺎ‬E‫ا‬
Majm ‛ah Qaw n n Isl m :
Divorce will take place in a kit8bat mustab>nah ghayr marsPmah when
the husband says that it was his intention to divorce his wife. Radd al-
Muht r states:
X
.‫ﻻ ﻻ‬B‫ﻜﻨﮩﺎ ﻏ' „ﺮﺳﻮﻣﺔ إن ﻧﻮ} اﻟﻄﻼق ﻳﻘﻊ و‬E ‫ﻧﺖ „ﺴ·ﺒ•ﻨﺔ‬ ‫ن‬B‫و‬
Further reading: Majma‛ al-Anhur, vol. 2, p. 733; al-Fat w al-Hind yyah,
vol. 6, p. 442.
All8h ta‛8l8 knows best.
A divorce written under compulsion
Question:
A woman had a divorce notice written, asked a policeman to
accompany her and went to her husband. The policeman threatened
the husband saying: “Sign this document or I will shoot you.” The
husband asked: “What does this document contain?” The policeman
replied: “One divorce.” The husband had no alternative but to sign the
document. Later on he was informed that the divorce notice contained
three divorces. How many divorces are applicable, one or three?
Answer:
A written divorce is accepted as valid by the Shar>‛ah provided it is
written willingly by the husband. In other words, the husband wrote

1
Majm ‛ah Qaw n n Isl m , p. 130.
156
the divorce note willingly by himself, or he willingly signed the
divorce document. Divorce does not take place when the husband is
compelled to write a divorce note or to sign such a document. In the
above case, if the husband did not utter any divorce verbally, no
divorce has taken place.
ٔ ٔ ٔ
}‫ )ﻓﺘﺎو‬.‫ﺘﺐ ﻃﻼق ا„ﺮاﺗﮧ ﻓﻜﺘﺐ ﻻ ﺗﻄﻠﻖ‬.‫ﺮہ ’ ان ﻳ‬õ‫ ﻓﻠﻮ ا‬:‫ﺤﺮ‬+‫ ا‬Ã‫و‬
(‫ ﺳﻌﻴﺪ‬،‫ ﻣﻄﻠﺐ ® اﻻﻛﺮاہ ’ ا—ﻮ_ﻴﻞ‬،QR`\R :¹‫ﺸﺎ‬E‫ا‬
ٔ ٔ ٔ
‫ﺘﺐ ﻃﻼق ا„ﺮاﺗﮧ ﻓﻼﻧﺔ ﺑﻨﺖ ﻓﻼن‬.‫ﺲ ’ ان ﻳ‬é]‫ب وا‬ãE‫ﺮہ ﺑﺎ‬õ‫رﺟﻞ ا‬
ٔ ٔ
.‫اﺑﻦ ﻓﻼن ﻓﻜﺘﺐ ا„ﺮاﺗﮧ ﻓﻼﻧﺔ ﺑﻨﺖ ﻓﻼن اﺑﻦ ﻓﻼن ﻃﺎﻟﻖ ﻻﺗﻄﻠﻖ ا„ﺮاﺗﮧ‬
(WâQ\X :‫)ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ ٔ
‫ﺘﺐ ﻃﻼق ا„ﺮاﺗﮧ‬.‫ﺲ ’ ان ﻳ‬é]‫ب وا‬ãE‫ﺮہ ﺑﺎ‬õ‫ رﺟﻞ ا‬:‫ﺔ‬8'‫ اﻟﻈﮩ‬Ã‫و‬
ٔ
.‫ﻢ ﻳﻌ? ﺑﻠﺴﺎﻧﮧ ﻻ ﺗﻄﻠﻖ‬E‫ و‬:‫ ا]ﺎوي‬Ã‫ و‬،‫ﻓﻜﺘﺐ ﻓﻼﻧﺔ ﺑﻨﺖ ﻓﻼﻧﺔ ا„ﺮاﺗﮧ ﻃﺎﻟﻖ‬
(‫ﻜﺘﺎﺑﺔ‬E‫ اﻳﻘﺎع اﻟﻄﻼق ﺑﺎ‬،R|S\R :‫)اﻟﻔﺘﺎو} ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‬
Fat w D r al-‛Ul m Deoband:
Divorce does not take place when a husband is compelled to sign a
divorce document while he did not utter a divorce verbally nor wrote
it himself. 1
Kit b al-Fat w :
The threat of a policeman is included in the classification of a
compulsion. 2
Further reading: Majm ‛ah Qaw n n Isl m , p. 135, register 6; Imd d al-
Muft y n, vol. 2, p. 635; Kit b al-Fat w , vol. 5, p. 102.
All8h ta‛8l8 knows best.

1
Fat w D r al-‛Ul m Deoband, vol. 9, p. 154.
2
Kit b al-Fat w , vol. 5, p. 90.
157
When an intoxicated person is asked to sign a divorce document
Question:
The enemies of a man made him consume alcohol or made him lose his
senses in some other way. They then got a person to write a divorce
notice and forced the man’s thumbprint onto the document while he
was in a state of intoxication. Or, they got him to sign the document.
They then wrote a divorce addressed to his wife, while attributing it to
him. The man and his wife have no knowledge of this divorce
document. The entire episode came to pass deceptively. Has the
divorce taken place?
Answer:
Divorce does not take place by deceiving a person or making him sign
a blank document without informing him.
Fat w D r al-‛Ul m Deoband:
Writing a divorce document without informing the husband of its
contents and then asking him for his thumbprint will not validate the
divorce. In the same way, divorce does not take place if the husband is
tricked into placing his thumbprint on a blank page and then someone
writes the divorce on it later on.
A Had>th of Ibn M8jah states:

...‫ﺴﺎق‬E‫اﻟﻄﻼق ﻦ أﺧﺬ ا‬
The following is stated in Sh m :

‫ﻢ ﻳﻤﻠﮧ ﺑﻨﻔﺴﮧ ﻻ ﻳﻘﻊ‬E‫ﻄﮧ و‬Á ‫ﺘﺒﮧ‬.‫ﻢ ﻳ‬E ‫ ﻛﺘﺎب‬9 ‫و_ﺬا‬

ٔ
.‫ﻢ ﻳﻘﺮ اﻧﮧ ﻛﺘﺎﺑﮧ‬E ‫اﻟﻄﻼق ﻣﺎ‬
Thus, in such a case, divorce from the husband did not take place.1
All8h ta‛8l8 knows best.
When a written divorce is not accompanied by the spoken word
Question:
A man wrote a divorce and sent it to his wife. He did not say anything
verbally. Does the divorce take place?

1
Fat w D r al-‛Ul m Deoband, vol. 9, p. 102. Also: Fat w Mahm d yyah, vol. 12,
p. 644.
158
‫‪Answer:‬‬
‫‪Divorce takes place when it is willingly written by a person or he‬‬
‫‪willingly dictates it to someone who then writes it for him. This‬‬
‫‪applies even if he does not make a verbal statement. This is because‬‬
‫‪the spoken word is not a prerequisite for the validity of a divorce.‬‬

‫ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪:‬‬

‫و_ﺬا ا— ﻢ ﺑﺎﻟﻄﻼق ﻟ•ﺲ ‪µ‬ط ﻓﻴﻘﻊ اﻟﻄﻼق ﺑﺎ‪E‬ﻜﺘﺎﺑﺔ ا ﺴ·ﺒ•ﻨﺔ و‪ž‬ﺎﻹﺷﺎرة‬

‫ٔ‬ ‫ٔ‬
‫ا ﻔﮩﻮﻣﺔ ﻣﻦ اﻻﺧﺮس ﻻن ا‪E‬ﻜﺘﺎﺑﺔ ا ﺴ·ﺒ•ﻨﺔ ﺗﻘﻮم ﻣﻘﺎم ا‪E‬ﻠﻔﻆ‪) .‬ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪:‬‬
‫‪\ ،۱۰۰/R‬اﺋﻂ ر_ﻦ اﻟﻄﻼق‪ ،‬ﺳﻌﻴﺪ(‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ً‬ ‫ً‬
‫ﻛﺘﺐ اﻟﻄﻼق‪ ،‬إن „ﺴ·ﺒ•ﻨﺎ ’ ‪E‬ﻮ ‪E‬ﻮح وﻗﻊ إن ﻧﻮ}‪ ،‬وﻗﻴﻞ ﻣﻄﻠﻘﺎ‪ ،‬و‪E‬ﻮ ’ ‪E‬ﻮ‬
‫ٔ‬ ‫ً‬
‫ا ﺎء ﻓﻼ‪ ،‬ﻣﻄﻠﻘﺎ‪ ،‬و‪E‬ﻮ ﻛﺘﺐ ’ وﺟﮧ ا‪E‬ﺮﺳﺎﻟﺔ وا‪v‬ﻄﺎب ن ﻳ‪.‬ﺘﺐ ﻳﺎ ﻓﻼﻧﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫إذا اﺗﺎک ﻛﺘﺎ› ﮨﺬا ﻓﺎﻧﺖ ﻃﺎﻟﻖ ﻃﻠﻘﺖ ﺑﻮﺻﻮل ا‪E‬ﻜﺘﺎب ﺟﻮﮨﺮة‪.‬‬

‫و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪) :‬ﻗﻮﻟﮧ ﻛﺘﺐ اﻟﻄﻼق اﻟﺦ( ﻗﺎل ® اﻟﮩﻨﺪﻳﺔ‪ :‬ا‪E‬ﻜﺘﺎﺑﺔ ’ ﻧﻮﻋ ‪:‬‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫„ﺮﺳﻮﻣﺔ وﻏ' „ﺮﺳﻮﻣﺔ‪ ،‬وﻧﻌ‪ b‬ﺑﺎ ﺮﺳﻮﻣﺔ ان ﻳ‪.‬ﻮن „ﺼﺪرا وﻣﻌﻨﻮﻧﺎ ﻣﺜﻞ ﻣﺎ‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫ﻳ‪.‬ﺘﺐ إ‪ q‬اﻟﻐﺎﺋﺐ وﻏ' ا ﺮﺳﻮﻣﺔ ان ﻻ ﻳ‪.‬ﻮن „ﺼﺪرا وﻣﻌﻨﻮﻧﺎ‪ ،‬و‪ß‬ﻮ ’‬
‫„ﺴ·ﺒ•ﻨﺔ وﻏ' „ﺴ·ﺒ•ﻨﺔ‪ ،‬ﻓﺎ ﺴ·ﺒ•ﻨﺔ ﻣﺎ ﻳ‪.‬ﺘﺐ ’ ا‪E‬ﺼﺤﻴﻔﺔ وا]ﺎﺋﻂ‬ ‫وﺟﮩ‬
‫ٔ‬
‫واﻻرض ’ وﺟﮧ ﻳﻤ‪.‬ﻦ ﻓﮩﻤﮧ وﻗﺮاءﺗﮧ‪ ،‬وﻏ' ا ﺴ·ﺒ•ﻨﺔ ﻣﺎ ﻳ‪.‬ﺘﺐ ’ اﻟﮩﻮاء‬
‫وا ﺎء و‪e‬ء ﻻ ﻳﻤ‪.‬ﻦ ﻓﮩﻤﮧ وﻗﺮاءﺗﮧ‪ .‬ﻓ‪ u‬ﻏ' ا ﺴ·ﺒ•ﻨﺔ ﻻ ﻳﻘﻊ اﻟﻄﻼق و‪B‬ن‬
‫ﻧﻮ}‪ ،‬و‪B‬ن ﻧﺖ „ﺴ·ﺒ•ﻨﺔ ‪E‬ﻜﻨﮩﺎ ﻏ' „ﺮﺳﻮﻣﺔ إن ﻧﻮ} اﻟﻄﻼق ﻳﻘﻊ و‪B‬ﻻ ﻻ‪ ،‬و‪B‬ن‬
‫ٔ ٔ‬ ‫ٔ‬
‫ﻧﺖ „ﺮﺳﻮﻣﺔ ﻳﻘﻊ اﻟﻄﻼق ﻧﻮ} او ‪E‬ﻢ ﻳﻨﻮ‪ ،‬ﺛﻢ ا ﺮﺳﻮﻣﺔ ﻻ ‪g‬ﻠﻮ إﻣﺎ ان ارﺳﻞ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻄﻼق ﺑﺎن ﻛﺘﺐ‪ :‬اﻣﺎ ﺑﻌﺪ ﻓﺎﻧﺖ ﻃﺎﻟﻖ‪ ،‬ﻓﻜﻤﺎ ﻛﺘﺐ ﮨﺬا ﻳﻘﻊ اﻟﻄﻼق وﺗﻠﺰﻣﮩﺎ‬
‫ٔ‬ ‫ٔ‬
‫ﺑﻤ‪ S‬ا‪E‬ﻜﺘﺎب ﺑﺎن ﻛﺘﺐ‪ :‬إذا ﺟﺎءک‬ ‫اﻟﻌﺪة ﻣﻦ وﻗﺖ ا‪E‬ﻜﺘﺎﺑﺔ‪ ،‬و‪B‬ن ﻋﻠﻖ ﻃﻼﻗﮩﺎ‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫ﻛﺘﺎ› ﻓﺎﻧﺖ ﻃﺎﻟﻖ ﻓﺠﺎءﮨﺎ ا‪E‬ﻜﺘﺎب ﻓﻘﺮاﺗﮧ او ‪E‬ﻢ ﺗﻘﺮا ﻳﻘﻊ اﻟﻄﻼق ﻛﺬا ®‬
‫‪159‬‬
،‫ﻜﺘﺎﺑﺔ‬E‫ ﻣﻄﻠﺐ ® اﻟﻄﻼق ﺑﺎ‬،۲۴۶/R :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ﻼﺻﺔ‬v‫ا‬
(‫ﺳﻌﻴﺪ‬

}‫ واﻟﻔﺘﺎو‬.‫ ﻛﻮﺋﺘﮧ‬،۱۱۱/Q :‫ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(ر ا ﺨﺘﺎر‬:‫ﺪ أﻧﻈﺮ‬8‫ﻠﻤﺰ‬E‫و‬

.۱۲۹ :¹‫اﺳﻼ‬ ‫ و ﻤﻮﻋﮧ ﻗﻮاﻧ‬.‫ ﺳﻌﻴﺪ‬،۱۰۹/R :‫ﺼﻨﺎﺋﻊ‬E‫ﺪاﺋﻊ ا‬ž‫ و‬.۳۷۸/X :‫اﻟﮩﻨﺪﻳﺔ‬
(۵۸۳/XQ :‫ﻤﻮدﻳﮧ‬ô }‫ وﻓﺘﺎو‬.۶۳۳ :‫ ﺟ دوم‬:‫ﻨﺪ‬ž‫وﻓﺘﺎو} دار اﻟﻌﻠﻮم دﻳﻮ‬
All8h ta‛8l8 knows best.
A person writes a divorce document on the instruction of a Maulānā
Question:
I left the woman to whom I was engaged and got married to someone
else. Despite this, my fiancé continued waiting for me. I eventually
yielded to the requests of people and made preparations for the
marriage. However, at the very time of the marriage, my fiancé’s
father ordered me to divorce my first wife. I refused. A Maul8n8 said to
me, write the divorce on a piece of paper and the father will fall silent.
The Maul8n8 added that divorce does not take place just by writing it
down on paper. Because it was a Maul8n8 who said this, I was
convinced that divorce will not apply if I write it down. The Maul8n8
was dictating the words to me and I was writing them. He also dictated
the words of three divorces, the name of my wife and other details.
What is the ruling of the Shar>‛ah? Has divorce taken place?
Answer:
A written divorce is just as applicable as a divorce issued verbally. In
this case, a formal divorce note or a letter with a heading and the
name of the one who is addressed were written. This written word
takes the place of the spoken word and divorce has taken place.

:¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ٔ ٔ ٔ
‫ﻴ وﻏ'ہ ان‬é—‫ ﺎ ® ا‬،‫اﻋﻠﻢ ان ﮨﺬا ﻛﺘﺎﺑﺔ ﻏ' „ﺮﺳﻮﻣﺔ ا} ﻏ' ﻣﻌﺘﺎدة‬
ً ٔ ً ٔ
‫ ا} „ﺼﺪرا‬:‫ﻮن ﻣﻌﻨﻮﻧﺎ‬.‫ﻮ ان ﻳ‬ß‫ „ﺴ·ﺒ „ﺮﺳﻮم و‬:‫ﻜﺘﺎب ’ ﺛﻼﺛﺔ „ﺮاﺗﺐ‬E‫ا‬
ٔ
‫ ﻓﻼن ’ ﻣﺎﺟﺮت ﺑﮧ اﻟﻌﺎد ة‬q‫ﺘﺐ ﺻﺪرہ ﻣﻦ ﻓﻼن إ‬.‫ﻮ ان ﻳ‬ß‫ و‬،‫ﺑﺎﻟﻌﻨﻮان‬
ٔ
‫ﻜﺘﺎﺑﺔ ’ ا{ﺪران واوراق‬E ‫ﻄﻖ ﻓﻠﺰم ﺣﺠﺔ و„ﺴ·ﺒ ﻏ' „ﺮﺳﻮم‬f ‫ﻓﮩﺬا‬

160
 ‫ٔ‬ ‫ٔ‬
‫‪E‬ﻜﺘﺎﺑﺔ ’ اﻟﮩﻮاء او ا ﺎئ‪ ...‬وا]ﺎﺻﻞ ان اﻻول‬ ‫اﻻﺷﺠﺎر‪...‬وﻏ' „ﺴ·ﺒ‬
‫‪8£‬ﺢ وا‪ï‬ﺎ ﻛﻨﺎﻳﺔ وا‪ï‬ﺎﻟﺚ ﻟﻐﻮ‪) .‬ﻓﺘﺎو} ا‪E‬ﺸﺎ‪„ ،۷۳۷/` :¹‬ﺴﺎﺋﻞ ٰ‬
‫ﺷ‪ ،Æ‬ﺳﻌﻴﺪ(‬

‫ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫و‪B‬ن ﻛﺘﺐ ﻛﺘﺎﺑﺔ „ﺮﺳﻮﻣﺔ ’ ﻃﺮ‪8‬ﻖ ا‪v‬ﻄﺎب وا‪E‬ﺮﺳﺎﻟﺔ ﻣﺜﻞ ان ﻳ‪.‬ﺘﺐ اﻣﺎ ﺑﻌﺪ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻳﺎ ﻓﻼﻧﺔ ﻓﺎﻧﺖ ﻃﺎﻟﻖ او إذا وﺻﻞ ﻛﺘﺎ› إ‪ ŒÖ‬ﻓﺎﻧﺖ ﻃﺎﻟﻖ ﻳﻘﻊ ﺑﮧ اﻟﻄﻼق و‪E‬ﻮ‬
‫ً‬ ‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬
‫ﻗﺎل‪ :‬ﻣﺎ اردت ﺑﮧ اﻟﻄﻼق اﺻﻼ ﻻ ﻳﺼﺪق إﻻ ان ﻳﻘﻮل ﻧﻮ‪8‬ﺖ ﻃﻼﻗﺎ ﻣﻦ وﺛﺎق‬
‫ٔ‬
‫ﻓﻴﺼﺪق ﻓﻴﻤﺎ ﺑ•ﻨﮧ و‪ ž‬اﷲ ﻋﺰ وﺟﻞ ﻻن ا‪E‬ﻜﺘﺎﺑﺔ ا ﺮﺳﻮﻣﺔ ﺟﺎر‪8‬ﺔ ﺮ}‬
‫ٔ‬ ‫ٔ‬
‫ا‪v‬ﻄﺎب اﻻ ﺗﺮ} ان رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ن ﻳﺒﻠﻎ ﺑﺎ‪v‬ﻄﺎب „ﺮة‬
‫ً‬ ‫ٔ‬
‫و‪ž‬ﺎ‪E‬ﻜﺘﺎب اﺧﺮ} و‪ž‬ﺎ‪E‬ﺮﺳﻮل ﺛﺎ‪ï‬ﺎ و‪w‬ن ا—ﺒﻠﻴﻎ ﺑﺎ‪E‬ﻜﺘﺎب وا‪E‬ﺮﺳﻮل —ﺒﻠﻴﻎ‬
‫ٔ‬ ‫ٔ‬
‫ﺑﺎ‪v‬ﻄﺎب ﻓﺪل ان ا‪E‬ﻜﺘﺎﺑﺔ ا ﺮﺳﻮﻣﺔ ﺑﻤ‪Y‬ﻟﺔ ا‪v‬ﻄﺎب ﻓﺼﺎر ﻧﮧ ﺧﺎﻃﺒﮩﺎ‬
‫ٔ‬
‫ﺑﺎﻟﻄﻼق ﻋﻨﺪ ا]‪ã‬ة ﻓﻘﺎل ﻟﮩﺎ‪ :‬اﻧﺖ ﻃﺎﻟﻖ‪) .‬ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪ ،۱۰۹/R :‬ﺳﻌﻴﺪ(‬

‫درر ا]©م \ح ﻠﺔ اﻻﺣ©م‪:‬‬

‫ٔ‬
‫ا ﺎدة ‪ :۶۹:‬ا‪E‬ﻜﺘﺎب ‪v‬ﻄﺎب‪ ...‬وا]ﺎﺻﻞ ان ‪ 9‬ﻛﺘﺎب ¯ﺮر ’ وﺟﮧ ا ﺘﻌﺎرف‬
‫ﻣﻦ ا‪f‬ﺎس ﺣﺠﺔ ’ ﺗﺒﮧ ‪f‬ﻄﻖ ﺑﺎ‪E‬ﻠﺴﺎن‪) .‬درر ا]©م \ح ﻠﺔ اﻻﺣ©م‪:‬‬
‫‪ ،۶۲/X‬دار ا‪E‬ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ(‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪A divorce document is followed by another letter as confirmation‬‬
‫‪Question:‬‬
‫‪A man wrote a divorce document and sent it to his wife. He then wrote‬‬
‫‪another letter to confirm the previous one. How many divorces took‬‬
‫?‪place‬‬
‫‪Answer:‬‬
‫‪If the man wrote the second letter only to confirm the previous one‬‬
‫‪and not with the intention of divorce, then only one divorce will apply‬‬
‫‪to his wife.‬‬

‫‪161‬‬
If he wrote the second letter with the intention of another divorce,
two divorces will apply.
ٔ
} ‫ن ﻧﻮ} ا—ﺎﻛﻴﺪ ا‬B‫ ﻗﻮﻟﮧ و‬،‫ن ﻧﻮ} ا—ﺎﻛﻴﺪ دﻳﻦ‬B‫ و‬lE‫ﻛﺮر ﻟﻔﻆ اﻟﻄﻼق وﻗﻊ ا‬
ٔ ً ٔ ً ٔ ٔ ٔ ٔ
‫ﻴﺪا ﻻن‬õ‫ﻢ ﻳﻨﻮ اﺳ·ﻴﻨﺎﻓﺎ وﻻ ﺗﺎ‬E ‫ ا} ﺑﺎن‬:‫ ﻗﻀﺎًء و_ﺬا إذا اﻃﻠﻖ اﺷﺒﺎہ‬lE‫وﻗﻊ ا‬
ٔ
(‫ ﺳﻌﻴﺪ‬،۲۹۳/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫اﻻﺻﻞ ﻋﺪم ا—ﺎﻛﻴﺪ‬
If the ‛iddah has passed, there is the possibility of renewing the
marriage in both situations. However, if he remarries her in the first
instance, he will have the right of two divorces. If he remarries her in
the second case, he will have the right of only one divorce.
All8h ta‛8l8 knows best.
When husband and wife sign a single document
Question:
Husband and wife sign a written agreement which, in addition to other
points, contains the words: “It has become impossible for us, husband
and wife, to live together.” Does divorce take place by signing such a
document?
Answer:
Divorce will not take place by signing an agreement of this nature
because the above-quoted words are not the words of divorce. Yes, if
any other words are written later on, then re-pose the question.
Muft> ‛Az>z ar-Rahm8n S8hib writes:
Question: A husband wrote to his father-in-law: “It is difficult for your
daughter and me to live cordially in this world.” The husband says that
he merely wrote the letter without any intention of severing the
marriage bond. Does tal8q-e-b8’in apply by making such a statement?
Answer: Divorce did not take place because the words “It is
difficult…to live cordially…” are neither explicit nor ambiguous words
of divorce.
All8h ta‛8l8 knows best.
A conditional written divorce
Question:
There is constant bickering between my wife and my parents. My
parents complain about my wife not doing any of the domestic chores.

162
They do not want her in the house. My father wrote a letter to me in
which he asked me to issue a conditional divorce to my wife. If I do
not, they will be displeased with me. There is no dispute between me
and my wife; we are living amicably and we also have children. My
father composed a conditional divorce and gave it to me. He wants me
to transcribe it and convey it to my wife. His composition reads as
follows:
786
A note of warning
My wife, Sham>mah Kh8tPn bint Nas>r ad-D>n, listen attentively! You
are my wife. I will give you an allowance wherever you life. When I
was away from the house for a few weeks, you caused psychological
and physical discomfort to my parents. They are compelled to deprive
me of their possessions. Consequently, I am forced to accept their
conditions. If you ever set foot in the house and the property of my
parents, you will be immediately divorced, divorced, divorced.
Is there any leeway for me to transcribe this note merely to please my
parents, and then say to them that I have conveyed it to my wife,
without mentioning anything about it to her? Will this conditional
divorce remain in abeyance? Will it apply when the condition is
fulfilled?
Answer:
A conditional written divorce is valid like a conditional verbal divorce.
When the condition is fulfilled, the divorce applies. If you wrote the
divorce note for your parents but not for your wife, and did not
mention it to her, the divorce will still be conditional. If your wife goes
to your parents’ house while they are alive, three divorces will apply
to her. Therefore, you should not write the divorce note for even your
parents. You could resort to an allusion by saying to your parents that
you certainly wrote a letter to your wife without mentioning what the
subject matter is. As a safety measure, you could have a witness to the
letter. In such a case, divorce will not take place because you did not
write a divorce note in the first place.
ٔ ٔ ٔ
‫ط ﻣﺜﻞ ان ﻳﻘﻮل ﻻ„ﺮاﺗﮧ إن دﺧﻠﺖ ا(ار‬µE‫ \ط وﻗﻊ ﻋﻘﻴﺐ ا‬q‫ذا اﺿﺎﻓﮧ إ‬B‫و‬
ٔ
(۳۸۵/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫ﻓﺎﻧﺖ ﻃﺎﻟﻖ‬

163
 ‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ً‬ ‫ً‬
‫ﻛﺘﺐ اﻟﻄﻼق‪ ،‬إن „ﺴ·ﺒ•ﻨﺎ ’ ‪E‬ﻮ ‪E‬ﻮح وﻗﻊ إن ﻧﻮ}‪ ،‬وﻗﻴﻞ ﻣﻄﻠﻘﺎ‪ ،‬و‪Ã‬‬
‫ا‪E‬ﺸﺎﻣﻴﺔ‪) :‬ﻗﻮﻟﮧ ﻛﺘﺐ اﻟﻄﻼق اﻟﺦ( ﻗﺎل ® اﻟﮩﻨﺪﻳﺔ‪ :‬ا‪E‬ﻜﺘﺎﺑﺔ ’ ﻧﻮﻋ ‪:‬‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫„ﺮﺳﻮﻣﺔ وﻏ' „ﺮﺳﻮﻣﺔ‪ ،‬وﻧﻌ‪ b‬ﺑﺎ ﺮﺳﻮﻣﺔ ان ﻳ‪.‬ﻮن „ﺼﺪرا وﻣﻌﻨﻮﻧﺎ ﻣﺜﻞ ﻣﺎ‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫ﻳ‪.‬ﺘﺐ إ‪ q‬اﻟﻐﺎﺋﺐ وﻏ' ا ﺮﺳﻮﻣﺔ ان ﻻ ﻳ‪.‬ﻮن „ﺼﺪرا وﻣﻌﻨﻮﻧﺎ‪ ،‬و‪ß‬ﻮ ’‬
‫„ﺴ·ﺒ•ﻨﺔ وﻏ' „ﺴ·ﺒ•ﻨﺔ‪ ،‬ﻓﺎ ﺴ·ﺒ•ﻨﺔ ﻣﺎ ﻳ‪.‬ﺘﺐ ’ ا‪E‬ﺼﺤﻴﻔﺔ وا]ﺎﺋﻂ‬ ‫وﺟﮩ‬
‫ٔ‬
‫واﻻرض ’ وﺟﮧ ﻳﻤ‪.‬ﻦ ﻓﮩﻤﮧ وﻗﺮاءﺗﮧ‪ ،‬وﻏ' ا ﺴ·ﺒ•ﻨﺔ ﻣﺎ ﻳ‪.‬ﺘﺐ ’ اﻟﮩﻮاء‬
‫وا ﺎء و‪e‬ء ﻻ ﻳﻤ‪.‬ﻦ ﻓﮩﻤﮧ وﻗﺮاءﺗﮧ‪ .‬ﻓ‪ u‬ﻏ' ا ﺴ·ﺒ•ﻨﺔ ﻻ ﻳﻘﻊ اﻟﻄﻼق و‪B‬ن‬
‫ﻧﻮ}‪ ،‬و‪B‬ن ﻧﺖ „ﺴ·ﺒ•ﻨﺔ ‪E‬ﻜﻨﮩﺎ ﻏ' „ﺮﺳﻮﻣﺔ إن ﻧﻮ} اﻟﻄﻼق ﻳﻘﻊ و‪B‬ﻻ ﻻ‪ ،‬و‪B‬ن‬
‫ٔ ٔ‬ ‫ٔ‬
‫ﻧﺖ „ﺮﺳﻮﻣﺔ ﻳﻘﻊ اﻟﻄﻼق ﻧﻮ} او ‪E‬ﻢ ﻳﻨﻮ‪ ،‬ﺛﻢ ا ﺮﺳﻮﻣﺔ ﻻ ‪g‬ﻠﻮ إﻣﺎ ان ارﺳﻞ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻄﻼق ﺑﺎن ﻛﺘﺐ‪ :‬اﻣﺎ ﺑﻌﺪ ﻓﺎﻧﺖ ﻃﺎﻟﻖ‪ ،‬ﻓﻜﻤﺎ ﻛﺘﺐ ﮨﺬا ﻳﻘﻊ اﻟﻄﻼق وﺗﻠﺰﻣﮩﺎ‬
‫ٔ‬ ‫ٔ‬
‫ﺑﻤ‪ S‬ا‪E‬ﻜﺘﺎب ﺑﺎن ﻛﺘﺐ‪ :‬إذا ﺟﺎءک‬ ‫اﻟﻌﺪة ﻣﻦ وﻗﺖ ا‪E‬ﻜﺘﺎﺑﺔ‪ ،‬و‪B‬ن ﻋﻠﻖ ﻃﻼﻗﮩﺎ‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫ﻛﺘﺎ› ﻓﺎﻧﺖ ﻃﺎﻟﻖ ﻓﺠﺎءﮨﺎ ا‪E‬ﻜﺘﺎب ﻓﻘﺮاﺗﮧ او ‪E‬ﻢ ﺗﻘﺮا ﻳﻘﻊ اﻟﻄﻼق ﻛﺬا ®‬
‫ﻧﻮى أو ‪E‬ﻢ ﻳﻨﻮ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد‬ ‫ا ﻮﺿﻌ‬ ‫ا‪v‬ﻼﺻﺔ‪ .‬ﻗﻮ ﻣﻄﻠﻘﺎ ا ﺮاد ﺑﻪ‬
‫ﺣﺎﺷﻴﺔ‬ ‫ا ﺤﺘﺎر‪ ،۲۴۶/R :‬ﻣﻄﻠﺐ ® اﻟﻄﻼق ﺑﺎ‪E‬ﻜﺘﺎﺑﺔ‪ ،‬ﺳﻌﻴﺪ‪ .‬و_ﺬا‬
‫اﻟﻄﺤﻄﺎوي ’ ا(ر ا ﺨﺘﺎر‪ ،XXX\Q :‬ﻛﻮﺗﺘﻪ(‬
‫‪Fat w D r al-‛Ul m Deoband:‬‬
‫‪A divorce applies when it is written and also when it is dictated to‬‬
‫‪another to be written. It is the same whether a person is serious or‬‬
‫‪joking. Divorce will take place even if a person issues it jokingly or asks‬‬
‫‪someone to write it.1‬‬
‫‪Ahsan al-Fat w :‬‬

‫‪1‬‬
‫‪Fat w D r al-‛Ul m Deoband, vol. 9, p. 146.‬‬
‫‪164‬‬
For a divorce to take place, it is not a prerequisite for the divorce note
to reach the wife. It takes place merely by writing it. The type of
divorce which is written will apply to the wife.1
All8h ta‛8l8 knows best.
When the husband denies having written a divorce note
Question:
A man left his house and was away for quite some time. His father-in-
law received a letter from him. It read: “Absolve me of the dowry and I
give permission to my wife.” The letter did not contain any signature.
When the man was informed of it, he denied having any knowledge of
the letter. Has divorce taken place?
Answer:
There seems to be no reason for divorce to have taken place. The man
is denying knowledge of the letter. Furthermore, it makes no mention
of divorce. All it says is that his wife has permission from him. This is
an ambiguous statement which requires an intention. When the
husband himself is rejecting it, the verdict of divorce will not be given.
ٔ ٔ
‫ﻜﻨﮧ وﺻﻒ اﻻ„ﺮ ’ وﺟﮩﮧ ﻻ ﺗﻄﻠﻖ‬E ، ‫ﻢ ﺗﻘﻢ ﺑ•ﻨﺔ‬E‫ﻢ ﻳﻘﺮ اﻧﮧ ﻛﺘﺎﺑﮧ و‬E ‫ن‬B‫و‬
‫ﻢ ﻳﻤﻠﮧ ﺑﻨﻔﺴﮧ ﻻ ﻳﻘﻊ‬E‫ﻄﮧ و‬Á ‫ﺘﺒﮧ‬.‫ﻢ ﻳ‬E ‫ ﻛﺘﺎب‬9 ‫ و_ﺬا‬،‫ﻗﻀﺎء وﻻ دﻳﺎﻧﺔ‬
ٔ
} ‫ و_ﺬا ® اﻟﻔﺘﺎو‬.‫ ﺳﻌﻴﺪ‬،۲۴۷/R :M‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﻢ ﻳﻘﺮ اﻧﮧ ﻛﺘﺎﺑﮧ‬E ‫اﻟﻄﻼق ﻣﺎ‬
(‫ رﺷﻴﺪﻳﮧ‬،۴۲۹/R :Ó‫ وا ﺤﻴﻂ اﻟ?ﮨﺎ‬.۵۹۴/XQ :‫ﻤﻮدﻳﮧ‬ô }‫ وﻓﺘﺎو‬.۳۷۹/X :‫اﻟﮩﻨﺪﻳﺔ‬
All8h ta‛8l8 knows best.

1
Ahsan al-Fat w , vol. 5, p. 147.
165
 TAFWĪD, TAWKĪL AND TA’LĪQ OF DIVORCE
One type of tafwīd
Question:
According to South African law, a wife has a right to issue a divorce
just as a husband has. In the light of this law, a husband said to his
wife: “If you are summoned to court and asked to divorce me, you
must issue a divorce. However, I am not giving you the Shar>‛ah right
of divorce which I have.” My question is, will tafw>d be understood
from this statement? Will the wife be classified as a divorced woman?
Answer:
The pure Shar>‛at has given full right of divorce to the husband. If he
wants, he can give over this right to his wife. This is known as tafw>d-
e-tal8q in the Shar>‛ah. However, the wife does not have the right to
issue a divorce without the husband’s consent. While it may be
permissible in non-Islamic law, it will not have any effect on the
Islamic law. Bearing this rule in mind, in the case under question, the
husband only took the non-Islamic law into consideration so that he
does not have to face legal obstacles and challenges. In reality, he
made no intention of tafw>d. Moreover, the explicit statement of the
husband, “However, I am not giving you the Shar>‛ah right of divorce
which I have” clearly shows that he did not give the right of divorce to
his wife. Therefore, Shar‛> tafw>d did not take place and divorce will
not apply on his wife.

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ ٔ ٔ
‫ﺪ‬8‫ ﻣﺎ ذا ﺗﺮ‬:‫ﺰوج ﻻﺑﻴﮩﺎ‬E‫ ﻓﻘﺎل ا‬،‫ﺰوج ان ﻳﻄﻠﻘﮩﺎ‬E‫ﺎء ا ﺮاة إذا ﻃﻠﺒﻮا ﻣﻦ ا‬Ö‫او‬
ٔ
‫ﺾ‬8‫ﺰوج ا—ﻔﻮ‬E‫ﻢ ﻳﺮد ا‬E ‫ﻢ ﺗﻄﻠﻖ إن‬E ،‫ﺪ وﺧﺮج ﺛﻢ ﻃﻠﻘﮩﺎ اﺑﻮﮨﺎ‬8‫ اﻓﻌﻞ ﻣﺎ ﺗﺮ‬b‫ﻣ‬
ٔ
}‫ )اﻟﻔﺘﺎو‬.‫ﻼﺻﺔ‬v‫ ﻛﺬا ® ا‬،‫ﺾ‬8‫ﻢ ﻳﺮد ﺑﮧ ا—ﻔﻮ‬E ‫ﻮن اﻟﻘﻮل ﻗﻮﻟﮧ اﻧﮧ‬.8‫و‬
(‫ ﻓﺼﻞ ® ا ﺸ•ﺌﺔ‬،۴۰۷/X :‫اﻟﮩﻨﺪﻳﺔ‬

166
 ‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ‬ ‫ٔ ٔ‬
‫)ﻗﺎل ﻟﮩﺎ‪ :‬اﺧﺘﺎري او ا„ﺮک ﺑﻴﺪک ﻳﻨﻮي( ﺗﻔﻮ‪8‬ﺾ )اﻟﻄﻼق( ﻻﻧﮩﺎ ﻛﻨﺎﻳﺔ ﻓﻼ‬
‫ٔ‬ ‫ٔ‬
‫ﻠﺲ ﻋﻠﻤﮩﺎ ﺑﮧ(‪ .‬و‪Ã‬‬ ‫ﻳﻌﻤﻼن ﺑﻼ ﻧﻴﺔ )او ﻃﻠ‪ 7‬ﻧﻔﺴ‪ Œ‬ﻓﻠﮩﺎ ان ﺗﻄﻠﻖ‬
‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﺛﻢ اﻋﻠﻢ ان اﺷ¬اط ا‪f‬ﻴﺔ إﻧﻤﺎ ‪ß‬ﻮ ﻓﻴﻤﺎ إذا ‪E‬ﻢ ﻳﺬﻛﺮ ا‪f‬ﻔﺲ او ﻣﺎ ﻳﻘﻮم‬
‫ً‬ ‫ٔ‬
‫ﻣﻘﺎﻣﮩﺎ ‪²‬ﻣﮧ‪ ...‬ﻗﻮﻟﮧ ﻓﻼ ﻳﻌﻤﻼن ﺑﻼ ﻧﻴﺔ اي ﻗﻀﺎًء ودﻳﺎﻧﺔ ﺣﺎﻟﺔ ا‪E‬ﺮﺿﺎء‪،‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻣﺎ ﺣﺎﻟﺔ اﻟﻐﻀﺐ او ا ﺬاﻛﺮة ﻓﻼ ﻳﺼﺪق ﻗﻀﺎًء اﻧﮧ ‪E‬ﻢ ﻳﻨﻮ اﻟﻄﻼق‪ ...‬ﻗﻮﻟﮧ‬
‫ﻃﻠ‪ 7‬ﻧﻔﺴ‪ Œ‬ﮨﺬا ﺗﻔﻮ‪8‬ﺾ ﺑﺎ‪8•E‬ﺢ وﻻ ¯ﺘﺎج إ‪ q‬ﻧﻴﺔ وا‪E‬ﻮاﻗﻊ ﺑﮧ رﺟ‪) .:‬ا(ر‬
‫ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‪ ،۳۱۵/R :‬ﺑﺎب ﺗﻔﻮ‪8‬ﺾ اﻟﻄﻼق‪ ،‬ﺳﻌﻴﺪ(‬
‫ٔ‬
‫)ﺛﻢ اﻋﻠﻢ ان اﺷ¬اط ا‪f‬ﻴﺔ إﻧﻤﺎ ‪ß‬ﻮ( <ﻤﺎﺗﮩﻢ ﻣﺘﻔﻘﺔ ’ اﺷ¬اط ا‪f‬ﻴﺔ وذﻛﺮ‬
‫ً‬ ‫ٔ‬
‫ا‪f‬ﻔﺲ او ﻣﺎ ﻳﻘﻮم ﻣﻘﺎﻣﮩﺎ واﻻﻛﺘﻔﺎء ﺑﺬﻛﺮ ا‪f‬ﻔﺲ ﻋﻦ ا‪f‬ﻴﺔ ﺗ‪.‬ﻮن ;ﺎﻟﻔﺎ ﺎ‬
‫اﺗﻔﻘﻮا ’ اﺷ¬اﻃﮧ ﻓﻼ ﻳﻌﻮل ﻋﻠﻴﮧ‪) .‬ﺗﻘﺮ‪8‬ﺮات ا‪E‬ﺮاﻓ‪ ،۲۱۹/R :V‬ﺳﻌﻴﺪ(‬

‫ﻗﻮﻟﮧ اﺧﺘﺎري ﻧﺖ‬ ‫ﺛﻢ ﻻ ﺑﺪ ﻣﻦ ا‪f‬ﻴﺔ ﻗﻮﻟﮧ اﺧﺘﺎري ﻓﺈن اﺧﺘﺎرت ﻧﻔﺴﮩﺎ‬
‫ٔ‬
‫واﺣﺪة ﺑﺎﺋﻨﺔ‪ ...‬ﻓﺈذا اﺧﺘﺎرت ﻧﻔﺴﮩﺎ ﻓﺎﻧ‪.‬ﺮ ﻗﺼﺪ اﻟﻄﻼق ﻓﺎﻟﻘﻮل ﻟﮧ ﻣﻊ ﻳﻤﻴﻨﮧ‪.‬‬
‫)اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۳۸۸/X :‬ا‪+‬ﺎب ا‪ï‬ﺎﻟﺚ ® ﺗﻔﻮ‪8‬ﺾ اﻟﻄﻼق(‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ء إﻻ ان ﻳ‪.‬ﻮن ﺣﺎﻟﺔ‬ ‫و‪E‬ﻮ ‪E‬ﻢ ﻳﺮد ا‪E‬ﺰوج ﺑﺎﻻ„ﺮ ﺑﺎ‪Ö‬ﺪ ﻃﻼﻗﺎ ﻓﻠ•ﺲ‬
‫ٔ‬
‫ﺣﺎﻟﺔ ﻣﺬاﻛﺮة اﻟﻄﻼق ﻓﻼ ﻳﺪﻳﻦ ® ا]‪.‬ﻢ‪) .‬اﻟﻔﺘﺎو}‬ ‫اﻟﻐﻀﺐ او‬
‫ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‪ ،۳۲۹/R :‬ﺗﻔﻮ‪8‬ﺾ اﻟﻄﻼق‪ .‬و_ﺬا ® ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۳۱۱/R :‬ﻛﻮﺋﺘﮧ(‪.‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪The difference between tafwīd and tawkīl in divorce‬‬
‫‪Question:‬‬
‫?‪What is the difference between tafw>d and tawk>l in divorce‬‬

‫‪167‬‬
Answer:
Tafw>d is when the husband gives his wife the right of applying
divorce on herself or he gives someone else the right to divorce his
wife.
If the husband instructs a mature and sane person to issue the divorce
but does not give him a choice [of issuing it or not issuing it], then this
is known as tawk>l.
The second difference is that tafw>d entails giving power or ownership
to a person, while this is not the case in tawk>l. This is why retraction
in tafw>d is not valid while it is valid in tawk>l. Moreover, a person who
is given ownership, acts according to his will while a representative
has no will of his own; he merely has to carry out the order.
The third difference is that a tafw>d is restricted to the assembly while
this is not the case with tawk>l.

:‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬
ٔ ٔ
•‫ﻘﺘ‬8‫ ﻋﻨﺪﻧﺎ ﺳﻮاء ﻗﻴﺪہ ﺑﺎ ﺸ•ﺌﺔ او ﻻ و‬Œ‫ ﻓﮩﻮ ﺗﻤﻠﻴ‬Œ‫ ﻧﻔﺴ‬7‫واﻣﺎ ﻗﻮﻟﮧ ﻃﻠ‬
‫ﻮ اﺧﺘﻴﺎر اﻹﻳﺜﺎر ﻻ اﺧﺘﻴﺎر‬ß ‫ وا ﺮاد ﻣﻦ ا ﺸ•ﺌﺔ ا ﺬﻛﻮرة ﮨﮩﻨﺎ‬.‫’ ا ﺠﻠﺲ‬
ٔ
‫ﻢ‬E ‫ﻠﻨﺎہ ’ اﺧﺘﻴﺎر اﻹﻳﺜﺎر‬È ‫ﻮ‬E‫ﻣﮧ و‬² ‫ﻠﻐﺎ‬E ‫ﻠﻨﺎہ ﻋﻠﻴﮧ‬È ‫ﻮ‬E ‫اﻟﻔﻌﻞ وﺗﺮ_ﮧ ﻻﻧﺎ‬
® ‫ﻠﻐﻮ واﺟﺐ ﻋﻨﺪ اﻹ„©ن واﺧﺘﻴﺎر اﻹﻳﺜﺎر‬E‫م اﻟﻌﺎﻗﻞ ﻋﻦ ا‬² ‫ﻳﻠﻎ وﺻﻴﺎﻧﺔ‬
ٔ ٔ
‫ﻧﻤﺎ‬B‫ وﺗﺪﺑ'ہ و‬9‫ﻮ_ﻴﻞ ﻳﻌﻤﻞ ﻋﻦ راي ا ٔﻮ‬E‫ ﻻ ® ا—ﻮ_ﻴﻞ ﺎ ذﻛﺮﻧﺎ ان ا‬Œ‫ا—ﻤﻠﻴ‬
ٔ
Œ‫ﻮ_ﻴﻞ واﻣﺎ ا ﻤﻠ‬E‫ ﻻ ﻣﻦ ا‬9‫ﺴﺘﻌ' ﻣﻨﮧ اﻟﻌﺒﺎرة ﻓﻘﻂ ﻓ©ن اﻹﻳﺜﺎر ﻣﻦ ا ٔﻮ‬°
ٔ
‫ ﻓ©ن ا—ﻘﻴﻴﺪ ﺑﺎ ﺸ•ﺌﺔ‬Œ‫ﻳﺜﺎرہ ﻻ ﺑﺎ ﻤﻠ‬B‫ﻓﺈﻧﻤﺎ ﻳﻌﻤﻞ ﺑﺮاي ﻧﻔﺴﮧ وﺗﺪﺑ'ہ و‬
ٔ ٔ ً
Œ‫ ﻴﺔ "ﻟ‬E‫ﻮ اﻟ·ﺴﻠﻴﻢ ﺑﺎ‬ß ‫ﺾ‬8‫ﻮ اﻹﻧﺎﺑﺔ وا—ﻔﻮ‬ß ‫ﻣﻔﻴﺪا واﻻﺻﻞ ان ا—ﻮ_ﻴﻞ ﻟﻐﺔ‬
ٔ ً ً ٔ
‫ذا ﺛﺒﺖ ان ا ﻘﻴﺪ ﺑﺎ ﺸ•ﺌﺔ‬B‫ و‬،‫ﻀﺎ‬8‫ ﺗﻔﻮ‬Ó‫ﺎ‬ï‫ﻨﺎ اﻻول ﺗﻮ_ﻴﻼ وا‬J‫ﺳ¼ „ﺸﺎ‬
ٔ
‫ إﻧﻤﺎ‬Œ‫ ﻳﻘﺘ• ’ ا ﺠﻠﺲ ﺎ ذﻛﺮﻧﺎ ان ا ﻤﻠ‬Œ‫ وا ﻄﻠﻖ ﺗﻮ_ﻴﻞ وا—ﻤﻠﻴ‬Œ‫ﺗﻤﻠﻴ‬
‫ )ﺑﺪاﺋﻊ‬.‫ ﺛﻢ ا—ﻮ_ﻴﻞ ﻻ ﻳﻘﺘ• ’ ا ﺠﻠﺲ‬...‫ط ا{ﻮاب ® ا ﺠﻠﺲ‬µ Œ‫ﻳﻤﻠ‬
(‫ ﺳﻌﻴﺪ‬،‫ﺾ‬8‫ ﻓﺼﻞ ® ا—ﻔﻮ‬،۱۲۳/R :‫ﺼﻨﺎﺋﻊ‬E‫ا‬

168
 ‫ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬
‫ٔ‬
‫ا ﺮاد ﺑﺎ—ﻔﻮ‪8‬ﺾ ﺗﻤﻠﻴ‪ Œ‬اﻟﻄﻼق وذﻛﺮ ® اﻟﻔﺘﺢ ﻓﺼﻞ ا ﺸ•ﺌﺔ ان ﺻﺎﺣﺐ‬
‫ٔ‬ ‫ٔ‬
‫اﻟﮩﺪاﻳﺔ ﺟﻌﻞ ﻣﻨﺎط اﻟﻔﺮق ﺑ ا—ﻤﻠﻴ‪ Œ‬وا—ﻮ_ﻴﻞ „ﺮة ﺑﺎن ا ﺎﻟ‪ Œ‬ﻳﻌﻤﻞ ﺑﺮاي‬
‫ٔ‬ ‫ٔ‬
‫ﻧﻔﺴﮧ ‪Á‬ﻼف ا‪E‬ﻮ_ﻴﻞ‪ ،‬و„ﺮة ﺑﺎﻧﮧ ‪„å‬ﻞ ‪f‬ﻔﺴﮧ ‪Á‬ﻼﻓﮧ‪ ،‬و„ﺮة ﺑﺎﻧﮧ ﻳﻌﻤﻞ ﺑﻤﺸ•ﺌﺔ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻧﻔﺴﮧ ‪Á‬ﻼﻓﮧ‪ ...‬ﺛﻢ ﻗﺎل ﺑﻌﺪ ﻣﺎ ‪t‬ﺚ ® اﻻوﻟ ان اﻟﻔﺮق ا‪ï‬ﺎﻟﺖ اﺻﻮب‪...‬‬
‫)وﺗﻔﻮ‪8‬ﺾ اﻟﻄﻼق‪ ...‬ﺗﻤﻠﻴ‪ Œ‬ﻓﻴﺘﻮﻗﻒ ’ ﻗﺒﻮﻟﮩﺎ ® ا ﺠﻠﺲ ﻻ ﺗﻮ_ﻴﻞ ﻓﻠﻢ‬
‫ً‬
‫ﻳﺼﺢ رﺟﻮﻋﮧ( ﺗﻔﺮ‪8‬ﻊ ’ ﻛﻮﻧﮧ ﻟ•ﺲ ﺗﻮ_ﻴﻼ‪ ،‬ﻓﺈن ا‪E‬ﻮ‪w‬ﻟﺔ ﻏ' ﻻزﻣﺔ ﻓﻠﻮ ن‬
‫ً‬
‫ﺗﻮ_ﻴﻼ ‪E‬ﺼﺢ ﻋﺰﻟﮩﺎ‪ ،‬ﻗﺎل ® ا‪+‬ﺤﺮ ﻋﻦ ﺟﺎﻣﻊ اﻟﻔﺼﻮﻟ ‪ :‬ﺗﻔﻮ‪8‬ﺾ اﻟﻄﻼق إ‪Ö‬ﮩﺎ‪،‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﻴﻞ ‪ß‬ﻮ و‪w‬ﻟﺔ ﻳﻤﻠ‪ Œ‬ﻋﺰﻟﮩﺎ واﻻﺻﺢ اﻧﮧ ﻻ ﻳﻤﻠﻜﮧ‪) ...‬ﻗﻮﻟﮧ ﻃﻠ‪ 7‬ﻧﻔﺴ‪Œ‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫واﺧﻮاﺗﮧ ﻣ‪ Æ‬ﺷﺌﺖ‪ ...‬ﻓﻼ ﻳﺘﻘﻴﺪ ﺑﺎ ﺠﻠﺲ و‪E‬ﻢ ﻳﺼﺢ رﺟﻮﻋﮧ( ﻻﻧﮧ ﻟ•ﺲ ﺗﻮ_ﻴﻼ‬
‫ً‬ ‫ً‬
‫ﺑﻞ ‪E‬ﻮ ‪£‬ح ﺑﺘﻮ_ﻴﻠﮩﺎ ﻟﻄﻼﻗﮩﺎ ﻳ‪.‬ﻮن ﺗﻤﻠﻴ© ﻻ ﺗﻮ_ﻴﻼ ﻛﻤﺎ ® ا‪+‬ﺤﺮﻋﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻔﺼﻮﻟ ‪) ،‬واﻣﺎ ﻃﻠ‪ 7‬ﺗ‪ Œ‬او ﻗﻮﻟﮧ ﻻﺟﻨ‪ Þ‬ﻃﻠﻖ ا„ﺮا‪ Ú‬ﻓﻴﺼﺢ رﺟﻮﻋﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻣﻨﮧ و‪E‬ﻢ ﻳﻘﻴﺪ ﺑﺎ ﺠﻠﺲ ﻻﻧﮧ ﺗﻮ_ﻴﻞ ‪ô‬ﺾ( اي ‪Á‬ﻼف ﻃﻠ‪ 7‬ﻧﻔﺴ‪ Œ‬ﻻﻧﮩﺎ‬
‫ً‬ ‫ً‬
‫‪„å‬ﻠﺔ ‪f‬ﻔﺴﮩﺎ ﻓ©ن ﺗﻤﻠﻴ© ﻻ ﺗﻮ_ﻴﻼ ‪t‬ﺮ‪) ،‬و™ ﻃﻠ‪ 7‬ﻧﻔﺴ‪ Œ‬و ﺗ‪ Œ‬ن‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﺗﻤﻠﻴ© ﺣﻘﮩﺎ( ﻻﻧﮩﺎ ‪„å‬ﻠﺔ ﻓﻴﮧ ‪f‬ﻔﺴﮩﺎ )ﺗﻮ_ﻴﻞ ﺣﻖ ﺗﮩﺎ( ﻻﻧﮩﺎ ‪„å‬ﻠﺔ‬
‫ٔ‬ ‫ً‬
‫ﻓﻴﮧ ﻟﻐ'ﮨﺎ‪) ،‬إﻻ إذا ﻋﻠﻘﮧ ﺑﺎ ﺸ•ﺌﺔ ﻓﻴﺼ' ﺗﻤﻠﻴ©( ﻓﻼ ﻳﻤﻠ‪ Œ‬ا‪E‬ﺮﺟﻮع ﻻﻧﮧ ﻓﻮض‬
‫ٔ‬ ‫ٔ‬
‫اﻻ„ﺮ إ‪ q‬راﻳﮧ‪ ،‬وا ﺎﻟ‪ß Œ‬ﻮ ا"ي ﻳﺘ•ف ﻋﻦ „ﺸ•ﺌﺘﮧ وا‪E‬ﻮ_ﻴﻞ ﻣﻄﻠﻮب ﻣﻨﮧ‬
‫ٔ‬ ‫ٔ‬
‫اﻟﻔﻌﻞ ﺷﺎء او ‪E‬ﻢ ‪°‬ﺸﺎ‪) .‬ﻓﺘﺎو} ا‪E‬ﺸﺎ‪۳۱۵/R :¹‬۔‪ .،۳۱۷‬ﺳﻌﻴﺪ‪ .‬و_ﺬا ® اﻟﮩﺪاﻳﺔ‪:‬‬
‫‪ .۳۸۱/Q‬و ﻤﻮﻋﮧ ﻗﻮاﻧ اﺳﻼ‪ ۱۵۰ :¹‬دﻓﻌﮧ ‪(۳۵‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪Retracting from a tafwīd-e-talāq‬‬
‫‪Question:‬‬
‫‪If a person gave the right of divorce to his wife, can he retract from it‬‬
‫?]‪[can he take back his right‬‬

‫‪169‬‬
Answer:
The husband cannot retract after giving his right of divorce to his
wife.
ٔ ٔ ٔ
‫ﻤ ﻻﻧﮧ ﺗﻌﻠﻴﻖ‬Ö‫ ا‬Ø‫ ﻓﻠ•ﺲ ﻟﮧ ان ﻳﺮﺟﻊ ﻋﻨﮧ ﻻن ﻓﻴﮧ ﻣﻌ‬Œ‫ ﻧﻔﺴ‬7‫ن ﻗﺎل ﻃﻠ‬B‫و‬
‫ﺾ‬8‫ ﺑﺎب ﺗﻔﻮ‬،۳۸۱/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫ﺗ•ف ﻻزم‬ ‫ﻤ‬Ö‫اﻟﻄﻼق ﺑﺘﻄﻠﻴﻘﮩﺎ وا‬
(‫اﻟﻄﻼق‬
ٔ
‫ ﺑﺎب‬،۳۳۲/R :‫ )ا(ر ا ﺨﺘﺎر‬.‫ﺾ‬8‫ﺮﺟﻮع ﻋﻨﮧ اي ﻋﻦ ا—ﻔﻮ‬E‫ﺰوج ا‬E‫ ا‬Œ‫وﻻ ﻳﻤﻠ‬
(۳۸۷/X :‫ و_ﺬا ® اﻟﮩﻨﺪﻳﺔ‬.‫ ﺳﻌﻴﺪ‬،‫ا ﺸ•ﺌﺔ‬
Majm ‛ah Qaw n n Isl m :
A husband cannot retract from tafw>d-e-tal8q.1
All8h ta‛8l8 knows best.
Restricting the tafwīd to the assembly
Question:
Is the right of tafw>d restricted to the assembly or is it applicable
forever?
Answer:
If the husband did not give an eternal right to his wife nor did he
specify a time-limit, then in such a case the tafw>d will be restricted to
that assembly. If he gave her an eternal right, she will enjoy that right
until eternity. For example, he said to her: “You may give yourself a
divorce whenever you like.” If he specified a time-limit, she will enjoy
that right until that time. In short, the decision will be based on the
statement of the husband.

:‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬
ٔ ٔ ً
‫ﻮ‬ß‫ط ﺑﻘﺎء ﺣﻜﻤﮧ ﺑﻘﺎء ا ﺠﻠﺲ و‬µ‫ ا„ﺮک ﺑﻴﺪک ﻓ‬:‫ﻓﺈن ن ﻣﻄﻠﻘﺎ ﺑﺎن ﻗﺎل‬
ٔ
•‫ وﺳﻮاء ﻗ‬...‫ﻠﺴﮩﺎ ﻓﺎﻻ„ﺮ ﺑﻴﺪﮨﺎ‬ ‫ﺾ ﻓﻤﺎ داﻣﺖ‬8‫ﻠﺲ ﻋﻠﻤﮩﺎ ﺑﺎ—ﻔﻮ‬

1
Majm ‛ah Qaw n n Isl m , 154, register 42).
170
 ‫ٔ‬ ‫ٔ‬
‫ا ﺠﻠﺲ او ﻃﺎل ﻻن ﺳﺎ‪å‬ت ا ﺠﻠﺲ ﺟﻌﻠﺖ ﻛﺴﺎﻋﺔ واﺣﺪہ‪ ،‬ﻓﺈن ﻗﺎﻣﺖ ﻋﻦ‬
‫ٔ‬
‫ﻠﺴﮩﺎ ﺑﻄﻞ ﻻن ا‪E‬ﺰوج ﻳﻄﻠﺐ ﺟﻮاب ا—ﻤﻠﻴ‪ ® Œ‬ا ﺠﻠﺲ واﻟﻘﻴﺎم ﻋﻦ‬
‫ً‬
‫ا ﺠﻠﺲ د‪Ö‬ﻞ اﻹﻋﺮاض ﻋﻦ ﺟﻮاب ا—ﻤﻠﻴ‪ ...Œ‬ﮨﺬا إذا ن ا—ﻔﻮ‪8‬ﺾ ﻣﻄﻠﻘﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﻋﻦ ا‪E‬ﻮﻗﺖ ﻓﺎﻣﺎ إذا ن „ﻮﻗﺘﺎ ﻓﺈن اﻃﻠﻖ ا‪E‬ﻮﻗﺖ ﺑﺎن ﻗﺎل‪ :‬ا„ﺮک ﺑﻴﺪک إذا‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺷﺌﺖ او إذا ﻣﺎ ﺷﺌﺖ او ﻣ‪ Æ‬ﺷﺌﺖ او ﺣﻴﺜﻤﺎ ﺷﺌﺖ ﻓﻠﮩﺎ ا‪v‬ﻴﺎر ® ا ﺠﻠﺲ وﻏ'‬
‫ً‬ ‫ٔ‬
‫ا ﺠﻠﺲ وﻻ ﻳﺘﻘﻴﺪ ﺑﺎ ﺠﻠﺲ ﺣ‪E Æ‬ﻮ ردت اﻻ„ﺮ ‪E‬ﻢ ﻳ‪.‬ﻦ ردا و‪E‬ﻮ ﻗﺎﻣﺖ ﻣﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬ ‫ٓ ٔ‬ ‫ٔ ٔ‬
‫ﻠﺴﮩﺎ او اﺧﺬت ﻋﻤﻞ اﺧﺮ او ‪²‬م اﺧﺮ ﻓﻠﮩﺎ ان ﺗﻄﻠﻖ ﻧﻔﺴﮩﺎ ﻻﻧﮧ ﻣﺎ‬
‫ٔ‬ ‫ً‬ ‫ً‬
‫„ﻠﻜﮩﺎ اﻟﻄﻼق ﻣﻄﻠﻘﺎ ‪Ö‬ﻜﻮن ﻃﺎ‪+‬ﺎ ﺟﻮاﺑﮩﺎ ® ا ﺠﻠﺲ ﺑﻞ „ﻠﻜﮩﺎ اي وﻗﺖ‬
‫ً ٔ‬ ‫ً ٔ‬ ‫ً ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺷﺎءت‪ ...‬ﻓﺈن وﻗﺘﮧ ﺑﻮﻗﺖ ﺧﺎص ﺑﺎن ﻗﺎل‪ :‬ا„ﺮک ﺑﻴﺪک ﻳﻮﻣﺎ او ﺷﮩﺮا او ﺳﻨﺔ او‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﺎل ا‪Ö‬ﻮم او ا‪E‬ﺸﮩﺮ او ا‪E‬ﺴﻨﺔ او ﻗﺎل‪ :‬ﮨﺬا ا‪Ö‬ﻮم او ﮨﺬا ا‪E‬ﺸﮩﺮ او ﮨﺬہ ا‪E‬ﺴﻨﺔ ﻻ‬
‫ٔ‬
‫ﻳﺘﻘﻴﺪ ﺑﺎ ﺠﻠﺲ وﻟﮩﺎ اﻻ„ﺮ ® ا‪E‬ﻮﻗﺖ <ﮧ ‪g‬ﺘﺎر ﻧﻔﺴﮩﺎ ﻓﻴﻤﺎ ﺷﺎءت ﻣﻨﮧ‪) .‬ﺑﺪاﺋﻊ‬
‫ا‪E‬ﺼﻨﺎﺋﻊ‪۱۱۳/R :‬۔‪ ،۱۱۵‬ﺳﻌﻴﺪ(‬

‫و_ﺬا ® ا(ر ا ﺨﺘﺎر‪ ،۳۳۲/R :‬ﻓﺼﻞ ® ا ﺸ•ﺌﺔ‪ ،‬ﺳﻌﻴﺪ‪ .‬واﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬

‫‪ .۳۹۰/X‬و ﻤﻮﻋﮧ ﻗﻮاﻧ اﺳﻼ‪ ،۱۵۱ :¹‬دﻓﻌﮧ ‪ .۳۶‬وﻓﺘﺎو} ‪ô‬ﻤﻮدﻳﮧ‪ ،۱۳۹/XR :‬ﻣﺒﻮب‬
‫و„ﺮﺗﺐ(‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪The husband has the first right to divorce, the wife has the second, and‬‬
‫‪the husband has the third‬‬
‫‪Question:‬‬
‫‪At the time of the marriage, husband and wife laid down the condition‬‬
‫‪that the husband will have the right to issue the first divorce, the wife‬‬
‫‪will have the right for the second, and the husband will have the right‬‬
‫?‪for the third. Is the tafw>d in this sequence valid‬‬
‫‪Answer:‬‬
‫‪The right of tafw>d given to the wife in this manner is correct and‬‬
‫‪valid. She can now issue one divorce to herself. However, this most‬‬
‫‪certainly does not mean that the husband has the right to issue only‬‬
‫‪171‬‬
two divorces. Rather, he still has the right to issue three divorces as
normal. Therefore, if he issues three divorces to his wife, all three will
apply.
Since the scenario in question lays down the condition of a sequence,
it will be taken into consideration as follows: When the husband issues
one divorce, his wife will have the right to divorce herself after that
and not before.
Majm ‛ah Qaw n n Isl m :
If the husband confines the number of divorces or type of divorce to
the will of his wife or representative in the case of tafw>d (giving over
the right to divorce to the wife) or tawk>l (representation), it will be
necessary to adhere to the number or description laid down by the
husband. Divorce will not apply if anything contrary to the condition
is done.
ً
‫ ﺛﻼﺛﺎ إن ﺷﺌﺖ ﻓﻄﻠﻘﺖ واﺣﺪة و_ﺬا ﻋﻜﺴﮧ ﻻ ﻳﻘﻊ‬Œ‫ ﻧﻔﺴ‬7‫ ﻃﻠ‬:‫ﻗﺎل ® ا(ر‬
ً ً
‫ان اﺷ¬اط ا ﻮاﻓﻘﺔ‬... ‫ﻓﻴﮩﻤﺎ ﻻﺷ¬اط ا ﻮاﻓﻘﺔ ﻟﻔﻈﺎ )ﻗﻮﻟﮧ ﻻﺷ¬اط ا ﻮاﻓﻘﺔ ﻟﻔﻈﺎ‬
ً ً
‫ ا(ر ا ﺨﺘﺎر‬.‫ﻠﻔﻆ‬E‫ﻺﺗﻴﺎن ﺑﺼﻮرة ا‬E ‫ﻟﻔﻈﺎ ﺧﺎص ﺑﺎ ﻌﻠﻖ ﺑﺎ ﺸ•ﺌﺔ ﻓﻴﻜﻮن ﺗﻌﻠﻴﻘﺎ‬
‫ وﮨﻜﺬا ® اﻟﮩﺪاﻳﺔ ’ ﻓﺘﺢ‬.‫ ﺳﻌﻴﺪ‬،‫ ﻓﺼﻞ ® ا ﺸ•ﺌﺔ‬،۳۳۴/R :‫ﻣﻊ رد ا ﺤﺘﺎر‬
١
.۱۱۸/R :‫اﻟﻘﺪﻳﺮ‬
Jad d Fiqh Mas ’il:
One type of tafw>d is when the tafw>d of divorce is agreed upon at the
time of the proposal and acceptance [of the marriage]. This is
permissible. However, it is necessary that the proposal for tafw>d of
divorce be made by the woman while the man accepts it. If the
proposal is done by the man and he makes tafw>d of divorce with his
proposal, and the woman accepts it, then it is not considered. The
following is stated in Khul sah al-Fat w :
ٔ ٔ ٔ ٔ ٔ
‫ﻮ ﺗﺰوج ا„ﺮاة ’ اﻧﮩﺎ ﻃﺎﻟﻖ او ’ ان ا„ﺮﮨﺎ ﺑﻴﺪﮨﺎ ﺗﻄﻠﻖ ﻧﻔﺴﮩﺎ <ﻤﺎ‬E ‫و’ ﮨﺬا‬
ٔ ٔ ٔ
‫ زوﺟﺖ‬:‫ﻮ ﺑﺪات ا ﺮاة ﻓﻘﺎﻟﺖ‬E‫ﺪ ﻻ ﻳﻘﻊ اﻟﻄﻼق وﻻ ﻳﺼ' اﻻ„ﺮ ﺑﻴﺪﮨﺎ و‬8‫ﺗﺮ‬
ٔ ٔ ٔ ٔ ٔ ٔ
‫ﺪ ﻓﻘﺎل‬8‫ <ﻤﺎ ار‬ë‫ ﻃﺎﻟﻖ او ’ ان ا„ﺮي ﺑﻴﺪي اﻃﻠﻖ ﻧﻔ‬Ó‫ ’ ا‬Œ‫ ﻣﻨ‬ë‫ﻧﻔ‬

1
Majm ‛ah Qaw n n Isl m : 153, register 40.
172
 ٔ
:‫ ط‬،۲۹/Q :}‫ )ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬.‫ وﻗﻊ اﻟﻄﻼق وﺻﺎر اﻻ„ﺮ ﺑﻴﺪﮨﺎ‬،‫ ﻗﺒﻠﺖ‬:‫ﺰوج‬E‫ا‬
(‫ﺮﺷﻴﺪﻳﺔ‬E‫ا ﻜﺘﺒﺔ ا‬
Ibn Nujaym rahimahull8h quotes his view from Khul sah (al-Bahr ar-
R ’iq, vol. 3, p. 318) and ‛All8mah Sh8m> rahimahull8h quotes from Ibn
Nujaym rahimahull8h in Radd al-Muht r. The same type of tafw>d of
divorce with certain conditions and restrictions is also described in
Fat w Bazz z yyah.
ٔ ٔ ٔ
‫وج ﺗﻘﻮل زوﺟﺖ‬ó‫ﻌﻞ اﻻ„ﺮ ﺑﻴﺪﮨﺎ ﺑﻌﺪ اﻟ‬i ‫إذا ﺧﺎﻓﺖ ا ﺮاة اﻧﮧ إذا ﺗﺰوﺟﮩﺎ ﻻ‬
ً ٔ ٔ ٔ
‫ ﺷﺌﺖ‬Æ‫ ﺑﺎﺋﻨﺎ ﻣ‬Œ‫ ﻣﻨ‬ë‫ اﻃﻠﻖ ﻧﻔ‬،‫ﺬا ’ ان ا„ﺮي ﺑﻴﺪي‬.‫ ﺑ‬Œ‫ ﻣﻨ‬ë‫ﻧﻔ‬
ٔ ٔ ٔ ٔ
.‫ ﺳﻨﺔ‬b‫ﺖ او ﻏﺒﺖ ﻋ‬8¬‫ اﺧﺮ} او اﺷ‬ö‫ﻋ‬ ّ ‫ ﺑﻐ' ﺟﻨﺎﻳﺔ او ﺗﺰوﺟﺖ‬Ø·ž ‫<ﻤﺎ‬
(۲۳۴/W :‫ﺔ‬8‫از‬‰‫)اﻟ‬
This becomes incumbent from the side of the husband.1
Majm ‛ah Qaw n n Isl m :
The husband’s right to divorce does not terminate on account of
tafw>d or tawk>l.2
Jad d Fiqh Mab hith:
The husband’s right to divorce which has been given to him by the
Shar>‛ah transfers to the wife through tafw>d. The transfer of this right
does not pose any danger to the common good and wisdom of the
Shar>‛ah. This is because by giving the right of divorce to the wife, the
husband’s fundamental right to divorce does not terminate. Rather, it
remains as before.3
All8h ta‛8l8 knows best.

1
Jad d Fiqh Mas ’il, vol. 3, p. 46.
2
Majm ‛ah Qaw n n Isl m : 154.
3
Jad d Fiqh Mab hith, vol. 11, p. 353.
173
If you enter your mother’ house, you are divorced three times
Question:
A person said to his wife: “If you enter your mother’s house, you are
divorced three times.” Will divorce apply by her entry of the house? If
there any way to circumvent this condition?
Answer:
The condition is valid. If the woman enters her mother’s house, three
divorces will apply to her. She will not be lawful to her husband
without going through the process of hal8lah.
There is one way circumventing this condition. The husband must
issue one divorce to her and separate her from him. When her ‛iddah
expires, she will go to her mother’s house and the condition will be
fulfilled. Because she was not in his marriage at the time of entering
her mother’s house, the three divorces will not apply. The man can
then renew his marriage with her and she can continue going to her
mother’s house whenever she likes. Bear in mind that this leeway will
only work if the wife has not gone to her mother’s house as yet. If she
already went, three divorces have applied to her.

:‫اﻟﮩﺪاﻳﺔ‬
ٔ ٔ ٔ
‫ط ﻣﺜﻞ ان ﻳﻘﻮل ﻻ„ﺮاﺗﮧ إن دﺧﻠﺖ ا(ار‬µE‫ \ط وﻗﻊ ﻋﻘﻴﺐ ا‬q‫ذا اﺿﺎﻓﮧ إ‬B‫و‬
ٔ ‫ واﻟﻈﺎﮨﺮ‬،‫ ﻗﺎﺋﻢ ® ا]ﺎل‬Œ‫ﻻن ا ﻠ‬ ٔ ٔ
‫ وﻗﺖ‬q‫ﺑﻘﺎوہ إ‬ ‫ﻓﺎﻧﺖ ﻃﺎﻟﻖ وﮨﺬا ﺑﺎﻻﺗﻔﺎق‬
ً ٔ ً
(‫ ﺑﺎب اﻻﻳﻤﺎن ® اﻟﻄﻼق‬،۳۸۵/Q :‫ )اﻟﮩﺪاﻳﺔ‬.å‫ط ﻓﻴﺼﺢ ﻳﻤﻴﻨﺎ او إﻳﻘﺎ‬µE‫وﺟﻮد ا‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ ً ٔ
‫ط اﺗﻔﺎﻗﺎ ﻣﺜﻞ ان ﻳﻘﻮل ﻻ„ﺮاﺗﮧ إن‬µE‫ط وﻗﻊ ﻋﻘﻴﺐ ا‬µE‫ ا‬q‫ذا اﺿﺎﻓﮧ إ‬B‫و‬
ٔ
(‫ ﻓﺼﻞ ® ﺗﻌﻠﻴﻖ اﻟﻄﻼق‬،۱/۴۲۰ :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫دﺧﻠﺖ ا(ار ﻓﺎﻧﺖ ﻃﺎﻟﻖ‬

:‫ا(ر ا ﺨﺘﺎر‬
ً
® ‫ﻦ إن وﺟﺪ‬.‫ط ﻣﻄﻠﻘﺎ ﻟ‬µE‫ﻤ ﺑﻌﺪ وﺟﻮد ا‬Ö‫ وﺗﻨﺤﻞ ا‬:‫ ا(را ﺨﺘﺎر‬Ã‫و‬
ٔ
‫ﻼث ﺑﺪﺧﻮل ا(ار ان ﻳﻄﻠﻘﮩﺎ‬ï‫ ﻓﺤﻴﻠﺔ ﻣﻦ ﻋﻠﻖ ا‬،‫ﻻ ﻻ‬B‫ ﻃﻠﻘﺖ وﻋﺘﻖ و‬Œ‫ا ﻠ‬

174
‫ﻓﻴﻨﻜﺤﮩﺎ‪) .‬ا(ر ا ﺨﺘﺎر‪،۳۵۵/R :‬‬ ‫واﺣﺪة ﺛﻢ ﺑﻌﺪ اﻟﻌﺪة ﺗﺪﺧﻠﮩﺎ ﻓﺘﻨﺤﻞ ا‪Ö‬ﻤ‬
‫ﺑﺎب ا—ﻌﻠﻴﻖ‪ ،‬ﺳﻌﻴﺪ(‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪If I go to Lenasia, three divorces will apply to me‬‬
‫‪Question:‬‬
‫‪A man said to his wife: “If I go to Lenasia, three divorces will apply to‬‬
‫‪me.” Subsequently, he went to Lenasia. He now says: “I forgot about‬‬
‫?‪the condition which I had made.” Will divorce apply to his wife‬‬
‫‪Answer:‬‬
‫‪Divorce will apply to his wife by a judicial decision but not through‬‬
‫‪religious integrity.‬‬

‫ﺗﻨﻘﻴﺢ اﻟﻔﺘﺎو} ا]ﺎﻣﺪﻳﺔ‪:‬‬

‫ٔ‬
‫ﺳﺌﻞ رﺟﻞ ﺣﻠﻒ ﺑﺎﻟﻄﻼق ان ﻻ ‪°‬ﺴﺎﻓﺮ ﺣ‪ Æ‬ﻳﻌﻄﻰ زوﺟﺘﮧ ﺧﺮﺟﻴﺔ ﻓﺴﺎر و‪E‬ﻢ‬
‫ٔ‬
‫ﻳﻌﻄﮩﺎ ﺧﺮﺟﻴﺔ واد‪ W‬اﻧﮧ ‪ ë‬ذﻟ‪ Œ‬ﻓﮩﻞ ﻳﻘﻊ ﻋﻠﻴﮧ اﻟﻄﻼق ا ﺬﻛﻮر )ا{ﻮاب (‬
‫ٔ‬
‫ﻧﻌﻢ‪ ،‬ﻳﻘﻊ ﻃﻼق ا‪E‬ﺴﺎﮨﻲ ﻗﻀﺎًء ﻓﻘﻂ وا ﻌﺘﻤﺪ ان ا‪E‬ﺴﮩﻮ واﻟ ﺴﻴﺎن ﻣ¬ادﻓﺎن ﻛﻤﺎ‬
‫ٔ‬
‫® اﻻﺷﺒﺎہ‪) .‬ﺗﻨﻘﻴﺢ اﻟﻔﺘﺎو} ا]ﺎﻣﺪﻳﺔ‪ ،۳۶/X :‬دار اﻻﺷﺎﻋﺔ اﻟﻌﺮ‪ž‬ﻴﺔ(‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ً‬ ‫ً ٔ‬ ‫ً ٔ‬ ‫ٔ‬
‫و‪8‬ﻘﻊ ﻃﻼق ‪ 9‬زوج ﺑﺎﻟﻎ ‪å‬ﻗﻞ‪ ...‬او ;ﻄﺌﺎ‪ ...‬او ‪±‬ﻓﻼ او ﺳﺎﮨﻴﺎ‪ ...‬ﻳﻘﻊ ﻗﻀﺎًء‬
‫ٔ‬ ‫ً‬ ‫ً ٔ‬ ‫ٔ‬
‫ﻓﻘﻂ‪ .‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ او ‪±‬ﻓﻼ او ﺳﺎﮨﻴﺎ ﻓﺎﻟﻈﺎﮨﺮ ان ا ﺮاد ﮨﻨﺎ ﺑﺎﻟﻐﺎﻓﻞ ا‪f‬ﺎ‪G‬‬
‫ٔ‬
‫ﺑﻘﺮ‪8‬ﻨﺔ ﻋﻄﻒ ا‪E‬ﺴﺎﮨﻲ ﻋﻠﻴﮧ‪ ،‬وﺻﻮرﺗﮧ ان ﻳﻌﻠﻖ ﻃﻼﻗﮩﺎ ’ دﺧﻮل ا(ار ﻣﺜﻼ‬
‫ً‬ ‫ٔ‬ ‫ً‬
‫ﻓﺪﺧﻠﮩﺎ ﻧﺎﺳﻴﺎ ا—ﻌﻠﻴﻖ او ﺳﺎﮨﻴﺎ‪ ،‬ﻗﻮﻟﮧ ﻳﻘﻊ ﻗﻀﺎًء ﻣﺘﻌﻠﻖ ﺑﺎ ﺨﻄ ٔﻰ وﻣﺎ ﺑﻌﺪہ‪،‬‬
‫وﻗﻮﻋﮧ ® ا‪E‬ﺴﺎﮨﻲ واﻟﻐﺎﻓﻞ ’ ﻣﺎ ﺻﻮرﻧﺎہ ﻻ ﻳﻈﮩﺮ ا—ﻘﻴﻴﺪ ﺑﺎﻟﻘﻀﺎء‪،‬‬ ‫ﻟ‪.‬ﻦ‬
‫ا—ﻌﻤﺪ وﻏ'ہ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد‬ ‫ﻣﺒﺎ\ة ﺳﺒﺐ ا]ﻨﺚ ﺑ‬ ‫إذ ﻻ ﻓﺮق‬
‫ا ﺤﺘﺎر‪ ،۲۴۱/R :‬ﻛﺘﺎب اﻟﻄﻼق‪ ،‬ﺳﻌﻴﺪ(‬

‫‪175‬‬
 ٔ ٔ ً ٔ
‫ ﻗﻮﻟﮧ او ﺳﺎﮨﻴﺎ ﺻﻮرﺗﮧ ان ¯ﻠﻒ ان ﻻ ﻳﺘﻠﻔﻆ‬:‫و™ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي ’ ا(ر‬
ً
‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(ر‬.‫ﺴﺎﻧﮧ اﻟﻄﻼق ﺳﮩﻮا ﻣﻨﮧ‬E ’ }‫ﺑﺎﻟﻄﻼق ﻓﺠﺮ‬
(‫ ﻛﻮﺋﺘﮧ‬،۱۰۹/Q :‫ا ﺨﺘﺎر‬
All8h ta‛8l8 knows best.
If you go to that house, you must not come back
Question:
A husband said to his wife: “If you go to that house, you must not come
back.” Is a condition of this nature valid?
Answer:
This statement is classified as ambiguous. If the husband made the
intention of divorce, the condition will be valid and divorce will apply
upon the wife’s entry into that house. Divorce will not apply without
the husband’s intention.

:‫اﻟﮩﺪاﻳﺔ‬
ٔ ٔ ٔ
‫ط ﻣﺜﻞ ان ﻳﻘﻮل ﻻ„ﺮاﺗﮧ إن دﺧﻠﺖ ا(ار‬µE‫ \ط وﻗﻊ ﻋﻘﻴﺐ ا‬q‫إذا اﺿﺎﻓﮧ إ‬
ٔ ‫ ﻗﺎﺋﻢ ® ا]ﺎل واﻟﻈﺎﮨﺮ‬Œ‫ﻻن ا ﻠ‬ ٔ ٔ
‫ وﻗﺖ‬q‫ﺑﻘﺎوہ إ‬ ‫ﻓﺎﻧﺖ ﻃﺎﻟﻖ وﮨﺬا ﺑﺎﻻﺗﻔﺎق‬
ً ً
(‫ ﺑﺎب اﻻﻳﻤﺎن ® اﻟﻄﻼق‬،۳۸۵/Q :‫ )اﻟﮩﺪاﻳﺔ‬.å‫ﻳﻘﺎ‬B‫ط ﻓﻴﺼﺢ ﻳﻤﻴﻨﺎ و‬µE‫وﺟﻮد ا‬

:‫ا(ر ا ﺨﺘﺎر‬
ٔ ٔ
‫ ﻗﻮﻟﮧ ﻗﻀﺎًء ﻗﻴﺪ ﺑﮧ ﻻﻧﮧ ﻻ‬،‫ﻜﻨﺎﻳﺎت ﻻﺗﻄﻠﻖ ﺑﮩﺎ ﻗﻀﺎًء إﻻ ﺑ ﻴﺔ او ﺑﺪﻻﻟﺔ ا]ﺎل‬E‫ا‬
ٔ ً
‫ﻴﺔ او‬f‫ﻮ وﺟﺪت دﻻﻟﺔ ا]ﺎل ﻓﻮﻗﻮﻋﮧ ﺑﻮاﺣﺪ ﻣﻦ ا‬E‫ و‬،‫ﻴﺔ‬f‫ﻳﻘﻊ دﻳﺎﻧﺔ ﺑﺪون ا‬
‫ ﺑﺎب‬،۲۹۶/R :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ﻮ ® اﻟﻘﻀﺎء ﻓﻘﻂ‬ß ‫دﻻﻟﺔ ا]ﺎل إﻧﻤﺎ‬
(‫ ﺳﻌﻴﺪ‬،‫ﻜﻨﺎﻳﺎت‬E‫ا‬
Fat w D r al-‛Ul m Deoband:
If a person makes an explicit condition of divorce, a revocable divorce
will apply after the fulfilment of the condition. If he made a b8’inah

176
condition, a b8’inah divorce will apply. In short, the nature of the
divorce will depend on the type of condition.1
All8h ta‛8l8 knows best.
When the wind blows, you are divorced
Question:
A man said to his wife: “When the wind blows, you are divorced.” What
is the ruling in this regard? Is the condition valid?
Answer:
This condition “when the wind blows” is invalid and divorce will apply
immediately.

:‫اﻟﮩﺪاﻳﺔ‬
ٔ ٔ
‫ﺢ او ﺟﺎء ا ﻄﺮ و_ﺬا‬8‫ﺮ‬E‫ط ﻛﻘﻮﻟﮧ إن ﮨﺒﺖ ا‬µE‫ﻓﺎﻣﺎ ﻻ ﻳﺼﺢ ا—ﻌﻠﻴﻖ ﺑﻤﺠﺮد ا‬
ٔ ً ٔ ً ٔ ً
‫ﺐ ا ﺎل ﺣﺎﻻ ﻻن‬i‫ﻜﻔﺎﻟﺔ و‬E‫إذا ﺟﻌﻞ واﺣﺪا ﻣﻨﮩﻤﺎ اﺟﻼ إﻻ اﻧﮧ ﻳﺼﺢ ا‬
ً
.‫ ﻟﻄﻼق واﻟﻌﺘﺎق‬،‫وط اﻟﻔﺎﺳﺪة‬µE‫ط ﻻ ﺗﺒﻄﻞ ﺑﺎ‬µE‫ﻜﻔﺎﻟﺔ ﺎ ﺻﺢ ﺗﻌﻠﻴﻘﺎ ﺑﺎ‬E‫ا‬
(‫ﻜﻔﺎﻟﺔ‬E‫ ﻛﺘﺎب ا‬،۱۱۷/R :‫)اﻟﮩﺪاﻳﺔ‬

:‫ﻨﺎﻳﺔ ® \ح اﻟﮩﺪاﻳﺔ‬+‫ا‬
ٔ ٔ
‫ ﻗﻮﻟﮧ ﻟﻄﻼق واﻟﻌﺘﺎق ا} ﻛﻤﺎ ان‬:Ø‫ﻠﻌﻼﻣﺔ اﻟﻌﻴ‬E ‫ﻨﺎﻳﺔ \ح اﻟﮩﺪاﻳﺔ‬+‫ ا‬Ã‫و‬
ٔ
:‫ ﺑﺎن ﻗﺎل‬،‫ﺼﺢ اﻟﻄﻼق واﻟﻌﺘﺎق‬8‫ط ا ﺠﮩﻮل ® اﻟﻄﻼق واﻟﻌﺘﺎق ﻳﺒﻄﻞ و‬µE‫ا‬
ٔ ٔ ٔ ٔ ٔ
.‫ ﻗﺪوم ا]ﺎج او ا]ﺼﺎد او اﻟﻘﻄﺎف‬q‫ إ‬Ú‫اﻋﺘﻘﺖ ﻋﺒﺪي او ﻃﻠﻘﺖ ا„ﺮا‬
‫ دار‬،۱۸۶/â :‫ وﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ ا ﻜﺘﺒﺔ اﻻﻣﺪادﻳﺔ‬،۲۳۹/R :‫ﻨﺎﻳﺔ ® \ح اﻟﮩﺪاﻳﺔ‬+‫)ا‬
(‫ دار اﻟﻔﻜﺮ‬،۱۸۷/â :‫ واﻟﻌﻨﺎﻳﺔ ’ ﮨﺎ„ﺶ اﻟﻔﺘﺢ‬.‫اﻟﻔﻜﺮ‬

:‫ﺨﺘﺎر‬ ‫ا(ر ا‬

1
Fat w D r al-‛Ul m Deoband, vol. 10, p. 91. Also Fat w Rah m yyah, vol. 6, p.
308.
177
 ً
’ ‫ ﻗﻮﻟﮧ‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬،‫ﻮﺟﻮد‬E‫ط ﻣﻌﺪوﻣﺎ ’ ﺧﻄﺮ ا‬µE‫و\ط ﺻﺤﺘﮧ ﻛﻮن ا‬
ً ٔ ٔ ً ٔ
‫ﻮن ﻻ „ﺴﺘﺤﻴﻼ وﻻ‬.‫ﻮن وان ﻻ ﻳ‬.‫ﻮﺟﻮد اي ﻣ¬ددا ﺑ ان ﻳ‬E‫ﺧﻄﺮ ا‬
ٔ ً
‫ \ح‬،‫ ﻣﻨﮩﻤﺎ ﻻ ﻳﺼﻮر ﻓﻴﮩﻤﺎ‬X‫ﻠﺤﻤﻞ وا ﻨﻊ و‬E ‫ط‬µE‫ﺎﻟﺔ ﻻن ا‬ô ‫ﻣﺘﺤﻘﻘﺎ ﻻ‬
(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ا—ﻌﻠﻴﻖ‬،۳۴۲/R :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ﺮ‬8‫ا—ﺤﺮ‬
All8h ta‛8l8 knows best.
If you are not giving a reason, you can separate yourself with one divorce
Question:
Husband and wife were having an argument. In the course of the
argument, the wife said to her husband: “I want to separate from you.”
By separation, she was not referring to divorce. The husband asked her
to explain the reason for wanting to be separated but she refused to
give a reason. The husband eventually said: “If you are not giving a
reason, you can separate yourself with one divorce.” The wife replied:
“Very well.” What is the ruling with regard to divorce? Is it a
conditional divorce?
Answer:
The husband issued a conditional divorce to his wife, viz. “If you are
not giving a reason, one divorce on you.” Not giving a reason will only
be known when either of the two pass away. Therefore, divorce will
not take place before the death of either of the two. If the wife
explains the reason, the conditional divorce will fall away. In short, no
divorce has taken place at present.

:‫اﻟﮩﺪاﻳﺔ‬
ٔ ٔ ٔ
‫ ﻳﻤﻮت ﻻن اﻟﻌﺪم ﻻ ﻳﺘﺤﻘﻖ‬Æ‫ﻢ ﺗﻄﻠﻖ ﺣ‬E ،Œ‫ﻢ اﻃﻠﻘ‬E ‫ اﻧﺖ ﻃﺎﻟﻖ إن‬:‫ﻮ ﻗﺎل‬E‫و‬
ٓ ٔ
‫ و„ﻮﺗﮩﺎ‬،‫•ة‬+‫ﻢ ات ا‬E ‫ط ﻛﻤﺎ ﻗﻮﻟﮧ إن‬µE‫ﻮ ا‬ß ‫ﺎس ﻋﻦ ا]ﻴﺎة و‬Ö‫إﻻ ﺑﺎ‬
(‫ ﺑﺎب اﻳﻘﺎع اﻟﻄﻼق‬،۳۶۵/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫ﺼﺤﻴﺢ‬E‫ﻮ ا‬ß ‫ﻟﺔ „ﻮﺗﮧ‬Y‫ﺑﻤ‬

:‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
ٔ ٔ
‫ ﻳﻤﻮت ﺑﺎﺗﻔﺎق اﻟﻔﻘﮩﺎء‬Æ‫ﻢ ﺗﻄﻠﻖ ﺣ‬E ،Œ‫ﻢ اﻃﻠﻘ‬E ‫ اﻧﺖ ﻃﺎﻟﻖ إن‬:‫ﻮ ﻗﺎل‬E‫ﻗﻮﻟﮧ و‬
ٔ ٔ ٔ ٔ
Æ‫ﺎس ﻋﻦ ا]ﻴﺎة ﻻﻧﮧ ﻣ‬Ö‫ ﻻ ﻳﺘﺤﻘﻖ إﻻ ﺑﺎ‬Œ‫ط ان ﻻ ﻳﻄﻠﻘﮩﺎ وذﻟ‬µE‫ﻻن ا‬
178
 ٔ ٔ
‫ﻮ اﻧﮧ ﻃﻠﻘﮩﺎ‬ß‫ﻢ ﻳﻄﻠﻘﮩﺎ ﺑﻞ ﺻﺪق ﻧﻘﻴﻀﮧ و‬E ‫ﻢ ﻳﺼﺪق اﻧﮧ‬E ‫ﻃﻠﻘﮩﺎ ﻋﻤﺮہ‬
ٔ ٓ ٔ
:‫ﻮا‬E‫ﻢ ﻳﻘﺪرہ ا ﺘﻘﺪ„ﻮن ﺑﻞ ﻗﺎ‬E‫ﻮن اﺧﺮ ﺟﺰء ﻣﻦ اﺟﺰاء ﺣﻴﺎﺗﮧ و‬.‫ﺎس ﻳ‬Ö‫وا‬
ً
،‫ﻻ ﻻ ﺗﺮﺛﮧ‬B‫ﻢ اﻟﻔﺮار و‬.t ‫ ﻓﺈن ﻧﺖ ﻣﺪﺧﻮﻻ ﺑﮩﺎ ورﺛﺘﮧ‬،‫ﺗﻄﻠﻖ ﻗﺒﻴﻞ „ﻮﺗﮧ‬
ٓ
‫ إﻋﻄﺎء‬،‫•ة‬+‫ﻢ ات ا‬E ‫ ﻗﻮﻟﮧ ﻛﻤﺎ ﻗﻮﻟﮧ إن‬،‫ اﻟﻌﺪم‬b‫ط ﻳﻌ‬µE‫ﻮ ا‬ß‫وﻗﻮﻟﮧ و‬
ٔ ٔ ٔ
‫ﻮ ان ﻻ ﻳﻘﻊ اﻟﻄﻼق او‬ß‫ و‬Œ‫ ﺣﻜﻤﮧ ﻛﺬﻟ‬u‫ \ط ﺑﺈن ﻣﻨ‬9 ‫ وا ﺮاد ان‬،'‫ﻧﻈ‬
ً ً
‫ ﺑﺎﻟﻐ‬P‫اﻟﻌﺘﺎق إذا ﻋﻠﻖ ﺑﮧ إﻻ ﺑﺎ ﻮت ﻛﻤﺎ ذﻛﺮﻧﺎ وزاد ﻗﻴﺪا ﺣﺴﻨﺎ ® ا ﺒﺘ‬
ً ٔ ٔ
’ ‫ﺬا ﻓﺎﻧﺖ ﻃﺎﻟﻖ ﺛﻼﺛﺎ ﻓﮩﻮ‬.‫ ﺑ‬b8?g ‫ﻢ‬E ‫ إن‬:‫ إذا ﻗﺎل ﻻ„ﺮاﺗﮧ‬:‫ ﻗﺎل‬،‫ا ﻌﺠﻤﺔ‬
ٔ
‫ ﺑﺎب‬،۳۱/W :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ اﻧﺘﮩ ٰﻰ‬،‫ﻦ ﺛﻤﺔ ﻣﺎ ﻳﺪل ’ اﻟﻔﻮر‬.‫ﻢ ﻳ‬E ‫اﻻﺑﺪ إذا‬
.(‫ دار اﻟﻔﻜﺮ‬،‫اﻳﻘﺎع اﻟﻄﻼق‬
All8h ta‛8l8 knows best.
When husband and wife differ on the condition and its fulfilment
Question:
Husband and wife had an argument. In the course of it, the husband
said: “When I leave here just now, I will leave you with two divorces
and depart.” The wife says that the words of the husband were: “I am
leaving you with two divorces.” The husband then departed on a
journey after four or five days. Whose word is considered? Will divorce
apply?
Answer:
The husband is making a claim of a conditional divorce while the wife
is making a claim of an immediate divorce. It is necessary for the wife
to produce two witnesses. If she cannot, the statement of the husband
will be taken after he takes an oath. If the wife produces two witnesses,
two revocable divorces will apply. The husband will have the right to
revoke them before the expiry of the ‛iddah. If the ‛iddah expires [and
he did not revoke them], he can renew the marriage provided the
woman agrees to it. There will be no need to go through the process of
hal8lah. If the wife is unable to produce the witnesses, the statement
of the husband will be considered after he takes an oath. The divorce
will remain conditional. In the case of the condition which he made,
the divorce will not apply because he had said: “I will be leaving just
now”, and he did not leave at that time. He only left after four or five
days.
179
 :¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬

‫ﻤ إﻻ إذا ﺑﺮﮨﻨﺖ( ﻗﻮﻟﮧ وﺟﻮد‬Ö‫ط ﻓﺎﻟﻘﻮل ﻟﮧ ﻣﻊ ا‬µE‫)ﻓﺈن اﺧﺘﻠﻔﺎ وﺟﻮد ا‬

ٔ ٔ ً ٔ ً ٔ ٔ
‫ ا} اﺧﺘﻠﻔﺎ وﺟﻮد اﺻﻞ‬:‫ﻘﻘﺎ ﻛﻤﺎ \ح ا ﺠﻤﻊ‬Â‫ط ا} اﺻﻼ او‬µE‫ا‬
ٔ
W‫ اد‬:‫ﺔ‬8‫از‬‰‫ اﻟ‬Ã‫ و‬،‫ط ﺑﻌﺪ ا—ﻌﻠﻴﻖ‬µE‫ﻘﻖ ا‬Â ‫ او‬،‫ط‬µE‫ا—ﻌﻠﻴﻖ ﺑﺎ‬
ٔ
‫ﺰوج اﻻﺳ·ﺜﻨﺎء‬E‫ ا‬W‫ اد‬:u‫ وذﻛﺮ اﻟ ﺴ‬:‫ ﺛﻢ ﻗﺎل‬،‫ط ﻓﺎﻟﻘﻮل ﻟﮧ‬µE‫اﻻﺳ·ﺜﻨﺎء او ا‬
ٔ
‫ط‬µE‫ ﺗﻌﻠﻴﻖ اﻟﻄﻼق ﺑﺎ‬W‫ن اد‬B‫ و‬،‫ﺮت ﻓﺎﻟﻘﻮل ﻟﮩﺎ وﻻ ﻳﺼﺪق ﺑﻼ ﺑ•ﻨﺔ‬.‫واﻧ‬
‫ﺰوﺟ‬E‫ ﻣﻄﻠﺐ اﺧﺘﻼف ا‬،۳۵۶/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫وادﻋﺖ اﻹرﺳﺎل ﻓﺎﻟﻘﻮل ﻟﮧ‬
(‫ ﺳﻌﻴﺪ‬،‫ط‬µE‫® وﺟﻮد ا‬

:‫اﻟﮩﺪاﻳﺔ‬
ٔ ٔ ٔ
Œ‫•ﻨﺔ ﻻﻧﮧ ﻣﺘﻤﺴ‬+‫ﺰوج إﻻ ان ﺗﻘﻴﻢ ا ﺮاة ا‬E‫ط ﻓﺎﻟﻘﻮل ﻗﻮل ا‬µE‫ن اﺧﺘﻠﻔﺎ ® ا‬B‫و‬
ٔ ٔ ٔ
‫ وا ﺮاة‬Œ‫ط وﻻﻧﮧ ﻣﻨﻜﺮ وﻗﻮع اﻟﻄﻼق وزوال ا ﻠ‬µE‫ﻮ ﻋﺪم ا‬ß‫ﺑﺎﻻﺻﻞ و‬
(۳۸۶/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫ﺗﺪﻋﻴﮧ‬
Ahsan al-Fat w :
In the case of a conditional divorce, evidence has to be provided by the
wife. If not, the statement of the husband together with an oath will be
accepted.1
All8h ta‛8l8 knows best.
If I marry without my wife’s permission, she is divorced
Question:
Zayd took an oath in All8h’s name and said to his wife in the presence
of two witnesses: “If I marry any woman without the permission of my
first wife, then she – the second wife – is divorced.” Subsequently,
Zayd entered into a second marriage without permission from his first
wife. He now claims that his second marriage is still intact because
some muft>s said to him that he has to pay kaff8rah for breaking his

1
Ahsan al-Fat w , vol. 5, p. 196.
180
oath. Zayd paid the kaff8rah. What is the status of Zayd’s second
marriage?
Answer:
It was a conditional divorce and the condition was fulfilled, i.e. he
entered into a second marriage without the permission of his first
wife. Divorce applies to his second wife and he also has to pay kaff8rah
for breaking his oath.

:‫اﻟﮩﺪاﻳﺔ‬
ٔ ٔ ٔ
‫©ح ﻣﺜﻞ ان ﻳﻘﻮل ﻻ„ﺮاة إن‬f‫©ح وﻗﻊ ﻋﻘﻴﺐ ا‬f‫ ا‬q‫إذا اﺿﺎف اﻟﻄﻼق إ‬
ٔ ٔ
‫ﺸ¬ط‬° ‫ط وا{ﺰاء ﻓﻼ‬µE‫ﻮﺟﻮد ا‬E ‫ ان ﮨﺬا ﺗ•ف ﻳﻤ‬...‫ ﻓﺎﻧﺖ ﻃﺎﻟﻖ‬Œ‫ﺗﺰوﺟﺘ‬
ٔ
‫ ﺑﺎب‬،۳۸۵/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫ط‬µE‫ﻮﻗﻮع ﻋﻨﺪ ا‬E‫ ® ا]ﺎل ﻻن ا‬Œ‫ﺼﺤﺘﮧ ﻗﻴﺎم ا ﻠ‬E
(‫اﻻﻳﻤﺎن ® اﻟﻄﻼق‬

:‫ا(ر ا ﺨﺘﺎر‬
ٔ
‫ ﻓﮩﻲ ﻃﺎﻟﻖ إذا‬Œ‫ﺤﺘﮩﺎ اي ﻓﻼﻧﺔ ﻋﻠﻴ‬.‫ﻠﻘﺪﻳﻤﺔ إن ﻧ‬E ‫ﻻﺗﻄﻠﻖ ا{ﺪﻳﺪة ﻗﻮﻟﮧ‬
ٔ
Œ‫ﻢ ﻳﻘﻞ ﻋﻠﻴ‬E ‫ او‬:‫ﺮﺟ‬E‫ﺢ ﻋﺪة ا‬.‫ ﻓﻠﻮ ﻧ‬،‫ﺎﺋﻦ‬+‫ﺢ ﻓﻼﻧﺔ ﻋﻠﻴﮩﺎ ﻋﺪة ا‬.‫ﻧ‬
(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ا—ﻌﻠﻴﻖ‬،۳۶۵/R :‫ )ا(ر ا ﺨﺘﺎر‬.‫ﻃﻠﻘﺖ ا{ﺪﻳﺪة‬
All8h ta‛8l8 knows best.
A type of conditional divorce
Question:
A man’s wife became angry at him and left. The husband said: “If you
do not return by the 1st of January 2010, the marriage is terminated
and annulled.” His wife did not return by the stipulated date. Does
divorce apply to her or not? If it does, what type of divorce will it be?
Answer:
If the man made this statement with the intention of divorce, one
tal8q-e-b8’in applies to his wife. The phrase “termination of marriage”
is generally used to demonstrate termination of relationships. It
therefore seems that he did make an intention of divorce.

181
 :‫ ﺧﺎن‬2‫ﻓﺘﺎو} ﻗﺎ‬
ٔ ٔ
‫ﺎح او ﻗﺎل‬.‫ ﻧ‬Œ‫•ﻨ‬ž‫ و‬b•‫ﻢ ﻳﺒﻖ ﺑ‬E ‫ او ﻗﺎل‬Œ‫•ﻨ‬ž‫ و‬b•‫ﺎح ﺑ‬.‫ﻮ ﻗﺎل ﻟﮩﺎ ﻻ ﻧ‬E‫و‬
‫ ﺧﺎن ’ ﮨﺎ„ﺶ‬2‫ )ﻓﺘﺎو} ﻗﺎ‬.}‫ ﻳﻘﻊ اﻟﻄﻼق إذا ﻧﻮ‬Œ‫ﺎﺣ‬.‫ﻓﺴﺨﺖ ﻧ‬
(۴۶۸/X :‫اﻟﮩﻨﺪﻳﺔ‬
All8h ta‛8l8 knows best.
If you phone me again you must conclude that you are divorced
Question:
A man issued two divorces to his wife and revoked them. Husband and
wife were speaking over the phone when an argument ensued. The
man became angry and said to her: “If you phone me again, you must
conclude that the third divorce has taken place.” Before making this
statement, the husband had also said to her: “I will divorce you.” The
wife says: “When I heard him saying ‘I will divorce you’, I put the
phone down. I did not hear anything further.” Subsequent to this
conversation, the wife phoned her husband after fifteen minutes to
seek pardon. Bearing in mind that the wife did not hear the condition,
will the third divorce apply on the fulfilment of the condition?
Answer:
Divorce did not take place by the statement: “If you phone me again,
you must conclude that the third divorce has taken place.”
Al-Fat w al-Hind yyah:

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ
.‫ﻮ ﻗﺎل ﻟﮩﺎ ﺑﻌﺪ ﻣﺎ ﻃﻠﺒﺖ اﻟﻄﻼق‬E‫ر ﻻ ﻳﻘﻊ وان ﻧﻮ} و‬Û‫ر او ﻛﺮدہ اﻧ‬Û‫دادہ اﻧ‬
(۳۸۰/X :‫)اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬

:‫ﻗﺎﺿﻴﺨﺎن‬
ٔ ٔ
‫ر ﻻ ﻳﻘﻊ‬Û‫ر او ﻛﺮدہ اﻧ‬Û‫ﺰوج دادہ اﻧ‬E‫ﺰوﺟﮩﺎ „ﺮا ﻃﻼق دہ ﻗﺎل ا‬E ‫ا„ﺮاة ﻗﺎﻟﺖ‬
(۲۱۰/Q :‫ )ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن‬.}‫اﻟﻄﻼق و إن ﻧﻮ‬

182
.}‫ ﻻ ﻳﻘﻊ وان ﻧﻮ‬Œ‫ ﻃﺎﻟﻖ وان ﻗﺎل ذﻟ‬Œ‫ اﻧ‬Þ‫ اﺣﺴ‬:‫ﻴﺔ‬ž‫ﻧﮧ ﻗﺎل ﻟﮩﺎ ﺑﺎﻟﻌﺮ‬
(۲۱۰/Q :‫)ﻗﺎﺿﻴﺨﺎن‬
This issue is also discussed by Hadrat Maul8n8 Zafar Ahmad Th8nw>
‛Uthm8n> rahimahull8h in Imd d al-Ahk m, vol. 2, p. 423. Refer to it.
With regard to the issue of the husband addressing his wife while she
put the phone down, my humble opinion is that divorce will apply.
You can understand this from the example of a husband writing a
letter of divorce to his wife and conveying it to her house but she is
not present at the time. Divorce will apply to her.

:‫ا(ر ا ﺨﺘﺎر‬
ٔ ٔ ٔ ٔ ٔ
‫ﻠﻮ إﻣﺎ ان ارﺳﻞ اﻟﻄﻼق ﺑﺎن ﻛﺘﺐ اﻣﺎ ﺑﻌﺪ ﻓﺎﻧﺖ ﻃﺎﻟﻖ ﻓﻜﻤﺎ‬g ‫ﺛﻢ ا ﺮﺳﻮﻣﺔ ﻻ‬
(‫ ﺳﻌﻴﺪ‬،۲۹۶/R :¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ا‬.‫ﻛﺘﺐ ﮨﺬا ﻳﻘﻊ اﻟﻄﻼق‬
This issue is also found in ‛Az z al-Fat w – the first volume of Fat w
D r al-‛Ul m Deoband – but one word is probably left out. The heading
is: For divorce to apply, it is not a prerequisite for the wife to be
present. The question reads: “When Zayd’s wife was in front of him”.
The word “not” has probably been left out because the answer reads:
“For divorce to apply, it is not a prerequisite for the wife to be
present…In short, it is not a prerequisite for the wife to be present for
divorce to apply.”1
All8h ta‛8l8 knows best.
If I listen to his lecture, my wife is divorced
Question:
A man said to Zayd: “You must not listen to the lectures of such and
such Maul8n8 because they are filled with poison.” Zayd said: “If I
listen to that Maul8n8’s lectures, three divorces to my wife.”
Subsequently, Zayd listened to one of the Maul8n8’s lectures over a
tape recorder. Does divorce apply to his wife?
Answer:
If he heard the lecture over a tape recorder, divorce will not apply
because he heard a recording or duplication of the lecture and not the

1
‛Az z al-Fat w , vol. 1, p. 482.
183
lecture itself. This is similar to hearing a recording of a verse of sajdah
til8wat. Sajdah til8wat does not become obligatory. In the same way, if
a person hears an echo of a verse of sajdah til8wat, then sajdah til8wat
does not become obligatory. The issue of divorce is the same.
Āl t-e-Jad dah Ke Shar‛ Ahk m:
When a verse of sajdah is heard over a tape recorder, the ruling will be
the same as hearing it through a gramophone. The ruling is that sajdah
til8wat will not be obligatory. The reason for this is that a valid
recitation is a prerequisite for sajdah til8wat. Recitation is not the
objective of a lifeless instrument or device.1
Further reading:

}‫ وﻓﺘﺎو‬،۷۲/X :}‫ وﻧﻈﺎم اﻟﻔﺘﺎو‬،۴۸۶ ‫ ص‬،‫ اﻟﻔﻼح‬ù‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ „ﺮا‬

.۴۷۸/Q :‫ﺎ‬8‫ وﻓﺘﺎو} دار اﻟﻌﻠﻮم ز_ﺮ‬،۶۵/W :}‫ واﺣﺴﻦ اﻟﻔﺘﺎو‬،۴۷۲/â :‫ﻤﻮدﻳﮧ‬ô
Note: The juridical texts generally state that an oath is concealed in a
conditional divorce. This is in the sense that when an oath is broken,
kaff8rah is imposed. In the same way, divorce is imposed after the
fulfilment of the condition. Apart from this meaning, a conditional
divorce does not contain a real or terminological oath. Therefore,
divorce will depend on the reality. Listening to a recording of a lecture
will not cause a divorce to apply. But this is not the case with an oath.
This ruling is mentioned in Kit8b al-Aym8n (the book of oaths) that if a
person hears the recording of a lecture, he would have broken his
oath.
All8h ta‛8l8 knows best.
Whenever I marry, my wife is divorced
Question:
A person said: “Whenever I marry, my wife is divorced.” How can such
a person get married? He is currently yearning to get married.
Answer:
He must present his case to a Sh8fi‛> judge. According to the Sh8fi‛>
madh-hab, when a person makes such a statement, it is classified as
futile and baseless because there is no place for its application. The
judge will cancel his condition. When this man gets married, divorce

1
Āl t-e-Jad dah Ke Shar‛ Ahk m, p. 223.
184
will not apply. According to the Hanaf>s, whenever he gets married, a
divorce will apply to his wife.
Another leeway is to ask a jester to perform his marriage, while he
accepts the marriage in earnestness.

:¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ٔ ٔ
‫ ﻓﻠﻮ‬،‫ا ﻀﺎﻓﺔ‬ ‫ﻤ‬Ö‫ ﻳﻔﺴﺦ ا‬:‫ ﺷﺎﻓ‬q‫ ان ﻳﺮﻓﻊ اﻻ„ﺮ إ‬u‫ﻠﺤﻨ‬E‫ و‬:‫ﺤﺮ‬+‫ﻗﺎل ® ا‬
ً
:‫ ﻗﺎض ﺷﺎﻓ‬q‫وﺟﮩﺎ ﻓﺨﺎﺻﻤﺘﮧ إ‬ó‫ إن ﺗﺰوﺟﺖ ﻓﻼﻧﺔ ﻓﮩﻲ ﻃﺎﻟﻖ ﺛﻼﺛﺎ ﻓ‬:‫ﻗﺎل‬
ٔ ٔ
.Œ‫ء ﺣﻞ ﻟﮧ ذﻟ‬ ‫ﻢ ﺑﺎﻧﮩﺎ ا„ﺮاﺗﮧ وان اﻟﻄﻼق ﻟ•ﺲ‬.‫وادﻋﺖ اﻟﻄﻼق ﻓﺤ‬
(‫ ﺳﻌﻴﺪ‬،Œ‫ ا ﻠ‬q‫ﻤ ا ﻀﺎﻓﺔ ا‬Ö‫ ﻣﻄﻠﺐ ® ﻓﺴﺦ ا‬،۳۴۶/R :¹‫ﺸﺎ‬E‫)ﻓﺘﺎو} ا‬
ٔ ً ٔ ٔ
‫ ﻓﻜﺬا ﻓﺎﺟﺎز‬š ‫ﺎ او ﺗﺼ' ﺣﻼﻻ‬.‫ ا„ﺮاة ﺗﺪﺧﻞ ﻧ‬9 :‫ ا(ر ا ﺨﺘﺎر‬Ã‫و‬
(‫ ﺳﻌﻴﺪ‬،‫ب‬ãE‫ﻤ ® ا‬Ö‫ ﺑﺎب ا‬،۸۴۶/R :‫ )ا(ر ا ﺨﺘﺎر‬.‫ ﺑﺎﻟﻔﻌﻞ ﻻ ¯ﻨﺚ‬Y‫ﻓﻀﻮ‬

‫ﺎح‬.‫ ﻧ‬q‫ﻘﻮل ﻟﮧ ﻣﺎ ﺣﻠﻒ واﺣﺘﻴﺎﺟﮧ إ‬8‫ﻢ و‬Eå q‫ إ‬S ٔ ‫ ﺒ ٔان ﻳ‬8‫ و‬:¹‫ﺸﺎ‬E‫ ا‬Ã‫و‬
ٔ
،۳۴۸/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ ﺑﺎﻟﻔﻌﻞ ﻓﻼ ¯ﻨﺚ‬Ci‫ﻢ ا„ﺮاة و‬E‫وﺟﮧ اﻟﻌﺎ‬C‫ ﻓ‬Y‫اﻟﻔﻀﻮ‬
(‫ ﺳﻌﻴﺪ‬،‫ﺑﺎب ا—ﻌﻠﻴﻖ‬

:‫اﺟﻴﺔ‬ìE‫اﻟﻔﺘﺎو} ا‬

‫ﺑﺎﻟﻄﻼق ﺟﺎز وﻋﻠﻴﮧ‬ ‫ﻤ‬Ö‫ ﺑﺒﻄﻼن ا‬Ç‫ﻘ‬Ö :‫ ﺷﺎﻓ‬q‫إذا ﻓﻮض إ‬ ‫اﻟﻘﺎ‬

(‫ ﺑﺎب ا ﺘﻔﺮﻗﺎت‬،‫ ﻛﺘﺎب اﻟﻘﻀﺎء‬،۱۱۹ ‫ ص‬:‫اﺟﻴﺔ‬ìE‫ )اﻟﻔﺘﺎو} ا‬.}ٰ‫اﻟﻔﺘﻮ‬
All8h ta‛8l8 knows best.
Referring to a Shāfi’ī judge for a conditional divorce
Question:
A man said: “If I were to marry any woman, she is divorced.”
According to the Hanaf>s, no matter which woman he marries, divorce
will apply to her.
A man touched a woman with lust. Subsequently, he married the
woman’s daughter without knowing she was her daughter. She then

185
bore him children. Alternatively, she did not bear him any children
but he loves her.
A Hanaf> muft> or judge refers this case to a Sh8fi‛> judge, and the
Sh8fi‛> judge or a Sh8fi‛> jam‛>yyatul ‛ulam8’ rules that the first
marriage is valid while the divorce is inapplicable. Or in the second
case, it rules that the marriage to the daughter is valid.
Will it be permissible for a Hanaf> to accept this ruling?
Answer:
From certain juridical texts we learn that there is no objection to
accepting the judgement of a Sh8fi‛> judge. There are many other
parallel rulings to this issue from which we conclude that if a Hanaf>
accepts the verdict of a Sh8fi‛> judge, it will apply. In the same way, if a
Sh8fi‛> person accepts the ruling of a Hanaf> judge, it will apply.
Furthermore, a Hanaf> judge may refer a case to a Sh8fi‛> judge when
there is a need. Observe the following texts from the books of
jurisprudence:
(1)

:‫اﺟﻴﺔ‬ìE‫اﻟﻔﺘﺎو} ا‬

‫ﺑﺎﻟﻄﻼق ﺟﺎز وﻋﻠﻴﮧ‬ ‫ﻤ‬Ö‫ ﺑﺒﻄﻼن ا‬Ç‫ﻘ‬Ö :‫ ﺷﺎﻓ‬q‫إذا ﻓﻮض إ‬ ‫اﻟﻘﺎ‬

(‫ ﺑﺎب ا ﺘﻔﺮﻗﺎت‬،‫ ﻛﺘﺎب اﻟﻘﻀﺎء‬،۱۱۹ ‫ ص‬:‫اﺟﻴﺔ‬ìE‫ )اﻟﻔﺘﺎو} ا‬.}ٰ‫اﻟﻔﺘﻮ‬
In other words, a man said to a strange woman: “If I marry you, you
are divorced” and they get married after that. A Hanaf> judge referred
this case to a Sh8fi‛> judge who then declared the condition invalid.
This will be permissible.

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬
ٔ ٔ
‫ "إن‬:‫ا ﻀﺎﻓﺔ ﻓﻠﻮ ﻗﺎل‬‫ﻤ‬Ö‫ ﻳﻔﺴﺦ ا‬:‫ ﺷﺎﻓ‬q‫ ان ﻳﺮﻓﻊ اﻻ„ﺮ إ‬u‫ﻠﺤﻨ‬E‫)اﻟﻒ( و‬
ً
‫ وادﻋﺖ‬:‫ﻗﺎض ﺷﺎﻓ‬ٍ q‫وﺟﮩﺎ ﻓﺨﺎﺻﻤﺘﮧ إ‬ó‫ﺗﺰوﺟﺖ ﻓﻼﻧﺔ ﻓﮩﻲ ﻃﺎﻟﻖ ﺛﻠﺜﺎ" ﻓ‬
ٔ ٔ ٔ
‫ﻮ‬E‫ و‬،Œ‫ ﺣﻞ ﻟﮧ ذﻟ‬،‫ء‬ ‫ﻢ ﺑﺎﻧﮩﺎ ا„ﺮاﺗﮧ وان اﻟﻄﻼق ﻟ•ﺲ‬.‫ ﻓﺤ‬،‫اﻟﻄﻼق‬
ً
‫ﻮطء ﺣﻼﻻ إذا ﻓﺴﺦ‬E‫ﻮن ا‬.‫©ح ﻗﺒﻞ اﻟﻔﺴﺦ ﺛﻢ ﻓﺴﺦ ﻳ‬f‫ﺰوج ﺑﻌﺪ ا‬E‫وﻃﺌﮩﺎ ا‬
.‫ﺪﻳﺪ اﻟﻌﻘﺪ‬o q‫وج ﻻ ¯ﺘﺎج إ‬ó‫ذا ﻓﺴﺦ ﺑﻌﺪ اﻟ‬B‫و‬

186
 ‫ٔ‬ ‫ٔ ٔ‬
‫ﺛﻢ‬ ‫)ﺑﺎء( و‪E‬ﻮ ﻗﺎل‪ 9 :‬ا„ﺮاة اﺗﺰوﺟﮩﺎ ﻓﮩﻲ ﻃﺎﻟﻖ ﻓ‪ó‬وج ا„ﺮاة وﻓﺴﺦ ا‪Ö‬ﻤ‬
‫ٔ‬ ‫ٔ ٔ‬
‫ﺗﺰوج ا„ﺮاة اﺧﺮ} ﻻ ¯ﺘﺎج إ‪ q‬اﻟﻔﺴﺦ ‪ 9‬ا„ﺮاة ﻛﺬا ذﻛﺮ ® ا‪v‬ﻼﺻﺔ‪ ،‬و ®‬
‫ٔ‬
‫ﻔ‪ .Æ‬و_ﺬﻟ‪ Œ‬ﻗﻮﻟﮧ‪ 9" :‬ﻋﺒﺪ اﺷ¬‪8‬ﺘﮧ"‪.‬‬
‫اﻟﻈﮩ'‪8‬ﺔ‪ :‬اﻧﮧ ﻗﻮل ‪ô‬ﻤﺪ‪ .‬و‪ž‬ﻘﻮﻟﮧ ﻳ ٰ‬
‫ٔ‬ ‫ٔ ً‬
‫)ج( و‪B‬ذا ﻋﻘﺪ اﻳﻤﺎﻧﺎ ’ ا„ﺮاة واﺣﺪة ﻓﺈذا ﻗ‪ œ‬ﺑﺼﺤﺔ ا‪©f‬ح ﺑﻌﺪ‪ ،‬ارﺗﻔﻌﺖ‬
‫ٔ‬
‫اﻻﻳﻤﺎن <ﮩﺎ‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫و‪B‬ذا ﻋﻘﺪ ’ ا„ﺮاة ﻳﻤﻴﻨﺎ ’ ﺣﺪة ﻻ ﺷ‪ Œ‬اﻧﮧ إذا ﻓﺴﺦ ’ ا„ﺮاة ﻻﻳﻨﻔﺴﺦ‬
‫ٔ‬
‫اﻻﺧﺮٰ}‪.‬‬

‫‪ 9‬ﻳﻤ ‪.‬‬ ‫)د( و‪B‬ذا ﻋﻘﺪ ﻳﻤﻴﻨﮧ ﺑ‪.‬ﻠﻤﺔ <ﻤﺎ ﻓﺈﻧﮧ ¯ﺘﺎج إ‪ q‬ﺗ‪.‬ﺮار اﻟﻔﺴﺦ‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎض ﺣﻨ‪ u‬ﺑﻌﺪ ذﻟ‪Œ‬‬ ‫ﻓﮩﻲ ار‪ž‬ﻊ „ﺴﺎﺋﻞ \ح ا ﺠﻤﻊ ‪E‬ﻠﻤﺼﻨﻒ ﻓﺈن ا„ﻀﺎہ ٍ‬
‫ٔ‬
‫ن اﺣﻮط‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۶/W :‬ﺑﺎب ا—ﻌﻠﻴﻖ‪ ،‬ﻛﻮﺋﺘﮧ‪ .‬و_ﺬا ® ا‪E‬ﺸﺎ‪، ۳۴۶/R :¹‬‬
‫ﺳﻌﻴﺪ‪ .‬وﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۳۰۶/â :‬دار اﻟﻔﻜﺮ‪ .‬ﺧﻼﺻﺔ اﻟﻔﺘﺎو}‪ ،۲۷/Q :‬ا‪E‬ﺮﺷﻴﺪﻳﺔ(‬
‫ٔ‬
‫و‪ Ã‬ا ﺤﻴﻂ اﻟ?ﮨﺎ ‪ :‬و‪B‬ذا ﻛﺘﺐ اﻟﻘﺎ‪ 2‬ا]ﻨ‪ u‬إ‪ q‬اﻟﻘﺎ‪ 2‬ا‪E‬ﺸﺎﻓ‪ ®] :‬اﻻﺻﻞ‬
‫ٔ‬
‫ا‪E‬ﺸﻔﻌﻮي[ ﺗﻘﻠﻴﺪہ ﮨﺬہ ا‪E‬ﺼﻮرة واﻣﺜﺎﻟﮩﺎ إن ن ا—ﻘﻠﻴﺪ ‪E‬ﻠﺤ‪.‬ﻢ ﺑﺒﻄﻼن‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ن ﺟﺎﺋﺰا ﻗﻮل ا› ﺣﻨﻴﻔﺔ ‪...‬وذﻛﺮ ﺷﻤﺲ اﻻﺋﻤﺔ ا]ﻠﻮا‪\ Ó‬ح‬ ‫ا‪Ö‬ﻤ‬
‫ٔ‬ ‫ٔ‬
‫ادب اﻟﻘﺎ ‪E‬ﻠﺨﺼﺎف‪ :‬ان ﺣ‪.‬ﻢ ا]ﺎ¿ﻢ ﻓﻴﻤﺎ ﻋﺪا ا]ﺪود واﻟﻘﺼﺎص ﻣﻦ‬
‫ا ﺠﺘ‪û‬ﺪات ‪E‬ﻮ ا‪E‬ﻜﻨﺎﻳﺎت‪ ،‬واﻟﻄﻼق ا ﻀﺎف ﺟﺎﺋﺰ‪ ،‬ﮨﺬا ‪ß‬ﻮ اﻟﻈﺎﮨﺮ ﻣﻦ ﻣﺬ‪ß‬ﺐ‬
‫ٰ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ ،q‬و‪ß‬ﻮ ا‪E‬ﺼﺤﻴﺢ ﻟ‪.‬ﻦ „ﺸﺎ‪J‬ﻨﺎ اﻣﺘﻨﻌﻮا ﻋﻦ ﮨﺬہ‬ ‫اﺻﺤﺎﺑﻨﺎ ر‪È‬ﮩﻢ اﷲ‬
‫اﻟﻔﺘﻮٰ} ﻛﻴﻼ ﻳﺘﺠﺎ اﻟﻌﻮام‪) .‬ا ﺤﻴﻂ اﻟ?ﮨﺎ ‪ ،۲۵۴/W :‬ﻛﺘﺎب ا‪©f‬ح‪ ،‬ا ﺠﻠﺲ‬
‫اﻟﻌﻠ¼(‬
‫)‪(2‬‬
‫‪A man committed adultery with his mother-in-law. He was not‬‬
‫‪religious at the time. Now that he has become religious, he admits to‬‬
‫‪the affair. When his wife came to know of this, she proceeded to a‬‬
‫‪judge to ask for a separation. The judge happened to be a Sh8fi‛> and he‬‬
‫‪187‬‬
instructed the wife to continue living with her husband. He did not
separate the two. This woman may continue living with her husband.

:‫اﺟﻴﺔ‬ìE‫اﻟﻔﺘﺎو} ا‬
ٔ ٔ ٔ
،Œ‫ ﻓﻠﻢ ﻳﻔﺮق ﺑ•ﻨﮩﻤﺎ واﻗﺮﮨﻤﺎ ’ ذﻟ‬، ‫ اﻟﻘﺎ‬q‫ ﺑﺎم ا„ﺮاﺗﮧ ﻓﺮاﺟﻌﺘﮧ إ‬Z‫إذا ز‬
ٔ ٓ
ٍ ‫ﻓﻠ•ﺲ‬
‫ ﻣﺎ‬،‫ ﻛﺘﺎب اﻟﻘﻀﺎء‬،۱۱۶ :‫اﺟﻴﺔ‬ìE‫ )اﻟﻔﺘﺎو} ا‬.‫ﻟﻘﺎض اﺧﺮ ان ﻳﻔﺮق ﺑ•ﻨﮩﻤﺎ‬
(‫ﻮزﻣﻦ اﻟﻘﻀﺎء‬i

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ ٔ
‫ ﻓﺠ ہ اﻟﻘﺎ‬،‫ﻢ ﻳﺪﺧﻞ ﺑﮩﺎ‬E‫ و‬،‫ رﺟﻞ ﺑﺎم ا„ﺮاﺗﮧ‬Z‫ﻮ ز‬E‫ و‬:‫ﻗﺎل ﺻﺎﺣﺐ اﻻﻗﻀﻴﺔ‬
ٔ ٔ ٔ
} ‫ )اﻟﻔﺘﺎو‬.‫ ﻧﻔﺬ ﻗﻀﺎﺋﮧ‬Œ‫ ﺑﺬﻟ‬œ‫ ﻓﺎﻗﺮﮨﺎ ﻣﻌﮧ وﻗ‬،‫ورا} ان ﻻ ¯ﺮﻣﮩﺎ ﻋﻠﻴﮧ‬
(۳۵۸/R :‫اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ
‫ ﻧﻔﺬ ﻗﻀﺎءہ ﻻﻧﮧ‬:‫ وزاد ﺑﻘﻮﻟﮧ‬:‫وذﻛﺮ ﻣﺜﻠﮧ ﺻﺎﺣﺐ ا ﺤﻴﻂ ﻋﻦ ﺻﺎﺣﺐ اﻻﻗﻀﻴﺔ‬
ً
‫ ﻓﻌﻨﺪ اﺑﻦ‬،‫ﺼﻮرة‬E‫ﺼﺤﺎﺑﺔ اﺧﺘﻼﻓﺎ ﮨﺬہ ا‬E‫ ﻓﺈن ﺑ ا‬،‫ﺪ ﻓﻴﮧ‬û‫ ﻓﺼﻞ ﺘ‬œ‫ﻗ‬
‫ واﺑﻦ ﻋﺒﺎس ر اﷲ ﻋﻨﻪ ن ﻻ ﻳﻘﻮل‬،‫ﻮا ﺑﺎ]ﺮﻣﺔ‬E‫„ﺴﻌﻮد ر اﷲ ﻋﻨﻪ ﻗﺎ‬
ً
‫ رﺳﻮل‬q‫ إ‬å‫ﮧ „ﺮﻓﻮ‬8‫ﻤﺎ ن ﻳﺮو‬ž‫ "ا]ﺮام ﻻ ¯ﺮم ا]ﻼل" ور‬:‫ن ﻳﻘﻮل‬w‫ﺑﺎ]ﺮﻣﺔ و‬
® ‫ و_ﺬا‬.‫ ﻛﺘﺎب اﻟﻘﻀﺎء‬،۲۴۷/XQ : ‫ )ا ﺤﻴﻂ اﻟ?ﮨﺎ‬.‫اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
(۲۶/W :}‫ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬
(3)
A man committed adultery with a certain woman. Subsequently, he
got married to her daughter. The judge ruled on the validity of the
marriage. Im8m AbP YPsuf rahimahull8h is of the view that his verdict
will not apply. Im8m Muhammad rahimahull8h is of the view that it
will apply. It is learnt from Fat w Zah r yyah that the fatw8 is issued
on the view of Im8m Muhammad rahimahull8h. This was mentioned
above.

:‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬

188
 ٔ ٔ
›‫ ﻋﻨﺪ ا‬...‫ﻮازہ‬ø œ‫ ﺑﺎ„ﺮاة ﺛﻢ ﺗﺰوج ﺑ ﺘﮩﺎ ﻓﻘ‬Z‫ ® اﻟﻔﺼﻮل ﻓﻴﻤﺎ إذا ز‬8‫وﺣ‬
‫ دار‬،۳۰۳/â :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﻮز‬i ‫ﻤﺪ‬ô ‫ وﻋﻨﺪ‬،‫ﻠﻨﺺ ﻋﻠﻴﮧ‬E ‫ﻳﻮﺳﻒ ﻻ ﻳﻨﻔﺬ‬
(۲۴۷/XQ : ‫ وا ﺤﻴﻂ اﻟ?ﮨﺎ‬.۳۵۸/R :‫ و_ﺬا ® اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫اﻟﻔﻜﺮ‬
(4)
A Sh8fi‛> girl got married to a Hanaf> boy without obtaining the
permission of her guardian. According to the Sh8fi‛>s, marriage
without a guardian’s permission is not valid. Hanaf>s are of the view
that it is valid. In such a situation, can the husband engage in conjugal
relations with his wife? Can the woman give her husband power over
her self? Bear in mind that some Muslims in South Africa are Hanaf>s
while others are Sh8fi‛>s.
Answer: The first duty on the woman is to obtain her parents’
approval. If this is not possible, the solution to the problem will be for
the girl to go to a Hanaf> judge or jam‛>yyatul ‛ulam8’ and present her
case. If they issue a ruling that the marriage is valid, their decision will
apply and be upheld. Although this marriage is valid according to
Hanaf> jurisprudence, because the woman is not fully at ease, the need
was felt to obtain the verdict of a judge.
ٔ ٔ
‫ إﻻ ان ﻧﺎ ﻣﻦ اﮨﻞ‬،‫ﻠﺰوج اﻻﺳ·ﺒﺪاد ﺑﻌﻘﺪ ;ﺘﻠﻒ ﻓﻴﮧ‬E ‫ وﻟ•ﺲ‬: ‫ﻗﺎل ا ﺎوردي‬
ٔ
‫ إﻻ ﺑﺈﻓﺘﺎء‬،‫ ﻻ‬:‫ وﺛﺎﻧﻴﮩﻤﺎ‬،‫ ﻧﻌﻢ‬:‫ﻻ ﻓﻮﺟﮩﺎن اﺣﺪﮨﻤﺎ‬B‫ و‬Œ‫ ذﻟ‬q‫اﻻﺟﺘﮩﺎد واداﮨﻤﺎ إ‬
ٔ
‫ﺪ‬È‫ﺸﻴﺦ ا‬E‫وا وا‬µE‫ﺸﻴﺦ ﻋﺒﺪ ا]ﻤﻴﺪ ا‬E‫ )ﺣﻮا[ ا‬.‫ﻢ ﺣﺎ¿ﻢ‬.‫ﻣﻔﺖ او ﺣ‬ ٍ
(۲۸۳/â :‫ﻔﺔ ا ﺤﺘﺎج‬Â ’ }‫ﺑﻦ ﻗﺎﺳﻢ اﻟﻌﺒﺎد‬

:‫ا(ر ا ﺨﺘﺎر‬

:‫ ﺑﻨﺖ ﺷﺎﻓ‬u‫ﻮ ﺗﺰوج ﺣﻨ‬E b‫ ﻳﻌ‬:M‫ﺸﺎ‬E‫ وﻗﺎل ا‬،:‫ﺸﺎﻓ‬E‫ﻨﺖ ا‬+ ‫ ﻛﻒء‬u‫وا]ﻨ‬

ٔ ٔ
‫ﺐ اﺑﻴﮩﺎ اﻧﮧ ﻻ ﻳﺼﺢ اﻟﻌﻘﺪ إذا ﻧﺖ‬ß‫ن ن ﻣﺬ‬B‫ و‬،‫ﻢ ﺑﺼﺤﺔ اﻟﻌﻘﺪ‬.E
ٔ ً
.‫ﻢ ﺑﻤﺎ ﻧﻌﻘﺪ ﺻﺤﺘﮧ ﻣﺬﮨﺒﻨﺎ‬.E ‫ ﻻﻧﺎ‬،‫ﮩﺎ‬Ö‫ﺮا إﻻ ﺑﻤﺒﺎ\ة و‬.‫ﺑ‬

‫ﺮ ﺑﺎﻟﻐﺔ ﺷﺎﻓﻌﻴﺔ زوﺟﺖ ﻧﻔﺴﮩﺎ ﻣﻦ‬.‫ وﺳﺌﻞ ﺷﻴﺦ اﻹﺳﻼم ﻋﻦ ﺑ‬:‫ﺔ‬8‫از‬‰‫ﻗﺎل ® اﻟ‬
ٔ ٔ ٔ
‫ن ﻧﺎ ﻳﻌﺘﻘﺪان ﻋﺪم‬B‫ ﻧﻌﻢ و‬:‫ ﺑﻼ رﺿﺎ اﻻب ﮨﻞ ﻳﺼﺢ؟ اﺟﺎب‬:‫ او ﺷﺎﻓ‬u‫ﺣﻨ‬

189
 ٔ
}‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو‬.‫ﺼﻢ‬v‫ﺐ ا‬ß‫ ﻻ ﺑﻤﺬ‬،‫ﻴﺐ ﺑﻤﺬﮨﺒﻨﺎ‬Q ‫ ﻻﻧﺎ‬،‫ﺼﺤﺔ‬E‫ا‬
(‫ ﺳﻌﻴﺪ‬،‫ﻜﻔﺎءة‬E‫ ﺑﺎب ا‬،۹۳/R :¹‫ﺸﺎ‬E‫ا‬
(5)
A person gets his immature daughter married to an immature boy in
the presence of incompetent witnesses. Subsequently, they reach the
age of maturity but they live very far from each other. It is difficult for
them to meet. If a Hanaf> judge writes to a Sh8fi‛> judge requesting him
to invalidate this marriage, and the latter passes the verdict of
invalidity, his decision will be valid and promulgated. The Hanaf> can
practise in line with his verdict.
A person leaves his wife and goes to another country. And there is no
possibility of his returning. Furthermore, their marriage was
solemnized in the presence of witnesses who are classified as f siq
(flagrant sinners). If a Hanaf> judge sends the woman to a Sh8fi‛> judge
and the latter passes a verdict of invalidity of the marriage, his
judgement will be promulgated.

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ
‫ﺼﻐ'ة‬E‫ﺰة ﻋﻦ اب ا‬È ‫ ﺳﺌﻞ ﺷﻴﺦ اﻹﺳﻼم ﻋﻄﺎء ﺑﻦ‬:‫ﻮازل‬f‫ﻤﻮع ا‬ ‫ذﻛﺮ‬
ٔ
‫ وﻗﺪ ن‬،‫•ﻨﮩﻤﺎ ﻏﻴﺒﺔ ﻣﻨﻘﻄﻌﺔ‬ž‫ﺼﻐ'ان و‬E‫ و_? ا‬،‫ وﻗﺒﻞ اﺑﻮہ‬،'‫زوﺟﮩﺎ ﻣﻦ ﺻﻐ‬
ٔ
‫ﺒﻄﻞ‬Ö ‫ﺐ‬ß‫ ا ﺬ‬V‫ ﺷﺎﻓ‬q‫ﻠﻘﺎ ان ﻳﺒﻌﺚ إ‬E ‫ﻮز‬i ‫ﺞ ﺸﮩﺎدة اﻟﻔﺴﻘﺔ ﮨﻞ‬8‫و‬ó‫اﻟ‬
ٔ
:‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ ﻧﻌﻢ‬:‫©ح ﺴﺒﺐ اﻧﮧ ن ﺸﮩﺎدة اﻟﻔﺴﻘﺔ؟ ﻗﺎل‬f‫ﮨﺬا ا‬
:¹‫ﺸﺎ‬E‫ وﻓﺘﺎو} ا‬.۱۹۶/R :‫ و_ﺬا ® ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(ر ا ﺨﺘﺎر‬.۳۶۲/R
(۴۰۳/s
ٔ
‫ب ﻋﻦ‬± ‫ﺰة ﻋﻦ رﺟﻞ‬È ‫ ﺳﺌﻞ ﺷﻴﺦ اﻹﺳﻼم اﺑﻮ ا]ﺴﻦ ﻋﻄﺎء ﺑﻦ‬: ‫ ا ﺤﻴﻂ‬Ã‫و‬
ٔ
‫ﻠﻘﺎ‬E ‫ﻮز‬i ‫ ﮨﻞ‬،‫©ح ﺑ•ﻨﮩﻤﺎ ﺸﮩﺎدة اﻟﻔﺴﻘﺔ‬f‫ وﻗﺪ ن ا‬،‫ا„ﺮاﺗﮧ ﻏﻴﺒﺔ ﻣﻨﻘﻄﻌﺔ‬
ٔ
.‫ ﻧﻌﻢ‬:‫ﺴﺒﺐ؟ ﻗﺎل‬E‫©ح ﺑﮩﺬا ا‬f‫ﺒﻄﻞ ﮨﺬا ا‬Ö :‫ﺸﺎﻓ‬E‫ ا‬2‫ اﻟﻘﺎ‬q‫ان ﻳﺒﻌﺚ إ‬
(۲۵۸/W : ‫)ا ﺤﻴﻂ اﻟ?ﮨﺎ‬

190
 (6)
A man got married to a woman without the permission of her
guardian. He issued three divorces to her after engaging in sexual
intercourse with her. The guardian now wants to have her married to
the same man, but he wants to save her from having to go through the
process of hal8lah. This could be done by the judge sending them to a
Sh8fi‛> judge who will pass a verdict of invalidity of the first marriage.
He will then state that a new marriage will be permissible. His decision
will be promulgated without any uncertainty.

:‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
ً
‫ ﺛﻢ‬،‫ﻠﻞ‬ô '‫ ﻳﺰوﺟﮩﺎ ﻣﻨﮧ ﺑﻐ‬:‫ ﺷﺎﻓ‬q‫ ﻓﻄﻠﻘﮩﺎ ﺛﻼﺛﺎ ﻓﺒﻌﺚ إ‬Y‫ﻮ ن ﺑﻐ' و‬E ‫و_ﺬا‬
ٔ
‫©ﺗﺐ وﻻ‬E‫ ا‬2‫ﻢ ﻳﺎﺧﺬ اﻟﻘﺎ‬E ‫ﻮز إذا‬i ‫©ح اﻻول‬f‫ﻄﻼن ا‬ž‫ﺼﺤﺔ و‬E‫ ﺑﺎ‬Ç‫ﻳﻘ‬
ً
‫ﺴﺎﺑﻖ وﻻ ﺷﺒﮩﺔ وﻻ ﺧﺒﺚ‬E‫ﻮطء ا‬E‫ وﻻ ﻳﻈﮩﺮ ﺑﮩﺬا ﺣﺮﻣﺔ ا‬،‫ﮧ ﺷ•ﺌﺎ‬Ö‫ا ﻜﺘﻮب إ‬
‫ و_ﺬا‬.‫ دار اﻟﻔﻜﺮ‬،‫©ح‬f‫ ﻛﺘﺎب ا‬،۲۰۳/R :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﻼﺻﺔ‬v‫ ﻛﺬا ® ا‬،(‫ﻮ‬E‫® ا‬
(۲۵۹/W : ‫ وا ﺤﻴﻂ اﻟ?ﮨﺎ‬.۸۹/R :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ وا‬.۳۶۲/R :‫® اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
To sum up, it becomes clear from these rulings that if a Hanaf> judge or
muft> sends husband and wife to a Sh8fi‛> judge or Sh8fi‛> ‛ulam8’ body,
and it passes a ruling of validity, its verdict will be valid and it will be
permissible for a Hanaf> to practise on it.
All8h ta‛8l8 knows best.

191
 DIVORCE ISSUED BY AN INTOXICATED, LUNATIC OR
COMPELLED PERSON
Issuing a divorce while in a state of intoxication
Question:
Will divorce apply if a person issues it while he is intoxicated? What
will the ruling be if a person is intoxicated because of some
medication?
Answer:
According to the Hanaf> madh-hab, a divorce issued in a state of
intoxication applies. Its application is promulgated to serve as a
reprimand, a warning and a punishment; provided the intoxicant was
consumed unlawfully. If a person consumes something lawful and he
happens to get intoxicated by it, or he is compelled into consuming an
intoxicant, then the divorce will not apply.
Certain medicines have an intoxicating effect. If a person becomes
intoxicated by them and issues a divorce in that state, the divorce will
not apply. Then there are items which are not har8m to consume, but
makrPh. When they are misused, a person is sometimes intoxicated by
them. For example, tobacco. In such a case, divorce will not apply.

:‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬
ٔ ٔ ٔ
‫ﻤﺮ او‬v‫ﻈﻮر ﺑﺎن \ب ا‬ô ‫ﺴﻜﺮان إذا ﻃﻠﻖ ا„ﺮاﺗﮧ ﻓﺈن ن ﺳﻜﺮہ ﺴﺒﺐ‬E‫ا‬
ً
‫ﻣﺔ‬å‫ﻣﺔ اﻟﻌﻠﻤﺎء و‬å ‫ ﺳﻜﺮ وزال ﻋﻘﻠﮧ ﻓﻄﻼﻗﮧ واﻗﻊ ﻋﻨﺪ‬Æ‫ ﺣ‬å‫ﻴﺬ ﻃﻮ‬éf‫ا‬
ٰ ّ ّ ‫ﺼﺤﺎﺑﺔ ر اﷲ ﻋﻨﮩﻢ ﻟﻌﻤﻮم ﻗﻮﻟﮧ‬E‫ا‬
‫ ﻗﻮﻟﮧ‬q‫ }اﻟﻄﻼق „ﺮﺗﻦ{ إ‬:‫ﻋﺰ وﺟﻞ‬
ً
‫ ﺗﻨﻜﺢ زوﺟﺎ ﻏ'ہ{ ﻣﻦ‬Æ‫ﻞ ﻟﮧ ﻣﻦ ﺑﻌﺪ ﺣ‬Â ‫ }ﻓﺈن ﻃﻠﻘﮩﺎ ﻓﻼ‬q‫ﺳﺒﺤﺎﻧﮧ وﺗﻌﺎ‬
‫ﺼﻼ ة‬E‫ وﻗﻮﻟﮧ ﻋﻠﻴﮧ ا‬،‫ﻞ‬Ö‫ﺴﻜﺮان وﻏ'ہ إﻻ ﻣﻦ ﺧﺺ ﺑﺪ‬E‫ﻏ' ﻓﺼﻞ ﺑ ا‬
ٔ
‫" وﻻن ﻋﻘﻠﮧ زال ﺴﺒﺐ‬.‫ وا ﻌﺘﻮہ‬Þ‫ﺼ‬E‫ ﻃﻼق ﺟﺎﺋﺰ إﻻ ﻃﻼق ا‬9" :‫ﺴﻼم‬E‫وا‬
ً ً
‫ﻼف‬Á ‫ﺎب ا ﻌﺼﻴﺔ‬.‫ﺔ ﻋﻠﻴﮧ وزﺟﺮا ﻟﮧ ﻋﻦ ارﺗ‬ž‫ل ﻗﺎﺋﻤﺎ ﻋﻘﻮ‬Y‫ ﻓﻴ‬،‫ﻮ ﻣﻌﺼﻴﺔ‬ß
ٔ
،۹۹/R :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.‫ﻮ ﻣﻌﺼﻴﺔ‬ß ‫ ﻻﻧﮧ ﻣﺎ زال ﺴﺒﺐ‬،‫ﻣﺎ إذا زال ﺑﺎ(واء‬
(‫ ﺳﻌﻴﺪ‬،‫\اﺋﻂ ر_ﻦ اﻟﻄﻼق‬

192
 ‫و‪ Ã‬ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬
‫ﺳﻮاء ن ﺳﻜﺮہ ﻣﻦ ا‪v‬ﻤﺮ او اﻻ\‪ž‬ﺔ اﻻر‪ž‬ﻌﺔ ا ﺤﺮﻣﺔ او ﻏ'ﮨﺎ ﻣﻦ اﻻ\‪ž‬ﺔ‬
‫ٔ‬
‫اﻻر‪ž‬ﻌﺔ ا ﺘﺨﺬة ﻣﻦ ا]ﺒﻮب واﻟﻌﺴﻞ ﻋﻨﺪ ‪ô‬ﻤﺪ‪ .‬ﻗﺎل ® اﻟﻔﺘﺢ‪ :‬و‪ž‬ﻘﻮﻟﮧ ﻳﻔ‪Æ‬‬
‫ٔ‬
‫ﻻن ا‪E‬ﺴﻜﺮ ﻣﻦ ‪\ 9‬اب ‪ô‬ﺮم‪ .‬و‪ Ã‬ا‪+‬ﺤﺮ ﻋﻦ اﻟ‪‰‬از‪8‬ﺔ‪ :‬ا ﺨﺘﺎر زﻣﺎﻧﻨﺎ‬
‫‪E‬ﺰوم ا]ﺪ ووﻗﻮع اﻟﻄﻼق‪ .‬وﻣﺎ ® ا‪v‬ﺎﻧﻴﺔ ﻣﻦ ﺗﺼﺤﻴﺢ ﻋﺪم ا‪E‬ﻮﻗﻮع ﻓﮩﻮ ﻣﺒ‪b‬‬
‫ٔ‬ ‫ٔ‬
‫’ ﻗﻮﻟﮩﻤﺎ ﻣﻦ ان ا‪éf‬ﻴﺬ ﺣﻼل‪ ،‬وا ﻔ‪ Æ‬ﺑﮧ ﺧﻼﻓﮧ‪ .‬و‪ Ã‬ا‪f‬ﮩﺮ ﻋﻦ ا{ﻮﮨﺮة ان‬
‫ا‪v‬ﻼف ﻣﻘﻴﺪ ﺑﻤﺎ إذا \‪ž‬ﮧ ‪E‬ﻠﺘﺪاوي ﻓﻠﻮ ‪E‬ﻠﮩﻮ واﻟﻄﺮب ﻓﻴﻘﻊ ﺑﺎﻹ ﺎع‪ ...‬ﻗﻮﻟﮧ‬
‫ٓ‬ ‫ٔ‬ ‫ٔ ٔ‬
‫او اﻓﻴﻮن او ﺑﻨﺞ إن ن ‪E‬ﻠﺘﺪاوي ‪E‬ﻢ ﻳﻘﻊ ﻟﻌﺪم ا ﻌﺼﻴﺔ‪ ،‬و‪B‬ن ‪E‬ﻠﮩﻮ و‪B‬دﺧﺎل اﻻﻓﺔ‬
‫ٔ‬ ‫ً‬
‫ﻗﺼﺪا‪ ،‬ﻓﻴ ﺒ ان ﻻ ﻳ¬دد ® ا‪E‬ﻮﻗﻮع‪ .‬و™ ﺗﺼﺤﻴﺢ اﻟﻘﺪوري ﻋﻦ ا{ﻮاﮨﺮ‪ :‬و™‬
‫ً‬ ‫ٔ‬
‫ﮨﺬا ا‪E‬ﺰﻣﺎن إذا ﺳﻜﺮ ﻣﻦ ا‪+‬ﻨﺞ واﻻﻓﻴﻮن ﻳﻘﻊ زﺟﺮا‪ ،‬وﻋﻠﻴﮧ اﻟﻔﺘﻮ}‪ ،‬وﺗﻤﺎﻣﮧ ®‬
‫ٔ‬
‫ا‪f‬ﮩﺮ‪ .‬ﻗﻮﻟﮧ )‪E‬ﻮ زال ﻋﻘﻠﮧ ﺑﺎ‪E‬ﺼﺪاع او ﺑﻤﺒﺎح ‪E‬ﻢ ﻳﻘﻊ( ﻛﻤﺎ إذا ﺳﻜﺮ ﻣﻦ ورق‬
‫ا‪E‬ﺮﻣﺎن ﻓﺈﻧﮧ ﻻ ﻳﻘﻊ ﻃﻼﻗﮧ وﻻ ﻋﺘﺎﻗﮧ‪ .‬وﻧﻘﻞ اﻹ ﺎع ’ ذﻟ‪ Œ‬ﺻﺎﺣﺐ‬
‫ا—ﮩﺬﻳﺐ‪ ،‬ﻛﺬا ® اﻟﮩﻨﺪﻳﺔ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‪ ،۲۴۰ ،۲۳۹/R :‬ﻣﻄﻠﺐ‬
‫ﺗﻌﺮ‪8‬ﻒ ا‪E‬ﺴﻜﺮان وﺣﻜﻤﮧ‪ ،‬ﺳﻌﻴﺪ(‬

‫ﺑﻴﺎن ﻣﻦ‬ ‫ا ﺤﻴﻂ اﻟ?ﮨﺎ‪ ® Ó‬اﻟﻔﻘﮧ ا‪f‬ﻌﻤﺎ‪ ،۳۴۸/R :Ó‬اﻟﻔﺼﻞ ا‪ï‬ﺎﻟﺚ‬ ‫)و_ﺬا‬
‫ﻳﻘﻊ ﻃﻼﻗﮧ وﻣﻦ ﻻ ﻳﻘﻊ ﻃﻼﻗﮧ‪ ،‬رﺷﻴﺪﻳﺔ(‬

‫و‪ Ã‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬

‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪E‬ﻮ ا‪õ‬ﺮہ ’ \ب ا‪v‬ﻤﺮ او \ب ا‪v‬ﻤﺮ ‪ãE‬ورة وﺳﻜﺮ وﻃﻠﻖ ا„ﺮاﺗﮧ‪ ،‬اﺧﺘﻠﻔﻮا‬
‫ٔ‬
‫ﻓﻴﮧ‪ ،‬وا‪E‬ﺼﺤﻴﺢ اﻧﮧ ﻛﻤﺎ ﻻ ﻳﻠﺰﻣﮧ ا]ﺪ ﻻ ﻳﻘﻊ ﻃﻼﻗﮧ وﻻ ﻳﻨﻔﺬ ﺗ•ﻓﮧ‪ .‬ﻛﺬا‬
‫ﺧﺎن‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۳۵۳/R :‬ﻓﺼﻞ ﻓﻴﻤﻦ ﻳﻘﻊ ﻃﻼﻗﮧ وﻓﻴﻤﻦ ﻻ‬ ‫ﻓﺘﺎو} ﻗﺎ‬
‫ﻳﻘﻊ ﻃﻼﻗﮧ(‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪193‬‬
‫‪When a person becomes angry and loses his mind‬‬
‫‪Question:‬‬
‫‪A person gets so angry that he loses control over himself. He knocks‬‬
‫‪his head against the wall, smashes and breaks items of the house, etc.‬‬
‫‪and does not remember doing these things. His voice also changes.‬‬
‫‪This man is also affected by black magic. If he issues three divorces to‬‬
‫?‪his wife in such a situation, will they apply‬‬
‫‪Answer:‬‬
‫‪If the person’s condition is really as described, then divorce will not‬‬
‫‪apply. However, he will have to seek treatment so that he does not‬‬
‫‪experience episodes of this nature.‬‬

‫اﻟﻔﻘﻪ ’ ا ﺬاﻫﺐ اﻷر‪ž‬ﻌﺔ‪:‬‬

‫ٔ‬ ‫ٔ‬
‫ﻓﺎﻋﻠﻢ ان ﺑﻌﺾ اﻟﻌﻠﻤﺎء ﻗﺪ ﻗﺴﻢ اﻟﻐﻀﺐ إ‪ q‬ﺛﻼﺛﺔ اﻗﺴﺎم‪:‬‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻻول‪ :‬ان ﻳ‪.‬ﻮن اﻟﻐﻀﺐ ﻓﻴﺎول ا„ﺮہ‪ ،‬ﻓﻼ ﻳﻐ' ﻋﻘﻞ اﻟﻐﻀﺒﺎن ‪t‬ﻴﺚ ﻳﻘﺼﺪ‬
‫ٔ‬
‫ﻣﺎ ﻳﻘﻮﻟﮧ و‪8‬ﻌﻠﻤﮧ‪ ،‬وﻻ ر‪8‬ﺐ ان اﻟﻐﻀﺒﺎن ﺑﮩﺬا ا ﻌ‪ Ø‬ﻳﻘﻊ ﻃﻼﻗﮧ وﺗﻨﻔﺬ‬
‫ﻋﺒﺎراﺗﮧ ﺑﺎﺗﻔﺎق‪.‬‬
‫ٔ‬
‫ﺠﻨﻮن‬ ‫ﻧﮩﺎﻳﺘﮧ ‪t‬ﻴﺚ ﻳﻐ' ﻋﻘﻞ ﺻﺎﺣﺒﮧ و‪i‬ﻌﻠﮧ‬ ‫ا‪ï‬ﺎ‪ :Ó‬ان ﻳ‪.‬ﻮن اﻟﻐﻀﺐ‬
‫ٔ‬
‫ا"ي ﻻ ﻳﻘﺼﺪ ﻣﺎ ﻳﻘﻮل وﻻ ﻳﻌﻠﻤﮧ‪ ،‬وﻻ ر‪8‬ﺐ ان اﻟﻐﻀﺒﺎن ﺑﮩﺬا ا ﻌ‪ Ø‬ﻻ ﻳﻘﻊ‬
‫ٔ‬
‫ﻃﻼﻗﮧ ﻻﻧﮧ ‪ß‬ﻮ وا ﺠﻨﻮن ﺳﻮاء‪.‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ا‪ï‬ﺎﻟﺚ‪ :‬ان ﻳ‪.‬ﻮن اﻟﻐﻀﺐ وﺳﻄﺎ ﺑ ا]ﺎ— ﺑﺎن ‪°‬ﺸﺘﺪ و‪J‬ﺮج ﻋﻦ ‪å‬دﺗﮧ‪،‬‬
‫و‪E‬ﻜﻨﮧ ﻻ ﻳ‪.‬ﻮن ﺠﻨﻮن ا"ي ﻻ ﻳﻘﺼﺪ ﻣﺎ ﻳﻘﻮل وﻻ ﻳﻌﻠﻤﮧ‪ .‬وا{ﻤﮩﻮر ’‬
‫ٔ‬ ‫ٔ‬
‫ان اﻟﻘﺴﻢ ا‪ï‬ﺎﻟﺚ ﻳﻘﻊ ﺑﮧ اﻟﻄﻼق‪ .‬وا—ﺤﻘﻴﻖ ﻋﻨﺪ ا]ﻨﻔﻴﺔ ان اﻟﻐﻀﺒﺎن ا"ي‬
‫ٔ‬ ‫ٔ‬
‫‪J‬ﺮﺟﮧ ﻏﻀﺒﮧ ﻋﻦ ﻃﺒﻴﻌﺘﮧ و‪å‬دﺗﮧ ‪t‬ﻴﺚ ﻳﻐﻠﺐ اﻟﮩﺬﻳﺎن ’ اﻗﻮاﻟﮧ واﻓﻌﺎﻟﮧ ﻓﺈن‬
‫ٔ‬
‫ﻃﻼﻗﮧ ﻻ ﻳﻘﻊ و‪B‬ن ن ﻳﻌﻠﻢ ﻣﺎ ﻳﻘﻮل و‪8‬ﻘﺼﺪہ‪ ،‬ﻻﻧﮧ ﻳ‪.‬ﻮن ﺣﺎﻟﺔ ﻳﺘﻐ' ﻓﻴﮩﺎ‬
‫ٔ‬ ‫ً‬
‫إدراﻛﮧ‪ ،‬ﻓﻼ ﻳ‪.‬ﻮن ﻗﺼﺪہ ﻣﺒ ﻴﺎ ’ إدراک ﺻﺤﻴﺢ‪ ،‬ﻓﻴﻜﻮن ﺠﻨﻮن‪ ،‬ﻻن‬
‫ٔ‬
‫ا ﺠﻨﻮن ﻻ ﻳﻠﺰم ان ﻳ‪.‬ﻮن داﺋﻤﺎ ﺣﺎﻟﺔ ﻻ ﻳﻌﻠﻢ ﻣﻌﮩﺎ ﻣﺎ ﻳﻘﻮل‪ ،‬ﻓﻘﺪ ﻳﺘ ﻢ‬
‫‪194‬‬
 ٔ ٔ
‫ﺐ‬ß‫ )اﻟﻔﻘﮧ ’ ا ﺬا‬.‫ﻢ ﻳﻠﺒﺚ ان ﻳﮩﺬي‬E ‫ ﺛﻢ‬،‫ﻼم ﻣﻌﻘﻮل‬.‫ﻛﺜ' ﻣﻦ اﻻﺣﻴﺎن ﺑ‬
ٔ
(‫ اﻟﻘﺎﮨﺮة‬،‫ \وط اﻟﻄﻼق‬،۲۲۷/W :‫ﻌﺔ‬ž‫اﻻر‬
Majm ‛ah Qaw n n Isl m :
Uncontrollable anger where the person loses his mind and does not
know what he is doing and saying is also a situation wherein divorce
does not apply.1
All8h ta‛8l8 knows best.
The divorce of a person who is under the influence of magic and an evil
spirit
Question:
Black magic was done to a person, and he issues three divorces to his
wife while in that condition. Will the divorces apply? His condition
does not appear to be like that of a lunatic. If it is like a lunatic’s, will
there be a difference in the ruling? If someone says that he is under
the influence of jinn and it is the jinn which issued the divorce – and
not him – what will the ruling be?
Answer:
The claim of being under the influence of magic and jinn is not
apparently acceptable. It is made to escape from divorce. Therefore,
the person who divorced his wife – and his madness and lunacy is not
well-known – his divorce will apply. Yes, if he is well-known as a
lunatic, his divorce will not apply.

:‫ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬

:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫ﻮ اﺧﺘﻼل ® اﻟﻌﻘﻞ‬ß‫ﻻ ﻳﻘﻊ ﻃﻼق وا ﺠﻨﻮن وا ﻌﺘﻮہ ﻣﻦ اﻟﻌﺘﮧ و‬
ٔ
‫ة ﺑ اﻻ„ﻮر‬C‫ ا{ﻨﻮن اﺧﺘﻼل اﻟﻘﻮة ا ﻤ‬:‫ﺢ‬8‫ﻗﻮﻟﮧ "وا ﺠﻨﻮن" ﻗﺎل ® ا—ﻠﻮ‬
ٔ ٓ ٔ
‫ إﻣﺎ‬،‫ﻠﻌﻮاﻗﺐ ﺑﺎن ﻻ ﺗﻈﮩﺮ اﺛﺎرﮨﺎ وﺗﺘﻌﻄﻞ اﻓﻌﺎﻟﮩﺎ‬E ‫ا]ﺴﻨﺔ واﻟﻘﺒﻴﺤﺔ ا ﺪر_ﺔ‬
ٔ
‫ﺮوج „ﺰاج ا(ﻣﺎغ ﻋﻦ‬v ‫ﻣﺎ‬B‫ و‬،‫ﻠﻘﺔ‬v‫ﻘﺼﺎن ﺟﺒﻞ ﻋﻠﻴﮧ دﻣﺎﻏﮧ اﺻﻞ ا‬f
ٓ ٔ
‫ﻴﺎﻻت‬v‫ﻟﻘﺎء ا‬B‫ﺸﻴﻄﺎن ﻋﻠﻴﮧ و‬E‫ﻣﺎ ﻻﺳ·ﻴﻼء ا‬B‫اﻻﻋﺘﺪال ﺴﺒﺐ ﺧﻠﻂ او اﻓﺔ و‬

1
Majm ‛ah Qaw n n Isl m : 133. Imd d al-Muft yy n, vol. 2, p. 593.
195
 ‫ً‬
‫اﻟﻔﺎﺳﺪة إ‪Ö‬ﮧ ‪t‬ﻴﺚ ﻳﻔﺮح و‪8‬ﻔﺰع ﻣﻦ ﻏ' ﻣﺎ ﻳﺼﻠﺢ ﺳ‪é‬ﺒﺎ‪ .‬و‪ Ã‬ا‪+‬ﺤﺮ ﻋﻦ‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ا‪v‬ﺎﻧﻴﺔ‪ :‬رﺟﻞ ﻋﺮف اﻧﮧ ن ﻨﻮﻧﺎ ﻓﻘﺎﻟﺖ ﻟﮧ ا„ﺮاﺗﮧ ﻃﻠﻘﺘ‪ b‬ا‪+‬ﺎرﺣﺔ ﻓﻘﺎل‪:‬‬
‫ٔ‬
‫اﺻﺎﺑ‪ b‬ا{ﻨﻮن وﻻ ﻳﻌﺮف ذﻟ‪ Œ‬إﻻ ﺑﻘﻮﻟﮧ ن اﻟﻘﻮل ﻗﻮﻟﮧ‪) .‬ﻗﻮﻟﮧ و‪ß‬ﻮ اﺧﺘﻼل‬
‫ً‬
‫® اﻟﻌﻘﻞ( ﮨﺬا ذﻛﺮہ ® ا‪+‬ﺤﺮ ﺗﻌﺮ‪8‬ﻔﺎ ‪E‬ﻠﺠﻨﻮن وﻗﺎل‪ :‬و‪8‬ﺪﺧﻞ ﻓﻴﮧ ا ﻌﺘﻮہ‪،‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﺣﺴﻦ اﻻﻗﻮال ® اﻟﻔﺮق ﺑ•ﻨﮩﻤﺎ ان ا ﻌﺘﻮہ ‪ß‬ﻮاﻟﻘﻠﻴﻞ اﻟﻔﮩﻢ ا ﺨﺘﻠﻂ ا‪ E‬م‬
‫اﻟﻔﺎﺳﺪ ا—ﺪﺑ'‪ ،‬ﻟ‪.‬ﻦ ﻻ ﻳ‪ã‬ب وﻻ ‪°‬ﺸﺘﻢ ‪Á‬ﻼف ا ﺠﻨﻮن‪ ،‬و‪£‬ح‬
‫ٔ‬ ‫ٔ‬
‫اﻻﺻﻮ‪Ö‬ﻮن ﺑﺎن ﺣﻜﻤﮧ ‪E‬ﺼ‪) .Þ‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‪ ،۲۴۳/R :‬ﻛﺘﺎب‬
‫اﻟﻄﻼق‪ ،‬ﺳﻌﻴﺪ(‬

‫ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﻣﺎ \اﺋﻂ ا‪E‬ﺮ_ﻦ ﻓﺎﻧﻮاع‪ ،‬ﺑﻌﻀﮩﺎ ﻳﺮﺟﻊ إ‪ q‬ا‪E‬ﺰوج‪ .‬اﻣﺎ ا"ي ﻳﺮﺟﻊ إ‪ q‬ا‪E‬ﺰوج‬
‫ً‬ ‫ً ٔ‬ ‫ً‬ ‫ٔ‬
‫ﻓﻤﻨﮩﺎ‪ :‬ان ﻳ‪.‬ﻮن ‪å‬ﻗﻼ ﺣﻘﻴﻘﺔ او ﺗﻘﺪﻳﺮا‪ ،‬ﻓﻼ ﻳﻘﻊ ﻃﻼق ا ﺠﻨﻮن وا‪E‬ﺼ‪Þ‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا"ي ﻻ ﻳﻌﻘﻞ‪ ،‬ﻻن اﻟﻌﻘﻞ \ط اﮨﻠﻴﺔ ا—•ف‪ ،‬ﻻن ﺑﮧ ﻳﻌﺮف ﻛﻮن ا—•ف‬
‫„ﺼﻠﺤﺔ‪ ،‬وﮨﺬہ ا—•ﻓﺎت ﻣﺎ \ﻋﺖ إﻻ ﺼﺎﻟﺢ اﻟﻌﺒﺎد‪) .‬ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪،۹۹/R :‬‬
‫\اﺋﻂ ر_ﻦ اﻟﻄﻼق‪ ،‬ﺳﻌﻴﺪ(‬
‫‪Fat w Mahm d yyah:‬‬
‫‪If a person loses his senses because of lunacy, black magic, etc., and he‬‬
‫‪does not know what he is saying and what its consequences will be,‬‬
‫‪then his divorce will not apply. If this is not the case, and he‬‬
‫‪understands the meanings of words, divorce will apply if he utters it.‬‬
‫‪The time when he issued the divorce must be compared to his other‬‬
‫‪situations and conditions. From there you will be able to gauge if he‬‬
‫‪was in his senses or not.‬‬

‫ﺑﻴﺎن ﻣﻦ ﻳﻘﻊ ﻃﻼﻗﮧ وﻣﻦ ﻻ ﻳﻘﻊ‪.‬‬ ‫)و_ﺬا ® اﻟﻔﺘﺎو} ا—ﺎﺗﺎر ﺧﺎﻧﻴﺔ‪،۲۵۵/R :‬‬
‫واﻣﺪاد اﻻﺣ©م‪ .۵۶۵/Q :‬و ﻓﺘﺎو} رﺣﻴﻤﻴﮧ‪ .۲۶۲/| :‬وﻓﺘﺎو} ‪ô‬ﻤﻮدﻳﮧ‪.۳۰۱/XQ :‬‬
‫و ﻤﻮﻋﮧ ﻗﻮاﻧ اﺳﻼ‪(۱۳۱ :¹‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪196‬‬
When a divorce is issued under compulsion
Question:
A person said to another: “If you do not issue the divorce, we will beat
you.” Is beating a person classified as a compulsion to divorce, or does
it only refer to the threat of killing him or breaking his hands, legs,
etc.? If a person is compelled to divorce, does it apply?
Answer:
A divorce issued by a person who is compelled is valid and applicable.
The word “compulsion” refers to the threat of killing him, breaking his
hands, etc.
AbP al-Layth Samarqand> rahimahull8h writes:
ٔ ٔ ٔ ٔ ً ٔ
‫ﺎف ﻣﻨﮧ ﺗﻠﻒ ﻧﻔﺴﮧ‬J ‫ﺮہ رﺟﻼ ﺑﻘﺘﻞ او ﺗﻠﻒ ﻋﻀﻮ ﻣﻦ اﻋﻀﺎﺋﮧ او ﺑﺎ„ﺮ‬õ‫إذا ا‬
ٔ ٔ ٔ ٔ
.‫ ﺟﺎز‬Œ‫ ﻗﻮﻟﮧ ﻓﻔﻌﻞ ذﻟ‬q‫إ‬... ‫او ذﮨﺎب ﻋﻀﻮ ﻣﻦ اﻋﻀﺎﺋﮧ ان ﻳﻄﻠﻖ ا„ﺮاﺗﮧ‬
‫ ا ﻜﺘﺒﺔ‬،‫ ﺑﺎب ﻣﺎ ﺗﺼﺢ ﻣﻊ اﻻﻛﺮاہ‬،‫ ﻛﺘﺎب اﻻﻛﺮاہ‬،۳۳۴ ،۳۳۳ :‫)ﺧﺰاﻧﺔ اﻟﻔﻘﮧ‬
(‫ﺔ‬8‫اﻟﻐﻔﻮر‬

:‫\ح ﻣﻨﻈﻮﻣﺔ اﺑﻦ وﮨﺒﺎن‬

ٔ ٔ ٔ ٔ ٔ
‫ واﻋﻠﻢ ان اﺻﺤﺎﺑﻨﺎ‬:‫ﺲ او ﺑﺎﻟﻘﻴﺪ ۔ ﻗﺎل‬é]‫ب او ﺑﺎ‬ãE‫ان اﻹﻛﺮاہ ¯ﺼﻞ ﺑﺎ‬
ٔ ٔ ٔ ٔ
?‫ﻔﺲ او ﻋﻀﻮ ﻣﻦ اﻻﻋﻀﺎء إﻛﺮاہ ﻣﻌﺘ‬f‫ا ﻌﻮا ’ ان اﻹﻛﺮاہ ﺑﻮﻋﻴﺪ ﺗﻠﻒ ا‬
ٔ ً
‫ ﻓﺈن‬،‫ﺲ وا—ﻘﻴﻴﺪ‬é]‫ن ﺣﺼﻞ اﻹﻛﺮاہ ﺑﺎ‬B‫ و‬.‫ ﺳﻮاء ﺣﺼﻞ ’ ﻓﻌﻞ او ﻗﻮل‬،å\
َ ‫ﻌﻞ ٔن ا‬i‫ و‬،å\ً
،‫ ﺑﻐ' إﻛﺮاہ‬Œ‫ﻜﺮہ ﻓﻌﻞ ذﻟ‬ ?‫ن ’ ﻓﻌﻞ ﻓﻠ•ﺲ ﺑﻤﻌﺘ‬
‫ﻮﻗﻒ واﻟﮩﺒﺔ‬E‫اء وا‬µE‫ﻴﻊ وا‬+ ،‫ﺴﺘﻮي ﻓﻴﮧ ا{ﺪ واﻟﮩﺰل‬° ‫ن ن ’ ﻗﻮل ﻻ‬B‫و‬
ٔ ً
.‫ﻴﺖ ا"ي ﺑﻌﺪ ﮨﺬا‬+‫ ® ا‬Ú‫ ﻛﻤﺎ ﺳﻴﺎ‬،å\ ?‫ ﻓﻴﻌﺘ‬،‫ﺼﺪﻗﺔ‬E‫واﻹﺟﺎرة واﻟ?اءة وا‬
‫ )\ح ﻣﻨﻈﻮﻣﺔ اﺑﻦ‬.?‫ﺎن ﻓﻴﮧ ﻟﻄﻼق واﻟﻌﺘﺎق ﻓﻐ' ﻣﻌﺘ‬8‫ﺴﺘﻮ‬° ‫ن ن ’ ﻣﺎ‬B‫و‬
(‫ﻨﺪ‬ž‫ دﻳﻮ‬، ‫ﻮﻗﻒ ا ﺪ‬E‫ ا‬،‫ ﻓﺼﻞ ﻣﻦ ﻛﺘﺎب ا]ﺠﺮ واﻻﻛﺮاہ‬،۸۷/Q :‫وﮨﺒﺎن‬
Compulsion is accomplished by beating a person, confining him or
locking him up. The author says: Our Hanaf> jurists concur that
compulsion by threatening the person with death or breaking any of
his limbs is a valid compulsion in the Shar>‛ah irrespective of whether
197
it is done verbally or physically. If it is accomplished through
confining him or locking him up, and it is done for carrying out an
action, then it is not valid in the Shar>‛ah. It is as though he did it
without compulsion.
If he is compelled to say something verbally, and the statement is such
that the ruling for a serious and frivolous statement is not the same,
e.g. buying and selling, endowing, gifting, renting, absolving, giving in
charity – then it will be valid in the Shar>‛ah. If the statement is such
that the ruling for a serious and frivolous statement is the same, e.g.
divorce, freeing a slave; then the compulsion is not valid.

:‫ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن‬
ً ٔ ٔ
}‫ )ﻓﺘﺎو‬.‫ﺗﻼف اﻟﻌﻀﻮ ﻳﻈﮩﺮ ® اﻻﻗﻮال واﻻﻓﻌﺎل ﻴﻌﺎ‬B‫واﻹﻛﺮاہ ﺑﻮﻋﻴﺪ اﻟﻘﺘﻞ و‬
(۴۸۳/R :‫ﻗﺎﺿﻴﺨﺎن‬
All8h ta‛8l8 knows best.
A second opinion with regard to divorce under compulsion
According to al-Ahw l ash-Shakhs yyah and other books written by
Hanaf> scholars state that a divorce issued by a compelled person is
not valid. Observe the following:
َ ‫ﺐ ﻣﻦ ﻗﺎل ﺑﻌﺪم ﻃﻼق ا‬ß‫واﻟﻈﺎﮨﺮ ﻣﺬ‬
‫ )اﻻﺣ©م‬.A‫ﺎ‬f‫ﻜﺮہ وا ﺨﻄ ٔﻰ وا‬
:‫ ط‬،۵۱۴/X : ‫•ـ‬۱۳۰۶‫ﻤﺪ ﻗﺪر} ﺑﺎﺷﺎ م‬ô ‫ﻠﺸﻴﺦ‬E ‫ﺸﺨﺼﻴﺔ‬E‫ﻋﻴﺔ ® اﻻﺣﻮال ا‬µE‫ا‬
(‫ﺴﻼم‬E‫دار ا‬
The following is stated in the marginalia of the above book:
ٔ
‫ـ ﻻ ﻳﻘﻊ ﻃﻼق‬۱ :(۸۹) ‫ ا ﺎدة‬:}‫ﺴﻮر‬E‫ﺸﺨﺼﻴﺔ ا‬E‫ﻗﺎﻧﻮن اﻻﺣﻮال ا‬ ‫ﺟﺎء‬
.‫ﻮش وﻻ ا ﻜﺮہ‬ß‫ﺴﻜﺮان وﻻ ا ﺪ‬E‫ا‬
ٔ ٔ ٔ
‫ ا ــ ﻻ ﻳﻘﻊ ﻃﻼق‬:(۸۸) ‫ ا ﺎدة‬:Ó‫ﺸﺨﺼﻴﺔ اﻻرد‬E‫ﺟﺎء ﻗﺎﻧﻮن اﻻﺣﻮال ا‬
.‫ﺎﺋﻢ‬f‫ﻮش وﻻ ا ﻜﺮہ وﻻ ا ﻌﺘﻮہ وﻻ ا ﻐ¼ ﻋﻠﻴﮧ وﻻ ا‬ß‫ﺴﻜﺮان وﻻ ا ﺪ‬E‫ا‬
ٔ
‫ﺴﻜﺮان و‬E‫ــ ﻻ ﻳﻘﻊ ﻃﻼق ا‬۱ ‫ ﻣﺎدة‬:‫ﺸﺨﺼﻴﺔ ا •ي‬E‫ﺟﺎء ﻗﺎﻧﻮن اﻻﺣﻮال ا‬
(۲ :‫ رﻗﻢ ا]ﺎﺷﻴﺔ‬،۵۱۴/X :‫ﺸﺨﺼﻴﺔ‬E‫ )ﺣﺎﺷﻴﺔ اﻻﺣﻮال ا‬.‫ا ﻜﺮہ‬
198
The introduction of this book clearly states that it has been compiled
in line with the Hanaf> madh-hab. Observe the following:
ٔ ٔ ٔ ٔ ٔ
›‫ﺐ اﻻﻣﺎم ا‬ß‫ﺸﺨﺼﻴﺔ ’ ﻣﺬ‬E‫ﻋﻴﺔ ® اﻻﺣﻮال ا‬µE‫اﻣﺎ ﻛﺘﺎب "اﻻﺣ©م ا‬
(۱۳ ‫ ص‬،‫" )ﻣﻘﺪﻣﺔ‬.‫ﻌﻤﺎن‬f‫ﺣﻨﻴﻔﺔ ا‬
All8h ta‛8l8 knows best.
A threat made by a policeman
Question:
The father-in-law or someone else said to a man: “Write three divorces
against your wife or else I will hand you over to the police.” Is this
classified as a compulsion? Will divorce apply?
Answer:
When a person is compelled into writing a divorce note, the divorce
will not apply. Yes, if he utters the divorce verbally, the divorce under
compulsion will be valid. A threat made by a policeman is included in
this.

:‫ا(ر ا ﺨﺘﺎر‬
ً ٔ ً
Ã‫ و‬.‫ﻮ ﻋﺒﺪا او „ﻜﺮﮨﺎ ﻓﺈن ﻃﻼﻗﮧ ﺻﺤﻴﺢ‬E‫ﻗﻞ و‬å ‫ زوج ﺑﺎﻟﻎ‬9 ‫ﻘﻊ ﻃﻼق‬8‫و‬
ٔ ٔ ٔ
‫ﺮہ ’ ان‬õ‫ ﻓﻠﻮ ا‬،‫ ان ا ﺮاد اﻹﻛﺮاہ ’ ا—ﻠﻔﻆ ﺑﺎﻟﻄﻼق‬:‫ﺤﺮ‬+‫ ا‬Ã‫ و‬:¹‫ﺸﺎ‬E‫ا‬
ٔ
، ۲۳۶/R :¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬.‫ﺘﺐ ﻃﻼق ا„ﺮاﺗﮧ ﻓﻜﺘﺐ ﻻ ﺗﻄﻠﻖ‬.‫ﻳ‬
(‫ ﺳﻌﻴﺪ‬،‫ﻣﻄﻠﺐ ® اﻹﻛﺮاہ‬
ٔ ٔ ٔ ٔ ٔ
‫ﻢ‬E "‫ﺘﺐ ’ ﻗﺮﻃﺎس "ا„ﺮاﺗﮧ ﻃﺎﻟﻖ او ا„ﺮﮨﺎ ﺑﻴﺪﮨﺎ‬.‫ﺮہ ’ ان ﻳ‬õ‫ ا‬:‫ﺔ‬8‫از‬‰‫ اﻟ‬Ã‫و‬
.‫ ﻛﺘﺎب اﻻﻛﺮاہ‬،۱۳۱/` :‫ﺔ ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬8‫از‬‰‫ )اﻟﻔﺘﺎو} اﻟ‬.}‫ﻳﺼﺢ إﻻ إذا ﻧﻮ‬
(۲۴۶/R :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫و_ﺬا ® ا‬
ٔ ً ٔ ٔ ٔ ٔ
‫ إﻣﺎ ان ن „ﻠﺠﺌﺎ او‬، ‫اﺻﻠﮧ ’ ﻧﻮﻋ‬ ‫ واﻣﺎ اﻧﻮاﻋﮧ ﻓﺎﻹﻛﺮاہ‬:‫ اﻟﮩﻨﺪﻳﺔ‬Ã‫و‬
ٔ
‫ﻔﺲ او ﺑﻮﻋﻴﺪ ﺗﻠﻒ‬f‫ﻮ اﻹﻛﺮاہ ﺑﻮﻋﻴﺪ ﺗﻠﻒ ا‬ß ‫ ﻓﺎﻹﻛﺮاہ ا ﻠﺠﺊ‬،‫ﻏ' „ﻠﺠﺊ‬

199
 ٔ
‫ﺲ‬é]‫ﻮ اﻹﻛﺮاہ ﺑﺎ‬ß ‫ﻮ ﻏ' ا ﻠﺠﺊ‬ß ‫ واﻹﻛﺮاہ ا"ي‬،‫ﻋﻀﻮ ﻣﻦ اﻻﻋﻀﺎء‬
(۳۵/s :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫وا—ﻘﻴﻴﺪ‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ
‫ﻦ ﻟﮩﺎ‬.‫ﻢ ﻳ‬E ‫ﺮﮨﺖ ’ ان ﻳﻄﻠﻘﮩﺎ ﺑﻮﻋﻴﺪ ﺗﻠﻒ ﻓﻔﻌﻞ‬õ‫ﻮ ﻧﺖ ﮨﻲ ا ﺴﻠﻄﺔ ﻓﺎ‬E‫و‬
ٔ
.‫ﺼﺪاق‬E‫ﺲ اﺧﺬﺗﮧ ﺑﻨﺼﻒ ا‬é]‫ﻮ ﻧﺖ ا ﻜﺮﮨﺔ ﺑﺎ‬E‫ء ﻣﻦ ا ﮩﺮ و‬e ‫ﻋﻠﻴﮧ‬
(۴۳/s :‫)اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
Fat w D r al-‛Ul m:
If a person is compelled to sign a divorce notice while he did not utter
it verbally nor wrote the divorce notice himself, the divorce will not
apply.1
Kit b al-Fat w :
A threat made by a policeman is also classified as a compulsion. 2
ٔ ٔ ٔ
‫ﺘﺐ ﻃﻼق ا„ﺮاﺗﮧ ﻓﻼﻧﺔ ﺑﻨﺖ ﻓﻼن ﺑﻦ‬.‫ﺴﺠﻦ ’ ان ﻳ‬E‫ب وا‬ãE‫ﺮہ ﺑﺎ‬õ‫رﺟﻞ ا‬
ٔ ٔ
.‫ ﻻ ﺗﻄﻠﻖ ا„ﺮاﺗﮧ‬،‫ ا„ﺮاﺗﮧ ﻓﻼﻧﺔ ﺑﻨﺖ ﻓﻼن ﺑﻦ ﻓﻼن ﻃﺎﻟﻖ‬:‫ ﻓﻜﺘﺐ‬،‫ﻓﻼن‬
(‫ﻜﺘﺎﺑﺔ‬E‫ ﻓﺼﻞ ® اﻟﻄﻼق ﺑﺎ‬،۴۷۲/X :‫)ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬
All8h ta‛8l8 knows best.

ZIHĀR
The meaning of zihār in the Sharī’ah
Question:
A man said to his wife: “Your private part is like my mother’s and
sister’s for me.” Some ‛ulam8’ said to him that this is zih8r and he will
have to pay kaff8rah. Whereas this man does not even know what
zih8r is nor did he make an intention for zih8r. What is the ruling?

1
Fat w D r al-‛Ul m, vol. 9, p. 154. Kit b al-Fat w , vol. 5, p. 102.
2
Kit b al-Fat w , vol. 5, p. 90.
200
Answer:
The view of some of the ‛ulam8’ is correct. His statement is classified as
zih8r and he will have to pay kaff8rah. Ignorance of a ruling of the
Shar>‛ah is not an excuse. If he does not know what it is, we will
explain it to him. The correct meaning of zih8r is as follows:
The literal meaning of zih8r is to turn the back.
In the definition of the Shar>‛ah, it refers to comparing one’s wife or
any part of her body which is taken to mean her entire body to women
who are eternally unlawful to him or to any of their body parts which
are forbidden for him to look at.

:‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
ٔ
‫ﻣﻌﺎن‬
ٍ ‫ﻮ ﻣﻔﺎﻋﻠﺔ ﻣﻦ اﻟﻈﮩﺮ ﻓﻴﺼﺢ ان ﻳﺮاد ﺑﮧ‬ß‫واﻟﻈﮩﺎر ﻟﻐﺔ „ﺼﺪر ﻇﺎﮨﺮ و‬
ٔ ً ً
:‫ ﻓﻴﻘﺎل‬،‫ﺴﺐ اﺧﺘﻼف اﻻﻏﺮاض‬t ‫ وﻟﻔﻈﺎ‬Ø‫ﻣﻌ‬ ‫ اﻟﻈﮩﺮ‬q‫;ﺘﻠﻔﺔ ﺗﺮﺟﻊ إ‬
ً ٔ ٔ
‫ﻢ ﺗﺪاﺑﺮہ‬E ‫ن‬B‫ﻳﻈﮧ اﻳﻀﺎ و‬± ‫ذا‬B‫ و‬،‫ ا} ﻗﺎﺑﻠﺖ ﻇﮩﺮک ﺑﻈﮩﺮہ ﺣﻘﻴﻘﺔ‬،‫ﻇﺎﮨﺮت‬
:‫ و_ﺬا ® ا(ر ا ﺨﺘﺎر‬.‫ دار اﻟﻔﻜﺮ‬،‫ ﺑﺎب اﻟﻈﮩﺎر‬،۲۴۵/W :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﺣﻘﻴﻘﺔ‬
(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب اﻟﻈﮩﺎر‬،۴۶۵/R

‫ﻴﮧ ا ﻨﻜﻮﺣﺔ ﺑﺎ ﺤﺮﻣﺔ‬é‫ ﺸ‬:‫ و™ اﺻﻄﻼح اﻟﻔﻘﮩﺎء‬:‫ اﻟﻌﻨﺎﻳﺔ \ح اﻟﮩﺪاﻳﺔ‬Ã‫و‬

ٔ ٔ ً ٔ
‫ )\ح اﻟﻌﻨﺎﻳﺔ ’ ﮨﺎ„ﺶ‬.‫ﻴﻞ ا—ﺎﺑﻴﺪ اﺗﻔﺎﻗﺎ ﺑ ﺴﺐ او ﺑﺮﺿﺎع او „ﺼﺎﮨﺮة‬é‫’ ﺳ‬
(‫ ﻗﺎﻧﻮن ﻇﮩﺎر‬،۱۶۱ :¹‫ و ﻤﻮﻋﮧ ﻗﻮاﻧ اﺳﻼ‬.‫ دار اﻟﻔﻜﺮ‬،۲۴۶/W :‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
The conditions and prerequisites for zih8r
1. The husband has to be in his senses and must have reached the
age of puberty.
2. The wife or any part of her body which refers to her entire self
must be compared.
3. She must be compared to any of the person’s eternally
unlawful women or to any part of their body which is
forbidden for him to look at.
4. A simile, e.g. like, similar to, etc. must be used explicitly. If not,
the statement will be classified futile. For example, if he says:

201
 ‫‪“You are my mother” or “You are my mother’s back”, then it‬‬
‫‪will be classified as baseless and futile.‬‬

‫ﺨﺘﺎر‪:‬‬ ‫ا(ر ا‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬
‫و\‪ å‬ﺸ‪é‬ﻴﮧ ا ﺴﻠﻢ ۔۔۔زوﺟﺘﮧ۔۔۔او ﺸ‪é‬ﻴﮧ ﻣﺎ ﻳﻌ? ﻋﻨﮩﺎ ﻣﻦ اﻋﻀﺎﺋﮩﺎ ‪E‬ﺮاس‬
‫ٔ ً ٔ‬ ‫ٔ‬
‫وا‪E‬ﺮﻗﺒﺔ او ﺸ‪é‬ﻴﮧ ﺟﺰء ﺷﺎﺋﻊ ﻣﻨﮩﺎ ﻛﻨﺼﻔ‪ Œ‬و‪E‬ﻮہ ﺑﻤﺤﺮم ﻋﻠﻴﮧ ﺗﺎﺑﻴﺪا اي ﺑﻌﻀﻮ‬
‫ً‬ ‫ً ٔ‬ ‫ً ٔ‬ ‫ٔ‬
‫¯ﺮم ا‪f‬ﻈﺮ إ‪Ö‬ﮧ ﻣﻦ اﻋﻀﺎء ‪ô‬ﺮﻣﺔ ﻋﻠﻴﮧ ﺴﺒﺎ او ﺻ‪û‬ﺮ‪8‬ﺔ او رﺿﺎ‪ å‬ﻛﻤﺎ ®‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪+‬ﺤﺮ‪ ،‬او ‪ø‬ﻤﻠﺘﮩﺎ ﻧﺖ ﻋ‪ M ö‬ﻓﺈﻧﮧ ﺸ‪é‬ﻴﮧ ﺑﺎﻟﻈﮩﺮ و ز‪8‬ﺎدة‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ‬
‫ا‪E‬ﺸﺎ‪ ،۴۶۶/R :¹‬ﺳﻌﻴﺪ‪ .‬و_ﺬا ® ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۲۴۵/W :‬دار اﻟﻔﻜﺮ(‬

‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺸﺒﮧ و‪ß‬ﻮ‬
‫وا]ﺎﺻﻞ ان ﮨﻨﺎ ار‪ž‬ﻌﺔ ار‪w‬ن ا ﺸﺒﮧ‪ ،‬وا ﺸﺒﮧ ﺑﮧ‪ .‬اﻣﺎ اﻻول‪ :‬و‪ß‬ﻮ ا ِ‬
‫ﺑ‪ ì.‬ا‪+‬ﺎء ﻓﮩﻮ ا‪E‬ﺰوج ا‪+‬ﺎﻟﻎ اﻟﻌﺎﻗﻞ ا ﺴﻠﻢ‪ .‬وا ٔﻣﺎ ا‪ï‬ﺎ‪ Ó‬و‪ß‬ﻮ ا َ‬
‫ﺸﺒﮧ ﺑﻔﺘﺢ ا‪+‬ﺎء‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا ﻨﻜﻮﺣﺔ او ﻋﻀﻮ ﻣﻨﮩﺎ ﻳﻌ? ﺑﮧ ﻋﻦ <ﮩﺎ او ﺟﺰء ﺷﺎﺋﻊ‪ .‬واﻣﺎ ا‪ï‬ﺎﻟﺚ‪ :‬و‪ß‬ﻮ‬
‫ٔ ً ٔ‬
‫ا ﺸﺒﮧ ﻋﻀﻮ ﻻ ¯ﻞ ا‪f‬ﻈﺮ إ‪Ö‬ﮧ ﻣﻦ ‪ô‬ﺮﻣﺔ ﺗﺎﺑﻴﺪا‪ .‬واﻣﺎ ا‪E‬ﺮاﺑﻊ‪ :‬و‪ß‬ﻮ ا(ال ﻋﻠﻴﮧ‬
‫و‪ß‬ﻮ ر_ﻨﮧ و‪ß‬ﻮ ‪8£‬ﺢ و_ﻨﺎﻳﺔ‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۹۵/W :‬ﺑﺎب اﻟﻈﮩﺎر‪ ،‬ﻛﻮﺋﺘﮧ‪ .‬و_ﺬا‬
‫® ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۲۴۵/W :‬ط‪ :‬دار اﻟﻔﻜﺮ‪ .‬و‪ž‬ﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪۲۳۰/R :‬۔‪\ ،۲۳۳‬اﺋﻂ‬
‫اﻟﻈﮩﺎر‪ ،‬ط‪ :‬ﺳﻌﻴﺪ‪ .‬و ﻤﻮﻋﮧ ﻗﻮاﻧ اﺳﻼ‪ ،۱۶۲ :¹‬ﻗﺎﻧﻮن ﻇﮩﺎر(‬
‫‪Types of zih8r‬‬
‫‪There are two types of zih8r:‬‬
‫)‪(1‬‬
‫‪As regards the words.‬‬
‫‪This type is further subdivided into two categories: (a) explicit zih8r,‬‬
‫‪(b) ambiguous zih8r.‬‬
‫‪(a) Explicit zih8r‬‬
‫‪To compare one’s wife to a part of the women who are eternally‬‬
‫‪unlawful to the husband and whose looking at is unlawful. For‬‬
‫‪example: “You are like the back of my mother.” This is an explicit‬‬

‫‪202‬‬
‫‪zih8r. An intention is not considered. Zih8r will apply even without an‬‬
‫‪intention.‬‬
‫‪(b) Ambiguous zih8r‬‬
‫‪To compare one’s wife to the whole of an eternally unlawful woman.‬‬
‫‪For example, the husband says: “You are like my mother.” This is‬‬
‫‪ambiguous. It could refer to zih8r, divorce, an oath, a demonstration of‬‬
‫‪honour and sanctity. The ruling will be according to what the person‬‬
‫‪intended. However, if it is made during a discussion on divorce or‬‬
‫‪during a mutual argument, then the claim of a demonstration of‬‬
‫‪honour and sanctity will not be accepted in a court of law.‬‬

‫ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪:‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ ٔ‬
‫‪E‬ﻮ ﻗﺎل ﻻ„ﺮاﺗﮧ اﻧﺖ ﻋ‪ ö‬ﻛﻈﮩﺮ ا‪ M‬ن ﻣﻈﺎﮨﺮا ﺳﻮاء ﻧﻮ} اﻟﻈﮩﺎر او ﻻ ﻧﻴﺔ ﻟﮧ‬
‫ٔ ً ٔ‬
‫اﺻﻼ ﻻن ﮨﺬا ‪8£‬ﺢ ® اﻟﻈﮩﺎر إذ ‪ß‬ﻮ ﻇﺎﮨﺮ ا ﺮاد „ﻜﺸﻮف ا ﻌ‪ Ø‬ﻋﻨﺪ ا‪E‬ﺴﻤﺎع‬
‫ً‬ ‫ٔ‬
‫‪t‬ﻴﺚ ‪°‬ﺴﺒﻖ إ‪ q‬اﻓﮩﺎم ا‪E‬ﺴﺎﻣﻌ ﻓ©ن ‪¯£‬ﺎ ﻻ ﻳﻔﺘﻘﺮ إ‪ q‬ا‪f‬ﻴﺔ ﻛ•‪8‬ﺢ‬
‫ٔ‬ ‫ٔ ْ‬
‫اﻟﻄﻼق‪ .‬و_ﺬا إذا ﻗﺎل‪ :‬اﻧﺎ ﻣﻨ‪ Œ‬ﻣﻈﺎﮨﺮ او ﻗﺪ ﻇﺎﮨﺮﺗ‪ Œ‬ﻓﮩﻮ ﻣﻈﺎﮨﺮ ﻧﻮ} اﻟﻈﮩﺎر‬
‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬ ‫ٔ‬
‫او ﻻ ﻧﻴﺔة ﻟﮧ ﻻن ﮨﺬا ا‪E‬ﻠﻔﻆ ‪8£‬ﺢ ® اﻟﻈﮩﺎر اﻳﻀﺎ‪ .‬و_ﺬا ‪E‬ﻮ ﻗﺎل‪ :‬اﻧﺖ ﻋ‪ö‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ ٔ‬
‫ﻛﺒﻄﻦ ا‪ M‬او ﻛﻔﺨﺬ ا‪ M‬او ¿ﻔﺮج ا‪ M‬ﻓﮩﺬا وﻗﻮﻟﮧ اﻧﺖ ﻋ‪ ö‬ﻛﻈﮩﺮ ا‪’ M‬‬
‫ٔ‬
‫ا‪E‬ﺴﻮاء ﻻﻧﮧ ‪i‬ﺮي ﺮ} ا‪8•E‬ﺢ ﺎ ذﻛﺮﻧﺎ‪.‬‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫و‪E‬ﻮ ﻗﺎل ﻟﮩﺎ‪ :‬اﻧﺖ ﻋ‪ M ö‬او ﻣﺜﻞ ا‪ M‬ﻳﺮﺟﻊ إ‪ q‬ﻧ•ﺘﮧ ﻓﺈن ﻧﻮ} ﺑﮧ اﻟﻈﮩﺎر ن‬
‫ً‬ ‫ً‬
‫ﻣﻈﺎﮨﺮا و‪B‬ن ﻧﻮ} ﺑﮧ ا‪E‬ﻜﺮاﻣﺔ ن ﻛﺮاﻣﺔ و‪B‬ن ﻧﻮ} ﺑﮧ اﻟﻄﻼق ن ﻃﻼﻗﺎ و‪B‬ن‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ن إﻳﻼء ﻻن ا‪E‬ﻠﻔﻆ ¯ﺘﻤﻞ ‪ 9‬ذﻟ‪ Œ‬إذ ‪ß‬ﻮ ﺸ‪é‬ﻴﮧ ا ﺮاة ﺑﺎﻻم‬ ‫ﻧﻮ} ﺑﮧ ا‪Ö‬ﻤ‬
‫ﻓﻴﺤﺘﻤﻞ اﻟ·ﺸ‪é‬ﻴﮧ ® ا‪E‬ﻜﺮاﻣﺔ وا ‪Y‬ﻟﺔ‪) .‬ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪\ ،۲۳۱/R :‬اﺋﻂ اﻟﻈﮩﺎر‪،‬‬
‫ﺳﻌﻴﺪ(‬
‫ٔ‬
‫ﺣﺎل ا ﺸﺎﺟﺮة‬ ‫إرادة اﻟ? إذا ن‬ ‫ان ﻻ ﻳﺼﺪق ﻗﻀﺎًء‬ ‫و‪ Ã‬ا‪E‬ﺸﺎ‪ :M‬و‪ 8‬ﺒ‬
‫وذﻛﺮ اﻟﻄﻼق‪) .‬ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ۴۷۰/R :¹‬ﺑﺎب اﻟﻈﮩﺎر‪ ،‬ﺳﻌﻴﺪ‪ .‬وﻓﺘﺢ اﻟﻘﺪﻳﺮ‪،۲۵۱/W :‬‬
‫ﺑﺎب اﻟﻈﮩﺎر‪ ،‬دار اﻟﻔﻜﺮ‪ .‬و ﻤﻮﻋﮧ ﻗﻮاﻧ اﺳﻼ‪ ،۱۶۲ :¹‬ﻗﺎﻧﻮن ﻇﮩﺎر(‬

‫‪203‬‬
 (2)
As regards the period of time.
This type is subdivided into two categories: (a) zih8r which is limited
by time. (b) zih8r which is not limited by time.
(a) zih8r which is limited by time
The zih8r is uttered with a specific time limit. For example, the
husband says: “You are to me like my mother’s back for one day, one
month, or one year.”
The ruling in this regard is that the zih8r will expire with the expiry of
the time which was specified. There is no need to pay kaff8rah.

:‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬
ٔ ً ٔ ً ٔ ٔ ٔ ً
‫ ﻳﻮﻣﺎ او ﺷﮩﺮا او ﺳﻨﺔ ﺻﺢ‬M‫ ﻛﻈﮩﺮ ا‬ö‫ اﻧﺖ ﻋ‬:‫ن ن „ﻮﻗﺘﺎ ﺑﺎن ﻗﺎل ﻟﮩﺎ‬B‫و‬
ٔ
‫ﻢ‬8‫ﺮ‬Â ‫ﻻن‬... ‫ﻣﺔ اﻟﻌﻠﻤﺎء‬å ‫ﻜﻔﺎرة ﻋﻨﺪ‬E‫ﻮﻗﺖ ﺑﺪون ا‬E‫ ﺘﮩﻲ ﺑﺎﻧﺘﮩﺎء ا‬8‫ا—ﻮﻗﻴﺖ و‬
ٔ ٔ
‫ﻤ‬Ö ‫ﻜﻔﺎرة‬E‫ﻠﮧ ا‬Â ‫ﻤ ﻣﻦ اﻟﻄﻼق ﻻن اﻟﻈﮩﺎر‬Ö‫ﻢ ا‬8‫اﻟﻈﮩﺎر اﺷﺒﮧ ﺑﺘﺤﺮ‬
‫ و_ﺬا‬.‫ ﺳﻌﻴﺪ‬،۲۳۵/R :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.‫ﻤ ﺗﺘﻮﻗﺖ ﻛﺬا اﻟﻈﮩﺎر‬Ö‫¯ﻠﮧ ا]ﻨﺚ ﺛﻢ ا‬
(‫ دار اﻟﻔﻜﺮ‬،۲۵۷/W :‫® ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
(b) zih8r which is not limited by any time.
The zih8r is uttered without any time limit. For example, the husband
says: “You are to me like my mother’s back.” The ruling in this regard
is as follows:
1. Divorce does not apply with the uttering of the zih8r unless he
made the intention of divorce. However, it will be unlawful to
engage in conjugal relations with his wife for as long as he
does not pay the kaff8rah.
2. If the husband does not engage in conjugal relations with his
wife because of his inability to pay the kaff8rah, the wife has
the right to compel him to pay the kaff8rah or issue a divorce
via a judge.

:‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬

204
 ‫ٔ‬ ‫ٔ‬
‫واﻣﺎ ﺣ‪.‬ﻢ اﻟﻈﮩﺎر ﻓﻠﻠﻈﮩﺎر اﺣ©م )‪ (۱‬ﻣﻨﮩﺎ ﺣﺮﻣﺔ ا‪E‬ﻮطء ﻗﺒﻞ ا—ﻜﻔ' ﻟﻘﻮﻟﮧ‬
‫ﻋﺰ وﺟﻞ }وا"ﻳﻦ ﻳﻈﺎﮨﺮون ﻣﻦ ﺴﺎﺋﮩﻢ ﺛﻢ ﻳﻌﻮدون ﺎ ﻗﺎ‪E‬ﻮا ﻓﺘﺤﺮ‪8‬ﺮ رﻗﺒﺔ ﻣﻦ‬
‫ٔ‬
‫ﻗﺒﻞ ان ﻳﺘﻤﺎﺳﺎ{‪ (۲) .‬وﻣﻨﮩﺎ ﺣﺮﻣﺔ اﻻﺳﺘﻤﺘﺎع ﺑﮩﺎ ﻣﻦ ا ﺒﺎ\ة وا—ﻘﺒﻴﻞ وا‪E‬ﻠﻤﺲ‬
‫ٔ‬
‫ﻋﻦ ﺷﮩﻮة وا‪f‬ﻈﺮ إ‪ q‬ﻓﺮﺟﮩﺎ ﻋﻦ ﺷﮩﻮة ﻗﺒﻞ ان ﻳ‪.‬ﻔﺮ‪ (۳) .‬وﻣﻨﮩﺎ ﻣﻊ ﺑﻘﺎء‬
‫ا‪©f‬ح ﻛﺤﺮﻣﺔ اﻟﻔﻌﻞ ® ا ﻄﻠﻘﺔ ﺑﻌﺪ زوال ا‪©f‬ح وﺗﻠ‪ Œ‬ا]ﺮﻣﺔ ﺗﻌﻢ ا‪+‬ﺪن‬
‫ٔ ٔ‬ ‫ٔ‬
‫<ﮧ ﻛﺬا ﮨﺬہ‪ (۴) .‬وﻣﻨﮩﺎ ان ‪E‬ﻠﻤﺮاة ان ﺗﻄﺎ‪+‬ﮧ ﺑﺎ‪E‬ﻮطء و‪B‬ذا ﻃﺎ‪+‬ﺘﮧ ﺑﮧ ﻓﻌ¦‬
‫ٔ‬ ‫ٔ‬
‫ا]ﺎ¿ﻢ ان ‪?i‬ہ ﺣ‪ Æ‬ﻳ‪.‬ﻔﺮ و‪8‬ﻄﺎ‪) .‬ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪ ،۲۳۴/R :‬اﺣ©م اﻟﻈﮩﺎر‪،‬‬
‫اﺳﻼ‪:¹‬‬ ‫ﺳﻌﻴﺪ‪ .‬و_ﺬا ® ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۲۴۶/W :‬ط‪ :‬دار اﻟﻔﻜﺮ‪ .‬و ﻤﻮﻋﮧ ﻗﻮاﻧ‬
‫‪ ،۱۶۳‬ﻗﺎﻧﻮن ﻇﮩﺎر(‬
‫‪When zih8r is terminated or rendered invalid‬‬
‫‪Zih8r is terminated or rendered invalid by any one of the following‬‬
‫‪situations:‬‬
‫‪1. With the death of any one of the partners. This is because the‬‬
‫‪place has become invalid.‬‬
‫‪2. By the payment of the kaff8rah for zih8r.‬‬
‫‪3. If it is a time-bound zih8r, it will terminate with the expiry of‬‬
‫‪the time.‬‬

‫ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫واﻣﺎ ﺑﻴﺎن ﻣﺎ ﻳ ﺘﮩﻲ ﺑﮧ ﺣ‪.‬ﻢ اﻟﻈﮩﺎر او ﻳﺒﻄﻞ ﻓﺤ‪.‬ﻢ اﻟﻈﮩﺎر ﻳ ﺘﮩﻲ ﺑﻤﻮت‬
‫ٔ‬
‫اﺣﺪ ا‪E‬ﺰوﺟ ‪+‬ﻄﻼن ‪ô‬ﻞ اﻟﻈﮩﺎر وﻻ ﻳﺘﺼﻮر ﺑﻘﺎء ا‪ E‬ء ﻏ' ‪ô‬ﻠﮧ و‪ 8‬ﺘﮩﻲ‬
‫ً‬
‫ﺑﺎ‪E‬ﻜﻔﺎرة و‪ž‬ﺎ‪E‬ﻮﻗﺖ إن ن „ﻮﻗﺘﺎ‪) .‬ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪ ،۲۳۵/R :‬ﺳﻌﻴﺪ‪ .‬وﻓﺘﺢ اﻟﻘﺪﻳﺮ‪:‬‬
‫‪ ،۲۴۶/W‬دار اﻟﻔﻜﺮ(‬
‫‪The kaff8rah for zih8r‬‬
‫‪1. The person has to observe fasting for two continuous months‬‬
‫‪in such a way that the month of Ramad8n and the five‬‬
‫‪forbidden days of fasting do not come in-between. If either of‬‬
‫‪the two happens, he will have to restart the fasting.‬‬
‫‪205‬‬
 2. If the person is unable to observe the fast, he will have to feed
sixty poor people with two meals of an average standard.
Alternatively, he may give approximately 3.134kg of wheat or
its equivalent in cash money to sixty poor people.

:‫اﻟﮩﺪاﻳﺔ‬

‫ﺴﺘﻄﻊ‬° ‫ﻢ‬E ‫ﻓﺈن‬ ‫ﻦ ﻣﺘﺘﺎﺑﻌ‬8‫ﺪ ﻓﺼﻴﺎم ﺷﮩﺮ‬i ‫ﻢ‬E ‫و_ﻔﺎرة اﻟﻈﮩﺎر ﻋﺘﻖ رﻗﺒﺔ ﻓﺈن‬
ً
‫ﺻﻮم‬... ‫ﻜﻔﺎرة ’ ﮨﺬا اﻟ¬ﺗﻴﺐ‬E‫ﻮارد ﻓﻴﮧ ﻓﺈﻧﮧ ا‬E‫ﻠﻨﺺ ا‬E ‫ﻓﺈﻃﻌﺎم ﺳ· „ﺴﻜﻴﻨﺎ‬
‫ﺤﺮ‬f‫ﻦ ﻣﺘﺘﺎﺑﻌ ﻟ•ﺲ ﻓﻴﮩﻤﺎ ﺷﮩﺮ ﻣﻦ ر„ﻀﺎن وﻻ ﻳﻮم اﻟﻔﻄﺮ و ﻻ ﻳﻮم ا‬8‫ﺷﮩﺮ‬
ٔ ٔ ً ٔ ٔ
‫ن اﻓﻄﺮ ﻣﻨﮩﺎ ﻳﻮﻣﺎ ﺑﻌﺬر او ﺑﻐ' ﻋﺬر اﺳﺘﺎﻧﻒ ﻟﻔﻮات‬B‫ و‬.‫ﻖ‬8µ·‫وﻻ اﻳﺎم اﻟ‬
‫ و ﻤﻮﻋﮧ‬.‫ﻜﻔﺎرة‬E‫ ﻓﺼﻞ ® ا‬،۴۱۴ ،۴۱۳/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫دة‬å ‫ﻮ ﻗﺎدر ﻋﻠﻴﮧ‬ß‫ا—ﺘﺎﺑﻊ و‬
(‫ „ﺴﻠﻢ ]ﺮﺳﻨﻞ ﻻ ﺑﻮرڈ‬،‫ ﻗﺎﻧﻮن ﻇﮩﺎر‬،۱۶۳ :¹‫ﻗﻮاﻧ اﺳﻼ‬
All8h ta‛8l8 knows best.
The intention of honour and respect in zihār
Question:
A man said to his wife: “You are like my maternal aunt.” Subsequently,
his wife left him and went away to her parents’ house. The husband
claims that it was not his intention to issue a divorce; it was said as a
demonstration of honour and respect. Whereas, they were arguing at
the time when he made this statement. What is the ruling?
Answer:
His intention will be considered on the basis of religious integrity, but
it is a zih8r by judicial verdict. When such a statement is made at the
time of an argument, the intention of honour and respect is not
considered. Therefore, he will have to pay kaff8rah as per a judicial
verdict.
ٔ
‫ﺣﺎل ا ﺸﺎﺟﺮة وذﻛﺮ‬ ‫إرادة اﻟ? إذا ن‬ ‫ان ﻻ ﻳﺼﺪق ﻗﻀﺎًء‬ ‫ ﺒ‬8‫و‬
‫ ﺑﺎب‬،۲۵۱/W :‫ وﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب اﻟﻈﮩﺎر‬،۴۷۰/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫اﻟﻄﻼق‬
(‫ دار اﻟﻔﻜﺮ‬،‫اﻟﻈﮩﺎر‬

206
 ٔ ٔ ٔ ٔ
‫ ﻧ•ﺘﮧ ﻓﺈن ﻧﻮ} ﺑﮧ‬q‫ ﻳﺮﺟﻊ إ‬M‫ او ﻣﺜﻞ ا‬M ö‫ اﻧﺖ ﻋ‬:‫ﻮ ﻗﺎل ﻟﮩﺎ‬E‫ و‬:‫ﺪاﺋﻊ‬+‫ ا‬Ã‫و‬
ً
‫ن ﻧﻮ} ﺑﮧ اﻟﻄﻼق ن‬B‫ﻜﺮاﻣﺔ ن ﻛﺮاﻣﺔ و‬E‫ن ﻧﻮ} ﺑﮧ ا‬B‫اﻟﻈﮩﺎر ن ﻣﻈﺎﮨﺮا و‬
ٔ ً
‫ﻴﮧ‬é‫ﻮ ﺸ‬ß ‫ إذ‬Œ‫ ذﻟ‬9 ‫ﻠﻔﻆ ¯ﺘﻤﻞ‬E‫ن إﻳﻼء ﻻن ا‬ ‫ﻤ‬Ö‫ن ﻧﻮ} ﺑﮧ ا‬B‫ﻃﻼﻗﺎ و‬
ٔ ٔ
،۲۳۱/R :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.‫ﻟﺔ‬Y ‫ﻜﺮاﻣﺔ وا‬E‫ﻴﮧ ® ا‬é‫ا ﺮاة ﺑﺎﻻم ﻓﻴﺤﺘﻤﻞ اﻟ·ﺸ‬
(‫ ﺳﻌﻴﺪ‬،‫\اﺋﻂ اﻟﻈﮩﺎر‬
Majm ‛ah Qaw n n Isl m :
If comparison is made to the entire being of women who are eternally
prohibited to the man, e.g. he says: “You are like my mother”, then
this will be an ambiguous zih8r. It could refer to zih8r, divorce, an
oath, or a demonstration of honour and sanctity. The ruling will be
given according to whatever intention he made so much so that if the
husband’s intention was to compare his wife to his mother as regards
honour and sanctity, it will be accepted. If the same statement was
made while husband and wife were discussing divorce and they were
having an argument, then the intention of honour and sanctity will
not be accepted in a court of law.1
All8h ta‛8l8 knows best.
You are my mother
Question:
A man said to his wife: “You are my mother”, and made the intention
of divorce or zih8r. Will it be considered to be a divorce or zih8r?
Answer:
This statement does not contain a simile [e.g. like, similar to, etc.].
Therefore, it will neither be a zih8r nor will divorce apply. It will be
classified as a useless statement.
Q8d> Muj8hidul Isl8m writes:
A simile, such as “like, similar to” has to be mentioned explicitly. This
is a major pillar in zih8r. Without it, the statement will be classified
useless and futile. For example, someone says: “You are my mother”,
or “You are my mother’s back”.2

1
Majm ‛ah Qaw n n Isl m : 162, register 48.
2
Majm ‛ah Qaw n n Isl m , p. 162.
207
 ‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ً‬ ‫ٔ ٔ‬
‫‪E‬ﻮ ﻗﺎل اﻧﺖ ا‪ M‬ﻻ ﻳ‪.‬ﻮن ﻣﻈﺎﮨﺮا‪ ،‬و‪ 8‬ﺒ ان ﻳ‪.‬ﻮن „ﻜﺮوﮨﺎ‪ ،‬وﻣﺜﻠﮧ ان ﻳﻘﻮل‬
‫ٔ‬
‫ﻳﺎ اﺑ ‪ ،‬و‪8‬ﺎ اﺧ ‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۵۰۶/X :‬ﺑﺎب اﻟﻈﮩﺎر(‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ‬ ‫ٔ ٔ‬
‫و‪.8‬ﺮہ ﻗﻮﻟﮧ "اﻧﺖ ا‪ "M‬و "ﻳﺎ اﺑ " و "ﻳﺎ اﺧ "‪ .‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬وا"ي ® اﻟﻔﺘﺢ‪:‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ً‬ ‫ٔ ٔ‬
‫و™ "اﻧﺖ ا‪ "M‬ﻻ ﻳ‪.‬ﻮن ﻣﻈﺎﮨﺮا‪ ،‬و‪ 8‬ﺒ ان ﻳ‪.‬ﻮن „ﻜﺮوﮨﺎ‪ ،‬ﻓﻘﺪ ‪£‬ﺣﻮا ﺑﺎن‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﻮﻟﮧ ‪E‬ﺰوﺟﺘﮧ "ﻳﺎ اﺧﻴﺔ" „ﻜﺮوہ‪ .‬وﻓﻴﮧ ﺣﺪﻳﺚ رواہ اﺑﻮ داود ان رﺳﻮل اﷲ ﺻ¦‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺳﻤﻊ رﺟﻼ ﻳﻘﻮل ﻻ„ﺮاﺗﮧ "ﻳﺎ اﺧﻴﺔ" ﻓﻜﺮہ ذﻟ‪ Œ‬وﻧﮩﻰ ﻋﻨﮧ‪ .‬و‪E‬ﻮ‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻻ ﮨﺬا ﻻﻣ‪.‬ﻦ ان ﻳﻘﺎل‪ß :‬ﻮ ﻇﮩﺎر‪ ،‬ﻻن اﻟ·ﺸ‪é‬ﻴﮧ "اﻧﺖ ا‪ "M‬اﻗﻮ} ﻣﻨﮧ ﻣﻊ‬
‫ٔ‬
‫ذﻛﺮ اﻻداة‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‪E‬ﺸﺎ‪(۴۷۰/R :M‬‬
‫ٔ‬
‫و‪ Ã‬ا‪+‬ﺪاﺋﻊ‪ :‬ورو} اﺑﻦ ﺳﻤﺎﻋﺔ ﻋﻦ ‪ô‬ﻤﺪ ﻓﻴﻤﻦ ﻗﺎل ﻻ„ﺮاﺗﮧ "إن ﻓﻌﻠﺖ ﻛﺬا‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﺎﻧﺖ ا‪ "M‬ﻳﺮ‪8‬ﺪ ا—ﺤﺮ‪8‬ﻢ‪ ،‬ﻗﺎل‪ß :‬ﻮ ﺑﺎﻃﻞ‪ ،‬ﻻﻧﮧ ‪E‬ﻢ ‪i‬ﻌﻠﮩﺎ ﻣﺜﻞ اﻣﮧ ‪Ö‬ﻜﻮن‬
‫ً‬ ‫ٔ‬ ‫ً‬
‫‪Â‬ﺮ‪8‬ﻤﺎ‪ ،‬و‪B‬ﻧﻤﺎ ﺟﻌﻠﮩﺎ اﻣﮧ ﻓﻴﻜﻮن ﻛﺬﺑﺎ‪ .‬ﻗﺎل ‪ô‬ﻤﺪ‪ :‬و‪E‬ﻮ ﺛﺒﺖ ا—ﺤﺮ‪8‬ﻢ ﺑﮩﺬا ‪ï‬ﺒﺖ‬
‫ٔ‬
‫إذا ﻗﺎل‪ :‬اﻧﺖ ﺣﻮاء‪ ،‬وﮨﺬا ﻻ ﻳﺼﺢ‪) .‬ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪ .۱۷۰/R :‬ﺳﻌﻴﺪ‪ .‬و_ﺬا ﻓﺘﺢ‬
‫ٔ‬
‫اﻟﻘﺪﻳﺮ‪ .۲۵۲/W :‬وا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ .۹۸/W :‬و ﻤﻊ اﻻﻧﮩﺮ‪ ،۳۳۸/Q :‬ﺑﺎب اﻟﻈﮩﺎر(‬
‫‪Muft> Rash>d Ahmad S8hib wrote a detailed fatw8 on this issue in his‬‬
‫‪Ahsan al-Fat w . He has established that an irrevocable divorce will‬‬
‫‪apply. Refer to the original for details. (Ahsan al-Fat w , vol. 5, pp. 185-‬‬
‫)‪187‬‬
‫‪However, we do not understand his fatw8 because the Had>th does not‬‬
‫‪classify it as a divorce. If there was a need for an intention, RasPlull8h‬‬
‫‪sallall8hu ‛alayhi wa sallam would have asked the person what his‬‬
‫‪intention was just as he had asked Hadrat Ruk8nah radiyall8hu ‛anhu.‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ﻧﺎﻓﻊ ﺑﻦ ﻋﺠ' ﺑﻦ ﻋﺒﺪ ﻳﺰ‪8‬ﺪ ﺑﻦ ر‪w‬ﻧﺔ ان ر‪w‬ﻧﺔ ﺑﻦ ﻋﺒﺪ ﻳﺰ‪8‬ﺪ ﻃﻠﻖ ا„ﺮاﺗﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺳﮩﻴﻤﺔ ا‪+‬ﺘﺔ‪ ،‬ﻓﺎﺧ? ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺑﺬﻟ‪ Œ‬وﻗﺎل‪ :‬ﻣﺎ اردت إﻻ‬

‫‪208‬‬
 ٔ
‫ واﷲ ﻣﺎ اردت إﻻ واﺣﺪة؟ ﻓﻘﺎل‬:‫ ﻓﻘﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬،‫واﺣﺪة‬
ٔ
‫ )اﺑﻮ داود‬.‫ﮧ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Ö‫ ﻓﺮدﮨﺎ إ‬،‫ ﻣﺎ اردت إﻻ واﺣﺪة‬:‫ﻧﺔ‬w‫ر‬
(۳۰۰/X :‫ﻒ‬8\
In fact, we learn from the Had>th that there are specific words for
zih8r through which divorce or zih8r takes place. Words which do not
have a k f (a letter denoting a simile) neither cause zih8r nor divorce
even though it is a common practice among Arabs to omit the k f in a
simile.
Furthermore, the current deluge in the divorce rate and the break
down of countless marriages demand that the ruling of divorce not be
given. As for Hadrat Muft> Rash>d Ahmad S8hib saying that it is well-
known that divorce takes place when statements of this nature are
made, our reply is that since these are not even the words of divorce,
societal norms will not be taken into consideration. For example, it is
common practice to throw three stones for three divorces. However,
divorce does not apply by the throwing of three stones unless and
until the word “divorce” is uttered over the three stones.

:M‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ٔ ٔ
‫ﮧ ﻇﮩﺮ ان ﻣﻦ ﺸﺎﺟﺮ ﻣﻊ زوﺟﺘﮧ ﻓﺎﻋﻄﺎﮨﺎ ﺛﻼﺛ ﺔ‬ž‫ و‬...(‫)ور_ﻨﮧ ﻟﻔﻆ ;ﺼﻮص‬
ٔ ً ً ٔ
Æ‫ ﻛﻤﺎ اﻓ‬،‫¯ﺎ وﻻ ﻛﻨﺎﻳﺔ ﻻ ﻳﻘﻊ ﻋﻠﻴﮧ‬£ ‫ﻢ ﻳﺬﻛﺮ ﻟﻔﻈﺎ‬E‫ و‬،‫اﺣﺠﺎر ﻳﻨﻮ} اﻟﻄﻼق‬
(۲۳۰/R :M‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ وﻏ'ہ‬ö„‫ﺮ‬E‫' ا‬v‫ﺑﮧ ا‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ
‫ دار ﻃﻼق‬:‫ب ا„ﺮاﺗﮧ ﻓﻘﺎل‬ ‫ ﺳﺌﻞ ﺷﻴﺦ اﻹﺳﻼم ﻋﻤﻦ‬:‫ﻮازل‬f‫و™ ﻤﻮع ا‬
ٔ
(۳۸۲/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ ﻻ ﺗﻄﻠﻖ‬:‫)اي ﺧﺬ} اﻟﻄﻼق( ﻗﺎل‬
ٔ ٔ ٔ ً ٔ
‫ ﺛﻼث‬Œ‫ ﻓﺎﺷﺎر ﺑﺜﻼث اﺻﺎﺑﻊ واراد ﺑﺬﻟ‬،b‫ﺰوﺟﮩﺎ ﻃﻠﻘ‬E ‫ﻮ ﻗﺎﻟﺖ‬E‫ و‬:‫وﻓﻴﮧ اﻳﻀﺎ‬
‫ﺎﻧﻴﺔ‬v‫ و_ﺬا ® ا‬.۳۵۷/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻢ ﻳﻘﻞ ﺑﻠﺴﺎﻧﮧ‬E‫ﺗﻄﻠﻴﻘﺎت ﻻ ﻳﻘﻊ ﻣﺎ‬
(۴۶۲/X :‫’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬
All8h ta‛8l8 knows best.

209
If I keep you, I’ll be keeping my mother and sister
Question:
A man said to his wife: “If I keep you, I’ll be keeping my mother and
sister.” Does zih8r or divorce apply by making such a statement?
Answer:
By saying: “If I keep you, I’ll be keeping my mother and sister” neither
divorce nor zih8r will apply because it does not contain a simile. It will
be classified as a futile statement. Nonetheless, it is makrPh to make
such statements.
Q8d> Muj8hidul Isl8m writes:
A simile, such as “like, similar to” has to be mentioned explicitly. This
is a major pillar in zih8r. Without it, the statement will be classified
useless and futile. For example, someone says: “You are my mother”,
or “You are my mother’s back”.1
Fat w Mahm d yyah:
Question: A man went into a rage with his wife and said: “If I engage in
sexual intercourse with you, I will be engaging in sexual intercourse
with my mother.” Is this statement classified as an oath? Will he have
to pay kaff8rah?
Answer:
ٔ
.Ò‫و‬ìE‫ﻳﺔ ا‬± ‫ ﻛﺬا‬،‫ء ﻋﻠﻴﮧ‬e ‫ ﻓﻼ‬،M‫ وﻃﺌﺖ ا‬Œ‫ إن وﻃﺌﺘ‬:‫ﻮ ﻗﺎل‬E
We learn from the above text that kaff8rah does not become
obligatory on the husband for making such a statement. Divorce too
does not apply to his wife. It is a useless and futile statement.
ٔ ٔ
‫ ﺳﻜﺐ‬،‫ﻢ‬8‫ ﻓﮩﻮ ﺑﺎﻃﻞ إن ﻧﻮ} ا—ﺤﺮ‬،‫ وﻓﻌﻠﮧ‬،M‫ إن ﻓﻌﻠﺖ ﻛﺬا ﻓﺎﻧﺖ ا‬:‫ﻗﺎل‬
ٔ
(۳۲۶/XR :‫ﻤﻮدﻳﮧ‬ô }‫ )ﻓﺘﺎو‬.‫اﻻﻧﮩﺮ‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ ً ٔ ً ٔ ٔ
‫ وﻣﺜﻠﮧ ان‬،‫ﻮن „ﻜﺮوﮨﺎ‬.‫ ﺒ ان ﻳ‬8‫ و‬،‫ﻮن ﻣﻈﺎﮨﺮا‬.‫ ﻻ ﻳ‬،M‫ اﻧﺖ ا‬:‫ﻮ ﻗﺎل‬E
ٔ
(۵۰۶/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬. ‫ﺎ اﺧ‬8‫ﻳﻘﻮل ﻳﺎ اﺑ و‬

1
Majm ‛ah Qaw n n Isl m , p. 162.
210
‫و‪E‬ﻼﺳ‪ó‬ادة اﻧﻈﺮ‪) :‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‪ ،۴۷۰/R :‬ﺳﻌﻴﺪ‪ ،‬و‪ž‬ﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪:‬‬
‫‪ ،۱۷۰/R‬ﺳﻌﻴﺪ‪ ،‬وا ﺤﻴﻂ اﻟ?ﮨﺎ ‪(۶۱۱/R :‬‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪211‬‬
 ‘ĪLĀ’

A person takes an oath not to engage in conjugal relations

Question:
A person took an oath and said to his wife: “I will not have intercourse
with you for one year.” What is the ruling?
Answer:
If a person takes an oath not to have intercourse with his wife for a
period of more than four months – e.g. one year – and four months
pass without having intercourse with her, then an irrevocable divorce
will apply to her. If he has intercourse within four months, he will
have to pay kaff8rah for breaking his oath. If he was unable to have
intercourse with her during this period, a verbal revocation will
suffice to save himself from divorce and the payment of kaff8rah.

:‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
ٔ ٔ
‫ﻌﺔ اﺷﮩﺮ‬ž‫ﺰوﺟﺔ ار‬E‫ﺎن ا‬ž‫ﻤ ’ ﺗﺮک ﻗﺮ‬Ö‫ﻮ ا‬ß ‫ع‬µE‫ ا‬Ã‫ﻤ و‬Ö‫واﻹﻳﻼء ﻟﻐﺔ ا‬
ٔ ً
‫ ﺑﺎب‬،۱۸۹/W :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﺎن‬ž‫ﺴ·ﺸﻘﮧ ’ اﻟﻘﺮ‬° ‫ﻓﺼﺎﻋﺪا ﺑﺎﷲ او ﺑﺘﻌﻠﻴﻖ ﻣﺎ‬
(‫ ﻛﻮﺋﺘﮧ‬،۶۰/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ و_ﺬا ® ا‬.‫ دار اﻟﻔﻜﺮ‬،‫اﻻﻳﻼء‬

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬
ٔ ٔ ‫ﻓﺈن‬
‫ﻌ ﺔ‬ž‫ﻮ „ﻀﺖ ار‬E Æ‫ ® ا ﺪة ¿ﻔﺮ وﺳﻘﻂ اﻹﻳﻼء ﺑﺈ ﺎع اﻟﻔﻘﮩﺎء ﺣ‬N‫و‬
ٔ ٔ ٔ ٔ
‫ﻌﺔ اﺷﮩﺮ او‬ž‫ﻤ ﺑﺎ]ﻨﺚ وﺳﻮاء ﺣﻠﻒ ’ ار‬Ö‫اﺷﮩﺮ ﻻ ﻳﻘﻊ ﻃﻼق ﻹﺧﻼل ا‬
ٔ ٔ ٔ ٔ ٔ ٔ ٔ
‫ﻌﺔ اﺷﮩﺮ وﻗﻌﺖ‬ž‫ﻢ ﻳﻄﺎ ® ا ﺪة وﮨﻲ ار‬E ‫ﻻ ﺑﺎﻧﺖ اي إن‬B‫ و‬.‫اﻃﻠﻖ او ’ اﻻﺑﺪ‬
(‫ ﻛﻮﺋﺘﮧ‬،‫ ﺑﺎب اﻻﻳﻼء‬،۶۲/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫ﻋﻠﻴﮧ ﻃﻠﻘﺔ ﺑﺎﺋﻨﺔ‬

:‫اﻟﮩﺪاﻳﺔ‬
ٔ ٔ ٔ ً
‫ﻀﺔ او رﺗﻘﺎء او ﺻﻐ'ة‬8‫ﻀﺎ ﻻ ﻳﻘﺪر ’ ا{ﻤﺎع او ﻧﺖ „ﺮ‬8‫ „ﺮ‬Y‫ن ن ا ﻮ‬B‫و‬
ٔ ٔ ٔ
‫ﮩﺎ ﻣﺪة اﻹﻳﻼء ﻓﻔﻴﺌﮧ ان‬Ö‫ﺎﻣﻊ او ﻧﺖ ﺑ•ﻨﮩﻤﺎ „ﺴﺎﻓﺔ ﻻ ﻳﻘﺪر ان ﻳﺼﻞ إ‬o ‫ﻻ‬

212
:‫ )اﻟﮩﺪاﻳﺔ‬.‫ ﺳﻘﻂ اﻹﻳﻼء‬Œ‫ﻣﺪة اﻹﻳﻼء ﻓﺈن ﻗﺎل ذﻟ‬ ‫ﮩﺎ‬Ö‫ﻳﻘﻮل ﺑﻠﺴﺎﻧﮧ ﻓﺌﺖ إ‬
(‫ ﺑﺎب اﻻﻳﻼء‬،۴۰۳/Q
All8h ta‛8l8 knows best.
Taking an oath of four rak’ats of salāh
Question:
A man took an oath that if he has sexual intercourse with his wife, four
rak‛ats of sal8h will become obligatory on him. Will this be classified as
an ’>l8’? Also, is it a precondition to specify a time-limit for an ’>l8’ or
does a general ’>l8’ apply? What are the essentials - according to the
Shar>‛ah - for ’>l8’ to be established?
Answer:
’Īl8’ refers to: A husband taking an oath that he will not engage in
sexual intercourse with his wife for four months or more, or without
specifying a time-period; or imposing on himself a very difficult task if
he has intercourse with her. If he imposes on himself a task which is
generally not too difficult, it will not be ’>l8’. For example, “If I have
intercourse with you, four rak‛ats of sal8h or fasting for one day will
become obligatory on me.”

:‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
ٔ ٔ
‫ﻌﺔ اﺷﮩﺮ‬ž‫ﺰوﺟﺔ ار‬E‫ﺎن ا‬ž‫ﻤ ’ ﺗﺮک ﻗﺮ‬Ö‫ﻮ ا‬ß ‫ع‬µE‫ ا‬Ã‫ﻤ و‬Ö‫واﻹﻳﻼء ﻟﻐﺔ ا‬
ٔ ً
‫ ﺑﺎب‬،۱۸۹/W :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﺎن‬ž‫ﺴ·ﺸﻘﮧ ’ اﻟﻘﺮ‬° ‫ﻓﺼﺎﻋﺪا ﺑﺎﷲ او ﺑﺘﻌﻠﻴﻖ ﻣﺎ‬
(‫ ﻛﻮﺋﺘﮧ‬،۶۰/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ و_ﺬا ® ا‬.‫ دار اﻟﻔﻜﺮ‬،‫اﻻﻳﻼء‬

‫ﻌﺔ ﻋﺒﺎرة ﻋﻦ ﻣﻨﻊ‬8µE‫ ا‬Ã‫ و‬. ‫ﻤ‬Ö‫ﻠﻐﺔ ﻋﺒﺎرة ﻋﻦ ا‬E‫ﻮ ® ا‬ß‫ و‬:‫ اﻟﻌﻨﺎﻳﺔ‬Ã‫و‬
ً ٔ ً ً ٔ ٔ
‫ )\ح‬. ‫ﻤ‬Ö‫„ﻮﻛﺪا ﺑﺎ‬ ‫ﻌﺔ اﺷﮩﺮ ﻓﺼﺎﻋﺪا ﻣﻨﻌﺎ‬ž‫ﺎن ا ﻨﻜﻮﺣﺔ ار‬ž‫ﻔﺲ ﻋﻦ ﻗﺮ‬f‫ا‬
(‫ دار اﻟﻔﻜﺮ‬،۱۸۸/W :‫ ’ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬:‫اﻟﻌﻨﺎﻳﺔ‬
Prerequisites for ‘īlā’ to be established
a) The person making the ’>l8’ has to be in his senses and must
have reached the age of puberty.
b) The woman has to be his wife at the time of the ’>l8’.

213
 ‫‪c) If ’>l8’ is made to a woman who is not his wife, it will only be‬‬
‫‪valid if it was dependent on marrying her.‬‬
‫‪d) The abstaining from sexual intercourse must not be restricted‬‬
‫‪to any particular place.‬‬
‫‪e) No day from within the four months can be excluded.‬‬

‫ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪:‬‬

‫ﺣﻖ ﮨﺬا ا]‪.‬ﻢ \اﺋﻂ ﺑﻌﻀﮩﺎ ﻳﻌﻢ ‪ 9‬ﻳﻤ ﺑﺎﻟﻄﻼق و‪ž‬ﻌﻀﮩﺎ‬ ‫‪E‬ﺮ_ﻦ اﻹﻳﻼء‬
‫ٔ‬
‫‪J‬ﺺ اﻹﻳﻼء اﻣﺎ ا"ي ﻳﻌﻢ ۔۔۔ﻣﻦ اﻟﻌﻘﻞ وا‪+‬ﻠﻮغ وﻗﻴﺎم „ﻠ‪ Œ‬ا‪©f‬ح واﻹﺿﺎﻓﺔ‬
‫ٔ‬ ‫ٔ‬
‫إ‪ q‬ا ﻠ‪ Œ‬ﺣ‪ Æ‬ﻻ ﻳﺼﺢ إﻳﻼء ا‪E‬ﺼ‪ Þ‬وا ﺠﻨﻮن ﻻﻧﮩﻤﺎ ﻟ•ﺴﺎ ﻣﻦ اﮨﻞ اﻟﻄﻼق‪.‬‬
‫و_ﺬا ﻴﻊ ﻣﺎ ذﻛﺮﻧﺎ ﻣﻦ \اﺋﻂ ﺻﺤﺔ ا—ﻄﻠﻴﻖ ﻓﮩﻮ ﻣﻦ \ط ﺻﺤﺔ اﻹﻳﻼء‬
‫ٔ‬ ‫ٔ‬
‫ﺣﻖ اﻟﻄﻼق واﻣﺎ ا"ي ‪J‬ﺺ اﻹﻳﻼء ﻓﺸ•ﺌﺎن اﺣﺪﮨﻤﺎ ا ﺪة‪ ،‬وا‪ï‬ﺎ‪ Ó‬ﺗﺮک ٔ‬
‫اﻟ‪è‬‬
‫® ا ﺪة‪) .‬ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪۱۷۱/R :‬۔‪۱۷۳‬۔ ﺳﻌﻴﺪ(‬

‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬
‫و\ﻃﮧ ‪ô‬ﻠﻴﺔ ا ﺮاة واﮨﻠﻴﺔ ا]ﺎﻟﻒ وﻋﺪم ا‪f‬ﻘﺺ ﻋﻦ ار‪ž‬ﻌﺔ اﺷﮩﺮ‪) .‬ﻓﺘﺢ‬
‫اﻟﻘﺪﻳﺮ‪ ،۱۸۹/W :‬ﺑﺎب اﻻﻳﻼء ‪،‬دار اﻟﻔﻜﺮ(‬

‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫ً ٔ‬ ‫ٔ‬
‫ﻻ ﻳ‪.‬ﻮن „ﻮ‪Ö‬ﺎ ﻻﻧﮧ ﻳﻤﻜﻨﮧ‬ ‫و‪E‬ﻮ ﺣﻠﻒ ﻻ ﻳﻘﺮ‪ž‬ﮩﺎ زﻣﺎن او „©ن ﻣﻌ‬
‫ٓ‬ ‫ٓ ٔ‬
‫ﻗﺮ‪ž‬ﺎﻧﮩﺎ „©ن اﺧﺮ او زﻣﺎن اﺧﺮ‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۱۶/W :‬ﺑﺎب اﻻﻳﻼء‪ ،‬ﻛﻮﺋﺘﮧ(‬

‫ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫‪°‬ﺸ¬ط ان ﻻ ‪°‬ﺴ·ﺜ‪ Ø‬ﺑﻌﺾ ا ﺪة ﻣﺜﻞ ﻻ اﻗﺮ‪ Œž‬ﺳﻨﺔ إﻻ ﻳﻮﻣﺎ‪) .‬ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬
‫اﺳﻼ‪،۱۷۴ :¹‬‬ ‫‪ ،۴۲۴/R‬ﺳﻌﻴﺪ‪ .‬و‪ž‬ﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪ ،۱۷۲/R :‬ﺳﻌﻴﺪ‪ .‬و ﻤﻮﻋﮧ ﻗﻮاﻧ‬
‫ﻗﺎﻧﻮن اﻳﻼء(‬

‫‪214‬‬
Types of ‘īlā’
There are two types of ’>l8’: (1) On the basis of time. (2) On the basis of
words.
The first type is sub-divided into two categories:
a) Time-limited ’>l8’: When the husband takes an oath to abstain
from sexual intercourse with his wife for a specific time period
(which is not less than four months).
b) Eternal ’>l8’: When the husband takes an oath to abstain from
sexual intercourse with his wife forever or without specifying
a time-limit.
The second type is also sub-divided into two categories:
a) Explicit ’>l8’: When the husband uses words which immediately
make one conclude that he is referring to abstaining from
intercourse.
b) Ambiguous ’>l8’: When the husband uses words which are not
as defined above. His statement will be dependent on his
intention. If his intention was abstaining from sexual
intercourse, it will be classified as ’>l8’.
Rules of ‘īlā’
If the husband engages in sexual intercourse with his wife within four
months kaff8rah or the difficult task which he had imposed on himself
will become obligatory on him.
If he does not engage in sexual intercourse in the four-month period,
an irrevocable divorce will apply to his wife the moment the time
expires. In both cases, ’>l8’ will terminate.
If an eternal ’>l8’ is made but the person has intercourse within four
months, kaff8rah will be obligatory and the ’>l8’ will terminate. If he
does not have intercourse for the full four months, an irrevocable
divorce will apply but the ’>l8’ will not terminate. This sequence will
continue. If the woman enters into a marriage with him again and he
has intercourse with her within four months, kaff8rah will become
obligatory and the ’>l8’ will not terminate. If he does not have
intercourse within four months, an irrevocable divorce will apply. This
will continue until three divorces take place. ’Īl8’ will terminate when
the limit of divorces is reached. If he remarries this woman after she
goes through the process of hal8lah and has intercourse with her,
divorce will not apply but kaff8rah will be obligatory.

215
 ‫اﻟﮩﺪاﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻻﻧﮩﺎ ﻧﺖ „ﻮﻗﺘﺔ ﺑﮧ و‪B‬ن‬ ‫ﻓﺈن ن ﺣﻠﻒ ’ ار‪ž‬ﻌﺔ اﺷﮩﺮ ﻓﻘﺪ ﺳﻘﻄﺖ ا‪Ö‬ﻤ‬
‫ٔ‬ ‫ٔ‬
‫ن ﺣﻠﻒ ’ اﻻﺑﺪ ﻓﺎ‪Ö‬ﻤ ﺑﺎﻗﻴﺔ ﻻﻧﮩﺎ ﻣﻄﻠﻘﺔ و‪E‬ﻢ ﻳﻮﺟﺪ ا]ﻨﺚ ﻟ¬ﺗﻔﻊ ﺑﮧ إﻻ‬
‫ٔ‬ ‫ٔ‬
‫اﻧﮧ ﻻ ﻳﺘﻜﺮر اﻟﻄﻼق ﻗﺒﻞ اﻟ‪ó‬وج ﻻﻧﮧ ‪E‬ﻢ ﻳﻮﺟﺪ ﻣﻨﻊ ا]ﻖ ﺑﻌﺪ ا‪•+‬ﻨﻮﻧﺔ ﻓﺈن ‪å‬د‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓ‪ó‬وﺟﮩﺎ ‪å‬د اﻹﻳﻼء ﻓﺈن وﻃﺌﮩﺎ و‪B‬ﻻ وﻗﻌﺖ ﺑﻤ‪ Ç‬ار‪ž‬ﻌﺔ اﺷﮩﺮ ﺗﻄﻠﻴﻘﺔ اﺧﺮ}‬
‫ٔ‬
‫ﻻن ا‪Ö‬ﻤ ﺑﺎﻗﻴﺔ ﻹﻃﻼﻗﮩﺎ و‪ž‬ﺎﻟ‪ó‬وج ﺛﺒﺖ ﺣﻘﮩﺎ ﻓﻴﺘﺤﻘﻖ اﻟﻈﻠﻢ و‪8‬ﻌﺘ? اﺑﺘﺪاء‬
‫ً‬
‫ﮨﺬا اﻹﻳﻼء ﻣﻦ وﻗﺖ اﻟ‪ó‬وج ﻓﺈن ﺗﺰوﺟﮩﺎ ﺛﺎ‪ï‬ﺎ ‪å‬د اﻹﻳﻼء ووﻗﻌﺖ ﺑﻤ‪Ç‬‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ار‪ž‬ﻌﺔ اﺷﮩﺮ اﺧﺮ} إن ‪E‬ﻢ ﻳﻘﺮ‪ž‬ﮩﺎ ﺎ ﺑ•ﻨﺎہ ﻓﺈن ﺗﺰوﺟﮩﺎ ﺑﻌﺪ زوج اﺧﺮ ‪E‬ﻢ ﻳﻘﻊ‬
‫ﺑﺎﻗﻴﺔ ﻹﻃﻼﻗﮩﺎ وﻋﺪم‬ ‫ﺑﺬﻟ‪ Œ‬اﻹﻳﻼء ﻃﻼق —ﻘﻴﺪہ ﺑﻄﻼق ﮨﺬا ا ﻠ‪ Œ‬وا‪Ö‬ﻤ‬
‫ا]ﻨﺚ ﻓﺈن وﻃﻴﮩﺎ ¿ﻔﺮ ﻋﻦ ﻳﻤﻴﻨﮧ ‪E‬ﻮﺟﻮد ا]ﻨﺚ‪) .‬اﻟﮩﺪاﻳﺔ‪ ،۴۰۱/Q :‬ﺑﺎب اﻻﻳﻼء‬
‫ﻛﺘﺎب اﻟﻄﻼق‪ .‬وا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۶۰/W :‬ﺑﺎب اﻻﻳﻼء‪ .‬و_ﺬا ® ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪، ۱۸۹/W :‬‬
‫دار اﻟﻔﻜﺮ‪ .‬و ﻤﻮﻋﮧ ﻗﻮاﻧ اﺳﻼ‪ ،۱۷۷ :¹‬ﻗﺎﻧﻮن اﻳﻼء(‬

‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪:‬‬
‫ٔ‬
‫وﺣﻜﻤﮧ ‪E‬ﺰوم ا‪E‬ﻜﻔﺎرة او ا{ﺰاء ا ﻌﻠﻖ ﺑﺘﻘﺪﻳﺮ ا]ﻨﺚ ﺑﺎﻟﻘﺮ‪ž‬ﺎن‪ ،‬ووﻗﻮع ﻃﻠﻘﺔ‬
‫ﺑﺎﺋﻨﺔ ﺑﺘﻘﺪﻳﺮ اﻟ?‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ .۱۸۹/W :‬و_ﺬا ® ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪ ،۱۷۵/R :‬ﺳﻌﻴﺪ(‬
‫‪All8h ta‛8l8 knows best.‬‬
‫’‪Retracting from an ‘īlā‬‬
‫‪Question:‬‬
‫‪A man made ’>l8’ for four months or more. He now wants to retract‬‬
‫‪from it. How can he do this? If he does retract, will divorce apply? Will‬‬
‫?‪kaff8rah be obligatory‬‬
‫‪Answer:‬‬
‫‪If a person wants to retract from his ’>l8’ and is able to engage in sexual‬‬
‫‪intercourse, he must do it within the period. Kaff8rah will become‬‬
‫‪obligatory and the ’>l8’ will terminate. If he is able to engage in‬‬
‫‪intercourse, a verbal retraction will not suffice. If a person is unable to‬‬
‫‪216‬‬
‫‪engage in intercourse for four continuous months because of a‬‬
‫‪temporary or permanent illness, or because of some other strong‬‬
‫‪impediment, then a verbal retraction will suffice for him. Divorce will‬‬
‫‪not apply and he will not have to pay any kaff8rah.‬‬

‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫ٔ‬ ‫ﻓﺈن ٔ‬
‫و‪ ® N‬ا ﺪة ¿ﻔﺮ وﺳﻘﻂ اﻹﻳﻼء ﺑﺈ ﺎع اﻟﻔﻘﮩﺎء ﺣ‪E Æ‬ﻮ „ﻀﺖ ار‪ž‬ﻌ ﺔ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺷﮩﺮ ﻻ ﻳﻘﻊ ﻃﻼق ﻹﺧﻼل ا‪Ö‬ﻤ ﺑﺎ]ﻨﺚ وﺳﻮاء ﺣﻠﻒ ’ ار‪ž‬ﻌﺔ اﺷﮩﺮ او‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻃﻠﻖ او ’ اﻻﺑﺪ‪ .‬و‪B‬ﻻ ﺑﺎﻧﺖ اي إن ‪E‬ﻢ ﻳﻄﺎ ® ا ﺪة وﮨﻲ ار‪ž‬ﻌﺔ اﺷﮩﺮ وﻗﻌﺖ‬
‫ﻋﻠﻴﮧ ﻃﻠﻘﺔ ﺑﺎﺋﻨﺔ‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۶۲/W :‬ﺑﺎب اﻻﻳﻼء‪ ،‬ﻛﻮﺋﺘﮧ(‬

‫اﻟﮩﺪاﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬
‫و‪B‬ن ن ا ﻮ‪„ Y‬ﺮ‪8‬ﻀﺎ ﻻ ﻳﻘﺪر ’ ا{ﻤﺎع او ﻧﺖ „ﺮ‪8‬ﻀﺔ او رﺗﻘﺎء او ﺻﻐ'ة‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻻ ‪o‬ﺎﻣﻊ او ﻧﺖ ﺑ•ﻨﮩﻤﺎ „ﺴﺎﻓﺔ ﻻ ﻳﻘﺪر ان ﻳﺼﻞ إ‪Ö‬ﮩﺎ ﻣﺪة اﻹﻳﻼء ﻓﻔﻴﺌﮧ ان‬
‫ﻣﺪة اﻹﻳﻼء ﻓﺈن ﻗﺎل ذﻟ‪ Œ‬ﺳﻘﻂ اﻹﻳﻼء‪) .‬اﻟﮩﺪاﻳﺔ‪:‬‬ ‫ﻳﻘﻮل ﺑﻠﺴﺎﻧﮧ ﻓﺌﺖ إ‪Ö‬ﮩﺎ‬
‫‪ ،۴۰۳/Q‬ﺑﺎب اﻻﻳﻼء‪ .‬و ﻤﻮﻋﮧ ﻗﻮاﻧ اﺳﻼ‪ ،۱۷۸ :¹‬ﻗﺎﻧﻮن اﻳﻼء(‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪217‬‬
 KHULA’
Khula’ without the husband’s approval
Question:
A woman became fed-up with her husband’s acts of oppression and did
khula‛ on her own because her husband refused to divorce her. The
husband claims that he was neither made any offer for the khula‛ nor
was he given any choice. Did khula‛ take place? Can the woman marry
someone else?
Answer:
Like other pacts and agreements, khula‛ is an agreement prescribed by
the Shar>‛ah which cannot be completed without the mutual
agreement of both parties. The woman’s claim to khula‛ is futile and
baseless. She is still in the man’s marriage as before. It is not
permissible for her to marry anyone else without divorce or
separation.

:¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ٔ ٔ
’ ‫ﺎب واﻟﻘﺒﻮل ﻻﻧﮧ ﻋﻘﺪ‬i‫ إذا ن ﺑﻌﻮض اﻹ‬:‫ﺪاﺋﻊ‬+‫واﻣﺎ ر_ﻨﮧ ﻓﮩﻮ ﻛﻤﺎ ® ا‬
} ‫ )ﻓﺘﺎو‬.‫ﺴﺘﺤﻖ اﻟﻌﻮض ﺑﺪون اﻟﻘﺒﻮل‬° ‫ وﻻ‬،‫ ﻓﻼ ﺗﻘﻊ اﻟﻔﺮﻗﺔ‬،‫اﻟﻄﻼق ﺑﻌﻮض‬
(‫ ﺳﻌﻴﺪ‬،‫ﻠﻊ‬v‫ ﺑﺎب ا‬،۴۴۱/R :¹‫ﺸﺎ‬E‫ا‬
‛All8mah Zayla‛> rahimahull8h writes:
ٔ ٔ
‫ط ﻓﻼ ﺗﻨﻌﻘﺪ ا ﻌﺎوﺿ ﺔ‬µ ‫وﻻ ﺑﺪ ﻣﻦ ﻗﺒﻮﻟﮩﺎ ﻻﻧﮧ ﻋﻘﺪ ﻣﻌﺎوﺿﺔ او ﺗﻌﻠﻴﻖ‬
ٔ
‫ﻴ‬é‫ )ﺗ‬.‫ﺰام ﺻﺎﺣﺒﮧ ﺑﺪون رﺿﺎہ‬E‫ إذ ﻻ وﻻﻳﺔ ﻻﺣﺪﮨﻤﺎ إ‬...‫ﺑﺪون اﻟﻘﺒﻮل‬
(‫ „ﻠﺘﺎن‬،۲۷۱/Q :‫ا]ﻘﺎﺋﻖ‬
Shams al-A’immah Sarakhs> rahimahull8h writes:
ً ٔ
‫ﻠﻊ واﻋﺘ? ﮨﺬہ ا ﻌﺎوﺿﺔ ا ﺤﺘﻤﻠﺔ‬v‫ ﺑﺎ‬Œ‫اﻳﻀﺎ وذﻟ‬ ‫ﻓﻴﺤﺘﻤﻞ اﻟﻔﺴﺦ ﺑﺎﻟ¬ا‬
‫ ﺑﺎب‬،۱۷۱/` :‫ﺴﻮط‬é ‫ )ا‬. ‫ﺟﻮاز ﻓﺴﺨﮩﺎ ﺑﺎﻟ¬ا‬ ‫اء‬µE‫ﻴﻊ وا‬+‫ﻠﻔﺴﺦ ﺑﺎ‬E
ٓ
(‫ ﺳﻌﻴﺪ‬،۱۴۵/R :‫ﺼﻨﺎﺋﻊ‬E‫ و_ﺬا ® ﺑﺪاﺋﻊ ا‬.‫ ادارة اﻟﻘﺮان‬،‫ﻠﻊ‬v‫ا‬
All8h ta‛8l8 knows best.

218
Resorting to khula’ because of the husband’s oppression
Question:
A man continues to wrong and oppress his wife and refuses to issue a
divorce. How can she obtain freedom from him? Is there any way the
Shar>‛ah permits her to free herself from him?
Answer:
The first step is for family members to strive to reconcile husband and
wife so that they can start living a life of affection and love. If there is
no way of reconciling them and the wife cannot tolerate living with
her husband because of his oppression, the husband must be
convinced to issue a divorce. If he refuses, he must be given the choice
of forgoing the dowry or offered some money to effect a khula‛. The
wife can acquire freedom from him in this way. At the same time, it is
not permissible to demand an astronomical amount of money in lieu of
the khula‛. Rather, the dowry which he had given must be returned
and khula‛ effected.
ّ ً َ َ َ َْ ْ ّ ً َ َ َُْْ َ َ َْ َ َ ُْْ ْ َ
‫وﺣﻜﻤﺎ ِﻣْﻦ‬ ‫أﻫﻠﻪ‬
ِ ِ ‫ﻌﺜﻮا ﺣﻜﻤﺎ ِﻣﻦ‬$‫ﻨﻬﻤﺎ ﻓﺎ‬ ِ ِ •‫وان ِﺧﻔﺘﻢ ِﺷﻘﺎق ﺑ‬ ِ
ً ْ َ ‫اﷲ َ َن‬
َ ‫إن‬ Í َ ََُْ ُ َّ! ً َ ْ َْ ! ْ َ َْ
‫ﻋﻠﻴﻤﺎ‬ِ ِ .‫ﺑ•ﻨﻬﻤﺎ‬ ‫اﷲ‬ ِ ِ ‫ﺪآ إِﺻﻼﺣﺎ‬8‫ﻳﺮ‬
‫ﻖ‬ ‫ﻳﻮﻓ‬ ِ ‫ ِإن‬.‫أﻫﻠﻬﺎ‬
ِ
ًْ َ
.‫ﺧﺒ'ا‬ ِ
If you fear that they harbour mutual enmity, set up an
arbiter from his family and an arbiter from her family. If
these two resolve to set things right, All8h will bring
about reconciliation between the two. Surely All8h is all-
knowing, fully aware. 1

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ ٔ
‫ﺰوﺟﺎن وﺧﺎﻓﺎ ان ﻻ ﻳﻘﻴﻤﺎ ﺣﺪود اﷲ ﻓﻼ ﺑﺎس ﺑﺎن ﺗﻔﺘﺪي ﻧﻔﺴﮩﺎ‬E‫إذا ﺸﺎق ا‬
® ‫ﺰﻣﮩﺎ ا ﺎل ﻛﺬا‬E‫ وﻗﻌﺖ ﺗﻄﻠﻴﻘﺔ ﺑﺎﺋﻨﺔ و‬Œ‫ﻠﻌﮩﺎ ﺑﮧ ﻓﺈذا ﻓﻌﻼ ذﻟ‬J ‫ﻣﻨﮧ ﺑﻤﺎل‬
(‫ ﺳﻌﻴﺪ‬،۱۴۵/R :‫ﺼﻨﺎﺋﻊ‬E‫ و_ﺬا ® ﺑﺪاﺋﻊ ا‬.۴۸۸/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫اﻟﮩﺪاﻳﺔ‬
Majm ‛ah Qaw n n Isl m :

1
SPrah an-Nis8’, 4: 35.
219
Khula‛ is a type of agreement in which the husband terminates his
rights in exchange for something. This is why it falls under the ruling
of a tal8q-e-b8’in (an irrevocable divorce). Because the wife has to
make the payment, her approval is essential. The offer for the khula‛
can be made by either of the partners. For example, the husband could
say: “I make khula‛ with you in exchange for the dowry.” The wife
replies: “I have accepted.” Alternatively, the wife could say: “Give me
khula‛ in exchange for the dowry.” The husband replies: “I have given
you khula‛.”
Through khula‛, the same rights will fall off and the same payment will
have to be made on which the two had agreed upon.
If the wife explicitly forgoes the right of maintenance for the duration
of her ‛iddah, then it will fall off. However, the right of accommodation
and maintenance of the children will not fall off even if she says so.
Whatever amount is agreed upon for the khula‛ will be valid. However,
it is disliked to lay down and accept an amount which is more than the
dowry.1
If the wife dislikes her husband because of his evil character, there is
leeway for khula‛. If she dislikes him without any reason, and the two
agree to khula‛, it will still be permissible.
‛All8mah Sha‛r8n> rahimahull8h writes:
ٔ ٔ ٔ ٔ
‫ة ﺟﺎز ﻟﮩﺎ‬µ‫واﺗﻔﻖ اﻻﺋﻤﺔ ’ ان ا ﺮاة إذا ﻛﺮﮨﺖ زوﺟﮩﺎ ﻟﻘﺒﺢ ﻣﻨﻈﺮ او ﺳﻮء ﻋ‬
ٔ
'‫ﻠﻊ ﻣﻦ ﻏ‬v‫ء وﺗﺮاﺿﻴﺎ ’ ا‬e Œ‫ﻦ ﻣﻦ ذﻟ‬.‫ﻢ ﻳ‬E ‫ن‬B‫ﺎﻟﻌﮧ ’ ﻋﻮض و‬g ‫ان‬
(‫ دار اﻟﻔﻜﺮ‬،‫ﻠﻊ‬v‫ ﻛﺘﺎب ا‬،۱۱۹/Q :}?‫ﻜ‬E‫ان ا‬C ‫ )ا‬.‫ﺮہ‬.‫ﻢ ﻳ‬E ‫ﺳﺒﺐ ﺟﺎز و‬
All8h ta‛8l8 knows best.

1
Majm ‛ah Qaw n n Isl m : 181-183, Muslim Personal Law Board.
220
 FASKH AND SEPARATION
Separation on account of husband not paying maintenance
Question:
A woman claims that her husband does not provide for the necessary
expenses of the house. For example, he gives very little, making it
difficult to survive. To make matters worse, he demands an account of
all expenses and refuses to host his wife’s relatives. Arguments
between the two have become a daily occurrence. The wife is in a very
dire situation and does not want to live with her husband. It is also
difficult for her to make khula‛ with him because of the oppressive
demands which he is making. Can an ‛8lim effect a separation between
the two? Bear in mind that they are already separated according to the
judicial courts.
Answer:
If the husband does not provide for his wife, and there is no
alternative to separation because of the severe hardships she has to
endure, then in such a situation, the Hanaf> ‛ulam8’ issue a fatw8 on
the basis of the M8lik> madh-hab. In other words, when there is no way
of reconciliation, khula‛, etc. the woman has the choice to present her
case before a q8d> or jam‛>yyatul ‛ulam8’ and have herself separated.
Al-H lah an-N jizah:
If a husband does not provide for his wife despite being able to do so,
then the first step she should take is to convince him to agree to a
khula‛. If, despite making many efforts in this regard, she can find no
solution, there is leeway to practise on the M8lik> madh-hab provided
there is a severe compulsion to do so. There are two forms of severe
compulsion:
1. No arrangements can be made for the expenses of the
woman. In other words, neither can anyone arrange to
see to her needs nor can she earn a living while
preserving her honour and dignity.
2. Although arrangements can be made for her expenses
– whether easily or with difficulty – there is a strong
possibility of falling into sin if she were to live
separately from her husband.
The manner of obtaining a separation is as follows:
The woman must present her case to a q8d> or Muslim ruler. In the
absence of both, she will present it before a jam8‛at Muslim>n (e.g.
221
jam‛>yyatul ‛ulam8’). The latter must then do a full investigation
through Shar>‛ah-approved testimonies. If the claim of the woman is
correct – that her husband is not providing for her despite having the
means – the husband will be instructed to fulfil his wife’s rights or
divorce her. If not, we [judge, ruler, ‛ulam8’ body] will effect a formal
separation. If the oppressive husband still does not adhere to any of
the courses of action, the q8d> or his Shar‛> representative will apply a
divorce. The M8lik> scholars concur that there is no need to give the
husband a waiting period or a respite.

‫ )ا]ﻴﻠﺔ‬.DE‫ﻠﻌﻼﻣﺔ ﺳﻌﻴﺪ ﺑﻦ ﺻﺪﻳﻖ ا ﺎ‬E }‫ﻦ ﻣﻦ اﻟﻔﺘﻮ‬8µ‫ﺎﻧﻴﺔ واﻟﻌ‬ï‫ﻠﺮواﻳﺔ ا‬E

‫ دار‬:‫ ط‬،‫ﻔﻘﺔ‬f‫ﻢ زوﺟﮧ ﻣﺘﻌﻨﺖ ® ا‬.‫ﺣ‬
ِ ،۶۳ ‫ ص‬:‫ﻠﺤﻠﻴﻠﺔ اﻟﻌﺎﺟﺰة‬E ‫ﺎﺟﺰة‬f‫ا‬
(‫ﻨﺪ‬ž‫ دﻳﻮ‬،‫اﻻﺷﺎﻋﺖ‬
If the jam8‛at Muslim>n does an investigation as described above and
passes a verdict, it will be valid and promulgated.
Prerequisites for the jam8‛at Muslim>n:
It is necessary for the jam8‛at Muslim>n to observe the following
points:
1. The M8lik> fat8w8 uses the words Jam ‛at al-Muslim n al-‛Ad l.
The word ‛ad l refers to a Muslim who is not a f8siq – a flagrant
sinner.
2. If the matter is referred to a jam8‛at, it must not be a local
body of village elders or any similar group. In other words,
they must all be ‛ulam8’ or there must be at least one ‛8lim
who has knowledge of the issue.
3. The jam8‛at must consist of at least three members.
4. If the above-described jam8‛at issues a verdict of separation, it
will be valid. However, it is essential for the verdict of
separation to be unanimous. If there are differences of opinion
among the members, the case will be thrown out. 1
Observe the fatw8 of the M8lik> madh-hab:

:‫ ﻣﺘﻌﻨﺎ اﷲ ﺑﻌﻠﻮﻣﮧ‬Ú‫ا{ﻮاب ﻣﻦ اﻟﻌﻼﻣﺔ ﺳﻌﻴﺪ ﺑﻦ ﺻﺪﻳﻖ اﻟﻔﻼ‬

1
Abridged from al-H lah an-N jizah, p. 135.
222
‫ ﻻ‬Œ‫ ﺳﺒﺤﺎﻧ‬،‫ اﻟﻌﻈﻴﻢ‬ö‫ وﻻ ﺣﻮل وﻻ ﻗﻮة إﻻ ﺑﺎﷲ اﻟﻌ‬،‫ﺮﺣﻴﻢ‬E‫ﻦ ا‬È‫ﺮ‬E‫ﺴﻢ اﷲ ا‬
ٔ ٔ ٔ
’ ‫ﺼﻼة واﺗﻢ اﻟ·ﺴﻠﻴﻢ‬E‫ اﺗﻢ ا‬،‫ اﻧﺖ اﻟﻌﻠﻴﻢ ا]ﻜﻴﻢ‬Œ‫ﺎ إﻻ ﻣﺎ ﻋﻠﻤﺘﻨﺎ إﻧ‬f ‫ﻋﻠﻢ‬
ٔ ٓ ٓ
‫ اﻣﺎ‬.‫ﮧ ﺑﻘﻠﺐ ﺳﻠﻴﻢ‬ž‫ ر‬Ú‫ و’ اﻟﮧ وﺻﺤﺒﮧ واﻻ‬،‫ﻤﺪ اﻟﮩﺎدي ا]ﻠﻴﻢ‬ô ‫ﺳﻴﺪﻧﺎ‬
ٔ
‫ إن ﻣﻨﻌﮩﺎ‬:‫ ﻤﻮع اﻻﻣ' ﻣﺎ ﻧﺼﮧ‬u‫ا{ﻮاب ﻋﻦ ا ﺘﻌﻨﺖ ا ﻤﺘﻨﻊ ﻋﻦ اﻹﻧﻔﺎق ﻓ‬
ٔ ٔ
‫ ﻗﺎل‬.‫ﻻ ﻃﻠﻖ ﻋﻠﻴﮧ‬B‫ و‬،‫ہ اﻧﻔﻖ او ﻃﻠﻖ‬ì‫ﺒﺖ ﻋ‬³‫ﻢ ﻳ‬E ‫ ﻓﺈن‬،‫ﻧﻔﻘﺔ ا]ﺎل ﻓﻠﮩﺎ اﻟﻘﻴﺎم‬
ٔ ٔ ّ
‫ن‬B‫ و‬:‫ ان ﻗﺎل‬q‫ﻻ ﻃﻠﻖ اي ﻃﻠﻖ ﻋﻠﻴﮧ ا]ﺎ¿ﻢ ﻣﻦ ﻏ' ﺗﻠﻮم إ‬B‫ ﻗﻮﻟﮧ و‬:‫ﺸﻴﮧ‬ô
ٔ ٔ ٔ
‫ ﻻن ﺳﺒﺐ‬،‫ ﻻ ﻣﻘﺎل ﻟﮩﺎ‬:‫ﻦ‬È‫ﺮ‬E‫ ﻗﺎل اﺑﻦ ﻋﺒﺪ ا‬.Þ‫ﺐ او اﺟﻨ‬8‫ﻔﻘﺔ ﻗﺮ‬f‫ﺗﻄﻮع ﺑﺎ‬
‫ دار‬:‫ ط‬،۱۱۹ ،۱۱۵ ‫ ص‬:‫ﺎﺟﺰة‬f‫ )ا]ﻴﻠﺔ ا‬.è‫ﻘﻘﺔ ﻗﺪ اﻧﺘ‬f‫ﻮ ﻋﺪم ا‬ß ‫اﻟﻔﺮاق‬
(‫ﻨﺪ‬ž‫ دﻳﻮ‬،‫اﻻﺷﺎﻋﺖ‬
For more details refer to:
(1) Majm ‛ah Qaw n n Isl m , by Q8d> Muj8hidul Isl8m, Muslim Personal
Law Board, p. 198, register 79.
(2) Kit b al-Faskh wa at-Tafr q of Maul8n8 ‛Abd as-Samad Rahm8n>,
Maktabah Im8rat Shar‛>yyah, p. 89.
The verdict of a non-Muslim judge is not considered
If a non-Muslim judge passes a verdict on divorce and other related
matters, it will not be considered by the Shar>‛ah. His verdict of
divorce will not apply to the woman and she will not be freed from the
marriage. ‛All8mah Sh8m> rahimahull8h makes reference to this issue
as follows:
X
.M"‫ﻠﻤﺴﻠﻢ ’ ا‬E ‫ﻨﻔﺬ‬8‫ و‬،‫©ﻓﺮ ’ ا ﺴﻠﻢ‬E‫ﻢ ا‬.‫ﻢ ﻳﻨﻔﺬ ﺣ‬E
All8h ta‛8l8 knows best.
Separation because of a prolonged imprisonment of the husband
Question:
If the wife of an imprisoned husband cannot live a life of chastity but
arrangements for her maintenance have been made, can she ask a q8d>

.XsQ ‫ ص‬،‫ﻮادر‬f‫إﻳﻀﺎح ا‬1

223
or ‛ulam8’ body for separation? Bear in mind that the husband is to be
imprisoned for a long time.
Answer:
In the case of extreme necessity and to save one’s self from adultery, it
will not be wrong to issue a fatw8 on the verdict of Im8m M8lik
rahimahull8h. According to the M8lik> madh-hab, abstaining from
sexual intercourse is a cause for separation. The woman can therefore
present her case to a q8d> or the jam‛>yyatul ‛ulam8’ by stating: “Such
and such person is my husband. He is in prison and has a long term to
serve. It is beyond me to wait for so long. I have a severe need to get
married. I have a fear of falling into sin.” The q8d> or jam‛>yyatul
‛ulam8’ will undertake a formal investigation and see to what extent
the woman is true in her claims. If her explanation is established as
the truth, they must send an order to the husband stating: “Fulfil the
rights of your wife, call her to you or make some type of arrangement.
If not, give her a divorce. If you do not accept any of these options, we
will enact a separation.” If the husband still does not accept, the q8d>
will order the wife to wait one more month. If, during this period,
there is no means for the man’s release or reduction of his sentence,
the q8d> or jam‛>yyatul ‛ulam8’ will separate the man from the
marriage. The woman will observe the ‛iddah and she may marry
someone else.
Majm ‛ah Qaw n n Isl m :
Abstaining from sexual intercourse and leaving the wife in suspension
is one of the causes for separation. It is obligatory to fulfil marital
obligations. It is an act of oppression to abstain from fulfilling marital
obligations and leaving the wife in suspension. It is a duty of a q8d> to
remove oppression. Moreover, in this case, there is the possibility of
the woman falling into sin. It is the duty of a q8d> to shut off such
possibilities. If the woman presents the above-described complaint to
a q8d>, the latter will have to investigate the matter. It will be his duty
to remove oppression and provide opportunities to safeguard against
sin. The M8lik> madh-hab also states that abstaining from sexual
intercourse is a cause for separation. 1
ٔ ٔ ٔ
‫ﻮﻃﺊ اﺷﺪ‬E‫ ﻻن ر ﺗﺮک ا‬،÷‫ﺰﻧﺎ او‬E‫ ﻓﺒﺨﺸﻴﺔ ا‬Œ‫ذا ﺛﺒﺖ ﻟﮩﺎ ا—ﻄﻠﻴﻖ ﺑﺬﻟ‬B‫و‬
ٔ ٔ ٔ
‫ن اﺳﻘﻄﺖ ﺣﻘﮩﺎ‬B‫ و‬،‫ﻔﻘﺔ ﻳﻠﺰﻣﮩﺎ‬f‫ اﻻ ﺗﺮ} ان إﺳﻘﺎط ا‬،‫ﻔﻘﺔ‬f‫ﻣﻦ ر ﻋﺪم ا‬

1
Majm ‛ah Qaw n n Isl m : 192, register 73.
224
 ٔ
‫ﺼﻴﻠﮩﺎ ﺑﻨﺤﻮ ﺴﻠﻒ‬Â ‫ﻦ‬.‫ﻔﻘﺔ ﻳﻤ‬f‫ وﻻن ا‬،‫ﺮﺟﻮع ﻓﻴﮧ‬E‫ﻮﻃﺊ ﻓﻠﮩﺎ ا‬E‫® ا‬
ٔ
:‫ﻮاﻟﮧ‬t ،Ú‫ )ﻣﻦ ﻓﺘﻮ} اﻟﻌﻼﻣﺔ ﺳﻌﻴﺪ ﺑﻦ ﺻﺪﻳﻖ اﻟﻔﻼ‬.‫ﻮﻃﺊ‬E‫ﻼف ا‬Á ‫وﺳـﻮال‬
(‫ﻨﺪ‬ž‫ دﻳﻮ‬،‫ دار اﻻﺷﺎﻋﺖ‬،۱۱۸ :‫ﺎﺟﺰة‬f‫ا]ﻴﻠﺔ ا‬
Al-H lah an-N jizah:
The Hanaf> standpoint on this issue is extremely strong and based on
absolute precaution. However, bearing in mind the precariousness and
tribulations of the time, the latter Hanaf> jurists issue a fatw8 based on
the M8lik> madh-hab. For example, ‛All8mah Sh8m> rahimahull8h
quotes the statement of Qahast8n> from ad-Durar al-Muntaq :
ٔ ٔ ٔ
،۲۹۵/W :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ورة ﻻ ﺑﺎس ﺑﮧ ’ ﻣﺎ اﻇﻦ‬ãE‫„ﻮﺿﻊ ا‬ ‫ ﺑﮧ‬Æ‫ﻮ اﻓ‬E
(‫ ﺳﻌﻴﺪ‬،Œ‫ﺐ ﻣﺎﻟ‬ß‫ﻣﻄﻠﺐ ® اﻻﻓﺘﺎء ﺑﻤﺬ‬
Almost all the muft>s of India and beyond have been issuing verdicts
on this opinion since quite some time. To some extent, this verdict has
been included in Hanaf> jurisprudence. However, as long as the woman
can exercise patience, it will be essential for her to practise on the
original Hanaf> verdict. When there is a severe need for maintenance
and other arrangements for it cannot be made, or the woman fears
falling into sin; then there will be no harm in practising on the M8lik>
view. The present fatw8 has been compiled for situations of this
nature.1
Kit b al-Faskh wa at-Tafr q:
If the woman has the right to ask for a separation in the case where
the husband does not provide for her, she will have even more right
for a separation in the case where she fears committing adultery. This
is because the harm of abstaining from sexual intercourse is worse
than the harm of not providing maintenance for one’s wife. The other
reason is that it is possible to obtain maintenance through taking a
loan and asking for assistance, but this is not possible in the case of
sexual intercourse.2
Hadrat Muft> Muhammad Shaf>‛ S8hib writes:

.DE‫ ا ﺎ‬Ú‫ ﻣﻦ ﻓﺘﻮ} اﻟﻌﻼﻣﺔ ﺳﻌﻴﺪ ﺑﻦ ﺻﺪﻳﻖ اﻟﻔﻼ‬،‫ﻨﺪ‬ž‫ دﻳﻮ‬،‫ دار اﻻﺷﺎﻋﺖ‬،۵۰ :‫ﺎﺟﺰة‬f‫ا]ﻴﻠﺔ ا‬1
2
Kit b al-Faskh wa at-Tafr q, p. 73.
225
It will be best for the woman to obtain a divorce. If the husband
refuses, she should offer him money and get him to agree to khula‛. If
this too cannot be realized, she must present her case to a Muslim
judge. The latter must compel the imprisoned husband to issue a
divorce. If he refuses, the ruler must himself issue an order of divorce.
The order of the ruler will take the place of a divorce provided he is a
Muslim.
ٔ ٔ ٔ
‫ إﻻ ان ﻋﻠﻤﺎﺋﻨﺎ ا]ﻨﻔﻴﺔ اﻓﺘﻮا ﻋﻠﻴﮧ ©ن‬Œ‫ﺐ اﻹﻣﺎم ﻣﺎﻟ‬ß‫وﮨﺬا ® اﻻﺻﻞ ﻣﺬ‬
،‫ دار اﻻﺷﺎﻋﺖ‬،۶۷۲ :‫ ﺟ دوم‬: ‫ )„ﻠﺨﺺ از اﻣﺪاد ا ﻔﺘ‬.‫ﺸﺪﻳﺪة‬E‫ورة ا‬ãE‫ا‬
(_‫ﻛﺮا‬
Fat w D r al-‛Ul m Deoband:
The gist of the question is that Zayd has been issued with a 30-year
sentence of imprisonment because of a crime which he committed.
Three years have passed and twenty seven years remain. His wife says:
“I cannot exercise patience without a husband for such a long time. I
want my marriage to be annulled.” Zayd is refusing to issue a divorce.
He wants his wife to stay with some of his relatives who live very far
away. The wife is not happy about it. She has an overriding feeling of
falling into dishonour. What is the ruling of the Shar>‛ah? Can the
marriage be annulled by force?
Answer: The original view of the Hanaf> madh-hab is that the marriage
cannot be annulled in such a situation. The woman cannot enter into a
new marriage without obtaining a divorce from her husband.
However, some of the other Im8ms permit the annulment of a
marriage in a situation of this nature. It is permissible for Hanaf>s to
practise on it at the time of necessity. In a situation of necessity, a
Hanaf> scholar has the leeway to separate husband and wife, and to
issue a fatw8 of permissibility for entering into a new marriage after
she completes her ‛iddah. 1
Furthermore, Hanaf> jurists say that if a husband who made zih8r does
not pay the kaff8rah and leaves his wife in suspension, she can present
her case to a q8d> who will then issue a verdict of removing the woman
from harm.

1
Fat w D r al-‛Ul m Deoband, vol. 10, p. 230.
226
 :‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬
ٔ ٔ ٔ ٔ
‫ﻔﺮ‬.‫ ﻳ‬Æ‫?ہ ﺣ‬i ‫ﺘﮧ ﺑﮧ ﻓﻌ¦ ا]ﺎ¿ﻢ ان‬+‫ذا ﻃﺎ‬B‫ﻮطء و‬E‫ﮧ ﺑﺎ‬+‫ﻠﻤﺮاة ان ﺗﻄﺎ‬E ‫ان‬
ٔ ٔ ٔ
‫ﻮطء ﻣﻊ ﻗﻴﺎم‬E‫ﻢ ﺑﺎﻟﻈﮩﺎر ا ﺑﮩﺎ ﺣﻴﺚ ﻣﻨﻌﮩﺎ ﺣﻘﮩﺎ ® ا‬8‫ﻄﺎ ﻻﻧﮧ ﺑﺎ—ﺤﺮ‬8‫و‬
‫ وﺳﻌﮧ اﻳﻔﺎء ﺣﻘﮩﺎ‬Ã‫ر ﻋﻨﮩﺎ و‬ã—‫ﺔ ﺑﺎﻳﻔﺎء ﺣﻘﮩﺎ ودﻓﻊ ا‬+‫ ﻓ©ن ﻟﮩﺎ ا ﻄﺎ‬Œ‫ا ﻠ‬
‫ )ﺑﺪاﺋﻊ‬.‫ﻮ اﻣﺘﻨﻊ‬E ‫? ﻋﻠﻴﮧ‬i‫ و‬Œ‫ﻜﻔﺎرة ﻓﻴﺠﺐ ﻋﻠﻴﮧ ذﻟ‬E‫ﺑﺎزاﻟﺔ ا]ﺮﻣﺔ ﺑﺎ‬
(‫ ﺳﻌﻴﺪ‬،‫ اﺣ©م اﻟﻈﮩﺎر‬،۲۳۴/R :‫ﺼﻨﺎﺋﻊ‬E‫ا‬
All8h ta‛8l8 knows best.
Annulment of marriage when the husband is classified a lunatic
Question:
How can separation be effected if the husband is a lunatic? Bear in
mind that the wife was aware of his lunacy. But now it is a matter of
honour, and she is also fearful of him.
Answer:
If a husband is a lunatic, oblivious to the world, does not even know
about the fulfilment of the rights of his wife – although the wife was
aware of his lunacy from before – but now finds it difficult to live with
him, in fact, she even considers it dangerous, furthermore, the day-to-
day running expenses are difficult for her, and it is beyond her to live
a life of chastity and purity; then in all these situations, the wife must
go to a Shar>‛ah judge, or to a jam‛>yyatul ‛ulam8’ in the absence of the
former, and present her case. Once the jam‛>yyat verifies her claims, it
will give the husband one year’s respite to get himself treated. If he
does not recover by one year, the woman will present her case once
again to the same jam‛>yyat. The latter will then formalize a separation
between the two. Once her ‛iddah expires, she may enter into another
marriage.1
Majm ‛ah Qaw n n Isl m :
If the husband’s lunacy could pose a danger to the wife’s body and life,
then this lunacy is a basis for separation. However, the q8d> will give
the husband one year to get himself treated. If he still does not recover
and the wife wants a separation, the judge will effect it.

1
Abridged from Imd d al-Muft yy n of Muft> Shaf>‛ S8hib, vol. 2, p. 673.
227
 ٔ
‫ ﻓﺎ ﺮاة ;'ة ﺑﻌﺪ‬،‫ زوﺟﺘﮧ‬q‫ﻮﺻﻮل إ‬E‫ﺰوج ﻋﻴﺐ ﻻ ﻳﻤﻜﻨﮧ ا‬E‫ إن ن ﺑﺎ‬:‫ﻤﺪ‬ô ‫ﻗﺎل‬
‫ ﻓﮩﻮ واﻟﻌﻨﺔ ﺳﻮاء‬،‫ﻮﮨﻤﺎ‬E‫ ﻳﻨﻈﺮ إن ن اﻟﻌﻴﺐ {ﻨﻮن ا]ﺎدث واﻟ?ص و‬،Œ‫ذﻟ‬
ٔ ً ٔ ً
‫ن ن ا{ﻨﻮن اﺻﻠﻴﺎ او ﺑﮧ „ﺮض وﻻ ﻳﺮ` ﺑﺮءہ ﻓﮩﻮ وا{ﺐ‬B‫ و‬،‫ﻓﻴﻨﻈﺮ ﺣﻮﻻ‬
ٔ
q‫ن ﺷﺎءت رﻓﻌﺖ اﻻ„ﺮ إ‬B‫ و‬،‫ﻴﺎر إن ﺷﺎءت رﺿﻴﺖ ﺑﺎ ﻘﺎم ﻣﻌﮧ‬v‫ وﮨﻲ ﺑﺎ‬،‫ﺳﻮاء‬
‫ﻠﻌﻼﻣﺔ ر_ﻦ ا(ﻳﻦ ﻧﺎﻏﻮري‬E ‫ )اﻟﻔﺘﺎو} ا]ﻤﺎدﻳﺔ‬.‫ ﻳﻔﺮق ﺑ•ﻨﮩﻤﺎ‬Æ‫ا]ﺎ¿ﻢ ﺣ‬
ً
(۳۹ ‫ ص‬،‫ﺎﺟﺰة‬f‫ ا]ﻴﻠﺔ ا‬:‫ﻮاﻟﮧ‬t ،‫ ﻧﻘﻼ ﻋﻦ ا ﻀﻤﺮات‬۷۶ ‫ص‬
The above text does not define temporary lunacy nor could we find it
anywhere else. Consequently, the full definition of a permanent lunacy
cannot be explained clearly. As for the other places which explain the
two [permanent and temporary lunacy] by comparing one to the other
– it will be careless to apply it here. Therefore, caution demands that
we disregard the definition and say that in each condition [whether
permanent or temporary lunacy], the husband must be given one
year’s respite and a verdict passed thereafter. 1
For further details refer to Kit b al-Faskh wa at-Tafr q, pp. 113-115 of
Maul8n8 ‛Abd as-Samad Rahm8n>, deputy head of Shar>‛at Bih8r and
Orissah. And al-H lah an-N jizah, pp. 41, 48.
Separation can also be declared if it becomes difficult for the wife to
obtain her daily household expenses.
If the husband cannot fulfil the conjugal relations, and it becomes
difficult for the wife to live a life of chastity and purity – in fact, there
is a strong possibility of her falling into sin – she may submit her case
to a q8d> or jam‛>yyat and have a separation formalized.
Refer to Kit b al-Faskh wa at-Tafr q, p. 73 and al-H lah an-N jizah as
mentioned previously.
All8h ta‛8l8 knows best.
When the husband is diagnosed with Aids
Question:
Can a marriage be annulled because of Aids? Bear in mind that a
Had>th states:

1
Al-H lah an-N jizah, pp. 62-63 as quoted from Majm ‛ah Qaw n n Isl m : 195,
register 76.
228
 .‫ﻻ ﻋﺪوى وﻻ ﻃ'ة‬
Answer:
Im8m AbP Han>fah and Im8m AbP YPsuf are of the view that a woman
does not have the right to annul a marriage on account of any illness.
Im8m Muhammad is of the view that she does have the right of
annulment if the husband suffers from lunacy, leprosy, etc. In our
present age, Aids has proven to be a dangerously destructive illness
and is also generally contagious. Therefore, while issuing a verdict on
the view of Im8m Muhammad, a woman will have the right to present
her case to a q8d> or jam‛>yyatul ‛ulam8’. They will investigate the
matter and, once it is verified, they will have the authority to effect a
separation.

:‫ا(ر ا ﺨﺘﺎر‬
ً ٓ ٔ
،‫ﺮص ورﺗﻖ وﻗﺮن‬ž‫ﻮ ﻓﺎﺣﺸﺎ ﻛﺠﻨﻮن و‬E‫ﺰوﺟ ﺑﻌﻴﺐ اﻻﺧﺮ و‬E‫وﻻ ﻳﺘﺨ' اﺣﺪ ا‬
ٔ ٔ
.‫ﻤﺴﺔ‬v‫ﻼﺛﺔ ® ا‬ï‫ﻼﺛﺔ اﻻول وﺧﺎﻟﻒ اﻻﺋﻤﺔ ا‬ï‫ﻤﺪ ® ا‬ô ‫وﺧﺎﻟﻒ‬
ٔ
‫ﻼﺛﺔ اﻻول ﮨﻲ ا{ﻨﻮن‬ï‫ﻤﺪ ا‬ô ‫ ﻗﻮﻟﮧ وﺧﺎﻟﻒ‬:‫و™ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي‬
ٔ
‫ ﻋﻴﺐ ﻻ ﻳﻤﻜﻨﮩﺎ ا ﻘﺎم ﻣﻌﮧ إﻻ‬9 Ó‫ وا]ﻖ ﺑﮧ اﻟﻘﮩﺴﺘﺎ‬،‫وا{ﺬام واﻟ?ص‬
:‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي ’ ا(ر ا ﺨﺘﺎر‬. ‫ وﻧﻘﻠﮧ ا ٔﻮﻟﻒ \ح ا ﻠﺘ‬،‫ر‬ã‫ﺑ‬
(‫ ﻛﻮﺋﺘﮧ‬،۲۱۳/Q

:‫ﺪاﻳﺔ‬/‫ا‬
ٔ ٔ ٔ ٔ
›‫ﺰوج ﺟﻨﻮن او ﺑﺮص او ﺟﺬام ﻓﻼ ﺧﻴﺎر ﻟﮩﺎ ﻋﻨﺪ ا› ﺣﻨﻴﻔﺔ وا‬E‫ذا ن ﺑﺎ‬B‫و‬
ً
.‫ر ﻋﻨﮩﺎ ﻛﻤﺎ ® ا{ﺐ واﻟﻌﻨﺔ‬ã‫ﻠ‬E ‫ﻴﺎر دﻓﻌﺎ‬v‫ ﻟﮩﺎ ا‬:‫ﻤﺪ‬ô ‫ وﻗﺎل‬،‫ﻳﻮﺳﻒ‬
ٔ
‫ ﺣﻘﮩﺎ‬q‫ﻮﺻﻮل إ‬E‫ﻴﺎر ﻻﻧﮧ ﺗﻌﺬر ﻋﻠﻴﮩﺎ ا‬v‫ ﻟﮩﺎ ا‬:‫ اﻟﻌﻨﺎﻳﺔ \ح اﻟﮩﺪاﻳﺔ‬Ã‫و‬
‫ﻖ ﻟﮩﺎ‬8‫ر ﺣﻴﺚ ﻻ ﻃﺮ‬ã‫ﻠ‬E ‫ ﻓﺘﺨ' دﻓﻌﺎ‬،‫ﻟﺔ ا{ﺐ واﻟﻌﻨﺔ‬Y‫ ﻓﻴﮧ ﻓ©ن ﺑﻤ‬Ø‫ﻌ‬
:‫ ط‬،۳۰۵/W :‫\ح اﻟﮩﺪاﻳﺔ ﻣﻊ اﻟﮩﺪاﻳﺔ ’ ﮨﺎ„ﺶ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬ ‫ )اﻟﻌﻨﺎﻳﺔ‬.‫ﺳﻮاہ‬
(‫دار اﻟﻔﻜﺮ‬

229
 ‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬ ‫ً‬
‫ﻗﺎل ‪ô‬ﻤﺪ‪ :‬إن ن ا{ﻨﻮن ﺣﺎدﺛﺎ ﻳٔﻮﺟﻠﮧ ﺳﻨﺔ ﻟﻌﻨﺔ‪ ،‬ﺛﻢ ‪ 'J‬ا ﺮاة ﺑﻌﺪ ا]ﻮل‬
‫ٔ‬ ‫ً‬
‫إذا ‪E‬ﻢ ﻳ?ئ‪ ،‬و‪B‬ن ن ا{ﻨﻮن ﻣﻄﺒﻘﺎ ﻓﮩﻮ {ﺐ‪ ،‬و‪ž‬ﮧ ﻧﺎﺧﺬ‪ ،‬ﻛﺬا ® ا]ﺎو }‬
‫اﻟﻘﺪ‪) .G‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪(۵۲۶/X :‬‬

‫ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫واﻣﺎ ﺧﻠﻮ ا‪E‬ﺰوج ﻋﻤﺎ ﺳﻮ} ﮨﺬہ اﻟﻌﻴﻮب ا‪v‬ﻤﺴﺔ ﻣﻦ ا{ﺐ واﻟﻌﻨﺔ وا—ﺎﺧﺬ‬
‫ٔ‬ ‫ٔ‬
‫وا‪v‬ﺼﺎء وا‪v‬ﻨﻮﺛﺔ ﻓﮩﻞ ‪ß‬ﻮ \ط ‪E‬ﺰوم ا‪©f‬ح‪ ،‬ﻗﺎل اﺑﻮ ﺣﻨﻴﻔﺔ واﺑﻮ ﻳﻮﺳﻒ‪:‬‬
‫ﻟ•ﺲ ‪µ‬ط وﻻ ﻳﻔﺴﺦ ا‪©f‬ح ﺑﮧ‪ ،‬وﻗﺎل ‪ô‬ﻤﺪ‪ :‬ﺧﻠﻮہ ﻣﻦ ‪ 9‬ﻋﻴﺐ ﻻ ﻳﻤﻜﻨﮩﺎ‬
‫ا ﻘﺎم ﻣﻌﮧ إﻻ ﺑ‪ã‬ر {ﻨﻮن وا{ﺬام واﻟ?ص \ط ‪E‬ﺰوم ا‪©f‬ح ﺣ‪ Æ‬ﻳﻔﺴﺦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪©f‬ح ﺑﮧ ﻻن ﮨﺬہ اﻟﻌﻴﻮب إ]ﺎق ا‪ãE‬ر ﺑﮩﺎ ﻓﻮق ﺗﻠ‪ ،Œ‬ﻻﻧﮩﺎ ﻣﻦ اﻻدواء‬
‫ٔ‬ ‫ٔ‬
‫ا ﺘﻌﺪﻳﺔ ‪å‬دة‪ ،‬ﻓﻠﻤﺎ ﺛﺒﺖ ا‪v‬ﻴﺎر ﺑﺘﻠ‪ Œ‬ﻓﻼن ﻳ‪³‬ﺒﺖ ﺑﮩﺬہ او÷‪) .‬ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪:‬‬
‫‪\ ،۳۲۷/Q‬وط ‪E‬ﺰوم ا‪©f‬ح(‬

‫ا ﻮﺳﻮﻋﺔ اﻟﻔﻘﮩﻴﺔ ا‪E‬ﻜﻮ‪·8‬ﻴﺔ‪:‬‬

‫ٔ‬
‫ﺟﺎءت ﮨﺬہ اﻟﻌﻴﻮب ﺑﺼﻴﻐﺔ ا—ﻤﺜﻴﻞ‪ ،‬ﮨﺬا إ‪ q‬ﺟﺎﻧﺐ ان ﻧﺼﻮص اﻟﻔﻘﮩﺎء ‪å‬ﻣﺔ‬
‫ﻧﺖ ﺗﻌﻠﻞ ا—ﻔﺮ‪8‬ﻖ ‪E‬ﻠﻌﻴﺐ ﺑﺎ‪ãE‬ر اﻟﻔﺎﺣﺶ و‪ž‬ﺎﻟﻌﺪو}‪ ،‬وﻋﺪم اﻟﻘﺪرة ’‬
‫ا‪E‬ﻮﻃﺊ‪ ،‬و‪ß‬ﻮ ﻇﺎﮨﺮ ﺟﻮاز اﻟﻘﻴﺎس ﻋﻠﻴﮩﺎ‪.‬‬
‫ٔ‬
‫و’ ﮨﺎ„ﺸﮧ ﻗﺎل‪ :‬وﺗﺮ} ا‪E‬ﻠﺠﻨﺔ ان ﮨﺬہ اﻟﻌﻴﻮب ا ﻨﺼﻮص ﻋﻠﻴﮩﺎ ﻟ•ﺴﺖ‬
‫ٔ‬
‫‪E‬ﻠﺤ•‪ ،‬و‪B‬ﻧﻤﺎ ﮨﻲ ‪E‬ﻠﺘﻤﺜﻴﻞ‪ ،‬و"ﻟ‪ Œ‬ﻓﺈﻧﮧ ﻳﻠﺤﻖ ‪ 9‬ﻣﺎ ن ﻣﻌﻨﺎﮨﺎ او زاد‬
‫ٔ‬
‫ﻋﻠﻴﮩﺎ‪ ،‬ﻹﻳﺪز وﻣﺎ ﺷﺎﺑﮩﮧ ﻣﻦ اﻻ„ﺮاض اﻟ ﺗﻔﻮق ﺑﻌﺾ ﻣﺎ ذﻛﺮ‪) .‬ا ﻮﺳﻮﻋ ﺔ‬
‫ٔ‬
‫اﻟﻔﻘﮩﻴﺔ ا‪E‬ﻜﻮ‪·8‬ﻴﺔ ﻣﻊ ا—ﻌﻠﻴﻘﺎت‪ ،۶۹/Q :‬ا—ﻔﺮ‪8‬ﻖ ‪E‬ﻠﻌﻴﺐ‪ ،‬ط‪ :‬وزارة اﻻوﻗﺎف‬
‫ﺑﺎ‪E‬ﻜﻮ‪8‬ﺖ(‬
‫‪Jad d Fiqh Mas ’il:‬‬
‫‪230‬‬
The view of Im8m Muhammad on this issue is closer to the spirit of the
Shar>‛ah and in line with general wellbeing. This is why the Hanaf>
jurists issued the fatw8 on his view. 1
Jad d Fiqh Mab hith:
Zayla‛> said:
ٔ
،‫ﻴﺚ ﻻ ﺗﻄﻴﻖ ا ﻘﺎم ﻣﻌﮧ‬t ‫ﺮﺟﻞ ﻋﻴﺐ ﻓﺎﺣﺶ‬E‫ ﺗﺮد ا ﺮاة إذا ن ﺑﺎ‬:‫ﻤﺪ‬ô ‫وﻗﺎل‬
ٔ
:‫ﻴ ا]ﻘﺎﺋﻖ‬é‫ )ﺗ‬.‫ ﻓﻴﮧ {ﺐ واﻟﻌﻨﺔ‬Ø‫ ﺣﻘﮩﺎ ﻌ‬q‫ﻮﺻﻮل إ‬E‫ﻻﻧﮩﺎ ﺗﻌﺬر ﻋﻠﻴﮩﺎ ا‬
(‫ „ﻠﺘﺎن‬،‫ ﺑﺎب اﻟﻌﻨ وﻏ'ہ‬،۲۵/R
Based on the above, Im8m Muhammad is of the view that a wife can
ask for a separation for any illness which is contagious and a cause of
abhorrence. This view is in line with the spirit and temperament of the
Shar>‛ah. Its principles and objectives concur with the spirit of the
rules.
When we ponder in the light of these details, then in addition to the
three Im8ms, even Hanaf>s are of the view that Aids is from among
those illnesses based on which a woman can acquire a separation. This
is because it is more abhorrent than leprosy and elephantitis, and it is
also contagious. Furthermore, because sexual relations is a major
reason for its transmission, a husband who has Aids will be classified
as an impotent person vis-à-vis the rights of his wife. Because of the
fear of its contagiousness, she will not be able to fulfil the desires of
her self from this man. 2
Tibb Akhl qiy t:
If a man has Aids but marries a woman without disclosing his illness,
the woman will have a right of annulment of the marriage. If the man
contracts it after marriage, and it reaches a dangerous level, the
woman will have the right of annulment.3
All8h ta‛8l8 knows best.

1
Jad d Fiqh Mas ’il, vol. 3, p. 177.
2
Jad d Fiqh Mab hith, vol. 10, p. 120.
3
Q8d> Muj8hidul Isl8m Q8sim>: Tibb Akhl qiy t, p. 406.
231
Reconciling contagious diseases with Ahādīth
There are two types of Ah8d>th which make reference to contagious
diseases. Some of them reject contagiousness while others affirm such
a possibility.
The Had>th:

‫ ﺑﺎب‬،Q\|sS\sW|| :}‫ﺨﺎر‬+‫ اﻟﺦ )رواہ ا‬...‫ﻻ ﻋﺪو} وﻻ ﻃ'ة‬

(‫ا{ﺬام‬
There is no such a thing as a contagious disease nor of
divining birds…
Shows that a disease is not contagious.
While the following Had>th shows that it can be contagious:
ٔ
:}‫ﺨﺎر‬+‫ )رواہ ا‬.‫ﻓﺮ ﻣﻦ ا ﺠﺬوم ﻓﺮارک ﻣﻦ اﻻﺳﺪ‬
(۹۳۴۵ ‫ﺪ ﺑﺮﻗﻢ‬È‫ و_ﺬا ® „ﺴﻨﺪ ا‬.‫ ﺑﺎب ا{ﺬام‬،Q\|sS\sW||
Flee from a leper as you would from a lion.

‫ ﺑﺎب‬،Q\|s \ssWs :}‫ﺨﺎر‬+‫ )رواہ ا‬.‫ﻻ ﻳﻮردن ¸ﺮض ’ „ﺼﺢ‬

(‫ﻻ ﮨﺎﻣﺔ‬
A sick camel should not be taken near a healthy camel.
Furthermore, when accepting a pledge of allegiance from a leper,
RasPlull8h sallall8hu ‛alayhi wa sallam did not touch his hand. Instead,
he accepted his pledge from a distance. In another incident, RasPlull8h
sallall8hu ‛alayhi wa sallam had a meal with a leper and said:
ً
® }‫ واﻟ¬ﻣﺬ‬.‫ )رواہ اﺑﻮ داود ® اﻟﻄ'ة‬.‫ ﻋﻠﻴﮧ‬a‫ﺛﻘﺔ ﺑﺎﷲ وﺗﻮ‬
(‫ واﺑﻦ ﻣﺎﺟﮧ ® ﺑﺎب ا{ﺬام‬.‫ ﻣﻊ ا ﺠﺬوم‬9‫ﺑﺎب ﻣﺎ ﺟﺎء ® اﻻ‬
I place my trust and reliance on All8h ta‛8l8.
The Had>th experts reconciled these Ah8d>th in various ways. An easily
understood explanation is that some illnesses are contagious, but their
contagiousness is by the order of All8h ta‛8l8. People in pre-Islamic
times believed that certain things had their own direct effect, and that
the order of All8h ta‛8l8 had nothing to do with it. For example, they
believed that stars influenced their fate and did not believe in the
232
necessity of All8h’s order. The Had>th “There is no such a thing as a
contagious disease…” rejects such a belief. That is, the contagiousness
of an illness is not by its self but by All8h’s order. This is why when a
Bedouin heard this Had>th, he said: “But when we allow a mangy camel
to go near a healthy one, the latter also becomes mangy.” RasPlull8h
sallall8hu ‛alayhi wa sallam asked: “Who caused the first one to
become mangy?” (Sah h Bukh r , vol. 2, p. 852). In other words, if the
second one became mangy by being close to the first one, but it
became mangy by All8h’s order just as the first one had become mangy
by All8h’s order.
In our times, we literally see and experience the contagiousness of
many illnesses. It would therefore be correct to say that they are
transmitted through germs, but these too are one of the means from
among the many means of transmission. Apart from this, the birth of
an illness is neither dependent on being in contact with someone nor
does it mean intermingling with a sick person will necessarily bring
upon that sickness on the one who was in contact with him. Yes, to be
affected or unaffected by the means is subject to the will and decree of
All8h ta‛8l8. A single leaf on a tree cannot move without the order of
All8h ta‛8l8.
Detailed proofs can be found in the following:

‫ وﻋﻤﺪة اﻟﻘﺎري‬.‫ ﺑﺎب ا{ﺬام‬،۱۶۲‫۔‬۱۵۹/XS :‫ﺨﺎري‬+‫ﺎري \ح ﺻﺤﻴﺢ ا‬+‫ﻓﺘﺢ ا‬

‫ و„ﺮﻗﺎة‬.‫ دار ا]ﺪﻳﺚ „ﻠﺘﺎن‬،‫ ﺑﺎب ا{ﺬام‬،۶۹۳ ،۶۹۲/XW :‫ﺨﺎري‬+‫\ح ﺻﺤﻴﺢ ا‬
.۲۴/X` :‫ﺬل ا ﺠﮩﻮد‬ž‫ و‬.۳۱۵/| :Þ‫ \ح اﻟﻄﻴ‬.۳/ :‫ا ﻘﺎﺗﻴﺢ‬
All8h ta‛8l8 knows best.
Annulment on account of mutual discord
Question:
The essence and gist of the question and objections is as follows:
If the claims of the wife and her family are true, then the gist of their
complaints are as follows, and due to which she and her family want
an annulment.
1. The husband has not been speaking to his wife for several
days. This is causing her mental anguish.
2. Although the husband permitted her to go [to her family’s
house], he is not providing maintenance for her.

233
 3. The desire for children is a natural one and also promoted by
the Shar>‛ah. For example, a Had>th states: “Marry a woman
who is loving and child-bearing.” The Qur’8n states: “Your
women are your tillage.” (2: 223) The Prophets ‛alayhimus
sal8m are reported to have made du‛8’ for children. There are
many other explicit texts in support of the desire for children.
Despite this, the husband considers having children to be
burdensome. He is making efforts to prevent having children
or expressing his disapproval in this regard.
4. The husband is totally aloof from his wife. He is not even
prepared to maintain ties with his wife’s family. This has
caused the wife to become detached from him. This is why she
wants to live away from him.
5. The husband wants to divorce his wife for her aloofness, but
because of his natural greed or for the sake of constricting her,
he is demanding a payment of two million. This is obviously an
outrageous demand.
6. The husband is so stubborn that he even refused to visit his
own father. And when the latter died, he did not attend his
funeral.
Answer:
I request the Jam‛>yyat to investigate these complaints and if they are
really true, then it is my view that if the husband is neither prepared
to issue a divorce nor make khula‛ with the amount which was given as
dowry; then the Jam‛>yyat can annul this marriage. The muft>s state
that if a husband is accusatory and vulgar to his wife, it could be a
cause for separation. Abstaining from speaking with one’s wife is even
more hurtful and offensive.
Majm ‛ah Qaw n n Isl m :
If the husband speaks offensively to the wife, is vulgar and abusive to
her or beats her severely then she will have the right of separation.
ْ َ َ َ ٰ ْ َ ْ Í ْ َ َ ْ ُ َْ َّ ً َ
َ َ َ ‫ﻘﺪ‬0 Í ُ ْ ُ ْ ُ ‫وﻻ‬ َÍ
‫ﻇﻠﻢ‬ ‫ﻚ‬Eِ ‫ﻔﻌﻞ ذ‬. ‫ وﻣﻦ‬.‫ﻤﺴﻜﻮﻫﻦ ِ ارا ِ—ﻌﺘﺪوا‬# ِ
ُ َ َْ
.‫ﻔﺴﻪ‬/

234
 Do not retain them to harass them so that you may
oppress them. Whoever does this shall indeed harm his
own self. 1
Now what can be worse than beating the wife severely and abusing her
verbally!?2
Similarly, if there is mutual discord between husband and wife, and
there is no way of resolving it, then it could be a basis for separation.
An investigation into the word shiqāq
The word shiq q means discord, enmity and antagonism. Because it is a
verbal noun of the scale muf ‛alah, it will mean mutual shiq q. That is,
the two are on completely opposite ends. In other words, the shiq q
(discord, enmity, antagonism) between two people has reached its
peak. Im8m R8ghib rahimahull8h explains this as follows:

‫ ﺐ‬8‫ )ا ﻔﺮدات ® ﻏﺮ‬.Œ‫ﺷﻖ ﻏ' ﺷﻖ ﺻﺎﺣﺒ‬ Œ‫ ا ﺨﺎﻟﻔﺔ و_ﻮﻧ‬:‫ﺸﻘﺎق‬E‫ا‬

ٓ
(۲۶۴ ‫ ص‬،‫اﻟﻘﺮان‬
When there is mutual discord between husband and wife, the order of
the Shar>‛ah is as described in the Qur’8n:
َْ ْ ّ ً َ َ َُْْ َ َ َْ َ َ ُْْ ْ َ
‫وﺣﻜﻤﺎ ِّﻣْﻦ‬
ً َ َ َ ‫أﻫﻠﻪ‬
ِ ِ ‫ﻌﺜﻮا ﺣﻜﻤﺎ ِﻣﻦ‬$‫ﻨﻬﻤﺎ ﻓﺎ‬ ِ ِ •‫وان ِﺧﻔﺘﻢ ِﺷﻘﺎق ﺑ‬ ِ
ً ْ َ ‫اﷲ َ َن‬ َ ‫إن‬ Í َ ََُْ ُ َّ! ً ْ َْ ! ْ َ َْ
َ
‫ﻋﻠﻴﻤﺎ‬ِ ِ .‫ﺑ•ﻨﻬﻤﺎ‬ ‫اﷲ‬ ِ ِ ‫ﺪآ ِإﺻﻼﺣﺎ‬8‫ﻳﺮ‬
‫ﻖ‬ ‫ﻳﻮﻓ‬ ِ ‫ ِإن‬.‫أﻫﻠﻬﺎ‬
ِ
ًْ َ
.‫ﺧﺒ'ا‬ ِ
If you fear that they harbour mutual enmity, set up an
arbiter from his family and an arbiter from her family. If
these two resolve to set things right, All8h will bring
about reconciliation between the two. Surely All8h is all-
knowing, aware.3
The discord is general in meaning. It could be for any of the following
reasons:
1. Antagonism which develops on account of the husband
beating his wife.

1
SPrah al-Baqarah, 2: 231.
2
Majm ‛ah Qaw n n Isl m , p. 199, register 81.
3
SPrah an-Nis8’, 4: 35.
235
 2. Unlawful utilizing of the possessions and belongings of the
wife.
3. The husband imposing on the wife to not observe purdah and
to follow modern fashion trends.
4. The husband imposing other unlawful actions on the wife.
5. The husband stopping his wife from carrying out obligations
of Islam.
6. Any other similar reason.
No matter what the reason, the Qur’8n instructs the appointment of
two arbiters who will try to remove the discord.1
Dr. Tanz>l ar-Rahm8n S8hib writes in Majm ‛ah Qaw n n Isl m:
The literal meaning of shiq q is “discord”. It is derived from shiq which
means “one side”. Because the mutual discord results in the husband
and wife becoming two opposing sides, the Qur’8n refers to such a
situation as shiq q.2
‛All8mah Nasaf> rahimahull8h writes:
ٔ ٔ ٔ
‫ ﺷﻖ اي‬q‫ﺸﻖ ’ ﺻﺎﺣﺒﮧ او ﻳﻤﻴﻞ إ‬° ‫ ﻣﻨﮩﻤﺎ ﻳﻔﻌﻞ ﻣﺎ‬² ‫ ﻻن‬،‫ اﻟﻌﺪاوة‬:‫ﺸﻘﺎق‬E‫ا‬
.۵۸/s :'‫ و_ﺬا ® ا—ﻔﺴ' ا ﻨ‬.۲۲۴/X :u‫ )ﺗﻔﺴ' اﻟ ﺴ‬.‫ﻧﺎﺣﻴﺔ ﻏ' ﺷﻖ ﺻﺎﺣﺒﮧ‬
ٓ ٔ
(۱۹۰/Q :‫ﻠﺠﺼﺎص‬E ‫واﺣ©م اﻟﻘﺮان‬
‛All8mah ĀlPs> rahimahull8h writes:
ً
‫ ﻣﻦ‬² ‫ ﻷن‬،‫ﻮ ا{ﺎﻧﺐ‬ß‫ و‬،‫ﺸﻖ‬E‫ واﺷﺘﻘﺎﻗﮧ ﻣﻦ ا‬،‫ﻼف واﻟﻌﺪاوة‬v‫ ا‬:‫ﺸﻘﺎق‬E‫وا‬
ٓ
(۲۶/s : ‫ )روح ا ﻌﺎ‬.‫ﺷﻖ ﻏ' ﺷﻖ اﻻﺧﺮ‬ ‫ا ﺘﺨﺎﻟﻔ‬
ٔ ٔ ٔ ً ٔ
‫ﻖ إن راﻳﺎ‬8‫ واﺧﺘﻠﻒ اﻧﮩﻤﺎ )ا} ا]ﻜﻤ ( ﮨﻞ ﻳﻠﻴﺎن ا{ﻤﻊ وا—ﻔﺮ‬:‫وﻓﻴﮧ اﻳﻀﺎ‬
‫اﷲ‬ ‫ ﻛﺮم اﷲ وﺟﮩﮧ واﺑﻦ ﻋﺒﺎس ر‬ö‫ﻮ ا ﺮوي ﻋﻦ ﻋ‬ß‫ و‬، ‫ ﻟﮩﻤﺎ‬:‫؟ ﻓﻘﻴﻞ‬Œ‫ذﻟ‬
ٔ
:‫ﺸﺎﻓ‬E‫ ﻓﻘﺪ اﺧﺮج ا‬،Þ‫ﺸﻌ‬E‫ﮧ ﻗﺎل ا‬ž‫ و‬،'‫ﺮواﻳ· ﻋﻦ اﺑﻦ ﺟﺒ‬E‫ﺣﺪ} ا‬B‫ و‬،‫ﻋﻨﮩﻤﺎ‬

1
Kit b al-Faskh wa at-Tafr q, p. 152.
2
Majm ‛ah Qaw n n Isl m, vol. 2, p. 644, as quoted in Isl m Q n n Nik h wa
Tal q of Maul8n8 Ya‛qPb Q8sim>, p. 133.
236
 ٔ ٔ
‫ ﺟﺎء رﺟﻞ وا„ﺮاة‬:‫ ﻗﺎل‬Ó‫ﺴﻠﻤﺎ‬E‫ﺴ وﻏ'ﮨﻤﺎ ﻋﻦ ﻋﺒﻴﺪة ا‬E‫ ® ا‬7‫ﻴﮩ‬+‫® اﻻم وا‬
ٔ
‫ ﻛﺮم‬ö‫ ﻓﺎ„ﺮﮨﻢ ﻋ‬،‫ﺎس‬f‫ واﺣﺪ ﻣﻨﮩﺎ ﻓﺌﺎم ﻣﻦ ا‬9 ‫ ﻛﺮم اﷲ وﺟﮩﮧ وﻣﻊ‬ö‫ ﻋ‬q‫إ‬
ٔ ً ٔ ً ٔ
: ‫ﻠﺤﻜﻤ‬E ‫ ﺛﻢ ﻗﺎل‬،‫اﷲ وﺟﮩﮧ ان ﻳﺒﻌﺜﻮا ﺣﻜﻤﺎ ﻣﻦ اﮨﻠﮧ وﺣﻜﻤﺎ ﻣﻦ اﮨﻠﮩﺎ‬
ٔ ٔ ٔ ٔ ٔ
‫ن راﻳﺘﻤﺎ ان ﺗﻔﺮﻗﺎ‬B‫ و‬،‫ﻤﻌﺎ‬o ‫ﻤﻌﺎ ان‬o ‫ﺎن ﻣﺎ ﻋﻠﻴﻜﻤﺎ؟ ﻋﻠﻴﻜﻤﺎ إن راﻳﺘﻤﺎ ان‬8‫ﺗﺪر‬
ٰ ٔ ٔ
‫ وﻗﺎل‬،Y‫ ﻓﻴﮧ و‬ö‫ ﺑﻤﺎ ﻋ‬q‫ﺗﻌﺎ‬ ‫ﺘﺎب اﷲ‬.‫ رﺿﻴﺖ ﺑ‬:‫ ﻗﺎﻟﺖ ا ﺮاة‬،‫ان ﺗﻔﺮﻗﺎ‬
ٔ
‫ ﺗﻘﺮ ﺑﻤﺜﻞ‬Æ‫ ﻛﺬﺑﺖ واﷲ ﺣ‬:‫ ﻛﺮم اﷲ وﺟﮩﮧ‬ö‫ ﻓﻘﺎل ﻋ‬،‫ اﻣﺎ اﻟﻔﺮﻗﺔ ﻓﻼ‬:‫ﺮﺟﻞ‬E‫ا‬
ٔ
(۲۶/s : ‫ )روح ا ﻌﺎ‬.‫ا"ي اﻗﺮت ﺑﮧ‬
At-Tafs r al-Mazhar :
ٔ ٔ
‫ﺰوج ان ﻳﻄﻠﻖ ا ﺮاة ﺑﺪون‬E‫ﻢ ا‬.] ‫ﻮز‬i :Œ‫ ﻓﻘﺎل ﻣﺎﻟ‬:‫و™ ا—ﻔﺴ' ا ﻈﮩﺮي‬
ٔ ٔ ٔ
‫ﺐ ﻋﻠﻴﮩﺎ ا ﺎل إذا‬i‫ و‬،‫ﺘﻠﻊ ﺑﺪون رﺿﺎ ا ﺮاة‬J ‫ﻢ ا ﺮاة ان‬.]‫ و‬،‫ﺰوج‬E‫رﺿﺎ ا‬
ٔ
‫ و_ﺬب‬،‫ﻖ‬8‫ ا]ﻜﻤ ا{ﻤﻊ وا—ﻔﺮ‬ö‫ ﻋ‬Œ‫ ﺣﻴﺚ „ﻠ‬Œ‫ﺼﻼح ذﻟ‬E‫را} ا‬
(‫ ﺑﻠﻮﺟﺴﺘﺎن‬،۱۰۱/Q :‫ )ا—ﻔﺴ' ا ﻈﮩﺮي‬.‫ اﻟﺦ‬...‫ اﻟﻔﺮﻗﺔ‬u‫ﺰوج ’ ﻧ‬E‫ا‬
Majm ‛ah Qaw n n Isl m :
If intense hatred develops between husband and wife, and it seems
impossible to continue their marital life while upholding the orders of
All8h ta‛8l8, then in such a case:
1. The q8d> will appoint two arbiters who will seek to reconcile
the two.
2. If, despite the efforts for reconciliation, there is no way that
the two can agree to a separation; then the q8d> will separate
the two on the basis of the mutual discord and the demand of
the wife.
Explanation:
If intense hatred develops between husband and wife to the extent
that there is no room for them to live amicably and it seems
impossible to continue their marital life while upholding the orders of
All8h ta‛8l8, then the first step will be to try and reconcile the two.
Two arbiters will be appointed for this purpose. They will strive to
remove the discord or for husband and wife to separate by mutual
agreement. If they still fail to do this, separation will be effected
237
through a q8d>. It must be clear that All8h ta‛8l8 orders sound and
amicable living. Mutual love is essential for this. The possibilities of
living amicably will cease when husband and wife start hating each
other. Even if one partner hates the other, it will be classified as shiq q
because there has to be love on both sides. The absence of love in one
partner is sufficient to put an end to amicable living. Thus, if both hate
each other or the wife hates her husband intensely, the q8d> must
appoint two arbiters who will try to resolve their issues. If they still
cannot effect peace and the marriage becomes devoid of its objectives
– i.e. it becomes extremely difficult to retain the wife with kindness –
it becomes the duty of the husband to release her in a good way. If he
refuses, the q8d> will assume the role of the husband and effect a
separation.1
Majm ‛ah Qaw n n Isl m:
If the court (or jam‛>yyatul ‛ulam8’) effects a separation between
husband and wife because of oppression or mutual discord, then the
separation will be equal to a tal8q-e-b8’in (irrevocable divorce).
Q
.‫ﻚ ﻃﻼق ﺑﺎﺋﻦ‬E‫واﻟﻔﺮاق ذ‬
Prerequisites for the arbiters
When appointing arbiters, the following conditions will have to be
adhered to. The M8lik> madh-hab considers it essential to abide by
these conditions.

ٔ
،‫ﺮﺷﺪ‬E‫ وا‬،‫ واﻟﻌﺪاﻟﺔ‬،‫ وﮨﻲ ا"ﻛﻮرة‬:‫ﻌﺔ \وط‬ž‫ﻋﻨﺪﮨﻢ ار‬ ‫ﺸ¬ط ® ا]ﻜﻤ‬°‫و‬
‫ﺼﺒﻴﺎن وﻻ اﻟﻌﺒﻴﺪ وﻻ‬E‫ﻜﻴﻢ اﻟ ﺴﺎء وﻻ ا‬Â ‫ﻮز‬i ‫ ﻓﻼ‬،‫ﻴﻠﮧ‬é‫ﻮ ﺴ‬ß ‫واﻟﻌﻠﻢ ﺑﻤﺎ‬
ٔ
‫ وﻻ ﻣﻦ ﻻ ﻋﻠﻢ ﻋﻨﺪﮨﻢ ﺑﺎﺣ©م‬،‫ﺴﻔﮩﺎء‬E‫ﻜﻔﺎر وﻻ اﻟﻔﺴﻘﺔ وﻻ ا‬E‫ا ﺠﺎﻧ وﻻ ا‬
ٔ ٔ
‫ﻜﻴﻤﮩﻤﺎ‬Â ‫ﻦ‬.‫ﺰوﺟ واﻣ‬E‫ ﺛﻢ إن وﺟﺪ ﺣﻜﻤﺎن ﻣﻦ اﮨﻞ ا‬.‫ﺼﻠﺢ‬E‫اﻟ ﺸﻮز وا‬
ٔ ٔ
‫ﻨﺪب ﻛﻮن ا]ﻜﻤ‬8‫ و‬. ‫ﻴ‬é‫ﻠﻘﺎ ان ﻳﺒﻌﺚ اﺟﻨ‬E ‫ﺰ‬i ‫ﻢ‬E‫ و‬،‫ﻜﻴﻤﮩﻤﺎ‬Â ‫وﺟﺐ‬

1
Majm ‛ah Qaw n n Isl m : 200, 202, register 82, Muslim Personal Law Board.
2
Dr. Tanz>l ar-Rahm8n: Majm ‛ah Qaw n n Isl m, vol. 2, p. 675 as quoted in
Isl m Q n n Nik h wa Tal q, p. 133.
238
 ٔ
‫ )اﻻﺣﻮال‬.‫ﺑﻤﺎ ¯ﻜﻤﺎن ﺑﮧ‬ ‫ﺰوﺟ‬E‫ﺸ¬ط رﺿﺎء ا‬° ‫ وﻻ‬، ‫ﺰوﺟ‬E‫ﻣﻦ ﺟ'ان ا‬
(۴۰۸ :‫ﺸﺨﺼﻴﺔ‬E‫ا‬
The M8lik>s state that it is essential for the following four conditions to
be found in an arbiter:
1. Has to be a male.
2. Has to be just.
3. Has to be upright.
4. Has to know the rules and regulations with regard to the task
for which he is being appointed.
Thus, it is not permissible to appoint a woman, a child, a lunatic, an
unbeliever, a flagrant sinner and a foolish person. Similarly, a person
who does not know the rules related to reconciliation and discord
cannot be appointed as an arbiter.
If there are two arbiters from the families of both partners and it is
possible to appoint both of them, it will be obligatory to appoint them.
It will not be permissible for the q8d> to appoint outsiders. It is
preferable for both arbiters to be neighbours of the husband and wife.
It is not a prerequisite for both partners to agree with the verdict of
the arbiters.1

:‫·ﻴﺔ‬8‫ﻜﻮ‬E‫ا ﻮﺳﻮﻋﺔ اﻟﻔﻘﮩﻴﺔ ا‬

ٔ ٔ
،‫ واﻟﻔﻘﮧ ﺑﺎﺣ©م اﻟ ﺸﻮز‬،‫اﻟﻌﺪاﻟﺔ‬ ‫ﺸ¬ط ® ا]ﻜﻤ‬° ‫ اﻧﮧ‬q‫ﺐ اﻟﻔﻘﮩﺎء إ‬ß‫ذ‬
:‫ وﻟﮩﻢ ﺗﻔﺼﻴﻞ‬،‫ ® ا{ﻤﻠﺔ‬Œ‫ وذﻟ‬،‫ﺔ‬8‫واﺧﺘﻠﻔﻮا اﺷ¬اط ا"ﻛﻮرة وا]ﺮ‬

،‫ﺮﺷﺪ واﻟﻌﺪاﻟﺔ واﻟﻔﻘﮧ ﺑﻤﺎ ﺣﻜﻤﺎ ﻓﻴﮧ‬E‫ \ط ا]ﻜﻤ ا"ﻛﻮرة وا‬:‫ﻜﻴﺔ‬E‫ﻗﺎل ا ﺎ‬

ٔ
'‫ وا ﺠﻨﻮن ﺑﺈﺑﻘﺎء او ﺑﻄﻼق ﺑﻐ‬Þ‫ﺼ‬E‫ﻮ اﻟﻔﺎﺳﻖ وا‬ß‫ و‬،‫ﻢ ﻏ' اﻟﻌﺪل‬.‫ﻄﻞ ﺣ‬ž‫و‬
ٔ
‫ﻮ ﻣﺒﺎﺣﺔ‬E‫ﺸﮩﻮات و‬E‫ﻮ ا ﺒﺬر ® ا‬ß‫ﻢ ﺳﻔﻴﮧ "و‬.‫ﻄﻞ ﺣ‬ž‫ و‬،‫ﻣﺎل او ﺑﻤﺎل ﺧﻠﻊ‬
ٔ ٔ
‫ﻢ ﻳ·ﺸﺎور‬E ‫ﻢ ﻏ' ﻓﻘﻴﮧ ﺑﺎﺣ©م اﻟ ﺸﻮز ﻣﺎ‬.‫ وﺣ‬،‫ﻢ ا„ﺮاة‬.‫ﺐ" وﺣ‬ß‫’ ا ﺬ‬

1
Abridged from Kit b al-Faskh wa at-Tafr q, p. 157.
239
 ً ٔ
.‫ﻢ ﺑﻤﺎ اﺷﺎروا ﺑﮧ ﻋﻠﻴﮧ ن ﺣﻜﻤﮧ ﻧﺎﻓﺬا‬.‫ ﻓﺈن ﺣ‬،‫ﻢ ﺑﮧ‬.¯ ‫اﻟﻌﻠﻤﺎء ﻣﺎ‬
ٔ ٔ
(‫ﺸﻮون اﻹﺳﻼﻣﻴﺔ‬E‫وا‬ ‫ وزارة اﻻوﻗﺎف‬،۱۱/Wâ :‫·ﻴﺔ‬8‫ﻜﻮ‬E‫)ا ﻮﺳﻮﻋﺔ اﻟﻔﻘﮩﻴﺔ ا‬
All8h ta‛8l8 knows best.
Annulment because of the husband humiliating and beating his wife
Question:
Two women left their husbands and went to their fathers’ house. The
husband of the first wife had been beating her severely. It became
painfully difficult for her to continue living with him. The husband of
the second wife had been humiliating and insulting her verbally. He
constantly ridiculed her and hurled verbal abuses at her. She says that
it is very hard to live with him.
Are these actions included in the definition of nush z (antagonism)? Is
the husband obliged to pay for the maintenance of his wife for the
period which she left him? If they have young children, is the husband
obliged to pay for their maintenance as well? Can these offences be
furnished as reasons for wanting an annulment? In other words, do
these women have grounds for asking for a separation?
Answer:
When a husband beats his wife severely, inflicts other tyrannies on
her, ridicules and abuses her verbally, and uses harsh words against
her to the extent that it becomes difficult for her to preserve her
dignity; then all these actions are included in nush z. Both women will
have the right to present their cases before a q8d> or jam‛>yyatul
‛ulam8’ and ask for an annulment. The ‛ulam8’ will investigate the
matter and then have the right to annul both marriages.
Both women went to their fathers’ houses because of the oppressions
of their husbands. They will therefore not be classified as n shizah
(recalcitrant). They will be eligible for maintenance. It is the
responsibility of the husband to pay for the maintenance of the
children who have not reached the age of puberty. He will therefore
pay for it for the duration of the wife’s absence.
Kit b al-Faskh wa at-Tafr q:
Islam most certainly does not permit the beating of a wife in this
manner. If a husband is guilty of such behaviour, the woman has the
right to present her case before a q8d> and ask him to restrain the
husband. This is the view of Hanaf> jurists. M8lik> jurists are of the
view that the woman has the right to ask for a divorce.
240
 ‫ٔ‬ ‫ٔ‬
‫ﻣﺬ‪ß‬ﺐ ا]ﻨﻔﻴﺔ ان ا‪E‬ﺰوج ا"ي ﻳﻀﺎر زوﺟﺘﮧ ﺑﻨﺤﻮ ا‪ãE‬ب اﻻ‪Ö‬ﻢ ا ?ح‬
‫ٔ‬
‫‪°‬ﺴﺘﺤﻖ ا—ﻌﺰ‪8‬ﺮ‪ ،‬و‪E‬ﻠﺰوﺟﺔ أن ﺗﺮﻓﻊ ا„ﺮﮨﺎ إ‪ q‬اﻟﻘﺎ ﻃﺎ‪+‬ﺘﮧ ﺗﻌﺰ‪8‬ﺮہ‪ ،‬وﻣﺬ‪ß‬ﺐ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا ﺎ‪E‬ﻜﻴﺔ ان ‪E‬ﻠﺰوﺟﺔ ﮨﺬہ ا]ﺎﻟﺔ ان ﺗﻄﻠﺐ إ‪ q‬اﻟﻘﺎ ان ﻳﻄﻠﻘﮩﺎ ﻣﻨﮧ‪ ،‬واﺧﺬ‬
‫ٔ‬
‫ا ‪µ‬وع ا •ي اﺧ' ا ﺬ‪ß‬ﺐ ا ﺎ‪E‬ﻜﻴﺔ ﮨﺬہ ا ﺴﺌﻠﺔ‪ ،‬وﺳ ﺴﺘﻮ™ ‪t‬ﺚ ﮨﺬا‬
‫ٔ‬
‫ا ﻮﺿﻮع ® ا‪ E‬م ’ ﻓﺮق ا‪E‬ﺰوج‪) .‬اﻻﺣﻮال ا‪E‬ﺸﺨﺼﻴﺔ‪(۱۵۴ :‬‬
‫‪If the beating goes beyond the limits, and the woman is fed-up and‬‬
‫‪therefore asks for a separation; the Hanaf> q8d> must investigate the‬‬
‫‪matter. After conducting his investigations and obtaining evidence, if‬‬
‫‪he is convinced that the woman is true in her claims, then he may‬‬
‫‪issue a verdict in line with the M8lik> jurisprudence.‬‬
‫‪The statements of the M8lik> jurists are as follows:‬‬
‫ٔ‬
‫وﻣﺬ‪ß‬ﺐ ا ﺎ‪E‬ﻜﻴﺔ ان ا‪E‬ﺰوج إذا ن ﻳﻀﺎر زوﺟﺘﮧ ﺑﺎ‪ãE‬ب و‪E‬ﻮہ ﻹﻛﺮاہ ’‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﻌﻞ ا„ﺮ ﺣﺮام ن ﻟﮩﺎ ان ﺗﺮﻓﻊ ا„ﺮﮨﺎ إ‪ q‬اﻟﻘﺎ ‪ ،‬و‪w‬ن ﻟﮩﺎ ان ﺗﻄﻠﺐ ﻣﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺗﺎدﻳﺒﮧ وزﺟﺮہ ‪Ö‬ﻜﻒ اذاہ ﻋﻨﮩﺎ ﻛﻤﺎ ان ﺗﻄﻠﺐ ا—ﻄﻠﻴﻖ ﻣﻨﮧ‪ ،‬ﻓﺈن‬ ‫اﻟﻘﺎ‬
‫ٔ‬ ‫ٔ‬
‫ﻃﻠﺒﺖ ﻣﻦ اﻟﻘﺎ ﻛﻔﮧ ﻋﻨﮩﺎ وﻋﻈﮧ اول اﻻ„ﺮ ﻓﺒ ﻟﮧ ﻣﺎ ‪i‬ﺐ ’ ا‪E‬ﺰوج ﻣﻦ‬
‫ٔ‬
‫ﺣﺴﻦ ﻣﻌﺎ\ة زوﺟﺘﮧ وﻣﺎ ﻋ‪ K‬ان ﻳ¬ﺗﺐ ’ ﺳﻮء اﻟﻌ‪µ‬ة ﻣﻦ ا—ﻔﺮ‪8‬ﻖ‬
‫ٔ‬
‫ا‪E‬ﺸﻤﻞ وﺿﻴﺎع ا‪E‬ﻮ( إن ن‪ ،‬ﻓﺈن اﺟﺪت ا ﻮﻋﻈﺔ ﻓﺒﮩﺎ‪ ،‬و‪B‬ن ﺟﺎﺋﺘﮧ ﺛﺎﻧﻴﺔ ‪?g‬ہ‬
‫ٔ‬ ‫ٔ‬
‫اﻧﮧ ‪E‬ﻢ ﻳ ﺘﮧ ‪ž‬ﮧ‪ ،‬ﻓﺈن اﺳﺘﻤﺮ اﻻﺷ©ل ﺑ•ﻨﮩﻤﺎ ﺑﻌﺚ ﺣﻜﻤ ‪ ،‬و‪i‬ﺐ ’‬
‫ٔ‬ ‫ٔ‬
‫ﺣﻜﻤ ان ‪°‬ﺴﻌﻴﺎ إﺻﻼح ذات ﺑ•ﻨﮩﻤﺎ وﺗﺎ‪Ö‬ﻒ ﻗﻠﺒﻴﮩﻤﺎ ’ ا ﻮدة وﺣﺴﻦ‬
‫ا ﻌﺎ\ة‪ ،‬ﻓﺈن ﺗﻌﺬر ﻋﻠﻴﮩﻤﺎ ذﻟ‪ Œ‬ﻧﻈﺮا ﻓﻴﻤﻦ ‪o‬ﻴﺊ اﻹﺳﺎءة ﻣﻦ ﺟﮩﺘﮧ إ‪q‬‬
‫ٔ‬
‫ﺻﺎﺣﺒﮧ‪ ،‬ﻓﺈن ﻧﺖ اﻹﺳﺎءة ﺗﺎ‪ Ú‬ﻣﻦ ﻗﺒﻞ ا‪E‬ﺰوج ﻃﻠﻘﺎ ا‪E‬ﺰوﺟﺔ ﻋﻠﻴﮧ ﺑﻐ' ﻋﻮض‪.‬‬
‫ٔ‬
‫)اﻻﺣﻮال ا‪E‬ﺸﺨﺼﻴﺔ ص‪t ،۴۰۷ :‬ﻮاﻟﮧ "ﻛﺘﺎب اﻟﻔﺴﺦ وا—ﻔﺮ‪8‬ﻖ"‪(۱۴۹ :‬‬

‫‪241‬‬
 :‫·ﻴﺔ‬8‫ﻜﻮ‬E‫ا ﻮﺳﻮﻋﺔ اﻟﻔﻘﮩﻴﺔ ا‬
ٔ ٔ ٔ
‫او‬ ‫ﺰوﺟ‬E‫ ﺳﻮاء ا ن ﺴﺒﺐ ﻣﻦ اﺣﺪ ا‬، ‫ﺰوﺟ‬E‫ا‬ ‫اع ﺑ‬Y‫ﻮ اﻟ‬ß :‫ﺸﻘﺎق ﮨﻨﺎ‬E‫ا‬
ٔ ٔ ً
‫ﺰوﺟ وﺗﻌﺬر‬E‫ﺸﻘﺎق ﺑ ا‬E‫ ﻓﺈذا وﻗﻊ ا‬،‫ﺒﮩﻤﺎ ﻣﻌﺎ او ﺴﺒﺐ ا„ﺮ ﺧﺎرج ﻋﻨﮩﻤﺎ‬é‫ﺴ‬
ٔ
‫ﻠﻌﻤﻞ ’ اﻹﺻﻼح‬E ‫ ﻓﻘﺪ \ع ﺑﻌﺚ ﺣﻜﻤ ﻣﻦ اﮨﻠﮩﻤﺎ‬،‫ﻋﻠﻴﮩﻤﺎ اﻹﺻﻼح‬
ٔ
‫ن ﺧﻔﺘﻢ‬B‫ "و‬:q‫ ﻗﺎل ﺗﻌﺎ‬،‫ﮧ‬Ö‫ﻮﻋﻆ وﻣﺎ إ‬E‫ﺸﻘﺎق ﺑﺎ‬E‫اع وا‬Y‫زاﻟﺔ اﺳﺒﺎب اﻟ‬B‫ﺑ•ﻨﮩﻤﺎ و‬
ً ٔ ً ٔ ً
‫ﺪا إﺻﻼﺣﺎ ﻳﻮﻓﻖ‬8‫ إن ﻳﺮ‬،‫ﺷﻘﺎق ﺑ•ﻨﮩﻤﺎ ﻓﺎﺑﻌﺜﻮا ﺣﻜﻤﺎ ﻣﻦ اﮨﻠﮧ وﺣﻜﻤﺎ ﻣﻦ اﮨﻠﮩﺎ‬
.‫ﺔ‬8‫ﻜﻤﺔ ورو‬t ‫ﺰوﺟ‬E‫" وﻣﮩﻤﺔ ا]ﻜﻤ ﮨﻨﺎ اﻹﺻﻼح ﺑ ا‬.‫اﷲ ﺑ•ﻨﮩﻤﺎ‬
ٔ
‫ ان واﺟﺐ‬q‫ﻜﻴﺔ إ‬E‫ﺐ ا ﺎ‬ß‫ وذ‬. ‫ﻣﮩﻤﺔ ا]ﻜﻤ‬ ‫وﻗﺪ اﺧﺘﻠﻒ اﻟﻔﻘﮩﺎء‬
ٔ
‫ﻖ‬8‫ﺸﻘﺎق ن ﻟﮩﻤﺎ ا—ﻔﺮ‬E‫ﻢ ا‬.‫ ﻓﺈن ﻋﺠﺰا ﻋﻨﮧ —ﺤ‬،‫ا]ﻜﻤ اﻹﺻﻼح اوﻻ‬
‫ﻖ‬8‫إ„ﻀﺎء ﺣﻜﻤﮩﻤﺎ ﺑﮩﺬا ا—ﻔﺮ‬ ‫ ووﺟﺐ ’ اﻟﻘﺎ‬،‫دون ا—ﻮ_ﻴﻞ‬ ‫ﺰوﺟ‬E‫ﺑ ا‬
:‫·ﻴﺔ‬8‫ﻜﻮ‬E‫ )ا ﻮﺳﻮﻋﺔ اﻟﻔﻘﮩﻴﺔ ا‬.‫ اﺟﺘﮩﺎدہ‬Œ‫ﻢ ﻳﺼﺎدف ذﻟ‬E ‫ن‬B‫إذا اﺗﻔﻘﺎ ﻋﻠﻴﮧ و‬
ٔ
(‫ﺖ‬8‫ﻜﻮ‬E‫ ا‬،‫ وزارة اﻻوﻗﺎف‬،‫ﻠﺸﻘﺎق‬E ‫ﻖ‬8‫ ا—ﻔﺮ‬،۵۳/Q
Majm ‛ah Qaw n n Isl m :
If the husband speaks offensively to the wife, is vulgar and abusive to
her or beats her severely then she will have the right of separation.
ْ َ َ َ ٰ ْ َ ْ Í ْ َ َ ْ ُ َْ َّ ً َ
َ َ َ ‫ﻘﺪ‬0 Í ُ ْ ُ ْ ُ ‫وﻻ‬ َÍ
‫ﻇﻠﻢ‬ ‫ﻚ‬Eِ ‫ﻔﻌﻞ ذ‬. ‫ وﻣﻦ‬.‫ﻤﺴﻜﻮﻫﻦ ِ ارا ِ—ﻌﺘﺪوا‬# ِ
ُ َ َْ
.‫ﻔﺴﻪ‬/
Do not retain them to harass them so that you may
oppress them. Whoever does this shall indeed harm his
own self. 1
Now what can be worse than beating the wife severely and abusing her
verbally!? RasPlull8h sallall8hu ‛alayhi wa sallam prohibited us from
striking in a manner which leaves marks on the body. Beating, abusing
verbally, etc. are actions which are against the accepted principles of
‫( ﻻ ر وﻻ ار اﻹﺳﻼم‬Neither harm nor transgression is permitted in

1
SPrah al-Baqarah, 2: 231.
242
Islam). In such a situation, the woman has the right to present her case
before a q8d>. Once the latter investigates the matter, he will issue a
verdict by convincing the woman to continue living with her husband,
obtaining a guarantee from the husband that he will desist from
harming her, or separating the two.1
Kif yatul Muft :
If the tyrannies of the husband are unbearable and he refuses to issue
a divorce, and the woman fears for her chastity and dignity, she may
go to a Muslim court and have her marriage annulled. Once she
obtains an annulment and completes her ‛iddah, she may marry
someone else.2

:‫ا(ر ا ﺨﺘﺎر‬
ٔ
:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫ة‬b‫ﺎ‬f‫ وﺧﺎرﺟﺔ ﻣﻦ ﺑ•ﺘﮧ ﻟﻐ' ﺣﻖ وﮨﻲ ا‬...µ‫ﻻ ﻧﻔﻘﺔ ﻻﺣﺪ ﻋ‬
‫ﻮ اﺧ¬از‬ß ‫ و_ﺬا‬،‫ﻼف ﻣﺎ ﺧﺮﺟﺖ اﻟﺦ‬Á :‫¬زہ ﺑﻘﻮﻟﮧ‬ô ‫ﻗﻮﻟﮧ "ﺑﻐ' ﺣﻖ" ذﻛﺮ‬
.‫„ﻮاﺿﻊ „ﺮت ® ا ﮩﺮ‬ ‫ﺮوج‬v‫ وﻟﮩﺎ ا‬،‫ ﻳﺪﻓﻊ ﻟﮩﺎ ا ﮩﺮ‬Æ‫ﻮ ﺧﺮﺟﺖ ﺣ‬E ‫ﻋﻤﺎ‬
(‫ ﺳﻌﻴﺪ‬:‫ ط‬،‫ﻔﻘﺔ‬f‫ ﺑﺎب ا‬۵۷۶/R :M‫ﺸﺎ‬E‫)ا(ر ا ﺨﺘﺎر ﻣﻊ ا‬

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬
ٔ ٔ
‫ﻮ ﻧﺖ ا ﺮاة ﻣﺎﻧﻌﺔ‬E‫ﻔﻘﺔ و‬f‫ﺐ ﻋﻠﻴﮧ ا‬i ‫ﻠﻤﮩﺮ( اي‬E ‫ﻮ ﻣﺎﻧﻌﺔ ﻧﻔﺴﮩﺎ‬E‫ﻗﻮﻟﮧ )و‬
ً ٔ ً
‫ وا ﺮاد ﻣﻨﮧ ا ﻌﺠﻞ إﻣﺎ ﻧﺼﺎ او ﻋﺮﻓﺎ ﻛﻤﺎ‬،‫ﻖ ﻨﻊ ﻟﻘﺒﺾ ﻣﮩﺮﮨﺎ‬t ‫ﻧﻔﺴﮩﺎ‬
ٔ ٔ
.‫ ﻓﺎﺋﺖ‬² ‫ ﻓﻴﺠﻌﻞ‬،‫ ﻣﻦ ﻗﺒﻠﮧ‬Ø‫ ﻓ©ن ﻓﻮت اﻻﺣﺘﺒﺎس ﻌ‬،‫ﻖ‬t ‫ ﻻﻧﮧ ﻣﻨﻊ‬،‫اﺳﻠﻔﻨﺎہ‬
}‫ واﻟﻔﺘﺎو‬.۴۸۹/X :‫ و_ﺬا ® ﻤﻊ اﻻﻧﮩﺮ‬.‫ﻔﻘﺔ‬f‫ ﺑﺎب ا‬۱۷۹/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫)ا‬
(‫ﻔﻘﺔ‬f‫ ﺑﺎب ® ا‬،۵۴۵/X :‫اﻟﮩﻨﺪﻳﺔ‬

1
Majm ‛ah Qaw n n Isl m , p. 199, register 81.
2
Kif yatul Muft , vol. 6, p. 152.
243
Fat w Rah m yyah:
It is the husband’s responsibility to provide for his children’s
maintenance. If the wife is breastfeeding the child, she can ask her
husband for compensation. 1
All8h ta‛8l8 knows best.
When a Shī’ah husband leaves his wife
Question:
A Sunn> woman married a Sh>‛ah man. After one night’s marriage, he
said to her: “Enough! I am gone. I am not coming back.” What must she
do?
Answer:
The verdict of the ‛ulam8’ is that in the light of his beliefs, a Sh>‛ah is
not a Muslim. He believes in the distortion of the Qur’8n, vilifying the
Sah8bah, the concept of im8mat, etc. – all of which are blasphemous
beliefs. Therefore, in this case, the marriage was not even valid in the
first place. However, because an external form of marriage was
realized, she must annul her marriage through the jam‛>yyatul ‛ulam8’.
She may marry someone else after the expiry of her ‛iddah.
The proofs for this ruling can be found in volume three, page 598 of
Fat w D r al-‛Ul m Zakar yy .
All8h ta‛8l8 knows best.
When a husband does not inquire about his wife for a long period of time
Question:
A woman has been married for about fourteen years and she also has
children. However, her husband has not been bothering about her and
the children for the past nine years. He did not make any
arrangements for their maintenance and has given up coming to the
house. What is the ruling of the Shar>‛ah in this regard?
Answer:
When a husband does not inquire about his wife and children for a
long time, does not make arrangements for their maintenance, and
gives up coming to the house; then the wife has a Shar>‛ah-bestowed
right to present her case to a Shar>‛ah judge or jam‛>yyatul ‛ulam8’.

1
Fat w Rah m yyah, vol. 8, p. 451.
244
‫‪After investigating the matter, they will compel the husband to make‬‬
‫‪arrangements for his family’s maintenance. If he refuses, they will‬‬
‫‪instruct him to divorce his wife. If he still refuses, they must annul the‬‬
‫‪marriage. Once the woman completes her ‛iddah, she may marry‬‬
‫‪someone else.‬‬

‫ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﺎل ﻏﺮر اﻻذ ر‪ :‬ﺛﻢ اﻋﻠﻢ ان „ﺸﺎ‪J‬ﻨﺎ اﺳﺘﺤﺴﻨﻮا ان ﻳﻨﺼﺐ اﻟﻘﺎ ا]ﻨ‪u‬‬
‫ٔ‬ ‫ً ٔ‬ ‫ً‬
‫ﻧﺎﺋﺒﺎ "ﻣﻦ ﻣﺬﮨﺒﮧ ا—ﻔﺮ‪8‬ﻖ" ﺑ•ﻨﮩﻤﺎ إذا ن ا‪E‬ﺰوج ﺣﺎ ا وا ﻋﻦ اﻟﻄﻼق‪ ،‬ﻻن‬
‫ٔ‬
‫دﻓﻊ ا]ﺎﺟﺔ ا(اﺋﻤﺔ ﻻ ﻳﺘ•‪ ì‬إﻻ ﺑﺎﻻﺳﺘﺪاﻧﺔ‪ ،‬إذ اﻟﻈﺎﮨﺮ اﻧﮩﺎ ﻻ ‪o‬ﺪ ﻣﻦ ﻳﻘﺮﺿﮩﺎ‬
‫ٔ‬ ‫ٓ ً ٔ‬
‫وﻏ‪ Ø‬ا‪E‬ﺰوج ﻣﺎﻻ ا„ﺮ ﻣﺘﻮﮨﻢ‪ ،‬ﻓﺎ—ﻔﺮ‪8‬ﻖ وري إذا ﻃﻠﺒﺘﮧ‪ ،‬وا]ﺎﺻﻞ ان‬
‫ا—ﻔﺮ‪8‬ﻖ ﺑﺎﻟﻌﺠﺰ ﻋﻦ ا‪f‬ﻔﻘﺔ ﺟﺎﺋﺰ ﻋﻨﺪ ا‪E‬ﺸﺎﻓ‪ :‬ﺣﺎل ﺣ‪ã‬ة ا‪E‬ﺰوج‪ ،‬و_ﺬا ﺣﺎل‬
‫ٔ‬ ‫ً‬
‫ﻏﻴ‪é‬ﺘﮧ ﻣﻄﻠﻘﺎ‪ .‬ﻧﻌﻢ ﻳﺼﺢ ا‪ï‬ﺎ‪ Ó‬ﻋﻨﺪ ا‪È‬ﺪ ﻛﻤﺎ ذﻛﺮہ ﻛﺘﺐ ﻣﺬﮨﺒﮧ وﻋﻠﻴﮧ ¯ﻤﻞ‬
‫ٔ‬ ‫ٔ‬
‫ﻣﺎ ﻓﺘﺎو} ﻗﺎر} اﻟﮩﺪاﻳﺔ ﺣﻴﺚ ﺳﺎل ﻋﻤﻦ ‪±‬ب زوﺟﮩﺎ‪ ،‬و‪E‬ﻢ ﻳ¬ک ﻟﮩﺎ ﻧﻔﻘﺔ‬
‫ٔ‬
‫ﻗﺎض ﻳﺮاہ ﻓﻔﺴﺦ‬
‫ﻓﺎﺟﺎب‪ :‬إذا ﻗﺎﻣﺖ ﺑ•ﻨﺔ ’ ذﻟ‪ Œ‬وﻃﻠﺒﺖ ﻓﺴﺦ ا‪©f‬ح ﻣﻦ ٍ‬
‫ﻧﻔﺬ و‪ß‬ﻮ ﻗﻀﺎء ’ اﻟﻐﺎﺋﺐ‪ ،‬و™ ﻧﻔﺎذ اﻟﻘﻀﺎء ’ اﻟﻐﺎﺋﺐ رو‪8‬ﺘﺎن ﻋﻨﺪﻧﺎ‪ ،‬ﻓﻌ¦‬
‫ٔ‬
‫اﻟﻘﻮل ﺑﻨﻔﺎذہ ‪°‬ﺴﻮغ ‪E‬ﻠﺤﻨ‪ u‬ان ﻳﺰوﺟﮩﺎ ﻣﻦ اﻟﻐ' ﺑﻌﺪ اﻟﻌﺪة‪) .‬ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬
‫‪ ،۵۹۰/R‬ﻣﻄﻠﺐ ® ﻓﺴﺦ ا‪©f‬ح‪ ،‬ﺳﻌﻴﺪ(‬
‫‪Observe the fatw8 of ‛All8mah Sa‛>d ibn Sidd>q Ful8t> M8lik>:‬‬
‫ٔ‬ ‫ٔ‬
‫اﻣﺎ ا{ﻮاب ﻋﻦ ا ﺘﻌﻨﺖ ا ﻤﺘﻨﻊ ﻋﻦ اﻹﻧﻔﺎق ﻓ‪ u‬ﻤﻮع اﻻﻣ' ﻣﺎ ﻧﺼﮧ‪ :‬إن‬
‫ٔ‬ ‫ٔ‬
‫ﻣﻨﻌﮩﺎ ﻧﻔﻘﺔ ا]ﺎل ﻓﻠﮩﺎ اﻟﻘﻴﺎم‪ ،‬ﻓﺈن ‪E‬ﻢ ﻳ‪³‬ﺒﺖ ﻋ‪ì‬ہ اﻧﻔﻖ او ﻃﻠﻖ‪ ،‬و‪B‬ﻻ ﻃﻠﻖ‬
‫ٔ‬ ‫ٔ‬ ‫ّ‬
‫ﻋﻠﻴﮧ‪ .‬ﻗﺎل ‪ô‬ﺸﻴﮧ‪ :‬ﻗﻮﻟﮧ و‪B‬ﻻ ﻃﻠﻖ اي ﻃﻠﻖ ﻋﻠﻴﮧ ا]ﺎ¿ﻢ ﻣﻦ ﻏ' ﺗﻠﻮم إ‪ q‬ان‬
‫ٔ ٔ‬
‫ﻗﺎل‪ :‬و‪B‬ن ﺗﻄﻮع ﺑﺎ‪f‬ﻔﻘﺔ ﻗﺮ‪8‬ﺐ او اﺟﻨ‪ ...Þ‬ﻗﺎل اﺑﻦ ﻋﺒﺪ ا‪E‬ﺮ‪È‬ﻦ‪ :‬ﻻ ﻣﻘﺎل ﻟﮩﺎ‪،‬‬
‫ٔ‬
‫ﻻن ﺳﺒﺐ اﻟﻔﺮاق ‪ß‬ﻮ ﻋﺪم ا‪f‬ﻘﻘﺔ ﻗﺪ اﻧﺘ‪) .è‬ا]ﻴﻠﺔ ا‪f‬ﺎﺟﺰة‪ :‬ص ‪ ،۱۱۹ ،۱۱۵‬ط‪:‬‬
‫دار اﻻﺷﺎﻋﺖ‪ ،‬دﻳﻮ‪ž‬ﻨﺪ(‬

‫‪245‬‬
Majm ‛ah Qaw n n Isl m :
If a husband does not pay for the maintenance of his wife despite
having the means, and the wife cannot make her own arrangements
for earning a living while preserving her dignity and chastity, and
there is no one else to see to her day-to-day needs; or, she can make
arrangements after much difficulty but she has a strong fear of falling
into sin in the case where she lives away from her husband, and the
husband does not agree to khula‛ or divorce – then in the presence of
such a dire situation, she can make a request to a q8d> to effect a
separation. The q8d> will undertake a full investigation, call up
witnesses, etc.. If her claims are true, the q8d> will instruct the
husband to fulfil the rights of his wife or divorce her; if not, he will
personally effect a separation. If the husband does not accept any of
the options, the q8d> will separate the two. This separation will be
classified as a revocable divorce. 1
Further reading: al-H lah an-N jizah, p. 63; Kit b al-Faskh wa at-Tafr q, p.
89; Kif yatul Muft , vol. 6, p. 117.
All8h ta‛8l8 knows best.
A husband who is perpetually ill
Question:
A woman married a man and lived for some time with him.
Subsequently, her husband fell critically ill. Blood and pus flows
constantly from his body. The husband is not impotent but because of
his weakness and constant illness, he cannot engage in conjugal
relations. If he does, it causes him immense discomfort and pain.
There is no shortage on the part of the husband in paying for the daily
expenses [and running of the house]. However, the wife does not want
to continue living with him. She wants to have the marriage annulled.
Is this possible?
Answer:
The husband is perpetually ill, he cannot fulfil the rights of his young
wife, she cannot exercise patience, and there is a strong possibility of
her falling into sin. Because of the fear of her falling into sin and
committing adultery, the ‛ulam8’ have permitted annulment in cases
of this nature. The wife must present her case to a q8d> or jam‛>yyatul
‛ulam8’. After investigating the matter, they will give the husband a
respite of one lunar year to get himself treated. If he still does not

1
Majm ‛ah Qaw n n Isl m , p. 198, register 79.
246
recover, the wife will present her case again and ask for a separation.
The q8d> or jam‛>yyatul ‛ulam8’ will then have the authority to annul
the marriage.
Majm ‛ah Qaw n n Isl m :
The husband’s inability to engage in sexual intercourse could take
several forms. For example:
1. He is castrated.
2. His private part is too small, and therefore cannot engage in
intercourse.
3. He has a private part but does not have the ability to engage in
intercourse because of some illness.
In all these cases, the wife has the right to have the marriage annulled
via a q8d>. In the first and second cases, the q8d> will annul the
marriage immediately. In the third case, he will give the husband a
respite of one lunar year to have himself treated. If he still cannot
engage in sexual intercourse after one year, then upon the request of
the wife, the q8d> will annul the marriage immediately.1
If, after getting married, a husband falls critically ill, and the wife
requests an annulment; the q8d> will investigate the matter. Once he
obtains Shar>‛ah evidence, he will give the husband a respite of one
lunar year to get himself treated. If he still does not recover, and the
wife asks for an annulment again, the q8d> will separate the two.2
Further reading: Kit b al-Faskh wa at-Tafr q, p. 106; Fat w D r al-‛Ul m
Deoband, vol. 10, p. 231.
All8h ta‛8l8 knows best.
When the husband is lost in battle
Question:
There was a war situation in a certain country and certain people went
missing. Several years have passed and their whereabouts are still not
known. There is no information as to whether they are living or dead.
Can they be classified as mafq d al-khabar (one whose whereabouts are
unknown)?

1
Majm ‛ah Qaw n n Isl m , p. 193, register 74.
2
Majm ‛ah Qaw n n Isl m , p. 194, register 75.
247
Answer:
Such people are undoubtedly classified as mafq d al-khabar. The Hanaf>
jurists pass a verdict on such people in line with the verdict of the
M8lik> jurists. According to the M8lik>s, the q8d> will give a respite of
four years with certain other conditions. He will then declare such a
person to be dead and permit the woman to enter into another
marriage.
Hadrat Muft> Muhammad Shaf>‛ S8hib rahimahull8h said:
Once the q8d> determines through circumstantial evidence that these
people have gone missing in war and that they are not alive, he will
declare them to be dead. Their wives will be permitted to enter into
new marriages after the verdict of the q8d>. (In the absence of a
Shar>‛ah judge, the jam‛>yyatul ‛ulam8’ will investigate the matter,
declare the missing person to be dead, and then permit the woman to
enter into a new marriage).1
Majm ‛ah Qaw n n Isl m :
The order to wait for four additional years for a missing husband is
unanimously declared as essential if the woman is able to live a life of
patience, forbearance and chastity during this period. If this is not
possible – i.e. if the woman expresses the possibility of falling into sin,
and she has already waited for a long time before making such a
request and cannot wait any longer – then there is leeway to reduce
the four-year waiting period as per the verdict of the M8lik> madh-hab.
If the woman has an overriding fear of falling into sin, the M8lik>s say
she must wait for at least one year, after which it will be permitted to
effect a separation. This separation will be a revocable divorce. In such
a case, the woman will observe the ‛iddah of divorce and not the ‛iddah
of death.2
Further reading: al-H lah an-N jizah, pp. 98-110; Kit b al-Faskh wa at-
Tafr q, pp. 62-74; Fat w D r al-‛Ul m Deoband, vol. 2, p. 556.
All8h ta‛8l8 knows best.

1
Imd d al-Muft yy n, p. 556, D8r al-Ish8‛at, Karachi.
2
Majm ‛ah Qaw n n Isl m , p. 196 as quoted from al-H lah an-N jizah, pp. 69-80.
248
When the husband is absent most of the time
Question:
Five months after they got married, the husband left his wife and
disappeared. He neither informed his wife where he was going nor
anyone else. He returned after many days. He lived with his wife for a
few days and disappeared again without informing anyone. He
returned after some time. He does not give any reasonable reason for
his absence. It has become his habit to disappear. He is not working
anywhere nor is he occupied in any business. Whatever assistance the
wife was receiving, she had been giving some of it to her husband. On
one occasion he lost a large amount of money after taking it on the
pretext of starting a business. He also stole items belonging to the wife
and sold them. He neither provided a house for his wife nor did he
make arrangements for her expenses. People are of the view that he
will not mend his ways. Bearing in mind this situation, does the wife
have the right to request an annulment of the marriage? What is the
ruling of the Shar>‛ah in this regard?
Answer:
If the situation is as described by the wife, she has the right to present
her case to the jam‛>yyatul ‛ulam8’. They will investigate the matter
and if the claims of the wife are proven to be true, they will instruct
the husband to fulfil the rights of his wife. If he refuses, they will
compel him to issue a divorce. If the oppressive husband is not
prepared to accept any of the options, the jam‛>yyatul ‛ulam8’ will give
him one month’s respite. After that, acting on the request of the wife,
they will have the authority to separate the two. The wife will then
observe the ‛iddah and she may enter into a new marriage.
Majm ‛ah Qaw n n Isl m :
A person is known to be alive but his whereabouts are unknown, or
they are known but he neither comes to his wife nor calls her to him,
and he does not provide for her maintenance – if these issues are
causing immense distress to the wife, then she can apply for a
separation to a q8d>. After receiving her application:
a) The q8d> will instruct the wife to present two witnesses who
will state under oath about the absence of her husband and the
fact that he did not leave anything with her through which she
could support herself, did not send anything to her, and did
not make any arrangements in this regard. She will also state
that she has not pardoned him for these injustices.

249
 b) After establishing that they are married and that the husband
is obliged to maintain her, the q8d> will send an order to the
husband to either present himself and fulfil the rights of his
wife or he must call her to himself (as long as there is no
danger to her going to that place). Alternatively, he must make
arrangements from wherever he is or he must issue a divorce
to her. If he refuses to accept any of these options, the q8d>
will separate the two.
If the husband complies with the orders of the q8d>, well and good. If
not, the q8d> will grant him one month’s reprieve or a few more days if
he considers it suitable, after which, acting on the request of the wife,
he will separate the two. This separation will be classified as a
revocable divorce. 1
Observe the fatw8 of Muft> Alf8 H8shim M8lik>:
ٔ ٔ ٔ
‫ﮧ‬Ö‫ﮧ او ارﺳﻞ إ‬Ö‫ﻖ ﺗﻄﻠﻴﻖ زوﺟﺔ ا ﻔﻘﻮد او اﻟﻐﺎﺋﺐ ا"ي ﺗﻌﺬر اﻹرﺳﺎل إ‬8‫ﻃﺮ‬
ً ٔ
‫ب‬±‫ﺒﺖ ﺸﺎﮨﺪﻳﻦ ان ﻓﻼﻧﺎ زوﺟﮩﺎ و‬³‫ﺰوﺟﺔ ﺗ‬E‫ﻔﻘﺔ ﻓﺈن ا‬f‫ﻓﺘﻌﺎﻧﺪ إن ن ﻟﻌﺪم ا‬
ٔ ً
Œ‫ﻠﻒ ’ ذﻟ‬Â‫ﻢ ﻳ¬ک ﻟﮩﺎ ﻧﻔﻘﺔ وﻻ و_ﻴﻼ ﺑﮩﺎ وﻻ اﺳﻘﻄﺘﮩﺎ ﻋﻨﮧ و‬E‫ﻋﻨﮩﺎ و‬
ٔ ٔ ٔ
‫ﻢ ﺑﮧ‬.¯ ‫ ﺛﻢ‬Œ‫ ﻣﻨﮧ او ﻳﺎ„ﺮہ ﺑﺬﻟ‬Œ‫ﺎﺣﮧ او ﻃﻠﻘﺘ‬.‫ﻓﻴﻘﻮل ا]ﺎ¿ﻢ ﻓﺴﺨﺖ ﻧ‬
ٔ
‫ دار‬،۱۱۰ :‫ﺎﺟﺰة‬f‫ )ا]ﻴﻠﺔ ا‬.‫ﻜﻴﺔ‬E‫وﮨﺬا ﺑﻌﺪ ا—ﻠﻮم ﺑﻨﺤﻮ ﺷﮩﺮ او ﺑﺎﺟﺘﮩﺎدہ ﻋﻨﺪ ا ﺎ‬
(‫ﻨﺪ‬ž‫ دﻳﻮ‬،‫اﻻﺷﺎﻋﺖ‬
Further reading: al-H lah an-N jizah, p. 192; Kit b al-Faskh wa at-Tafr q,
pp. 75-77.
All8h ta‛8l8 knows best.
When a husband has an extra-marital affair
Question:
A woman claims that her husband is having an extra-marital affair
with a married woman. Consequently, he pays no attention at all to his
house and children. He spends most of his free time with the other
woman. He also abuses his wife physically, mentally and
psychologically. He does not give her the full amount for the running
of the house. Rather, it is her father who gives her most of the money.

1
Majm ‛ah Qaw n n Isl m , p. 198, register 78.
250
The husband does not pay for the medical expenses of the children. In
the light of these issues, can she ask for an annulment?
Answer:
If her claims are proven true, she will have a right to ask for a divorce.
If the husband refuses, she must present her case to the jam‛>yyatul
‛ulam8’ who in turn will investigate the matter. If the husband does
not fulfil her rights and does not give up his extra-marital affairs, the
jam‛>yyatul ‛ulam8’ will have the authority to annul the marriage.
Majm ‛ah Qaw n n Isl m :
If the husband speaks offensively to the wife, is vulgar and abusive to
her or beats her severely then she will have the right of separation.
ْ َ َ َ ٰ ْ َ ْ Í ْ َ َ ْ ُ َْ َّ ً َ
َ َ َ ‫ﻘﺪ‬0 Í ُ ْ ُ ْ ُ ‫وﻻ‬ َÍ
‫ﻇﻠﻢ‬ ‫ﻚ‬Eِ ‫ﻔﻌﻞ ذ‬. ‫ وﻣﻦ‬.‫ﻤﺴﻜﻮﻫﻦ ِ ارا ِ—ﻌﺘﺪوا‬# ِ
ُ َ َْ
.‫ﻔﺴﻪ‬/
Do not retain them to harass them so that you may
oppress them. Whoever does this shall indeed harm his
own self. 1
Now what can be worse than beating the wife severely and abusing her
verbally!?2
It is stated further on:
If intense hatred develops between husband and wife, and it seems
impossible to continue their marital life while upholding the orders of
All8h ta‛8l8, then in such a case:
1. The q8d> will appoint two arbiters who will seek to reconcile
the two.
2. If, despite the efforts for reconciliation, there is no way that
the two can agree to a separation; then the q8d> will separate
the two on the basis of the mutual discord and the demand of
the wife.3
All8h ta‛8l8 knows best.

1
SPrah al-Baqarah, 2: 231.
2
Majm ‛ah Qaw n n Isl m , p. 199, register 81.
3
Majm ‛ah Qaw n n Isl m , p. 200, register 82.
251
When a Maulānā effects a separation
Question:
A woman was married to a certain man. Discord developed between
them. She left him and began living with her parents. The husband
demanded that if the children are handed over to him as per the rule
of the Shar>‛ah, he will issue a divorce. The wife does not want to hand
over the children to him. The wife got a Maul8n8 to issue a separation
between the two without the husband’s knowledge. She then got
married to someone else.
1. Is the annulment valid?
2. If the annulment is invalid, what is the status of the children
born from the second marriage?
3. If the second husband passes away, will this woman inherit
from him?
Answer:
(1)
The annulment is invalid because it has to be done by a Shar>‛ah q8d>.
In the absence of the latter, it can be annulled through a jam‛>yyatul
‛ulam8’ or two arbiters. Even for this, there are certain rules and
regulations which have to be followed. Therefore, annulment by just
one ‛8lim is not possible. Based on this, the second marriage was
invalid. The woman is still in the marriage of the first husband.
Al-H lah an-N jizah:
In all forms of a woman’s release from a marriage, it is unanimously
agreed that neither she nor her guardians enjoy self-determination.
Rather, the verdict of a q8d> is a prerequisite. In other words, it is
necessary for a woman to present her case before a q8d> who will then
undertake a formal Shar>‛ah investigation. Only after that can he issue
a verdict of separation or whatever else. In the absence of a Shar>‛ah
q8d>, a group of Muslims will take the place of a q8d>. This is how it will
be done: The religious and influential Muslims of a place will make up
a group consisting of no less than three individuals. The woman will
present her case to them. They will investigate the matter and then
issue a verdict in line with the Shar>‛ah.1

1
Al-H lah an-N jizah, p. 248. Also, Chand Aham Fiqh Mas ’il, p. 60.
252
Note: Preconditions for the group of Muslims and arbiters were listed
previously. A more detailed discussion will be presented towards the
end of this chapter.
(2)
Since the marriage was not annulled, the second marriage is invalid.
However, the children which are born from the second marriage will
be legitimate.

‫©ح اﻟﻔﺎﺳﺪ وﺗﻌﺘ? ﻣﺪة اﻟ ﺴﺐ ﻣﻦ وﻗﺖ‬f‫ﻮد ® ا‬E‫ﻮ( ا ﻮ‬E‫ﺒﺖ ﺴﺐ ا‬³8‫و‬

ٔ
}‫ )اﻟﻔﺘﺎو‬. ‫ﻴ‬é—‫ﻠﻴﺚ ﻛﺬا ® ا‬E‫ﻤﺪ وﻋﻠﻴﮧ اﻟﻔﺘﻮٰ} ﻗﺎﻟﮧ اﺑﻮ ا‬ô ‫ا(ﺧﻮل ﻋﻨﺪ‬
(‫©ح اﻟﻔﺎﺳﺪ‬f‫ ﺑﺎب ® ا‬،۳۳۰/X :‫اﻟﮩﻨﺪﻳﺔ‬
(3)
The woman will be eligible for inheritance on the death of the first
husband because she is in his marriage. She will not be eligible for
inheritance from the estate of the second husband.
‛All8mah Sh8m> rahimahull8h writes:
ٔ ٔ
}‫ )ﻓﺘﺎو‬.‫ﺒﺖ ﻓﻴﮧ‬³‫©ح اﻟﻔﺎﺳﺪ( اﻣﺎ اﻻرث ﻓﻼ ﻳ‬f‫ﺒﺖ اﻟ ﺴﺐ )® ا‬³‫ﻗﻮﻟﮧ و ﻳ‬
(‫ ﺳﻌﻴﺪ‬:‫ ط‬.‫©ح اﻟﻔﺎﺳﺪ‬f‫ ﻣﻄﻠﺐ ® ا‬،۱۳۴/R :¹‫ﺸﺎ‬E‫ا‬
All8h ta‛8l8 knows best.
When a woman becomes an apostate
Question:
A woman is fed-up with her husband and he refuses to divorce her.
Someone showed her a leeway by saying that – All8h forbid – she must
become an apostate and her marriage will break automatically. She
must then become a Muslim after that. She did as advised. Did the
woman’s marriage break? After becoming a Muslim again, can she
marry any man other than her previous husband?
Answer:
Our seniors went into much details on this issue in their verdicts.
Hadrat Muft> Muhammad Shaf>‛ S8hib rahimahull8h went into
considerable detail in Imd d al-Muft yy n – i.e. the old edition of Fat w
D r al-‛Ul m Deoband. He quotes the texts of the jurists from pages 570
253
to 575. These include quotations from Fath al-Qad r, vol. 3, p. 297; al-
Bahr ar-R ’iq, vol. 2, p. 230; al-Fat w al-Hind yyah, vol. 2, p. 317; Sh m ,
vol. 2, p. 403.
After quoting their statements, he writes:
If a woman becomes an apostate while her husband is a Muslim, then
although this marriage will be annulled, she cannot marry another
person. Rather, she is compelled by the Shar>‛ah that after she renews
her Islam, she must renew her marriage with the same man. The
dowry for this marriage will be less than normal. In this renewed
marriage, the approval or disapproval of the woman is not considered.
Instead, her new marriage will be valid by the order of a q8d> even if
she disapproves. This is the fatw8 of the jurists of Bukh8r8. It is also
the z8hir ar-riw8yah which is quoted in the various books and
commentaries…
He writes in reply to another question that the Hanaf> madh-hab has
three views on this issue:
1. The marriage is annulled but the q8d> will compel the woman
into renewing the marriage, and force her to get married to
the same husband. This is the z8hir ar-riw8yah as found in the
texts in general.
2. The marriage is not annulled, as is the verdict of many of the
jurists of Balkh and Bukh8r8. Ad-Durr al-Mukht r states that it is
permissible to issue a fatwa on this view. Sh8m> also quotes
this fatw8 from Nahr F ’iq. The same fatw8 is to be found in
Fat w Qunyah.
3. A narration of Naw dir states that the woman will be classified
as a slave and placed under her husband. This is mentioned in
ad-Durr al-Mukht r and other books.
The above three views are detailed in Fat w Q d Kh n, Fath al-Qad r,
Qunyah, ad-Durr al-Mukht r and Sh m . All three views concur that after
a woman becomes an apostate, she can never come out of the control
of her husband. Instead, as per the first view, she will be compelled to
renew her marriage after she renews her Islam. As per the third view,
she will be placed under the husband’s authority as a slave. However,
in the present situation in India, Muslims will not be able to apply
these two views. The verdict will therefore have to be issued on the
fatw8 of the jurists of Bukh8r8.
Therefore, in the case under question, the marriage of the woman has
not been annulled. However, as a precaution, the husband should not
have conjugal relations with her before renewing the marriage. No
254
matter what, it will be permissible for him to keep her in his
possession. All8h ta‛8l8 knows best.1
The jam‛>yyatul ‛ulam8’ and other ‛ulam8’ bodies of non-Muslim
countries need to think earnestly on this issue. If a woman is really
suffering abuses and these could be used as reasons for annulment,
they should – as far as possible – hasten to make arrangements for the
annulment of the marriage in the light of details in al-H lah an-N jizah
and other books so that the door to apostasy is shut.
All8h ta‛8l8 knows best.
Separation on the verdict of a non-Muslim judge
Question:
A woman in America went to court and presented a case for a divorce.
She wanted a divorce through the court and this was done against her
husband. Is the divorce valid, bearing in mind that the husband does
not approve?
Answer:
The verdict of separation and divorce by the non-Muslim judge is
invalid. The woman is still in the marriage of this man. Although the
marriage has terminated in the government register, the Islamic
marriage is still in-tact.

‫ﻠﻮغ وﻣﻨﮩﺎ اﻹﺳﻼم وﻣﻨﮩﺎ‬+‫ﻠﻘﻀﺎء ﻟﮩﺎ \اﺋﻂ ﻣﻨﮩﺎ اﻟﻌﻘﻞ وﻣﻨﮩﺎ ا‬E ‫ﺼﻼﺣﻴﺔ‬E‫ا‬
،۳/â :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.‫ﺴﻼﻣﺔ ﻋﻦ ﺣﺪ اﻟﻘﺬف‬E‫• وﻣﻨﮩﺎ ا‬+‫ﺔ وﻣﻨﮩﺎ ا‬8‫ا]ﺮ‬
(‫ ﺳﻌﻴﺪ‬:‫ ط‬،‫ﻛﺘﺎب ادب اﻟﻘﻀﺎء‬
Al-H lah an-N jizah:
In the absence of a Shar>‛ah q8d>, if a government-appointed
magistrate or judge who has the right to divorce is a Muslim, and he
passes a verdict in line with Shar>‛ah rules, his verdict takes the place
of a Shar>‛ah q8d>. However, if he is a non-Muslim, his verdict is
certainly not considered. Annulment, etc. can never be effected by his
order.2

1
Imd d al-Muft yy n, vol. 2, p. 574.
2
Al-H lah an-N jizah, p. 23.
255
 .‫ﻮ „•ح ® ﻴﻊ ﻛﺘﺐ اﻟﻔﻘﮧ‬ß ‫ﻠﻘﻀﺎء ’ ا ﺴﻠﻢ ﻛﻤﺎ‬E ‫©ﻓﺮ ﻟ•ﺲ ﺑﺎﮨﻞ‬E‫ﻻن ا‬
Fat w Rah m yyah:
The verdict of a non-Muslim magistrate (judge) is not considered.1
Kif yatul Muft :
The verdict of a non-Muslim ruler is not enough.2
Īd h an-Naw dir:
If a non-Muslim judge passes judgement on issues related to divorce,
his verdict will not be considered according to the Shar>‛ah. His verdict
of divorce will not release the woman from a marriage. ‛All8mah
Sh8m> rahimahull8h writes in this regard:

:‫ﻮادر‬f‫ )اﻳﻀﺎح ا‬.M"‫ﻠﻤﺴﻠﻢ ’ ا‬E ‫ﻨﻔﺬ‬8‫©ﻓﺮ ’ ا ﺴﻠﻢ و‬E‫ﻢ ا‬.‫ﻢ ﻳﻨﻔﺬ ﺣ‬E
(۱۵۲
All8h ta‛8l8 knows best.
Annulment in non-Muslim courts
Question:
Are the verdicts of divorce, annulment and separation passed by non-
Muslim courts valid? Muslims are currently residing permanently in
non-Muslim countries and they are faced with situations of this
nature. Furthermore, in certain countries it is incumbent to go to
court for such matters. If their verdicts are not valid, are there
alternatives for their validity? Are there any alternative steps which
could be adopted?
Answer:
There are situations in which the verdict of a non-Muslim judge can be
in line with the Shar>‛ah ruling.
(1)
The husband presents a case in court to divorce his wife. The non-
Muslim judge passes a verdict of divorce between the two after
following legal procedures.

1
Fat w Rah m yyah, vol. 8, p. 377.
2
Kif yatul Muft , vol. 6, p. 132.
256
According to the Shar>‛ah, this verdict will be valid because although
the Shar>‛ah has given full right of divorce to the husband, in this case,
the husband himself made an application to the court and made the
non-Muslim judge his representative. The judge will dissolve the
marriage as a representative of the husband. Therefore, the said
marriage will be dissolved.
The marriage will break and one irrevocable divorce (tal8q-e-b8’in)
will apply. This is because it is permissible to appoint a non-Muslim
representative to do this. The ‛iddah will be counted from the date of
the decree.
(2)
The wife makes an application to the governmental court and asks for
a separation. The non-Muslim judge passes a verdict of separation
(divorce) between the two. In such a case, the verdict and the
separation will be as follows:
a) The legal procedures were initiated and the husband received a
notice from the judge. The husband gave a formal permission to the
judge to continue with the proceedings. Divorce will apply in such a
case.
b) The legal procedures were initiated. When the husband received the
notice from the judge, he went to his lawyer who advised him that
challenging the case will result in nothing but delays and expenses.
The verdict of separation will be passed by the court. After obtaining
the approval of the husband, the lawyer records that the two can be
separated, or the husband himself signed his approval on the divorce
papers. A Shar>‛ah divorce will apply.
ً ٔ
} ‫ )اﻟﻔﺘﺎو‬.‫ﻢ ﻳﻘﺘ• ’ ا ﺠﻠﺲ‬E‫ ن ﺗﻮ_ﻴﻼ و‬Ú‫ﺮﺟﻞ ﻃﻠﻖ ا„ﺮا‬E‫إذا ﻗﺎل ا‬
(۴۰۲/X :‫اﻟﮩﻨﺪﻳﺔ‬
When the husband says: “Issue a divorce to my wife”, it will be a
representation for divorce.
ٔ
'‫ﺼ‬8‫ ﻓﺬﮨﺒﺖ ﻓﻄﻠﻘﮩﺎ ﻓﻼن و‬،Œ‫ ﻳﻄﻠﻘ‬Æ‫ ﻓﻼن ﺣ‬q‫ إ‬7‫ﻣﻦ ﻗﺎل ﻻ„ﺮاﺗﮧ اﻧﻄﻠ‬
ً
.‫—ﮧ‬w‫ﻢ ﻳﻌﻠﻢ ﺑﻮ‬E ‫ن‬B‫ﻓﻼن و_ﻴﻼ ﺑﺎ—ﻄﻠﻴﻖ و‬
A man said to his wife: “Go to such and such person, he will issue a
divorce to you.” She went to that person (judge) and he issued the
divorce. The divorce will be valid. The one who issued the divorce (the

257
judge) will be classified as a representative for issuing the divorce even
if he did not have knowledge of such an appointment.
c) The woman made an application for divorce. The judge sent a notice
to the husband. He rejected it and did not express his approval.
Despite this, the judge passed a verdict of divorce by the law.
d) The husband acknowledged his wrongs and convinced the court
that he will fulfil his marital obligations in the future. Despite this, the
judge passed a verdict of divorce.
e) The husband did not initiate any divorce procedures nor did he do
anything to demonstrate his approval. Despite this, the judge passed a
verdict of divorce.
f) The husband refused to challenge the application but explicitly
refused to issue a divorce. Despite this, the judge passed a verdict of
divorce.
In the last four cases (c, d, e, f), the marriage will be dissolved
according to the court, but according to the Shar>‛ah, the marriage will
still be in-tact. The woman cannot marry anyone else. However, she
has the right to refer her case to a Shar>‛ah body which will investigate
the matter. If the claims of the woman are true, it will have the
authority to separate husband and wife.
According to the new British law of 2004, one additional question –
among many others – is posed to the husband:
Do you consent to the decree being granted?
If the husband writes “yes”, it is as though the husband appointed the
non-Muslim judge as his representative for the issuing of a divorce.
The non-Muslim judge then issues a divorce to the woman as a
representative of the husband. In such a case, an Islamic divorce also
applies because it is not necessary for a representative to be a Muslim.
A divorce via a non-Muslim representative is valid.1 (Condensed from
Isl m Q n n Nik h wa Tal q under the heading “The British law of
divorce”, pp. 140-143.
Proofs:

1
Condensed from Isl m Q n n Nik h wa Tal q under the heading “The British
law of divorce”, pp. 140-143, by Maul8n8 Ya‛qPb Q8sim> S8hib.
258
 :‫ﺴﻮط‬é ‫ا‬
ٔ ً
Œ‫ و_ﺬﻟ‬،‫ﺮ ﺟﺎز‬8Y‫ﺮ او ﺧ‬c ’ M"‫ﻠﻌﮩﺎ ﻣﻦ ا‬Á ‫ﺖ ا"ﻣﻴﺔ „ﺴﻠﻤﺎ‬J‫إذا و‬
ً ً ٔ
‫ﺒﻄﻞ ا{ﻌﻞ‬8‫ﻠﻊ و‬v‫ﻮ_ﻴﻞ ﻓﺮا ﺟﺎز ا‬E‫ﺰوﺟ „ﺴﻠﻤﺎ وا‬E‫ﻮ ن اﺣﺪ ا‬E‫و‬... ‫©ح‬f‫ا‬
ٔ
‫ﺴﻮط‬é ‫ )ا‬.‫ء ﻣﻦ ﺣﻘﻮق اﻟﻌﻘﺪ ﮨﻨﺎ‬e ‫ﻮ_ﻴﻞ ﺳﻔ' وﻣﻌ? ﻻ ﻳﺘﻌﻠﻖ ﺑﮧ‬E‫ﻻن ا‬
‫ ادارة‬:‫ ط‬،‫ﻠﻊ‬v‫ﺰوج ﺑﺎﻟﻄﻼق وا‬E‫ ﺑﺎب ﺗﻮ_ﻴﻞ ا‬،۱۳۲/X :K‫ﺧ‬ìE‫ﻼﻣﺎم ا‬E
ٓ
(۶۱۳/` :‫ و_ﺬا ® اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫اﻟﻘﺮان‬

:‫اﻟﮩﺪاﻳﺔ‬

‫ا]ﻘﻮق دون ا—ﻌﺒ' وﻻ ﺗﺮﺟﻊ‬ ‫©ح ﻣﻌ? وﺳﻔ' وا—ﻤﺎﻧﻊ‬f‫ﻮ_ﻴﻞ ا‬E‫إن ا‬

ٔ
:‫ )اﻟﮩﺪاﻳﺔ‬.‫ﮧ‬Ö‫ رﺟﻌﺖ ا]ﻘﻮق إ‬Æ‫ﻴﻊ ﻻﻧﮧ ﻣﺒﺎ\ ﺣ‬+‫ﻼف ا‬Á ‫ﮧ‬Ö‫ا]ﻘﻮق إ‬
، ‫ﻟﺔ‬w‫ﻮ‬E‫ ﻓﺼﻞ ® ا‬،۱۳۶/R :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ وﻣﺜﻠﮧ ® ا‬.‫©ح‬f‫ﻟﺔ ﺑﺎ‬w‫ﻮ‬E‫ ﻓﺼﻞ ® ا‬،۳۲۲/Q
(‫ﻛﻮﺋﺘﮧ‬

:¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬

‫ﺾ ﻓﻼ ﺑﺪ ﻣﻦ إﺿﺎﻓﺔ ﮨﺬہ اﻟﻌﻘﻮد ا ﺬﻛﻮرة‬ô '‫©ح وﻣﺎ ﺑﻌﺪہ ﺳﻔ‬f‫ا‬ ‫ﻮ_ﻴﻞ‬E‫ا‬

q‫ ﻻ ﺑﺪ ﻣﻦ اﺿﺎﻓﺘﮩﺎ ا‬Æ‫ ﻣﻄﻠﺐ ® اﻟﻌﻘﻮد اﻟ‬،۸۱۷/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.9‫ ا ٔﻮ‬q‫إ‬
(‫ ﺳﻌﻴﺪ‬،9‫ا ٔﻮ‬
All8h ta‛8l8 knows best.
Another form of divorce
Question:
The challenges faced by women because of the absence of Shar>‛ah
judges do not need to be explained. Sometimes, the husband is
oppressive and does not fulfil his wife’s rights. He neither provides for
her nor does he divorce her. Furthermore, the conflict between the old
and modern concepts of marriage is becoming quite common.
Consequently, incidents of divorce are increasing. To avoid these
issues and challenges, the man is asked to sign an agreement at the
time of the marriage. Based on this agreement, if the need arises, the
259
woman has the right to apply a divorce to herself. Does the Shar>‛ah
permit such an agreement?
Answer:
An agreement of this nature wherein the woman is given the right of
divorce, and which she exercises cautiously when needed, will be
permissible and valid.
An agreement which is simple for the masses and beneficial to women
is provided below.1

‫ﺮﺣﻴﻢ‬E‫ﻦ ا‬È‫ﺮ‬E‫ﺴﻢ اﷲ ا‬
RIGHT TO DIVORCE
I…………………………………….., resident of ……………………………………………………..
address ……………………………………………………………………………………….write
this right to divorce while I am fully in my senses, not under the
influence of any intoxicants nor under any pressure or coercion, and
do so willingly, that if my wife
………………………………………………………………experiences any situation
whereby I harm or hurt her in any way, do not fulfil her Shar>‛ah
rights, or cause her any mental anguish, then I give
………………………………………the right that if he receives any information
of abuse from my wife ………………………………………….., he will consult a
qualified and expert muft>. Through the latter’s guidance, he will issue
an irrevocable divorce immediately or after some time to my wife and
separate her from my marriage.
I have read this right of divorce, understood it, accepted it and signed
it.
Signature: ………………………………….
Mr. ………………………………………………..read the above agreement and
accepted it willingly in our presence. We are witnesses thereof:
Witness (1): ……………………………………………..
Witness (2): ……………………………………………….

‫ﺮﺣﻴﻢ‬E‫ﻦ ا‬È‫ﺮ‬E‫ﺴﻢ اﷲ ا‬

1
Accessed from Isl m Q n n Nik h wa Tal q of Maul8n8 Ya‛qPb Q8sim> S8hib,
published by J8mi‛ah ‛UlPm al-Qur’8n JambPsar. Also in al-H lah an-N jizah, p.
131.
260
 AGREEMENT
I, ..................... reside in : Province: ................................................,City:
................................................... ,Town: ..................................................... . My
nik8h was performed with ......................... , daughter of
....................................................... , with ............................... as my mahr, in
the presence of a number of people. It was agreed that
..................................................... would come to stay with me as my wife
only after my reaching South Africa/U.K. Both the parties have started
the procedure for my entry into South Africa/U.K., and I have trust in
All8h that I will succeed. In case I fail to get an entry visa or leave to
stay permanently in South Africa/U.K., the said will be in a difficult
situation. So for the satisfaction of ..................... .................................. , I
am signing the following agreement in my full senses, willingly
without any pressure or coercion.
The agreement is that, if I enter into nik8h with
..........................................., daughter of .................................................... and
thereafter fail to obtain an entry visa or leave to stay permanently in
South Africa/U.K. in two years time, and if ......... ..................................,
father of...................................., thinks it proper to exercise one tal8q-e-
b8’in and free her from my nik8h , he will have full right to do so. I
accept this agreement, and after going through it and understanding it
I put my signature here ................................... .
Mr. ................................................................. read the above agreement,
willingly accepted and signed it, in our presence. We are witnesses
thereof:
1..............................................
2..............................................
All8h ta‛8l8 knows best.

261
 THE PRINCIPLES OF ANNULMENT AND SEPARATION
The meaning of annulment and separation, and the woman’s right to end
a marriage
Question:
The Shar>‛ah gave full right of divorce to the man. A woman does not
have the right to divorce her self. Is there any way a woman could put
an end to a marriage by herself? If there is, kindly provide details.
Answer:
If, after marriage, the happy marital life between husband and wife
crosses the boundaries and becomes intolerable; and it becomes
impossible for husband and wife to live together, then the Shar>‛ah has
given the husband the right to terminate the marriage through
divorce, but while remaining within the limits of the Shar>‛ah. In like
manner, the wife has the right to terminate the marriage through
khula‛ or annulment and separation.
At the same time, the Shar>‛ah warns against misuse of this law of
separation over trivial arguments. RasPlull8h sallall8hu ‛alayhi wa
sallam said:
ٔ ٔ ٔ
‫ )رواہ‬.‫ﺔ ا{ﻨﺔ‬d‫ﻢ ﺗﺮح را‬E ‫اﻳﻤﺎ ا„ﺮاة اﺧﺘﻠﻌﺖ ﻣﻦ زوﺟﮩﺎ ﻣﻦ ﻏ' ﺑﺎس‬
(‫ ﺑﺎب ﻣﺎ ﺟﺎء ® ا ﺨﺘﻠﻌﺎت‬،۲۲۶/X :}‫اﻟ¬ﻣﺬ‬
Any woman who separates herself from her husband
through khula‛ without any justifiable cause will not get
the fragrance of Paradise.
RasPlull8h sallall8hu ‛alayhi wa sallam said:
ٔ ً ٔ ٔ ٔ
.‫ﺔ ا{ﻨﺔ‬d‫ﻏ' ﻣﺎ ﺑﺎس ﺑﮧ ﻓﺤﺮام ﻋﻠﻴﮩﺎ را‬ ‫اﻳﻤﺎ ا„ﺮاة ﺳﺎﻟﺖ زوﺟﮩﺎ ﻃﻼﻗﺎ‬
(‫ ﺑﺎب ﻣﺎ ﺟﺎء ® ا ﺨﺘﻠﻌﺎت‬،۲۲۶/X :}‫)رواہ اﻟ¬ﻣﺬ‬
Any woman who asks her husband for a divorce without
justifiable cause will have the fragrance of Paradise
prohibited to her.
Yes, if there is no other way out, the wife will have the right to ask for
an annulment.
Tafr>q (separation) refers to the termination of the marriage. There
are two types of separation:
262
 (1) In which the verdict of a q8d> is a prerequisite.
(2) In which the verdict of a q8d> is not a prerequisite.
Separation on the verdict of a q8d> is a prerequisite in the following
cases:
1. When the marriage was to a person who is not a kufP
(compatible).
2. When the marriage was performed with a ridiculously low
dowry.
3. When a minor girl is given the right of choice upon reaching
the age of puberty.
4. When the husband does not fulfil his marital obligations.
5. When the husband cannot engage in sexual intercourse.
6. When the husband succumbs to leprosy, elephantiasis, Aids or
any other similar harmful ailment.
7. When the husband is a lunatic.
8. When the whereabouts of the husband are unknown.
9. When the husband disappears.
10. When the husband does not pay for his wife’s maintenance
despite having the means.
11. When the husband is incapable of paying for his wife’s
maintenance.
12. When the husband is abusive to his wife.
13. When there is discord between husband and wife.
14. When the man deceives the woman about his condition and
then marries her.
15. Separation because of prohibition by relationship by marriage
(hurmat-e-mus8harat). If husband and wife decide to separate
from each other on their own accord, the verdict of a q8d> is
not required. If not, it is obligatory.
16. Separation because of an invalid marriage. If husband and wife
decide to separate from each other on their own accord, the
verdict of a q8d> is not required. If not, it is obligatory.
Separation on the verdict of a q8d> is not a prerequisite in the
following cases:

263
 1. If the husband decides to leave the wife once relationship by
marriage is confirmed, it will suffice for the termination of the
marriage.
2. In the case of an invalid marriage, when either of the two
decide to separate, it will suffice for the termination of the
marriage.
3. Separation because of ’>l8’ (refer to the chapter on ’>l8’ for
details).
4. Separation because of the husband becoming an apostate.
For further details refer to:
Majm ‛ah Qaw n n Isl m , pp. 187-208; Kit b al-Faskh wa at-Tafr q of
Maul8n8 ‛Abd as-Samad Rahm8n>; al-H lah an-N jizah, part two; Jad d
Fiqh Mas ’il, volume two; Tibb Akhl qiyy t of Q8d> Muj8hidul Isl8m.
Prerequisites for the qadā’ or injunctions for the jamī’yyatul ‘ulamā’
The verdict of a q8d> is a prerequisite in most cases of annulment and
separation. In the absence of a q8d>, the verdict of a jam‛>yyatul ‛ulam8’
or jam8‛atul Muslim>n suffices. However, there are certain
prerequisites, rules and regulations which have to be adhered to.
Furthermore, all and sundry do not have the qualifications for issuing
verdicts. There are certain conditions. Observe the following:
The post of qad8’ (justice):
Qad8’ is defined as passing verdicts on the disputes of people in line
with the law revealed by All8h ta‛8l8.
The verdict of a q8d> cannot be against ijm8‛.
The verdict of a q8d> is not merely a piece of information but an order.
Prerequisites for the eligibility to the post of qad8’:
1. The person must be of sound mind. A lunatic or one who is not
in his senses is not qualified for this post.
2. The person must have reached the age of puberty. The
appointment of an immature person is invalid.
3. The person must be a Muslim. A non-Muslim cannot be
appointed as a q8d>. If he is a non-Muslim, his verdict will not
be promulgated.
4. The person has to be a free person.

264
 5. The person must have eyesight. A blind person cannot be
appointed as a q8d>.
6. The person must neither be dumb nor deaf.
7. The person must not have been punished for slander.
Attributes of a q8d>:
1. He must be a person of knowledge and virtue. He must have
knowledge of the lawful and the prohibited, and other
necessary injunctions.
2. He must have knowledge of the Qur’8n and Sunnat, and the
manner of ijtih8d so that he can pass decisions correctly on
various incidents and episodes.
3. He must have sufficient knowledge of the Arabic language, its
different modes of expression, and terms and phrases.
4. He must have knowledge of the language, society, societal
norms, expressions and vocabulary of the region or country in
which he is a q8d>.
5. He must not be averse to consulting the ‛ulam8’.
6. He must possess the quality of justice. In the definition of the
jurists, a just person is one who abstains from major sins and
does not persist in committing minor sins.
7. His good actions must supersede his minor sins.
8. He must abstain from places and situations of accusation.
9. He must not have a hasty temperament.
10. He must not be of bad character.
11. He must be firm in his character, intelligent, wise and
righteous.1
Prerequisites for the Jam8‛atul Muslim>n
Certain conditions have to be fulfilled for this group to take the place
of a q8d>. If these conditions are not found in a group, it will not be
recognized by the Shar>‛ah.
1. It must comprise of a minimum of three people. The verdict of
one or two person is not considered.

1
Condensed from Isl m ‛Ad lat of Q8d> Muj8hidul Isl8m Q8sim> and Īd h an-
Naw dir of Muft> Shabb>r Ahmad Q8sim>.
265
 2. All members of this group have to be classified as ‛8dil (just).
An ‛8dil person is one who abstains from major sins, does not
persist in minor sins; and if he happens to commit a sin, he
repents immediately. Therefore, the following persons cannot
be members of this group: one who accepts usury, one who
accepts bribes, one who shaves his beard, one who speaks lies,
one who does not perform sal8h. (If influential people of a
certain place are not religious, they must give the right to a
few religious people so that the decision is passed by a group
which is accepted as religious by the Shar>‛ah. The influential
people will obtain the reward for their efforts in this regard).
3. The inclusion of ‛ulam8’ is a prerequisite. A group comprising
of only laymen cannot take the place of a q8d>. Therefore,
efforts should first be made to have all members who are
‛ulam8’. If this is not possible, at least one ‛8lim who has an
understanding of the issue should certainly be appointed as a
member. Other members must understand all angles of the
issue through the ‛8lim and then voice their opinions. If this
too is not possible, members of the group must consult the
‛ulam8’ on every aspect. They must then give their verdict in
the light of the fatw8 given by the ‛ulam8’. If they do not do
this, and pass their decision merely on their own opinions, the
verdict will not be promulgated. It will be disregarded totally
even though it may be in line with the Shar>‛ah.
4. All members of the group must give a unanimous decision. If
their opinions differ, and they want to pass a verdict on the
majority view, it will not be considered. If differences of
opinion persist, the case will be overruled.
If the verdict of separation could not be given because of differences of
opinion among members, the application [by the woman] will not be
declined perpetually. Rather, if the situation changes or the need for
separation intensifies, she will have the right to present her request a
second time. If the members concur on a verdict, separation will be
effected.1
Prerequisites for arbiters
According to the M8lik> madh-hab, arbiters have the right of
separation. However, the majority of ‛ulam8’ are of the view that
arbiters do not have such a right.

1
Al-H lah an-N jizah, p. 135; Isl m Fiqh, vol. 2, p. 261.
266
‫‪Because the Hanaf>s issued the fatw8 on the M8lik> view as regards‬‬
‫‪annulment and separation, Hanaf>s also say that arbiters can effect a‬‬
‫‪separation. Some details in this regard were given under the chapter‬‬
‫‪on shiq8q (discord) together with the prerequisites for arbiters. Kindly‬‬
‫‪refer to them.‬‬
‫‪Observe another text in this regard:‬‬

‫وا]ﻜﻤﺎن‪ :‬ﺣﺮان „ﺴﻠﻤﺎن ذﻛﺮان ﻋﺪﻻن „ ﻔﺎن ﻓﻘﻴﮩﺎن ‪ å‬ﺎن ﺑﺎ{ﻤﻊ‬

‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وا—ﻔﺮ‪8‬ﻖ ﻻن ا—ﺤﻜﻴﻢ ﻳﻔﺘﻘﺮ إ‪ q‬ا‪E‬ﺮاي وا‪f‬ﻈﺮ‪ ،‬و‪i‬ﻮز ان ﻳ‪.‬ﻮﻧﺎ ﻣﻦ ﻏ'‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫ٰ‬
‫واﻻو÷ ان ﻳ‪.‬ﻮﻧﺎ ﻣﻦ اﮨﻠﮩﻤﺎ‪ ،‬ﻻن اﻟﻘﺮاﺑﺔ ﻟ•ﺴﺖ \ﻃﺎ ® ا]‪.‬ﻢ وﻻ‬ ‫اﮨﻠﮩﻤﺎ‪،‬‬
‫ً‬ ‫ٰ‬ ‫ٔ‬
‫ﺗﻌﺎ‪" :q‬إن ﻳﺮ‪8‬ﺪا إﺻﻼﺣﺎ ﻳﻮﻓﻖ‬ ‫ا‪E‬ﻮ‪w‬ﻟﺔ‪ .‬و‪ 8‬ﺒ ﻟﮩﻤﺎ ان ﻳﻨﻮ‪8‬ﺎ اﻹﺻﻼح ﻟﻘﻮﻟﮧ‬
‫ٔ‬ ‫ٔ‬
‫اﷲ ﺑ•ﻨﮩﻤﺎ‪ ".‬وان ﻳﻠﻄﻔﺎ اﻟﻘﻮل‪ ،‬وان ﻳﻨﺼﻔﺎ‪ ،‬و‪8‬ﺮﻏﺒﺎ و‪J‬ﻮﻓﺎ‪ ،‬وﻻ ‪J‬ﺼﺎ ﺑﺬﻟ‪Œ‬‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫اﺣﺪ ا‪E‬ﺰوﺟ دون اﻻﺧﺮ‪Ö ،‬ﻜﻮن اﻗﺮب ‪E‬ﻠﺘﻮﻓﻴﻖ ﺑ•ﻨﮩﻤﺎ‪.‬‬

‫ﺑﻤﺎ رأﻳﺎه ﻣﻦ ﺗﻄﻠﻴﻖ أو‬ ‫أ„ﺮ ا‪E‬ﺰوﺟ‬ ‫و‪8‬ﻨﻔﺬ ﻋﻨﺪ ا ﺎ‪E‬ﻜﻴﺔ ﺗ•ف ا]ﻜﻤ‬
‫ﺧﻠﻊ‪ ،‬ﻣﻦ ﻏ' إذن ا‪E‬ﺰوج وﻻ „ﻮاﻓﻘﺔ ا]ﺎ¿ﻢ‪ ،‬ﺑﻌﺪ أن ﻳﻌﺠﺰ ﻋﻦ اﻹﺻﻼح‬
‫ﺑ•ﻨﻬﻤﺎ‪ ،‬و‪B‬ذا ﺣﻜﻤﺎ ﺑﺎﻟﻔﺮاق ﻓ‪ e‬ﻃﻠﻘﺔ ﺑﺎﺋﻨﺔ‪) .‬اﻟﻔﻘﻪ اﻹﺳﻼ‪ M‬وأد—ﻪ‪-RWS\â :‬‬
‫‪ ،RWX‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪267‬‬
 ‘IDDAH
The meaning of ‘iddah in the Sharī’ah
The extent of time which the Shar>‛ah prescribed to put an end to the
effects of marriage is named ‛iddah.
ٓ ٔ
.‫©ح‬f‫ ﻣﻦ اﺛﺎر ا‬7‫ب ﻻﻧﻘﻀﺎء ﻣﺎ ﺑ‬ ‫ع اﺳﻢ ﻻﺟﻞ‬µE‫ﻋﺮف ا‬ ‫ﻓﺎﻟﻌﺪة‬
(‫ ﺳﻌﻴﺪ‬،۱۹۰/R :‫اﺋﻊ‬µE‫ﺼﻨﺎﺋﻊ ® ﺗﺮﺗﻴﺐ ا‬E‫)ﺑﺪاﺋﻊ ا‬
Prerequisites for the obligation of ‘iddah
If after a valid marriage, separation takes place before sexual
intercourse or privacy between spouses, then an ‛iddah is not
obligatory. However, if the husband passes away, ‛iddah is obligatory.
The mere fact that the spouses were in privacy causes ‛iddah to
become obligatory irrespective of whether the privacy was valid or
not.

:‫ا(ر ا ﺨﺘﺎر‬
ٔ ٔ
‫ﺪ ﺑﺎﻟ·ﺴﻠﻴﻢ وﻣﺎ ﺟﺮ} ﺮاہ ﻣﻦ „ﻮت او‬õ‫©ح ا ﺘﺎ‬f‫ﮩﺎ ﻋﻘﺪ ا‬ž‫وﺳﺒﺐ وﺟﻮ‬
ٔ
.‫ﺮﺗﻘﺎء و\ﻃﮩﺎ اﻟﻔﺮﻗﺔ‬E‫ﻠﻮة ا‬Á ‫ﺧﻠﻮة ا} ﺻﺤﻴﺤﺔ ﻓﻼ ﻋﺪة‬
ٔ
‫ﺼﺤﻴﺢ اﻣﺎ اﻟﻔﺎﺳﺪ‬E‫©ح ا‬f‫ وﮨﺬا ﺧﺎص ﺑﺎ‬- ‫ ﻗﻮﻟﮧ وﻣﺎ ﺟﺮ} ﺮاہ‬:M‫ﺸﺎ‬E‫ ا‬Ã‫و‬
ٔ
‫ ﻓﻴﮧ ﻧﻈﺮ ﻓﺈن ا"ي ﺗﻘﺪم‬:‫ ﻗﻮﻟﮧ اي ﺻﺤﻴﺤﺔ‬.‫ﻮطء‬E‫ﺐ ﻓﻴﮧ اﻟﻌﺪة إﻻ ﺑﺎ‬o ‫ﻓﻼ‬
ٔ ٔ
‫ )ا(ر ا ﺨﺘﺎر‬.‫ﻠﺨﻠﻮة ﺻﺤﻴﺤﺔ او ﻓﺎﺳﺪة‬E ‫ﺐ وﺟﻮب اﻟﻌﺪة‬ß‫ﺑﺎب ا ﮩﺮ ان ا ﺬ‬
:‫ ط‬،۱۲۸/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ و_ﺬا ® ا‬.‫ ﺳﻌﻴﺪ‬:‫ ط‬،‫ ﺑﺎب اﻟﻌﺪة‬،۵۰۴/R :¹‫ﺸﺎ‬E‫ﻣﻊ ا‬
(‫ دار اﻟﻔﻜﺮ‬،‫ ﺑﺎب اﻟﻌﺪة‬،۳۳۴/W :‫ وﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﻛﻮﺋﺘﮧ‬
The period of ‘iddah
1. The ‛iddah after death of the husband is four months
and ten days according to the lunar calendar. If the
woman is pregnant, her ‛iddah will be until delivery of
the child.
2. The ‛iddah for a divorced woman is three complete
menstrual cycles. If she does not experience menses
268
 ‫‪either because of being too young or too old, her‬‬
‫‪‛iddah will be three lunar months. If the divorced‬‬
‫‪woman is pregnant, her ‛iddah will be until delivery of‬‬
‫‪the child.‬‬
‫‪The commencement of ‘iddah‬‬
‫‪‛Iddah commences after separation, divorce, khula‛, mutual separation‬‬
‫‪or death. This is irrespective of whether the woman was aware of any‬‬
‫‪of these things or not.‬‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﺪة ا]ﺮة ® ا‪E‬ﻮﻓﺎت ار‪ž‬ﻌﺔ اﺷﮩﺮ وﻋ‪µ‬ة اﻳﺎم ﺳﻮاء ﻧﺖ ﻣﺪﺧﻮﻻ ﺑﮩﺎ او ﻻ‬
‫ٔ‬ ‫ٔ ٓ‬ ‫ٔ‬ ‫ٔ‬
‫„ﺴﻠﻤﺔ او ﻛﺘﺎﺑﻴﺔ ‪Â‬ﺖ „ﺴﻠﻢ ﺻﻐ'ة او ﻛﺒ'ة او ا‪1‬ﺴﺔ وزوﺟﮩﺎ ﺣﺮ او ﻋﺒﺪ‬
‫ٔ‬
‫ﺣﺎﺿﺖ ﮨﺬہ ا ﺪة او ‪E‬ﻢ ‪Â‬ﺾ و‪E‬ﻢ ﻳﻈﮩﺮ ﺣﺒﻠﮩﺎ ﻛﺬا ® ﻓﺘﺢ اﻟﻘﺪﻳﺮ ﮨﺬہ اﻟﻌﺪة‬
‫ﻧ‪.‬ﺎح ﺻﺤﻴﺢ ﻛﺬا ® ا‪ìE‬اج ا‪E‬ﻮﮨﺎج‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ :‬ا‪+‬ﺎب‬ ‫ﻻ ‪o‬ﺐ إﻻ‬
‫ا‪ï‬ﺎﻟﺚ ﻋ‪ ® µ‬اﻟﻌﺪة‪ .۵۲۹/X :‬و_ﺬا ® ا‪+‬ﺤﺮ ‪ ،۱۳۱/W‬ﻛﻮﺋﺘﮧ(‬

‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﻮﻟﮧ ﻋﺪة ا]ﺮة ‪E‬ﻠﻄﻼق او اﻟﻔﺴﺦ ﺛﻼﺛﺔ اﻗﺮاء ا} ﺣﻴﺾ ‪...‬اﻃﻠﻖ اﻟﻄﻼق‬
‫ٔ ٔ‬
‫ﻓﺸﻤﻞ ا‪+‬ﺎﺋﻦ وا‪E‬ﺮﺟ‪ :‬و‪E‬ﻢ ﻳﻘﻴﺪ ﺑﺎ(ﺧﻮل ﺑﻨﺎء ’ ان اﻻﺻﻞ ® ا‪©f‬ح ا(ﺧﻮل‬
‫ً‬ ‫ٔ‬
‫وﻻ ﺑﺪ ﻣﻨﮧ ﺣﻘﻴﻘﺔ او ﺣﻜﻤﺎ ﺣ‪o Æ‬ﺐ ’ ﻣﻄﻠﻘﺔ ﺑﻌﺪ ا‪v‬ﻠﻮة و‪E‬ﻮ ﻓﺎﺳﺪة‪...‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﺷﻤﻞ ﻴﻊ اﺳﺒﺎﺑﮧ ﻣﻦ اﻟﻔﺴﺦ ‪...‬ﻗﻮﻟﮧ وﺛﻼﺛﺔ اﺷﮩﺮ إن ‪E‬ﻢ ‪Â‬ﺾ اي ﻋﺪة ا]ﺮة‬
‫ٔ‬ ‫ٔ‬
‫إن ‪E‬ﻢ ﺗ‪.‬ﻦ ﻣﻦ ذوات ا]ﻴﺾ ‪E‬ﺼﻐﺮ او ﻛ? ﻣﺪة ﺛﻼﺛﺔ اﺷﮩﺮ ﻟﻘﻮﻟﮧ ﺗﻌﺎ‪:q‬‬
‫ٔ‬ ‫ٓ‬
‫"وا‪E‬ﻼ‪ 4‬ﻳ‪f‬ﺴﻦ ﻣﻦ ا ﺤﻴﺾ ﻣﻦ ﺴﺎﺋ‪.‬ﻢ إن ارﺗ‪é‬ﺘﻢ ﻓﻌﺪﺗﮩﻦ ﺛﻼﺛﺔ اﺷﮩﺮ"‬
‫ٓ‬ ‫ٓ‬
‫ﺣﻖ اﻻ‪°‬ﺴﺔ‪ ،‬وﻗﻮﻟﮧ ﺗﻌﺎ‪" :q‬وا‪E‬ﻼ‪E 4‬ﻢ ¯ﻀﻦ" ﺣﻖ ا‪E‬ﺼﻐ'ة وﻣﻦ ﺑﻠﻐﺖ‬
‫ً ٔ ٔ‬ ‫ٔ ً‬
‫ﺑﺎ‪E‬ﺴﻦ و‪E‬ﻢ ‪Â‬ﺾ‪ ،‬وﺷﻤﻞ ﻗﻮﻟﮧ إن ‪E‬ﻢ ‪Â‬ﺾ اﻳﻀﺎ ا‪+‬ﺎﻟﻐﺔة إذا ‪E‬ﻢ ﺗﺮ دﻣﺎ او رات‬
‫واﻧﻘﻄﻊ ﻗﺒﻞ ا—ﻤﺎم‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ ﻣﻊ ﻛ‪ Y‬ا(ﻗﺎﺋﻖ‪ ،۱۲۸-۱۳۰/W :‬ﺑﺎب اﻟﻌﺪة‪،‬‬
‫ﻛﻮﺋﺘﮧ(‬

‫‪269‬‬
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ ً‬
‫واﻳﻀﺎ ﻓﻴﮧ‪ :‬وﻋﺪة ا]ﺎ„ﻞ وﺿﻊ ا]ﻤﻞ ﻟﻘﻮﻟﮧ ﺗﻌﺎ‪" :q‬واوﻻت اﻻ‪È‬ﺎل اﺟﻠﮩﻦ ان‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻳﻀﻌﻦ ‪È‬ﻠﮩﻦ" اﻃﻠﻘﮩﺎ ﻓﺸﻤﻞ ا]ﺮة واﻻﻣﺔ ا ﺴﻠﻤﺔ وا‪E‬ﻜﺘﺎﺑﻴﺔ ﻣﻄﻠﻘﺔ او‬
‫ٓ‬ ‫ٔ‬
‫ﻣﺘﺎر_ﺔ ® ا‪©f‬ح اﻟﻔﺎﺳﺪ او وطء ﺸﺒﮩﺔ وا ﺘﻮ‪ Ã‬ﻋﻨﮩﺎ زوﺟﮩﺎ ﻹﻃﻼق اﻻﻳﺔ‪.‬‬
‫)ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪(۱۳۳/W :‬‬

‫ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪:‬‬
‫ٔ‬
‫وﻗﺖ وﺟﻮب اﻟﻌﺪة اﻧﮩﺎ ‪o‬ﺐ ﻣﻦ وﻗﺖ وﺟﻮد ﺳﺒﺐ ا‪E‬ﻮﺟﻮب ﻣﻦ اﻟﻄﻼق وا‪E‬ﻮﻓﺎة‬
‫ٔ‬ ‫ٔ‬
‫وﻏ' ذﻟ‪ Œ‬ﺣ‪E Æ‬ﻮ ﺑﻠﻎ ا ﺮاة ﻃﻼق زوﺟﮩﺎ او „ﻮﺗﮧ ﻓﻌﻠﻴﮩﺎ اﻟﻌﺪة ﻣﻦ ﻳﻮم ﻃﻠﻖ‬
‫ٔ‬
‫او ﻣﺎت ﻋﻨﺪ ‪å‬ﻣﺔ اﻟﻌﻠﻤﺎء و‪å‬ﻣﺔ ا‪E‬ﺼﺤﺎﺑﺔ ر‪ 2‬اﷲ ﻋﻨﮩﻢ‪) .‬ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪:‬‬
‫‪ ،۱۹۰/R‬ط‪ :‬ﺳﻌﻴﺪ‪ .‬و_ﺬا ® ا(ر ا ﺨﺘﺎر‪ ،۵۲۰/R :‬ط‪ :‬ﺳﻌﻴﺪ(‬
‫‪If the ‛iddah is not starting on the first of the lunar month, each month‬‬
‫‪will be counted as thirty days. In such a case, the ‛iddah of death will‬‬
‫‪total one hundred and thirty days. And in the case of divorce and‬‬
‫‪separation, the ‛iddah for a minor or old woman will be ninety days.‬‬

‫ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪:‬‬

‫ﻏﺮة‬ ‫إن ﺳﺒﺐ وﺟﻮب ﮨﺬہ اﻟﻌﺪة ﻣﻦ ا‪E‬ﻮﻓﺎة واﻟﻄﻼق و‪E‬ﻮ ذﻟ‪ Œ‬إذا اﺗﻔﻖ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺸﮩﺮ اﻋﺘ?ت اﻻﺷﮩﺮ ﺑﺎﻻﮨﻠﺔ و‪B‬ن ﻧﻘﻀﺖ ﻋﻦ اﻟﻌﺪد ﻗﻮل اﺻﺤﺎﺑﻨﺎ ﻴﻌﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٰ ٔ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ q‬ا„ﺮ ﺑﺎﻟﻌﺪة ﺑﺎﻻﺷﮩﺮ ﺑﻘﻮﻟﮧ ﻋﺰ وﺟﻞ‪" :‬ﻓﻌﺪﺗﮩﻦ ﺛﻼﺛﺔ اﺷﮩﺮ‪".‬‬ ‫ﻻن اﷲ‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫وﻗﻮﻟﮧ ﻋﺰ وﺟﻞ‪" :‬ار‪ž‬ﻌﺔ اﺷﮩﺮ وﻋ‪µ‬ا‪ ".‬ﻓﻠﺰم اﻋﺘﺒﺎر اﻻﺷﮩﺮ وا‪E‬ﺸﮩﺮ ﻗﺪ ﻳ‪.‬ﻮن‬
‫ً‬ ‫ً‬
‫ﺛﻼﺛ ﻳﻮﻣﺎ وﻗﺪ ﻳ‪.‬ﻮن ﺴﻌﺔ وﻋ‪8µ‬ﻦ ﻳﻮﻣﺎ ﺑﺪ‪Ö‬ﻞ ﻣﺎ روي ﻋﻦ ا‪ Þf‬ﺻ¦‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻧﮧ ﻗﺎل‪" :‬ا‪E‬ﺸﮩﺮ ﮨﻜﺬا وﮨﻜﺬا وﮨﻜﺬا واﺷﺎر ﺑﺎﺻﺎﺑﻊ ﻳﺪﻳﮧ <ﮩﺎ‬
‫ﺛﻢ ﻗﺎل ا‪E‬ﺸﮩﺮ ﮨﻜﺬا وﮨﻜﺬا وﮨﻜﺬا وﺣ‪é‬ﺲ إﺑﮩﺎﻣﮧ ® ا ﺮة ا‪ï‬ﺎ‪ï‬ﺔ‪ ".‬و‪B‬ن ﻧﺖ‬
‫ٔ‬ ‫ٔ‬
‫اﻟﻔﺮﻗﺔ ﺑﻌﺾ ا‪E‬ﺸﮩﺮ اﺧﺘﻠﻔﻮا ﻓﻴﮧ ﻗﺎل اﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬ﻳﻌﺘ? ﺑﺎﻻﻳﺎم ﻓﺘﻌﺘﺪ ﻣﻦ‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫اﻟﻄﻼق واﺧﻮاﺗﮧ ﺴﻌ ﻳﻮﻣﺎ وﻣﻦ ا‪E‬ﻮﻓﺎة ﻣﺎﺋﺔ وﺛﻼﺛ ﻳﻮﻣﺎ‪) .‬ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‬
‫ﺗﺮﺗﻴﺐ ا‪µE‬اﺋﻊ‪ ،۱۹۵/R :‬ط‪ :‬ﺳﻌﻴﺪ‪ .‬و_ﺬا ® ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۳۳۵/W :‬ط‪ :‬دار اﻟﻔﻜﺮ(‬
‫‪270‬‬
All8h ta‛8l8 knows best.
‘Iddah because of privacy with an immature husband
Question:
A boy and girl who hadn’t reached the age of puberty got married.
They were also in privacy with each other. After puberty, the boy
divorced the girl. Is ‛iddah obligatory on her, bearing in mind that they
were not in privacy after reaching puberty?
Answer:
When husband and wife go into privacy after marriage in a way that
there is no fear of anyone else coming there, then ‛iddah becomes
obligatory on the woman even if this meeting was before the age of
puberty. Therefore, in this case, ‛iddah is obligatory.
ً ٔ ٔ ٔ
:‫ﺤﺮ‬+‫ ﻗﺎل ® ا‬،‫ ﻣﻨﮩﻤﺎ ﺻﻐ'ا‬9 ‫ﺰوﺟﺔ او‬E‫ﺰوج او ا‬E‫ﻮن ا‬.‫ان ﻳ‬ ‫ﻻ ﻓﺮق ﺑ‬
‫ وﺟﺰم ﻗﺎﺿﻴﺨﺎن ﺑﻌﺪم‬،‫ﺼﻐ' ا"ي ﻻ ﻳﻘﺪر ’ ا{ﻤﺎع ﻗﻮﻻن‬E‫و™ ﺧﻠﻮة ا‬
‫ن‬B‫ﻠﻮﺗﮧ و‬Á ‫ﺐ اﻟﻌﺪة‬o‫ و‬،‫ﻮ ا ﻌﺘﻤﺪ و"ا ﻗﻴﺪ ® ا"ﺧ'ة ﺑﺎ ﺮاﮨﻖ‬ß ‫ﺼﺤﺔ ﻓ©ن‬E‫ا‬
ٔ
.Þ‫ﺼ‬E‫ﻠﻮة ا‬v ‫ﻠﻮة اﻟﻔﺎﺳﺪة ﺷﺎ„ﻞ‬v‫ﮩﺎ ﺑﺎ‬ž‫ ﻻن ﺗ•¯ﮩﻢ ﺑﻮﺟﻮ‬،‫ﻧﺖ ﻓﺎﺳﺪة‬
(‫ ﺳﻌﻴﺪ‬:‫ ط‬،‫ﻠﻮة‬v‫ اﺣ©م ا‬،‫ ﺑﺎب ا ﮩﺮ‬،۱۱۴/R :¹‫ﺸﺎ‬E‫)ﻓﺘﺎو} ا‬
All8h ta‛8l8 knows best.
‘Iddah because of privacy with an impotent husband
Question:
A man got married but cannot engage in sexual intercourse because of
impotence. He divorced his wife. Does she have to observe ‛iddah?
They spent a few days together.
Answer:
Since they spent few days together – i.e. they were in privacy - ‛iddah
is obligatory even though the husband was not able to have conjugal
relations. Whether privacy is valid or not, ‛iddah becomes obligatory.

271
 ‫\ح اﻟﻌﻨﺎﻳﺔ‪:‬‬

‫وﻟﮩﺎ ﻛﻤﺎل ﻣﮩﺮﮨﺎ إن ن ﺧﻼ ﺑﮩﺎ ﻓﺈن ﺧﻠﻮة اﻟﻌﻨ ﺻﺤﻴﺤﺔ و‪i‬ﺐ اﻟﻌﺪة و™‬
‫ً‬ ‫ً‬
‫\ح اﻟﻌﻨﺎﻳﺔ‪ :‬ﻗﻮﻟﮧ و‪i‬ﺐ اﻟﻌﺪة —ﻮﮨﻢ ا‪E‬ﺸﻐﻞ اﺣﺘﻴﺎﻃﺎ اﺳﺘﺤﺴﺎﻧﺎ‪\) .‬ح‬
‫اﻟﻌﻨﺎﻳﺔ ﻣﻊ اﻟﮩﺪاﻳﮧ ’ ﮨﺎ„ﺶ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۳۰۰/W :‬ﺑﺎب اﻟﻌﻨ ‪ ،‬دار اﻟﻔﻜﺮ(‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ‬ ‫ً‬ ‫ً ٔ‬ ‫ً ٔ‬
‫و‪E‬ﻮ ن ا‪E‬ﺰوج ﺒﻮ‪ž‬ﺎ او ﻋﻨ•ﻨﺎ او ﺧﺼﻴﺎ ‪...‬ﻋﻦ \ح ا‪E‬ﻮﮨﺒﺎﻧﻴﺔ ان اﻟﻌﻨﺔ ﻗﺪ‬
‫ٔ‬ ‫ٔ‬
‫ﺗ‪.‬ﻮن ﺮض او ﺿﻌﻒ ﺧﻠﻘﺔ او ﻛ? ﺳﻦ ﺛﺒﻮت اﻟ ﺴﺐ و‪E‬ﻮ ﻣﻦ ا ﺠﻤﻮب‬
‫ٔ‬
‫و™ ﺗﺎ‪õ‬ﺪ ا ﮩﺮ ا ﺴ¼ وﻣﮩﺮ ا ﺜﻞ ﺑﻼ ﺴﻤﻴﺔ وا‪f‬ﻔﻘﺔ وا‪E‬ﺴﻜ‪ Ø‬واﻟﻌﺪة و‪Ã‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺸﺎ‪ :M‬ﻗﻮﻟﮧ واﻟﻌﺪة وﺟﻮ‪ž‬ﮩﺎ ﻣﻦ اﺣ©م ا‪v‬ﻠﻮة ﺳﻮاء ﻧﺖ ﺻﺤﻴﺤﺔ ام ﻻ‪ ،‬ا}‬
‫ٔ‬
‫إذا ﻧﺖ ﻧ‪.‬ﺎح ﺻﺤﻴﺢ‪ ،‬اﻣﺎ اﻟﻔﺎﺳﺪ ﻓﺘﺠﺐ ﻓﻴﮧ اﻟﻌﺪة ﺑﺎ‪E‬ﻮﻃﺊ‪) .‬ا(ر‬
‫ا ﺨﺘﺎر ﻣﻊ ا‪E‬ﺸﺎ‪ :¹‬ﺑﺎب ا ﮩﺮ‪ ،‬اﺣ©م ا‪v‬ﻠﻮة‪ ،۱۱۸/R :‬ﺳﻌﻴﺪ(‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪Spending one night with a menstruating woman and then divorcing her‬‬
‫‪Question:‬‬
‫‪A man married a woman. They spent the first night together but the‬‬
‫‪woman was in her menses. This is why they could not have sexual‬‬
‫‪intercourse. He then divorced her and paid the dowry. Is it obligatory‬‬
‫?‪on her to observe the ‛iddah‬‬
‫‪Answer:‬‬
‫‪‛Iddah will be obligatory on her even though their time of privacy was‬‬
‫‪not valid. ‛Iddah is obligatory even with an invalid privacy.‬‬

‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)ﻗﻮﻟﮧ ﻋﺪة ا]ﺮة ‪E‬ﻠﻄﻼق او اﻟﻔﺴﺦ ﺛﻼﺛﺔ اﻗﺮاء و‪E‬ﻢ ﻳﻘﻴﺪ ﺑﺎ(ﺧﻮل ﺑﻨﺎء ’ ان‬
‫ً‬ ‫ً ٔ‬ ‫ٔ‬
‫اﻻﺻﻞ ® ا‪©f‬ح ا(ﺧﻮل وﻻ ﺑﺪ ﻣﻨﮧ ﺣﻘﻴﻘﺔ او ﺣﻜﻤﺎ ﺣ‪o Æ‬ﺐ ’ ﻣﻄﻠﻘﺔ‬
‫ﺑﻌﺪ ا‪v‬ﻠﻮة و‪E‬ﻮ ﻓﺎﺳﺪة‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۱۲۸/W :‬ط‪ :‬ﻛﻮﺋﭩﮧ(‬
‫‪272‬‬
 :‫اﻟﮩﺪاﻳﺔ‬
ٔ ً ٔ ً ٔ ً ٔ
‫ﺞ ﻓﺮض او ﻧﻔﻞ‬t ‫ﺮﻣﺎ‬ô ‫ر„ﻀﺎن او‬ ‫ﻀﺎ او ن ﺻﺎﺋﻤﺎ‬8‫ن ن اﺣﺪﮨﻤﺎ „ﺮ‬B‫و‬
ً ٔ ٔ
‫ ﻗﻮﻟﮧ وﻋﻠﻴﮩﺎ اﻟﻌﺪة‬q‫إ‬...‫ﻠﻮة ﺻﺤﻴﺤﺔ‬v‫او ﺑﻌﻤﺮة او ﻧﺖ ﺣﺎﺋﻀﺎ ﻓﻠ•ﺴﺖ ا‬
ً ً
.‫ع‬µE‫ﺸﻐﻞ واﻟﻌﺪة ﺣﻖ ا‬E‫ﻴﻊ ﮨﺬہ ا ﺴﺎﺋﻞ اﺣﺘﻴﺎﻃﺎ واﺳﺘﺤﺴﺎﻧﺎ —ﻮﮨﻢ ا‬
(‫ ﺑﺎب ا ﮩﺮ‬،۳۲۶/Q :‫)اﻟﮩﺪاﻳﺔ‬
Further reading: Fat w ash-Sh m , vol. 3, p. 114.
All8h ta‛8l8 knows best.
When the woman is unable to have intercourse
Question:
After getting married, the husband learnt that his wife is unable to
have intercourse because of some illness or impediment. This resulted
in divorce. Does she have to observe ‛iddah?
Answer:
Husband and wife got together after the marriage, and the divorce was
after that. ‛Iddah will be obligatory even though the woman was not in
a position to have intercourse. The obligation of ‛iddah will not fall off.

:‫ا(ر ا ﺨﺘﺎر‬
ٔ
‫ رﺗﻖ‬ë]‫ﻮطء وﻣﻦ ا‬E‫ ﻛﻤﺮض ﻻﺣﺪﮨﻤﺎ ﻳﻤﻨﻊ ا‬ë‫ﺑﻼ ﻣﺎﻧﻊ ﺣ‬... ‫ﻠﻮة‬v‫وا‬
‫ﺤﺮ ﻋﻦ‬+‫ ﻗﻮﻟﮧ ﻋﻈﻢ ® ا‬:¹‫ﺸﺎ‬E‫ ا‬Ã‫ و‬.‫ا—ﻼﺣﻢ وﻗﺮن ﻋﻈﻢ وﻋﻔﻞ ﻏﺪة‬...
ٔ
‫ اﻟﻘﺮن ® اﻟﻔﺮج ﻣﺎﻧﻊ ﻳﻤﻨﻊ ﻣﻦ ﺳﻠﻮل ا"ﻛﺮ ﻓﻴﮧ إﻣﺎ ﻏﺪة ﻏﻠﻴﻈﺔ او ]ﻢ‬:‫ا ﻐﺮب‬
ٔ ٔ
‫ ﻗﻮﻟﮧ ﻋﻔﻞ‬.‫ﺮﺗﻖ‬E‫ وﻣﻘﺘﻀﺎہ ﺗﺮادف اﻟﻘﺮن وا‬Œ‫او ﻋﻈﻢ وا„ﺮاة رﺗﻘﺎء ﺑﮩﺎ ذﻟ‬
ٔ ٔ ٔ
‫ﻴﮧ‬é‫ﺮج ﻣﻦ ﻗﺒﻞ ا ﺮاة ﺷ‬J ‫ء‬e ‫ اﻧﮧ‬:‫ اﻟﻘﺎ„ﻮس‬è‫ ﻓ‬،‫ اي ﺧﺎرج اﻟﻔﺮج‬،‫وﻏﺪة‬
ٔ ٔ
‫ﮩﺎ‬ž‫ ﻓﺎن ﺗ•¯ﮩﻢ ﺑﻮﺟﻮ‬،‫ن ﻧﺖ ﻓﺎﺳﺪة‬B‫ و‬...‫ﺐ اﻟﻌﺪة‬o‫ و‬...‫ﻠﺮﺟﺎل‬E ‫ﺑﺎﻻدرة‬
ٔ
(‫ﻠﻮة‬v‫ اﺣ©م ا‬،‫ ﺑﺎب ا ﮩﺮ‬،۱۱۴/R :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ﻠﻮة اﻟﻔﺎﺳﺪة‬v‫ﺑﺎ‬
All8h ta‛8l8 knows best.

273
When the husband becomes an apostate
Question:
The moment the husband becomes an apostate, his wife comes out of
his marriage automatically. Can she enter into another marriage, or
does she have to observe the ‛iddah?
Answer:
The moment the husband becomes an apostate, his wife comes out of
his marriage automatically. However, for her to marry a Muslim, she
will have to observe the ‛iddah. Marriage will not be valid without
observing the ‛iddah. The time of ‛iddah will commence from the time
her husband becomes an apostate.

:‫ا(ر ا ﺨﺘﺎر‬
ٔ
‫ ﻗﻮﻟﮧ وﻋﻠﻴﮧ‬:M‫ﺸﺎ‬E‫ ا‬Ã‫ و‬.‫وﻋﻠﻴﮧ ﻧﻔﻘﺔ اﻟﻌﺪة اﻟﺦ‬... ‫ﺟﻞ‬å ‫وارﺗﺪاد اﺣﺪﮨﻤﺎ ﻓﺴﺦ‬
ٔ ً ٔ
‫ واﻓﺎد وﺟﻮب اﻟﻌﺪة‬،‫ﻮ ﻣﺪﺧﻮﻻ ﺑﮩﺎ إذ ﻏ'ﮨﺎ ﻻ ﻋﺪة ﻋﻠﻴﮩﺎ‬E ‫ اي‬،‫ﻧﻔﻘﺔ اﻟﻌﺪة‬
ٔ ٓ ٔ ٔ ٔ ٔ
‫ﺴﺔ او ﺑﻮﺿﻊ ا]ﻤﻞ‬°‫ﻮ ﺻﻐ'ة او ا‬E ‫ﺳﻮاء ارﺗﺪ او ارﺗﺪت ﺑﺎ]ﻴﺾ او ﺑﺎﻻﺷﮩﺮ‬
:‫ ط‬،‫©ﻓﺮ‬E‫ﺎح ا‬.‫ ﺑﺎب ﻧ‬۱۹۴ ،۱۹۳/R :¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ا‬.‫ﺤﺮ‬+‫ﻛﻤﺎ ® ا‬
(‫ﺳﻌﻴﺪ‬
ًٔ ٔ
‫ﻮ رﺟﻌﻴﺎ او‬E‫ﻴﺾ ﻟﻄﻼق و‬Â ‫ﺖ „ﺴﻠﻢ‬Â ‫ﻮ ﻛﺘﺎﺑﻴﺔ‬E‫وﻓﻴﮧ اﻳﻀﺎ وﮨﻲ ﺣﻖ ﺣﺮة و‬
ٔ ٔ
‫ﻤﻴﻊ اﺳﺒﺎب‬ø ‫ ﻗﻮﻟﮧ‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫ﺛﻼث ﺣﻴﺾ ﻛﻮا„ﻞ‬... ‫ﻤﻴﻊ اﺳﺒﺎﺑﮧ‬ø ‫ﻓﺴﺦ‬
ٓ ٔ
‫ﺰوﺟ اﻻﺧﺮ‬E‫ اﺣﺪ ا‬Œ‫ﻜﻔﺎءة و„ﻠ‬E‫ﻠﻮغ واﻟﻌﺘﻖ وﻋﺪم ا‬+‫ﻴﺎر ا‬Á ‫ﻣﺜﻞ اﻻﻧﻔﺴﺎخ‬
(‫ ﺳﻌﻴﺪ‬:‫ ط‬،۵۰۴/R :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ﺼﻮر‬E‫ﺮدة ﺑﻌﺾ ا‬E‫وا‬
Majm ‛ah Qaw n n Isl m :
If the husband becomes an apostate, the marriage will terminate
automatically.1
Fat w D r al-‛Ul m Deoband:
In this case (where the husband becomes an apostate), Hindah is out of
the marriage with Zayd. It is obligatory on Hindah to observe the

1
Majm ‛ah Qaw n n Isl m , p. 208.
274
‛iddah. She can enter into a new marriage after the ‛iddah. The
commencement of ‛iddah will be counted from the time her husband
became an apostate.1
The obligation of ‘iddah because of mistaken sexual intercourse
Question:
A man had intercourse with someone else’s wife on the assumption
that she was his own wife. He then learnt that she was not his wife.
Does the other woman have to observe ‛iddah? What is the ruling as
regards ‛iddah in an invalid marriage? If a child is conceived, what is
the status of the child?
Answer:
‛Iddah is obligatory in both cases – after a mistaken intercourse and an
invalid marriage after penetration. The ‛iddah is three menstrual
periods. If the woman does not experience menses because she is
either too young or too old, her ‛iddah will be three lunar months. If
she is pregnant, her ‛iddah will expire with the delivery of the child.
The child which is born from the mistaken intercourse is not
illegitimate. The child belongs to the one who engaged in intercourse
mistakenly.

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ
‫ﺎح ﻓﺎﺳﺪ ﻓﻌﻠﻴﮧ ا ﮩﺮ وﻋﻠﻴﮩﺎ اﻟﻌﺪة‬.‫ﺮﺟﻞ ﺑﺎ ﺮاة ’ وﺟﮧ ﺷﺒﮩﺔ او ﻧ‬E‫إذا دﺧﻞ ا‬
ٔ
‫ﻴﺾ ﻣﻦ ﺻﻐﺮ او ﻛ? ﻓﻌﺪة ا]ﺮة‬Â ‫ ﻓﺈن ﻧﺖ ﻻ‬.‫ﺛﻼث ﺣﻴﺾ إن ﻧﺖ ﺣﺮة‬
ٔ
.‫ ﺳﻌﻴﺪ‬،۱۹۲/R :‫ﺼﻨﺎﺋﻊ‬E‫ و_ﺬا ® ﺑﺪاﺋﻊ ا‬،۵۲۷/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﺛﻼﺛﺔ اﺷﮩﺮ‬
(‫ ﺳﻌﻴﺪ‬،۵۰۱/R :‫وا(ر ا ﺨﺘﺎر‬
All8h ta‛8l8 knows best.
The obligation of ‘iddah on a minor girl
Question:
A mature man got married to a minor girl. Divorce took place after
being in privacy with each other. Does she have to observe ‛iddah?

1
Fat w D r al-‛Ul m Deoband, vol. 10, p. 333.
275
Answer:
The mature husband was in a valid privacy with a minor girl. He then
divorced her. ‛Iddah is obligatory even if they did not engage in sexual
intercourse. Privacy between husband and wife is sufficient for the
obligation of ‛iddah.

:¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬

،‫ﻒ ا ﺼﻨﻒ‬8‫ﻼف ﺗﻌﺮ‬Á ،‫ﺼﻐ'ة‬E‫ﺪاﺋﻊ ﺷﺎ„ﻞ ﻟﻌﺪة ا‬+‫ﻒ ا‬8‫ وﺗﻌﺮ‬:‫ﮩﺮ‬f‫ﻗﺎل ® ا‬

ٔ
‫ﻮﺟﻮب إﻧﻤﺎ‬E‫ وا‬،‫ﻮن ﺗﻌﺘﺪ‬E‫ﻮﺟﻮب ﻋﻠﻴﮩﺎ ﺑﻞ ﻳﻘﻮ‬E‫ ا ﺸﺎﻳﺦ ﻻ ﻳﻄﻠﻘﻮن ﻟﻔﻆ ا‬ýõ‫وا‬
ٔ ٔ
‫ إﻧﮩﺎ ﺮد‬:‫ ﻗﺎل ﺷﻤﺲ اﻻﺋﻤﺔ‬.‫ اﻟﻌﺪة‬œ‫ ﺗﻨﻘ‬Æ‫ ﺑﺎن ﻻ ﻳﺰوﺟﮩﺎ ﺣ‬Y‫ﻮ‬E‫ﻮ ’ ا‬ß
‫ ﻓﺈن‬،‫ع ﻋﻠﻴﮩﺎ‬µE‫ ﺗﻮﺟﻴﮧ ﺧﻄﺎب ا‬q‫ ﻓﺜﺒﻮﺗﮩﺎ ﺣﻘﮩﺎ ﻻ ﻳٔﻮدي إ‬،‫ ا ﺪة‬Ç„
ٔ
:‫ ﻗﻠﺖ‬.‫ ان ﻻ ﻳﺰوﺟﮩﺎ‬Y‫ﻮ‬E‫ﺴﺘﻠﺰم اﻧﺘﻔﺎء ﺧﻄﺎب ا‬° ‫ ﻛﻮن „ﺴﻤﺎﮨﺎ ا ﺪة ﻻ‬:‫ﻗﻠﺖ‬
ٔ
‫وج ﻻ ﺧﻄﺎب اﺣﺪ ﺑﻞ وﺿﻊ‬ó‫ﺎﺑﺖ ﻓﻴﮩﺎ ﻋﺪم ﺻﺤﺔ اﻟ‬ï‫ ﻓﺎ‬Œ‫إذا ن ﻛﺬﻟ‬
ٔ
‫ وا]ﺎﺻﻞ ان‬.‫ﻮ „ﻠﺨﺺ ﻣﻦ اﻟﻔﺘﺢ‬ß‫ و‬،‫ﻮ ﻓﻌﻞ‬E ‫وج‬ó‫ﺸﺎرع ﻋﺪم ﺻﺤﺔ اﻟ‬E‫ا‬
ٔ
}‫ )ﻓﺘﺎو‬.‫ﻮﺿﻊ وﮨﺬا ﻣﻨﮧ ﻛﻤﺎ ﺧﻮﻃﺐ ﺑﻀﻤﺎن ا ﺘﻠﻔﺎت‬E‫ﻄﺎب ا‬v ‫ﺼﻐ' اﮨﻞ‬E‫ا‬
ٓ
(‫ ادارة اﻟﻘﺮان‬،۵۸/W :‫ و_ﺬا ® اﻟﻔﺘﺎو} ا—ﺎﺗﺎر ﺧﺎﻧﻴﮧ‬.‫ ﺑﺎب اﻟﻌﺪة‬،۵۰۲/R :¹‫ﺸﺎ‬E‫ا‬
All8h ta‛8l8 knows best.
Mistaken intercourse with a woman who is observing ‘iddah
Question:
A man issued an irrevocable divorce or three divorces to his wife.
While she was observing her ‛iddah, he mistakenly had intercourse
with her. Does she have to restart her ‛iddah or must she continue
with the present ‛iddah?
Answer:
If a person has intercourse mistakenly while she is observing her
‛iddah, it will be obligatory on her to restart it. The two ‛iddahs will be
interlinked. In other words, after completing her first ‛iddah, she must
observe the remaining days of the second ‛iddah. It is not necessary to
observe each one separately. However, when a new divorce is issued,
the first ‛iddah is counted for the sake of maintenance (nafaqah) of the
wife.

276
 ‫ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫اﻟﻌﺪﺗﺎن إذا وﺟﺒﺘﺎ اﻧﮩﻤﺎ ﻳﺘﺪاﺧﻼن ﺳﻮاء ﻧﺘﺎ ﻣﻦ ﺟ ﺲ واﺣﺪ او ﻣﻦ ﺟ ﺴ‬
‫وﺻﻮرة ا{ ﺲ ا‪E‬ﻮاﺣﺪ ا ﻄﻠﻘﺔ إذا ﺗﺰوﺟﺖ ® ﻋﺪﺗﮩﺎ ﻓﻮﻃﺌﮩﺎ ا‪E‬ﺰوج ﺛﻢ ﺗﺘﺎر‪w‬‬
‫ٔ‬
‫ﺣ‪ Æ‬وﺟﺒﺖ ﻋﻠﻴﮩﺎ ﻋﺪة اﺧﺮ} ﻓﺈن اﻟﻌﺪﺗ ﻳﺘﺪاﺧﻼن ﻋﻨﺪﻧﺎ وﺻﻮرة ا{ ﺴ‬
‫ٔ‬ ‫ٔ‬
‫ا ﺨﺘﻠﻔ ا ﺘﻮ‪ Ã‬ﻋﻨﮩﺎ زوﺟﮩﺎ إذا وﻃﺌﺖ ﺸﺒﮩﺔ ﺗﺪاﺧﻠﺖ اﻳﻀﺎ وﺗﻌﺘﺪ ﺑﻤﺎ راﺗﮧ‬
‫ٔ‬
‫ﻣﻦ ا]ﻴﺾ ® اﻻﺷﮩﺮ ﻣﻦ ﻋﺪة ا‪E‬ﻮطء ﻋﻨﺪﻧﺎ‪) .‬ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪ ،۱۹۰/R :‬ﺑﺎب‬
‫اﻟﻌﺪة‪ ،‬ط‪ :‬ﺳﻌﻴﺪ(‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬
‫‪E‬ﻮ ﻃﻠﻘﮩﺎ ﺑﺘﻄﻠﻴﻘﺔ ﺑﺎﺋﻨﺔ او ﺑﺘﻄﻠﻴﻘﺘ ﺑﺎﺋ ﺘ ﺛﻢ وﻃﺌﮩﺎ ® اﻟﻌﺪة ﻣﻊ اﻹﻗﺮار‬
‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﺑﺎ]ﺮﻣﺔ ن ﻋﻠﻴﮩﺎ ان ﺴﺘﻘﺒﻞ اﻟﻌﺪة اﺳﺘﻘﺒﺎﻻ ﺑ‪.‬ﻞ وﻃﺎة وﺗﺘﺪاﺧﻞ ﻣﻊ اﻻو÷‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫إﻻ ان ﺗﻨﻘ‪ œ‬اﻻول ﻓﺈذا اﻧﻘﻀﺖ اﻻو÷ و‪ž‬ﻘﻴﺖ ا‪ï‬ﺎﻧﻴﺔ وا‪ï‬ﺎ‪ï‬ﺔ ن ا‪ï‬ﺎﻧﻴﺔ‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫وا‪ï‬ﺎ‪ï‬ﺔ ﻋﺪة ا‪E‬ﻮطء ﺣ‪E Æ‬ﻮ ﻃﻠﻘﮩﺎ ﮨﺬہ ا]ﺎﻟﺔ ﻻ ﻳﻘﻊ ﻃﻼق اﺧﺮ ﻓﺎﻻﺻﻞ ان‬
‫ا ﻌﺘﺪة ﺑﻌﺪة اﻟﻄﻼق ﻳﻠﺤﻘﮩﺎ اﻟﻄﻼق وا ﻌﺘﺪة ﺑﻌﺪة ا‪E‬ﻮطء ﻻ ﻳﻠﺤﻘﮩﺎ اﻟﻄﻼق‬
‫ٔ‬ ‫ٔ‬
‫واﻣﺎ ا ﻄﻠﻘﺔ ﺛﻼﺛﺎ إذا ﺟﺎﻣﻌﮩﺎ زوﺟﮩﺎ ® اﻟﻌﺪة واد‪ W‬ا‪E‬ﺸﺒﮩﺔ ﺑﺎن ﻗﺎل ﻇﻨﻨﺖ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻧﮩﺎ ‪Â‬ﻞ ‪ š‬ﺴﺘﺎﻧﻒ اﻟﻌﺪة ﺑ‪.‬ﻞ وطء وﺗﺘﺪاﺧﻞ ﻣﻊ اﻻو÷ إﻻ ان ﺗﻨﻘ‪œ‬‬
‫ٔ‬ ‫ٔ‬
‫اﻻو÷ ﻓﺈذا اﻧﻘﻀﺖ اﻻو÷ و‪ž‬ﻘﻴﺖ ا‪ï‬ﺎﻧﻴﺔ وا‪ï‬ﺎ‪ï‬ﺔ ن ﮨﺬہ ﻋﺪة ‪E‬ﻮطء ﻻ‬
‫ﮨﺬہ ا]ﺎﻟﺔ‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۵۳۳/X :‬ﺑﺎب اﻟﻌﺪة‪ .‬و_ﺬا ®‬ ‫ﺴﺘﺤﻖ ا‪f‬ﻔﻘﺔ‬
‫اﻟﻔﺘﺎو} ا—ﺎﺗﺎر ﺧﺎﻧﻴﺔ‪(۶۳/W :‬‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪277‬‬
‫‪The issue of ‘iddah when a woman is divorced before she goes over to her‬‬
‫‪husband‬‬
‫‪Question:‬‬
‫‪A man got married. His wife hadn’t left her parents house to go over to‬‬
‫‪him as yet, and he divorced her. Does the woman have to observe‬‬
‫?‪‛iddah‬‬
‫‪Answer:‬‬
‫‪If after the marriage there was no type of privacy or meeting between‬‬
‫‪husband and wife, there is no ‛iddah. But if the two met in privacy,‬‬
‫‪‛iddah will be obligatory even if the private meeting was invalid.‬‬
‫ٔ‬
‫ﻗﺎل اﷲ ﺗﻌﺎ‪ :q‬ﺛﻢ ﻃﻠﻘﺘﻤﻮﮨﻦ ﻣﻦ ﻗﺒﻞ ان ﺗﻤﺴﻮﮨﻦ ﻓﻤﺎ ﻟ‪.‬ﻢ ﻋﻠﻴﮩﻦ ﻣﻦ ﻋﺪة‪.‬‬
‫ٓ‬
‫)ﺳﻮرة اﻻﺣﺰاب‪ :‬اﻻﻳﺔ‪(۴۹ :‬‬

‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪:‬‬
‫ٰ‬ ‫ٔ‬
‫ﺗﻌﺎ‪" :q‬إذا ﻧ‪.‬ﺤﺘﻢ‬ ‫ان اﻟﻄﻼق ﻗﺒﻞ ا(ﺧﻮل ﻻ ‪o‬ﺐ ﻓﻴﮧ اﻟﻌﺪة‪ ،‬ﻗﺎل اﷲ‬
‫ٔ‬
‫ا ٔﻮﻣﻨﺎت ﺛﻢ ﻃﻠﻘﺘﻤﻮﮨﻦ ﻣﻦ ﻗﺒﻞ ان ﺗﻤﺴﻮﮨﻦ ﻓﻤﺎ ﻟ‪.‬ﻢ ﻋﻠﻴﮩﻦ ﻣﻦ ﻋﺪة‬
‫ﺗﻌﺘﺪوﻧﮩﺎ‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۳۰۸/W :‬ﺑﺎب اﻟﻌﺪة‪ ،‬دار اﻟﻔﻜﺮ(‬

‫ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن‪:‬‬

‫و‪B‬ن ن اﻟﻔﺴﺎد ﺑﻌﺠﺰہ ﻋﻦ ا‪E‬ﻮطء ﺣﻘﻴﻘﺔ ﻻ ‪i‬ﺐ ﻋﻠﻴﮩﺎ اﻟﻌﺪة و_ﺬا ‪E‬ﻮ ﻃﻠﻘﮩﺎ‬
‫ﻗﺒﻞ ا‪v‬ﻠﻮة‪) .‬ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‪(۵۴۹/X :‬۔‬

‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﻣﺎ ﺳﺒﺐ وﺟﻮ‪ž‬ﮩﺎ ﻓﻠ‪ l‬ﻧﻮع ﻣﻨﮩﺎ ﺳﺒﺐ ﻓﻌﺪة اﻻﻗﺮاء ‪E‬ﻮﺟﻮ‪ž‬ﮩﺎ اﺳﺒﺎب ﻣﻨﮩﺎ‬
‫ٔ‬ ‫ٔ‬
‫اﻟﻔﺮﻗﺔ ® ا‪©f‬ح ا‪E‬ﺼﺤﻴﺢ ﺳﻮاء ﻧﺖ ﺑﻄﻼق او ﺑﻐ' ﻃﻼق ﺑﻌﺪ وطء او‬
‫ﺧﻠﻮة‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪(۱۲۸/W :‬‬
‫ٔ‬ ‫ٔ‬
‫و‪ Ã‬ا(ر ا ﺨﺘﺎر‪ :‬وﺳﺒﺐ وﺟﻮ‪ž‬ﮩﺎ ﻋﻘﺪ ا‪©f‬ح ا ﺘﺎ‪õ‬ﺪ ﺑﺎﻟ·ﺴﻠﻴﻢ ا} ﺑﺎ‪E‬ﻮطء وﻣﺎ‬
‫ٔ‬ ‫ٔ‬
‫ﺟﺮ} ﺮاہ ﻣﻦ „ﻮت او ﺧﻠﻮة ا} ﺻﺤﻴﺤﺔ‪ ،‬ﻗﺎل ا‪E‬ﺸﺎ‪ :¹‬ﻓﻴﮧ ﻧﻈﺮ‪ ،‬ﻓﺈن ا"}‬
‫‪278‬‬
 ٔ ٔ
‫ )ا(ر‬.‫ﻠﺨﻠﻮة ﺻﺤﻴﺤﺔ او ﻓﺎﺳﺪة‬E ‫ﺐ وﺟﻮب اﻟﻌﺪة‬ß‫ﺗﻘﺪم ® ﺑﺎب ا ﮩﺮ ان ا ﺬ‬
(‫ ﺳﻌﻴﺪ‬:‫ ط‬،‫ ﺑﺎب اﻟﻌﺪة‬،۳/۵۰۴ :¹‫ﺸﺎ‬E‫ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬
We learn from the above that the reason for the obligation of ‛iddah is
privacy or intercourse. If divorce takes place without intercourse or
privacy, ‛iddah will not be obligatory.
Fat w Mahm d yyah:
If the husband neither had intercourse with the woman nor were the
two in privacy, and he divorced her, ‛iddah is not obligatory on the
woman. She may marry whenever she wants.1
All8h ta‛8l8 knows best.
‘Iddah for a minor girl who is not old enough for intercourse
Question:
A man got married to a minor who cannot have intercourse. He
divorced her some time after that. Does she have to observe ‛iddah?
Answer:
If a girl is so young that she cannot have intercourse, and the man
divorced her after being in privacy with her, she has to observe the
‛iddah.
ٔ
‫ﻔﻘﺔ‬f‫وا‬... ¼‫ﺪ ا ﮩﺮ ا ﺴ‬õ‫و™ ﺗﺎ‬... ‫ﻮطء‬E ... ‫ﻠﻮة‬v‫ وا‬:‫ ا(ر ا ﺨﺘﺎر‬Ã‫و‬
ٔ
‫ﻠﻮة ﺳﻮاء‬v‫ﮩﺎ ﻣﻦ اﺣ©م ا‬ž‫ ﻗﻮﻟﮧ واﻟﻌﺪة وﺟﻮ‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫ واﻟﻌﺪة‬Ø‫ﺴﻜ‬E‫وا‬
ٔ ٔ
:¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ا‬.‫ﺎح ﺻﺤﻴﺢ‬.‫ﻧﺖ ﺻﺤﻴﺤﺔ ام ﻻ اي إذا ﻧﺖ ﻧ‬
ٔ
(‫ﻠﻮة‬v‫ ﺑﺎب ا ﮩﺮ اﺣ©م ا‬،۱۱۸/R
ٔ ٔ
‫ﻮﺿﻊ وﮨﺬا ﻣﻨﮧ ﻛﻤﺎ‬E‫ﻄﺎب ا‬v ‫ﺼﻐ'ة اﮨﻞ‬E‫ وا]ﺎﺻﻞ ان ا‬:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ ا‬Ã‫و‬
ٔ
‫ﺼﻐ'ة ® اﻻﺷﮩﺮ‬E‫ﻮ ﺣﺎﺿﺖ ا‬E‫ﺼﻐ'ة ﺑﻀﻤﺎن ا ﺘﻠﻔﺎت و‬E‫ﺼﻐ' وا‬E‫ﺧﻮﻃﺐ ا‬
ٔ
‫ و_ﺬا ® ﻓﺘﺢ‬.‫ ﻛﻮﺋﺘﮧ‬:‫ ط‬،۱۳۱/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫ﻼﺛﺔ ﺴﻨﺎﻧﻒ اﻟﻌﺪة ﺑﺎ]ﻴﺾ‬ï‫ا‬
(‫ دار اﻟﻔﻜﺮ‬:‫ط‬، ‫ ﺑﺎب اﻟﻌﺪة‬،۳۱۳ ،۳۱۲/W :‫اﻟﻘﺪﻳﺮ‬

1
Fat w Mahm d yyah, vol. 13, p. 381.
279
Fat w D r al-‛Ul m Deoband:
Question: If Hindah who is a minor lived with her husband but cannot
engage in intercourse [because of her young age], will she have to
observe the ‛iddah of divorce?
Answer: ‛Iddah becomes obligatory once husband and wife are in
privacy, even if intercourse does not take place. As stated by Sh8m>.1
All8h ta‛8l8 knows best.
‘Iddah for a non-Muslim woman
Question:
A non-Muslim woman was married to a non-Muslim man. The man
then died. Can this woman marry a Muslim man without having
observed the ‛iddah?
Answer:
When a non-Muslim man dies, his non-Muslim wife does not have to
observe ‛iddah. She can marry any Muslim man immediately. Yes, the
new Muslim husband cannot have intercourse with her immediately
after the marriage. Rather, he can only have intercourse after she
completes one menstrual cycle. However, if she is pregnant, she will
have to observe the ‛iddah until she delivers the child.
ٔ ٔ
‫ﻢ ﺗﻌﺘﺪ ﻋﻨﺪ ا› ﺣﻨﻴﻔﺔ إذا اﻋﺘﻘﺪوا‬E ‫ او ﻣﺎت ﻋﻨﮩﺎ‬M‫ذﻣﻴﺔ ﻏ' ﺣﺎ„ﻞ ﻃﻠﻘﮩﺎ ذ‬
ً ٔ ٔ
‫ﻮ ﻧﺖ ا"ﻣﻴﺔ ﺣﺎ„ﻼ ﺗﻌﺘﺪ ﺑﻮﺿﻌﮧ‬E‫ و‬،‫ ﻻﻧﺎ ا„ﺮﻧﺎ ﺑ¬_ﮩﻢ وﻣﺎ ﻳﻌﺘﻘﺪون‬Œ‫ذﻟ‬
ً
‫ﻢ ﺗﻌﺘﺪ ﻋﻨﺪ‬E ‫ ﻗﻮﻟﮧ‬.‫ اﺣ¬ز ﺑﮧ ﻋﻦ ا ﺴﻠﻢ‬M‫ ﻗﻮﻟﮧ ﻃﻠﻘﮩﺎ ذ‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬،‫اﺗﻔﺎﻗﺎ‬
ٔ ٔ
‫ ﻓﻮر ﻃﻼﻗﮩﺎ ﺟﺎز ﻛﻤﺎ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬M‫ا› ﺣﻨﻴﻔﺔ ﻓﻠﻮ ﺗﺰوﺟﮩﺎ „ﺴﻠﻢ او ذ‬
ٔ ٔ ٔ
‫وﺟﮩﺎ „ﺴﻠﻢ او‬ó‫ إذا اﺑﺎن ا„ﺮاﺗﮧ ا"ﻣﻴﺔ ﻓ‬M"‫ﺎﻧﻴﺔ ﮨﻨﺎک ا‬v‫ ﻧﻌﻢ ذﻛﺮ ® ا‬.‫ﺮ‬t
ٔ ‫ﺎﺣﮩﺎ وﻻ ﻳﺒﺎح ﻟﮧ‬.‫ﻮز ﻧ‬i ‫ ﻣﻦ ﺳﺎﻋﺘﮧ ذﻛﺮ ﺑﻌﺾ ا ﺸﺎﻳﺦ ٔاﻧﮧ‬M‫ذ‬
Æ‫وﻃﻮﮨﺎ ﺣ‬
ٔ
‫ ﺑﺎب‬،۵۲۶/R :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ﻴﻀﺔ ﻗﻮل ا› ﺣﻨﻴﻔﺔ‬t ‫ﺴ·?ﺋﮩﺎ‬°
(‫ دار اﻟﻔﻜﺮ‬،‫ ﺑﺎب اﻟﻌﺪة‬،۳۳۳/W :‫ و_ﺬا ® ﻓﺘﺢ اﻟﻘﺪﻳﺮ ﻣﻊ اﻟﮩﺪاﻳﺔ‬.‫ ﺳﻌﻴﺪ‬،‫اﻟﻌﺪة‬

1
Fat w D r al-‛Ul m Deoband, vol. 10, p. 327.
280
® ‫ ﻓﻼ ﻋﺪة ﻋﻠﻴﮩﺎ ® اﻟﻔﺮﻗﺔ وﻻ‬M‫ﺖ ذ‬Â (‫ﻜﺘﺎﺑﻴﺔ‬E‫ن ﻧﺖ )ا‬B‫ و‬:‫ﺪاﺋﻊ‬+‫ ا‬Ã‫و‬
ٔ
‫ﻮ ﺗﺰوﺟﺖ ® ا]ﺎل‬E Æ‫ دﻳﻨﮩﻢ ﺣ‬Œ‫ا ﻮت ﻗﻮل ا› ﺣﻨﻴﻔﺔ إذا ن ﻛﺬﻟ‬
ٔ
‫ إذا ﻣﺎت ﻋﻨﮩﺎ او ﻃﻠﻘﮩﺎ‬M‫ﺖ ذ‬Â ‫ ﺟﺎﻣﻌﮧ ® ا"ﻣﻴﺔ‬þ‫ﻜﺮ‬E‫ وذﻛﺮ ا‬.‫ﺟﺎز‬
ً ٔ
:‫ )ﺑﺪاﺋﻊ‬.‫ﺎﺣﮩﺎ‬.‫ﻮز ﻧ‬i ‫ﻮن ﺣﺎ„ﻼ ﻓﻼ‬.‫وﺟﺖ ® ا]ﺎل ﺟﺎز إﻻ ان ﺗ‬ó‫ﻓ‬
(‫ \ط وﺟﻮب اﻟﻌﺪة‬،۱۹۱/R
All8h ta‛8l8 knows best.
‘Iddah for a new Muslim
Question:
A non-Muslim woman was married to a non-Muslim man. The latter
then died. The woman embraced Islam after that. Does she have to
observe ‛iddah?
Answer:
If there are still days of ‛iddah remaining [after embracing Islam], she
will have to observe it. This is because she becomes obliged to follow
the injunctions of Islam once she becomes a Muslim. And ‛iddah is one
of the injunctions of Islam.

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ
‫ ﻣﻦ اﻟﻌﺪة ﻛﺬا ® ا{ﻮﮨﺮة‬7‫ﺰﻣﮩﺎ اﻹﺣﺪاد ﻓﻴﻤﺎ ﺑ‬E ‫©ﻓﺮة ® اﻟﻌﺪة‬E‫ﻮ اﺳﻠﻤﺖ ا‬E
(۵۳۴/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫'ة‬f‫ا‬

:‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬
ٔ ٔ
‫ ﻣﻦ اﻟﻌﺪة ﻣﺎ ﻳﻠﺰم ا ﺴﻠﻤﺔ ﺑﺎن‬7‫ﺰﻣﮩﺎ ﻓﻴﻤﺎ ﺑ‬E ‫ﻜﺘﺎﺑﻴﺔ ® اﻟﻌﺪة‬E‫ﻓﺈن اﺳﻠﻤﺖ ا‬
ٔ
‫ اﺣ©م‬،۲۰۸/R :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.‫ﻔﺮ وﻗﺪ زال ﺑﺎﻹﺳﻼم‬.‫ﻮ اﻟ‬ß ‫ﻠﺰوم‬E‫ا ﺎﻧﻊ ﻣﻦ ا‬
(‫ ﺳﻌﻴﺪ‬:‫ ط‬،‫اﻟﻌﺪة‬

281
 :¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ٔ
:¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ ﻣﻨﮩﺎ‬7‫ ﻓﺘﺤﺪ ﻓﻴﻤﺎ ﺑ‬،‫ﻗﻮﻟﮧ „ﺴﻠﻤﺔ ﺷﻤﻞ ﻣﻦ اﺳﻠﻤﺖ ® اﻟﻌﺪة‬
(‫ ﺳﻌﻴﺪ‬:‫ ط‬،‫ ﺑﺎب ا]ﺪاد‬،۵۳۰/R
ٔ ٔ ٔ ٔ
‫ﻣﺖ اﺣ©م اﻹﺳﻼم وﻣﻦ‬ó‫ ﻻن ا ﺮاة إن ﻧﺖ „ﺴﻠﻤﺔ ﻓﻘﺪ اﻟ‬:‫وﻓﻴﮧ اﻳﻀﺎ‬
(‫ ﺳﻌﻴﺪ‬:‫ ط‬،‫©ﻓﺮ‬E‫ﺎح ا‬.‫ ﺑﺎب ﻧ‬،۳/۱۸۹ :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﺣﻜﻤﮧ وﺟﻮب اﻟﻌﺪة‬
It is stated in Fat w D r al-‛Ul m Deoband (vol. 10, p. 308) that it is
permissible to marry a woman immediately after she embraces Islam.
However, we cannot understand this ruling in the light of the above
proofs.
All8h ta‛8l8 knows best.
The method of observing ‘iddah in a Sunnah divorce
Question:
A man issued one divorce to his wife while she was in a state of purity.
He issued another divorce in the next time of purity, and a third
divorce in the third time of purity. How will she observe the ‛iddah?
After the third divorce, will she count three menstrual cycles or just
one?
Answer:
After the two divorces, two menstrual cycles of the ‛iddah have passed.
Therefore, after the third divorce, she will have to wait for just one
menstrual cycle. Once the menstrual cycle ends, her ‛iddah will be
over. It is not necessary to wait for three menstrual cycles after the
three divorces.
Observe the following narration in Ibn M jah:
ٰ
‫ ﻳﻄﻠﻘﮩﺎ ﻋﻨﺪ‬:‫ﺴﻨﺔ‬E‫ ﻋﻨﮧ ﻗﺎل ® ﻃﻼق ا‬q‫ﺗﻌﺎ‬ ‫ اﷲ‬2‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ „ﺴﻌﻮد ر‬
‫ )رواہ اﺑﻦ‬.‫ ﺣﻴﻀﺔ‬Œ‫ﺔ ﻃﻠﻘﮩﺎ وﻋﻠﻴﮩﺎ ﺑﻌﺪ ذﻟ‬ï‫ﺎ‬ï‫ ﻓﺈذا ﻃﮩﺮت ا‬،‫ ﻃﮩﺮ ﺗﻄﻠﻴﻘﺔ‬9
(۱۴۵/X :‫ﻣﺎﺟﮧ‬

282
 :‫„ﺼﻨﻒ اﺑﻦ ا ﺷ•ﺒﺔ‬
ٓ ٔ
‫ )„ﺼﻨﻒ اﺑﻦ ا‬.‫ ﻋﻠﻴﮩﺎ ﺣﻴﻀﺔ اﺧﺮ} ﺑﻌﺪ اﺧﺮ ﺗﻄﻠﻴﻘﺔ‬:‫ ﻗﺎل‬،‫ﻋﻦ إﺑﺮاﮨﻴﻢ‬
(¼‫ ا ﺠﻠﺲ اﻟﻌﻠ‬،۵۱۵/ :‫ﺷ•ﺒﺔ‬

:‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
ٔ ٔ
،‫ﺛﻼﺛﺔ اﻃﮩﺎر ﻓﻘﺪ „ﻀﺖ ﻣﻦ ﻋﺪﺗﮩﺎ ﺣﻴﻀﺎن إن ﻧﺖ ﺣﺮة‬ ‫ﻼﺛﺔ‬ï‫إذا اوﻗﻊ ا‬
‫ دار‬:‫ ط‬،‫ﺴﻨﺔ‬E‫ ﺑﺎب ﻃﻼق ا‬،۴۶۸/R :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﻓﺈذا ﺣﺎﺿﺖ ﺣﻴﻀﺔ اﻧﻘﻀﺖ‬
(‫ ﺳﻌﻴﺪ‬:‫ ط‬،‫ﺴﻨﺔ‬E‫ ﻃﻼق ا‬،۸۹/R :‫ﺼﻨﺎﺋﻊ‬E‫ و_ﺬا ® ﺑﺪاﺋﻊ ا‬.‫اﻟﻔﻜﺮ‬
All8h ta‛8l8 knows best.
Calculating the ‘iddah by months
Question:
The following is stated in the Family Laws Ordinance of Pakistan:
When a woman is divorced, she must observe the ‛iddah for ninety
days. She can then enter into another marriage. What is the ruling
according to the Shar>‛ah? Is it three menstrual cycles, three periods of
purity or three months?
Answer:
As per the Book of All8h and the Sunnah of RasPlull8h sallall8hu
‛alayhi wa sallam, a woman who experiences menstruation will
observe an ‛iddah of three menstrual cycles. This is according to the
Hanaf> madh-hab. Observing three months is not enough. Only after
completing three menstrual cycles will a woman be permitted to enter
into another marriage.
A few proofs from the Qur’8n and Had>th are quoted below:
ُ َ َٰ َ َُْ ْ َََ ُ ٰÍ َ ُْ
.‫ﻦ ﺛﻠﺜﺔ ﻗُﺮْوٍء‬Í‫ﻔِﺴِﮩ‬/‫ﺼَﻦ ﺑِﺄ‬žÍ¬. ‫ﻤﻄﻠﻘﺖ‬E‫وا‬
The divorced women shall keep themselves in waiting
for three menstrual periods.1
Hadrat Muft> Muhammad Shaf>‛ S8hib rahimahull8h writes:

1
SPrah al-Baqarah, 2: 228.
283
Divorced women (with whom the husband was in privacy or had
intercourse, experiences menstruation, is a free woman, i.e. not a slave
as defined by the Shar>‛ah) must desist (from marriage) until (the
completion of) three menstrual cycles. (This is known as ‛iddah).1
The word qur ’ (plural of qar’) in the above verse refers to
menstruation. The proofs for this are as follows:
(1)
ٔ ٔ ٔ ٔ
¦‫' ان ﻓﺎﻃﻤﺔ ﺑﻨﺖ ا› ﺣﺒ•ﺶ ﺣﺪﺛﺘﮧ اﻧﮩﺎ اﺗﺖ رﺳﻮل اﷲ ﺻ‬ž‫ﺰ‬E‫ﻋﻦ ﻋﺮوة ﺑﻦ ا‬
‫ إﻧﻤﺎ‬:‫ ﻓﻘﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬،‫ﮧ ا(م‬Ö‫ ﻓﺸﻜﺖ إ‬،‫اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
ٔ
.‫ اﻟﺦ‬...‫ ﻓﺈذا „ﺮ اﻟﻘﺮء ﻓﺘﻄﮩﺮي‬ö‫ ﻗﺮءک ﻓﻼ ﺗﺼ‬ú‫ ﻓﺎﻧﻈﺮي إذا ا‬،‫ ﻋﺮق‬Œ‫ذﻟ‬
.۳۳۲/X :}?‫ﻜ‬E‫® ﺳ ﻨﮧ ا‬ ‫ﻴﮩ‬+‫ وا‬.۳۷/X :‫ واﺑﻮ داود‬.۴۵ :‫)رواہ اﺑﻦ ﻣﺎﺟﮧ‬
(۴۰۱/R :}?‫ﻜ‬E‫ ® ﺳ ﻨﮧ ا‬4‫واﻟ ﺴﺎ‬
…when you experience menstruation, you must not perform sal8h.
This Had>th clearly shows that the word qar’ refers to menstruation.
(2)

‫ ا ﺴﺘﺤﺎﺿﺔ ﺗﺪع‬:‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل‬Þf‫ﻋﻦ ا‬... ‫ﻋﻦ ﻋﺪي ﺑﻦ ﺛﺎﺑﺖ‬

ٔ ٔ ٔ
:‫ )رواہ اﺑﻮ داود‬.ö‫ ﺻﻼة ﺛﻢ ﺗﺼ‬lE ‫ ﺛﻢ ﺗﻐ·ﺴﻞ وﺗﺘﻮﺿﺎ‬،‫ﺼﻼة اﻳﺎم اﻗﺮاءﮨﺎ‬E‫ا‬
:}?‫ﻜ‬E‫® ﺳ ﻨﮧ ا‬ ‫ﻴﮩ‬+‫ وا‬.۳۳/X :}‫ واﻟ¬ﻣﺬ‬.۴۶ :‫ واﺑﻦ ﻣﺎﺟﮧ‬.۴۳ ،۴۱ ،۳۷/X
(۳۴۶ ،۳۴۵/X
…a mustah8dah will abstain from sal8h during her days of
menstruation.
Here too, the word qur ’ means menstruation.
(3)
ٔ ٰ
‫ إن‬:‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل‬Þf‫ ﻋﻨﮩﻤﺎ ان ا‬q‫ﺗﻌﺎ‬ ‫اﷲ‬ ‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬
‫ﺐ ﻗﺮء ا]ﻴﺾ‬ß‫ ﻓﺈذا ذ‬،‫ﺢ ﻟ•ﺲ ﻟﻐ'ہ‬8‫ و(م ا]ﻴﺾ ر‬،‫ﻠﺤﺎﺋﺾ دﻓﻌﺎت‬E

1
Ma‛ rif al-Qur’ n, vol. 1, p. 545.
284
‫® ا‪E‬ﻜﺒ'‪:‬‬ ‫ﻓﻠﺘﻐ·ﺴﻞ إﺣﺪا¿ﻦ ﺛﻢ —ﻐﺴﻞ ﻋﻨﮩﺎ ا(م‪) .‬رواہ اﻟﻄ?ا‬
‫‪ .XX\QS|\XXsXW‬وذﻛﺮه اﻟﮩﻴﺜ¼ ® ا ﺠﻤﻊ‪ ® ،۲۸۰/X :‬ا]ﻴﺾ واﻻﺳﺘﺤﺎﺿﺔ‪ ،‬ط‪:‬‬
‫دار اﻟﻔﻜﺮ(‬
‫)‪(4‬‬
‫ٰ‬ ‫ٔ ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ‪...‬‬ ‫اﷲ‬ ‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ ان ام ﺣﺒ•ﺒﺔ ر‬ ‫اﷲ‬ ‫ﻋﻦ ‪1å‬ﺸﺔ ر‬
‫اﻟ ﺴﺎ‪:4‬‬ ‫ﻧﺖ ‪Â‬ﻴﺾ ﻟﮩﺎ‪) .‬ﺳ‬ ‫اﺳﺘﺤﻴﻀﺖ‪ ...‬ﻗﺎل‪— :‬ﻨﻈﺮ ﻗﺪر ﻗﺮءﮨﺎ اﻟ‬
‫‪ .۶۵/X‬و„ﺴﻨﺪ اﻻﻣﺎم ا‪È‬ﺪ ﺑﻦ ﺣﻨﺒﻞ‪(`\XQ|\QsSX` :‬۔‬
‫‪In the above narration, Hadrat Umm Hab>bah radiyall8hu ‛anh8‬‬
‫‪experienced istih8dah, so RasPlull8h sallall8hu ‛alayhi wa sallam said‬‬
‫‪to her: “Wait equal to the number of days of menstruation.” He used‬‬
‫‪the word qar’ to refer to menstruation.‬‬
‫‪Furthermore, there are many narrations which show that ‛iddah is‬‬
‫‪calculated according to the menstrual cycle. Observe the following‬‬
‫‪Ah8d>th:‬‬
‫)‪(1‬‬
‫ٔ‬ ‫ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﻤﺎ‪ ،‬ان ا„ﺮاة ﺛﺎﺑﺖ ﺑﻦ ﻗ•ﺲ اﺧﺘﻠﻌﺖ ﻣﻦ‬ ‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر اﷲ‬
‫ٔ‬
‫زوﺟﮩﺎ ’ ﻋﮩﺪ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ ،‬ﻓﺎ„ﺮﮨﺎ ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ‬
‫ٔ‬
‫وﺳﻠﻢ ان ﺗﻌﺘﺪ ‪t‬ﻴﻀﺔ‪) .‬رواہ اﻟ¬ﻣﺬ}‪ .۲۲۵/X :‬واﺑﻮ داود‪ ۳۰۳/X :‬وا]ﺎ¿ﻢ‬
‫وﺻﺤﺤﮧ وواﻓﻘﮧ ا"ﮨ@‪(Q\Qsâ\Q|Qs ،Q|Q` :‬‬
‫)‪(2‬‬
‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪:‬‬ ‫اﷲ‬ ‫ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬
‫ٔ‬
‫ﻃﻼق اﻻﻣﺔ اﺛ ﺘﺎن‪ ،‬وﻋﺪﺗﮩﺎ ﺣﻴﻀﺘﺎن‪ .‬وﻓﻴﮧ ﻋﻄﻴﺔ و‪ß‬ﻮ ﺿﻌﻴﻒ‪) .‬رواہ اﺑﻦ‬
‫ﻣﺎﺟﮧ‪(۱۵۰/X :‬‬
‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ‪ ،‬اﻧﻈﺮ‪ :‬اﺑﻮ داود‪ ،۲۹۸/X :‬ﺳﻨ ﺔ‬ ‫اﷲ‬ ‫وﻟﮧ ﺷﺎﮨﺪ ﻣﻦ ﺣﺪﻳﺚ ‪1å‬ﺸﺔ ر‬
‫ا‪E‬ﻜ? }‬ ‫ﻃﻼق اﻟﻌﺒﺪ‪ .‬واﻟ¬ﻣﺬ}‪ ،۲۲۴/X :‬ﻃﻼق اﻻﻣﺔ ﺗﻄﻠﻴﻘﺘﺎن‪ .‬وا‪E‬ﺴ‬

‫‪285‬‬
‫‪E‬ﻠﺒﻴﮩ ‪ .۳۶۹/â :‬وا ﺴﺘﺪرک ’ ا]ﺎ¿ﻢ وﻗﺎل ا]ﺎ¿ﻢ‪ :‬ا]ﺪﻳﺚ ﺻﺤﻴﺢ‪،‬‬
‫وواﻓﻘﮧ ا"ﮨ@‪ ،Q\Qs`\Q|QQ :‬ط‪ :‬دار اﺑﻦ ﺣﺰم(‬
‫)‪(3‬‬

‫ﻃﻼق ا‪E‬ﺴﻨﺔ‪ :‬ﻳﻄﻠﻘﮩﺎ ﻋﻨﺪ ‪ 9‬ﻃﮩﺮ‬ ‫ٰ‬

‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ ﻗﺎل‬ ‫ﻋﻦ ﻋﺒﺪ اﷲ ر‪ 2‬اﷲ‬
‫ﺗﻄﻠﻴﻘﺔ‪ ،‬ﻓﺈذا ﻃﮩﺮت ا‪ï‬ﺎ‪ï‬ﺔ ﻃﻠﻘﮩﺎ‪ ،‬وﻋﻠﻴﮩﺎ ﺑﻌﺪ ذﻟ‪ Œ‬ﺣﻴﻀﺔ‪) .‬ﺳ اﺑﻦ ﻣﺎﺟﮧ ‪:‬‬
‫‪(۱۴۵/X‬‬
‫)‪(4‬‬
‫ٔ‬ ‫ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ ﻗﺎﻟﺖ‪ :‬ا„ﺮت ﺑﺮ‪8‬ﺮة ان ﺗﻌﺘﺪ ﺑﺜﻼث ﺣﻴﺾ‪.‬‬ ‫اﷲ‬ ‫ﻋﻦ ‪1å‬ﺸﺔ ر‬
‫)ﺳ اﺑﻦ ﻣﺎﺟﺔ‪„ .۱۵۰/X :‬ﺼﻨﻒ ﻋﺒﺪ ا‪E‬ﺮزاق‪(۲۵۰/â :‬‬
‫)‪(5‬‬
‫ٔ‬
‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﻤﺎ ® اﻻﻣﺔ ﺗ‪.‬ﻮن ‪Â‬ﺖ ا]ﺮ‪ :‬ﺗ‪é‬‬ ‫اﷲ‬ ‫ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬
‫وﺗﻌﺘﺪ ﺣﻴﻀﺘ ‪ ،‬و‪B‬ذا ﻧﺖ ا]ﺮة ‪Â‬ﺖ اﻟﻌﺒﺪ ﺑﺎﻧﺖ ﺑﺘﻄﻠﻴﻘﺘ‬ ‫ﺑﺘﻄﻠﻴﻘﺘ‬
‫وﺗﻌﺘﺪ ﺛﻼث ﺣﻴﺾ‪) .‬ا‪E‬ﺴ ا‪E‬ﻜ?} ‪E‬ﻠﺒﻴﮩ ‪ .۳۶۹/â :‬وﺳ ا(ارﻗﻄ‪(۳۹/W :Ø‬‬
‫‪Note: In the above narration, the husband who is a slave is taken into‬‬
‫‪consideration. This is probably the view of Ibn ‛Umar radiyall8hu‬‬
‫‪‛anhu.‬‬
‫)‪(6‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ﻋﻄﺎء ﺑﻦ ا› ر‪ž‬ﺎح ان ﻣﺎر‪8‬ﺔ اﻋﺘﺪت ﺑﺜﻼث ﺣﻴﺾ ﺑﻌﺪ ا‪ Þf‬ﺻ¦ اﷲ‬
‫ٔ‬
‫ﻋﻠﻴﮧ وﺳﻠﻢ ﻳﻌ‪ b‬ام إﺑﺮاﮨﻴﻢ‪) .‬ا‪E‬ﺴ ا‪E‬ﻜ?}‪(۴۴۸/â :‬‬
‫)‪(7‬‬
‫ٔ‬ ‫ٔ‬
‫ﺳﺌﻞ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ﻋﻦ رﺟﻞ ‪±‬ب ﻋﻦ ا„ﺮاﺗﮧ‪ ،‬ﻓﺒﻠﻐﮩﺎ اﻧﮧ ﻣﺎت ﻓ‪ó‬وﺟﺖ‪،‬‬
‫ٔ‬ ‫ٔ‬
‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ‪ 'J :‬ا‪E‬ﺰوج اﻻول ﺑ‬ ‫ﺛﻢ ﺟﺎء ا‪E‬ﺰوج اﻻول‪ ،‬ﻓﻘﺎل ﻋﻤﺮ ر ﷲ‬
‫ٓ‬ ‫ٔ‬
‫ا‪E‬ﺼﺪاق وا„ﺮاﺗﮧ‪ ،‬ﻓﺈن اﺧﺘﺎر ا‪E‬ﺼﺪاق ﺗﺮ_ﮩﺎ ﻣﻊ ا‪E‬ﺰوج اﻻﺧﺮ‪ ،‬و‪B‬ن ﺷﺎء اﺧﺘﺎر‬
‫ٓ‬ ‫ٰ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ‪ :‬ﻟﮩﺎ ا‪E‬ﺼﺪاق ﺑﻤﺎ اﺳﺘﺤﻞ اﻻﺧﺮ ﻣﻦ‬ ‫ا„ﺮاﺗﮧ‪ ،‬وﻗﺎل ﻋ‪ ö‬ر اﷲ‬

‫‪286‬‬
 ٔ
‫ )„ﺼﻨﻒ‬.‫ ﺛﻢ ﺗﻌﺘﺪ ﺛﻼث ﺣﻴﺾ ﺛﻢ ﺗﺮد ’ اﻻول‬،‫•ﻨﮩﺎ‬ž‫ﻔﺮق ﺑ•ﻨﮧ و‬8‫ و‬،‫ﻓﺮﺟﮩﺎ‬
(¼‫ ا ﺠﻠﺲ اﻟﻌﻠ‬،۲۱۱/ :‫اﺑﻦ ا ﺷ•ﺒﺔ‬
(8)
ً ٔ
‫ ﻓﺎﻋﺘﺪت ﺷﮩﺮا‬،‫ﻦ ﺣﺎﺿﺖ‬.‫ﻢ ﺗ‬E ‫ﺮ ﻃﻠﻘﺖ‬.‫ا„ﺮاة ﺑ‬ ‫ﺰﮨﺮي‬E‫ﻋﻦ ﻣﻌﻤﺮ ﻋﻦ ا‬
ٔ
(۳۴۳/` :‫ﺮزاق‬E‫ )„ﺼﻨﻒ ﻋﺒﺪ ا‬.‫ ﺗﻌﺘﺪ ﺛﻼث ﺣﻴﺾ‬:‫ ﻗﺎل‬،‫ﻦ ﺛﻢ ﺣﺎﺿﺖ‬8‫او ﺷﮩﺮ‬
There are several narrations in Musannaf Ibn Ab Shaybah, Musannaf ‛Abd
ar-Razz q and Sharh Ma‛ n al-Āth r from which it is learnt that the
‛iddah is calculated through the menstrual cycles.
The Muft> of Baghd8d, ‛All8mah ĀlPs> rahimahull8h writes:
ٔ
‫ﻮ ا ﺮوي ﻋﻦ اﺑﻦ ﻋﺒﺎس‬ß‫ و‬،‫ ان ا ﺮاد ﺑﺎﻟﻘﺮء ا]ﻴﺾ‬q‫ﺐ ﺳﺎداﺗﻨﺎ ا]ﻨﻔﻴﺔ إ‬ß‫وذ‬
ٰ
،‫ وﻋﻤﺮو ﺑﻦ دﻳﻨﺎر‬،‫ وﻋﻜﺮﻣﺔ‬،‫ وا]ﺴﻦ‬،‫ وﻗﺘﺎدة‬،‫ و ﺎﮨﺪ‬،‫ ﻋﻨﮩﻤﺎ‬q‫ﺗﻌﺎ‬ ‫ر اﷲ‬
(۱۳۲/Q : ‫ )روح ا ﻌﺎ‬.'‫وﺟﻢ ﻏﻔ‬
All8h ta‛8l8 knows best.
‘Iddah for a woman in perpetual purity
Question:
A divorced woman is presently suckling an infant and is in perpetual
purity. How will she observe the ‛iddah? Also, if a woman does not
experience menses for long periods of time, how will she observe the
‛iddah? Will she wait for the menses or calculate the ‛iddah according
to the number of months?
Answer:
Generally, a breastfeeding woman is not perpetually pure. Instead, in
most cases she experiences menses within a few months. She will
therefore have to observe ‛iddah according to her menses. Yes, if a
woman is certainly perpetually pure that waiting for so long will make
it unbearable for her to observe the ‛iddah, she must seek medical
treatment for experiencing menses. If the medical treatment fails to
do this and there is a strong fear of falling into sin, she must obtain a
fatw8 from a M8lik> muft> who will rule that she must observe ‛iddah
for nine months or one year. Alternatively, she must consult a Shar>‛ah
body and act on its verdict.

287
 ‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﺪة ا]ﺮة ‪E‬ﻠﻄﻼق او اﻟﻔﺴﺦ ﺛﻼﺛﺔ ﻗﺮوء وﺛﻼﺛﺔ اﺷﮩﺮ إن ‪E‬ﻢ ‪Â‬ﺾ ا} ﻋﺪة‬
‫ٔ‬
‫ا]ﺮة إن ‪E‬ﻢ ﺗ‪.‬ﻦ ﻣﻦ ذوات ا]ﻴﺾ ‪E‬ﺼﻐ' او ﻛﺒ'‪ ...‬وﺧﺮج ﺑﻘﻮﻟﮧ إن ‪E‬ﻢ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪Â‬ﺾ ا‪E‬ﺸﺎﺑﺔ ا ﻤﺘﺪ ﻃﮩﺮﮨﺎ ﻓﻼ ﺗﻌﺘﺪ ﺑﺎﻻﺷﮩﺮ‪ ،‬وﺻﻮرﺗﮩﺎ إذا رات ﺛﻼﺛﺔ اﻳﺎم‬
‫ٔ‬ ‫ٔ ٔ‬
‫واﻧﻘﻄﻊ و„‪ œ‬ﺳﻨﺔ او ا‪ ýõ‬ﺛﻢ ﻃﻠﻘﺖ ﻓﻌﺘﺪﮨﺎ ﺑﺎ]ﻴﺾ إ‪ q‬ان ﺗﺒﻠﻎ إ‪ q‬ﺣﺪ‬
‫اﻹﻳﺎس و‪ß‬ﻮ ‪c‬ﺲ و‪c‬ﺴﻮن ﺳﻨﺔ ® ا ﺨﺘﺎر‪ ،‬ﻛﺬا ® اﻟ‪‰‬از‪8‬ﺔ وﻣﻦ اﻟﻐﺮ‪8‬ﺐ ﻣﺎ‬
‫ٓ‬
‫® اﻟ‪‰‬از‪8‬ﺔ‪ :‬ﻗﺎل اﻟﻌﻼﻣﺔ واﻟﻔﺘﻮ} زﻣﺎﻧﻨﺎ ’ ﻗﻮل ﻣﺎﻟ‪ Œ‬ﻋﺪة اﻻ‪°‬ﺴﺔ‪ ،‬و‪E‬ﻮ‬
‫ٔ‬
‫ﻗﺎض ﺑﺎﻧﻘﻀﺎء ﻋﺪة ا ﻤﺘﺪة ﻃﮩﺮﮨﺎ ﺑﻌﺪ „‪ Ç‬ﺴﻌﺔ اﺷﮩﺮ ﻧﻔﺬ ﻛﻤﺎ‬‫ﻗ‪ٍ œ‬‬
‫ً‬
‫ﺟﺎﻣﻊ اﻟﻔﺼﻮﻟ وﻧﻘﻞ ® ا ﺠﻤﻊ إن ﻣﺎ‪ ©E‬ﻳﻘﻮل إن ﻋﺪﺗﮩﺎ ﺗﻨﻘ‪ Ç‬ﺑﻤ‪ Ç‬ﺣﻮل‬
‫ٔ‬
‫و™ \ح ا ﻨﻈﻮﻣﺔ إن ﻋﺪة ا ﻤﺘﺪ ﻃﮩﺮﮨﺎ ﺗﻨﻘ‪ Ç‬ﺑ·ﺴﻌﺔ اﺷﮩﺮ ﻛﻤﺎ ® ا"ﺧ'ة‬
‫اﷲ ﻋﻨﻪ ﻗﺎل‬ ‫ﻣﻌﺰ‪8‬ﺎ إ‪ q‬ﺣﻴﺾ ﻣﻨﮩﺎج ا‪8µE‬ﻌﺔ وﻧﻘﻞ ﻣﺜﻠﮧ ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬
‫ٔ‬
‫وﮨﺬہ ا ﺴﺌﻠﺔ ‪i‬ﺐ ﺣﻔﻈﮩﺎ ﻻﻧﮩﺎ ﻛﺜ'ة ا‪E‬ﻮﻗﻮع وذﻛﺮ ا‪E‬ﺰاﮨﺪي وﻗﺪ ن ﺑﻌﺾ‬
‫ً‬ ‫ٔ‬
‫اﺻﺤﺎﺑﻨﺎ ﻳﻔﺘﻮن ﺑﻘﻮل ﻣﺎﻟ‪ Œ‬ﮨﺬہ ا ﺴﺌﻠﺔ ‪E‬ﻠ‪ã‬ورة ﺧﺼﻮﺻﺎ اﻹﻣﺎم وا(ي‪.‬‬
‫)ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۰۳۱/W :‬ﺑﺎب اﻟﻌﺪة‪ ،‬ﻛﻮﺋﺘﮧ‪ .‬وﻓﺘﺎو} ا‪E‬ﺸﺎ‪(۵۰۹/R :¹‬‬
‫ً ً‬ ‫ٔ‬
‫و‪ Ã‬اﻟﻔﺘﺎو} اﻟ‪‰‬از‪8‬ﺔ‪ :‬ﺑﻠﻐﺖ ﻓﺮات ﻳﻮﻣﺎ دﻣﺎ ﺛﻢ اﻧﻘﻄﻊ و„‪ œ‬ﺣﻮل ﺛﻢ ﻃﻠﻘﺖ‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﻌﺪﺗﮩﺎ ﺑﺎﻻﺷﮩﺮ و‪B‬ن رات ﺛﻼﺛﺔ اﻳﺎم واﻧﻘﻄﻊ و„‪ œ‬ﺳﻨﺔ او ا‪ ýõ‬ﺛﻢ ﻃﻠﻘﺖ‬
‫ٔ‬
‫ﻓﻌﺪﺗﮩﺎ ﺑﺎ]ﻴﺾ إ‪ q‬ان ﺗﺒﻠﻎ ﺣﺪ اﻹﻳﺎس و‪ß‬ﻮ ‪c‬ﺲ و‪c‬ﺴﻮن ﺳﻨﺔ ® ا ﺨﺘﺎر‪،‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫وﻋﻨﺪ ﻣﺎﻟ‪E Œ‬ﻼ‪°‬ﺴﺔ ﺴﻌﺔ اﺷﮩﺮ ﺴﺘﺔ اﺷﮩﺮ ﻻﺳ·?اء ا‪E‬ﺮﺣﻢ وﺛﻼﺛﺔ اﺷﮩﺮ‬
‫ٓ‬
‫زﻣﺎﻧﻨﺎ ’ ﻗﻮل ﻣﺎﻟ‪ ® Œ‬ﻋﺪة اﻻ‪°‬ﺴﺔ‪.‬‬ ‫‪E‬ﻠﻌﺪة‪ ،‬ﻗﺎل اﻟﻌﻼﻣﺔ واﻟﻔﺘﻮ}‬
‫)اﻟﻔﺘﺎو} اﻟ‪‰‬از‪8‬ﺔ ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‪ ،۲۵۶/W :‬ا‪ï‬ﺎﻣﻦ ® اﻟﻌﺪة(‬

‫‪288‬‬
 :‫رد ا ﺤﺘﺎر‬
ٔ ٔ ‫ وﻧﻈ' ﮨﺬہ ا ﺴﺌﻠﺔ ﻋﺪة ¸ﺘﺪة اﻟﻄﮩﺮ ا"ي ﺑﻠﻐﺖ‬:‫ﻗﻠﺖ‬
‫ﺔ ا(م ﺛﻼﺛﺔ اﻳﺎم ﺛﻢ‬8‫ﺑﺮو‬
ٔ
Œ‫ وﻋﻨﺪ ﻣﺎﻟ‬،‫ﻴﺾ ﺛﻼث ﺣﻴﺾ‬ ‫ ان‬q‫اﻣﺘﺪ ﻃﮩﺮﮨﺎ ﻓﺈﻧﮩﺎ ﺗﺒ ® اﻟﻌﺪة إ‬
ٔ
‫ اﻟﻔﺘﻮ} زﻣﺎﻧﻨﺎ ’ ﻗﻮل‬:‫ﺔ‬8‫از‬‰‫ وﻗﺪ ﻗﺎل ® اﻟ‬،‫ ﻋﺪﺗﮩﺎ ﺑ·ﺴﻌﺔ اﺷﮩﺮ‬Ç‫ﺗﻨﻘ‬
ٔ
:‫ )رد ا ﺤﺘﺎر‬.‫ورة‬ã‫ﻠ‬E ‫ ن ﺑﻌﺾ اﺻﺤﺎﺑﻨﺎ ﻳﻔﺘﻮن ﺑﮧ‬:‫ﺰاﮨﺪي‬E‫ وﻗﺎل ا‬Œ‫ﻣﺎﻟ‬
(‫ ﺳﻌﻴﺪ‬،‫ ﻛﺘﺎب ا ﻔﻘﻮد‬،۲۹۶/W
Kif yatul Muft :
According to Hanaf>s, the ‛iddah of a perpetually pure woman will be
completed through her menses until she reaches the age of despair.
However, Im8m M8lik rahimahull8h gives the verdict of observing
‛iddah for nine months or one year for a woman who does not
experience menses. If there is a severe need and a danger that if she
does not enter into a second marriage, she will fall into har8m; she
may obtain a fatw8 from a M8lik> jurist and act accordingly.1
Ahsan al-Fat w :
If a woman does not experience menses from the very beginning, she
will be classified an yisah (a woman who despairs of experiencing
menses) when she turns thirty. If she experiences menses in the
beginning but subsequently it ceases totally or she experiences it after
long periods of time, she will be classified as an yisah when she
reaches the age of fifty five. The ‛iddah of both these women is three
months. However, in the second case, the prerequisite is that she must
not have experienced menses for at least six months. If this six-month
period passed before she reaches the age of fifty five, it will also be
considered. In other words, when she passes the age of fifty five, her
‛iddah will end after three months. In both cases, if these women
experience menses before the completion of three months, they will
have to restart the ‛iddah and calculate it according to three menses.
If a woman has to observe ‛iddah before the age of iy s (despair), she
must seek medical treatment to experience menses, and then observe
three menstrual periods. If medical treatment does not enable her to
experience menses, and there is a need, she may refer to a M8lik> q8d>
and obtain a verdict of ‛iddah for one year. If a M8lik> q8d> cannot be

1
Kif yatul Muft , vol. 6, p. 401.
289
 accessed and she has a severe need, a fatw8 of one year can be issued
without a q8d>. 1
Further reading: Imd d al-Fat w , vol. 2, p. 490; Fat w D r al-‛Ul m
Deoband, vol. 10, p. 307; Kif yatul Muft , vol. 6, p. 417.
All8h ta‛8l8 knows best.
‘Iddah when the husband passes away before the wife can go over to her
husband
Question:
A girl got married but she was not handed over to her husband as yet.
Neither were the two in privacy. The husband passed away. Does she
have to observe ‛iddah?
Answer:
A woman whose husband passes away has to observe ‛iddah under all
conditions. This is irrespective of whether she went over to her
husband or not, whether they were in privacy or not. It is essential to
observe the ‛iddah of four months and ten days. If she is pregnant, her
‛iddah will be until she gives birth.
ً ٔ ٔ
‫ ﻗﺎل اﷲ‬،‫ﻮﻓﺎة‬E‫ﮩﺎ ا‬ž‫ﻮﻓﺎة وﺳﺒﺐ وﺟﻮ‬E‫ﺐ اﺻﻼ ﺑﻨﻔﺴﮧ ﻓﮩﻮ ﻋﺪة ا‬i ‫واﻣﺎ ا"ي‬
ٔ ٔ ٔ ً ٔ
‫ﻌﺔ اﺷﮩﺮ‬ž‫ﺼﻦ ﺑﺎﻧﻔﺴﮩﻦ ار‬ž¬‫ﺬرون ازواﺟﺎ ﻳ‬8‫ﻢ و‬.‫ "وا"ﻳﻦ ﻳﺘﻮﻓﻮن ﻣﻨ‬:q‫ﺗﻌﺎ‬
ً
‫©ح ن ﻧﻌﻤ ﺔ‬f‫©ح إذ ا‬f‫ﺐ ﻹﻇﮩﺎر ا]ﺰن ﺑﻔﻮت ﻧﻌﻤﺔ ا‬o ‫ﻧﮩﺎ‬B‫" و‬.‫ا‬µ‫وﻋ‬
‫ﻔﻘﺔ‬f‫ﺰوج ن ﺳﺒﺐ ﺻﻴﺎﻧﺘﮩﺎ وﻋﻔﺎﻓﮩﺎ واﻳﻔﺎﺋﮩﺎ ﺑﺎ‬E‫ﻋﻈﻴﻤﺔ ﺣﻘﮩﺎ ﻓﺈن ا‬
ً ً
‫ﻔﺎ‬8‫ﻌﻤﺔ ﺗﻌﺮ‬f‫ﻠﺤﺰن ﺑﻔﻮت ا‬E ‫ﻦ ﻓﻮﺟﺒﺖ ﻋﻠﻴﮩﺎ اﻟﻌﺪة إﻇﮩﺎرا‬.‫ﻜﺴﻮة وا ﺴ‬E‫وا‬
‫ ﻋﻨﮩﺎ‬Ã‫ﺼﺤﻴﺢ ﻓﻘﻂ ﻓﺘﺠﺐ ﮨﺬہ اﻟﻌﺪة ’ ا ﺘﻮ‬E‫©ح ا‬f‫ﮩﺎ ا‬ž‫ﻟﻘﺪرﮨﺎ و\ط وﺟﻮ‬
ٔ ً ٔ ً
‫ﻴﺾ او‬Â ‫زوﺟﮩﺎ ﺳﻮاء ﻧﺖ ﻣﺪﺧﻮﻻ ﺑﮩﺎ او ﻏ' ﻣﺪﺧﻮﻻ ﺑﮩﺎ وﺳﻮاء ﻧﺖ ¸ﻦ‬
}‫ واﻟﻔﺘﺎو‬،‫ ﺳﻌﻴﺪ‬،۱۹۲/R :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.‫ﻴﺾ ﻟﻌﻤﻮم ﻗﻮﻟﮧ ﻋﺰ وﺟﻞ‬Â ‫¸ﻦ ﻻ‬
(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب اﻟﻌﺪة‬،۵۱۰/R :¹‫ﺸﺎ‬E‫ وا(ر ا ﺨﺘﺎر ﻣﻊ ا‬.۵۲۹/X :‫اﻟﮩﻨﺪﻳﺔ‬
All8h ta‛8l8 knows best.

1
Ahsan al-Fat w , vol. 5, p. 435.
290
When information of the husband’s death is received after the period of
‘iddah
Question:
A man passed away but his wife did not receive the news of his death
immediately; she received it after a long time. Does she have to
observe ‛iddah bearing in mind that four months and ten days have
passed since his death? In fact, more than that time has passed. Or will
she start observing ‛iddah from the time she received the news?
Answer:
The ‛iddah commenced from the day her husband passed away and
ended the moment four months and ten days passed. There is no need
to observe ‛iddah after having received the news of his death after the
passage of such a long time. The reason for this is that ‛iddah is
dependent on death; not on receiving information of death. Therefore,
‛iddah commences even if she does not receive news of her husband’s
death.

:‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬
ٔ
‫ﺐ ﻣﻦ‬o ‫ وﻗﺖ وﺟﻮب اﻟﻌﺪة اﻧﮩﺎ‬Øé‫ و’ ﮨﺬا ﻳ‬.‫ اﻟﻌﺪة ﺑﺪون اﻟﻌﻠﻢ ﺑﮧ‬œ‫وﺗﻨﻘ‬
ٔ
‫ﻮ ﺑﻠﻎ ا ﺮاة‬E Æ‫ ﺣ‬Œ‫ﻮﻓﺎة وﻏ' ذﻟ‬E‫ﻮﺟﻮب ﻣﻦ اﻟﻄﻼق وا‬E‫وﻗﺖ وﺟﻮد ﺳﺒﺐ ا‬
ٔ ٔ
‫ﻣﺔ اﻟﻌﻠﻤﺎء‬å ‫ﻃﻼق زوﺟﮩﺎ او „ﻮﺗﮧ ﻓﻌﻠﻴﮩﺎ اﻟﻌﺪة ﻣﻦ ﻳﻮم ﻃﻠﻖ او ﻣﺎت ﻋﻨﺪ‬
:‫ ط‬،‫ اﺣ©م اﻟﻌﺪة‬،۱۹۰/R :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.‫ اﷲ ﻋﻨﮩﻢ‬2‫ﺼﺤﺎﺑﺔ ر‬E‫ﻣﺔ ا‬å‫و‬
(۴۲۵/Q :‫ و_ﺬا ® اﻟﮩﺪاﻳﺔ‬.‫ﺳﻌﻴﺪ‬

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬
ٔ
‫ اﺑﺘﺪاء ﻋﺪة اﻟﻄﻼق ﻣﻦ وﻗﺘﮧ واﺑﺘﺪاء‬Ø‫وﻣﺒﺪا اﻟﻌﺪة ﺑﻌﺪ اﻟﻄﻼق وا ﻮت ﻳﻌ‬
ٔ
‫ﻢ ﺗﻌﻠﻢ‬E ‫ﻮ‬E Æ‫ﻢ ﺗﻌﻠﻢ ﺣ‬E ‫ﻮﻓﺎة ﻣﻦ وﻗﺘﮩﺎ ﺳﻮاء ﻋﻠﻤﺖ ﺑﺎﻟﻄﻼق وا ﻮت او‬E‫ﻋﺪة ا‬
(‫ ﻛﻮﺋﺘﮧ‬،۱۴۴/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫و„ﻀﺖ اﻟﻌﺪة ﻓﻘﺪ اﻧﻘﻀﺖ‬
All8h ta‛8l8 knows best.

291
‘Iddah of death during ‘iddah of divorce
Question:
A man divorced his wife. She was observing the ‛iddah of divorce when
her husband passed away. Must she complete the ‛iddah of divorce or
must she start the ‛iddah of death? Or must she observe two separate
‛iddahs?
Answer:
There are three scenarios with respect to a husband passing away
while the wife is observing the ‛iddah for divorce, and there is a
separate ruling for each one.
1. If the woman is pregnant, her ‛iddah will be until delivery of
the child. Both ‛iddahs will end with the birth of the child even
if this happens a few moments after.
2. If the woman is not pregnant and the ‛iddah is for a revocable
divorce (tal8q-e-raj‛>), the first one will be cancelled and she
will observe the ‛iddah for death.
3. If the ‛iddah is for an irrevocable divorce (tal8q-e-b8’in), then
she will observe the ‛iddah which is the longer of the two. If
one finishes first, she will observe the remaining days of the
second ‛iddah. In this way, both ‛iddahs will be completed.1
ٔ ٔ ٔ ٔ ٔ ٔ
‫ﻌﺔ اﺷﮩﺮ‬ž‫ذا ورﺛﺖ ا ﻄﻠﻘﺔ ® ا ﺮض ﻓﻌﺪﺗﮩﺎ اﺑﻌﺪ اﻻﺟﻠ اي اﻻﺑﻌﺪ ﻣﻦ ار‬B‫و‬
ٔ ٔ
‫ﺾ‬Â ‫ﻢ‬E‫ و‬µ‫ﻌﺔ اﺷﮩﺮ وﻋ‬ž‫ „ﻀﺖ ار‬Æ‫ﺼﺖ ﺣ‬ž‫ ﻓﻠﻮ ﺗﺮ‬،‫ وﺛﻼث ﺣﻴﺾ‬µ‫وﻋ‬
ٔ ٔ
‫ وان „ﻜﺜﺖ‬Ç‫ ﺗﻤ‬Æ‫ﻢ ﺗﻨﻘﺾ ﻋﺪﺗﮩﺎ ﺣ‬E ‫ﻟﮩﺎ ﺛﻼث ﺣﻴﺾ ﺑﺎن اﻣﺘﺪ ﻃﮩﺮﮨﺎ‬
ٔ
‫ اﻟﻄﻼق اﻟﻄﻼق‬Œ‫ ﺛﻢ ا ﺮاد ﺑﺬﻟ‬.‫ﻢ ﺗﺪﺧﻞ ﺳﻦ اﻹﻳﺎس ﻓﺘﻌﺘﺪ ﺑﺎﻻﺷﮩﺮ‬E ‫ﺳ ﻣﺎ‬
ً ٔ ً ٔ
‫ﻮﻓﺎة ﺳﻮاء ﻃﻠﻘﮩﺎ‬E‫ﺎﺋﻦ واﺣﺪة او ﺛﻼﺛﺎ اﻣﺎ إذا ﻃﻠﻘﮩﺎ رﺟﻌﻴﺎ ﻓﻌﺪﺗﮩﺎ ﻋﺪة ا‬+‫ا‬
ٔ
‫ﺰوج ﻓﺈﻧﮩﺎ ﻳ ﺘﻘﻞ ﻋﺪﺗﮩﺎ‬E‫„ﺮﺿﮧ او ﺻﺤﺘﮧ ودﺧﻠﺖ ﻋﺪة اﻟﻄﻼق ﺛﻢ ﻣﺎت ا‬
‫ﺤﺮ‬+‫ وا‬.‫ دار اﻟﻔﻜﺮ‬،۳۱۵/W :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ ﻣﻊ اﻟﮩﺪاﻳﺔ‬.‫ﻮﻓﺎة وﺗﺮث‬E‫ ﻋﺪة ا‬q‫إ‬
،‫ ﻓﺼﻞ ® ﺑﻴﺎن اﻧﺘﻘﺎل اﻟﻌﺪة‬،۲۰۰/R :‫ﺼﻨﺎﺋﻊ‬E‫ﺪاﺋﻊ ا‬ž‫ و‬.‫ ﻛﻮﺋﭩﮧ‬،۱۳۶/W :‫ﺮاﺋﻖ‬E‫ا‬
(‫ﺳﻌﻴﺪ‬

1
Āp Ke Mas ’il, vol. 5, p. 413.
292
‫‪All8h ta‛8l8 knows best.‬‬
‫‪‘Iddah for a woman whose child dies in her womb‬‬
‫‪Question:‬‬
‫‪A pregnant woman was observing ‛iddah when the child in her womb‬‬
‫?‪passed away suddenly. How will she complete her ‛iddah‬‬
‫‪Answer:‬‬
‫‪The womb will be cleansed through medication or an operation. If she‬‬
‫‪had been pregnant for four months or more, her ‛iddah has ended. If‬‬
‫‪she was pregnant for a lesser period, her ‛iddah will end after three‬‬
‫‪menstrual periods.‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫و‪B‬ذا اﺳﻘﻄﺖ ﺳﻘﻄﺎ اﺳ·ﺒﺎن ﺑﻌﺾ ﺧﻠﻘﮧ اﻧﻘﻀﺖ ﺑﮧ اﻟﻌﺪة ﻻﻧﮧ و( و‪B‬ن ‪E‬ﻢ‬
‫ٔ‬ ‫ٔ‬
‫‪°‬ﺴ·‪ j‬ﺑﻌﺾ ﺧﻠﻘﮧ ‪E‬ﻢ ﺗﻨﻘﺾ ﻻن ا]ﻤﻞ اﺳﻢ ‪f‬ﻄﻔﺔ ﻣﺘﻐ'ة ﺑﺪ‪Ö‬ﻞ ان ا‪E‬ﺴﺎﻗﻂ‬
‫ٔ‬ ‫ٔ‬
‫إذا ن ﻋﻠﻘﺔ او „ﻀﻐﺔ ‪E‬ﻢ ﺗﻨﻘﺾ ﺑﮧ اﻟﻌﺪة ﻻﻧﮩﺎ ‪E‬ﻢ ﺗﺘﻐ' ﻓﻼ ﻳﻌﺮف ﻛﻮﻧﮩﺎ‬
‫إﻻ ﺑﺎﺳ·ﺒﺎﻧﮧ ﺑﻌﺾ ا‪v‬ﻠﻖ ﻛﺬا ® ا ﺤﻴﻂ‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪،۱۳۵/W :‬‬ ‫ﻣﺘﻐ'ة ﺑﻴﻘ‬
‫ﺑﺎب اﻟﻌﺪة‪ ،‬ﻛﻮﺋﺘﮧ(‬
‫ً‬
‫و‪ Ã‬ا(ر ا ﺨﺘﺎر‪ :‬و‪ Ã‬ﺣﻖ ا]ﺎ„ﻞ ﻣﻄﻠﻘﺎ ‪...‬وﺿﻊ ﻴﻊ ‪È‬ﻠﮩﺎ‪ .‬و‪ Ã‬ا‪E‬ﺸﺎ‪ :M‬ﻗﻮﻟﮧ‬
‫ٔ‬
‫وﺿﻊ ‪È‬ﻠﮩﺎ وا ﺮاد ﺑﮧ ا]ﻤﻞ ا"ي اﺳ·ﺒﺎن ﺑﻌﺾ ﺧﻠﻘﮧ او <ﮧ‪ ،‬ﻓﺈن ‪E‬ﻢ ‪°‬ﺴ·‪j‬‬
‫ٔ‬ ‫ٔ‬
‫ﺑﻌﻀﮧ ‪E‬ﻢ ﺗﻨﻘﺾ اﻟﻌﺪة ﻻن ا]ﻤﻞ اﺳﻢ ‪f‬ﻄﻔﺔ ﻣﺘﻐ'ة ﻓﺈذا ن „ﻀﻐﺔ او ﻋﻠﻘﺔ‬
‫‪E‬ﻢ ﺗﺘﻐ' ﻓﻼ ﻳﻌﺮف ﻛﻮﻧﮩﺎ ﻣﺘﻐ'ة ﺑﻴﻘ إﻻ ﺑﺎﺳ·ﺒﺎن ﺑﻌﺾ ا‪v‬ﻠﻖ ‪t‬ﺮ ﻋﻦ‬
‫ً‬ ‫ٔ ً ٔ‬
‫ا ﺤﻴﻂ‪ ،‬وﻓﻴﮧ ﻋﻨﮧ اﻳﻀﺎ اﻧﮧ ﻻ ‪°‬ﺴ·ﺒ إﻻ ﻣﺎﺋﺔ وﻋ‪8µ‬ﻦ ﻳﻮﻣﺎ وﻓﻴﮧ ﻋﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا ﺠﺘ@ ان ا ﺴ·ﺒ ﺑﻌﺾ ﺧﻠﻘﮧ ﻳﻌﺘ? ﻓﻴﮧ ار‪ž‬ﻌﺔ اﺷﮩﺮ وﺗﺎم ا‪v‬ﻠﻖ ﺳﺘﺔ اﺷﮩﺮ‪،‬‬
‫ٔ‬
‫وﻗﺪﻣﻨﺎ ® ا]ﻴﺾ اﺳ·ﺸ©ل ﺻﺎﺣﺐ ا‪+‬ﺤﺮ ﻟﮩﺬا ﺑﺎن ا ﺸﺎﮨﺪ ﻇﮩﻮر ا‪v‬ﻠﻖ ﻗﺒﻞ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ار‪ž‬ﻌﺔ اﺷﮩﺮ‪ ،‬ﻓﺎﻟﻈﺎﮨﺮ ان ا ﺮاد ﻧﻔﺦ ا‪E‬ﺮوح ﻻﻧﮧ ﻻ ﻳ‪.‬ﻮن ﻗﺒﻠﮩﺎ‪) .‬ا(ر ا ﺨﺘﺎر‬
‫ﻣﻊ ا‪E‬ﺸﺎ‪ ،۵۱۱/R :¹‬ﺳﻌﻴﺪ‪ .‬وﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن‪ ،۵۴۹/X :‬ﺑﺎب اﻟﻌﺪة ’ ﮨﺎ„ﺶ‬
‫اﻟﮩﻨﺪﻳﺔ‪ .‬و‪ž‬ﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪ ،۱۹۶/R :‬ﺳﻌﻴﺪ(‬
‫‪Also refer to Ahsan al-Fat w , vol. 5, p. 429.‬‬

‫‪293‬‬
All8h ta‛8l8 knows best.
‘Iddah when the pregnancy becomes dry
Question:
A woman’s husband passed away while she was pregnant. Her
pregnancy became dry. How will she observe the ‛iddah?
Answer:
If the pregnancy of such a woman is confirmed, her ‛iddah is until
delivery of the child. If her pregnancy is not confirmed, or it was
confirmed but turned dry, her ‛iddah will be four months and ten days.
Í ُ َ ْ َ ‫ﻳﻀﻌﻦ‬ َْ Í َُ َ َ َْ َْ ُ َ َُ
َ ْ َ Í ‫ان‬
.‫ﻠﻬﻦ‬È ‫ﺎل اﺟﻠﻬﻦ‬È‫اﻻ‬
ِ ‫واوﻻت‬
As for those who are pregnant, their waiting period is
that they deliver their burden.1
َُْ َ ْ ÍََÍ ً َْ َ َ ْ ُ َ ََ ْ ُ ْ َ ْÍ ََُ َ ْ Í َ
Í‫ﻔﺴﻬﻦ‬/‫ﺑﺄ‬
ِ ِ ِ ‫ﺼﻦ‬ž¬. ‫ﺬرون أزواﺟﺎ‬8‫ﻢ و‬.‫ﺘﻮﻓﻮن ِﻣﻨ‬. ‫ﻦ‬."‫وا‬ ِ
ْ
ً ْ َ Í ‫أﺷﻬﺮ‬ َ َ
ُ ‫ﻌﺔ‬ž‫أر‬َََْ
.‫ا‬µ‫وﻋ‬ ٍ
Those of you who die and leave behind their wives, those
wives should keep themselves in waiting for four months
and ten days.2

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ ً ٔ ٔ ٔ
‫ة اﻳﺎم ﺳﻮاء ﻧﺖ ﻣﺪﺧﻮﻻ ﺑﮩﺎ او ﻻ‬µ‫ﻌﺔ اﺷﮩﺮ وﻋ‬ž‫ﻮﻓﺎة ار‬E‫ﻋﺪة ا]ﺮة ® ا‬
ٔ ٓ ٔ ٔ ٔ
‫ﺴﺔ وزوﺟﮩﺎ ﺣﺮ او ﻋﺒﺪ‬°‫ﺖ „ﺴﻠﻢ ﺻﻐ'ة او ﻛﺒ'ة او ا‬Â ‫„ﺴﻠﻤﺔ او ﻛﺘﺎﺑﻴﺔ‬
ٔ
}‫ )اﻟﻔﺘﺎو‬.‫ﻢ ﻳﻈﮩﺮﺣﺒﻠﮩﺎ ﻛﺬا ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬E‫ﺾ و‬Â ‫ﻢ‬E ‫ﺣﺎﺿﺖ ﮨﺬہ ا ﺪة او‬
(۵۲۹/X :‫اﻟﮩﻨﺪﻳﺔ‬

1
SPrah at-Tal8q, 65: 4.
2
SPrah al-Baqarah, 2: 234.
294
 :‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬
ٔ ٔ
‫ﻮ و(ت ﺑﻌﺪ‬E Æ‫ت ﺣ‬ý‫واﻣﺎ ﻋﺪة ا]ﺒﻞ ﻓﻤﻘﺪارﮨﺎ ﺑﻘﻴﺔ ﻣﺪة ا]ﻤﻞ ﻗﻠﺖ او ﻛ‬
ٔ ٔ ٔ ٔ ٔ
‫ و\ط اﻧﻘﻀﺎء ﮨﺬہ اﻟﻌﺪة ان‬.‫ اﻧﻘﻀﺖ اﻟﻌﺪة‬ýõ‫وﺟﻮب اﻟﻌﺪة ﺑﻴﻮم او اﻗﻞ او ا‬
ٔ ٔ ٔ
‫ﻮن ﻣﺎ وﺿﻌﺖ ﻗﺪ اﺳ·ﺒﺎن ﺧﻠﻘﮧ او ﺑﻌﺾ ﺧﻠﻘﮧ ﻻﻧﮧ إذا اﺳ·ﺒﺎن ﺧﻠﻘﮧ او‬.‫ﻳ‬
‫ﻢ‬E j·‫ﺴ‬° ‫ﻢ‬E ‫ذا‬B‫ ﺑﮧ اﻟﻌﺪة و‬Ç‫ﺑﻌﺾ ﺧﻠﻘﮧ ﻓﮩﻮ و( ﻓﻘﺪ وﺟﺪ وﺿﻊ ا]ﻤﻞ ﻓﺘﻨﻘ‬
ٔ ٔ ً
Œ‫ﺸ‬E‫ﻮن ﻓﻴﻘﻊ ا‬.‫ﻮن و¯ﺘﻤﻞ ان ﻻ ﻳ‬.‫ﻳﻌﻠﻢ ﻛﻮﻧﮧ و(ا ﺑﻞ ¯ﺘﻤﻞ ان ﻳ‬
(‫ ﺳﻌﻴﺪ‬،۱۹۶/R :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.Œ‫ﺸ‬E‫ اﻟﻌﺪة ﺑﺎ‬œ‫وﺿﻊ ا]ﻤﻞ ﻓﻼ ﺗﻨﻘ‬
Fat w D r al-‛Ul m Deoband:
When the child becomes dry in the womb, the Shar>‛ah will not
consider the woman to be pregnant. Her ‛iddah will be four months
and ten days like a non-pregnant woman…thus, when reference is
made to a pregnant woman, it refers to one whose pregnancy has been
established and confirmed. Once her pregnancy turns dry, it does not
remain confirmed.1
All8h ta‛8l8 knows best.
‘Iddah when a woman has an abortion
Question:
What is the ‛iddah for a woman who has an abortion? Will the ‛iddah
end with the abortion or will she have to observe three menstrual
periods?
Answer:
If she has an abortion after four months of the pregnancy had passed,
her ‛iddah has ended. There is no need for a new ‛iddah. If her
pregnancy was less than four months, her ‛iddah will end after three
menstrual periods. It will not end solely by the abortion. However, it is
a sin and not permissible to have an abortion after four months of
pregnancy without any strong Shar>‛ah reason.

1
Fat w D r al-‛Ul m Deoband, vol. 10, p. 352.
295
 ٔ
‫ﻢ‬E ‫ ﻓﺈن‬،‫ﻠﮩﺎ وا ﺮاد ﺑﮧ ا]ﻤﻞ ا"ي اﺳ·ﺒﺎن ﺑﻌﺾ ﺧﻠﻘﮧ او <ﮧ‬È ‫ﻗﻮﻟﮧ وﺿﻊ‬
ٔ ٔ
‫ﻄﻔﺔ ﻣﺘﻐ'ة ﻓﺈذا ن „ﻀﻐﺔ او‬f ‫ﻢ ﺗﻨﻘﺾ اﻟﻌﺪة ﻻن ا]ﻤﻞ اﺳﻢ‬E ‫ ﺑﻌﻀﮧ‬j·‫ﺴ‬°
‫ﺮ ﻋﻦ‬t ‫ﻠﻖ‬v‫ﻢ ﺗﺘﻐ' ﻓﻼ ﻳﻌﺮف ﻛﻮﻧﮩﺎ ﻣﺘﻐ'ة ﺑﻴﻘ إﻻ ﺑﺎﺳ·ﺒﺎن ﺑﻌﺾ ا‬E ‫ﻋﻠﻘﺔ‬
ً ٔ ً ٔ
‫ﻦ ﻳﻮﻣﺎ وﻓﻴﮧ ﻋﻦ‬8µ‫ﺴ·ﺒ إﻻ ﻣﺎﺋﺔ وﻋ‬° ‫ وﻓﻴﮧ ﻋﻨﮧ اﻳﻀﺎ اﻧﮧ ﻻ‬،‫ا ﺤﻴﻂ‬
ٔ ٔ ٔ ٔ
،‫ﻠﻖ ﺳﺘﺔ اﺷﮩﺮ‬v‫ﻌﺔ اﺷﮩﺮ وﺗﺎم ا‬ž‫ا ﺠﺘ@ ان ا ﺴ·ﺒ ﺑﻌﺾ ﺧﻠﻘﮧ ﻳﻌﺘ? ﻓﻴﮧ ار‬
ٔ
‫ﻠﻖ ﻗﺒﻞ‬v‫ﺤﺮ ﻟﮩﺬا ﺑﺎن ا ﺸﺎﮨﺪ ﻇﮩﻮر ا‬+‫وﻗﺪﻣﻨﺎ ® ا]ﻴﺾ اﺳ·ﺸ©ل ﺻﺎﺣﺐ ا‬
ٔ ٔ ٔ ٔ
‫ )ا(ر ا ﺨﺘﺎر‬.‫ﻮن ﻗﺒﻠﮩﺎ‬.‫ﺮوح ﻻﻧﮧ ﻻ ﻳ‬E‫ ﻓﺎﻟﻈﺎﮨﺮ ان ا ﺮاد ﻧﻔﺦ ا‬،‫ﻌﺔ اﺷﮩﺮ‬ž‫ار‬
} ‫ و_ﺬا ® )ﻓﺘﺎو‬.‫ ﺳﻌﻴﺪ‬،۱۹۶/R :‫ﺼﻨﺎﺋﻊ‬E‫ﺪاﺋﻊ ا‬ž‫ و‬.‫ ﺳﻌﻴﺪ‬،۵۱۱/R :¹‫ﺸﺎ‬E‫ﻣﻊ ا‬
(‫ ﺑﺎب اﻟﻌﺪة‬،۵۴۹/X :‫ﻗﺎﺿﻴﺨﺎن ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬
Ahsan al-Fat w :
If the pregnancy is four months or more, the ‛iddah will end with the
abortion. If not, it will end after three menstrual periods. It is not
permissible to have an abortion after four months. There is difference
of opinion on the permissibility of abortion before four months. The
preferred view is that it is also impermissible unless there is a
compelling reason. There is no harm in the ‛iddah until birth. 1
All8h ta‛8l8 knows best.
‘Iddah when divorce is issued two years after separation
Question:
A man has two children from his wife, but because of some discord
between the spouses, the woman has been living away from him for
the last two years. They did not meet during this period. The man now
issued a divorce to her. Some people say that ‛iddah is prescribed to
ascertain the emptiness of the womb. Since this has been ascertained
from before, she does not have to observe the ‛iddah. What is the
ruling of the Shar>‛ah? What are the wisdoms behind ‛iddah?
Answer:
If a woman is divorced two years after being separated from her
husband, it is essential for her to observe the ‛iddah. In addition to

1
Ahsan al-Fat w , vol. 5, p. 432; Fat w Rah m yyah, vol. 8, p. 404.
296
ascertaining the emptiness of the womb, ‛iddah is prescribed to display
sorrow and grief over the termination of the marriage relationship. In
other words, it is out of consideration to the sanctity of marriage. This
is why ‛iddah is also obligatory on women who have not reached
puberty and those who have reached the age of menopause. This,
notwithstanding the fact that a woman cannot fall pregnant before
puberty and after menopause; and there cannot be confusion about
lineage. Despite this, the Shar>‛ah made ‛iddah obligatory on such
women.

ٔ
Ã‫ و‬.‫©ح‬f‫ﺎﻧﻴﺔ ]ﺮﻣﺔ ا‬ï‫ وا‬،‫ﺮﺣﻢ‬E‫ﻓﺎﻻو÷ —ﻌﺮف ﺑﺮاءة ا‬... ‫ﺛﻼث ﺣﻴﺾ ﻛﻮا„ﻞ‬
ٔ ً ٔ
‫وﻋﻴﺔ اﻟﻌﺪة‬µ„ ‫ ﻗﻮﻟﮧ ﻓﺎﻻو÷ اﻟﺦ ﺑﻴﺎن ]ﻜﻤﺔ ﻛﻮﻧﮩﺎ ﺛﻼﺛﺎ ﻣﻊ ان‬:‫ﺸﺎﻣﻴﺔ‬E‫ا‬
ٔ ٔ
‫ ¯ﺼﻞ ﺑﻤﺮة ﻓﺒ ان ﺣﻜﻤ ﺔ‬Œ‫ﺮﺣﻢ ا} ﺧﻠﻮہ ﻋﻦ ا]ﻤﻞ وذﻟ‬E‫—ﻌﺮف ﺑﺮاءة ا‬
ٔ
:¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬.‫©ح ا} ﻹﻇﮩﺎر ﺣﺮﻣﺘﮧ‬f‫ﺎﻧﻴﺔ ]ﺮﻣﺔ ا‬ï‫ا‬
(‫ ﺳﻌﻴﺪ‬:‫ ط‬،‫ ﺑﺎب اﻟﻌﺪة‬،۵۰۵/R

ٔ
‫ و™ ﻓﺘﺢ‬.‫©ح‬f‫ﺔ ’ ا‬8‫ﻠﺘﻌﺮف ﻋﻦ ﺑﺮاءة ® اﻟﻔﺮﻗﺔ اﻟﻄﺎر‬E ‫ﻻن اﻟﻌﺪة وﺟﺒﺖ‬
ٔ ً ٔ ٔ
‫ وﻗﺪ اﻓﺎد ا ﺼﻨﻒ‬،‫ﺐ ﻟﻐ'ہ اﻳﻀﺎ‬o ‫ ان‬u‫ﻠﺘﻌﺮف ﻻ ﻳﻨ‬E ‫ﺐ‬o ‫ ﺛﻢ ﻛﻮﻧﮩﺎ‬:‫اﻟﻘﺪﻳﺮ‬
ٔ ً ٔ ٔ ٔ
‫ ﻓﻘﺪ‬،‫©ح ﺑﺈﻇﮩﺎر اﻻﺳﻒ ﻋﻠﻴﮧ‬f‫ﺐ ﻟﻘﻀﺎء ﺣﻖ ا‬o ‫ اﻧﮩﺎ اﻳﻀﺎ‬Ú‫ﻓﻴﻤﺎ ﺳﻴﺎ‬
ٔ ٔ
.‫ ﻛﻤﺎ ﺻﻮر اﻻﺷﮩﺮ‬Ó‫ﺎ‬ï‫ﺘﻤﻌﺎن ﻛﻤﺎ „ﻮاﺿﻊ وﺟﻮب اﻻﻗﺮاء وﻗﺪ ﻳﻨﻔﺮد ا‬i
(‫ دار اﻟﻔﻜﺮ‬:‫ ط‬،‫ ﺑﺎب اﻟﻌﺪة‬،۳۰۸/W :‫)اﻟﮩﺪاﻳﺔ ﻣﻊ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
It is stated in Fat w D r al-‛Ul m Deoband that ‛iddah is obligatory even
if husband and wife remain separated for five years after the husband
had intercourse with her or was in privacy with her.
Further reading: Fat w Rah m yyah, vol. 8, p. 413.
All8h ta‛8l8 knows best.
The wisdom behind the obligation of ‘iddah
From the above discussion, it becomes clear that there are two
wisdoms being the promulgation of ‛iddah:

297
 1. To ascertain the emptiness of the womb. This ensures
preservation of the lineage.
2. To express sorrow over the termination of the bond of
marriage.
The wisdom behind ‛iddah is to express grief over separation from the
husband. And in the case where he passes away, to mourn his death.
The other wisdom of ‛iddah is to be fully satisfied that the womb is
completely empty of the husband’s semen. If the woman enters into
another marriage, there will be no fear of the lineage getting mixed up
and doubting who the child belongs to.1
Further reading: Kit b al-Fat w , vol. 5, p. 140; Isl m Fiqh, vol. 2, p. 188.
Objection:
One objection comes to mind at this point. ‛Iddah is necessary over the
loss of the bounty of marriage. In such a case, it ought to be obligatory
even when divorce takes place before intercourse and privacy between
husband and wife. Whereas we learn from the statements of the jurists
that there is no ‛iddah if divorce is issued before intercourse and
privacy. What is the answer to this?
Answer:
The answer to this is that the bounty of marriage was not fortified
before intercourse and privacy. In other words, the woman did not
taste the joy of love and affection. The bounty is incomplete so ‛iddah
is not obligatory.
Ibn Hum8m rahimahull8h writes:
ً ٔ ٔ ٔ ٔ
‫©ح ﺑﺈﻇﮩﺎر‬f‫ﺐ ﻟﻘﻀﺎء ﺣﻖ ا‬o ‫ اﻧﮩﺎ اﻳﻀﺎ‬Ú‫وﻗﺪ اﻓﺎد ا ﺼﻨﻒ ﻓﻴﻤﺎ ﺳﻴﺎ‬
ٔ ٔ
‫ﻮ ﻣﺎ ﻗﺒﻞ ا(ﺧﻮل ﻻ ﻳٔﻮﺳﻒ ﻋﻠﻴﮧ إذ ﻻ‬ß‫ﺪ و‬õ‫ﻼف ﻏ' ا ﺘﺎ‬Á ...‫اﻻﺳﻒ ﻋﻠﻴﮧ‬
ٔ
(‫ دار اﻟﻔﻜﺮ‬:‫ ط‬،‫ ﺑﺎب اﻟﻌﺪة‬،۳۰۸/W :‫ )اﻟﮩﺪاﻳﺔ ﻣﻊ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫اﻟﻒ وﻻ „ﻮدة ﻓﻴﮧ‬
All8h ta‛8l8 knows best.

1
Maul8n8 Ya‛qPb Q8sim>: Isl m Q n n Nik h Wa Tal q, p. 167.
298
 ‫‪MOURNING‬‬
‫‪Washing one’s hair, taking a bath and applying oil while in ‘iddah‬‬
‫‪Question:‬‬
‫‪Is it permissible to wash one’s hair, take a bath and apply oil while in‬‬
‫?‪‛iddah‬‬
‫‪Answer:‬‬
‫‪It is permissible to wash one’s hair, take a bath and apply oil while in‬‬
‫‪‛iddah. However, these should not be done with the intention of‬‬
‫‪beautification. These actions can be done out of habit or if one fears a‬‬
‫‪headache or discomfort if these actions are not done.‬‬

‫اﻟﮩﺪاﻳﺔ‪:‬‬
‫ٔ‬
‫و’ ا ﺒﺘﻮﺗﺔ وا ﺘﻮ‪ Ã‬ﻋﻨﮩﺎ زوﺟﮩﺎ إذا ﻧﺖ ﺑﺎﻟﻐﺔ „ﺴﻠﻤﺔ ا]ﺪاد وا]ﺪاد ان‬
‫ﺗ¬ک اﻟﻄﻴﺐ وا‪E‬ﺰ‪8‬ﻨﺔ وا‪E‬ﻜﺤﻞ وا(ﮨﻦ ا ﻄﻴﺐ وﻏ' ا ﻄﻴﺐ إﻻ ﻣﻦ ﻋﺬر و‪Ã‬‬
‫ا{ﺎﻣﻊ ا‪E‬ﺼﻐ' إﻻ ﻣﻦ وﺟﻊ‪ ...‬وا(ﮨﻦ ﻻ ﻳﻌﺮ} ﻋﻦ ﻧﻮع ﻃﻴﺐ وﻓﻴﮧ ز‪8‬ﻨﺔ ا‪E‬ﺸﻌﺮ‬
‫ٔ‬
‫وﻟﮩﺬا ﻳﻤﻨﻊ ا ﺤﺮم ﻋﻨﮧ ﻗﺎل إﻻ ﻣﻦ ﻋﺬر ﻻن ﻓﻴﮧ ورة وا ﺮاد ا(واء ﻻ‬
‫ٔ‬ ‫ً‬ ‫ٔ ً‬ ‫ً‬
‫ا‪E‬ﺰ‪8‬ﻨﺔ و‪E‬ﻮ اﻋﺘﺎدت ا(ﮨﻦ ﻓﺨﺎﻓﺖ وﺟﻌﺎ ﻓﺈن ن ذﻟ‪ Œ‬ا„ﺮا ﻇﺎﮨﺮا ﻳﺒﺎح ﻟﮩﺎ ﻻن‬
‫اﻟﻐﺎﻟﺐ ‪E‬ﻮاﻗﻊ‪) .‬اﻟﮩﺪاﻳﺔ‪ ،۴۲۷/Q :‬ﻓﺼﻞ ® ا]ﺪاد(‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬

‫ﻋﺪﺗﮩﺎ ﻛﺬا‬ ‫’ ا ﺒﺘﻮﺗﺔ وا ﺘﻮ‪ Ã‬ﻋﻨﮩﺎ زوﺟﮩﺎ إذا ﻧﺖ ﺑﺎﻟﻐﺔ „ﺴﻠﻤﺔ ا]ﺪاد‬
‫® ا‪ ©E‬وا]ﺪاد اﻻﺟﺘﻨﺎب ﻋﻦ اﻟﻄﻴﺐ وا(ﮨﻦ وا‪E‬ﻜﺤﻞ وا]ﻨﺎء وا‪v‬ﻀﺎب‪...‬‬
‫ٔ‬ ‫ٔ‬
‫و‪B‬ﻧﻤﺎ ﻳﻠﺰﻣﮩﺎ اﻻﺟﺘﻨﺎب ﺣﺎﻟﺔ اﻻﺧﺘﻴﺎر اﻣﺎ ﺣﺎﻟﺔ اﻻﺿﻄﺮار ﻓﻼ ﺑﺎس ﺑﮩﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫إن اﺷﺘﻜﺖ راﺳﮩﺎ او ﻋﻴﻨﮩﺎ ﻓﺼﺒﺖ ﻋﻠﻴﮩﺎ او اﻛﺘﺤﻠﺖ ﻻﺟﻞ ا ﻌﺎ{ﺔ ﻓﻼ ﺑﺎس‬
‫ً‬
‫ﺑﮧ وﻟ‪.‬ﻦ ﻻ ﺗﻘﺼﺪ ﺑﮧ ا‪E‬ﺰ‪8‬ﻨﺔ ﻛﺬا ® ا ﺤﻴﻂ‪E ،‬ﻮ اﻋﺘﺎدت ا(ﮨﻦ ﻓﺨﺎﻓﺖ وﺟﻌﺎ‬
‫ٔ‬
‫¯ﻞ ﺑﮩﺎ ‪E‬ﻮ ‪E‬ﻢ ﺗﻔﻌﻞ ﻓﻼ ﺑﺎس ﺑﮧ إذا ﻧﺖ اﻟﻐﺎﻟﺐ ‪ß‬ﻮ ا]ﻠﻮل ﻛﺬا ® ا‪. ©E‬‬

‫‪299‬‬
،۲۰۸/R :‫ﺼﻨﺎﺋﻊ‬E‫ و_ﺬا ® ﺑﺪاﺋﻊ ا‬.‫ ﺑﺎب ® ا]ﺪاد‬،۵۳۳/X :‫)اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
(‫ﺳﻌﻴﺪ‬
Isl m Fiqh:
There is no harm in taking a bath, and keeping the body and clothes
clean.1
All8h ta‛8l8 knows best.
Permissible actions during ‘iddah
1. To take a bath, wash one’s head, and keep one’s body and
clothes clean. 2
2. To apply oil to the head when needed. It is also permissible to
comb one’s hair. For example, when there is the possibility of
lice in one’s hair.3
3. It is not necessary to remain in a particular part of the house.
The woman may remain in whichever part of the house she
likes. It is also permissible for her to move around in her
house.
4. She is permitted to carry out domestic tasks. There is no
prohibition in this regard.
5. If there is a need, she may go for a check-up to a doctor.
However, as far as possible, she should get the doctor to come
to her house. If there is a need to be hospitalized, she is
permitted to do that.4
6. If she has no source of income after the death of her husband,
she is permitted to leave the house for employment provided
she observes the rules of hij8b. However, she will have to
return to her house by nightfall and spend the night at home.
Even during the day, once she completes her work, she must

1
Isl m Fiqh, vol. 2, p. 187.
2
Āp Ke Mas ’il, vol. 5, p. 410.
3
Ahsan al-Fat w , vol. 5, p. 442.
4
Āp Ke Mas ’il, vol. 5, p. 410; Ahsan al-Fat w , vol. 5, p. 443.
300
 return home immediately. It is not permissible for her to
remain out of the house unnecessarily.1
7. The woman may go to a court for the any of the following
reasons: (1) To testify before a judge. (2) To sign necessary
documents. (3) For claiming maintenance for her children. She
must return to her house the moment she completes the work
for which she left.2
8. She is permitted to go to collect her pension if it is necessary
for her to go.3
9. If the woman needs to buy essentials for the house and there is
no one who could go for her, she is permitted to leave the
house to the extent of necessity. She must return to her house
the moment she completes buying whatever is needed.4
10. A woman is permitted to move to the nearest house available
in any of the following cases: (1) There is the danger of the
house falling in. (2) She fears loss to her belongings or danger
to her life. (3) She is living in a rented house and she cannot
pay the rent. (4) The house is to be distributed as part of an
estate, and the part which comes in her share is insufficient, or
she feels terrified at living in it. In the case where she is
observing ‛iddah for divorce, she will move to a house
approved of by her husband. In the case of ‛iddah for death,
she will move to a nearby house which she finds suitable.5
11. If a woman is observing ‛iddah for a revocable divorce, she is
permitted to consume betel-leaf.6
All8h ta‛8l8 knows best.
Impermissible actions during ‘iddah
1. To wear silky or exotic garments as a way of beautification.
2. To wear jewellery.

1
Āp Ke Mas ’il, vol. 5, p. 410.
2
Āp Ke Mas ’il, vol. 5, p. 410.
3
Fat w Mahm d yyah, vol. 19, p. 362.
4
‛Asr-e-H dir Ke Pech dah Mas ’il, vol. 2, p. 135.
5
Ibid. p. 134; Ahsan al-Fat w , vol. 5, p. 440.
6
Ahsan al-Fat w , vol. 5, p. 446; Āp Ke Mas ’il, vol. 5, p. 410.
301
 3. To wear bangles.
4. To apply perfume, scents, creams and lotions, powder, etc.
5. To apply antimony as a way of beautification. If it is applied at
night because of discomfort in the eyes, it will be permissible.
6. To redden the tongue with betel-leaf or to apply make-up.
7. To apply henna.
8. To apply oil to the head for the sake of beautification.
9. To comb one’s hair for the sake of beautification.
10. To undertake a journey.
11. To attend happy and sad functions (weddings and funerals).
12. To get married.
13. To spend the night out of the house.
14. To leave the house to see one’s parents or husband. (This is
permitted at the time of necessity. Details in this regard are to
be found further on).
15. To converse unnecessarily with non-mah8rim (strange men)
over the telephone and other forms of contact. When there is a
need to do this, it will be permissible. This rule is not
restricted to the ‛iddah period. Rather, it applies to all
situations and conditions.
ٔ
‫ﻞ ﻗﻮﻟﮧ إذا‬Ö‫ﺎح ﺻﺤﻴﺢ ودﺧﻞ ﺑﮩﺎ ﺑﺪ‬.‫ﻮ اﻣﺔ ﻣﻨﻜﻮﺣﺔ ﻧ‬E‫ﺪ „ ﻔﺔ „ﺴﻠﻤﺔ و‬Â
ٔ ٔ ٔ ٔ
،‫ع‬µE‫ن ا„ﺮﮨﺎ ا ﻄﻠﻖ او ا ﻴﺖ ﺑ¬_ﮧ ﻻﻧﮧ ﺣﻖ ا‬B‫ﻧﺖ ﻣﻌﺘﺪة ﺑﺖ او „ﻮت و‬
ٔ ٔ ٔ ً
‫ﻤﻴﻊ اﻧﻮاﻋﮧ ﻣﻦ ﻓﻀﺔ‬ø ‫ اي‬öt ‫ﻨﺔ‬8‫ﺰ‬E‫©ح ﺑ¬ک ا‬f‫ﻠﺘﺎﺳﻒ ’ ﻓﻮات ا‬E ‫إﻇﮩﺎرا‬
ٔ ٔ
‫ او ﻛﺤﻞ‬ö‫ﻦ ﺑﮧ ا ﺮاة ﻣﻦ ﺣ‬8ó‫ﻨﺔ ﻣﺎ ﺗ‬8‫ﺰ‬E‫ وا‬: ‫ ﻗﺎل اﻟﻘﮩﺴﺘﺎ‬.‫ﺮ‬t ،‫ﺐ وﺟﻮاﮨﺮ‬ß‫وذ‬
ٔ ٔ ٔ ٔ ٔ ٔ
‫ )او‬،‫ﺮ‬t ،‫ﻮ اﺳﻮد‬E‫ﻮاﻧﮧ و‬E‫ﻤﻴﻊ اﻧﻮاﻋﮧ وا‬ø ‫ﺮ( اي‬8‫ )او ﺣﺮ‬،‫ﻜﺸﺎف‬E‫ﻛﻤﺎ ® ا‬
ٔ ٔ
® ‫ﻮﺳﻌﺔ ذﻛﺮہ‬E‫اﻣ·ﺸﺎط ﺑﻀﻴﻖ اﻻﺳﻨﺎن( ﻓﻠﮩﺎ اﻻﻣ·ﺸﺎط ﺑﺎﺳﻨﺎن ا ﺸﻂ ا‬
ٔ
‫ ﻋﻦ ا{ﻮﮨﺮة ﺗﻘﻴﻴﺪہ ﺑﺎﻟﻌﺬر واﻟﻄﻴﺐ‬Ú‫ﻦ ﻳﺎ‬.‫ ﻟ‬،‫ﺚ ﻓﻴﮧ ® اﻟﻔﺘﺢ‬t‫ و‬،‫ﺴﻮط‬é ‫ا‬
‫ ﻗﻮﻟﮧ‬.‫ﺺ‬E‫ﺖ ﺧﺎ‬8‫ﻮ ﺑﻼ ﻃﻴﺐ ﻛﺰ‬E‫ﻦ ﻟﮩﺎ ﻛﺴﺐ إﻻ ﻓﻴﮧ وا(ﮨﻦ و‬.‫ﻢ ﻳ‬E ‫ن‬B‫و‬
ٔ ٔ ٔ
‫ﺤﺮ‬+‫ واﻋﻢ ﻣﻨﮧ ﻗﻮﻟﮧ ® ا‬،Ó‫ﻮب ﻗﮩﺴﺘﺎ‬ï‫ﺪن او ا‬+‫واﻟﻄﻴﺐ اي اﺳﺘﻌﻤﺎﻟﮧ ® ا‬

302
 ‫ٔ‬
‫واﻟﻔﺘﺢ‪ :‬ﻓﻼ ‪ ãÂ‬ﻋﻤﻠﮧ وﻻ ﺗﺘﺠﺮ ﻓﻴﮧ‪ ،‬ﻗﻮﻟﮧ ﻛﺰ‪8‬ﺖ ﺧﺎ‪E‬ﺺ اي ﻣﻦ اﻟﻄﻴﺐ‬
‫ٔ‬
‫و‪Ew‬ﺸ'ج وا‪E‬ﺴﻤﻦ وﻏ' ذﻟ‪ ،Œ‬ﻻﻧﮧ ﻳﻠ ا‪E‬ﺸﻌﺮ ﻓﻴﻜﻮن ز‪8‬ﻨﺔ ز‪8‬ﻠ‪ ،:‬و‪ž‬ﮧ ﻇﮩﺮ‬
‫ٔ‬
‫ان ا ﻤﻨﻮع اﺳﺘﻌﻤﺎﻟﮧ ’ وﺟﮧ ﻳ‪.‬ﻮن ﻓﻴﮧ ز‪8‬ﻨﺔ‪ ،‬ﻓﻼ ﺗﻤﻨﻊ ﻣﻦ „ﺴﮧ ﺑﻴﺪ ﻟﻌ•‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫او ﺑﻴﻊ او ا‪õ‬ﻞ ﻛﻤﺎ اﻓﺎدہ ا‪E‬ﺮ‪ È‬۔)وا‪E‬ﻜﺤﻞ( واﻟﻈﺎﮨﺮ ان ا ﺮاد ﺑﮧ ﻣﺎ ‪Â‬ﺼﻞ ﺑﮧ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺰ‪8‬ﻨﺔ ﻻﺳﻮد و‪E‬ﻮہ‪Á ،‬ﻼف اﻻﺑﻴﺾ ﻣﺎ‪E‬ﻢ ﻳ‪.‬ﻦ ﻣﻄﻴﺒﺎ )ا]ﻨﺎء وﻟ‪é‬ﺲ‬
‫ٔ‬
‫ا ﻌﺼﻔﺮ وا ﺰﻋﻔﺮ( اي ﻟ‪é‬ﺲ ا‪ï‬ﻮب ا ﺼﺒﻮغ ﺑﺎﻟﻌﺼﻔﺮ وا‪E‬ﺰﻋﻔﺮان‪ ،‬وا ﺮاد‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﺑﺎ‪ï‬ﻮب ﻣﺎ ن ﺟﺪﻳﺪا ﺗﻘﻊ ﺑﮧ ا‪E‬ﺰ‪8‬ﻨﺔ و‪B‬ﻻ ﻓﻼ ﺑﺎس ﺑﮧ‪ ،‬ﻻﻧﮧ ﻻ ﻳﻘﺼﺪ ﺑﮧ إﻻ ﺳ¬‬
‫ٔ‬
‫اﻟﻌﻮرة واﻻﺣ©م ﺗ‪é‬ﺘ‪ ’ Ø‬ا ﻘﺎﺻﺪ ﻛﻤﺎ ® ا ﺤﻴﻂ وﻗﮩﺴﺘﺎ‪Ó‬‬

‫إﻻ ﺑﻌﺬر راﺟﻊ ‪E‬ﻠﺠﻤﻴﻊ‪ ،‬إذ ا‪ãE‬ورات ﺗ‪é‬ﻴﺢ ا ﺤﻈﻮرات ﻓﺈن ن وﺟﻊ ﺑﺎﻟﻌ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﺘﻜﺘﺤﻞ او ﺣﻜﺔ ﻓﺘﻠ‪é‬ﺲ ا]ﺮ‪8‬ﺮ او ﺸﺘ‪ D‬راﺳﮩﺎ ﻓﺘﺪﮨﻦ وﺗﻤﺸﻂ ﺑﺎﻻﺳﻨﺎن‬
‫ٔ‬
‫اﻟﻐﻠﻴﻈﺔ ا ﺘﺒﺎﻋﺪة ﻣﻦ ﻏ' إرادة ا‪E‬ﺰ‪8‬ﻨﺔ ﻻن ﮨﺬا ﺗﺪاو ﻻ ز‪8‬ﻨﺔ‪ .‬ﻗﻠﺖ‪ :‬وﻗﻴﺪ ﺑﻌﺾ‬
‫ً‬ ‫ً‬
‫ا‪E‬ﺸﺎﻓﻌﻴﺔ اﻻﻛﺘﺤﺎل ‪E‬ﻠﻌﺬر ﺑ‪.‬ﻮﻧﮧ ‪Ö‬ﻼ ﺛﻢ ﻧﺰﻋﮧ ﻧﮩﺎرا ﻛﻤﺎ ورد ® ا]ﺪﻳﺚ‪،‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬
‫واﺧﺮج ا]ﺪﻳﺚ ® اﻟﻔﺘﺢ اﻳﻀﺎ‪ ،‬و‪E‬ﻢ ار ﻣﻦ ﻗﻴﺪ ﺑﺬﻟ‪ Œ‬ﻣﻦ ﻋﻠﻤﺎﺋﻨﺎ‪ ،‬و‪w‬ﻧﮧ‬
‫ٔ‬ ‫ٔ‬
‫ﻣﻌﻠﻮم ﻣﻦ ﻗﺎﻋﺪة ان ا‪ãE‬ورة ﺗﺘﻘﻴﺪ ﺑﻘﺪرﮨﺎ‪ ،‬ﻟ‪.‬ﻦ إن ﻛﻔﺎﮨﺎ ا‪E‬ﻠﻴﻞ او ا‪f‬ﮩﺎر‬
‫ٔ‬ ‫ٔ‬
‫اﻗﺘ•ت ’ ا‪E‬ﻠﻴﻞ وﻻ ﺗﻌﻜﺲ ﻻن ا‪E‬ﻠﻴﻞ اﺧ‪E è‬ﺰ‪8‬ﻨﺔ ا‪E‬ﻜﺤﻞ و‪ß‬ﻮ ‪ô‬ﻤﻞ‬
‫ٔ‬
‫ا]ﺪﻳﺚ‪ ،‬واﷲ ﺳﺒﺤﺎﻧﮧ اﻋﻠﻢ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‪۵۳۰/R :‬۔‪ ،۵۳۲‬ﻓﺼﻞ ®‬
‫ا]ﺪاد‪ ،‬ﺳﻌﻴﺪ(‬
‫ٔ‬ ‫ٔ‬
‫واﻳﻀﺎ ﻓﻴﮧ‪ :‬وﻻ ‪g‬ﺮج ﻣﻌﺘﺪة رﺟ‪ :‬و‪ž‬ﺎﺋﻦ ﺑﺎي ﻓﺮﻗﺔ ﻧﺖ ’ ﻣﺎ ® اﻟﻈﮩ'‪ 8‬ﺔ‬
‫ً‬ ‫ٔ ً‬ ‫ٔ‬
‫و‪E‬ﻮ ;ﺘﻠﻌﺔ ’ ﻧﻔﻘﺔ ﻋﺪﺗﮩﺎ ® اﻻﺻﺢ‪ „ ...‬ﻔﺔ ﻣﻦ ﺑ•ﺘﮩﺎ اﺻﻼ ﻻ ‪Ö‬ﻼ وﻻ‬
‫ٔ‬ ‫ً‬
‫ﻧﮩﺎرا وﻻ إ‪ q‬ﺻﺤﻦ دار ﻓﻴﮩﺎ ﻣﻨﺎزل ﻟﻐ'ہ و‪E‬ﻮ ﺑﺈذﻧﮧ ﻻﻧﮧ ﺣﻖ اﷲ ﺗﻌﺎ‪ .q‬و‪Ã‬‬
‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ ® اﻻﺻﺢ‪ :‬ﻻﻧﮩﺎ ﮨﻲ اﻟ اﺧﺘﺎرت إﺑﻄﺎل ﺣﻘﮩﺎ ﻓﻼ ﻳﺒﻄﻞ ﺑﮧ ﺣﻖ‬
‫ً ٔ‬ ‫ٔ‬
‫ﻋﻠﻴﮩﺎ وﻣﻘﺎﺑﻠﮧ ﻣﺎ ﻗﻴﻞ اﻧﮩﺎ ‪g‬ﺮج ﻧﮩﺎرا ﻻﻧﮩﺎ ﻗﺪ ‪Â‬ﺘﺎج ﺘﻮ‪ Ã‬ﻋﻨﮩﺎ‪.‬‬

‫‪303‬‬
 ٔ ٔ
‫ ﻓﺈن ﻋﻠﻢ‬،‫ﻮﻗﺎﺋﻊ‬E‫ وا]ﻖ ان ’ ا ﻔ ان ﻳﻨﻈﺮ ﺧﺼﻮص ا‬:‫ﻗﺎل ® اﻟﻔﺘﺢ‬
ٔ
‫ن ﻋﻠﻢ‬B‫ و‬،‫ﺮج اﻓﺘﺎﮨﺎ ﺑﺎ]ﻞ‬g ‫ﻢ‬E ‫واﻗﻌﺔ ﻋﺠﺰ ﮨﺬہ ا ﺨﺘﻠﻌﺔ ﻋﻦ ا ﻌ•ﺸﺔ إن‬
ٔ ٔ
‫ ﻗﻮﻟﮧ ﻣﻦ ﺑ•ﺘﮩﺎ ﻣﺘﻌﻠﻖ‬.‫ﺔ‬Ö‫ﻧﺒﻼ‬µE‫ﮩﺮ وا‬f‫ واﻗﺮہ ® ا‬،‫ﻗﺪرﺗﮩﺎ اﻓﺘﺎﮨﺎ ﺑﺎ]ﺮﻣﺔ‬
،‫ ﺣﺎل وﻗﻮع اﻟﻔﺮﻗﺔ وا ﻮت‬Ø‫ﺴﻜ‬E‫ﮩﺎ ﺑﺎ‬Ö‫ﺮج وا ﺮاد ﺑﮧ ﻣﺎ ﻳﻀﺎف إ‬g ‫ﺑﻘﻮﻟﮧ وﻻ‬
ٔ ً ٔ ً
‫ﺋﺒﺎ وﮨﻲ دار ﺑﺎﺟﺮة‬± ‫ﻮ ن‬E Æ‫ ﺣ‬،‫ﻠﺰوج او ﻏ'ہ‬E w‫ ﺳﻮاء ن ¸ﻠﻮ‬،‫ﮨﺪاﻳﺔ‬
ٔ
،‫ﺮج ﺑﻞ ﺗﺪﻓﻊ وﺗﺮﺟﻊ إن ن ﺑﺈذن ا]ﺎ¿ﻢ‬g ‫ﻗﺎدرة ’ دﻓﻌﮩﺎ ﻓﻠ•ﺲ ﻟﮩﺎ ان‬
ٔ
‫ﻼف ﻣﺎ إذا ﻧﺖ ﻟﮧ ﻓﺈن‬Á ‫ﺰوج‬E‫ ﻗﻮﻟﮧ ﻓﻴﮩﺎ ﻣﻨﺎزل ﺑﻐ'ہ اي ﻏ' ا‬،V‫ﻠ‬8‫ﺮ وز‬t
ٔ ٔ ٔ
.Ø‫ﺴﻜ‬E‫ﮩﺎ ﺑﺎ‬Ö‫ل ﺷﺎء ت ﻻﻧﮩﺎ ﺗﻀﺎف إ‬Y‫ﻴﺖ اي ﻣ‬é‫ﮩﺎ وﺗ‬Ö‫ﺮج إ‬g ‫ﻟﮩﺎ ان‬
(‫ ﺳﻌﻴﺪ‬:‫ ط‬،‫ ﻓﺼﻞ ا]ﺪاد‬،۵۳۵/R :¹‫ﺸﺎ‬E‫)ا(ر ا ﺨﺘﺎر ﻣﻊ ا‬
Further reading: al-Hid yah, vol. 2, p. 427; al-Fat w al-Hind yyah, vol. 1,
p. 533; Bad ’i‛ as-San ’i‛, vol. 3, p. 208; ‛Asr-e-H dir Ke Pech dah Mas ’il,
vol. 2, pp. 132-137; Āp Ke Mas ’il Aur Oen K Hull, vol. 5, p. 410; Ahsan al-
Fat w , vol. 5, pp. 430-443; Majm ‛ah Qaw n n Isl m , p. 214; ‛Iddat Ke
Shar‛ Ahk m, pp. 39-53.
All8h ta‛8l8 knows best.
Leaving one’s house on the death of one’s parents during ‘iddah
Question:
A woman is observing the ‛iddah of death or divorce. Her father or
mother passes away during this period. If she does not go to see either
of the two, she will spend the rest of her life grieving over this, and she
will also have to hear criticism from people. Can she go to see either of
the two for a short while? Bear in mind that it is extremely difficult to
bring the deceased to her.
Answer:
If either of her parents dies while she is in ‛iddah and she does not go,
she will spend the rest of her life in grief and sorrow. There is also the
strong possibility of her having to hear accusations and criticism from
people. In such a case, due to necessity, she will be permitted to go.
The jurists permit a woman whose husband has passed away to leave
her house at the time of necessity. Furthermore, a narration of Sunan
Ibn M jah states that the maternal aunt of Hadrat J8bir radiyall8hu
‛anhu was divorced. She wanted to leave her house to break dates from
304
her date tree. Someone stopped her. She came to RasPlull8h sallall8hu
‛alayhi wa sallam and related this to him. He said; “You may harvest
the dates. Perhaps you will give in charity or do some other good
action.”
We learn from this Had>th that a woman in ‛iddah may leave her home
at the time of necessity. This, despite the fact that the necessity in this
Had>th was not of such a nature that an alternative could not be found.
However, because it was causing distress to the woman, she was given
permission. This permission does not mean that a woman can leave
her house and move around in the name of visiting the sick, and
thereby spoil her ‛iddah.

‫ﺪ‬o ‫ﻓﺄرادت أن‬ ‫ ﻃﻠﻘﺖ ﺧﺎﻟ‬:‫اﷲ ﻋﻨﻪ ﻗﺎل‬ ‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ ر‬
، ¦‫ ﺑ‬:‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﻘﺎل‬Þf‫ ﻓﺄﺗﺖ ا‬،‫ﮧ‬Ö‫ﺮج إ‬g ‫ ﻓﺰﺟﺮﮨﺎ رﺟﻞ أن‬،‫ﻠﮩﺎ‬k
ً
‫ ﺑﺎب ﮨﻞ‬،۴۶ ‫ ص‬:‫ )اﺑﻦ ﻣﺎﺟﺔ‬.‫ ﻣﻌﺮوﻓﺎ‬ö‫ أو ﺗﻔﻌ‬l‫ أن ﺗﺼﺪ‬K‫ ﻋ‬Œ‫ﻓﺠﺪي ﻓﺈﻧ‬
(‫ﺮج ا ﺮأة ﻋﺪﺗﮩﺎ‬g
The permission to leave the house at the time of necessity is the same
for a woman in ‛iddah of death and the one in ‛iddah of divorce.

‫ وﻻ‬.Ú‫ورة ﻓﻼ ﻓﺮق ﻓﻴﮧ ﺑ•ﻨﮩﻤﺎ ﻛﻤﺎ ﻧﺼﻮا ﻋﻠﻴﮧ ﻓﻴﻤﺎ ﻳﺄ‬ã‫ﻠ‬E ‫ﺮوج‬v‫وأﻣﺎ ا‬
‫ )ا(ر‬.‫ورات اﻟﺦ‬ãE‫ ﻣﻦ ا‬Œ‫ﻮ ذﻟ‬E‫ل و‬Y ‫ﺮج أو ﻳﺘﮩﺪم ا‬g ‫ﺮﺟﺎن ﻣﻨﮧ إﻻ أن‬J
(‫ ﺳﻌﻴﺪ‬،۵۳۶/R :M‫ﺸﺎ‬E‫ا ﺨﺘﺎر ﻣﻊ ا‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬

}‫ )اﻟﻔﺘﺎو‬.‫ أن ﺗ ﺘﻘﻞ‬Œ‫ﺮوج ﻣﻦ ﺑ•ﺘﮩﺎ ﻓﻼ ﺑﺄس ﻋﻨﺪ ذﻟ‬v‫ ا‬q‫إن اﺿﻄﺮت إ‬

(۵۳۵/X :‫اﻟﮩﻨﺪﻳﺔ‬

:‫ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن‬
ً ً
‫ﻼ و ﻻ ﻧﮩﺎرا إﻻ‬Ö ‫ﺮج‬g ‫ﻋﺪة ﻃﻼق أو ﻓﺮﻗﺔ ﺳﻮ} ا ﻮت ﻻ‬ ‫ا]ﺮة ا ﺴﻠﻤﺔ‬
‫ﻴﺖ إﻻ‬é‫ﻔﻘﺔ و ﻻ ﻳ‬f‫ ا‬q‫ﮩﺎر ]ﺎﺟﺘﮩﺎ إ‬f‫ﺮج ﺑﺎ‬g ‫ ﻋﻨﮩﺎ زوﺟﮩﺎ‬Ã‫ وا ﺘﻮ‬...‫ورة‬ãE

305
‫ ﻓﺼﻞ ﻓﻴﻤﺎ ¯ﺮم‬،۵۵۳/X :‫ )ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬.‫ﺑﻴﺖ زوﺟﮩﺎ‬
(‫’ ا ﻌﺘﺪة‬
It becomes clear from the above texts that it is permissible for a
woman in ‛iddah to leave her house when necessary. At the same time,
we have to know the limits of necessity. The following is stated in Jad d
Fiqh Mas ’il:
The root word of dar rah (necessity) is darr or durr. Both
pronunciations are reported. Some linguists do not differentiate
between the two. Others are of the view that it is a noun when
pronounced as durr and a verbal noun when pronounced as darr. It
comes in the meaning of loss. It is the opposite of profit. All the words
which are derived from this root word bear this meaning. (Maul8n8
Kh8lid Sayfull8h Rahm8n>). It includes the following meanings: severe
distress, terrible loss, severe restriction.
Im8m Sh8tib> rahimahull8h defines it as follows in his al-Muw faq t:

‫ﻴﺚ إذا‬t ‫ﻗﻴﺎم „ﺼﺎﻟﺢ ا(ﻳﻦ وا(ﻧﻴﺎ‬ ‫ورة ﻓﻤﻌﻨﺎﮨﺎ أﻧﮧ ﻻ ﺑﺪ ﻣﻨﮩﺎ‬ãE‫ﻓﺄﻣﺎ ا‬
،‫ ﺑﻞ ’ ﻓﺴﺎد وﺗﮩﺎرج وﻓﻮت ﺣﻴﺎة‬،‫ﺮ „ﺼﺎﻟﺢ ا(ﻧﻴﺎ ’ اﺳﺘﻘﺎﻣﺘﮧ‬o ‫ﻢ‬E ‫ﻓﻘﺪت‬
(۴/Q :‫ )ا ﻮاﻓﻘﺎت‬. ‫ان ا ﺒ‬ìv‫ﺮﺟﻮع ﺑﺎ‬E‫ﻌﻴﻢ وا‬f‫ﺠﺎة وا‬f‫ اﻵﺧﺮة ﻓﻮت ا‬Ã‫و‬
Other scholars are a bit more lenient in the definition of dar rah. They
include all matters which interfere with the general system of life and
which would therefore result in harm. The above-quoted definition of
Im8m Sh8tib> rahimahull8h lends to this meaning. The definitions of
Shaykh AbP Zuhrah, Shaykh ‛Abd al-Wahh8b Khall8f and other
scholars are also inclined to the definition of Im8m Sh8tib>.
According to Hadrat Maul8n8 Kh8lid Sayfull8h Rahm8n> S8hib, dar rah
does not only refer to a feeling of anxiety. Rather, it covers all the
fundamentals of the various departments of life and their
preservation. Permanent and temporary rulings will be included in
dar rah.1
Q m s al-Fiqh:
The Shar>‛ah has five fundamental objectives: (1) preservation of D>n,
(2) preservation of life (this includes one’s life, honour, dignity, rank),
(3) preservation of lineage, (4) preservation of wealth, (5) preservation

1
Jad d Fiqh Mab hith, vol. 14, p. 7.
306
of the intellect. Whatever is dependent on the acquisition and
continued existence of these five objectives is defined as dar rah. In
the same way, dar rah is not confined to saving one’s life. Rather, it
includes all the fundamentals of the various departments of life.1
We learn from the above texts that dar rah is not confined to the
preservation of life. Therefore, a woman in ‛iddah – whether for
divorce or death – has the leeway of leaving her house to see the face
of her parent who passes away. If she does not go, there is the
possibility of regretting for the rest of her life.
All8h ta‛8l8 knows best.
An old woman observing ‘iddah in her son’s house
Question:
A woman whose husband passed away spent some time in ‛iddah in
her own house. However, due to loneliness and old-age, she would like
to observe the remaining ‛iddah in her son’s house. Is she permitted to
do this? Will she have to restart her ‛iddah?
Answer:
It is permissible for a woman to observe ‛iddah in her son’s house if it
is because of loneliness and old-age. There is no need to restart the
‛iddah. She merely has to complete the remaining days.
ٔ ٔ
‫ﺮﺟﺎن ﻣﻨﮧ إﻻ ان‬J ‫وﺗﻌﺘﺪان اي ﻣﻌﺘﺪة ﻃﻼق و„ﻮت ﺑﻴﺖ وﺟﺒﺖ ﻓﻴﮧ وﻻ‬
ٔ ٔ ٔ ٔ
‫ﻴﺖ‬+‫ﺪ ﻛﺮاء ا‬o ‫ﺎف اﻧﮩﺪاﻣﮧ او ﺗﻠﻒ ﻣﺎﻟﮩﺎ او ﻻ‬g ‫ل او‬Y ‫ﺮج او ﻳﺘﮩﺪم ا‬g
ٔ
‫ ﻣﻨﮧ ﻣﺎ‬،Œ‫ﻮ ذﻟ‬E ‫ ﻗﻮﻟﮧ‬.‫ﮧ‬Ö‫ورات ﻓﺘﺨﺮج ﻻﻗﺮب „ﻮﺿﻊ إ‬ãE‫ ﻣﻦ ا‬Œ‫ﻮ ذﻟ‬E‫و‬
ٔ ٔ
‫ﻠﻴﻞ ﻣﻦ ا„ﺮ ا ﻴﺖ وا ﻮت وﻻ اﺣﺪ ﻣﻌﮩﺎ ﻟﮩﺎ ا—ﺤﻮل‬E‫ﻮ ﺧﺎﻓﺖ ﺑﺎ‬E :‫ﺔ‬8'‫® اﻟﻈﮩ‬
(‫ ﻓﺼﻞ ® ا]ﺪاد‬،۵۳۶/R :¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ا‬.‫ﻻ ﻓﻼ‬B‫ﻮف ﺷﺪﻳﺪ و‬v‫وا‬

‫ﻦ‬.‫ﻢ ﻳ‬E ‫ورات ﻛﻤﺎ إذا‬ãE‫ ﻣﻦ ا‬Œ‫ﻮ ذﻟ‬E‫ ﻗﻮﻟﮧ و‬:‫ اﻟﻄﺤﻄﺎوي ’ ا(ر‬Ã‫و‬
ً ً ٔ ً ٔ
‫ﻼ ﻣﻦ ا„ﺮ ا ﻴﺖ وا ﻮت ﺧﻮﻓﺎ ﺷﺪﻳﺪا ﻓﻠﮩﺎ‬Ö ‫ﺎف‬J ‫ﻴﺖ وﻗﻠﺒﮩﺎ‬+‫ﻣﻌﮩﺎ اﺣﺪ ® ا‬

1
Q m s al-Fiqh, vol. 4, p. 313.
307
 ً
}‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﺔ‬8'‫ﻦ ﺷﺪﻳﺪا ﻓﻠ•ﺲ ﻟﮩﺎ ا—ﺤﻮل ﻇﮩ‬.‫ﻢ ﻳ‬E ‫ن‬B‫ا—ﺤﻮل و‬
(‫ ﺑﺎب اﻟﻌﺪة‬،۲۳۱/Q :‫’ ا(ر ا ﺨﺘﺎر‬
Ahsan al-Fat w :
If there is a danger to her life or wealth because she is living alone, or
she feels terrified at having to live alone, she may observe the ‛iddah in
another nearby house.1
All8h ta‛8l8 knows best.
Husband and wife living in the same house
Question:
What is the ruling with regard to husband and wife living in the same
house during the period of ‛iddah?
Answer:
If a woman has been issued with three divorces, she must live in a
place where there is no interaction with her husband. If, by living in
the same house, there is no strong possibility of their meeting each
other and falling into sin and there are seniors in the house who could
stop them, then it is not forbidden for them to live in the same house.

‫ذا‬B‫ و‬:@‫ل اﻟﻄﻼق ﻗﺎل ® ا ﺠﺘ‬Y‫ﻢ إﻗﺎﻣﺘﮧ ﻣﻌﮩﺎ ﻣ‬.‫ ا ﺼﻨﻒ ﺣ‬é‫ﻢ ﻳ‬E‫و‬
ٔ ٔ
‫ﺴﻜﻨﺎ ﺑﻴﺖ واﺣﺪ إذا ن‬° ‫ﺰوج ﻓﻼ ﺑﺎس ﺑﺎن‬E‫ل ا‬Y‫وﺟﺐ اﻻﻋﺘﺪاد ﻣ‬
ٔ ٔ ً ٔ ً ٔ ً ً
® ‫ﻋﺪﻻ ﺳﻮاء ن اﻟﻄﻼق رﺟﻌﻴﺎ او ﺑﺎﺋﻨﺎ او ﺛﻼﺛﺎ واﻻﻓﻀﻞ ان ¯ﺎل ﺑ•ﻨﮩﻤﺎ‬
ٔ ً ٔ
‫ﺰوج ﻓﺎﺳﻘﺎ ﻓﻴﺤﺎل ﺑﺎ„ﺮاة ﺛﻘﺔ ﺗﻘﺪر ’ ا]ﻴﻠﻮﻟﺔ‬E‫ﻮن ا‬.‫•ﺘﻮﺗﺔ ﺴ¬ إﻻ ان ﻳ‬+‫ا‬
ٔ ٓ
‫ ﺑﺎن ﺧﺮوﺟﮧ‬:‫ ® اﻟﮩﺪاﻳﺔ‬.‫ل اﺧﺮ‬Y‫ن ﺗﻌﺬر ﻓﻠﺘﺨﺮج ﮨﻲ وﺗﻌﺘﺪ ﻣ‬B‫ﺑ•ﻨﮩﻤﺎ و‬
ٔ
(‫ ﻛﻮﺋﺘﮧ‬،‫ ﺑﺎب اﻟﻌﺪة‬،۱۵۴/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫او÷ ﻣﻦ ﺧﺮوﺟﮩﺎ ﻋﻨﺪ اﻟﻌﺬر‬
ٔ
‫ﻴﺔ وﻣﻔﺎدہ‬é‫ﺘ¦ ﺑﺎﻻﺟﻨ‬J ‫ﻼ‬+ ‫ﺎﺋﻦ‬+‫ وﻻ ﺑﺪ ﻣﻦ ﺳ¬ة ﺑ•ﻨﮩﻤﺎ ® ا‬:‫ ا(ر ا ﺨﺘﺎر‬Ã‫و‬
ً ٔ ٔ
‫ﺰوج ﻓﺎﺳﻘﺎ‬E‫ل ﻋﻠﻴﮩﻤﺎ او ن ا‬Y ‫ن ﺿﺎق ا‬B‫ﻠﻮة ا ﺤﺮﻣﺔ و‬v‫ان ا]ﺎﺋﻞ ﻳﻤﻨﻊ ا‬
ٔ ٔ
‫ﻢ ﺑﮧ ذﻛﺮہ‬.]‫ﻓﺨﺮوﺟﮧ او÷ ﻻن „ﻜﺜﮩﺎ واﺟﺐ ﻻ „ﻜﺜﮧ وﻣﻔﺎدہ وﺟﻮب ا‬

1
Ahsan al-Fat w , vol. 5, p. 440.
308
 ٔ ٔ
‫ﻌﻞ اﻟﻘﺎ ﺑ•ﻨﮩﻤﺎ ا„ﺮاة ﺛﻘﺔ ﻗﺎدرة ’ ا]ﻴﻠﻮﻟﺔ ﺑ•ﻨﮩﻤﺎ‬i ‫ﻜﻤﺎل وﺣﺴﻦ ان‬E‫ا‬
ٔ ً ٔ
‫ﺴ¬ة‬E‫ ﻓﺈن ا‬:¹‫ﺸﺎ‬E‫ و ® ا‬.‫ﻮ ﻓﺎﺳﻘﺎ ﻓﺒﺎ„ﺮاة‬E‫ ا ﺠﺘ@ اﻻﻓﻀﻞ ا]ﻴﻠﻮﻟﺔ ﺴ¬ و‬Ã‫و‬
ٔ ً
.‫ﻴﺔ‬é‫ﻠﻮة ﺑﺎﻻﺟﻨ‬v‫ﻮ اﻟﻈﺎﮨﺮ ]ﺮﻣﺔ ا‬ß ‫ﻠﮩﺪاﻳﺔ و‬E ‫ﻻ ﺑﺪ ﻣﻨﮩﺎ ﻛﻤﺎ ﻋ? ا ﺼﻨﻒ ﺗﺒﻌﺎ‬
(‫ ﺳﻌﻴﺪ‬،‫ ﻓﺼﻞ ® ا]ﺪاد‬،۵۳۷/R :‫)ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬
Ahsan al-Fat w :
The woman may live in the same house but it is essential to have a
barrier between husband and wife so that the two are not in privacy
with each other. If there is the fear of falling into sin by living in the
same house, there should be another senior woman who has the power
of keeping the two separate from each other. If this is not possible, it is
obligatory on the husband to leave that house until the end of the
‛iddah. He must live in some other place. If he cannot be compelled to
move out, the woman must leave the house and observe ‛iddah
somewhere else.1
All8h ta‛8l8 knows best.
Living together after three divorces
Question:
Can husband and wife live together after three divorces on the basis
that they are old and they need to assist each other?
Answer:
The jurists permit husband and wife to live together if they are old and
need to assist and serve each other. Similarly, if a woman does not
have anyone to support her and it is difficult to make arrangements
for her boarding and lodging, and there is no fear of falling into
temptation, then it is permissible for them to live together and to
assist each other. However, they must not live as husband and wife.
ٔ ٔ
،‫ﻢ ﻳﻠﺘﻘﻴﺎ ا—ﻘﺎء اﻻزواج‬E ‫ﺑﻴﺖ واﺣﺪ إذا‬ ‫ﻼث‬ï‫ﺴﻜﻨﺎ ﺑﻌﺪ ا‬° ‫ وﻟﮩﻤﺎ ان‬: ‫ﻗﺎل‬
lE‫اﻓ¬ﻗﺎ و‬ ‫ وﺳﺌﻞ ﺷﻴﺦ اﻹﺳﻼم ﻋﻦ زوﺟ‬.‫ﻦ ﻓﻴﮧ ﺧﻮف ﻓﺘﻨﺔ اﻧﺘﮩﻰ‬.‫ﻢ ﻳ‬E‫و‬
ٔ
‫ﺑ•ﺘﮩﻢ‬ ‫•ﻨﮩﻤﺎ اوﻻد ﺗﺘﻌﺬر ﻋﻠﻴﮩﻤﺎ ﻣﻔﺎرﻗﺘﮩﻢ ﻓ•ﺴﻜﻨﺎن‬ž‫ﻣﻨﮩﻤﺎ ﺳﺘﻮن ﺳﻨﺔ و‬

1
Ahsan al-Fat w , vol. 5, p. 447.
309
 ٔ
،‫ ﻧﻌﻢ‬:‫؟ ﻗﺎل‬Œ‫ﺘﻤﻌﺎن ﻓﺮاش وﻻ ﻳﻠﺘﻘﻴﺎن ا—ﻘﺎء اﻻزواج ﮨﻞ ﻟﮩﻤﺎ ذﻟ‬i ‫وﻻ‬
ٔ ٔ
‫ ﻗﻮﻟﮧ وﺳﺌﻞ ﺷﻴﺦ اﻹﺳﻼم ﺣﻴﺚ اﻃﻠﻘﻮہ ﻳﻨ•ف‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫واﻗﺮہ ا ﺼﻨﻒ‬
ٔ ٔ
‫ﺼﻴﺺ ﻣﺎ ﻧﻘﻠﮧ ﻋﻦ‬g ‫ﻧﮧ اراد ﺑﻨﻘﻞ ﮨﺬا‬w‫ و‬،‫ﻮاﮨﺮ زادہ‬Á ‫ﺮ ا ﺸﮩﻮر‬.‫ ﺑ‬q‫إ‬
ٔ
‫ﻮ‬E ‫ ﺿﻴﺎﻋﮩﻢ‬nJ ‫ ﻛﻮﺟﻮد اوﻻد‬،‫ ﻣﻌﮩﺎ ]ﺎﺟﺔ‬Ø‫ﺴﻜ‬E‫ا ﺠﺘ@ ﺑﻤﺎ إذا ﻧﺖ ا‬
ٔ ٔ
‫ﺸ¬ي‬° ‫ﻮ ﻣﻦ ﻳﻌﻮﻟﮧ وﻻ ﮨﻲ ﻣﻦ‬ß ‫ﺪ‬i ‫ﻦ ﻻ‬8'‫ﺳﻜﻨﻮا ﻣﻌﮧ او ﻣﻌﮩﺎ او ﻛﻮﻧﮩﻤﺎ ﻛﺒ‬
ٔ ٔ ٔ
‫ﻮﺟﻮد اﻻوﻻد‬ž‫ﻮن ﺳﻨﮩﻤﺎ ﺳ· ﺳﻨﺔ و‬.‫ واﻟﻈﺎﮨﺮ ان ا—ﻘﻴﻴﺪ ﻳ‬،Œ‫ﻮ ذﻟ‬E ‫ﻟﮩﺎ او‬
ٔ
:‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ﺴﻮال‬E‫ا‬ ‫ ® ﺣﺎدﺛﺔ‬Œ‫ ’ ﻛﻮﻧﮧ ن ﻛﺬﻟ‬b‫ﻣﺒ‬
(‫ ﻓﺼﻞ ® ا]ﺪاد‬،۵۳۸/R

(‫ ﻛﻮﺋﺘﮧ‬:‫ ط‬،‫ ﻓﺼﻞ ® ا]ﺪاد‬،۱۵۴/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫)وﻣﺜﻠﮧ ® ا‬

Ahsan al-Fat w :
It is permissible for them to assist each other due to old-age and illness
provided they do not live as husband and wife. If there is the slightest
danger of being tempted into anything unlawful, it will be obligatory
on them to live completely separately. It will not be permissible for
them to live in the same house. 1
All8h ta‛8l8 knows best.
Marriage during the ‘iddah
Question:
A man issued one irrevocable divorce to his wife. He renewed the
marriage after the passage of one menstrual period. He then issued
another irrevocable divorce. Subsequently, the first menstruation of
the ‛iddah was experienced from the 1st to the 11th of March. The
woman says that she experienced her second menstruation from the
17th to the 26th of March. She married another man after this. She
experienced the third menstruation from the 12th to the 21st of April
and renewed the marriage after that. On the day of her marriage, she
saw a few drops of blood. Is this marriage valid?

1
Ahsan al-Fat w , vol. 5, p. 163.
310
Answer:
The second marriage took place during her ‛iddah period. The blood
which she saw from the 17th to 26th of March cannot be the blood of
menstruation because the minimum period of purity of fifteen days
after the first menstruation was not realized. Marriage to someone
else during this period is invalid. It is essential for the husband to leave
this woman. If he refuses, the woman must have her marriage
annulled through the jam‛>yyatul ‛ulam8’. She must then observe
‛iddah as a precautionary measure. She will then be free and she can
marry someone else if she wants.
ً ً ٔ ٔ
.å‫ﮩﺎ إ ﺎ‬Ö‫ﺎ‬Ö‫ ﻳﻮﻣﺎ و‬µ‫ﺴﺔ ﻋ‬c ‫ﻔﺎس وا]ﻴﺾ‬f‫اﻗﻞ اﻟﻄﮩﺮ ﺑ ا]ﻴﻀﺘ او ا‬
(‫ ﺳﻌﻴﺪ‬،۲۸۵/X :‫)ا(ر ا ﺨﺘﺎر‬
After quoting the Arabic text, Hadrat Th8nw> rahimahull8h writes in
Imd d al-Fat w :
It is gauged from the narrations that marriage during the ‛iddah is
invalid. Furthermore, there is difference of opinion with regard to
observing the ‛iddah again. Caution demands that it be re-observed.1
Majm ‛ah Qaw n n Isl m :
In the case of an invalid marriage, it is essential for the spouses to
separate from each other. If they do not separate themselves, the q8d>
will effect a separation. 2
Since there is no q8d> here, the jam‛>yyatul ‛ulam8’ will take his place.
It will have the power to annul the marriage.
All8h ta‛8l8 knows best.

1
Imd d al-Fat w , vol. 2, p. 505.
2
Majm ‛ah Qaw n n Isl m , p. 206.
311
 LEGITIMACY OF LINEAGE
Legitimacy of lineage after marrying an adulteress
Question:
A man had an illicit relationship with a woman and she fell pregnant.
He then married her. Will the lineage of the child which is born be
legitimate?
Answer:
If the child is born six months after the marriage, its lineage will be
legitimate. If it is born six months before, its lineage will not be
legitimate. If the husband considers the child to be his own, it will be
considered to be as such. Because there is no law of li‛8n in this
country, the lineage cannot be denied through it. However, on the
basis of religious integrity, it is not permissible for the husband to
make claims to the lineage of a child which is born six months before
the marriage. It is also possible that the two may have entered into a
secret marriage before this.
ٔ ً ٔ ‫ ﺣﻞ ﻟﮧ‬Ó‫ﺰا‬E‫ﺤﮩﺎ ا‬.‫ﻮ ﻧ‬E
‫ﺴﺘﺔ‬E ‫©ح‬f‫ﻮ( ﻟﮧ ا} إن ﺟﺎءت ﺑﻌﺪ ا‬E‫وﻃﻮﮨﺎ اﺗﻔﺎﻗﺎ وا‬
ٔ ٔ ٔ
‫ﺒﺖ‬³‫ ﻻ ﻳ‬،‫©ح‬f‫ ﻓﻠﻮ ﻻﻗﻞ ﻣﻦ ﺳﺘﺔ اﺷﮩﺮ ﻣﻦ وﻗﺖ ا‬،‫ﻮازل‬f‫اﺷﮩﺮ ;ﺘﺎرات ا‬
ٔ
،‫ ﺧﺎﻧﻴﺔ‬Z‫ﺰ‬E‫ وﻻ ﻳﻘﻮل ﻣﻦ ا‬،b‫ﻮ( ﻣ‬E‫ ﮨﺬا ا‬:‫ وﻻ ﻳﺮث ﻣﻨﮧ إﻻ ان ﻳﻘﻮل‬،‫اﻟ ﺴﺐ‬
ٔ ٔ ٔ
‫ﻮز ﻟﮧ ان ﻳﺪﻋﻴﮧ‬i ‫ اﻣﺎ ﻣﻦ ﺣﻴﺚ ا(ﻳﺎﻧﺔ ﻓﻼ‬،‫واﻟﻈﺎﮨﺮ ان ﮨﺬا ﻣﻦ ﺣﻴﺚ اﻟﻘﻀﺎء‬
ٔ ٔ
‫ح ﺑﺎﻧﮧ ﻣﻦ‬£ ‫ﻮ‬E ‫ ﻓﻼ ¯ﻞ ﻟﮧ اﺳﺘﻠﺤﺎﻗﮧ ﺑﮧ و"ا‬،‫ع ﻗﻄﻊ ﺴﺒﮧ ﻣﻨﮧ‬µE‫ﻻن ا‬
ً ٔ
‫ﻢ ﻳ•ح ﻻﺣﺘﻤﺎل ﻛﻮﻧﮧ ﺑﻌﻘﺪ ﺳﺎﺑﻖ‬E ‫ﻮ‬E ‫ﺒﺖ‬³‫ﻧﻤﺎ ﻳ‬B‫ﺒﺖ ﻗﻀﺎًء اﻳﻀﺎ و‬³‫ ﻻ ﻳ‬Z‫ﺰ‬E‫ا‬
ً ً ٔ
‫ﺴﺘﺔ‬E ‫ و_ﺬا ﺛﺒﻮﺗﮧ ﻣﻄﻠﻘﺎ إذا ﺟﺎءت ﺑﮧ‬،‫ﺼﻼح‬E‫ﻼ ]ﺎل ا ﺴﻠﻢ ’ ا‬È ‫او ﺸﺒﮩﺔ‬
ً ٔ ٔ
‫©ح ﻻﺣﺘﻤﺎل ﻋﻠﻮﻗﮧ ﺑﻌﺪ اﻟﻌﻘﺪ وان ﻣﺎ ﻗﺒﻞ اﻟﻌﻘﺪ ن اﻧﺘﻔﺎﺧﺎ ﻻ‬f‫اﺷﮩﺮ ﻣﻦ ا‬
ٔ ً
:¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬.‫ﻦ‬.‫ﻼ و¯ﺘﺎط إﺛﺒﺎت اﻟ ﺴﺐ ﻣﺎ اﻣ‬È
(‫ ﺳﻌﻴﺪ‬،‫ ﻓﺼﻞ ® ا ﺤﺮﻣﺎت‬،۴۹/R
ٔ
‫ﺒﺖ ﺴﺒﮧ ﻣﻨﮧ وﻻ ¯ﺮم‬³‫ﻮ( ﻟﮧ ا} ﻳ‬E‫ ﻗﻮﻟﮧ وا‬:‫ اﻟﻄﺤﻄﺎو} ’ ا(ر ا ﺨﺘﺎر‬Ã‫و‬
‫ﻻ‬B‫ وﻗﺖ اﻟﻌﻠﻮق و‬q‫ﻢ ﻳﻨﻈﺮوا ﻓﻴﮧ إ‬E‫ﻋﻠﻴﮧ إ]ﺎﻗﮧ ﺑﮧ ﮨﺬا ﻣﺎ ﻳﻌﻄﻴﮧ ﻇﺎﮨﺮہ و‬
312
 ‫ٔ‬ ‫ٔ‬
‫اﻧﻌﻜﺴﺖ اﻻﺣ©م و‪B‬ﻧﻤﺎ ﻧﻈﺮوا إ‪ q‬ا‪©f‬ح ﻓ©ﻧﮧ ﺻﺪر ﻣﻦ ﻧ‪.‬ﺎح اﺑﺘﺪاءہ‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫وﺣﺮرہ ﺛﻢ راﻳﺖ ا› ا‪E‬ﺴﻌﻮد ﻧﻘﻼ ﻋﻦ ا‪E‬ﻮاﻗﻌﺎت ا]ﺴﺎﻣﻴﺔ‪ :‬رﺟﻞ ز‪ Z‬ﺑﺎ„ﺮاة‬
‫‪È‬ﻠﺖ ﻣﻨﮧ ﻓﻠﻤﺎ اﺳ·ﺒﺎن ‪È‬ﻠﮩﺎ ﺗﺰوﺟﮩﺎ ا"ي ز‪ Z‬ﺑﮩﺎ ﻓﺎ‪©f‬ح ﺟﺎﺋﺰ ﻓﺈن ﺟﺎءت‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﺑﻮ( ﺑﻌﺪ ا‪©f‬ح ﺴﺘﺔ اﺷﮩﺮ ﻓﺼﺎﻋﺪا ﻳ‪³‬ﺒﺖ اﻟ ﺴﺐ ﻣﻨﮧ و‪8‬ﺮث ﻣﻨﮧ ﻻﻧﮩﺎ‬
‫ٔ‬
‫ﺟﺎءت ﺑﺎ‪E‬ﻮ( ﻣﺪة ‪È‬ﻞ ﺗﺎﻣﺔ ﻋﻘﻴﺐ ﻧ‪.‬ﺎح ﺻﺤﻴﺢ و‪B‬ن ﺟﺎءت ﻻﻗﻞ ﻣﻦ‬
‫ﻻﻧﮩﺎ ‪E‬ﻢ ٔ‬‫ٔ‬ ‫ٔ‬
‫ﺗ‪ S‬ﺑﮧ ﺪة ‪È‬ﻞ ﺗﺎﻣﺔ‪.‬‬ ‫ﺳﺘﺔ اﺷﮩﺮ ﻻ ﻳ‪³‬ﺒﺖ اﻟ ﺴﺐ وﻻ ﻳﺮث ﻣﻨﮧ‬
‫)ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(ر ا ﺨﺘﺎر‪ ،۲۳/Q :‬ﻛﺘﺎب ا‪©f‬ح‪ ،‬ط‪ :‬ﻛﻮﺋﺘﮧ(‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪When a person marries a Hindu woman‬‬
‫‪Question:‬‬
‫‪A person married a Hindu woman. Will the child that is born be‬‬
‫?‪legitimate‬‬
‫‪Answer:‬‬
‫‪Because marriage to a Hindu woman is not valid, the children born‬‬
‫‪from this “marriage” will be illegitimate.‬‬

‫ﻗﻠﺖ‪ :‬و™ ﻤﻊ اﻟﻔﺘﺎوٰ}‪ :‬ﻧ‪.‬ﺢ ﻓﺮ „ﺴﻠﻤﺔ ﻓﻮ(ت ﻣﻨﮧ ﻻ ﻳ‪³‬ﺒﺖ اﻟ ﺴﺐ ﻣﻨﮧ‬

‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻻ ‪o‬ﺐ اﻟﻌﺪة‪ ،‬ﻻﻧﮧ ﻧ‪.‬ﺎح ﺑﺎﻃﻞ‪ .‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ ﻻﻧﮧ ﻧ‪.‬ﺎح ﺑﺎﻃﻞ اي‬
‫ﻓﺎ‪E‬ﻮﻃﺊ ﻓﻴﮧ زﻧﺎ ﻻ ﻳ‪³‬ﺒﺖ ﺑﮧ اﻟ ﺴﺐ‪Á ،‬ﻼف اﻟﻔﺎﺳﺪ ﻓﺈﻧﮧ وﻃﺊ ﺸﺒﮩﺔ ﻓﻴ‪³‬ﺒﺖ ﺑﮧ‬
‫ً‬
‫اﻟ ﺴﺐ‪ ،‬و"ا ﺗ‪.‬ﻮن ﺑﺎﻟﻔﺎﺳﺪ ﻓﺮاﺷﺎ ﻻ ﺑﺎ‪+‬ﺎﻃﻞ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‪:‬‬
‫‪ ،۵۵۵/R‬ﻓﺼﻞ ® ﺛﺒﻮت اﻟ ﺴﺐ‪ ،‬ط‪ :‬ﺳﻌﻴﺪ(‬
‫‪Imd d al-Fat w :‬‬
‫‪Lineage is not affirmed in an invalid marriage.‬‬
‫‪Note: Details with regard to an invalid and baseless marriage were‬‬
‫‪given in volume three. Please refer to it.‬‬

‫‪313‬‬
A few principles related to legitimacy of lineage
(1)
If after a valid marriage, a child is born before six months, its lineage
to the father will not be affirmed. If a child is born six months or more
after the marriage, it will be legitimate. A claim of the husband is not
required for the legitimacy of the lineage. If the husband rejects being
the father of the child, its affiliation to him will not be severed without
li‛8n. The minimum period of pregnancy is six months and the
maximum is two years.
Hadrat ‛Ā’ishah radiyall8hu ‛anh8 says:
ٔ ٔ
‫ ﻗﺎل اﻟﻌﻼﻣﺔ‬.‫ﻮ ﺑﻘﺪر ﻓﻠﻜﺔ ﻣﻐﺰل‬E‫و‬‫ ﻣﻦ ﺳ ﺘ‬ýõ‫ﺑﻄﻦ اﻣﮧ ا‬ ‫ﻮ( ﻻ ﻳﺒ‬E‫ا‬
ً
،۶۰۸/Q :‫ﻤﺪ‬ô ‫ )ا—ﻌﻠﻴﻖ ا ﻤﺠﺪ ’ „ﻮﻃﺎ‬.å‫ وﻣﺜﻠﮧ ﻻ ﻳﻘﺎل إﻻ ﺳﻤﺎ‬:}‫ﻠﻜﻨﻮ‬E‫ا‬
(‫ دار اﻟﻘﻠﻢ د„ﺸﻖ‬،‫ﺮﺿﺎع‬E‫ﺑﺎب ا‬

:‫اﻟﮩﺪاﻳﺔ‬
ٔ ٔ ٔ
‫ﻢ‬E ‫ﺮﺟﻞ ا„ﺮاة ﻓﺠﺎءت ﺑﻮ( ﻻﻗﻞ ﻣﻦ ﺳﺘﺔ اﺷﮩﺮ ﻣﻨﺬ ﻳﻮم ﺗﺰوﺟﮩﺎ‬E‫ذا ﺗﺰوج ا‬B‫و‬
ٔ
‫ن ﺟﺎءت ﺑﮧ ﺳﺘﺔ‬B‫ﻮن ﻣﻨﮧ و‬.‫©ح ﻓﻼ ﻳ‬f‫ﺒﺖ ﺴﺒﮧ ﻻن اﻟﻌﻠﻮق ﺳﺎﺑﻖ ’ ا‬³‫ﻳ‬
ٔ ٔ ً ٔ
‫ﺰوج او ﺳﻜﺖ ﻻن اﻟﻔﺮاش ﻗﺎﺋﻢ‬E‫ﺒﺖ ﺴﺒﮧ ﻣﻨﮧ اﻋ¬ف ﺑﮧ ا‬³‫اﺷﮩﺮ ﻓﺼﺎﻋﺪا ﻳ‬
(‫ ﺑﺎب ﺛﺒﻮت اﻟ ﺴﺐ‬،۴۳۲/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫وا ﺪة ﺗﺎﻣﺔ‬
(2)
If a person engages in intercourse with a woman mistakenly, and a
child is born six months or more after that, the child will be
illegitimate for as long as the one who had intercourse with her does
not state that the child is his.
ٔ ٔ ٔ ٔ
‫ ﻓﮩﻲ ﺷﺒﮩﺔ ® اﻟﻔﻌﻞ‬Œ‫ﮧ وﻗﻴﻞ ﻟﮧ إﻧﮩﺎ ا„ﺮاﺗ‬Ö‫ﻴﺔ زﻓﺖ إ‬é‫ان ﻣﻦ وﻃﺊ ا„ﺮاة اﺟﻨ‬
ٔ
(‫ ﻛﻮﺋﺘﮧ‬،‫ ﺑﺎب ﺛﺒﻮت اﻟ ﺴﺐ‬،۱۵۸/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫ہ‬å‫ﺒﺖ إذا اد‬³‫وان اﻟ ﺴﺐ ﻳ‬
(3)
If a woman who is observing ‛iddah for a revocable divorce gives birth
to a child before she admits to the termination of her ‛iddah, the child
will be legitimate even if it is born two years after that. If the woman
admits to the termination of her ‛iddah and the child is born less than
314
‫‪six months after her admission, it will still be legitimate. If not, it will‬‬
‫‪be illegitimate.‬‬
‫ٔ‬
‫ﻣﺎ ‪E‬ﻢ ﺗﻘﺮ ﺑﻤ‪Ç‬‬ ‫و‪³8‬ﺒﺖ ﺴﺐ و( ﻣﻌﺘﺪة ا‪E‬ﺮﺟ‪ :‬و‪B‬ن و(ﺗﮧ ﻻ‪ ýõ‬ﻣﻦ ﺳ ﺘ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻌﺪة و‪w‬ﻧﺖ رﺟﻌﺔ ® اﻻ‪ ýõ‬ﻣﻨﮩﻤﺎ ﻻ ® اﻻﻗﻞ ﻣﻨﮩﻤﺎ اي ﻣﻦ ا‪E‬ﺴ ﺘ ﻻﺣﺘﻤﺎل‬
‫ٔ‬ ‫ٔ‬
‫اﻟﻌﻠﻮق ﺣﺎﻟﺔ اﻟﻌﺪة {ﻮاز اﻧﮩﺎ ﺗ‪.‬ﻮن ¸ﺘﺪة اﻟﻄﮩﺮ‪ ،‬ﻓﺈن ﺟﺎءت ﺑﮧ ﻻﻗﻞ ﻣﻦ‬
‫ٔ‬
‫ﺳ ﺘ ﺑﺎﻧﺖ ﻣﻦ زوﺟﮩﺎ ﻻﻧﻘﻀﺎء اﻟﻌﺪة وﺛﺒﺖ ﺴﺒﮧ ‪E‬ﻮﺟﻮد اﻟﻌﻠﻮق ® ا‪©f‬ح او‬
‫ٔ‬ ‫ٔ‬
‫ﻧﺖ رﺟﻌﺔ ﻻن اﻟﻌﻠﻮق ﺑﻌﺪ اﻟﻄﻼق‬ ‫® اﻟﻌﺪة‪ .‬و‪B‬ن ﺟﺎءت ﺑﮧ ﻻ‪ ýõ‬ﻣﻦ ﺳ ﺘ‬
‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫واﻟﻈﺎﮨﺮ اﻧﮧ ﻣﻨﮧ ﻻﻧﺘﻔﺎء ا‪E‬ﺰﻧﺎ‪ ...‬و‪.8‬ﻮن اﻟﻌﻠﻮق „ﺴ·ﻨﺪا إ‪ q‬اﺑﻌﺪ اﻻوﻗﺎت‬
‫ٔ‬
‫‪E‬ﻠﺤﺎﺟﺔ إ‪ q‬إﺛﺒﺎت اﻟ ﺴﺐ وا„ﺮہ ﻣﺒ‪ ’ Ø‬اﻻﺣﺘﻴﺎط ﻛﺬا ‪±‬ﻳﺔ ا‪+‬ﻴﺎن‪...‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻗﻴﺪ ﺑﻌﺪم إﻗﺮارﮨﺎ ﻻﻧﮩﺎ ‪E‬ﻮ اﻗﺮت ﺑﺎﻧﻘﻀﺎﺋﮩﺎ وا ﺪة ‪ô‬ﺘﻤﻠﺔ ﺑﺎن ﺗ‪.‬ﻮن ﺳ·‬
‫ٔ‬ ‫ً‬
‫ﻳﻮﻣﺎ ’ ﻗﻮل ا› ﺣﻨﻴﻔﺔ و ﺴﻌﺔ وﺛﻼﺛ ’ ﻗﻮﻟﮩﻤﺎ ﺛﻢ ﺟﺎءت ﺑﻮ( ﻻ ﻳ‪³‬ﺒﺖ‬
‫ٔ‬ ‫ٔ‬
‫ﺴﺒﮧ إﻻ إذا ﺟﺎءت ﺑﮧ ﻻﻗﻞ ﻣﻦ ﺳﺘﺔ اﺷﮩﺮ ﻣﻦ وﻗﺖ اﻹﻗﺮار ﻓﺈﻧﮧ ﻳ‪³‬ﺒﺖ ﺴﺒﮧ‬
‫‪E‬ﻠﺘﻴﻘﻦ ﺑﻘﻴﺎم ا]ﻤﻞ وﻗﺖ اﻹﻗﺮار‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۱۵۶/W :‬ﺑﺎب ﺛﺒﻮت اﻟ ﺴﺐ‪،‬‬
‫ط‪ :‬ﻛﻮﺋﺘﮧ(‬
‫)‪(4‬‬
‫‪If a woman was issued an irrevocable divorce or three divorces, and‬‬
‫‪she gives birth to a child within six months of the divorce, the child‬‬
‫‪will be legitimate. If the child is born after six months but before two‬‬
‫‪years, and the woman did not admit to the termination of her ‛iddah,‬‬
‫‪the child will still be legitimate. If the child is born after two years or‬‬
‫‪more, and the woman did not admit to the termination of her ‛iddah,‬‬
‫‪and the husband claims the child to be his, it will be legitimate. If he‬‬
‫‪does not claim the child to be his, it will be illegitimate.‬‬
‫ٔ‬
‫وا ﺒﺘﻮﺗﺔ ﻳ‪³‬ﺒﺖ ﺴﺐ و(ﮨﺎ إذا ﺟﺎءت ﺑﮧ ﻻﻗﻞ ﻣﻦ ﺳ ﺘ ‪ ...‬و‪B‬ذا ﺟﺎءت ﺑﮧ —ﻤﺎم‬
‫ٔ‬
‫ﺳ ﺘ ﻣﻦ وﻗﺖ اﻟﻔﺮﻗﺔ ‪E‬ﻢ ﻳ‪³‬ﺒﺖ ﻻن ا]ﻤﻞ ﺣﺎدث ﺑﻌﺪ اﻟﻄﻼق ﻓﻼ ﻳ‪.‬ﻮن‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻣﻨﮧ ﻻن وﻃﻴﮩﺎ ﺣﺮام إﻻ ان ﻳﺪﻋﻴﮧ ﻻﻧﮧ اﻟ‪ó‬ﻣﮧ وﻟﮧ وﺟﮧ ﺑﺎن وﻃﻴﮩﺎ ﺸﺒﮩﺔ ®‬
‫اﻟﻌﺪة‪) .‬اﻟﮩﺪاﻳﺔ‪ ،۴۳۰/Q :‬ﺑﺎب ﺛﺒﻮت اﻟ ﺴﺐ(‬

‫‪315‬‬
 (5)
If a child is born within six months after the death of the husband, the
child will be legitimate. If it is born within two years of his death, and
the woman did not admit to the termination of her ‛iddah, or she
admitted to it but the child was born within six months from the time
of her admission, the child will still be legitimate. If not, it will not be
legitimate.

‫ذا‬B‫ و‬... ‫ﺴ ﺘ‬E‫ﻮﻓﺎة و ﺑ ا‬E‫ ﻋﻨﮩﺎ زوﺟﮩﺎ ﻣﺎ ﺑ ا‬Ã‫ﺒﺖ ﺴﺐ و( ا ﺘﻮ‬³8‫و‬

ٔ ٔ
‫ﺒﺖ‬³‫ﻮ( ﻻﻗﻞ ﻣﻦ ﺳﺘﺔ اﺷﮩﺮ ﻳ‬E‫اﻋ¬ﻓﺖ ا ﻌﺘﺪة ﺑﺎﻧﻘﻀﺎء ﻋﺪﺗﮩﺎ ﺛﻢ ﺟﺎءت ﺑﺎ‬
ٔ ٔ
‫ﺒﺖ‬³‫ﻢ ﻳ‬E ‫ﺴﺘﺔ اﺷﮩﺮ‬E ‫ن ﺟﺎءت ﺑﮧ‬B‫ﺴﺒﮧ ﻻﻧﮧ ﻇﮩﺮ ﻛﺬﺑﮩﺎ ﺑﻴﻘ ﻓﺒﻄﻞ اﻹﻗﺮار و‬
ٔ
‫ ﺑﺎب‬،۴۳۱/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫ﻢ ﻧﻌﻠﻢ ﺑﺒﻄﻼن اﻹﻗﺮار ﻻﺣﺘﻤﺎل ا]ﺪوث ﺑﻌﺪہ‬E ‫ﻻﻧﺎ‬
(‫ﺛﺒﻮت اﻟ ﺴﺐ‬
Further reading: Majm ‛ah Qaw n n Isl m , pp. 221-224.
All8h ta‛8l8 knows best.
Legitimacy of a child which is born after a lengthy separation
Question:
A man was away from home for a few years. His wife gave birth to a
child in his absence. Will the child’s lineage be affirmed in his favour?
Answer:
A marriage bond is sufficient for the legitimacy of a child. Thus, if the
two are married and the woman gives birth to a child, it will be
legitimate. Therefore, in this case too, since the marriage is still intact,
separation between husband and wife is not considered. The child’s
lineage to the father will be affirmed. Yes, the husband can reject its
legitimacy through li‛8n. However, since the law of li‛8n is not
promulgated in this country, it is not possible to reject its legitimacy
through li‛8n.

‫ )رواہ‬.‫ﻠﻌﺎﮨﺮ ا]ﺠﺮ‬E‫ﻠﻔﺮاش و‬E (‫ﻮ‬E‫ ا‬:‫ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬

(‫ﻠﻌﺎﮨﺮ ا]ﺠﺮ‬E‫ﻠﻔﺮاش و‬E (‫ﻮ‬E‫ ﺑﺎب ا‬،۹۹۹/Q :}‫ﺨﺎر‬+‫ا‬

316
 ‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎل اﺻﺤﺎﺑﻨﺎ‪ï :‬ﺒﻮت اﻟ ﺴﺐ ﺛﻼث „ﺮاﺗﺐ )اﻻو÷( ا‪©f‬ح ا‪E‬ﺼﺤﻴﺢ وﻣﺎ ‪ß‬ﻮ‬
‫ٔ‬
‫ﻣﻌﻨﺎہ وا]‪.‬ﻢ ﻓﻴﮧ اﻧﮧ ﻳ‪³‬ﺒﺖ اﻟ ﺴﺐ ﻣﻦ ﻏ' دﻋﻮة وﻻ ﻳ ﺘ‪ u‬ﺑﻤﺠﺮد ا‪uf‬‬
‫و‪B‬ﻧﻤﺎ ﻳ ﺘ‪ u‬ﺑﺎ‪E‬ﻠﻌﺎن ﻓﺈن ﻧﺎ ¸ﻦ ﻻ ﻟﻌﺎن ﺑ•ﻨﮩﻤﺎ ﻻ ﻳ ﺘ‪ u‬ﺴﺐ ا‪E‬ﻮ( ﻛﺬا ®‬
‫ا ﺤﻴﻂ‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۵۳۶/X :‬ا‪+‬ﺎب ا‪v‬ﺎ„ﺲ ﻋ‪ ® µ‬ﺛﺒﻮت اﻟ ﺴﺐ(‬

‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪:‬‬
‫ً‬ ‫ٔ‬
‫وﺣﺎﺻﻠﮧ ان ا‪ï‬ﺒﻮت ﻳﺘﻮﻗﻒ ’ اﻟﻔﺮاش و‪ß‬ﻮ ﻳ‪³‬ﺒﺖ ﻣﻘﺎرﻧﺎ ‪E‬ﻠﻨ©ح ا ﻘﺎرن‬
‫‪E‬ﻠﻌﻠﻮق ﻓﺘﻌﻠﻖ وﮨﻲ ﻓﺮاش ﻓﻴ‪³‬ﺒﺖ ﺴﺒﮧ‪ .‬ﻗﺎل ﺑﻌﺾ ا ﺸﺎﻳﺦ ﻗﻴﺎم اﻟﻔﺮاش ٍف‪،‬‬
‫ﺗﺰوج ا ‪ Mµ‬ﺑﻤﻐﺮ‪ž‬ﻴﺔ‪.‬‬ ‫وﻻ ﻳﻌﺘ? إ„©ن ا(ﺧﻮل ﺑﻞ ا‪©f‬ح ﻗﺎﺋﻢ ﻣﻘﺎﻣﮧ ﻛﻤﺎ‬
‫)ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۳۵۰ ،۳۴۹/W :‬ﺑﺎب ﺛﺒﻮت اﻟ ﺴﺐ‪ ،‬ط‪ :‬دار اﻟﻔﻜﺮ(‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ‬ ‫ٔ‬
‫ان اﻟﻔﺮاش ’ ار‪ž‬ﻊ „ﺮاﺗﺐ وﻗﺪ اﻛﺘﻔﻮا ﺑﻘﻴﺎم اﻟﻔﺮاش ﺑﻼ دﺧﻮل ﻛ‪ó‬وج‬
‫ٔ‬ ‫ٔ‬
‫ا ﻐﺮ‪ o‬ﺑﻤ‪µ‬ﻗﻴﺔ ﺑ•ﻨﮩﻤﺎ ﺳﻨﺔ ﻓﻮ(ت ‪E‬ﺴﺘﺔ اﺷﮩﺮ ﻣﺬ ﺗﺰوﺟﮩﺎ —ﺼﻮرہ ﻛﺮاﻣﺔ او‬
‫ٔ‬ ‫ً‬
‫اﺳﺘﺨﺪاﻣﺎ‪ .‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ ’ ار‪ž‬ﻊ „ﺮاﺗﺐ‪ ...‬وﻗﻮي و‪ß‬ﻮ ﻓﺮاش ا ﻨﻜﻮﺣ ﺔ‬
‫وﻣﻌﺘﺪة ا‪E‬ﺮﺟ‪ :‬ﻓﺈﻧﮧ ﻓﻴﮧ ﻻ ﻳ ﺘ‪ u‬إﻻ ﺑﺎ‪E‬ﻠﻌﺎن‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬
‫‪ ،۵۵۰/R‬ﻓﺼﻞ ® ﺛﺒﻮت اﻟ ﺴﺐ‪ ،‬ط‪ :‬ﺳﻌﻴﺪ‪ .‬و_ﺬا ® ا(ر ا ﺨﺘﺎر‪ ،۶۹۴/R :‬ﺑﺎب‬
‫اﻻﺳ·ﻴﻼد‪ ،‬ط‪ :‬ﺳﻌﻴﺪ(‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪Lineage of children whose mother is gone missing‬‬
‫‪Question:‬‬
‫‪A man duped a married woman into living with him. He kept her‬‬
‫‪under his control for quite some time. She gave birth to children‬‬
‫‪during this period. However, her husband has not issued a divorce to‬‬
‫?‪her as yet. Will the children’s lineage be legitimate‬‬

‫‪317‬‬
Answer:
If a person dupes a woman who is married to someone else and has
sexual relations with her, then this is adultery. Lineage cannot be
legitimate through adultery. Therefore, the children’s lineage will be
affirmed in favour of the original husband.

‫ )رواہ‬.‫ﻠﻌﺎﮨﺮ ا]ﺠﺮ‬E‫ﻠﻔﺮاش و‬E (‫ﻮ‬E‫ ا‬:‫ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬

(‫ﻠﻌﺎﮨﺮ ا]ﺠﺮ‬E‫ﻠﻔﺮاش و‬E (‫ﻮ‬E‫ ﺑﺎب ا‬،۹۹۹/Q :}‫ﺨﺎر‬+‫ا‬

:‫ا(ر ا ﺨﺘﺎر‬
ٔ ٔ
‫وج‬ó‫ﻊ „ﺮاﺗﺐ وﻗﺪ اﻛﺘﻔﻮا ﺑﻘﻴﺎم اﻟﻔﺮاش ﺑﻼ دﺧﻮل ﻛ‬ž‫ان اﻟﻔﺮاش ’ ار‬
ٔ ٔ
‫ﺴﺘﺔ اﺷﮩﺮ ﻣﺬ ﺗﺰوﺟﮩﺎ —ﺼﻮرہ ﻛﺮاﻣﺔ او‬E ‫ﻗﻴﺔ ﺑ•ﻨﮩﻤﺎ ﺳﻨﺔ ﻓﻮ(ت‬µ‫ ﺑﻤ‬o‫ا ﻐﺮ‬
ٔ ً
‫ﻮ ﻓﺮاش ا ﻨﻜﻮﺣ ﺔ‬ß‫ وﻗﻮي و‬...‫ﻊ „ﺮاﺗﺐ‬ž‫ ﻗﻮﻟﮧ ’ ار‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫اﺳﺘﺨﺪاﻣﺎ‬
:¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬.‫ﻠﻌﺎن‬E‫ إﻻ ﺑﺎ‬u‫ ﻓﺈﻧﮧ ﻓﻴﮧ ﻻ ﻳ ﺘ‬:‫ﺮﺟ‬E‫وﻣﻌﺘﺪة ا‬
‫ ﺑﺎب‬،۶۹۴/R :‫ و_ﺬا ® ا(ر ا ﺨﺘﺎر‬.‫ ﺳﻌﻴﺪ‬:‫ ط‬،‫ ﻓﺼﻞ ® ﺛﺒﻮت اﻟ ﺴﺐ‬،۵۵۰/R
(‫ ﺳﻌﻴﺪ‬:‫ ط‬،‫اﻻﺳ·ﻴﻼد‬

:‫ﻨﺪﻳﺔ‬/‫اﻟﻔﺘﺎوى ا‬
ٔ ٔ
.‫ﻨﺎﺑﻴﻊ‬Ö‫ﺒﺖ ﺴﺒﮧ وﻻ ﻳﺮث ﻣﻨﮧ ﻛﺬا ® ا‬³‫ﺰﻧﺎ ﻓﻼ ﻳ‬E‫ ﻣﻦ ا‬b‫ إﻧﮧ ﻣ‬:‫اﻣﺎ ان ﻗﺎل‬
(‫ ﺑﺎب ﺛﺒﻮت اﻟ ﺴﺐ‬،۵۴۰/X :‫)اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
Further reading: Fat w D r al-‛Ul m Deoband, vol. 11, p. 32; Fat w
Haqq n yyah, vol. 4, p. 563.
All8h ta‛8l8 knows best.
The lineage of test-tube babies
Question:
We are married for the last six years but do not have any children.
Nowadays, there are several artificial means for falling pregnant. I
need a fatw8 with respect to three methods. Is it permissible to seek
treatment and acquire children through these three methods? Will the
children be legitimate? The methods are:

318
1. Artificial insemination. The sperm of the husband is conveyed to his
wife’s womb through an injection. This is done when the husband –
due to physical weakness or some other ailment – cannot convey his
sperm into his wife’s womb.
2. In vitro fertilisation. The sperm and ovum of husband and wife are
obtained, placed in a tube [in a laboratory] for a certain period of time.
It is then transferred into the woman’s womb. This type of method is
adopted for a woman whose passage-way through which the sperm
has to pass is shut off. Consequently, she cannot fall pregnant. This is
known as a test tube baby.
3. Gamete intrafallopian transfer. Eggs are removed from a woman’s
ovaries and placed in one of the fallopian tubes along with the man’s
sperm. This method is adopted only for that woman who has at least
one fallopian tube which is normal and functioning.
Answer:
In all of the above methods, the sperm and ovum of husband and wife
are mixed together. They do not belong to a third person. It will
therefore be permissible to acquire children and have one’s self
treated in this manner at the time of necessity. Yes, one ought to
abstain from these methods if there is no need. Furthermore, at the
time of need, only the sperm and ovum of husband and wife will be
permitted to be mixed together. There is absolutely no permission to
place the sperm of a third person in the womb. If any of these methods
are adopted and a child is born, it will be legitimately attributed to the
husband and wife.
Maul8n8 Kh8lid Sayfull8h Rahm8n> S8hib writes in Jad d Fiqh Mas ’il:
1. The sperm of the husband is conveyed into the womb of the
wife via an injection or through other means.
2. The sperm and ovum of husband and wife are obtained and
placed in a tube until a certain period of time. It is then
transferred into the woman’s womb.
3. The sperm and ovum of husband and wife are obtained and
this mixture is placed in the womb of the husband’s second
wife because his first wife cannot bear a pregnancy or cannot
fall pregnant because of medical reasons.
We will first have to ponder over whether it is permissible to do this.
The jurists who say that it is impermissible have the following
reservations:

319
 1. The husband will have to masturbate to obtain the sperm; and
masturbation is unlawful.
2. The husband and wife, or at least the wife, will have to expose
their bodies. It is not permissible to expose one’s body even
before a doctor unless there is a severe need.
3. This method is unnatural. The general attitude of the Shar>‛ah
is to prohibit actions or methods which are unnatural.
Answers to the above objections
(1)
The jurists prohibit masturbation in normal situations but permit it at
the time of necessity. ‛Abd ar-Rash>d T8hir Bukh8r> writes:
ٔ
‫ وﻻ ¯ﻞ ﮨﺬا اﻟﻔﻌﻞ ﺧﺎرج ر„ﻀﺎن إن ﻗﺼﺪ ﻗﻀﺎء‬...Ø‫ اﻣ‬Æ‫ﻟﺞ ذﻛﺮہ ﺣ‬å ‫إذا‬
ٔ ٔ
‫ )ﺧﻼﺻﺔ‬.‫ﺎل‬ž‫ﻮن ﻋﻠﻴﮧ و‬.‫ﺸﮩﻮة و إن ﻗﺼﺪ ﺴﻜ ﺷﮩﻮة ارﺟﻮ ان ﻻ ﻳ‬E‫ا‬
(‫ﺮﺷﻴﺪﻳﺔ‬E‫ ا ﻜﺘﺒﺔ ا‬،‫ﺼﻮم‬E‫ﺎث ﻓﻴﻤﺎ ﻳﻔﺴﺪ ا‬ï‫ اﻟﻔﺼﻞ ا‬،۲۶۰/X :}‫اﻟﻔﺘﺎو‬
Sperm is wasted when a person masturbates. However, when this
action is resorted to for the sake of artificial insemination, the sperm is
used to produce a life. This form of masturbation is therefore not from
among the unlawful forms.
(2)
This method entails exposing one’s body without any dire necessity.
The answer to this is that there are situations in which the jurists
tolerated exposing of the body. Although there is no severe illness, it
could result in a severe illness. For example, not having children could
cause severe illnesses. ‛All8mah Sarakhs> rahimahull8h writes:
ٔ ٔ
‫ﻞ‬8‫وﻗﺪ رو} ﻋﻦ ا› ﻳﻮﺳﻒ اﻧﮧ إذا ن ﺑﮧ ﮨﺰال ﻓﺎﺣﺶ وﻗﻴﻞ ﻟﮧ إن ا]ﻘﻨﺔ ﺗﺰ‬
ٔ ٔ ٔ
‫ﻠﻤﺤﺘﻘﻦ وﮨﺬا ﺻﺤﻴﺢ ﻓﺈن‬E ‫ ا ﻮﺿﻊ‬Œ‫ ﻣﻦ اﻟﮩﺰال ﻓﻼ ﺑﺎس ﺑﺎن ﻳﺒﺪ} ذﻟ‬Œ‫ﻣﺎ ﺑ‬
ٓ
‫ﻼ¸ﺎم‬E ‫ﺴﻮط‬é ‫ )ا‬.‫ﺴﻞ‬E‫ﻮن اﺧﺮہ ا(ق وا‬.‫اﻟﮩﺰال اﻟﻔﺎﺣﺶ ﻧﻮع „ﺮض ﺗ‬
(‫ اﻟﻌﻮرة‬q‫ﻈﺮ ا‬f‫ ا‬،‫ ﻛﺘﺎب اﻻﺳﺘﺤﺴﺎن‬،۱۵۶/XS :K‫ﺧ‬ìE‫ا‬
Let alone necessity, the Shar>‛ah has permitted exposing the private
parts – which is normally unlawful – for the fulfilment of a Sunnah or
lawful action. For example, circumcision for a man is Sunnah and
lawful for a woman. Despite this, the jurists include these occasions as

320
necessities and valid excuses, and permit the exposure of the private
part. ‛All8mah ‛Al8’ ad-D>n Samarqand> writes:
ٔ
‫ورة ﺑﺎن ﻧﺖ‬ãE‫ﺣﺎﻟﺔ ا‬ ‫ﺮ_ﺒﺔ إﻻ‬E‫ة وا‬ìE‫ ﻣﺎ ﺑ ا‬q‫ﻈﺮ وا ﺲ إ‬f‫وﻻ ﻳﺒﺎح ا‬
ٔ
(‫ ﻛﺘﺎب اﻻﺳﺘﺤﺴﺎن‬،۳۳۴/R :‫ﻔﺔ اﻟﻔﻘﮩﺎء‬Â) .‫ اﻟ ﺴﺎء‬pg ‫ا ﺮاة ﺧﺘﺎﻧﺔ‬
Obesity is neither a need nor a necessity. Despite this, the jurists
permit the administration of an enema for this purpose.
ٔ ٔ ٔ
:}‫ )ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬.‫ﺴﻤﻦ ﮨﻜﺬا روي ﻋﻦ ا› ﻳﻮﺳﻒ‬E‫ﻻ ﺑﺎس ﺑﺎ]ﻘﻨﺔ ﻻﺟﻞ ا‬
(‫ﺮﺷﻴﺪﻳﺔ‬E‫ ا ﻜﺘﺒﺔ ا‬:‫ ط‬،9‫ﺎ„ﺲ ® اﻻ‬v‫ اﻟﻔﺼﻞ ا‬،‫ﻜﺮاﮨﻴﺔ‬E‫ ﻛﺘﺎب ا‬،۳۶۳/W
Resorting to a test-tube is essentially a means of treatment. The jurists
have undoubtedly divided human issues into three categories:
necessity, need, desirability. Prohibitions are only made lawful when
necessity or need demand them. When we examine juridical issues, we
notice that the jurists have been a bit more lenient in matters related
to medical treatment. A couple’s desire for children is a natural desire,
and for it, a man exposing his body before a male doctor and a woman
exposing her body to a female doctor can be tolerated.
(3)
The third objection is that it is an unnatural method. An answer to this
is that it will be permissible to fulfil a natural desire (having children)
through an unnatural way which is not explicitly forbidden. For
example, the original manner of giving birth to a child is through the
private part of a woman. But when there is a need, it could be done
through a caesarean section. Here too, an unnatural method ought to
be permitted at the time of need.
Legitimacy of the lineage
The woman falling pregnant by her husband’s sperm is sufficient for
the legitimacy of the lineage. It is not necessary for the man to engage
in physical sexual intercourse with her. Therefore, the lineage of the
child will be legitimate even without sexual intercourse. A parallel to
this is as follows:
ٔ ٔ
‫ء‬e ‫ﺔ ﻣﺎءہ‬8‫ﺔ ﻣﺎ دون اﻟﻔﺮج ﻓﺎﻧﺰل ﻓﺎﺧﺬت ا{ﺎر‬8‫ ﺟﺎر‬q‫رﺟﻞ و‬
ٔ ٔ ٔ
‫ﺔ ام‬8‫ﻮ( و(ہ وﺗﺼ' ا{ﺎر‬E‫ ﻋﻨﺪ ا› ﺣﻨﻴﻔﺔ ان ا‬،‫ﻓﺎﺳﺘﺪﺧﻠﺘﮧ ﻓﺮﺟﮩﺎ ﻓﻌﻠﻘﺖ‬

321
® µ‫ﺮاﺑﻊ ﻋ‬E‫ﺎب ا‬+‫ ا‬،۱۱۴/W :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫و(ہ ﻛﺬا ® ﻓﺘﺎوٰ} ﻗﺎﺿﻴﺨﺎن‬
(‫دﻋﻮ} اﻟ ﺴﺐ‬
The ruling with regard to the third method
Who will the real mother be if the sperm and ovum of husband and
wife are placed in the womb of the husband’s second wife? The
scholars differ in this regard. Nonetheless, the sensible ruling will be
for both to be classified as the child’s real mothers for the sake of
future marriage of the child and other related issues. As for
maintenance, inheritance, etc. the woman who bore the pains of
pregnancy and gave birth to the child should be classified as the
child’s real mother. All8h ta‛8l8 states:
ْ ُ َ ْ َ َ B‫اﻟﻼ‬
.‫ﻬﻢ‬/(‫و‬ ْ ُ ُ َ Í ُ ‫إن‬
ْ Í ‫إﻻ‬Í ‫ﻬﻢ‬#‫أ„ﻬﺎ‬ ْ
ِ ِ ِ
Their only mothers are those who gave birth to them. 1
We also find certain examples from the statements of the jurists where
a single child is attributed to two fathers.

.‫ ﺛﺒﺖ اﻟ ﺴﺐ ﻣﻨﮩﻤﺎ‬Æ‫ﺟﺎءت ﺑﻮ( ﻓﺎدﻋﻴﺎہ ﺣ‬ ‫اﺛ‬ ‫ﺔ ﺑ‬8‫ذا ﻧﺖ ﺟﺎر‬B‫و‬

‫ﺤﺮ‬+‫ و_ﺬا ® ا‬.‫ „ﻠﺘﺎن‬،‫ اﻣﺪادﻳﮧ‬:‫ ط‬،‫©ح‬f‫ ﻛﺘﺎب ا‬،۸۴/Q :‫'ة‬f‫)ا{ﻮﮨﺮة ا‬
(‫ ﻛﻮﺋﺘﮧ‬،۱۱۹/R :‫ﺮاﺋﻖ‬E‫ا‬
Lineage to the first wife is affirmed because the ovum was obtained
from her. The child will be like a part of her. The lineage and its
inviolability is based on this relationship [of being a part of the
mother]. While discussing the issue of hurmat mus8harat on account
of adultery, the author of al-Hid yah writes:

.‫ واﺣﺪ ﻣﻨﮩﻤﺎ ﻛﻤﻼ‬9 q‫ ﻳﻀﺎف إ‬Æ‫ﻮ( ﺣ‬E‫ ﺳﺒﺐ ا{ﺰﺋﻴﺔ ﺑﻮاﺳﻄﺔ ا‬q‫ﻮ‬E‫إن ا‬
(‫ ﻓﺼﻞ ® ا ﺤﺮﻣﺎت‬،۳۰۹/Q :‫)اﻟﮩﺪاﻳﺔ‬
As for the reason behind the affirmation of lineage to the husband’s
second wife in whose womb the child developed, it is because the
woman who bears the discomfort of giving birth to a child and the one
in whose womb the child develops has the greatest testimony in her

1
SPrah al-Muj8dalah, 58: 2.
322
favour from the Qur’8n when it refers to such women as: “…those who
gave birth to them.” The child then becomes a part of the womb of this
woman and develops in it. 1
Further reading: ‛Asr-e-H dir Ke Pech dah Mas ’il, vol. 2, pp. 547-548;
Jad d Mas ’il K Shar‛ Hull, pp. 209-214.
All8h ta‛8l8 knows best.
Lineage of a child when the sperm is obtained from a stranger
Question:
A common practice nowadays is that if the husband cannot beget
children for whatever reason, the sperm of a stranger is obtained and
conveyed into the womb of his wife. To whom will the child that is
born be attributed? To the woman’s husband or to the stranger whose
sperm was used?
Answer:
The method described by yourself – i.e. administering the sperm of a
stranger into the womb of a woman – is absolutely prohibited and in
total conflict with Islamic principles. Nonetheless, if the child is born,
its lineage will be to the husband and not to the stranger.

‫ )رواہ‬.‫ﻠﻌﺎﮨﺮ ا]ﺠﺮ‬E‫ﻠﻔﺮاش و‬E (‫ﻮ‬E‫ ا‬:‫ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬

(‫ﻠﻌﺎﮨﺮ ا]ﺠﺮ‬E‫ﻠﻔﺮاش و‬E (‫ﻮ‬E‫ ﺑﺎب ا‬،۹۹۹/Q :}‫ﺨﺎر‬+‫ا‬

Jad d Fiqh Mas ’il:

All methods which entail the mixing of the sperm and ovum of strange
men and women are sinful, and classified as adultery…if a woman falls
pregnant through the sperm of a stranger while she is married to her
husband, the lineage of the child will be attributed to the woman’s
husband.2
If a child is born as described above, its lineage will be affirmed and
the rules of inheritance, breastfeeding, etc. will apply. The natural way
of sexual intercourse is not necessary for the establishment of lineage.
If the sperm is conveyed to the womb of a woman in some other way,

1
Condensed from Jad d Fiqh Mas ’il, vol. 5, pp. 151-163.
2
Jad d Fiqh Mas ’il, vol. 5, p. 152.
323
the lineage will be affirmed. References to this are to be found in some
of the statements of the jurists.
ٔ
‫ﻓﺮﺟﮩﺎ ﻓﻠﻤﺎ‬ ‫ﻜﺮ إذا ﺟﻮﻣﻌﺖ ﻣﺎ دون اﻟﻔﺮج ﻓﺤﺒﻠﺖ ﺑﺎن دﺧﻞ ا ﺎء‬+‫ا‬
ٔ ٔ
:‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﺮف درﮨﻢ‬t ‫ﻴﻀﺔ او‬é‫ﻗﺮب اوان وﻻدﺗﮩﺎ ﺗﺰال ﻋﺬرﮨﺎ ﺑ‬
‫ ﻛﺘﺎب‬،۱۲۷/` : ‫ و_ﺬا ® ا ﺤﻴﻂ اﻟ?ﮨﺎ‬.۲۱ ‫ ﺑﺎب‬،‫ﻜﺮاﮨﻴﺔ‬E‫ ﻛﺘﺎب ا‬،۳۶۰/s
(‫ﻜﺮاﮨﻴﺔ‬E‫اﻻﺳﺘﺤﺴﺎن وا‬
A person has intercourse with a virgin girl outside her private part,
and she falls pregnant by the entry of semen into her private part.
When the time of delivery of the child approaches, her hymen is
broken with an egg or the edge of a dirham [coin].
The above method is undoubtedly adultery. However, the Shar>‛ah
punishment of adultery cannot be promulgated in Islamic countries.
The punishment is not for an unlawful pregnancy alone, but for the
enjoyment which the two experienced.1
All8h ta‛8l8 knows best.
When the sperm and ovum of husband and wife are placed in the womb
of a strange woman
Question:
One of the modern methods of reproduction is when the sperm and
ovum of husband and wife are placed in the womb of a strange woman
– whether married or unmarried. The foetus develops in her womb
and the child is born from her. To whom will the child’s lineage be
attributed? What will be the status of this strange woman?
Answer:
The method described above is har8m and unlawful. Nonetheless,
when the child is born, its real mother is the woman who bore the
pains of pregnancy and childbirth. Further details in this regard are as
follows:
‛Asr-e-H dir Ke Fiqh Mas ’il:
It should be clear that the Shar‛> mother of the child is the one who
gave birth to it even if the ovum of another woman was used. All8h
ta‛8l8 clearly states:

1
Jad d Fiqh Mas ’il, vol. 1, p. 151.
324
 ْ ُ َ ْ َ َ B‫اﻟﻼ‬
.‫ﻬﻢ‬/(‫و‬ ْ ُ ُ َ Í ُ ‫إن‬
ْ Í ‫إﻻ‬Í ‫ﻬﻢ‬#‫أ„ﻬﺎ‬ ْ
ِ ِ ِ
Their only mothers are those who gave birth to them. 1
If the sperm of another man is used and the child is born from a
married woman, the lineage of the child will be to the woman’s actual
husband. As for the man whose sperm was used, he will be classified as
an adulterer. RasPlull8h sallall8hu ‛alayhi wa sallam said:

‫ﻠﻌﺎﮨﺮ‬E‫ﻠﻔﺮاش و‬E (‫ﻮ‬E‫ ا‬:‫ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬

‫ﻠﻌﺎﮨﺮ‬E‫ﻠﻔﺮاش و‬E (‫ﻮ‬E‫ ﺑﺎب ا‬،۹۹۹/Q :}‫ﺨﺎر‬+‫ )رواہ ا‬.‫ا]ﺠﺮ‬
(‫ا]ﺠﺮ‬
The child will belong to the lawful husband while the
adulterer will be stoned to death.
If the child is born as described above to an unmarried woman, the
child will not be attributed to the man whose sperm was used even if
his identity is known. The child will be attributed to the mother
because – according to the Shar>‛ah - a person cannot acquire a noble
lineage from an immoral woman.
There is a strange opinion on this subject as expressed by Dr. Mustaf8
Ahmad az-Zarq8’. The real mother of the child will be the one whose
ovum was mixed with the man’s sperm. As for the woman who gave
birth to the child, she will be like a foster mother. Inheritance and
other related matters will be linked to the first woman. The emphatic
manner in which the Qur’8n states that “their only mothers are those
who gave birth to them” leaves no room for such an opinion.
The al-Majma‛ al-Fiqh> of Saudi Arabia based its verdict on the opinion
of Dr. Mustaf8 Ahmad az-Zarq8’. He is undoubtedly a reputed scholar
and jurist but this view of his does not look right. The criticism of his
co-countryman and classmate, Shaykh ‛Al> Tant8w>, seems to be
correct. The latter rejects the view of Dr. Mustaf8 vociferously and in
no uncertain terms. We believe his view to be correct.2
Further reading: Jad d Fiqh Mas ’il of Maul8n8 Kh8lid Sayfull8h
Rahm8n>, vol. 5, pp. 152-154.

1
SPrah al-Muj8dalah, 58: 2.
2
Maul8n8 Badr al-Hasan al-Q8sim>: ‛Asr-e-H dir Ke Fiqh Mas ’il, pp. 66-67.
325
All8h ta‛8l8 knows best.

326
 CUSTODIANSHIP
The mother has the most right over custody
Question:
Who has the right of custody over a child if the woman is divorced or
husband and wife are separated? Who is responsible for the
maintenance? What is the sequence of custodianship?
Answer:
The mother is responsible to supervise the upbringing of children. If
she has been divorced, she still has the right to keep her son with her
until he reaches the age of seven; and her daughter until she reaches
the age of nine. The expenses for the upbringing of the child will be
borne by the father. The father cannot take away his child during this
period. However, if, after the divorce, the mother willingly hands over
the child to the father or gets married somewhere else, the father will
have to take care of the child. The father cannot compel the divorced
mother to see to the child.
If – All8h forbid – the woman becomes an apostate, the child will not
be given to her for supervision and upbringing. Similarly, if she is ill-
mannered and immoral – e.g. has faults such as committing adultery,
stealing, singing and dancing, etc. which could corrupt the D>n and
character of the child – the child cannot be given over to her.
Sequence for custodianship
If the mother is not eligible for the upbringing of the child, i.e. she is a
flagrant sinner and an immoral woman, she refuses to see to the child,
or she marries someone, then the next person who will be most
eligible for the custody of the child will be her mother. That is, the
child’s maternal grandmother. In the latter’s absence, it will the child’s
great maternal grandmother. In her absence it will be the child’s
paternal grandmother and then the great paternal grandmother. Then
it will be the blood sister [of the mother], then the foster sister, then
the sister from the same father (consanguine sister), then the
maternal aunt, followed by the paternal aunt.
Prerequisites for custodianship
The woman in whose custody the child is given will have to possess
the above-mentioned qualities, viz. she must be of sound character.
For example, if the child has two maternal aunts or two paternal aunts,
it will be given in the custody of the aunt who is more righteous.
327
Period of custodianship
The period of custody for a boy is seven years, and nine years for a girl.
Some scholars are of the view that it is until the girl experiences her
menses. The mother will be responsible for the upbringing of the child
during this period. The expenses for the mother and child will be
borne by the father.
The importance of education
The responsibility of custody and upbringing of the child is not
restricted to physical upbringing. Rather, together with its physical
upbringing, the mental and moral rectification of the child is also
obligatory. The Shar>‛ah emphasises both types of upbringing. The
Qur’8n and Had>th stress the religious training and education of the
child.
ٔ ٔ ٔ ٔ
‫ ﻳﺎ‬:‫ﻮ( ﺎ روي ان ا„ﺮاة ﻗﺎﻟﺖ‬E‫ﻓﺎﻻم اﺣﻖ ﺑﺎ‬ ‫ﺰوﺟ‬E‫ا‬ ‫ذا وﻗﻌﺖ اﻟﻔﺮﻗﺔ ﺑ‬B‫و‬
‫ ﻟﮧ ﺳﻘﺎء‬r‫ء وﺣﺠﺮي ﻟﮧ ﺣﻮاء وﺛﺪ‬å‫ ﻟﮧ و‬b‫ ﮨﺬا ن ﺑﻄ‬b‫رﺳﻮل اﷲ إن اﺑ‬
ٔ ٔ ٔ ٔ ٔ
‫ وﻻن‬،Ò‫و‬ó‫ﻢ ﺗ‬E ‫ اﻧﺖ اﺣﻖ ﺑﮧ ﻣﺎ‬:‫ﺴﻼم‬E‫ ﻓﻘﺎل ﻋﻠﻴﮧ ا‬b‫ﻋﮧ ﻣ‬Y‫وزﻋﻢ اﺑﻮہ اﻧﮧ ﻳ‬
ٔ ٔ ٔ ٔ ٔ
‫ﻘﮩﺎ‬8‫ﺼﺪﻳﻖ ر‬E‫ﮧ اﺷﺎر ا‬ÖB‫ﮩﺎ اﻧﻈﺮ و‬Ö‫اﻻم اﺷﻔﻖ واﻗﺪر ’ ا]ﻀﺎﻧﺔ ﻓ©ن ا(ﻓﻊ إ‬
ž‫ ﻗﺎل ﺣ وﻗﻌﺖ اﻟﻔﺮﻗﺔ ﺑ•ﻨﮧ و‬،‫ﺧ' ﻟﮧ ﻣﻦ ﺷﮩﺪ وﻋﺴﻞ ﻋﻨﺪک ﻳﺎ ﻋﻤﺮ‬
ٔ ٔ
‫ﻔﻘﺔ ’ اﻻب ’ ﻣﺎ ﻧﺬﻛﺮہ وﻻ‬f‫ وا‬،‫ﺼﺤﺎﺑﺔ ﺣﺎ ون ﻣﺘﻮاﻓﺮون‬E‫ا„ﺮاﺗﮧ وا‬
ٔ ٔ ٔ ٔ ٔ
‫ﻦ ﻟﮧ ام ﻓﺎم اﻻم‬.‫ﻢ ﺗ‬E ‫? اﻻم ﻋﻠﻴﮧ ﻻﻧﮩﺎ ﻋﺴﺖ ﺗﻌﺠﺰ ﻋﻦ ا]ﻀﺎﻧﺔ ﻓﺈن‬o
ٔ ٔ ٔ ٔ ٔ
‫ﻢ‬E ‫ ﻓﺈن‬،‫ﻮﻻﻳﺔ ﺴﺘﻔﺎد ﻣﻦ ﻗﺒﻞ اﻻﻣﮩﺎت‬E‫ن ﺑﻌﺪت ﻻن ﮨﺬہ ا‬B‫او÷ ﻣﻦ ام اﻻب و‬ ٰ
ٔ ٔ ٔ ٔ ٔ ٔ ٔ
‫ﻦ ﻟﮧ‬.‫ﻢ ﺗ‬E ‫او÷ ﻣﻦ اﻻﺧﻮات ﻻﻧﮩﺎ ﻣﻦ اﻻﻣﮩﺎت ﻓﺈن‬ٰ ٔ ‫ﻓﺎم اﻻب‬ ‫ﻦ ام اﻻم‬.‫ﺗ‬
ٔ ٔ
ٰ ‫ﺟﺪة ﻓﺎﻻﺧﻮات‬
(‫ﻮ‬E‫ ﺑﺎب ﺣﻀﺎﻧﺔ ا‬،۴۳۴/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫ﺎﻻت‬v‫او÷ ﻣﻦ اﻟﻌﻤﺎت وا‬
(‫وﻣﻦ اﺣﻖ ﺑﮧ‬

:¹‫ﺸﺎ‬E‫ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬

ٔ ٔ
Æ‫ﻮن „ﺮﺗﺪة ﻓﺤ‬.‫ﻴﺔ ﺑﻌﺪ اﻟﻔﺮﻗﺔ إﻻ ان ﺗ‬é‫ﻼم اﻟ ﺴ‬E ‫ﺒﺖ‬³‫ﻮ( ﺗ‬E‫ﻴﺔ ا‬ž‫ا]ﻀﺎﻧﺔ ﺗﺮ‬
ً ٔ ٔ
‫ﻮ( ﺑﮧ ﻛﺰﻧﺎ وﻏﻨﺎء و ﻗﺔ وﻧﻴﺎﺣﺔ‬E‫ﺲ او ﻓﺎﺟﺮة ﻓﺠﻮرا ﻳﻀﻴﻊ ا‬é ‫ﺴﻠﻢ ﻻﻧﮩﺎ‬
ً
‫ﻮ‬ß ‫ وا"ي ﻳﻈﮩﺮ اﻟﻌﻤﻞ ﺑﺈﻃﻼﻗﮩﻢ ﻛﻤﺎ‬:‫ ﻗﺎل ا ﺼﻨﻒ‬.‫ﺜﺎ‬t ‫ﮩﺮ‬f‫ﺤﺮ وا‬+‫ﻛﻤﺎ ® ا‬
328
 ٔ ٔ ٔ
‫ او ﻏ' ﻣﺎ„ﻮﻧﺔ ذﻛﺮہ‬...‫ﺼﻼة ﻻ ﺣﻀﺎﻧﺔ ﻟﮩﺎ‬E‫ ان اﻟﻔﺎﺳﻘﺔ ﺑ¬ک ا‬:‫ﺸﺎﻓ‬E‫ﺐ ا‬ß‫ﻣﺬ‬
ً ٔ
:ö„‫ﺮ‬E‫ ﻗﺎل ا‬:M‫ﺸﺎ‬E‫ ا‬Ã‫ و‬.‫ﻮ( ﺿﺎﺋﻌﺎ‬E‫ وﻗﺖ وﺗ¬ک ا‬9 ‫ﺮج‬g ‫ﺠﺘ@ ﺑﺎن‬ ٰ ‫®ا‬
ٔ ٔ ٔ
‫ﻠﻮ ﻣﻦ‬g ‫ وان‬،‫ﻗﻠﺔ اﻣﻴﻨﺔ ﻗﺎدرة‬å ‫ﻮن ﺣﺮة ﺑﺎﻟﻐﺔ‬.‫ﺸ¬ط ® ا]ﺎﺿﻨﺔ ان ﺗ‬°‫و‬
ٔ ٔ ٔ
‫ﻮﻧﮩﺎ اﻣﻴﻨﺔ‬.‫ وا ﺮاد ﺑ‬.'‫ط اﻻﺧ‬µE‫ و_ﺬا ® ا]ﺎﺿﻦ ا"ﻛﺮ ﺳﻮ} ا‬Þ‫زوج اﺟﻨ‬
ٔ
‫ ﻗﻮﻟﮧ‬.‫ وﻗﺖ‬9 ‫ﻟﮩﺎ‬Y‫ﺮوج ﻣﻦ ﻣ‬v‫ﻮ( ﻋﻨﺪﮨﺎ ﺑﺎﺷﺘﻐﺎﻟﮩﺎ ﻋﻨﮧ ﺑﺎ‬E‫ان ﻻ ﻳﻀﻴﻊ ا‬
ٔ
} ‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو‬.‫ﺒﺖ ﻟﮩﺎ‬³‫ﺮﺿﺎﻋﻴﺔ ﻓﻼ ﺗ‬E‫ﻴﺔ اﺣ¬ز ﺑﮧ ﻋﻦ اﻻم ا‬é‫اﻟ ﺴ‬
(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ا]ﻀﺎﻧﺔ‬،۵۵۵/R :¹‫ﺸﺎ‬E‫ا‬
Further reading: al-Bahr ar-R ’iq, vol. 4, p. 167; al-Fat w al-Hind yyah,
vol. 1, p. 541; Fat w Rah m yyah, vol. 8, p. 452; Isl m Fiqh, vol. 2, p. 146.
All8h ta‛8l8 knows best.
The son will live with his father after he turns seven
Question:
The son will remain with his mother until he turns seven. Is the father
permitted to see and meet his son during this period? With whom will
he live after he turns seven? Is the father permitted to take him away?
Answer:
The son will remain with his mother until he turns seven. This is the
right of the mother. During this period, the father and his family
members are permitted to meet the child. To make things easy, the
two families must agree on the days and times so that it does not
create a situation of conflict. The right of the father is established
when the son turns seven. Yes, if the father’s attitude is not correct, he
has been careless in the past, he has entered into a new marriage from
which he has his own children; then there is the possibility of the child
suffering offences at the hands of the second wife. The nurturing and
affection of the child will be in doubt. In such a situation, the father
cannot take the child away. However, if he is prepared to nurture the
child in the correct Islamic way and is desirous of this, then the child
will be given over to the father when he turns seven. In the case of a
daughter, the father can take her under his wing when she turns nine.
Some scholars say that the right of the mother over a daughter
extends until she reaches the age of puberty.

329
 ‫ا(ر ا ﺨﺘﺎر ﻣﻊ ا‪E‬ﺸﺎ‪:M‬‬
‫ٔ‬ ‫ٔ‬
‫وا]ﺎﺿﻨﺔ اﺣﻖ ﺑﮧ ا} ﺑﺎﻟﻐﻼم ﺣ‪° Æ‬ﺴﺘﻐ‪ b‬ﻋﻦ اﻟ ﺴﺎء وﻗﺪر ﺴﺒﻊ‪ ،‬و‪ž‬ﮧ ﻳﻔ‪، Æ‬‬
‫ٔ‬ ‫ٔ‬
‫ﻻﻧﮧ اﻟﻐﺎﻟﺐ‪ .‬و‪E‬ﻮ اﺧﺘﻠﻔﺎ ﺳﻨﮧ ﻓﺈن ا‪õ‬ﻞ و\ب وﻟ‪é‬ﺲ واﺳ·ﻨ‪ S‬وﺣﺪہ دﻓﻊ‬
‫ٔ ٔ‬ ‫ً‬
‫إ‪Ö‬ﮧ و‪E‬ﻮ ﺟ?ا و‪B‬ﻻ ﻻ‪ .‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪) :‬ﻗﻮﻟﮧ ﺣ‪° Æ‬ﺴﺘﻐ‪ b‬ﻋﻦ اﻟ ﺴﺎء( ﺑﺎن ﻳﺎ‪õ‬ﻞ‬
‫ٔ‬
‫و‪µ°‬ب و‪°‬ﺴ·ﻨ‪ ò‬وﺣﺪہ وا ﺮاد ﺑﺎﻻﺳ·ﻨﺠﺎء ﺗﻤﺎم اﻟﻄﮩﺎرة ﺑﺎن ﻳﺘﻄﮩﺮ ﺑﺎ ﺎء ﺑﻼ‬
‫ٔ‬ ‫ٔ‬
‫ﻣﻌ ‪) .‬ﻗﻮﻟﮧ وﻗﺪر ﺴﺒﻊ( ‪ß‬ﻮ ﻗﺮ‪8‬ﺐ ﻣﻦ اﻻول ﺑﻞ ﻋﻴﻨﮧ‪ ،‬ﻻﻧﮧ ﺣﻴ ﺌﺬ ‪°‬ﺴ·ﻨ‪ò‬‬
‫ٔ‬ ‫ٔ‬
‫وﺣﺪہ‪ ،‬اﻻ ﺗﺮ} إ‪ q‬ﻣﺎ ﻳﺮو} ﻋﻨﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ اﻧﮧ ﻗﺎل‪„ :‬ﺮوا‬
‫ٔ‬ ‫ً ٔ ٔ‬
‫ﺻﺒﻴﺎﻧ‪.‬ﻢ ﺑﺎ‪E‬ﺼﻼة إذا ﺑﻠﻐﻮا ﺳﺒﻌﺎ‪) .‬ﻗﻮﻟﮧ و‪E‬ﻮ ﺟ?ا( اي ﺑﺎن ‪E‬ﻢ ﻳﺎﺧﺬہ ﺑﻌﺪ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻻﺳﺘﻐﻨﺎء اﺟ? ﻋﻠﻴﮧ ﻛﻤﺎ ® ا ﻠﺘ ‪ .‬و‪ Ã‬اﻟﻔﺘﺢ‪ :‬و‪ ?i‬اﻻب ’ اﺧﺬ ا‪E‬ﻮ( ﺑﻌﺪ‬
‫ٔ ٔ‬
‫اﺳﺘﻐﻨﺎﺋﮧ ﻋﻦ اﻻم‪ ،‬ﻻن ﻧﻔﻘﺘﮧ وﺻﻴﺎﻧﺘﮧ ﻋﻠﻴﮧ ﺑﺎﻹ ﺎع‪ .‬و™ \ح ا ﺠﻤﻊ‪ :‬و‪B‬ذا‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫اﺳﺘﻐ‪ Ø‬اﻟﻐﻼم ﻋﻦ ا‪v‬ﺪﻣﺔ اﺟ? اﻻب او ا‪E‬ﻮ‪ s‬او ا‪E‬ﻮ‪ ’ Y‬اﺧﺬہ‪ ،‬ﻻﻧﮧ اﻗﺪر‬
‫ٔ‬
‫’ ﺗﺎدﻳﺒﮧ وﺗﻌﻠﻴﻤﮧ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ا‪E‬ﺸﺎ‪ ،۵۶۶/R :M‬ﺳﻌﻴﺪ(‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪ž‬ﻌﺪ ﻣﺎ اﺳﺘﻐ‪ Ø‬اﻟﻐﻼم و‪ž‬ﻠﻐﺖ ا{ﺎر‪8‬ﺔ ﻓﺎﻟﻌﺼﺒﺔ او÷‪ ،‬ﻳﻘﺪم اﻻﻗﺮب ﻓﺎﻻﻗﺮب‪.‬‬
‫ﺧﺎن‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ .۵۴۲/X :‬و_ﺬا ® ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬ ‫ﻓﺘﺎو} ﻗﺎ‬ ‫ﻛﺬا‬
‫‪ ،۵۶۶/R‬ﺑﺎب ا]ﻀﺎﻧﺔ‪ ،‬ﺳﻌﻴﺪ(‬

‫ﺗ‪é‬ﻴ ا]ﻘﺎﺋﻖ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ ٔ‬
‫و‪B‬ﻧﻤﺎ ن ‪E‬ﻼب ان ﻳﺎﺧﺬہ إذا ﺑﻠﻎ ﮨﺬا ا]ﺪ‪ ،‬ﻻﻧﮧ ¯ﺘﺎج إ‪ q‬ا—ﺎدب وا—ﺨﻠﻖ‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٓ‬ ‫ٔ‬
‫ﺑﺎﺧﻼق ا‪E‬ﺮﺟﺎل واداﺑﮩﻢ‪ ،‬واﻻب اﻗﺪر ’ ا—ﺎدﻳﺐ وا—ﺜﻘﻴﻔﺰ )ﺗ‪é‬ﻴ ا]ﻘﺎﺋﻖ‪:‬‬
‫‪ ،۴۸/R‬اﻣﺪادﻳﮧ(‬

‫‪330‬‬
 :M‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ٔ ٔ
‫ﻮن ﻟﮧ‬.‫ ﻓﺈﻧﮧ ﻗﺪ ﻳ‬،(‫ﻠﻮ‬E ‫ﻮن ذا ﺑﺼ'ة ﻟ'ا´ اﻻﺻﻠﺢ‬.‫ﻠﻤﻔ ان ﻳ‬E ‫ﻳ ﺒ‬
ً ٔ
،‫ﻮن زوج اﻣﮧ „ﺸﻔﻘﺎ ﻋﻠﻴﮧ ﻳﻌﺰ ﻋﻠﻴﮧ ﻓﺮاﻗﮧ‬.8‫ „ﻮﺗﮧ و‬Ø‫ﺐ ﻣﺒﻐﺾ ﻳﺘﻤ‬8‫ﻗﺮ‬
ٔ ٔ ٔ ٔ
‫ وﻗﺪ‬،Œ‫ﻮ ذﻟ‬E ‫ﻞ ﻣﻦ ﻧﻔﻘﺘﮧ او‬õ‫ﺎ‬Ö ‫ٔﻮذﻳﮩﺎ او‬8‫ٔﻮذﻳﮧ و‬Ö ‫ﺒﮧ اﺧﺬہ ﻣﻨﮩﺎ‬8‫ﺪ ﻗﺮ‬8'‫ﻓ‬
ٔ ٔ ٔ
‫ﻮن ﻟﮧ‬.‫ وﻗﺪ ﻳ‬،Þ‫ﺗﻮذﻳﮧ اﺿﻌﺎف ﻣﺎ ﻳٔﻮذﻳﮧ زوج اﻣﮧ اﻻﺟﻨ‬ ٔ ‫ﻮن ﻟﮧ زوﺟﺔ‬.‫ﻳ‬
ٔ ٔ
‫ ﻓﺈذا ﻋﻠﻢ ا ﻔ او اﻟﻘﺎ‬،‫ﺴﻜﻨﺎﮨﺎ ﻣﻌﮩﻢ‬E ‫ﻨﺖ ﻣﻨﮩﻢ اﻟﻔﺘﻨﺔ‬+‫ ’ ا‬nJ ‫اوﻻد‬
ٔ ٔ ٔ ً
.(‫ﻮ‬E‫ ﻻن ﻣﺪار ا„ﺮ ا]ﻀﺎﻧﺔ ’ ﻧﻔﻊ ا‬،‫ ﻻ ¯ﻞ ﻟﮧ ﻧﺰﻋﮧ ﻣﻦ اﻣﮧ‬Œ‫ﺷ•ﺌﺎ ﻣﻦ ذﻟ‬
ٔ
‫ و_ﺬا ® ﻤﻊ اﻻﻧﮩﺮ \ح „ﻠﺘ‬.‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ا]ﻀﺎﻧﺔ‬،۵۶۵/R :M‫ﺸﺎ‬E‫)ﻓﺘﺎو} ا‬
ٔ
(۱۶۷/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ وا‬.۴۸۰/X :‫ﺮ‬t‫اﻻ‬

:‫اﻟﻔﺘﺎو} ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‬
ٓ ٔ ٔ
‫ﮧ‬Ö‫ﻈﺮ إ‬f‫ﻦ ﻻ ﻳﻤﻨﻊ اﻻﺧﺮ ﻋﻦ ا‬8‫ ن ﻋﻨﺪ اﺣﺪ اﻻﺑﻮ‬Æ‫ﻮ( ﻣ‬E‫ ا‬:‫ ا]ﺎوي‬Ã‫و‬
. ‫ﺰوﺟ‬E‫ﻮ( ﻋﻨﺪ اﻓ¬اق ا‬E‫ﻢ ا‬.‫ ﺣ‬،۹۰/W :‫ )اﻟﻔﺘﺎو} ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‬.‫وﻋﻦ ﺗﻌﺎﮨﺪہ‬
(‫ ﺑﺎب ا]ﻀﺎﻧﺔ‬،۵۴۳/X :‫وﻣﺜﻠﮧ ® اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
Fat w Rah m yyah:
If the father wants to meet his child during the period of the mother’s
custody, he must be given the opportunity. After all, the child is also
his. It is oppressive to deny him this opportunity.1
All8h ta‛8l8 knows best.
Denying the father the opportunity to meet his child daily
Question:
After husband and wife were separated, the child came under the
custody of the mother; as per the order of the Shar>‛ah. Does the
husband have the right to meet the child during this period? Does the
mother have the right to deny him visitation? What is the ruling with
regard to meeting the child daily?

1
Fat w Rah m yyah, vol. 8, p. 458.
331
Answer:
Although the child is under the custody of the mother, it is oppressive
to deny the father an opportunity to meet his child. He should
therefore be given a time to visit his child. The days and times must be
agreed upon mutually. In fact, the father can visit the child daily if he
wants.
ٓ ٔ ٔ
‫ﮧ وﻋﻦ ﺗﻌﺎﮨﺪہ ﻛﺬا‬Ö‫ﻈﺮ إ‬f‫ﻦ ﻻ ﻳﻤﻨﻊ اﻻﺧﺮ ﻋﻦ ا‬8‫ ن ﻋﻨﺪ اﺣﺪ اﻻﺑﻮ‬Æ‫ﻮ( ﻣ‬E‫ا‬
ً
}‫ واﻟﻔﺘﺎو‬.۵۴۳/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫® ا—ﺘﺎرﺧﺎﻧﻴﺔ ﻧﺎﻗﻼ ﻋﻦ ا]ﺎوي‬
( ‫ﺰوﺟ‬E‫ﻮ( ﻋﻨﺪ اﻓ¬اق ا‬E‫ﻢ ا‬.‫ ﺣ‬،۹۰/W :‫ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‬
The jurist, Abul Layth rahimahull8h writes in Khaz nah al-Fiqh that if it
is possible for the father to visit his child daily, he can do so.
ٔ
‫ﻳﻮﻣﮧ‬ ‫ﺰوج ان ﻳﺰور و(ہ‬E‫ „ﻮﺿﻊ ﻳﻘﺪر ا‬q‫ﺎﺋﻨﺔ ﺧﺮﺟﺖ ﺑﻮ(ﮨﺎ إ‬+‫وا ﻄﻠﻘﺔ ا‬
ٔ
.‫ﺰ‬i ‫ﻢ‬E ‫ﺰوج ان ﻳﺰورہ ﻳﻮﻣﮧ‬E‫ﻢ ﻳﻘﺪر ا‬E ‫ „ﻮﺿﻊ‬q‫ن ﺧﺮﺟﺖ إ‬B‫ و‬،Œ‫ﻟﮩﺎ ذﻟ‬
‫ﺔ‬8‫ ا ﻜﺘﺒﺔ اﻟﻐﻔﻮر‬،۳۲۴ ‫ ص‬،‫ ﻣﺎ زاد ’ ﻳﻮم واﺣﺪ‬،‫ ﺑﺎب ا ﻘﺎدﻳﺮ‬،‫)ﺧﺰاﻧﺔ اﻟﻔﻘﮧ‬
(۱۷۳/W :‫ﺮاﺋﻖ ﻣﻊ ا]ﺎﺷﻴﺔ‬E‫ﺤﺮ ا‬+‫ وا‬.‫اﻟﻌﺎﺻﻤﻴﺔ‬
We learn from the above text that it is permissible for the father to
visit his child daily. He can spend some time which is generally spent
in that society with the child.
ٔ ٔ ٔ
‫ن‬B‫ و‬،‫ﺔ ﻋﻨﺪ اﻻم ﻓﻠ•ﺲ ﻟﮩﺎ ان ﺗﻤﻨﻊ اﻻب ﻣﻦ ﺗﻌﺎﮨﺪﮨﻤﺎ‬8‫إذا ن اﻟﻐﻼم وا{ﺎر‬
ٔ ٔ ٔ
‫ )ﺟﺎﻣﻊ‬.‫ﮩﻤﺎ‬Ö‫ﻈﺮ إ‬f‫ اﻻب ﻓﻠ•ﺲ ﻟﮧ ان ﻳﻤﻨﻊ اﻻم ﻣﻦ ﺗﻌﺎﮨﺪﮨﻤﺎ وا‬q‫ﺻﺎرا إ‬
ٔ
(۱۰۱/X :‫ﺼﻐﺎر‬E‫اﺣ©م ا‬
Āp Ke Mas ’il:
The father can meet his child whenever he wants. If there is no danger
of the father taking the child away and separating him from his
mother, then it is oppressive to deny him visitation rights. However, if
such a danger exists, steps should be taken against it.

332
Fat w Rah m yyah:
If the father wants to meet his child during the period of the mother’s
custody, he must be given the opportunity. After all, the child is also
his. It is oppressive to deny him this opportunity.1
All8h ta‛8l8 knows best.
The right of custody after seven years
Question:
When parents are separated and the child reaches the age of seven, he
is handed over to his father. Does the child have a right to choose who
he wants to live with? Is it necessary for him to live with his father?
Answer:
The child does not have the right to choose after he turns seven.
Rather, his father has more right over him as regards his education
and training. Yes, if a muft> or q8d> sees any wisdom in keeping the
child with his mother, the child can live with her on the basis of his
[muft>’s or q8d>’s] enlightened opinion.
ٔ ٔ ٔ ً ً
‫ع‬Y‫ﺴﻦ ا"ي ﻳ‬E‫( اي إذا ﺑﻠﻎ ا‬T‫ ذﻛﺮا ن او اﻧ‬،‫ﻠﻮ( ﻋﻨﺪﻧﺎ ﻣﻄﻠﻘﺎ‬E ‫)وﻻ ﺧﻴﺎر‬
ٔ ٔ ٔ ٔ
‫ﺘﺎر ﻣﻦ ﻋﻨﺪہ‬J ‫ ﻻﻧﮧ ﻟﻘﺼﻮر ﻋﻘﻠﮧ‬،'‫ﻠﺼﻐ‬E ‫ وﻻ ﺧﻴﺎر‬،‫ﻣﻦ اﻻم ﻳﺎﺧﺬہ اﻻب‬
ٔ ٔ ٰ ٔ
‫ واﻣﺎ ﺣﺪﻳﺚ اﻧﮧ‬.‫'وا‬J ‫ﻢ‬E ‫ ﻋﻨﮩﻢ‬q‫ﺗﻌﺎ‬ ‫ﺼﺤﺎﺑﺔ ر اﷲ‬E‫ وﻗﺪ ﺻﺢ ان ا‬،‫ﻠﻌﺐ‬E‫ا‬
ٔ *
‫ ﻓﻮﻓﻖ ﻻﺧﺘﻴﺎر اﻻﻧﻈﺮ‬،‫ﻠﮩﻢ اﮨﺪہ‬E‫ ا‬:‫ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺧ' ﻓﻠﻜﻮﻧﮧ ﻗﺎل‬
‫ ﺑﺎب‬،۵۶۷/R :M‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬.‫ﺴﻼم‬E‫ﺼﻼة وا‬E‫ﺋﮧ ﻋﻠﻴﮧ ا‬å‫ﺑﺪ‬
(‫ ﺳﻌﻴﺪ‬،‫ا]ﻀﺎﻧﺔ‬
Further reading: al-Bahr ar-R ’iq, vol. 4, p. 171; Fath al-Qad r, vol. 4, p.
373; Sharh al-‛In yah ‛Al al-Hid yah ‛Al H mish Fath al-Qad r, vol. 4, p.
373.
All8h ta‛8l8 knows best.

1
Fat w Rah m yyah, vol. 8, p. 458.
333
The maternal grandmother has more right of custody than the paternal
aunt
Question:
Husband and wife passed away in an accident. They left behind a six
year old son, a nine year old daughter, and another daughter who is
still a baby. The deceased man has a mother and sister, but the mother
has refused to take care of the children. The deceased woman has a
mother. The man’s sister and the woman’s mother want to take care of
the children. From the two, the woman’s mother [maternal
grandmother to the children] is more pious and honourable. Which of
the two, according to the Shar>‛ah, will be more eligible for the custody
of the children?
Answer:
The maternal grandmother of the children will be more eligible. By
the order of the Shar>‛ah, the children will be given over to their
maternal grandmother. In the presence of the maternal grandmother,
the paternal aunt is not eligible.

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ ٔ ٔ
‫وﺟ ﺔ‬ó‫ﻠﺤﻀﺎﻧﺔ او ﻣ‬E ‫ﻦ ﻟﮧ ام ﺴﺘﺤﻖ ا]ﻀﺎﻧﺔ ﺑﺎن ﻧﺖ ﻏ' اﮨﻞ‬.‫ﻢ ﻳ‬E ‫ن‬B‫و‬
ٔ ٔ ٔ ٔ
:‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ن ﻋﻠﺖ‬B‫ واﺣﺪة و‬9 ‫ﺮم او ﻣﺎﺗﺖ ﻓﺎم اﻻم او÷ ﻣﻦ‬ô '‫ﺑﻐ‬
(‫ ﺑﺎب ا]ﻀﺎﻧﺔ‬،۵۴۱/X

:‫اﻟﻔﺘﺎو} ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‬
ٔ ٔ ٔ ٔ
‫ذا‬B‫ و‬:‫ﺎﻧﻴﺔ‬v‫ﻼﺻﺔ وا‬v‫ ا‬Ã‫ و‬.‫ﻮ( وﺗﻌﮩﺪہ‬E‫ﻀﺎﻧﺔ ا‬t ÷‫ﻓﺈن ﻣﺎﺗﺖ اﻻم ﻓﺎم اﻻم او‬
ٔ ٔ
} ‫ )اﻟﻔﺘﺎو‬.‫ن ﻋﻠﺖ‬B‫ﻠﺠﺪة ﻣﻦ ﻗﺒﻞ اﻻم و‬E ‫ﺑﻄﻞ ﺣﻖ اﻻم ﻧﺖ ا]ﻀﺎﻧﺔ‬
،۵۶۳/R :‫ وا(ر ا ﺨﺘﺎر‬. ‫ﺰوﺟ‬E‫ﻮ( ﻋﻨﺪ اﻓ¬اق ا‬E‫ﻢ ا‬.‫ ﺣ‬،۹۱/W :‫ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‬
(۴۳۶/Q :‫ واﻟﮩﺪاﻳﺔ‬.‫ﺳﻌﻴﺪ‬
All8h ta‛8l8 knows best.

334
In the presence of the maternal grandmother, paternal grandparents do
not have the right of custody
Question:
What do the ‛ulam8’ and muft>s say with regard to the following:
My daughter has been widowed. When her husband passed away, she
brought her children and began living with me. If she enters into a
new marriage, do the children’s paternal grandparents have the right
to take the children away by force from their mother? Bear in mind
that the maternal grandparents are prepared to keep the children
under their wing. If my daughter does not remarry, until when can her
children live with her? She has one son and one daughter.
Answer:
If the woman enters into a new marriage, and her new husband is a
non-mahram to the children, the maternal grandmother will have the
right of custody over the children. Therefore, in the presence of the
maternal grandmother, the paternal grandparents do not have the
right of custody.

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬
ٔ ٔ ٔ
.‫ﻴﺔ واﻹ„ﺴﺎک ﺎ ﻗﺪﻣﻨﺎہ‬ž¬‫ اي ® اﻟ‬،‫ﻌﺪﮨﺎ‬ž‫ﻮ( اﻣﮧ ﻗﺒﻞ اﻟﻔﺮﻗﺔ و‬E‫ اﺣﻖ ﺑﺎ‬:‫ﻗﻮﻟﮧ‬
ٔ ٔ ٔ ٔ ٔ
،‫ ﺑﻌﺪ اﻻم اﻻﺣﻖ اﻣﮩﺎ‬b‫ ﻳﻌ‬،‫ ﻗﻮﻟﮧ "ﺛﻢ ام اﻻم‬.‫ﺮم‬ô '‫وﺟﺔ ﺑﻐ‬ó‫ﻠﻤ‬E (‫وﻻ)ﺣﻀﺎﻧﺔ‬
ً ٔ ٔ ٔ
‫ ﻣﻨﮩﻤﺎ‬9 u‫ ﻓ‬،‫ﻠﺤﻀﺎﻧﺔ‬E ‫ﻮ ﺷﺎ„ﻞ ﺎ إذا ﻧﺖ اﻻم ﻣﻴﺘﺔ او ﻟ•ﺴﺖ اﮨﻼ‬ß‫و‬
ٔ ٔ ٔ ٔ
‫ ﻓ©ﻧﺖ‬،‫ﻮﻻﻳﺔ „ﺴﺘﻔﺎدة ﻣﻦ ﻗﺒﻞ اﻻﻣﮩﺎت‬E‫ ﻻن ﮨﺬہ ا‬،‫ ام اﻻم‬q‫ﻳ ﺘﻘﻞ ا]ﻖ إ‬
ٔ ٔ ٔ ٔ ٔ
‫ ﻓﺎ{ﺪة ﻣﻦ ﻗﺒﻞ اﻻم او÷ ﻣﻦ ام اﻻب وﻣﻦ‬،‫ن ﻋﻠﺖ‬B‫اﻟ •ﻲ ﻣﻦ ﻗﺒﻠﮩﺎ او÷ و‬
(‫ ﻛﻮﺋﺘﮧ‬،‫ ﺑﺎب ا]ﻀﺎﻧﺔ‬،۱۶۷/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.ò‫ﻮاﻟ‬E‫ﻮ‬E‫ وﺻﺤﺤﮧ ا‬،‫ﺎﻟﺔ‬v‫ا‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ ٔ ٔ
‫وﺟ ﺔ‬ó‫ﻠﺤﻀﺎﻧﺔ او ﻣ‬E ‫ﻦ ﻟﮧ ام ﺴﺘﺤﻖ ا]ﻀﺎﻧﺔ ﺑﺎن ﻧﺖ ﻏ' اﮨﻞ‬.‫ﻢ ﻳ‬E ‫ن‬B‫و‬
ٔ ٔ ٔ ٔ
:‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ن ﻋﻠﺖ‬B‫ واﺣﺪة و‬9 ‫ﺮم او ﻣﺎﺗﺖ ﻓﺎم اﻻم او÷ ﻣﻦ‬ô '‫ﺑﻐ‬
(‫ ﺑﺎب ا]ﻀﺎﻧﺔ‬،۵۴۱/X

335
Fat w Rah m yyah:
When a woman marries a non-mahram of her children, she loses the
right of custody. The right then goes to the children’s maternal
grandmother, etc. according to the sequence laid down by the
Shar>‛ah. The mother cannot take her children by force.
Further reading: Imd d al-Ahk m, vol. 2, p. 874; Fat w Haqq n yyah, vol.
4, p. 426.
All8h ta‛8l8 knows best.
When the period of custody expires
Question:
A woman was divorced. She has children who are over seven and nine
years of age. The muft> or q8d> believes that it is better for the mother
to keep the children in her custody. Can such a fatw8 be issued?
Answer:
The upbringing and nurturing of children is dependent on what is
most beneficial for them. If the father does not possess qualities and
mannerisms which would ensure the correct upbringing of the
children, and there is a strong possibility of the children’s character
being corrupted, and a muft> or q8d> believes that it would be more
advantageous for the children to remain with their mother; he will
issue a verdict to this end. This, notwithstanding the fact that the
father’s right of custody has been established after the son reaches
seven years and the daughter, nine years of age.
ٔ ٔ ٔ
‫ﻞ وﺣﺪﮨﺎ واﺑﻨﮩﺎ ﻣﻌﮩﺎ‬õ‫ﻮ ان ا]ﺎﺿﻨﺔ إذا ﻧﺖ ﺗﺎ‬ß‫ و‬،‫ اﻻﺻﻮب ا—ﻔﺼﻴﻞ‬:‫ﻗﻠﺖ‬
ٔ ٔ
‫ﻼف ﻣﺎ إذا ﻧﺖ‬Á ،‫ﻴﻞ ﻟﮧ ﻋﻠﻴﮩﺎ وﻻ ’ و(ﮨﺎ‬é‫ ﻻ ﺳ‬Þ‫ ﻻن اﻻﺟﻨ‬،‫ﻓﻠﮩﺎ ﺣﻖ‬
ٔ ٔ ٔ ٔ
‫ واﻧﺖ ﻋﻠﻤﺖ ان ﺳﻘﻮط ا]ﻀﺎﻧﺔ‬،‫ او ﻧﺖ زوﺟﺔ ﻟﮧ‬Þ‫ اﻻﺟﻨ‬Œ‫ﻋﻴﺎل ذﻟ‬
ٔ
´‫ﻮن ذا ﺑﺼ'ة ﻟ'ا‬.‫ﻠﻤﻔ ان ﻳ‬E ‫ ﻓﻴ ﺒ‬،'‫ﺼﻐ‬E‫ر ﻋﻦ ا‬ãE‫ (ﻓﻊ ا‬Œ‫ﺑﺬﻟ‬
ٔ
‫ﻮن زوج‬.8‫ و‬،‫ „ﻮﺗﮧ‬Ø‫ﺐ ﻣﺒﻐﺾ ﻟﮧ ﻳﺘﻤ‬8‫ﻮن ﻟﮧ ﻗﺮ‬.‫ ﻓﺈﻧﮧ ﻗﺪ ﻳ‬،(‫ﻠﻮ‬E ‫اﻻﺻﻠﺢ‬
ٔ ٔ ً ٔ
‫ٔﻮذﻳﮩﺎ او‬8‫ٔﻮذﻳﮧ و‬Ö ‫ﺒﮧ اﺧﺬہ ﻣﻨﮩﺎ‬8‫ﺪ ﻗﺮ‬8'‫ ﻓ‬،‫اﻣﮧ „ﺸﻔﻘﺎ ﻋﻠﻴﮧ ﻳﻌﺰ ﻋﻠﻴﮧ ﻓﺮاﻗﮧ‬
ٔ ٔ ‫ﻮن ﻟﮧ زوﺟﺔ‬.‫ وﻗﺪ ﻳ‬،Œ‫ﻮ ذﻟ‬E ‫ﻞ ﻣﻦ ﻧﻔﻘﺘﮧ ٔاو‬õ‫ٔﺎ‬Ö
‫ﺗﻮذﻳﮧ اﺿﻌﺎف ﻣﺎ ﻳٔﻮذﻳﮧ‬
ٔ ٔ ٔ
‫ﺴﻜﻨﺎﮨﺎ‬E ‫ﻨﺖ ﻣﻨﮩﻢ اﻟﻔﺘﻨﺔ‬+‫ ’ ا‬nJ ‫ﻮن ﻟﮧ اوﻻد‬.‫ وﻗﺪ ﻳ‬،Þ‫زوج اﻣﮧ اﻻﺟﻨ‬

336
 ٔ ٔ ً ٔ
‫ ﻻن‬،‫ ﻻ ¯ﻞ ﻟﮧ ﻧﺰﻋﮧ ﻣﻦ اﻣﮧ‬Œ‫ﺷ•ﺌﺎ ﻣﻦ ذﻟ‬ ‫ ﻓﺈذا ﻋﻠﻢ ا ﻔ او اﻟﻘﺎ‬،‫ﻣﻌﮩﻢ‬
ٔ
‫ وﻗﺪﻣﻨﺎ ® اﻟﻌﺪة ﻋﻦ اﻟﻔﺘﺢ ﻋﻨﺪ ﻗﻮﻟﮧ "إن‬.(‫ﻮ‬E‫ﻣﺪار ا„ﺮ ا]ﻀﺎﻧﺔ ’ ﻧﻔﻊ ا‬
ٔ ٔ ٔ ٔ
‫ ان ا]ﻖ ان ’ ا ﻔ ان ﻳﻨﻈﺮ‬،‫ﺮج ﻣﻦ ﺑ•ﺘﮩﺎ ® اﻻﺻﺢ‬g ‫ا ﺨﺘﻠﻌﺔ ﻻ‬
(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ا]ﻀﺎﻧﺔ‬،۵۶۵/R :M‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﻮﻗﺎﺋﻊ‬E‫ﺧﺼﻮص ا‬
All8h ta‛8l8 knows best.
When children are in the mother’s custody and she intends remarrying
Question:
The mother of an immature girl was issued a divorce. The daughter is
under the mother’s care. Can the mother get her married to someone
whom she considers suitable? The father of the girl is apparently not
happy with his daughter getting married.
Answer:
The mother has the first right of custody of an immature girl. When
she turns nine, then – as per the order of the Shar>‛ah – the right of the
father is established. This is because the father can have her educated
and trained in the proper manner. Furthermore, the father also has
the right of guardianship in matters related to marriage. However, if,
for some reason, the father is not reliable and the daughter remains
under the care of her mother even after reaching the age of maturity;
and the father has no sense of responsibility and there is the fear of
her character becoming corrupted if she were to live with him, the
mother can maintain her under her wing, and get her married to a
suitable person after she reaches the age of maturity.

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬
ٔ ٔ ٔ
Ø‫ وﻗﺪر ﺴﺒﻊ" ﻻﻧﮧ اذا اﺳﺘﻐ‬،b‫ﺴﺘﻐ‬° Æ‫ﻗﻮﻟﮧ "واﻻم وا{ﺪة اﺣﻖ ﺑﺎﻟﻐﻼم ﺣ‬
ٔ ٔ ٔ ٔ ٓ ٔ
‫ واﻻب اﻗﺪر ’ ا—ﺎدﻳﺐ‬،‫ﺮﺟﺎل واﺧﻼﻗﮩﻢ‬E‫ ﺗﺎدﻳﺐ وا—ﺨﻠﻖ ﺑﺎداب ا‬q‫¯ﺘﺎج إ‬
ٔ ٔ ٔ
،‫ﻴﺾ‬Â Æ‫ﺼﻐ'ة ﺣ‬E‫ﻴﺾ" اي اﻻم وا{ﺪة اﺣﻖ ﺑﺎ‬Â Æ‫ﮩﺎ ﺣ‬ž‫ ﻗﻮﻟﮧ "و‬.‫وا—ﺜﻘﻴﻒ‬
ٔ ٔ ٓ ٔ
‫ﻌﺪ‬ž‫ و‬،‫ اﻗﺪر‬Œ‫ وا ﺮاة ’ ذﻟ‬،‫ ﻣﻌﺮﻓﺔ اداب اﻟ ﺴﺎء‬q‫ﺘﺎج إ‬ ‫ﻻن ﺑﻌﺪ اﻻﺳﺘﻐﻨﺎء‬
ٔ ٔ ٔ ٔ
‫ واﺷﺎر‬.}‫ اﻗﻮ} واﮨﺪ‬Œ‫ واﻻب ’ ذﻟ‬،‫ ا—ﺤﺼ وا]ﻔﻆ‬q‫ﺘﺎج إ‬ ‫ﻠﻮغ‬+‫ا‬
ٔ ٔ
:‫ وﻗﺎل ® اﻟﻘﻨﻴﺔ‬.‫ﻮ زوﺟﺖ ﻗﺒﻞ ان ﺗﺒﻠﻎ ﻻ ﺴﻘﻂ ﺣﻀﺎﻧﺘﮩﺎ‬E ‫ اﻧﮩﺎ‬q‫ا ﺼﻨﻒ إ‬
337
 ‫ٔ‬
‫ﺣﻀﺎﻧﺘﮩﺎ ﻣﺎ‬ ‫ا‪E‬ﺼﻐ'ة إذا ‪E‬ﻢ ﺗ‪.‬ﻦ „ﺸﺘﮩﺎة وﻟﮩﺎ زوج ﻻ ‪°‬ﺴﻘﻂ ﺣﻖ اﻻم‬
‫داﻣﺖ ﻻ ﺗﺼﻠﺢ ‪E‬ﻠﺮﺟﺎل‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۱۷۰/W :‬ﺑﺎب ا]ﻀﺎﻧﺔ‪ ،‬ﻛﻮﺋﺘﮧ(‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬

‫ﺣﻀﺎﻧﺔ ا{ﺎر‪8‬ﺔ‪ ،‬وﻻ ‪E‬ﻠﻌﺼﺒﺔ اﻟﻔﺎﺳﻖ ’ ا‪E‬ﺼﻐ'ة‪ .‬ﻛﺬا‬ ‫ﻻ ﺣﻖ ﻟﻐ' ا ﺤﺮم‬

‫® ا‪E‬ﻜﻔﺎﻳﺔ‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪(۵۴۲/X :‬‬

‫اﻟﮩﺪاﻳﺔ‪:‬‬
‫ٔ‬
‫وﻻﻳﺔ ا‪©f‬ح ﻟ¬ﺗﻴﺐ ® اﻹرث‪ ،‬واﻻﺑﻌﺪ ‪ô‬ﺠﻮب‬ ‫واﻟ¬ﺗﻴﺐ ® اﻟﻌﺼﺒﺎت‬
‫ٔ‬
‫ﺑﺎﻻﻗﺮب‪) .‬اﻟﮩﺪاﻳﺔ‪(۳۱۶/Q :‬‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫وا ﻌﻮا ان اﻻﻗﺮب إذا ﻋﻀﻞ ﺗ ﺘﻘﻞ ا‪E‬ﻮﻻﻳﺔ إ‪ q‬اﻻﺑﻌﺪ‪ ،‬ﻛﺬا ® ا‪v‬ﻼﺻﺔ‪± .‬ب‬
‫ٔ‬ ‫ً‬ ‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﻮ‪ Y‬او ﻋﻀﻞ او ن اﻻب او ا{ﺪ ﻓﺎﺳﻘﺎ ﻓﻠﻠﻘﺎ ان ﻳﺰوﺟﮩﺎ ﻣﻦ ﻛﻔﺊ‪ .‬ﻛﺬا‬
‫® ا‪E‬ﻮﺟ‪E C‬ﻠﻜﺮدري‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪(۲۸۵/X :‬‬

‫ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:M‬‬
‫ٔ‬ ‫ٔ‬
‫ﻳ ﺒ ‪E‬ﻠﻤﻔ ان ﻳ‪.‬ﻮن ذا ﺑﺼ'ة ﻟ'ا´ اﻻﺻﻠﺢ ‪E‬ﻠﻮ(‪ ،‬ﻓﺈﻧﮧ ﻗﺪ ﻳ‪.‬ﻮن ﻟﮧ‬
‫ً‬ ‫ٔ‬
‫ﻗﺮ‪8‬ﺐ ﻣﺒﻐﺾ ﻟﮧ ﻳﺘﻤ‪„ Ø‬ﻮﺗﮧ‪ .‬ﻓﺈذا ﻋﻠﻢ ا ﻔ او اﻟﻘﺎ ﺷ•ﺌﺎ ﻣﻦ ذﻟ‪ Œ‬ﻻ ¯ﻞ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻟﮧ ﻧﺰﻋﮧ ﻣﻦ اﻣﮧ‪ ،‬ﻻن ﻣﺪار ا„ﺮ ا]ﻀﺎﻧﺔ ’ ﻧﻔﻊ ا‪E‬ﻮ(‪ .‬وﻗﺪﻣﻨﺎ ® اﻟﻌﺪة ﻋﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻔﺘﺢ ﻋﻨﺪ ﻗﻮﻟﮧ "إن ا ﺨﺘﻠﻌﺔ ﻻ ‪g‬ﺮج ﻣﻦ ﺑ•ﺘﮩﺎ ® اﻻﺻﺢ‪ ،‬ان ا]ﻖ ان ’‬
‫ٔ‬
‫ا ﻔ ان ﻳﻨﻈﺮ ﺧﺼﻮص ا‪E‬ﻮﻗﺎﺋﻊ‪) .‬ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۵۶۵/R :M‬ﺑﺎب ا]ﻀﺎﻧﺔ‪،‬‬
‫ﺳﻌﻴﺪ(‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪338‬‬
Phoning one’s son and taking him during the holidays
Question:
The child is in the mother’s custody and she can exercise her right
over her son until the age of seven. During this period, can the father
speak to his son over the telephone?
Answer:
If the child is in the mother’s custody and the father wishes to speak to
him over the phone or to visit him, he has the right to do this.
Furthermore, he can take him for a drive within the city [in which he
is living with his mother]. The father is not permitted to take him out
of the boundaries of the city.

:¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ٔ
.‫ و_ﺬا ﻳﻘﺎل ﺟﺎﻧﺒﮩﺎ وﻗﺖ ﺣﻀﺎﻧﺘﮩﺎ‬،‫? ان ﻳﺮﺳﻠﮧ‬i ‫ﻻ‬
ٔ ٔ
.‫ ﻛﻤﺎ ﻳﻤﻨﻊ اﻻب ﻣﻦ إﺧﺮاﺟﮧ ﻣﻦ ﺑ اﻣﮧ ﺑﻼ رﺿﺎﮨﺎ ﻣﺎ ﺑﻘﻴﺖ ﺣﻀﺎﻧﺘﮩﺎ‬:‫وﻓﻴﮧ‬
(‫ ﺳﻌﻴﺪ‬،۵۷۱/R :¹‫ﺸﺎ‬E‫)ﻓﺘﺎو} ا‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٓ ٔ ٔ
} ‫ )اﻟﻔﺘﺎو‬.‫ﮧ‬Ö‫ﻈﺮ إ‬f‫ﻦ ﻻ ﻳﻤﻨﻊ اﻻﺧﺮ ﻋﻦ ا‬8‫ ن ﻋﻨﺪ اﺣﺪ اﻻﺑﻮ‬Æ‫ﻮ( ﻣ‬E‫ا‬
(۵۴۳/X :‫اﻟﮩﻨﺪﻳﺔ‬
Further reading: J mi‛ Ahk m as-Sigh r, vol. 1, p. 101; al-Fat w at-
T t rkh n yyah, vol. 4, p. 90; al-Bahr ar-R ’iq, vol. 4, p. 173; Fat w
Rah m yyah, vol. 8, p. 458; Khaz nah al-Fiqh, p. 324.
All8h ta‛8l8 knows best.

339
 MAINTENANCE
When a woman issued with an irrevocable divorce spends her ‘iddah at
her parents’ home
Question:
A man issued a b8’in (irrevocable) divorce or mughallaz (three
divorces) to his wife. The woman is not prepared to observe her ‛iddah
at her husband’s house. Is she eligible for maintenance? Kindly explain
what maintenance entails.
Answer:
If a divorced woman refuses to observe ‛iddah in her husband’s house
without any Shar‛> reason, she will be classified as a n shizah
(recalcitrant). A husband is not obliged to pay for the maintenance of a
n shizah. Nonetheless, if he provides for her expenses out of his
kindness, there is no harm in it.

:‫ا(ر ا ﺨﺘﺎر‬
ٔ
‫ﻮ‬E‫ و‬،‫ ﺗﻌﻮد‬Æ‫ة ﺣ‬b‫ﺎ‬f‫ وﺧﺎرﺟﺔ ﻣﻦ ﺑ•ﺘﮧ ﺑﻐ' ﺣﻖ وﮨﻲ ا‬...µ‫ﻻ ﻧﻔﻘﺔ ﻻﺣﺪ ﻋ‬
‫ ﻳﺪﻓﻊ ﻟﮩﺎ‬Æ‫ﻮ ﺧﺮﺟﺖ ﺣ‬E ‫ )ﻗﻮﻟﮧ ﺑﻐ' ﺣﻖ( اﺣ¬از ﻋﻤﺎ‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫ﺑﻌﺪ ﺳﻔﺮہ‬
ٔ
Ø‫ة( اي ﺑﺎ ﻌ‬b‫ﺎ‬f‫ )ﻗﻮﻟﮧ وﮨﻲ ا‬.‫ﺮوج „ﻮاﺿﻊ „ﺮت ® ا ﮩﺮ‬v‫ وﻟﮩﺎ ا‬.‫ا ﮩﺮ‬
ٔ
‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد‬.‫ﺰوج ا ﺒﻐﻀﺔ ﻟﮧ‬E‫ﻠﻐﺔ ﻓﮩﻲ اﻟﻌﺎﺻﻴﺔ ’ ا‬E‫ اﻣﺎ ® ا‬،´µE‫ا‬
(‫ ﺳﻌﻴﺪ‬:‫ ط‬،‫ﻔﻘﺔ‬f‫ ﺑﺎب ا‬،۵۷۶/R :‫ا ﺤﺘﺎر‬

:‫ﻨﺪﻳﺔ‬/‫اﻟﻔﺘﺎوى ا‬
ٔ
‫ وا ﻌﺘﺪة إذا‬،‫ﻔﻘﺔ‬f‫ﻖ ﻋﻠﻴﮩﺎ ﺴﻘﻂ ا‬t ‫ﺴﺖ‬é‫ ﺛﻢ ﺣ‬،‫ﻮ وﺟﺒﺖ اﻟﻌﺪة ’ ا ﺮاة‬E‫و‬
ً ً
‫ ﻛﺬا‬،‫ﻔﻘﺔ‬f‫ﻦ زﻣﺎﻧﺎ وﺗ?ز زﻣﺎﻧﺎ ﻻ ﺴﺘﺤﻖ ا‬.‫ ﺑﻞ ﺴ‬،‫ﻧﺖ ﻻ ﺗﻠﺰم ﺑﻴﺖ اﻟﻌﺪة‬
(‫ ﻓﺼﻞ ® ﻧﻔﻘﺔ ا ﻌﺘﺪة‬،۵۵۸/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﺔ‬8'‫® اﻟﻈﮩ‬

340
 :‫ﺔ‬8‫از‬‰‫اﻟﻔﺘﺎوى اﻟ‬

.‫ﻟﮧ ﺑﻼ إذن ﺑﻼ ﺣﻖ‬Y‫ﺎرﺟﺔ ﻋﻦ ﻣ‬v‫ﻔﻘﺔ ﮨﻲ ا‬f‫ﻻ ﺴﺘﺤﻖ ا‬ ‫ة اﻟ‬b‫ﺎ‬f‫وا‬

® ‫ و_ﺬا‬،‫ﻔﻘﺎت‬f‫ ® ا‬µ‫ ا—ﺎﺳﻊ ﻋ‬،۱۵۹/W :‫ﺔ ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬8‫از‬‰‫)اﻟﻔﺘﺎو} اﻟ‬
(‫ ﻛﻮﺋﺘﮧ‬،۱۹۹/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬
Ahsan al-Fat w :
It was obligatory on Zaynab to go immediately to Zayd’s house after
she was issued a divorce by him, and to observe her ‛iddah there. Since
she is not observing her ‛iddah in her husband’s house, she no longer
has any claim to maintenance. Zayd will not be sinning if he refuses to
give her money for her expenses. 1
Fat w Rah m yyah:
If the wife leaves against the wishes of her husband without a valid
reason and without a Shar‛> basis, she is not eligible for maintenance.
The following is stated in Fat w As‛ad yyah:
ٔ ٔ
،‫ﻴﺖ ا"ي ﻧﺖ ﻓﻴﮧ ﺳﺎﻛﻨﺔ ﻣﻦ ﻗﺒﻞ‬+‫اﻋﻠﻢ ان ا ﺮاة إذا ﻃﻠﻘﺖ ﻓﺈﻧﮩﺎ ﺗﻌﺘﺪ ® ا‬
‫ﺐ ﻟﮩﺎ‬o ‫ة ﻻ‬b‫ن ﺧﺮﺟﺖ ﺑﺎﺧﺘﻴﺎرﮨﺎ ﻓﮩﻲ ﻧﺎ‬B‫ و‬،Ø‫ﺴﻜ‬E‫ﻔﻘﺔ وا‬f‫ﺐ ﻋﻠﻴﮧ ا‬i‫و‬
(۱۱۵/X) .‫ﻧﻔﻘﺔ‬
Sh8h ‛Abd al-‛Az>z Muhaddith Dehlaw> rahimahull8h writes:
The payment for the wife’s expenses is in lieu of her living with her
husband. If she leaves his house without his approval, it is no longer
obligatory on him to pay for her food, clothing and lodging. The
juridical principle is that maintenance is in lieu of her remaining
confined to the husband’s house. (Majm ‛ah Fat w ‛Az z , vol. 1, p. 13)2
Details related to maintenance
The reality of maintenance
The expense which the Shar>‛ah considers essential for the continued
existence of a person is known as nafaqah or maintenance. Man’s
nafaqah is his food and drink, clothing and shelter.

1
Ahsan al-Fat w , vol. 5, p. 464.
2
Fat w Rah m yyah, vol. 8, p. 432.
341
،‫ﻔﻘﺔ‬f‫ ﺑﺎب ا‬،۳۷۸/W :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﻮ ﺑﻘﺎءہ‬ß ‫ء ﺑﻤﺎ‬ E‫ اﻻدرار ’ ا‬:‫ع‬µE‫® ا‬
،۳۷۸/W :‫ و_ﺬا ® اﻟﻌﻨﺎﻳﺔ \ح اﻟﮩﺪاﻳﺔ ’ ﮨﺎ„ﺶ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ دار اﻟﻔﻜﺮ‬:‫ط‬
(‫ دار اﻟﻔﻜﺮ‬:‫ط‬

.Œ‫ﻮ ذﻟ‬E‫ﻠﻐﺔ ﻣﺎ ﻳﻨﻔﻖ اﻹ ﺴﺎن ’ ﻋﻴﺎﻟﮧ و‬E‫ ﮨﻲ ® ا‬:‫ﻔﻘﺔ‬f‫ ا‬:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ ا‬Ã‫و‬
ً ٔ ٔ
:‫ ﻗﺎل‬،‫ﻔﻘﺔ‬f‫ﻤﺪا ﻋﻦ ا‬ô ‫ ﺳﺎﻟﺖ‬:‫ ﻗﺎل ﮨﺸﺎم‬:‫ﻼﺻﺔ‬v‫ ﻓﺬﻛﺮ ® ا‬:‫ﻌﺔ‬8µE‫واﻣﺎ ® ا‬
،‫ﻔﻘﺔ‬f‫ ﺑﺎب ا‬،۱۷۳/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.Ø‫ﺴﻜ‬E‫ﻜﺴﻮة وا‬E‫ ﮨﻲ اﻟﻄﻌﺎم وا‬:‫ﻔﻘﺔ‬f‫ا‬
ٔ
(‫ دار اﻟﻔﻜﺮ‬:‫ ط‬،۷۶۵/â :‫ واد—ﮧ‬M‫ و_ﺬا ® اﻟﻔﻘﮧ اﻹﺳﻼ‬.‫ﻛﻮﺋﺘﮧ‬
The causes for the obligation of maintenance
Three causes make maintenance obligatory:
1. Marriage.
2. Ties of kinship.
3. Ownership.
It is obligatory on the husband to maintain his wife on the basis of
being his wife. Similarly, he has to pay for the maintenance of his
expected heirs [e.g. children]. Moreover, children have to pay for
maintenance of parents and vice versa.
Every items which is owned by a person, whether a house, a vehicle or
anything else. It is obligatory on the owner to maintain these items
whenever necessary to keep them in working and usable order.
Maintenance of the wife becomes obligatory because of marriage. This
is irrespective of whether the wife is a Muslim, from the People of the
Book, wealthy or poor, healthy or ill. It is the duty of the husband to
pay for her maintenance.
Maintenance becomes obligatory through a valid marriage.
Maintenance is not obligatory in the case of an invalid marriage.
A woman who is observing ‛iddah is eligible for maintenance. She
becomes a stranger to the man upon the expiry of her ‛iddah.
Therefore, once she completes her ‛iddah, the one who divorced her is
not liable to pay for her maintenance.

342
 ‫ٔ‬
‫ﺛﻢ ﻧﻔﻘﺔ اﻟﻐ' ‪o‬ﺐ ’ اﻟﻐ' ﺑﺎﺳﺒﺎب‪ :‬ا‪E‬ﺰوﺟﻴﺔ‪ ،‬واﻟﻘﺮاﺑﺔ‪ ،‬وا ﻠ‪) .Œ‬ﻓﺘﺢ‬
‫اﻟﻘﺪﻳﺮ‪ ،۳۷۸/W :‬ط‪ :‬دار اﻟﻔﻜﺮ‪ .‬و_ﺬا ® ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۱۷۳/W :‬ط‪ :‬ﻛﻮﺋﺘﮧ(‬

‫ٔ‬
‫و‪ Ã‬ا(ر ا ﺨﺘﺎر‪ :‬وﻧﻔﻘﺔ اﻟﻐ' ‪o‬ﺐ ’ اﻟﻐ' ﺑﺎﺳﺒﺎب ﺛﻼﺛﺔ‪ :‬زوﺟﻴﺔ‪ ،‬وﻗﺮاﺑﺔ‪،‬‬
‫ٓ‬
‫و„ﻠ‪ .Œ‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪) :‬ﻗﻮﻟﮧ و„ﻠ‪ (Œ‬ﺷﺎ„ﻞ ‪f‬ﻔﻘﺔ ا ﻤﻠﻮک ﻣﻦ ﺑ‪ b‬ادم‬
‫ٔ‬
‫وا]ﻴﻮاﻧﺎت واﻟﻌﻘﺎر ﻛﻤﺎ ® ا(ر ا ﻨﺘ ‪ ،‬ﻟ‪.‬ﻦ ® اﻻﺧ' ﻻ ‪ ?i‬ﻗﻀﺎًء و‪Ã‬‬
‫ا‪ï‬ﺎ‪ Ó‬ﺧﻼف‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‪ ،۵۷۲/R :‬ﺑﺎب ا‪f‬ﻔﻘﺔ‪ ،‬ط‪ :‬ﺳﻌﻴﺪ(‬

‫ٔ‬ ‫ٔ‬
‫‪o‬ﺐ ’ ا‪E‬ﺮﺟﻞ ﻧﻔﻘﺔ ا„ﺮاﺗﮧ ا ﺴﻠﻤﺔ وا"ﻣﻴﺔ واﻟﻔﻘ'ة واﻟﻐﻨﻴﺔ‪ ،‬دﺧﻞ ﺑﮩﺎ او ‪E‬ﻢ‬
‫ٔ ٔ‬
‫ﻳﺪﺧﻞ‪ ،‬ﻛﺒ'ة ﻧﺖ ا ﺮاة او ﺻﻐ'ة ‪i‬ﺎﻣﻊ ﻣﺜﻠﮩﺎ‪ ،‬ﻛﺬا ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن‪.‬‬
‫ٔ‬
‫ﺳﻮاء ﻧﺖ ﺣﺮة او „©ﺗﺒﺔ‪ ،‬ﻛﺬا ® ا{ﻮﮨﺮة ا‪'f‬ة‪ 9 ...‬ﻣﻦ وﻃﺌﺖ ﺸﺒﮩﺔ ﻓﻼ‬
‫ﻧﻔﻘﺔ ﻟﮩﺎ‪ ،‬ﻛﺬا ® ا‪v‬ﻼﺻﺔ‪ .‬ﻗﺎل‪ :‬وﻻ ﻧﻔﻘﺔ ® ا‪©f‬ح اﻟﻔﺎﺳﺪ وﻻ ® اﻟﻌﺪة ﻣﻨﮧ‪.‬‬
‫)اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪(۵۴۷ ،۵۴۴/X :‬‬

‫ً‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬

‫ﻋﺪﺗﮩﺎ رﺟﻌﻴﺎ ن او ﺑﺎﺋﻨﺎ‬ ‫و‪B‬ذا ﻃﻠﻖ ا‪E‬ﺮﺟﻞ ا„ﺮاﺗﮧ ﻓﻠﮩﺎ ا‪f‬ﻔﻘﺔ وا‪E‬ﺴﻜ‪Ø‬‬
‫ٔ‬
‫ﺣﻖ ﺣ‪.‬ﻢ‬ ‫‪...‬ﻻن ا‪f‬ﻔﻘﺔ ﺟﺰاء اﺣﺘﺒﺎس ’ ﻣﺎ ذﻛﺮﻧﺎ‪ ،‬واﻻﺣﺘﺒﺎس ﻗﺎﺋﻢ‬
‫ﻣﻘﺼﻮد ﺑﺎ‪©f‬ح و‪ß‬ﻮ ا‪E‬ﻮ(‪ ،‬إذا اﻟﻌﺪة واﺟﺒﺔ ‪E‬ﺼﻴﺎﻧﺔ ا‪E‬ﻮ( ﻓﺘﺠﺐ ا‪f‬ﻔﻘﺔ‪ ،‬وﻟﮩﺬا‬
‫ً‬
‫ن ﻟﮩﺎ ا‪E‬ﺴﻜ‪ Ø‬ﺑﺎﻹ ﺎع‪ ،‬وﺻﺎر ﻛﻤﺎ إذا ﻧﺖ ﺣﺎ„ﻼ ۔ وﺣﺪﻳﺚ ﻓﺎﻃﻤﺔ ﺑﻨﺖ‬
‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ ﻓﺈﻧﮧ ﻗﺎل‪ :‬ﻻ ﻧﺪع ﻛﺘﺎب ر‪ž‬ﻨﺎ وﺳﻨﺔ ﻧ‪é‬ﻴﻨﺎ‬ ‫ﻗ•ﺲ ردہ ﻋﻤﺮ ر اﷲ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺑﻘﻮل ا„ﺮاة ﻻ ﻧﺪري اﺻﺪﻗﺖ ام ﻛﺬﺑﺖ‪ ،‬ﺣﻔﻈﺖ ام ﺴﻴﺖ‪ ،‬ﺳﻤﻌﺖ رﺳﻮل اﷲ‬
‫ّ‬
‫ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻳﻘﻮل‪E :‬ﻠﻤﻄﻠﻘﺔ ا‪ï‬ﻼث ا‪f‬ﻔﻘﺔ وا‪E‬ﺴﻜ‪ Ø‬ﻣﺎ داﻣﺖ ®‬
‫ٰ‬ ‫ٔ‬ ‫ٔ ً‬
‫ﺗﻌﺎ‪q‬‬ ‫اﻟﻌﺪة‪ ،‬وردہ اﻳﻀﺎ ز‪8‬ﺪ ﺑﻦ ﺛﺎﺑﺖ واﺳﺎﻣﺔ ﺑﻦ ز‪8‬ﺪ وﺟﺎﺑﺮ و‪1å‬ﺸﺔ ر اﷲ‬
‫ٔ‬
‫ﻋﻨﮩﻢ ا ﻌ ‪) .‬اﻟﮩﺪاﻳﺔ‪(۴۴۳/Q :‬‬
‫‪343‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪Maintenance of a six-year old child‬‬
‫‪Question:‬‬
‫‪A man divorced his wife. They have a six-year old son. He is presently‬‬
‫‪under his mother’s custody. Whose responsibility is it to pay for his‬‬
‫?‪maintenance? What items should be paid for‬‬
‫‪Answer:‬‬
‫‪The mother is responsible for the custody and upbringing of a six-year‬‬
‫‪old child. Maintenance of the child is the father’s responsibility.‬‬
‫‪Maintenance includes all essentials such as food and drink, clothing,‬‬
‫‪shelter, medical expenses, school fees, etc.‬‬

‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫ٔ‬
‫)ﻗﻮﻟﮧ وﻟﻄﻔﻠﮧ اﻟﻔﻘ'( اي ‪o‬ﺐ ا‪f‬ﻔﻘﺔ وا‪E‬ﺴﻜ‪ Ø‬وا‪E‬ﻜﺴﻮة ‪E‬ﻮ(ہ ا‪E‬ﺼﻐ' اﻟﻔﻘ'‬
‫ﻟﻘﻮﻟﮧ ﺗﻌﺎ‪" :q‬و’ ا ﻮ‪E‬ﻮد ﻟﮧ رزﻗﮩﻦ و_ﺴﻮﺗﮩﻦ ﺑﺎ ﻌﺮوف"‪ ،‬ﻓﮩﻲ ﻋﺒﺎرة‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫إ‪i‬ﺎب ﻧﻔﻘﺔ ا ﻨﻜﻮﺣﺎت إﺷﺎرة إ‪ q‬ان ﻧﻔﻘﺔ اﻻوﻻد ’ اﻻب‪ ،‬وان اﻟ ﺴﺐ ﻟﮧ‪،‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﻧﮧ ﻻ ﻳﻌﺎﻗﺐ ﺴ‪é‬ﺒﮧ ‪...‬وان اﻻب ﻳﻨﻔﺮد ﺑﺘﺤﻤﻞ ﻧﻔﻘﺔ ا‪E‬ﻮ( وﻻ ‪°‬ﺸﺎر_ﮧ ﻓﻴﮩﺎ‬
‫َ ٔ‬ ‫ً‬ ‫ً ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﻮ( اﺣﺪ ﻧﻔﻘﺔ ا‪E‬ﻮا(‪،‬‬ ‫اﺣﺪ‪ ،‬وان ا‪E‬ﻮ( إذا ن ﻏﻨﻴﺎ واﻻب ‪ô‬ﺘﺎﺟﺎ ‪E‬ﻢ ‪°‬ﺸﺎرک‬
‫ٔ‬
‫وﻗﻴﺪ ﺑﺎﻟﻄﻔﻞ و‪ß‬ﻮ ا‪E‬ﺼ‪ Þ‬ﺣ ‪°‬ﺴﻘﻂ ﻣﻦ ا‪+‬ﻄﻦ إ‪ q‬ان ¯ﺘﻠﻢ‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫‪ ،۲۰۱/W‬ﺑﺎب ا‪f‬ﻔﻘﺔ‪ ،‬ط‪ :‬ﻛﻮﺋﺘﮧ(‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ‬ ‫ٔ‬
‫)و‪o‬ﺐ( ا‪f‬ﻔﻘﺔ ﺑﺎﻧﻮاﻋﮩﺎ ’ ا]ﺮ ) ﻟﻄﻔﻠﮧ( ﻳﻌﻢ اﻻﻧ‪ T‬وا{ﻤﻊ )اﻟﻔﻘ'( ا]ﺮ‪.‬‬
‫ٔ‬ ‫ٔ‬
‫و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪) :‬ﻗﻮﻟﮧ ﺑﺎﻧﻮاﻋﮩﺎ( ﻣﻦ اﻟﻄﻌﺎم وا‪E‬ﻜﺴﻮة وا‪E‬ﺴﻜ‪ ،Ø‬و‪E‬ﻢ ار ﻣﻦ ذﻛﺮ‬
‫ٔ‬ ‫ٔ‬
‫ﮨﻨﺎ اﺟﺮة اﻟﻄﺒﻴﺐ وﺛﻤﻦ اﻻدو‪8‬ﺔ‪ ،‬و‪B‬ﻧﻤﺎ ذﻛﺮوا ﻋﺪم ا‪E‬ﻮﺟﻮب ‪E‬ﻠﺰوﺟﺔ‪ ،‬ﻧﻌﻢ‬
‫ً ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ّ‬
‫‪£‬ﺣﻮا ﺑﺎن اﻻب إذا ن „ﺮ‪8‬ﻀﺎ او ﺑﮧ زﻣﺎﻧﺔ ¯ﺘﺎج إ‪ q‬ا‪v‬ﺪﻣﺔ ﻓﻌ¦ اﺑﻨﮧ‬
‫ﺧﺎدﻣﮧ و_ﺬﻟ‪ Œ‬اﻹﺑﻦ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ا‪E‬ﺸﺎ‪ ،۳/۶۱۲ :M‬ﺑﺎب ا‪f‬ﻔﻘﺔ‪ ،‬ﺳﻌﻴﺪ(‬

‫‪344‬‬
 :‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي‬
ٔ ٔ
،‫ﻮل‬õ‫ وا ﺎ‬،‫ ا ﻠﺒﻮس‬،‫ﻼﺛﺔ‬ï‫ )ﻗﻮﻟﮧ ﺑﺎﻧﻮاﻋﮩﺎ( ا‬:‫ اﻟﻄﺤﻄﺎوي ’ ا(ر‬Ã‫و‬
‫ﻠﮩﻢ إﻻ‬E‫ ا‬،‫ﮩﺎ‬Ö‫ ﻓﺈن اﻟﻄﻔﻞ ﻻ ¯ﺘﺎج إ‬،‫ ﻧﻈﺮ‬Ø‫ﺴﻜ‬E‫ﺎب ا‬i‫ﻦ إ‬.‫ ﻟ‬،Ø‫ﺴﻜ‬E‫وا‬
ً ٔ
‫ )ﺣﺎﺷﻴﺔ‬.Ø‫ﺴﻜ‬E‫ﻀﻮﻧﺎ وﻃﻠﺒﺖ ا]ﺎﺿﻨﺔ ا‬ô ‫ﮩﺎ إذا ن‬ž‫ إن وﺟﻮ‬:‫ان ﻳﻘﺎل‬
(‫ ﻛﻮﺋﺘﮧ‬:‫ ط‬،‫ﻔﻘﺔ‬f‫ ﺑﺎب ا‬،۲۷۲/Q :‫اﻟﻄﺤﻄﺎوي ’ ا(ر‬

:‫ﮧ ا{ﺪﻳﺪ‬ž‫ﺛﻮ‬ u‫اﻟﻔﻘﮧ ا]ﻨ‬

Ø‫ﺴﻜ‬E‫ﻜﺴﻮة وا‬E‫ و ﺸﻤﻞ اﻟﻄﻌﺎم وا‬،‫ وﮨﻲ ﻣﺎ ﻳﻨﻔﻘﮧ اﻹ ﺴﺎن ’ ﻋﻴﺎﻟﮧ‬:‫ﻔﻘﺔ‬f‫ا‬

‫ ﺑﺎب‬،۲۳۶/Q :‫ﮧ ا{ﺪﻳﺪ‬ž‫ﺛﻮ‬ u‫ )اﻟﻔﻘﮧ ا]ﻨ‬.‫ﺎت ا]ﻴﺎة‬8‫وﻏ'ﮨﺎ ﻣﻦ ور‬
ٔ
(‫ دار اﻟﻔﻜﺮ‬:‫ ط‬،۷۹۴/â :‫ واد—ﮧ‬M‫ و_ﺬا ® اﻟﻔﻘﮧ اﻹﺳﻼ‬.‫ د„ﺸﻖ‬،‫ﻔﻘﺔ‬f‫ا‬
All8h ta‛8l8 knows best.
Maintenance of a divorced, pregnant and recalcitrant woman
Question:
A pregnant woman ran away from her house in May. Her husband
issued one divorce to her in August. Will she be eligible for
maintenance from May to August, and from August until she gives
birth?
Answer:
If a woman runs away from her husband’s house without a valid
reason, she is classified as a n shizah (recalcitrant). A n shizah forfeits
her right to maintenance. In this case, she lost her right to
maintenance from May – i.e. from the moment she ran away from her
husband’s house, and this will continue until she gives birth. Yes, her
‛iddah commenced in August, so during her ‛iddah she will be eligible
for shelter only. In other words, she will be eligible for shelter from
August until she gives birth.

:‫ا(ر ا ﺨﺘﺎر‬
ٔ
.‫ ﺗﻌﻮد‬Æ‫ة ﺣ‬b‫ﺎ‬f‫ وﮨﻲ ا‬،‫ وﺧﺎرﺟﺔ ﻣﻦ ﺑ•ﺘﮧ ﺑﻐ' ﺣﻖ‬...µ‫ﻻ ﻧﻔﻘﺔ ﻻﺣﺪ ﻋ‬

345
 ‫ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:M‬‬

‫)ﻗﻮﻟﮧ ﺑﻐ' ﺣﻖ( ذﻛﺮ ‪¬ô‬زہ ﺑﻘﻮﻟﮧ ‪Á‬ﻼف ﻣﺎ ‪E‬ﻮ ﺧﺮﺟﺖ اﻟﺦ‪ ،‬و_ﺬا ‪ß‬ﻮ اﺣ¬از‬
‫„ﻮاﺿﻊ „ﺮت ® ا ﮩﺮ‪.‬‬ ‫ﻋﻤﺎ ‪E‬ﻮ ﺧﺮﺟﺖ ﺣ‪ Æ‬ﻳﺪﻓﻊ ﻟﮩﺎ ا ﮩﺮ‪ .‬وﻟﮩﺎ ا‪v‬ﺮوج‬
‫ٔ‬ ‫ٔ‬
‫)ﻗﻮﻟﮧ وﮨﻲ ا‪f‬ﺎ‪b‬ة( ا} ﺑﺎ ﻌ‪ Ø‬ا‪ ،´µE‬اﻣﺎ ® ا‪E‬ﻠﻐﺔ ﻓﮩﻲ اﻟﻌﺎﺻﻴﺔ ’ ا‪E‬ﺰوج‬
‫ا ﺒﻐﻀﺔ ﻟﮧ‪) .‬ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۵۷۶/R :M‬ﺑﺎب ا‪f‬ﻔﻘﺔ‪ ،‬ط‪ :‬ﺳﻌﻴﺪ(‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬

‫و‪B‬ن ‪t‬ت ﻓﻼ ﻧﻔﻘﺔ ﻟﮩﺎ ﺣ‪ Æ‬ﺗﻌﻮد إ‪ q‬ﻣ‪Y‬ﻟﮧ‪ ،‬وا‪f‬ﺎ‪b‬ة ﮨﻲ ا‪v‬ﺎرﺟﺔ ﻋﻦ ﻣ‪Y‬ل‬

‫ﺑﻴﺖ ا‪E‬ﺰوج‪،‬‬ ‫زوﺟﮩﺎ‪ ،‬ا ﺎﻧﻌﺔ ﻧﻔﺴﮩﺎ ﻣﻨﮧ‪Á ،‬ﻼف ﻣﺎ ‪E‬ﻮ اﻣﺘﻨﻌﺖ ﻋﻦ ا—ﻤ‪.‬ﻦ‬
‫ٔ‬
‫ﻻن اﻻﺣﺘﺒﺎس ﻗﺎﺋﻢ‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۵۴۵/X :‬ﻓﺼﻞ ® ﻧﻔﻘﺔ ا‪E‬ﺰوﺟﺔ(‬

‫رد ا ﺤﺘﺎر‪:‬‬
‫ٔ‬
‫)ﻗﻮﻟﮧ و‪o‬ﺐ ﻄﻠﻘﺔ ا‪E‬ﺮﺟ‪ :‬وا‪+‬ﺎﺋﻦ( ن ﻋﻠﻴﮧ إﺑﺪال ا ﻄﻠﻘﺔ ﺑﺎ ﻌﺘﺪة‪ ،‬ﻻن‬
‫ا‪f‬ﻔﻘﺔ ﺗﺎﺑﻌﺔ ‪E‬ﻠﻌﺪة‪ ...‬و‪ Ã‬ا ﺠﺘ@‪ :‬ﻧﻔﻘﺔ اﻟﻌﺪة ﻛﻨﻔﻘﺔ ا‪©f‬ح‪ .‬و‪ Ã‬ا"ﺧ'ة‪:‬‬
‫ٔ‬ ‫ٔ‬
‫و ﺴﻘﻂ ﺑﺎﻟ ﺸﻮز وﺗﻌﻮد ﺑﺎﻟﻌﻮد‪ ،‬واﻃﻠﻖ ﻓﺸﻤﻞ ا]ﺎ„ﻞ وﻏ'ﮨﺎ‪ ،‬وا‪+‬ﺎﺋﻦ ﺑﺜﻼث او‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻗﻞ‪ ،‬ﻛﻤﺎ ® ا‪v‬ﺎﻧﻴﺔ‪ .‬ﻗﺎل ® ا‪+‬ﺤﺮ‪ :‬ﻓﺎ]ﺎﺻﻞ ان اﻟﻔﺮﻗﺔ إﻣﺎ ﻣﻦ ﻗﺒﻠﮧ او ﻣﻦ‬
‫ً ٔ‬ ‫ٔ‬ ‫ً‬
‫ﻗﺒﻠﮩﺎ‪ ،‬ﻓﻠﻮ ﻣﻦ ﻗﺒﻠﮧ ﻓﻠﮩﺎ ا‪f‬ﻔﻘﺔ ﻣﻄﻠﻘﺎ‪ ،‬ﺳﻮاء ﻧﺖ ﺑﻤﻌﺼﻴﺔ او ﻻ‪ ،‬ﻃﻼﻗﺎ او‬
‫ً‬
‫ﻓﺴﺨﺎ‪ ،‬و‪B‬ن ﻧﺖ ﻣﻦ ﻗﺒﻠﮩﺎ ﻓﺈن ﻧﺖ ﺑﻤﻌﺼﻴﺔ ﻓﻼ ﻧﻔﻘﺔ ﻟﮩﺎ‪ ،‬وﻟﮩﺎ ا‪E‬ﺴﻜ‪Ø‬‬
‫ﻴﻊ ا‪E‬ﺼﻮر‪) .‬رد ا ﺤﺘﺎر‪ ،۶۰۹/R :‬ﺑﺎب ا‪f‬ﻔﻘﺔ‪ ،‬ط‪ :‬ﺳﻌﻴﺪ(‬

‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي‪:‬‬
‫ٔ‬ ‫ٔ‬
‫اﻻﺻﻞ ان اﻟﻔﺮﻗﺔ ﻣ‪ Æ‬ﻧﺖ ﻣﻦ ﺟﮩﺔ ا‪E‬ﺰوج ﻓﻠﮩﺎ ا‪f‬ﻔﻘﺔ‪ ،‬و‪B‬ن ﻧﺖ ﻣﻦ ﺟﮩ ﺔ‬
‫ٔ‬
‫ا ﺮاة إن ﻧﺖ ‪t‬ﻖ ﻟﮩﺎ ا‪f‬ﻔﻘﺔ‪ ،‬و‪B‬ن ﻧﺖ ﺑﻤﻌﺼﻴﺔ ﻻ ﻧﻔﻘﺔ ﻟﮩﺎ‪) .‬ﺣﺎﺷﻴﺔ‬
‫اﻟﻄﺤﻄﺎوي ’ ا(ر ا ﺨﺘﺎر‪ ،۲۷۱/Q :‬ط‪ :‬ﻛﻮﺋﺘﮧ(‬

‫‪346‬‬
Fat w Rah m yyah:
There is no Shar‛> reprehensibility in spending the ‛iddah in the
husband’s house. If the woman still wants to observe her ‛iddah in her
parents’ home, then she cannot demand for maintenance during this
period. Nonetheless, if he gives it voluntarily it will be better.
Further reading: Ahsan al-Fat w , vol. 5, pp. 464-465; Imd d al-Ahk m,
vol. 2, p. 883.
All8h ta‛8l8 knows best.
Medical expenses
Question:
Is the husband responsible to pay for his wife’s medical expenses?
What is the ruling with regard to hospital expenses in the case of her
being pregnant?
Answer:
Medical expenses, medical treatment, etc. are obligatory on the
husband on the basis of religious integrity even though they may not
be obligatory by judicial decree. Furthermore, societal norms are
taken into consideration. Generally, the husband pays happily for
expenses of this nature. Therefore, he ought to pay for them.
ٔ
® ‫ﻛﺬا‬،‫ وﻻ ا]ﺠﺎﻣﺔ‬،‫ وﻻ اﻟﻔﺼﺪ‬،‫ وﻻ اﺟﺮة اﻟﻄﺒﻴﺐ‬،‫ﻠﻤﺮض‬E ‫ﺐ ا(واء‬i ‫وﻻ‬
(‫ﺰوﺟﺔ‬E‫ ﻓﺼﻞ ® ﻧﻔﻘﺔ ا‬،۵۴۹/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻮﮨﺎج‬E‫اج ا‬ìE‫ا‬
‛All8mah Ibn Nujaym Misr> rahimahull8h quotes from Mujtab8 and
says that societal norms and practices have a major influence on
maintenance. In other words, it is based on societal norms. What is
normally given in a society will have to be given as an obligation.
Medical expenses are generally borne by the husband.
ٔ ٔ
’ ‫ ﻓﻴﺠﺐ‬،‫ﺘﻠﻒ ﺑﺎﺧﺘﻼف اﻻﻣﺎ¿ﻦ واﻟﻌﺎدات‬J Œ‫ ان ذﻟ‬:@‫ ا ﺠﺘ‬Ã‫و‬
،۱۷۷/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫ وﻗﺖ و„©ن‬9 ‫ﻜﻔﺎﻳﺔ ﺑﺎ ﻌﺮوف‬E‫اﻋﺘﺒﺎر ا‬ ‫اﻟﻘﺎ‬
(‫ ﻛﻮﺋﺘﮧ‬:‫ ط‬.‫ﻔﻘﺔ‬f‫ﺑﺎب ا‬
Isl m Fiqh:
Some jurists have stated that it is not obligatory on the husband to pay
for medical expenses. He is only obliged for boarding and lodging. If he
pays for medical expenses, it will be an act of kindness on his part. I
347
am of the view that medicine, medical expenses, medical treatment,
etc. – especially in these times – are not any less than the basic needs
such as oil, a comb, soap, etc. Since the jurists state that it is obligatory
on the husband to pay for these basic needs for the wellness and
cleanliness of the wife’s body, why should medicine and medical
treatment not be obligatory? The jurists also state that it is not
obligatory on the father to pay for the maintenance of his mature
sons. However, when such a son falls ill, it becomes necessary for his
father to pay for his medical treatment. This is with regard to one’s
own son. The jurists went one step further and said that even a
mud8rib will be eligible for medical expenses because without proper
medical treatment, he will not be able to work. Thus, bearing in mind
the benefits which are obtained from a wife, why should consideration
not be given to her and why should the payment of her medical
expenses not be obligatory on the husband? If a woman does not place
this burden on her husband out of her own will, it will be a favour
from her. Furthermore, the importance of seeing to her medical
treatment and medical expenses is gauged from the statement of
RasPlull8h sallall8hu ‛alayhi wa sallam himself. In the light of such a
statement, paying for the wife’s medical expenses ought to be made an
obligatory duty on the husband.
ٔ
‫ﺮاس ﻣﻦ‬E‫ وﻣﺎ ﺗﻐﺴﻞ ﺑﮧ ا‬،‫ﻮﺳﺦ ﺸﻂ وا(ﮨﻦ‬E‫ﻞ ا‬8‫ﺐ ﻟﮩﺎ ﻣﺎ ﺗﻨﻈﻒ ﺑﮧ وﺗﺰ‬i‫و‬
ٔ ٔ
. +‫دة اﮨﻞ ا‬å ’ ‫ﺼﺎﺑﻮن‬E‫ﻞ ﺑﮧ ا(رن ﻻﺷﻨﺎن وا‬8‫ وﻣﺎ ﺗﺰ‬،‫ﻤﻄﻲ‬v‫ﺴﺪر وا‬E‫ا‬
(۵۴۹/X :‫)اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ً ٔ ٔ
‫ﺟﺰا ﻋﻦ‬å (‫ﻮ‬E‫ﻮن ا‬.‫ﻜﺒﺎر إﻻ ان ﻳ‬E‫ﺐ ’ اﻻب ﻧﻔﻘﺔ ا"ﻛﻮر ا‬i ‫وﻻ‬
ٔ
‫ﻜﻨﮧ ﻻ ¯ﺴﻦ اﻟﻌﻤﻞ ﻓﺈﻧﮧ‬E ‫ وﻣﻦ ﻳﻘﺪر ’ اﻟﻌﻤﻞ‬،‫ﺰﻣﺎﻧﺔ او „ﺮض‬E ‫ﻜﺴﺐ‬E‫ا‬
® ‫ ﻓﺼﻞ‬،۵۶۳/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن‬ ‫ ﻛﺬا‬.‫ﻟﺔ اﻟﻌﺎﺟﺰ‬Y‫ﺑﻤ‬
ٔ
(‫ﻧﻔﻘﺔ اﻻوﻻد‬
The jurists state that when the services of a midwife are obtained at
the time of childbirth, her fees will be borne by the one who called her.
If the wife calls for the midwife on her own, she will bear the expenses.
If the husband calls for her, he will bear the expenses. It is my view
that this too ought to be the responsibility of the husband under all
situations. Since the child is his, and since it is obligatory on him to
pay for its milk and other expenses, why should all the expenses which
are incurred at the time of childbirth not be obligatory on him? This is
348
further emphasised when we consider the precarious condition in
which mother and infant find themselves in at the time of childbirth.
There is the danger of both or one of them succumbing to death. The
following statement made by Ibn ‛Ābid>n rahimahull8h ought to be
applied in all the above-discussed situations. He says:
ٔ ٔ
’ ‫ ﻓﻴﻜﻮن‬،(‫ﻮ‬E‫ ا‬q‫ ﻻن ﻧﻔﻊ اﻟﻘﺎﺑﻠﺔ ﻣﻌﻈﻤﮧ ﻳﻌﻮد إ‬،‫ ﺗﺮﺟﻴﺢ اﻻول‬š ‫ﻈﮩﺮ‬8‫و‬
ٔ
(‫ ﺳﻌﻴﺪ‬:‫ ط‬.۸۹۳/R :‫ )رد ا ﺤﺘﺎر‬.‫اﺑﻴﮧ‬
The entire benefit of medical treatment for the wife will be enjoyed by
the husband.
Moreover, just imagine how heartless it will be that we derive benefit
from her when she is sound and healthy, and abandon her at the time
when she requires medical treatment!? Or place the responsibility on
the shoulders of her parents!? The era in which the jurists presented
this view was neither faced with so many complex ailments as we have
today nor was medical treatment considered to be an essential of life.
The Shar‛> issue is related to societal norms and situations. And the
situation has obviously changed today.1
ٔ ٔ
‫ﻮ‬E‫ و‬.‫ وﻓﻴﮧ اﺟﺮة اﻟﻘﺎﺑﻠﺔ ’ ﻣﻦ اﺳﺘﺎﺟﺮﮨﺎ ﻣﻦ زوﺟﺔ وزوج‬:‫ ا(ر ا ﺨﺘﺎر‬Ã‫و‬
(‫ ﻗﻴﻞ ﻋﻠﻴﮧ‬:‫ )ﻗﻮﻟﮧ‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫ ﻋﻠﻴﮩﺎ‬:‫ وﻗﻴﻞ‬،‫ ﻋﻠﻴﮧ‬:‫ﺟﺎﺋﺖ ﺑﻼ اﺳ·ﺌﺠﺎر ﻗﻴﻞ‬
ٔ ‫ﻻﻧﮧ‬ٔ ٔ
‫ﻈﮩﺮ‬8‫ و‬...‫„ﻮﻧﺔ ا{ﻤﺎع‬ ‫ ﻋﻠﻴﮧ‬:‫ ﻓﻠﻘﺎﺋﻞ ان ﻳﻘﻮل‬:‫ﻼﺻﺔ‬v‫ﺤﺮ ﻋﻦ ا‬+‫ﻋﺒﺎرة ا‬
ٔ ٔ ٔ ٔ
.‫ ﺗﺎ„ﻞ‬.‫ ﻓﻴﻜﻮن ’ اﺑﻴﮧ‬،(‫ﻮ‬E‫ ا‬q‫ ﻻن ﻧﻔﻊ اﻟﻘﺎﺑﻠﺔ ﻣﻌﻈﻤﮧ ﻳﻌﻮد إ‬،‫ ﺗﺮﺟﻴﺢ اﻻول‬š
(‫ ﺳﻌﻴﺪ‬:‫ ط‬،‫ﻔﻘﺔ‬f‫ ﺑﺎب ا‬،۵۷۹/R :‫)ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬
ٔ ٔ
‫ﻈﮩﺮ (ي ان‬8‫ و‬:‫ واد—ﮧ‬M‫ ﻛﺘﺎﺑﮧ اﻟﻔﻘﮧ اﻹﺳﻼ‬ö‫ﺰﺣﻴ‬E‫ﻗﺎل ا(ﻛﺘﻮر وﮨﺒﺔ ا‬
ً ٔ
q‫ﺎ إ‬+± ‫ ﻓﻼ ¯ﺘﺎج اﻹ ﺴﺎن‬،‫ﺣﺎﺟﺔ اﺳﺎﺳﻴﺔ‬ ‫ﻦ ® ا ﺎ‬.‫ﻢ ﺗ‬E ‫ا ﺪاواة‬
ٔ
‫ ’ ﻋﺮف‬b‫ ﻓﺎﺟﺘﮩﺎد اﻟﻔﻘﮩﺎء ﻣﺒ‬،‫ﻮﻗﺎﻳﺔ‬E‫ﺼﺤﺔ وا‬E‫م ﻗﻮاﻋﺪ ا‬ó‫ ﻻﻧﮧ ﻳﻠ‬،‫اﻟﻌﻼج‬
ٔ ٓ ٔ
‫ اﻟﻄﻌﺎم‬q‫ اﻟﻌﻼج ]ﺎﺟﺔ إ‬q‫ اﻣﺎ اﻻن ﻓﻘﺪ اﺻﺒﺤﺖ ا]ﺎﺟﺔ إ‬.‫ﻗﺎﺋﻢ ﻋ•ﮨﻢ‬
ً ٔ ٔ
‫ وﮨﻞ‬،‫ ﺷﻴﺊ‬9 ’ ‫ﺎ ﻣﺎ ﻳﺘﺪاوي ﺑﮧ‬+± ‫ﺾ ﻳﻔﻀﻞ‬8‫ ﻻن ا ﺮ‬،‫ ﺑﻞ اﮨﻢ‬،‫واﻟﻐﺬاء‬

1
Isl m Fiqh, vol. 2, pp. 118-119.
349
 ‫ٔ‬ ‫ٓ‬
‫ﺗ?ح ﺑﮧ‬ ‫ﻳﻤﻜﻨﮧ ﺗﻨﺎول اﻟﻄﻌﺎم و‪ß‬ﻮ ‪°‬ﺸﻜﻮ و‪8‬ﺘﻮﺟﻊ ﻣﻦ اﻻﻻم واﻻوﺟﺎع اﻟ‬
‫و‪o‬ﮩﺪہ وﺗﮩﺪدہ ﺑﺎ ﻮت؟ "ا ﻓﺈﻧﺎ ﻧﺮ} وﺟﻮب ﻧﻔﻘﺔ ا(واء ’ ا‪E‬ﺰوج ﻛﻐ'ﮨﺎ ﻣﻦ‬
‫ا‪f‬ﻔﻘﺎت ا‪ãE‬ور‪8‬ﺔ‪ ،‬و_ﻤﺎ ‪o‬ﺐ ’ ا‪E‬ﻮا( ﻧﻔﻘﺔ ا(واء ا‪E‬ﻼزم ‪E‬ﻠﻮ( ﺑﺎﻹ ﺎع‪،‬‬
‫ٔ‬
‫وﮨﻞ ﻣﻦ ﺣﺴﻦ اﻟﻌ‪µ‬ة ان ‪°‬ﺴﺘﻤﺘﻊ ا‪E‬ﺰوج ﺑﺰوﺟﺘﮧ ﺣﺎل ا‪E‬ﺼﺤﺔ‪ ،‬ﺛﻢ ﻳﺮدﮨﺎ إ‪q‬‬
‫ٔ‬ ‫ٔ‬
‫اﮨﻠﮩﺎ ﻌﺎ{ﺘﮩﺎ ﺣﺎل ا ﺮض؟! )اﻟﻔﻘﮧ اﻹﺳﻼ‪ M‬واد—ﮧ‪ ،۷۹۴/â :‬ﻧﻔﻘﺎت اﻟﻌﻼج‪،‬‬
‫ط‪ :‬دار اﻟﻔﻜﺮ(‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪The father paying for the maintenance of a six-year old child‬‬
‫‪Question:‬‬
‫‪Husband and wife have been separated, and they have a child who is‬‬
‫‪less than seven years old. The father did not have any bond with his‬‬
‫?‪son. Will it be obligatory on him to pay for this son’s expenses‬‬
‫‪Answer:‬‬
‫‪It is obligatory on the father to pay for the maintenance and expenses‬‬
‫‪of a child who is less than seven years old under all conditions and‬‬
‫‪situations. The obligation remains irrespective of whether he had a‬‬
‫‪bond with his child or not.‬‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ‬ ‫ٔ‬
‫)و‪o‬ﺐ( ا‪f‬ﻔﻘﺔ ﺑﺎﻧﻮاﻋﮩﺎ ’ ا]ﺮ )ﻟﻄﻔﻠﮧ( ﻳﻌﻢ اﻻﻧ‪ T‬وا{ﻤﻊ )اﻟﻔﻘ'( ا]ﺮ‪.‬‬
‫ٔ‬
‫و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪) :‬ﻗﻮﻟﮧ ﺑﺎﻧﻮاﻋﮩﺎ( ﻣﻦ اﻟﻄﻌﺎم وا‪E‬ﻜﺴﻮة وا‪E‬ﺴﻜ‪) ...Ø‬ﻗﻮﻟﮧ ﻟﻄﻔﻠﮧ (‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪ß‬ﻮ ا‪E‬ﻮ( ﺣ ‪°‬ﺴﻘﻂ ﻣﻦ ﺑﻄﻦ اﻣﮧ إ‪ q‬ان ¯ﺘﻠﻢ‪) .‬ﻗﻮﻟﮧ اﻟﻔﻘ'( اي إن ‪E‬ﻢ ﻳﺒﻠﻎ‬
‫ﺣﺪ ا‪E‬ﻜﺴﺐ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‪ ،۶۱۲/R :‬ﺑﺎب ا‪f‬ﻔﻘﺔ‪ ،‬ط‪ :‬ﺳﻌﻴﺪ(‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻧﻔﻘﺔ اﻻوﻻد ا‪E‬ﺼﻐﺎر ’ اﻻب ﻻ ‪°‬ﺸﺎر_ﮧ ﻓﻴﮩﺎ اﺣﺪ‪ ،‬ﻛﺬا ® ا{ﻮﮨﺮة ا‪'f‬ة‪...‬‬
‫ٔ‬ ‫ٔ‬
‫و‪ž‬ﻌﺪ اﻟﻔﻄﺎم ﻳﻔﺮض اﻟﻘﺎ ﻧﻔﻘﺔ ا‪E‬ﺼﻐﺎر ’ ﻗﺪر ﻃﺎﻗﺔ اﻻب‪ ،‬وﺗﺪﻓﻊ إ‪ q‬اﻻم‬

‫‪350‬‬
 ٔ ٔ
.(‫ﻮ‬E‫ﻨﻔﻖ ’ ا‬Ö ‫ ﻏ'ﮨﺎ‬q‫ﻦ اﻻم ﺛﻘﺔ ﺗﺪﻓﻊ إ‬.‫ﻢ ﺗ‬E ‫ ﻓﺈن‬،‫ ﺗﻨﻔﻖ ’ اﻻوﻻد‬Æ‫ﺣ‬
(۵۶۱/X :‫)اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
All8h ta‛8l8 knows best.
When there is no possibility of the father being allowed to meet his child
Question:
The mother’s family refuses to allow the child’s father from seeing his
child. Even when the child reaches the age of seven, there is no
possibility whatsoever of the father being allowed to see his child. In
such a situation, will the father still be obliged to pay for the child’s
maintenance? For example, the father requests for his child to live
with him for one day in the week, but the mother’s family refuses.
What is the ruling in this regard?
Answer:
For as long as the child cannot eat and drink on his own, nor can he
wash himself when he goes to the toilet – i.e. until he reaches the age
of seven – the right of custody is with his mother. It is the
responsibility of the father to pay for the child’s maintenance during
this period. After the child turns seven and is able to eat, drink and
relieve himself on his own; the right of the mother terminates. The
child will now live with his father. If the mother and her family refuse
to hand over the child without any valid Shar‛> reason, the
maintenance of the child will fall away. In other words, the father will
no longer be responsible. Furthermore, while the child is in the
mother’s custody, the father must be allowed to see and meet his child.
It is oppressive to refuse him.

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬
ٔ ٔ ٔ
‫ ¯ﺘﺎج‬Ø‫ ﻻﻧﮧ اذا اﺳﺘﻐ‬،‫ وﻗﺪر ﺴﺒﻊ‬،b‫ﺴﺘﻐ‬° Æ‫واﻻم و ا{ﺪة اﺣﻖ ﺑﺎﻟﻐﻼم ﺣ‬
ٔ ٔ ٔ ٔ ٓ ٔ
‫ واﻻب اﻗﺪر ’ ا—ﺎدﻳﺐ‬،‫ﺮﺟﺎل واﺧﻼﻗﮩﻢ‬E‫ ﺗﺎدﻳﺐ وا—ﺨﻠﻖ ﺑﺎداب ا‬q‫إ‬
ً
،‫ﻠﻐﺎﻟﺐ‬E ‫ﺼﺎف اﻋﺘﺒﺎرا‬v‫ وﻣﺎ ذﻛﺮہ ا ﺼﻨﻒ ﻣﻦ ا—ﻘﺪﻳﺮ ﺴﺒﻊ ﻗﻮل ا‬.‫وا—ﺜﻘﻴﻒ‬
ٔ ٔ ٔ
‫ﺲ‬é‫ﻠ‬E‫ب وا‬µE‫ﻞ وا‬õ‫ اﻻ‬q‫ﺴﺒﻊ ﻳﮩﺘﺪي ﺑﻨﻔﺴﮧ إ‬E‫ﺼﻐ' إذا ﺑﻠﻎ ا‬E‫ﻻن اﻟﻈﺎﮨﺮ ان ا‬
ٔ ٔ ٔ ٔ ٔ
‫ ﻻن اﻻب ﻣﺎ„ﻮر ان ﻳﺎ„ﺮہ‬...‫ ا]ﻀﺎﻧﺔ‬q‫ ﻓﻼ ﺣﺎﺟﺔ إ‬،‫واﻻﺳ·ﻨﺠﺎء وﺣﺪہ‬

351
‫ﺑﺎ‪E‬ﺼﻼة إذا ﺑﻠﻐﮩﺎ‪ ،‬و‪B‬ﻧﻤﺎ ﻳ‪.‬ﻮن ذﻟ‪ Œ‬إذا ن ا‪E‬ﻮ( ﻋﻨﺪہ‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫‪ ،۱۶۹/W‬ط‪ :‬ﻛﻮﺋﺘﮧ(‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ‬ ‫ٔ‬
‫)و‪o‬ﺐ( ا‪f‬ﻔﻘﺔ ﺑﺎﻧﻮاﻋﮩﺎ ’ ا]ﺮ )ﻟﻄﻔﻠﮧ( ﻳﻌﻢ اﻻﻧ‪ T‬وا{ﻤﻊ )اﻟﻔﻘ'( ا]ﺮ‪.‬‬
‫ٔ‬
‫و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪) :‬ﻗﻮﻟﮧ ﺑﺎﻧﻮاﻋﮩﺎ( ﻣﻦ اﻟﻄﻌﺎم وا‪E‬ﻜﺴﻮة وا‪E‬ﺴﻜ‪) .Ø‬ﻗﻮﻟﮧ ﻟﻄﻔﻠﮧ( ‪ß‬ﻮ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﻮ( ﺣ ‪°‬ﺴﻘﻂ ﻣﻦ ﺑﻄﻦ اﻣﮧ إ‪ q‬ان ¯ﺘﻠﻢ‪) .‬ﻗﻮﻟﮧ اﻟﻔﻘ'( اي إن ‪E‬ﻢ ﻳﺒﻠﻎ ﺣﺪ‬
‫ا‪E‬ﻜﺴﺐ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‪ ،۶۱۲/R :‬ﺑﺎب ا‪f‬ﻔﻘﺔ‪ ،‬ﺳﻌﻴﺪ(‬

‫اﻟﻔﺘﺎو} ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‪:‬‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫و‪ Ã‬ا]ﺎوي‪ :‬ا‪E‬ﻮ( إذا ن ﻋﻨﺪ اﺣﺪ اﻻﺑﻮ‪8‬ﻦ ﻻ ﻳﻤﻨﻊ اﻻﺧﺮ ﻋﻦ ا‪f‬ﻈﺮ وﻋﻦ‬
‫ﺗﻌﺎﮨﺪہ‪) .‬اﻟﻔﺘﺎو} ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‪ ،۹۰/W :‬ﺣ‪.‬ﻢ ا‪E‬ﻮ( ﻋﻨﺪ اﻓ¬اق ا‪E‬ﺰوﺟ (‬

‫ﺧﺰاﻧﺔ اﻟﻔﻘﮧ‪:‬‬
‫ٔ‬
‫ﻳﻮﻣﮧ‬ ‫وا ﻄﻠﻘﺔ ا‪+‬ﺎﺋﻨﺔ ﺧﺮﺟﺖ ﺑﻮ(ﮨﺎ إ‪„ q‬ﻮﺿﻊ ﻳﻘﺪر ا‪E‬ﺰوج ان ﻳﺰور و(ہ‬
‫ٔ‬
‫ﻟﮩﺎ ذﻟ‪ ،Œ‬و‪B‬ن ﺧﺮﺟﺖ إ‪„ q‬ﻮﺿﻊ ‪E‬ﻢ ﻳﻘﺪر ا‪E‬ﺰوج ان ﻳﺰورہ ﻳﻮﻣﮧ ‪E‬ﻢ ‪i‬ﺰ‪.‬‬
‫)ﺧﺰاﻧﺔ اﻟﻔﻘﮧ‪ ،‬ﺑﺎب ا ﻘﺎدﻳﺮ‪ ،‬ﻣﺎ زاد ’ ﻳﻮم واﺣﺪ‪ ،‬ص ‪ ،۳۲۴‬ا ﻜﺘﺒﺔ اﻟﻐﻔﻮر‪8‬ﺔ‬
‫اﻟﻌﺎﺻﻤﻴﺔ(‬
‫ٔ‬
‫ﺟﺎﻣﻊ اﺣ©م ا‪E‬ﺼﻐﺎر‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫إذا ن اﻟﻐﻼم وا{ﺎر‪8‬ﺔ ﻋﻨﺪ اﻻم ﻓﻠ•ﺲ ﻟﮩﺎ ان ﺗﻤﻨﻊ اﻻب ﻣﻦ ﺗﻌﺎﮨﺪﮨﻤﺎ‪ ،‬و‪B‬ن‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺻﺎرا إ‪ q‬اﻻب ﻓﻠ•ﺲ ﻟﮧ ان ﻳﻤﻨﻊ اﻻم ﻣﻦ ﺗﻌﺎﮨﺪﮨﻤﺎ وا‪f‬ﻈﺮ إ‪Ö‬ﮩﻤﺎ‪) .‬ﺟﺎﻣﻊ‬
‫ٔ‬
‫اﺣ©م ا‪E‬ﺼﻐﺎر‪ .۱۰۱/X :‬و_ﺬا ® ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ ﻣﻊ ا]ﺎﺷﻴﺔ‪(۱۷۳/W :‬‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪352‬‬
When a mature girl insists on living with her mother
Question:
A man divorced his wife. He has a mature daughter who insists on
living with her mother. She refuses to live with her father. Will the
father be obliged to pay for her maintenance bearing in mind that she
cannot make her own arrangements?
Answer:
It is the responsibility of the father to pay for the maintenance of his
mature daughter. This is because fathers are responsible for their
daughters under all conditions until they get married. Yes, if the
daughter has her own money, she can spend on her self from it.

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٓ
® ‫ ﻛﺬا‬.‫ﻦ ﻟﮩﻦ ﻣﺎل‬.‫ﻢ ﻳ‬E ‫وﺟﻦ إذا‬ó‫ﻢ ﻳ‬E ‫وﻧﻔﻘﺔ اﻹﻧﺎث واﺟﺒﺔ ’ اﻻﺑﺎء ﻣﺎ‬
(۵۶۳/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻼﺻﺔ‬v‫ا‬

:‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
ً ٔ ٔ ٔ ٔ ٔ ٔ
‫ﻮن اﻻب ﻏﻨﻴﺎ‬.‫ اﻻول ان ﻳ‬:‫ﻌﺔ‬ž‫ ﻓﺎﻻﻗﺴﺎم ار‬،‫ﻣﺎ ﻛﺒﺎر‬B‫واﻻوﻻد إﻣﺎ ﺻﻐﺎر و‬
ٔ ٔ ً ٔ
‫ﻢ‬E ‫وﺟﻦ إذا‬ó‫ ان ﻳ‬q‫ ﻓﺎﻹﻧﺎث ﻋﻠﻴﮧ ﻧﻔﻘﺘﮩﻦ إ‬،‫ ﻓﺈﻣﺎ إﻧﺎث او ذﻛﻮر‬،‫واﻻوﻻد ﻛﺒﺎرا‬
ٔ
،‫ن ن ﻟﮩﻦ ﻗﺪرة‬B‫ وﻟ•ﺲ ﻟﮧ ان ﻳٔﻮاﺟﺮﮨﻦ ﻋﻤﻞ وﻻ ﺧﺪﻣﺔ و‬،‫ﻦ ﻟﮩﻦ ﻣﺎل‬.‫ﻳ‬
ٔ
،۴۱۰/W :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫دت ﻧﻔﻘﺘﮩﺎ ’ اﻻب‬å ‫ذا ﻃﻠﻘﺖ واﻧﻘﻀﺖ ﻋﺪﺗﮩﺎ‬B‫و‬
ٔ
}‫ ﻧﻔﻘﺔ ذو‬،۲۴۰/W :‫ و_ﺬا ® اﻟﻔﺘﺎو} ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‬.‫ﺼﻐﺎر‬E‫ﻓﺼﻞ ﻧﻔﻘﺔ اﻻوﻻد ا‬
ٔ
(‫اﻻرﺣﺎم‬

:‫ﺧﺎن‬ ‫ﻓﺘﺎو} ﻗﺎ‬

ٔ
‫ )ﻓﺘﺎو} ﻗﺎ‬.‫ﻮن ’ اﻻب ﺧﺎﺻﺔ‬.‫ﺮواﻳﺔ ﺗ‬E‫ﻇﺎﮨﺮ ا‬ ‫ﺎﻟﻐﺔ‬+‫ﻨﺖ ا‬+‫وﻧﻔﻘﺔ ا‬
(۴۴۷/X :‫ﺧﺎن‬

353
Ahsan al-Fat w :
Maintenance of a daughter rests with the father until she gets married.
However, if the girl is wealthy or has a source of income, her father is
not liable to pay. The father is not responsible for the maintenance of
his mature son. But if he cannot earn due to an illness or some other
reason, or is still studying and does not have his own wealth, his father
will be liable to pay for his expenses.1
All8h ta‛8l8 knows best.
After a son gets married
Question:
Is the father responsible for paying for the wedding expenses of his
son and for arranging a house for him?
Answer:
The father is not liable to pay for the expenses of his mature son. If he
cannot earn due to an illness or some other reason, his father will be
liable for his maintenance. Maintenance refers to food, drink, clothing
and shelter. Once the son gets married, it is not the father’s
responsibility to provide him with a separate house. Yes, if the father
has the means, then it will be an act of generosity and a reward to
provide his son with a house. This, even though he is not obligated to
do this.

ً ٔ
‫ﺟﺰا ﻋﻦ‬å (‫ﻮ‬E‫ﻮن ا‬.‫ﻜﺒﺎر إﻻ ان ﻳ‬E‫ﺐ ﻋﻠﻴﮧ ﻧﻔﻖة ا"ﻛﻮر ا‬i ‫وﻻ‬
ٔ
’ ‫ ﻓﺘﻜﻮن ﻧﻔﻘﺘﮧ ’ وا(ہ۔ )ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن‬،‫ﺰﻣﺎنة او „ﺮض‬E ‫ﻜﺴﺐ‬E‫ا‬
ٔ
‫ ﻓﺼﻞ ﻧﻔﻖة اﻻوﻻد(۔‬،۱/۴۴۵ :‫ﮨﺎ„ﺶ اﻟﮩﻨﺪ}ة‬

ٔ
‫ﻦ ﻻ ﻧﻔﻖة ﻟﮩﻢ۔)ﻓﺘﺢ‬8‫ﺟﺰ‬å ‫ﻮﻧﻮا‬.‫ﻢ ﻳ‬E ‫ن‬B‫ﻜﺒﺎر ﻓﻌ¦ اﻟﻈﺎﮨﺮ و‬E‫اﻣﺎ ا‬
‫ دار اﻟﻔﻜﺮ(۔‬،۴/۴۱۰:‫اﻟﻘﺪﻳﺮ‬

1
Ahsan al-Fat w , vol. 5, p. 463.
354
Ahsan al-Fat w :
The father is not responsible for the maintenance of his mature son.
But if he cannot earn due to an illness or some other reason, or is still
studying and does not have his own wealth, his father will be liable to
pay for his expenses. The father is not liable to pay for his son’s
marriage expenses. As for a daughter, nothing is spent on her.
Therefore, nothing is obligatory on the father for her marriage. Even
her expenses are to be borne by her husband. However, expenses are
incurred for a son’s marriage. From among these expenses, dowry and
maintenance of the wife are obligatory; while the wal>mah is Sunnah.
None of these need to be paid by the father. 1
All8h ta‛8l8 knows best.
Fulfilling all the needs of one’s wife
Question:
Is the husband liable to fulfil all the needs of his wife? What is the
extent and level of maintenance?
Answer:
If the husband is wealthy or he his income is considerably good, and
his wife is also from a wealthy family, the husband will have to pay for
her food, clothing and shelter in line with her standard of living. If the
husband is wealthy or his income is good but his wife is from a poor
family; the husband will maintain her according to his standard of
living and not hers.
If the husband is poor and the wife also hails from a poor family, the
husband will have to provide her with food, clothing and shelter
according to his means. If the husband is poor while the wife is from
an affluent family, the husband will have to look at his own status and
also consider the status of his wife. At the same time, it is the moral
duty of the wife not to demand more than what her husband can
afford.
Items which are required for a woman’s wellbeing and cleanliness are
included in her maintenance. It is the duty of the husband to provide
those items. For example, oil, a comb, soap, water for wudP’ and taking
a bath. The husband is not liable to pay for items which are used solely
for beautification or leisure, e.g. betel-leaf, tobacco, creams, powders,
lipstick, etc. Refer to Isl m Fiqh, vol. 2, p. 115 for further details.

1
Ahsan al-Fat w , vol. 5, p. 464.
355
What type of house should a husband provide? The jurists explain this
as follows:
As far as possible, the wife must live amicably with the husband’s
family so that he does not have to bear unnecessary pain. Despite this,
it will be more appropriate for the husband or his family to set aside a
room or section of the house for his wife. In this way she will be able to
store her belongings safely, she and her husband can live in this
section without any formalities, and she does not end up having
arguments with the rest of the family.
If the wife does not want to live with the rest of the family and asks for
a separate house, it will be the husband’s duty to provide her with a
room of her own or at least one corner of the house which she could
close and lock. The wife may permit or refuse whoever she wants from
entering the room or section which has been set aside for her. The
husband is not liable to provide anything else, e.g. a separate
bathroom, toilet or kitchen. However, all this applies if the husband is
not wealthy. If he is wealthy, he must provide his wife with a house
which fulfils all her needs, e.g. a bathroom, toilet, kitchen, etc. Refer to
Isl m Fiqh, vol. 2, p. 121 for details.
ٔ
‫ﺘﻠﻔﺎن ﺑﺎﺧﺘﻼف‬J ‫ﻜﺴﻮة‬E‫ ﻓﻘﺪ „ﺮ ان اﻟﻄﻌﺎم وا‬،‫زﻣﺎﻧﻨﺎ ﮨﺬا‬ ‫ ﺒ اﻋﺘﻤﺎدہ‬8‫و‬
ٔ
’ ‫ﺴﻜﻨﻮن ﺑﻴﺖ ﻣﻦ دار „ﺸﺘﻤﻠﺔ‬° ‫ﺸﺎﻣﻴﺔ ﻻ‬E‫ واﮨﻞ ﺑﻼدﻧﺎ ا‬.‫ﺰﻣﺎن وا ©ن‬E‫ا‬
ً ٔ ٔ ً ٔ ٔ
‫ﻮن دارا „ﻮروﺛﺔ ﺑ‬.‫ وﮨﺬا اوﺳﺎﻃﮩﻢ ﻓﻀﻼ ﻋﻦ ا\اﻓﮩﻢ إﻻ ان ﺗ‬،‫اﺟﺎﻧﺐ‬
ً
‫ ﻓﺈذا‬،‫ ﻣﻨﮩﻢ ﺟﮩﺔ ﻣﻨﮩﺎ ﻣﻊ اﻻﺷ¬اک „ﺮاﻓﻘﮩﺎ‬9 ‫ﻦ‬.‫ ﻓ•ﺴ‬،‫إﺧﻮة ﻣﺜﻼ‬
ٔ ٔ ٔ ٔ
‫ واراد زوﺟﮩﺎ إﺳ©ﻧﮩﺎ ﺑﻴﺖ‬،‫ﺎﺋﮩﺎ او ﺗﮩﺎ‬È‫رت زوﺟﺔ اﺣﺪﮨﻢ ﻣﻦ ا‬ã‫ﺗ‬
ٔ ٔ
‫ ﻣﻦ اﻋﻈﻢ‬Œ‫ﻴﺖ ﻣﻄﺒﺦ وﺧﻼء ﻳﻌﺪون ذﻟ‬+‫ ا‬Ã‫ﻣﻨﻔﺮد ﻣﻦ دار {ﻤﺎﻋﺔ اﺟﺎﻧﺐ و‬
ٔ
‫ ﻧﻌﻢ ﻳ ﺒ ان ﻻ ﻳﻠﺰﻣﮧ‬.‫ ﻓﻴ ﺒ اﻹﻓﺘﺎء ﺑﻠﺰوم دار ﻣﻦ ﺑﺎﺑﮩﺎ‬،‫اﻟﻌﺎر ﻋﻠﻴﮩﻢ‬
ً ٔ ٔ ٔ
‫ ﻻن ﻛﺜ'ا‬،‫ﻮ ﺳﺎ¿ﻦ ﻓﻴﮩﺎ‬ß ‫إﺳ©ﻧﮩﺎ دار واﺳﻌﺔ ﻛﺪار اﺑﻴﮩﺎ او ﻛﺪارہ اﻟ‬
ٔ ٔ
‫ وﮨﺬا „ﻮاﻓﻖ ﺎ ﻗﺪﻣﻨﺎہ ﻋﻦ‬.‫ﺼﻐ'ة‬E‫ﺴﻜﻨﻮن ا(ار ا‬° ‫ﻣﻦ اﻻوﺳﺎط واﻻ\اف‬
ٔ ً
‫ﺘﻠﻒ‬J ‫ ان ا ﻌﺮوف‬Œ‫ إذ ﻻ ﺷ‬،‫ ﺑﺎ ﻌﺮوف‬Ø‫ﺴﻜ‬E‫ا ﻠﺘﻘﻂ ﻣﻦ ﻗﻮﻟﮧ اﻋﺘﺒﺎرا ® ا‬
ٔ ٔ
‫ إذ‬،‫ ہ‬ž‫ ﺣﺎل اﮨﻞ زﻣﺎﻧﮧ و‬q‫ ﻓﻌ¦ ا ﻔ ان ﻳﻨﻈﺮ إ‬،‫ﺰﻣﺎن وا ©ن‬E‫ﺑﺎﺧﺘﻼف ا‬

356
‫ وﻻ ﺗﻀﺎروﮨﻦ‬:q‫ وﻗﺪ ﻗﺎل اﷲ ﺗﻌﺎ‬.‫ ﻻ ¯ﺼﻞ ا ﻌﺎ\ة ﺑﺎ ﻌﺮوف‬Œ‫ﺑﺪون ذﻟ‬
(‫ ﺳﻌﻴﺪ‬:‫ ط‬،`SR-`SX :M‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫—ﻀﻴﻘﻮا ﻋﻠﻴﮩﻦ‬

’‫ و‬،‫ﻦ‬8 ‫ﻦ إذا ﻧﺎ „ﻮ‬8 ‫ واﺗﻔﻘﻮا ’ وﺟﻮب ﻧﻔﻘﺔ ا ﻮ‬:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ ا‬Ã‫و‬

ً ٔ
‫ﻧﻤﺎ اﻻﺧﺘﻼف ﻓﻴﻤﺎ إذا ن اﺣﺪﮨﻤﺎ „ﻮ ا‬B‫ و‬،‫ﻦ‬8ì‫ﻦ إذا ﻧﺎ ﻣﻌ‬8ì‫ﻧﻔﻘﺔ ا ﻌ‬
ٔ ً ٓ
‫ وﮨﻲ ﻓﻮق‬، ‫ﻮﺳﻂ ® ا ﺴﺌﻠﺘ‬E‫ ﺑﮧ ﻓﺘﺠﺐ ﻧﻔﻘﺔ اا‬Æ‫ اﻣﺎ ’ ا ﻔ‬...‫ا‬ì‫واﻻﺧﺮ ﻣﻌ‬
(۱۷۵/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫ة ودون ﻧﻔﻘﺔ ا ﻮ ة‬ì‫ﻧﻔﻘﺔ ا ﻌ‬
ٔ ٔ
’ ‫ﺘﻠﻒ ﺑﺎﺧﺘﻼف اﻻﻣﺎ¿ﻦ واﻟﻌﺎدات ﻓﻴﺠﺐ‬J Œ‫ ا ﺠﺘ@ ان ذﻟ‬Ã‫و‬
(۱۷۷/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫ وﻗﺖ و„©ن‬9 ‫ﻜﻔﺎﻳﺔ ﺑﺎ ﻌﺮوف‬E‫اﻋﺘﺒﺎر ا‬ ‫اﻟﻘﺎ‬
Ahsan al-Fat w :
If the wife is wealthy, it is obligatory on the husband to provide her
with a separate house. If she is from a middle-class family, then in
addition to providing her with her own room, it is necessary to
provide her with a separate kitchen, bathroom and toilet. If she is
poor, a room will suffice. It will be okay if the kitchen, toilet and
bathroom are shared. 1
In the case where there are arguments and disputes or the relatives of
the husband visiting regularly, the wife can ask for a separate house.
All8h ta‛8l8 knows best.
Household goods
Question:
Husband and wife were living in the same house and they got
divorced. What is the ruling with regard to the goods in the house?
Who is more entitled to them? For example, a clock, bed-linen, etc.
Will the wife keep these or does she have to return them to her
husband?
Answer:
Items which are known with certainty to belong to the husband will be
his. Those which are known with certainty to belong to the wife will be

1
Ahsan al-Fat w , vol. 5, p. 576.
357
‫‪hers. For example, items which the wife received from her parents will‬‬
‫‪be hers. Or items which her relatives gave in her name at the time of‬‬
‫‪her wedding will belong to her. Items which the wife bought with her‬‬
‫‪own money or which her husband gave to her will also be hers. As for‬‬
‫‪items whose ownership is unknown or disputed, and there is no proof‬‬
‫‪or witness to them, then those which are normally used by males will‬‬
‫‪belong to the husband and those which are normally used by females‬‬
‫‪will belong to the wife. Those which are used by both, the husband will‬‬
‫‪take an oath that they belong to him and he will take them. If it is‬‬
‫‪known that the clock or any other item belongs to the husband, it is‬‬
‫‪necessary to give it to him.‬‬
‫ٔ ٔ‬ ‫ٔ‬
‫ﻗﻮﻟﮧ ’’وﻟﮧ ﻓﻴﻤﺎ ﻳﺼﻠﺢ ﻟﮩﻤﺎ‘‘ اي اﻟﻘﻮل ﻟﮧ ® ﻣﺘﺎع ﻳﺼﻠﺢ ‪E‬ﻠﺮﺟﻞ و‪E‬ﻠﻤﺮاة‪ ،‬ﻻن‬
‫ٔ‬
‫ا ﺮاة وﻣﺎ ﻳﺪﮨﺎ ﻳﺪ ا‪E‬ﺰوج‪ ،‬واﻟﻘﻮل ® ا(‪å‬و} ‪E‬ﺼﺎﺣﺐ ا‪Ö‬ﺪ‪Á ،‬ﻼف ﻣﺎ‬
‫ٔ‬ ‫ٔ‬
‫‪J‬ﺘﺺ ﺑﮩﺎ ﻻﻧﮧ ﻳﻌﺎرﺿﮧ ﻇﺎﮨﺮ اﻗﻮ} ﻣﻨﮧ‪ ،‬وﻻ ﻓﺮق ﺑ ﻣﺎ إذا ن اﻻﺧﺘﻼف‬
‫ٔ‬ ‫ٔ‬
‫ﺣﺎل ﻗﻴﺎم ا‪©f‬ح او ﺑﻌﺪ ﻣﺎ وﻗﻌﺖ اﻟﻔﺮﻗﺔ‪ ،‬وﻣﺎ ﻳﺼﻠﺢ ﻟﮩﻤﺎ‪ :‬اﻟﻔﺮش واﻻﻣﺘﻌ ﺔ‬
‫ٔ‬ ‫ٔ‬
‫واﻻوا‪ Ó‬وا‪E‬ﺮﻗﻴﻖ وا ‪Y‬ل واﻟﻌﻘﺎر وا ﻮا‪ e‬وا‪f‬ﻘﻮد ﻛﻤﺎ ® ا‪ ، ©E‬و‪ž‬ﮧ ﻋﻠﻢ ان‬
‫ٔ‬ ‫ٔ‬
‫ا‪+‬ﻴﺖ ‪E‬ﻠﺰوج إﻻ ان ﻳ‪.‬ﻮن ﻟﮩﺎ ﺑ•ﻨﺔ‪ ،‬وﻋﺰاہ ® ﺧﺰاﻧﺔ اﻻ‪õ‬ﻤﻞ إ‪ q‬اﻹﻣﺎم‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻻﻋﻈﻢ‪ ،‬و‪ Ã‬ا‪v‬ﺎﻧﻴﺔ‪ :‬و‪E‬ﻮ اﻗﺎﻣﺎ ا‪•+‬ﻨﺔ ﻳﻘ‪ œ‬ﺑ‪é‬ﻴ ﺘﮩﺎ‪ ،‬ﻻﻧﮩﺎ ﺧﺎرﺟﺔ ﻣﻌ‪) .Ø‬ا‪+‬ﺤﺮ‬
‫ا‪E‬ﺮاﺋﻖ‪ ،۲۲۶/â :‬ﺑﺎب ا—ﺤﺎﻟﻒ‪ ،‬ﻛﻮﺋﺘﮧ(‬
‫ٔ ً‬
‫وﻓﻴﮧ اﻳﻀﺎ‪) :‬و‪B‬ن اﺧﺘﻠﻒ ا‪E‬ﺰوﺟﺎن ﻣﺘﺎع ا‪+‬ﻴﺖ ﻓﺎﻟﻘﻮل ‪ lE‬واﺣﺪ ﻣﻨﮩﻤﺎ‬
‫ً‬ ‫ٔ‬
‫ﻓﻴﻤﺎ ﻳﺼﻠﺢ ﻟﮧ( ﻻن اﻟﻈﺎﮨﺮ ﺷﺎﮨﺪ ﻟﮧ‪ ،‬وا ﺘﺎع ﻟﻐﺔ‪ 9 :‬ﻣﺎ ﻳ ﺘﻔﻊ ﺑﮧ ﻟﻄﻌﺎم واﻟ?‬
‫ٔ‬ ‫ٔ‬
‫واﺛﺎث ا‪+‬ﻴﺖ‪ ،‬واﺻﻠﮧ ﻣﺎ ﻳ ﺘﻔﻊ ﺑﮧ ﻣﻦ ا‪E‬ﺰاد ‪...‬ﻗﺎ‪E‬ﻮا‪ :‬وا‪E‬ﺼﺎﻟﺢ ﻟﮧ اﻟﻌﻤﺎﻣﺔ واﻟﻘﺒﺎء‬
‫واﻟﻘﻠ ﺴﻮة واﻟﻄﻴﻠﺴﺎن وا‪E‬ﺴﻼح وا ﻨﻄﻘﺔ وا‪E‬ﻜﺘﺐ واﻟﻔﺮس وا(رع ا]ﺪﻳﺪ‪،‬‬
‫ٔ‬
‫ﻓﺎﻟﻘﻮل ذﻟ‪ Œ‬ﻟﮧ ﻣﻊ ﻳﻤﻴﻨﮧ‪ ،‬وﻣﺎ ﻳﺼﻠﺢ ﻟﮩﺎ‪ :‬ا‪v‬ﻤﺎر وا(رع واﻻﺳﺎورة وﺧﻮاﺗﻢ‬
‫اﻟ ﺴﺎء وا]‪ ö‬وا‪v‬ﻠﺨﺎل و‪E‬ﻮﮨﺎ‪ ،‬ﻓﺎﻟﻘﻮل ﻟﮩﺎ ﻓﻴﮩﺎ ﻣﻊ ا‪Ö‬ﻤ ‪ ،‬ﻗﺎ‪E‬ﻮا‪ :‬إﻻ إذا ن‬
‫ا‪E‬ﺰوج ﻳ‪é‬ﻴﻊ ﻣﺎ ﻳﺼﻠﺢ ﻟﮩﺎ ﻓﺎﻟﻘﻮل ﻟﮧ —ﻌﺎرض اﻟﻈﺎﮨﺮ‪8‬ﻦ‪ ،‬و_ﺬا إذا ﻧﺖ ﺗ‪é‬ﻴﻊ ﻣﺎ‬
‫ﻳﺼﻠﺢ ﻟﮧ ﻻ ﻳﻘﺒﻞ ﻗﻮﻟﮧ ﺎ ذﻛﺮﻧﺎ‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۲۲۵/â :‬ﺑﺎب ا—ﺤﺎﻟﻒ(‬

‫‪358‬‬
 ٔ
‫ و ﻤﻊ اﻻﻧﮩﺮ‬.‫ دار اﻟﻔﻜﺮ‬،۲۳۶/| :‫ وﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.۲۹/| :‫) و_ﺬا ® ا(ر ا ﺨﺘﺎر‬
ٔ
(۲۶۸/Q :‫ﺮ‬t‫\ح „ﻠﺘ اﻻ‬
All8h ta‛8l8 knows best.
Utilizing the wealth of a person who goes missing
Question:
The whereabouts of Zayd are unknown. He has a wife and children.
Some of the children are minors while others are majors. The family
belongs to a noble background. One of the children is a mature boy
who wants to pursue secular knowledge. Can he use his father’s money
to pay for his studies?
Answer:
A person who goes missing is like one who is absent. The mature
children of an absent person can be given maintenance provided they
are unable to earn, it will be a taint against them if they were to go out
to work, or they are studying D>n> knowledge and do not have the time
to earn. However, the wealth of an absent person cannot be used for
the payment of secular and Western education. Firstly because the
seeking of knowledge refers to D>n> knowledge. Secondly, what
guarantee do we have that the children’s education will be completed
in this way or their wishes fulfilled? Thirdly because the one wanting
to pursue higher studies can easily obtain loans from relatives or
friends. Based on these reasons, the wealth of a missing person will not
be spent for the payment of such knowledge.

:‫ا(ر ا ﺨﺘﺎر‬
ً ٔ
‫ وﻣﻦ ﻳﻠﺤﻘﮧ‬،‫ وزﻣﻦ‬،‫ ﻣﻄﻠﻘﺎ‬T‫ﻜﺴﺐ ﻧ‬E‫ﻜﺒ' اﻟﻌﺎﺟﺰ ﻋﻦ ا‬E‫ﻮ(ہ ا‬E ‫ﺐ‬o ‫و_ﺬا‬
ٔ
Æ‫ واﻓ‬.b‫ واﻟﻌﻴ‬:‫ﻠ‬8‫ﺰ‬E‫ ﻛﺬا ® ا‬،Œ‫ وﻃﺎﻟﺐ ﻋﻠﻢ ﻻ ﻳﺘﻔﺮغ "ﻟ‬،‫اﻟﻌﺎر ﺑﺎ—ﻜﺴﺐ‬
ٔ
‫ )ﻗﻮﻟﮧ وﻣﻦ‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫اﺑﻮ ﺣﺎﻣﺪ ﺑﻌﺪﻣﮩﺎ ﻟﻄﻠﺒﺔ زﻣﺎﻧﻨﺎ ﻛﻤﺎ ﺴﻄﮧ ® اﻟﻘﻨﻴﺔ‬
ٔ
‫ اﻻو÷ ﻣﺎ ® ا ﻨﺢ ﻋﻦ‬...:‫ﻠ‬8‫ﺰ‬E‫ﺤﺮ وا‬+‫ﻳﻠﺤﻘﮧ اﻟﻌﺎر ﺑﺎ—ﻜﺴﺐ( ﻛﺬا ® ا‬
ٔ ٔ
® ‫ وﻣﺜﻠﮧ‬.‫ﺟﺰ‬å ‫ﺎس ﻓﮩﻮ‬f‫ﺴﺘﺎﺟﺮہ ا‬° ‫ﻜﺮام وﻻ‬E‫ إذا ن ﻣﻦ اﺑﻨﺎء ا‬:‫ﻼﺻﺔ‬v‫ا‬
ٔ
’ ‫ﻮا ﺑﻮﺟﻮب ﻧﻔﻘﺘﮧ‬E‫ﺴﻠﻒ ﻗﺎ‬E‫ )ﻗﻮﻟﮧ ﻛﻤﺎ ﺴﻄﮧ ® اﻟﻘﻨﻴﺔ( ﺣﺎﺻﻠﮧ ان ا‬.‫اﻟﻔﺘﺢ‬
ٔ ٔ ٔ ٔ ٔ
‫ﻼﻓﮩﻢ‬Á ‫ وﻣﻦ ن‬،‫ﮨﻢ‬ýõ‫ اﺑﻮ ﺣﺎﻣﺪ ﺑﻌﺪﻣﮧ ﻟﻔﺴﺎد اﺣﻮال ا‬Æ‫ﻦ اﻓ‬.‫ ﻟ‬،‫اﻻب‬
359
 ‫ً‬
‫ﻧﺎدر ® ﮨﺬا ا‪E‬ﺰﻣﺎن‪ ،‬ﻓﻼ ﻳﻔﺮد ﺑﺎ]‪.‬ﻢ دﻓﻌﺎ ]ﺮج ا—ﻤﻴ‪ C‬ﺑ ا ﺼﻠﺢ وا ﻔﺴﺪ‪.‬‬
‫ﻗﺎل ﺻﺎﺣﺐ اﻟﻘﻨﻴﺔ‪ :‬ﻟ‪.‬ﻦ ﺑﻌﺪ اﻟﻔﺘﻨﺔ اﻟﻌﺎﻣﺔ ﻳﻌ‪ b‬ﻓﺘﻨﺔ ا—ﺎﺗﺎر اﻟ ذ‪ß‬ﺐ ﺑﮩﺎ‬
‫ٔ‬ ‫ٔ‬
‫ا‪ ýõ‬اﻟﻌﻠﻤﺎء وا ﺘﻌﻠﻤ ﻧﺮ} ا ﺸﺘﻐﻠ ﺑﺎﻟﻔﻘﮧ واﻻدب ا‪RE‬ﻳﻦ ﮨﻤﺎ ﻗﻮاﻋﺪ ا(ﻳﻦ‬
‫ٔ‬
‫واﺻﻮل ‪²‬م اﻟﻌﺮب‪ ،‬ﻳﻤﻨﻌﮩﻢ اﻻﺷﺘﻐﺎل ﺑﺎ‪E‬ﻜﺴﺐ ﻋﻦ ا—ﺤﺼﻴﻞ‪ ،‬و‪ٔ8‬ﻮد} إ‪q‬‬
‫ٓ‬
‫ﺿﻴﺎع اﻟﻌﻠﻢ وا—ﻌﻄﻴﻞ‪ ،‬ﻓ©ن ا ﺨﺘﺎر اﻻن ﻗﻮل ا‪E‬ﺴﻠﻒ‪ ،‬وﮨﻔﻮات ا‪+‬ﻌﺾ ﻻ‬
‫ٔ‬ ‫ً ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺗﻤﻨﻊ ا‪E‬ﻮﺟﻮب ﻻوﻻد واﻻﻗﺎرب‪„ .‬ﻠﺨﺼﺎ‪ .‬واﻗﺮہ ® ا‪+‬ﺤﺮ‪ .‬وﻗﺎل ح‪ :‬واﻗﻮل‪:‬‬
‫ٔ‬
‫ا]ﻖ ا"ي ﺗﻘﺒﻠﮧ اﻟﻄﺒﺎع ا ﺴﺘﻘﻴﻤﺔ وﻻ ﺗﻨﻔﺮ ﻣﻨﮧ اﻻذواق ا‪E‬ﺴﻠﻴﻤﺔ‪ :‬اﻟﻘﻮل‬
‫ﺑﻮﺟﻮ‪ž‬ﮩﺎ "} ا‪E‬ﺮﺷﺪ ﻻ ﻏ'ہ‪ ،‬وﻻ ﺣﺮج ® ا—ﻤﻴ‪ C‬ﺑ ا ﺼﻠﺢ وا ﻔﺴﺪ ﻟﻈﮩﻮر‬
‫„ﺴﺎﻟ‪ Œ‬اﻻﺳﺘﻘﺎﻣﺔ وﺗﻤﻴ‪C‬ہ ﻋﻦ ﻏ'ہ۔ و‪ž‬ﺎﷲ ا—ﻮﻓﻴﻖ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ا‪E‬ﺸﺎ‪:M‬‬
‫‪ ،۶۱۴/R‬ﺑﺎب ا‪f‬ﻔﻘﺔ‪ ،‬ط‪ :‬ﺳﻌﻴﺪ(‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫وﻗﺎل اﻹﻣﺎم ا]ﻠﻮا‪ :Ó‬إذا ن اﻻﺑﻦ ﻣﻦ اﺑﻨﺎء ا‪E‬ﻜﺮام وﻻ ‪°‬ﺴﺘﺎﺟﺮہ ا‪f‬ﺎس ﻓﮩﻮ‬
‫‪å‬ﺟﺰ‪ ،‬و_ﺬا ﻃﻠﺒﺔ اﻟﻌﻠﻢ إذا ﻧﻮا ‪å‬ﺟﺰ‪8‬ﻦ ﻋﻦ ا‪E‬ﻜﺴﺐ ﻻ ﻳﮩﺘﺪون إ‪Ö‬ﮧ ﻻ‬
‫ٓ‬
‫ﺴﻘﻂ ﻧﻔﻘﺘﮩﻢ ﻋﻦ اﺑﺎﺋﮩﻢ إذا ﻧﻮا „ﺸﺘﻐﻠ ﺑﺎﻟﻌﻠﻮم ا‪µE‬ﻋﻴﺔ‪ ،‬ﻻ ﺑﺎ‪v‬ﻼﻓﻴﺎت‬
‫ا‪E‬ﺮ_ﻴﻜﺔ وﮨﺬﻳﺎن اﻟﻔﻼﺳﻔﺔ وﻟﮩﻢ رﺷﺪ‪ ،‬و‪B‬ﻻ ﻻ ‪o‬ﺐ‪ ،‬ﻛﺬا ® ا‪E‬ﻮﺟ‪E C‬ﻠﻜﺮدري‪.‬‬
‫)اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۵۶۳/X :‬ﺑﺎب ا‪f‬ﻔﻘﺔ(‬

‫)و_ﺬا ® اﻟﻔﺘﺎو} اﻟ‪‰‬از‪8‬ﺔ‪ ،۱۶۴/W :‬ا—ﺎﺳﻊ ﻋ‪ ® µ‬ا‪f‬ﻔﻘﺎت(‬

‫‪All8h ta‛8l8 knows best.‬‬
‫‪Maintenance of an old and needy father‬‬
‫‪Question:‬‬
‫‪A man is old and needy. He has one son and one daughter. Both‬‬
‫‪children are relatively wealthy. Are they both equally responsible to‬‬
‫‪see to his needs and serve him, or is it only the son’s duty? What if‬‬
‫?‪both children or one of them is needy‬‬

‫‪360‬‬
‫‪Answer:‬‬
‫‪In the case where children are wealthy, it is the duty of both to see to‬‬
‫‪the needs of their father and to serve him. If the children are‬‬
‫‪themselves needy, they are not liable to pay for his maintenance. By‬‬
‫‪wealthy we mean that the person owns that amount of wealth due to‬‬
‫‪which it becomes prohibited for him to accept charity. If there is a‬‬
‫‪glaring difference between the affluence of the two, it will be‬‬
‫‪necessary for them to pay for his maintenance in proportion to their‬‬
‫‪wealth.‬‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬
‫ﻧﺎ او ذﻣﻴ‬ ‫’ ﻧﻔﻘﺔ ا‪E‬ﻮا(ﻳﻦ ا ﻌ‪8ì‬ﻦ‪„ ،‬ﺴﻠﻤ‬ ‫ﻗﺎل‪ :‬و‪ ?i‬ا‪E‬ﻮ( ا ﻮ‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺪرا ’ ا‪E‬ﻜﺴﺐ او ‪E‬ﻢ ﻳﻘﺪرا‪ ...‬اﻟ•ﺴﺎر ﻣﻘﺪر ﺑﺎ‪f‬ﺼﺎب ﻓﻴﻤﺎ روي ﻋﻦ ا›‬
‫ﻳﻮﺳﻒ ر‪È‬ﮧ اﷲ ﺗﻌﺎ‪ ،q‬وﻋﻠﻴﮧ اﻟﻔﺘﻮ}‪ .‬وا‪f‬ﺼﺎب ﻧﺼﺎب ﺣﺮﻣﺎن ا‪E‬ﺼﺪﻗﺔ‪،‬‬
‫ٔ‬
‫ﮨﻜﺬا ® اﻟﮩﺪاﻳﺔ‪ .‬و‪B‬ذا اﺧﺘﻠﻄﺖ ا"ﻛﻮر واﻹﻧﺎث ﻓﻨﻔﻘﺔ اﻻﺑﻮ‪8‬ﻦ ﻋﻠﻴﮩﻤﺎ ’‬
‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺴﻮ‪8‬ﺔ ﻇﺎﮨﺮ ا‪E‬ﺮواﻳﺔ‪ ،‬و‪ž‬ﮧ اﺧﺬ اﻟﻔﻘﻴﮧ اﺑﻮ ا‪E‬ﻠﻴﺚ‪ ،‬و‪ž‬ﮧ ﻳﻔ‪ .Æ‬ﻛﺬا ® ا‪E‬ﻮﺟ‪C‬‬
‫ٔ‬
‫‪E‬ﻠﻜﺮدري‪ .‬ﻗﺎل ا‪E‬ﺸﻴﺦ اﻹﻣﺎم ﺷﻤﺲ اﻻﺋﻤﺔ‪ :‬ﻗﺎل „ﺸﺎ‪J‬ﻨﺎ ر‪È‬ﮩﻢ اﷲ ﺗﻌﺎ‪ :q‬إﻧﻤﺎ‬
‫ً ٔ‬ ‫ً‬
‫ﺗ‪.‬ﻮن ا‪f‬ﻔﻘﺔ ﻋﻠﻴﮩﻤﺎ ’ ا‪E‬ﺴﻮاء إذا ﺗﻔﺎوﺗﺎ ® اﻟ•ﺴﺎر ﺗﻔﺎوﺗﺎ ‪°‬ﺴ'ا‪ ،‬واﻣﺎ إذا‬
‫ٔ‬ ‫ً‬ ‫ً‬
‫ﺗﻔﺎوﺗﺎ ﺗﻔﺎوﺗﺎ ﻓﺎﺣﺸﺎ ﻓﻴﺠﺐ ان ﻳﺘﻔﺎوﺗﺎ ﻗﺪر ا‪f‬ﻔﻘﺔ‪ ،‬ﻛﺬا ® ا"ﺧ'ة‪.‬‬
‫ٔ‬
‫)اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۵۶۵ ،۵۶۴/X :‬ﻓﺼﻞ ® ﻧﻔﻘﺔ ذو} اﻻرﺣﺎم(‬

‫ﻓﺘﺎو} ا‪E‬ﺸﺎﻣﻴﺔ‪:‬‬
‫ٔ ٔ‬ ‫ٔ‬
‫و™ ﻓﺘﺎو} ا‪E‬ﺸﺎﻣﻴﺔ‪) :‬ﻗﻮﻟﮧ ‪°‬ﺴﺎر اﻟﻔﻄﺮة ’ اﻻرﺟﺢ( اي ﺑﺎن ﻳﻤﻠ‪ Œ‬ﻣﺎ ¯ﺮم ﺑﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺧﺬ ا‪E‬ﺰ‪w‬ة‪ ،‬و‪ß‬ﻮ ﻧﺼﺎب و‪E‬ﻮ ﻏ' ﻧﺎم‪ ،‬ﻓﺎﺿﻞ ﻋﻦ ﺣﻮا‪3‬ﮧ اﻻﺻﻠﻴﺔ‪ ،‬وﮨﺬا ﻗﻮل ا›‬
‫ﻣ‪p‬‬ ‫ﻳﻮﺳﻒ‪ .‬و‪ Ã‬اﻟﮩﺪاﻳﺔ‪ :‬وﻋﻠﻴﮧ اﻟﻔﺘﻮ}‪ .‬ﺻﺤﺤﮧ ® ا"ﺧ'ة‪ ،‬و„‪ n‬ﻋﻠﻴﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا ﻠﺘ ‪ ،‬و‪ Ã‬ا‪+‬ﺤﺮ‪ :‬اﻧﮧ اﻻرﺟﺢ‪ ،‬و‪ Ã‬ا‪v‬ﻼﺻﺔ‪ :‬اﻧﮧ ﻧﺼﺎب ا‪E‬ﺰ‪w‬ة‪ ،‬و‪ž‬ﮧ ﻳﻔ‪.Æ‬‬
‫ٔ‬
‫واﺧﺘﺎرہ ا‪E‬ﻮ‪E‬ﻮاﻟ‪... ò‬ﺛﻢ اﻋﻠﻢ ان ﻣﺎ ذﻛﺮہ ا ﺼﻨﻒ ﻣﻦ اﺷ¬اط اﻟ•ﺴﺎر ﻧﻔﻘﺔ‬
‫ٔ‬
‫® ا]ﺎ¿ﻢ وا(رر وا‪f‬ﻘﺎﻳﺔ واﻟﻔﺘﺢ وا ﻠﺘ وا ﻮا‪ß‬ﺐ‬ ‫اﻻﺻﻮل ‪£‬ح ﺑﮧ‬

‫‪361‬‬
 ٔ ً ٔ
’ ‫ ’ ﻧﻔﻘﺔ اﺣﺪ إﻻ‬ì‫? ا ﻌ‬i ‫ وﻻ‬:‫ و™ ® ا]ﺎ¿ﻢ اﻳﻀﺎ‬.‫ﮩﺮ‬f‫ﺤﺮ وا‬+‫وا‬
‫ﺐ‬i ‫ ﻻ‬:‫ﺎﻧﻴﺔ‬v‫ ا‬Ã‫ و‬.‫ﻮہ ® اﻟﮩﺪاﻳﺔ‬E‫ و‬،‫ وﻣﺜﻠﮧ ® اﻻﺧﺘﻴﺎر‬.(‫ﻮ‬E‫ﺰوﺟﺔ وا‬E‫ﻧﻔﻘﺔ ا‬
ً ٔ ً
’ ‫’ اﻻﺑﻦ اﻟﻔﻘ' ﻧﻔﻘﺔ وا(ہ اﻟﻔﻘ' ﺣﻜﻤﺎ إﻻ ان ن وا(ہ زﻣﻨﺎ ﻻ ﻳﻘﺪر‬
ٔ ٔ
‫ ا"ﺧ'ة اﻧﮧ‬Ã‫ و‬.lE‫ﻨﻔﻖ ’ ا‬8‫ ﻋﻴﺎﻟﮧ و‬q‫ﻼﺑﻦ ﻋﻴﺎل ﻓﻌﻠﻴﮧ ان ﻳﻀﻤﮧ إ‬E‫اﻟﻌﻤﻞ و‬
ٔ
(‫ﻔﻘﺔ‬f‫ ﺑﺎب ا‬،۶۲۱/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﺮواﻳﺔ ﻋﻦ اﺻﺤﺎﺑﻨﺎ‬E‫ﻇﺎﮨﺮ ا‬

:‫ واد—ﮧ‬¹‫اﻟﻔﻘﮧ اﻻﺳﻼ‬
ٔ
‫ﻮ‬ß :‫ ﺑﮧ‬Æ‫ واﻟ•ﺴﺎر ﻋﻨﺪ ا]ﻨﻔﻴﺔ ’ اﻻرﺟﺢ ا ﻔ‬،‫ﺒﮧ‬8‫ﻔﻘﺔ ’ ا ﻮ ﻟﻘﺮ‬f‫ﺐ ا‬o
ٔ ٔ
'‫ﻮ ﻏ‬E‫ﻮ ﻧﺼﺎب و‬ß‫ة و‬w‫ﺰ‬E‫ ﻣﺎ ¯ﺮم ﻋﻠﻴﮧ ﺑﮧ اﺧﺬ ا‬Œ‫ﻮ ان ﻳﻤﻠ‬ß‫ و‬:‫ﺴﺎر اﻟﻔﻄﺮة‬°
ٔ
(‫ ﺣﺪ اﻟ•ﺴﺎر‬،۷۷۲/â :‫ واد—ﮧ‬¹‫ )اﻟﻔﻘﮧ اﻻﺳﻼ‬.‫ﮧ اﻻﺻﻠﻴﺔ‬3‫ ﻓﺎﺿﻞ ﻋﻦ ﺣﻮا‬،‫ﻧﺎم‬

:‫ﺔ‬8‫از‬‰‫اﻟﻔﺘﺎو} اﻟ‬
ٔ
،‫ﺮواﻳﺔ‬E‫ﻇﺎﮨﺮ ا‬ ‫ﺴﻮاء‬E‫ﻦ ﻋﻠﻴﮩﻤﺎ ’ ا‬8‫ذا اﺧﺘﻠﻂ ا"ﻛﻮر واﻹﻧﺎث ﻓﻨﻔﻘﺔ اﻻﺑﻮ‬B‫و‬
ٔ
(۱۶۴/W :‫ﺔ‬8‫از‬‰‫ )اﻟﻔﺘﺎو} اﻟ‬.Æ‫ﮧ ﻳﻔ‬ž‫ و‬،‫ﻠﻴﺚ‬E‫ﮧ اﺧﺬ اﻟﻔﻘﻴﮧ اﺑﻮ ا‬ž‫و‬
All8h ta‛8l8 knows best.
Sisters paying for the maintenance of their needy brother
Question:
There is a man who is excused and poor. He has a mother, a blood
sister, a uterine sister, and a consanguine sister. Who will be
responsible for the payment of his needs? All of his siblings are
wealthy.
Answer:
All of the above will be liable to pay for the excused and poor person in
proportion to their share of inheritance. In other words, each one will
have to pay for his maintenance in proportion to whatever share each
of them would have received in the case of this person passing away.
This is based on the principles:

".‫" و "اﻟﻐﺮم ﺑﺎﻟﻐﻨﻢ‬.‫ﻚ‬E‫ﻮارث ﻣﺜﻞ ذ‬E‫"و’ ا‬

362
‫‪The Shar>‛ah shares of each one is as follows:‬‬
‫‪1. Mother: 16/67.‬‬
‫‪2. Blood sister: 50.‬‬
‫‪3. Sister from the same mother (uterine): 16/67.‬‬
‫‪4. Sister from the same father (consanguine): 16/67.‬‬
‫‪Each of them will pay for his maintenance in the above proportion.‬‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ‬ ‫ً‬ ‫ٔ ٔ‬ ‫ٔ ً‬
‫و‪o‬ﺐ اﻳﻀﺎ ‪ lE‬ذي رﺣﻢ ‪ô‬ﺮم ﺻﻐ' او اﻧ‪ T‬ﻣﻄﻠﻘﺎ و‪E‬ﻮ ﻧﺖ اﻻﻧ‪ T‬ﺑﺎﻟﻐﺔ‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫ﺻﺤﻴﺤﺔ‪ ،‬او ن ا"ﻛﺮ ﺑﺎﻟﻐﺎ ﻟ‪.‬ﻦ ‪å‬ﺟﺰا ﻋﻦ ا‪E‬ﻜﺴﺐ ﺑﻨﺤﻮ زﻣﺎﻧﺔ ﻛﻌ¼‬
‫ٔ‬ ‫ٔ‬
‫وﻋﺘﮧ وﻓﻠﺞ‪ .‬زاد ® ا ﻠﺘ وا ﺨﺘﺎر‪ :‬او ﻻ ¯ﺴﻦ ا‪E‬ﻜﺴﺐ ]ﺮﻓﺔ او ‪E‬ﻜﻮﻧﮧ ﻣﻦ‬
‫ً‬ ‫ٔ‬
‫ذو} ا‪+‬ﻴﻮﺗﺎت او ﻃﺎﻟﺐ ﻋﻠﻢ ﻓﻘ'ا‪ ،‬ﺣﺎل ﻣﻦ ا ﺠﻤﻮع ‪t‬ﻴﺚ ‪Â‬ﻞ ﻟﮧ ا‪E‬ﺼﺪﻗﺔ‪،‬‬
‫و‪E‬ﻮ ﻟﮧ ﻣ‪Y‬ل وﺧﺎدم ’ ا‪E‬ﺼﻮاب‪ ،‬ﺑﺪاﺋﻊ‪ .‬ﺑﻘﺪر اﻹرث ﻟﻘﻮﻟﮧ ﺗﻌﺎ‪" :q‬و’‬
‫ٔ‬
‫ا‪E‬ﻮارث ﻣﺜﻞ ذﻟ‪ "Œ‬و"ا ‪ ?i‬ﻋﻠﻴﮧ‪ .‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪) :‬ﻗﻮﻟﮧ ﺑﻘﺪر اﻹرث( اي ‪o‬ﺐ‬
‫ﻧﻔﻘﺔ ا ﺤﺮم اﻟﻔﻘ' ’ ﻣﻦ ﻳﺮﺛﻮﻧﮧ إذا ﻣﺎت ﺑﻘﺪر إرﺛﮩﻢ ﻣﻨﮧ‪) .‬ﻗﻮﻟﮧ و’ ا‪E‬ﻮارث‬
‫ٔ‬ ‫ٔ‬
‫ﻣﺜﻞ ذﻟ‪ (Œ‬اي ﻣﺜﻞ ا‪E‬ﺮزق وا‪E‬ﻜﺴﻮة اﻟ وﺟﺒﺖ ’ ا ﻮ‪E‬ﻮد ﻟﮧ‪ ،‬ﻓﺎﻧﺎط اﷲ ﺗﻌﺎ‪q‬‬
‫ا‪f‬ﻔﻘﺔ ﺑﺎﺳﻢ ا‪E‬ﻮارث‪ ،‬ﻓﻮﺟﺐ ا—ﻘﺪﻳﺮ ﺑﺎﻹرث‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ا‪E‬ﺸﺎ‪، ۶۲۷/R :M‬‬
‫‪ ،۶۲۹‬ﺑﺎب ا‪f‬ﻔﻘﺔ‪ ،‬ط‪ :‬ﺳﻌﻴﺪ(‬

‫)ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ۴۲۰/W :‬ﻣﻊ اﻟﮩﺪاﻳﺔ‪ ،‬و\ح اﻟﻌﻨﺎﻳﺔ ’ ﮨﺎ„ﺶ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪:‬‬ ‫و_ﺬا‬
‫‪(۴۲۰/W‬‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ً ٔ‬ ‫ً‬
‫وا‪f‬ﻔﻘﺔ ‪ lE‬ذي رﺣﻢ ‪ô‬ﺮم إذا ن ﺻﻐ'ا ﻓﻘ'ا او ﻧﺖ ا„ﺮاة ﺑﺎﻟﻐﺔ ﻓﻘ'ة‪ ،‬او‬
‫ً ٔ ٔ‬ ‫ً‬ ‫ً‬
‫ن ذﻛﺮا ﻓﻘ'ا زﻣﻨﺎ او اﻋ¼‪ ،‬و‪i‬ﺐ ذﻟ‪ ’ Œ‬ﻗﺪر ا 'اث‪ ،‬و‪ ?i‬ﻋﻠﻴﮧ ﻛﺬا‬

‫‪363‬‬
 ‫ٔ‬
‫® اﻟﮩﺪاﻳﺔ‪ .‬وﺗﻌﺘ? اﮨﻠﻴﺔ اﻹرث‪ ،‬ﻻ ﺣﻘﻴﻘﺘﮧ ﻛﺬا ® ا‪f‬ﻘﺎﻳﺔ‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬
‫‪ ،۵۶۵/X‬ﻓﺼﻞ ® ﻧﻔﻘﺔ ذو} اﻻرﺣﺎم‪ .‬و_ﺬا ® ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۲۰۹/W :‬ﻛﻮﺋﺘﮧ(‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪Maintenance in the presence of a father and children‬‬
‫‪Question:‬‬
‫‪A man is weak and ill. He has a son, a daughter and a father. Who will‬‬
‫?‪be liable for his maintenance‬‬
‫‪Answer:‬‬
‫‪In this case, the maintenance of a sick and weak man will be borne‬‬
‫‪equally by his son and daughter. The man’s father is not liable to pay‬‬
‫‪for anything. This is because children are closer in relationship. In the‬‬
‫‪presence of both ascendants and descendents, the closer one and the‬‬
‫‪one who is a part of the other is taken into consideration.‬‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ ٔ‬ ‫ٔ‬
‫ا‪f‬ﻔﻘﺔ ﻻﺻﻮﻟﮧ و‪E‬ﻮ اب اﻣﮧ‪ ،‬ذﺧ'ة‪ .‬اﻟﻔﻘﺮاء و‪E‬ﻮ ﻗﺎدر‪8‬ﻦ ’ ا‪E‬ﻜﺴﺐ‪ ...‬ﺑﺎ‪E‬ﺴﻮ‪8‬ﺔ‬
‫ﻹرث ‪ ...‬وا ﻌﺘ? ﻓﻴﮧ اﻟﻘﺮب وا{ﺰﺋﻴﺔ‪ .‬و™‬ ‫اﻹﺑﻦ وا‪+‬ﻨﺖ‪ ،‬وﻗﻴﻞ‪:‬‬ ‫ﺑ‬
‫ا‪E‬ﺸﺎﻣﻴﺔ‪) :‬ﻗﻮﻟﮧ ﺑﺎ‪E‬ﺴﻮ‪8‬ﺔ ﺑ اﻹﺑﻦ وا‪+‬ﻨﺖ( ‪ß‬ﻮ ﻇﺎﮨﺮ ا‪E‬ﺮواﻳﺔ‪ ،‬و‪ß‬ﻮ ا‪E‬ﺼﺤﻴﺢ‪،‬‬
‫ٔ‬
‫ﮨﺪاﻳﺔ‪ .‬و‪ž‬ﮧ ﻳﻔ‪ ،Æ‬ﺧﻼﺻﺔ‪ .‬و‪ß‬ﻮ ا]ﻖ‪ ،‬ﻓﺘﺢ‪ .‬و_ﺬا ‪E‬ﻮ ن ‪E‬ﻠﻔﻘ' اﺑﻨﺎن اﺣﺪﮨﻤﺎ‬
‫ً‬ ‫ٓ‬
‫ﻓﺎﺋﻖ ® اﻟﻐ‪ Ø‬واﻻﺧﺮ ﻳﻤﻠ‪ Œ‬ﻧﺼﺎﺑﺎ ﻓﮩﻲ ﻋﻠﻴﮩﻤﺎ ﺳﻮ‪8‬ﺔ‪ ،‬ﺧﺎﻧﻴﺔ‪ .‬وﻋﺰاہ ®‬
‫ا"ﺧ'ة إ‪ q‬ﻣ‪é‬ﺴﻮط ‪ô‬ﻤﺪ‪ ،‬ﺛﻢ ﻧﻘﻞ ﻋﻦ ا]ﻠﻮا‪ :Ó‬ﻗﺎل „ﺸﺎ‪J‬ﻨﺎ‪ :‬ﮨﺬا ‪E‬ﻮ ﺗﻔﺎوﺗﺎ ®‬
‫ً‬ ‫ً‬ ‫ً‬
‫اﻟ•ﺴﺎر ﺗﻔﺎوﺗﺎ ‪°‬ﺴ'ا‪ ،‬ﻓﻠﻮ ﻓﺎﺣﺸﺎ ‪i‬ﺐ ا—ﻔﺎوت ﻓﻴﮩﺎ‪t ،‬ﺮ‪.‬‬
‫ٔ‬ ‫ٔ‬
‫)ﻗﻮﻟﮧ وا ﻌﺘ? ﻓﻴﮧ اﻟﻘﺮب وا{ﺰﺋﻴﺔ ﻻ اﻹرث( اي اﻻﺻﻞ ﻧﻔﻘﺔ ا‪E‬ﻮا(ﻳﻦ‬
‫ٔ ً‬ ‫ٔ‬
‫وا ﻮ‪E‬ﻮدﻳﻦ اﻟﻘﺮب ﺑﻌﺪ ا{ﺰﺋﻴﺔ دون ا 'اث‪ ،‬ﻛﺬا ® اﻟﻔﺘﺢ‪ .‬اي ﺗﻌﺘ? اوﻻ‬
‫ً‬ ‫ً ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﻮﻻد اﺻﻮﻻ او ﻓﺮو‪ ،å‬وﺗﻘﺪم ’ ﻏ'ﮨﺎ ﻣﻦ ا‪E‬ﺮﺣﻢ‪ ،‬ﺛﻢ ﻳﻘﺪم‬ ‫ا{ﺰﺋﻴﺔ‪ :‬ا} ﺟﮩﺔ ِ‬
‫ٔ‬ ‫ٔ‬
‫ﻓﻴﮩﺎ اﻻﻗﺮب ﻓﺎﻻﻗﺮب‪ ،‬وﻻ ﻳﻨﻈﺮ إ‪ q‬اﻹرث‪ ...‬إ‪ q‬ﻗﻮﻟﮧ‪ :‬اﻟﻘﺴﻢ ا‪ï‬ﺎﻟﺚ‪ :‬اﻟﻔﺮوع‬
‫ٔ‬ ‫ٔ‬
‫ﻣﻊ اﻻﺻﻮل‪ ،‬وا ﻌﺘ? ﻓﻴﮧ اﻻﻗﺮب ﺟﺰﺋﻴﺔ‪ ،‬ﻓﺈن ‪E‬ﻢ ﻳﻮﺟﺪ اﻋﺘ? اﻟ¬ﺟﻴﺢ‪ ،‬ﻓﺈن ‪E‬ﻢ‬
‫‪364‬‬
 ٔ ٔ
Œ‫ﺐ ’ اﻹﺑﻦ ﻟ¬ﺟﻴﺤﮧ ﺑــ "اﻧﺖ وﻣﺎﻟ‬o ‫ اب واﺑﻦ‬u‫ ﻓ‬،‫ﻳﻮﺟﺪ اﻋﺘ? اﻹرث‬
ٔ
‫ ﺑﺎب‬،۶۲۴ ،۶۲۳/R :M‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬.‫ﺪاﺋﻊ‬ž‫" ذﺧ'ة و‬Œ‫ﻻﺑﻴ‬
(‫ دار اﻟﻔﻜﺮ‬،۴۱۷/W :‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ ﻣﻊ اﻟﮩﺪاﻳﺔ‬ ‫ و_ﺬا‬.‫ ﺳﻌﻴﺪ‬:‫ ط‬،‫ﻔﻘﺔ‬f‫ا‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ
‫ﺔ‬8‫ﺴﻮ‬E‫ﻦ ﻋﻠﻴﮩﻤﺎ ’ ا‬8‫ذا اﺧﺘﻠﻄﺖ ا"ﻛﻮر واﻹﻧﺎث ﻓﻨﻔﻘﺔ اﻻﺑﻮ‬B‫ و‬:‫ اﻟﮩﻨﺪﻳﺔ‬Ã‫و‬
ٔ ٔ
C‫ﻮﺟ‬E‫ ﻛﺬا ® ا‬.Æ‫ﮧ ﻳﻔ‬ž‫ و‬،‫ﻠﻴﺚ‬E‫ﮧ اﺧﺬ اﻟﻔﻘﻴﮧ اﺑﻮ ا‬ž‫ و‬،‫ﺮواﻳﺔ‬E‫ﻇﺎﮨﺮ ا‬
ٔ
(‫ ﻓﺼﻞ ® ﻧﻔﻘﺔ ذو} اﻻرﺣﺎم‬،۵۶۴/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻠﻜﺮدري‬E

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬
ٔ َ ً ٔ ً
‫ ذﻛﺮہ‬،(‫ﻮا‬E‫ﻧﻔﻘﺔ ا‬ ‫ﻮ( اﺣﺪ‬E‫ا‬ ‫ﺸﺎرک‬° ‫ﻢ‬E ‫ﺘﺎﺟﺎ‬ô ‫ﻮ( إذا ن ﻏﻨﻴﺎ واﻻب‬E‫ن ا‬B‫و‬
(‫ ﻛﻮﺋﺘﮧ‬:‫ ط‬،‫ﻔﻘﺔ‬f‫ ﺑﺎب ا‬،۲۰۱/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫\ح ا ﻨﺎر‬ ‫ا ﺼﻨﻒ‬
All8h ta‛8l8 knows best.
Maintenance of mature children
Question:
If mature children are excused (blind, paralysed, etc.), and both their
parents are wealthy, then who is liable to pay for their maintenance;
both parents or the father alone? If both are liable, then on what
proportion?
Answer:
According to the z8hir ar-riw8yah, maintenance of excused children is
the sole responsibility of the father. The mother is not liable to pay for
anything. The fatw8 is issued on this view.

:‫اﻟﮩﺪاﻳﺔ‬
ٔ
‫ﮧ‬8‫ﺰﻣﻦ ’ اﺑﻮ‬E‫ﺎﻟﻐﺔ واﻻﺑﻦ ا‬+‫ﺐ ﻧﻔﻘﺔ اﻻﺑﻨﺔ ا‬o‫ و‬:(}‫ﻗﺎل )اﻹﻣﺎم اﻟﻘﺪور‬
ٔ ٔ ً ٔ
‫ﻀﻌﻴﻒ ﮨﺬا ا"} ذﻛﺮہ‬E‫ ﻗﺎل اﻟﻌﺒﺪ ا‬...‫ﻠﺚ‬ï‫ﻠﺜﺎن و’ اﻻم ا‬ï‫اﺛﻼﺛﺎ ’ اﻻب ا‬

365
 ٔ
:‫ )اﻟﮩﺪاﻳﺔ‬.‫ﻔﻘﺔ ’ اﻻب‬f‫ ا‬9 ‫ﺮواﻳﺔ‬E‫ﺼﺎف وا]ﺴﻦ و™ ﻇﺎﮨﺮ ا‬v‫رواﻳﺔ ا‬
(۴۴۷/Q

:K‫ﺧ‬ì‫ﻠ‬E ‫ﺴﻮط‬é ‫ا‬

ٔ ً
‫ﻜﺴﺐ‬E‫? اﻻب ’ اﻹﻧﻔﺎق ﻋﻠﻴﮩﻢ ﻟﻘﺪرﺗﮩﻢ ’ ا‬i ‫ﻢ‬E ‫ن ﻧﻮا ذﻛﻮرا ﺑﺎﻟﻐ‬B‫و‬
ٔ ً ٔ ٔ ٔ ً
‫ﻔﻘﺔ‬f‫ﺐ ا‬o ‫ﺌﺬ‬
ٍ ‫ ﻓﺤﻴ‬... ‫ﺪﻳﻦ‬Ö‫إﻻ ﻣﻦ ن ﻣﻨﮩﻢ زﻣﻨﺎ او اﻋ¼ او ﻣﻘﻌﺪا او ﺷﻞ ا‬
(۲۲۲/s :K‫ﺧ‬ì‫ﻠ‬E ‫ﺴﻮط‬é ‫ )ا‬.(‫ﻮا‬E‫’ ا‬

:‫ا(ر ا ﺨﺘﺎر‬
ً ٔ
‫ﺸﺎر_ﮧ‬° ‫ ﻻ‬... ‫ ﻣﻄﻠﻘﺎ وزﻣﻦ‬T‫ﻜﺴﺐ ﻧ‬E‫ﻜﺒ' اﻟﻌﺎﺟﺰ ﻋﻦ ا‬E‫ﻮ(ہ ا‬E ‫ﺐ‬o ‫و_ﺬا‬
ً ٔ ً ٔ ٔ
:¹‫ﺸﺎ‬E‫ا ﻗﺎل ا‬ì‫ﻦ ﻣﻌ‬.‫ﻢ ﻳ‬E ‫ ﻣﺎ‬Æ‫ ﺑﮧ ﻳﻔ‬... Œ‫ﻮ ﻓﻘ'ا اﺣﺪ ذﻟ‬E‫ا} اﻻب و‬
ٔ ٔ
‫ „ﺴﺎﻟﺔ اﻟﻔﺮوع وﻣﻘﺎﺑﻠﮧ ﻣﺎ روي ﻋﻦ اﻹﻣﺎم ان ﻧﻔﻘﺔ‬q‫ راﺟﻊ إ‬Æ‫ﮧ ﻳﻔ‬ž‫ﻗﻮﻟﮧ و‬
ٔ ٔ ً ٔ ٔ ٔ
‫ﺼﻐ' ﻓﻌ¦ اﺑﻴﮧ ﺧﺎﺻﺔ ﺑﻼ‬E‫ﻜﺒ' اﻣﺎ ا‬E‫ ا‬Ø‫ﻮ( ’ اﻻب واﻻم اﺛﻼﺛﺎ ﻳﻌ‬E‫ا‬
ٔ ٔ
‫ﺎن‬ž‫ﺮواﻳﺔ و‬E‫ﻮ ﻇﺎﮨﺮ ا‬ß ‫ح اﻟﻌﻼﻣﺔ ﻗﺎﺳﻢ ﺑﺎن ﻋﺪم اﻟﻔﺮق ﺑ•ﻨﮩﻤﺎ‬£‫ و‬...‫ﺧﻼف‬
(۶۱۵/R :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ﺸﺎرع‬E‫ا ﺗﺒﻌﮧ ا‬R‫ﻋﻠﻴﮧ اﻟﻔﺘﻮٰ} ﻓ‬
Further reading: al-Fat w al-Hind yyah, vol. 1, p. 563; Kanz ad-Daq ’iq, p.
155; Minhah al-Kh liq, vol. 4, p. 208; Ahsan al-Fat w , vol. 5, p. 463.
All8h ta‛8l8 knows best.
Maintenance of non-Muslim parents
Question:
A person has non-Muslim parents. Is he liable to pay for their
maintenance?
Answer:
It is obligatory and necessary for the son to pay for the maintenance of
his non-Muslim parents provided they are not classified as harb .1

1
A person who is at war with a Muslim state.
366
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و’ ا‪E‬ﺮﺟﻞ ان ﻳﻨﻔﻖ ’ اﺑﻮ‪8‬ﮧ واﺟﺪادہ وﺟﺪاﺗﮧ إذا ﻧﻮا ﻓﻘﺮاء و‪B‬ن ﺧﺎﻟﻔﻮہ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫دﻳﻨﮧ‪ .‬اﻣﺎ اﻻﺑﻮان ﻓﻠﻘﻮﻟﮧ ﺗﻌﺎ‪" :q‬وﺻﺎﺣﺒﮩﻤﺎ ® ا(ﻧﻴﺎ ﻣﻌﺮوﻓﺎ" ﻧﺰﻟﺖ ® اﻻﺑﻮ‪8‬ﻦ‬
‫ٔ‬
‫ا‪©E‬ﻓﺮ‪8‬ﻦ‪ ،‬وﻟ•ﺲ ﻣﻦ ا ﻌﺮوف ان ﻳﻌ•ﺶ ﻧﻌﻢ اﷲ ﺗﻌﺎ‪ q‬و‪_¬8‬ﮩﻤﺎ ﻳﻤﻮﺗﺎن‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﺟﻮ‪ ...å‬وﻻ ‪o‬ﺐ ا‪f‬ﻔﻘﺔ ﻣﻊ اﺧﺘﻼف ا(ﻳﻦ إﻻ ‪E‬ﻠﺰوﺟﺔ واﻻﺑﻮ‪8‬ﻦ واﻻﺟﺪاد‬
‫ﻻ ‪o‬ﺐ ﻧﻔﻘﺘﮩﻢ ’‬ ‫وا{ﺪات وا‪E‬ﻮ( وو( ا‪E‬ﻮ(‪ ...‬إﻻ أﻧﮩﻢ إذا ﻧﻮا ﺣﺮ‪•ž‬‬
‫ٔ‬ ‫ٔ‬
‫ا ﺴﻠﻢ و‪B‬ن ﻧﻮا „ﺴﺘﺎﻣﻨ ‪ ،‬ﻻﻧﺎ ﻧﮩﻴﻨﺎ ﻋﻦ اﻟ? ﺣﻖ ﻣﻦ ﻳﻘﺎﺗﻠﻨﺎ ® ا(ﻳﻦ‪.‬‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫دارﻧﺎ ﻻ ‪? i‬‬ ‫و™ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ :‬ﻓﺎﻣﺎ اﻻﺑﺎء ا]ﺮ‪ž‬ﻴﻮن ﻓﺈن ﻧﻮا „ﺴﺘﺎﻣﻨ‬
‫اﻻﺑﻦ ’ ا‪f‬ﻔﻘﺔ ﻋﻠﻴﮩﻢ ﻟﻘﻮﻟﮧ ﺗﻌﺎ‪" :q‬ﻻ ﻳﻨﮩﺎ¿ﻢ اﷲ ﻋﻦ ا"ﻳﻦ ‪E‬ﻢ ﻳﻘﺎﺗﻠﻮ_ﻢ‬
‫ٔ‬
‫® ا(ﻳﻦ و‪E‬ﻢ ‪J‬ﺮﺟﻮ_ﻢ ﻣﻦ دﻳﺎر_ﻢ ان ﺗ?وﮨﻢ )إ‪ q‬ﻗﻮﻟﮧ( إﻧﻤﺎ ﻳﻨﮩﺎ¿ﻢ اﷲ ﻋﻦ‬
‫ا"ﻳﻦ ﻗﺎﺗﻠﻮ_ﻢ ® ا(ﻳﻦ‪.‬۔ )اﻟﮩﺪاﻳﺔ ﻣﻊ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۴۱۵/W :‬ﺑﺎب ا‪f‬ﻔﻘﺔ‪ ،‬ط‪ :‬دار‬
‫اﻟﻔﻜﺮ(‬
‫ٔ‬
‫و™ \ح اﻟﻌﻨﺎﻳﺔ‪ :‬ﻓﻘﺪ ﻓ‪ ì‬ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺣﺴﻦ ا ﺼﺎﺣﺒﺔ ﺑﺎن‬
‫ﻳﻄﻌﻤﮩﻤﺎ إذا ﺟﺎ‪ ،å‬و‪.8‬ﺴﻮﮨﻤﺎ إذا ﻋﺮ‪8‬ﺎ‪ ،‬و‪a‬ﻣﮧ واﺿﺢ‪\) .‬ح اﻟﻌﻨﺎﻳﺔ‪،۴۱۶/W :‬‬
‫دار اﻟﻔﻜﺮ(‬

‫و‪E‬ﻠﻤﺰ‪8‬ﺪ أﻧﻈﺮ‪ :‬ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ .۶۳۱/R :M‬واﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ .۵۶۴/X :‬وا‪+‬ﺤﺮ‬

‫ا‪E‬ﺮاﺋﻖ‪(۲۰۵/W :‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪Parents accepting maintenance from an apostate son‬‬
‫‪Question:‬‬
‫?‪Can Muslim parents accept maintenance from their apostate son‬‬
‫‪They have no other source of income.‬‬
‫‪Answer:‬‬
‫‪If an apostate does not revert to Islam, he has to be killed. However,‬‬
‫‪this punishment cannot be promulgated in non-Muslim countries. An‬‬
‫‪apostate will therefore be classified as an unbeliever, and it is‬‬
‫‪367‬‬
permissible to accept a gift from an unbeliever. Nonetheless, he has to
be boycotted and monetary help from him should not be accepted. It is
the duty of other Muslims to make arrangements for the maintenance
of these parents.
ٔ ٔ ً
‫ﺐ ’ اﺣﺪﮨﻤﺎ اﻹﻧﻔﺎق‬i ‫ ﻓﻼ‬،‫ﻔﺮ واﻹﺳﻼم‬.‫ﻗﻮﻟﮧ ﻣﻊ اﻻﺧﺘﻼف دﻳﻨﺎ ا} ﻟ‬
ٔ ٓ
® ‫ﮧ‬Ö‫ﺸ' إ‬° ‫ ﻛﻤﺎ‬:‫ﺸﻴ‬E‫ ا‬ì ‫ ’ ا‬Ø‫ﺴﻜ‬E‫ وﻓﻴﮧ إﺷﻌﺎر ﺑﺎن ﻧﻔﻘﺔ ا‬،‫’ اﻻﺧﺮ‬
‫ﺴﺎب اﻟﻘﺎذف ﻓﺈﻧﮧ „ﺮﺗﺪ‬E‫ﻼف ا‬Á ،‫ ا ﻔﻀﻞ‬:‫ﺸﻴ‬E‫ وا ﺮاد ا‬،Ó‫ا—ﻜﻤﻴﻞ ﻗﮩﺴﺘﺎ‬
ً
‫ﻢ ﻳﻘﺘﻞ ﺴﺎﮨﻼ إﻗﺎﻣﺔ ا]ﺪود ﻓﺎﻟﻈﺎﮨﺮ ﻋﺪم‬E ‫ ﻓﺈن‬،Œ‫ﻳﻘﺘﻞ إن ﺛﺒﺖ ﻋﻠﻴﮧ ذﻟ‬
ٔ ٔ
‫ وﻻ ﺗﻮارث ﺑ „ﺴﻠﻢ‬،‫ﺮﺣﻢ ا ﺤﺮم ’ اﮨﻠﻴﺔ اﻹرث‬E‫ ﻻن ﻣﺪار ﻧﻔﻘﺔ ا‬،‫ﻮﺟﻮب‬E‫ا‬
‫ن اﺷﺘﮩﺮ ﺣﺎﻟﮧ‬B‫ وﻻ ﺑ•ﻨﺔ ﻳﻌﺎ„ﻞ ﺑﺎﻟﻈﺎﮨﺮ و‬Œ‫ﺤﺪ ذﻟ‬i ‫ﻮ ن‬E ‫ ﻧﻌﻢ‬،‫و„ﺮﺗﺪ‬
ٔ
(۶۳۱/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ واﷲ ﺳﺒﺤﺎﻧﮧ اﻋﻠﻢ‬،‫ﻼﻓﻪ‬Á
Maul8n8 Muhammad YPsuf Ludhy8nw> rahimahull8h writes:
It is permissible to share a meal with a non-Muslim but not with an
apostate.1
It is permissible to accept a gift from a non-Muslim provided it is not
impure. 2
All8h ta‛8l8 knows best.

1
Āp Ke Mas ’il Aur Oen K Hull, vol. 1, p. 69.
2
Ibid. p. 67.
368
 BREASTFEEDING
Five breastfeeds
Question:
Some modernists make an objection by saying that a narration of Sah h
Muslim states that when RasPlull8h sallall8hu ‛alayhi wa sallam passed
away, a verse making reference to five breastfeeds was recited,
whereas there is no reference anywhere in the Qur’8n about this.
The narration of Sah h Muslim reads as follows:
ٓ ٔ
‫ﻤﺲ‬Á ‫ ﺛﻢ ﺴﺨﻦ‬،‫ت ﻣﻌﻠﻮﻣﺎت ¯ﺮﻣﻦ‬å‫ رﺿﺎ‬µ‫ن ﻓﻴﻤﺎ اﻧﺰل ﻣﻦ اﻟﻘﺮان ﻋ‬
ٓ
.‫ ﻓﺘﻮ™ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ وﮨﻲ ﻓﻴﻤﺎ ﻳﻘﺮء ﻣﻦ اﻟﻘﺮان‬،‫ﻣﻌﻠﻮﻣﺎت‬
(۴۶۹/X :‫)رواہ „ﺴﻠﻢ‬
This narration seems to blemish the Qur’8n because where did this
verse go to after RasPlull8h sallall8hu ‛alayhi wa sallam passed away?
Whereas we know that the Qur’8n is preserved in its pristine purity.
َ ْ ُ َ َُ Í َ َ ْ u َْ Íَ ُ َْ Í
‫]ﻔﻈﻮن‬ِ ‫واﻧﺎ‬
ِ ‫ﺎ ا"ﻛﺮ‬f‫ﻦ ﻧﺰ‬E ‫ِاﻧﺎ‬
It is We Ourselves who revealed this admonition, and We
are its protectors.1
ْ َ ْ ّ ٌ ْ ْ َ ،‫ﺧﻠﻔﻪ‬
ْ َ ْ َ َ ْ َ َ ْ َ ْ ُ َْ ْ َْ َ
‫ﺣﻜﻴﻢ‬
ٍ ِ ‫ﻞ ِﻣﻦ‬8Y# ِ ِ ِ ‫ﻳﺪﻳﻪ وﻻ ِﻣﻦ‬ِ ِ $ ‫ﺎﻃﻞ ِﻣﻦ‬+‫ا‬
ِ ‫ﻴﻪ‬#‫ﻳﺎ‬
ِ ِ ‫ﻻ‬
ْ َ
.‫ﻴﺪ‬È
ٍ ِ
No falsehood can ever attain to it – neither from in front
of it nor from its rear. A revelation from the all-wise,
worthy of all praise.2
ْ ْ ُ ُ ْ Í ْ ُ ُ ْ ٌ ََّ ٌ َ َ ُ َْ
.‫َﻦ أوﺗﻮا اﻟِﻌﻠَﻢ‬."‫ا‬
ِ ‫ﺑﻞ ﻫﻮ آﻳﺎت ﺑ ِ•ﻨﺎت ِ ﺻﺪوِر‬
Rather, this [Qur’8n is a collection of] clear verses in the
hearts of those who have been given knowledge.1

1
SPrah al-Hijr, 15: 9.
2
SPrah H8 M>m Sajdah, 41: 42.
369
 What is the reply to the above objection?
Answer:
1. A short solution to this objection is that the words “ten breast-feeds
have been abrogated by five” are found in all the narrations. As for the
words “when RasPlull8h sallall8hu ‛alayhi wa sallam passed away, they
were from among the words of the Qur’8n which were recited”, from
the students of ‛Umrah, it is only ‛Abdull8h ibn Ab> Bakr who relates
them. The other students of ‛Umrah, viz. Yahy8 ibn Sa‛>d Ans8r> whose
narration is found in Sah h Muslim (vol. 1, p. 469) and Q8sim ibn
Muhammad whose narration is found in vol. 1, p. 321, do not quote
these words. We conclude that the correct and preferred narration is
only this: “ten breast-feeds have been abrogated by five”. As for the
words “when RasPlull8h sallall8hu ‛alayhi wa sallam passed away, they
were from among the words of the Qur’8n which were recited”, these
are classified as sh dh (rare). This is because Q8sim ibn Muhammad
and Yahy8 ibn Sa‛>d Qatt8n are superior in rank to ‛Abdull8h ibn Ab>
Bakr; and the former do not narrate these words.
2. It is possible that the verse making reference to five breast-feeds
was abrogated towards the end of the life of RasPlull8h sallall8hu
‛alayhi wa sallam. Some Sah8bah radiyall8hu ‛anhum may have not
known about its abrogation and this is why they continued reciting it.
If this verse was not abrogated, it would have been included in the
Qur’8n; but it is not to be found in it.
‛All8mah Tah8w> rahimahull8h writes:
ً ٔ ٔ
‫© ﺣﺪﺛﮧ ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ‬E‫ﺐ ان ﻣﺎ‬ß‫ﺣﺪﺛﻨﺎ ﻳﻮ ﺲ ﺑﻦ ﻋﺒﺪ اﻻ’ ﻗﺎل اﻧﺎ اﺑﻦ و‬
ٔ ٔ
‫ﺸﺔ ام ا ٔﻮﻣﻨ ر اﷲ ﻋﻨﮩﺎ‬1å ‫ﻦ ﻋﻦ‬È‫ﺮ‬E‫ﺮ ﻋﻦ ﻋﻤﺮة اﺑﻨﺔ ﻋﺒﺪ ا‬.‫ا› ﺑ‬
ٓ ٔ ٔ
‫ﻣﻌﻠﻮﻣﺎت ¯ﺮﻣﻦ" ﺛﻢ‬
ٍ ‫ت‬å‫رﺿﺎ‬
ٍ µ‫ ن ﻓﻴﻤﺎ اﻧﺰل ﻣﻦ اﻟﻘﺮان "ﻋ‬:‫اﻧﮩﺎ ﻗﺎﻟﺖ‬
ٔ
‫ﻮ ﻓﻴﻤﺎ ﻳﻘﺮا‬ß‫ ﻓﺘﻮ™ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ و‬،‫ﻤﺲ ﻣﻌﻠﻮﻣﺎت‬Á ‫ﺴﺨﻦ‬
ٓ
.‫ﻣﻦ اﻟﻘﺮان‬
ٔ ً ٔ ٔ
›‫ وﮨﺬا ¸ﻦ ﻻ ﻧﻌﻠﻢ اﺣﺪا رواہ ﻛﻤﺎ ذﻛﺮﻧﺎ ﻏ' ﻋﺒﺪ اﷲ ﺑﻦ ا‬:‫ﻗﺎل اﺑﻮ ﺟﻌﻔﺮ‬
ٔ
‫ﺸﺔ ر اﷲ ﻋﻨﮩﺎ‬1å ‫ ﻣﺎ ﻓﻴﮧ ¸ﺎ ﺣ©ہ ﻋﻦ‬b‫ اﻋ‬،‫ﻮ ﻋﻨﺪﻧﺎ وﮨﻢ ﻣﻨﮧ‬ß‫ و‬،‫ﺮ‬.‫ﺑ‬

1
SPrah al-‛AnkabPt, 29: 49.
370
 ‫ٓ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫"ان رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺗﻮ™ و‪ß‬ﻮ ﻓﻴﻤﺎ ﻳﻘﺮا ﻣﻦ اﻟﻘﺮان" ﻻن ذﻟ‪Œ‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫‪E‬ﻮ ن ﻛﺬﻟ‪©E Œ‬ن ﻛﺴﺎﺋﺮ اﻟﻘﺮان و{ﺎز ان ﻳﻘﺮا ﺑﮧ ® ا‪E‬ﺼﻠﻮات‪ ،‬وﺣﺎﺷﺎ ﷲ ان‬
‫ٓ‬ ‫ٔ‬
‫ﻳ‪.‬ﻮن ﻛﺬﻟ‪ ،Œ‬او ﻳ‪.‬ﻮن ﻗﺪ ﺑ‪ 7‬ﻣﻦ اﻟﻘﺮان ﻣﺎ ﻟ•ﺲ ® ا ﺼﺎﺣﻒ اﻟ‬
‫ً‬
‫ﻗﺎﻣﺖ ﺑﮩﺎ ا]ﺠﺔ ﻋﻠﻴﻨﺎ‪ ،‬و‪w‬ن ﻣﻦ ¿ﻔﺮ ‪t‬ﺮف ¸ﺎ ﻓﻴﮩﺎ ﻓﺮا‪ ،‬و‪©E‬ن ‪E‬ﻮ ﺑ‪ 7‬ﻣﻦ‬
‫ً‬ ‫ٔ‬ ‫ٓ‬
‫اﻟﻘﺮان ﻏ' ﻣﺎ ﻓﻴﮩﺎ {ﺎز ان ﻳ‪.‬ﻮن ﻣﺎ ﻓﻴﮩﺎ ﻣ ﺴﻮﺧﺎ ﻻ ‪i‬ﺐ اﻟﻌﻤﻞ ﺑﮧ‪ ،‬وﻣﺎ‬
‫ٔ‬
‫ﻟ•ﺲ ﻓﻴﮩﺎ ﻧﺎﺳﺦ ‪i‬ﺐ اﻟﻌﻤﻞ ﺑﮧ‪ ،‬و™ ذﻟ‪ Œ‬ارﺗﻔﺎع وﺟﻮب اﻟﻌﻤﻞ ﺑﻤﺎ اﻳﺪﻳﻨﺎ‬
‫ٓ‬
‫¸ﺎ ‪ß‬ﻮ اﻟﻘﺮان ﻋﻨﺪﻧﺎ‪ ،‬وﻧﻌﻮذ ﺑﺎﷲ ﻣﻦ ﮨﺬا اﻟﻘﻮل و¸ﻦ ﻳﻘﻮﻟﮧ‪.‬‬
‫ٔ‬ ‫ٔ‬
‫وﻟ‪.‬ﻦ ﺣﻘﻴﻘﺔ ﮨﺬا ا]ﺪﻳﺚ ﻋﻨﺪﻧﺎ – واﷲ اﻋﻠﻢ ‪ -‬ﻣﺎ ﻗﺪ رواہ ﻣﻦ اﮨﻞ اﻟﻌﻠﻢ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ ﻣﻦ ﻣﻘﺪارہ ® اﻟﻌﻠﻢ وﺿﺒﻄﮧ ﻟﮧ ﻓﻮق‬ ‫ٰ‬ ‫ﻋﻦ ﻋﻤﺮة ﻋﻦ ‪1å‬ﺸﺔ ر اﷲ‬
‫ٔ‬ ‫ٔ‬
‫ﻣﻘﺪار ﻋﺒﺪ اﷲ ﺑﻦ ا› ﺑ‪.‬ﺮ‪ ،‬و‪ß‬ﻮ اﻟﻘﺎﺳﻢ ﺑﻦ ‪ô‬ﻤﺪ ﺑﻦ ا› ﺑ‪.‬ﺮ ا‪E‬ﺼﺪﻳﻖ‬
‫اﷲ ﻋﻨﮧ ﻛﻤﺎ ﺣﺪﺛﻨﺎ ‪ô‬ﻤﺪ ﺑﻦ ﺧﺰ‪8‬ﻤﺔ ﻗﺎل ﺛﻨﺎ ﺣﺠﺎج ﺑﻦ ﻣﻨﮩﺎل ﻗﺎل ﺛﻨﺎ‬ ‫ر‬
‫‪È‬ﺎد ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﻋﺒﺪ ا‪E‬ﺮ‪È‬ﻦ ﺑﻦ اﻟﻘﺎﺳﻢ ﻋﻦ اﻟﻘﺎﺳﻢ ﺑﻦ ‪ô‬ﻤﺪ ﻋﻦ ﻋﻤﺮة ﻋﻦ‬
‫ٔ‬ ‫ٓ‬
‫‪1å‬ﺸﺔ ر اﷲ ﻋﻨﮩﺎ ﻗﺎﻟﺖ‪ :‬ن ¸ﺎ ﻧﺰل ﻣﻦ اﻟﻘﺮان ﺛﻢ ﺳﻘﻂ ان "ﻻ ¯ﺮم ﻣﻦ‬
‫ّ‬
‫رﺿﻌﺎت"‪ .‬ﻓﮩﺬا ا]ﺪﻳﺚ ٔ ٰ‬
‫ٔ‬ ‫ّ‬
‫او÷‬ ‫ٍ‬ ‫رﺿﻌﺎت" ﺛﻢ ﻧﺰل ﺑﻌﺪ "او ‪c‬ﺲ‬
‫ٍ‬ ‫ا‪E‬ﺮﺿﺎع ِإﻻ ﻋ‪µ‬‬
‫ٓ‬ ‫ٔ ٔ‬
‫ﻣﻦ ا]ﺪﻳﺚ ا"ي ذﻛﺮﻧﺎہ ﻗﺒﻠﮧ‪ ،‬وﻓﻴﮧ اﻧﮧ اﻧﺰل ﻣﻦ اﻟﻘﺮان ﺛﻢ ﺳﻘﻂ‪ ،‬ﻓﺪل ذﻟ‪Œ‬‬
‫ٓ‬ ‫ٔ‬ ‫ً‬ ‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫اﻧﮧ ¸ﺎ اﺧﺮج ﻣﻦ اﻟﻘﺮان ﺴﺨﺎ ﻟﮧ ﻣﻨﮧ‪ ،‬ﻛﻤﺎ اﺧﺮج ﻣﻦ ﺳﻮاہ ﻣﻦ اﻟﻘﺮان ¸ﺎ ﺗﻘﺪم‬
‫ٔ‬
‫ذﻛﺮﻧﺎ ﻟﮧ واﻋﻴﺪ إ‪ q‬ا‪E‬ﺴﻨﺔ‪.‬‬
‫ٔ‬ ‫ٔ‬
‫وﻗﺪ ﺗﺎﺑﻊ اﻟﻘﺎﺳﻢ ﺑﻦ ‪ô‬ﻤﺪ ’ إﺳﻘﺎط ﻣﺎ ﺣﺪﻳﺚ ﻋﺒﺪ اﷲ ﺑﻦ ا› ﺑ‪.‬ﺮ "ان‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺗﻮ™ وان ذﻟ‪¸ Œ‬ﺎ ﻳﻘﺮا ﻣﻦ اﻟﻘﺮان" إﻣﺎم ﻣﻦ‬
‫ٔ‬
‫اﺋﻤﺔ زﻣﻨﮧ و‪ß‬ﻮ ¯‪ 9‬ﺑﻦ ﺳﻌﻴﺪ اﻷﻧﺼﺎري ﻛﻤﺎ ﻗﺪ ﺣﺪﺛﻨﺎ ‪ô‬ﻤﺪ ﺑﻦ ﺧﺰ‪8‬ﻤﺔ ﻗﺎل‬
‫ﺛﻨﺎ ﺣﺠﺎج ﺑﻦ ﻣﻨﮩﺎل ﻗﺎل ﺛﻨﺎ ‪È‬ﺎد ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ¯‪ 9‬ﺑﻦ ﺳﻌﻴﺪ ﻋﻦ ﻋﻤﺮة ﻋﻦ‬
‫ّ‬ ‫ٓ‬
‫رﺿﻌﺎت" ﺛﻢ‬
‫ٍ‬ ‫‪1å‬ﺸﺔ ر اﷲ ﻋﻨﮩﺎ ﻗﺎﻟﺖ‪ :‬ﻧﺰل ﻣﻦ اﻟﻘﺮان "ﻻ ¯ﺮم ِإﻻ ﻋ‪µ‬‬
‫ٔ‬
‫رﺿﺎ‪å‬ت"‪ .‬و_ﻤﺎ ﺣﺪﺛﻨﺎ روح ﺑﻦ اﻟﻔﺮج ﻗﺎل ﺛﻨﺎ ¯‪ 9‬ﺑﻦ‬
‫ٍ‬ ‫ﻧﺰل ﺑﻌﺪ "او ‪c‬ﺲ‬
‫‪371‬‬
 ‫ﻋﺒﺪ اﷲ ﺑﻦ ﺑ‪ '.‬ﻗﺎل ﺛ‪ b‬ا‪E‬ﻠﻴﺚ ﺑﻦ ﺳﻌﻴﺪ ﻋﻦ ¯‪ 9‬ﺑﻦ ﺳﻌﻴﺪ ﻋﻦ ﻋﻤﺮةﻋﻦ‬
‫ّ‬ ‫ٓ‬ ‫ٔ‬
‫رﺿﺎ‪å‬ت‬
‫ٍ‬ ‫اﷲ ﻋﻨﮩﺎ ﻗﺎﻟﺖ‪ :‬اﻧﺰل ® اﻟﻘﺮان "ﻻ ¯ﺮم ِإﻻ ﻋ‪µ‬‬ ‫‪1å‬ﺸﺔ ر‬
‫ٔ‬
‫رﺿﺎ‪å‬ت"‪.‬‬
‫ٍ‬ ‫ﻣﻌﻠﻮﻣﺎت" ﺛﻢ اﻧﺰل "‪c‬ﺲ‬
‫ٍ‬
‫ً ٔ‬ ‫ٔ‬
‫ﻗﺎل ٔاﺑﻮ ﺟﻌﻔﺮ‪ :‬ﻓﮩﺬا ٔ ٰ‬
‫او÷ ¸ﺎ رواہ ﻋﺒﺪ اﷲ ﺑﻦ أ› ﺑ‪.‬ﺮ‪ ،‬ﻻن ‪ô‬ﺎﻻ ان ﺗ‪.‬ﻮن‬
‫ٓ‬ ‫ٔ‬
‫‪1å‬ﺸﺔ ﺗﻌﻠﻢ اﻧﮧ ﻗﺪ ﺑ‪ 7‬ﻣﻦ اﻟﻘﺮان ‪e‬ء ‪E‬ﻢ ﻳ‪.‬ﺘﺐ ® ا ﺼﺎﺣﻒ‪ ،‬ﺛﻢ ﻻ ﺗ ﺒﮧ‬
‫ٔ‬
‫’ ذﻟ‪ Œ‬ﻣﻦ اﻏﻔﻠﮧ‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻟ‪.‬ﻦ ﺣﻘﻴﻘﺔ اﻻ„ﺮ ن ذﻟ‪ – Œ‬واﷲ اﻋﻠﻢ ‪ -‬ان ذﻟ‪ Œ‬ن ¸ﺎ ﻗﺪ ن ﻧﺰل‬
‫ٓ ٔ‬ ‫ٔ‬ ‫ٓ ً‬
‫ﻗﺮاﻧﺎ‪ ،‬ﺛﻢ ﺴﺦ ﻓﺎﺧﺮج ﻣﻦ اﻟﻘﺮان واﻋﻴﺪ ﺳﻨﺔ‪ ،‬ﻛﻤﺎ ﺳﻮاہ ﻣﻦ ﮨﺬا ا{ ﺲ ¸ﺎ‬
‫ٔ‬
‫ﺗﻘﺪم ذﻛﺮﻧﺎ ﻟﮧ ﻛﺘﺎﺑﻨﺎ ﮨﺬا‪ .‬و¸ﺎ ﻳﺪل ’ ﻓﺴﺎد ﻣﺎ ﻗﺪ زادہ ﻋﺒﺪ اﷲ ﺑﻦ ا›‬
‫ٔ ٔ ً‬ ‫ٔ‬
‫ﺑ‪.‬ﺮ ’ اﻟﻘﺎﺳﻢ ﺑﻦ ‪ô‬ﻤﺪ و¯‪ 9‬ﺑﻦ ﺳﻌﻴﺪ ﮨﺬا ا]ﺪﻳﺚ اﻧﺎ ﻻ ﻧﻌﻠﻢ ان اﺣﺪا‬
‫ٔ‬ ‫ٔ ٔ‬
‫ﻣﻦ اﺋﻤﺔ اﮨﻞ اﻟﻌﻠﻢ رو} ﮨﺬا ا]ﺪﻳﺚ ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ا› ﺑ‪.‬ﺮ ﻏ' ﻣﺎﻟ‪ Œ‬ﺑﻦ‬
‫ٔ‬ ‫ٔ‬
‫ا ﺲ‪ ،‬ﺛﻢ ﺗﺮ_ﮧ ﻣﺎﻟ‪ Œ‬ﻓﻠﻢ ﻳﻘﻞ ﺑﮧ وﻗﺎل ﺑﻀﺪہ وذ‪ß‬ﺐ إ‪ q‬ان ﻗﻠﻴﻞ ا‪E‬ﺮﺿﺎع‬
‫ً ٔ‬
‫و_ﺜ'ہ ¯ ّﺮم‪ .‬و‪E‬ﻮ ن ﻣﺎ ® ﮨﺬا ا]ﺪﻳﺚ ﺻﺤﻴﺤﺎ ان ذﻟ‪ Œ‬ﻛﺘﺎب اﷲ ﻋﺰ‬
‫ٔ‬
‫وﺟﻞ ‪©E‬ن ¸ﺎ ﻻ ‪J‬ﺎﻟﻔﮧ وﻻ ﻳﻘﻮل ﺑﻐ'ہ‪ .‬واﷲ ﻋﺰ وﺟﻞ ﺴﺎﻟﮧ ا—ﻮﻓﻴﻖ‪\) .‬ح‬
‫اﻻرﻧﻮوط‪ ،۳۱۱-۳۱۵/s ،‬ط‪:‬‬ ‫„ﺸ‪ l‬اﻻٓﺛﺎر ‪E‬ﻺﻣﺎم اﻟﻄﺤﺎوي ﺑﺘﺤﻘﻴﻖ ﺷﻌﻴﺐ ٔ ٔ‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫„ﻮﺳﺴﺔ ا‪E‬ﺮﺳﺎﻟﺔ‪ ،‬ﺑ'وت‪ .‬و_ﺬا ® ‪Â‬ﻔﺔ اﻻﺧﻴﺎر ﺑ¬ﺗﻴﺐ „ﺸ‪ l‬اﻻﺛﺎر‪۱۰۶-/W :‬‬
‫‪(۱۰۸‬‬
‫>‪After mentioning the gist of the above explanation of Im8m Tah8w‬‬
‫‪rahimahull8h, Hadrat Muft> Muhammad Taq> ‛Uthm8n> S8hib writes in‬‬
‫‪Takmilah Fath al-Mulhim:‬‬
‫ٔ‬
‫اﺑﻮ ﺑ‪.‬ﺮ ﺑﻦ‬ ‫ﻗﺎل اﻟﻌﺒﺪ ا‪E‬ﻀﻌﻴﻒ‪ :‬و¸ﻦ ﺣ‪.‬ﻢ ’ ﮨﺬہ ا‪E‬ﺰ‪8‬ﺎدة ﺑﺎ‪E‬ﻮﮨﻢ‪ :‬اﻟﻘﺎ‬
‫ٔ‬
‫اﻟﻌﺮ‪å o‬رﺿﺔ اﻻﺣﻮذي )‪ (۹۲/s‬ﺣﻴﺚ ﻳﻘﻮل‪" :‬وﻗﺪ ﻗﻴﻞ‪ :‬إن ﮨﺬہ وﮨﻢ ﻣﻨﮧ‪ ،‬و‪B‬ن‬
‫ا]ﺪﻳﺚ ا‪E‬ﺼﺤﻴﺢ ﻣﺎ رواہ اﻟﻘﺎﺳﻢ دون ذﻛﺮ ﮨﺬا‪ ،‬ﻓﻴﻜﻮن ¸ﺎ ﻧﺰل ﺛﻢ ﺴﺦ" و¸ﺎ‬
‫ٔ‬ ‫ٔ‬
‫ﻳٔﻮ‪8‬ﺪہ ان ﻋﺒﺪ ا‪E‬ﺮزاق اﺧﺮج ﻋﻦ ‪1å‬ﺸﺔ ﻣﺎ ﻳﺪل ’ ﺴﺦ ﺗﻼوة ‪c‬ﺲ رﺿﺎ‪å‬ت‬
‫‪372‬‬
 ٔ ً ٔ ً ٔ
‫ﻢ ﺑﻦ ﻋﺒﺪ اﷲ ﺣﺪﺛﮧ‬E‫ ﺳﻤﻌﺖ ﻧﺎﻓﻌﺎ ¯ﺪث ان ﺳﺎ‬:‫ﺞ ﻗﺎل‬8‫اﻧﺎ اﺑﻦ ﺟﺮ‬:‫ ﻓﻘﺎل‬،‫اﻳﻀﺎ‬
ٔ ٔ ٔ ٔ
‫ اﺧﺘﮩﺎ ام <ﺜﻮم اﺑﻨﺔ‬q‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ارﺳﻠﺖ ﺑﮧ إ‬Þf‫ﺸﺔ زوج ا‬1å ‫ان‬
ٔ ٔ
،‫ ﻓﺎرﺿﻌﺘﮧ ﺛﻼث „ﺮات‬،?‫ﻠﺞ ﻋﻠﻴﮩﺎ إذا ﻛ‬Ö ‫ت‬å‫ رﺿﺎ‬µ‫ﺮ ﻟ¬ﺿﻌﮧ ﻋ‬.‫ا› ﺑ‬
ٔ
‫ﺸﺔ ر اﷲ ﻋﻨﮩﺎ‬1å ‫ زﻋﻤﻮا ان‬:‫ ﻗﺎل‬.‫ﻢ ﻳﻠﺞ ﻋﻠﻴﮩﺎ‬E‫ﻦ ﺳﺎ‬.‫ ﻓﻠﻢ ﻳ‬،‫ﺛﻢ „ﺮﺿﺖ‬
ّ ّ ّ ‫ ﻟﻘﺪ ن ﻛﺘﺎب اﷲ‬:‫ﻗﺎﻟﺖ‬
،‫ﺲ‬c q‫ إ‬Œ‫ت ﺛﻢ رد ذﻟ‬å‫ رﺿﺎ‬µ‫ﻋﺰ وﺟﻞ ﻋ‬
ٔ
‫ )ا} ﻗﺒﻞ وﻓﺎﺗﮧ‬.‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫ﻦ ﻣﻦ ﻛﺘﺎب اﷲ ﻣﺎ ﻗﺒﺾ ﻣﻊ ا‬.‫وﻟ‬
(۴۷۰/â :‫ﺮزاق‬E‫ )„ﺼﻨﻒ ﻋﺒﺪ ا‬.(‫ﺑﻘﻠﻴﻞ‬
ٔ ٰ
‫ان‬ ‫¯ﺔ‬£ ‫ﻮن‬.‫ﺎد ﺗ‬.‫ ﻋﻨﮩﺎ ﺗ‬q‫ﺗﻌﺎ‬ ‫ﺸﺔ ر اﷲ‬1å ‫ﺮواﻳﺔ ﻣﻦ‬E‫ﻓﮩﺬہ ا‬
ٔ
.‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫ﺲ رﺿﻌﺎت ﻗﺪ ﺴﺦ ﺗﻼوﺗﮩﺎ ﻗﺒﻞ ان ﻳﻘﺒﺾ ا‬c
(۴۶-۴۵/X :‫ﻤﻠﺔ ﻓﺘﺢ ا ﻠﮩﻢ‬.‫)ﺗ‬
From the statement of ‛All8mah Nawaw> rahimahull8h as well, we
conclude that some Sah8bah radiyall8hu ‛anhum did not have
knowledge about the abrogation:
ٔ ٔ ٓ
‫ت ﺗﺎﺧﺮ إﻧﺰاﻟﮧ‬å‫ﻤﺲ رﺿﺎ‬Á ‫"وﮨﻦ ﻓﻴﻤﺎ ﻳﻘﺮء ﻣﻦ اﻟﻘﺮان"وﻣﻌﻨﺎہ ان اﻟ ﺴﺦ‬
ٔ ً
‫ﺲ‬c" ‫ﺎس ﻳﻘﺮء‬f‫ﻌﺾ ا‬ž‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺗﻮ™ و‬Þf‫ ان ا‬Æ‫ ﺣ‬،‫ﺟﺪا‬
ً ً ٓ
‫ ﻓﻠﻤﺎ ﺑﻠﻐﮧ‬،‫ﻢ ﻳﺒﻠﻐﮧ اﻟ ﺴﺦ ﻟﻘﺮب ﻋﮩﺪہ‬E ‫ﻜﻮﻧﮧ‬E ‫ﻌﻠﮧ ﻗﺮاﻧﺎ ﻣﺘﻠﻮا‬i‫ت"و‬å‫رﺿﺎ‬
ٔ
‫ )\ح اﻻﻣﺎم‬.¦‫ﺘ‬ ٰ ‫ وا ﻌﻮا ’ ان ﮨﺬا ﻻ ﻳ‬،Œ‫ رﺟﻌﻮا ﻋﻦ ذﻟ‬Œ‫اﻟ ﺴﺦ ﺑﻌﺪ ذﻟ‬
(۴۶۸/X :‫ﻮو} ’ „ﺴﻠﻢ‬f‫ا‬
Objection
What if someone submits the objection that only the words have been
abrogated while the ruling is still valid? Therefore, five breast-feeds
ought to obligate hurmat (impermissibility).
Reply
A narration of Sunan Ibn M jah clearly states that ten breast-feeds and
five breast-feeds have been abrogated. Moreover, we also conclude
from the previously-quoted narration of Musannaf ‛Abd ar-Razz q that
both five breast-feeds and ten have been abrogated.
373
 Observe the narration of Sunan Ibn M jah:
ٓ ٔ ٔ ٰ
‫ ن ﻓﻴﻤﺎ اﻧﺰل اﷲ ﻣﻦ اﻟﻘﺮان ﺛﻢ‬:‫ ﻋﻨﮩﺎ اﻧﮩﺎ ﻗﺎﻟﺖ‬q‫ﺗﻌﺎ‬ ‫ﺸﺔ ر اﷲ‬1å ‫ﻋﻦ‬
ٔ
(۱۳۹/X :‫ )رواہ اﺑﻦ ﻣﺎﺟﺔ‬."‫ﺲ ﻣﻌﻠﻮﻣﺎت‬c ‫ رﺿﻌﺎت او‬µ‫ﺳﻘﻂ "ﻻ ¯ﺮم إﻻ ﻋ‬
In the above narration, if the word ‫( أو‬or) is taken to mean ‫( ﺑﻞ‬in fact,
rather), then it will mean that the prohibition of ten, in fact even five
breast-feeds has been abrogated.
Furthermore, the Qur’8n affirms hurmat without any precondition:
َ َْ
ْ ُ َ ْ ‫أرﺿ‬
.‫ﻢ‬.‫ﻌﻨ‬ ْ ‫ﻢ *اﻟ‬.‫وأ„ﻬﺎﺗ‬
ُ ُ ُ َ Íَُ
ِ
…and your mothers who breast-fed you.1
A Had>th clearly states that the prohibition applies irrespective of the
amount. The following narration appears in J mi‛ al-Mas n d:
ٔ
‫ﺢ ﺑﻦ ﮨﺎ ٔ ﻋﻦ‬8\ ‫ﻢ ﺑﻦ ﻋﺘ•ﺒﺔ ﻋﻦ اﻟﻘﺎﺳﻢ ﺑﻦ ;ﻴﻤﺮة ﻋﻦ‬.]‫اﺑﻮ ﺣﻨﻴﻔﺔ ﻋﻦ ا‬
ٔ ٰ ٔ
:‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ اﻧﮧ ﻗﺎل‬Þf‫ ﻋﻨﮧ ﻋﻦ ا‬q‫ﺗﻌﺎ‬ ‫ ﺑﻦ ا› ﻃﺎﻟﺐ ر اﷲ‬ö‫ﻋ‬
‫ﻼﻣﺎم‬E ‫ )ﺟﺎﻣﻊ ا ﺴﺎﻧﻴﺪ‬.‫ ﻗﻠﻴﻠﮧ و_ﺜ'ہ‬،‫ﺮﺿﺎع ﻣﺎ ¯ﺮم ﻣﻦ اﻟ ﺴﺐ‬E‫¯ﺮم ﻣﻦ ا‬
(‫ „ﻜﺔ ا ﻜﺮﻣﺔ‬،‫ﺎز‬+‫ دار ا‬،۹۷/Q ،¹‫ﻮارز‬v‫ﻤﻮد ا‬ô ‫ﻤﺪ ﺑﻦ‬ô
The statements and practices of the Sah8bah radiyall8hu ‛anhum also
show that hurmat is established irrespective of the amount – whether a
little or a lot.
ً ٔ ٔ
‫ ﻓﻜﺘﺐ ان \¯ﺎ‬،‫ﺮﺿﺎع‬E‫ ﺴﺎﻟﮧ ﻋﻦ ا‬:‫ﺨ‬f‫ﺪ ا‬8‫ إﺑﺮاﮨﻴﻢ ﺑﻦ ﻳﺰ‬q‫ﻨﺎ إ‬é‫( ﻛﺘ‬۱)
ٰ ٰ ً ٔ
‫ ﻋﻨﮧ ﻧﺎ‬q‫ﺗﻌﺎ‬ ‫ ﻋﻨﮧ واﺑﻦ „ﺴﻌﻮد ر اﷲ‬q‫ﺗﻌﺎ‬ ‫ﺣﺪﺛﻨﺎ ان ﻋﻠﻴﺎ ر اﷲ‬
‫ﺴ‬E‫ و_ﺬا ® ا‬.۸۲/Q :4‫اﻟ ﺴﺎ‬ ‫ )ﺳ‬.‫ﺮﺿﺎع ﻗﻠﻴﻠﮧ و_ﺜ'ہ‬E‫ ¯ﺮم ﻣﻦ ا‬:‫ﻳﻘﻮﻻن‬
‫ و„ﺼﻨﻒ‬.RWX\ ` |\ : ‫ﻠﻄ?ا‬E '‫ﻜﺒ‬E‫ وا ﻌﺠﻢ ا‬.۴۵۸/â : ‫ﻠﺒﻴﮩ‬E }?‫ﻜ‬E‫ا‬
(۴۶۹/â :‫ﺮزاق‬E‫ﻋﺒﺪ ا‬

1
SPrah an-Nis8’, 4: 23.
374
 ‫ٔ‬
‫)‪ (۲‬اﻧﺎ ﺟﺮ‪8‬ﺞ‪ ،‬ﻗﺎل ﻋﻄﺎء‪¯" :‬ﺮم ﻣﻨﮩﺎ ﻣﺎ ﻗﻞ وﻣﺎ ﻛ‪ ".ý‬ﻗﺎل‪ :‬وﻗﺎل اﺑﻦ ﻋﻤﺮ ر‬
‫ٰ‬ ‫ٔ ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ‬ ‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ ﺎ ﺑﻠﻐﮧ ﻋﻦ اﺑﻦ ا‪E‬ﺰ‪ 'ž‬اﻧﮧ ﻳﺎﺛﺮ ﻋﻦ ‪1å‬ﺸﺔ ر اﷲ‬ ‫اﷲ‬
‫ٔ‬
‫® ا‪E‬ﺮﺿﺎع اﻧﮩﺎ ﻗﺎﻟﺖ‪" :‬ﻻ ¯ﺮم ﻣﻨﮩﺎ دون ﺳﺒﻊ رﺿﻌﺎت" ﻗﺎل ‪ :‬اﷲ ﺧ' ﻣﻦ‬
‫ٔ‬ ‫ٰ‬ ‫ٰ‬
‫ﺗﻌﺎ‪" :q‬واﺧﻮاﺗ‪.‬ﻢ ﻣﻦ ا‪E‬ﺮﺿﺎﻋﺔ" و‪E‬ﻢ‬ ‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ‪ ،‬ﻗﺎل اﷲ‬ ‫‪1å‬ﺸﺔ ر اﷲ‬
‫ﻳﻘﻞ رﺿﻌﺔ وﻻ رﺿﻌﺘ ‪„) .‬ﺼﻨﻒ ﻋﺒﺪ ا‪E‬ﺮزاق‪(۴۶۶/â :‬‬
‫)‪ (۳‬ﻋﺒﺪ ا‪E‬ﺮزاق ﻋﻦ ا‪ï‬ﻮري واﺑﻦ ﻋﻴ•ﻨﺔ ﻋﻦ ﻋﺒﺪ ا‪E‬ﻜﺮ‪8‬ﻢ ٔا› ٔاﻣﻴﺔ ﻋﻦ ٔ‬
‫ﻃﺎووس‬
‫ﻗﺎل‪¯" :‬ﺮم ﻣﻦ ا‪E‬ﺮﺿﺎﻋﺔ ا ﺮة ا‪E‬ﻮاﺣﺪة"‪„) .‬ﺼﻨﻒ ﻋﺒﺪ ا‪E‬ﺮزاق‪ .۴۶۷/â :‬و_ﺬا ®‬
‫„ﺼﻨﻒ اﺑﻦ ا ﺷ•ﺒﺔ‪ ،۲۹۰/ :‬ا ﺠﻠﺲ اﻟﻌﻠ¼(‬
‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ‪:‬‬ ‫اﷲ‬ ‫)‪ (۴‬ﻧﺎ اﺑﻦ ﻓﻀﻴﻞ ﻋﻦ ‪Ö‬ﺚ‪ ،‬ﻋﻦ ﺎ•ﺪ‪ ،‬ﻗﺎل اﺑﻦ „ﺴﻌﻮد ر‬
‫اﷲ‬ ‫"¯ﺮم ﻗﻠﻴﻞ ا‪E‬ﺮﺿﺎع ﻛﻤﺎ ¯ﺮم ﻛﺜ'ہ"‪ .‬وﻗﺎل ﺎ•ﺪ‪ :‬ﻗﻮل اﺑﻦ „ﺴﻌﻮد ر‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ ٔاﺣﺐ ّ‬
‫إ‪„) .š‬ﺼﻨﻒ اﺑﻦ ا ﺷ•ﺒﺔ‪(۲۸۹/ :‬‬ ‫ٰ‬

‫ﺷ•ﺒﺔ‪:‬‬ ‫و‪E‬ﻠﻤﺰ‪8‬ﺪ أﻧﻈﺮ‪„ :‬ﺼﻨﻒ ﻋﺒﺪ ا‪E‬ﺮزاق‪۴۶۶/W :‬۔‪ .۴۷۱‬و„ﺼﻨﻒ اﺑﻦ ا‬

‫‪۲۸۸/‬۔‪ .۲۹۰‬وا‪E‬ﺴ ا‪E‬ﻜ?} ‪E‬ﻠﺒﻴﮩ ‪(۴۵۸/â :‬‬
‫‪A narration of Sah h Bukh r also shows that hurmat is established by‬‬
‫‪breastfeeding irrespective of the amount.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ اﺑﻦ ا› „ﻠﻴﻜﺔ ﻋﻦ ﻋﻘﺒﺔ ﺑﻦ ا]ﺎرث اﻧﮧ ﺗﺰوج ام ¯‪ 9‬ﺑﻨﺖ ا› اﮨﺎب‪ ،‬ﻗﺎل‪:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻓﺠﺎءت اﻣﺔ ﺳﻮداء‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻗﺪ ارﺿﻌﺘﻜﻤﺎ‪ ،‬ﻓﺬﻛﺮت ذﻟ‪E Œ‬ﻠﻨ‪ Þ‬ﺻ¦ اﷲ ﻋﻠﻴﮧ‬
‫ٔ‬
‫وﺳﻠﻢ ﻓﺎﻋﺮض ﻋ‪ ،b‬ﻗﺎل‪ :‬ﻓﺘﻨﺤﻴﺖ‪ ،‬ﻓﺬﻛﺮت ذﻟ‪ Œ‬ﻟﮧ‪ ،‬ﻗﺎل‪ :‬و_ﻴﻒ وﻗﺪ زﻋﻤﺖ‬
‫ٔ‬ ‫ٔ‬
‫ان ﻗﺪ ارﺿﻌﺘﻜﻤﺎ‪ ،‬ﻓﻨﮩﺎہ ﻋﻨﮧ‪) .‬رواہ ا‪+‬ﺨﺎر}‪ ،۳۶۳/X :‬ﺷﮩﺎدة ا ﺮﺿﻌﺔ(‬

‫و‪E‬ﻠﻤﺰ‪8‬ﺪ أﻧﻈﺮ‪ :‬ﺗ‪.‬ﻤﻠﺔ ﻓﺘﺢ ا ﻠﮩﻢ‪۳۵/X :‬۔‪ .۴۱‬وا ‪é‬ﺴﻮط ‪E‬ﻼﻣﺎم ا‪ìE‬ﺧ‪:K‬‬
‫‪ ،۱۲۱/s‬دار اﻟﻔﻜﺮ‪ .‬و‪ž‬ﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪۷/W :‬۔‪ ،۸‬ﺳﻌﻴﺪ‪ .‬وﻓﺘﺢ اﻟﻘﺪﻳﺮ‪۴۳۹/R :‬۔‪ ،۴۴۱‬دار‬
‫اﻟﻔﻜﺮ‪.‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪375‬‬
Foster relationship is established with one’s maternal cousin if one drinks
the milk of one’s maternal grandmother
Question:
A child drank the milk of his maternal grandmother. He now wants to
marry his maternal aunt’s daughter. Is this permissible?
Answer:
He cannot marry his maternal aunt’s daughter because his maternal
grandmother has become his foster mother while his maternal aunt
has become his foster sister. The maternal aunt’s daughter has become
his foster niece.
A Had>th states:

‫ﺮﺿﺎع ﻣﺎ ¯ﺮم‬E‫ ’’ ¯ﺮم ﻣﻦ ا‬:‫ ﺻ¦ اﷲ * ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫ﻗﺎل ا‬

‫ﺨﺎري(۔‬+‫ﻣﻦ اﻟ ﺴﺐ‘‘۔)رواہ ا‬
Whoever is prohibited in marriage on account of blood
relationship is prohibited on account of foster-hood.
There is a well-known couplet which lays down this principle:
All relatives have become mah8rim through the foster-mother. In
other words, the wet-nurse has become one’s mother, her husband has
become one’s father, her sister has become one’s maternal aunt, her
sons and daughters have become one’s brothers and sisters. The
relationship of the one who was suckled by the wet-nurse will be
restricted to the spouses and children. In other words, if the suckled
child is a male, his wife will be prohibited to the husband of the wet-
nurse. If the suckled child is a female, her husband will be prohibited
to the wet-nurse.
All8h ta‛8l8 knows best.
When one breastfeeds a child before marriage
Question:
An unmarried woman breastfed someone’s daughter. She then
married a man. Does her husband become a foster father of the girl?
Answer:
If her husband had conjugal relations with his wife or was in a valid
privacy with her, then the girl is classified as a rab bah. She becomes a
mahram to the man and marriage with him is prohibited. If the man
376
divorced his wife before conjugal relations or privacy with her, it will
be permissible for him to marry this girl.

:‫ﺧﺎن‬ ‫ﻓﺘﺎو} ﻗﺎ‬

ً ٔ ً ٔ
‫ وﺛﺒﺖ ﻴ ﻊ‬Þ‫ﻠﺼ‬E ‫ ﻓﺎرﺿﻌﺖ ﺻﺒﻴﺎ ﺻﺎرت اﻣﺎ‬j‫وج ﻗﻂ ﻧﺰل ﺑﮩﺎ ﻟ‬ó‫ﻢ ﺗ‬E ‫ﺮ‬.‫ﺑ‬
ً ٔ
‫ﻜﺮ رﺟﻼ ﺛﻢ ﻃﻠﻘﮩﺎ ﻗﺒﻞ ا(ﺧﻮل ﺑﮩﺎ‬+‫ﻮ ﺗﺰوﺟﺖ ا‬E Æ‫ﺮﺿﺎع ﺑ•ﻨﮩﻤﺎ ﺣ‬E‫اﺣ©م ا‬
ٔ ٔ
‫ﻮن ﻟﮧ ان‬.‫ن ﻃﻠﻘﮩﺎ ﺑﻌﺪ ا(ﺧﻮل ﻻ ﻳ‬B‫ و‬،‫ﺼﺒﻴﺔ‬E‫وج ا‬ó‫ﺰوج ان ﻳ‬E‫ن ﻟﮩﺬا ا‬
ٔ ٔ
:‫ﺧﺎن‬ ‫ )ﻓﺘﺎو} ﻗﺎ‬.‫ﺎﺋﺐ اﻟ دﺧﻞ ﺑﺎﻣﮩﺎ‬ž‫ﺮ‬E‫ ﻻﻧﮩﺎ ﺻﺎرت ﻣﻦ ا‬،‫وﺟﮩﺎ‬ó‫ﻳ‬
‫(۔‬۴۱۷/X

:M‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬

،‫ زوﺟﮩﺎ‬q‫ وا]ﺮﻣﺔ ﻻ ﺗﺘﻌﺪ} إ‬...‫ﺎﻣﻊ ﻗﻂ‬o ‫ﻢ‬E ‫ﺮ" ا ﺮاد ﺑﮩﺎ اﻟ‬.‫ ﺑ‬j‫ﻗﻮﻟﮧ "وﻟ‬
،‫ ﻟ•ﺲ ﻣﻨﮧ‬j‫ﻠ‬E‫ ﻷن ا‬،‫وج ﺑﺮﺿﻴﻌﺘﮩﺎ‬ó‫ﻮ ﻃﻠﻘﮩﺎ ﻗﺒﻞ ا(ﺧﻮل ﻟﮧ اﻟ‬E Æ‫ﺣ‬
ٔ ٔ
‫ ﻻﻧﮩﺎ ﺻﺎرت‬،‫ﺮﺿﻴﻌﺔ‬E‫وج ﺑﺎ‬ó‫ﻮ ﻃﻠﻘﮩﺎ ﺑﻌﺪ ا(ﺧﻮل ﻓﻠ•ﺲ ﻟﮧ اﻟ‬E ‫ اﻣﺎ‬.Ó‫ﻗﮩﺴﺘﺎ‬
ٔ
.‫ ﺳﻌﻴﺪ‬،‫ﺮﺿﺎع‬E‫ ﺑﺎب ا‬،۲۱۸/R :M‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﺎﺋﺐ اﻟ دﺧﻞ ﺑﺎﻣﮩﺎ‬ž‫ﺮ‬E‫ﻣﻦ ا‬
‫(۔‬۳۴۴/X :‫و_ﺬا ® اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
All8h ta‛8l8 knows best.
Marrying the sister of one’s foster son
Question:
A woman breastfed a boy. This boy has an elder sister from the same
father (in other words, the boy and his elder sister are from one father
but different mothers). The woman who breastfed the boy passes
away. Her husband wants to marry the boy’s elder sister. Is it
permissible?
Answer:
The elder sister of the foster son is not the wet-nurse’s daughter. The
man can therefore marry her.

377
 :‫ﺧﺰاﻧﺔ اﻟﻔﻘﮧ‬
ٔ ٔ ٔ
‫ﻮز ﻟﮧ‬i ‫ﺮﺿﺎع ﻓﺈﻧﮧ‬E‫ﺮﺿﺎع واﺧﺖ اﺑﻨﮧ ﻣﻦ ا‬E‫ﻠﺮﺿﻴﻊ إﻻ ام اﺧﺘﮧ ﻣﻦ ا‬E ‫ﻻ ¯ﻞ‬
ٔ
(۱۳۹ :‫ ص‬،‫ )ﺧﺰاﻧﺔ اﻟﻔﻘﮧ‬.‫وﺟﮩﺎ‬ó‫ان ﻳ‬

:‫اﻟﮩﺪاﻳﺔ‬
ٔ ٔ
‫ ﻻﻧﮧ ﺎ وﻃﺊ‬،‫ ﻣﻦ اﻟ ﺴﺐ‬Œ‫ﻮز ذﻟ‬i ‫ﺮﺿﺎع وﻻ‬E‫ﺞ اﺧﺖ اﺑﻨﮧ ﻣﻦ ا‬8‫ﻮز ﺗﺰو‬i‫و‬
ٔ
‫ ﻛﺘﺎب‬،۳۵۱/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫ﺮﺿﺎع‬E‫ ® ا‬Ø‫ﻢ ﻳﻮﺟﺪ ﮨﺬا ا ﻌ‬E‫ و‬،‫اﻣﮩﺎ ﺣﺮﻣﺖ ﻋﻠﻴﮧ‬
(‫ﺮﺿﺎع‬E‫ا‬

".‫ﺮﺿﺎع ﻣﺎ ¯ﺮم ﻣﻦ اﻟ ﺴﺐ‬E‫وﮨﺬا ¸ﺎ اﺳ·ﺜ ﻣﻦ "¯ﺮم ﻣﻦ ا‬

All8h ta‛8l8 knows best.
When a child is 27 months old
Question:
A boy was two years and three months old when he drank the milk of a
woman named Āminah. He was about to get married to this woman’s
daughter when some people said that he cannot marry her because the
period of suckling according to Im8m AbP Han>fah rahimahull8h is two
and half years. Others are saying that he can marry her because the
period of suckling according to Im8m Muhammad and Im8m AbP
YPsuf is two years. What is your fatw8 in this regard?
Answer:
This marriage is permissible because the fatw8 on this issue is based on
the verdict of Im8m Muhammad and Im8m AbP YPsuf.
ْ َ َ َ َ ْ َ َْ َ ْ َ ْ َ Í ُ َ َْ َ َ ْ ْ ُ ُ َْ َ
Í ! ‫أن‬
‫ﻳﺘﻢ‬
ِ ‫ﻤﻦ أراد‬Eِ ِ ‫ﻳﺮﺿﻌﻦ أوﻻدﻫﻦ ﺣﻮﻟ ِ ِ„ﻠ‬ ِ ‫ﻮا(ت‬E‫وا‬
ِ
ََ َ Í
‫ﺮﺿﺎﻋﺔ‬E‫ا‬
Child-bearing women shall suckle their children for two
full years, for whoever wishes to complete the period of
suckling.1

1
SPrah al-Baqarah, 2: 233.
378
 ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﻤﺎ‪ :‬ﻻ رﺿﺎع ﺑﻌﺪ ا]ﻮﻟ ‪.‬‬ ‫اﷲ‬ ‫وﻗﺎل اﺑﻦ ﻋﺒﺎس ر‬
‫)رواہ ا(ارﻗﻄ‪ ،۱۷۴/W :b‬وﻗﺎل‪E :‬ﻢ ‪°‬ﺴﻨﺪہ ﻋﻦ اﺑﻦ ﻋﻴ•ﻨﺔ ﻏ'‬
‫اﻟﮩﻴﺜﻢ ﺑﻦ ﻴﻞ‪ ،‬و‪ß‬ﻮ ﺛﻘﺔ‪ ،‬ﺣﺎﻓﻆ(‬
‫‪Ibn ‛Abb8s radiyall8hu ‛anhu said: There is no‬‬
‫‪breastfeeding after two years.‬‬
‫ٔ‬ ‫ٔ‬
‫واﻻﺻﺢ ان اﻟﻌ?ة ﻟﻘﻮة ا(‪Ö‬ﻞ‪ ،‬وﻻ ‪ èJ‬ﻗﻮة د‪Ö‬ﻠﮩﻤﺎ‪ ،‬ﻓﺈن ﻗﻮﻟﮧ ﺗﻌﺎ‪:q‬‬
‫ٔ ٔ‬ ‫ٔ‬
‫„ﻠ ﻦ اراد ان ﻳﺘﻢ ا‪E‬ﺮﺿﺎﻋﺔ" ﻳﺪل ’‬ ‫"وا‪E‬ﻮا(ات ﻳﺮﺿﻌﻦ اوﻻدﮨﻦ ﺣﻮﻟ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻧﮧ ﻻ رﺿﺎع ﺑﻌﺪ ا—ﻤﺎم‪ .‬واﻣﺎ ﻗﻮﻟﮧ ﺗﻌﺎ‪" :q‬ﻓﺈن ارادا ﻓﺼﺎﻻ ﻋﻦ ٍ‬
‫ﺗﺮاض ﻣﻨﮩﻤﺎ‬
‫ﺑﺪ‪Ö‬ﻞ ﺗﻘﻴﻴﺪہ ﺑﺎﻟ¬ا‬ ‫ﺸﺎور ﻓﻼ ﺟﻨﺎح ﻋﻠﻴﮩﻤﺎ" ﻓﺈﻧﻤﺎ ‪ß‬ﻮ ﻗﺒﻞ ا]ﻮﻟ‬
‫ٍ‬ ‫و‬
‫ً‬
‫واﻟ·ﺸﺎور‪ ،‬و‪ž‬ﻌﺪﮨﻤﺎ ﻻ ¯ﺘﺎج إ‪Ö‬ﮩﻤﺎ‪ ،‬و‪ž‬ﮧ ﻳﻀﻌﻒ ﻣﺎ ﻣﻌﺮاج ا(راﻳﺔ ﻣﻌﺰ‪8‬ﺎ‬
‫ً‬ ‫ٔ‬
‫إ‪ q‬ا ‪é‬ﺴﻮط وا ﺤﻴﻂ ﻣﻦ "اﻧﮧ ﺑﻌﺪ ا]ﻮﻟ ﻓﻴﻜﻮن د‪Ö‬ﻼ ﻟﮧ" ﺎ ﻋﻠﻤﺖ ﻣﻦ‬
‫ﺿﻴﺎع اﻟﻘﻴﺪﻳﻦ ﺣﻴ ﺌﺬ‪.‬‬
‫ً‬ ‫واﻣﺎ اﺳﺘﺪﻻل ﺻﺎﺣﺐ اﻟﮩﺪاﻳﺔ ‪E‬ﻺﻣﺎم ﺑﻘﻮﻟﮧ ﺗﻌﺎ‪" :q‬و‪È‬ﻠﮧ ٰ‬ ‫ٔ‬
‫وﻓﺼﻠﮧ ﺛﻠﺜﻮن ﺷﮩﺮا "‬
‫ٔ‬
‫ﺑﻨﺎء ’ ان ا ﺪة ‪ lE‬ﻣﻨﮩﻤﺎ‪ ،‬وﻗﺪ ﻗﺎم ا ﻨﻘﺺ ® ا]ﻤﻞ ﻓﺒ‪ 7‬اﻟﻔﺼﺎل ’ ﺣﺎﻟﮧ‪.‬‬
‫ٔ‬
‫ﻓﻘﺪ رﺟﻊ إ‪ q‬ا]ﻖ ﺑﺎب ﺛﺒﻮت اﻟ ﺴﺐ ﻣﻦ ان ا‪ï‬ﻼﺛ ﻟﮩﻤﺎ‪E ،‬ﻠﺤﻤﻞ ﺳﺘﺔ‬
‫ٔ‬
‫اﺷﮩﺮ واﻟﻌﺎﻣﺎن ‪E‬ﻠﻔﺼﺎل‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۲۲۳/R :‬ﻛﻮﺋﺘﮧ(‬
‫‪Ibn Hum8m rahimahull8h writes:‬‬
‫ٔ‬
‫ﻓ©ن اﻻﺻﺢ ﻗﻮﻟﮩﻤﺎ‪ ،‬و‪ß‬ﻮ ;ﺘﺎر اﻟﻄﺤﺎوي‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۴۴۴/R :‬دار اﻟﻔﻜﺮ(‬

‫ﻤﻊ اﻻﻧﮩﺮ‪:‬‬
‫ٔ‬
‫وﻋﻨﺪﮨﻤﺎ ﺣﻮﻻن‪ ،‬و‪ß‬ﻮ ﻗﻮل ا‪E‬ﺸﺎﻓ‪ ،V‬وﻋﻠﻴﮧ اﻟﻔﺘﻮٰ} ﻛﻤﺎ ® ا ﻮا‪ß‬ﺐ‪ ،‬و‪ž‬ﮧ اﺧﺬ‬
‫اﻟﻄﺤﺎو}‪ ) .‬ﻤﻊ اﻻﻧﮩﺮ‪(۳۷۵/X :‬‬

‫‪379‬‬
 :‫ا—ﺼﺤﻴﺢ واﻟ¬ﺟﻴﺢ‬
ٔ ٔ ٔ ٔ
ٰ ‫ﻘﻮﻟﮩﻤﺎ ﻧﺎﺧﺬ ® اﻟﻔﺘﻮٰ}" وﮨﺬا‬ž‫ "و‬:‫وﻗﺎل ® اﻟﻌﻮن ’ ا(راﻳﺔ‬
‫ ﻻﻧﮧ اﺟﻴ ﺐ‬،÷‫او‬
:‫ﻌﺪ ا{ﻮاب ﻗﺎل‬ž‫ و‬، ‫ﺎدة ’ ﺳ ﺘ‬8‫ﺰ‬E‫ﺴﺘﺪل ﻟﮧ ﺑﮧ ’ ا‬° ‫\ح اﻟﮩﺪاﻳﺔ ﻋﻤﺎ‬
ٔ
‫ وﻗﺪ روي ﻓﻴﮧ ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬،}‫ﻮ ;ﺘﺎر اﻟﻄﺤﺎو‬ß‫ﻓ©ن اﻻﺻﺢ ﻗﻮﻟﮩﻤﺎ و‬
ٰ
‫ ﻋﻨﮧ‬q‫ﺗﻌﺎ‬ ‫ ﻋﻨﮩﻤﺎ "ﻻ رﺿﺎع ﺑﻌﺪ ا]ﻮﻟ " وﻋﻦ اﺑﻦ „ﺴﻌﻮد ر اﷲ‬q‫ﺗﻌﺎ‬ٰ ‫اﷲ‬
ٰ ٔ ٔ
q‫ﺗﻌﺎ‬ ‫ اﻻﺷﻌﺮي ر اﷲ‬A‫ "ﻻ رﺿﺎع ﺑﻌﺪ ا]ﻮﻟ " وروي رﺟﻮع ا› „ﻮ‬:
ٰ
‫ "ﻻ‬:‫ وﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ا ﺴﻴﺐ‬،‫ ﻋﻨﮧ‬q‫ﺗﻌﺎ‬ ‫ ﻗﻮل اﺑﻦ „ﺴﻌﻮد ر اﷲ‬q‫ﻋﻨﮧ إ‬
:}‫ )ا—ﺼﺤﻴﺢ واﻟ¬ﺟﻴﺢ ’ ;ﺘ• اﻟﻘﺪور‬.Œ‫رﺿﺎع ﺑﻌﺪ ا]ﻮﻟ " وﻏ' ذﻟ‬
(‫ ﺑ'وت‬:‫ ط‬،‫ﺮﺿﺎع‬E‫ ﻛﺘﺎب ا‬،۳۳۵
Im8m AbP Han>fah rahimahull8h is of the view that it is two and half
years. He furnishes the following verse as his proof:
َ ُْ ََ ُُ َ َ ُ ُ ْ َ َ
ً ْ َ ‫ﺛﻼﺛﻮن‬
.‫ﺷﻬﺮا‬ ‫وﻓﺼﺎ‬
ِ ‫ﻠﻪ‬È‫و‬
His remaining in the womb and his weaning are in thirty
months.1
He considers the word haml to mean “carrying” [and not “remaining in
the womb”, as translated by us].
ٔ ٔ
(۱۴۳/W :‫ﻞ‬8Y—‫ )ﻣﺪارک ا‬.‫ﻒ‬õ‫ وا ﺮاد ﺑﮧ ا]ﻤﻞ ﺑﺎﻻ‬:‫ﻗﺎل اﺑﻮ ﺣﻨﻴﻔﺔ‬
Carrying the child and walking around with it is sometimes up to the
age of two and half. Weaning the child is when it is two and half years
old. In other words, it must be weaned after two years, and it will
become acclimated to eating solids in six months. However, suckling
can continue if needed. This is why, as a precaution, this marriage
should not take place.
Nonetheless, the fatw8 is issued on the verdict of Im8m Muhammad
and Im8m AbP YPsuf. Their view is clear and unambiguous.
Hadrat Maul8n8 Ashraf ‛Al> Th8nw> rahimahull8h writes in Bay n al-
Qur’ n:

1
SPrah al-Ahq8f, 46: 15.
380
‫‪The verdict of the majority is that the period of breastfeeding is two‬‬
‫‪years.1‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪Marrying the divorced wife of one’s foster son‬‬
‫‪Question:‬‬
‫‪A man’s foster son divorces his wife. Can this man now marry this‬‬
‫?‪woman‬‬
‫‪Answer:‬‬
‫‪It is not permissible to marry the divorced wife of one’s foster son. The‬‬
‫‪Muft> of Baghdad, ‛All8mah ĀlPs> rahimahull8h writes:‬‬
‫ٔ‬
‫"وﺣﻼﺋﻞ اﺑﻨﺎﺋ‪.‬ﻢ ا"ﻳﻦ ﻣﻦ اﺻﻼﺑ‪.‬ﻢ"‪ ...‬وذﻛﺮ ﻹﺳﻘﺎط ﺣﻠﻴﻠﺔ ا ﺘ‪ .Øé‬وﻋﻦ‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻄﺎء‪ :‬اﻧﮩﺎ ﻧﺰﻟﺖ ﺣ ﺗﺰوج ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ا„ﺮاة ز‪8‬ﺪ ﺑﻦ ﺛﺎﺑﺖ‬
‫ر اﷲ ﻋﻨﮧ ﻓﻘﺎل ا ‪_µ‬ﻮن ذﻟ‪ .Œ‬وﻟ•ﺲ ا ﻘﺼﻮد ﻣﻦ ذﻟ‪ Œ‬إﺳﻘﺎط ﺣﻠﻴﻠﺔ‬
‫ٔ ً‬
‫اﻻﺑﻦ ﻣﻦ ا‪E‬ﺮﺿﺎع‪ ،‬ﻓﺈﻧﮩﺎ ﺣﺮام اﻳﻀﺎ ﻛﺤﻠﻴﻠﺔ اﻻﺑﻦ ﻣﻦ اﻟ ﺴﺐ‪) .‬ﺗﻔﺴ' روح‬
‫ا ﻌﺎ‪(۴۶۰/W :Ó‬‬

‫ﺗﻔﺴ' اﻟ ﺴ‪:u‬‬
‫ٔ‬
‫و™ ﺗﻔﺴ' اﻟ ﺴ‪" :u‬ا"ﻳﻦ ﻣﻦ اﺻﻼﺑ‪.‬ﻢ" دون ﻣﻦ ﺗ‪é‬ﻨ•ﺘﻢ‪ ،‬ﻓﻘﺪ ﺗﺰوج ا‪Þf‬‬
‫ﻓﺎرﻗﮩﺎ ز‪8‬ﺪ‪ ...‬وﻟ•ﺲ ﮨﺬا ‪ uf‬ﺣﻠﻴﻠﺔ اﻻﺑﻦ‬ ‫ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ز‪8‬ﻨﺐ ﺣ‬
‫ﻣﻦ ا‪E‬ﺮﺿﺎع‪) .‬ﺗﻔﺴ' اﻟ ﺴ‪(۲۱۸/X :u‬‬

‫ا—ﻔﺴ' ا ﻈﮩﺮي‪:‬‬
‫ٔ‬
‫و‪ Ã‬ا—ﻔﺴ' ا ﻈﮩﺮي‪ :‬واﻣﺎ اﻻﺑﻦ ﺑﺎ‪E‬ﺮﺿﺎع وﻓﺮوﻋﮧ ﻓﺈﻧﮩﻢ و‪B‬ن ﺧﺮﺟﻮا ﺑﮩﺬا‬
‫ٔ‬
‫اﻟﻘﻴﺪ‪ ،‬ﻟ‪.‬ﻦ ﺣﺮﻣﺔ ﺣﻼﺋﻠﮩﻢ ﺗ‪³‬ﺒﺖ ﺑﻨﺺ ا]ﺪﻳﺚ‪ ،‬اﻋ‪ b‬ﻗﻮﻟﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬

‫‪1‬‬
‫‪Bay n al-Qur’ n, vol. 1, p. 139.‬‬
‫‪381‬‬
'‫ )ا—ﻔﺴ‬.‫ﺮﺿﺎع ﻣﺎ ¯ﺮم ﻣﻦ اﻟ ﺴﺐ" وﻋﻠﻴﮧ اﻧﻌﻘﺪ اﻻ ﺎع‬E‫ "¯ﺮم ﻣﻦ ا‬:‫وﺳﻠﻢ‬
(۶۲/Q :‫ا ﻈﮩﺮي‬

:‫ﺴﻮط‬é ‫ا‬
ً
...‫ﺮﺿﺎع ﻋﻨﺪﻧﺎ‬E‫ ﺣﻠﻴﻠﺔ اﻻﺑﻦ ﻣﻦ ا‬Œ‫ ﻓﻜﺬﻟ‬،‫ﺮم ﺣﻠﻴﻠﺔ اﻻﺑﻦ ﺴﺒﺎ‬ ‫و_ﻤﺎ‬
‫ﺮﺿﺎع ﻣﺎ ¯ﺮم ﻣﻦ‬E‫ "¯ﺮم ﻣﻦ ا‬:‫ﻜﻨﺎ ﺴﺘﺪل ﺑﻘﻮﻟﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬E‫و‬
(‫ دار اﻟﻔﻜﺮ‬،۱۸۵/W :‫ﺴﻮط‬é ‫" )ا‬.‫اﻟ ﺴﺐ‬

:¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ٔ ٔ
...‫ﺰوجة‬E‫ ا‬:‫ﻢ" وا]ﻠﻴﻠﺔ‬.‫ﻢ ا"ﻳﻦ ﻣﻦ اﺻﻼﺑ‬.‫ "وﺣﻼﺋﻞ اﺑﻨﺎﺋ‬:q‫ﻗﻮﻟﮧ ﺗﻌﺎ‬
ً ٔ
،å‫ ﻻ ﻹﺣﻼل ﺣﻠﻴﻠﺔ اﻻﺑﻦ رﺿﺎ‬،Øé‫وذﻛﺮ اﻻﺻﻼب ﻹﺳﻘﺎط ﺣﻠﻴﻠﺔ اﻻﺑﻦ ا ﺘ‬
:‫ ط‬،‫ ﻓﺼﻞ ® ا ﺤﺮﻣﺎت‬،۳۱/R :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﺮ وﻏ'ہ‬t .‫ﺮم ﻟ ﺴﺐ‬Â ‫ﻓﺈﻧﮩﺎ‬
(‫ﺳﻌﻴﺪ‬
All8h ta‛8l8 knows best.
When a husband suckles his wife’s milk
Question:
A man sucked on his wife’s breast and drank her milk. Will this
establish foster-hood? If it does not, why not?
Answer:
Foster-hood will not be established between husband and wife because
for it to be established, the milk will have to be consumed during the
suckling period. As per the promulgated verdict, the suckling period is
two years. A husband is generally more than two years old. Therefore,
if he drinks his wife’s milk, foster-hood will not be established. Yes, if a
woman has a husband who is under two years old, and he drinks her
milk, foster-hood will be established and his wife will become unlawful
to him.
Notwithstanding the fact that foster-hood will not be established in
such a situation, it is prohibited for a husband to drink his wife’s milk.
He must abstain completely from doing this.

382
 ‫َ َْ ُ ُ ْ ْ َ َ َْ َ ُ ‪َْ َ َْ ْ َ Í‬‬
‫ﻳﺮﺿﻌﻦ أوﻻدﻫﻦ ﺣﻮﻟ ِ ِ„ﻠ ِ‬ ‫وا‪E‬ﻮا(ت ِ‬
‫ِ‬
‫‪Child-bearing women shall suckle their children for two‬‬
‫‪full years…1‬‬
‫‪The Muft> of Baghdad, ‛All8mah ĀlPs> Baghd8d> Hanaf> rahimahull8h‬‬
‫‪writes in his commentary to the above verse:‬‬
‫ٔ ٔ‬ ‫ٓ‬
‫واﺳﺘﺪل ﺑﺎﻻﻳﺔ ’ ان اﻗ‪ v‬ﻣﺪة اﻹرﺿﺎع ﺣﻮﻻن‪ ،‬وﻻ ﻳﻌﺘﺪ ﺑﮧ ﺑﻌﺪﮨﻤﺎ ﻓﻼ‬
‫ﻳﻌﻄﻰ ﺣﻜﻤﮧ‪) .‬روح ا ﻌﺎ ‪(۱۴۶/Q :‬‬

‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫وﻣﺎ ® اﻟ¬ﻣﺬي ﻣﻦ ﺣﺪﻳﺚ ام ﺳﻠﻤﺔ اﻧﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل "ﻻ ¯ﺮم ﻣﻦ‬
‫ٔ‬
‫ا‪E‬ﺮﺿﺎع إﻻ ﻣﺎ ﻓﺘﻖ اﻻﻣﻌﺎء ® ا‪ï‬ﺪي و‪w‬ن ﻗﺒﻞ اﻟﻔﻄﺎم" وﻗﺎل اﻟ¬ﻣﺬي‪ :‬ﺣﺪﻳﺚ‬
‫ﺣﺴﻦ ﺻﺤﻴﺢ‪ .‬و™ ﺳ ا ٔ› ٔ‬
‫داود ﻣﻦ ﺣﺪﻳﺚ اﺑﻦ „ﺴﻌﻮد ﻳﺮﻓﻌﮧ "ﻻ ¯ﺮم ﻣﻦ‬
‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺮﺿﺎع إﻻ ﻣﺎ اﻧﺒﺖ ا‪E‬ﻠﺤﻢ وا ‪ µ‬اﻟﻌﻈﻢ" وﻣﺎ ذﻛﺮہ ا ﺼﻨﻒ ر‪È‬ﮧ اﷲ ﺗﻌﺎ‪ q‬ﻣﻦ‬
‫ﻗﻮﻟﮧ ﻋﻠﻴﮧ ا‪E‬ﺼﻼة وا‪E‬ﺴﻼم "ﻻ رﺿﺎع ﺑﻌﺪ اﻟﻔﺼﺎل" وا ﺮاد ﻧ‪ u‬ا]‪.‬ﻢ‪ ...‬و‪Ã‬‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬ ‫ا ٔﻮﻃﺎ وﺳ ٔا› ٔ‬
‫داود ﻋﻦ ¯‪ 9‬ﺑﻦ ﺳﻌﻴﺪ ان رﺟﻼ ﺳﺎل اﺑﺎ „ﻮ‪ A‬اﻻﺷﻌﺮي‬
‫ً‬ ‫ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ ﻓﻘﺎل‪ :‬إ‪„ Ó‬ﺼﺼﺖ ﻋﻦ ا„ﺮا‪ Ú‬ﻣﻦ ﺛﺪﻳﮩﺎ ‪+‬ﻨﺎ ﻓﺬ‪ß‬ﺐ‬ ‫ر اﷲ‬
‫ٔ‬ ‫ٰ‬ ‫ٰ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ‪ :‬ﻻ اراﮨﺎ إﻻ ﻗﺪ ﺣﺮﻣﺖ ﻋﻠﻴ‪،Œ‬‬ ‫„ﻮ‪ A‬ر اﷲ‬ ‫ﺑﻄ‪ ،b‬ﻓﻘﺎل اﺑﻮ‬
‫ٔ‬ ‫ٔ‬
‫ﻓﻘﺎل ﻋﺒﺪ اﷲ ﺑﻦ „ﺴﻌﻮد ر اﷲ ﻋﻨﮧ‪ :‬اﻧﻈﺮ ﻣﺎ ﺗﻔ ﺑﮧ ا‪E‬ﺮﺟﻞ‪ ،‬ﻓﻘﺎل اﺑﻮ‬
‫ٔ‬ ‫ٰ‬
‫„ﻮ‪ :A‬ﻣﺎ ﺗﻘﻮل اﻧﺖ؟ ﻓﻘﺎل ﻋﺒﺪ اﷲ‪ :‬ﻻ رﺿﺎﻋﺔ إﻻ ﻣﺎ ن ® ا]ﻮﻟ ‪ .‬ﻓﻘﺎل‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺑﻮ „ﻮ‪ :A‬ﻻ ﺴﺎ‪E‬ﻮ ﻋﻦ ‪e‬ء ﻣﺎ دام ﮨﺬا ا]? ﺑ اﻇﮩﺮ_ﻢ‪ .‬و‪ Ã‬ا ٔﻮﻃﺎ ﻋﻦ‬
‫اﷲ ﻋﻨﮧ ﻓﻘﺎل‪ :‬ﻧﺖ ‪ š‬و‪Ö‬ﺪة‬ ‫اﺑﻦ ﻋﻤﺮ‪ :‬ﺟﺎء رﺟﻞ إ‪ q‬ﻋﻤﺮ ﺑﻦ ا‪v‬ﻄﺎب ر‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﻜﻨﺖ اﺻﻴﺒﮩﺎ‪ ،‬ﻓﻌﻤﺪت ا„ﺮا‪ Ú‬إ‪Ö‬ﮩﺎ ﻓﺎرﺿﻌﺘﮩﺎ ﻓﺪﺧﻠﺖ ﻋﻠﻴﮩﺎ ﻓﻘﺎﻟﺖ‪" :‬دوﻧ‪Œ‬‬

‫‪1‬‬
‫‪SPrah al-Baqarah, 2: 233.‬‬
‫‪383‬‬
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﷲ ﻗﺪ ارﺿﻌﺘﮩﺎ"‪ ،‬ﻗﺎل ﻋﻤﺮ‪ :‬اوﺟﻌﮩﺎ وات ﺟﺎر‪8‬ﺘ‪ ،Œ‬ﻓﺈﻧﻤﺎ ا‪E‬ﺮﺿﺎﻋﺔ رﺿﺎﻋﺔ‬
‫ا‪E‬ﺼﻐ'‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۴۴۵/R :‬دار اﻟﻔﻜﺮ(‬

‫\ح اﻟﻌﻨﺎﻳﺔ‪:‬‬

‫ﻗﺎل‪ :‬وﻗﺪ اﺗﻔﻘﺖ ا‪E‬ﺼﺤﺎﺑﺔ ’ ﮨﺬا‪\) .‬ح اﻟﻌﻨﺎﻳﺔ ’ ﮨﺎ„ﺶ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪:‬‬
‫‪(۴۴۶/R‬‬

‫اﻟﮩﺪاﻳﺔ‪:‬‬

‫ﻗﺎل‪ :‬و‪B‬ذا „ﻀﺖ ﻣﺪة ا‪E‬ﺮﺿﺎع ‪E‬ﻢ ﻳﺘﻌﻠﻖ ﺑﺎ‪E‬ﺮﺿﺎع ‪Â‬ﺮ‪8‬ﻢ‪ ،‬ﻟﻘﻮﻟﮧ ﻋﻠﻴﮧ ا‪E‬ﺼﻼة‬
‫ٔ‬
‫وا‪E‬ﺴﻼم "ﻻ رﺿﺎع ﺑﻌﺪ اﻟﻔﺼﺎل" وﻻن ا]ﺮﻣﺔ ﺑﺎﻋﺘﺒﺎر اﻟ ﺸﻮ‪ ،‬وذﻟ‪ ® Œ‬ا ﺪة‬
‫إذ ا‪E‬ﻜﺒ' ﻻ ﻳ¬‪ U‬ﺑﮧ‪) .‬اﻟﮩﺪاﻳﺔ‪ ،۳۵۰/Q :‬ﻛﺘﺎب ا‪E‬ﺮﺿﺎع(‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬

‫„ﺺ رﺟﻞ ﺛﺪي زوﺟﺘﮧ ‪E‬ﻢ ‪Â‬ﺮم‪ .‬و™ رد ا ﺤﺘﺎر‪„" :‬ﺺ رﺟﻞ" ﻗﻴﺪ ﺑﮧ اﺣ¬ازا‬
‫ً‬
‫ﻋﻤﺎ إذا ن ا‪E‬ﺰوج ﺻﻐ'ا ﻣﺪة ا‪E‬ﺮﺿﺎع ﻓﺈﻧﮩﺎ ‪Â‬ﺮم ﻋﻠﻴﮧ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ‬
‫رد ا ﺤﺘﺎر‪ ،۲۲۵/R :‬ﺑﺎب ا‪E‬ﺮﺿﺎع‪ ،‬ط‪ :‬ﺳﻌﻴﺪ(‬

‫ﺧﺎن‪:‬‬ ‫ﻓﺘﺎو} ﻗﺎ‬

‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪B‬ذا „ﺺ ا‪E‬ﺮﺟﻞ ﺛﺪي ا„ﺮاﺗﮧ و\ب ‪+‬ﻨﮩﺎ ‪E‬ﻢ ‪Â‬ﺮم ﻋﻠﻴﮧ ا„ﺮاﺗﮧ ﺎ ﻗﻠﻨﺎ اﻧﮧ ﻻ‬
‫ﺧﺎن ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‪ ،۴۱۷/X :‬ﺑﺎب‬ ‫رﺿﺎع ﺑﻌﺪ اﻟﻔﺼﺎل‪) .‬ﻓﺘﺎو} ﻗﺎ‬
‫ا‪E‬ﺮﺿﺎع(‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪When a barren woman produces milk‬‬
‫‪Question:‬‬
‫‪A woman is barren. Many years have passed without bearing any‬‬
‫‪children. She took over a young girl with the purpose of training and‬‬
‫‪tutoring her. She offered her breast to the girl periodically. After some‬‬
‫‪384‬‬
time, milk started to flow from her breasts. Does the woman’s husband
become the foster father of this girl? If her husband has a son from
another wife, can this girl [whom the woman breastfed] marry that
boy?
Answer:
The woman’s husband cannot marry the girl because she is classified
as a rab bah. Marriage with her is unlawful based on the following
verse:
ْ ُ ْ ُ ُ ْ ْ ‫ﻢ ّاﻟ‬.‫ﺂﺋﺒ‬ž‫ور‬
‫ﺣﺠﻮر_ﻢ‬ ُ ُ ُِ ََ َ
ِ ِ ِ
…and their daughters who are under your care.1
Unless the man did not have conjugal relations or was never in privacy
with the mother of the rab bah. In such a case, marriage will be
permissible.
As for the girl marrying the husband’s son from another wife, there is
no reason for prohibition. The son was not born from the mother of
the rab bah, but from a previous wife. Also, the mother of the rab bah
did not produce milk on account of her husband.

:M‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ٔ ٔ ٔ ٔ
‫ﻢ ﺗ ﻣﻨﮧ‬E‫ﻮ ﺗﺰوج ا„ﺮاة و‬E ‫ ﻻﻧﮧ‬،‫" ا} ﻣﻨﮧ ﺑﺎن و(ت ﻣﻨﮧ‬j‫ﻗﻮﻟﮧ "ﻃﻠﻖ ذات ﻟ‬
ٔ ً ٔ ً ٔ
‫ﮧ‬Ö‫ﺘﮧ إ‬é‫ ﻻن ﺴ‬،(‫ﻠﻮ‬E ‫ﺰوج اﺑﺎ‬E‫ﻮن ا‬.‫ وارﺿﻌﺖ و(ا ﻻ ﻳ‬j‫ﻗﻂ وﻧﺰل ﻟﮩﺎ ﻟ‬
‫ﻮ‬E ‫ وﻟﮩﺬا‬،‫ﻜﺮ‬+‫ ا‬j< ‫ذا اﻧﺘﻔﺖ اﻧﺘﻔﺖ اﻟ ﺴﺒﺔ ﻓ©ن‬B‫ و‬،‫ﻮﻻدة ﻣﻨﮧ‬E‫ﺴﺒﺐ ا‬
ٔ ّ ٔ
‫در ﻓﺎرﺿﻌﺘﮧ ﺻﺒﻴ ﺔ‬ ‫ﻨﮩﺎ ﺛﻢ‬+ ‫ ﻓﺎرﺿﻌﺖ ﺑﮧ ﺛﻢ ﺟﻒ‬j‫ل ﻟﮩﺎ ﻟ‬Y‫ﻠﺰوج ﻓ‬E ‫و(ت‬
ً
‫وج‬ó‫ﻮ ن ﺻﺒﻴﺎ ن ﻟﮧ اﻟ‬E‫ و‬،‫ﺼﺒﻴﺔ‬E‫وج ﺑﮩﺬہ ا‬ó‫ﻓﺈن ﻻﺑﻦ زوج ا ﺮﺿﻌﺔ اﻟ‬
ٔ
،۲۲۱/R :M‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﺎﻧﻴﺔ‬v‫ﺮ ﻋﻦ ا‬t .‫ﺮﺟﻞ ﻣﻦ ﻏ' ا ﺮﺿﻌﺔ‬E‫ﺑﺎوﻻد ﮨﺬا ا‬
(‫ ﺳﻌﻴﺪ‬:‫ ط‬،‫ﺮﺿﺎع‬E‫ﺑﺎب ا‬

1
SPrah an-Nis8’, 4: 23.
385
 :‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
ّ ‫ﻨﮩﺎ ﺛﻢ‬+ ‫ ﺛﻢ ﺟﻒ‬،‫ﻓﺎرﺿﻌﺖ ﺑﮧ‬ ٔ
‫در‬ j‫ل ﻟﮩﺎ ﻟ‬Y‫ﻠﺰوج ﻓ‬E ‫ﻮ و(ت‬E ‫ﻼف ﻣﺎ‬Á‫و‬
ٔ
،‫ﺼﺒﻴﺔ‬E‫وج ﺑﮩﺬہ ا‬ó‫ﻮ( زوج ا ﺮﺿﻌﺔ ﻣﻦ ﻏ'ﮨﺎ اﻟ‬E ‫ ﻓﺈن‬،‫ﻟﮩﺎ ﻓﺎرﺿﻌﺖ ﺑﮧ ﺻﺒﻴﺔ‬
ً ٔ ٔ ٔ
‫ﺰوج اﺻﻼ وﻧﺰل‬E‫ﻢ ﺗ ﻣﻦ ا‬E ‫ﻮ‬E ‫ﻮ اﺑﺎﮨﺎ ﻛﻤﺎ‬ß ‫ﻜﻮن‬Ö ‫ اﻟﻔﺤﻞ‬j‫ﻻن ﮨﺬا ﻟ•ﺲ ﻟ‬
ٔ ٔ
‫ ﻻﻧﮩﺎ‬،‫ﻢ ﺑ اﺑﻦ زوﺟﮩﺎ وﻣﻦ ارﺿﻌﺘﮧ‬8‫ﺮ‬Â ‫ﺒﺖ ﺑﺈرﺿﺎﻋﮩﺎ‬³‫ ﻓﺈﻧﮧ ﻻ ﻳ‬j‫ﺑﮩﺎ ﻟ‬
ٔ
‫ذا اﻧﺘﻔﺖ اﻧﺘﻔﺖ اﻟ ﺴﺒﺔ‬B‫ و‬،‫ﻮﻻدة ﻣﻨﮧ‬E‫ﮧ ﺴﺒﺐ ا‬Ö‫ﺘﮧ إ‬é‫ ﻻن ﺴ‬،‫ﻟ•ﺴﺖ ﺑ ﺘﮧ‬
}‫ و_ﺬا ® ﻓﺘﺎو‬.‫ دار اﻟﻔﻜﺮ‬:‫ ط‬،۴۴۹/R :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﻜﺮ‬+‫ ا‬j< ‫ﻓ©ن‬
(‫ﺮﺿﺎع‬E‫ ﺑﺎب ا‬،۴۱۷/X :‫ﻗﺎﺿﻴﺨﺎن ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬
When a woman produces milk through medication or an injection
Question:
A woman is bringing up a young girl. The woman does not produce
milk. What if she starts producing milk after taking some medication
and then feeds it to this young girl? Will foster-hood be established?
Will the woman’s husband become the foster father to this girl?
Answer:
If a woman produces milk through medication and feeds it to the
young girl, foster-hood will be established. In other words, the woman
who breastfed her will become her foster mother. However, the
woman’s husband will not become a foster father to this girl because
he was not the cause of the milk-flow. Yes, if the husband had conjugal
relations with his wife then the girl will be classified as a rab bah, and
marriage to her will be unlawful. If the husband divorced his wife
before conjugal relations or a valid privacy, it will be permissible for
him to marry the girl.

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ ً ٔ
‫ﺒﺖ ﻴ ﻊ‬³‫ وﺗ‬Þ‫ﻠﺼ‬E ‫ ﻓﺎرﺿﻌﺖ ﺻﺒﻴﺎ ﺻﺎر اﻣﺎ‬j‫ﻮ ﻧﺰل ﻟﮩﺎ ﻟ‬E ‫وج‬ó‫ﻢ ﺗ‬E ‫ﺮ‬.‫ﺑ‬
ٔ
‫ﻜﺮ رﺟﻼ ﺛﻢ ﻃﻠﻘﮩﺎ ﻗﺒﻞ ا(ﺧﻮل ﺑﮩﺎ‬+‫ﻮ ﺗﺰوﺟﺖ ا‬E Æ‫ ﺣ‬،‫ﺮﺿﺎع ﺑ•ﻨﮩﻤﺎ‬E‫اﺣ©م ا‬
ٔ ٔ
‫ﻮن ﻟﮧ ان‬.‫ن ﻃﻠﻘﮩﺎ ﺑﻌﺪ ا(ﺧﻮل ﻻ ﻳ‬B‫ و‬،‫ﺼﺒﻴﺔ‬E‫وج ا‬ó‫ﺰوج ان ﻳ‬E‫ن ﻟﮩﺬا ا‬

386
} ‫ و_ﺬا ® ﻓﺘﺎو‬.۳۴۴/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬. ‫ﺧﺰاﻧﺔ ا ﻔﺘ‬ ‫ ﻛﺬا‬.‫وﺟﮩﺎ‬ó‫ﻳ‬
(‫ﺮﺿﺎع‬E‫ ﺑﺎب ا‬،۴۱۷/X :‫ﻗﺎﺿﻴﺨﺎن ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬

:‫ا(ر ا ﺨﺘﺎر‬
ٔ ٔ
‫ ﻗﻮﻟﮧ "واﺑﻮة‬:M‫ﺸﺎ‬E‫ا‬ ‫ و‬.‫ﻻ ﻻ‬B‫ﻨﮩﺎ ﻣﻨﮧ و‬+ ‫ﺒﺖ اﺑﻮة زوج „ﺮﺿﻌﺔ إذا ن‬³‫و ﻳ‬
‫ ا"ي ﻧﺰل ﻣﻨﮩﺎ ﺴﺒﺐ وﻻدﺗﮩﺎ ﻣﻦ رﺟﻞ‬j‫ﻠ‬E‫ﻨﮩﺎ ﻣﻨﮧ" ا ﺮاد ﺑﮧ ا‬+ ‫زوج „ﺮﺿﻌﺔ‬
(‫ ﺳﻌﻴﺪ‬،۲۱۳/R :¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ا‬.‫زوج‬
ٔ
...‫ﺎﻣﻊ ﻗﻂ ﺑﻨ©ح او ﺳﻔﺎح‬o ‫ﻢ‬E ‫ﺮ" ا ﺮاد ﺑﮩﺎ اﻟ‬.‫ ﺑ‬j‫ ﻗﻮﻟﮧ "وﻟ‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫و‬
‫وج‬ó‫ﻮ ﻃﻠﻘﮩﺎ ﻗﺒﻞ ا(ﺧﻮل ﻟﮧ اﻟ‬E Æ‫ ﺣ‬،‫ زوﺟﮩﺎ‬q‫وا]ﺮﻣﺔ ﻻ ﺗﺘﻌﺪ} إ‬
ٔ ٔ
‫ﻮ ﻃﻠﻘﮩﺎ ﺑﻌﺪ ا(ﺧﻮل ﻓﻠ•ﺲ ﻟﮧ‬E ‫ اﻣﺎ‬.Ó‫ ﻗﮩﺴﺘﺎ‬.‫ ﻟ•ﺲ ﻣﻨﮧ‬j‫ﻠ‬E‫ ﻻن ا‬،‫ﺑﺮﺿﻴﻌﺘﮩﺎ‬
ٔ ٔ
:M‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﺎﺋﺐ اﻟ دﺧﻞ ﺑﺎﻣﮩﺎ‬ž‫ﺮ‬E‫ﺮﺿﻴﻌﺔ ﻻﻧﮩﺎ ﺻﺎرت ﻣﻦ ا‬E‫وج ﺑﺎ‬ó‫اﻟ‬
(‫ ﺳﻌﻴﺪ‬،۲۱۸/R
All8h ta‛8l8 knows best.
When milk is adulterated
Question:
A woman mixed her milk with water and fed it to a one and half year
old child. Will foster-hood be established by doing this?
Answer:
When water is added to milk, we will have to check the proportion. If
the water was more than the milk, foster-hood will not be established.
If the milk was more, foster-hood will be established. If both were
equal in amount, foster-hood will be established.
When we speak of changes in liquids, it means that either one of its
two qualities – colour or taste – changes or becomes apparent. If the
woman’s milk is added to food, foster-hood will not be established.

387
 ‫اﻟﮩﺪاﻳﺔ‪:‬‬

‫واذا اﺧﺘﻠﻂ ا‪E‬ﻠ‪ j‬ﺑﺎ ﺎء وا‪E‬ﻠ‪ß j‬ﻮ اﻟﻐﺎﻟﺐ ﺗﻌﻠﻖ ﺑﮧ ا—ﺤﺮ‪8‬ﻢ‪ ،‬و‪B‬ن ﻏﻠﺐ ا ﺎء ‪E‬ﻢ‬
‫ً‬
‫ﻳﺘﻌﻠﻖ ﺑﮧ ا—ﺤﺮ‪8‬ﻢ‪ .‬و‪E‬ﻦ ﻧﻘﻮل‪ :‬ا ﻐﻠﻮب ﻏ' „ﻮﺟﻮد ﺣﻜﻤﺎ ﺣ‪ Æ‬ﻻ ﻳﻈﮩﺮ‬
‫ﺑﻤﻘﺎﺑﻠﺔ اﻟﻐﺎﻟﺐ‪) .‬اﻟﮩﺪاﻳﺔ‪ ،۳۵۲/Q :‬ﻛﺘﺎب ا‪E‬ﺮﺿﺎع(‬

‫اﻻﺧﺘﻴﺎر‪:‬‬

‫ﺎء وا(ﮨﻦ وا‪éf‬ﻴﺬ وا(واء وﻟ‪ j‬ا‪+‬ﮩﺎﺋﻢ‬ ‫و‪B‬ذا اﺧﺘﻠﻂ ا‪E‬ﻠ‪Á j‬ﻼف ﺟ ﺴﮧ‬
‫ﻓﺎ]‪.‬ﻢ ‪E‬ﻠﻐﺎﻟﺐ‪) .‬اﻻﺧﺘﻴﺎر —ﻌﻠﻴﻞ ا ﺨﺘﺎر‪ ،۱۳۴/R :‬ﺑ'وت(‬

‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫ٔ‬
‫"و‪8‬ﻌﺘ? اﻟﻐﺎﻟﺐ ‪E‬ﻮ ﺑﻤﺎء"‪ ...‬اي ‪E‬ﻮ اﺧﺘﻠﻂ ا‪E‬ﻠ‪ j‬ﺑﻤﺎ ذﻛﺮ ﻳﻌﺘ? اﻟﻐﺎﻟﺐ‪ ،‬ﻓﺈن ن‬
‫ً‬
‫اﻟﻐﺎﻟﺐ ا ﺎء ﻻ ﻳ‪³‬ﺒﺖ ا—ﺤﺮ‪8‬ﻢ ﻛﻤﺎ إذا ﺣﻠﻒ ﻻ ‪µ°‬ب ‪+‬ﻨﺎ ﻻ ¯ﻨﺚ ‪µ‬ب‬
‫ٔ‬
‫ا ﺎء ا"ي ﻓﻴﮧ اﺟﺰاء ا‪E‬ﻠ‪) .j‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۲۲۸/R :‬ﻛﻮﺋﺘﮧ(‬

‫و_ﺬا ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪ .۹/W :‬ﺳﻌﻴﺪ‪ .‬وﺧﺰاﻧﺔ اﻟﻔﻘﮧ ص ‪ ،۱۴۰‬ا ﻜﺘﺒﺔ اﻟﻐﻔﻮر‪8‬ﺔ‪.‬‬
‫ٔ‬
‫واﻟﻔﻘﮧ اﻹﺳﻼ‪ M‬واد—ﮧ‪ .۷۰۷/â :‬و\ح ا‪f‬ﻘﺎﻳﺔ‪ .۶۰۵/X :‬وا‪+‬ﻨﺎﻳﺔ ‪E‬ﻠﻌﻴ‪، ۷۰/W :b‬‬
‫„ﻜﺘﺒﺔ رﺷﻴﺪﻳﺔ‪.‬‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و;ﻠﻮط ﺑﻤﺎء او دواء او ﻟ‪ j‬اﺧﺮ} او ﻟ‪ j‬ﺷﺎة إذا ﻏﻠﺐ ﻟ‪ j‬ا ﺮاة‪ ،‬و_ﺬا إذا‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ً‬
‫اﺳﺘﻮ‪8‬ﺎ إ ﺎ‪ å‬ﻟﻌﺪم اﻻو‪E‬ﻮ‪8‬ﺔ‪ .‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ "إذا ﻏﻠﺐ ﻟ‪ j‬ا ﺮا" ا} ’‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺣﺪ ا ﺬﻛﻮرات‪ ،‬وﻓ‪ ì‬اﻟﻐﻠﺒﺔ اﻳﻤﺎن ا‪v‬ﺎﻧﻴﺔ ﻣﻦ ﺣﻴﺚ اﻻﺟﺰاء‪ .‬وﻗﺎل ﮨﻨﺎ‪:‬‬
‫ً‬ ‫ٔ‬
‫ﻓ‪ì‬ﮨﺎ ‪ô‬ﻤﺪ ® ا(واء ﺑﺎن ﻳﻐ'ہ ﻋﻦ ﻛﻮﻧﮧ ‪+‬ﻨﺎ‪ ،‬وﻗﺎل ا‪ï‬ﺎ‪ :Ó‬إن ﻏ' اﻟﻄﻌﻢ‬
‫ٔ‬
‫وا‪E‬ﻠﻮن‪ ،‬ﻻ إن ﻏ' اﺣﺪﮨﻤﺎ‪ ،‬ﻧﮩﺮ‪ .‬و‪E‬ﻮہ ® ا‪+‬ﺤﺮ‪ .‬ووﻓﻖ ® ا(ر ا ﻨﺘ ﻓﻘﺎل‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺗﻌﺘ? اﻟﻐﻠﺒﺔ ﺑﺎﻻﺟﺰاء ® ا{ ﺲ‪ ،‬و™ ﻏ'ہ ﺑﺘﻐ' ﻃﻌﻢ او ‪E‬ﻮن او ر‪8‬ﺢ ﻛﻤﺎ روي‬

‫‪388‬‬
‫ٓ ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻏ' ا{ ﺲ ﺑﻮﺻﻒ واﺣﺪ‪ ،‬وا ﺬﻛﻮر اﻧﻔﺎ‬ ‫ﻋﻦ ا› ﻳﻮﺳﻒ إﻻ اﻧﮧ اﻋﺘ? ا—ﻐ'‬
‫ٔ‬
‫اﻧﮧ ﻻ ﻳﻌﺘ? إﻻ إذا ﻏ' اﻟﻄﻌﻢ وا‪E‬ﻠﻮن‪ ،‬ﻧﻌﻢ ﻳﻮاﻓﻘﮧ ﻣﺎ ® اﻟﮩﻨﺪﻳﺔ ﻣﻦ اﻋﺘﺒﺎر‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺣﺪ اﻻوﺻﺎف إﻻ اﻧﮧ ‪E‬ﻢ ﻳﻌﺰہ ﻻ› ﻳﻮﺳﻒ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ا‪E‬ﺸﺎ‪،۲۱۸/R :M‬‬
‫ﺑﺎب ا‪E‬ﺮﺿﺎع(‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬

‫و‪E‬ﻮ ﺧﻠﻂ ﺑﺎ ﺎء‪ ...‬ﻓﺎﻟﻌ?ة ‪E‬ﻠﻐﺎﻟﺐ ﻛﺬا ® اﻟﻈﮩ'‪8‬ﺔ‪ ...‬و‪E‬ﻮ اﺳﺘﻮ‪8‬ﺎ وﺟﺐ ﺛﺒﻮت‬
‫ٔ‬
‫ا]ﺮﻣﺔ‪ ،‬ﻻﻧﮧ ﻏ' ﻣﻐﻠﻮب‪ ،‬ﻛﺬا ® ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ .۳۴۴/X :‬و_ﺬا‬
‫® ا‪v‬ﺎﻧﻴﺔ ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‪(۴۱۸/X :‬‬

‫ﻧﻮر اﻻﻳﻀﺎح‪:‬‬

‫واﻟﻐﻠﺒﺔ ® ا ﺎﺋﻌﺎت ﺑﻈﮩﻮر وﺻﻒ واﺣﺪ ﻣﻦ ﻣﺎﺋﻊ ﻟﮧ وﺻﻔﺎن ﻓﻘﻂ‪E ،‬ﻠ‪ j‬ﻟﮩﺎ‬
‫ا‪E‬ﻠﻮن واﻟﻄﻌﻢ وﻻ را‪d‬ﺔ ﻟﮧ‪) .‬ﻧﻮر اﻻﻳﻀﺎح‪ ،‬ص ‪ ،۲۴‬ط‪ :‬ﻣ' ‪ô‬ﻤﺪ ﻛﺘﺐ ﺧﺎﻧﮧ(‬

‫ا‪+‬ﻨﺎﻳﺔ‪:‬‬
‫ٰ ٔ‬
‫اﻷو÷ ان ﻧﻘﻮل إن ا]ﺮﻣﺔ ﻻ ﺗﺘﻌﻠﻖ ﺑﺼﻮرة اﻹرﺿﺎع ووﺟﻮد ا‪E‬ﻠ‪ j‬ﻛﻤﺎ ®‬
‫ا‪E‬ﻜﺒ' ﺑﺎﻹ ﺎع‪ ،‬ﺑﻞ ﻳﺘﻌﻠﻖ ﺑﺎﻋﺘﺒﺎر إ ﺸﺎز اﻟﻌﻈﻢ و‪B‬ﻧﺒﺎت ا‪E‬ﻠﺤﻢ‪ ،‬وا ﻐﻠﻮب ﻻ‬
‫ٔ‬
‫¯ﺼﻞ اﻹ ﺸﺎز واﻹﻧﺒﺎت‪ ،‬ﻻﻧﮧ ﻻ ¯ﺼﻞ ا—ﻐﺬي ﺑﮧ‪) .‬ا‪+‬ﻨﺎﻳﺔ‪ .۸۲۱/W :‬و‪ž‬ﺪاﺋﻊ‬
‫ا‪E‬ﺼﻨﺎﺋﻊ‪ ،۹/W :‬ﺳﻌﻴﺪ‪ .‬درر ا]©م ® \ح ﻏﺮر اﻻﺣ©م‪(۳۵۷/X :‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪Foster-hood on account of donating blood‬‬
‫‪Question:‬‬
‫‪Very often, one person’s blood is infused into the body of another for‬‬
‫‪medical reasons. Will this affect the lineage and foster-hood of the‬‬
‫‪two? I am asking this question based on the jurists’ verdict of foster-‬‬
‫‪hood on the basis of breast milk.‬‬

‫‪389‬‬
Answer:
When blood is infused for medical reasons, it does not establish foster-
hood. The establishment of foster-hood due to breastfeeding is
established through textual evidence. Other elements cannot be based
on it. Moreover, a suckling infant is breastfed for his or her
nourishment and growth; not for medical reasons. On the other hand,
blood is infused for medical reasons. This is why foster-hood is not
established after the period of suckling, viz. the age of two. If a child
who is older than two years is given the milk of a woman for medical
reasons, foster-hood will not be established.
ٔ ٔ
‫ﺮﺿﺎع إﻻ ﻣﺎ ﻓﺘﻖ‬E‫ﻋﻦ ام ﺳﻠﻤﺔ اﻧﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل "ﻻ ¯ﺮم ﻣﻦ ا‬
ٔ
.‫ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‬:‫ن ﻗﺒﻞ اﻟﻔﻄﺎم" وﻗﺎل اﻟ¬ﻣﺬي‬w‫ﺪي و‬ï‫اﻻﻣﻌﺎء ® ا‬
‫ﺮﺿﺎع إﻻ ﻣﺎ‬E‫داود ﻣﻦ ﺣﺪﻳﺚ اﺑﻦ „ﺴﻌﻮد ﻳﺮﻓﻌﮧ "ﻻ ¯ﺮم ﻣﻦ ا‬ ٔ ›‫و™ ﺳ ٔا‬
ٰ ٔ ٔ ٔ ٔ
:q‫ﺗﻌﺎ‬ ‫ وﻣﻨﮧ ﻗﻮﻟﮧ‬،‫ اي اﺣﻴﺎہ‬:‫ﻤﻠﺔ‬û ‫ﺮاء ا‬E‫ اﻟﻌﻈﻢ" ﻳﺮو} ﺑﺎ‬µ ‫ﻠﺤﻢ وا‬E‫اﻧﺒﺖ ا‬
ٔ
(‫ دار اﻟﻔﻜﺮ‬،‫ﺮﺿﺎع‬E‫ ﻛﺘﺎب ا‬،۴۴۵/R :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬."‫ہ‬µ ‫"ﺛﻢ إذا ﺷﺎء ا‬
ٔ
‫ اﻣﺎ ﺑﻌﺪﮨﺎ ﻓﺈﻧﮧ ﻻ‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫ﻢ ® ا ﺪة ﻓﻘﻂ‬8‫ﺒﺖ ا—ﺤﺮ‬³8‫ و‬:‫ ا(ر ا ﺨﺘﺎر‬Ã‫و‬
(‫ ﺳﻌﻴﺪ‬،۲۱۱/R :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ﺮ‬t ،‫ﻢ‬8‫ﻳﻮﺟﺐ ا—ﺤﺮ‬

‫ﻜﺒ' ﺑﺎﻹ ﺎع ﺑﻞ‬E‫ ﻛﻤﺎ ® ا‬j‫ﻠ‬E‫إن ا]ﺮﻣﺔ ﻻ ﺗﺘﻌﻠﻖ ﺑﺼﻮرة اﻹرﺿﺎع ووﺟﻮد ا‬
‫(۔‬۸۲۱/W :‫ﻨﺎﻳﺔ ® \ح اﻟﮩﺪاﻳﺔ‬+‫ )ا‬.‫ﻠﺤﻢ‬E‫ﻧﺒﺎت ا‬B‫ﻳﺘﻌﻠﻖ ﺑﺎﻋﺘﺒﺎر إ ﺸﺎز اﻟﻌﻈﻢ و‬
Further reading: Fat w Far d yyah, vol. 5, p. 138; Jad d Fiqh Mas ’il, vol.
1, p. 151.
All8h ta‛8l8 knows best.
When milk is fed in an unnatural way
Question:
The natural way of breastfeeding is for an infant to drink directly from
the breast. What if milk is expressed and then fed to the infant
through the mouth or nose, or through any other unnatural way? Will
foster-hood be established?

390
Answer:
If milk is expressed from the breast and fed to an infant through its
mouth or nose, then foster-hood will be established provided it is done
within the period of suckling. Im8m Muhammad rahimahull8h is of the
view that foster-hood will be established even if the milk is given via
an injection.

‫ وﻋﻨﺪ‬.‫ﻮﺟﻮر‬E‫ﺴﻌﻮط وا‬E‫ﺼﺐ وا‬E‫ﺪي ¯ﺼﻞ ﺑﺎ‬ï‫ﺮﺿﺎع ﺑﺎ ﺺ ﻣﻦ ا‬E‫ﻛﻤﺎ ¯ﺼﻞ ا‬

.‫ﺮﺿﺎع‬E‫ ﻛﺘﺎب ا‬،۳۴۴/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﺒﺖ ﺑﺎ]ﻘﻨﺔ ﻛﻤﺎ ® ا—ﮩﺬﻳﺐ‬³‫ﻤﺪ ﻳ‬ô
(‫ﺮﺿﺎع‬E‫ ﺑﺎب ا‬،۴۱۷/X :‫و_ﺬا ® ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬
Further reading: Jad d Fiqh Mas ’il, vol. 1, p. 153.
All8h ta‛8l8 knows best.

391
 THE RIGHTS OF SPOUSES
Details on the rights of spouses
Question:
What are the rights of spouses to each other? Is the wife like a slave
who is under the orders of her master?
Answer:
The pure Shar>‛ah laid down legal and moral guidelines for the
maintenance of the marriage bond. It explained the rights and
responsibilities of husband and wife so that this bond may remain
harmonious and pleasant. The husband is appointed as the qaww m –
the one who protects, supervises and oversees. He has been accorded a
level above the wife. At the same time, it makes it clear that the
relationship between husband and wife is not one of a master and
slave. Rather, their fundamental rights are the same.
ٌ َ ََ Í َْ َ َ ّ َ ْ ُ ْ َ ْ ‫ﻋﻠﻴﻬﻦ‬ ْ Í ‫ﻣﺜﻞ‬
Í ْ َ َ ‫ا"ي‬ ُْ Í َُ َ
.‫درﺟﺔ‬ ‫ﻋﻠﻴﻬﻦ‬
ِ ‫ﺟﺎل‬
ِ ‫ﻠﺮ‬E‫و‬
ِ ِ . ‫ﻤﻌﺮوف‬E‫ﺑﺎ‬
ِ ِ ِ ِ ِ ‫ﻬﻦ‬E‫و‬
Women also have rights just as the men have rights over
them in accordance with the norm. And the men have
superiority over women.1
The rights which women enjoy are the obligations of the husband, and
the rights which men enjoy are the obligations of the wife.
The obligations of the husband can be summarized as follows
1. He must pay the dowry.
2. He must provide boarding and lodging. (Details in this regard
were given in the chapter under maintenance).
3. He must treat his wife with kindness.
4. He must abstain from oppression, transgression and offence.
5. He must abstain from disregarding the wife’s rights even if it is
because of religious works.
6. He must establish justice and equality if he has more than one
wife.

1
SPrah al-Baqarah, 2: 228.
392
 7. He must ensure the academic and religious education of the
wife and children.
8. He must adopt the middle path in one’s self-respect. In other
words, he must not be over suspicious of his wife nor must he
be totally heedless.
9. He must abstain from miserliness and extravagance when
spending on the wife.
10. He must abstain from issuing a divorce unnecessarily.
11. He must permit her to meet her mah8rim (father, brothers,
uncles, etc.) and relatives.
The obligations of the wife can be summarized as follows
1. She must protect and safeguard her chastity.
2. She must protect her husband’s wealth.
3. She must obey her husband in every righteous deed.
4. She must be reasonable when asking for necessities of life.
5. She must be forever grateful to her husband.
6. She must suckle her children.
7. She must not permit anyone into the house without her
husband’s permission.
8. She must not leave the house without his permission.
9. She must not give anything from his wealth without his
permission.
10. She must not scorn him on account of his poverty or ugliness.
11. If she sees him breaking an order of the Shar>‛ah, she must
stop him respectfully.
12. She must not call him by his name.
13. She must not complain about her husband to anyone.
14. She must abstain from impudence and loquaciousness (being
excessively talkative).
15. She must not be insulting to her husband’s family.
Mutual rights and obligations
1. They must express sound character.

393
 2. They must tolerate the offences of each other with
moderation.
3. They must interact with empathy.
4. The marriage must not be for the sole purpose of fulfilling the
desires of the self. Rather, the marriage bond must prove to be
a solid structure through which both enjoy peace and comfort.
5. Establishing and upholding the limits of All8h ta‛8l8 should be
the objective.
6. They must have a desire for righteous and pious children.
7. Both must take a full part in the upbringing of their children.
8. In addition to fulfilling the physical needs of children, they
must pay particular attention to their religious education and
training.
The proofs for the above are as follows:

ٌ َ ََ Í َْ َ َ ّ َ ْ ُ ْ َ ْ ‫ﻋﻠﻴﻬﻦ‬ ْ Í ‫ﻣﺜﻞ‬
Í ْ َ َ ‫ا"ي‬ ُْ Í َُ َ
.‫درﺟﺔ‬ ‫ﻋﻠﻴﻬﻦ‬
ِ ‫ﺟﺎل‬‫ﻠﺮ‬E‫و‬
ِ ِ ِ . ‫ﻤﻌﺮوف‬E‫ﺑﺎ‬
ِ ِ ِ ِ ِ ‫ﻬﻦ‬E‫و‬
Women also have rights just as the men have rights over
them in accordance with the norm. And the men have
superiority over women.1
u ََ َ ْ َُّ ُ َ u َ
ِ َ ‫ﻗﻮ„ﻮن ’ اﻟ‬
‫ﺴﺂء‬ ‫ﺮﺟﺎل‬E‫ا‬
Men are overseers of women.2
ً
:}‫ﺎر‬Á ‫ )ﺻﺤﻴﺢ‬.‫ ﺣﻘﺎ‬Œ‫ ﻋﻠﻴ‬Œ‫ﺰوﺟ‬E ‫ن‬B‫ و‬:‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫وﻗﺎل ا‬
(¼‫ ﻗﺪﻳ‬،‫©ح‬f‫ﻛﺘﺎب ا‬،‫ ﺣﻖ‬Œ‫ ﻋﻠﻴ‬Œ‫ﺰوﺟ‬E ‫ ﺑﺎب‬،۷۸۳/Q
RasPlull8h sallall8hu ‛alayhi wa sallam said: Your spouse has a right
over you.
ٔ ٔ ٔ
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺳﺎﻟﮧ رﺟﻞ ﻣﺎ ﺣﻖ ا ﺮاة‬Þf‫ ان ا‬:}'‫ﺔ اﻟﻘﺸ‬8‫وﻋﻦ ﻣﻌﺎو‬
‫ب‬ã‫ وﻻ ﺗ‬،‫ﺴﻮﮨﺎ إذا اﻛ·ﺴﻴﺖ‬.‫ وﺗ‬،‫ ﺗﻄﻌﻤﮩﺎ إذا ﻃﻌﻤﺖ‬:‫ﺰوج؟ ﻗﺎل‬E‫’ ا‬

1
SPrah al-Baqarah, 2: 228.
2
SPrah an-Nis8’, 4: 34.
394
 ٔ
.‫ اﻟﻘﺎﮨﺮة‬:‫ ط‬،WWâ:W\QSSQâ:‫ﺪ‬È‫ )رواہ ا‬.‫ﻴﺖ‬+‫ﮩﺮ إﻻ ® ا‬o ‫ وﻻ‬،‫ وﻻ ﺗﻘﺒﺢ‬،‫ﻮﺟﮧ‬E‫ا‬
(‫ﺑ'وت‬:‫ ط‬،XQWW\QXS\Q :‫واﺑﻮ داﺋﻮد‬
A man asked RasPlull8h sallall8hu ‛alayhi wa sallam: “What are the
rights of the wife over the husband?” He replied: “You must feed her
when you eat and clothe her when you do. Do not strike her on her
face. Do not abuse her verbally and do not separate yourself from her
unless it is within the house (i.e. do not abandon her to go and live in
another house. You may sleep separately from her within the house).
ً ٔ
‫ ﻓﺈﻧﻤﺎ ﮨﻦ‬،‫ اﻻ واﺳﺘﻮﺻﻮا ﺑﺎﻟ ﺴﺎء ﺧ'ا‬:‫وﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
ٔ ٔ ً
‫ إﻻ ان ﻳﺎﺗ ﺑﻔﺎﺣﺸﺔ‬،Œ‫ﻋﻨﺪ¿ﻢ ﻋﻮان ﻟ•ﺲ ﺗﻤﻠﻜﻮن ﻣﻨﮩﻦ ﺷ•ﺌﺎ ﻏ' ذﻟ‬
ً
‫ ﻓﺈن‬،‫ﺎ ﻏ' ﻣ?ح‬ž ‫ﻮﮨﻦ‬ž ‫ وا‬،‫ ﻓﺈن ﻓﻌﻠﻦ ﻓﺎﮨﺠﺮوﮨﻦ ® ا ﻀﺎﺟﻊ‬،‫ﻣﺒ•ﻨﺔ‬
ً ٔ ً ٔ
،‫ﻢ ﺣﻘﺎ‬.‫ﻢ ’ ﺴﺎﺋ‬.‫ن ﻟ‬B‫ﻴﻼ اﻻ و‬é‫ﻢ ﻓﻼ ﺗﺒﻐﻮا ﻋﻠﻴﮩﻦ ﺳ‬.‫اﻃﻌﻨ‬
ٔ ً
‫ﻢ‬.‫ ﻓﺮﺷ‬x‫ ﻓﻼ ﻳﻮﻃ‬،‫ﻢ‬.‫ﻢ ’ ﺴﺎﺋ‬.‫ ﻓﺎﻣﺎ ﺣﻘ‬،‫ﻢ ﺣﻘﺎ‬.‫ﻢ ﻋﻠﻴ‬.‫وﻟ ﺴﺎﺋ‬
ٔ ٔ ٔ
‫ﻢ ان‬.‫ اﻻ وﺣﻘﮩﻦ ﻋﻠﻴ‬،‫ﻮن‬ß‫ﺮ‬.‫ﻢ ﻦ ﺗ‬.‫ وﻻ ﻳﺎذن ﺑﻴﻮﺗ‬،‫ﻮن‬ß‫ﺮ‬.‫ﻣﻦ ﺗ‬
® ‫ ﺑﺎب ﻣﺎ ﺟﺎء‬،۲۲۰/X :}‫ )رواہ اﻟ¬ﻣﺬ‬.‫ﮩﻦ ﻛﺴﻮﺗﮩﻦ وﻃﻌﺎﻣﮩﻦ‬Ö‫ﺴﻨﻮا إ‬Â
ٔ ٔ
.(‫ﺰوج‬E‫ ﺑﺎب ﺣﻖ ا ﺮاة ’ ا‬،۱۳۳ :‫ ص‬:‫ واﺑﻦ ﻣﺎﺟﺔ‬.‫ﺣﻖ ا ﺮاة ’ زوﺟﮩﺎ‬
ٔ ٔ ٔ
‫ )رواہ‬.ö‫ واﻧﺎ ﺧ'_ﻢ ﻻﮨ‬،‫ ﺧ'_ﻢ ﺧ'_ﻢ ﻻﮨﻠﮧ‬:‫ﺴﻼم‬E‫ﺼﻼة وا‬E‫وﻗﺎل ﻋﻠﻴﮧ ا‬
(‫@ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬f‫ ﺑﺎب ﻓﻀﻞ ازواج ا‬،۲۲۸/Q :}‫اﻟ¬ﻣﺬ‬
RasPlull8h sallall8hu ‛alayhi wa sallam said: The best of you is the one
who is the best to his family. And I am the best among you to my
family.
ٔ
‫ إن ا ﺮاة ﺧﻠﻘﺖ ﻣﻦ ﺿﻠﻊ ﻟﻦ ﺴﺘﻘﻴﻢ‬:‫وﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
‫ن ذﮨﺒﺖ ﺗﻘﻴﻤﮩﺎ‬B‫ و‬،‫ﮩﺎ ﻋﻮج‬ž‫ﻘﺔ ﻓﺈن اﺳﺘﻤﺘﻌﺖ ﺑﮩﺎ اﺳﺘﻤﺘﻌﺖ ﺑﮩﺎ و‬8‫ ’ ﻃﺮ‬Œ‫ﻟ‬
(‫ﻮﺻﻴﺔ ﺑﺎﻟ ﺴﺎء‬E‫ ﺑﺎب ا‬،۴۷۵/X :‫ )رواہ „ﺴﻠﻢ‬.‫ﮨﺎ ﻃﻼﻗﮩﺎ‬ì_‫ﺗﮩﺎ و‬ì‫ﻛ‬
RasPlull8h sallall8hu ‛alayhi wa sallam said: A woman is created from a
rib. You will never be able to straighten it. If you take enjoyment from
her, you will have to do it while there is this crookedness in her. If you

395
‫‪try to straighten her, you will break her. Breaking her entails‬‬
‫‪divorcing her.‬‬
‫ٔ‬ ‫ٔ‬
‫وﻗﺎل ﻋﻠﻴﮧ ا‪E‬ﺼﻼة وا‪E‬ﺴﻼم‪ :‬ﻻ ‪ i‬اﺣﺪ¿ﻢ ا„ﺮاﺗﮧ ﺟ اﻟﻌﺒﺪ ﺛﻢ ‪i‬ﺎﻣﻌﮩﺎ ®‬
‫ٓ‬
‫اﺧﺮ ا‪Ö‬ﻮم‪) .‬رواہ ا‪+‬ﺨﺎر}‪ ،۷۸۴/Q :‬ﺑﺎب ﻣﺎ ﻳ‪.‬ﺮہ ﻣﻦ ب اﻟ ﺴﺎء(‬
‫‪RasPlull8h sallall8hu ‛alayhi wa sallam said: A person should not strike‬‬
‫‪his wife as he does his slave because he will have conjugal relations‬‬
‫‪with her towards the end of the day.‬‬
‫ٔ‬ ‫ٓ ً ٔ ً ٔ‬
‫ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪E :‬ﻮ ﻛﻨﺖ ا„ﺮا اﺣﺪا ان ‪°‬ﺴﺠﺪ ﻻﺣﺪ‪،‬‬
‫ٔ ٔ‬ ‫ٔ‬
‫ﻻ„ﺮت ا ﺮاة ان ﺴﺠﺪ ‪E‬ﺰوﺟﮩﺎ‪) .‬رواہ اﻟ¬ﻣﺬ}‪ ،۲۱۹/X :‬ﺑﺎب ﻣﺎ ﺟﺎء ® ﺣﻖ‬
‫ا‪E‬ﺰوج‪ .‬واﺑﻦ ﻣﺎﺟﺔ‪(۱۳۳ :‬‬
‫‪RasPlull8h sallall8hu ‛alayhi wa sallam said: If I were to order anyone‬‬
‫‪to prostrate to another, I would have ordered the wife to prostrate to‬‬
‫‪her husband.‬‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﺣﻘﮧ ﻋﻠﻴﮩﺎ ان ﺗﻄﻴﻌﮧ ‪ 9‬ﻣﺒﺎح ﻳﺎ„ﺮﮨﺎ ﺑﮧ‪ ،‬وﻟﮧ ﻣﻨﻌﮩﺎ ﻣﻦ اﻟﻐﺰل‪ ،‬وﻣﻦ ا‪õ‬ﻞ‬
‫ٔ‬ ‫ٔ‬
‫ﻣﺎ ﻳﺘﺎذ} ﻣﻦ را‪d‬ﺘﮧ‪ ،‬ﺑﻞ وﻣﻦ ا]ﻨﺎء وا‪f‬ﻘﺶ إن ﺗﺎذ} ﺑﺮا‪d‬ﺘﮧ‪ ،‬ﻧﮩﺮ‪ .‬و‪Ã‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺸﺎ‪ :M‬ﻗﻮﻟﮧ ‪ 9‬ﻣﺒﺎح‪ ،‬ﻇﺎﮨﺮہ اﻧﮧ ﻋﻨﺪ اﻻ„ﺮ ﺑﮧ ﻣﻨﮧ ﻳ‪.‬ﻮن واﺟﺒﺎ ﻋﻠﻴﮩﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫„ﺮ ا‪E‬ﺴﻠﻄﺎن ا‪E‬ﺮﻋﻴﺔ ﺑﮧ‪ ،‬ﻗﻮﻟﮧ وﻣﻦ ا‪õ‬ﻞ ﻣﺎ ﻳﺘﺎذ} ﺑﮧ اي ﺑﺮا‪d‬ﺘﮧ ﻛﺜﻮم و‪ž‬ﺼﻞ‪،‬‬
‫ٔ‬ ‫ٔ‬
‫ﻳٔﻮﺧﺬ ﻣﻨﮧ اﻧﮧ ‪E‬ﻮ ﺗﺎذ} ﻣﻦ را‪d‬ﺔ ا(ﺧﺎن ا ﺸﮩﻮر ﻟﮧ ﻣﻨﻌﮩﺎ ﻣﻦ \‪ž‬ﮧ‪) .‬ا(ر‬
‫ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۲۰۸/R :¹‬ﺑﺎب اﻟﻘﺴﻢ‪ ،‬ط‪ :‬ﺳﻌﻴﺪ(‬

‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫ٔ‬ ‫ً‬
‫ب‬ ‫و‪ Ã‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ :‬وذﻛﺮ ا‪+‬ﻘﺎ´ ® ا ﻨﺎﺳﺒﺎت ﺣﺪﻳﺜﺎ ﻻ ‪°‬ﺴﺎل ا‪E‬ﺮﺟﻞ ﻓﻴﻢ‬
‫ٔ ٔ‬ ‫ً ٓ ٔ‬
‫زوﺟﺘﮧ وﺣﺪﻳﺜﺎ اﺧﺮ اﻧﮧ ﻧﮩﻰ ا ﺮاة ان ﺸﻜﻮ زوﺟﮩﺎ‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۲۲۰/R :‬ﺗﺘﻤﺔ‬
‫® ﺣﻘﻮق ا‪E‬ﺰوﺟ (‬

‫‪396‬‬
 ‫ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫اﻣﺎ ا‪©f‬ح ا‪E‬ﺼﺤﻴﺢ ﻓﻠﮧ اﺣ©م‪ ...‬ﻣﻨﮩﺎ ﺣﻞ ا‪E‬ﻮ‪ N‬إﻻ ﺣﺎﻟﺔ ا]ﻴﺾ وا‪f‬ﻔﺎس‬
‫ٔ‬
‫واﻹﺣﺮام‪ ...‬وﻣﻨﮩﺎ ﺣﻞ ا‪f‬ﻈﺮ وا ﺲ ﻣﻦ راﺳﮩﺎ إ‪ q‬ﻗﺪﻣﻴﮩﺎ ﺣﺎﻟﺔ ا]ﻴﺎة‪ ،‬وﻣﻨﮩﺎ‬
‫ً‬ ‫ٔ‬
‫„ﻠ‪ Œ‬ا ﺘﻌﺔ و‪ß‬ﻮ اﺧﺘﺼﺎص ا‪E‬ﺰوج ﺑﻤﻨﺎﻓﻊ ﺑﻀﻌﮩﺎ وﺳﺎﺋﺮ اﻋﻀﺎﺋﮩﺎ اﺳﺘﻤﺘﺎ‪.å‬‬
‫وﻣﻨﮩﺎ „ﻠ‪ Œ‬ا]‪é‬ﺲ واﻟﻘﻴﺪ و‪ß‬ﻮ ﺻ'ورﺗﮩﺎ ¸ﻨﻮﻋﺔ ﻋﻦ ا‪v‬ﺮوج واﻟ?وز‪ .‬وﻣﻨﮩﺎ‬
‫وﺟﻮب ا ﮩﺮ ’ ا‪E‬ﺰوج‪ .‬وﻣﻨﮩﺎ ﺛﺒﻮت اﻟ ﺴﺐ‪ .‬وﻣﻨﮩﺎ وﺟﻮب ا‪f‬ﻔﻘﺔ وا‪E‬ﺴﻜ‪.Ø‬‬
‫ً‬
‫ﻴﻌﺎ‪ .‬وﻣﻨﮩﺎ وﺟﻮب اﻟﻌﺪل‬ ‫وﻣﻨﮩﺎ ﺣﺮﻣﺔ ا ﺼﺎﮨﺮة‪ .‬وﻣﻨﮩﺎ اﻹرث ﻣﻦ ا{ﺎﻧ‪é‬‬
‫ﺑ اﻟ ﺴﺎء ﺣﻘﻮﻗﮩﻦ‪ .‬وﻣﻨﮩﺎ وﺟﻮب ﻃﺎﻋﺔ ا‪E‬ﺰوج ’ ا‪E‬ﺰوﺟﺔ‪ .‬وﻣﻨﮩﺎ وﻻﻳ ﺔ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا—ﺎدﻳﺐ ‪E‬ﻠﺰوج إذا ‪E‬ﻢ ﺗﻄﻌﮧ ﻓﻴﻤﺎ ﻳﻠﺰم ﻃﺎﻋﺘﮧ ﺑﺎن ﻧﺖ ﻧﺎ‪b‬ة ﻓﻠﮧ ان ﻳٔﻮدﺑﮩﺎ‬
‫ٔ ً‬
‫ﻟ‪.‬ﻦ ’ اﻟ¬ﺗﻴﺐ ﻓﻴﻌﻈﮩﺎ اوﻻ ’ ا‪E‬ﺮﻓﻖ وا‪E‬ﻠ ‪ .‬وﻣﻨﮩﺎ ا ﻌﺎ\ة ﺑﺎ ﻌﺮوف‬
‫و‪B‬ﻧﮧ ﻣﻨﺪوب إ‪Ö‬ﮧ و„ﺴﺘﺤﺐ‪ ،‬ﻗﺎل اﷲ ﺗﻌﺎ‪" :q‬و‪\å‬وﮨﻦ ﺑﺎ ﻌﺮوف‪ ".‬ﻗﻴﻞ ﮨﻲ‬
‫ً‬ ‫ً‬ ‫ً‬
‫ا ﻌﺎ\ة ﺑﺎﻟﻔﻀﻞ واﻹﺣﺴﺎن ﻗﻮﻻ وﻓﻌﻼ وﺧﻠﻘﺎ‪ .‬و_ﺬﻟ‪ Œ‬ﻣﻦ ﺟﺎﻧﺒﮩﺎ ﮨﻲ‬
‫م‬ ‫ﻣﻨﺪو‪ž‬ﺔ إ‪ q‬ا ﻌﺎ\ة ا{ﻤﻴﻠﺔ ﻣﻊ زوﺟﮩﺎ ﺑﺎﻹﺣﺴﺎن ﺑﺎ‪E‬ﻠﺴﺎن وا‪E‬ﻠﻄﻒ ® ا‪E‬‬
‫واﻟﻘﻮل ا ﻌﺮوف ا"ي ﻳﻄﻴﺐ ﺑﮧ ﻧﻔﺲ ا‪E‬ﺰوج‪) .‬ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪،۳۳۱-۳۳۴/Q :‬‬
‫ٔ‬
‫اﺣ©م ا‪©f‬ح‪ ،‬ط‪ :‬ﺳﻌﻴﺪ‪ .‬و_ﺬا ® ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۲۲۰/R :‬ﺗﺘﻤﺔ ﺣﻘﻮق‬
‫ا‪E‬ﺰوﺟ ‪،‬ﻛﻮﺋﺘﮧ(‬
‫ٔ‬
‫و‪E‬ﻠﻤﺰ‪8‬ﺪ أﻧﻈﺮ‪ :‬اﻟﻔﻘﮧ اﻹﺳﻼ‪ ¹‬واد—ﮧ‪ ،RWQ-RQâ\â :‬ﺣﻘﻮق ا‪E‬ﺰواج وواﺟﺒﺎﺗﮧ‪،‬‬
‫دار اﻟﻔﻜﺮ‪ .‬واﺳﻼ‪ ¹‬ﻓﻘﮧ‪ .۱۵۵-۱۰۷/Q :‬واﻣﺪاد اﻟﻔﺘﺎو}‪(۱۸۵/Q :‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪The responsibility of domestic chores‬‬
‫‪Question:‬‬
‫?‪Is it necessary for the wife to carry out domestic chores‬‬

‫‪397‬‬
Answer:
If a woman comes from a family where the women-folk do not do the
house work themselves, or it is difficult for her to do it because of
some valid reason such as illness, then it is not obligatory on the
woman to do the house work. However, if the women-folk in her
family normally carry out household chores or her husband’s income
is not sufficient to pay for a domestic servant, then it is necessary for
the wife to carry out domestic chores on the basis of religious
integrity. In our society (South Africa), the women generally see to the
cleaning of the house and the cooking of meals. Therefore, in this
country, the Shar>‛ah will make it essential on a woman to serve her
husband and children, to cook the meals, etc. Unless, off course, they
mutually agree that she will not do these chores.
Isl m Fiqh:
If a woman comes from a family where the women-folk do not do the
house work themselves but hire domestic aides for this purpose, or the
woman is so weak or ill that she cannot do the work herself, then the
husband cannot compel such a woman to carry out these chores.
Instead, he will have to provide her with food and clothing without
her having to do any work. If such a woman asks for a domestic
servant for her personal work or for domestic chores, the husband will
have to provide her with one if he can afford it. He will have to pay for
one domestic servant. But if his income does not permit him to hire a
domestic servant, or his wife used to do all these chores in her family
house, she will have to do the same in her husband’s house. It will be
the husband’s responsibility to carry out the chores which are related
to outside the house. For example, he will have to go out to buy the
food items, bring the firewood, water, etc. If the husband does not
provide these items, the wife does not have to bear any of these
responsibilities.
Some jurists say that it is not obligatory to see to the washing of the
clothes. Rather, he merely has to provide the soap and water. The wife
must then wash her clothes with her own hands. If the husband
provides for a washer-man, it will be his favour on her. In other words,
the wife does not have any legal right to demand this. However, this
applies when the woman is accustomed to washing clothes in her
family home or the husband provides for a washer-man despite not
having the means. If the husband has the means or the wife is not
accustomed to work of this nature, it will be her right to receive the
services of someone to wash her clothes. If she can receive a servant,

398
‫‪she can certainly receive other items for the maintenance of her‬‬
‫‪health and cleanliness.‬‬
‫‪If a wife does not place this burden on her husband, it will be an act of‬‬
‫‪kindness on her part. The marriage bond demands that the two should‬‬
‫‪not worry about legalities alone. Rather, they should consider moral‬‬
‫‪obligations. In other words, they should be concerned about providing‬‬
‫‪comfort to each other. 1‬‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫و‪B‬ن ﻗﺎﻟﺖ‪ :‬ﻻ اﻃﺒﺦ وﻻ اﺧ‪ ‰‬ﻗﺎل ® ا‪E‬ﻜﺘﺎب ﻻ ‪ ’ ?o‬اﻟﻄﺒﺦ وا‪ ‰v‬و’‬
‫ٔ ٔ ٔ‬ ‫ٔ ٔ‬
‫ا‪E‬ﺰوج ان ﻳﺎﺗﻴﮩﺎ ﺑﻄﻌﺎم ﻣﮩﻴﺎ او ﻳﺎﺗﻴﮩﺎ ﺑﻤﻦ ﻳ‪.‬ﻔﻴﮩﺎ ﻋﻤﻞ اﻟﻄﺒﺦ وا‪ ،‰v‬ﻗﺎل‬
‫ٔ‬ ‫ٔ‬
‫اﻟﻔﻘﻴﮧ اﺑﻮ ا‪E‬ﻠﻴﺚ ر‪È‬ﮧ اﷲ ﺗﻌﺎ‪ :q‬إن اﻣﺘﻨﻌﺖ ا ﺮاة ﻋﻦ اﻟﻄﺒﺦ وا‪ ‰v‬إﻧﻤﺎ ‪i‬ﺐ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬
‫’ ا‪E‬ﺰوج ان ﻳﺎﺗﻴﮩﺎ ﺑﻄﻌﺎم ﻣﮩﻴﺎ إذا ﻧﺖ ﻣﻦ ﺑﻨﺎت اﻻ\اف ﻻ ‪g‬ﺪم ﺑﻨﻔﺴﮩﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫® اﮨﻠﮩﺎ او ‪E‬ﻢ ﺗ‪.‬ﻦ ﻣﻦ ﺑﻨﺎت اﻻ\اف ﻟ‪.‬ﻦ ﺑﮩﺎ ﻋﻠﺔ ﺗﻤﻨﻌﮩﺎ ﻣﻦ اﻟﻄﺒﺦ‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫وا‪ ،‰v‬اﻣﺎ إذا ‪E‬ﻢ ﺗ‪.‬ﻦ ﻛﺬﻟ‪ Œ‬ﻓﻼ ‪i‬ﺐ ’ ا‪E‬ﺰوج ان ﻳﺎﺗﻴﮩﺎ ﺑﻄﻌﺎم ﻣﮩﻴﺎ ﻛﺬا‬
‫ٔ‬
‫® اﻟﻈﮩ'‪8‬ﺔ‪ .‬ﻗﺎ‪E‬ﻮا إن ﮨﺬہ اﻻﻋﻤﺎل واﺟﺒﺔ ﻋﻠﻴﮩﺎ دﻳﺎﻧﺔ و‪B‬ن ﻧﺖ ﻻ ‪?i‬ﮨﺎ‬
‫ﻛﺬا ® ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۵۴۸/X :‬ﺑﺎب ا‪f‬ﻔﻘﺔ(‬ ‫اﻟﻘﺎ‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٰ‬ ‫ٔ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ وﻓﺎﻃﻤ ﺔ‬ ‫اﻧﮧ ﻋﻠﻴﮧ ا‪E‬ﺼﻼة وا‪E‬ﺴﻼم ﻗﺴﻢ اﻻﻋﻤﺎل ﺑ ﻋ‪ ö‬ر اﷲ‬
‫ٔ‬
‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ‬ ‫ﻋ‪ ö‬ر اﷲ‬ ‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ‪ ،‬ﻓﺠﻌﻞ اﻋﻤﺎل ا‪v‬ﺎرج ’ ّ‬‫ٰ‬ ‫ر اﷲ‬
‫ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ ﻣﻊ اﻧﮩﺎ ﺳﻴﺪة ﺴﺎء اﻟﻌﺎ ‪t‬ﺮ‪) .‬ا(ر‬ ‫وا(اﺧﻞ ’ ﻓﺎﻃﻤﺔ ر اﷲ‬
‫ا ﺨﺘﺎر‪ ،۵۷۹/R :‬ﺑﺎب ا‪f‬ﻔﻘﺔ‪ ،‬ط‪ :‬ﺳﻌﻴﺪ(‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫و‪ Ã‬اﻟﻄﺤﻄﺎوي‪ :‬ﻗﻮﻟﮧ ﻗﺴﻢ اﻻﻋﻤﺎل اي اﻋﻤﺎل ا ﻌ•ﺸﺔ‪ ،‬ﻗﻮﻟﮧ ﻓﺠﻌﻞ اﻋﻤﺎل‬
‫ٔ‬
‫ا‪v‬ﺎرج ا} ﺧﺎرج ا‪+‬ﻴﺖ ﺗﻴﺎن ا]ﻄﺐ وا ﺎء و‪Â‬ﺼﻴﻞ ا‪f‬ﻔﻘﺔ‪ ،‬ﻗﻮﻟﮧ ا(اﺧﻞ‬

‫‪1‬‬
‫‪Isl m Fiqh, vol. 2, p. 117.‬‬
‫‪399‬‬
 ٔ ٰ
.‫ واﻟﻌﺠﻦ‬‰v‫ﻴﺖ ﻟﻄﺤﻦ وا‬+‫ ﻋﻨﮩﺎ اي داﺧﻞ ا‬q‫ﺗﻌﺎ‬ ‫اﷲ‬ ‫’ ﻓﺎﻃﻤﺔ ر‬
‫ﺤﺮ‬+‫ و_ﺬا ® ا‬.‫ ﻧﻔﻘﮧ‬،‫ ﻛﻮﺋﺘﮧ‬،۲۵۵/Q :‫)ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(ر ا ﺨﺘﺎر‬
(‫ ﻛﻮﺋﺘﮧ‬،‫ﻔﻘﺔ‬f‫ ﺑﺎب ا‬،۱۸۳/W :‫ﺮاﺋﻖ‬E‫ا‬
All8h ta‛8l8 knows best.
Maternity expenses
Question:
The jurists say that the husband is not liable to pay for the wife’s
medical expenses. What about the expenses which are incurred at the
time of giving birth? After all, this is not the result of the action of the
wife alone. Rather, the husband is also a partner to it.
Answer:
First of all, it is not verified that the husband is not liable for the wife’s
medical expenses. The jurists had written this point on the basis of
their societal norms. In their time, the paying of medical expenses was
not considered to be a fundamental need. When we look at the present
conditions and societal norms, medical treatment has become a
fundamental need. It therefore ought to be the husband’s
responsibility. Some details in this regard were given in the chapter on
“Maintenance”.
As for expenses incurred during the wife’s pregnancy and delivery
(pre-natal and post-natal expenses), the jurists state that if the
husband calls for a midwife, he will be liable to pay her for her
services. And if the wife calls for the midwife, she will be liable. If the
midwife comes on her own, then some jurists say that the husband will
have to pay while others say that the wife will have to pay. However,
‛All8mah Sh8m> rahimahull8h has given preference to the view that
the husband will bear all expenses because the major benefit goes to
the child, and the father is responsible for the maintenance of his
children.
In our times, pre-natal and post-natal expenses have become a
fundamental necessity. Therefore, all expenses in this regard will be
borne by the husband. At the same time, the wife must be mindful of
her husband’s financial position before making a decision. If he is not
well-off while the wife comes from a wealthy family, and her parents
are happy to bear the expenses, then there is no problem. In fact, it
will be a praiseworthy deed.

400
 ٔ ٔ
‫ﻮ ﺟﺎءت ﺑﻼ اﺳ·ﺌﺠﺎر‬E‫و ﻓﻴﮧ اﺟﺮة اﻟﻘﺎﺑﻠﺔ ’ ﻣﻦ اﺳﺘﺎﺟﺮﮨﺎ ﻣﻦ زوﺟﺔ وزوج و‬
:‫ﻼﺻﺔ‬v‫ﺤﺮ ﻣﻦ ا‬+‫ ﻗﻮﻟﮧ ﻗﻴﻞ ﻋﻠﻴﮧ ﻋﺒﺎرة ا‬:¹‫ﺸﺎ‬E‫ ا‬Ã‫ و‬.‫ﻗﻴﻞ ﻋﻠﻴﮧ وﻗﻴﻞ ﻋﻠﻴﮩﺎ‬
ٔ ٔ ٔ ‫ﻻﻧﮧ‬ٔ ٔ
‫„ﻮﻧﺔ ا{ﻤﺎع وﻟﻘﺎﺋﻞ ان ﻳﻘﻮل ﻋﻠﻴﮩﺎ ﺟﺮة اﻟﻄﺒﻴﺐ‬ ‫ﻓﻠﻘﺎﺋﻞ ان ﻳﻘﻮل ﻋﻠﻴﮧ‬
ٔ ٔ
‫ﺰم اﺣﺪ ﻣﻦ ا ﺸﺎﻳﺦ‬i ‫ﻢ‬E ‫و_ﺬا ذﻛﺮ ﻏ'ہ وﻣﻘﺘﻀﺎہ اﻧﮧ ﻗﻴﺎس ذو وﺟﮩ‬
ٔ ٔ ٔ
‫ ﺗﺮﺟﻴﺢ اﻻول ﻻن ﻧﻔﻊ‬š ‫ﻈﮩﺮ‬8‫ﺸﺎرح و‬E‫م ا‬² ‫ﺑﺎﺣﺪﮨﻤﺎ ﺧﻼف ﻣﺎ ﻳﻔﮩﻤﮧ‬
ٔ ٔ
}‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو‬.‫ﻮ( ﻓﻴﻜﻮن ’ اﺑﻴﮧ ﺗﺎ„ﻞ‬E‫ ا‬q‫اﻟﻘﺎﺑﻠﺔ ﻣﻌﻈﻤﺔ ﻳﻌﻮد إ‬
:‫ وﻓﺘﺢ اﻟﻘﺪﻳﺮ‬،۱۷۷/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ و_ﺬا ® ا‬.‫ﻔﻘﺎت‬f‫ ﺑﺎب ا‬،۵۸۰/R :¹‫ﺸﺎ‬E‫ا‬
(‫ دار اﻟﻔﻜﺮ‬:‫ ط‬،۳۸۷/W
Further reading: Isl m Fiqh, vol. 2, p. 119.
All8h ta‛8l8 knows best.
The husband compelling his wife to live somewhere else
Question:
Can the husband compel his wife to live somewhere else without her
approval? For example, can he relocate with her from Johannesburg to
Durban?
Answer:
If the husband wants to take his wife to a house within the city and he
has already paid the dowry, then he has the right to do this and the
wife cannot refuse. If he did not pay the dowry, she has the right to
refuse. If he wants to take her to a different city or country, and the
wife refuses, the husband cannot compel her to undertake the journey.
In these corrupt times we have come across many incidents where the
husband takes his wife to another city or country, and then oppresses
and ill-treats her. And the woman has no relatives or well-wishers to
fend for her. This is why the jurists have stated that the wife will have
the right to refuse to travel.
ٔ ٔ ٔ
‫ ﺑﻌﻀﮩﻢ ﺑﺎﻧﮧ إذا اوﻓﺎﮨﺎ ا ﻌﺠﻞ وا ٔﻮﺟﻞ‬Æ‫ واﻓ‬:‫ﺤﺮ ﻋﻦ \ح ا ﺠﻤﻊ‬+‫ﻗﺎل ® ا‬
ٔ ٔ ً ٔ
‫ ﻓﻠﻌﻠﮩﺎ‬،‫ﻢ اﻟﻌﺮف‬.t ‫ﺒﺖ‬³‫ ﻻن ا—ﺎﺟﻴﻞ إﻧﻤﺎ ﻳ‬،‫ﻻ ﻻ‬B‫ن ﻣﺎ„ﻮﻧﺎ ﺳﺎﻓﺮ ﺑﮩﺎ و‬w‫و‬
ٔ ٔ ٔ ٔ
‫ﺔ‬ž‫ دار اﻟﻐﺮ‬q‫ اﻣﺎ إذا اﺧﺮﺟﮩﺎ إ‬،‫إﻧﻤﺎ رﺿﻴﺖ ﺑﺎ—ﺎﺟﻴﻞ ﻻﺟﻞ إ„ﺴﺎﻛﮩﺎ ﺑ ﮨﺎ‬

401
 ‫ٔ‬ ‫ٔ ً ٔ‬
‫ﻓﻼ‪ ،‬ﻗﻮﻟﮧ ﻟ‪.‬ﻦ ® ا‪f‬ﮩﺮ اﻟﺦ وﻣﺜﻠﮧ ® ا‪+‬ﺤﺮ ﺣﻴﺚ ذﻛﺮ اوﻻ اﻧﮧ إذا اوﻓﺎﮨﺎ‬
‫ٔ‬
‫ا ﻌﺠﻞ ﻓﺎﻟﻔﺘﻮ} ’ اﻧﮧ ‪°‬ﺴﺎﻓﺮ ﺑﮩﺎ ﻛﻤﺎ ﺟﺎﻣﻊ اﻟﻔﺼﻮﻟ ‪ ،‬و‪ Ã‬ا‪v‬ﺎﻧﻴ ﺔ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وا‪E‬ﻮ‪E‬ﻮا{ﻴﺔ اﻧﮧ ﻇﺎﮨﺮ ا‪E‬ﺮواﻳﺔ‪ ،‬ﺛﻢ ذﻛﺮ ﻋﻦ اﻟﻔﻘﻴﮩ ا› اﻟﻘﺎﺳﻢ ا‪E‬ﺼﻔﺎر وا‬
‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ا‪E‬ﻠﻴﺚ اﻧﮧ ﻟ•ﺲ ﻟﮧ ا‪E‬ﺴﻔﺮ ﻣﻄﻠﻘﺎ ﺑﻼ رﺿﺎﮨﺎ ﻟﻔﺴﺎد ا‪E‬ﺰﻣﺎن ﻻﻧﮩﺎ ﻻ ﺗﺎﻣﻦ ’‬
‫ٔ‬ ‫ٔ‬
‫ﻧﻔﺴﮩﺎ ﻣ‪Y‬ﻟﮩﺎ ﻓﻜﻴﻒ إذا ﺧﺮﺟﺖ واﻧﮧ ‪£‬ح ® ا ﺨﺘﺎر ﺑﺎن ﻋﻠﻴﮧ اﻟﻔﺘﻮ}‪.‬‬
‫ٔ‬ ‫ٔ‬
‫و‪ Ã‬ا ﺤﻴﻂ اﻧﮧ ا ﺨﺘﺎر‪ ،‬و‪ Ã‬ا‪E‬ﻮ‪E‬ﻮا{ﻴﺔ ان ﺟﻮاب ﻇﺎﮨﺮ ا‪E‬ﺮواﻳﺔ ن زﻣﺎﻧﮩﻢ‪،‬‬
‫ٔ‬
‫اﻣﺎ زﻣﺎﻧﻨﺎ ﻓﻼ‪ ،‬وﻗﺎل‪ :‬ﻓﺠﻌﻠﮧ ﻣﻦ ﺑﺎب اﺧﺘﻼف ا]‪.‬ﻢ ﺑﺎﺧﺘﻼف اﻟﻌ•‬
‫وا‪E‬ﺰﻣﺎن‪) .‬ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۳/۱۴۶ :¹‬ﺑﺎب ا ﮩﺮ‪ .‬و_ﺬا ® ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(ر‬
‫ا ﺨﺘﺎر‪ ،۶۴/Q :‬ﺑﺎب ا ﮩﺮ‪ .‬و_ﺬا ® ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۱۷۹/R :‬ﺑﺎب ا ﮩﺮ‪ ،‬ﻛﻮ‪8‬ﺘﮧ(‬
‫ٔ‬ ‫ٔ ً‬
‫و‪ Ã‬ا‪+‬ﺤﺮ اﻳﻀﺎ‪ :‬ﻓﻘﺪ اﺧﺘﻠﻒ اﻹﻓﺘﺎء واﻻﺣﺴﻦ اﻹﻓﺘﺎء ﺑﻘﻮل اﻟﻔﻘﻴﮩ ﻣﻦ ﻏ'‬
‫ﺗﻔﺼﻴﻞ واﺧﺘﺎرہ ﻛﺜ' ﻣﻦ ا ﺸﺎﻳﺦ ﻛﻤﺎ ® ا‪ ©E‬وﻋﻠﻴﮧ اﻟﻔﺘﻮ} وﻋﻠﻴﮧ ﻋﻤﻞ‬
‫ٔ‬
‫اﻟﻘﻀﺎة زﻣﺎﻧﻨﺎ ﻛﻤﺎ اﻧﻔﻊ ا‪E‬ﻮﺳﺎﺋﻞ‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۱۸۰/Q :‬ﻛﻮﺋﺘﮧ(‬

‫ﻣﻨﺤﺔ ا‪v‬ﺎﻟﻖ ’ ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ .۱۸۰/R :‬و_ﺬا ® اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬ ‫)ﻛﺬا‬

‫‪ ،۳۱۷/X‬ﺑﺎب ا ﮩﺮ(‬
‫‪Q8d> Kh8n rahimahull8h quotes from Faq>h Abul Layth rahimahull8h:‬‬
‫ٔ‬
‫وﻟﮧ ان ‪J‬ﺮﺟﮩﺎ ﻣﻦ ا • إ‪ q‬اﻟﻘﺮ‪8‬ﺔ وﻣﻦ اﻟﻘﺮ‪8‬ﺔ إ‪ q‬ا • وﻣﻦ اﻟﻘﺮ‪8‬ﺔ إ‪q‬‬
‫ٔ‬
‫اﻟﻘﺮ‪8‬ﺔ ﻻن ا‪f‬ﻘﻞ إ‪ q‬ﻣﺎ دون ا‪E‬ﺴﻔﺮ ﻻ ﻳﻌﺪ ﻏﺮ‪ž‬ﺔ و‪.8‬ﻮن ذﻟ‪ Œ‬ﺑﻤ‪Y‬ﻟﺔ ا‪f‬ﻘﻞ‬
‫ﻣﻦ ‪ô‬ﻠﺔ إ‪ô q‬ﻠﺔ‪) .‬ﻓﺘﺎو} ﻗﺎ‪ 2‬ﺧﺎن ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‪ ،۳۸۶/X :‬ﺑﺎب ا ﮩﺮ(‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪The wife going to visit her parents‬‬
‫‪Question:‬‬
‫?‪How often can a woman go to visit and meet her parents‬‬

‫‪402‬‬
‫‪Answer:‬‬
‫‪Delineating how often a woman can visit her parents is dependent on‬‬
‫‪societal norms. Nonetheless, in line with our societal norms, if the‬‬
‫‪parents live nearby, she may visit them every week. If they live far‬‬
‫‪away, she may visit them once a month. If they live very far away, she‬‬
‫‪ought to be permitted to visit them two or three times in a year.‬‬

‫وﻻ ﻳﻤﻨﻌﮩﺎ ﻣﻦ ا‪v‬ﺮوج إ‪ q‬ا‪E‬ﻮا(ﻳﻦ ‪ 9‬ﻌﺔ إن ‪E‬ﻢ ﻳﻘﺪرا ’ إﺗﻴﺎﻧﮩﺎ ’ ﻣﺎ‬

‫ٔ‬
‫اﺧﺘﺎرہ ® اﻻﺧﺘﻴﺎر‪ .‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ا"ي راﻳﺘﮧ ® اﻻﺧﺘﻴﺎر \ح ا ﺨﺘﺎر‪ :‬ﮨﻜﺬا‬
‫ٔ‬
‫ﻗﻴﻞ ﻻ ﻳﻤﻨﻌﮩﺎ ﻣﻦ ا‪v‬ﺮوج إ‪ q‬ا‪E‬ﻮا(ﻳﻦ‪ .‬وﻋﻦ ا› ﻳﻮﺳﻒ ® ا‪f‬ﻮادر ﺗﻘﻴﻴﺪ‬
‫ٔ‬
‫ﺧﺮوﺟﮩﺎ ﺑﺎن ﻻ ﻳﻘﺪرا ’ إﺗﻴﺎﻧﮩﺎ ﻓﺈن ﻗﺪرا ﻻ ﺗﺬ‪ß‬ﺐ و‪ß‬ﻮ ﺣﺴﻦ‪ ،‬وﻗﺪ اﺧﺘﺎر‬
‫ٔ‬ ‫ٔ‬
‫ﺑﻌﺾ ا ﺸﺎﻳﺦ ﻣﻨﻌﮩﺎ ﻣﻦ ا‪v‬ﺮوج إ‪Ö‬ﮩﻤﺎ وا]ﻖ اﻻﺧﺬ ﺑﻘﻮل ا› ﻳﻮﺳﻒ إذا ﻧﺖ‬
‫ٔ ٔ‬ ‫ٔ‬
‫اﻻﺑﻮان ﺑﺎ‪E‬ﺼﻔﺔ اﻟ ذﻛﺮت‪ ،‬و‪B‬ﻻ ﻳ ﺒ ان ﻳﺎذن ﻟﮩﺎ ز‪8‬ﺎرﺗﮩﻤﺎ ® ا] ﺑﻌﺪ‬
‫ٔ‬
‫ا] ’ ﻗﺪر ﻣﺘﻌﺎرف‪ ،‬اﻣﺎ ‪ 9‬ﻌﺔ ﻓﮩﻮ ﺑﻌﻴﺪ‪ ،‬ﻓﺈن ﻛ‪ý‬ة ا‪v‬ﺮوج ﻓﺘﺢ‬
‫ً‬
‫ﺑﺎب اﻟﻔﺘﻨﺔ ﺧﺼﻮﺻﺎ إذا ﻧﺖ ﺷﺎﺑﺔ وا‪E‬ﺰوج ﻣﻦ ذو} اﻟﮩﻴﺌﺎت‪Á ،‬ﻼف ﺧﺮوج‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻻﺑﻮ‪8‬ﻦ ﻓﺈﻧﮧ ا‪ ،ì°‬وﮨﺬا ﺗﺮﺟﻴﺢ ﻣﻨﮧ ‪v‬ﻼف ﻣﺎ ذﻛﺮ ® ا‪+‬ﺤﺮ اﻧﮧ ا‪E‬ﺼﺤﻴﺢ‬
‫ٔ‬
‫ا ﻔ‪ Æ‬ﺑﮧ ﻣﻦ اﻧﮩﺎ ‪g‬ﺮج ‪E‬ﻠﻮا(ﻳﻦ ‪ 9‬ﻌﺔ ﺑﺈذﻧﮧ و‪ž‬ﺪوﻧﮧ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ‬
‫ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۶۰۲/R :¹‬ط‪ :‬ﺳﻌﻴﺪ(‬

‫و™ ﺗﻘﺮ‪8‬ﺮات ا‪E‬ﺮاﻓ‪ :V‬ﻣﺎ ذﻛﺮہ ® ا‪+‬ﺤﺮ ﻋﺰاہ إ‪ q‬ا‪v‬ﺎﻧﻴﺔ وﻧﺼﮧ ﻗﺎ‪E‬ﻮا ا‪E‬ﺼﺤﻴﺢ‬
‫ٔ‬
‫اﻧﮧ ﻻ ﻳﻤﻨﻌﮩﺎ ﻣﻦ ا‪v‬ﺮوج إ‪ q‬ا‪E‬ﻮا(ﻳﻦ وﻻ ﻳﻤﻨﻌﮩﻤﺎ ﻣﻦ ا(ﺧﻮل ﻋﻠﻴﮩﺎ ‪9‬‬
‫ﻌﺔ ‪...‬وﻋﻠﻴﮧ اﻟﻔﺘﻮٰ} ﻛﻤﺎ ® ا‪v‬ﺎﻧﻴﺔ‪) .‬ﺗﻘﺮ‪8‬ﺮات ا‪E‬ﺮاﻓ‪ ،۲۵۲/R ::‬ط‪ :‬ﺳﻌﻴﺪ(‬

‫ﻌﺔ „ﺮة وﻋﻠﻴﮧ اﻟﻔﺘﻮ}‪.‬‬ ‫‪9‬‬ ‫وﻗﻴﻞ‪ :‬ﻻ ﻳﻤﻨﻌﮩﺎ ﻣﻦ ا‪v‬ﺮوج إ‪ q‬ا‪E‬ﻮا(ﻳﻦ‬
‫)اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۵۵۷/X :‬ﺑﺎب ا‪f‬ﻔﻘﺎت‪ ،‬ﻓﺼﻞ ® ا‪E‬ﺴﻜ‪(Ø‬‬
‫ٔ‬ ‫ٔ ٔ‬
‫و‪ Ã‬ﻓﺘﺎو} ﻗﺎ‪ 2‬ﺧﺎن ﻗﺎ‪E‬ﻮا ﻟ•ﺲ ‪E‬ﻠﻤﺮاة ان ‪g‬ﺮج ﺑﻐ' إذن ا‪E‬ﺰوج إﻻ ﺑﺎﺳﺒﺎب‬
‫ﻣﻌﺪودة وﻣﻨﮩﺎ ا‪v‬ﺮوج إ‪ q‬ز‪8‬ﺎرة ا‪E‬ﻮا(ﻳﻦ وﺗﻌﺰ‪8‬ﺘﮩﻤﺎ وﻋﻴﺎدﺗﮩﻤﺎ وز‪8‬ﺎرة ا ﺤﺎرم‪.‬‬
‫ﺣﻘﻮق ا‪E‬ﺰوﺟﻴﺔ(‬ ‫)ﻗﺎ‪ 2‬ﺧﺎن ’ اﻟﮩﻨﺪﻳﺔ‪ ،۴۴۳/X :‬ﻓﺼﻞ‬
‫‪403‬‬
All8h ta‛8l8 knows best.
Visiting non-Muslim parents
Question:
A woman in our locality embraced Islam and married a Muslim man.
Can she visit her non-Muslim parents if they fall ill? If any of her
mah8rim pass away, can she attend the funeral?
Answer:
A woman is permitted to visit her parents irrespective of whether they
are Muslims or not. All8h ta‛8l8 says:
ًْ ُْ َ َْ! َ ُْ َ َ
.‫ﻣﻌﺮوﻓﺎ‬ ‫ﻴﺎ‬/(‫وﺻﺎﺣﺒﻬﻤﺎ ِ ا‬
ِ
Support them in this world according to the norm.1
ٰ ٔ ٔ
‫ ﻗﺪﻣﺖ‬:‫ ﻗﺎﻟﺖ‬،‫ ﻋﻨﮩﺎ‬q‫ﺗﻌﺎ‬ ‫اﷲ‬ ‫ﺮ ر‬.‫وﻋﻦ اﺳﻤﺎء ﺑﻨﺖ ا› ﺑ‬
ٔ
،‫_ﺔ ﻋﮩﺪ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬µ„ ‫ وﮨﻲ‬M‫ ا‬ö‫ﻋ‬
‫ وﮨﻲ راﻏﺒﺔ‬:‫ ﻗﻠﺖ‬،‫ﻓﺎﺳﺘﻔﺘﻴﺖ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
ٔ ٔ ٔ ٔ
‫ ﺑﺎب‬،۳۵۷/X :}‫ﺨﺎر‬+‫ )رواہ ا‬.Œ‫ ﺻ¦ اﻣ‬،‫ ﻧﻌﻢ‬:‫؟ ﻗﺎل‬M‫اﻓﺎﺻﻞ ا‬
( _µ‫ﻠﻤ‬E ‫اﻟﮩﺪﻳﺔ‬

Asm8’ bint Ab> Bakr radiyall8hu ‛anh8 relates: My

mother who was still a polytheist came to visit me in the
era of RasPlull8h sallall8hu ‛alayhi wa sallam. So I asked
him: “She would like to visit me. Can I maintain contacts
with her?” He replied: “Yes. You must continue
maintaining ties with your mother.”
It is also permissible to visit other mah8rim who are non-Muslims. In
the same way, if one of them dies, it is permissible to pay one’s
respects. However, she should abstain from attending the funeral.

1
SPrah Luqm8n, 31: 15.
404
 ‫ا(ر ا ﺨﺘﺎر‪:‬‬

‫وﻻ ﻳﻤﻨﻌﮩﺎ ﻣﻦ ا‪v‬ﺮوج إ‪ q‬ا‪E‬ﻮا(ﻳﻦ ‪ 9‬ﻌﺔ إن ‪E‬ﻢ ﻳﻘﺪرا ’ إﺗﻴﺎﻧﮩﺎ‪ ...‬و‪E‬ﻮ‬

‫ً ٔ‬ ‫ٔ‬ ‫ً‬
‫ﻓﺮا و‪B‬ن ا ا‪E‬ﺰوج‪ ،‬ﻓﺘﺢ‪ .‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ و‪E‬ﻮ ﻓﺮا ﻻن ذﻟ‪ Œ‬ﻣﻦ ا ﺼﺎﺣﺒﺔ‬
‫ٔ‬ ‫ٔ‬
‫ﺑﺎ ﻌﺮوف ا ﺎ„ﻮر ﺑﮩﺎ‪ .‬ﻗﻮﻟﮧ و‪B‬ن ا ا‪E‬ﺰوج ‪E‬ﺮﺟﺤﺎن ﺣﻖ ا‪E‬ﻮا(‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ‬
‫ا‪E‬ﺸﺎ‪ ،۶۰۳/R :¹‬ﺑﺎب ا‪f‬ﻔﻘﺔ‪ ،‬ط‪ :‬ﺳﻌﻴﺪ(‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫إذا ن ‪E‬ﺮﺟﻞ او ﻻ„ﺮاة وا(ان ﻓﺮان ﻋﻠﻴﮧ ﻧﻔﻘﺘﮩﻤﺎ و‪ž‬ﺮﮨﻤﺎ وﺧﺪﻣﺘﮩﻤﺎ‬
‫ٔ‬ ‫ٔ‬
‫وز‪8‬ﺎرﺗﮩﻤﺎ ﻓﺈن ﺧﺎف ان ‪i‬ﻠﺒﺎہ إ‪ q‬اﻟ‪.‬ﻔﺮ إن زارﮨﻤﺎ ﺟﺎز ﻟﮧ ان ﻻ ﻳﺰورﮨﻤﺎ‪،‬‬
‫ٔ‬ ‫ٔ‬
‫ﻛﺬا ® ا‪v‬ﻼﺻﺔ‪ ...‬و‪B‬ذا ﻣﺎت ا‪©E‬ﻓﺮ ﻗﺎل ‪E‬ﻮا(ہ او ﻗﺮ‪8‬ﺒﮧ ﺗﻌﺰ‪8‬ﺘﮧ‪ :‬اﺧﻠﻒ اﷲ‬
‫ً ٔ‬ ‫ً‬ ‫ٔ ٔ‬ ‫ٔ‬ ‫ً‬
‫ﻋﻠﻴ‪ Œ‬ﺧ'ا ﻣﻨﮧ واﺻﻠﺤ‪ Œ‬اي اﺻﻠﺤ‪ Œ‬ﺑﺎﻹﺳﻼم ورزﻗ‪ Œ‬و(ا „ﺴﻠﻤﺎ ﻻن‬
‫ا‪8'v‬ﺔ ﺑﮧ ﺗﻈﮩﺮ ﻛﺬا ® ا—‪é‬ﻴ ‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۳۴۸/s :‬ﺑﺎب اﮨﻞ ا"ﻣﺔ(‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪Visiting one’s mahārim‬‬
‫‪Question:‬‬
‫?‪In addition to her parents, can a woman visit her other mah8rim‬‬
‫‪Answer:‬‬
‫‪A woman ought to be permitted to visit her other mah8rim once a‬‬
‫‪year. It will also be permissible to visit more often if husband and wife‬‬
‫‪agree to it.‬‬

‫ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬

‫‪ 9‬ﺳﻨﺔ „ﺮة ‪ß‬ﻮ ا ﺨﺘﺎر‪) .‬ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۶۰۲/R :¹‬ﺑﺎب ا‪f‬ﻔﻘﺔ‪ ،‬ط‪:‬‬ ‫و‪E‬ﻠﻤﺤﺎرم‬
‫ﺳﻌﻴﺪ(‬

‫‪405‬‬
 :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬
ٔ
‫ﻮا(ﻳﻦ وﻻ ﻳﻤﻨﻌﮩﻤﺎ ﻣﻦ ا(ﺧﻮل‬E‫ ا‬q‫ﺮوج إ‬v‫ﺼﺤﻴﺢ اﻧﮧ ﻻ ﻳﻤﻨﻌﮩﺎ ﻣﻦ ا‬E‫ﻮا ا‬E‫ﻗﺎ‬
ً
q‫ﺎ إ‬8‫ﻼﺻﺔ ﻣﻌﺰ‬v‫ ا‬Ã‫ و‬...‫ ﺳﻨﺔ‬9 ‫ ﻌﺔ و™ ﻏ'ﮨﻤﺎ ﻣﻦ ا ﺤﺎرم‬9 ‫ﻋﻠﻴﮩﺎ‬
ٔ ٔ
‫ﺎرة‬8‫ ﺳﺒﻌﺔ „ﻮاﺿﻊ ز‬q‫ﺮوج إ‬v‫ﻠﺮﺟﻞ ان ﻳﺎذن ﻟﮩﺎ ﺑﺎ‬E ‫ﻮز‬i ‫ﻮازل‬f‫ﻤﻮع ا‬
ٔ ٔ ٔ
،۱۹۵/W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫ﺎرة ا ﺤﺎرم‬8‫ﺘﮩﻤﺎ او اﺣﺪﮨﻤﺎ وز‬8‫ﻦ وﻋﻴﺎدﺗﮩﻤﺎ وﺗﻌﺰ‬8‫اﻻﺑﻮ‬
(‫ ﻛﻮﺋﺘﮧ‬:‫ ط‬،‫ﻔﻘﺔ‬f‫ﺑﺎب ا‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ
‫ﺎرة‬8‫ﺰ‬E‫ ﻻ ﻳﻤﻨﻊ ا ﺤﺮم ﻣﻦ ا‬:‫ﺎرة ﻗﺎل ﺑﻌﻀﮩﻢ‬8‫ﺰ‬E‫ﻦ ﻣﻦ ا‬8‫وﮨﻞ ﻳﻤﻨﻊ ﻏ' اﻻﺑﻮ‬
ٔ ٔ ٔ
‫ﻮ ارادت ا ﺮاة ان‬E ‫ و_ﺬا‬،}‫ ﺳﻨﺔ وﻋﻠﻴﮧ اﻟﻔﺘﻮ‬9 :‫ ﺷﮩﺮ وﻗﺎل „ﺸﺎﻳﺦ ﺑﻠﺦ‬9
ٔ ٔ
‫ﻞ ﻛﺬا‬8‫ﺎﻟﺔ واﻟﻌﻤﺔ واﻻﺧﺖ ﻓﮩﻮ ’ ﮨﺬہ اﻻﻗﺎو‬v ‫ﺎرة ا ﺤﺎرم‬8‫ﺰ‬E ‫ﺮج‬g
® ‫ﺎ‬ï‫ اﻟﻔﺼﻞ ا‬،‫ﻔﻘﺔ‬f‫ ﺑﺎب ا‬۵۵۷/X :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن‬
(Ø‫ﺴﻜ‬E‫ا‬
All8h ta‛8l8 knows best.
Husband and wife sleeping separately
Question:
How did husband and wife sleep in the time of RasPlull8h sallall8hu
‛alayhi wa sallam and the Sah8bah radiyall8hu ‛anhum? Did they have
separate beds or did they sleep on the same bed for the entire night?
What do the jurists say in this regard?
Answer:
From the Ah8d>th and texts of the jurists we learn that in normal
situations, husband and wife used to sleep on the same bed. However,
there are some Ah8d>th and juridical texts which indicate that
husband and wife should sleep separately when the wife is in her
menses. This is especially for young couples who cannot control their
desires and there is a strong possibility of falling into sin.
Furthermore, this issue differs with differences in societal norms and
habits. For example, in some regions, once a couple get children or
after their children reach an age of understanding, they spend a major
406
portion of the night sleeping on separate beds. In this country [South
Africa], each member of the household has a room of his own.
Husband and wife also have their own bedroom, and they spend their
entire lives sleeping on the same bed. Therefore, if they can control
themselves during the wife’s special days [menses, post-natal bleeding,
etc.], then there will be leeway to sleep on the same bed.
ٔ ٰ ٔ
‫ﻠﻔﻆ ﺴﻠﻢ اﻧﮩﺎ‬E‫ ﻋﻨﮩﺎ وا‬q‫ﺗﻌﺎ‬ ‫اﷲ‬ ‫ﺸﻴﺨﺎن ﻋﻦ ام ﺳﻠﻤﺔ ر‬E‫رو} ا‬ (۱)
ْ ٔ
‫ﻤﻴﻠﺔ إذ‬v‫ ﺑ•ﻨﻤﺎ اﻧﺎ „ﻀﻄﺠﻌﺔ ﻣﻊ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ® ا‬:‫ﻗﺎﻟﺖ‬
.‫ اﻻﺿﻄﺠﺎع ﻣﻊ ا]ﺎﺋﺾ‬،۱۴۲/X :‫ﻒ‬8\ ‫ )„ﺴﻠﻢ‬.‫ اﻟﺦ‬،‫ﺣﻀﺖ ﻓﺎ ﺴﻠﻠﺖ‬
(‫ﻮم ﻣﻊ ا]ﺎﺋﺾ‬f‫ ا‬،۴۶/X :‫ﻒ‬8\ }‫ﺎر‬Á‫و‬
Umm Salamah radiyall8hu ‛anh8 narrates: While I was lying next to
RasPlull8h sallall8hu ‛alayhi wa sallam under the same blanket, I got
my periods; so I moved away from him.
ٰ
‫ ﻛﻨﺖ ﻣﻊ‬:‫ ﻋﻨﮩﺎ ﻗﺎﻟﺖ‬q‫ﺗﻌﺎ‬ ‫اﷲ‬ ‫ﺸﺔ ر‬1å ‫ ﺴﻨﺪہ ﻋﻦ‬7‫ﻴﮩ‬+‫ورو} ا‬ ( ۲)
.Œ‫ ﻣﺎ ﺷﺎﻧ‬:‫]ﺎف واﺣﺪ ﻓﺎ ﺴﻠﻠﺖ ﻓﻘﺎل‬ ‫رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
(‫ ﻣﺒﺎ\ة ا]ﺎﺋﺾ‬،۳۱۱/X : ‫ﻠﺒﻴﮩ‬E }?‫ﻜ‬E‫ﺴ ا‬E‫)ا‬
‛Ā’ishah radiyall8hu ‛anh8 narrates: I was lying down with RasPlull8h
sallall8hu ‛alayhi wa sallam under the same duvet, and I then moved
away from him. He asked: “What is the matter?”
ٰ ٔ
‫ ﻋﻨﮩﺎ‬q‫ﺗﻌﺎ‬ ‫اﷲ‬ ‫ﺸﺔ ر‬1å ‫ورو} اﺑﻦ ا› ﺷ•ﺒﺔ ﺴﻨﺪ ﺻﺤﻴﺢ ﻋﻦ‬ (۳)
‫ﻠﺔ ﻣﻦ اﻟﻔﺮاش ﻓﺎ—ﻤﺴﺘﮧ‬Ö ‫ ﻓﻘﺪت رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ذات‬:‫ﻗﺎﻟﺖ‬
ٔ
(¼‫ ا ﺠﻠﺲ اﻟﻌﻠ‬،۱۵/۷۶/۲۹۷۵ :‫ )ا ﺼﻨﻒ ﻻﺑﻦ ا ﺷ•ﺒﺔ‬.‫ﻓﻮﻗﻌﺖ ﻳﺪي‬
‛Ā’ishah radiyall8hu ‛anh8 narrates: One night, I realized that
RasPlull8h sallall8hu ‛alayhi wa sallam was not next to me. I moved my
hand around and touched him.
ٔ
ٰ
q‫ﺗﻌﺎ‬ ‫اﷲ‬ ‫ﺸﺔ ر‬1å ‫ ﻋﻦ ام ا ٔﻮﻣﻨ‬: ‫ﻠﺒﻴﮩ‬E }?‫ﻜ‬E‫ا‬ ‫ﺴ‬E‫ ا‬Ã‫و‬ ( ۴)
ٔ
e‫ ’ ﻓﺮا‬:‫ن ﻣ‬w‫ ﻓﻘﺪت رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ و‬:‫ﻋﻨﮩﺎ اﻧﮩﺎ ﻗﺎﻟﺖ‬
ً
( ‫ ﺑﺎب ﺿﻢ اﻟﻌﻘﺒ‬،‫ﺴﺠﻮد‬E‫ اﺑﻮاب ا‬،۱۱۶/Q :}?‫ )ﺑﻴﮩ ﺳ ﻛ‬.‫ﻓﻮﺟﺪﺗﮧ ﺳﺎﺟﺪا‬

407
RasPlull8h sallall8hu ‛alayhi wa sallam had been sleeping with me on
my bed when I realized that he was not next to me. I then found him in
prostration.

‫ ﻃﻠﺒﺖ رﺳﻮل اﷲ ﺻ¦ اﷲ‬:‫ ﻋﻨﮩﺎ ﻗﺎﻟﺖ‬q‫ﺗﻌﺎ‬ٰ ‫ﺸﺔ ر اﷲ‬1å ‫وﻋﻦ‬ (۵)

ٔ
،۴۶۸/W :4‫ﻠ ﺴﺎ‬E }?‫ﻜ‬E‫ﺴ ا‬E‫ )ا‬...‫ ﻓﻠﻢ اﺻﺒﮧ‬e‫ﻠﺔ ﻓﺮا‬Ö ‫ﻋﻠﻴﮧ وﺳﻠﻢ ذات‬
(۳۴۹/Q :‫ﻠﺤﺎ¿ﻢ‬E ‫وا ﺴﺘﺪرک‬
‛Ā’ishah radiyall8hu ‛anh8 narrates: One night, I looked for RasPlull8h
sallall8hu ‛alayhi wa sallam on my bed but did not find him…
ٔ
‫ﺼﻼة ﻋﻦ ﻋﺮوة ان رﺳﻮل اﷲ‬E‫ﺑﺪاﻳﺔ ﻛﺘﺎب ا‬ ‫ﺨﺎري‬+‫وذﻛﺮ اﻹﻣﺎم ا‬ (۶)
‫ اﻟﻘﺒﻠﺔ ’ اﻟﻔﺮاش‬ž‫ﺸﺔ ﻣﺘﻌﺮﺿﺔ ﺑ•ﻨﮧ و‬1å‫ و‬ö‫ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ن ﻳﺼ‬
(‫ﺼﻼة ’ اﻟﻔﺮاش‬E‫ ﺑﺎب ا‬،۵۶/X :‫ﻒ‬8\ }‫ﺎر‬Á) .‫ا"ي ﻧﺎ ﻳﻨﺎﻣﺎن ﻋﻠﻴﮧ‬
…RasPlull8h sallall8hu ‛alayhi wa sallam used to perform sal8h while
‛Ā’ishah radiyall8hu ‛anh8 used to be lying across in front of him on
the bed on which both of them used to sleep.
ٔ
‫ﺐ „ﻮ÷ اﺑﻦ ﻋﺒﺎس ان ﻋﺒﺪ اﷲ ﺑﻦ ﻋﺒﺎس‬8‫ﺨﺎري ﻋﻦ ﻛﺮ‬+‫رو} ا‬ ( ۷)
ٔ ٔ ٰ
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬Þf‫ﻠﺔ ﻋﻨﺪ ﻣﻴﻤﻮﻧﺔ زوج ا‬Ö ‫ ﻋﻨﮧ اﺧ?ہ اﻧﮧ ﺑﺎت‬q‫ﺗﻌﺎ‬ ‫ر اﷲ‬
‫ﻮﺳﺎدة واﺿﻄﺠﻊ رﺳﻮل اﷲ ﺻ¦ اﷲ‬E‫ﻋﺮض ا‬ ‫وﺳﻠﻢ وﮨﻲ ﺧﺎ—ﮧ ﻓﺎﺿﻄﺠﻌﺖ‬
ٔ
‫ )رواہ‬.‫ﻋﻠﻴﮧ وﺳﻠﻢ واﮨﻠﮧ ﻃﻮﻟﮩﺎ ﻓﻨﺎم رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
ٓ
(‫ ﺑﺎب ﻗﺮاﺋﺔ اﻟﻘﺮان‬،X\RS\X|R :}‫ﺨﺎر‬+‫ا‬
‛Abdull8h ibn ‛Abb8s radiyall8hu ‛anhu relates that he slept one night
with MaymPnah radiyall8hu ‛anh8 who was the wife of RasPlull8h
sallall8hu ‛alayhi wa sallam and she was his maternal aunt. She lied
down along the width of the cushion while RasPlull8h sallall8hu ‛alayhi
wa sallam and he lied along the length of the cushion. RasPlull8h
sallall8hu ‛alayhi wa sallam then fell asleep.
ٔ
‫ﺼﺪﻳﻖ ر‬E‫ﺮ ا‬.‫ﺑﻴﺎن وﻓﺎة ا› ﺑ‬ ‫ﻠﺤﺎ¿ﻢ‬E ‫و™ ﻣﻨﺎﻗﺐ ا ﺴﺘﺪرک‬ (۸)
¦‫ ﺻ‬Þf‫ﺮ ا‬8 ٰ
’ ‫ﻞ‬È‫ و‬...‫ ﻋﻨﮩﺎ‬q‫ﺗﻌﺎ‬ ٰ
‫ﺸﺔ ر اﷲ‬1å ‫ ﻋﻨﮧ ﻋﻦ‬q‫ﺗﻌﺎ‬ ‫اﷲ‬

408
 ٰ
.‫ ﻋﻨﮩﺎ ا"ي ﻧﺖ ﺗﻨﺎم ﻋﻠﻴﮧ‬q‫ﺗﻌﺎ‬ ‫اﷲ‬ ‫ﺸﺔ ر‬1å ‫ﺮ‬8 ‫ﻮ‬ß‫اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ و‬
(R\``\WWS :‫ﻠﺤﺎ¿ﻢ‬E ‫)ا ﺴﺘﺪرک‬
While describing the demise of Hadrat AbP Bakr radiyall8hu ‛anhu,
‛Ā’ishah radiyall8hu ‛anh8 said…he was carried on the bed of
RasPlull8h sallall8hu ‛alayhi wa sallam. It was also the bed of ‛A’ishah
radiyall8hu ‛anh8 on which she used to sleep.
ٰ ٔ
q‫ﺗﻌﺎ‬ ‫اﷲ‬ ‫ﻔﻘﺎت وا(ﻋﻮات ﻗﺼﺔ ﻓﺎﻃﻤﺔ ر‬f‫ﺨﺎري ® ا‬+‫واﺧﺮج ا‬ (۹)
ٰ ٔ
‫ ﻓﺠﺎءﻧﺎ وﻗﺪ‬:‫ ﻋﻨﮩﺎ ﻗﺎل‬q‫ﺗﻌﺎ‬ ‫ﺸﺔ ر اﷲ‬1å ‫ ﻓﻠﻤﺎ ﺟﺎء اﺧ?ت‬:‫ وﻓﻴﮩﺎ‬،‫ﻋﻨﮩﺎ‬
ٔ
...:‫ ﻓﻘﺎل‬... ‫•ﻨﮩﺎ‬ž‫ و‬b•‫ﻤﺎ ﻓﻘﻌﺪ ﺑ‬.‫ ’ „©ﻧ‬:‫اﺧﺬﻧﺎ „ﻀﺎﺟﻌﻨﺎ ﻓﺬﮨﺒﻨﺎ ﻧﻘﻮم ﻓﻘﺎل‬
ٔ ٔ ٔ
‫ و_?ا‬،۳۳ ‫ﺪا‬È‫ وا‬،۳۳ ‫ ﻓﺮاﺷﻜﻤﺎ ﻓﺴﺒﺤﺎ‬q‫ﺘﻤﺎ إ‬8‫إذا اﺧﺬﺗﻤﺎ „ﻀﺎﺟﻌﻜﻤﺎ او او‬
ٔ
(‫ ﺑﺎب ﻋﻤﻞ ا ﺮاة ® ﺑ•ﺘﮩﺎ‬،۸۰۷/Q :}‫ﺨﺎر‬+‫ )رواہ ا‬.۳۴
[The above Had>th makes reference to an incident related to Hadrat
F8timah radiyall8hu ‛anh8]. She said: He [RasPlull8h sallall8hu ‛alayhi
wa sallam] came to us [to me and Hadrat ‛Al> radiyall8hu ‛anhu] when
we had already retired to our bed. When we saw him, we moved to
stand up, but he said: “Remain in your places.” RasPlull8h sallall8hu
‛alayhi wa sallam then sat between me and him [‛Al>]…He then said:
“When you retire to your bed or when you go to lie down to sleep, you
must say Sub-h nallah 33 times, al-Hamdulill h 33 times and All hu
Akbar 34 times.

:‫ﻦ ﻗﺎل‬8'‫ ﻋﻦ اﺑﻦ ﺳ‬:‫ﺨﺎري‬+‫ \ح ا‬ö‫وﻗﺎل اﺑﻦ رﺟﺐ ا]ﻨﺒ‬ (۱۰)

ً ٔ ٔ
‫ اﻟﻔﺮاش واﺣﺪ‬:‫ﻠﺮﺟﻞ ﻣﻦ ا„ﺮاﺗﮧ إذا ﻧﺖ ﺣﺎﺋﻀﺎ؟ ﻗﺎل‬E ‫ ﻣﺎ‬:‫ﺳﺎﻟﺖ ﻋﺒﻴﺪة‬
ٔ
ٰ ‫ﻠﺤﺎف‬E‫وا‬
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ن ﻳﻨﺎم ﻣﻊ ا]ﺎﺋﺾ‬Þf‫ و ﻗﺪ رو} ان ا‬...Æ‫ﺷ‬
‫ﺣﺎل‬ ‫ل ﺴﺎﺋﮧ‬ó‫ﻦ ﻟﮩﻢ ﺳﻮ} ﻓﺮاش واﺣﺪ ﻓﻠﻤﺎ وﺳﻊ ﻋﻠﻴﮩﻢ اﻋ‬.‫ﻢ ﻳ‬E ‫ﺣﻴﺚ‬
(۴۱۷/X :‫ ﺑﺎب ﻣﺒﺎ\ة ا]ﺎﺋﺾ‬،‫ﺎر} ﻻﺑﻦ رﺟﺐ‬+‫ )ﻓﺘﺢ ا‬.‫ا]ﻴﺾ‬
Ibn S>r>n relates: I asked ‛Ubaydah: “What should a man do when his
wife is in her menses?” He replied: “They may sleep on the same bed,
but they must have separate duvets…it is related that RasPlull8h
sallall8hu ‛alayhi wa sallam used to sleep with his menstruating wife
when he had only one bed. But when All8h ta‛8l8 made him richer, he
used to sleep away from his wives when they were in their menses.
409
 ‫ٔ‬ ‫ٔ‬
‫ﻓﺮاش واﺣﺪ وﻻ ‪i‬ﺮي ’‬ ‫وﻗﺎل ا ﻨﺎو}‪ :‬إن ا‪E‬ﺴﻨﺔ ان ﻳ‪é‬ﻴﺖ ا‪E‬ﺮﺟﻞ ﻣﻊ اﮨﻠﮧ‬
‫ٔ‬
‫ﺳ اﻻ‪å‬ﺟﻢ ﻣﻦ ﻛﻮﻧﮩﻢ ﻻ ﻳﻀﺎﺟﻌﻮن ﺴﺎﺋﮩﻢ ﺑﻞ ‪ lE‬واﺣﺪ ﻣﻦ ا‪E‬ﺰوﺟ‬
‫ٔ ٔ‬ ‫ٔ‬
‫ﻓﺮاش ﻓﺈذا اﺣﺘﺎﺟﮩﺎ ﻳﺎﺗﻴﮩﺎ اوﺗﺎﺗﻴﮧ‪) .‬ﻓﻴﺾ اﻟﻘﺪﻳﺮ‪(۳۰۹/X :‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ً ٔ‬
‫وﻓﻴﮧ اﻳﻀﺎ‪ :‬ان اﻻﺣﺐ ان ﻳ‪é‬ﻴﺖ ا‪E‬ﺮﺟﻞ ﻣﻊ زوﺟﺘﮧ ﻓﺮاش واﺣﺪ‪) .‬ﻓﻴ ﺾ‬
‫اﻟﻘﺪﻳﺮ‪(۳۴۳/X :‬‬
‫ٰ‬ ‫ٔ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ‬ ‫واﺧﺮج „ﺴﻠﻢ واﺑﻮ داود واﻟ ﺴﺎ‪ 4‬ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ ر اﷲ‬
‫ٔ‬ ‫ٔ‬
‫ان رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل ﻟﮧ‪ :‬ﻓﺮاش ‪E‬ﻠﺮﺟﻞ وﻓﺮاش ﻻ„ﺮاﺗﮧ‬
‫وا‪ï‬ﺎﻟﺚ ‪E‬ﻠﻀﻴﻒ‪ ،‬وا‪E‬ﺮاﺑﻊ ‪E‬ﻠﺸﻴﻄﺎن‪„) .‬ﺴﻠﻢ \‪8‬ﻒ‪ ،۴۹۱/Q :‬ا‪E‬ﻠﺒﺎس‪ ،‬ﻛﺮاﮨﺔ ﻣﺎ‬
‫زاد ’ ا]ﺎﺟﺔ‪ .‬واﺑﻮ داود \‪8‬ﻒ‪ ،۲۱۵/Q :‬ا‪E‬ﻠﺒﺎس‪ ،‬ﺑﺎب ® اﻟﻔﺮاش‪ .‬وﺳ‬
‫اﻟ ﺴﺎ‪ ،۲۹/Q :4‬ﺑﺎب اﻟﻔﺮاش(‬

‫\ح ﮨﺬا ا]ﺪﻳﺚ‪:‬‬ ‫وﻗﺎل اﻹﻣﺎم ا‪f‬ﻮوي‬

‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﻣﺎ ‪Â‬ﺪﻳﺪ اﻟﻔﺮاش ‪E‬ﻠﺰوج وا‪E‬ﺰوﺟﺔ ﻓﻼ ﺑﺎس ﺑﮧ‪ ،‬ﻻﻧﮧ ﻗﺪ ¯ﺘﺎج ‪ 9‬واﺣﺪ‬
‫ٔ‬
‫ﻣﻨﮩﻤﺎ إ‪ q‬ﻓﺮاش ﻋﻨﺪ ا ﺮض و‪E‬ﻮہ وﻏ' ذﻟ‪ ،Œ‬واﺳﺘﺪل ﺑﻌﻀﮩﻢ ﺑﮩﺬا ’ اﻧﮧ ﻻ‬
‫ٔ‬
‫ﻳﻠﺰﻣﮧ ا‪f‬ﻮم ﻣﻊ ا„ﺮاﺗﮧ و‪B‬ن ﻟﮧ اﻻﻧﻔﺮاد ﻋﻨﮩﺎ ﺑﻔﺮاش‪ ،‬واﻻﺳﺘﺪﻻل ﺑﮧ ﮨﺬا‬
‫ٔ‬
‫ﺿﻌﻴﻒ‪ ،‬ﻻن ا ﺮاد ﺑﮩﺬا وﻗﺖ ا]ﺎﺟﺔ ﺮض وﻏ'ہ ﻛﻤﺎ ذﻛﺮﻧﺎ‪ ،‬و‪B‬ن ن ا‪f‬ﻮم‬
‫ٓ‬ ‫ً‬
‫ﻣﻊ ا‪E‬ﺰوﺟﺔ ﻟ•ﺲ واﺟﺒﺎ ‪E‬ﻜﻨﮧ ﺑﺪ‪Ö‬ﻞ اﺧﺮ وا‪E‬ﺼﻮاب ® ا‪f‬ﻮم ﻣﻊ ا‪E‬ﺰوﺟﺔ إذ ا ‪E‬ﻢ‬
‫ٔ‬
‫ﻳ‪.‬ﻦ ‪E‬ﻮاﺣﺪ ﻣﻨﮩﻤﺎ ﻋﺬر ® اﻻﻧﻔﺮاد ﻓﺎﺟﺘﻤﺎﻋﮩﻤﺎ ﻓﺮاش واﺣﺪ اﻓﻀﻞ‪ ،‬و‪ß‬ﻮ‬
‫ٔ‬
‫ﻇﺎﮨﺮ ﻓﻌﻞ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ’ ﻗﻴﺎم ا‪E‬ﻠﻴﻞ ﻓﻴﻨﺎم ﻣﻌﮩﺎ ﻓﺈذا اراد‬
‫اﻟﻘﻴﺎم ‪E‬ﻮﻇﻴﻔﺘﮧ ﻗﺎم وﺗﺮ_ﮩﺎ ﻓﻴﺠﻤﻊ ﺑ وﻇﻴﻔﺘﮧ وﻗﻀﺎء ﺣﻘﮩﺎ ا ﻨﺪوب‪ ،‬وﻋ‪µ‬ﺗﮩﺎ‬
‫ٔ‬
‫ﺑﺎ ﻌﺮوف ﻻ ﺳﻴﻤﺎ إن ﻋﺮف ﻣﻦ ﺣﺎﻟﮩﺎ ﺣﺮﺻﮩﺎ ’ ﮨﺬا ﺛﻢ اﻧﮧ ﻻ ﻳﻠﺰم ﻣﻦ ا‪f‬ﻮم‬
‫ﻣﻌﮩﺎ ا{ﻤﺎع‪\) .‬ح ا‪f‬ﻮو} ’ ا‪E‬ﺼﺤﻴﺢ ﺴﻠﻢ‪(۱۹۴/Q :‬‬

‫‪410‬‬
 ‫ٔ‬ ‫ٔ‬
‫وﻗﺎل ا ﻨﺎوي‪ :‬ﻗﻴﻞ اﻧﮧ ﻻ ﻳﻠﺰﻣﮧ ا ﺒﻴﺖ ﻣﻊ زوﺟﺘﮧ ﺑﻔﺮاش ورد ﺑﺎن ا‪f‬ﻮم ﻣﻌﮩﺎ‬
‫ٔ ٔ‬ ‫ٔ ٔ‬
‫او÷ ﺣﻴﺚ ﻻ ﻋﺬر ﻮاﻇﺒﺔ ا‪Þf‬‬ ‫و‪B‬ن ‪E‬ﻢ ‪i‬ﺐ ﻟ‪.‬ﻦ ﻋﻠﻢ ﻣﻦ ادﻟﺔ اﺧﺮ} اﻧﮧ ٰ‬
‫ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪) .‬ﻓﻴﺾ اﻟﻘﺪﻳﺮ‪(۴۲۴/W :‬‬
‫‪The statements of the jurists‬‬

‫ا ﺤﻴﻂ اﻟ?•ﺎ ‪:‬‬

‫ٔ‬
‫وﻻ ﻳ ﺒ ان ﻳﻌ‪ó‬ل ﻓﺮاﺷﮩﺎ‪ ،‬ﻓﺈن ذﻟ‪ Œ‬ﺸﺒﮧ ﺑﺎ‪Ö‬ﮩﻮد‪ ،‬وﻗﺪ ﻧﮩﻴﻨﺎ ﻋﻦ اﻟ·ﺸﺒﮧ ﺑﮩﻢ‪،‬‬
‫ٰ‬ ‫ٔ ٔ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﻤﺎ ﻓﻌﻞ ذﻟ‪ Œ‬ﻓﺒﻠﻎ ﻣﻴﻤﻮﻧﺔ ر اﷲ‬ ‫روي ان اﺑﻦ ﻋﺒﺎس ر اﷲ‬
‫ٔ‬ ‫ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ ﻓﺎﻧ‪.‬ﺮت ﻋﻠﻴﮧ وﻗﺎﻟﺖ‪ :‬اﺗﺮﻏﺐ ﻋﻦ ﺳﻨﺔ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬
‫ﺣﺎﻟﺔ ا]ﻴﺾ‪) .‬ا ﺤﻴﻂ اﻟ?•ﺎ ‪ :‬ﻛﺘﺎب‬ ‫ﻓﺮاش واﺣﺪ‬ ‫وﺳﻠﻢ ﺗﻀﺎﺟﻌﻨﺎ‬
‫اﻻﺳﺘﺤﺴﺎن وا‪E‬ﻜﺮاﮨﻴﺔ‪ ،‬اﻟﻔﺼﻞ ا—ﺎﺳﻊ‪ ،‬ﻣﺒﺎ\ة ا]ﺎﺋﺾ(‬

‫ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬
‫ً‬ ‫ٔ‬
‫ﻓﺮاﺷﮩﻤﺎ ﻣﻨﻴﺎ و‪E‬ﻢ ﻳﺬﻛﺮا اﺣﺘﻼﻣﺎ‪) .‬ﻓﺘﺎو }‬ ‫ﺣﺎﺻﻠﮧ اﻧﮧ ‪E‬ﻮ وﺟﺪ ا‪E‬ﺰوﺟﺎن‬
‫ا‪E‬ﺸﺎ‪(۱۶۴/X :¹‬‬
‫‪We learn from certain juristical texts that husband and wife should‬‬
‫‪sleep separately when there is a need for it.‬‬

‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫و‪ 8‬ﺒ ان ﻳ‪.‬ﻮن ﻟﮩﺎ ﻓﺮاش ’ ﺣﺪة وﻻ ﻳ‪.‬ﺘ‪ u‬ﺑﻔﺮاش واﺣﺪ ﻻﻧﮩﺎ ﻗﺪ‬
‫ٔ‬ ‫ٔ‬
‫ﺗﻨﻔﺮد ® ا]ﻴﺾ وا ﺮض‪ ،‬و‪ Ã‬اﻻﺛﺮ‪ :‬ﻓﺮاش ﻟ‪ Œ‬وﻓﺮاش ﻻﮨﻠ‪ Œ‬وﻓﺮاش‬
‫‪E‬ﻠﻀﻴﻒ‪ ،‬وا‪E‬ﺮاﺑﻊ ‪E‬ﻠﺸﻴﻄﺎن‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۳۸۸/W :‬ﺑﺎب ا‪f‬ﻔﻘﺔ‪ ،‬دار اﻟﻔﻜﺮ(‬

‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫ً‬ ‫ٔ‬
‫ﻗﺎل ﺷﻤﺲ اﻻﺋﻤﺔ \ح ﻛﺘﺎب ا‪f‬ﻔﻘﺎت‪ :‬ذﻛﺮ ﻟﮩﺎ ﻓﺮاﺷﺎ ’ ﺣﺪة و‪E‬ﻢ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻳ‪.‬ﺘﻒ ﺑﻔﺮاش واﺣﺪ ﻻﻧﮩﺎ ر‪ž‬ﻤﺎ ﺗﻌ‪ó‬ل ﻋﻨﮧ اﻳﺎم ا]ﻴﺾ او زﻣﺎن‬

‫‪411‬‬
‫„ﺮﺿﮩﺎ‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۱۷۷/W :‬ﺑﺎب ا‪f‬ﻔﻘﺔ‪ .‬وﻓﺘﺎو} ا‪E‬ﺸﺎ‪ .۵۸۴/R :¹‬وا ﺤﻴﻂ‪:‬‬
‫‪ ،۱۷۹/W‬ﻧﻔﻘﺔ ا‪E‬ﺰوﺟﺎت(‬
‫‪The following is stated in M8lik> jurisprudence:‬‬
‫ٔ‬
‫اﺑﻦ ﺷﺎس‪ :‬ﻣﻦ ﻟﮧ زوﺟﺔ واﺣﺪة ﻻ ‪i‬ﺐ ﻣﺒ•ﺘﮧ ﻣﻌﮩﺎ‪ ،‬اﺑﻦ ﻋﺮﻓﺔ‪ :‬اﻻﻇﮩﺮ وﺟﻮ‪ž‬ﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫او ﺗ‪é‬ﻴ•ﺘﮧ ﻣﻌﮩﺎ‪ ،‬ا„ﺮاة ﺗﺮ‪ 2‬ﻻن ﺗﺮ_ﮩﺎ وﺣﺪﮨﺎ ر‪ .‬و™ ﺻﺤﻴﺢ „ﺴﻠﻢ ان‬
‫رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل‪ :‬ﻓﺮاش ‪E‬ﺮﺟﻞ وﻓﺮاش‪ ...‬و™ ﻧﻮازل اﺑﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا]ﺎج‪ :‬ﻗﺪ ‪°‬ﺴﺘﺪل ﻣﻦ ﮨﺬا ا]ﺪﻳﺚ اﻧﮧ ﻟ•ﺲ ’ ا‪E‬ﺮﺟﻞ ان ﻳﻨﺎم ﻣﻊ ا„ﺮاﺗﮧ‬
‫ﻓﺮاش واﺣﺪ و‪B‬ﻧﻤﺎ ﺣﻘﮩﺎ ﻋﻠﻴﮧ ® ا‪E‬ﻮطء ﺧﺎﺻﺔ‪) .‬ا—ﺎج واﻻ<ﻴﻞ‪ ،۴۹۱/s :‬ﻛﺘﺎب‬
‫اﻟﻘﺴﻢ‪ .‬و„ﻮا‪ß‬ﺐ ا{ﻠﻴﻞ‪ ،۵۵۱/s :‬ﺑﺎب ® ا‪f‬ﻔﻘﺔ(‬
‫‪The following is stated in Sh8fi‛> jurisprudence:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﺮاش واﺣﺪ ﻛﻤﺎ ®‬ ‫‪ 9‬ار‪ž‬ﻊ ‪Ö‬ﺎل‪ ...‬وان ﻳﻨﺎﻣﺎ‬ ‫و‪8‬ﻨﺪب ان ﻻ ‪ ¦J‬ا‪E‬ﺰوﺟﺔ‬
‫ا{ﻮاﮨﺮ ﺣﻴﺚ ﻻ ﻋﺬر ® اﻻﻧﻔﺮاد‪) .‬ﻧﮩﺎﻳﺔ ا ﺤﺘﺎج‪(۳۸۰/` :‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪A woman being naked in front of her husband‬‬
‫‪Question:‬‬
‫‪Is it permissible for a woman to be naked in front of her husband or to‬‬
‫?‪remove her clothes in front of him‬‬
‫‪Answer:‬‬
‫‪It is permissible for husband and wife to look at each other’s bodies,‬‬
‫‪but it is not good for them to look at each other’s private parts.‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ﺑﮩﺰ ﺑﻦ ﺣﻜﻴﻢ ﻋﻦ اﺑﻴﮧ ﻋﻦ ﺟﺪہ ﻗﺎل‪ :‬ﻗﻠﺖ‪ :‬ﻳﺎ رﺳﻮل اﷲ! ﻋﻮراﺗﻨﺎ ﻣﺎ ﻧﺎ‪Ú‬‬
‫ٔ‬
‫ﻣﻨﮩﺎ وﻣﺎ ﻧﺪر‪ ،‬ﻗﺎل‪ :‬اﺣﻔﻆ ﻋﻮرﺗ‪ Œ‬إﻻ ﻣﻦ زوﺟﺘ‪ Œ‬او ﻣﺎ „ﻠﻜﺖ ﻳﻤﻴﻨ‪) .Œ‬رواہ‬
‫اﺑﻦ ﻣﺎﺟﺔ‪(۱۳۸ :‬‬

‫‪412‬‬
 ‫ٔ‬
‫وﻋﻦ ‪1å‬ﺸﺔ ر‪ 2‬اﷲ ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ ﻗﺎﻟﺖ‪ :‬ﻣﺎ راﻳﺖ ﻣﻦ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬
‫ٔ‬ ‫ٔ‬
‫وﺳﻠﻢ وﻻ را} ﻣ‪ b‬ﻣﻊ ﻃﻮل ﺻﺤﺒ إﻳﺎہ‪) .‬اﺧﺮﺟﮧ اﺑﻦ ﻣﺎﺟﺔ ® ا‪©f‬ح‪ ،‬ﺑﺎب‬
‫اﻟ·ﺴ¬ ﻋﻨﺪ ا{ﻤﺎع(‬
‫‪‛Ā’ishah radiyall8hu ‛anh8 narrates: I never saw the private part of‬‬
‫‪RasPlull8h sallall8hu ‛alayhi wa sallam nor did he ever see my private‬‬
‫‪part even though I lived with him for so long.‬‬
‫ٔ‬
‫اﻣﺎ ﻧﻈﺮ ا‪E‬ﺮﺟﻞ إ‪ q‬زوﺟﺘﮧ و¸ﻠﻮ_ﺘﮧ‪ :‬ﻓﮩﻮ ﺣﻼل ﻣﻦ ﻓﺮﻗﮩﺎ إ‪ q‬ﻗﺪﻣﮩﺎ ﻋﻦ ﺷﮩﻮة‬
‫ٔ ٔ‬ ‫ٔ‬
‫ٰ‬
‫اﻻو÷ ان ﻻ ﻳﻨﻈﺮ ‪ 9‬واﺣﺪ ﻣﻨﮩﻤﺎ إ‪ q‬ﻋﻮرة‬ ‫و‪ž‬ﻐ' ﺷﮩﻮة‪ ،‬وﮨﺬا ﻇﺎﮨﺮ‪ ،‬إﻻ ان‬
‫ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ‪ :‬ﻣﺎ راﻳﺖ ﻣﻦ رﺳﻮل اﷲ ﺻ¦ اﷲ‬ ‫ﺻﺎﺣﺒﮧ‪ ،‬ﻗﺎﻟﺖ ‪1å‬ﺸﺔ ر‪ 2‬اﷲ‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻠﻴﮧ وﺳﻠﻢ وﻻ را} ﻣ‪ b‬ﻣﻊ ﻃﻮل ﺻﺤﺒ إﻳﺎہ‪ ،‬وﻗﺎل ﻋﻠﻴﮧ ا‪E‬ﺴﻼم‪ :‬إذا ا‪ú‬‬
‫ٔ‬ ‫ٔ‬
‫اﺣﺪ¿ﻢ اﮨﻠﮧ ﻓﻠ•ﺴ·¬ ﻣﺎ اﺳﺘﻄﺎع‪ ،‬وﻻ ﻳﺘﺠﺮدان ‪o‬ﺮد ا‪+‬ﻌ'‪ ،‬و‪w‬ن اﺑﻦ ﻋﻤﺮ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻻو÷ ان ﻳﻨﻈﺮ ا‪E‬ﺮﺟﻞ إ‪ q‬ﻓﺮج ا„ﺮاﺗﮧ وﻗﺖ‬ ‫ٰ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﻤﺎ ﻳﻘﻮل‪:‬‬ ‫ر‪ 2‬اﷲ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﻮﻗﺎع ‪Ö‬ﻜﻮن اﺑﻠﻎ ‪Â‬ﺼﻴﻞ ﻣﻌ‪ Ø‬ا‪RE‬ة‪ ،‬وﻋﻦ ا› ﻳﻮﺳﻒ ® اﻻﻣﺎ‪ š‬ﻗﺎل‪:‬‬
‫ٔ ٔ‬ ‫ٰ‬ ‫ٔ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ q‬ﻋﻦ ا‪E‬ﺮﺟﻞ ﻳﻤﺲ ﻓﺮج ا„ﺮاﺗﮧ‪ ،‬او ﺗﻤﺲ ﮨﻲ‬ ‫ﺳﺎﻟﺖ اﺑﺎ ﺣﻨﻴﻔﺔ ر‪È‬ﮧ اﷲ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ ً‬
‫ﻓﺮﺟﮧ ‪Ö‬ﺘﺤﺮک ﻋﻠﻴﮩﺎ‪ ،‬ﮨﻞ ﺗﺮ} ﺑﺬﻟ‪ Œ‬ﺑﺎﺳﺎ؟ ﻗﺎل‪ :‬ارﺟﻮ ان ﻳﻌﻈﻢ اﻻﺟﺮ‪.‬‬
‫)ا ﺤﻴﻂ اﻟ?ﮨﺎ ‪ ،۶۴/` :‬ﻛﺘﺎب اﻻﺳﺘﺤﺴﺎن وا‪E‬ﻜﺮاﮨﻴﺔ‪ ،‬اﻟﻔﺼﻞ ا—ﺎﺳﻊ‪„ ،‬ﻜﺘﺒ ﺔ‬
‫رﺷﻴﺪﻳﺔ(‬

‫و_ﺬا ® ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،‬واﻟﻌﻨﺎﻳﺔ ® \ح اﻟﮩﺪاﻳﺔ‪ ،‬واﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪، ۳۲۷/s :‬‬

‫ا‪+‬ﺎب ا‪ï‬ﺎﻣﻦ‪ ،‬وﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۳۶۶/` :¹‬ﻓﺼﻞ ® ا‪f‬ﻈﺮ وا ﺲ‪ .‬وﻣﻌﺎرف‬
‫ٓ‬
‫اﻟﻘﺮان‪(۴۰۳/` :‬‬
‫ٔ‬ ‫ٔ‬
‫ﻓﺎﻣﺎ ﻧﻈﺮہ إ‪ q‬زوﺟﺘﮧ و¸ﻠﻮ_ﮧ ﻓﮩﻮ ﺣﻼل ﻣﻦ ﻗﺮﻧﮩﺎ إ‪ q‬ﻗﺪﻣﮩﺎ ﻋﻦ ﺷﮩﻮة او ﻋﻦ‬
‫ٔ‬
‫ﻏ' ﺷﮩﻮة ]ﺪﻳﺚ ا› ﮨﺮ‪8‬ﺮة ر اﷲ ﺗﻌﺎ‪ q‬ﻋﻨﮧ ﻗﺎل ﻏﺾ ﺑ•ک إﻻ ﻋﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫زوﺟﺘ‪ Œ‬واﻣﺘ‪ Œ‬وﻗﺎﻟﺖ ‪1å‬ﺸﺔ ر‪ 2‬اﷲ ﻋﻨﮩﺎ‪ :‬ﻛﻨﺖ اﻏ·ﺴﻞ اﻧﺎ ورﺳﻮل اﷲ‬
‫ٔ‬
‫ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻣﻦ إﻧﺎء واﺣﺪ و_ﻨﺖ اﻗﻮل‪ :‬ﺑﻖ ‪ š‬و‪ß‬ﻮ ﻳﻘﻮل‪ :‬ﺑ‪ š 7‬و‪E‬ﻮ‬
‫‪413‬‬
 ٔ ً
‫ واﺣﺪ ﻣﻨﮩﻤﺎ ﺑ ﻳﺪي ﺻﺎﺣﺒﮧ وﻻن ﻣﺎ ﻓﻮق‬9 ‫ﺮد‬o ‫ﻈﺮ ﻣﺒﺎﺣﺎ ﻣﺎ‬f‫ﻦ ا‬.‫ﻢ ﻳ‬E
‫ وا"ﻳﻦ ﮨﻢ ﻟﻔﺮوﺟﮩﻢ‬:q‫ﻮ ا ﺲ واﻟﻐﺸﻴﺎن ﺣﻼل ﺑ•ﻨﮩﻤﺎ ﻗﺎل ﺗﻌﺎ‬ß‫ﻈﺮ و‬f‫ا‬
ٔ ٔ ٔ ٓ ٔ ٔ ٔ
ٰ
‫اﻻو÷ ان‬ ‫ إﻻ ان ﻣﻊ ﮨﺬا‬.‫ﺣﺎﻓﻈﻮن إﻻ ’ ازواﺟﮩﻢ او ﻣﺎ „ﻠﻜﺖ اﻳﻤﺎﻧﮩﻢ ۔ اﻻﻳﺔ‬
.‫ﺸﺔ ﻛﻤﺎ ﺗﻘﺪم ذﻛﺮہ‬1å ‫ ﻋﻮرة ﺻﺎﺣﺒﮧ ]ﺪﻳﺚ‬q‫ واﺣﺪ ﻣﻨﮩﻤﺎ إ‬9 ‫ﻻ ﻳﻨﻈﺮ‬
(‫ دار اﻟﻔﻜﺮ‬،‫ ﻛﺘﺎب اﻻﺳﺘﺤﺴﺎن‬،۱۴۸/XS :K‫ﺧ‬ì‫ﻠ‬E ‫ﺴﻮط‬é ‫)ا‬
All8h ta‛8l8 knows best.
Husband and wife looking at each other’s private parts
Question:
Is it permissible for a couple to look at each other’s private parts? Is it
true that when a man looks at his wife’s private part then the children
which are born are malformed?
Answer:
Since it is permissible for husband and wife to look at each others
entire bodies, it will also be permissible to look at each other’s private
parts. However, based on the narration of Hadrat ‛Ā’ishah radiyall8hu
‛anh8, it is not the ideal thing to do.
Although there are certain narrations which state when husband and
wife look at each other’s private parts, their children are born
malformed, the Had>th experts believe that these narrations are not
authentic. In fact, Ibn Jauz> rahimahull8h and others classify them as
fabricated narrations.
No matter what, it is not a good thing to look at the private part
whether one’s own or whether of one’s wife. It has medical harms. For
example, it causes loss of memory. It is therefore best to abstain from
this. Nonetheless, it is neither unlawful nor disliked (makrPh).
ٔ ٔ
‫ ﻣﺎ ﻧﻈﺮت او راﻳﺖ ﻓﺮج رﺳﻮل‬:‫ اﷲ ﻋﻨﮩﺎ ﻗﺎﻟﺖ‬2‫ﺸﺔ ر‬1å ‫ﻋﻦ‬
‫ و™ رواﻳﺔ ﻟﮧ ﻋﻦ ﻋﺘﺒﺔ ﺑﻦ ﻋﺒﺪ‬.‫اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﻂ‬
ٔ
ú‫ إذا ا‬:‫ ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬:‫ﺴﻼم ﻗﺎل‬E‫ا‬
ٔ ٔ
‫ )رواﮨﻤﺎ اﺑﻦ‬.‫ﻦ‬8'‫ﻌ‬+‫ﺮد ا‬o ‫اﺣﺪ¿ﻢ اﮨﻠﮧ ﻓﻠ·ﺴ·¬ وﻻ ﻳﺘﺠﺮد‬
(‫ ﻋﻨﺪ ا{ﻤﺎع‬،¬‫ ﺑﺎب اﻟ·ﺴ‬،۱۳۸/X :‫ﻣﺎﺟﺔ‬

414
 ‫‪‛Ā’ishah radiyall8hu ‛anh8 narrates: “I never looked at or‬‬
‫‪I never saw the private part of RasPlull8h sallall8hu‬‬
‫‪‛alayhi wa sallam.” Another narration states: RasPlull8h‬‬
‫‪sallall8hu ‛alayhi wa sallam said: “When any of you goes‬‬
‫‪to his wife, he should cover his private part. He should‬‬
‫”‪not expose himself like a camel.‬‬

‫ا—ﻠﺨﻴﺺ ا]ﺒ'‪:‬‬
‫ٔ‬
‫ﻗﻮﻟﮧ روي اﻧﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل‪ :‬ا‪f‬ﻈﺮ ® اﻟﻔﺮج ﻳﻮرث اﻟﻄﻤﺲ‪ .‬رواہ‬
‫اﺑﻦ ﺣﺒﺎن ® ا‪E‬ﻀﻌﻔﺎء ﻣﻦ ﻃﺮ‪8‬ﻖ ﺑﻘﻴﺔ ﻋﻦ اﺑﻦ ﺟﺮ‪8‬ﺞ ﻋﻦ ﻋﻄﺎء ﻋﻦ اﺑﻦ ﻋﺒﺎس‬
‫ﺑﻠﻔﻆ "إذا ﺟﺎﻣﻊ ا‪E‬ﺮﺟﻞ زوﺟﺘﮧ ﻓﻼ ﻳﻨﻈﺮ إ‪ q‬ﻓﺮﺟﮩﺎ ﻓﺈن ذﻟ‪ Œ‬ﻳﻮرث اﻟﻌﺸﺎ"‪.‬‬
‫ٔ‬
‫ﻗﺎل‪ :‬وﮨﺬا ﻳﻤ‪.‬ﻦ ان ﻳ‪.‬ﻮن ﺑﻘﻴﺔ ﺳﻤﻌﮧ ﻣﻦ ﺑﻌﺾ ﺷﻴﻮﺧﮧ ا‪E‬ﻀﻌﻔﺎء ﻋﻦ اﺑﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺟﺮ‪8‬ﺞ ﻓﺪ‪E‬ﺴﮧ‪ .‬وﻗﺎل اﺑﻦ ا› ﺣﺎﺗﻢ ® اﻟﻌﻠﻞ ﺳﺎﻟﺖ ا› ﻋﻨﮧ ﻓﻘﺎل‪„ :‬ﻮﺿﻮع‬
‫ٔ‬ ‫ٔ‬
‫و‪ž‬ﻘﻴﺔ ﻣﺪ‪E‬ﺲ‪ .‬وذﻛﺮ اﺑﻦ ﻗﻄﺎن ﻛﺘﺎب اﺣ©م ا‪f‬ﻈﺮ ان ﺑ‪ 7‬ﺑﻦ ; رواہ ﻋﻦ‬
‫ﮨﺸﺎم ﺑﻦ ﺧﺎ( ﻋﻦ ﺑﻘﻴﺔ ﻗﺎل ﻧﺎ اﺑﻦ ﺟﺮ‪8‬ﺞ و_ﺬﻟ‪ Œ‬رواہ اﺑﻦ ﻋﺪي ﻋﻦ اﺑﻦ‬
‫ﻗﺘ•ﺒﺔ ﻋﻦ ﮨﺸﺎم ﻓﻤﺎ ﺑ‪ 7‬ﻓﻴﮧ إﻻ اﻟ·ﺴﻮ‪8‬ﺔ‪ ،‬وﻗﺪ ذﻛﺮہ اﺑﻦ ا{ﻮزي ® ا ﻮﺿﻮ‪å‬ت‬
‫وﺧﺎﻟﻒ اﺑﻦ ا‪E‬ﺼﻼح ﻓﻘﺎل‪ :‬إﻧﮧ ﺟﻴﺪ اﻹﺳﻨﺎد ﻛﺬا ﻗﺎل وﻓﻴﮧ ﻧﻈﺮ‪) .‬ا—ﻠﺨﻴﺺ‬
‫ٔ‬
‫ا]ﺒ' ® ‪g‬ﺮ‪8‬ﺞ اﺣﺎدﻳﺚ ا‪E‬ﺮاﻓ‪ V‬ا‪E‬ﻜﺒ'‪ ،R\RX`\XW| :‬ط‪ :‬دار ا‪E‬ﻜﺘﺐ‬
‫اﻟﻌﻠﻤﻴﺔ(‬

‫ا ﻮﺿﻮ‪å‬ت‪:‬‬

‫ﻋﻦ اﺑﻦ ﺟﺮ‪8‬ﺞ ﻋﻦ ﻋﻄﺎء ﻋﻦ اﺑﻦ ﻋﺒﺎس ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ¦ ﻋﻠﻴﮧ وﺳﻠﻢ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫"إذا ﺟﺎﻣﻊ اﺣﺪ¿ﻢ زوﺟﺘﮧ او ﺟﺎر‪8‬ﺘﮧ ﻓﻼ ﻳﻨﻈﺮ إ‪ q‬ﻓﺮﺟﮩﺎ‪ ،‬ﻓﺈن ذﻟ‪ Œ‬ﻳﻮرث‬
‫ٔ‬
‫اﻟﻌ¼‪ ".‬ﻗﺎل اﺑﻮ ﺣﺎﺗﻢ اﺑﻦ ﺣﺒﺎن‪ :‬ن ﺑﻘﻴﺔ ﻳﺮوي ﻋﻦ ﻛﺬا ﺑ وﺛﻘﺎة و‪8‬ﺪ‪E‬ﺲ‪،‬‬
‫ٔ‬ ‫ٔ‬
‫و‪w‬ن ﻟﮧ اﺻﺤﺎب ‪°‬ﺴﻘﻄﻮن ا‪E‬ﻀﻌﻔﺎء ﻣﻦ ﺣﺪﻳﺜﮧ و‪°‬ﺴﻮوﻧﮧ ﻓ•ﺸﺒﮧ ان ﻳ‪.‬ﻮن‬
‫ﺳﻤﻊ ﮨﺬا ﻣﻦ ﺑﻌﺾ ا‪E‬ﻀﻌﻔﺎء ﻋﻦ اﺑﻦ ﺟﺮ‪8‬ﻦ ﺛﻢ ﻳﺪ‪E‬ﺲ ﻋﻨﮧ‪ ،‬واﻟ‪ó‬ق ﺑﮧ‪ ،‬وﮨﺬا‬
‫„ﻮﺿﻮع‪) .‬ا ﻮﺿﻮ‪å‬ت ﻻﺑﻦ ا{ﻮز}‪(۲۷۱/Q :‬‬
‫‪415‬‬
 ٔ
‫ ﺞ‬8‫ﺮ‬g ® V ‫ﺮاﻳﺔ ﻻﺣﺎدﻳﺚ اﻟﮩﺪاﻳﺔ ﻣﻊ ﺣﺎﺷ•ﺘﮧ ﺑﻐﻴﺔ اﻻ‬E‫و_ﺬا ® ﻧﺼﺐ ا‬
‫ "اﺣﺎدﻳﺚ‬Ã‫ و‬.R\Rs\XâW :N‫ﺴﻴﻮ‬E‫ﻼﻣﺎم ا‬E ‫ وﺟﺎﻣﻊ اﻻﺣﺎدﻳﺚ‬.۲۴۸/W :V‫ﻠ‬8‫ﺰ‬E‫ا‬
(۳/X :[‫ﺮا‬v‫ﺴﻠﻴﻤﺎن ﺑﻦ ﺻﺎﻟﺢ ا‬E "‫ﻻ ﺗﺼﺢ‬

‫ﺮاﺑﻊ ﻣﻦ‬E‫ﺼﻨﻒ ا‬E‫ ا‬،۴۱۹ :‫ ﺟ دوم‬،‫ﻘﺔ ا ﺤﻤﺪﻳﺔ‬8‫ )\ح اﻟﻄﺮ‬:‫ﺪ أﻧﻈﺮ‬8‫ﻠﻤﺰ‬E‫و‬

ٓ
‫ و ﻤﻊ اﻻﻧﮩﺮ \ح „ﻠﺘ‬.‫ة‬£‫ﺎ‬+‫اﻻﺻﻨﺎف اﻟ·ﺴﻌﺔ ® ﺑﻴﺎن اﻓﺎت اﻟﻌ ا‬
ٔ
(‫ﻈﺮ‬f‫ﻜﺮاﮨﻴﺔ ® ﺑﻴﺎن اﺣ©م ا‬E‫ ﻛﺘﺎب ا‬،‫ﺮ‬t‫اﻻ‬
All8h ta‛8l8 knows best.
Conversing while having conjugal relations
Question
What is the ruling with regard to conversing while having conjugal
relations? Is it makrPh or permissible?
Answer
It is not makrPh for husband and wife to converse with each other in
the course of conjugal relations. Yes, it is makrPh to speak to a third
person.
Hadrat Muft> Muhammad Shaf>‛ S8hib rahimahull8h writes in Imd d al-
Muft yy n:
It is makrPh to talk while having conjugal relations:

™‫ﻼء و‬v‫ا ﺴﺠﺪ وﺧﻠﻒ ا{ﻨﺎزة و™ ا‬ ‫م‬ E‫ﺮه ا‬.8‫ و‬:‫ا(ر ا ﺨﺘﺎر‬ ‫ﻛﻤﺎ‬
.‫ﺣﺎﻟﺔ ا{ﻤﺎع‬
However, this applies when speaking to a third person. There is no
harm in speaking to one’s wife. 1
All8h ta‛8l8 knows best.

1
Imd d al-Muft yy n, vol. 2, p. 1032.
416
Oral sex
Question
Is it permissible for the wife to take her husband’s private part in her
mouth, or is it permissible for the husband to insert his private part in
his wife’s mouth?
Answer
One should abstain from such an action. The mouth has been created
for eating, drinking, lawful things and All8h’s remembrance. It is not
the place for the private part. Furthermore, there is a strong
possibility of pre-coital fluid flowing out of the private part when
inserting it in the mouth. Pre-coital fluid is impure. This action is
therefore unnatural and reprehensible.
ٔ ٔ
‫ﻼﻓﮧ‬Á ‫ﺮہ وﻗﺪ ﻗﻴﻞ‬.‫ﻓﻢ ا„ﺮاﺗﮧ ﻗﺪ ﻗﻴﻞ ﻳ‬ ‫ﺮﺟﻞ ذﻛﺮہ‬E‫ إذا ادﺧﻞ ا‬:‫ﻮازل‬f‫® ا‬
(۳۷۲/s :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻛﺬا ® ا"ﺧ'ة‬
After quoting the above text of al-Fat w al-Hind yyah, the following is
stated in Ahsan al-Fat w :
ً ً ٔ
(۴۵/| :}‫ )اﺣﺴﻦ اﻟﻔﺘﺎو‬.‫ وﻋﻘﻼ‬å\ ‫ وﻗﻮﻟﮧ „ﺮدود‬،‫ ا ﺒﻴﺢ ﮩﻮل ﻣﻨﻜﺮ‬:‫اﻗﻮل‬
Fat w Rah m yyah:
The surface of the man’s private part is undoubtedly pure. However,
this does not mean that every pure thing can be touched by the
mouth, taken into the mouth, kissed or sucked. Mucus in the nose is
pure. Does it mean that the tongue can now be inserted into the
nostril? Can taking the mucus of the nose into the mouth be a pleasant
action? Can it be permitted? The surface of the anus is not impure; it is
pure. Will it now be permitted to kiss it? Certainly not. In the same
way, it is not permissible to kiss a woman’s private part or to touch it
with one’s tongue. It is severely reprehensible and a sin. It is
comparable to the practice of dogs, goats and other animals.1
All8h ta‛8l8 knows best.

1
Fat8w8 Rah>m>yyah, vol. 6, p. 270.
417
Inserting one’s finger in the wife’s private part
Question
Can a man use his finger while fondling his wife?
Answer
When fondling one’s wife, a man may use his finger to the extent of
touching and caressing her private part. He is not permitted to insert
his finger into her private part.

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬

(۳۲۸/s :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﮧ ﺣﻞ „ﺴﮧ وﻧﻈﺮہ وﻏﻤﺰہ‬Ö‫ﻈﺮ إ‬f‫وﻣﺎ ﺣﻞ ا‬

ٓ ٔ
(‫ ﺳﻌﻴﺪ‬:‫ ط‬،۱۶۶/X :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﻠﺠﻤﺎع‬E ‫ واﻻﺻﺒﻊ ﻟ•ﺲ اﻟﺔ‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫و‬

:‫\ح اﻟﻌﻨﺎﻳﺔ‬
ٔ ٔ ٔ ٔ
‫ﺮﺟﻞ ﻳﻤﺲ ﻓﺮج‬E‫ ﺳﺎﻟﺖ اﺑﺎ ﺣﻨﻴﻔﺔ ﻋﻦ ا‬:‫ ﻗﺎل‬š‫روي ﻋﻦ ا› ﻳﻮﺳﻒ ® اﻻﻣﺎ‬
ٔ ً ٔ ٔ ٔ
‫ ارﺟﻮ‬،‫ ﻻ‬:‫ ﺑﺎﺳﺎ؟ ﻗﺎل‬Œ‫ﺘﺤﺮک ﻋﻠﻴﮩﺎ ﮨﻞ ﺗﺮ} ﺑﺬﻟ‬Ö ‫ا„ﺮاﺗﮧ او ﺗﻤﺲ ﮨﻲ ﻓﺮﺟﮧ‬
ٔ ٔ
(۳۱ :‫ )\ح اﻟﻌﻨﺎﻳﺔ ’ اﻟﮩﺪاﻳﺔ ’ ﮨﺎ„ﺶ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ان ﻳﻌﻈﻢ اﻻﺟﺮ‬

،۶۵/` : ‫ وا ﺤﻴﻂ اﻟ?ﮨﺎ‬.‫ﻜﺮاﮨﻴﺔ‬E‫ ﻛﺘﺎب ا‬،۳۲۸/s :‫)و_ﺬا ® اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬

(‫ﻛﺘﺎب اﻻﺳﺘﺤﺴﺎن‬
All8h ta‛8l8 knows best.
Asking one’s wife to play with one’s private part
Question
Can a man ask his wife to play with his private part if she is in her
menses?
Answer
Permission to ask one’s wife to play with one’s private part until
ejaculation will only be given when there is the danger of the husband
having intercourse with her when she is in her menses. It will not be
permitted in normal conditions. Furthermore, there is a danger of the
man falling into this habit. A man who cannot control himself when
his wife is in her menses should rather stay far from her.
418
 ً ٔ ٔ
:‫ﻠ‬8‫ﺰ‬E‫ﺪل اﻳﻀﺎ ’ ﻣﺎ ﻗﻠﻨﺎ ﻣﺎ ® ا‬8‫ و‬...‫ ﺑﻴﺪ زوﺟﺘﮧ وﺧﺎدﻣﺘﮧ‬b‫ﺴﺘﻤ‬° ‫ﻮز ان‬i‫و‬
‫ "وا"ﻳﻦ ﮨﻢ ﻟﻔﺮوﺟﮩﻢ‬:q‫ﻜﻒ ﺑﻘﻮﻟﮧ ﺗﻌﺎ‬E‫ﺣﻴﺚ اﺳﺘﺪل ’ ﻋﺪم ﺣﻠﮧ ﺑﺎ‬
ٔ ٔ ٔ ٓ
‫ ﻓﺎﻓﺎد‬،‫ﺰوﺟﺔ واﻻﻣﺔ‬E‫ﻴﺢ اﻻﺳﺘﻤﺘﺎع إﻻ ﺑﮩﻤﺎ اي ﺑﺎ‬é‫ ﻓﻠﻢ ﻳ‬:‫ وﻗﺎل‬.‫" اﻻﻳﺔ‬.‫ﺣﺎﻓﻈﻮن‬
ٔ ٔ
.‫ واﷲ اﻋﻠﻢ‬،š ‫ﺸﮩﻮة ﺑﻐ'ﮨﻤﺎ ﮨﺬا ﻣﺎ ﻇﮩﺮ‬E‫ﻋﺪم ﺣﻞ اﻻﺳﺘﻤﺘﺎع اي ﻗﻀﺎء ا‬
(‫ﺼﻮم وﻣﺎ ﻻ ﻳﻔﺴﺪہ‬E‫ ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‬،۳۹۹/Q :¹‫ﺸﺎ‬E‫)ﻓﺘﺎو} ا‬
Hadrat Muft> Shaf>‛ S8hib rahimahull8h writes:
To ask one’s wife to play with one’s private part until ejaculation at the
time of need is permissible without any reprehensibility. For example,
she is in her menses or post-natal bleeding so he cannot have
intercourse with her and it is difficult for him to control himself
because of an overriding desire and passion. If he asks her to do this
without any real need, it will be makrPh.1
Further reading: Ahsan al-Fat w , vol. 8, p. 364.
All8h ta‛8l8 knows best.
Augmenting one’s breasts
Question
Can a woman augment her breasts for her husband’s pleasure?
Answer
Augmenting one’s breasts entails altering the creation of All8h ta‛8l8.
A Had>th states:

.‫ﺎﻟﻖ‬v‫ﻣﻌﺼﻴﺔ ا‬ ‫ﻻ ﻃﺎﻋﺔ ﺨﻠﻮق‬

Obedience to the creation is not permitted if it entails
disobedience to the Creator.
Therefore, it is not permissible to augment one’s breasts for the
husband’s pleasure.
Maul8n8 Kh8lid Sayfull8h Rahm8n> S8hib writes in Jad d Fiqh Mas ’il:
The Islamic standpoint is that the body is a trust from All8h ta‛8l8 and
a manifestation of All8h’s creation. Therefore, any self-formulated
changes cannot be made to it without a Shar‛> and natural need. This is

1
Imd d al-Muft yy n, vol. 7, p. 248.
419
why RasPlull8h sallall8hu ‛alayhi wa sallam prohibited wearing false
hair (wigs), and to create a gap between the teeth solely for
beautification purposes. He said that it earns the curse of All8h ta‛8l8
and entails altering His creation. Therefore, any operation or
alteration to the body for the sake of beautification and fashion will
certainly be prohibited. For example, as is done nowadays to the nose,
breasts, etc.

:}‫ﺨﺎر‬+‫ )رواہ ا‬.‫ﻮاﺷﻤﺎت وا ﺴﺘﻮﺷﻤﺎت وا ﺘﻨﻤﺼﺎت‬E‫ﻟﻌﻦ اﷲ ا‬

(‫ﻠﺒﺎس‬E‫ ﻛﺘﺎب ا‬،۸۷۹/Q
All8h ta‛8l8 curses the women who tattoo, have
themselves tattooed, and create a gap between their
teeth.
ٔ
،۲۸۱/Q :4‫ ) ﺴﺎ‬.\‫ﻮ‬E‫ان رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺣﺮم ا‬
(\‫ﻮ‬E‫ﻢ ا‬8‫ﺮ‬Â ‫ﺑﺎب‬
RasPlull8h sallall8hu ‛alayhi wa sallam prohibited
creating a gap between the teeth.

،۲۰۵/Q :‫ )„ﺴﻠﻢ‬.‫ﻠﺤﺴﻦ ا ﻐ'ات ﺧﻠﻖ اﷲ‬E ‫وﻟﻌﻦ ا ﺘﻔﻠﺠﺎت‬

(‫ﻮاﺻﻠﺔ‬E‫ﻢ ﻓﻌﻞ ا‬8‫ﺮ‬Â ‫ﺑﺎب‬
All8h ta‛8l8 cursed women who create a gap between
their teeth for the sake of beautification, changing the
creation of All8h.
Yes, if a body part is unnaturally more, e.g. a person has six fingers
instead of five, the extra finger could be removed through an
operation.
ٓ ً ٔ ً ٔ ٔ ٔ
‫ إن ن اﻟﻐﺎﻟﺐ ’ ﻣﻦ‬...‫ﺮﺟﻞ ان ﻳﻘﻄﻊ اﺻﺒﻌﺎ زاﺋﺪًة او ﺷ•ﺌﺎ اﺧﺮ‬E‫إذا اراد ا‬
‫ﺳﻌ ﺔ‬ ‫ﺠﺎة ﻓﮩﻮ‬f‫ﻮ ا‬ß ‫ن ن اﻟﻐﺎﻟﺐ‬B‫ اﻟﮩﻼک ﻓﺈﻧﮧ ﻻ ﻳﻔﻌﻞ و‬Œ‫ﻗﻄﻊ ﻣﺜﻞ ذﻟ‬
X
(۳۶۰/s :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.Œ‫ﻣﻦ ذﻟ‬

1
Jad d Fiqh Mas ’il, vol. 1, p. 312.
420
 :}‫ﺨﺎر‬+‫ا‬

‫ﻮاﺷﻤﺎت وا ﺘﻨﻤﺼﺎت وا ﺘﻔﻠﺠﺎت‬E‫ "ﻟﻌﻦ اﷲ ا‬:‫ﻋﻦ إﺑﺮاﮨﻴﻢ ﻋﻦ ﻋﻠﻘﻤﺔ ﻗﺎل‬

ٔ
‫ ﻻ‬š ‫ وﻣﺎ‬:‫ﻠﺤﺴﻦ ا ﻐ'ات ﺧﻠﻖ اﷲ ﻓﻘﺎﻟﺖ ام ﻳﻌﻘﻮب ﻣﺎ ﮨﺬا؟ ﻗﺎل ﻋﺒﺪ اﷲ‬E
ٔ
‫ واﷲ ﻟﻘﺪ‬:‫اﻟﻌﻦ ﻣﻦ ﻟﻌﻦ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ و™ ﻛﺘﺎب اﷲ؟ ﻗﺎﻟﺖ‬
ٓ ٔ ٔ
‫ "ﻣﺎ اﺗﺎ¿ﻢ‬:‫ ﻗﺮاﺗﻴﮧ وﺟﺪﺗﻴﮧ‬x‫ واﷲ ﻟ‬:‫ﻠﻮﺣ ﻓﻤﺎ وﺟﺪﺗﮧ ﻗﺎل‬E‫ﻗﺮات ﻣﺎ ﺑ ا‬
‫ ﺑﺎب‬،۷۹/Q :}‫ﺨﺎر‬+‫" )رواہ ا‬.‫ﺮﺳﻮل ﻓﺨﺬوہ وﻣﺎ ﻧﮩﺎ¿ﻢ ﻋﻨﮧ ﻓﺎﻧﺘﮩﻮا‬E‫ا‬
(‫ا ﺘﻨﻤﺼﺎت‬
All8h ta‛8l8 knows best.
Giving in charity without the husband’s consent
Question
My husband is a real miser. We are married for about twenty years but
he never gives away his old clothes and footwear even if they are
tattered and torn. He will buy new items but he will never give away
his old ones. Therefore, on one occasion I took some of his old clothes,
shoes, etc. and gave them to some poor people without his knowledge.
Later on I learnt that I was not permitted to do that because those
items did not belong to me. If I were to inform my husband now, he
will go into a rage because he is hot-tempered by nature. How can I
atone for my mistake?
Answer
Insignificant and valueless items can be given in charity without the
husband’s consent. The ruling in this regard is based on societal
norms. If in a certain society people give insignificant items in charity
without the husband’s consent and the husband does not disapprove,
it will be permissible. There is no need for you to inform your husband
because it could lead to arguments and fights. If you want to practise
on the side of precaution, estimate the value of those old clothes and
give that amount or some other item to your husband. However, be
mindful about this in the future. If you fear arguments and discord,
then do not give any of his belongings in charity. Instead, encourage
him to be charitable.

421
 ‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫وﻻ ﺑﺎس ‪E‬ﻠﻤﺮاة ان ﺗﺘﺼﺪق ﻣﻦ ﺑﻴﺖ ﺳﻴﺪﮨﺎ او زوﺟﮩﺎ ﺑﺎﻟ•ﺴ' ﻛﺮﻏﻴﻒ و‪E‬ﻮہ‬
‫ٔ‬
‫„ﻠﺘ و‪E‬ﻮ ﻋﻠﻢ ﻣﻨﮧ ﻋﺪم ا‪E‬ﺮﺿﺎ ‪E‬ﻢ ‪i‬ﺰ‪ ،‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ ﻛﺮﻏﻴﻒ ﻻن ذﻟ‪Œ‬‬
‫ٔ‬
‫ﻏ' ¸ﻨﻮع ﻋﻨﮧ ® اﻟﻌﺎدة‪ ،‬ﮨﺪاﻳﮧ‪ ،‬ﺑ‪E 7‬ﻮ ن ﺑ•ﺘﮧ ﻣﻦ ﻣﻘﺎم ا ﺮاة ﻛﺤﺎﺟﺒﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻏﻼﻣﮧ ﻧﻘﻞ اﺑﻦ ا‪E‬ﺸﺤﻨﺔ ﻋﻦ اﺑﻦ وﮨﺒﺎن اﻧﮧ ‪E‬ﻢ ﻳﺮہ ‪²‬ﻣﮩﻢ واﻧﮧ ﻳ ﺒ ان‬
‫ٔ‬ ‫ً‬
‫‪i‬ﻮز ﻓﻴﺎﺳﺎ ﻋﻠﻴﮩﺎ ﺛﻢ ﻧﻘﻞ ﻋﻨﮧ اﻧﮧ ‪E‬ﻮ ﻧﺖ ا‪E‬ﺰوﺟﺔ ¸ﻨﻮﻋﺔ ﻣﻦ ا—•ف ﺑ•ﺘﮧ‬
‫ٔ‬
‫ﺗﺎ‪õ‬ﻞ ﻣﻌﮧ ﺑﺎﻟﻔﺮض وﻻ ﻳﻤﻜﻨﮩﺎ ﻣﻦ ﻃﻌﺎﻣﮧ وا—•ف ‪e‬ء ﻣﻦ ﻣﺎﻟﮧ ﻳ ﺒ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ان ﻻ ‪i‬ﻮز ﻟﮩﺎ ا‪E‬ﺼﺪﻗﺔ‪ ،‬واﻋ¬ﺿﮧ ﺑﺎﻧﮧ ﺟﺮ} اﻟﻌﺮف ﺑﺎ—ﺼﺪق ﺑﺬﻟ‪ Œ‬ﻣﻄﻠﻘﺎ‬
‫ٔ‬
‫ﺗﺎ„ﻞ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۱۶۲/` :¹‬ط‪ :‬ﺳﻌﻴﺪ(‬

‫\ح ﻣﻨﻈﻮﻣﺔ اﺑﻦ وﮨﺒﺎن‪:‬‬

‫ذﻟ‪ Œ‬وﻗﺪ ﺟﺮ} اﻟﻌﺮف ﺑﺎ—ﺼﺪق‬ ‫ﻗﻠﺖ‪ :‬ا"ي ﻳ ﺒ ‪Â‬ﻜﻴﻢ اﻟﻌﺮف واﻟﻌﺎدة‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﺑﺬﻟ‪ Œ‬ﻣﻄﻠﻘﺎ ﺳﻮاء ﻧﺖ ﺗﺎ‪õ‬ﻞ ﺑﺎﻟﻔﺮض او ﻻ‪\) .‬ح ﻣﻨﻈﻮﻣﺔ اﺑﻦ وﮨﺒﺎن‪:‬‬
‫ٔ‬
‫‪ ،۹۳/Q‬ﻓﺼﻞ ﻣﻦ ﻛﺘﺎب ا ﺎذون‪ ،‬ط‪ :‬ا‪E‬ﻮﻗﻒ ا ﺪ دﻳﻮ‪ž‬ﻨﺪ(‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎل‪ :‬وا‪E‬ﺰوﺟﺔ وﻓﺘﺎة ا‪+‬ﻴﺖ و ﮨﻲ اﻻﻣﺔ إذا ﺗﺼﺪﻗﺖ ﺑﺎﻟﻄﻌﺎم ﻻ ﺑﺎس ﺑﺬﻟ‪ Œ‬إذا‬
‫ن ’ ا‪E‬ﺮﺳﻢ ‪E‬ﻠﻌﺮف و‪B‬ن ‪E‬ﻢ ﻳ‪.‬ﻦ ﺑﺈذن ا‪E‬ﺰوج وا ﻮ÷‪ ،‬وﻗﺪرہ ® اﻟﮩﺪاﻳ ﺔ‬
‫ٔ‬
‫ﺑﺎ‪E‬ﺮﻏﻴﻒ و‪E‬ﻮہ‪\) .‬ح ﻣﻨﻈﻮﻣﺔ اﺑﻦ وﮨﺒﺎن‪ ،۹۲/Q :‬ﻓﺼﻞ ﻣﻦ ﻛﺘﺎب ا ﺎذون‪ ،‬ط‪:‬‬
‫ا‪E‬ﻮﻗﻒ ا ﺪ دﻳﻮ‪ž‬ﻨﺪ‪ .‬و_ﺬا ® ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(ر ا ﺨﺘﺎر‪ ،۹۲/W :‬ط‪:‬‬
‫ﻛﻮﺋﺘﮧ(‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ ٔ‬ ‫ٔ‬
‫ء ‪°‬ﺴ' ﻛﺮﻏﻴﻒ و ‪E‬ﻮہ ﺑﺪون‬ ‫وﻻ ﺑﺎس ‪E‬ﻠﻤﺮاة ان ﺗﺘﺼﺪق ﻣﻦ ﺑﻴﺖ زوﺟﮩﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺳﺘﻄﻼع راي ا‪E‬ﺰوج ﻛﺬا ® ا‪ . ©E‬ﻗﺎل ر‪ 2‬اﷲ ﻋﻨﮧ و™ ﻋﺮﻓﻨﺎ ا ﺮاة واﻻﻣ ﺔ‬

‫‪422‬‬
 ٔ
}‫ )اﻟﻔﺘﺎو‬.‫ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن‬ ‫ﻘﺪ ﻛﺬا‬f‫ﻮن ﻣﺎذوﻧﺔ ﺑﺎ—ﺼﺪق ﺑﺎ‬.‫ﻻ ﺗ‬
(۷۳/s :‫اﻟﮩﻨﺪﻳﺔ‬
All8h ta‛8l8 knows best.
Maintaining equality between two wives
Question
A man brings fruit as a gift for his wife daily after ‛asr. He does not do
the same for his other wife, or he brings less. Is his action correct or
does it need to be rectified?
Answer
It is essential to maintain equality in the act of gifting but the amount
and nature of the gift does not have to be the same. If one wife hails
from a wealthy family while the other is from a poor family, it is not
necessary to maintain equality in maintaining them. There can be
differences in the amount and nature of what one gives to them.

:¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ٔ
‫ﺔ‬8‫ﺐ ﻋﻠﻴﮧ اﻟ·ﺴﻮ‬i :‫ﺪاﺋﻊ‬+‫ ﻗﺎل ® ا‬:‫ﺤﺮ‬+‫ ﻗﺎل ® ا‬...‫ﻮل‬õ‫ ا ﻠﺒﻮس وا ﺎ‬Ã‫ﻗﻮﻟﮧ و‬
ٔ ٔ
،‫•ﺘﻮﺗﺔ‬+‫ وا‬Ø‫ﺴﻜ‬E‫وب وا ﻠﺒﻮس وا‬µ ‫ﻮل وا‬õ‫ﺑ ا]ﺮﺗ واﻻﻣﺘ ® ا ﺎ‬
ٔ
® ‫ﺮﺟﻞ وﺣﺪہ‬E‫ وا]ﻖ اﻧﮧ ’ ﻗﻮل ﻣﻦ اﻋﺘ? ﺣﺎل ا‬،ò‫ﻮاﻟ‬E‫ﻮ‬E‫وﮨﻜﺬا ذﻛﺮ ا‬
ٔ
‫ ﻓﺈن إﺣﺪاﮨﻤﺎ ﻗﺪ‬،‫ ﺑﮧ ﻣﻦ اﻋﺘﺒﺎر ﺣﺎﻟﮩﻤﺎ ﻓﻼ‬Æ‫ﻔﻘﺔ واﻣﺎ ’ اﻟﻘﻮل ا ﻔ‬f‫ا‬
ً ٔ
.‫ﻔﻘﺔ‬f‫ﺔ ﺑ•ﻨﮩﻤﺎ ﻣﻄﻠﻘﺎ ® ا‬8‫ ﻓﻼ ﻳﻠﺰم اﻟ·ﺴﻮ‬،‫ﻮن ﻏﻨﻴﺔ واﻻﺧﺮ} ﻓﻘ'ة‬.‫ﺗ‬
(‫ ﺑﺎب اﻟﻘﺴﻢ‬،۲۰۲/R :¹‫ﺸﺎ‬E‫)ﻓﺘﺎو} ا‬

‫ﻔﻘﺔ ﻳﻌﺘ? ﻓﻴﮩﺎ ﺣﺎﻟﮩﻤﺎ ﻓﺤﻴ ﺌﺬ ﻗﺪ‬f‫ ان ا‬:‫ اﻟﻄﺤﻄﺎوي ’ ا(ر ا ﺨﺘﺎر‬Ã‫و‬
ٔ
.‫ﻔﻘﺔ‬f‫ﺔ ﺑ•ﻨﮩﻤﺎ ® ا‬8‫ﻮن إﺣﺪاﮨﻤﺎ ﻏﻨﻴﺔ واﻻﺧﺮ} ﻓﻘ'ة ﻓﻼ ﻳﻠﺰم اﻟ·ﺴﻮ‬.‫ﺗ‬
(۲۱۸/R :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ و_ﺬا ® ا‬.۸۸/Q :}‫)ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬

423
 :}‫ﻋﻤﺪة اﻟﻘﺎر‬
ً ٔ
‫ )ﻋﻤﺪة‬.‫ﻮﮨﺎ‬E‫ﻜﺴﻮة واﻟﮩﺒﺔ و‬E‫ﻔﻘﺔ وا‬f‫ﺘﮩﻦ ® ا‬8‫وﺗﻤﺎم اﻟﻌﺪل اﻳﻀﺎ ﺑ•ﻨﮩﻦ ﺴﻮ‬
(‫ „ﻠﺘﺎن‬،‫ دار ا]ﺪﻳﺚ‬،‫ ﺑﺎب اﻟﻌﺪل ﺑ اﻟ ﺴﺎء‬،۱۸۷/XW :}‫اﻟﻘﺎر‬

:‫ﺑﺬل ا ﺠﮩﻮد‬
ٔ
‫ )ﺑﺬل‬.‫ﻜﺴﻮة واﻹﻋﻄﺎء‬E‫ﺑﺎب ® اﻟﻘﺴﻢ ا} اﻟﻌﺪل ﺑ اﻟ ﺴﺎء ا ﺒﻴﺖ واﻟﻄﻌﺎم وا‬
(۱۶۹/XS :‫ا ﺠﮩﻮد‬
Imd d al-Ahk m:
Justice is the opposite of injustice. In other words, each thing must be
treated in a manner which is suited to it and in line with what is its
right. If the two wives are on the same level as regards wealth and
poverty, the husband will have to spend equally for their maintenance.
If not, it will be obligatory on him to treat each one with justice as per
her status. Where a person has more than one wife, the obligation of
equality applies only in spending the night with them and maintaining
a relationship with them provided they are all free women. In all other
matters, justice is obligatory [as defined above].1
All8h ta‛8l8 knows best.
When a husband prohibits his wife from observing hijāb
Question
By the grace of All8h ta‛8l8, a woman wants to practise on the
injunctions of the Shar>‛ah by observing full hij8b, but her husband
doesn’t want it and is prohibiting her. He asks her to accompany him
out of the house without covering her face. What must she do?
Answer
The hij8b of a woman is encouraged and required by the Shar>‛ah. The
husband prohibiting her from it entails asking her to go against the
Shar>‛ah. The Shar>‛ah does not permit this.

.‫ﺎﻟﻖ‬v‫ﻣﻌﺼﻴﺔ ا‬ ‫ﻻ ﻃﺎﻋﺔ ﺨﻠﻮق‬

1
Imd d al-Ahk m, vol. 2, p. 377.
424
 Obedience to the creation is not permitted if it entails
disobedience to the Creator.
The wife should therefore not disregard the Shar>‛ah. Instead, she
must try to convince her husband while practising on the Shar>‛ah. At
the same time, she must not be stubborn and rebellious. She must not
become ill-mannered towards her husband. She must not lag in
fulfilling his rights. All8h ta‛8l8 will soften her husband’s heart and
persuade him towards the Shar>‛ah hij8b. In today’s times, a good way
would be to encourage the husband to join the work of Tabl>gh and to
send him for some time. Insh8 All8h, when he returns, he will himself
ask her to observe hij8b. All8h ta‛8l8 says:
َ ‫وراء‬
.‫ﺣﺠﺎب‬ ِ Í ُ ْ ُ َ ْ َ å‫ﺎ‬
ْ ‫ﻮﻫﻦ‬E‫ﻓﺎﺳﺎ‬
َ Í ‫ﻣﻦ‬
ِ
ً ‫ﻣﺘ‬ Í ُ ْ ُ ُ ْ َ َ ‫واذا‬
َ َ ‫ﺳﺄ—ﻤﻮﻫﻦ‬ َ َ
ٍ ِ ِ
When you go to ask his wives anything that you need,
ask them from behind a screen. 1
If there was no need to cover the face, there would be no need to say
“from behind a screen”. Then there would be no harm in women
coming in the presence of men.
All8h ta‛8l8 knows best.
Leaving one’s wife for one year
Question
When students complete their studies, they generally go for one year
in Jam8‛at. This is irrespective of whether they are married or not. If
the person has a wife and children, is it permissible for him to go for
one year? Will it depend on the approval or disapproval of the wife?
Answer
Going for four months or one year is dependent on the mutual
agreement between husband and wife. In many cases, it is agreed upon
before the wedding that the boy will leave for one year immediately
after getting married. The marriage is solemnized on this basis, and
the wife is sent over to her husband after the one year.
Yes, if the wife has already started to live with her husband, then it
will be necessary to obtain the wife’s approval to go for one year. If the
wife is happy with it and there is no fear of temptation, then there is

1
SPrah al-Ahz8b, 33: 53.
425
no objection to going for one year. In fact, it is tremendously
beneficial.
‛All8mah Haskaf> rahimahull8h said that conjugal relations are
obligatory periodically on the basis of religious integrity. The period of
’>l8’ (refer to the chapter on ’>l8’ for an explanation) – i.e. four months
– should not pass without having conjugal relations with one’s wife.
But if the wife approves of it, then there is no objection.
ً ٔ
‫ ﺑﺎب‬،۲۰۳/R :‫ )ا(ر ا ﺨﺘﺎر‬.‫ﺐ دﻳﺎﻧﺔ اﺣﻴﺎﻧﺎ وﻻ ﻳﺒﻠﻎ ﻣﺪة اﻹﻳﻼء إﻻ ﺑﺮﺿﺎﮨﺎ‬i
(‫اﻟﻘﺴﻢ‬
Fat w Mahm d yyah:
If the wife can bear it and the husband goes to her once a year with
her permission, then – All8h willing – he will not be sinning. If not, he
will be committing the crime of not fulfilling her rights. He should not
remain away from her for more than four months. As stated in Radd al-
Muht r.1
If the wife is young, the husband should not leave her for more than
four months. Because there is the possibility of temptation. If she can
endure his absence and there is no fear of temptation, then there is no
objection to leaving her for even one year. 2
In addition to the obligation of providing boarding and lodging for
your wife, you have other obligations to her. What arrangements did
you make for that? If she is young and cannot control her desires, you
will be trampling on her rights. Yes, if she has control over her desires,
gives you permission happily to be away for so long, and there is no
danger of falling into sin; then you are permitted. If not, you will have
to go to her once every four months.
R ً ٔ
.‫ﺐ دﻳﺎﻧﺔ اﺣﻴﺎﻧﺎ وﻻ ﻳﺒﻠﻎ ﻣﺪة اﻹﻳﻼء إﻻ ﺑﺮﺿﺎﮨﺎ‬i
In addition to the above, we could present a parallel ruling of the
jurists. They give the wife of an impotent husband, one year’s respite;
and four years respite to the wife of a husband who is gone missing.

1
Fat w Mahm d yyah, vol. 18, p. 592.
2
Ibid.
3
Ibid. p. 594.
426
This, notwithstanding the fact that the possibility of temptation exists
in these cases as well.
All8h ta‛8l8 knows best.
Using sex toys for sexual gratification
Question
A man does not engage in conjugal relations at all with his wife.
Consequently, she is displeased with him. He is a normal healthy man.
Can she resort to sex toys to fulfil her desires? Does the Shar>‛ah
permit this?
Answer
While the Shar>‛ah permits the fulfilment of sexual desires, it shows
man the natural way of doing this so that together with sexual
gratification, the proliferation of one’s lineage continues. Any form of
sexual gratification which is against this natural way will not only be
prohibited by the Shar>‛ah but together with it being unnatural, it will
become a cause of moral degeneration. The Shar>‛ah therefore
explicitly states that where the natural way of sexual gratification is
not available, the person must abstain from unnatural ways so as to
preserve their chastity and purity.
It is mentioned in the Ah8d>th that some Sah8bah radiyall8hu ‛anhum
asked RasPlull8h sallall8hu ‛alayhi wa sallam about what should they
do when they are young and do not have the means to get married as
yet. He instructed them to fast regularly. We learn from this that as
long as sexual desires cannot be fulfilled in the natural way, one is not
permitted to resort to unnatural ways. Rather, it is essential for one to
maintain one’s chastity and purity.
Therefore, in this case, the woman will not be permitted by the
Shar>‛ah to use any type of sex toys while resorting to an unnatural
way of sexual gratification. Instead, she should endeavour to convince
her husband to fulfil his obligations.
All8h ta‛8l8 knows best.
A woman having more than one husband in her life-time
Question
A woman had more than one husband – one after the other – in this
world. Which husband will she receive in Paradise?

427
‫‪Answer‬‬
‫‪The scholars have two views in this regard:‬‬
‫‪1. She will receive her last husband.‬‬
‫‪2. She will be given a choice to choose whichever one she wants.‬‬
‫‪We could reconcile both views in this way: If both husbands were on‬‬
‫‪the same level of sound character, she will receive the latter husband.‬‬
‫‪If they were different in character, she will receive the one with better‬‬
‫‪character.‬‬
‫ٔ‬
‫)‪ (۱‬ﻋﻦ ﻋﻄﻴﺔ ﺑﻦ ﻗ•ﺲ ا‪ ´ E‬ﻗﺎل‪ :‬ﺧﻄﺐ ﻣﻌﺎو‪8‬ﺔ ﺑﻦ ا› ﺳﻔﻴﺎن ر اﷲ‬
‫ٰ‬ ‫ٔ‬ ‫ٰ‬ ‫ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪q‬‬ ‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ ﺑﻌﺪ وﻓﺎة ا› ا(رداء ر اﷲ‬ ‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ ام ا(رداء ر اﷲ‬
‫ٰ‬ ‫ٔ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ ﻳﻘﻮل‪ :‬ﺳﻤﻌﺖ‬ ‫ﻋﻨﮧ‪ ،‬ﻓﺎﺗﺖ وﻗﺎﻟﺖ‪ :‬ﺳﻤﻌﺖ اﺑﺎ ا(رداء ر اﷲ‬
‫ٔ‬ ‫ٔ‬
‫رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻳﻘﻮل‪" :‬اﻳﻤﺎ ا„ﺮاة ﺗﻮ™ ﻋﻨﮩﺎ زوﺟﮩﺎ ﻓ‪ó‬وﺟﺖ‬
‫ٔ‬ ‫ٔ‬ ‫ٓ ٔ‬
‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ‬ ‫ﺑﻌﺪہ ﻓﮩﻲ ﻻﺧﺮ ازواﺟﮩﺎ وﻣﺎ ﻛﻨﺖ ﻻﺧﺘﺎر ’ ا› ا(رداء ر اﷲ‬
‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ ﻓﻌﻠﻴ‪ Œ‬ﺑﺎ‪E‬ﺼﻮم ﻓﺈﻧﮩﺎ ‪ô‬ﺴﻤﺔ‪) .‬رواہ‬ ‫اﷲ‬ ‫ﻓﻜﺘﺐ إ‪Ö‬ﮩﺎ ﻣﻌﺎو‪8‬ﺔ ر‬
‫اﻟﻄ?ا ® ا‪E‬ﻜﺒ' واﻻوﺳﻂ‪ ،‬وﻓﻴﮧ اﺑﻮ ﺑ‪.‬ﺮ ﺑﻦ ا „ﺮ‪8‬ﻢ وﻗﺪ اﺧﺘﻠﻂ(‪ ) .‬ﻤﻊ‬
‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺰواﺋﺪ‪ ،۲۷۰/W :‬ﺑﺎب ® ا ﺮاة ﺗﺪﺧﻞ ا{ﻨﺔ وﻟﮩﺎ ازواج‪ ،‬ط‪ :‬دار اﻟﻔﻜﺮ‪ .‬و_ﺬا ®‬
‫ﺴﺘﺎن ﻓﻘﻴﮧ ا ا‪E‬ﻠﻴﺚ ا‪E‬ﺴﻤﺮﻗﻨﺪ}‪ :‬ص ‪(۱۵۱‬‬
‫ٰ‬ ‫ٔ‬ ‫ٰ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ ﻳﺎ‬ ‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ ﻗﺎل‪ :‬ﻗﺎﻟﺖ ام ﺣﺒ•ﺒﺔ ر اﷲ‬ ‫)‪ (۲‬وﻋﻦ ا ﺲ ر اﷲ‬
‫ٔ‬ ‫ٔ‬
‫رﺳﻮل اﷲ! ا ﺮاة ﻳ‪.‬ﻮن ﻟﮩﺎ زوﺟﺎن ﺛﻢ ﺗﻤﻮت ﻓﺘﺪﺧﻞ ا{ﻨﺔ ﮨﻲ وزوﺟﮩﺎ‪ ،‬ﻻﻳﮩﻤﺎ‬
‫ً‬ ‫ٔ‬ ‫ٓ‬ ‫ٔ ٔ‬
‫ﺗ‪.‬ﻮن ‪E‬ﻼول او ‪E‬ﻼﺧﺮ ﻗﺎل‪ 'g :‬ﻓﺘﺨﺘﺎر اﺣﺴﻨﮩﻤﺎ ﺧﻠﻘﺎ ن ﻣﻌﮩﺎ ® ا(ﻧﻴﺎ‬
‫ٰ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ ذ‪ß‬ﺐ ﺣﺴﻦ ا‪v‬ﻠﻖ‬ ‫ﻳ‪.‬ﻮن زوﺟﮩﺎ ® ا{ﻨﺔ ﻳﺎ ام ﺣﺒ•ﺒﺔ ر اﷲ‬
‫ٓ‬
‫‪ 'Á‬ا(ﻧﻴﺎ واﻻﺧﺮة‪ .‬رواہ اﻟﻄ?ا واﻟ‪‰‬ار‪ ،‬وﻓﻴﮧ ﻋﺒﻴﺪ ﺑﻦ إﺳﺤﺎق و‪ß‬ﻮ ﻣ¬وک‪.‬‬
‫) ﻤﻊ ا‪E‬ﺰواﺋﺪ‪ ،۲۴/| :‬ﺑﺎب ﻣﺎ ﺟﺎء ® ﺣﺴﻦ ا‪v‬ﻠﻖ‪ ،‬ط‪ :‬دار اﻟﻔﻜﺮ(‬
‫‪The second narration which makes reference to receiving the last‬‬
‫‪husband is a strong narration which is supported by other narrations.‬‬
‫‪Shaykh Alb8n> writes:‬‬

‫‪428‬‬
 ‫ٔ‬
‫ﻗﻠﺖ‪ :‬وﮨﺬا إﺳﻨﺎد رﺟﺎﻟﮧ ﺛﻘﺎت ﻣﻌﺮوﻓﻮن ﻏ' اﻟﻌﺒﺎس ﺑﻦ ﺻﺎﻟﺢ ﮨﺬا‪ ،‬ورواہ اﺑﻮ‬
‫ٔ‬
‫ا‪E‬ﺸﻴﺦ ® ا—ﺎر‪8‬ﺦ )ص ‪ :(۲۷۰‬ﺛﻨﺎ ا‪È‬ﺪ ﺑﻦ إﺳﺤﺎق ا{ﻮﮨﺮي ﺛﻨﺎ إﺳﻤﺎﻋﻴﻞ ﺑﻦ‬
‫ً‬ ‫ٔ‬
‫زرارة ﻗﺎل‪ :‬ﺛﻨﺎ اﺑﻮ ا ﻠﻴﺢ ا‪E‬ﺮ‪ y‬ﺑﮧ ﻣﻘﺘ•ا ’ ا ﺮﻓﻮع ﻓﻘﻂ‪ ،‬وﮨﺬا إﺳﻨﺎد‬
‫ٔ‬
‫ﺻﺤﻴﺢ‪ ،‬رﺟﺎﻟﮧ ﺛﻘﺎت ﻣﻌﺮوﻓﻮن ﻏ' ا{ﻮﮨﺮي‪ ،‬ﻗﺎل اﺑﻮ ا‪E‬ﺸﻴﺦ‪ :‬ﺛﻘﺔ‪ ،‬ﺣﺴﻦ‬
‫ٔ‬ ‫ٔ‬
‫ا]ﺪﻳﺚ‪ ،‬ﻓﻤﻦ ﺣﺴﺎن ﺣﺪﻳﺜﮧ‪ ،‬ﺛﻢ ﺳﺎق ﻟﮧ اﺣﺎدﻳﺚ ﮨﺬا اﺣﺪﮨﺎ‪.‬‬

‫و‪ž‬ﺎ{ﻤﻠﺔ ﻓﺎ]ﺪﻳﺚ ﺑﻤﺠﻤﻮع اﻟﻄﺮﻗ ﻗﻮي‪ ،‬وا ﺮﻓﻮع ﻣﻨﮧ ﺻﺤﻴﺢ‪ ،‬وﻟﮧ ﻃﺮق‬
‫ٔ‬ ‫ً‬ ‫ً‬ ‫ٔ‬
‫اﺧﺮ} „ﺮﻓﻮ‪ å‬و„ﻮﻗﻮﻓﺎ ﻋﻨﺪ اﺑﻦ ﻋﺴﺎﻛﺮ )‪ (X \Q|X\Q‬ﻋﻦ ا› ا(رداء ر اﷲ‬
‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ وﻟﮧ ﺷﺎﮨﺪان „ﻮﻗﻮﻓﺎن‪.‬‬
‫ٔ‬ ‫ٔ‬
‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ‪ ،‬ﻳﺮو‪8‬ﮧ اﺑﻦ ﻋﺴﺎﻛﺮ )‪ (X \X R\X‬ﻣﻦ‬ ‫اﷲ‬ ‫اﻻول‪ :‬ﻋﻦ ا› ﺑ‪.‬ﺮ ر‬
‫ﻃﺮ‪8‬ﻖ ﻛﺜ' ﺑﻦ ﮨﺸﺎم ﻋﻦ ﻋﺒﺪ ا‪E‬ﻜﺮ‪8‬ﻢ ﻋﻦ ﻋﻜﺮﻣﺔ‪.‬‬
‫ٰ‬ ‫ٔ‬ ‫ٔ ٔ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ ﻧﺖ ‪Â‬ﺖ ا‪E‬ﺰ‪ 'ž‬ﺑﻦ اﻟﻌﻮام‬ ‫ان اﺳﻤﺎء ﺑﻨﺖ ا› ﺑ‪.‬ﺮ ر اﷲ‬
‫ٔ ٔ‬ ‫ً‬ ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ‪ ،‬و‪w‬ن ﺷﺪﻳﺪا ﻋﻠﻴﮩﺎ‪ ،‬ﻓﺎﺗﺖ اﺑﺎﮨﺎ ﻓﺸﻜﺖ ذﻟ‪ Œ‬إ‪Ö‬ﮧ‪ ،‬ﻓﻘﺎل‪:‬‬ ‫ر اﷲ‬
‫ٔ‬
‫ﻳﺎ ﺑ ﻴﺔ اﺻ?ي ﻓﺈن ا ﺮاة إذا ن ﻟﮩﺎ زوج ﺻﺎﻟﺢ‪ ،‬ﺛﻢ ﻣﺎت ﻋﻨﮩﺎ‪ ،‬ﻓﻠﻢ ﺗﺰوج‬
‫ً ٔ‬ ‫ٔ‬
‫ﺑﻌﺪہ ﻊ ﺑ•ﻨﮩﻤﺎ ® ا{ﻨﺔ‪ .‬ورﺟﺎﻟﮧ ﺛﻘﺎت إﻻ ان ﻓﻴﮧ إرﺳﺎﻻ ﻻن ﻋﻜﺮﻣﺔ ‪E‬ﻢ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٰ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ إﻻ ان ﻳ‪.‬ﻮن ﺗﻠﻘﺎہ ﻋﻦ اﺳﻤﺎء ﺑﻨﺖ ا›‬ ‫ﻳﺪرک اﺑﺎ ﺑ‪.‬ﺮ ر اﷲ‬
‫ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ‪ .‬واﷲ اﻋﻠﻢ‪.‬‬ ‫ﺑ‪.‬ﺮ ر اﷲ‬
‫ٔ‬ ‫ٓ‬
‫واﻻﺧﺮ‪ :‬ﻋﻦ ﻋ•‪ K‬ﺑﻦ ﻋﺒﺪ ا‪E‬ﺮ‪È‬ﻦ ا‪E‬ﺴﻠ‪ F‬ﻋﻦ ا› إﺳﺤﺎق ﻋﻦ ﺻﻠﺔ ﻋﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮧ اﻧﮧ ﻗﺎل ﻻ„ﺮاﺗﮧ‪" :‬إن ﺷﺌﺖ ان ﺗ‪.‬ﻮ زوﺟ ®‬ ‫ﺣﺬﻳﻔﺔ ر اﷲ‬
‫ٓ ٔ‬ ‫ٔ‬
‫ا{ﻨﺔ ﻓﻼ ﺗﺰو‪ Ò‬ﺑﻌﺪي‪ ،‬ﻓﺈن ا ﺮاة ® ا{ﻨﺔ ﻻﺧﺮ ازواﺟﮩﺎ ® ا(ﻧﻴﺎ‪ ،‬ﻓ‪R‬ﻟ‪Œ‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺣﺮم اﷲ ’ ازواج ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ان ﻳﻨﻜﺤﻦ ﺑﻌﺪہ‪ ،‬ﻻﻧﮩﻦ‬
‫ٔ‬ ‫ٔ‬
‫ازواﺟﮧ ® ا{ﻨﺔ‪ .‬اﺧﺮﺟﮧ ا‪+‬ﻴﮩ‪ ® 7‬ا‪E‬ﺴ )‪(â\` \â‬‬

‫‪429‬‬
 ٔ
‫ – واﺧﺘﻼﻃﮧ )ﺳﻠﺴﻠﺔ‬:‫ﻴ‬é‫ﺴ‬E‫ﻮ ا‬ß‫ﻮ ﻻ ﻋﻨﻌﻨﺔ ا› إﺳﺤﺎق – و‬E ،‫ورﺟﺎﻟﮧ ﺛﻘﺎت‬
(R\Qâs\XQ|X : ‫ﺎ‬+‫ﻠﺸﻴﺦ اﻻ‬E ‫ﺼﺤﻴﺤﺔ‬E‫اﻻﺣﺎدﻳﺚ ا‬
The following is stated in the marginalia of Fayd al-Qad r:
ٔ ٓ ٔ ٔ
‫ﻮن ﻻﺧﺮ ازواﺟﮩﺎ إذا ﺴﺎووا‬.‫ﻼﺛﺔ ﺑﺎﻧﮩﺎ ﺗ‬ï‫ﻦ ا{ﻤﻊ ﺑ اﻻﺣﺎدﻳﺚ ا‬.‫ﻤ‬8‫و‬
ٔ ٔ ً ٔ
‫ﺪ‬È‫ )ﺣﺎﺷﻴﺔ ﻓﻴﺾ اﻟﻘﺪﻳﺮ ﻻ‬.‫ واﷲ اﻋﻠﻢ‬،‫ﻻ ﻓﺘﺨﺘﺎر اﺣﺴﻨﮩﻢ ﺧﻠﻘﺎ‬B‫ و‬،‫ﻠﻖ‬v‫® ا‬
(‫ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ ﺑ'وت‬E‫ دار ا‬،R\X s\Q |R :‫ﺴﻼم‬E‫ﻋﺒﺪ ا‬

، ۲۹۶/R :}‫ﻠﻜﻨﻮ‬E‫ ا‬z‫ﻠﻌﻼﻣﺔ ﻋﺒﺪ اﻟ‬E }‫ ﻤﻮﻋﺔ اﻟﻔﺘﺎو‬:‫ﺪ أﻧﻈﺮ‬8‫ﻠﻤﺰ‬E‫و‬

ٓ
‫ ﻣﺒﻮب‬،۶۹۱/X :‫ﻤﻮدﻳﮧ‬ô }‫ وﻓﺘﺎو‬.‫ ﺑﺎب ا{ﻨﺔ‬،‫ ﻛﺘﺎب اﻟﻘﺮان‬،۱۱۵/X‫ و‬،‫ﻣﺘﻔﺮﻗﺎت‬
.‫و„ﺮﺗﺐ‬
All8h ta‛8l8 knows best.
Husband and wife calling each other by their names
Question
Can husband and wife call each other by their names? We hear that
women in this country often call their husbands by their names. Is
there any reprehensibility in this?
Answer
It is disrespectful and reprehensible for a woman to address her
husband by his name. She must address him with respectful and
reverential names while maintaining his honour and respect. She may
address him by resorting to agnomens such as, AbP Muhammad, AbP
F8timah, etc.
The husband can address his wife by her name. There are many
Ah8d>th in which we see RasPlull8h sallall8hu ‛alayhi wa sallam
addressing his wives by their names.
On one occasion Hadrat ‛Ā’ishah radiyall8hu ‛anh8 addressed
RasPlull8h sallall8hu ‛alayhi wa sallam in the plural, and this is
normally an indication of respect.

‫ﺼﺪﻗﺔ‬E‫ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺸﺎة ﻣﻦ ا‬š‫إ‬ ّ ‫ ﺑﻌﺚ‬:‫ﻋﻦ ٔام ﻋﻄﻴﺔ ﻗﺎﻟﺖ‬

¦‫ء ﻓﻠﻤﺎ ﺟﺎء رﺳﻮل اﷲ ﺻ‬ ٰ

‫ ﻋﻨﮩﺎ ﻣﻨﮩﺎ‬q‫ﺗﻌﺎ‬ ‫ﺸﺔ ر اﷲ‬1å q‫ﻓﺒﻌﺜﺖ إ‬
430
 ٰ
:‫ء ﻗﺎﻟﺖ‬e ‫ ﮨﻞ ﻋﻨﺪ¿ﻢ‬:‫ ﻋﻨﮩﺎ ﻗﺎل‬q‫ﺗﻌﺎ‬ ‫اﷲ‬ ‫ﺸﺔ ر‬1å q‫اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ إ‬
ٔ
‫ إﻧﮩﺎ ﻗﺪ ﺑﻠﻐﺖ‬:‫ﮩﺎ ﻗﺎل‬Ö‫ﺸﺎة اﻟ ﺑﻌﺜﺘﻢ ﺑﮩﺎ إ‬E‫ﻨﺎ ﻣﻦ ا‬Ö‫ إﻻ ان ﺴ•ﺒﺔ ﺑﻌﺜﺖ إ‬،‫ﻻ‬
،‫ﻠﻨ@ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬E ‫ ﺑﺎب اﺑﺎﺣﺔ اﻟﮩﺪﻳﺔ‬،۳۴۵/X :‫ )رواہ „ﺴﻠﻢ‬.‫ﻠﮩﺎ‬ô
(‫ز‬µ‫ﻓﻴﺼﻞ ]ﺒﻠ‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ ٔ
} ‫ )اﻟﻔﺘﺎو‬.‫اﺟﻴﺔ‬ìE‫ﺮﺟﻞ اﺑﺎہ وا ﺮاة زوﺟﮩﺎ ﺑﺎﺳﻤﮧ ﻛﺬا ® ا‬E‫ﺮہ ان ﻳﺪﻋﻮ ا‬.‫ﻳ‬
(‫ ﺑﺎب ﺴﻤﻴﺔ اﻻوﻻد‬،۳۶۲/s :‫اﻟﮩﻨﺪﻳﺔ‬

:‫·ﻴﺔ‬8‫ﻜﻮ‬E‫ا ﻮﺳﻮﻋﺔ اﻟﻔﻘﮩﻴﺔ ا‬

ٔ ٔ ٔ ٔ ٔ
‫ﺮﺟﻞ اﺑﺎہ وان ﺗﺪﻋﻮ ا ﺮاة زوﺟﮩﺎ ﺑﺎﺳﻤﮧ ﺑﻞ‬E‫ﺮہ ان ﻳﺪﻋﻮ ا‬.‫ذﻛﺮ ا]ﻨﻔﻴﺔ اﻧﮧ ﻳ‬
‫ وﻟ•ﺲ ﮨﺬا ﻣﻦ‬،‫ﺰوﺟﺔ‬E‫ﻮ( وا‬E‫ﺪ ﺣﻘﮩﺎ ’ ا‬8‫ﻻ ﺑﺪ ﻣﻦ ﻟﻔﻆ ﻳﻔﻴﺪ ا—ﻌﻈﻴﻢ ﺰ‬
ٔ ٔ
´‫ ا(ا‬q‫ ﻻ إ‬،‫ ا ﺪﻋﻮ ﺑﺎن ﻳﺼﻒ ﻧﻔﺴﮧ ﺑﻤﺎ ﻳﻔﻴﺪﮨﺎ‬q‫_ﻴﺔ ﻻﻧﮩﺎ راﺟﻌﺔ إ‬ó‫اﻟ‬
ٔ
،۳۳۷/XX :‫·ﻴﺔ‬8‫ﻜﻮ‬E‫ )ا ﻮﺳﻮﻋﺔ اﻟﻔﻘﮩﻴﺔ ا‬.‫ﻮ ﻓﻮﻗﮧ‬ß ‫ا ﻄﻠﻮب ﻣﻨﮧ ا—ﺎدب ﻣﻊ ﻣﻦ‬
‫ وزارة اﻻوﻗﺎف‬:‫ ط‬،‫ﻮﮨﻤﺎ ﺑﺎﻻﺳﻢ ا ﺠﺮد‬E‫ﺰوج واﻻب و‬E‫ ﻧﺪاء ا‬،‫اﺣ©م اﻟ·ﺴﻤﻴﺔ‬
(‫ﺖ‬8‫ﻜﻮ‬E‫ ا‬،‫ﺸﺌﻮن اﻻﺳﻼﻣﻴﺔ‬E‫وا‬
Kit b al-Fat w :
It is disrespectful to address one’s husband by his name. A son may not
address his father by his name, nor should a wife address her husband
by his name. The jurists say that it is makrPh. There is no objection to
addressing him in the third person. The husband can address his wife
by her name. There is no harm in it. RasPlull8h sallall8hu ‛alayhi wa
sallam addressed his wives by their names. If, out of humility and in
the presence of others, the wife is addressed by attributing one of the
children’s name to her, then there is no harm in it [e.g. addressing her
as Umm YPsuf, Umm Maryam, etc.].1
All8h ta‛8l8 knows best.

1
Kit b al-Fat w , vol. 4, p. 410.
431
 OATHS AND VOWS
Taking an oath in the name of anyone other than Allāh
Question
RasPlull8h sallall8hu ‛alayhi wa sallam prohibited taking an oath in the
name of anyone other than All8h ta‛8l8 and in the name of one’s
father. Several Ah8d>th make reference to this. For example:

‫ )رواه‬.‫ﻢ‬.‫ﻠﻔﻮا ﺑﺂﺑﺂﺋ‬Â ‫ ﻻ‬:‫ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬

(``Q|\ |R\Q :‫ﺨﺎري‬+‫ا‬
RasPlull8h sallall8hu ‛alayhi wa sallam said: Do not take
an oath in the names of your fathers.

‫ن ﺣﺎﻟﻔﺎ‬ ‫ ﻣﻦ‬.‫ﻢ‬.‫ﻠﻔﻮا ﺑﺂﺑﺂﺋ‬Â ‫أﻻ إن اﷲ ﻳﻨﻬﺎ¿ﻢ أن‬

(``W`\ |R\Q :‫ﺨﺎري‬+‫ )رواه ا‬.‫ﺼﻤﺖ‬Ö ‫ﻓﻠﻴﺤﻠﻒ ﺑﺎﷲ أو‬
RasPlull8h sallall8hu ‛alayhi wa sallam said: Listen! All8h
prohibits you from taking an oath in the names of your
fathers. Anyone wanting to take an oath should do so in
All8h’s name or he should keep silent.
On the other hand, a Had>th of Sah h Muslim contains the words:

.‫أﻓﻠﺢ وأﺑﻴﻪ‬
By his father, he has certainly succeeded.
How can these be reconciled? Also, what is the answer to the Had>th:
“By his father, he has certainly succeeded”?
Answer
There are three types of oaths:
1. To take an oath in the name of someone out of reverence to
him and while believing that he has full control and authority.
2. To take an oath merely for the sake of testimony. For example:
ّ َ
ْ ُ ْ Í َ ْ —‫وا‬
.‫ﺘﻮن‬8‫ﺰ‬E‫وا‬
ِ ِ ِ
Al-Mutanabb> says:

432
 ‫ﻬﺎﺋﻪ‬ž‫ﺴﻨﻪ و‬t‫ﻮى – ﻗﺴﻤﺎ ﺑﻪ و‬/‫ا‬ ‫ﻓﻮﻣﻦ أﺣﺐ ﻷﻋﺼﻴﻨﻚ‬
Arabic and Urdu poetry is replete with oaths of this nature.
3. To take an oath as an invocation for blessings. For example,
the Qur’8n states:
َ ْ َُْ َ ْ َْ َ ْ َ ْ ُÍ َ ََُْ
.‫ﻌﻤﻬﻮن‬. ‫ﺳﻜﺮﺗﻬﻢ‬
ِِ u‫ﻟ‬ِ ‫ﻬﻢ‬/‫ﻟﻌﻤﺮك ِا‬
By your life! They are intoxicated in their mischief. 1
The third type is intended in the words “By his father, he has certainly
succeeded.” In other words, may All8h ta‛8l8 place worldly and other-
worldly blessings in the progeny of your father.
In short, it is prohibited to take an oath in the name of anyone other
than All8h with reverence while believing the former to have full
control and authority. Where this is found, it is for the sake of
invoking blessings and is not included in the prohibited form of taking
an oath.
Reconciling the two types of Ah8d>th
The commentators of Had>th have reconciled the two in several ways.
The reconciliation of the majority of scholars falls within the following
ten. Observe them:
1. The word ‫ وأﺑﻴﻪ‬is not found in Sah h Bukh r , and this collection
is given precedence over other Had>th collections.
2. In reality, an oath was not intended. Rather, the word ‫ وأﺑﻴﻪ‬was
habitually uttered by the Arabs.
3. It is abrogated. In other words, it is from one of the incidents
which occurred in the beginning of Islam and was
subsequently abrogated.
4. The oath in the name of someone other than All8h ta‛8l8 was
due to slip-of-the-tongue.
5. This oath was peculiar and specific to RasPlull8h sallall8hu
‛alayhi wa sallam.
6. It was due to a slip-of-the-pen in certain narrations.

1
SPrah al-Hijr, 15: 62.
433
 ‫‪ is not preserved. The authentic narrations‬وأﺑﻴﻪ ‪7. The word‬‬
‫‪contain the word “wall8hi”.‬‬
‫‪. The words‬وأﺑﻴﻪ ‪8. The word Rabb is understood before the word‬‬
‫‪ّ are actually meant.‬‬
‫ورب أﺑﻴﻪ‬
‫‪9. This oath is used to demonstrate astonishment.‬‬
‫‪10. This oath is used solely for emphasis, and the reality is not‬‬
‫‪meant.‬‬
‫‪The above explanations can be found in the following sources:‬‬

‫ﻋﻤﺪة اﻟﻘﺎري‪ ،R `\X :‬دار ا]ﺪﻳﺚ „ﻠﺘﺎن‪\ .‬ح ا‪f‬ﻮوي ’ ﺻﺤﻴﺢ „ﺴﻠﻢ‪:‬‬
‫‪ .W`\Q‬إﻋﻼء ا‪E‬ﺴ ‪ .RsS\XX :‬أوﺟﺰ ا ﺴﺎ‪E‬ﻚ‪ .`â`\ :‬ﺗ‪.‬ﻤﻠﺔ ﻓﺘﺢ ا ﻠﻬﻢ‪:‬‬
‫‪Â .Xâs\Q‬ﻔﺔ اﻷﺧﻴﺎر‪ .sR\` :‬أ‪õ‬ﻤﺎل ا ﻌﻠﻢ‪ .WSS\s :‬ﻓﺘﺢ ا‪+‬ﺎري‪ .XSâ\X :‬ﺳﺒﻞ‬
‫ا‪E‬ﺴﻼم‪ .X â\W :‬ا—ﻌﻠﻴﻖ ا ﻤﺠﺪ ’ „ﺆﻃﺎ ‪ô‬ﻤﺪ‪ :‬ص ‪ RQâ‬ﻗﺪﻳﻢ‪ .‬ﻓﻴﺾ ا‪+‬ﺎري‪:‬‬
‫‪ .XR \X‬ﺑﺬل ا ﺠﻬﻮد‪ .XW|\R :‬ﻛﺸﻒ ا‪+‬ﺎري‪ .sXQ\Q :‬أﻧﻮار ا‪+‬ﺎري‪ .XWâ\Q :‬ﻓﻀﻞ‬
‫ا‪+‬ﺎري‪ :‬ص ‪Â .sSâ‬ﻔﺔ اﻷﺣﻮذي‪å .XRs\s :‬رﺿﺔ اﻷﺣﻮذي‪.QX\â :‬‬
‫‪Observe the following details with regard to narrations in which an‬‬
‫‪oath has been taken in others apart from All8h ta‛8l8:‬‬

‫ﺟﺎء رﺟﻞ إ‪ q‬رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﻦ أﻫﻞ ‪Q‬ﺪ ﺛﺎﺋﺮ‬ ‫‪.X‬‬

‫ا‪E‬ﺮأس‪...‬ﻓﻘﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬أﻓﻠﺢ وأﺑﻴﻪ إن ﺻﺪق أو دﺧﻞ‬
‫ا{ﻨﺔ وأﺑﻴﻪ إن ﺻﺪق‪„) .‬ﺴﻠﻢ \‪8‬ﻒ‪ ،RS\X :‬ﻓﻴﺼﻞ(‪.‬‬

‫ﻗﺎل رﺟﻞ ﻳﺎ رﺳﻮل اﷲ‪ ،‬ﻣﻦ أﺣﻖ ا‪f‬ﺎس ‪t‬ﺴﻦ ا‪E‬ﺼﺤﺒﺔ‪ ،‬ﻓﻘﺎل‪ :‬ﻧﻌﻢ‬ ‫‪.Q‬‬
‫وأﺑﻴﻚ — ﺒﺄن‪ ،‬ﻗﺎل‪ :‬أ„ﻚ ﺛﻢ أ„ﻚ ﺛﻢ أ„ﻚ ﺛﻢ أﺑﺎك ﺛﻢ أدﻧﺎك أدﻧﺎك‪„) .‬ﺴﻠﻢ‬
‫\‪8‬ﻒ‪ ،RXQ\Q :‬ﻓﻴﺼﻞ‪.‬‬

‫ﺟﺎء رﺟﻞ إ‪ q‬ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻘﺎل‪ :‬ﻳﺎ رﺳﻮل اﷲ أي‬ ‫‪.R‬‬
‫ا‪E‬ﺼﺪﻗﺔ أﻋﻈﻢ أﺟﺮا‪ ،‬ﻓﻘﺎل أﻣﺎ وأﺑﻴﻚ — ﺒﺄﻧﻪ أن ﺗﺼﺪق وأﻧﺖ ﺻﺤﻴﺢ ﺷﺤﻴﺢ‬
‫‪ ng‬اﻟﻔﻘﺮ وﺗﺄ„ﻞ ا‪+‬ﻘﺎء وﻻ ﺗﻤﻬﻞ‪„) .‬ﺴﻠﻢ \‪8‬ﻒ‪ ،RRQ\X :‬ﻓﻴﺼﻞ(‪.‬‬
‫‪434‬‬
‫ﻋﻦ أ› اﻟﻌ‪µ‬اء ا(ار‪ M‬ﻋﻦ أﺑﻴﻪ أﻧﻪ ﻗﺎل ﻳﺎ رﺳﻮل اﷲ أﻣﺎ ﺗ‪.‬ﻮن‬ ‫‪.W‬‬
‫ﻓﺨﺬﻫﺎ ﻷﺟﺰأ ﻋﻨﻚ‪) .‬ا‪E‬ﺴ‬ ‫ا]ﻠﻖ و‪E‬ﻠﺒﺔ؟ وأﺑﻴﻪ ‪E‬ﻮ ﻃﻌﻨﺖ‬ ‫ا‪E‬ﺰ‪w‬ة إﻻ‬
‫ا‪E‬ﻜ?ى ‪E‬ﻠﺒﻴﻬ‪ ،QW`\ :7‬دار ا ﻌﺮﻓﺔ(‪.‬‬
‫‪ is not mentioned in the narration of Sunan D rim . Refer‬وأﺑﻴﻪ ‪The word‬‬
‫‪to Sunan D rim , 2/113/1972.‬‬

‫ﺣﺪﻳﺜﻪ واﺳﻤﻪ‬ ‫و’ ﻫﺎ„ﺸﻪ ﻗﺎل‪ :‬وﻓﻴﻪ أﺑﻮ اﻟﻌ‪µ‬اء ﻬﻮل‪ ،‬وﻗﺎل ا‪+‬ﺨﺎري‪:‬‬
‫ذﺑﻴﺤﺔ‬ ‫ا(ار‪ ،X âQ\XXR\Q :M‬ﺑﺎب‬ ‫وﺳﻤﺎﻋﻪ ﻣﻦ أﺑﻴﻪ ﻧﻈﺮ‪) .‬ﺣﺎﺷﻴﺔ ﺳ‬
‫ا‪.({+‬‬ ‫ا ¬دي‬
‫‪The narration of AbP al-‛Ashr8’ on the authority of his father is weak.‬‬
‫‪Observe the following:‬‬

‫ﻬﻮل وأﺑﻮ اﻟﻌ‪µ‬اء‬ ‫وﻗﺎل ا‪v‬ﻄﺎ›‪ :‬وﺿﻌﻔﻮا ﻫﺬا ا]ﺪﻳﺚ ﻷﻧﻪ ﻣﻦ رواﻳﺔ‬
‫ا(ار‪ M‬ﻻ ﻳﺪرى ﻣﻦ أﺑﻮه‪ .‬و‪E‬ﻢ ﻳﺮو ﻋﻨﻪ ﻏ' ‪È‬ﺎد ﺑﻦ ﺳﻠﻤﺔ‪) .‬ﻓﺘﺢ ا ﻨﺎن \ح‬
‫ا‪.({+‬‬ ‫ذﺑﻴﺤﺔ ا ¬دي‬ ‫و‪Â‬ﻘﻴﻖ ﻛﺘﺎب ا(ار‪ ،s \| :M‬ﺑﺎب‬

‫أن رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أ‪ Ú‬ﺑﻄﻌﺎم ﻣﻦ ﺧ‪ ‰‬و]ﻢ ﻓﻘﺎل‪:‬‬ ‫‪.s‬‬

‫ﻧﺎوﻟ‪ b‬ا"راع‪ ...‬ﻓﻘﺎل‪ :‬وأﺑﻴﻚ ‪E‬ﻮ ﺳﻜﺖ ﻣﺎ زﻟﺖ أﻧﺎول ﻣﻨﻬﺎ ذرا‪ å‬ﻣﺎ دﻋﻮت ﺑﻪ‪.‬‬
‫‪Â‬ﻘﻴﻖ ﻫﺬا ا]ﺪﻳﺚ‪ :‬ﻗﺼﺔ ا"راع و‪B‬ﺳﻨﺎدﻫﺎ‬ ‫وﻗﺎل ﺷﻌﻴﺐ اﻷرﻧﺎؤوط‬
‫ﺿﻌﻴﻒ‪„) .‬ﺴﻨﺪ أ‪È‬ﺪ‪.(WXQ\X` :‬‬

‫اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺎ „ﺮض أﺑﻮ‬ ‫وأﺧﺮج اﺑﻦ ﺟﺮ‪8‬ﺮ ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬ ‫`‪.‬‬
‫ﻃﺎﻟﺐ ﺧﺪل ﻋﻠﻴﻪ رﻫﻂ ﻣﻦ ﻗﺮ‪°‬ﺶ ﻓﻴﻬﻢ أﺑﻮ ﺟﻬﻞ‪ ...‬وﺗ‪.‬ﻠﻢ رﺳﻮل اﷲ ﺻ¦‬
‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻘﺎل‪ :‬ﻳﺎ ﻋﻢ! إ‪ Ó‬أر‪8‬ﺪﻫﻢ ’ <ﻤﺔ واﺣﺪة ﻳﻘﻮ‪E‬ﻮﻧﻬﺎ ﺗﺪﻳﻦ ‪/‬ﻢ‬
‫ﺑﻬﺎ اﻟﻌﺮب وﺗﺆدي ﺑﻬﺎ اﻟﻌﺠﻢ ا{ﺰ‪8‬ﺔ‪ .‬ﻓﻔﺰﻋﻮا ‪ E‬ﻤﺘﻪ وﻟﻘﻮ ‪ ،‬ﻓﻘﺎل اﻟﻘﻮم‪< :‬ﻤﺔ‬
‫واﺣﺪة‪ ،‬ﻧﻌﻢ وأﺑﻴﻚ ﻋ‪µ‬ا‪ .‬ا]ﺪﻳﺚ‪ .‬وﻫﻜﺬا رواه اﻹﻣﺎم أ‪È‬ﺪ واﻟ ﺴﺎ‪ B‬واﺑﻦ أ›‬
‫ﺗﻔﺎﺳ'ﻫﻢ‪ ،‬ورواه اﻟ¬ﻣﺬي وﻗﺎل ﺣﺴﻦ‪ .‬ﻛﺬا‬ ‫ﺣﺎﺗﻢ واﺑﻦ ﺟﺮ‪8‬ﺮ <ﻬﻢ‬

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‫ ﺣﺪﻳﺚ‬:‫ وﻗﺎل‬،‫ أﻳﻀﺎ وا]ﺎ¿ﻢ ﺑﻤﻌﻨﺎه‬7‫ﻴﻬ‬+‫ وأﺧﺮج ا‬،'‫ا—ﻔﺴ' ﻻﺑﻦ ﻛﺜ‬
‫ ﺑﺎب‬،WS\X :‫ﺼﺤﺎﺑﺔ‬E‫ )ﺣﻴﺎة ا‬.‫ ﺻﺤﻴﺢ‬:Þ‫ وﻗﺎل ا"ﻫ‬،‫ﺮﺟﺎه‬J ‫ﻢ‬E‫ﺻﺤﻴﺢ اﻹﺳﻨﺎد و‬
.(‫ﺔ‬8‫ ا ﻜﺘﺒﺔ ا—ﺠﺎر‬،‫ اﷲ‬q‫ا(ﻋﻮة إ‬

‫ ﺳﻤﻌﺖ أ› ¯ﺪث ﻋﻦ‬:‫ﺣﺪﺛﻨﺎ ﻋﻘﺒﺔ ﺑﻦ وﻫﺐ ﺑﻦ ﻋﺒﺒﺔ اﻟﻌﺎ„ﺮي ﻗﺎل‬ .â

‫ﺎ‬f ‫ﻞ‬Â ‫ ﻣﺎ‬:‫ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻘﺎل‬ú‫اﻟﻔﺠﻴﻊ اﻟﻌﺎ„ﺮي أﻧﻪ أ‬
‫ ﻋﻘﺒﺔ‬š ‫ه‬ì‫ ﻗﺎل اﺑﻦ ﻧﻌﻴﻢ ﻓ‬،‫ﻢ؟ ﻗﻠﻨﺎ ﻧﻐﺘﺒﻖ وﻧﺼﻄﺒﺢ‬.‫ ﻣﺎ ﻃﻌﺎﻣ‬:‫ ﻗﺎل‬،‫ا ﻴﺘﺔ‬
‫ﻢ ا ﻴﺘﺔ ’ ﻫﺬه‬/ ‫ ﻓﺄﺣﻞ‬،‫ﻚ وأ› ا{ﻮع‬E‫ ﻗﺎل ذ‬،‫ﻗﺪح ﻏﺪوة وﻗﺪح ﻋﺸﻴﺔ‬
.(‫ ﺳﻌﻴﺪ‬،Xâ|\Q :‫ )ﺳ أ› داؤد‬.‫ا]ﺎل‬

‫ وﻗﺎل اﺑﻦ‬،‫ ﺻﺎﻟﺢ‬: ‫إﺳﻨﺎده ﻋﻘﺒﺔ ﺑﻦ وﻫﺐ ﻗﺎل اﺑﻦ ﻣﻌ‬ :‫ﻗﺎل ا ﻨﺬري‬
‫ﻚ ﻓﻨﺪري ﻣﺎ ﻫﺬا اﻷ„ﺮ وﻻ ﻣﺎ‬E‫ ﻣﺎ ن ذ‬:‫ﺴﻔﻴﺎن ﺑﻦ ﻋﻴ•ﻨﺔ ﻓﻘﺎل‬E ‫ ﻗﻠﺖ‬:b‫ا ﺪﻳ‬
.(Q â\XS :‫ )ﻋﻮن ا ﻌﺒﻮد‬.‫ ا]ﺪﻳﺚ‬b‫ن ﻣﻦ ﺷﺄﻧﻪ ﻳﻌ‬
To sum up, there are many narrations in which the word ‫ أﺑﻴﻚ‬is
mentioned. Those who have an affinity with Had>th collections are
fully aware of them. These few were quoted to serve as examples.
All8h ta‛8l8 knows best.
An oath becomes binding when it is taken
Question
Zayd came to me and I offered him to join me in the meal. He declined.
I said to him: “I take an oath in All8h’s name, you will have to eat
now.” He still did not eat. What is the ruling in this regard? Is the
kaff8rah binding on Zayd, on me or on no one?
Answer
If someone says: “By All8h, you will have to do this”, and he had no
intention or he himself had an intention of an oath, then if the person
who was addressed does not carry out the action, the one who uttered
it will be a h8nith (a violator of his oath). If his objective was that you
must take an oath that you will carry out this task (in other words, he
wanted him to take an oath), and the addressee did not take an oath
but carried out the task, then neither will be a h8nith. In the question
436
‫‪under review, the order to take an oath was intended so neither one is‬‬
‫‪a h8nith and there is no kaff8rah.‬‬

‫إﻋﻼء ا‪E‬ﺴ ‪:‬‬

‫ﻓﻴﻪ د‪Ö‬ﻞ ’ أن ﻣﻦ أﻗﺴﻢ ﻏ'ه وﻗﺎل واﷲ —ﻔﻌﻠﻦ ﻛﺬا و‪E‬ﻢ ﻳﻨﻮ ﺷ•ﺌﺎ أو ﻧﻮى‬
‫أﻧﻪ ﻳﻔﻌﻞ ذ‪E‬ﻚ وﻻ ﺑﺪ ﻓﻬﻮ ﺣﺎﻟﻒ ﻓﺈن ‪E‬ﻢ ﻳﻔﻌﻞ ا ﺨﺎﻃﺐ ﺣﻨﺚ‪ ،‬و‪B‬ن أراد ﺑﻪ‬
‫ﻓﺘﺢ‬ ‫اﻻﺳﺘﺤﻼف ﻓﻬﻮ اﺳﺘﺤﻼف وﻻ ‪e‬ء ’ أﺣﺪ ﻣﻨﻬﻤﺎ إذا ‪E‬ﻢ ﻳﻔﻌﻞ‪ .‬ﻛﺬا‬
‫ﻗﺼﺔ أ›‬ ‫اﻻﺳﺘﺤﻼف ﻣﺎ „ﺮ‬ ‫اﻟﻘﺪﻳﺮ )‪ .(WQQ\W‬ﻗﻠﺖ‪ :‬ود‪Ö‬ﻞ ﻋﺪم ا]ﻨﺚ‬
‫ﺗﻌﺒ' ا‪E‬ﺮؤ‪8‬ﺎ وﻗﻮ أﻗﺴﻤﺖ ﻋﻠﻴﻚ ﻳﺎ رﺳﻮل اﷲ ﺑﺄ› أﻧﺖ —ﺤﺪﺛ‪ b‬ﻣﺎ‬ ‫ﺑ‪.‬ﺮ‬
‫ا"ي أﺧﻄﺄت‪ ،‬ﻓﻘﺎل ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪" :‬ﻻ ﺗﻘﺴﻢ" و™ ﻟﻔﻆ أ› داؤد‪:‬‬
‫"و‪E‬ﻢ ‪?J‬ه"‪ .‬أﺧﺮﺟﻪ ا‪+‬ﺨﺎري و„ﺴﻠﻢ واﻷر‪ž‬ﻌﺔ‪) .‬ﻋﻮن ا ﻌﺒﻮد‪ .(QWW\R :‬ﻓﻠﻢ‬
‫ﻳﺄ„ﺮه ﺑﺎ‪E‬ﻜﻔﺎرة و‪E‬ﻢ ‪?J‬ه ﺑﻤﺎ أﻗﺴﻢ ﻋﻠﻴﻪ‪) .‬إﻋﻼء ا‪E‬ﺴ ‪„ ،WQâ\XX :‬ﺴﺄﻟﺔ‬
‫اﻻﺳﺘﺨﻼف‪ ،‬إدارة اﻟﻘﺮآن(‪.‬‬

‫ﻓﺘﺎوى ﺗﺎﺗﺎر ﺧﺎﻧﻴﺔ‪:‬‬

‫ﻓﻬﺬا اﺳﺘﺤﻼف‬ ‫و™ ا‪v‬ﺎﻧﻴﺔ‪ :‬رﺟﻞ ﻗﺎل ﻵﺧﺮ‪ :‬ﻋﻠﻴﻚ —ﻔﻌﻠﻦ ﻛﺬا‪ ،‬وﻻ ﻧﻴﺔ‬
‫ﻓﻼ ‪e‬ء ’ واﺣﺪ ﻣﻨﻬﻤﺎ إﻻ أن ﻳﻨﻮي ﻓﻴﻜﻮن ﻳﻤﻴﻨﺎ و_ﺬا ‪E‬ﻮ ﻗﺎل‪ :‬ﺑﺎﷲ‪ .‬ﻓﺈذا ‪E‬ﻢ‬
‫ﻳﻔﻌﻞ ذ‪E‬ﻚ ﺣﻨﺚ ا ﺒﺘﺪي‪)...‬اﻟﻔﺘﺎوى ا—ﺎﺗﺎر ﺧﺎﻧﻴﺔ‪.(WXâ\W :‬‬

‫ﺧﺎن‪:‬‬ ‫ﻓﺘﺎوى ﻗﺎ‬

‫رﺟﻞ ﻗﺎل ﻵﺧﺮ واﷲ —ﻔﻌﻠﻦ ﻛﺬا و_ﺬا و‪E‬ﻢ ﻳﻨﻮ اﺳﺘﺤﻼف ا ﺨﺎﻃﺐ وﻻ‬
‫ﻣﺒﺎ\ة ا‪Ö‬ﻤ ’ ﻧﻔﺴﻪ ﻓﻼ ‪e‬ء ’ واﺣﺪ ﻣﻨﻬﻤﺎ إذا ‪E‬ﻢ ﻳﻔﻌﻞ ا ﺨﺎﻃﺐ ذ‪E‬ﻚ‬
‫و‪B‬ن ﻧﻮى اﻟﻘﺎﺋﻞ ا]ﻠﻒ ﺑﺬ‪E‬ﻚ ﻳ‪.‬ﻮن ﺣﺎﻟﻔﺎ و_ﺬا ‪E‬ﻮ ﻗﺎل‪ :‬ﺑﺎﷲ —ﻔﻌﻠﻦ ﻛﺬا‬
‫و_ﺬا‪ .‬و‪E‬ﻮ ﻗﺎل‪ :‬واﷲ —ﻔﻌﻠﻦ ﻛﺬا و_ﺬا و‪E‬ﻢ ﻳﻨﻮ ﺷ•ﺌﺎ ﻓﻬﻮ ا]ﺎﻟﻒ‪ ،‬و‪B‬ن أراد‬
‫ﺧﺎن‬ ‫اﻻﺳﺘﺤﻼف ﻓﻬﻮ اﺳﺘﺤﻼف وﻻ ‪e‬ء ’ واﺣﺪ ﻣﻨﻬﺎم‪) ...‬ﻓﺘﺎوى ﻗﺎ‬

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 ‫ و_ﺬا‬.'‫’ ﻓﻌﻞ اﻟﻐ‬ ‫ﻤ‬Ö‫ﻋﻘﺪ ا‬ ‫ ﻓﺼﻞ‬،|\Q :‫ﻨﺪﻳﺔ‬/‫’ ﻫﺎ„ﺶ ا‬
.(`S\Q :‫ﻨﺪﻳﺔ‬/‫اﻟﻔﺘﺎوى ا‬

:‫ا(ر ا ﺨﺘﺎر‬

‫ﻢ ﻳﻔﻌﻠﻪ ا ﺨﺎﻃﺐ‬E ‫ ﻓﺈن‬.‫ ﻓﻬﻮ ﺣﺎﻟﻒ‬،‫ واﷲ —ﻔﻌﻠﻦ ﻛﺬا‬:‫)ﻓﺮوع( ﻗﺎل ﻟﻐ'ه‬
‫ﻢ ﻳﻔﻌﻠﻪ ا ﺨﺎﻃﺐ ﺣﻨﺚ‬E ‫ ﻗﻮ ﻓﺈن‬:‫ﺸﺎﻣﻴﺔ‬E‫ و™ ا‬.‫ﻢ ﻳﻨﻮ اﻻﺳﺘﺤﻼف‬E ‫ﺣﻨﺚ ﻣﺎ‬
،‫ وﻇﺎﻫﺮ أﻧﻪ ¯ﻨﺚ ﺳﻮاء أ„ﺮه ﺑﺎﻟﻔﻌﻞ أو ﻻ‬،‫ﻬﺮ‬f‫ﺎﻧﻴﺔ واﻟﻔﺘﺢ وا‬v‫ا‬ ‫ﻛﺬا أﻃﻠﻘﻪ‬
‫ و\ط ﺑﺮه ﻫﻮ‬،‫ ﻷن أ„ﺮه ﻻ ﻳﺘﺤﻘﻖ اﻟﻔﻌﻞ ﻣﻦ ا ﺤﻠﻮف ﻋﻠﻴﻪ‬،‫ﻚ‬E‫وﻫﻮ ﻛﺬ‬
‫ﻢ ﻳﻨﻮ اﻻﺳﺘﺤﻼف ﻓﺈن ﻧﻮى اﻻﺳﺘﺤﻼف‬E ‫ )ﻗﻮ ﻣﺎ‬.‫ و\ط ﺣﻨﺜﻪ ﻋﺪﻣﻪ‬،‫اﻟﻔﻌﻞ‬
.‫ ﺳﻌﻴﺪ‬،|W|\R :M‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎوى ا‬...‫ء ’ واﺣﺪ ﻣﻨﻬﻤﺎ‬e ‫ﻓﻼ‬
All8h ta‛8l8 knows best.
Taking an oath of giving up an evil action
Question
A person had the evil habit of masturbation. One day he fell into a
certain calamity so he took an oath saying: “If this calamity is
removed, then by All8h, I will never commit this vile act.” The
calamity was removed but he reverted to his old habit and committed
it several times.
A man took an oath saying: “I will never watch television.”
Subsequently, he watched television on several occasions.
Similarly, a youngster was caught not performing sal8h. He took an
oath: “By All8h, I will never leave out a sal8h in the future.” But after
that, he missed many sal8hs.
What punishment does the Shar>‛ah impose on such people?
Answer
The person took an oath of giving up an action, but did it later on. He
is therefore a violator of his oath. When a person breaks an oath, the
Shar>‛ah imposes kaff8rah on him. Therefore, each of the above will
have to pay the kaff8rah for breaking an oath. One kaff8rah will be
obligatory on each person. Details in this regard will be given in the
third chapter – tad khul-e-kaff rah.

438
‫‪The kaff8rah which becomes obligatory is as follows:‬‬
‫‪1. To feed ten poor people with two meals – in the morning and‬‬
‫‪evening.‬‬
‫‪2. To give clothing to ten poor people.‬‬
‫‪3. If a person is unable to fulfil either of the above two, he must‬‬
‫‪keep three consecutive fasts.‬‬

‫)ﻗﻮ ‪ :‬و’ آت ﻣﻨﻌﻘﺪة‪ ،‬وﻓﻴﻬﺎ ﻛﻔﺎرة ﻓﻘﻂ( أي ﺣﻠﻔﻪ ’ آت ﺴ¼ ﻣﻨﻌﻘﺪة‬

‫ﻧﻔﻴﺎ ن أو إﺛﺒﺎﺗﺎ‪ .‬وﺣﻜﻤﻬﺎ وﺟﻮب ا‪E‬ﻜﻔﺎرة إذا ﺣﻨﺚ ﻟﻘﻮ ﺗﻌﺎ‪" :q‬وﻟ‪.‬ﻦ‬
‫ﻳﺆاﺧﺬ¿ﻢ ﺑﻤﺎ ﻋﻘﺪﺗﻢ اﻷﻳﻤﺎن ﻓﻜﻔﺎرﺗﻪ" اﻵﻳﺔ‪ .‬وا ﺮاد ﻣﻨﻬﺎ ا‪Ö‬ﻤ‬
‫ا ﺴﺘﻘﺒﻞ ﺑﺪ‪Ö‬ﻞ ﻗﻮ ﺗﻌﺎ‪" :q‬واﺣﻔﻈﻮا أﻳﻤﺎﻧ‪.‬ﻢ"‪ ،‬وﻻ ﻳﺘﺼﻮر ا]ﻔﻆ ﻋﻦ‬
‫ا ﺴﺘﻘﺒﻞ‪...‬و_ﻔﺎرﺗﻪ ‪Â‬ﺮ‪8‬ﺮ رﻗﺒﺔ أو إﻃﻌﺎم ﻋ‪µ‬ة „ﺴﺎﻛ‬ ‫ا]ﻨﺚ وا‪/‬ﺘﻚ إﻻ‬
‫ذ‪E‬ﻚ ﻗﻮ ﺗﻌﺎ‪:q‬‬ ‫اﻟﻈﻬﺎر أو ﻛﺴﻮﺗﻬﻢ ﺑﻤﺎ ‪°‬ﺴ¬ ‪å‬ﻣﺔ ا‪+‬ﺪن‪...‬واﻷﺻﻞ‬ ‫ﻛﻤﺎ‬
‫ﻣﻦ أوﺳﻂ ﻣﺎ ﺗﻄﻌﻤﻮن أﻫﻠﻴ‪.‬ﻢ أو ﻛﺴﻮﺗﻬﻢ‬ ‫"ﻓﻜﻔﺎرﺗﻪ إﻃﻌﺎم ﻋ‪µ‬ة „ﺴﺎﻛ‬
‫اﻹﻃﻌﺎم ا—ﻤﻠﻴﻚ واﻹﺑﺎﺣﺔ‪ ،‬ﻓﺈن „ﻠﻚ أﻋﻄﻰ ﻧﺼﻒ‬ ‫أو ‪Â‬ﺮ‪8‬ﺮ رﻗﺒﺔ"‪ ...‬و‪i‬ﻮز‬
‫ﺻﺎع ﻣﻦ ﺑﺮ أو ﺻﺎ‪ å‬ﻣﻦ ﺗﻤﺮ أو ﺻﺎ‪ å‬ﻣﻦ ﺷﻌ' ‪„ lE‬ﺴﻜ ‪ ،‬و‪B‬ن أﺑﺎح‬
‫ﻏﺪاﻫﻢ وﻋﺸﺎﻫﻢ‪ ...‬و‪B‬ن ﻋﺠﺰ ﻋﻦ أﺣﺪﻫﺎ ﺻﺎم ﺛﻼﺛﺔ أﻳﺎم ﻣﺘﺘﺎ ﺑﻌﺔ‪ ،‬أن إن ‪E‬ﻢ‬
‫ﻳﻘﺪر ’ اﻹﻋﺘﺎق واﻹﻃﻌﺎم وا‪E‬ﻜﺴﻮة ¿ﻔﺮ ﺑﺎ‪E‬ﺼﻮم ﻟﻘﻮ ﺗﻌﺎ‪" :q‬ﻓﻤﻦ ‪E‬ﻢ ‪i‬ﺪ‬
‫اﷲ ﻋﻨﻪ‬ ‫ﻓﺼﻴﺎم ﺛﻼﺛﺔ أﻳﺎم" و\ﻃﻨﺎ ا—ﺘﺎﺑﻊ ﻋﻤﻼ ﺑﻘﺮاءة اﺑﻦ „ﺴﻌﻮد ر‬
‫"ﻣﺘﺘﺎﺑﻌﺎت" وﻗﺮاءﺗﻪ ﻛﺮواﻳﺘﻪ‪ ،‬و| „ﺸﻬﻮرة ﺟﺎز ا‪E‬ﺰ‪8‬ﺎدة ﺑﻬﺎ ’ اﻟﻘﻄ‪:‬‬
‫ا ﻄﻠﻖ‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،Q S ،Q| ،Q|S\W :‬ﻛﻮﺗﺘﻪ(‬

‫ا]ﻘﺎﺋﻖ‪ .XXQ\R :‬وا ‪é‬ﺴﻮط‪:‬‬ ‫و‪E‬ﻠﻤﺰ‪8‬ﺪ أﻧﻈﺮ‪ :‬ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪ .XXX- `\s :‬وﺗ‪é‬ﻴ‬
‫|\|‪ .XQ‬واﻟﻔﻘﻪ اﻹﺳﻼ‪ M‬وأد—ﻪ‪ .W S\R :‬وﻓﺘﺎوى ا‪E‬ﺸﺎ‪ .Wâ \R :M‬وآپ ﻛﮯ‬
‫„ﺴﺎﺋﻞ اور ان ﺣﻞ‪.(Q|â\W :‬‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪439‬‬
Taking an oath on the Qur’ān
Question
A person said: “By the oath of the Qur’8n, I will not talk to you.”
Subsequently, he began speaking to the person. Does kaff8rah become
obligatory? Is it permissible to take an oath on the Qur’8n? Is an oath
on the Qur’8n included in taking an oath in the name of anything apart
from All8h ta‛8l8?
Answer
We learn from the Had>th collections that it is forbidden to take an
oath in the name of anything or anyone apart from All8h ta‛8l8.
However, the latter day jurists state that it is permissible to take an
oath on the Qur’8n on the basis of societal norms. Therefore, in this
case, the oath is valid and when he broke it, kaff8rah becomes
obligatory. Furthermore, the Qur’8n is the speech of All8h ta‛8l8 and
His attribute.

:‫ا(ر ا ﺨﺘﺎر‬

‫ أن ا]ﻠﻒ‬èJ ‫ وﻻ‬:‫ﻜﻤﺎل‬E‫ ﻗﺎل ا‬.‫ﻜﻌﺒﺔ‬E‫ واﻟﻘﺮآن وا‬Þf ‫ﻻ ﻳﻘﺴﻢ ﺑﻐ' اﷲ‬

‫ﻼم اﷲ ﻓﻴﺪور ﻣﻊ‬.‫ وأﻣﺎ ا]ﻠﻒ ﺑ‬.‫ﺑﺎﻟﻘﺮآن اﻵن ﻣﺘﻌﺎرف ﻓﻴﻜﻮن ﻳﻤﻴﻨﺎ‬
‫ وﻋﻨﺪ‬،‫زﻣﺎﻧﻨﺎ‬ ‫ﻻ ﺳﻴﻤﺎ‬ ‫ وﻋﻨﺪي أن ا ﺼﺤﻒ ﻳﻤ‬:b‫ وﻗﺎل اﻟﻌﻴ‬.‫اﻟﻌﺮف‬
:b‫ ﻗﻮ وﻗﺎل اﻟﻌﻴ‬:M‫ﺸﺎ‬E‫ و™ ا‬. ‫م اﷲ ﻳﻤ‬a‫ و‬،‫ واﻟﻘﺮآن‬،‫ ا ﺼﺤﻒ‬:‫ﻼﺛﺔ‬ï‫ا‬
‫ ﻓﻬﻮ‬،‫ وﺣﻖ ﻫﺬا‬:‫ﻮ ﺣﻠﻒ ﺑﺎ ﺼﺤﻒ أو وﺿﻊ ﻳﺪه ﻋﻠﻴﻪ وﻗﺎل‬E ‫ وﻋﻨﺪي‬:‫ﻋﺒﺎرﺗﻪ‬
‫ت ﻓﻴﻪ اﻷﻳﻤﺎن اﻟﻔﺎﺟﺮة ورﻏﺒﺔ اﻟﻌﻮام‬ý‫ﺰﻣﺎن ا"ي ﻛ‬E‫ﻫﺬا ا‬ ‫ وﻻ ﺳﻴﻤﺎ‬، ‫ﻳﻤ‬
‫ ﻣﻄﻠﺐ‬،âXR\âXQ\R :M‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎوى ا‬.‫ا]ﻠﻒ ﺑﺎ ﺼﺤﻒ‬
.(‫ دار اﻟﻔﻜﺮ‬،Rs`\W :‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬ ‫ و_ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫اﻟﻘﺮآن‬

:‫ﻨﺪﻳﺔ‬/‫اﻟﻔﺘﺎوى ا‬

‫ وﻗﺪ ﻗﻴﻞ‬...‫ﻮن ﻳﻤﻴﻨﺎ ذﻛﺮه ﻣﻄﻠﻘﺎ‬.‫ﻮ ﻗﺎل واﻟﻘﺮآن ﻻ ﻳ‬E :‫اﻷﺻﻞ‬ ‫ﻤﺪ‬ô ‫ﻗﺎل‬
:‫ﻨﺪﻳﺔ‬/‫ )اﻟﻔﺘﺎوى ا‬.‫ﻪ ﻧﺄﺧﺬ وﻧﺄ„ﺮ‬ž‫زﻣﺎﻧﻨﺎ ﻓﻴﻜﻮن ﻳﻤﻴﻨﺎ و‬ ‫و أﻣﺎ‬،‫زﻣﺎﻧﻬﻢ‬ ‫ﻫﺬا‬
.(‫ ﻛﻮﺗﺘﻪ‬،Q|`\W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬ ‫ و_ﺬا‬.sR\Q
440
Hadrat Maul8n8 Zafar Ahmad ‛Uthm8n> rahimahull8h writes in Imd d
al-Ahk m:
If a person takes an oath on the Qur’8n and violates his oath, kaff8rah
is obligatory.1
Maul8n8 Kh8lid Sayfull8h Rahm8n> writes in Q m s al-Fiqh:
As regards taking an oath on the Qur’8n, the original view of Hanaf>
jurists is that the oath is not applied. The other three Im8ms are of the
view that it is applied. Ibn Hum8m rahimahull8h says that the author
of al-Hid yah and other jurists say that an oath on the Qur’8n is
incorrect because it is not common practice to take such an oath.
However, in our times it has become common practice to take an oath
on the Qur’8n. Therefore, such an oath will be applicable and valid.2
Further reading: Fat w Mahm d yyah, vol. 14, p. 38; Fat w D r al-‛Ul m
Deoband, vol. 8, p. 38.
All8h ta‛8l8 knows best.
An immediate oath
Question
Zayd invited ‛Umar for tea. At the time, ‛Umar was quite angry at Zayd
so he said: “By All8h, I will not drink.” The next day, the two
reconciled and ‛Umar went to Zayd’s house and had a meal with him.
Is ‛Umar liable to pay kaff8rah?
Answer
The jurists classify this as a yam n al-faur – an immediate oath. The
ruling in this regard is that the action for which he had taken an oath
will be prohibited to him for that particular time. If he carries out that
action after some time, there will be no harm in it. In the present case,
he carried out the action the next day so he is not liable to pay
kaff8rah.

:‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬

‫ﻤ ﻣﻄﻠﻘﺎ ﻋﻦ‬Ö‫ﻮن ا‬.‫ وﻫﻮ أن ﻳ‬...‫وأﻣﺎ ا ﻮﻗﺖ دﻻﻟﺔ ﻓﻬﻮ ا ﺴ¼ ﻳﻤ اﻟﻔﻮر‬

‫م‬ E ‫ط ﺑﺎﻟﻔﻮر ﺑﺄن ﺧﺮج ﺟﻮاﺑﺎ‬µE‫ ودﻻﻟﺔ ا]ﺎل ﺗﺪل ’ ﺗﻘﻴﻴﺪ ا‬،‫ﻮﻗﺖ ﻧﺼﺎ‬E‫ا‬

1
Imd d al-Ahk m, vol. 2, p. 33.
2
Q m s al-Fiqh, vol. 5, p. 356.
441
‫ ﻓﻠﻢ‬،‫ واﷲ ﻻ أﺗﻐﺪى‬:‫ ﻓﻘﺎل‬،:‫ ﺗﻌﺎل ﺗﻐﺪ ﻣ‬:‫ﻮ أن ﻳﻘﻮل ﻵﺧﺮ‬E ‫أو ﺑﻨﺎء ’ أ„ﺮ‬
.(‫ ﺳﻌﻴﺪ‬،XR\R :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.‫ ﻻ ¯ﻨﺚ‬...‫ ﻓﺘﻐﺪى‬Y‫ ﻣ‬q‫ ﺛﻢ رﺟﻊ إ‬،‫ﻳﺘﻐﺪ ﻣﻌﻪ‬

:‫ وأد—ﻪ‬M‫اﻟﻔﻘﻪ اﻹﺳﻼ‬

‫ﺪة ﻟﻔﻈﺎ‬8‫ و„ﺆ‬،Ø‫ أو ﻣﻌ‬،‫„ﺆﻗﺘﺔ دﻻﻟﺔ‬ ‫ﻤ‬Ö‫ﻮن ا‬.‫ وﻫﻮ ﻣﺎ ﺗ‬...‫اﻟﻔﻮر‬ ‫ﻳﻤ‬
،RâR\R :‫ وأد—ﻪ‬M‫ )اﻟﻔﻘﻪ اﻹﺳﻼ‬.‫ﻳﻤﻴﻨﻪ اﺳﺘﺤﺴﺎﻧﺎ‬ ‫ أﻧﻪ ﻻ ¯ﻨﺚ‬:‫وﺣﻜﻤﻬﺎ‬
.(‫دار اﻟﻔﻜﺮ‬

:‫ وﻗﺎ„ﻮس اﻟﻔﻘﻪ‬،‫ ﺳﻌﻴﺪ‬،â`Q\R :M‫ﺸﺎ‬E‫ ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎوى ا‬:‫ﺪ أﻧﻈﺮ‬8‫ﻠﻤﺰ‬E‫و‬

.(Rs|\s
All8h ta‛8l8 knows best.
Taking an oath in which the lawful is made prohibited
Question
Kh8lid invited ‛Abdull8h to his house. They were having a discussion
on religious issues. Their discussion turned into a debate and
argument, and ‛Abdull8h said: “The food of your house is har8m on
me.” Does an oath apply by making such a statement? Is kaff8rah
obligatory on him?
Answer
An oath is applicable and valid when the lawful is made prohibited. In
this case, the oath is applicable. If ‛Abdull8h eats at Kh8lid’s house, he
will have to pay kaff8rah.

‫ﻢ ﻳﺮد‬E ‫ﻣﺎ‬ ‫ ﻓﻴﻤ‬،‫ ﺣﺮام‬ö‫ ﻣﺎل ﻓﻼن ﻋ‬:‫وﻣﻦ ﺣﺮم ’ ﻧﻔﺴﻪ ﺷ•ﺌﺎ ﻛﻘﻮل‬
. ‫ﻢ ا]ﻼل ﻳﻤ‬8‫ﺮ‬Â ‫ ﺎ ﺗﻘﺮر أن‬،‫ﻤﻴﻨﻪ‬Ö ‫ ¿ﻔﺮ‬،‫ﻞ أو ﻧﻔﻘﺔ‬õ‫ ﺛﻢ ﻓﻌﻠﻪ ﺑﺄ‬.‫اﻹﺧﺒﺎر‬
‫ )ا(ر ا ﺨﺘﺎر‬.‫اﻟﻔﺘﺢ وﻏ'ه‬ ‫ﺴﻮط‬é‫ﻢ ﻳﻤﻴﻨﺎ ﻣ‬8‫ﻞ ﻛﻮن ا—ﺤﺮ‬Ö‫ ود‬:M‫ﺸﺎ‬E‫و™ ا‬
.(R`X\s :‫ﻗﺎ„ﻮس اﻟﻔﻘﻪ‬ ‫ و_ﺬا‬،âRS\R :M‫ﺸﺎ‬E‫ﻣﻊ ﻓﺘﺎوى ا‬
All8h ta‛8l8 knows best.

442
When a person takes an oath that he is an unbeliever
Question
A person said: “If I carry out this action, I will be an unbeliever or a
Jew.” He then carries out that action. Is the oath valid? Is kaff8rah
obligatory on him?
Answer
The oath is valid and kaff8rah will be obligatory when he breaks it.

:‫ﺪاﻳﺔ‬/‫ا‬

‫ﻮن ﻳﻤﻴﻨﺎ ﻷﻧﻪ ﻛﻤﺎ‬.‫ أو ﻓﺮ ﻳ‬Ó‫ ﻓﻌﻠﺖ ﻛﺬا ﻓﻬﻮ ﻳﻬﻮدي أو ﻧ•ا‬:‫ن ﻗﺎل‬B‫و‬
‫ﻦ‬.‫ وﻗﺪ أﻣ‬،‫ﻔﺮ ﻓﻘﺪ اﻋﺘﻘﺪه واﺟﺐ اﻻﻣﺘﻨﺎع‬.‫ط ﻋﻠﻤﺎ ’ اﻟ‬µE‫ﺟﻌﻞ ا‬
.(W|X\Q :‫ﺪاﻳﺔ‬/‫ )ا‬.‫ﻌﻠﻪ ﻳﻤﻴﻨﺎ‬ø ‫ﻪ ﻟﻐ'ه‬ž‫اﻟﻘﻮل ﺑﻮﺟﻮ‬

:‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬

‫ﻚ أﻧﻪ‬E‫ﺺ وذ‬f‫ﻢ ا ﺒﺎح ﻓﺈﻧﻪ ﻳﻤ ﺑﺎ‬8‫ﺮ‬Â ’ ‫ﺰﻣﻪ ﻛﻔﺎرة ﻳﻤ ﻗﻴﺎﺳﺎ‬E ‫ﻓﺈذا ﻓﻌﻠﻪ‬
‫ﻢ‬E Þf‫ ﻳﺎ أﻳﻬﺎ ا‬:q‫ﺔ ’ ﻧﻔﺴﻪ ﻓﺄﻧﺰل اﷲ ﺗﻌﺎ‬8‫ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺣﺮم ﻣﺎر‬
‫" ووﺟﻪ‬.‫ﻢ‬.‫ﻠﺔ أﻳﻤﺎﻧ‬Â ‫ﻢ‬.‫ "ﻗﺪ ﻓﺮض اﷲ ﻟ‬:‫" ﺛﻢ ﻗﺎل‬.‫ﻚ‬E ‫ﺮم ﻣﺎ أﺣﻞ اﷲ‬Â
‫ط وﻫﻮ ﻓﻌﻞ ﻛﺬا ﻋﻠﻤﺎ ’ ¿ﻔﺮه وﻣﻌﺘﻘﺪه ﺣﺮﻣﺔ‬µE‫اﻹ]ﺎق أﻧﻪ ﺎ ﺟﻌﻞ ا‬
ë‫ ﺣﺮﻣﺖ ﻧﻔ‬:‫ط واﺟﺐ اﻻﻣﺘﻨﺎع ﻓﻜﺄﻧﻪ ﻗﺎل‬µE‫¿ﻔﺮه ﻓﻘﺪ اﻋﺘﻘﺪه أي ا‬
.(‫ دار اﻟﻔﻜﺮ‬،ââ\s :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﻓﻌﻞ ﻛﺬا ﻛﺪﺧﻮل ا(ار‬
Q m s al-Fiqh:
A person takes an oath saying: “If I do not carry out such and such
action, I will be a Jew.” Will this be considered to be an oath?
Hanaf> and Hambal> jurists are of the view that an oath will be applied.
If the person does not carry out the oath, kaff8rah will be obligatory.
M8lik> and Sh8fi‛> scholars say that an oath will not be applied.1
All8h ta‛8l8 knows best.

1
Q m s al-Fiqh, vol. 5, p. 357.
443
When “wallāh, billāh” is said as an expletive
Question
When a person is offered tea or food, he has the habit of saying: “By
All8h, I will not drink.” “By All8h, I will not eat.” He then comes in and
drinks the tea or eats the food. He is not even conscious of the oath. Is
he liable to pay kaff8rah in such a case?
It is gauged from the writing of Hadrat Maul8n8 Ashraf ‛Al> Th8nw>
rahimahull8h that this is a futile oath and there is no kaff8rah for it.
He writes in his commentary to this verse:
ُ َْ ْ Í ُ ُ ُ ُ َُ َ
.‫ْﻢ‬.‫َﻤِﺎﻧ‬.‫اﷲ ِﺑﺎﻟﻠﻐِﻮ ِ ْ ا‬ ِ ‫ﻻ ﻳﺆ‬
‫اﺧﺬ¿ﻢ‬
All8h does not take you to task for your foolish oaths.1
A futile (laghw) oath can have two meanings. A false oath is taken
unintentionally over something which has passed or, although it was
uttered intentionally, he assumed it was correct. Alternatively, an oath
of this type is uttered for something related to the future in the sense
that he intended saying something but he utters an oath unwittingly.
There is no sin in this…One is even more not liable for kaff8rah in the
meaning of laghw as explained here…
The following is stated in Bay n al-Qur’ n under the heading:
“jurisprudence”:

‫اﷲ ﻋﻨﻪ‬ ‫ﺸﺔ ر‬1å ‫ﻠﻪ ﻣﺎ روي ﻋﻦ‬Ö‫ﻠﻐﻮ ود‬E‫ ا‬Ø‫ﻣﻌ‬ :‫ﺸﺎﻓ‬E‫اﺧﺘﻠﻒ ا‬
‫ ا]ﺪﻳﺚ ا ﺮﻓﻮع )ﻋﻨﺪ‬Ø‫ وﻣﻌ‬...‫¦ واﷲ‬ž‫ واﷲ و‬² ‫ﺮﺟﻞ‬E‫ أﻧﻪ ﻗﻮل ا‬å‫„ﺮﻓﻮ‬
‫ﻓﺘﺢ‬ ‫ﺴﺎﻧﻪ ﻣﻦ ﻏ' ﻗﺼﺪ ﻛﻤﺎ‬E ’ ‫ﺎﻃﺮ ا"ي ﺳﺒﻖ‬v‫ﻠﻪ ’ ا‬È (‫ا]ﻨﻔﻴﺔ‬
.(ö‫ دﻫ‬،‫ز‬µ‫ ﺗﺎج ﺑﺒﻠ‬،XRS\X :‫ )ﺑﻴﺎن اﻟﻘﺮآن‬.‫اﻟﺦ‬...‫اﻟﻘﺪﻳﺮ‬
Answer
When a person takes an oath as an expletive – without really intending
it - with regard to the future, then the oath is applicable. Therefore, if
the oath is broken, kaff8rah will be obligatory.

1
SPrah al-Baqarah, 2: 225.
444
‫ا ﺴﺘﻘﺒﻞ ‪Ö‬ﻔﻌﻠﻪ أو ‪_¬Ö‬ﻪ ﻓﺈذا ﺣﻨﺚ ﻓﻴﻬﺎ‬ ‫ﻣﻨﻌﻘﺪة‪ :‬و| ا]ﻠﻒ ’ أ„ﺮ‬
‫ا‪/‬ﻨﺪﻳﺔ‪.(Wâ|\Q :‬‬ ‫ﻓﻌﻠﻴﻪ ا‪E‬ﻜﻔﺎرة‪) .‬اﻻﺧﺘﻴﺎر —ﻌﻠﻴﻞ ا ﺨﺘﺎر‪ ،sS\W :‬و_ﺬا‬
‫‪Hadrat Shaykh [Maul8n8 Zakar>yy8 K8ndhlaw> rahimahull8h] writes in‬‬
‫‪Aujaz al-Mas lik:‬‬

‫وأﻣﺎ ا ﻔ‪ì‬ون "‪E‬ﻠﻐﻮ" ﻓﺬﻛﺮوا وﺟﻮﻫﺎ‪ :‬اﻷول‪ :‬ﻗﻮل ا‪E‬ﺸﺎﻓ‪ :‬إﻧﻪ ﻗﻮل اﻟﻌﺮب ﻻ‬
‫واﷲ‪ ،‬ﺑ¦ واﷲ ¸ﺎ ﻳﻮ_ﺪون ﺑﻪ ‪²‬ﻣﻬﻢ وﻻ ‪J‬ﻄﺮ ﺑﺒﺎ‪/‬ﻢ ا]ﻠﻒ‪...‬اﻟﺦ‪.‬‬

‫وا‪ï‬ﺎ‪ :Ó‬ﻗﻮل أ› ﺣﻨﻴﻔﺔ إن ا‪E‬ﻠﻐﻮ أن ¯ﻠﻒ ’ ‪e‬ء ﻳﻌﺘﻘﺪ أﻧﻪ ﻛﺬ‪E‬ﻚ ﺛﻢ ﺑﺎن‬
‫أﻧﻪ ‪E‬ﻢ ﻳ‪.‬ﻦ ﻛﺬا‪ ،‬ﻓﻬﺬا ﻫﻮ ا‪E‬ﻠﻐﻮ‪ ،‬وﻓﺎﺋﺪة ا‪v‬ﻼف أن ا‪E‬ﺸﺎﻓ‪ :‬ﻻ ﻳﻮﺟﺐ‬
‫ا‪ï‬ﺎ‪ ،Ó‬وأﺑﻮ ﺣﻨﻴﻔﺔ ¯‪.‬ﻢ ﺑﻀﺪ ذ‪E‬ﻚ‪) .‬أوﺟﺰ‬ ‫اﻷول و‪8‬ﻮﺟﺒﻬﺎ‬ ‫ا‪E‬ﻜﻔﺎرة‬
‫ا ﺴﺎ‪E‬ﻚ‪ ،s W\ :‬دار اﻟﻘﻠﻢ(‬
‫‪From the Hanaf> jurists, the narration of Im8m Muhammad‬‬
‫‪rahimahull8h in Kit b al-Āth r is the basis for those who classify an‬‬
‫‪unintentional oath to be a futility.‬‬

‫اﷲ ﻋﻨﻬﺎ‬ ‫أﺧ?ﻧﺎ أﺑﻮ ﺣﻨﻴﻔﺔ ﻋﻦ ‪È‬ﺎد ﻋﻦ إﺑﺮاﻫﻴﻢ ﻋﻦ ‪1å‬ﺸﺔ أم ا ﺆﻣﻨ ر‬

‫ا‪E‬ﻠﻐﻮ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﻫﻮ ‪e 9‬ء ﻳﺼﻞ ﺑﻪ ا‪E‬ﺮﺟﻞ ‪²‬ﻣﻪ ﻻ ﻳﺮ‪8‬ﺪ ﻳﻤﻴﻨﺎ‪ ،‬ﻻ واﷲ و‪¦ž‬‬
‫واﷲ‪،‬وﻻ ﻳﻌﺘﻘﺪ ﻋﻠﻪ ﻗﻠﺒﻪ‪ ،‬ﻗﺎل ‪ô‬ﻤﺪ‪ :‬و‪ž‬ﻪ ﻧﺄﺧﺬ‪ ،‬وﻣﻦ ا‪E‬ﻠﻐﻮ أﻳﻀﺎ ا‪E‬ﺮﺟﻞ ¯ﻠﻒ‬
‫ء ﻳﺮى أﻧﻪ ’ ﻣﺎ ﺣﻠﻒ ﻋﻠﻴﻪ‪ ،‬ﻓﻴﻜﻮن ’ ﻏ' ذ‪E‬ﻚ ﻓﻬﺬا أﻳﻀﺎ ﻣﻦ‬ ‫’ ا‪E‬‬
‫ا‪E‬ﻠﻐﻮ وﻫﻮ ﻗﻮل أ› ﺣﻨﻴﻔﺔ‪) .‬إﻋﻼء ا‪E‬ﺴ ‪ ،RRS\XX :‬إدارة اﻟﻘﺮآن(‪.‬‬
‫‪The view of the majority of the Hanaf> jurists is in line with that of‬‬
‫‪Im8m AbP Han>fah rahimahull8h whose view was quoted above from‬‬
‫‪Aujaz al-Mas lik.‬‬
‫‪The following is stated in Bad ’i‛ as-San ’i‛:‬‬
‫َ َ َ َ ْ َ َُ َ َْ ُ ْ َ َُ‬ ‫َْ‬ ‫ََ‪َ ُ ْ ُ ْ َ َ ْÍ ُ َ Í‬‬
‫اﻟ©ذﺑﺔ‬‫ِ‬ ‫‪#‬ﻔﺴ'ﻫﺎ‪ ،‬ﻗﺎل أﺻﺤﺎ‪$‬ﻨﺎ‪ِ |ِ :‬‬
‫ا‪Ö‬ﻤ‬ ‫ِ‬ ‫ِ‬ ‫اﺧﺘﻠﻒ‬
‫ِ ِ‬ ‫ا‪E‬ﻠﻐﻮ ‪0‬ﻘﺪ‬
‫ِ‬ ‫ﻳﻤ‬
‫وأﻣﺎ ِ‬
‫ا]ﺎل‬
‫َ ْ َ ْ َْ‬
‫~ﻦ‬ ‫أو‬ ‫ِ‬
‫ْ َ َ َ َ ْ ُ ْ َ َ ْ َْ‬
‫ا‪E‬ﻤﺎ‬ ‫~ﻦ‬ ‫‪?J‬‬ ‫أن‬ ‫و|‬ ‫ا]ﺎل‬
‫َْ‬
‫أو‬ ‫ِ‬
‫َْ‬
‫ا‪E‬ﻤﺎ‬ ‫ﻏﻠﻄﺎ‬ ‫ﺧﻄﺄً َ ْ‬
‫أو َ َ ً‬ ‫َ َ‬
‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬ ‫ِ‬
‫ﻗﻮ ِ ِ ‪:‬‬ ‫ْ َْ‬
‫اﻹ•ﺒﺎت‪ُ ْ َ ،‬‬
‫‪E‬ﻮ َ ْ‬ ‫‪َْ ْÍ‬‬ ‫ََ ‪َ َ ُ َ ََ ْ َ َ َ ََ ْ َْ Í َ u Í‬‬
‫ا‪ uf‬أو ِ ِ ِ‬ ‫ِ‬ ‫ِ‬ ‫‪Á‬ﻼﻓﻪ‬
‫ِ‬ ‫ِ‬ ‫ﺑﻪ ﻛﻤﺎ أﺧ? وﻫﻮ ِ ِ‬ ‫’ اﻟﻈﻦ أن ا‪E‬ﻤﺨ? ِ ِ‬

‫‪445‬‬
 ‫ََ َ َ‪u َ َ ً َْ ُ ْÍَ ْ ََ ََ َْ ُ ْ u َ ُ َْ ُÍَ u َ َ ً َْ ُ ْÍ‬‬
‫ﻇﻨﻪ‬
‫و™ ِ‬ ‫واﷲ ‪ Í‬ﻟﻘﺪ <ﻤﺖ ز‪8‬ﺪا ِ‬ ‫ِ‬ ‫ﻇﻨﻪ ‪€‬ﻧﻪ ‪E‬ﻢ ﻳ‪.‬ﻠﻤﻪ‪ ،‬أو‬ ‫و™ ِ‬ ‫واﷲ ‪ Í‬ﻣﺎ <ﻤﺖ ز‪8‬ﺪا َ ِ‬ ‫ِ‬
‫َ ‪ٌ َُ َ Í َ َ Í ٌَْ َ َ َ َ Í Í‬‬
‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫‪Á‬ﻼﻓﻪ أْو ﻗﺎل‪:‬‬
‫َ‬ ‫َ‪َُ َُ َ ُÍ‬‬ ‫‪Í‬‬
‫ﻟﻐﺮاب‬ ‫اﻟﻄﺎﺋﺮ‬
‫ِ‬ ‫ا{ﺎ‪E B‬ﺰ‪8‬ﺪ‪ ،‬إن ﻫﺬا‬ ‫ِ‬ ‫واﷲ إن ﻫﺬا‬ ‫ِ‬ ‫‪€‬ﻧﻪ <ﻤﻪ َوﻫﻮ ِ ِ ِ ِ‬
‫َ َ َ َ َ َ ْ ُ ُ ْ ُ َ َ ْ َُ‪َ َ ُÍَ Í‬‬ ‫َ َ ‪َ َ Íََ Í ُ َ َ َ ُÍَ u‬‬
‫‪€‬ﻧﻪ ﻗﺎل‪:‬‬ ‫‪ô‬ﻤﺪ‬‫ٍ‬ ‫‪Á‬ﻼﻓﻪ وﻫﻜﺬا روى ا‪$‬ﻦ رﺳﺘﻢ ~ﻦ‬ ‫ﻛﺬ‪E‬ﻚ •ﻢ ﺗ‪ِ ِ ِ ِ é‬‬ ‫ﻇﻨﻪ ‪€‬ﻧﻪ ِ‬ ‫و™ ِ‬
‫‪Í‬‬ ‫َ‬ ‫َ‬ ‫‚‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫•‬ ‫َ‬ ‫ُ‬ ‫‪Í‬‬ ‫َ‬ ‫ُ‬ ‫‪Í‬‬ ‫َ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫ْ‬ ‫َ‬ ‫ْ‬ ‫ِ‪َ ُ ْ Í‬‬
‫ِ !‬
‫ا‪E‬ﺸﺎﻓ‪:‬‬ ‫َ‬
‫¯ﻠﻒ ا‪E‬ﺮﺟﻞ ’ ا‪ِ ْ E‬ء وﻫﻮ ﻳﺮى ‪€‬ﻧﻪ ﺣﻖ وﻟ•ﺲ ِ‪t‬ﻖ‪ .‬وﻗﺎل‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫‪Í‬‬
‫ا‪E‬ﻠﻐﻮ أن ِ‬
‫ِ‬
‫ْ‬
‫‪i‬ﺮي ’ ُ‬ ‫َ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫ََُ َ ْ‬ ‫ُ‬ ‫ْ‬ ‫ُ َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫‪Í‬‬ ‫ا‪Ö‬ﻤ ُ‬ ‫ْ‬ ‫َ ُ ‪ْÍ‬‬
‫ا‪f‬ﺎس‬ ‫أ‪E‬ﺴﻦ ‪ِ Í‬‬ ‫ِ‬ ‫ِ‬ ‫ﻣﺎ‬ ‫وﻫﻮ‬ ‫ا]ﺎﻟﻒ‬ ‫ِ‬ ‫‪.‬ﻘﺼﺪﻫﺎ َ‬ ‫ِ‬ ‫ﻻ‬ ‫ِ‬ ‫اﻟ‬ ‫ِ‬ ‫| َ‬ ‫ا‪E‬ﻠﻐﻮ ِ َ‬
‫ِ‬ ‫ﻳﻤ‬
‫ِ‬
‫َ َ ٌ َ‬
‫َ‬ ‫َ‬ ‫َ‬ ‫واﷲ‪َ َ ،‬‬ ‫َ‬ ‫َ‬ ‫ﻣﻦ ْ ْ‬ ‫َ‬ ‫ْ‬ ‫ْ‬ ‫َ‬
‫ْ ْ ْ ْ‬ ‫َ‬ ‫َ‬ ‫َ‬
‫واﷲ‪ ،‬ﺳﻮاء ن ِ‬ ‫و‪Í ِ َ ¦ž‬‬ ‫ﻗﻮ‪E‬ﻬﻢ‪ :‬ﻻ َ ِ ‪Í‬‬ ‫ِِ‬ ‫ا‪Ö‬ﻤ ِ ِ‬ ‫ﻗﺼﺪ َ ِ‬ ‫ِ‬ ‫"'‬
‫‪„²‬ﻬﻢ ِﻣﻦ َ ِ‬ ‫ِِ‬ ‫ِ‬
‫ُْ ْ َ ْ َ َْ َْ ُ ََ‬ ‫َ ْ ْ َ ْ ْ ُ ْ َ ْ َ َ ‪َْ َ َ َ َ َ ْ Í‬‬ ‫َ‬ ‫َْ‬
‫ا‪Ö‬ﻤ ’‬ ‫ا‪E‬ﻤﺴﺘﻘﺒﻞ ﺑﻞ ِ‬ ‫ِ‬ ‫ا‪E‬ﻤﺴﺘﻘﺒﻞ‪ .‬وأﻣﺎ ِﻋﻨﺪﻧﺎ ﻓﻼ ﻟﻐﻮ ِ‬ ‫ِ‬ ‫ا]ﺎل أو‬ ‫ِ‬ ‫ا‪E‬ﻤﺎ ِ أو‬
‫أو َ ْ‬ ‫َ‬
‫ا‪Ö‬ﻤ َ ْ‬ ‫ْ‬ ‫اﻟﻜﻔﺎرة َ َ َ َ َ َ‬ ‫و‪0‬ﻴﻬﺎ ْ َ ‪ُ َ Í‬‬ ‫ﻣﻌﻘﻮدة َ َ‬ ‫ُْ ْ َْ َ َ ٌ َ ُْ ٌَ‬ ‫َْ‬
‫‪E‬ﻢ‬ ‫ﺣﻨﺚ‪ ،‬ﻗﺼﺪ َ ِ‬ ‫إذا ِ‬ ‫ِ‬ ‫ﻳﻤ‬
‫ا‪E‬ﻤﺴﺘﻘﺒﻞ ِ‬ ‫ِ‬ ‫ٍ ِ‬ ‫أ„ﺮ‬
‫ﺣ©ﻳﺘﻪ َ~ﻦْ‬ ‫’ ْإﺛﺮ َ َ‬ ‫َ َْ َ َ ْ َ َ َ َ َ ُ َ ‪َ َ ٌ Í‬‬ ‫َ‬ ‫ْ‬ ‫َ ْ ْ َ ‪ُْ Í َ Í‬‬
‫ِ ِ ِِ‬ ‫وا]ﺎل ‪0‬ﻘﻂ‪ ،‬وﻣﺎ ذﻛﺮ ‪ô‬ﻤﺪ‬ ‫ِ‬ ‫و‪/B‬ﻤﺎ ا‪E‬ﻠﻐﻮ ِ ا‪E‬ﻤﺎ ِ‬ ‫‪.‬ﻘﺼﺪ ِ‬ ‫ِ‬
‫ََ َََ ََ َ َ َ‬ ‫َ‬ ‫ﻣﻦ َ ْ ْ‬ ‫ا‪f‬ﺎس ْ‬ ‫‪i‬ﺮي َ‪َ ْ $‬‬ ‫َ َ ََ ‪َْ َ َْ Í‬‬ ‫‪Í‬‬ ‫َ‬
‫ﻓﺬ‪E‬ﻚ‬ ‫واﷲ ‪ِ Í‬‬ ‫ِ‬ ‫واﷲ ‪ Í‬و‪¦ž‬‬ ‫ِ‬ ‫ﻗﻮ‪E‬ﻬﻢ ﻻ‬ ‫ِِ‬ ‫‪ِ ِ Í‬‬ ‫ﺣﻨﻴﻔﺔ أن ا‪E‬ﻠﻐﻮ ﻣﺎ ِ‬ ‫ِأ› ِ‬
‫َ ْ َْ َ ْ َ َ َ َ َ ْ ٌ َ َ ْ ُ َ ُ ْ َ‬ ‫َ ْ ُ ٌ ْ َ َ َ َ َْ‬
‫ا‪v‬ﻼف‬ ‫ﺣﺎﺻﻞ ِ ِ‬ ‫ِ‬ ‫‪'0‬ﺟﻊ‬ ‫ِ‬ ‫ذ‪E‬ﻚ ﻟﻐﻮ‬ ‫وﻋﻨﺪﻧﺎ ِ‬ ‫ا]ﺎل ِ‬ ‫ِ‬ ‫‪ô‬ﻤﻮل ِﻋﻨﺪﻧﺎ ’ ا‪E‬ﻤﺎ ِ أو‬
‫َْ‬ ‫ﻋﻨﺪﻧﺎ ْ َ‬ ‫َ‬ ‫ََْ‬ ‫ُ ْ ََْ‬ ‫ْ‬ ‫َ َْ ُ َ َ ُ‬ ‫ْ‬ ‫و‪َ u Í َ ْ ž‬‬ ‫ﺑ•ﻨﻨﺎ َ َ‬ ‫َََْ‬
‫ﺑﻠﻐﻮ‬
‫ِ ٍ‬ ‫ﻟ•ﺲ‬ ‫ِ‬ ‫ا‪E‬ﻤﺴﺘﻘﺒﻞ‬
‫ِ‬ ‫ِ‬ ‫ا]ﺎﻟﻒ‬ ‫ِ‬ ‫‪.‬ﻘﺼﺪﻫﺎ‬ ‫ﻳﻤ ٍ ﻻ ِ‬ ‫ا‪E‬ﺸﺎﻓ‪ِ ِ :‬‬ ‫ِِ‬
‫ﻛﻔﺎرة َ‬ ‫َ َ ْ َ‪ََ Íَ ََ ٌَْ َ َُْ َ َُ Í‬‬
‫‪0‬ﻴﻬﺎ‪) .‬ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪ ،٤-٣\R :‬ب‬ ‫ِ‬ ‫وﻋﻨﺪه ِ| ﻟﻐﻮ وﻻ‬ ‫و‪0‬ﻴﻬﺎ اﻟﻜﻔﺎرة ِ‬ ‫ِ‬
‫(‪.‬‬ ‫ن‪،‬‬ ‫ا‬
‫إﻋﻼء ا‪E‬ﺴ ‪:‬‬

‫ا‪+‬ﺪاﺋﻊ‪ :‬وﻣﺎ ذﻛﺮ ‪ô‬ﻤﺪ ’ أﺛﺮ ﺣ©ﻳﺘﻪ ﻋﻦ أ› ﺣﻨﻴﻔﺔ أن ا‪E‬ﻠﻐﻮ‬ ‫وﻟ‪.‬ﻦ ﻗﺎل‬
‫ا‪f‬ﺎس ﻣﻦ ﻗﻮ‪/‬ﻢ "ﻻ واﷲ‪ ،‬و‪ ¦ž‬واﷲ" ﻓﺬ‪E‬ﻚ ‪ô‬ﻤﻮل ﻋﻨﺪﻧﺎ ’‬ ‫ﻣﺎ ‪i‬ﺮي ﺑ‬
‫ا‪E‬ﺸﺎﻓ‪:‬‬ ‫أو ا]ﺎل‪ ،‬وﻋﻨﺪﻧﺎ ذ‪E‬ﻚ ﻟﻐﻮ ﻓ'ﺟﻊ ﺣﺎﺻﻞ ا‪v‬ﻼف ﺑ•ﻨﻨﺎ و‪ž‬‬ ‫اﺎ‬
‫ا ﺴﺘﻘﺒﻞ‪ ،‬ﻓﻌﻨﺪﻧﺎ ﻟ•ﺴﺖ ﺑﻠﻐﻮ وﻓﻴﻬﺎ ا‪E‬ﻜﻔﺎرة‪،‬‬ ‫ﻻ ﻳﻘﺼﺪﻫﺎ ا]ﺎﻟﻒ‬ ‫ﻳﻤ‬
‫رد ا ﺤﺘﺎر )‪ (âQ\R‬و¯ﺘﻤﻞ أن ﻳ‪.‬ﻮن‬ ‫وﻋﻨﺪه | ﻟﻐﻮ وﻻ ﻛﻔﺎرة ﻓﻴﻬﺎ‪ ،‬ﻛﺬا‬
‫‪ô‬ﻤﺪ ﻗﺪ واﻓﻖ ا‪E‬ﺸﺎﻓ‪ :‬ﻓﻌﺪ ﻣﻦ ا‪E‬ﻠﻐﻮ ﻣﺎ ‪i‬ﺮي ’ ا‪E‬ﻠﺴﺎن ﺑﻼ ﻗﺼﺪ ﻣﻄﻠﻘﺎ‬
‫ﺳﻮاء ن ﺎض أو ﻵت‪ ،‬وﻗﻮ ‪ :‬و‪ž‬ﻪ ﻧﺄﺧﺬ راﺟﻊ إ‪ q‬ﻧﻔﺴﻪ وﺣﺪه‪ ،‬وﻗﻮ وﻫﻮ‬
‫ﻗﻮل أ› ﺣﻨﻴﻔﺔ راﺟﻊ إ‪ q‬ا—ﻔﺴ' ا‪ï‬ﺎ‪E Ó‬ﻠﻐﻮ‪ ،‬ﻻ إ‪ q‬اﻷول‪ ،‬ﺑﺪ‪Ö‬ﻞ أن ﺗﻔﺴ'‬

‫‪446‬‬
‫ا ﺘﻮن وا‪/‬ﺪاﻳﺔ و\وﺣﻬﺎ‪ ،‬وﻫﻮ ا—ﻔﺴ' ا ﺘﻔﻖ ﻋﻠﻴﻪ‬ ‫ا‪E‬ﻠﻐﻮ ﺑﺬ‪E‬ﻚ ﻫﻮ ا ﺬﻛﻮر‬
‫‪E‬ﻠﻐﻮ ا"ي ﻻ ﻛﻔﺎرة ﻓﻴﻪ‪E .‬ﻢ ‪J‬ﺘﻠﻒ ﻓﻴﻪ اﺛﻨﺎن ﻛﻤﺎ ﺗﻘﺪم‪ ،‬و‪ž‬ﻪ ﻓ‪ô ì‬ﻤﺪ ﺣﺪﻳﺚ‬
‫„ﻮﻃﺎه‪ .‬ﻓﻘﺎل‪ :‬و‪ž‬ﻬﺬا ﻧﺄﺧﺬ ا‪E‬ﻠﻐﻮ ﻣﺎ ﺣﻠﻒ ﻋﻠﻴﻪ‬ ‫اﷲ ﻋﻨﻬﺎ‪ ،‬ﻫﺬا‬ ‫‪1å‬ﺸﺔ ر‬
‫ﺑﻌﺪ أﻧﻪ ’ ﻏ' ذ‪E‬ﻚ‪ ،‬ﻓﻬﺬا ﻣﻦ ا‪E‬ﻠﻐﻮ‬ ‫ا‪E‬ﺮﺟﻞ وﻫﻮ ﻳﺮى أﻧﻪ ﺣﻖ ﻓﺎﺳ·ﺒﺎن‬
‫اﷲ ﻋﻨﻬﺎ ﻻ ‪J‬ﺎﻟﻔﺎﻧﻪ‪،‬‬ ‫ﻋﻨﺪﻧﺎ‪ ،‬ﻓﻬﻮ ا ﺬﻫﺐ وا]ﺪﻳﺚ ا ﺮﻓﻮع وﻗﻮل ‪1å‬ﺸﺔ ر‬
‫ﺑﻞ ﻳﻤ‪.‬ﻦ ارﺟﺎﻋﻬﻤﺎ إ‪Ö‬ﻪ ﻛﻤﺎ ذﻛﺮﻧﺎه‪) .‬إﻋﻼء ا‪E‬ﺴ ‪ ،RRX\XX :‬ﺑﺎب ﺗﻔﺴ' ﻟﻐﻮ‬
‫ا‪Ö‬ﻤ ‪ ،‬إدارة اﻟﻘﺮآن(‪.‬‬

‫ﻣﻨﺤﺔ ا‪v‬ﺎﻟﻖ ’ ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬

‫َُُْ َ ْ َ َ َ َ َ ْ ٌ َ ْ ‪ُÍَ ُُ َ ُ َ ْ َ َ Í َُ َ ْ ُْ َ ُÍَ ُ َ َ َ َ Í‬‬
‫„ﺮاده ‪€‬ﻧﻪ‬ ‫‪ô‬ﻤﺪ وﻟ•ﺲ‬ ‫ٍ‬ ‫ذ‪E‬ﻚ ﻟﻐﻮ إﻟﺦ( إ‪/‬ﻤﺎ ﺴﺒﻪ ِﻷﻧﻪ ﻗﻮل ِ ِ‬
‫اﻹﻣﺎم‬ ‫وﻋﻨﺪﻧﺎ ِ‬ ‫)ﻗﻮ ‪ِ :‬‬
‫ْ َ َ‬ ‫َ‬ ‫َ‬ ‫ﻫﻮ َﻣﺎ َ َ ُ‬ ‫ا‪E‬ﻠﻐﻮ ُ َ‬ ‫ْ‬ ‫‪Í‬‬ ‫َ ََ‬ ‫َ‬ ‫ْ ‪ََْ Í‬‬ ‫َ‬ ‫َُْ َ ‪ْ َ َ َ Í‬‬
‫أﺻﺤﺎﺑﻨﺎ‪.‬‬ ‫ِ‬ ‫إ‪q‬‬ ‫ﻋﺰاه‬ ‫ِ‬ ‫ِ‬ ‫ﺣﻨﻴﻔﺔ‬ ‫ِ‬ ‫أ›‬‫ِ‬ ‫ﻗﻮل‬ ‫أن‬ ‫ﻣﻦ‬ ‫ِ‬ ‫ﺖ‬ ‫ﻋﻠﻤ‬ ‫أﺋﻤﺘﻨﺎ ِ‪E‬ﻤﺎ ِ‬ ‫ﻗﻮل ِ ِ‬
‫ُ ُ‬ ‫‪Í‬‬
‫ا‪Ö‬ﻤ َ ْ َ‬ ‫ْ‬ ‫َ ُ ْ َ َُ ‪Í‬‬ ‫َ‬ ‫َ‬ ‫‪Í‬‬ ‫َ ََ‬ ‫َ‬ ‫َ‬ ‫َ َْ ُ ‪ْ َ Í‬‬‫َ‬
‫| َﻣﺎ َﻳ‪.‬ﻮن‬ ‫ا‪E‬ﻠﻐﻮ ِ َ‬ ‫ا"ي ﻗﺎ أﺻﺤﺎ‪$‬ﻨﺎ إن َ ِ‬ ‫ﺣﻨﻴﻔﺔ ِ‬ ‫وا]ﺎﺻﻞ أن ﻗﻮل ِأ› ِ‬ ‫ِ‬
‫َ‬
‫ﻗﻮل ُ َ ‪Í‬‬ ‫وأن َ ْ‬‫َ ‪Í‬‬ ‫َ‬ ‫َ‬ ‫َُ‬ ‫َ‬ ‫َ َ‬ ‫َ‬ ‫ْ‬
‫أو َ َ َ ‪َ َ ْ ُ Í u‬‬ ‫َ‬ ‫َ‬ ‫ْ‬ ‫َ‬
‫ا‪E‬ﻤﺎ ِ ‪ْ ،‬‬ ‫’ َْ‬ ‫ََ‬
‫‪ô‬ﻤﺪ‬
‫ٍ‬ ‫ﺑﻪ ﻛﻤﺎ ﻗﺎل َوﻫﻮ ِ ِ ِ ِ‬
‫‪Á‬ﻼﻓﻪ‬ ‫ا]ﺎل ’ ﻇﻦ أن ا‪E‬ﻤﺨ? ِ ِ‬ ‫ِ‬
‫ْ َْ ْ َ ََ َََ ََ َ َ َ َ ‪Í َ Í ! Í‬‬ ‫‪i‬ﺮي َ‪َ ْ $‬‬ ‫َ َ َْ‬
‫ا‪E‬ﺸﺎﻓ‪ .:‬إﻻ أن‬ ‫ِِ‬ ‫واﷲ ‪ Í‬ﻛﻤﺎ ﻗﺎل‬ ‫ِ‬ ‫واﷲ ‪ Í‬و‪¦ž‬‬ ‫ِ‬ ‫ﻗﻮ‪E‬ﻬﻢ‪ :‬ﻻ‬ ‫ا‪f‬ﺎس ِﻣﻦ ِ ِ‬ ‫‪ِ Í‬‬ ‫ِ| ﻣﺎ ِ‬
‫َ‬ ‫َ‬ ‫ُ‬ ‫ُ‬ ‫َ‬ ‫َ‬ ‫َُ‪ٌ Í‬‬ ‫ْ ً‬ ‫َ‬ ‫ْ َ‬ ‫ْ‬ ‫َ‬ ‫َ‬ ‫‪ُ ُ َ َÍ‬‬ ‫ُ‬ ‫َ‬
‫‪ُ Í Í‬‬
‫ﺑﺬ‪E‬ﻚ ِ‬ ‫اﻻﺳﺘﻘﺒﺎل أﻳﻀﺎ َو‪ô‬ﻤﺪ ﻻ ‪.‬ﻘﻮل ِ ِ‬ ‫ا‪E‬ﺸﺎﻓ‪. :‬ﻘﻮل إ‪/‬ﻬﺎ ﺗ‪.‬ﻮن ’ ِ ِ ِ‬ ‫ِِ‬
‫َََْ ََْ‬ ‫َ‬ ‫ْ‬ ‫ُ‬ ‫ﻓﺼﺎر َ‬ ‫اﻻﺳﺘﻘﺒﺎل َ َ‬ ‫َ‬ ‫ْ َْ‬
‫و‪ َ ž‬ا‪E‬ﺸﺎﻓ‪ :‬ﺑﻨﺎء ’ ﻗﻮل ‪ô‬ﻤﺪ‬ ‫ا‪v‬ﻼف ﺑ•ﻨﻨﺎ‬ ‫ﺣﺎﺻﻞ ِ ِ‬ ‫ِ‬ ‫ِ ِ ِ‬
‫ُْ ْ َْ َ‬ ‫َ َ ْ ُ َ َْ ُ‬
‫ا‪E‬ﻤﺴﺘﻘﺒﻞ ﻓﻌﻨﺪ ا‪E‬ﺸﺎﻓ‪ | :‬ﻟﻐﻮ وﻋﻨﺪﻧﺎ أي ﻋﻨﺪ‬ ‫ِ‬ ‫ا]ﺎﻟﻒ ِ‬ ‫ِ‬ ‫‪.‬ﻘﺼﺪﻫﺎ‬ ‫ﻳﻤ ﻻ ِ‬
‫ﺗﻘﺮ‪8‬ﺮ ‪²‬م ا‪+‬ﺪاﺋﻊ ’ وﺟﻪ‬ ‫‪ô‬ﻤﺪ | ﻣﻨﻌﻘﺪة و‪/‬ﺎ ا‪E‬ﻜﻔﺎرة‪ .‬ﻫﺬا ﻣﺎ ﻇﻬﺮ ‪š‬‬
‫ﻳﻨﺪﻓﻊ ﻋﻨﻪ ا—ﻨﺎﻗﺾ‪) .‬ﻣﻨﺤﺔ ا‪v‬ﺎﻟﻖ ’ ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،Qâ \W :‬ﻛﺘﺎب اﻷﻳﻤﺎن‪،‬‬
‫ﻛﻮﺗﺘﻪ(‪.‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪By Allāh, I will not listen to that Maulānā’s lecture‬‬
‫‪Question‬‬
‫‪Someone said to Zayd: “You must listen to the lecture of such and such‬‬
‫‪Maul8n8. It is filled with poison.” Zayd replied: “By All8h, I will never‬‬
‫‪447‬‬
listen to his lecture.” Some days later, Zayd listened to the same
Maul8n8’s lecture over a cassette tape. Has his oath broken? Is he
liable to pay kaff8rah?
Answer
Listening to a lecture generally applies to listening to it directly and
indirectly. Therefore, whether he listens to it directly or through a
recording, he would have violated his oath and kaff8rah for breaking
the oath will be obligatory.

،‫ﺔ‬8‫ﻠﻐﻮ‬E‫ ﻻ ’ ا]ﻘﺎﺋﻖ ا‬،‫ وﻏ'ه ﺑﺎن اﻷﻳﻤﺎن ﻣﺒ ﻴﺔ ’ اﻟﻌﺮف‬:‫ﻠ‬8‫ﺰ‬E‫ح ا‬£

.‫ ﺣﻨﺚ ﺑﻤﺎ ﻳﻌﺘﺎده أﻫﻞ ﺑ ه‬‰v‫ﻞ ا‬õ‫ﻮ ﺣﻠﻒ ﻻ ﻳﺄ‬E :‫ ﻣﻨﻬﺎ‬،‫وﻋﻠﻴﻬﺎ ﻓﺮوع‬
.(Qâ`\X :‫ﻈﺎﺋﺮ‬f‫)اﻷﺷﺒﺎه وا‬

.(XX`\R :‫ﻴ ا]ﻘﺎﺋﻖ‬é‫ وﺗ‬،|R\Q :‫ﻨﺪﻳﺔ‬/‫ اﻟﻔﺘﺎوى ا‬:‫ﺪ أﻧﻈﺮ‬8‫ﻠﻤﺰ‬E‫و‬

Furthermore, when Zayd took the oath, the purpose was to save
himself from the poison which it contains. When he heard it via a
recording, the purpose was not fulfilled. He has therefore broken his
oath and the kaff8rah has become obligatory on him.
All8h ta‛8l8 knows best.
If I come to your house, I will be a pig
Question
Zayd was having an argument with his in-laws. He said to them: “If I
come to your house, I will be a pig.” Subsequently, he went to their
house. Is he liable to pay kaff8rah?
Answer
The oath did not apply. If he goes to his father-in-law’s house, he will
not be liable to pay anything.

:‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬

9‫ﺮ أو آ‬c ‫ إن ﻓﻌﻠﺖ ﻛﺬا ﻓﻬﻮ زان أو ﻓﺎﺳﻖ أو ﺳﺎرق أو ﺷﺎرب‬:‫و_ﺬا إن ﻗﺎل‬
‫أن ﻳﻌﻠﻖ ﻣﺎ ﻳﻮﺟﺐ اﻣﺘﻨﺎﻋﻪ‬ ‫ﻤ‬Ö‫ ا‬Ø‫ أﻣﺎ أوﻻ ﻓﻸن ﻣﻌ‬.‫ﻮن ﻳﻤﻴﻨﺎ‬.‫ ﻻ ﻳ‬،‫ﺎ‬ž‫ر‬

448
'‫ وﻟ•ﺲ ﺑﻤﺠﺮد وﺟﻮد اﻟﻔﻌﻞ ﻳﺼ‬،‫ﺰوم وﺟﻮده ﻋﻨﺪ اﻟﻔﻌﻞ‬E ‫ﻋﻦ اﻟﻔﻌﻞ ﺴﺒﺐ‬
.(‫ دار اﻟﻔﻜﺮ‬،â|\s :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫زاﻧﻴﺎ أو ﺳﺎرﻗﺎ‬

:‫ا(ر ا ﺨﺘﺎر‬

‫ﺎ ﻻ‬ž‫ ر‬9‫ﺮ أو آ‬c ‫ أو ﻫﻮ زان أو ﺳﺎرق أو ﺷﺎرب‬...‫ن ﻓﻌﻠﻪ ﻓﻌﻠﻴﻪ ﻏﻀﺐ‬B‫و‬

(‫ ﺳﻌﻴﺪ‬،âQâ\R :‫ )ا(ر ا ﺨﺘﺎر‬.‫ﻮن ﻗﺴﻤﺎ ﻟﻌﺪم ا—ﻌﺎرف‬.‫ﻳ‬
Bahisht Zewar:
If I do such and such thing… I will become a leper… Statements of this
nature are not oaths. If a person acts to the contrary, there will be no
kaff8rah.1
All8h ta‛8l8 knows best.
An oath for not setting foot in a house
Question
Zayd and F8rPq were having an argument. Zayd said to him: “By All8h,
I will not set foot in your house.” He neither pointed to any house nor
did he say: “This house.” What is the ruling if he goes to another house
belonging to F8rPq which the latter does not live in? Also, if the house
is demolished and rebuilt, and he then enters it, then what is the
ruling?
Answer
Zayd did not point to the house when he took the oath. Therefore, if
he enters the other house of F8rPq, he will be violating his oath even
though F8rPq does not live in it. Also, even when the house is rebuilt,
and he enters it, he will be violating his oath.

:‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬

‫ وﻫﺬا ﻻ ¯ﺼﻞ‬،‫ﻒ ¯ﺼﻞ ﺑﻬﺎ ا—ﺨﺼﻴﺺ أﻳﻀﺎ‬8‫إن اﻹﺷﺎرة ﻛﻤﺎ ﺗﻔﻴﺪ ا—ﻌﺮ‬
‫ )ﻓﺘﺢ‬.„‫ اﻧﺘ‬. ‫ ﻋﺒﺪ‬9 ’ ‫ﻮ ﻗﺎل ﻋﺒﺪ ﻓﻼن اﻧﻌﻘﺪت‬E ‫ ﻓﺈﻧﻪ‬،‫ﺑﺎﻹﺿﺎﻓﺔ وﺣﺪﻫﺎ‬
.(‫ دار اﻟﻔﻜﺮ‬،XsR\s :‫اﻟﻘﺪﻳﺮ‬

1
Bahisht Zewar, p. 267.
449
 :‫ﻨﺪﻳﺔ‬/‫اﻟﻔﺘﺎوى ا‬

‫ن دﺧﻞ دارا ¸ﻠﻮ_ﺔ ﻟﻔﻼن‬B‫ و‬...‫ﻢ ﻳﻨﻮ ﺷ•ﺌﺎ‬E‫ﻮ ﺣﻠﻒ ﻻ ﻳﺪﺧﻞ دار ﻓﻼن و‬E‫و‬
(âS\Q :‫ﻨﺪﻳﺔ‬/‫ )اﻟﻔﺘﺎوى ا‬.‫ﺴﻜﻨﻬﺎ ﺣﻨﺚ أﻳﻀﺎ‬° ‫وﻓﻼن ﻻ‬

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬

‫ﺰوال‬E‫ ﻻ ¯ﻨﺚ ﺑﻌﺪ ا‬µ° ‫ﻢ‬E ‫ن‬B‫ و‬...‫ﺪ أو ﻻ ﻳﺪﺧﻞ داره‬8‫ﻞ ﻃﻌﺎم ز‬õ‫ﻗﻮ ﻻ ﻳﺄ‬
‫ ﻻ ¯ﻨﺚ ﺑﻌﺪ‬µ° ‫ﻢ‬E‫ ا]ﺎﺻﻞ أﻧﻪ إذا أﺿﺎف و‬...‫)أي ا ﻠﻚ( وﺣﻨﺚ ﺑﺎ ﺘﺠﺪد‬
.(RRâ\W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬. ‫ﻤ‬Ö‫ا ﺘﺠﺪد ﺑﻌﺪ ا‬ ‫ و¯ﻨﺚ‬...‫ﺰوال‬E‫ا‬
All8h ta‛8l8 knows best.
Taking an oath while pointing at a certain thing
Question
Bakr had an argument with his cousin. In the course of the argument,
Bakr said: “By All8h, I will not enter this house of yours.” His cousin
demolished the house and rebuilt it, or let’s assume he sold it. Will
Bakr be violating his oath if he enters it?
Answer
In the case where the house is sold, or demolished and rebuilt; and
Bakr enters the house, he will not be violating his oath.

:‫ا(ر ا ﺨﺘﺎر‬

‫ﺎﻣﺎ أو ﺑ•ﺘﺎ أو ﻏﻠﺐ‬È ‫ن ﺟﻌﻠﺖ )ا(ار( ﺑﻌﺪ اﻻﻧﻬﺪام ﺴﺘﺎﻧﺎ أو „ﺴﺠﺪا أو‬B‫و‬
‫ﻴﺖ و_ﺬا ﺑ•ﺘﺎ‬+‫ ﻛﻬﺬا ا‬.‫ﻚ‬E‫ن ﺑ ﻴﺖ ﺑﻌﺪ ذ‬B‫ﻋﻠﻴﻬﺎ ا ﺎء ﻓﺼﺎرت ﻧﻬﺮا ﻻ ¯ﻨﺚ و‬
:‫ﺸﺎﻣﻴﺔ‬E‫ و™ ا‬.‫ﻴﺖ‬+‫ﺰوال اﺳﻢ ا‬E ‫ ﺑ•ﺘﺎ آﺧﺮ وﻻ ﺑﻨﻘﺾ اﻷول‬Ø‫ﺑﺎﻷو÷ ﻓﻬﺪم أو ﺑ‬
‫ﻟﺔ اﺳﻢ‬Y‫ل ﻣ‬Y‫د اﺳﻢ ا(ار ﺴﺒﺐ ﺟﺪﻳﺪ ﻓ‬å ‫ﻚ ﻷﻧﻪ‬E‫ن ﺑ ﻴﺖ ﺑﻌﺪ ذ‬B‫ﻗﻮ و‬
(‫ ﺳﻌﻴﺪ‬،âW`\R :M‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎوى ا‬.‫آﺧﺮ‬

450
 :M‫ﺸﺎ‬E‫ﻓﺘﺎوى ا‬

‫ﻮن ﻣﻨﻜﺮا أو‬.‫أن ﻳ‬ ‫ﻴﺖ ﻻ ﻓﺮق ﻓﻴﻪ ﺑ‬+‫ أن ا‬:‫ ﻓﺼﺎر ا]ﺎﺻﻞ‬:‫ﺤﺮ‬+‫ا‬ ‫ﻗﺎل‬
‫ﺰوال‬E ‫ ﻗﻮ‬...‫ﻨﺎء‬+‫ﺰوال اﻻﺳﻢ ﺑﺰوال ا‬E ‫ ﻓﺈذا دﺧﻠﻪ وﻫﻮ ﺻﺤﺮاء ﻻ ¯ﻨﺚ‬،‫ﻣﻌﺮﻓﺎ‬
‫ )ﻓﺘﺎوى‬.‫ﻨﺎء ا"ي ﻳﺒﺎت ﻓﻴﻪ‬+‫ﺰوال „ﺴﻤﺎه وﻫﻮ ا‬E ‫ﻴﺖ أي ﺑﺎﻻﻧﻬﺪام‬+‫اﺳﻢ ا‬
(‫ ﺳﻌﻴﺪ‬،âW`\R :M‫ﺸﺎ‬E‫ا‬

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬

‫ﺰوال اﺳﻢ‬E ‫ﻴﺖ ﻓﺪﺧﻠﻪ ﺑﻌﺪ ﻣﺎ اﻧﻬﺪم ﻓﺈﻧﻪ ﻻ ¯ﻨﺚ‬+‫ﻮ ﺣﻠﻒ ﻻ ﻳﺪﺧﻞ ﻫﺬا ا‬E
.XSS\s :‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬ ‫ و_ﺬا‬.RSS\W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫ﻴﺖ ﻓﺈﻧﻪ ﻻ ﻳﺒﺎت ﻓﻴﻪ‬+‫ا‬
All8h ta‛8l8 knows best.
Taking an oath on the Ka’bah
Question
Is an oath taken in the name of the Ka‛bah valid? Is it permissible to
take an oath on the Ka‛bah?
Answer
The Shar>‛ah prohibits the taking of an oath in the name of anyone or
anything apart from All8h ta‛8l8. Taking an oath in the name of the
Ka‛bah is synonymous to taking an oath in the name of something
apart from All8h ta‛8l8. The oath will not apply. It is essential to
abstain from such an oath.

:‫ﺪاﻳﺔ‬/‫ا‬

،‫ﻜﻌﺒﺔ‬E‫ ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وا‬Þf ‫ﻦ ﺣﺎﻟﻔﺎ‬.‫ﻢ ﻳ‬E ‫وﻣﻦ ﺣﻠﻒ ﺑﻐ' اﷲ‬
.‫ اﻟﺦ‬...‫ﺬر‬Ö ‫ﻢ ﺣﺎﻟﻔﺎ ﻓﻠﻴﺤﻠﻒ ﺑﺎﷲ أو‬.‫ﺴﻼم ﻣﻦ ن ﻣﻨ‬E‫ﻟﻘﻮ ﻋﻠﻴﻪ ا‬
(Wâ \Q :‫ﺪاﻳﺔ‬/‫)ا‬

451
 :‫ﻚ‬E‫أوﺟﺰ ا ﺴﺎ‬

‫ وأن ﻣﻦ ﺣﻠﻒ‬،‫ﻻ ﺗﻨﻌﻘﺪ إﻻ ﺑﺎﷲ‬ ‫ﻤ‬Ö‫ﺎب أن ا‬+‫ﺣﺪﻳﺚ ا‬ ‫وﻗﺎل اﻟﻄ?ي‬

‫ﺰﻣﻪ اﻻﺳﺘﻐﻔﺎر ﻹﻗﺪاﻣﻪ‬E‫ﻢ ﺗﻨﻌﻘﺪ ﻳﻤﻴﻨﻪ و‬E ‫ﻚ‬E‫ﻮ ذ‬E ‫ﻜﻌﺒﺔ أو آدم أو ﺟ?ﺋﻴﻞ أو‬E‫ﺑﺎ‬
.(`â \ :‫ﻚ‬E‫ )أوﺟﺰ ا ﺴﺎ‬.‫ﻚ‬E‫ذ‬ ‫’ ﻣﺎ ﻧ„ ﻋﻨﻪ وﻻ ﻛﻔﺎرة‬

.sRW\XX :‫ﺎري‬+‫ وﻓﺘﺢ ا‬.R|â\R :‫ وأد—ﻪ‬M‫ اﻟﻔﻘﻪ اﻹﺳﻼ‬:‫ﺪ أﻧﻈﺮ‬8‫ﻠﻤﺰ‬E‫و‬

(Rs`\s :‫ وﻗﺎ„ﻮس اﻟﻔﻘﻪ‬.sR\Q :‫ﻨﺪﻳﺔ‬/‫واﻟﻔﺘﺎوى ا‬
All8h ta‛8l8 knows best.
Taking an oath on Lā Ilāha Illallāh
Question
A person said to an ‛8lim: “We are having a jalsah on Sunday night, the
2nd of Rab>‛ ath-Th8n>. You always defer our invitation. You must make
a promise to come on this occasion.” The ‛8lim replied: “L8 Il8ha
Illall8h, I will certainly attend.” Is this an oath? Will he be liable to pay
kaff8rah in the event of his not attending?
Answer
If in the region where he lives, it is common practice to take an oath
on the kalimah, then the oath has applied. If it is not a common
practice, it will depend on the person’s intention. If he intended an
oath, it will apply. If not, it will not apply.

‫ )ا(ر‬.‫ ﻓﻤﺎ ﺗﻌﻮرف ا]ﻠﻒ ﺑﻪ ﻓﻴﻤ وﻣﺎ ﻻ ﻓﻼ‬،‫ﻓﺈن اﻷﻳﻤﺎن ﻣﺒ ﻴﺔ ’ اﻟﻌﺮف‬

.(‫ ﺳﻌﻴﺪ‬،âXQ\R :‫ا ﺨﺘﺎر‬

‫ اﻷﻟﻔﺎظ اﻟ ﻳﺮاد ﺑﻬﺎ‬b‫م اﻟﻌﺮ™ أﻋ‬ E‫ ﻷن ا ﺘ ﻢ إﻧﻤﺎ ﻳﺘ ﻢ ﺑﺎ‬:‫ﺸﺎﻣﻴﺔ‬E‫و™ ا‬

‫ﻠﻐﺔ إﻧﻤﺎ‬E‫ ﺣﺎل ﻛﻮﻧﻪ ﺑ أﻫﻞ ا‬o‫اﻟﻌﺮف ﻛﻤﺎ أن اﻟﻌﺮ‬ ‫ﺎ‬/ ‫ﻣﻌﺎﻧﻴﻬﺎ اﻟ وﺿﻌﺖ‬
،‫ ﻣﺎ ﻋﻬﺪ أﻧﻪ ا ﺮاد ﺑﻬﺎ‬q‫ف أﻟﻔﺎظ ا ﺘ ﻢ إ‬£ ‫ ﻓﻮﺟﺐ‬،‫ﺔ‬8‫ﻠﻐﻮ‬E‫ﻳﺘ ﻢ ﺑﺎ]ﻘﺎﺋﻖ ا‬
.(‫ ﺳﻌﻴﺪ‬،âWR\R :M‫ﺸﺎ‬E‫ )ﻓﺘﺎوى ا‬.‫ﻓﺘﺢ‬
‛All8mah Sarakhs> rahimahull8h writes:
452
‫ﻢ‬E ‫ﻮن ﻳﻤﻴﻨﺎ وﻣﺎ‬.‫ﺎس ﺑﻪ ﻳ‬f‫اﻷﻳﻤﺎن ﻣﺒ ﻴﺔ ’ اﻟﻌﺮف واﻟﻌﺎدة ﻓﻤﺎ ﺗﻌﺎرف ا‬
(XRR\| :‫ﺴﻮط‬é ‫ )ﻛﺘﺎب ا‬.‫ اﻟﺦ‬...‫ﻮن ﻳﻤﻴﻨﺎ‬.‫ﻳﺘﻌﺎرف ا]ﻠﻒ ﺑﻪ ﻻ ﻳ‬

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ وا‬.sW :‫ واﻻﺧﺘﻴﺎر —ﻌﻠﻴﻞ ا ﺨﺘﺎر‬.WS\Q :‫درر ا]©م‬ ‫و_ﺬا‬

.(Q â\W
Ahsan al-Fat w :
The words H sha Lill h are similar in meaning to Subh nall h. If it is
common practice to take an oath in this manner, it will be an oath
even if it was not intended. If it is not common practice, then it will be
an oath if the person intended it to be such. The same rule applies to
every attribute of All8h ta‛8l8. 1
All8h ta‛8l8 knows best.
Taking an oath to cover the Ka’bah
Question
A person took an oath saying: “By All8h, I will cover the Ka‛bah with
the ghil f.” Is this oath valid?
Answer
Taking an oath to cover the Ka‛bah with the ghil f is correct and valid
because it is an action which is possible. A person can join those who
are carrying out this action. Once he takes such an oath, it becomes
obligatory on him to fulfil it. If he does not fulfil it up to the last
moments of his life, he would have violated his oath. It is necessary for
him to make a bequest for the payment of kaff8rah.

‫ ﻣﺎت‬Æ‫ﻢ ﻳﺄﺗﻪ ﺣ‬E ‫ ﻓﻠﻮ‬،‫ أو ﺣﺎﻧﻮﺗﻪ ﻟﻘﻴﻪ أم ﻻ‬Y‫ ﻣ‬Ú‫ ﻓﻬﻮ أن ﻳﺄ‬،‫ﺄﺗ•ﻨﻪ‬Ö ‫ﺣﻠﻒ‬
9 ‫ و_ﺬا‬:‫ﺸﺎﻣﻴﺔ‬E‫ و™ ا‬.‫ﻣﻄﻠﻘﺔ‬ ‫ ﻳﻤ‬9 ‫ و_ﺬا‬،‫آﺧﺮ ﺣﻴﺎﺗﻪ‬ ‫أﺣﺪﻫﻤﺎ ﺣﻨﺚ‬
‫ ﻓﻌﻞ ﺣﻠﻒ أن ﻳﻔﻌﻠﻪ‬9 ‫ ﺑﻞ‬،‫ﻺﺗﻴﺎن‬E ‫ﻣﻄﻠﻘﺔ أي ﻻ ﺧﺼﻮﺻﻴﺔ‬ ‫ﻳﻤ‬
‫ﻦ‬žãÖ ‫ﺄس ﻋﻦ اﻟ? ﻣﺜﻞ‬Ö‫ ﻳﻘﻊ ا‬Æ‫ﻢ ¯ﻨﺚ ﺣ‬E ‫ﻢ ﻳﻘﻴﺪه ﺑﻮﻗﺖ‬E‫ا ﺴﺘﻘﺒﻞ و‬

1
Ahsan al-Fat w , vol. 5, p. 488.
453
‫ﻮن ﺑﻔﻮت‬.‫ﺄس ﻋﻦ اﻟ? ﻳ‬Ö‫ﻘﻖ ا‬Â‫ و‬،‫ﻄﻠﻘﻦ زوﺟﺔ‬Ö ‫ﻓﻼﻧﺔ أو‬ ‫ﻌﻄ‬Ö ‫ﺪا أو‬8‫ز‬
.(‫ ﺳﻌﻴﺪ‬،âsâ\R :M‫ﺸﺎ‬E‫ )ﻓﺘﺎوى ا‬.‫أﺣﺪﻫﻤﺎ‬

Æ‫ﻚ ﻓﻠﻢ ﻳﺄﺗﻪ ﺣ‬E‫ﻮ ذ‬E ‫•ة أو‬+‫ﺪا أو ا‬8‫ز‬ ‫ﺄﺗ‬Ö ‫ﻮ ﺣﻠﻒ‬E :‫ا]ﻘﺎﺋﻖ‬ ‫ﻴ‬é‫و™ ﺗ‬
‫ وﻫﻮ‬،‫ ﻷن \ط ا]ﻨﺚ ﻓﻮت اﻻﺗﻴﺎن‬،‫آﺧﺮ ﺟﺰء ﻣﻦ أﺟﺰاء ﺣﻴﺎﺗﻪ‬ ‫ ﺣﻨﺚ‬،‫ﻣﺎت‬
،XQQ\R :‫ا]ﻘﺎﺋﻖ‬ ‫ﻴ‬é‫ )ﺗ‬.‫ﻻ ﻳﺘﺤﻘﻖ إﻻ ﺑﻤﺎ ذﻛﺮﻧﺎ ﻷن اﻟ? „ﺮﺟﻮ ﻣﺎ دام ﺣﻴﺎ‬
.(‫ „ﻠﺘﺎن‬،‫إﻣﺪادﻳﺔ‬

.XXS\Q :‫ﻨﺪﻳﺔ‬/‫ واﻟﻔﺘﺎوى ا‬.RXQ\s :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬ ‫و_ﺬا‬

All8h ta‛8l8 knows best.
The meaning of “the oath is considered according to the intention of the
one who is asked to take it”
Question
The jurists have a principle which states:

.‫ﻤ ’ ﻧﻴﺔ ا ﺴﺘﺤﻠﻒ‬Ö‫ا‬

The oath is considered according to the intention of the
one who is asked to take it.
What does this mean? Is there an example for it? Is there any
difference in ruling for the oppressor and oppressed?
Answer
The meaning of this principle is that if the one taking the oath is an
oppressor – i.e. he wants to forfeit the right of a claimant wrongfully
by taking an oath in All8h’s name and wants to desecrate the blessed
name of All8h ta‛8l8, then no matter what intention he makes, it will
not be considered. Instead, the intention of the one who is asked to
take it will be considered.
The author of al-Muh t al-Burh n explains it as follows:

‫ﺮ ا"ي‬.‫ﺬا وأﻧ‬.‫ﺑ‬ ‫ﺖ ﻣﻨﻚ ﻫﺬا اﻟﻌ‬8¬‫ اﺷ‬Ó‫ﻳﺪي رﺟﻞ إ‬ ‫ ﻋﻴﻨﺎ‬W‫إذا اد‬

‫ ﻋﻠﻴﻪ ﺑﺎﷲ ﻣﺎ وﺟﺐ ﻋﻠﻴﻚ‬W‫ ﻓﺄراد ا ﺪ´ أن ¯ﻠﻒ ا ﺪ‬،‫اء‬µE‫ﻳﺪه ا‬

454
‫إ‪ q‬ﻫﺬا ا ﺪ´ ﻓﻴﺤﻠﻒ ا ﺪ‪ W‬ﻋﻠﻴﻪ ’ ﻫﺬا ا‪E‬ﻮﺟﻪ و‪8‬ﻌ‪b‬‬ ‫ﺴﻠﻴﻢ ﻫﺬا اﻟﻌ‬
‫اﻟ·ﺴﻠﻴﻢ إ‪ q‬ﻫﺬا ا ﺪ´ ﺑﺎ‪/‬ﺒﺔ وا‪E‬ﺼﺪﻗﺔ ﻻ ﺑﺎ‪+‬ﻴﻊ‪ ،‬وﻫﺬا إن ن ﺻﺎدﻗﺎ ﻓﻴﻤﺎ‬
‫ﻏﻤﻮس ﺣﻘﻴﻘﺔ ﻷﻧﻪ ﻧﻮى ﻣﺎ ¯ﺘﻤﻠﻪ ﻟﻔﻈﻪ‬ ‫ﺣﻠﻒ ﻓﻠﻢ ﻳ‪.‬ﻦ ﺑﻤﺎ ﺣﻠﻒ ﻳﻤ‬
‫ﻓﻬﻮ ﻳﻤ ﻏﻤﻮس ﻣﻌ‪ ،Ø‬ﻷﻧﻪ ﻗﻄﻊ ﺑﻬﺬا ا‪Ö‬ﻤ ﺣﻖ ا„ﺮئ „ﺴﻠﻢ ﻓﻼ ﺗﻌﺘ? ﻧ•ﺘﻪ‪.‬‬
‫)ا ﺤﻴﻂ اﻟ?ﻫﺎ‪ ،WQ|\W :Ó‬ا ﻜﺘﺒﺔ ا‪E‬ﺮﺷﻴﺪﻳﺔ(‬
‫‪We gauge from the texts of the jurists that this principle is not general‬‬
‫‪in nature. Rather, there are some details about it.‬‬
‫‪1. This principle applies to taking an oath over something which‬‬
‫‪happened in the past.‬‬

‫’ ﻧﻴﺔ ا]ﺎﻟﻒ إن ن ﻣﻈﻠﻮﻣﺎ‪ ،‬و‪B‬ن ن‬ ‫ﺗﻬﺬﻳﺐ اﻟﻘﻼ ‪ :ë‬ا‪Ö‬ﻤ‬ ‫ﻗﺎل‬

‫‪\) .‬ح اﻷﺷﺒﺎه وا‪f‬ﻈﺎﺋﺮ‪:‬‬ ‫اﺎ‬ ‫ﻇﺎ ﺎ ﻓﻌ¦ ﻧﻴﺔ ا ﺴﺘﺤﻠﻒ‪ ،‬وﻫﺬا ’ أ„ﺮ‬
‫‪.( â\X‬‬
‫‪2. It applies when the one taking the oath makes an intention different‬‬
‫‪from that of the one who is asked to take it.‬‬

‫اﻟﻈﻬ'‪8‬ﺔ‪ :‬رﺟﻞ ﺣﻠﻒ رﺟﻼ ﻓﺤﻠﻒ‪ ،‬وﻧﻮى ﻏ' ﻣﺎ أراد ا ﺴﺘﺤﻠﻒ‪ ،‬إن‬ ‫ﻗﺎل‬
‫ﺑﺎﷲ ﻋﺰ وﺟﻞ‪ ،‬ﻓﺈن ن ا]ﺎﻟﻒ‬ ‫ﺑﺎﻟﻄﻼق‪ ...‬و‪B‬ن ن ا‪Ö‬ﻤ‬ ‫ن ا‪Ö‬ﻤ‬
‫ﻣﻈﻠﻮﻣﺎ ﺗﻌﺘ? ﻧ•ﺘﻪ‪\) .‬ح اﻷﺷﺒﺎه وا‪f‬ﻈﺎﺋﺮ‪.( â\X :‬‬
‫‪3. The oath is related to All8h’s blessed name; not for divorce, freeing‬‬
‫‪of a slave, etc.‬‬

‫ﻗﺎل ا‪E‬ﺸﻴﺦ اﻹﻣﺎم ا‪E‬ﺰاﻫﺪ ﺷﻴﺦ اﻹﺳﻼم ا ﻌﺮوف ‪Á‬ﻮاﻫﺮ زاده‪ :‬وﻫﺬا ا"ي ذﻛﺮﻧﺎ‬
‫ﺑﺎﷲ‪ ،‬ﻓﺄﻣﺎ إذا اﺳﺘﺤﻠﻒ ﺑﺎﻟﻄﻼق واﻟﻌﺘﺎق‪ ...‬اﻟﺦ‪) .‬ا ﺤﻴﻂ اﻟ?ﻫﺎ‪:Ó‬‬ ‫ا‪Ö‬ﻤ‬
‫‪ ،WQ|\W‬ا ﻜﺘﺒﺔ ا‪E‬ﺮﺷﻴﺪﻳﺔ(‪.‬‬
‫‪‛All8mah Ibn ‛Ābid>n rahimahull8h writes:‬‬

‫ﺑﺎﷲ ﺗﻌﺎ‪ q‬ﻓﺈن ن ا]ﺎﻟﻒ ﻣﻈﻠﻮﻣﺎ ﻧﺖ ا‪f‬ﻴﺔ ﻓﻴﻪ إ‪q‬‬ ‫و‪B‬ن ﻧﺖ ا‪Ö‬ﻤ‬
‫ا]ﺎﻟﻒ‪) .‬ﻣﻨﺤﺔ ا‪v‬ﺎﻟﻖ ’ ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪(RQâ\W :‬‬

‫‪455‬‬
‛All8mah Hamaw> rahimahull8h writes:

.q‫ﻓﻈﻬﺮ ﺑﻤﺎ ﻧﻘﻠﻨﺎه أن إﻃﻼق ا ﺼﻨﻒ ﻣﻘﻴﺪ ﺑﻤﺎ ذﻛﺮﻧﺎ إذا ن ا]ﻠﻒ ﺑﺎﷲ ﺗﻌﺎ‬
( â\X :‫)ﺣﺎﺷﻴﺔ ا]ﻤﻮي ’ اﻷﺷﺒﺎه‬
4. The one taking the oath must be the wrongdoer while the one asked
must be the one who is wronged.

‫ﺑﺎﷲ ﻋﺰ وﺟﻞ ’ ﻧﻴﺔ ا]ﺎﻟﻒ أو ا ﺴﺘﺤﻠﻒ ﻓﻘﺪ روي‬ ‫ﻤ‬Ö‫وأﻣﺎ ﺑﻴﺎن أن ا‬

‫’ ﻧﻴﺔ‬ ‫ﻤ‬Ö‫ ا‬:‫ﺎد ﻋﻢ إﺑﺮاﻫﻴﻢ أﻧﻪ ﻗﺎل‬È ‫ﻋﻦ أ› ﻳﻮﺳﻒ ﻋﻦ أ› ﺣﻨﻴﻔﺔ ﻋﻦ‬
‫ أن‬þ‫ﻜﺮ‬E‫ وذﻛﺮ ا‬.‫ن ن ﻇﺎ ﺎ ﻓﻌ¦ ﻧﻴﺔ ا ﺴﺘﺤﻠﻒ‬B‫ا]ﺎﻟﻒ إذا ن ﻣﻈﻠﻮﻣﺎ و‬
.(‫ ﺳﻌﻴﺪ‬،QS\R :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.‫ﻫﺬا ﻗﻮل أﺻﺤﺎﺑﻨﺎ ﻴﻌﺎ‬
All8h ta‛8l8 knows best.
Specifying a time when taking an oath
Question
A person took an oath: “By All8h, I will observe a fast tomorrow.” He
does not keep the fast the next day but on some other day. Will his
oath be fulfilled?
Answer
His oath will not be fulfilled if he keeps a fast on some other day
because he took an oath of observing a fast tomorrow. With the
passing of tomorrow, [without observing the fast], he became a
violator of his oath. This is because the word “tomorrow” cannot be
taken to mean any time in the future. The meaning of an oath is taken
on the basis of societal norms; and “tomorrow” is not taken to mean
some time in the future [but the day after today].

‫ ﻓﺄﻣﺎ ﻳﻄﻠﻘﻬﺎ أو ﻳﻮﻗﺘﻬﺎ ﺑﻮﻗﺖ ﻣﺜﻞ ﻷﻓﻌﻠﻦ ﻏﺪا‬...‫•ة‬+‫ﺄﺗ ا‬Ö ‫ن ﺣﻠﻒ‬B‫ﻗﻮ و‬

‫ ﻓﻠﻮ ﻣﺎت ﻗﺒﻞ‬،‫ﻮﻗﺖ‬E‫ا ﻘﻴﺪة ﺗﺘﻌﻠﻖ ﺑﺂﺧﺮ ا‬ ...‫ﻳﻮم ا{ﻤﻌﺔ‬ ž‫ و‬b•‫أو ﻓﻴﻤﺎ ﺑ‬
.(XXS\R :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﻢ ¯ﻨﺚ‬E ‫ﻢ ﻳﻔﻌﻞ‬E‫ﻮﻗﺖ و‬E‫ ا‬Ç„

‫ﻮم‬Ö‫ﺮﻏﻴﻒ ا‬E‫اﻹﺗﻴﺎن ﻛﻘﻮ واﷲ ﻵ<ﻦ ﻫﺬا ا‬ ‫ وأﻣﺎ ا—ﻮﻗﻴﺖ‬:Ó‫ﻗﺎل اﻻﺗﻘﺎ‬

œ„ ‫ أﻣﺎ إذا‬،‫ﻮم ﺑﺎق‬Ö‫ وا‬، ‫ﻓﺈﻧﻪ ﻻ ¯ﻨﺚ ﻣﺎ دام ا]ﺎﻟﻒ وا ﺤﻠﻮف ﻋﻠﻴﻪ ﻗﺎﺋﻤ‬

456
’ Þ‫ﺸﻠ‬E‫)ﺣﺎﺷﻴﺔ ا‬... ‫ﻟﻔﻮات اﻟ? وﻟﻔﻮات ا ﻌ‬ ‫ن ﻧﺎ ﻗﺎﺋﻤ‬B‫ﻮم ¯ﻨﺚ و‬Ö‫ا‬
.(X`S\Q :‫ﻴ ا]ﻘﺎﺋﻖ‬é‫ﺗ‬
Q m s al-Fiqh:
If an oath is taken together with specifying a time for it, e.g. “I will
definitely eat this bread today”, then as long as the one who takes the
oath and the thing for which it is taken, and the specified time
remains, the person will not be a violator of his oath. Once the time
passes, and the two are still in existence, then the person is
unanimously classified as a violator of his oath.1
All8h ta‛8l8 knows best.

1
Q m s al-Fiqh, vol. 5, p 358.
457
 VOWS
The necessity of a verbal utterance
Question
Is there a need for a verbal utterance for the application of a vow? Is a
mere intention of the heart sufficient?
Answer
A verbal utterance is necessary. A vow will not be promulgated with a
mere intention of the heart.

‫ﻴﺔ ﻷن‬f‫ﻼف ا‬Á ‫ﻮ ﻧﺬر ﺑﻘﻠﺒﻪ ﻻ ﻳﻠﺰﻣﻪ‬E‫ و‬.‫ﻠﺴﺎن‬E‫ﻮن إﻻ ﺑﺎ‬.‫ﺬر ﻻ ﻳ‬f‫ وا‬:‫أﻗﻮل‬
’ ‫وﻋﺔ اﻧﺒﻌﺎث اﻟﻘﻠﺐ‬µ ‫ﻴﺔ ا‬f‫ ا‬.‫ﻴﺔ ﻋﻤﻞ اﻟﻘﻠﺐ‬f‫ وا‬،‫ﻠﺴﺎن‬E‫ﺬر ﻋﻤﻞ ا‬f‫ا‬
‫\ح ﻏﺮر‬ ‫ )ﺣﺎﺷﻴﺔ درر ا]©م‬.‫ﺔ‬8‫از‬‰‫اﻟ‬ ‫ ﻛﺬا‬.q‫ﻮن ﷲ ﺗﻌﺎ‬.‫ﺷﺄن أن ﻳ‬
.(‫ ﺑﺎب اﻻﻋﺘ©ف‬،QXQ\X :‫اﻷﺣ©م‬

.(XSs\W :‫ﻨﺪﻳﺔ‬/‫ﺔ ’ ﻫﺎ„ﺶ ا‬8‫از‬‰‫اﻟ‬ ‫و_ﺬا‬

:M‫ﺸﺎ‬E‫ﻓﺘﺎوى ا‬

‫ﻮ ﻧﺬر ﺻﻮم اﻷﻳﺎم ا ﻨﻬﻴﺔ أو ﺻﻮم‬E‫ و‬...‫ﻠﺴﺎن‬E‫ﺬر ﻋﻤﻞ ا‬f‫وا‬: ‫\ح ا ﻠﺘ‬ ‫ﻗﺎل‬
:‫ﻮا{ﻴﺔ‬E‫ﻮ‬E‫ا‬ ‫ﺬا ﻗﺎل‬/‫ و‬.‫ وﺳﻮاء ﻗﺼﺪ ﻣﺎ ﺗﻠﻔﻆ ﺑﻪ أو ﻻ‬.‫ﺴﻨﺔ ﺻﺢ ﻣﻄﻠﻘﺎ‬E‫ﻫﺬا ا‬
‫ﺸﻬﺮ ن ﻋﻠﻴﻪ ﺻﻮم‬E ‫ﺴﺎﻧﻪ ﺻﻮم‬E ’ ‫ ﺻﻮم ﻓﺠﺮى‬ö‫رﺟﻞ أراد أن ﻳﻘﻮل ﷲ ﻋ‬
‫ﺰﻣﻪ ﻷن ﻫﺰل‬E ‫ﺬر‬f‫ﺴﺎﻧﻪ ا‬E ’ ‫ﻣﺎ ﻓﺠﺮى‬² ‫ﻮ أراد أن ﻳﻘﻮل‬E ‫ و_ﺬا‬.‫ﺮ‬t ‫ﺷﻬﺮ‬
(âRs\R :‫ و_ﺬا‬.WRR\Q :M‫ﺸﺎ‬E‫ )ﻓﺘﺎوى ا‬.‫ ﻓﺘﺢ‬.‫ﺬر {ﺪ ﻟﻄﻼق‬f‫ا‬
Āp Ke Mas ’il Aur Oen K Hull:
A vow is not considered solely by thinking about a certain thing.
Rather, it has to be uttered by the tongue.1
All8h ta‛8l8 knows best.

1
Āp Ke Mas ’il Aur Oen K Hull, vol. 3, p. 419; Fat w Haqq n yyah, vol. 5, p. 45.
458
Taking a vow with regard to a specific thing and then acting against it
Question
A person took a vow for a female goat but slaughtered a male one
instead. Or he slaughtered an ewe instead of a ram. Will his vow be
fulfilled? The same question is asked about a buffalo instead of a cow.
Or, he took a vow that he will slaughter on Thursday but he slaughters
on Friday.
Answer
It is permissible to slaughter a male goat in place of a female, an ewe
instead of a ram or a buffalo instead of a cow…and so on. However, if
there is a major difference in the value of the animal, consideration
should be given to it. If he vowed to slaughter the animal on a
Thursday, it is permissible for him to slaughter it on Friday.

:‫ا(ر ا ﺨﺘﺎر‬

‫ة‬µ‫ ﻓﺘﺼﺪق ﺑﻐ'ه ﺟﺎز إن ﺳﺎوى اﻟﻌ‬‰v‫ة دراﻫﻢ ﻣﻦ ا‬µ‫ﻧﺬر أن ﻳﺘﺼﺪق ﺑﻌ‬
‫ﺰﻓﺮ‬E ‫ﻮه ﺧﻼﻓﺎ‬E‫ﺬر ﺑﺰﻣﺎن و‬f‫ا‬ ‫ﺘﺺ‬J ‫ﻢ‬E ‫ﻧﻤﺎ‬B‫ و‬:M‫ﺸﺎ‬E‫ و™ ا‬.‫ﻛﺘﺼﺪﻗﻪ ﺑﺜﻤﻨﻪ‬
‫ﺔ ﻻ ﺑﺎﻋﺘﺒﺎرات أﺧﺮ ﻻ دﺧﻞ‬ž‫ﻣﻪ ﺑﺎﻋﺘﺒﺎر ﻣﺎ ﻫﻮ ﻗﺮ‬ó‫ﺰوم ﻣﺎ اﻟ‬E ‫ﻷن‬
‫ﺪ ﻓﺘﺼﺪق ﺑﻤﺎﺋﺔ‬8‫ ﻧﺬر ا—ﺼﺪق ﺑﻬﺬه ا ﺎﺋﺔ ﻳﻮم ﻛﺬا ’ ز‬...‫ﺔ‬ž‫ﺻ'ورﺗﻪ ﻗﺮ‬
.(‫ ﺳﻌﻴﺪ‬،âWX\R :M‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎوى ا‬...‫أﺧﺮى ﻗﺒﻠﻪ ﺟﺎز‬

:‫اﻟﻔﺘﺎوى ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‬

.‫ﻌﺎء ﺟﺎز‬ž‫ ﻓﺘﺼﺪق ﻳﻮم اﻷر‬،‫ﻤ•ﺲ‬v‫ أن أﺗﺼﺪق ﺑﺪرﻫﻢ ﻳﻮم ا‬ö‫ﻮ ﻗﺎل ﷲ ﻋ‬E‫و‬
(WSX\Q :‫)اﻟﻔﺘﺎوى ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‬
Ahsan al-Fat w :
If a person takes a vow of charity by specifying a certain time, place or
poor person; it is not necessary to uphold what he specified. His vow
will be fulfilled if he gives the charity at a different time, place or to
some other person. Similarly, if he specified a certain item for the vow,
e.g. “I will give these particular items”, it is not necessary to give
exactly those items. He could give a different item or cash money
provided it is equal to the value of the item/s which he had specified.

459
‫ ﻓﻠﻮ ﻧﺬر‬.'‫ﺘﺺ ﺑﺰﻣﺎن و„©ن ودرﻫﻢ وﻓﻘ‬J ‫ﺬر ﻻ‬f‫ وا‬:‫اﻟﻌﻼﺋﻴﺔ‬ ‫ﻗﺎل‬
:‫ )رد ا ﺤﺘﺎر‬.‫ ﺟﺎز‬،‫ا—ﺼﺪق ﻳﻮم ا{ﻤﻌﺔ ﺑﻤﻜﺔ ﺑﻬﺬا ا(راﻫﻢ ’ ﻓﻼن ﻓﺨﺎﻟﻒ‬
X
.(XRâ\Q
Imd d al-Fat w :
(Slaughtering seven goats instead of a camel which had been vowed)
In such a case, the person has the choice of slaughtering seven goats
and distributing their meat to the poor, or distributing money equal to
the value of an average quality camel.

™‫ و‬.‫ أن أذﺑﺢ ﺟﺰورا وﺗﺼﺪق ﺑﻠﺤﻤﻪ ﻓﺬﺑﺢ „©ﻧﻪ ﺳﺒﻊ ﺷﻴﺎه ﺟﺎز‬ö‫ﻮﻗﺎل ﷲ ﻋ‬E‫و‬
‫ة ﻛﺘﺼﺪﻗﻪ‬µ‫ة دراﻫﻢ ﻓﺘﺼﺪق ﺑﻐ'ه ﺟﺎز إن ﺳﺎوى اﻟﻌ‬µ‫ﻧﺬر أن ﻳﺘﺼﺪق ﺑﻌ‬
Q
.‫ﺑﺜﻤﻨﻪ‬
Further reading: Imd d al-Ahk m, vol. 3, pp. 36-37; Fat w Rah m yyah,
vol. 9, p. 25.
All8h ta‛8l8 knows best.
Taking a vow to slaughter a goat
Question
A person took a vow: “If I am cured from this illness, I will slaughter a
goat.” Is such a vow valid and applicable?
Answer
It is correct to vow to slaughter an animal. Once he recovers from his
illness, it is obligatory on him to slaughter a goat and give it in charity.

:‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬

.(‫ ﺳﻌﻴﺪ‬،|s\s :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.‫ﺰﻣﻪ‬E ‫ﻬﺎ‬t‫ﻮ ﻧﺬر ﺑﺬ‬E‫ﻮ ﻧﺬر ﺑﻘﺘﻞ ﺷﺎة ﻻ ﻳﻠﺰﻣﻪ و‬E

1
Ahsan al-Fat w , vol. 5, p. 480.
2
Imd d al-Fat w , vol. 2, p. 552.
460
 :M‫ﺸﺎ‬E‫ﻓﺘﺎوى ا‬

‫ء إﻻ‬e ‫ ﻓ?ئ ﻻ ﻳﻠﺰﻣﻪ‬.‫ﺖ ﺷﺎة‬t‫ﻫﺬا ذ‬ ‫ إن ﺑﺮﺋﺖ ﻣﻦ „ﺮ‬:‫ ﻗﺎل‬:‫ﺎﻧﻴﺔ‬v‫ا‬

: ‫\ﺣﻪ ﺑﻘﻮ‬ ‫ وﻋﻠﻠﻬﺎ‬،‫ ا(رر‬p‫ و| ﻋﺒﺎرةﻣ‬.‫ أن أذﺑﺢ ﺷﺎة‬ö‫ ﻓﻠﻠﻪ ﻋ‬:‫أن ﻳﻘﻮل‬
‫ﻦ‬.‫ وﻟ‬...‫ ﻻ اﻷول‬،Ó‫ﺎ‬ï‫ﺬر وا(ال ﻋﻠﻴﻪ ا‬f‫ﻮن إﻻ ﺑﺎ‬.‫ﻠﺰوم ﻻ ﻳ‬E‫ﻷن ا‬
™‫ و‬.ö‫ ﷲ ﻋ‬:‫ﻢ ﻳﻘﻞ‬E ‫ﺐ ﻣﺎ‬i ‫ﻢ‬E ،‫ إن ﻋﻮﻓﻴﺖ ﺻﻤﺖ ﻛﺬا‬:‫ﺔ أﻳﻀﺎ‬8‫از‬‰‫اﻟ‬
.‫ﺐ ﻋﻠﻴﻪ ا]ﺞ‬i ‫ ﻓﻔﻌﻞ‬،‫ إن ﻓﻌﻠﺖ ﻛﺬا ﻓﺄﻧﺎ أﺣﺞ‬:‫ﻮ ﻗﺎل‬E‫ و‬.‫ﺐ‬i ‫اﻻﺳﺘﺤﺴﺎن‬
‫ﻨﺎﻓﻴﻪ أﻳﻀﺎ‬8‫ و‬،‫ واﻻﺳﺘﺤﺴﺎن ﺧﻼﻓﻪ‬،‫ ’ اﻟﻘﻴﺎس‬b‫ﻓﻌﻠﻢ أن ﺗﻌﻠﻴﻞ ا(رر ﻣﺒ‬
،‫ط‬µE‫ﺟﻮاب ا‬ ‫ ﺑﺎﻟﻔﺎء‬ö‫ ﻓﻌ‬:‫ أو ﻋﺒﺎرة اﻟﻔﺘﺢ‬،‫ﻬﺎ‬t‫ ﺷﺎة أذ‬ö‫ ﻋ‬:‫ﻗﻮل ا ﺼﻨﻒ‬
‫ ﷲ‬... ‫ء ﻟﻌﺪم ﻗﻮ‬e ‫ﻢ ﻳﻠﺰﻣﻪ‬E ‫ إﻧﻤﺎ‬:‫ وﻻ ﻳﻘﺎل‬.‫إذ ﻻ ﺷﻚ أن ﻫﺬا ﻟ•ﺲ وﻋﺪا‬
‫ﺎﻧﻴﺔ‬v‫ا‬ ‫ﻞ ﻣﺎ‬È‫ و‬...‫ ﺣﺠﺔ‬ö‫ ﷲ ﻋ‬: ‫ﺬر ﺑﻘﻮ‬f‫ ﻷن ا •ح ﺑﻪ ﺻﺤﺔ ا‬،ö‫ﻋ‬
‫ﻮن‬.‫ أن ﻳ‬u.‫ أن أذﺑﺢ ﺷﺎة ’ اﻟﻘﻮل ﺑﺄﻧﻪ ﻳ‬ö‫ ﷲ ﻋ‬: ‫وا(رر ﻣﻦ ﺻﺤﺔ ﻗﻮ‬
.(‫ ﺳﻌﻴﺪ‬،âWS\R :M‫ﺸﺎ‬E‫ )ﻓﺘﺎوى ا‬.‫ﻣﻦ ﺟ ﺴﻪ واﺟﺐ‬
Imd d al-Fat w :
The jurists state that slaughtering an animal on days other than the
days of sacrifice is not an act of gaining proximity to All8h ta‛8l8. They
also state that the vowed item must be for the sake of gaining
proximity. Therefore, if a vow is fulfilled solely by slaughtering, this
would mean that the vowed item is not for the sake of proximity; and
this is baseless. We learn from this that giving it in charity will be
made obligatory so that when it is effected, the vow will be for the
sake of gaining proximity. From this principle, we learn with certainty
that giving it in charity will be obligatory. Furthermore, the objective
of the one taking the vow to slaughter is certainly for the sake of
giving it in charity. Thus, on the basis of societal norms, a vow to
slaughter is used to vow the entire slaughtered animal and to give it in
charity. It is this collective vow [to slaughter and to give in charity]
regarding which the jurists state that the vow will be valid and
applicable. 1

1
Imd d al-Fat w , vol. 2, p. 557.
461
All8h ta‛8l8 knows best.
Taking a vow to perform two rak’ats salāh daily
Question
A person took a vow that if a certain task is fulfilled, he will perform
two rak‛ats of optional sal8h daily. The task was fulfilled but after a few
days, he could not remain steadfast on performing the two rak‛ats of
optional sal8h. Does he have to make qad8 of the sal8h or does he have
to pay kaff8rah?
Answer
It is obligatory on him to make qad8 of the sal8h because the
suspended condition is found. This issue is similar to a missed sal8h. In
other words, when a person misses a sal8h, he has to make qad8 of it. It
is only the time which has passed, while the obligation remains.

:‫ ﻗﺎل‬:‫ ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Þf‫اﷲ ﻋﻨﻬﺎ ﻋﻦ ا‬ ‫ﺸﺔ ر‬1å ‫ﻋﻦ‬

.( X\Q :‫ﺨﺎري‬+‫ )رواه ا‬.‫ﻣﻦ ﻧﺬر أن ﻳﻄﻴﻊ اﷲ ﻓﻠﻴﻄﻌﻪ‬
RasPlull8h sallall8hu ‛alayhi wa sallam said: Whoever
takes a vow to obey All8h ta‛8l8 should obey Him.

:‫ا(ر ا ﺨﺘﺎر‬

‫ﺎذر‬f‫ﺰم ا‬E ‫ط ا ﻌﻠﻖ ﺑﻪ‬µE‫ ووﺟﺪ ا‬...‫ط‬µ ‫وﻣﻦ ﻧﺬر ﻧﺬرا ﻣﻄﻠﻘﺎ أو ﻣﻌﻠﻘﺎ‬
ّ ‫ﻮﻓﺎء ﺑﻤﺎ‬E‫وﺳ¼ ﻓﻌﻠﻴﻪ ا‬
‫ )ا(ر‬.‫ اﻟﺦ‬...‫ ﻛﺼﻮم وﺻﻼة‬،¼‫ﺳ‬ ّ ‫ ﻣﻦ ﻧﺬر‬:‫]ﺪﻳﺚ‬
.(âRs\R :M‫ﺸﺎ‬E‫ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎوى ا‬

:‫ﺮ اﻷﺑﺼﺎر‬8‫ﺗﻨﻮ‬

‫ﻏﺪ ﻓﺤﺎﺿﺖ ﻓﻴﻪ ﻳﻠﺰﻣﻬﺎ ﻗﻀﺎؤﻫﺎ ﻷﻧﻪ ﻳﻤﻨﻊ‬ ‫ﻮ ﻧﺬرت ﻋﺒﺎدة ﻛﺼﻮم وﺻﻼة‬E‫و‬
‫ﺮ‬8‫ )ﺗﻨﻮ‬.‫ ﻷﻧﻪ ﻧﺬر ﺑﻤﻌﺼﻴﺔ‬،‫ﻮ ﻧﺬرﺗﻬﺎ ﻳﻮم ﺣﻴﻀﻬﺎ ﻻ‬E‫ و‬،‫ﻮﺟﻮب‬E‫اﻷداء ﻻ ا‬
.(WR\Q :‫اﻷﺑﺼﺎر ﻣﻊ ا(را ا ﺨﺘﺎر‬

462
Fat w D r al-‛Ul m Deoband:
A vow of this nature becomes obligatory and has to be fulfilled. The
sal8h which is not performed at the time will have to be made up for.1
All8h ta‛8l8 knows best.
Taking a vow to read durūd sharīf 1 000 times daily
Question
A person took a vow of reading 1 000 durPd shar>f daily. Does this vow
apply? What will he have to do if he does not fulfil this vow?
Answer
It is correct to make a vow of reading 1 000 durPd daily and the vow
applies. It becomes obligatory on him to read 1 000 durPd daily. If he
does not read it, he will have to pay kaff8rah.

:‫ا(ر ا ﺨﺘﺎر‬

،‫ﺰﻣﻪ وﻗﻴﻞ ﻻ‬E ،‫ ﻳﻮم ﻛﺬا‬9 ‫ ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Þf‫ ’ ا‬ö‫ﻮ ﻧﺬر أن ﻳﺼ‬E‫و‬
‫ﺼﻼة ﻋﻠﻴﻪ ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ „ﺮة‬E‫ﺰﻣﻪ ﻷن ﻣﻦ ﺟ ﺴﻪ ﻓﺮﺿﺎ وﻫﻮ ا‬E ‫ﻗﻮ‬
‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ‬...ö‫ﻧﻤﺎ | ﻓﺮض ﻋﻤ‬B‫ﺐ <ﻤﺎ ذﻛﺮ و‬o‫ و‬،‫اﻟﻌﻤﺮ‬ ‫واﺣﺪة‬
.(âR|\R :M‫ﺸﺎ‬E‫ﻓﺘﺎوى ا‬

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬

.‫ﻮﻓﺎء ﺑﺎ ﻨﺬور ﻋﻴﻨﺎ ﻣﻨﺠﺰا ن أو ﻣﻌﻠﻘﺎ‬E‫ﺰوم ا‬E ‫ﺮواﻳﺔ‬E‫ﻇﺎﻫﺮ ا‬ ‫ﻷن ا ﺬﻛﻮر‬

‫ ﻗﺎل‬، ‫ﻤ‬Ö‫ﻛﻔﺎرة ا‬ ž‫ﻮﻓﺎء و‬E‫ا‬ ‫ﻮادر ﻫﻮ ;'ا ﻓﻴﻬﻤﺎ ﺑ‬f‫و™ رواﻳﺔ ا‬
:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬...‫ ﻓﺘﺤﺼﻞ أن اﻟﻔﺘﻮى ’ ا—ﺨﻴ' ﻣﻄﻠﻘﺎ‬،Æ‫ﻪ ﻳﻔ‬ž‫ و‬:‫ﻼﺻﺔ‬v‫ا‬
(Q s\W

1
Fat w D r al-‛Ul m Deoband, vol. 12, p. 108.
463
 :‫ﺔ‬8‫از‬‰‫اﻟﻔﺘﺎوى اﻟ‬

‫ وﻋﻦ‬. ‫ﻤ‬Ö‫ﻮز ﺑﻪ ﻛﻔﺎرة ا‬i ‫ وﻻ‬،‫ﺰﻣﻪ ا]ﺞ‬E ‫ﺰم ’ ﻧﻔﺴﻪ ا]ﺞ إن ﻓﻌﻞ ﻛﺬا‬E‫أ‬
‫ﺐ‬o :‫ وﻋﻦ اﻹﻣﺎم أﻧﻪ رﺟﻊ وﻗﺎل‬.‫ﻴﺎر إن ﺷﺎء ¿ﻔﺮ‬v‫ا ﺮوزي أﻧﻪ ﺑﺎ‬ ‫اﻟﻘﺎ‬
:‫ﻨﺪﻳﺔ‬/‫ﺔ ’ ﻫﺎ„ﺶ ا‬8‫از‬‰‫ )اﻟﻔﺘﺎوى اﻟ‬.‫ﻠﻮى‬+‫ة ا‬ý‫ﻜ‬E ‫ وﻋﻠﻴﻪ اﻟﻔﺘﻮى‬،‫ﻜﻔﺎرة‬E‫ا‬
(QâX\W

‫ إﻣﺪاد‬.âR|\R :‫ وا(ر ا ﺨﺘﺎر‬. R\s :‫ﺪاﻳﺔ ﻣﻊ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬/‫ ا‬:‫ﺪ أﻧﻈﺮ‬8‫ﻠﻤﺰ‬E‫و‬

.s`Q\Q :‫اﻟﻔﺘﺎوى‬
All8h ta‛8l8 knows best.
Taking an oath to commit a sin
Question
A person took an oath to commit a sin. For example: If my task is
accomplished, I will sing and dance. I will slaughter a goat in the name
of Shaykh ‛Abd al-Q8dir J>l8n> rahimahull8h, I will cover a grave with a
cloth, I will build a dome over a grave, I will observe fast on the day of
‛Īd al-Fitr or ‛Īd al-Ad-h8, or I will perform sal8h at the time of sunrise
or sunset. What is the ruling in this regard?
Answer
There are two types of sin:
1. An intrinsic sin. For example, singing and dancing, slaughtering a
goat in the name of Shaykh ‛Abd al-Q8dir J>l8n> rahimahull8h, covering
a grave with a cloth, placing a lamp on it, or building a dome over it.
These are intrinsic sins. In other words, they are nothing but sins;
there is no element of obedience or worship in them. In such a case,
the vow will not apply and there will be no kaff8rah. However, if the
person includes an intention of an oath, then he will be liable to pay
kaff8rah.
2. A sin due to external factors. In other words, an action is permissible
in itself but becomes prohibited because of external factors. For
example, observing fast on the days of ‛Īd or performing sal8h at the
time of sunrise or sunset. Fasting and performing sal8h are essentially
acts of worship, but they have become forbidden because of the
forbidden times. In such a case, the vow will apply but the person will

464
‫‪be stopped from fasting and performing sal8h, and it will be obligatory‬‬
‫‪on him to break his vow. Kaff8rah will be obligatory for breaking it.‬‬
‫‪However, if he observes the fast on some other day or performs the‬‬
‫‪sal8h at some other time, kaff8rah will not be obligatory.‬‬

‫ﻋﻦ ‪1å‬ﺸﺔ زوج ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أن ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‪:‬‬
‫ﻣﻦ ﻧﺬر أن ﻳﻄﻴﻊ اﷲ ﻓﻠﻴﻄﻌﻪ‪ ،‬وﻣﻦ ﻧﺬر أن ﻳﻌﺼﻴﻪ ﻓﻼ ﻳﻌﺼﻪ‪ .‬ﻗﺎل ‪ô‬ﻤﺪ ر‪È‬ﻪ‬
‫ﻣﻌﺼﻴﺔ و‪E‬ﻢ ‪°‬ﺴﻢ ﻓﻠﻴﻄﻊ اﷲ و‪.Ö‬ﻔﺮ ﻋﻦ‬ ‫اﷲ‪ :‬و‪ž‬ﻬﺬا ﻧﺄﺧﺬ ﻣﻦ ﻧﺬر ﻧﺬرا‬
‫ﻳﻤﻴﻨﻪ‪ ،‬وﻫﻮ ﻗﻮل أ› ﺣﻨﻴﻔﺔ ر‪È‬ﻪ اﷲ‪.‬‬

‫و‪ž‬ﻬﺎ„ﺶ ا ﺆﻃﺎ‪ :‬إن ﻇﺎﻫﺮ ا]ﺪﻳﺚ أن „ﺮاده ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻹﻃﻼق‬

‫ﺳ¼ أو ‪E‬ﻢ ‪°‬ﺴﻢ‪) .‬ا ﺆﻃﺎ ‪E‬ﻺﻣﺎم ‪ô‬ﻤﺪ ﻣﻊ ا]ﺎﺷﻴﺔ‪ :‬ص ‪ ،RQâ‬ﻗﺪﻳ‪(F‬‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬

‫و™ ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ \اﺋﻄﻪ ‪c‬ﺲ ﻓﺰاد أن ﻻ ﻳ‪.‬ﻮن ﻣﻌﺼﻴﺔ "اﺗﻪ ﻓﺼﺢ ﻧﺬر‬
‫اﻟﻔﺘﺢ‪ :‬وأﻣﺎ ﻛﻮن ا ﻨﺬور‬ ‫ﺻﻮم ﻳﻮم ا‪f‬ﺤﺮ ﻷﻧﻪ ﻟﻐ'ه‪ ،‬و™ ا‪E‬ﺸﺎ‪ :M‬ﻗﺎل‬
‫ﻣﻌﺼﻴﺔ ﻳﻤﻨﻊ اﻧﻌﻘﺎد ا‪f‬ﺬر ﻓﻴﺠﺐ أن ﻳ‪.‬ﻮن ﻣﻌﻨﺎه إذا ن ﺣﺮاﻣﺎ ﻟﻌﻴﻨﻪ أو‬
‫ﻟ•ﺲ ﻓﻴﻪ ﺟﻬﺔ ﻗﺮ‪ž‬ﺔ‪ .‬ﻓﺈن ا ﺬﻫﺐ أن ﻧﺬر ﺻﻮم ﻳﻮم اﻟﻌﻴﺪ ﻳﻨﻌﻘﺪ و‪i‬ﺐ ا‪E‬ﻮﻓﺎء‬
‫ﺑﺼﻮم ﻏ'ه و‪E‬ﻮ ﺻﺎﻣﻪ ﺧﺮج ﻋﻦ اﻟﻌﻬﺪة ﺛﻢ ﻗﺎل ﺑﻌﺪ ذ‪E‬ﻚ ﻗﺎل اﻟﻄﺤﺎوي‪ :‬إذا‬
‫أﺿﺎف ا‪f‬ﺬر إ‪ q‬ا ﻌﺎ‪< s‬ﻠﻪ ﻋ‪ ö‬أن أﻗﺘﻞ ﻓﻼﻧﺎ ن ﻳﻤﻴﻨﺎ و‪E‬ﺰﻣﺘﻪ ا‪E‬ﻜﻔﺎرة‬
‫ﺑﺎ]ﻨﺚ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎوى ا‪E‬ﺸﺎ‪ ،âR`\R :M‬ﺳﻌﻴﺪ(‬
‫‪‛All8mah Sarakhs> writes:‬‬

‫ذﻛﺮ اﻟﻄﺤﺎوي ر‪È‬ﻪ اﷲ أﻧﻪ ‪E‬ﻮ أﺿﺎف ا‪f‬ﺬر إ‪ q‬ﻣﺎ ﻫﻮ ﻣﻌﺼﻴﺔ وﻋ‪ b‬ﺑﻪ ا‪Ö‬ﻤ‬
‫ﺑﺄن ﻗﺎل ﷲ ﺗﻌﺎ‪ q‬ﻋ‪ ö‬أن أﻗﺘﻞ ﻓﻼﻧﺎ ن ﻳﻤﻴﻨﺎ و‪8‬ﻠﺰﻣﻪ ا‪E‬ﻜﻔﺎرة ﺑﺎ]ﻨﺚ ﻟﻘﻮ‬
‫و_ﻔﺎرﺗﻪ ﻛﻔﺎرة ا‪Ö‬ﻤ ‪) .‬ا ‪é‬ﺴﻮط ‪E‬ﻺﻣﺎم‬ ‫ﻋﻠﻴﻪ ا‪E‬ﺼﻼة وا‪E‬ﺴﻼم ا‪f‬ﺬر ﻳﻤ‬
‫ا‪ìE‬ﺧ‪(XR \| :ë‬‬

‫‪465‬‬
However, from the texts of Im8m Tah8w> and Im8m Muhammad
rahimahumall8h, one gets the impression that kaff8rah is obligatory in
both cases – whether the sin is intrinsic or because of external factors.

‫ﻚ أﻧﻪ ﻣﻦ‬E ‫اﷲ ﻋﻨﻪ ﻧﺄﺧﺬ وﻫﺬا ¸ﺎ وﺻﻔﺖ‬ ‫ﻘﻮل اﺑﻦ ﻋﺒﺎس ر‬ž‫ و‬:‫ﻤﺪ‬ô ‫ﻗﺎل‬
‫ )ا ﺆﻃﺎ‬.‫ﻔﺮن ﻋﻦ ﻳﻤﻴﻨﻪ‬.Ö‫ و‬، ‫ﻣﻌﺼﻴﺔ ﻓﻼ ﻳﻌﺼ‬ ‫ﺣﻠﻒ أو ﻧﺬر ﻧﺬرا‬
(RQ| ‫ ص‬:‫ﻤﺪ‬ô ‫ﻺﻣﺎم‬E
The text of Im8m Tah8w> has been quoted by Ibn Hum8m in Fath al-
Qad r:

‫ أن أﻗﺘﻞ ﻓﻼﻧﺎ‬ö‫ <ﻠﻪ ﻋ‬s‫ ﺳﺎﺋﺮ ا ﻌﺎ‬q‫ﺬر إ‬f‫ إذا أﺿﺎف ا‬:‫ﻗﺎل اﻟﻄﺤﺎوي‬
.(‫ دار اﻟﻔﻜﺮ‬، Q\s :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﻜﻔﺎرة ﺑﺎ]ﻨﺚ‬E‫ﺰﻣﺘﻪ ا‬E‫ﻛﻨﺎ ﻳﻤﻴﻨﺎ و‬
Muft> Taq> ‛Uthm8n> S8hib has given an excellent reply to it in
Takmilah Fath al-Mulhim. After providing some details in this regard, he
sums up the discussion as follows:

،‫ﺮﺟﻞ ﻓﻌﻼ ﻫﻮ ﻣﻌﺼﻴﺔ ﺑﻌﻴﻨﻪ‬E‫ أﻧﻪ ﻻ ﻛﻔﺎرة ﻋﻨﺪ ا]ﻨﻔﻴﺔ إذا ﻧﺬر ا‬:‫ﻓﺎ]ﺎﺻﻞ‬
‫ﻢ ﻳﻘﺾ‬E ‫ﻜﻔﺎرة إذا‬E‫ ﻓﺈﻧﻪ ﺗﻠﺰﻣﻪ ا‬،‫ﺤﺮ‬f‫ ﻛﺼﻮم ﻳﻮم ا‬،‫وأﻣﺎ إذا ن ﻣﻌﺼﻴﺔ ﻟﻐ'ه‬
‫ﺼﻮم‬E‫ا‬ ‫ﻜﻔﺎرة‬E‫ ﻓﻴﻠﺰﻣﻪ ا]ﻨﺚ وا‬،‫ﺬر ﻳﻤﻴﻨﺎ‬f‫ وأﻣﺎ إذا أراد ﺑﺎ‬،‫ﺻﻮﻣﺎ آﺧﺮ „©ﻧﻪ‬
‫ و_ﺬا‬،X`s\Q :‫ﻤﻠﺔ ﻓﺘﺢ ا ﻠﻬﻢ‬.‫ )ﺗ‬.‫ واﷲ ا ﻮﻓﻖ‬،‫ﺮ‬8‫ ﻓﺎﻏﺘﻨﻢ ﻫﺬا ا—ﺤﺮ‬،‫<ﻬﺎ‬
(‫ ﺑ'وت‬،RX|\Q :‫ وأد—ﻪ‬u‫اﻟﻔﻘﻪ ا]ﻨ‬
Hak>mul Ummat Maul8n8 Ashraf ‛Al> Th8nw> rahimahull8h writes:
A woman took a vow: “If a certain task of mine is fulfilled, I will
observe a maulPd, cover a certain grave with a sheet, or observe the
giy rhw of the big shaykh [Shaykh ‛Abd al-Q8dir J>l8n>].” This vow is
not correct and she is not liable to do or pay anything.1
Fat w Rah m yyah:
Question: A person took the following vow: “O saint! If a certain task of
mine is fulfilled, I will slaughter a goat in your name.” Is it permissible
to take such a vow? Is it permissible to slaughter a goat at the grave?

1
D n K B tei, p. 317.
466
Answer: The vow is incorrect because it is an act of disobedience. The
vow itself did not apply and it is not permissible to carry it out. It is
stated in ad-Durr al-Mukht r:

‫ﻮن ﻣﻌﺼﻴﺔ "اﺗﻪ‬.‫أن ﻻ ﻳ‬

Hadrat Sh8h Muhammad Is-h8q Muhaddith Dehlaw> rahimahull8h
writes:
The following is stated in al-Fat w al-Hind yyah:

‫ﻮن ا ﻨﺬور‬.‫ أن ﻻ ﻳ‬:‫ﺮاﺑﻊ‬E‫ وا‬... ‫ ﻗﻮ‬q‫ إ‬...‫وط‬µ ‫ﺬر ﻻ ﻳﺼﺢ إﻻ‬f‫اﻷﺻﻞ أن ا‬

X
.„‫ اﻧﺘ‬،‫ﻣﻌﺼﻴﺔ ﺑﺎﻋﺘﺒﺎر ﻧﻔﺴﻪ‬
Fat w Mahm d yyah:
For a vow to be applicable, the thing which is vowed has to be an
action through which All8h’s proximity is intended. A m l d assembly
does not fall under this category. Therefore, in such a case, the vow did
not apply and it is not obligatory to fulfil it.2
To sum up: If a vow is taken to commit an intrinsic sin, then the
original ruling is that kaff8rah is not obligatory because the vow did
not apply in the first place. But if the vow is taken with the intention
of an oath, then kaff8rah for the oath will be obligatory. If a vow is
taken for something which becomes a sin due to external factors – e.g.
fasting on the day of ‛Īd al-Ad-h8 – and the person did not observe the
fast on some other day, then kaff8rah will be obligatory.
An objection and the answer to it
One objection remains. A woman came to Hadrat ‛Abdull8h ibn ‛Abb8s
radiyall8hu ‛anhu and said: “I took a vow that I will make qurb8n> of
my son.” He replied: “Do not make qurb8n> of your son, and pay the
kaff8rah for your oath.”

‫ أﺗﺖ‬:‫ﻤﺪ ﻳﻘﻮل‬ô ‫ ﺳﻤﻌﺖ اﻟﻘﺎﺳﻢ ﺑﻦ‬:‫ ﺑﻦ ﺳﻌﻴﺪ ﻗﺎل‬9¯ ?‫ أﺧ‬:‫ﻚ‬E‫أﺧ?ﻧﺎ ﻣﺎ‬

‫ ﻻ‬:‫ ﻓﻘﺎل‬،b‫ﺮ اﺑ‬E‫ ﻧﺬرت أن أ‬Ó‫ إ‬:‫اﷲ ﻋﻨﻪ ﻓﻘﺎﻟﺖ‬ ‫ اﺑﻦ ﻋﺒﺎس ر‬q‫ا„ﺮأة إ‬
.(RQâ ‫ ص‬:‫ﻤﺪ‬ô ‫ﻺﻣﺎم‬E ‫ )ا ﺆﻃﺎ‬.‫ﺗﻨﺤﺮي اﺑﻨﻚ و_ﻔﺮي ﻋﻦ ﻳﻤﻴﻨﻚ‬

1
Fat w Rah m yyah, vol. 9, p. 23.
2
Fat w Mahm d yyah, vol. 14, p. 61.
467
:‫اﷲ ﻋﻨﻪ‬ ‫ و™ رواﻳﺔ ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬:‫ﺗﻌﻠﻴﻘﻪ‬ ‫ﻠﻜﻨﻮي‬E‫وﻗﺎل اﻟﻌﻼﻣﺔ ا‬
‫ﺸﺎ أﺧﺬا‬é‫ ﻳﻨﺤﺮ ﻛ‬:‫ وروي ﻋﻨﻪ أﻳﻀﺎ‬،‫ﻔﺲ‬f‫ﻳﻨﺤﺮ ﻣﺎﺋﺔ ﻣﻦ اﻹﺑﻞ ﻣﻘﺪار دﻳﺔ ا‬
’ ‫ )ا—ﻌﻠﻴﻖ ا ﻤﺠﺪ‬.‫ﺴﻼم‬E‫ﺼﻼة وا‬E‫ﻴﻨﺎ وﻋﻠﻴﻪ ا‬é‫ﻣﻦ ﻓﺪاء إﺳﻤﺎﻋﻴﻞ ’ ﻧ‬
(XâQ\R :‫ﻤﺪ‬ô ‫„ﺆﻃﺎ‬
‛All8mah Sh8m> rahimahull8h writes in reply to the above:

‫ﺸﺎة ﻋﻠﻴﻬﺎ ﺧﻼف اﻟﻘﻴﺎس ﻋﺮﻓﻨﺎه اﺳﺘﺪﻻﻻ ﺑﻘﺼﺔ‬E‫وﻷ› ﺣﻨﻴﻔﺔ أن وﺟﻮب ا‬

(RX|\Q :‫ وأد—ﻪ‬u‫اﻟﻔﻘﻪ ا]ﻨ‬ ‫ و_ﺬا‬،âWS\R :M‫ﺸﺎ‬E‫ )ﻓﺘﺎوى ا‬.‫ﻠﻴﻞ‬v‫ا‬

:‫ﻤﻠﺔ ﻓﺘﺢ ا ﻠﻬﻢ‬.‫ﺗ‬

‫ﻪ‬Ö‫ﻧﻤﺎ ﺻﺎر إ‬B‫ و‬،‫ﺸﺎة ﻓﻴﻤﺎ إذا ﻧﺬر ﺑﺬﺑﺢ و(ه ﻓﺈﻧﻪ ﺧﻼف اﻟﻘﻴﺎس‬E‫وأﻣﺎ وﺟﻮب ا‬
‫ﻻ ﻓﺎﻟﻘﻴﺎس‬B‫ و‬،‫اﷲ ﻋﻨﻬﻤﺎ‬ ‫ﻪ اﷲ اﺳﺘﺤﺴﺎﻧﺎ ﻷﺛﺮ اﺑﻦ ﻋﺒﺎس ر‬È‫أﺑﻮ ﺣﻨﻴﻔﺔ ر‬
‫ﺴﻮط‬é ‫ا‬ ë‫ﺧ‬ìE‫ح ﺑﻪ ا‬£ ‫ ﻛﻤﺎ‬،‫ء ﻷﻧﻪ ﻣﻌﺼﻴﺔ ﻟﻌﻴﻨﻪ‬e ‫ﺐ ﻓﻴﻪ‬i ‫أن ﻻ‬
(X``\Q :‫ﻤﻠﺔ ﻓﺘﺢ ا ﻠﻬﻢ‬.‫ )ﺗ‬.‫ واﷲ أﻋﻠﻢ‬،‫ﻠﺘﻔﺼﻴﻞ‬E ‫ وراﺟﻌﻪ‬،(XR \|)
To sum up, on the basis of qiy8s, the person ought not to be liable to
pay anything because it is an intrinsic sin. However, Im8m AbP
Han>fah rahimahull8h gave preference to it as a way of commendation
against qiy8s because Hadrat Ibr8h>m ‛alayhis sal8m slaughtered a
heavenly ram in place of his son, Hadrat Ism8‛>l ‛alayhis sal8m. This too
was an order from All8h ta‛8l8, against qiy8s.
All8h ta‛8l8 knows best.
Removing a doubt on a vow to commit an intrinsic sin
Question
Hadrat Maul8n8 Kh8lid Sayfull8h Rahm8n> S8hib wrote in Q m s al-
Fiqh (vol. 5, p. 183) that when a vow to commit a sin is made, it is
obligatory to abandon the sin and forbidden to fulfil the vow.
However, it is obligatory to pay the kaff8rah for the oath. On the other
hand, we learn from the statements of the jurists that kaff8rah is not
obligatory. What is the answer to this?

468
Answer
The text of Hadrat Maul8n8 appears debatable. It does not seem
correct in the light of the statements of the jurists. Hadrat Maul8n8
probably did not consider the two categories of vowing to commit a
sin.
Observe the following text of Hadrat Maul8n8:
If a vow is taken to commit a sin, e.g. to drink alcohol, then it is
forbidden to fulfil that vow. It is obligatory to abandon it. The scholars
concur on this issue. However, as we had mentioned previously, it
becomes obligatory to pay kaff8rah. Nowadays people take a vow to
observe a m l d. It is included in this ruling. It is not permissible to
fulfil such a vow. In fact, the kaff8rah for an oath will have to be paid
and the person will have to repent from taking such vows in the
future.1
In the above text, Maul8n8 presents an example of an intrinsic sin and
then notes the obligation of kaff8rah. Whereas the texts of the jurists
appear to be the opposite for such a sin. The correct and preferred
view is that a vow for an intrinsic sin does not apply and kaff8rah is
not obligatory.
All8h ta‛8l8 knows best.
Including the wealthy and the poor in a vow
Question
A student took a vow that if he passes the exam, he will feed all the
students of the madrasah solely for All8h’s sake. Does the vow apply?
Is it necessary to take All8h’s name in the vow?
Answer
Hadrat Maul8n8 Ashraf ‛Al> Th8nw> rahimahull8h wrote on this issue.
He says that the vow will apply in favour of the poor students but not
the wealthy ones. However, Hadrat Muft> Kif8yatull8h S8hib
rahimahull8h states that the vow is valid but not enforceable. There
seems to be a dichotomy between the verdicts of these two scholars.
The issue could be reconciled by saying that if the intention of the one
who took the vow was for the poor students only, the vow will apply.
But if he made the intention for all students – the wealthy and the
poor – then the vow will not apply.

1
Q m s al-Fiqh, vol. 5, p. 183.
469
Imd d al-Fat w :
Question: A person said: “If a certain need of mine is fulfilled, I will
slaughter a cow in All8h’s name and feed the residents of my district.”
The district is inhabited by wealthy and poor people. Will the vow be
fulfilled?
Answer:

.‫ﻴﻞ‬é‫ﺴ‬E‫ﻢ ﻳﻨﻮ أﺑﻨﺎء ا‬E ‫ﻢ ﻳﺼﺢ ﻣﺎ‬E ‫ ﻧﺬر ا—ﺼﺪق ’ اﻷﻏﻨﻴﺎء‬:‫ا(ر ا ﺨﺘﺎر‬
.‫ اﻟﺦ‬...‫ﻬﺎ‬t‫ ﺷﺎة أذ‬ö‫ﺖ ﺷﺎة أو ﻋ‬t‫ﻫﺬا ذ‬ ‫ إن ﺑﺮﺋﺖ ﻣﻦ „ﺮ‬:‫ﻮ ﻗﺎل‬E‫ و‬:‫وﻓﻴﻪ‬
We learn from the above text that the vow was not valid in respect of
the wealthy people, while it was valid in favour of the poor. It will be
necessary for him to feed the poor. If the wealthy partook of the food,
we will have to check if the meal which was prepared was sufficient
for the poor or did he cook extra. In the first case, it is not permissible
for the wealthy to eat of it. In the second case, it is permissible.1
Kif yatul Muft :
A person by the name of Zayd fell seriously ill. He took a vow saying:
“If the Curer of all [All8h ta‛8l8] blesses me with complete recovery, I
will feed the congregants of such and such masjid.” Zayd decided to
feed the congregants upon recovery or before he could fully recover.
My question is, can the congregants which includes wealthy people
partake of the meal?
Answer: If feeding all the congregants of a certain masjid is done as a
gift or as an open invitation, then it is not classified as an act of
worship which is done to gain proximity to All8h ta‛8l8. If it is done
with the intention of charity, then because the congregants comprise
of wealthy and poor people, and it is not correct to give charity to a
wealthy person, this vow is invalid. In other words, it is not obligatory
to fulfil. If he feeds the congregants, it will be a donation. If there is no
intention of charity in this donation, it will be permissible for both –
the poor and the wealthy – to partake of the food.

(‫ )ا(ر ا ﺨﺘﺎر‬.‫ﻴﻞ‬é‫ﺴ‬E‫ﻢ ﻳﻨﻮ أﺑﻨﺎء ا‬E ‫ﻢ ﻳﺼﺢ ﻣﺎ‬E ‫ﻧﺬر ا—ﺼﺪق ’ اﻷﻏﻨﻴﺎء‬

(‫ )رد ا ﺤﺘﺎر‬.‫ اﻟﺦ‬،‫ﺔ‬ž‫ﺼﺤﺔ اﻷول ﻋﺪم ﻛﻮﻧﻬﺎ ﻗﺮ‬E‫ وﻟﻌﻞ وﺟﻪ ﻋﺪم ا‬:‫ﻗﻠﺖ‬

1
Imd d al-Fat w , vol. 2, p. 560 and Imd d al-Ahk m, vol. 3, p. 33.
470
‫ﻓﺤﻨﺚ ﻻ ﻳﻠﺰﻣﻪ‬ ‫ﺎﻋﺔ ﻗﺮاﺑ‬ ‫ أن أﺿﻴﻒ‬ö‫ إن ﻓﻌﻠﺖ ﻛﺬا ﻓﻠﻠﻪ ﻋ‬:‫ﻮ ﻗﺎل‬E‫و‬
X
(``\Q :‫ﻨﺪﻳﺔ‬/‫ )اﻟﻔﺘﺎوى ا‬.‫ء‬e
Ahsan al-Fat w :
The vow in respect of the wealthy people does not apply. Therefore, it
is not obligatory to fulfil it…it is valid with respect to the poor. It will
be obligatory to fulfil it. It is not permissible for the wealthy to partake
of that food.2
All8h ta‛8l8 knows best.
Mentioning the name of Allāh in a vow
“It is not necessary to mention the word ‘All8h’ in a vow.” We gauge
from the explicit statements of the jurists that for a suspended vow to
be applicable, it is not necessary to mention All8h’s name. Instead, a
vow applies even when words of obligation are used. Yes, it is
necessary to utter the words.

‫ء إﻻ‬e ‫ ﻓ?ئ ﻻ ﻳﻠﺰﻣﻪ‬.‫ﺖ ﺷﺎة‬t‫ﻫﺬا ذ‬ ‫ إن ﺑﺮﺋﺖ ﻣﻦ „ﺮ‬:‫ ﻗﺎل‬:‫ﺎﻧﻴﺔ‬v‫ا‬

: ‫\ﺣﻪ ﺑﻘﻮ‬ ‫ وﻋﻠﻠﻬﺎ‬،‫ ا(رر‬p‫ و| ﻋﺒﺎرةﻣ‬.‫ أن أذﺑﺢ ﺷﺎة‬ö‫ ﻓﻠﻠﻪ ﻋ‬:‫أن ﻳﻘﻮل‬
‫ﻦ‬.‫ وﻟ‬...‫ ﻻ اﻷول‬،Ó‫ﺎ‬ï‫ﺬر وا(ال ﻋﻠﻴﻪ ا‬f‫ﻮن إﻻ ﺑﺎ‬.‫ﻠﺰوم ﻻ ﻳ‬E‫ﻷن ا‬
™‫ و‬.ö‫ ﷲ ﻋ‬:‫ﻢ ﻳﻘﻞ‬E ‫ﺐ ﻣﺎ‬i ‫ﻢ‬E ،‫ إن ﻋﻮﻓﻴﺖ ﺻﻤﺖ ﻛﺬا‬:‫ﺔ أﻳﻀﺎ‬8‫از‬‰‫اﻟ‬
.‫ﺐ ﻋﻠﻴﻪ ا]ﺞ‬i ‫ ﻓﻔﻌﻞ‬،‫ إن ﻓﻌﻠﺖ ﻛﺬا ﻓﺄﻧﺎ أﺣﺞ‬:‫ﻮ ﻗﺎل‬E‫ و‬.‫ﺐ‬i ‫اﻻﺳﺘﺤﺴﺎن‬
‫ﻨﺎﻓﻴﻪ أﻳﻀﺎ‬8‫ و‬،‫ واﻻﺳﺘﺤﺴﺎن ﺧﻼﻓﻪ‬،‫ ’ اﻟﻘﻴﺎس‬b‫ﻓﻌﻠﻢ أن ﺗﻌﻠﻴﻞ ا(رر ﻣﺒ‬
،‫ط‬µE‫ﺟﻮاب ا‬ ‫ ﺑﺎﻟﻔﺎء‬ö‫ ﻓﻌ‬:‫ أو ﻋﺒﺎرة اﻟﻔﺘﺢ‬،‫ﻬﺎ‬t‫ ﺷﺎة أذ‬ö‫ ﻋ‬:‫ﻗﻮل ا ﺼﻨﻒ‬
‫ ﷲ‬... ‫ء ﻟﻌﺪم ﻗﻮ‬e ‫ﻢ ﻳﻠﺰﻣﻪ‬E ‫ إﻧﻤﺎ‬:‫ وﻻ ﻳﻘﺎل‬.‫إذ ﻻ ﺷﻚ أن ﻫﺬا ﻟ•ﺲ وﻋﺪا‬
،âWS\R :M‫ﺸﺎ‬E‫ )ﻓﺘﺎوى ا‬.‫ ﺣﺠﺔ‬ö‫ ﷲ ﻋ‬: ‫ﺬر ﺑﻘﻮ‬f‫ ﻷن ا •ح ﺑﻪ ﺻﺤﺔ ا‬،ö‫ﻋ‬
.(‫ﺳﻌﻴﺪ‬

1
Kif yatul Muft , vol. 2, p. 246.
2
Ahsan al-Fat w , vol. 5, p. 490.
471
 :‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬

‫ ﻛﺬا‬ö‫ ﻛﺬا أو ﻋ‬ö‫ وﻫﻮ ﻗﻮ ﷲ ﻋﺰ ﺷﺄﻧﻪ ﻋ‬،‫ﺼﻴﻐﺔ ا(اﻟﺔ ﻋﻠﻴﻪ‬E‫ﺬر ﻫﻮ ا‬f‫ر_ﻦ ا‬

‫ )ﺑﺪاﺋﻊ‬.‫ﻚ‬E‫ﻮ ذ‬E‫ ﺻﺪﻗﺔ أو ﻣﺎ أ„ﻠﻚ ﺻﺪﻗﺔ و‬š‫أو ﻫﺬا ﻫﺪي أو ﺻﺪﻗﺔ أو ﻣﺎ‬
(‫ ﺳﻌﻴﺪ‬،|X\s :‫ﺼﻨﺎﺋﻊ‬E‫ا‬

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬

‫ إن ن ﻣﻌﻠﻘﺎ ﻛﺄن أﺣﺞ إن‬،‫ وأﻧﺎ أﻓﻌﻞ‬،‫ وﻧﺬرت ﷲ‬،ö‫ وﻋ‬،‫ﺼﻴﻐﺔ ﻓﻠﻠﻪ‬E‫أﻣﺎ ا‬
(•„ ‫ ﻃﺒﻊ‬،XSW ‫ ص‬،‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫ ﻣﻨﺠﺰا‬،‫ﻼف أﻧﺎ أﺣﺞ‬Á ،‫دﺧﻠﺖ ا(ار‬
Imd d al-Fat w :

‫ ﻓﻤﺎ ﺗﻌﻮرف ا]ﻠﻒ ﻓﻴﻪ‬،‫ اﻷﻳﻤﺎن ﻣﺒ ﻴﺔ ’ اﻟﻌﺮف‬:‫ا(ر ا ﺨﺘﺎر‬ :‫ا{ﻮاب‬

.‫ﻓﻴﻤ وﻣﺎ ﻻ ﻓﻼ‬
A vow falls under the ruling of an oath. The word ö‫ ﻋ‬is classified as an
expression of oath in ad-Durr al-Mukht r. Therefore, expressions which
are not used in normal conversations will not be classified as oaths.
The statement “it is my intention” is not an oath, whereas the
statement “it is on us every month” is an oath. 1
Muft> Rash>d Ahmad S8hib writes in Ahsan al-Fat w that a vow is
applicable and valid when words which are used as oaths in normal
conversations are uttered.2
All8h ta‛8l8 knows best.
Taking a vow of sending someone for hajj or for forty days
Question
A person said: “If All8h blesses me with a son within the next one year,
I will send Zayd for hajj” or “I will send him for forty days.” Is the vow
binding?

1
Imd d al-Fat w , vol. 2, p. 552.
2
Ahsan al-Fat w , vol. 5, p. 485.
472
Answer
The vow is not binding because a vow applies through one’s own
action and not the action of someone else. A vow applies for an act of
worship which is the objective in itself. Going for forty days is not such
an act of worship.

‫ وﻫﻮ ﻋﺒﺎدة‬...‫ن ﻣﻦ ﺟ ﺴﻪ واﺟﺐ‬w‫ و‬،‫ط‬µ ‫وﻣﻦ ﻧﺬر ﻧﺬرا ﻣﻄﻠﻘﺎ أو ﻣﻌﻠﻘﺎ‬

‫ﺎذر ]ﺪﻳﺚ "ﻣﻦ ﻧﺬر وﺳ¼ ﻓﻌﻠﻴﻪ‬f‫ﺰم ا‬E ‫ط ا ﻌﻠﻖ ﺑﻪ‬µE‫ ووﺟﺪ ا‬...‫ﻣﻘﺼﻮدة‬
‫ وﻣﻦ‬:‫ﺪاﺋﻊ‬+‫ و™ ا‬...(‫ وﻫﻮ ﻋﺒﺎدة ﻣﻘﺼﻮدة‬: ‫ )ﻗﻮ‬:M‫ﺸﺎ‬E‫ و™ ا‬."¼‫ﻮﻓﺎء ﺑﻤﺎ ﺳ‬E‫ا‬
‫ و ﺸ•ﻴﻊ‬،‫ﺾ‬8‫ﺬر ﺑﻌﻴﺎدة ا ﺮ‬f‫ ﻓﻼ ﻳﺼﺢ ا‬،‫ﺔ ﻣﻘﺼﻮدة‬ž‫ﻮن ﻗﺮ‬.‫\وﻃﻪ أن ﻳ‬
...‫ واﻷذان‬،‫ و„ﺲ ا ﺼﺤﻒ‬،‫ ودﺧﻮل ا ﺴﺠﺪ‬،‫ واﻻﻏ·ﺴﺎل‬،‫ﻮﺿﻮء‬E‫ وا‬،‫ا{ﻨﺎزة‬
‫ﺔ اﻟ‬ž‫ﻮﻓﺎء ﺑﺄﺻﻞ اﻟﻘﺮ‬E‫ وا ﺮاد أﻧﻪ ﻳﻠﺰﻣﻪ ا‬،‫ﻮﻓﺎء ﺑﻪ‬E‫ﺰﻣﻪ ا‬E ‫ﺎذر( أي‬f‫ﺰم ا‬E : ‫)ﻗﻮ‬
(âRs\R :M‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ا‬.‫ﻣﻬﺎ‬ó‫اﻟ‬
Imd d al-Fat w :
Question: A person took this vow: “If All8h ta‛8l8 blesses me with a son,
I will send him to the Ka‛bah after twelve years.” The man was a
wealthy person at the time when he took the vow. He is now poor.
What must he do. Is it obligatory on him to fulfil the vow?
Answer: A vow is fulfilled through one’s own action and not of others.
Therefore, this vow did not even apply.1
Kif yatul Muft :
Question: Zayd took this vow: “If a certain task of mine is fulfilled, I
will send someone for hajj.” Zayd’s task was fulfilled. Is it obligatory on
him to fulfil the vow?
Answer: A vow of this nature will only become obligatory if he says: “I
will personally perform hajj.” If he says that he will send someone for
hajj, it is not obligatory on him to fulfil it.2

1
Imd d al-Fat w , vol. 2, p. 561.
2
Kif yatul Muft , vol. 2, p. 252.
473
Ahsan al-Fat w :
Zayd took a vow that if his hand is cured, he will go for forty days in
tabl>gh. Is this vow valid? Is it obligatory on him to fulfil it? If it is not
obligatory, is it permissible?
Answer: A prerequisite for the validity of a vow is that the thing which
is vowed must be an act of worship in itself. Going in tabl>gh is not
classified as such a worship. Therefore, the vow did not even apply in
the first place. It is not obligatory to fulfil it; but it is permissible. 1
All8h ta‛8l8 knows best.
A specified but unconditional vow
Question
A man took a vow to observe fast on a certain Friday. Subsequently he
had to travel on that Friday. He therefore observed a fast on Thursday
with the intention of fulfilling his vow. Is his vow fulfilled?
Answer
His vow has been fulfilled by observing the fast on Thursday. There is
no need for him to observe a fast again. This is because a specific but
unconditional vow is not restricted to time and place. It is permissible
to fulfil it before the specified time.

:‫ا(ر ا ﺨﺘﺎر‬

‫ﻮ ﻣﻌﻴﻨﺎ ﻻ‬E‫ﺬر ﻣﻦ اﻋﺘ©ف أو ﺣﺞ أو ﺻﻼة أو ﺻﻴﺎم أو ﻏ'ﻫﺎ ﻏ' ا ﻌﻠﻖ و‬f‫وا‬

‫ ﻓﻠﻮ ﻧﺬر ا—ﺼﺪق ﻳﻮم ا{ﻤﻌﺔ ﺑﻤﻜﺔ ﺑﻬﺬا‬.'‫ﺘﺺ ﺑﺰﻣﺎن و„©ن ودرﻫﻢ وﻓﻘ‬J
‫ﻺﻋﺘ©ف‬E ‫ ﻓﻠﻮ ﻋ ﺷﻬﺮا‬،‫ﻮ ﻋﺠﻞ ﻗﺒﻠﻪ‬E ‫ و_ﺬا‬.‫ ﺟﺎز‬،‫ا(رﻫﻢ ’ ﻓﻼن ﻓﺨﺎﻟﻒ‬
(WR`\Q :‫ )ا(ر ا ﺨﺘﺎر‬.‫أو ﺻﻮم ﻓﻌﺠﻞ ﻗﺒﻠﻪ ﻋﻨﻪ ﺻﺢ‬

:‫ اﻟﻔﻼح‬l‫„ﺮا‬

‫ﺎب‬i‫ﺬر إ‬f‫ ﻷن ا‬،'‫ا(رﻫﻢ واﻟﻔﻘ‬ ‫ا ©ن وﺗﻌﻴ‬ ‫ﺰﻣﺎن وﺗﻌﻴ‬E‫ا‬ ‫وأﻟﻐﻴﻨﺎ ﺗﻌﻴ‬

،'‫زﻣﺎن و„©ن وﻓﻘ‬ ‫ﺔ ﻻ ﺑﺎﻋﺘﺒﺎر وﻗﻮﻋﻪ‬ž‫اﻟﻔﻌﻞ ﺑﺎ"ﻣﺔ ﻣﻦ ﺣﻴﺚ ﻫﻮ ﻗﺮ‬

1
Ahsan al-Fat w , vol. 5, p. 491.
474
‫ ﻓﻠﻮ ﻧﺬر ا—ﺼﺪق ﻳﻮم‬:‫ و™ اﻟﻄﺤﻄﺎوي‬.‫ﻪ‬Ö‫ﻠﺘﻘﺪﻳﺮ ﺑﻪ أو ا—ﺄﺟﻴﻞ إ‬E ‫وﺗﻌﻴ•ﻨﻪ‬
‫ ﻓﻠﻮ‬،‫ﻮ ﻋﺠﻞ ﻗﺒﻠﻪ‬E ‫ و_ﺬا‬.‫ا{ﻤﻌﺔ ﺑﻤﻜﺔ ﺑﻬﺬا ا(رﻫﻢ ’ ﻓﻼن ﻓﺨﺎﻟﻒ ﺟﺎز‬
‫ اﻟﻔﻼح ﻣﻊ‬l‫ )„ﺮا‬.‫ﻠﺼﻮم ﻓﻌﺠﻞ ﻗﺒﻠﻪ ﻋﻨﻪ ﺻﺢ‬E ‫ﻺﻋﺘ©ف أو‬E ‫ﺷﻬﺮا‬ ‫ﻋ‬
.(F‫ ﻗﺪﻳ‬،` ` ‫ ص‬:‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي‬
All8h ta‛8l8 knows best.
A specified and conditional vow
Question
A person took the following vow: “If All8h ta‛8l8 passes me in this
exam, I will observe fast on Thursday.” Can he observe the fast on a
day apart from Thursday?
Answer
When a conditional vow is taken, it is not permissible to bring it
forward. In other words, it will be obligatory to observe the fast after
the condition is fulfilled. If he observes the fast before it, it will be
obligatory on him to repeat the fast. It is not necessary for him to
observe it on Thursday. Once the condition is fulfilled, he can observe
the fast on any day after that. This is what is gauged from the text of
‛All8mah Sh8m> rahimahull8h.

:M‫ﺸﺎ‬E‫ﻓﺘﺎوى ا‬

‫ وﻗﺪﻣﻨﺎ‬:‫ ﻗﻠﺖ‬.‫ط‬µE‫ﻮز ﺗﻌﺠﻴﻠﻪ ﻗﺒﻞ وﺟﻮد ا‬i ‫ ﻓﺈﻧﻪ ﻻ‬،‫ﺬر ا ﻌﻠﻖ‬f‫ﻼف ا‬Á
‫ﻠﺤﺎل ﻛﻤﺎ ﺗﻘﺮر‬E ‫ﺒﺎ‬é‫ﻫﻨﺎك اﻟﻔﺮق وﻫﻮ أن ا ﻌﻠﻖ ’ \ط ﻻ ﻳﻨﻌﻘﺪ ﺳ‬
‫ﺒﻪ ﻓﻼ‬é‫ﺰم وﻗﻮﻋﻪ ﻗﺒﻞ ﺳ‬E ‫ ﻓﻠﻮ ﺟﺎز ﺗﻌﺠﻴﻠﻪ‬،‫ ﺑﻞ ﻋﻨﺪ وﺟﻮد \ﻃﻪ‬،‫اﻷﺻﻮل‬
‫ أﻣﺎ‬،‫ ا—ﻌﺠﻴﻞ‬q‫ﻈﺮ إ‬f‫ﺰﻣﺎن ﺑﺎ‬E‫ﻓﻴﻪ ا‬ ‫ﻈﻬﺮ ﻣﻦ ﻫﺬا أن ا ﻌﻠﻖ ﻳﺘﻌ‬8‫و‬.‫ﻳﺼﺢ‬
‫ﻓﻴﻪ‬ ‫ و_ﺬا ﻳﻈﻬﺮ ﻣﻨﻪ أﻧﻪ ﻻ ﻳﺘﻌ‬،‫ﺬور ﻓﻴﻪ‬ô ‫ﺗﺄﺧ'ه ﻓﺎﻟﻈﺎﻫﺮ أﻧﻪ ﺟﺎﺋﺰ إذ ﻻ‬
‫ا‬R‫ ﻓ‬،‫ﺒﻴﺔ ﻓﻘﻂ‬é‫ﺴ‬E‫إﻧﻌﻘﺎد ا‬ ‫ ﻷن ا—ﻌﻠﻴﻖ إﻧﻤﺎ أﺛﺮ‬،'‫ا ©ن وا(رﻫﻢ واﻟﻔﻘ‬
’ ‫ ﺑﺎﻗﻴﺔ‬e‫ أﻣﺎ ا ©ن وا(رﻫﻢ واﻟﻔﻘ' ﻓ‬.‫ﻮﻗﺖ‬E‫اﻣﺘﻨﻊ ﻓﻴﻪ ا—ﻌﺠﻴﻞ وﺗﻌ ﻓﻴﻪ ا‬

475
‫ﺑﻴﺎن ا ﺨﺎﻟﻔﺔ ’ ا—ﻌﺠﻴﻞ‬ ‫ﺸﺎرح‬E‫ و"ا اﻗﺘ• ا‬، ‫اﻷﺻﻞ ﻣﻦ ﻋﺪم ا—ﻌﻴ‬
(âWX\R :M‫ﺸﺎ‬E‫ )ﻓﺘﺎوى ا‬.‫ ﻓﺘﺪﺑﺮ‬،‫ﻮز ﺗﻌﺠﻴﻠﻪ‬i ‫ ﻓﺈﻧﻪ ﻻ‬:‫ﻓﻘﻂ ﺣﻴﺚ ﻗﺎل‬

:‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬

‫ أن أﺻﻮم ﺷﻬﺮا أو‬ö‫ ﻓﻠﻠﻪ ﻋ‬...Ç8‫ إن ﺷﻔﺎ اﷲ „ﺮ‬:‫ﻮ أن ﻳﻘﻮل‬E ‫ن ن ﻣﻌﻠﻘﺎ‬B‫و‬

‫ﻮ ﻓﻌﻞ‬E‫ و‬،‫ﺐ ﺑﺎﻹ ﺎع‬i ‫ط ﻻ‬µE‫ﻢ ﻳﻮﺟﺪ ا‬E ‫ ﻓﻤﺎ‬،‫ط‬µE‫ ﻓﻮﻗﺘﻪ وﻗﺖ ا‬...ö‫أﺻ‬
‫ﻓﺘﺢ‬ ‫ و_ﺬا‬. R\s :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.‫ﻮن ﻧﻔﻼ‬.‫ط ﻳ‬µE‫ﻚ ﻗﺒﻞ وﺟﻮد ا‬E‫ذ‬
(R|`\Q :‫اﻟﻘﺪﻳﺮ‬
All8h ta‛8l8 knows best.
A vow to observe fast perpetually
Question
A person took this vow: “I will observe fast for as long as I live.” Or, “I
will observe fast forever.” Now that he has gone old, he is unable to
keep fasting. If he observes a fast, he finds it difficult. If he does not, he
will be acting against his vow. What should he do?
Answer
In such a case, if he does not have the strength to keep fasting, he must
continue paying fidyah. If he does not have the means to pay fidyah,
he must continue seeking forgiveness.

:‫ﻨﺪﻳﺔ‬/‫اﻟﻔﺘﺎوى ا‬

‫ﻚ‬E" ‫ﺬر ﺑﺼﻴﺎم اﻷﺑﺪ ﻓﻌﺠﺰ‬f‫ ﺻﺎر ﺷﻴﺨﺎ ﻓﺎﻧﻴﺎ أو ن ا‬Æ‫ﻮ أﺧﺮ اﻟﻘﻀﺎء ﺣ‬E‫و‬
‫ ﻳﻮم‬lE ‫ﻄﻌﻢ‬8‫ﻜﻮن ﺻﻨﺎﻋﺘﻪ ﺷﺎﻗﺔ ﻓﻠﻪ أن ﻳﻔﻄﺮ و‬E ‫أو ﺑﺎﺷﺘﻐﺎ ﺑﺎ ﻌ•ﺸﺔ‬
.‫ﺮﺣﻴﻢ‬E‫ﺴﺘﻐﻔﺮ اﷲ أﻧﻪ ﻫﻮ اﻟﻐﻔﻮر ا‬° ‫ﺗﻪ‬ì‫ﻚ ﻟﻌ‬E‫ﻢ ﻳﻘﺪر ’ ذ‬E ‫ن‬B‫ و‬...‫„ﺴﻜﻴﻨﺎ‬
(٢٠٩\X :‫ﻨﺪﻳﺔ‬/‫)اﻟﻔﺘﺎوى ا‬

476
 :‫ا(ر ا ﺨﺘﺎر‬
ّ ‫ أﻓﻄﺮ و_ﻔﺮ ﻛﻤﺎ‬،‫ ﺻﻮم اﻷﺑﺪ ﻓﻀﻌﻒ ﻻﺷﺘﻐﺎ ﺑﺎ ﻌ•ﺸﺔ‬...‫ﻧﺬر‬
:‫ﺸﺎﻣﻴﺔ‬E‫ و™ ا‬.‫„ﺮ‬
‫ﺼﻮم ﻻﺷﺘﻐﺎ ﺑﺎ ﻌ•ﺸﺔ‬E‫ﻮ ﻧﺬر ﺻﻮم اﻷﺑﺪ ﻓﻀﻌﻒ ﻋﻦ ا‬E :‫ﺤﺮ‬+‫ا‬ ‫و_ﺬا ﻣﺎ‬
(WQâ\Q :‫ )ا(ر ا ﺨﺘﺎر‬.‫ ﻷﻧﻪ اﺳ·ﻴﻘﻦ أﻧﻪ ﻻ ﻳﻘﺪر ’ اﻟﻘﻀﺎء‬،‫ﻔﻄﺮ‬8‫أن ﻳﻄﻌﻢ و‬

:M‫ﺸﺎ‬E‫ ’ ا‬:‫ﺮاﻓ‬E‫ﺮات ا‬8‫ )ﺗﻘﺮ‬.Ó‫ﺸﻴﺦ اﻟﻔﺎ‬E‫ ﻫﻮ „ﻠﺤﻖ ﺑﺎ‬::‫ﺮاﻓ‬E‫وﻗﺎل اﻟﻌﻼﻣﺔ ا‬

(XsQ\Q

‫ و’ ا"ﻳﻦ ﻳﻄﻴﻘﻮﻧﻪ ﻓﺪﻳﺔ‬:q‫ﺗﻔﺴ' ﻗﻮ ﺗﻌﺎ‬ ‫ﺼﺎﺑﻮ‬E‫ ا‬ö‫ﻤﺪ ﻋ‬ô ‫ﺸﻴﺦ‬E‫ﻗﺎل ا‬

‫ﺸﻴﺨﻮﺧﺘﻪ أو‬E ‫ﺴﺘﻄﻴﻌﻮن ﺻﻴﺎﻣﻪ ﻣﻊ ا ﺸﻘﺔ‬° ‫ أو و’ ا"ﻳﻦ‬. ‫ﻃﻌﺎم „ﺴﻜ‬
:'‫ )ﺻﻔﻮة ا—ﻔﺎﺳ‬.‫ ﻳﻮم‬lE ‫ﺿﻌﻒ إذا أﻓﻄﺮوا ﻋﻠﻴﻬﻢ ﻓﺪﻳﺔ ﺑﻘﺪر ﻃﻌﺎم „ﺴﻜ‬
(XQX\X

’ ‫ واﻟﻄﺎﻗﺔ اﺳﻢ ﻦ ن ﻗﺎدرا‬...‫ﻬﺪ ﺷﺪﻳﺪ‬ø ‫ ﻳﻄﻴﻘﻮﻧﻪ‬:‫ اﻵﻳﺔ‬Ø‫ ﻣﻌ‬:‫وﻗﺎل‬

(XQR\X :'‫ )ﺻﻔﻮة ا—ﻔﺎﺳ‬.‫ﺸﺪة وا ﺸﻘﺔ‬E‫ء ﻣﻊ ا‬ E‫ا‬
Ahsan al-Fat w :
Question: A person took a vow: “I will continue fasting until the last
moments of my life.” Now that he is gone old and sick, he cannot
observe the fast. What is the ruling?
Answer: He must continue paying fidyah. If he does not have the
means, he must continue seeking forgiveness…1
All8h ta‛8l8 knows best.
Vowing to give food in charity, but then giving its value
Question
A person took this vow: “If All8h ta‛8l8 blesses me with a son, I will
feed two cauldrons of biryani.” When he is blessed with a son, can he
give the value of two cauldrons of biryani or is it necessary for him to
feed?

1
Ahsan al-Fat w , vol. 5, p. 477.
477
‫‪Answer‬‬
‫‪Once he is blessed with a son, he has the choice of doing either of the‬‬
‫‪two. He can have two cauldrons of biryani prepared and distributed‬‬
‫‪among the poor or he can distribute its value in cash. The vow will be‬‬
‫‪fulfilled no matter what he chooses to do and he would have absolved‬‬
‫‪himself. When it comes to vows, it is not obligatory on a person to‬‬
‫‪fulfil the restrictions which he imposes on his self.‬‬

‫ﻓﺘﺎوى ا‪E‬ﺸﺎ‪:M‬‬

‫‪Á‬ﻼف ا‪f‬ﺬر ا ﻌﻠﻖ‪ ،‬ﻓﺈﻧﻪ ﻻ ‪i‬ﻮز ﺗﻌﺠﻴﻠﻪ ﻗﺒﻞ وﺟﻮد ا‪µE‬ط‪ .‬ﻗﻠﺖ‪ :‬وﻗﺪﻣﻨﺎ‬
‫ﻫﻨﺎك اﻟﻔﺮق وﻫﻮ أن ا ﻌﻠﻖ ’ \ط ﻻ ﻳﻨﻌﻘﺪ ﺳ‪é‬ﺒﺎ ‪E‬ﻠﺤﺎل ﻛﻤﺎ ﺗﻘﺮر‬
‫اﻷﺻﻮل‪ ،‬ﺑﻞ ﻋﻨﺪ وﺟﻮد \ﻃﻪ‪ ،‬ﻓﻠﻮ ﺟﺎز ﺗﻌﺠﻴﻠﻪ ‪E‬ﺰم وﻗﻮﻋﻪ ﻗﺒﻞ ﺳ‪é‬ﺒﻪ ﻓﻼ‬
‫ﻓﻴﻪ ا‪E‬ﺰﻣﺎن ﺑﺎ‪f‬ﻈﺮ إ‪ q‬ا—ﻌﺠﻴﻞ‪ ،‬أﻣﺎ‬ ‫ﻳﺼﺢ‪.‬و‪8‬ﻈﻬﺮ ﻣﻦ ﻫﺬا أن ا ﻌﻠﻖ ﻳﺘﻌ‬
‫ﻓﻴﻪ‬ ‫ﺗﺄﺧ'ه ﻓﺎﻟﻈﺎﻫﺮ أﻧﻪ ﺟﺎﺋﺰ إذ ﻻ ‪ô‬ﺬور ﻓﻴﻪ‪ ،‬و_ﺬا ﻳﻈﻬﺮ ﻣﻨﻪ أﻧﻪ ﻻ ﻳﺘﻌ‬
‫إﻧﻌﻘﺎد ا‪E‬ﺴ‪é‬ﺒﻴﺔ ﻓﻘﻂ‪ ،‬ﻓ‪R‬ا‬ ‫ا ©ن وا(رﻫﻢ واﻟﻔﻘ'‪ ،‬ﻷن ا—ﻌﻠﻴﻖ إﻧﻤﺎ أﺛﺮ‬
‫اﻣﺘﻨﻊ ﻓﻴﻪ ا—ﻌﺠﻴﻞ وﺗﻌ ﻓﻴﻪ ا‪E‬ﻮﻗﺖ‪ .‬أﻣﺎ ا ©ن وا(رﻫﻢ واﻟﻔﻘ' ﻓ‪ e‬ﺑﺎﻗﻴﺔ ’‬
‫ﺑﻴﺎن ا ﺨﺎﻟﻔﺔ ’ ا—ﻌﺠﻴﻞ‬ ‫اﻷﺻﻞ ﻣﻦ ﻋﺪم ا—ﻌﻴ ‪ ،‬و"ا اﻗﺘ• ا‪E‬ﺸﺎرح‬
‫ﻓﻘﻂ ﺣﻴﺚ ﻗﺎل‪ :‬ﻓﺈﻧﻪ ﻻ ‪i‬ﻮز ﺗﻌﺠﻴﻠﻪ‪ ،‬ﻓﺘﺪﺑﺮ‪) .‬ﻓﺘﺎوى ا‪E‬ﺸﺎ‪(âWX\R :M‬‬

‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي‪:‬‬

‫ا‪/‬ﺪاﻳﺔ‪ .‬وأراد ﺑﻠﺰوﻣﻪ ‪E‬ﺰوم أﺻﻞ اﻟﻘﺮ‪ž‬ﺔ اﻟ‬ ‫ﻗﻮ ‪E :‬ﺰم ا‪f‬ﺎذر‪ :‬أي وﺟﻮ‪ž‬ﺎ ﻛﻤﺎ‬
‫اﻟ‪ó‬ﻣﻬﺎ‪ ،‬ﻻ ﺑ‪.‬ﻞ وﺻﻒ اﻟ‪ó‬ﻣﻪ‪ ،‬ﻷﻧﻪ ‪E‬ﻮ ﻋ درﻫﻤﺎ أو ﻓﻘ'ا أو „©ﻧﺎ ‪E‬ﻠﺘﺼﺪق‬
‫ء( أن ﻣﻦ‬ ‫ﻟ•ﺲ ﺑﻼزم‪t .‬ﺮ‪) ...‬ﻗﻮ ‪ :‬ﻻ ‪J‬ﺘﺺ‬ ‫أو ‪E‬ﻠﺼﻼة ﻓﺈن ا—ﻌﻴ‬
‫اﻟﻔﻘ' وا(رﻫﻢ وا‪E‬ﺰﻣﺎن وا ©ن‪ ،‬وذ‪E‬ﻚ ﻷن ا ﻘﺼﻮد ا—ﻘﺮب إ‪ q‬اﷲ ﺗﻌﺎ‪ q‬ﺑﺪﻓﻊ‬
‫ﺣﺎﺟﺔ اﻟﻔﻘ'‪ ،‬ﻓﻼ ﻣﺪﺧﻞ ‪v‬ﺼﻮص ا ©ن‪ .‬ﻗﺎل اﻟﻔﻘﻴﻪ‪ :‬وﻫﻮ ﻗﻮل ﻋﻠﻤﺎﺋﻨﺎ‬
‫ا‪ï‬ﻼﺛﺔ ﺧﻼﻓﺎ ‪E‬ﺰﻓﺮ‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي ’ ا(ر ا ﺨﺘﺎر‪(RWS\Q :‬‬

‫‪478‬‬
Ahsan al-Fat w :
If a person specified a certain thing in his vow, e.g. he says: “I will give
such and such things”, then it is not necessary to give exactly those
items. Instead, he can give anything else of equal value, either in cash
or some other item.1
All8h ta‛8l8 knows best.
A vow for progress in one’s business
Question
I took the following vow: “In whichever month of 1987 my business
makes more than R30 000.00, I will observe one fast.” Subsequently,
my father and brother joined in my business in June 1987 and October
1989 respectively. My father says: “Now that you have partners in your
business, it is not necessary for you to observe the fast.”
Answer
Your intention was to observe a fast when your business increases. In
other words, if All8h ta‛8l8 gives blessings in your business and your
total income in any month is more than R30 000.00, then you will
observe a fast. If this was your intention, then in whichever month
your business makes more than R30 000.00, you will have to observe a
fast. Partners joining the business cannot negate this vow. Yes, if your
intention was: “The month in which I receive a share of R30 000.00 as
profit, I will observe one fast”, then after the joining of partners and a
total income of R30 000.00, you are not obligated to observe a fast.
Only when you receive R30 000.00 as a share of the profits will you
have to observe a fast.

:‫ ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Þf‫ ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أن ا‬Þf‫ﺸﺔ زوج ا‬1å ‫ﻋﻦ‬

‫ﻺﻣﺎم‬E ‫ )ا ﺆﻃﺎ‬.‫ وﻣﻦ ﻧﺬر أن ﻳﻌﺼﻴﻪ ﻓﻼ ﻳﻌﺼﻪ‬،‫ﻣﻦ ﻧﺬر أن ﻳﻄﻴﻊ اﷲ ﻓﻠﻴﻄﻌﻪ‬
(RQâ ‫ ص‬:‫ﻤﺪ‬ô

‫ﺬر‬f‫ ﻓﺈن ا ﺒﺎح ﻳﺼ' واﺟﺒﺎ ﺑﺎ‬،‫ﺎ‬ž‫ ﻓﻠﻴﻄﻌﻪ( أي وﺟﻮ‬: ‫ )ﻗﻮ‬:‫و™ ا—ﻌﻠﻴﻖ ا ﻤﺠﺪ‬
(XâS\R :‫ﻤﺪ‬ô ‫ )ا—ﻌﻠﻴﻖ ا ﻤﺠﺪ ’ „ﺆﻃﺎ إﻣﺎم‬.‫ﻮﻓﻮا ﻧﺬورﻫﻢ‬Ö‫ و‬:q‫ﻟﻘﻮ ﺗﻌﺎ‬

1
Ahsan al-Fat w , vol. 5, p. 480.
479
 :‫ا(ر ا ﺨﺘﺎر‬

‫ ﻛﻤﺎ‬،‫ن ﻣﻦ ﺟ ﺴﻪ واﺟﺐ أي ﻓﺮض‬w‫ و‬،‫ط‬µ ‫وﻣﻦ ﻧﺬر ﻧﺬرا ﻣﻄﻠﻘﺎ أو ﻣﻌﻠﻘﺎ‬

‫ط ا ﻌﻠﻖ ﺑﻪ‬µE‫ ووﺟﺪ ا‬...‫ وﻫﻮ ﻋﺒﺎدة ﻣﻘﺼﻮدة‬،‫ﻠﺒﺤﺮ وا(رر‬E ‫ﺳﻴ•ح ﺑﻪ ﺗﺒﻌﺎ‬
‫ﻮﻓﺎء ﺑﻤﺎ ﺳ¼" ﻛﺼﻮم وﺻﻼة‬E‫ﺎذر ]ﺪﻳﺚ "ﻣﻦ ﻧﺬر وﺳ¼ ﻓﻌﻠﻴﻪ ا‬f‫ﺰم ا‬E
‫ وا ﺮاد أﻧﻪ ﻳﻠﺰﻣﻪ‬،‫ﻮﻓﺎء ﺑﻪ‬E‫ﺰﻣﻪ ا‬E ‫ أي‬:‫ﺎذر‬f‫ﺰم ا‬E : ‫ ﻗﻮ‬:M‫ﺸﺎ‬E‫ و™ ا‬.‫وﺻﺪﻗﺔ‬
‫ ]ﺪﻳﺚ( ﻗﺎل‬: ‫ )ﻗﻮ‬.‫ﻣﻪ‬ó‫ﻞ وﺻﻒ اﻟ‬.‫ ﻻ ﺑ‬،‫ﻣﻬﺎ‬ó‫ﺔ اﻟ اﻟ‬ž‫ﻮﻓﺎء ﺑﺄﺻﻞ اﻟﻘﺮ‬E‫ا‬
‫ﻜﺘﺎب‬E‫ﺰوم ا ﻨﺬور ا‬E u‫ ﻓ‬،‫ ﻋﻨﻪ‬Ø‫ﺐ إﻻ أﻧﻪ „ﺴﺘﻐ‬8‫ ﻫﻮ ﺣﺪﻳﺚ ﻏﺮ‬:‫اﻟﻔﺘﺢ‬
(âRs\R :M‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎوى ا‬.‫ﺴﻨﺔ واﻹ ﺎع‬E‫وا‬
All8h ta‛8l8 knows best.
When a vow for children includes an illegitimate child
Question
A married woman made this vow: “If I get a child, I will take it with me
for ‛umrah.” However, doctors were of the view that she cannot get
children from her present husband. She then committed adultery and
this resulted in her conceiving a child. Is it necessary for her to
perform ‛umrah?
Answer
It is necessary for this woman to fulfil her vow by performing ‛umrah.
This is because she took a vow for a child. The child was born and its
lineage is affirmed. A Had>th states:

‫ﻠﻌﺎﮨﺮ‬E‫ﻠﻔﺮاش و‬E (‫ﻮ‬E‫ ا‬:‫ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬

‫ﻠﻌﺎﮨﺮ‬E‫ﻠﻔﺮاش و‬E (‫ﻮ‬E‫ ﺑﺎب ا‬،۹۹۹/Q :}‫ﺨﺎر‬+‫ )رواہ ا‬.‫ا]ﺠﺮ‬
(‫ا]ﺠﺮ‬
The child will belong to the lawful husband while the
adulterer will be stoned to death.
It becomes obligatory to fulfil a vow when a conditional vow is made
and the condition is fulfilled. Yes, the woman will certainly be sinful
for committing this vile act. It is necessary for her to repent.

480
u‫ أو ﺷ‬Þ‫ﺋ‬± ‫ ﻛﺈن ﻗﺪم‬،‫ﺪه‬8‫ط ﻳﺮ‬µ ‫ ﻓﺈن ﻋﻠﻘﻪ‬،‫ﺛﻢ إن ا ﻌﻠﻖ ﻓﻴﻪ ﺗﻔﺼﻴﻞ‬
‫ إن ا ﻌﻠﻖ( إﻋﻠﻢ أن‬: ‫ )ﻗﻮ‬:M‫ﺸﺎ‬E‫ و™ ا‬.‫ط‬µE‫ﺎ إن وﺟﺪ ا‬ž‫ ﻳﻮ™ وﺟﻮ‬،Ç8‫„ﺮ‬
‫ أي ﺳﻮاء ن‬:‫ﻮﻓﺎء ﺑﻪ ﻣﻄﻠﻘﺎ‬E‫ﺐ ا‬i ‫ﺮواﻳﺔ أن ا ﻌﻠﻖ‬E‫ﻛﺘﺐ ﻇﺎﻫﺮ ا‬ ‫ا ﺬﻛﻮر‬
‫ أو ﻻ ﻛﺈن‬Ç8‫ اﷲ „ﺮ‬è‫ﺪ ﻛﻮﻧﻪ أي ﻳﻄﻠﺐ ﺣﺼﻮ ﻛﺈن ﺷ‬8‫ط ¸ﺎ ﻳﺮ‬µE‫ا‬
(âR|\R :M‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎوى ا‬.‫ﺪا‬8‫<ﻤﺖ ز‬
All8h ta‛8l8 knows best.
Taking a vow to slaughter an animal, then giving its value in charity
Question
A person took a vow to slaughter a goat and distribute its meat. He
then thought to himself that this could cause the ire of his relatives
because he is permitted to distribute the meat to the poor only. The
remaining relatives will be disgruntled. He therefore felt that he
should rather give the value of the goat secretly to the poor. Can he do
this? When I reverted to the verdicts of our seniors, there seems to be
a conflict in view.
Hadrat Maul8n8 Zafar Ahmad ‛Uthm8n> S8hib rahimahull8h states in
Imd d al-Ahk m that it is impermissible. He writes:
Question: A person makes an unspecified vow and gives the value of
the animal in charity. Will his vow be fulfilled? What is better, to give
the animal or its value?
Answer: If the vow was to slaughter an animal, it will be obligatory to
slaughter one. Giving its value in charity will not suffice. If there was
no intention of slaughtering an animal, it will suffice to give its value
in charity.1
Hadrat Muft> Rash>d Ahmad Ludhy8nw> rahimahull8h says that it is
permissible. His text reads as follows:
Apart from sacrificial animals (qurb8n>), a vow to slaughter an animal
is made with the intention of giving its meat in charity. A vow to solely
slaughter an animal is not correct. This is because apart from
sacrificial animals, slaughtering an animal is not an act of worship in
itself…If slaughtering is not the objective, rather distributing its meat
is, it means that it is not obligatory to slaughter an animal. Rather, the

1
Imd d al-Ahk m, vol. 3, p. 42.
481
person has a choice. He may slaughter a goat and give its meat in
charity, give a live goat in charity, gives its value in charity, or give
some other item equal to its value in charity.

،‫ ﻓﺘﺼﺪق ﺑﻐ'ه‬‰v‫ة دراﻫﻢ ﻣﻦ ا‬µ‫ ﻧﺬر أن ﻳﺘﺼﺪق ﺑﻌ‬:‫ﺮ‬8‫\ح ا—ﻨﻮ‬ ‫ﻗﺎل‬

X
(âQ\R :‫ )رد ا ﺤﺘﺎر‬.‫ة ﻛﺘﺼﺪﻗﻪ ﺑﺜﻤﻨﻪ‬µ‫ﺟﺎز إن ﺳﺎوى اﻟﻌ‬
The man is now confused. Can he give the value of the goat instead of
the goat itself?
Answer
We learn from the text of al-Fat w al-Bazz z yyah that the goat has to
be slaughtered. This is why the person should practise on the verdict
of Hadrat Maul8n8 Zafar Ahmad ‛Uthm8n> rahimahull8h. There is
more caution in it and there is certainty in absolving himself from his
responsibility. Furthermore, causing blood to flow from an animal is
not a worship in itself apart from in the days of qurb8n>. However,
there is an act of worship which is similar to it [causing blood to flow],
and that is qurb8n> which is obligatory. When it is accompanied with
the intention of giving the meat in charity, it becomes an act of
worship.

‫ﻬﺎ ﻓﺼﺢ ﻻ ﻳﻠﺰﻣﻪ‬t‫ ﺷﺎة أذ‬ö‫ﺖ ﺷﺎة أو ﻋ‬t‫ﻫﺬا ذ‬ ‫ إن ﺑﺮﺋﺖ ﻣﻦ „ﺮ‬:‫ﻗﺎل‬

‫ أن أذﺑﺢ ﺟﺰورا‬ö‫ ﷲ ﻋ‬.‫ﺰﻣﻪ‬E ‫ﻬﺎ وأﺗﺼﺪق ﺑﻠﺤﻤﻬﺎ‬t‫ ﺷﺎة أذ‬ö‫ ﻋ‬:‫ﻮ ﻗﺎل‬E‫ و‬،‫ء‬e
‫ﻓﺬﺑﺢ ﺷﺎة‬ ‫وﺳﻄ‬ ‫ﺰﻣﻪ إراﻗﺔ ﺷﺎﺗ‬E .‫وأﺗﺼﺪق ﺑﻠﺤﻤﻪ ﻳﺬﺑﺢ „©ﻧﻪ ﺳﺒﻊ ﺷﺎة‬
،‫ﻠﺤﻢ‬E‫ ﻷن ا ﻘﺼﻮد اﻹراﻗﺔ وا—ﺼﺪق ﺑﺎ‬،‫ﺰﺋﻪ‬i ‫ﻻ‬ ‫ﺳﻤﻴﻨﺔ ﺗﻌﺪل وﺳﻄ‬
’ ‫ﺔ‬8‫از‬‰‫ )اﻟﻔﺘﺎوى اﻟ‬.‫اﻹراﻗﺔ‬ ‫ﻤﺎ‬/‫ﻠﺤﻢ ﻻ ﺗﻌﺎد‬E‫ا‬ ‫د—ﻬﻤﺎ‬å ‫ن‬B‫ﺴﻤﻴﻨﺔ و‬E‫وا‬
(QâX\W :‫ﻨﺪﻳﺔ‬/‫ﻫﺎ„ﺶ ا‬
All8h ta‛8l8 knows best.
A clear proof that the objective of a vow to slaughter is to shed the blood of the animal
A man took a vow that he will slaughter his son. The jurists say that he
must slaughter a goat in its place.

1
Ahsan al-Fat w , vol. 5, p. 483.
482
‫ )اﻟﻔﺘﺎوى‬.‫ﻬﺎ ﺑﻤﻜﺔ‬t‫ واﺣﺪ ﻳﺬ‬lE ‫ﺰﻣﻪ ﺷﺎة‬E ‫ﺮﺟﻞ ذﺑﺢ و(ه‬E‫إذا ﻧﺬر ا‬
(RX|\Q :‫ وأد—ﻪ‬M‫اﻟﻔﻘﻪ اﻹﺳﻼ‬ ‫ و_ﺬا‬.WR\s :‫ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‬
All8h ta‛8l8 knows best.
When a person vows to give in charity if he breaks his repentance
Question
A man was a habitual alcoholic and was then inspired to repent. He
said to himself: “If I consume alcohol again, I will give R10 000.00 to
the poor as charity for All8h’s sake.” He happened to consume alcohol
again. What is the ruling of the Shar>‛ah with respect to him? Is it
obligatory on him to give R10 000.00 in charity or is it permissible for
him to give something else in its place?
Answer
The man has the choice of giving R10 000.00 in charity or paying the
kaff8rah for breaking an oath.

:‫ا(ر ا ﺨﺘﺎر‬

’ ‫ﻤﻴﻨﻪ‬Ö ‫ ﺑﻨﺬره أو ¿ﻔﺮ‬Ã‫ﻢ ﻳﺮده ﻛﺈن زﻧﻴﺖ ﺑﻔﻼﻧﺔ ﻣﺜﻼ و‬E ‫ن ﻋﻠﻘﻪ ﺑﻤﺎ‬B‫و‬
.(âR \R :‫ )ا(ر ا ﺨﺘﺎر‬.‫ورة‬ '‫ا ﺬﻫﺐ ﻷﻧﻪ ﻧﺬر ﺑﻈﺎﻫﺮه ﻳﻤ ﺑﻤﻌﻨﺎه ﻓﻴﺘﺨ‬

:M‫ﺸﺎ‬E‫ﻓﺘﺎوى ا‬

‫ﻤ‬Ö‫ ﻛﻔﺎرة ا‬ž‫ﻜﻨﻪ ﻳﺘﺨ' ﺑ•ﻨﻪ و‬E ،‫ إن زﻧﻴﺖ ﺑﻔﻼﻧﺔ‬: ‫ﻗﻮ‬ ‫ﺬر‬f‫و"ا ﺻﺢ ا‬
.âR \R :M‫ﺸﺎ‬E‫ )ﻓﺘﺎوى ا‬...'‫ﻤ ﻓﻴﺘﺨ‬Ö‫ ا‬Ø‫ﺪه ﻳﺼ' ﻓﻴﻪ ﻣﻌ‬8‫ﻻﻧﻪ إذا ن ﻻ ﻳﺮ‬
(RXâ\Q :‫ وأد—ﻪ‬u‫ وﻓﻘﻪ ا]ﻨ‬.RWS\Q :‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي‬ ‫و_ﺬا‬
All8h ta‛8l8 knows best.
A vow for a general charity
Question
A man’s daughter fell ill. He made this vow: “If my daughter is cured of
her illness, I will give something in charity.” By the grace of All8h
ta‛8l8, his daughter was cured. How much charity does he have to
give?

483
Answer
This person has to give the equivalent of ten sadaqah al-fitr or
anything else to its value. In other words, if he gives wheat, he will
have to give five s8‛ or its equivalent in cash or any other item to that
value. He can give it to one poor person or distribute it among several.
If he does this, his vow will be fulfilled.
Note: As per modern weights, five s8‛ equals approximately 16kg.

‫ﻮ ﺻﺪﻗﺔ‬E‫ﺰﻣﻪ ﺛﻼﺛﺔ أﻳﺎم و‬E ‫ﻮ ﻧﻮى ﺻﻴﺎﻣﺎ ﺑﻼ ﻋﺪد‬E‫ و‬:‫ا(ر ا ﺨﺘﺎر‬ ‫ﻗﺎل‬
‫ أي ﺑﻼ‬،‫ﻮ ﺻﺪﻗﺔ‬E‫ ﻗﻮ و‬:‫ﺑﺪﻳﻦ‬å ‫ ﻗﺎل اﺑﻦ‬،‫ﻟﻔﻄﺮة‬ ‫ة „ﺴﺎﻛ‬µ‫ﻓﺈﻃﻌﺎم ﻋ‬
(âWQ\R :‫ )ا(ر ا ﺨﺘﺎر‬.‫ „ﺴﻜ ﻧﺼﻒ ﺻﺎع ﺑﺮ‬lE ‫ﻟﻔﻄﺮة( أي‬ ‫ﻋﺪد )ﻗﻮ‬

‫ ﻷن أﻗﻞ ﻣﺎ أوﺟﺒﻪ‬: ‫ة „ﺴﺎﻛ‬µ‫ﺸﺎرح ﻓﺈﻃﻌﺎم ﻋ‬E‫ ﻗﻮل ا‬::‫ﺮاﻓ‬E‫ﻗﺎل اﻟﻌﻼﻣﺔ ا‬

:‫ﺮ ا ﺨﺘﺎر‬8‫ )ا—ﺤﺮ‬.‫ ﺳﻨﺪي‬، ‫ة „ﺴﺎﻛ‬µ‫ﺼﺪﻗﺔ ﻋ‬E‫ﻛﺘﺎﺑﻪ ﻣﻦ ا‬ q‫اﷲ ﺗﻌﺎ‬
(X`\R
Ahsan al-Fat w :
A vow was taken but the amount of charity was not specified. In such a
case, it is obligatory to feed ten poor people. In other words, ten times
the amount of sadaqah al-fitr of wheat, cash equal to its value, or any
other item to its value. He can give it to one poor person or distribute
it among several.1
All8h ta‛8l8 knows best.
Taking a vow to construct a madrasah
Question
A man took this vow: “If All8h ta‛8l8 cures my wife from this illness, I
will construct a madrasah for students of D>n.” Is this vow valid?
Answer
A vow to construct a madrasah is incorrect and invalid. The jurists
clearly state that for a vow to be applicable, the thing which is vowed
has to be an act of worship. Constructing a madrasah is not an act of
worship in itself.

1
Ahsan al-Fat w , vol. 5, p. 484.
484
‫ن ﻣﻦ ﺟ ﺴﻪ واﺟﺐ وﻫﻮ ﻋﺒﺎدة‬w‫ط و‬µ ‫وﻣﻦ ﻧﺬر ﻧﺬرا ﻣﻄﻠﻘﺎ أو ﻣﻌﻠﻘﺎ‬
‫ ﻗﺎل‬...‫ ﻗﻮ وﻫﻮ ﻋﺒﺎدة ﻣﻘﺼﻮدة‬:‫ﺸﺎﻣﻴﺔ‬E‫ و™ ا‬.‫ﺎذر‬f‫ﺰم ا‬E ‫ط‬µE‫ﻣﻘﺼﻮدة ووﺟﺪ ا‬
‫ وﻣﻦ‬:‫ﺪاﺋﻊ‬+‫ و™ ا‬...‫ﻔﺴﻬﺎ وﻣﻦ ﺟ ﺴﻬﺎ واﺟﺐ‬f ‫اﻟﻔﺘﺢ ¸ﺎ ﻫﻮ ﻃﺎﻋﺔ ﻣﻘﺼﻮدة‬
‫ﺾ و ﺸ•ﻴﻊ‬8‫ﺬر ﺑﻌﻴﺎدة ا ﺮ‬f‫ﺔ ﻣﻘﺼﻮدة ﻓﻼ ﻳﺼﺢ ا‬ž‫ﻮن ﻗﺮ‬.‫\وﻃﻪ أن ﻳ‬
'‫ﺎﻃﺎت وا ﺴﺎﺟﺪ وﻏ‬ž‫ﺮ‬E‫ﻨﺎء ا‬ž‫ و‬...‫ﻮﺿﻮء واﻻﻏ·ﺴﺎل ودﺧﻮل ا ﺴﺠﺪ‬E‫ا{ﻨﺎزة وا‬
:M‫ﺸﺎ‬E‫ﺮ اﻷﺑﺼﺎر ﻣﻊ ﻓﺘﺎوى ا‬8‫ )ﺗﻨﻮ‬.‫ﺎ إﻻ أﻧﻬﺎ ﻏ' ﻣﻘﺼﻮدة‬ž‫ن ﻧﺖ ﻗﺮ‬B‫ﻚ و‬E‫ذ‬
(âRs\R
Ahsan al-Fat w :
Although it is obligatory to construct a masjid, it is not a worship
which is an objective. Therefore, it is not obligatory to fulfil such a
vow.1
Further reading: ‛Az z al-Fat w , p. 556; Kif yatul Muft , vol. 5, p. 251.
If a vow to construct a masjid is not valid, a vow to construct a
madrasah will be even more invalid.
All8h ta‛8l8 knows best.
A vow to engage in Allāh’s remembrance
Question
A person takes this vow: “If I pass my exam for my medical degree, I
will engage in 100 000 dhikr of All8h ta‛8l8. Is this a valid vow? Can he
read “Sub-h8nall8h” and “al-Hamdulill8h” in place of All8h’s name?
Answer
For a vow to be valid, it has to be an act of worship in itself and it must
have a similar worship which is obligatory. In this case, the
remembrance of All8h ta‛8l8 is an act of worship. Acts which are
similar to it are the takb>r8t-e-tashr>q, the talbiyah when in ihr8m or
other forms of dhikr which take the place of the talbiyah. All these are
obligatory forms of dhikr. Therefore, a vow to engage in All8h’s
remembrance is valid and correct. When he passes his exams, it will be
obligatory on him to repeat the name of All8h ta‛8l8 100 000 times.

1
Ahsan al-Fat w , vol. 5, p. 478.
485
‫‪Sub-h8nall8h and al-Hamdulill8h are also forms of‬‬ ‫‪All8h’s‬‬
‫‪remembrance, so his vow will be fulfilled if he reads them.‬‬

‫اﻟﻔﺘﺎوى ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‪:‬‬

‫اﻟﻔﺮوض ‪E‬ﺰم ا‪f‬ﺎذر ﺑﻨﺬره‪ ،‬و‪ X‬ﻣﺎ ‪E‬ﻢ‬ ‫ذ‪E‬ﻚ أن ‪ 9‬ﻣﺎ ن أﺻﻞ‬ ‫واﻷﺻﻞ‬
‫اﻟﻔﺮوض ﻻ ﻳﻠﺰم ا‪f‬ﺎذر ﺑﻨﺬره‪) .‬اﻟﻔﺘﺎوى ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‪(WS\s :‬‬ ‫ﻳ‪.‬ﻦ أﺻﻞ‬

‫ﻓﺘﺎوى ا‪E‬ﺸﺎ‪:M‬‬

‫)ﻗﻮ و‪E‬ﻮ ﻧﺬر اﻟ·ﺴ‪é‬ﻴﺤﺎت(‪ ...‬ﺗ‪.‬ﺒ' اﻟ·‪8µ‬ﻖ واﺟﺐ ’ ا ﻔ‪ Æ‬ﺑﻪ و_ﺬا‬

‫ﺻﺤﺔ ا‪f‬ﺬر ﺑﻪ ﺑﻨﺎء ’ أن‬ ‫ﺗ‪.‬ﺒ'ة اﻹﺣﺮام‪ ،‬وﺗ‪.‬ﺒ'ات اﻟﻌﻴﺪﻳﻦ ﻓﻴ ﺒ‬
‫ا ﺮاد ﺑﺎ‪E‬ﻮاﺟﺐ ﻫﻮ ا ﺼﻄﻠﺢ‪) .‬ﻓﺘﺎوى ا‪E‬ﺸﺎ‪(âR|\R :M‬‬

‫اﻟﻔﺘﺎوى ا‪/‬ﻨﺪﻳﺔ‪:‬‬

‫اﻹﺣﺮام‪ ...‬ﻓﺎ‪E‬ﺮ_ﻦ أن ﻳﻮﺟﺪ ﻣﻨﻪ ﻓﻌﻞ ﻣﻦ ﺧﺼﺎﺋﺺ ا]ﺞ وﻫﻮ‬ ‫ا‪+‬ﺎب ا‪ï‬ﺎﻟﺚ‬
‫ﻧﻮ‪å‬ن أﺣﺪﻫﻤﺎ ﻗﻮل ﺑﺄن ﻳﻘﻮل‪+ :‬ﻴﻚ ا… ‪+‬ﻴﻚ‪ ...‬اﻟﺦ‪ .‬و| „ﺮة \ط‪ ...‬و‪E‬ﻮ‬
‫ن „©ن ا—ﻠﺒﻴﺔ ﺴ‪é‬ﻴﺢ أو ‪Â‬ﻤﻴﺪ أو ﺗﻬﻠﻴﻞ أو ﺗﻤﺠﻴﺪ أو ﻣﺎ أﺷﺒﻪ ذ‪E‬ﻚ ﻣﻦ ذﻛﺮ‬
‫اﷲ ﺗﻌﺎ‪ q‬وﻧﻮى ﺑﻪ اﻹﺣﺮام ﺻﺎر ‪ô‬ﺮﻣﺎ‪) ...‬اﻟﻔﺘﺎوى ا‪/‬ﻨﺪﻳﺔ‪(QQQ\X :‬‬

‫„ﺼﻨﻒ اﺑﻦ أ› ﺷ•ﺒﺔ‪:‬‬

‫م إ‪ q‬اﷲ أر‪ž‬ﻊ اﷲ وا]ﻤﺪ ﷲ وﻻ † إﻻ اﷲ واﷲ أ‪„) ...?õ‬ﺼﻨﻒ‬ ‫أﺣﺐ ا‪E‬‬

‫اﺑﻦ أ› ﺷ•ﺒﺔ‪(WXS\Xs :‬‬

‫ﺻﺤﻴﺢ ا‪+‬ﺨﺎري‪:‬‬

‫ا ‪C‬ان‪ ،‬ﺳﺒﺤﺎن‬ ‫<ﻤﺘﺎن ﺣﺒ•ﺒﺘﺎن إ‪ q‬ا‪E‬ﺮ‪È‬ﻦ‪ ،‬ﺧﻔﻴﻔﺘﺎن ’ ا‪E‬ﻠﺴﺎن‪ ،‬ﺛﻘﻴﻠﺘﺎن‬

‫اﷲ و‪t‬ﻤﺪه ﺳﺒﺤﺎن اﷲ اﻟﻌﻈﻴﻢ‪) .‬ﺻﺤﻴﺢ ا‪+‬ﺨﺎري‪(XXQ \Q :‬‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪486‬‬
Taking a vow to take lamp oil to the Ka’bah
Question
A person takes a vow that he will take lamp oil for the Ka‛bah or for a
masjid. Is this vow applicable?
Answer
A vow to take lamp oil for the Ka‛bah or a masjid is not valid. It is not
necessary to fulfil it. This is because such an action is not an act of
worship in itself nor is there any similar obligatory action to it.

‫ﺾ و ﺸ•ﻴﻊ ﺟﻨﺎزة‬8‫ﺎذر ﻣﺎ ﻟ•ﺲ ﻣﻦ ﺟ ﺴﻪ ﻓﺮض ﻛﻌﻴﺎدة ا ﺮ‬f‫ﻢ ﻳﻠﺰم ا‬E‫و‬

‫ ﻷﻧﻪ ﻟ•ﺲ‬،v‫ﺮﺳﻮل ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أو اﻷﻗ‬E‫ﻮ „ﺴﺠﺪ ا‬E‫ودﺧﻮل „ﺴﺠﺪ و‬
:‫ )ا(ر ا ﺨﺘﺎر‬.‫ا(رر‬ ‫ﻀﺎﺑﻂ ﻛﻤﺎ‬E‫ وﻫﺬا ﻫﻮ ا‬،‫ﻣﻦ ﺟ ﺴﻬﺎ ﻓﺮض ﻣﻘﺼﻮدة‬
(âR`\R

( X\s :‫ وﻓﺘﺢ اﻟﻘﺪﻳﺮ‬،Q `\W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ ا‬:‫ﺪ أﻧﻈﺮ‬8‫ﻠﻤﺰ‬E‫و‬

All8h ta‛8l8 knows best.
Taking a vow to spend on students
Question
A man said: “From my salary I will spend R100 every month on the
students of D8r al-‛UlPm.” Is a vow applicable with these words?
Answer
His statement does not contain any obligatory tense nor does it
demonstrate an obligation. Therefore, a vow is not applicable with
such a statement.

ö‫ أو ﻋ‬،‫ ﻛﺬا‬ö‫ﺼﻴﻐﺔ ا(اﻟﺔ ﻋﻠﻴﻪ وﻫﻮ ﻗﻮ ﷲ ﻋﺰ ﺷﺄﻧﻪ ﻋ‬E‫ﺬر ﻫﻮ ا‬f‫ر_ﻦ ا‬

(|X\s :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.‫ ﺻﺪﻗﺔ‬š‫ أو ﻫﺪي أو ﺻﺪﻗﺔ أو ﻣﺎ‬،‫ﻛﺬا‬
Fat w D r al-‛Ul m Deoband:
Question: A person made the following statement and he had a firm
intention when he uttered it. He said: “From my income, I will
continually give 1/40th to the poor and needy, and 1/20th to the
mas8jid and ‛>d g8h.” The man is now saying: “I am finding it very

487
difficult to work out these percentages from my income. What should I
do? How can I save myself from this sin?”
Answer: If the words which he used are exactly as quoted in the
question, and he did not say: “If I get a job or if I get an income, then I
will do this.” Also, he did not utter any words which indicate an
obligation, e.g. “I will do this for All8h’s sake”, “It is my responsibility
to do this”, etc. then his statement is neither an oath nor a vow. He is
not liable to give anything. He has the choice of giving any amount in
charity, and whenever he wants. While explaining the tenses for a vow
in his book an-Nadhr bi as-Sadaqah, ‛All8mah Ibn Nujaym Misr>
rahimahull8h writes:

‫ وﻧﺬرت ﷲ وأﻧﺎ أﻓﻌﻞ إن ن ﻣﻌﻠﻘﺎ ﻛﺄﻧﺎ أﺣﺞ إن دﺧﻠﺖ‬ö‫ﺼﻴﻐﺔ ﻓﻠﻠﻪ وﻋ‬E‫أﻣﺎ ا‬

.(XSW ‫ ص‬،•„ ‫ ﻃﺒﻊ‬،‫ﻈﺎﺋﺮ‬f‫ )آﺧﺮ اﻷﺷﺒﺎه وا‬.‫ﻼف أﻧﺎ أﺣﺞ ﻣﻨﺠﺰا‬Á ‫ا(ار‬
The above text clearly states that even if the person had the intention
of a vow, as long as words which demonstrate obligation are not
uttered, the vow does not apply – irrespective of the intention. 1
Fat w Mahm d yyah:
A tense which demonstrates obligation is necessary for a vow to be
applicable. 2
All8h ta‛8l8 knows best.

1
Imd d al-Muft yy n, vol. 2, p. 612.
2
Fat w Mahm d yyah, vol. 14, p. 59.
488
 ATONEMENT FOR BREAKING AN OATH
Fasting as a kaffārah
Question
A person broke his oath at a time when he was wealthy and had the
means. However, when he decided to pay the kaff8rah for it, he was
experiencing a life of poverty. He does not have any money or
anything else to pay the kaff8rah. Can he observe fast instead?
Answer
The time of payment of the kaff8rah is considered [and the time when
the oath was broken]. Since he is experiencing poverty at present, he
has the concession of observing fast. In other words, he must keep
three consecutive fasts. If he decides to wait until his financial
situation improves, then this too is permissible.

:‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬

‫ﻼﺛﺔ ﺑﺎﺧﺘﻴﺎره‬ï‫ﻮاﺟﺐ ﻓﻴﻬﺎ أﺣﺪ اﻷﺷﻴﺎء ا‬E‫ ﻷن ا‬، ‫ﻤ‬Ö‫ﺎﻟﺚ ﻓﻬﻮ ﻛﻔﺎرة ا‬ï‫وأﻣﺎ ا‬
‫ﻼﺛﺔ ﺑﺎﺧﺘﻴﺎره‬ï‫أﺣﺪ اﻷﺷﻴﺎء ا‬ ‫ ا]ﺎﻟﻒ ﻳﻌ‬q‫إ‬ ‫ وﺧﻴﺎر ا—ﻌﻴ‬، ‫ﻓﻌﻼ ﻏ' ﻋ‬
‫ﻜﻔﺎرات <ﻬﺎ‬E‫ إن ا‬...‫ﻚ ﻓﻌﻠﻴﻪ ﺻﻴﺎم ﺛﻼﺛﺔ أﻳﺎم‬E‫ﺪ ﺷ•ﺌﺎ ﻣﻦ ذ‬i ‫ﻢ‬E ‫ ﻓﺈن‬...‫ﻓﻌﻼ‬
‫اﻷ„ﺮ ا ﻄﻠﻖ ﻋﻦ‬ ‫ﺼﺤﻴﺢ ﻣﻦ ﻣﺬﻫﺐ أﺻﺤﺎﺑﻨﺎ‬E‫ ﻫﻮ ا‬،þ‫ﺐ ’ اﻟ¬ا‬o
‫ﻮن „ﺆدﻳﺎ ﻻ‬.8‫ ﻻ ﻳﺄﺛﻢ ﺑﺎ—ﺄﺧ' ﻋﻦ أول أوﻗﺎت اﻹ„©ن و‬Æ‫ﻮﻗﺖ ﺣ‬E‫ا‬
( s\s :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬...‫ﻗﺎﺿﻴﺎ‬

:M‫ﺸﺎ‬E‫ﻓﺘﺎوا ا‬

‫ﻜﻔﺎرة أو ﻳﻤﻠﻚ ﺑﺪ ﻓﻮ ق‬E‫ا‬ ‫ﺼﻮم ﻦ ﻳﻤﻠﻚ ﻣﺎ ﻫﻮ ﻣﻨﺼﻮص ﻋﻠﻴﻪ‬E‫ﻮز ا‬i ‫ﻻ‬

ì‫ وﻗﺖ اﻷداء( أي ﻻ وﻗﺖ ا]ﻨﺚ ﻟﻔﻮ ﺣﻨﺚ „ﻮ ا ﺛﻢ أﻋ‬: ‫ )ﻗﻮ‬.‫ﻜﻔﺎف‬E‫ا‬
‫ ﻣﺘﺘﺎﺑﻌﺔ ﻟﻘﺮاءة اﺑﻦ „ﺴﻌﻮد ر‬...‫ وﻻء‬: ‫ )ﻗﻮ‬...‫ و™ ﻋﻜﺴﻪ ﻻ‬،‫ﺼﻮم‬E‫ﺟﺎز ا‬
:M‫ﺸﺎ‬E‫ )ﻓﺘﺎوى ا‬.‫ ﻓﺼﻴﺎم ﺛﻼﺛﺔ أﻳﺎم ﻣﺘﺘﺎﺑﻌﺎت‬...‫اﷲ ﻋﻨﻪ‬ ‫اﷲ ﻋﻨﻪ وأ› ر‬
(âQâ\R

489
 :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬

‫اﻟﻌﺠﺰ‬ ‫ واﻻﻋﺘﺒﺎر‬...‫ﺼﻮم‬E‫ﺼﻮم إﻻ ﻦ ﻋﺠﺰ ﻋﻤﺎ ﺳﻮى ا‬E‫ﻮز ا—ﻜﻔ' ﺑﺎ‬i ‫وﻻ‬

‫ﻮز‬i ‫ ﻻ‬ì°‫ ﺛﻢ أ‬ì‫ ﻓﻠﻮ ﺣﻨﺚ وﻫﻮ ﻣﻌ‬،‫وﻋﺪﻣﻪ وﻗﺖ اﻷداء ﻻ وﻗﺖ ا]ﻨﺚ‬
‫ وﻗﺖ اﻟﻔﺮاغ ﻣﻦ‬q‫ﺸ¬ط اﺳﺘﻤﺮار اﻟﻌﺠﺰ إ‬°‫ و‬.‫ﻮز‬i ‫ و™ ﻋﻜﺴﻪ‬،‫ﺼﻮم‬E‫ا‬
.‫ﺎﻧﻴﺔ‬v‫ا‬ ‫ ﻛﺬا‬.‫ﺼﻮم‬E‫ا‬ ‫ﻮز‬i ‫ ﻻ‬ì°‫ﺛﻢ أ‬ ‫ ﻳﻮﻣ‬ì‫ ﻓﻠﻮ ﺻﺎم ا ﻌ‬،‫ﺼﻮم‬E‫ا‬
(ss\XW :‫ﻤﻮدﻳﺔ‬ô ‫ وﻓﺘﺎوى‬.XXQ\R :‫ﻴ ا]ﻘﺎﺋﻖ‬é‫ وﺗ‬.Q S\W :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫)ا‬
All8h ta‛8l8 knows best.
Feeding madrasah students as kaffārah
Question
Is it permissible to feed madrasah students as a kaff8rah for breaking
an oath?
Answer
It is permissible to feed the poor and needy students of a madrasah, as
a kaff8rah. It is not permissible to feed the wealthy students.

‫ )ﺳﻮرة‬.‫ﻢ‬.‫ة „ﺴﺎﻛ ﻣﻦ أوﺳﻂ ﻣﺎ ﺗﻄﻌﻤﻮن أﻫﻠﻴ‬µ‫ ﻓﺈﻃﻌﺎم ﻋ‬:q‫ﻗﺎل اﷲ ﺗﻌﺎ‬

(| :‫ا ﺎﺋﺪة‬

(âQs\R :‫ )ا(ر ا ﺨﺘﺎر‬. ‫ة „ﺴﺎﻛ‬µ‫ إﻃﻌﺎم ﻋ‬...‫و_ﻔﺎرﺗﻪ‬

Imd d al-Fat w :
It is necessary to feed poor people…It is not permissible to feed the
wealthy.1
All8h ta‛8l8 knows best.
Giving several fidyahs to a single poor person
Question
A person is obliged to pay kaff8rah. In other words, he has to feed sixty
poor people. However, he gave the amount which would normally cost

1
Imd d al-Fat w , vol. 2, p. 560.
490
to feed sixty persons to a single poor person. He said to the man: “You
must use this to feed yourself for sixty days.” Is the kaff8rah fulfilled?
Answer
It is not permissible to give a single poor person the entire amount for
sixty days. The kaff8rah will not be fulfilled. Yes, he may appoint a
representative to give the same poor person for the next sixty days.
But to give one poor person the entire amount of sixty days all at once
– there are differences of opinion as regards its permissibility. Some
scholars say it is permissible while others say it is not. ‛All8mah Sh8m>
rahimahull8h says that the correct view is that it is not permissible.
This is because the actual aim is to fulfil the needs of a poor person;
and his needs change with each approaching day.

:‫ﺪاﻳﺔ‬/‫ا‬

‫ﺰه‬i ‫ﻢ‬E ‫ﻳﻮم واﺣﺪ‬ ‫ن أﻋﻄﺎه‬B‫ و‬،‫ﻳﻮﻣﺎ أﺟﺰأه‬ ·‫ن أﻋﻄﻰ „ﺴﻜﻴﻨﺎ واﺣﺪا ﺳ‬B‫و‬
،‫ ﻳﻮم‬9 ‫ وا]ﺎﺟﺔ ﺗﺘﺠﺪد‬،‫ ﻷن ا ﻘﺼﻮد ﺳﺪ ﺧﻠﺔ ا ﺤﺘﺎج‬،‫إﻻ ﻋﻦ ﻳﻮﻣﻪ‬
.‫اﻹﺑﺎﺣﺔ ﻣﻦ ﻏ' ﺧﻼف‬ ‫ وﻫﺬا‬،‫ ﻏ'ه‬q‫ (ﻓﻊ إ‬Ó‫ﺎ‬ï‫ﻮم ا‬Ö‫ا‬ ‫ﻪ‬Ö‫ﻓﺎ(ﻓﻊ إ‬
،‫ﺰﺋﻪ‬i ‫ ﻻ‬:‫ﻳﻮم واﺣﺪ ﺑﺪﻓﻌﺎت ﻓﻘﺪ ﻗﻴﻞ‬ ‫واﺣﺪ‬ ‫وأﻣﺎ ا—ﻤﻠﻴﻚ ﻣﻦ „ﺴﻜ‬
‫ﻼف ﻣﺎ إذا‬Á ،‫ﻳﻮم واﺣﺪ‬ ‫ ا—ﻤﻠﻴﻚ ﺗﺘﺠﺪد‬q‫ ﻷن ا]ﺎﺟﺔ إ‬،‫ﺰﺋﻪ‬i :‫وﻗﺪ ﻗﻴﻞ‬
(WXs\Q :‫ﺪاﻳﺔ‬/‫ )ا‬.‫ﺺ‬f‫ﻖ واﺟﺐ ﺑﺎ‬8‫ ﻷن ا—ﻔﺮ‬،‫دﻓﻊ ﺑﺪﻓﻌﻪ واﺣﺪة‬

:M‫ﺸﺎ‬E‫ﻓﺘﺎوى ا‬

‫ﻮ أﻋﻄﻰ „ﺴﻜﻴﻨﺎ واﺣﺪا‬E Æ‫ ﺣ‬،‫ﻘﻴﻘﺎ أو ﺗﻘﺪﻳﺮا‬Â ‫ة „ﺴﺎﻛ " أي‬µ‫ﻗﻮ "ﻋ‬

µ‫ﻋ‬ ‫ﻳﻮم واﺣﺪ ﺑﺪﻓﻌﺎت‬ ‫ﻮ اﻋﻄﺎه‬E‫ و‬،‫ﻮز‬i ‫ ﻳﻮم ﻧﺼﻒ ﺻﺎع‬9 ‫ة أﻳﺎم‬µ‫ﻋ‬
‫ﻮم‬Ö‫ا‬ ‫ ﻷﻧﻪ إﻧﻤﺎ ﺟﺎز إﻋﻄﺎؤه‬،‫ﺼﺤﻴﺢ‬E‫ وﻫﻮ ا‬.‫ ﻻ‬:‫ وﻗﻴﻞ‬،‫ﺰي‬i ‫ت ﻗﻴﻞ‬å‫ﺳﺎ‬
›‫ﺴﻴﺪ أ‬E‫ ﻣﻦ ﺣﺎﺷﻴﺔ ا‬،‫آﺧﺮ ﻛﺘﺠﺪد ا]ﺎﺟﺔ‬ ‫ﻟﺔ „ﺴﻜ‬Y‫ﻼ ﻣ‬8Y‫ ﺗ‬Ó‫ﺎ‬ï‫ا‬
(âQs\R :M‫ﺸﺎ‬E‫ )ﻓﺘﺎوى ا‬.‫ﺴﻌﻮد‬E‫ا‬

491
‫ ﻷﻧﻪ‬،‫ن أ„ﺮ ﻏ'ه أن ﻳﻄﻌﻢ ﻋﻨﻪ ﻣﻦ ﻇﻬﺎره ﻓﻔﻌﻞ أﺟﺰأه‬B‫ و‬:‫ﺪاﻳﺔ‬/‫و™ ا‬
.‫ ﻓﺘﺤﻘﻖ ﺗﻤﻠﻜﻪ ﺛﻢ ﺗﻤﻠﻴﻜﻪ‬،‫ﻔﺴﻪ‬f ‫أوﻻ ﺛﻢ‬ ‫ واﻟﻔﻘ' ﻗﺎﺑﺾ‬،Ø‫اﺳﺘﻘﺮاض ﻣﻌ‬
(WXW\Q :‫ﺪاﻳﺔ‬/‫)ا‬

‫ﻤﻠﺔ رد‬.‫ و™ ﺗ‬...‫ﻔﺴﻪ‬f ‫ﻮ_ﻴﻞ‬E‫ﻞ ﻣﺎ ﻳﻌﻘﺪه ا‬.‫ ﺟﺎز ا—ﻮ_ﻴﻞ ﺑ‬:‫و™ اﻷﺷﺒﺎه‬
‫ وﻗﺎل‬.‫ ﻣﺒﺎ\ﺗﻪ‬X‫ﻠﻤﻮ‬E ‫ﻮز‬i ‫ﻞ ﻋﻘﺪ‬.‫ﻟﺔ ﺑ‬w‫ﻮ‬E‫ﻮز ا‬o‫ و‬:‫ و™ ا ﺠﻤﻊ‬:‫ا ﺤﺘﺎر‬
.‫ ﺑﻪ ﻏ'ه‬X‫ﻔﺴﻪ ﺟﺎز أن ﻳﻮ‬f ‫ ﻋﻘﺪ ﺟﺎز أن ﻳﻌﻘﺪه اﻹ ﺴﺎن‬9 :‫ﺪاﻳﺔ‬/‫ا‬
(‫ ﺳﻌﻴﺪ‬،R`S\â :‫ﻤﻠﺔ رد ا ﺤﺘﺎر‬.‫)ﺗ‬
All8h ta‛8l8 knows best.
Multiple atonements
Question
A man took oaths several times, and broke them on many occasions.
How many kaff8rahs is he liable to pay? Will one suffice?
Answer
There are two opinions on the issue of several oaths and several
kaff8rahs.
1. ‛All8mah Sh8m> rahimahull8h quotes the view of interlinking
of the kaff8rahs.
2. The non-existence of interlocking is quoted in al-Hind yyah, at-
Tahr r al-Mukht r Li ar-R fi‛ . And al-Bahr quotes from Khul sah
and Tajr d.
The first view is based on ease while the second is based on caution.
When there is a need, there is leeway to act on the first view.

:M‫ﺸﺎ‬E‫ و™ ا‬. ‫ﻤ‬Ö‫ﻜﻔﺎرة —ﻌﺪد ا‬E‫ وﺗﺘﻌﺪد ا‬:‫ﺪ‬8‫ﻼﺻﺔ وا—ﺠﺮ‬v‫ﺤﺮ ﻋﻦ ا‬+‫و™ ا‬

‫ﻮاﺣﺪة ﻋﻦ‬E‫ﻜﻔﺎرة ا‬E‫ﺮج ﺑﺎ‬J‫ و‬،‫ت ﺗﺪاﺧﻠﺖ‬ý‫ ﻛﻔﺎرات اﻷﻳﻤﺎن إذا ﻛ‬:‫ﻐﻴﺔ‬+‫و™ ا‬
‫ ﻫﻮ‬:‫ ﻗﺎل ﺻﺎﺣﺐ اﻷﺻﻞ‬.‫ﻤﺪ‬ô ‫ ﻫﺬا ﻗﻮل‬:‫ وﻗﺎل ﺷﻬﺎب اﻷﺋﻤﺔ‬،‫ﻋﻬﺪة ا{ﻤﻴﻊ‬
‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎوى‬.‫ ﻋﻦ ا ﻨﻴﺔ‬Ó‫وﻣﺜﻠﻪ اﻟﻘﻬﺴﺘﺎ‬.G‫ ﻣﻘﺪ‬،‫ا ﺨﺘﺎر ﻋﻨﺪي‬
(âXW\R :M‫ﺸﺎ‬E‫ا‬

492
(‫ ﻫﻮ ا ﺨﺘﺎر ﻋﻨﺪي‬:‫ ﻗﺎل ﺻﺎﺣﺐ اﻷﺻﻞ‬: ‫ )ﻗﻮ‬::‫ﻠﺮاﻓ‬E ‫ﺮ ا ﺨﺘﺎر‬8‫و™ ا—ﺤﺮ‬
‫ وﻣﻌﻠﻮم أن ﻣﺎ اﻧﻔﺮد ﺑﻪ ﻻ ﻳﻌﻮل‬،‫ﻠﺰاﻫﺪي‬E ‫ﻐﻴﺔ وا ﻨﻴﺔ‬+‫ ﻣﻦ ا‬² ‫ أن‬èJ ‫ﻻ‬
‫ ﺑﻞ ﻳﻌﺘﻤﺪ ’ ﻣﺎ ذﻛﺮه ﻏ'ه ﻣﻦ ﻋﺪم‬،‫ ﻓﻼ ﻳﻌﺘﻤﺪ ’ اﻟﻘﻮل ﺑﺎ—ﺪاﺧﻞ‬،‫ﻋﻠﻴﻪ‬
‫ و¸ﺎ ﻳﺪل‬،‫ﻧﻘﻠﻪ‬ ‫ﻼﻓﺔ ¸ﻦ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ‬v ‫ ﻳﻮﺟﺪ ﺗﺼﺤﻴﺢ‬Æ‫ا—ﺪاﺧﻞ ﺣ‬
‫اﻟﻔﺘﺢ أول ا]ﺪود أن ﻛﻔﺎرة اﻹﻓﻄﺎر ا ﻐﻠﺐ ﻓﻴﻬﺎ ﺟﻬﺔ‬ ‫—ﻌﺪدﻫﺎ ﻣﺎ ذﻛﺮه‬
™‫ و‬.‫ وأن ﻛﻔﺎرة اﻷﻳﻤﺎن ا ﻐﻠﺐ ﻓﻴﻬﺎ ﺟﻬﺔ اﻟﻌﺒﺎدة‬،‫ ﺗﺪاﺧﻠﺖ‬Æ‫ﺔ ﺣ‬ž‫اﻟﻌﻘﻮ‬
‫ إذا ﺣﻨﺚ‬Æ‫ﺣ‬ ‫ﻦ ﻻ أﻓﻌﻞ ﻛﺬا" ﻧﺎ ﻳﻤﻴ‬È‫ﺮ‬E‫ "واﷲ وا‬:‫ﺮﺟﻞ‬E‫ إذا ﻗﺎل ا‬:‫ﻨﺪﻳﺔ‬/‫ا‬
.‫ﺮواﻳﺔ‬E‫ﻜﻔﺎرة ﻫﻮ ﻇﺎﻫﺮ ا‬E‫ ﻓﻌﻠﻢ أن ﺗﻌﺪد ا‬،‫ﺮواﻳﺔ‬E‫ﻇﺎﻫﺮ ا‬ ‫ن ﻋﻠﻴﻪ ﻛﻔﺎرﺗﺎن‬
(XR\R :‫ﺮ ا ﺨﺘﺎر‬8‫)ا—ﺤﺮ‬
Ahsan al-Fat w :
There are two views as regards multiple violations of oaths, viz.
multiple kaff8rahs and a single kaff8rah. The second view is easier
while the first is preferred, more popular, and contains more caution.1
All8h ta‛8l8 knows best.
Paying fidyah for a vowed fast
Question
A person took a vow to fast. Can he give fidyah instead even if he has
the strength and ability to fast?
Answer
In the case where a person vows to keep a fast but wants to pay fidyah
instead, although he has the strength and ability to fast, then this is
not permissible. It is necessary for him to keep the fast. Yes, if he does
not have the strength to keep the fast, it will be permissible for him to
pay fidyah.

‫ﺸﻬﺮ‬E‫أول ا‬ ‫ﻮ‬E‫ﺎ و‬ž‫ﻔﺪي وﺟﻮ‬8‫ و‬،‫ﺼﻮم اﻟﻔﻄﺮ‬E‫ اﻟﻌﺎﺟﺰ ﻋﻦ ا‬Ó‫ﻠﺸﻴﺦ اﻟﻔﺎ‬E‫و‬

‫ﺼﻮم‬E‫ ﻫﺬا إذا ن ا‬،‫ﻻ ﻓ•ﺴﺘﻐﻔﺮ اﷲ‬B‫ و‬،‫ﻮ „ﻮ ا‬E ‫ﻼ ﺗﻌﺪد ﻓﻘ' ﻟﻔﻄﺮة‬ž‫و‬

1
Ahsan al-Fat w , vol. 5, p. 496.
493
Ó‫اﻟﻘﻬﺴﺘﺎ‬ (Ó‫ﻠﺸﻴﺦ اﻟﻔﺎ‬E‫ )ﻗﻮ و‬:‫ﺸﺎﻣﻴﺔ‬E‫ و™ ا‬.‫أﺻﻼ ﺑﻨﻔﺴﻪ وﺧﻮﻃﺐ ﺑﺄداﺋﻪ‬
‫ ﻳﻮم ﻣﻦ‬lE ‫ﺼﺤﺔ ﻓﻌﻠﻴﻪ اﻟﻔﺪﻳﺔ‬E‫ﺄس ﻣﻦ ا‬Ö‫ﻘﻖ ا‬Â ‫ﺾ إذا‬8‫ ا ﺮ‬:Ó‫ﻜﺮﻣﺎ‬E‫ﻋﻦ ا‬
‫ﺸﺪة‬E ‫ﻢ ﻳﻘﺪر ﻋﻠﻴﻪ‬E ‫ﻮ‬E ‫ أﻣﺎ‬،‫ﺼﻮم( أي ﻋﺠﺰا „ﺴﺘﻤﺮا‬E‫ )ﻗﻮ اﻟﻌﺎﺟﺰ ﻋﻦ ا‬،‫ا ﺮض‬
‫ﺼﻮم( أي‬E‫ ﻫﺬا إذا ن ا‬: ‫ )ﻗﻮ‬...‫ﺸﺘﺎء‬E‫ا‬ ‫ﻘﻀﻴﻪ‬8‫أن ﻳﻔﻄﺮ و‬ ‫ا]ﺮ ن‬
‫ أﺻﻼ ﺑﻨﻔﺴﻪ(ﻛﺮ„ﻀﺎن وﻗﻀﺎءه‬: ‫ )ﻗﻮ‬.‫ﻮه‬E‫ و‬Ó‫ﺸﻴﺦ اﻟﻔﺎ‬E‫وﺟﻮب اﻟﻔﺪﻳﺔ ’ ا‬
Æ‫ﻮ ﻧﺬر ﺻﻮﻣﺎ ﻣﻌﻴﻨﺎ ﻓﻠﻢ ﻳﺼﻢ ﺣ‬E ‫ و_ﺬا‬،‫ ﻛﻤﺎ „ﺮ ﻓﻴﻤﻦ ﻧﺬر ﺻﻮم اﻷﺑﺪ‬،‫ﺬر‬f‫وا‬
(WQâ\Q :M‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎوى ا‬.‫ﺻﺎر ﻓﺎﻧﻴﺎ ﺟﺎزت اﻟﻔﺪﻳﺔ‬

‫ إن ﻋﻠﻖ‬:‫ ﻗﺎل‬q‫ﻪ اﷲ ﺗﻌﺎ‬È‫ﻤﺪ ر‬ô ‫ وﻗﺪ روي ﻋﻦ‬:‫ﻨﺪﻳﺔ‬/‫اﻟﻔﺘﺎوى ا‬ ‫وﻗﺎل‬

‫ﺮج ﻋﻨﻪ‬J ‫ ﻻ‬Þ‫ﺋ‬± ‫ أو رد‬Ç8‫ اﷲ „ﺮ‬è‫ إن ﺷ‬: ‫ﺪ ﻛﻮﻧﻪ ﻛﻘﻮ‬8‫ط ﻳﺮ‬µ ‫ﺬر‬f‫ا‬
ّ ‫ﻠﺰﻣﻪ ﻋ ﻣﺎ‬8‫ و‬.‫ﺴﻮط‬é ‫ ﻛﺬا ا‬،‫ﻜﻔﺎرة‬E‫ﺑﺎ‬
.‫ ﻛﺬا ﻓﺘﺎوى ﻗﺎﺿﻴﺨﺎن‬،¼‫ﺳ‬
(`s\Q :‫ﻨﺪﻳﺔ‬/‫)اﻟﻔﺘﺎوى ا‬
Imd d al-Muft yy n:
If the person is really unable to observe these fasts, they will remain
obligatory on him. In the case where he does not observe them, it will
be his responsibility to make a bequest for the payment of fidyah after
his death.1
Further reading: Āp Ke Mas ’il Aur Oen K Hull, vol. 3, p. 308; Fat w
Rah m yyah, vol. 6, p. 70; Fat w D r al-‛Ul m Deoband Kab r, vol. 6, p. 481;
Ahsan al-Fat w , vol. 5, p. 477.
All8h ta‛8l8 knows best.
Paying fidyah when one is unable to observe a vowed fast
Question
A woman took a vow to fast for one year. She has now become
considerably weak. She observed fasting for five months and is finding
it difficult to keep the remaining seven months. What should she do?

1
Imd d al-Muft yy n, vol. 5, p. 56.
494
‫‪Answer‬‬
‫‪Once the vow is applied, it becomes obligatory on her to fulfil it. It is‬‬
‫‪therefore necessary for her to observe the fasts for the entire year. If‬‬
‫‪she is unable to observe them due to some reason, illness, etc. and‬‬
‫‪there is no real hope of recovering in the future, she will have to pay‬‬
‫‪fidyah for each fast which she did not keep. If she passes away without‬‬
‫‪observing the fasts, she will have to make a bequest for the payment of‬‬
‫‪fidyah. The fidyah is equal to sadaqatul fitr for each missed fast.‬‬

‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي‪:‬‬

‫إذا ﻧﺬر ﺷ•ﺌﺎ ﻣﻦ ﻗﺮ‪ž‬ﺎت ‪E‬ﺰﻣﻪ ا‪E‬ﻮﻓﺎء ﺑﻪ‪ ،‬واﻹ ﺎع ’ وﺟﻮب اﻹﻳﻔﺎء ﺑﻪ‪.‬‬
‫)ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي ’ „ﺮا‪ l‬اﻟﻔﻼح‪ :‬ص |‪.(Râ‬‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬

‫ﻧﺬر ﺻﻮم رﺟﺐ ﻓﺪﺧﻞ وﻫﻮ „ﺮ‪8‬ﺾ أﻓﻄﺮ وﻗ‪ œ‬ﻛﺮ„ﻀﺎن‪ ،‬أو ﺻﻮم اﻷﺑﺪ‬
‫ﻓﻀﻌﻒ ﻻﺷﺘﻐﺎ ﺑﺎ ﻌ•ﺸﺔ أﻓﻄﺮ و_ﻔﺮ‪ .‬و™ ا‪E‬ﺸﺎﻣﻴﺔ‪) :‬ﻗﻮ و_ﻔﺮ( أي ﻓﺪى‪.‬‬
‫)ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎوى ا‪E‬ﺸﺎ‪(WR|\Q :M‬‬

‫و™ ا‪E‬ﺸﺎ‪) :M‬ﻗﻮ ﻓﺪى( أي ‪ lE‬ﻳﻮم ﻧﺼﻒ ﺻﺎع ﻣﻦ ﺑﺮ أو ﺻﺎع ﻣﻦ ﺷﻌ'‪،‬‬

‫و‪B‬ن ‪E‬ﻢ ﻳﻘﺪر اﺳﺘﻐﻔﺮ اﷲ‪) .‬ﻓﺘﺎوى ا‪E‬ﺸﺎ‪(âWX\R :M‬‬

‫ﻓﺘﺎوى ﻗﺎﺿﻴﺨﺎن‪:‬‬

‫و‪E‬ﻮ ﻧﺬر أن ﻳﺼﻮم أﺑﺪا ﻓﻀﻌﻒ ﻋﻦ ا‪E‬ﺼﻮم ﻻﺷﺘﻐﺎ ﺑﺎ ﻌ•ﺸﺔ ﻗﺎل‪ :‬أن ﻳﻔﻄﺮ‬
‫و‪8‬ﻄﻌﻢ ‪ lE‬ﻳﻮم ﻧﺼﻒ ﺻﺎع ﻣﻦ ا]ﻨﻄﺔ‪ ،‬ﻷﻧﻪ اﺳ·ﻴﻘﻦ أﻧﻪ ﻻ ﻳﻘﺪر ’ ﻗﻀﺎﺋﻪ‪،‬‬
‫ﺑﺎب‬ ‫ﻓﺈن ‪E‬ﻢ ﻳﻘﺪر ’ ذ‪E‬ﻚ ﻟﻌ‪ì‬ﺗﻪ ‪°‬ﺴﺘﻐﻔﺮ اﷲ‪ ...‬وﻗﺪ ﻧﺺ ’ ﻫﺬا‬
‫اﻻﻋﺘ©ف‪ ،‬إذا أوﺟﺐ ’ ﻧﻔﺴﻪ اﻋﺘ©ﻓﺎ ﻓﻤﺎت ﻗﺒﻞ أن ﻳﻌﺘﻜﻒ ﻳﻠﺰﻣﻪ أن‬
‫ﻳﻮ‪ s‬ﺑﺬ‪E‬ﻚ‪ ،‬ﻓﻴﻄﻌﻢ ﻋﻨﻪ ﺑﻌﺪ „ﻮﺗﻪ ﻋﻦ ﻧﻔﺴﻪ ‪ 9‬ﻳﻮم ﻧﺼﻒ ﺻﺎع ﻣﻦ ا]ﻨﻄﺔ‪،‬‬
‫ﺑﺎب ا‪E‬ﺼﻮم‪) .‬ﻓﺘﺎوى ﻗﺎﺿﻴﺨﺎن‪XS`\X :‬‬ ‫اﻻﻋﺘ©ف ﻓﻜﺬ‪E‬ﻚ‬ ‫و‪B‬ذا ﺛﺒﺖ ﻫﺬا‬
‫’ ﻫﺎ„ﺶ ا‪/‬ﻨﺪﻳﺔ(‬
‫‪495‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪An example of kaffārahs becoming interlinked‬‬
‫‪Question‬‬
‫‪A man – in his carelessness – took oaths and broke them. By the‬‬
‫‪blessings of joining Tabl>gh, he has come to his senses. How many‬‬
‫‪kaff8rahs must he pay for? Will one kaff8rah suffice? He does not‬‬
‫‪remember how many oaths he broke.‬‬
‫‪Answer‬‬
‫‪One kaff8rah will suffice for all his oaths which he broke.‬‬

‫إﻋﻼء ا‪E‬ﺴ ‪:‬‬

‫وﻗﺎل ﻋﻄﺎء ﻓﻴﻤﻦ ﻗﺎل‪ :‬واﷲ ﻻ أﻓﻌﻞ ﻛﺬا و_ﺬا‪ ،‬اﻷ„ﺮ‪8‬ﻦ ﺷ‪ Æ‬ﻓﻌﻤﻬﻤﺎ ﺑﺎ‪Ö‬ﻤ‬
‫ا ﺤ¦‪ (sQ\|) .‬وﺳﻨﺪه ﺻﺤﻴﺢ‪.‬‬ ‫ﻗﺎل‪ :‬ﻛﻔﺎرة واﺣﺪة‪ ،‬أﺧﺮﺟﻪ اﺑﻦ ﺣﺰم‬

‫رو‪8‬ﻨﺎ ﻣﻦ ﻃﺮ‪8‬ﻖ ‪È‬ﺎد ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ أﺑﺎن ﻋﻦ ﺎﻫﺪ ﻗﺎل‪ :‬زوج اﺑﻦ ﻋﻤﺮ ر‬
‫اﷲ‬ ‫اﷲ ﻋﻨﻪ ¸ﻠﻮ_ﻪ ﻣﻦ ﺟﺎر‪8‬ﺔ ‪ ،‬ﻓﺄراد ا ﻤﻠﻮك ﺳﻔﺮا‪ ،‬ﻓﻘﺎل اﺑﻦ ﻋﻤﺮ ر‬
‫ﻋﻨﻪ‪ :‬ﻃﻠﻘﻬﺎ‪ ،‬ﻓﻘﺎل ا ﻤﻠﻮك‪ :‬واﷲ ﻻ ﻃﻠﻘﺘﻬﺎ‪ ،‬ﻓﻘﺎل اﺑﻦ ﻋﻤﺮ‪ :‬واﷲ —ﻄﻠﻘﻨﻬﺎ‪،‬‬
‫ﻛﺮر ذ‪E‬ﻚ ﺛﻼث „ﺮات‪ ،‬ﻗﺎل ﺎﻫﺪ‪ :‬ﻓﻘﻠﺖ ﻻﺑﻦ ﻋﻤﺮ‪ :‬ﻛﻴﻒ ﺗﺼﻨﻊ؟ ﻗﺎل‪ :‬أ‪õ‬ﻔﺮ‬
‫ﻋﻦ ﻳﻤﻴ‪ ،b‬ﻓﻘﻠﺖ ‪ :‬ﻗﺪ ﺣﻠﻔﺖ „ﺮارا‪ ،‬ﻗﺎل‪ :‬ﻛﻔﺎرة واﺣﺪة‪ ،‬أﺧﺮﺟﻪ اﺑﻦ ﺣﺰم‬
‫ا ﺤ¦ )|\‪ (sQ‬وﺳﻨﺪه ﺻﺤﻴﺢ‪) .‬إﻋﻼء ا‪E‬ﺴ ‪(WQ`\XX :‬‬

‫ﻓﺘﺎوى ا‪E‬ﺸﺎ‪:M‬‬

‫و™ ا‪+‬ﻐﻴﺔ‪ :‬ﻛﻔﺎرات اﻷﻳﻤﺎن إذا ﻛ‪ý‬ت ﺗﺪاﺧﻠﺖ‪ ،‬و‪J‬ﺮج ﺑﺎ‪E‬ﻜﻔﺎرة ا‪E‬ﻮاﺣﺪة ﻋﻦ‬
‫ﻋﻬﺪة ا{ﻤﻴﻊ وﻗﺎل ﺷﻬﺎب اﻷﺋﻤﺔ‪ :‬ﻫﺬا ﻗﻮل ‪ô‬ﻤﺪ‪ ،‬ﻗﺎل ﺻﺎﺣﺐ اﻷﺻﻞ‪ :‬ﻫﻮ‬
‫اﻟﻘﻬﺴﺘﺎ‪ Ó‬ﻋﻦ ا ﻨﻴﺔ‪) .‬ﻓﺘﺎوى ا‪E‬ﺸﺎ‪(âXW\R :M‬‬ ‫ا ﺨﺘﺎر ﻋﻨﺪي ﻣﻘﺪ‪ ،G‬ﻣﺜﻠﻪ‬
‫‪Further reading: Ahsan al-Fat w , vol. 5, p. 495; Kif yatul Muft , vol. 2, p.‬‬
‫‪245.‬‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪496‬‬
497
 THE ISLAMIC PENAL CODE AND THE LAW OF
RETRIBUTION
‫ﻌﺔ‬8µE‫ا‬ ‫ﺮﺟﻢ‬E‫ﺮﻓﻴﻌﺔ ﻹﺛﺒﺎت ا‬E‫اﻟ?اﻫ ا‬
The evidence for stoning and answers to objections
Question
Where is the evidence for stoning to death? Many so-called
enlightened people make objections to it and claim that it is not
proven from the Qur’8n. They say that it is against Islamic injunctions.
What is the answer to this?
Answer
Rulings of the Shar>‛ah are proven from the Qur’8n, the Sunnah of
RasPlull8h sallall8hu ‛alayhi wa sallam or ijm8‛ (consensus of the
scholars). If a ruling is not proven explicitly from these three, we
revert to the ijtih8d and derivations of the jurists and Im8ms. The issue
of stoning to death is proven directly from the Qur’8n and evidence in
its favour is found in the Sunnah as well. In the same way, there is
ijm8‛ for it. This means that there was consensus in favour of stoning
from the first era of Islam – the era of the Sah8bah radiyall8hu ‛anhum.
Proof from the Qur’8n:
ًَََْ Í َْ َ ْ ُ ْ َ ْ َ ْ ُ َ u ‫ﻣﻦ‬ َ َ َْ َْ َْ ْ ّ َ
ْ ‫اﻟﻔﺎﺣﺸﺔ‬
‫ﻌﺔ‬ž‫ار‬ ‫ﻋﻠﻴﻬﻦ‬
ِ ‫ﻓﺎﺳ·ﺸﻬﺪوا‬
ِ ‫ﻢ‬.‫ﺴﺂﺋ‬ ِ ِ ِ #‫ﻳﺎ‬
ِ ِ ‫واﻟ‬
ّ
Í ُ َ َ َ Æ‫ﺣ‬ّ َ ‫ﻴﻮت‬+‫ا‬
ُْ ْ Í ُْ ُ َ
ْ َ ْ ُ َ ْ َ ‫ْ ُ ْ ج‬u
‫ﻬﻦ‬0‫ﺘﻮ‬. ِ ُ ِ ‫ﻓﺎ„ﺴﻜﻮﻫﻦ‬ ِ ‫ﺷﻬﺪوا‬ِ ‫ﻓﺎن‬
ِ ‫ﻢ‬.‫ﻣﻨ‬
ً ْ َ Í َُ ُ َ َ ْ َ ْ َ ُ ْ َْ
‫ﻴﻼ‬é‫ﺳ‬ ِ ‫ﻬﻦ‬E ‫ﻌﻞ اﷲ‬i ‫ﻤﻮت او‬E‫ا‬
Whoever commits indecency from among your women,
produce against them four witnesses from among you.
Then if they testify, confine those women in the houses
until death takes them away or All8h appoints for them a
way.1
The present verse issues an order with respect to women who commit
adultery. Four Muslim males must testify against them. Once their
crime is proven through the testimony, they are to be confined to

1
SPrah an-Nis8’, 4: 15.
498
their homes until an order is issued by All8h ta‛8l8. RasPlull8h
sallall8hu ‛alayhi wa sallam then explained through divine revelation
that the words “appoints for them a way” mean that if the adulterer is
a married person, he or she will be stoned to death. If they are
unmarried, they will be given one hundred lashes.

‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ إذا‬Þf‫ ن ا‬:‫ﺼﺎﻣﺖ ر اﷲ ﻋﻨﻪ ﻗﺎل‬E‫ﻋﻦ ﻋﺒﺎدة ﺑﻦ ا‬

ٔ ٔ
7‫ ﻓﺎﻧﺰل ﻋﻠﻴﮧ ذات ﻳﻮم ﻓﻠ‬:‫ ﻗﺎل‬،‫ﮧ‬û‫ﺪ ﻟﮧ وﺟ‬ž‫ وﺗﺮ‬Œ‫ﻮ ﻛﺮب "ﻟ‬E‫اﻧﺰل ﻋﻠﻴﮧ ا‬
ً
‫ﻴﺐ‬ï‫ ا‬:‫ﻴﻼ‬é‫ ﻗﺪ ﺟﻌﻞ اﷲ ﻟﮩﻦ ﺳ‬b‫ ﺧﺬوا ﻋ‬:‫ ﻓﻠﻤﺎ ي ﻋﻨﮧ ﻗﺎل‬Œ‫ﻛﺬﻟ‬
‫ﻜﺮ ﺟ ﻣﺎﺋﺔ ﺛﻢ‬+‫ وا‬،‫ﻴﺐ ﺟ ﻣﺎﺋﺔ ﺛﻢ رﺟﻢ ﺑﺎ]ﺠﺎرة‬ï‫ﻜﺮ ا‬+‫ﻜﺮ ﺑﺎ‬+‫ﻴﺐ وا‬ï‫ﺑﺎ‬
(‫ﺰﻧﺎ‬E‫ ﺑﺎب ﺣﺪ ا‬،۶۵/Q :‫ )رواہ „ﺴﻠﻢ‬.‫ ﺳﻨﺔ‬è‫ﻧ‬
We learn from this Had>th that expounding on the “way” was not done
by human intellect but by All8h ta‛8l8 via divine revelation. This is
similar to All8h ta‛8l8 instructing us in the Qur’8n about the
performing of sal8h. But the meaning of sal8h and an explanation of it
was given by RasPlull8h sallall8hu ‛alayhi wa sallam. It is also
considered to be established from the Qur’8n. Anyone who claims that
the nature and number of sal8hs is not proven from the Qur’8n will be
classified as out of the fold of Islam.
Some scholars say that the ruling of one hundred lashes is present in
the Qur’8n (SPrah an-NPr) and that the ruling for stoning was also in
the Qur’8n but its recitation has been abrogated while the rule is still
applicable. The verse reads as follows:
ً
.‫ﺰ ﺣﻜﻴﻢ‬8‫ﺎﻻ ﻣﻦ اﷲ واﷲ ﻋﺰ‬.‫ﺘﺔ ﻧ‬+‫ﺸﻴﺨﺔ إذا زﻧﻴﺎ ﻓﺎر ﻮﮨﻤﺎ ا‬E‫ﺸﻴﺦ وا‬E‫ا‬
‫ و„ﺴﻨﺪ‬.|\QXX\X``|| : ‫ﻛ?} ﺑﻴﮩ‬ ‫ وﺳ‬.XS\QâW\WWQ :‫)ﺻﺤﻴﺢ اﺑﻦ ﺣﺒﺎن‬
(۲۰۲۶۱ ‫ رﻗﻢ‬:‫ﺪ‬È‫ و„ﺴﻨﺪ ا‬.۷۱/X :‫ﺑﺰار‬
The above answer is supported by a sermon of Hadrat ‛Umar
radiyall8hu ‛anhu in which he said: All8h ta‛8l8 revealed “stoning” in
His Book. We read it and remember it. Its recitation is now abrogated
but the rule remains valid. RasPlull8h sallall8hu ‛alayhi wa sallam
practised on “stoning” and so did Hadrat AbP Bakr radiyall8hu ‛anhu
after him. I am also applying this law. Had I not considered additions
and subtractions to All8h’s Book to be a crime, I would have certainly
included this verse in the written copy of the Qur’8n. I fear there will
be some people who will come later on and reject “stoning” because it
499
is not mentioned in the Qur’8n. They will go astray because of their
rejection and they will become unbelievers.
Objection
Some people object to the above narration by saying that the words
shaykh and shaykhah are not known to refer to married people but to
an old man and an old woman. What is the answer to this objection?
Answer
In Arabic colloquial usage, when the situation demands dispraise, then
the lowest expression is used. And when the situation demands praise,
then the highest expression is used. Take the following Had>th which
is a situation of dispraise:

:‫ )رواہ اﺑﻦ ﻣﺎﺟﺔ‬.‫ﻴﻀﺔ ﻓﺘﻘﻄﻊ ﻳﺪہ‬+‫ق ا‬ì° ‫ﺴﺎرق‬E‫ﻟﻌﻦ اﷲ ا‬

(۱۸۵ ‫ص‬
May All8h’s curse be on the thief. He steals an egg and
has his hand cut-off [because of it].
This is a situation of dispraise and a small item like an egg is used as an
example. A similar narration states:

.‫ق ا]ﺒﻞ ﻓﻴﻘﻄﻊ ﻳﺪہ‬ì° ‫أو‬

…or he steals a rope, and has his hand cut-off [because of
it].
Another example:

‫ﻮ ﺸﻖ ﺗﻤﺮة‬E‫ﺎر و‬f‫اﺗﻘﻮا ا‬
Fear the Hell-fire even if it is on account of a piece of
date.
Here too, the lowest level of a married person is mentioned. That is, a
married person [male or female] who does not abstain from adultery
even in old age.
Observe the following statement of Hadrat AbP Bakr radiyall8hu ‛anhu:
ً
‫ رﺳﻮل اﷲ ﺻ¦ اﷲ‬q‫ﻮ ﻣﻨﻌﻮ ﻋﻨﺎﻗﺎ ﻧﻮا ﻳٔﻮدوﻧﮩﺎ إ‬E ‫واﷲ‬
(۱۸۸/X :}‫ﺨﺎر‬+‫ )رواہ ا‬.‫ﻋﻠﻴﮧ وﺳﻠﻢ ﻟﻘﺎﺗﻠﺘﮩﻢ‬

500
 By All8h, if they withhold from me a small she-goat
which they used to give to RasPlull8h sallall8hu ‛alayhi
wa sallam I will fight them.
When the situation demands praise, the highest is mentioned. For
example:

.‫وآﺗ•ﺘﻢ إﺣﺪاﻫﻦ ﻗﻨﻄﺎرا‬

…if you were to give one of them a tremendous sum.
The above principle has been explained by Sh8h ‛Abd al-Ghan>
Mujaddid> in his marginalia to Sunan Ibn M jah, Kit b al-Hud d, p. 183.
A simple explanation in this context could be that the words shaykh
and shaykhah are used as hyperboles.
The Ah8d>th on the issue of “stoning” are so many that it is as though
they are on the level of taw tur in meaning. The Muslim nation
accepted them and the scholars reached concurrence on their
application.
Proofs for “stoning” from Ahādīth
ٔ ٔ ً ٔ ٔ
ú‫( ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ اﻻﻧﺼﺎر} ر اﷲ ﻋﻨﻪ ان رﺟﻼ ﻣﻦ اﺳﻠﻢ ا‬۱)
ٔ ٔ
‫ﻊ‬ž‫ ﻓﺸﮩﺪ ’ ﻧﻔﺴﮧ ار‬Z‫رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﺤﺪﺛﮧ اﻧﮧ ﻗﺪ ز‬
ٔ ٔ
‫ )رواہ‬.‫ن ﻗﺪ اﺣﺼﻦ‬w‫ﺷﮩﺎدات ﻓﺎ„ﺮ ﺑﮧ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ و ﺳﻠﻢ ﻓﺮﺟﻢ و‬
(۶۶/Q :‫ و„ﺴﻠﻢ‬،‫ﺮﺟﻢ‬E‫ ﺑﺎب ا‬،Q\XSS`\`ss` :}‫ﺨﺎر‬+‫ا‬
…a man came to RasPlull8h sallall8hu ‛alayhi wa sallam and informed
him that he committed adultery. The man testified four times against
his self. RasPlull8h sallall8hu ‛alayhi wa sallam then ordered for him to
be stoned. He was a married man.
ٔ
‫ ﻛﻨﺎ ﻋﻨﺪ‬:‫اﷲ ﻋﻨﻪ ﻗﺎﻻ‬ ‫ﺪ ﺑﻦ ﺧﺎ( ر‬8‫ﺮة ر اﷲ ﻋﻨﻪ وز‬8‫( ﻋﻦ ا› ﮨﺮ‬۲)
ٔ
‫ﺘﺎب‬.‫ ا ﺸﺪک إﻻ ﻗﻀﻴﺖ ﺑ•ﻨﻨﺎ ﺑ‬:‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﻘﺎم رﺟﻞ ﻓﻘﺎل‬Þf‫ا‬
ٰ ٔ
š ‫ واﺋﺬن‬q‫ﺗﻌﺎ‬ ‫ﺘﺎب اﷲ‬.‫ اﻗﺾ ﺑ•ﻨﻨﺎ ﺑ‬:‫ن اﻓﻘﮧ ﻣﻨﮧ ﻓﻘﺎل‬w‫اﷲ ﻓﻘﺎم ﺧﺼﻤﮧ و‬
ٔ ً
‫ ﺑﺎ„ﺮاﺗﮧ ﻓﺎﻓﺘﺪﻳﺖ ﻣﻨﮧ ﺑﻤﺎﺋﺔ ﺷﺎة‬Z‫ ن ﻋﺴﻴﻔﺎ ’ ﮨﺬا ﻓﺰ‬b‫ إن اﺑ‬:‫ ﻗﺎل‬،‫ ﻗﻞ‬:‫ﻗﺎل‬
ٔ ٔ ٔ ً ٔ
‫ﺐ‬8‫ ﺟ ﻣﺎﺋﺔ وﺗﻐﺮ‬b‫وﺧﺎدم ﺛﻢ ﺳﺎﻟﺖ رﺟﺎﻻ ﻣﻦ اﮨﻞ اﻟﻌﻠﻢ ﻓﺎﺧ?و ان ’ اﺑ‬

501
 ‫ٔ‬
‫‪å‬م و’ ا„ﺮاﺗﮧ ا‪E‬ﺮﺟﻢ‪ ،‬ﻓﻘﺎل ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ :‬وا"ي ﻧﻔ‪ ë‬ﺑﻴﺪہ‬
‫ٔ‬
‫ﻻﻗﻀ ﺑ•ﻨﻜﻤﺎ ﺑ‪.‬ﺘﺎب اﷲ ا ﺎﺋﺔ ا‪E‬ﺸﺎہ وا‪v‬ﺎدم رد ﻋﻠﻴ‪ Œ‬و’ اﺑﻨ‪ Œ‬ﺟ‬
‫ٔ‬ ‫ٔ‬
‫ﻣﺎﺋﺔ وﺗﻐﺮ‪8‬ﺐ ‪å‬م واﻏﺪ ﻳﺎ اﻧ•ﺲ ’ ا„ﺮاة ﮨﺬا ﻓﺈن اﻋ¬ﻓﺖ ﻓﺎر ﮩﺎ ﻓﻐﺪا‬
‫ﻋﻠﻴﮩﺎ ﻓﺎﻋ¬ﻓﺖ ﻓﺮ ﮩﺎ‪) .‬ﺻﺤﻴﺢ ا‪+‬ﺨﺎر}‪ .Q\XSS|\`s` :‬و„ﺴﻠﻢ‪.۶۹/Q :‬‬
‫وﺗﺮﻣﺬ}‪ .۲۶۴/X :‬و„ﻮﻃﺎ اﻣﺎم ﻣﺎﻟ‪ :Œ‬ص ‪(۶۸۵‬‬

‫اﷲ ﻋﻨﻪ‪ :‬ﻟﻘﺪ ﺧﺸﻴ ﺖ‬ ‫اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل ﻋﻤﺮ ر‬ ‫)‪ (۳‬ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬
‫ٔ‬
‫ان ﻳﻄﻮل ﺑﺎ‪f‬ﺎس زﻣﺎن ﺣ‪ Æ‬ﻳﻘﻮل ﻗﺎﺋﻞ ﻻ ‪Q‬ﺪ ا‪E‬ﺮﺟﻢ ﻛﺘﺎب اﷲ ﻓﻴﻀﻠﻮا‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫ﺑ¬ک ﻓﺮ‪8‬ﻀﺔ اﻧﺰﻟﮩﺎ اﷲ اﻻ وان ا‪E‬ﺮﺟﻢ ﺣﻖ ’ ﻣﻦ ز‪ Z‬وﻗﺪ اﺣﺼﻦ إذا ﻗﺎﻣﺖ‬
‫ٔ‬ ‫ٔ‬
‫ا‪•+‬ﻨﺔ او ن ا]ﺒﻞ او اﻻﻋ¬اف‪) .‬رواہ ا‪+‬ﺨﺎر}‪(Q\XSS|\`sâS :‬۔‬
‫‪Hadrat ‛Umar radiyall8hu ‛anhu said: I fear that when a considerable‬‬
‫‪period of time passes, someone may say: “We do not find the order of‬‬
‫‪stoning in the Book of All8h.” People will then go astray on account of‬‬
‫‪discarding an obligation which All8h ta‛8l8 revealed. Listen! Stoning is‬‬
‫‪an obligation on a married person who commits adultery once the‬‬
‫‪evidence against him is established, the woman falls pregnant, or‬‬
‫‪there is admission of guilt.‬‬

‫و™ رواﻳﺘﮧ ﻗﺎل‪ :‬ﻓﺠﻠﺲ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ’ ا ﻨ?‪ ،‬ﻓﻠﻤﺎ ﺳﻜﺖ ا ٔﻮذﻧﻮن‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﺎم ﻓﺎﺛ‪ ’ Ø‬اﷲ ﺑﻤﺎ ‪ß‬ﻮ اﮨﻠﮧ ﺛﻢ ﻗﺎل‪ :‬اﻣﺎ ﺑﻌﺪ ﻓﺈ‪ Ó‬ﻗﺎﺋﻞ ﻟ‪.‬ﻢ ﻣﻘﺎﻟﺔ ﻗﺪ ﻗﺪر ‪š‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬
‫ان اﻗﻮﻟﮩﺎ ﻻ ادري ﻟﻌﻠﮩﺎ ﺑ ﻳﺪي اﺟ‪ ö‬ﻓﻤﻦ ﻋﻘﻠﮩﺎ وو‪å‬ﮨﺎ ﻓﻠﻴﺤﺪث ﺑﮩﺎ ﺣﻴ ﺚ‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻧﺘﮩﺖ ﺑﮧ راﺣﻠﺘﮧ وﻣﻦ ﺧ ان ﻻ ﻳﻌﻘﻠﮩﺎ ﻓﻼ اﺣﻞ ﻻﺣﺪ ان ﻳ‪.‬ﺬب ﻋ‪ ö‬إن‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫اﷲ ﺑﻌﺚ ‪ô‬ﻤﺪا ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺑﺎ]ﻖ واﻧﺰل ﻋﻠﻴﮧ ا‪E‬ﻜﺘﺎب ﻓ©ن ¸ﺎ اﻧﺰل‬
‫ٔ‬ ‫ٓ‬
‫اﷲ اﻳﺔ ا‪E‬ﺮﺟﻢ ﻓﻘﺮاﻧﺎﮨﺎ وﻋﻘﻠﻨﺎﮨﺎ ووﻋﻴﻨﺎﮨﺎ رﺟﻢ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫ور ﻨﺎ ﺑﻌﺪہ ﻓﺎﺧ‪ n‬إن ﻃﺎل ﺑﺎ‪f‬ﺎس زﻣﺎن ان ﻳﻘﻮل ﻗﺎﺋﻞ واﷲ ﻣﺎ ‪Q‬ﺪ اﻳ ﺔ‬
‫ٔ‬
‫ا‪E‬ﺮﺟﻢ ﻛﺘﺎب اﷲ ﻓﻴﻀﻠﻮا ﺑ¬ک ﻓﺮ‪8‬ﻀﺔ اﻧﺰﻟﮩﺎ اﷲ وا‪E‬ﺮﺟﻢ ﻛﺘﺎب اﷲ ﺣﻖ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫’ ﻣﻦ ز‪ Z‬إذا اﺣﺼﻦ ﻣﻦ ا‪E‬ﺮﺟﺎل واﻟ ﺴﺎء إذا ﻗﺎﻣﺖ ا‪•+‬ﻨﺔ او ن ا]ﺒﻞ او‬

‫‪502‬‬
‫اﻻﻋ¬اف‪) .‬رواہ ا‪+‬ﺨﺎر}‪ ،Q\XSS \`sâX :‬ﺑﺎب اﻻﻋ¬اف ﺑﺎ‪E‬ﺰﻧﺎ‪ .‬و„ﺴﻠﻢ‪.۶۵/Q :‬‬
‫واﻟ¬ﻣﺬ}‪ .۲۶۴/X :‬و„ﻮﻃﺎ اﻣﺎم ﻣﺎﻟ‪(۶۸۵ :Œ‬‬
‫‪Note: The word “Kit8bull8h” in the above Had>th could refer to the‬‬
‫‪Qur’8n or to the order of All8h.‬‬
‫ٔ‬
‫)‪ (۴‬ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ اﻧﮧ ﻗﺎل‪ :‬إن ا‪Ö‬ﮩﻮد ﺟﺎءوا إ‪ q‬رﺳﻮل‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﺬﻛﺮوا ﻟﮧ ان رﺟﻼ ﻣﻨﮩﻢ وا„ﺮاة زﻧﻴﺎ‪ ،‬ﻓﻘﺎل ﻟﮩﻢ‬
‫ٔ‬
‫رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ :‬ﻣﺎ ‪o‬ﺪون ® ا—ﻮراة ﺷﺎن ا‪E‬ﺮﺟﻞ ﻓﻘﺎ‪E‬ﻮا‪:‬‬
‫ﻧﻔﻀﺤﮩﻢ و‪ i‬ون ﻗﺎل ﻋﺒﺪ اﷲ ﺑﻦ ﺳﻼم ر اﷲ ﻋﻨﻪ‪ :‬ﻛﺬﺑﺘﻢ إن ﻓﻴﮩﺎ‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺮﺟﻢ ﻓﺎﺗﻮا ﺑﺎ—ﻮراة ﻓ ‪µ‬وﮨﺎ ﻓﻮﺿﻊ اﺣﺪﮨﻢ ﻳﺪہ ’ اﻳﺔ ا‪E‬ﺮﺟﻢ ﻓﻘﺮا ﻣﺎ ﻗﺒﻠﮩﺎ وﻣﺎ‬
‫ﺑﻌﺪﮨﺎ ﻓﻘﺎل ﻟﮧ ﻋﺒﺪ اﷲ ﺑﻦ ﺳﻼم ر اﷲ ﻋﻨﻪ‪ :‬ارﻓﻊ ﻳﺪک؟ ﻓﺮﻓﻊ ﻳﺪہ ﻓﺈذا‬
‫ٔ‬ ‫ٓ‬ ‫ٓ‬
‫ﻓﻴﮩﺎ اﻳﺔ ا‪E‬ﺮﺟﻢ ﻗﺎ‪E‬ﻮا‪ :‬ﺻﺪق ﻳﺎ ‪ô‬ﻤﺪ! ﻓﻴﮩﺎ اﻳﺔ ا‪E‬ﺮﺟﻢ ﻓﺎ„ﺮ ﺑﮩﻤﺎ رﺳﻮل اﷲ ﺻ¦‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﺮ ﺎ ﻓﺮاﻳﺖ ا‪E‬ﺮﺟﻞ ‪i‬ﻨﺎ ’ ا ﺮاة ﻳﻘﻴﮩﺎ ا]ﺠﺎرة‪) .‬رواہ‬
‫ا‪+‬ﺨﺎر}‪ ،XSXX\`sâ :‬ﺑﺎب اﺣ©م اﮨﻞ ا"ﻣﺔ‪ .‬واﻟ¬ﻣﺬ}‪ .۲۶۶/X :‬و„ﻮﻃﺎ اﻣﺎم‬
‫ﻣﺎﻟ‪ :Œ‬ص ‪„ .۶۸۳‬ﺴﻠﻢ‪(۲/۶۹ :‬‬

‫)‪ (۵‬ﻋﻦ ﻋﺒﺎدة ﺑﻦ ا‪E‬ﺼﺎﻣﺖ ر اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬

‫ً‬
‫وﺳﻠﻢ‪ :‬ﺧﺬوا ﻋ‪ b‬ﺧﺬوا ﻋ‪ ،b‬ﻗﺪ ﺟﻌﻞ اﷲ ﻟﮩﻦ ﺳ‪é‬ﻴﻼ‪ :‬ا‪ï‬ﻴﺐ ﺑﺎ‪ï‬ﻴﺐ ﺟ‬
‫ﻣﺎﺋﺔ و ر‪ M‬ﺑﺎ]ﺠﺎرة وا‪+‬ﻜﺮ ﺑﺎ‪+‬ﻜﺮ ﺟ ﻣﺎﺋﺔ وﻧ‪ u‬ﺳﻨﺔ‪) .‬رواہ اﺑﻮ داود‪،۶۰۶/Q :‬‬
‫ﺑﺎب ® ا‪E‬ﺮﺟﻢ‪ .‬و„ﺴﻠﻢ‪ ،۶۵/Q :‬ﺑﺎب ﺣﺪ ا‪E‬ﺰﻧﺎ(‬
‫ٔ ٔ‬ ‫ٔ‬
‫)‪ (۶‬ﻋﻦ ا› ﮨﺮ‪8‬ﺮة ر اﷲ ﻋﻨﻪ اﻧﮧ ا‪ ú‬رﺟﻞ ﻣﻦ ا ﺴﻠﻤ رﺳﻮل اﷲ ﺻ¦ اﷲ‬
‫ٔ‬
‫ﻋﻠﻴﮧ وﺳﻠﻢ و‪ß‬ﻮ ® ا ﺴﺠﺪ ﻓﻨﺎداہ ﻓﻘﺎل‪ :‬ﻳﺎرﺳﻮل اﷲ! إ‪ Ó‬زﻧﻴﺖ ﻓﺎﻋﺮض ﻋﻨﮧ‬
‫ٔ‬
‫ﻓﺘﻨ‡ ﺗﻠﻘﺎء وﺟ‪û‬ﮧ ﻓﻘﺎل ﻟﮧ ﻳﺎ رﺳﻮل اﷲ إ‪ Ó‬زﻧﻴﺖ ﻓﺎﻋﺮض ﻋﻨﮧ ﺣ‪ Æ‬ﺛ‪ Ø‬ذﻟ‪Œ‬‬
‫ٔ‬ ‫ٔ‬
‫ﺷﮩﺎدات د‪å‬ہ رﺳﻮل اﷲ ﺻ¦ اﷲ‬‫ٍ‬ ‫„ﺮات ﻓﻠﻤﺎ ﺷﮩﺪ ’ ﻧﻔﺴﮧ ار‪ž‬ﻊ‬
‫ٍ‬ ‫ﻋﻠﻴﮧ ار‪ž‬ﻊ‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﻘﺎل‪ :‬اﺑ‪ Œ‬ﺟﻨﻮن؟ ﻗﺎل‪ :‬ﻻ‪ ،‬ﻗﺎل‪ :‬ﻓﮩﻞ اﺣﺼﻨﺖ؟ ﻗﺎل‪ :‬ﻧﻌﻢ‪ ،‬ﻓﻘﺎل‬

‫‪503‬‬
‫اﷲ‬ ‫رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ :‬اذﮨﺒﻮا ﺑﮧ ﻓﺎر ﻮہ وﻓﻴﮧ ﻳﻘﻮل ﺟﺎﺑﺮ ر‬
‫ٰ‬
‫ﺼ¦‪„) .‬ﺴﻠﻢ‪ ،۶۶/Q :‬ﺑﺎب ﺣﺪ ا‪E‬ﺰﻧﺎ(‬ ‫ﻋﻨﻪ ﻓﻜﻨﺖ ﻓﻴﻤﻦ ر ﮧ ﻓﺮ ﻨﺎہ ﺑﺎ‬
‫ٔ‬
‫اﷲ‬ ‫)‪ (۷‬ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﺑﺮ‪8‬ﺪة ﻋﻦ اﺑﻴﮧ ﻗﺎل‪) :‬ﻓﻠﻤﺎرﺟﻢ ﻣﺎﻋﺰ ﺑﻦ ﻣﺎﻟ‪ Œ‬ر‬
‫ﻋﻨﻪ( ﻓﺠﺎءت اﻟﻐﺎﻣﺪﻳﺔ ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ رﺳﻮل اﷲ! إ‪ Ó‬ﻗﺪ زﻧﻴﺖ ﻓﻄﮩﺮ واﻧﮧ ردﮨﺎ‬
‫ً‬ ‫ٔ‬
‫ﻓﻠﻤﺎ ن اﻟﻐﺪ ﻗﺎﻟﺖ ﻳﺎ رﺳﻮل اﷲ ‪E‬ﻢ ﺗﺮد‪ Ó‬ﻟﻌﻠ‪ Œ‬ان ﺗﺮدﻧﻴﻜﻤﺎ رددت ﻣﺎﻋﺰا‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫ٰ‬
‫]ﺒ¦ ﻗﺎل‪ :‬اﻣﺎ اﻻن ﻓﺎذﮨ‪ Þ‬ﺣ‪ Æ‬ﺗ ي ﻗﺎل‪ :‬ﻓﻠﻤﺎ و(ت اﺗﺘﮧ ﺑﺎ‪E‬ﺼ‪Þ‬‬ ‫ﻓﻮاﷲ إ‪Ó‬‬
‫ﺧﺮﻗﺔ ﻗﺎﻟﺖ‪ :‬ﮨﺬا ﻗﺪ و(ﺗﮧ‪ ،‬ﻗﺎل‪ :‬اذﮨ‪ Þ‬ﻓﺎرﺿﻌﻴﮧ ﺣ‪ Æ‬ﺗﻔﻄﻤﻴﮧ ﻓﻠﻤﺎ ﻓﻄﻤﺘﮧ‬
‫ٔ‬ ‫ٔ‬
‫اﺗﺘﮧ ﺑﺎ‪E‬ﺼ‪ Þ‬ﻳﺪہ ﻛ‪ì‬ة ﺧ‪ ،‰‬ﻓﻘﺎﻟﺖ‪ :‬ﮨﺬا ﻳﺎ ﻧ‪ Þ‬اﷲ ﻗﺪ ﻓﻄﻤﺘﮧ و ﻗﺪ ا‪õ‬ﻞ‬
‫ٔ‬
‫اﻟﻄﻌﺎم ﻓﺪﻓﻊ ا‪E‬ﺼ‪ Þ‬إ‪ q‬رﺟﻞ ﻣﻦ ا ﺴﻠﻤ ﺛﻢ ا„ﺮ ﺑﮩﺎ ﻓﺤﻔﺮ ﻟﮩﺎ إ‪ q‬ﺻﺪرﮨﺎ‪،‬‬
‫ٔ‬ ‫ٔ‬
‫وا„ﺮ ا‪f‬ﺎس ﻓﺮ ﻮﮨﺎ ﻓﻴﻘﺒﻞ ﺧﺎ( ﺑﻦ ا‪E‬ﻮ‪Ö‬ﺪ ‪t‬ﺠﺮ ﻓﺮ‪ ¹‬راﺳﮩﺎ ﻓﺘﻨﻀﺢ ا(م ’‬
‫ً‬
‫وﺟﮧ ﺧﺎ( ﻓﺴﺒﮩﺎ ﻓﺴﻤﻊ ﻧ‪ Þ‬اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺳﺒﮧ إﻳﺎﮨﺎ ﻓﻘﺎل‪ :‬ﻣﮩﻼ ﻳﺎ‬
‫ﺧﺎ( ﻓﻮا"ي ﻧﻔ‪ ë‬ﺑﻴﺪہ ﻟﻘﺪ ﺗﺎﺑﺖ ﺗﻮ‪ž‬ﺔ ‪E‬ﻮ ﺗﺎﺑﮩﺎ ﺻﺎﺣﺐ „ﻜﺲ ﻟﻐﻔﺮ ﻟﮧ ﺛﻢ‬
‫ٔ‬
‫ٰ‬
‫ﻓﺼ¦ ﻋﻠﻴﮩﺎ ودﻓﻨﺖ‪) .‬رواہ „ﺴﻠﻢ‪ ،۶۸/Q :‬ﺑﺎب ﺣﺪ ا‪E‬ﺰﻧﺎ‪ .‬واﺑﻮ داود‪:‬‬ ‫ا„ﺮ ﺑﮩﺎ‬
‫‪(۶۰۹/Q‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)‪ (۸‬ﻋﻦ ﻋﻤﺮان ﺑﻦ ﺣﺼ ر اﷲ ﻋﻨﻪ ان ا„ﺮاة ﻣﻦ ﺟﮩﻴﻨﺔ اﺗﺖ ﻧ‪ Þ‬اﷲ‬
‫ً ٔ‬ ‫ٔ‬
‫ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ وﮨﻲ ﺣﺒ¦ ﻣﻦ ا‪E‬ﺰﻧﺎ‪ ،‬ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ ﻧ‪ Þ‬اﷲ اﺻﺒﺖ ﺣﺪا ﻓﺎﻗﻤﮧ‬
‫ٔ‬
‫ﻋ‪ ö‬ﻓﺪ‪ å‬ﻧ‪ Þ‬اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ و‪Ö‬ﮩﺎ‪ ،‬ﻓﻘﺎل‪ :‬اﺣﺴﻦ إ‪Ö‬ﮩﺎ ﻓﺈذا وﺿﻌﺖ‬
‫ٔ‬ ‫ٔ‬
‫ﻓﺎﺗ‪ b‬ﺑﮩﺎ ﻓﻔﻌﻞ ﻓﺎ„ﺮ ﺑﮩﺎ ﻧ‪ Þ‬اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ ،‬ﻓﺸﺪت ﻋﻠﻴﮩﺎ ﺛﻴﺎﺑﮩﺎ ﺛﻢ‬
‫ٔ‬
‫ا„ﺮ ﺑﮩﺎ ﻓﺮ ﺖ ﺛﻢ ﺻ¦ ﻋﻠﻴﮩﺎ‪ ،‬ﻓﻘﺎل ﻟﮧ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ‪ :‬ﺗﺼ¦ ﻋﻠﻴﮩﺎ ﻳﺎ ﻧ‪Þ‬‬
‫ٔ‬
‫اﷲ وﻗﺪ زﻧﺖ ﻗﺎل‪ :‬ﻟﻘﺪ ﺗﺎﺑﺖ ﺗﻮ‪ž‬ﺔ ‪E‬ﻮ ﻗﺴﻤﺖ ﺑ ﺳﺒﻌ ﻣﻦ اﮨﻞ ا ﺪﻳﻨ ﺔ‬
‫ٰ‬ ‫ٔ‬ ‫ٔ‬
‫ﺗﻌﺎ‪) .q‬رواہ‬ ‫‪E‬ﻮﺳﻌﺘﮩﻢ‪ ،‬وﮨﻞ وﺟﺪت ﺗﻮ‪ž‬ﺔ اﻓﻀﻞ ﻣﻦ ان ﺟﺎءت ﺑﻨﻔﺴﮩﺎ ﷲ‬
‫„ﺴﻠﻢ‪ .۶۹/Q :‬واﺑﻮ داود‪(۶۰۹/Q :‬‬

‫‪504‬‬
 ٔ ٔ ً ٔ
‫( ﻋﻦ ﺟﺎﺑﺮ ر اﷲ ﻋﻨﻪ ان رﺟﻼ زﻧﺎ ﺑﺎ„ﺮاة ﻓﺎ„ﺮ ﺑﮧ رﺳﻮل اﷲ ﺻ¦ اﷲ‬۹)
ٔ ٔ ٔ
(۶۰۹/Q :‫ )اﺑﻮ داود‬.‫ﺼﻦ ﻓﺎ„ﺮ ﺑﮧ ﻓﺮﺟﻢ‬ô ‫ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﺠ ا]ﺪ ﺛﻢ اﺧ? اﻧﮧ‬
…a man committed adultery with a woman. RasPlull8h sallall8hu
‛alayhi wa sallam ordered that he be lashed. He was then informed that
he was a married man. So RasPlull8h sallall8hu ‛alayhi wa sallam
ordered that he be stoned.
ٔ
‫ﺴﻨﺔ‬E ‫ ر ﺘﮩﺎ‬:‫رﺟﻢ ا ﺮاة ﻳﻮم ا{ﻤﻌﺔ ﻗﺎل‬ ‫اﷲ ﻋﻨﻪ ﺣ‬ ‫ ر‬ö‫( ﻋﻦ ﻋ‬۱۰)
‫ ﺑﺎب رﺟﻢ‬،Q\XSS`\`ssW :}‫ﺨﺎر‬+‫ )رواہ ا‬.‫رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
(‫ا ﺤﺼﻦ‬
Hadrat ‛Al> radiyall8hu ‛anhu stoned a woman on a Friday. He then
said: I stoned her because it is a Sunnah of RasPlull8h sallall8hu ‛alayhi
wa sallam.

‫ ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬:‫( ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ „ﺴﻌﻮد ر اﷲ ﻋﻨﻪ ﻗﺎل‬۱۱)

ٔ ٰ ٔ ٔ
‫ رﺳﻮل اﷲ إﻻ‬Ó‫ﺸﮩﺪ ان ﻻ إﻟﮧ إﻻ اﷲ وا‬° ‫ ﻻ¯ﻞ دم ا„ﺮ} „ﺴﻠﻢ‬:‫وﺳﻠﻢ‬
.‫ﻠﺠﻤﺎﻋﺔ‬E ‫ﻔﺲ وا—ﺎرک (ﻳﻨﮧ ا ﻔﺎرق‬f‫ﻔﺲ ﺑﺎ‬f‫ وا‬Ó‫ﺰا‬E‫ﻴﺐ ا‬ï‫ﺑﺈﺣﺪ} ﺛﻼث ا‬
‫ ﺑﺎب ﻣﺎ ﻳﺒﺎح ﺑﮧ دم‬،۵۹/Q :‫ و„ﺴﻠﻢ‬.۱۰۱۶ :}‫ﺨﺎر‬+‫ وا‬.۵۹۸/Q :‫)رواہ اﺑﻮ داود‬
(‫ ﻓﻴﺼﻞ‬،‫ا ﺴﻠﻢ‬
…RasPlull8h sallall8hu ‛alayhi wa sallam said: The blood of a person
who testifies to the Oneness of All8h and my Messenger-ship is
sacrosanct except for one of the three reasons: An adulterer, a life for a
life, a person who reneges from his D>n and leaves the main body of
Muslims.

‫ رﺟﻢ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬:‫ﻄﺎب ر اﷲ ﻋﻨﻪ ﻗﺎل‬v‫( ﻋﻦ ﻋﻤﺮ ﺑﻦ ا‬۱۲)

ٔ ٔ ٔ ٔ ٔ
‫ﺪ ﻛﺘﺎب‬8‫ﺮہ ان از‬õ‫ ا‬Ó‫ﻮ ﻻ ا‬E‫ﺮ ر اﷲ ﻋﻨﻪ ور ﺖ و‬.‫وﺳﻠﻢ ورﺟﻢ اﺑﻮ ﺑ‬
ٔ ٔ ٔ
‫ﺪوﻧﮧ ﻛﺘﺎب‬i ‫ اﻗﻮام ﻓﻼ‬S ‫ ﻗﺪ ﺧﺸﻴﺖ ان ﻳ‬Ó‫ﺘﮧ ® ا ﺼﺤﻒ ﻓﺈ‬é‫ﻜﺘ‬E ‫اﷲ‬
‫اﷲ‬ ‫اﷲ ﻋﻨﻪ ﺣﺪﻳﺚ ﻋﻤﺮ ر‬ ‫ ر‬ö‫ﺎب ﻋﻦ ﻋ‬+‫ ا‬Ã‫ و‬.‫ﻔﺮون ﺑﮧ‬.‫اﷲ ﻓﻴ‬

505
 ‫اﷲ ﻋﻨﻪ‪) .‬رواہ‬ ‫ﻋﻨﻪ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪ ،‬ورو} ﻣﻦ ﻏ' وﺟﮧ ﻋﻦ ﻋﻤﺮ ر‬
‫اﻟ¬ﻣﺬ}‪(۲۶۴/X :‬‬
‫‪Hadrat ‛Umar radiyall8hu ‛anhu said: “RasPlull8h sallall8hu ‛alayhi wa‬‬
‫‪sallam practised stoning, so did AbP Bakr radiyall8hu ‛anhu and I did‬‬
‫‪the same. Had it not been for my fear of adding something to All8h’s‬‬
‫‪Book, I would have written it [the order to stone] in the Qur’8n. I fear‬‬
‫‪people coming later on and not finding this rule in All8h’s Book and‬‬
‫”‪then rejecting this order.‬‬
‫‪Ijmā’ of the Sahābah and the Muslim nation‬‬
‫‪1. H8fiz Ibn Hajar rahimahull8h writes in Fath al-B r :‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﺎل اﺑﻦ ﺑﻄﺎل‪ :‬ا ﻊ ا‪E‬ﺼﺤﺎﺑﺔ واﺋﻤﺔ اﻻ„ﺼﺎر ’ ان ا ﺤﺼﻦ إذا ز‪å Z‬ﻣﺪا‬
‫ٔ‬ ‫ً‬ ‫ً‬
‫‪ å‬ﺎ ;ﺘﺎرا ﻓﻌﻠﻴﮧ ا‪E‬ﺮﺟﻢ‪ .‬واﺣﺘﺞ ا{ﻤﮩﻮر ﺑﺎن ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ رﺟﻢ‬
‫ٔ‬
‫و_ﺬا اﻻﺋﻤﺔ ﺑﻌﺪہ‪) .‬ﻓﺘﺢ ا‪+‬ﺎر}‪ ،۱۱۸/XQ :‬ﺑﺎب رﺟﻢ ا ﺤﺼﻦ(‬
‫‪2. Ibn Rushd M8lik> rahimahull8h writes in Bid yatul Mujtahid:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا ﻌﻮا ’ ان ﺣﺪﮨﻢ ا‪E‬ﺮﺟﻢ إﻻ‬ ‫ﻓﺎﻣﺎ ا‪ï‬ﻴﺐ اﻻﺣﺮار ا ﺤﺼﻨﻮن ﻓﺈن ا ﺴﻠﻤ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﺮﻗﺔ ﻣﻦ اﮨﻞ اﻻ‪ß‬ﻮاء‪ ...‬ﻋﻤﺪة ا{ﻤﮩﻮر ان رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ رﺟﻢ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﻣﺎﻋﺰا ورﺟﻢ ا„ﺮاة ﻣﻦ ﺟﮩﻴﻨﺔ ورﺟﻢ ﻳﮩﻮدﻳ وا„ﺮاة ﻣﻦ ‪„å‬ﺮ ﻣﻦ اﻻزد‪ ،‬و‪X‬‬
‫ذﻟ‪; Œ‬ﺮج ® ا‪E‬ﺼﺤﺎح‪) .‬ﺑﺪاﻳﺔ ا ﺠﺘﮩﺪ‪ ،۳۲۵/Q :‬ا‪+‬ﺎب ا‪ï‬ﺎ ® اﺻﻨﺎف ا‪E‬ﺰﻧﺎة(‬
‫‪3. Maul8n8 Khal>l Ahmad Sah8ranpPr> rahimahull8h writes:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎل اﺑﻦ ا ﻨﺬر اﻗﺴﻢ ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ® اﻟﻌﺴﻴﻒ اﻧﮧ ﻳﻘ‪Ç‬‬
‫رووس ا‪f‬ﺎس وﻋﻤﻞ ﺑﮩﺎ‬ ‫ﺑ‪.‬ﺘﺎب اﷲ وﺧﻄﺐ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ﺑﺬﻟ‪ٔ ’ Œ‬‬
‫ً‬ ‫ٔ‬
‫ا‪v‬ﻠﻔﺎء ا‪E‬ﺮاﺷﺪون ﻓﻠﻢ ﻳﻨﻜﺮہ اﺣﺪ ﻓ©ن إ ﺎ‪) .å‬ﺑﺬل ا ﺠﮩﻮد‪(۱۳۹/s :‬‬
‫‪4. Mull8 ‛Al> Q8r> rahimahull8h writes in Mirq t:‬‬

‫ا‪E‬ﺮﺟﻢ ﻋﻠﻴﮧ إ ﺎع ا‪E‬ﺼﺤﺎﺑﺔ وﻣﻦ ﺗﻘﺪم ﻣﻦ ﻋﻠﻤﺎء ا ﺴﻠﻤ و‪B‬ﻧ‪.‬ﺎر ا‪v‬ﻮارج‬

‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺮﺟﻢ ﺑﺎﻃﻞ ﻻﻧﮩﻢ إن اﻧ‪.‬ﺮوا ﺣﺠﻴﺔ إ ﺎع ا‪E‬ﺼﺤﺎﺑﺔ ﻓﺠﮩﻞ „ﺮ_ﺐ ﺑﺎ(‪Ö‬ﻞ‬
‫ٔ‬
‫ﺑﻞ ‪ß‬ﻮ إ ﺎع ﻗﻄ‪ :‬وان اﻧ‪.‬ﺮوا وﻗﻮﻋﮧ ﻋﻦ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
‫‪506‬‬
 ‫ٔ ٔ‬ ‫ٔ‬
‫ﺗﻔﺎﺻﻴﻞ ﺻﻮرہ وﺧﺼﻮﺻﻴﺎﺗﮧ واﻣﺎ اﺻﻞ ا‪E‬ﺮﺟﻢ ﻓﻼ‬‫ﻓﮩﻮ ﻣﺘﻮاﺗﺮ ا ﻌ‪ Ø‬واﻻﺣﺎد‬
‫ٔ‬
‫ﺷ‪ Œ‬ﻓﻴﮧ‪ .‬وا]ﺎﺻﻞ ان إﻧ‪.‬ﺎرہ إﻧ‪.‬ﺎر د‪Ö‬ﻞ ﻗﻄ‪ :‬ﺑﺎﻻﺗﻔﺎق‪„) .‬ﺮﻗﺎت \ح‬
‫ٰ‬
‫„ﺸﻜﻮة‪ ،XQs-XQW\â :‬ﻛﺘﺎب ا]ﺪود‪„ ،‬ﻠﺘﺎن(‬
‫‪5. Ibn Hazm AndalPs> Hambal> rahimahull8h writes in Mar tib al-Ijm ‛:‬‬
‫ٔ‬
‫اﺗﻔﻘﻮا اﻧﮧ إذا ز‪ Z‬ﻛﻤﺎ ذﻛﺮﻧﺎ و‪w‬ن ﻗﺪ ﺗﺰوج ﻗﺒﻞ ذﻟ‪ Œ‬و‪ß‬ﻮ ﺑﺎﻟﻎ „ﺴﻠﻢ ﺣﺮ ‪å‬ﻗﻞ‬
‫ً ٔ‬ ‫ً‬
‫ﺣﺮة „ﺴﻠﻤﺔ ﺑﺎﻟﻐﺔ ‪å‬ﻗﻠﺔ ﻧ‪.‬ﺎﺣﺎ ﺻﺤﻴﺤﺎ ‪ ...‬ان ﻋﻠﻴﮧ ا‪E‬ﺮﺟﻢ ﺑﺎ]ﺠﺎرة ﺣ‪Æ‬‬
‫ﻳﻤﻮت‪„) .‬ﺮاﺗﺐ اﻻ ﺎع‪ ،۱۲۹ :‬ﻛﺘﺎب ا]ﺪود‪ ،‬ﺑ'وت(‬
‫‪6. ‛All8mah ĀlPs> rahimahull8h writes in R h al-Ma‛ n :‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﺪ ا ﻊ ا‪E‬ﺼﺤﺎﺑﺔ وﻣﻦ ﺗﻘﺪم ﻣﻦ ا‪E‬ﺴﻠﻒ وﻋﻠﻤﺎء اﻻﻣﺔ واﺋﻤﺔ ا ﺴﻠﻤ ’ ان‬
‫ٔ‬
‫ا ﺤﺼﻦ ﻳﺮﺟﻢ ﺑﺎ]ﺠﺎرة ﺣ‪ Æ‬ﻳﻤﻮت‪ ...‬ﻻن ﺛﺒﻮت ا‪E‬ﺮﺟﻢ ﻣﻨﮧ ﻋﻠﻴﮧ ا‪E‬ﺴﻼم‬
‫اﷲ ﻋﻨﻪ وﺟﻮد ﺣﺎﺗﻢ‪) .‬روح ا ﻌﺎ ‪،۷۸/X| :‬‬ ‫ﻣﺘﻮاﺗﺮ ا ﻌ‪ Ø‬ﻛﺸﺠﺎﻋﺔ ﻋ‪ ö‬ر‬
‫اﻟﻘﺎﮨﺮة(‬
‫‪7. Q8d> Than8’ull8h Pan>patt> rahimahull8h writes in Tafs r al-Mazhar :‬‬

‫ﻳﺮ ﺎن ﺑﺈ ﺎع ا‪E‬ﺼﺤﺎﺑﺔ وﻣﻦ ﺑﻌﺪﮨﻢ ﻣﻦ‬ ‫و‪B‬ذا ن ا‪E‬ﺰا‪ Ó‬وا‪E‬ﺰاﻧﻴﺔ ‪ô‬ﺼﻨ‬

‫ﻋﻠﻤﺎء ا‪f‬ﺼﻴﺤﺔ‪ ...‬و‪ž‬ﮧ ﻗﺎل ﻋﻠﻤﺎء اﻟﻔﻘﮧ وا]ﺪﻳﺚ وﻗﺪ ﺟﺮ} ﻋﻤﻞ ا‪v‬ﻠﻔﺎء‬
‫ا‪E‬ﺮاﺷﺪﻳﻦ ﺑﺎ‪E‬ﺮﺟﻢ ﻣﺒﻠﻎ ﺣﺪ ا—ﻮاﺗﺮ‪) .‬ا—ﻔﺴ' ا ﻈﮩﺮ}‪ ،۴۲۲/` :‬ﺑﻠﻮˆﺴﺘﺎن(‬
‫‪8. The author of al-Hid yah writes:‬‬
‫ٔ‬ ‫ً‬
‫و‪B‬ذا وﺟﺐ ا]ﺪ و‪w‬ن ا‪E‬ﺰا‪ô Ó‬ﺼﻨﺎ ر ﮧ ﺑﺎ]ﺠﺎرة ﺣ‪ Æ‬ﻳﻤﻮت ﻻﻧﮧ ﻋﻠﻴﮧ‬
‫ٔ‬ ‫ً‬
‫ا‪E‬ﺴﻼم رﺟﻢ ﻣﺎﻋﺰا وﻗﺪ اﺣﺼﻦ وﻗﺎل ® ا]ﺪﻳﺚ ا ﻌﺮوف وزﻧﺎ ﺑﻌﺪ إﺣﺼﺎن‬
‫و’ ﮨﺬا إ ﺎع ا‪E‬ﺼﺤﺎﺑﺔ‪) .‬اﻟﮩﺪاﻳﺔ‪ ،۵۰۹/Q :‬ﻓﺼﻞ ® ﻛﻴﻔﻴﺔ ا]ﺪ‪ .‬وﻓﺘﺢ اﻟﻘﺪﻳﺮ‪:‬‬
‫‪ .۲۲۴/s‬وﺗ‪é‬ﻴ ا]ﻘﺎﺋﻖ‪ :‬ﻛﺘﺎب ا]ﺪود‪ .‬و ﻤﻊ اﻻﻧﮩﺮ \ح „ﻠﺘ اﻻ‪t‬ﺮ‪،۱۴۱/W :‬‬
‫ﺑﺎب ﺣﺪ ا‪E‬ﺰﻧﺎ(‬
‫‪9. The famous jurist, ‛All8mah Ibn Qud8mah al-Hambal> states:‬‬

‫‪507‬‬
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ا‪E‬ﺮﺟﻢ ’ ا‪E‬ﺰا ا ﺤﺼﻦ رﺟﻼ ن او ا„ﺮاة وﮨﺬا ﻗﻮل ‪å‬ﻣﺔ اﮨﻞ اﻟﻌﻠﻢ ﻣﻦ‬
‫ٔ‬ ‫ٔ‬
‫ﻴﻊ اﻻﻋﺼﺎر وﻻ ﻧﻌﻠﻢ‬ ‫ا‪E‬ﺼﺤﺎﺑﺔ وا—ﺎﺑﻌ وﻣﻦ ﺑﻌﺪﮨﻢ ﻣﻦ ﻋﻠﻤﺎء اﻻ„ﺼﺎر‬
‫ً‬
‫ﻓﻴﮧ ;ﺎﻟﻔﺎ إﻻ ا‪v‬ﻮارج ‪ ...‬وﻗﺪ ﺛﺒﺖ ا‪E‬ﺮﺟﻢ ﻋﻦ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺑﻘﻮﻟﮧ وﻓﻌﻠﮧ ® اﺧﺒﺎر ﺸﺒﮧ ا ﺘﻮاﺗﺮ وا ﻊ ﻋﻠﻴﮧ اﺻﺤﺎب رﺳﻮل اﷲ ﺻ¦ اﷲ‬
‫ﻋﻠﻴﮧ وﺳﻠﻢ‪) .‬ا ﻐ‪ Ø‬ﻻﺑﻦ ﻗﺪاﻣﺔ ا]ﻨﺒ¦‪ ،۱۲۰/XS :‬وﺟﻮب ا‪E‬ﺮﺟﻢ ’ ا‪E‬ﺰا‬
‫ا ﺤﺼﻦ‪ ،‬ﺑ'وت(‬
‫‪10. ‛All8mah Ibn Nujaym Misr> rahimahull8h writes:‬‬
‫ً‬ ‫ٔ‬ ‫ً‬
‫ﻓﻀﺎء ﺣ‪ Æ‬ﻳﻤﻮت ﻻﻧﮧ ﻋﻠﻴﮧ ا‪E‬ﺴﻼم رﺟﻢ ﻣﺎﻋﺰا‬ ‫ﻗﻮﻟﮧ ﻓﺈن ن ‪ô‬ﺼﻨﺎ ر ﮧ‬
‫ٔ‬
‫وﻗﺪ ن اﺣﺼﻦ وﻗﺎل ® ا]ﺪﻳﺚ ا ﻌﺮوف وزﻧﺎ ﺑﻌﺪ إﺣﺼﺎن و’ ﮨﺬا إ ﺎع‬
‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺼﺤﺎﺑﺔ و‪B‬ﻧ‪.‬ﺎر ا‪v‬ﻮارج ا‪E‬ﺮﺟﻢ ﺑﺎﻃﻞ ﻻﻧﮩﻢ إن اﻧ‪.‬ﺮوا ﺣﺠﻴﺔ إ ﺎع‬
‫ٔ‬
‫ا‪E‬ﺼﺤﺎﺑﺔ ﻓﺠﮩﻞ „ﺮ_ﺐ ﺑﺎ(‪Ö‬ﻞ ﺑﻞ ‪ß‬ﻮ إ ﺎع ﻗﻄ‪ :‬و‪B‬ن اﻧ‪.‬ﺮوا وﻗﻮﻋﮧ ﻋﻦ‬
‫رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻹﻧ‪.‬ﺎرﮨﻢ ﺣﺠﻴﺔ ﺧ? ا‪E‬ﻮاﺣﺪ ﻓﮩﻮ ﺑﻌﺪ ﺑﻄﻼﻧﮧ‬
‫ٔ‬
‫ﺑﺎ(‪Ö‬ﻞ ﻟ•ﺲ ¸ﺎ ‪E‬ﻦ ﻓﻴﮧ ﻻن ﺛﺒﻮت ا‪E‬ﺮﺟﻢ ﻋﻦ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
‫ﻣﺘﻮاﺗﺮ ا ﻌ‪) .Ø‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۸/s :‬ﻛﺘﺎب ا]ﺪود‪ ،‬ﻛﻮﺋﺘﮧ(‬
‫‪11. ‛All8mah Ibn Am>r al-H8j al-Halab> rahimahull8h writes in at-Taqr r‬‬
‫‪wa at-Tahb r:‬‬

‫إن ﺣﻜﻤﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ’ ا‪E‬ﻮاﺣﺪ ﺣﻜﻤﮧ ’ ا{ﻤﺎﻋﺔ )ﺣ‪ Æ‬ﺣﻜﻤﻮا‬

‫ٔ‬
‫’ ﻏ' ﻣﺎﻋﺰ ﺑﻤﺎ ﺣ‪.‬ﻢ ﺑﮧ( ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻣﻦ ا‪E‬ﺮﺟﻢ )ﻋﻠﻴﮧ( ا }‬
‫ٔ‬
‫’ ﻣﺎﻋﺰ ر اﷲ ﻋﻨﻪ ﺣ‪ Æ‬ﻗﺎل ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ﺧﺸﻴﺖ ان ﻳﻄﻮل‬
‫ﺑﺎ‪f‬ﺎس زﻣﺎن ﺣ‪ Æ‬ﻳﻘﻮل ﻗﺎﺋﻞ ﻻ ‪Q‬ﺪ ا‪E‬ﺮﺟﻢ ﻛﺘﺎب اﷲ ﻓﻴﻀﻠﻮا ﺑ¬ک ﻓﺮ‪8‬ﻀﺔ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻧﺰﻟﮩﺎ اﷲ اﻻ و‪B‬ن ا‪E‬ﺮﺟﻢ ﺣﻖ ’ ﻣﻦ ز‪ ،Z‬وﻗﺪ اﺣﺼﻦ إذا ﻗﺎﻣﺖ ا‪•+‬ﻨﺔ او ن‬
‫ٔ‬
‫ا]ﺒﻞ او اﻻﻋ¬اف‪) .‬رواہ ا‪+‬ﺨﺎر}‪ :‬وﺣﻜﻮا ’ ذﻟ‪ Œ‬ا ﺎع ا‪E‬ﺼﺤﺎﺑﺔ وﻣﻦ‬
‫ﺑﻌﺪﮨﻢ ¸ﻦ ﻳﻌﺘﺪ ﺑﺎ ﺎﻋﮧ‪) .‬ا—ﻘﺮ‪8‬ﺮ وا—ﺤﺒ' ’ ا—ﺤﺮ‪8‬ﺮ ® اﺻﻮل اﻟﻔﻘﮧ‪:‬‬
‫ٔ‬
‫‪„ ،۲۷۹/X‬ﺴﺎﻟﺔ ﺧﻄﺎب ا‪E‬ﻮاﺣﺪ(‬
‫‪508‬‬
‫‪12. Im8m AbP Bakr Jass8s rahimahull8h writes:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اول اﻹﺳﻼم ﻣﺎ ﻗﺎل اﷲ‬ ‫ﻗﺎل اﺑﻮ ﺑ‪.‬ﺮ‪E :‬ﻢ ‪J‬ﺘﻠﻒ ا‪E‬ﺴﻠﻒ ان ﺣﺪ ا‪E‬ﺰاﻧ‬
‫ٔ‬ ‫ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪" q‬وا‪E‬ﻼ‪ Ú‬ﻳﺎﺗ اﻟﻔﺎﺣﺸﺔ ﻣﻦ ﺴﺎﺋ‪.‬ﻢ ﻓﺎﺳ·ﺸﮩﺪوا ﻋﻠﻴﮩﻦ ار‪ž‬ﻌﺔ ﻣﻨ‪.‬ﻢ"‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫إ‪ q‬ﻗﻮﻟﮧ ‪"....‬وا‪RE‬ان ﻳﺎﺗﻴﺎﻧﮩﺎ ﻣﻨ‪.‬ﻢ ﻓﺎذوﮨﻤﺎ"‪ ...‬ﻓ©ن ﺣﺪ ا ﺮاة ا]‪é‬ﺲ واﻻذ}‬
‫ٰ‬
‫ﺗﻌﺎ‪:q‬‬ ‫ﺑﺎ—ﻌﻴ' و‪w‬ن ﺣﺪ ا‪E‬ﺮﺟﻞ ا—ﻌﻴ' ﺛﻢ ﺴﺦ ذﻟ‪ Œ‬ﻋﻦ ﻏ' ا ﺤﺼﻦ ﺑﻘﻮﻟﮧ‬
‫ﻓﺎﺟ وا ‪ 9‬واﺣﺪ ﻣﻨﮩﻤﺎ ﻣﺎﺋﺔ ﺟ ة" و ﺴﺦ ﻋﻦ ا ﺤﺼﻦ‬ ‫"ا‪E‬ﺰاﻧﻴﺔ وا‪E‬ﺰا‬
‫ٔ‬
‫اﷲ ﻋﻨﻪ ﻋﻦ ا‪ Þf‬ﺻ¦‬ ‫ﺣﺪﻳﺚ ﻋﺒﺎدة ﺑﻦ ا‪E‬ﺼﺎﻣﺖ ر‬ ‫ﺑﺎ‪E‬ﺮﺟﻢ وذﻟ‪ Œ‬ﻻن‬
‫ً‬
‫اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺧﺬوا ﻋ‪ b‬ﻗﺪ ﺟﻌﻞ اﷲ ﻟﮩﻦ ﺳ‪é‬ﻴﻼ ا‪+‬ﻜﺮ ﺑﺎ‪+‬ﻜﺮ ﺟ ﻣﺎﺋﺔ‬
‫ٔ‬
‫وﺗﻐﺮ‪8‬ﺐ ‪å‬م وا‪ï‬ﻴﺐ ﺑﺎ‪ï‬ﻴﺐ ا{ وا‪E‬ﺮﺟﻢ ﻓ©ن ذﻟ‪ Œ‬ﻋﻘﻴﺐ ا]‪é‬ﺲ واﻻذ}‬
‫ٔ‬ ‫ٔ‬
‫ا ﺬﻛﻮر‪8‬ﻦ ﻗﻮﻟﮧ‪" :‬ا‪E‬ﻼ‪ Ú‬ﻳﺎﺗ اﻟﻔﺎﺣﺸﺔ ﻣﻦ ﺴﺎﺋ‪.‬ﻢ" إ‪ q‬ﻗﻮﻟﮧ "او ‪i‬ﻌﻞ‬
‫ٓ‬ ‫ً‬
‫اﷲ ﻟﮩﻦ ﺳ‪é‬ﻴﻼ"‪) .‬اﺣ©م اﻟﻘﺮان ‪E‬ﻠﺠﺼﺎص‪ ،۲۵۵/R :‬ﺳﻮرة ا‪f‬ﻮر‪ ،‬ﺳﮩﻴﻞ اﻛﻴﮉ‪(¹‬‬
‫‪From the above quoted texts and proofs, the rule of “stoning” becomes‬‬
‫‪absolutely clear. These leave no room for rejection. If any individual,‬‬
‫‪group or advisory committee rejects it, it will be a serious deviation.‬‬
‫‪Rejection of “stoning” entails deviation‬‬

‫ﻛﺸﻒ اﻻ ار‪:‬‬
‫ٔ‬
‫إن ا ﺘﻮاﺗﺮ ﻳﻮﺟﺐ ﻋﻠﻢ ﻃﻤﺎﻧﻴﺔ و‪8‬ﻘ واﻟﻘﻮل ﺑﺎن ا ﺘﻮاﺗﺮ ﻳﻮﺟﺐ ﻋﻠﻢ ﻃﻤﺎﻧﻴﺔ‬
‫ٔ‬
‫ﻻ ﻳﻘ ﻗﻮل ﺑﺎﻃﻞ ﻳﻮدي إ‪ q‬اﻟ‪.‬ﻔﺮ ﻓﺈن وﺟﻮد اﻻﻧ‪é‬ﻴﺎء وﻣﻌﺠﺰاﺗﮩﻢ ﻻ ﻳ‪³‬ﺒﺖ‬
‫ٔ‬ ‫ً‬ ‫ً‬
‫ﺧﺼﻮﺻﺎ زﻣﺎﻧﻨﺎ إﻻ ﺑﺎ‪f‬ﻘﻞ ﻓﺈذا ‪E‬ﻢ ﻳﻮﺟﺐ ا ﺘﻮاﺗﺮ ﻳﻘﻴﻨﺎ ﻻ ﻳ‪³‬ﺒﺖ اﻟﻌﻠﻢ ﻻﺣﺪ‬
‫زﻣﺎﻧﻨﺎ ﺑ ﺒﻮﺗﮩﻢ وﺣﻘﻴﺘﮩﻢ ﺣﻘﻴﻘﺔ وﮨﺬا ¿ﻔﺮ‪8£‬ﺢ‪) .‬ﻛﺸﻒ اﻻ ار‪(۲۶۳:‬‬

‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪:‬‬

‫و‪B‬ﻧ‪.‬ﺎر ا‪v‬ﻮارج‬ ‫ﻗﻮﻟﮧ ﻋﻠﻴﮧ إ ﺎع ا‪E‬ﺼﺤﺎﺑﺔ وﻣﻦ ﺗﻘﺪم ﻣﻦ ﻋﻠﻤﺎء ا ﺴﻠﻤ‬

‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺮﺟﻢ ﺑﺎﻃﻞ ﻻﻧﮩﻢ إن اﻧ‪.‬ﺮوا ﺣﺠﻴﺔ إ ﺎع ا‪E‬ﺼﺤﺎﺑﺔ ﻓﺠﮩﻞ „ﺮ_ﺐ ﺑﺎ(‪Ö‬ﻞ‬
‫ٔ‬
‫ﺑﻞ ‪ß‬ﻮ إ ﺎع ﻗﻄ‪ :‬و‪B‬ن اﻧ‪.‬ﺮوا وﻗﻮﻋﮧ ﻣﻦ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
‫‪509‬‬
 ٔ
‫ﻦ ﻓﻴﮧ ﻻن‬E ‫ﻞ ﻟ•ﺲ ¸ﺎ‬Ö(‫ﻮاﺣﺪ ﻓﮩﻮ ﺑﻌﺪ ﺑﻄﻼﻧﮧ ﺑﺎ‬E‫ﺎرﮨﻢ ﺣﺠﻴﺔ ﺧ? ا‬.‫ﻹﻧ‬
’ ‫ ﻛﺸﺠﺎﻋﺔ‬Ø‫ﺮﺟﻢ ﻋﻦ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻣﺘﻮاﺗﺮ ا ﻌ‬E‫ﺛﺒﻮت ا‬
ٔ
.‫ ﺑﺎﻻﺗﻔﺎق‬:‫ﻞ ﻗﻄ‬Ö‫ﺎر د‬.‫ﺎرہ إﻧ‬.‫ر اﷲ ﻋﻨﻪ وﺟﻮد ﺣﺎﺗﻢ ا]ﺎﺻﻞ ان إﻧ‬
(‫ دار اﻟﻔﻜﺮ‬،‫ ﻓﺼﻞ ® ﻛﻴﻔﻴﺔ إﻗﺎﻣﺔ ا]ﺲ‬،۲۲۴/s :‫)ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬

:‫اﻛﻔﺎر ا ﻠﺤﺪﻳﻦ‬

‫ﻜﺘﺎب‬E‫ ﻣﻦ داﻓﻊ ﻧﺺ ا‬9 '‫ﻔ‬.‫ وﻗﻊ اﻹ ﺎع ﻣﻦ ﻋﻠﻤﺎء ا(ﻳﻦ ’ ﺗ‬Œ‫و_ﺬﻟ‬

ٓ ً ٔ
‫ﺮﺟﻢ‬E‫ﻮارج ﺑﺈﺑﻄﺎل ا‬v‫ ﻛﺘﻜﻔ' ا‬...‫¯ﺎ ® اﻟﻘﺮان‬£ ‫ا} ﻣﻨﻊ و ﻧﺎزع ﻓﻴﻤﺎ ﺟﺎء‬
(۵۷ :‫ﺎت ا(ﻳﻦ‬8‫ور‬ ® ‫ )اﻛﻔﺎر ا ﻠﺤﺪﻳﻦ‬. ‫ﺼﻨ‬ô ‫ﺰاﻧﻴﺔ‬E‫ وا‬Ó‫ﻠﺰا‬E
Objections and answers
First Objection
The rejecters of stoning claim that it was a practice of Jews which
Muslims adopted. What is the answer to this?
Answer
RasPlull8h sallall8hu ‛alayhi wa sallam did not promulgate stoning
solely on the basis of it being an order in the Taur8h. Rather, the
Qur’8n endorsed it and it became an order of All8h ta‛8l8. When All8h
ta‛8l8 sends an order in line with previous Shar>‛ahs, endorses it or
RasPlull8h sallall8hu ‛alayhi wa sallam endorses it; then it becomes our
Shar>‛ah. Therefore, this order does not remain of the Taur8h alone
but has become an order of our Shar>‛ah. Yes, when RasPlull8h
sallall8hu ‛alayhi wa sallam asked about its ruling in the Taur8h, then
it was to complete his evidence.
RasPlull8h sallall8hu ‛alayhi wa sallam did not confine himself to
practising on the order of stoning. Rather, he promulgated it verbally
as well. Consequently, it became a rule of the Shar>‛ah. (His verbal
Ah8d>th in this regard were quoted above).
The order of stoning was a general one in the Taur8h. It did not
contain prerequisites and guidelines. RasPlull8h sallall8hu ‛alayhi wa
sallam explained them. For example, there is no stoning for an
unmarried person. Instead, one hundred lashes are promulgated.
RasPlull8h sallall8hu ‛alayhi wa sallam laid down these guidelines in

510
the light of divine instructions. No matter what, it is incorrect to allege
that stoning is a way of the Jews.
Second Objection
The objectors to stoning claim that it is an animalistic practice and a
travesty of human rights. Furthermore, it is not even possible for four
witnesses to observe the act.
Answer
Whichever incidents came to the fore among the Muslims during the
era of RasPlull8h sallall8hu ‛alayhi wa sallam were on account of the
criminals confessing their crime on their own. Because it is extremely
difficult, if not impossible, for four witnesses to be present at the time
when the sexual act is taking place. It is as an Arabic maxim goes:

.‫ﻴﻞ ا ﻜﺤﻠﺔ‬
Trying to see the dip-stick which is in the container of
antimony (surmah).
Yes, the incident related to the Jews was ascertained through the
testimony of four witnesses. Shaykh Muhammad Zakar>yy8 K8ndhlaw>
rahimahull8h writes in this regard:
ٔ ٔ ٔ
‫ )اﻻﺑﻮاب‬.‫ﻌﺔ ﻣﻨﮩﻢ‬ž‫زﻧﻴﺎ ﺸﮩﺎدة ار‬ ‫ﺴﻼم رﺟﻢ ﻳﮩﻮدﻳ‬E‫ﺼﻼة وا‬E‫اﻧﮧ ﻋﻠﻴﮧ ا‬
(۱۸۹ ‫ ص‬،‫واﻟ¬اﺟﻢ‬
This is why when a man and woman are seen lying down together, the
punishment is not established. Instead, they will only be eligible for a
reprimand. Furthermore, even in the case where a person confessed
the crime, RasPlull8h sallall8hu ‛alayhi wa sallam deferred it so that
the person may retract. And the punishment falls away when a person
retracts. From this also we learn that the Shar>‛ah gives sufficient
respite and leeway to the criminal on the issue of stoning.
I think it would be appropriate to quote an incident which would untie
many of the knots in the mind.
The Islamic Penal Code and the Islamic Law of Retribution (HudPd wa
Qis8s) were passed in Pakistan during the rule of General Diy8’ al-
Haqq. Although the hudPd laws have not been applied to this day,
many objections and criticisms were made against them. Several
erudite scholars from the Arab and non-Arab world were brought
together to examine and explore this law. Some of them made the
objection that the law of “stoning” is not suited to the conditions in
511
the world. Instead, the one guilty of adultery should rather be shot
with a bullet.
Hadrat Muft> MahmPd S8hib P8kist8n> rahimahull8h was ill during
that time and he was being treated in a hospital. A few members of the
delegation visited him in the hospital and asked him for his opinion.
They presented the view to him that the objective is to kill the married
adulterer, so it would be better to kill him with a gun. Hadrat Muft>
S8hib said: “The Shar>‛ah is saving him but you want to kill him!?”
They asked: “What do you mean?” Hadrat Muft> S8hib said: “Nowhere
in history was adultery proven through witnesses because man and
woman are like:

.‫ﻴﻞ ا ﻜﺤﻠﺔ‬
Trying to see the dip-stick which is in the container of
antimony (surmah).
It is virtually impossible to give such a testimony. Therefore, the
incidents of adultery [which we read about in the Ah8d>th] were on the
basis of admission of guilt. The incidents of Hadrat M8‛iz radiyall8hu
‛anhu, Hadrat Gh8mid>yyah radiyall8hu ‛anh8 and the Jews were
established through admission of guilt. When an adulterer is being
stoned and he or she experiences pain, and he or she says: ‘I did not do
anything. I did not commit adultery’, you have to leave them
immediately. In this way, they are saved from death. If you are going
to put a bullet to their head, how will they be saved?”
The members of the delegation were quite pleased with this answer
and were convinced by it.
I heard this personally from Hadrat Muft> S8hib, and it is related in the
introduction to Fat w Muft Mahm d, pp. 110-112. (Note: When Hadrat
Muft> S8hib said: “Nowhere in history was adultery proven through
witnesses”, it refers to Muslims. The incident related to the Jews – as
quoted previously – was established through a testimony).
Observe the following Had>th from Sah h Bukh r :
ٔ
Þf‫اﷲ ﻋﻨﻪ ا‬ ‫ ر‬Œ‫ ﻣﺎﻋﺰ ﺑﻦ ﻣﺎﻟ‬ú‫ ﺎ ا‬:‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر اﷲ ﻋﻨﻪ ﻗﺎل‬
ٔ ٔ
‫ ﻻ ﻳ ﺎ‬:‫ ﻗﺒﻠﺖ او ﻏﻤﺰت او ﻧﻈﺮت ﻗﺎل‬Œ‫ ﻟﻌﻠ‬:‫ﺻ¦ اﷲ ﻋﻠﻴﮧ و ﺳﻠﻢ ﻗﺎل ﻟﮧ‬
ٔ ٔ
‫ و™ رواﻳﺔ‬.‫ ا„ﺮ ﺑﺮ ﮧ‬Œ‫ ﻓﻌﻨﺪ ذﻟ‬،‫ ﻧﻌﻢ‬:‫ ﻗﺎل‬b.‫ﺘﮩﺎ ﻻ ﻳ‬.‫ اﻧ‬:‫ ﻗﺎل‬.‫رﺳﻮل اﷲ‬
ٔ ٔ
‫ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ و ﺳﻠﻢ رﺟﻞ‬ú‫ ا‬:‫ﺮة ر اﷲ ﻋﻨﻪ ﻗﺎل‬8‫ﻟﮧ ﻋﻦ ا› ﮨﺮ‬

512
 ‫ٔ‬
‫ﻣﻦ ا‪f‬ﺎس و‪ß‬ﻮ ® ا ﺴﺠﺪ ﻓﻨﺎداہ ﻳﺎ رﺳﻮل اﷲ إ‪ Ó‬زﻧﻴﺖ ﻳﺮ‪8‬ﺪ ﻧﻔﺴﮧ ﻓﺎﻋﺮض‬
‫ٔ‬
‫ﻋﻨﮧ ﻓﺠﺎء ‪E‬ﺸﻖ وﺟﮧ ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ا"ي اﻋﺮض ﻋﻨﮧ ﻓﻠﻤﺎ ﺷﮩﺪ‬
‫ٔ‬ ‫ٔ‬
‫’ ﻧﻔﺴﮧ ار‪ž‬ﻊ ﺷﮩﺎدات د‪å‬ہ ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﻘﺎل‪ :‬اﺑ‪ Œ‬ﺟﻨﻮن‬
‫ٔ‬
‫ﻗﺎل‪ :‬ﻻ ﻳﺎ رﺳﻮل اﷲ‪ ،‬ﻓﻘﺎل‪ :‬اﺣﺼﻨﺖ ﻗﺎل‪ :‬ﻧﻌﻢ ﻳﺎ رﺳﻮل اﷲ‪ ،‬ﻗﺎل‪ :‬اذﮨﺒﻮا ﺑﮧ‬
‫ﻓﺎر ﻮہ‪) .‬رواﮨﻤﺎ ا‪+‬ﺨﺎر}‪(۱۰۰۸/Q :‬‬

‫و™ رواﻳﺔ اﻟ¬ﻣﺬي‪ :‬ﻗﺎل‪ :‬ﻓﻠﻤﺎ وﺟﺪ „ﺲ ا]ﺠﺎرة ﻓﺮ ‪°‬ﺸﺘﺪ ﺣ‪„ Æ‬ﺮ ﺑﺮﺟﻞ ﻣﻌﮧ‬
‫‪ž‬ﮧ ا‪f‬ﺎس ﺣ‪ Æ‬ﻣﺎت ﻓﺬﻛﺮوا ذﻟ‪E Œ‬ﺮﺳﻮل اﷲ ﺻ¦‬ ‫ﻞ ﻓ‪žã‬ﮧ ﺑﮧ و‬ ‫ﻟ‪z‬‬
‫اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ ...‬ﻓﻘﺎل‪ :‬ﮨﻼ ﺗﺮ_ﺘﻤﻮہ‪) .‬رواہ اﻟ¬ﻣﺬ}‪(۲۶۴/X :‬‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ‬
‫و‪ ¦J‬ﺳ‪é‬ﻴﻠﮧ إن رﺟﻊ ﻋﻦ إﻗﺮارہ ﻗﺒﻞ ا]ﺪ او وﺳﻄﮧ و‪E‬ﻮ رﺟﻮﻋﮧ ﺑﺎﻟﻔﻌﻞ‬
‫ٔ‬ ‫ٔ‬
‫ﻛﮩﺮو‪ž‬ﮧ‪ ...‬وﻧﺪب ﺗﻠﻘﻴﻨﮧ ا‪E‬ﺮﺟﻮع ﺑـ ﻟﻌﻠ‪ Œ‬ﻗﺒﻠﺖ او ﺴﺖ او وﻃﺌﺖ ﺸﺒﮩ ﺔ‬
‫اﷲ ﻋﻨﻪ‪) .‬ا(ر ا ﺨﺘﺎر‪ ،۱۰/W :‬ﻛﺘﺎب ا]ﺪود‪ ،‬ﺳﻌﻴﺪ‪ .‬وا‪+‬ﺤﺮ‬ ‫]ﺪﻳﺚ ﻣﺎﻋﺰ ر‬
‫ا‪E‬ﺮاﺋﻖ‪ ،۷/s :‬ﻛﻮﺋﺘﮧ(‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬

‫و‪E‬ﻮ ﮨﺮب رﺟﻞ و‪E‬ﻢ ﻳﺮﺟﻊ ‪E‬ﻢ ﻳﺘﻌﺮض ﻟﮧ و‪E‬ﻮ ﺛﺒﺖ ’ ا‪E‬ﺰﻧﺎ ورﺟﻊ ﻋﻦ اﻹﺣﺼﺎن‬
‫ﻗﺒﻞ ﻣﻨﮧ و‪E‬ﻢ ﻳﺮﺟﻢ وﺟ ‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ .۱۴۴/Q :‬وا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۵/s :‬ﻛﻮﺋﺘﮧ(‬
‫‪Third Objection‬‬
‫‪Some people claim that – All8h forbid – Hadrat M8‛iz radiyall8hu ‛anhu‬‬
‫‪and Hadrat Gh8mid>yyah radiyall8hu ‛anh8 were immoral people who‬‬
‫‪always looked for opportunities to commit adultery. The punishment‬‬
‫‪of stoning was therefore inflicted as a castigation and not as a hadd.‬‬
‫‪They present a Had>th to support their claim:‬‬
‫ٔ‬ ‫ٔ‬
‫ﺳ‪é‬ﻴﻞ‬ ‫ان رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل‪ :‬اﻻ <ﻤﺎ ﻧﻔﺮﻧﺎ‬
‫ٔ‬ ‫ٔ‬
‫اﷲ ﺧﻠﻒ اﺣﺪﮨﻢ ﻟﮧ ﻧ‪é‬ﻴﺐ ﻛﻨ‪é‬ﻴﺐ ا—•ﺲ ﻳﻤﻨﺢ اﺣﺪﮨﻢ ا‪E‬ﻜﺜﺒﺔ‬
‫‪513‬‬
 ٔ ٔ ٔ
:‫ )رواہ „ﺴﻠﻢ‬.‫ﻠﻨﮧ ﻋﻨﮧ‬.‫ ﻣﻦ اﺣﺪﮨﻢ ﻻﻧ‬b‫اﻣﺎ واﷲ ان ﻳﻤﻜ‬
(۶۶/Q
RasPlull8h sallall8hu ‛alayhi wa sallam said: “Whenever
we go out for jih8d, a person will continue bleating like a
goat. He will give a little milk and carry on. By All8h, if I
get hold of him, I will inflict an admonitory punishment
on him.”
It is said that (All8h forbid) Hadrat M8‛iz radiyall8hu ‛anhu was as
described. What is the answer to this objection?
Answer
The purpose of such a statement is to present a general ruling. Muft>
Taq> ‛Uthm8n> S8hib writes in Takmilah Fath al-Mulhim:
ٔ ?‫ﻌﺘ‬Ö ‫اﷲ ﻋﻨﻪ‬
‫ ﺔ‬ž‫ﻮﻻء ا ﻔﺴﺪون ﺑﻌﻘﻮ‬ß ‫و إﻧﻤﺎ ذﻛﺮہ ﺑﻌﺪ رﺟﻢ ﻣﺎﻋﺰ ر‬
(۴۴۳/Q :‫ﻤﻠﺔ ﻓﺘﺢ ا ﻠﮩﻢ‬.‫ )ﺗ‬.‫اﷲ ﻋﻨﻪ‬ ‫ﻣﺎﻋﺰ ر‬
A clear similarity to the above can be found in the Qur’8n. All8h ta‛8l8
says with reference to Hadrat D8wPd ‛alayhis sal8m:
ْ ُ ْ َ ‫اﻷرض‬
َ ْ $َ ‫ﻢ‬.‫ﻓﺎﺣ‬ َْْ ً َ َ َ َْ َ َ Í ُُ َ َ
ِ Í
‫ﺎس‬f‫ا‬ ِ ِ ‫ﺧﻠﻴﻔﺔ‬ِ ‫ﻳﺎ داود ِإﻧﺎ ﺟﻌﻠﻨﺎك‬
َ ! َ َ Í Í َ ‫~ﻦ‬ َ Í ُ َ ٰ َ ْ Í َ َ َ ّ َْ
ْ َ ‫ﻴﻀﻠﻚ‬0
‫ﻳﻀﻠﻮن‬ ِ ‫ا"ﻳﻦ‬ ِ ‫ﷲ ِإن‬ ِ ‫ﻴﻞ ا‬é‫ﺳ‬
ِ ِ ِ ‫ﻬﻮى‬E‫ﺗ·ﺒﻊ ا‬
ِ ِ ‫ﺑﺎ]ﻖ وﻻ‬
ِ ِ
ٌ َ ٌ َ َ ْ ُ َ َ ْ َ
.‫ﺷﺪﻳﺪ‬
ِ ‫ﻬﻢ ﻋﺬاب‬E ‫ﷲ‬ ِ ‫ﻴﻞ ا‬é‫ﺳ‬
ِ ِ ‫~ﻦ‬
O D8wPd! We have made you a vicegerent on earth, so
rule with justice among the people and do not follow the
desire of the self or else it would lead you astray from
the path of All8h. Surely those who go astray from the
path of Allah, for them is a severe punishment. 1
This verse also aims to explain a general ruling. It does not mean that
(All8h forbid) Hadrat D8wPd ‛alayhis sal8m had gone astray.
In the same way, in the previously-quoted Had>th, RasPlull8h
sallall8hu ‛alayhi wa sallam is issuing a warning about the future – that
no one should do such a thing. The proof for it is in the word ‫ﻳﻤﻨﺢ‬

1
SPrah S8d, 38: 26.
514
which is in the future tense. Other narrations contain the word ‫ﻳﻨﺐ‬.
The words ‫ ﻧﻔﺮﻧﺎ‬and ‫ ﺧﻠﻒ‬are certainly in the past tense, but when they
are preceded by the word ‫ <ﻤﺎ‬, the meaning of continuity is conveyed.
The other proof is that the same Had>th contains the words “if I get
hold of him”. This shows that the culprit hasn’t been caught as yet.
And RasPlull8h sallall8hu ‛alayhi wa sallam had made this statement
after the stoning of Hadrat M8‛iz radiyall8hu ‛anhu. Therefore, Hadrat
M8‛iz radiyall8hu ‛anhu is not meant.
Furthermore, the king or ruler imposes the punishment after
establishing that the criminal is obstinate and unrepentant. On the
other hand, Hadrat M8‛iz radiyall8hu ‛anhu and Hadrat Gh8mid>yyah
radiyall8hu ‛anh8 were good people and they committed the crime
incidentally.
Proof that they were good people is that when RasPlull8h sallall8hu
‛alayhi wa sallam asked the tribe members of Hadrat M8‛iz radiyall8hu
‛anhu about him, they replied:
ً ٔ ٔ ً ٔ ٔ
.‫ ﻣﺎ ﻧﻌﻠﻢ ﺑﮧ ﺑﺎﺳﺎ إﻻ اﻧﮧ اﺻﺎب ﺷ•ﺌﺎ‬:‫ﻮا‬E‫ ﻓﻘﺎ‬،‫ﺛﻢ ﺳﺎل ﻗﻮﻣﮧ‬
(‫ ﻓﻴﺼﻞ‬،‫ﺰﻧﺎ‬E‫ ﺑﺎب ﺣﺪ ا‬،۶۷/Q :‫ﻒ‬8\ ‫)„ﺴﻠﻢ‬
…we do not know of him committing any wrong. Yes, he
did do this.
Another narration states:
ٔ ٔ
‫ اﺗﻌﻠﻤﻮن‬:‫ ﻗﻮﻣﮧ ﻓﻘﺎل‬q‫ﻓﺎرﺳﻞ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ إ‬
ّ ‫ ﻣﺎ ﻧﻌﻠﻤﮧ إﻻ‬:‫ﻮا‬E‫ﺑﺎﺳﺎ ً ﺗﻨﻜﺮون ﻣﻨﮧ ﺷ•ﺌﺎ ً ﻓﻘﺎ‬
‫و™ اﻟﻌﻘﻞ‬
ٔ
‫ﺑﻌﻘﻠﮧ‬
(‫ ﻓﻴﺼﻞ‬،۶۸/Q :‫ )رواہ „ﺴﻠﻢ‬.}‫ﻣﻦ ﺻﺎ]ﻴﻨﺎ ﻓﻴﻤﺎ ﻧﺮ‬
…we know him to be a sound-minded person. As far as
we know, he is a righteous person from among us.
If he was so evil and immoral, why did he come on his own and admit
his crime four times?
RasPlull8h sallall8hu ‛alayhi wa sallam said with reference to him:
ٔ
،۶۸/Q :‫ )رواہ „ﺴﻠﻢ‬.‫ﻮﺳﻌﺘﮩﻢ‬E ‫اﻣﺔ‬ ‫ﻮ ﻗﺴﻤﺖ ﺑ‬E ‫ﺔ‬ž‫ﻟﻘﺪ ﺗﺎب ﺗﻮ‬
(‫ ﻓﻴﺼﻞ‬،‫ﺰﻧﺎ‬E‫ﺑﺎب ﺣﺪ ا‬
515
 His repentance was so genuine that if it were to be
distributed among an entire nation, it would suffice
them.
RasPlull8h sallall8hu ‛alayhi wa sallam said with reference to Hadrat
Gh8mid>yyah radiyall8hu ‛anh8:

:‫ )رواہ „ﺴﻠﻢ‬.‫ﻮ ﺗﺎﺑﮩﺎ ﺻﺎﺣﺐ „ﻜﺲ ﻟﻐﻔﺮ ﻟﮧ‬E ‫ﺔ‬ž‫ﻟﻘﺪ ﺗﺎﺑﺖ ﺗﻮ‬
(‫ ﻓﻴﺼﻞ‬،‫ﺰﻧﺎ‬E‫ ﺑﺎب ﺣﺪ ا‬،۶۸/Q
Her repentance was so genuine that if an oppressive tax-
collector were to repent like that, he would be pardoned.
RasPlull8h sallall8hu ‛alayhi wa sallam said with reference to Hadrat
M8‛iz radiyall8hu ‛anhu:
ٔ ٓ ٔ ٔ
.‫ اﻧﮩﺎر ا{ﻨﺔ ﻳﻨﻐﻤﺲ ﻓﻴﮩﺎ‬u‫اﷲ ﻋﻨﻪ اﻻن ﻟ‬ ‫اﻧﮧ ا} ﻣﺎﻋﺰ ر‬
(‫ﺮﺟﻢ‬E‫ ﺑﺎب ® ا‬،۶۰۸ :‫ﻒ‬8\ ‫)اﺑﻮ داود‬
He – Hadrat M8‛iz radiyall8hu ‛anhu – is presently diving
in the rivers of Paradise.
Do you think RasPlull8h sallall8hu ‛alayhi wa sallam will make such a
statement about an immoral person!?
In the same way, Hadrat Gh8mid>yyah radiyall8hu ‛anh8 came by
herself and admitted her crime. RasPlull8h sallall8hu ‛alayhi wa sallam
gave her a respite because she was pregnant. After delivering her
child, she came of her own accord to RasPlull8h sallall8hu ‛alayhi wa
sallam. Observe the following in Takmilah Fath al-Mulhim:
ً ٔ ٔ ٔ ٔ
‫ﻮ( رﺿﻴﻊ و_ﻢ‬E ‫ ’ رﻏﻢ اﻧﮩﺎ ﺻﺎرت اﻣﺎ‬،‫ﺟﺎءت ﺑﻨﻔﺴﮩﺎ دون ان ﻳﻄﻠﺒﮩﺎ اﺣﺪ‬
‫ﻮن ﻋﻮاﻃﻒ اﻹﺷﻔﺎق ﻋﻠﻴﮧ ﻗﺪ‬.‫ﻮد؟ و_ﻢ ﺗ‬E‫ﻮن ﺧﺎﻃﺮﮨﺎ ﻗﺪ ﺗﻌﻠﻖ ﺑﮩﺬا ا ﻮ‬.‫ﻳ‬
(‫ﺮ‬8‫ اﻟﻔﺮق ﺑ ا]ﺪ وا—ﻌﺰ‬،۴۳۲/Q :‫ﻤﻠﺔ ﻓﺘﺢ ا ﻠﮩﻢ‬.‫ )ﺗ‬.‫ﻴﻠﮩﺎ‬é‫ﺳ‬ ‫ﻋﺮﺿﺖ‬
Fourth Objection
Some of those who reject “stoning” claim that all incidents related to
stoning took place before the revelation of SPrah an-NPr. The verse in
SPrah an-NPr which makes reference to “lashing” then abrogated the
rule of “stoning”. They present the following as proof for their view:

516
 ٔ ٔ ٔ ٔ
¦‫ ﮨﻞ رﺟﻢ رﺳﻮل اﷲ ﺻ‬:Ã‫ ﺳﺎﻟﺖ ﻋﺒﺪ اﷲ ﺑﻦ ا› او‬Ó‫ﺸ•ﺒﺎ‬E‫ﻋﻦ ا› إﺳﺤﺎق ا‬
ٔ ٔ
‫ )رواہ‬.‫ ﻻ ادري‬:‫ﻮر ام ﺑﻌﺪہ؟ ﻗﺎل‬f‫ ﻗﺒﻞ ﺳﻮرة ا‬:‫ ﻗﻠﺖ‬،‫ ﻧﻌﻢ‬:‫اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ؟ ﻗﺎل‬
(۱۰۰۶/Q :}‫ﺨﺎر‬+‫ا‬
Answer
Hadrat ‛Abdull8h ibn Ab> Auf8 radiyall8hu ‛anhu did not say that these
incidents occurred before the revelation of SPrah an-NPr. Rather, he is
expressing his lack of knowledge on this issue. The principle is:

.‫ﺸﻚ‬E‫ﻘ ﻻ ﻳﺰول ﺑﺎ‬Ö‫ا‬

Certainty cannot be removed by doubt.
Therefore, the ruling of stoning which is established with certainty
will not be abrogated by this doubt.
Furthermore, SPrah an-NPr was revealed with reference to the
incident of Ifk which took place on the Muslims’ return from the Ban>
Mustaliq expedition. The historians differ on the year in which this
expedition took place. Some say that it took place in 3 A.H. while
others say it took place in 5 A.H. or 6 A.H. However, MPs8 ibn ‛Uqbah
and W8qid> are of the view that it took place in 5 A.H. This is the
preferred view which is also chosen by H8fiz Ibn Hajar rahimahull8h
and H8fiz ‛Īs8 rahimahull8h. Refer to Fath al-Mulhim, vol. 2, p. 425.
The first incident was the one with the Jews. It took place after the
Conquest of Makkah in 8 A.H. The Musnad of Bazz8r and Tabar8n>
quote a narration in which Hadrat ‛Abdull8h ibn H8rith said:

(۲۷۱/` :‫ﺰواﺋﺪ‬E‫ار واﻟﻄ?ا ﻛﻤﺎ ® ﻤﻊ ا‬‰‫ )رواہ اﻟ‬.‫ﻓﻜﻨﺖ ﻓﻴﻤﻦ ر ﮩﻤﺎ‬

Hadrat ‛Abdull8h ibn H8rith embraced Islam after the Conquest of
Makkah.
Moreover, in his commentary to SPrah al-M8’idah, Ibn Jar>r
rahimahull8h quotes the following statement of Hadrat AbP Hurayrah
radiyall8hu ‛anhu:
ً
‫ﺴﺎ ﻋﻨﺪ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ إذ ﺟﺎء رﺟﻞ ﻣﻦ‬E‫ﻛﻨﺖ ﺟﺎ‬
(۳۵/` :‫ )ﺳﻮرة ا ﺎﺋﺪة‬.‫اﻟﺦ‬...‫ﮩﻮد‬Ö‫ا‬
Hadrat AbP Hurayrah radiyall8hu ‛anhu embraced Islam in 7 A.H.

517
The Jews [of this incident] were residents of Fidak. The Musnad of
Humayd> contains the following narration:
ٔ ٔ
‫ رﺟﻞ ﻣﻦ اﮨﻞ ﻓﺪک ﻓﻜﺘﺐ اﮨﻞ‬Z‫ ز‬:‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ ر اﷲ ﻋﻨﻪ ﻗﺎل‬
ً ٔ ٔ
‫ )„ﺴﻨﺪ‬...Œ‫ﻤﺪا ﻋﻦ ذﻟ‬ô ‫ﮩﻮد ﺑﺎ ﺪﻳﻨﺔ ان ﺳﻠﻮا‬Ö‫ اﻧﺎس ﻣﻦ ا‬q‫ﻓﺪک إ‬
(Q\sWX\XQ W :}‫ا]ﻤﻴﺪ‬
A peace treaty with the Jews of Fidak was signed after the expedition
to Khaybar in 7 A.H.
Maul8n8 Idr>s S8hib K8ndhlaw> rahimahull8h writes in S ratul Mustaf :
When the people of Fidak learnt that the Jews of Khaybar made peace
with the Muslims on these conditions, they sent a message to
RasPlull8h sallall8hu ‛alayhi wa sallam requesting him to guarantee
them their lives…RasPlull8h sallall8hu ‛alayhi wa sallam accepted their
request. Muhaysah ibn Mas‛Pd radiyall8hu ‛anhu was appointed as a
mediator and Fidak came under the Muslims without any military
operations.1
However, there could be an objection to this. From the two famous
Jewish tribes of Mad>nah – the BanP Nad>r was banished from the city
in 4 A.H. while the BanP Qurayzah was killed in 5 A.H. So from where
did Jews come to Mad>nah when we gauge from the narration of
Musnad Humayd> that there were Jews in Mad>nah at the time of
“stoning”?
An answer to this is that the Jews were not put to a complete end after
the killing of the BanP Qurayzah. There were some remnant Jews in
the city. A proof for this is that at the time when RasPlull8h sallall8hu
‛alayhi wa sallam passed away, his shield was mortgaged with a Jew.
(Sah h Bukh r )
From a narration of Mustadrak of H8kim, we learn that Hadrat
‛Abdull8h ibn ‛Abb8s radiyall8hu ‛anhu was present on the occasion of
the stoning of Hadrat M8‛iz radiyall8hu ‛anhu. H8fiz Ibn Hajar
rahimahull8h clearly states that Hadrat ‛Abdull8h ibn ‛Abb8s
radiyall8hu ‛anhu came to Mad>nah with his mother in 9 A.H. This
narration further supports the view that the incident of the stoning of
Hadrat M8‛iz radiyall8hu ‛anhu took place in 9 A.H. or after. (Although
the narration of H8kim is weak, it has been presented as supporting
evidence).

1
S ratul Mustaf , vol. 2, p. 50 as quoted from S rah Ibn Hish m, vol. 3, p. 408.
518
Hadrat Kh8lid ibn Wal>d radiyall8hu ‛anhu was present on the occasion
of the stoning of Hadrat Gh8mid>yyah radiyall8hu ‛anh8, and we know
that Hadrat Kh8lid radiyall8hu ‛anhu embraced Islam in 8 A.H. and
came to Mad>nah.1
The above incidents and evidences clearly show that all the incidents
related to stoning took place after the revelation of SPrah an-NPr and
that the order of stoning is not abrogated.
Fifth Objection
Some people claim that there is confusion about the punishment of
stoning. If a married person commits adultery, is the punishment
stoning only or is it with lashing as well?
ً ٔ
‫ﻤ•ﺲ ور ﮩﺎ ﻳﻮم‬v‫ ان ﻋﻠﻴﺎ ﺟ \اﺣﺔ اﻟﮩﻤﺪاﻧﻴﺔ ﻳﻮم ا‬Þ‫ﺸﻌ‬E‫„ﺮ ا‬å }‫رو‬
‫ﺘﺎب اﷲ ور ﺘﮩﺎ ﺴﻨﺔ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬.‫ ﺟ ﺗﮩﺎ ﺑ‬:‫ا{ﻤﻌﺔ وﻗﺎل‬
.۱۱۹/XQ :}‫ﺎر‬+‫ ﻛﻤﺎ ® ﻓﺘﺢ ا‬Ø‫ وا(ارﻗﻄ‬4‫ﺨﺎر} واﻟ ﺴﺎ‬+‫ )اﺧﺮﺟﮧ ا‬.‫وﺳﻠﻢ‬
(۴۱۰/Q :‫ﻤﻠﺔ ﻓﺘﺢ ا ﻠﮩﻢ‬.‫)ﺗ‬

(۶۵/Q :‫ )رواہ „ﺴﻠﻢ‬.‫ﺮﺟﻢ‬E‫ﻴﺐ ﺟ ﻣﺎﺋﺔ وا‬ï‫ﻴﺐ ﺑﺎ‬ï‫ا‬... b‫ﺧﺬوا ﻋ‬

Answer
First of all, this argument does not benefit the rejecters of “stoning”
because irrespective of whether a married person is punished by
stoning only or lashing and stoning, what is certain is that he is
stoned.
Secondly, H8fiz Ibn Hajar rahimahull8h, ‛All8mah Nawaw>
rahimahull8h and others say that the narration of Hadrat ‛Ub8dah ibn
as-S8mit radiyall8hu ‛anhu is abrogated. It has been abrogated by the
narration ‫ﺸﻴﺨﺔ‬E‫ﺸﻴﺦ وا‬E‫ ا‬or the other incidents which mention the
punishment of stoning alone.
Other scholars say that there are two types of a thayyib: (1) thayyib
muhsan, (2) thayyib ghayr muhsan, e.g. from the People of the Book. The
narration under discussion mentions the punishment for both.
Stoning for the thayyib muhsan and one hundred lashes for the thayyib
ghayr muhsan.

1
Takmilah Fath al-Mulhim, vol. 2, pp. 425-427.
519
As for the incident of Hadrat ‛Al> radiyall8hu ‛anhu, some scholars
reply to it by saying that he did not know with certainty whether she
was married or unmarried. This is why he lashed her. But when he
learnt that she was a married woman, he had her stoned.
Furthermore, a similar incident took place in the time of RasPlull8h
sallall8hu ‛alayhi wa sallam:
ٔ ٔ ً ٔ
‫ ﺑﺎ„ﺮاة ﻓﺎ„ﺮ ﺑﮧ رﺳﻮل اﷲ‬Z‫ﻋﻦ ﺟﺎﺑﺮ ر اﷲ ﻋﻨﻪ ان رﺟﻼ ز‬
ٔ ٔ ٔ
‫ﺼﻦ ﻓﺎ„ﺮ ﺑﮧ‬ô ‫ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﺠ ا]ﺪ ﺛﻢ اﺧ? اﻧﮧ‬
(۶۰۹ :‫ )رواہ اﺑﻮ داود‬.‫ﻓﺮﺟﻢ‬
…a man committed adultery with a woman so RasPlull8h
sallall8hu ‛alayhi wa sallam ordered that he be lashed. He
was then informed that the man was a married man, so
he ordered that he be stoned.
However, there is an objection to this explanation because some of the
narrations state that before Hadrat ‛Al> radiyall8hu ‛anhu could lash
the woman, he asked her:

.‫ ﻻ‬:‫ ﻗﺎﻟﺖ‬.‫ﻟﻌﻞ زوﺟﻚ ﻣﻦ ﻋﺪوﻧﺎ‬

“Perhaps your husband is our enemy?” She replied:
“No.”
This shows that Hadrat ‛Al> radiyall8hu ‛anhu knew that she was
married and a Muslim.
A reply to this objection could be that this was the creed of Hadrat ‛Al>
radiyall8hu ‛anhu because this is a contentious issue. H8fiz Ibn Hajar
rahimahull8h attributes this view to Hadrat Ubayy ibn Ka‛b
radiyall8hu ‛anhu and Im8m Ahmad ibn Hambal rahimahull8h. Refer
to Fath al-B r , vol. 12, p. 119.
Hadrat Sh8h Wal> All8h rahimahull8h writes:
ٔ ٔ ٔ
‫ﺴﺘﺤﺐ ﻟﮧ ان‬° ‫ﺮﺟﻢ وا{ و‬E‫ا‬ ‫ﻤﻊ ﺑ‬i ‫ﻺﻣﺎم ان‬E ‫ﻮز‬i ‫اﻟﻈﺎﮨﺮ ﻋﻨﺪي اﻧﮧ‬
:‫ )ا ﺴﻮ} \ح ا ﻮﻃﺎ‬.‫ﺗﺮ_ﮩﺎ‬ ‫ﺔ رﺧﺺ‬ž‫ﺎدة ﻋﻘﻮ‬8‫ وا{ ز‬...‫ﺮﺟﻢ‬E‫ﻳﻘﺘ• ’ ا‬
(۱۳۵/Q
Muft> Taq> ‛Uthm8n> S8hib gives preference to this reply. After quoting
it, he writes:
520
 ٔ ً ٓ ٔ
‫ﺼﻨﺎ او ﻏ'ہ ﺛﻢ‬ô ‫ ﻣﺎﺋﺔ ﺟ ة ﺳﻮاء ن‬Ó‫ﻠﺰا‬E ‫ﻢ ﻗﺪر‬8‫ﻜﺮ‬E‫وﺣﺎﺻﻠﮧ ان اﻟﻘﺮان ا‬
ٔ ٔ ً
Ó‫ﺎدة ’ ا{ ﻻ ﺴﺨﺎ ﻟﮧ واﻻﺻﻞ ان ا{ﺎ‬8‫ﺴﻨﺔ ﺑﺮﺟﻢ ا ﺤﺼﻦ ز‬E‫ﺟﺎءت ا‬
ٔ ٔ
‫ وﻻ ﺳﻴﻤﺎ إذا ﻧﺖ‬،’‫م اﻻد ® اﻻ‬±‫ﻮز إد‬i ‫· ﻓﺈﻧﮧ‬ž‫ اﺳﺘﻮﺟﺐ ﻋﻘﻮ‬Æ‫ﻣ‬
ٔ
(۴۱۰/Q :‫ﻤﻠﺔ ﻓﺘﺢ ا ﻠﮩﻢ‬.‫ )ﺗ‬.‫ ’ ﻧﻔﺴﮧ‬Ú‫إﺣﺪاﮨﻤﺎ ﺗﺎ‬
Sixth Objection
The incident related to the stoning of Hadrat M8‛iz Aslam> radiyall8hu
‛anhu is well-known. This is why the rejecters of stoning have tried to
prove that the narration is dubious. They ask: “How many times did
RasPlull8h sallall8hu ‛alayhi wa sallam send Hadrat M8‛iz radiyall8hu
‛anhu back?”
One narration states:

.‫ﻊ „ﺮات‬ž‫ﻚ ﻋﻠﻴﻪ أر‬E‫ ذ‬Ø‫ ﺛ‬Æ‫ﻓﺄﻋﺮض ﻋﻨﻪ ﺣ‬

He turned away from him four times.
Sa‛>d ibn Jubayr rahimahull8h said:

.‫ﻊ „ﺮات‬ž‫أﻧﻪ رده أر‬

He sent him back four times.
Some narrations state:

.‫ﻓﺮده „ﺮﺗ أو ﺛﻼﺛﺎ‬ . ‫ﻓﺮده „ﺮﺗ‬

He sent him back two times. He sent him back two or
three times.
Another narration states:

.‫ﺰﻧﺎ ﺛﻼث „ﺮات‬E‫ﻓﺎﻋ¬ف ﺑﺎ‬

He admitted adultery three times.
The above narrations are from Sah h Muslim, vol. 2, pp. 66-67.
Answer
Muft> Taq> ‛Uthm8n> S8hib gives an answer to this:

521
 ٔ ً ٔ ٔ
‫ﺮواة ا"ي ﻻ ﻳﻘﺪح اﺻﻞ ا]ﺪﻳﺚ وﺗﻘﺪم „ﺮارا ان‬E‫واﻟﻈﺎﮨﺮ اﻧﮧ اﺧﺘﻼف ا‬
ٔ
‫ﺼﺤﻴﺢ اﻧﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬E‫ﻤﺎ ﻻ ﻳﻌﺘﻨﻮن ﺑﺘﻔﺎﺻﻴﻞ اﻟﻘﺼﺔ وﺣﻮاﺷﻴﮩﺎ وا‬ž‫ﺮواة ر‬E‫ا‬
ٔ
‫ﺰﻧﺎ ﻓﻠﻤﺎ ﺑ•ﻨﮩﺎ‬E‫ﺮاﺑﻌﺔ ﺳﺎﻟﮧ ﻋﻦ ﻛﻴﻔﻴﺔ ا‬E‫ إذا اﻋ¬ف ا‬Æ‫وﺳﻠﻢ ردہ ﺛﻼث „ﺮات ﺣ‬
(۴۴۴/Q :‫ﻤﻠﺔ ﻓﺘﺢ ا ﻠﮩﻢ‬.‫ )ﺗ‬.‫ر ﮧ‬
The gist of the above is that differences among the narrators does not
damage the status of the Had>th because they often try to establish the
incident without bothering about its details. The correct view is that
RasPlull8h sallall8hu ‛alayhi wa sallam sent him back three times. On
the fourth time, he asked him about the nature of the adultery. When
he explained it correctly, RasPlull8h sallall8hu ‛alayhi wa sallam
ordered for him to be stoned.
Seventh Objection
Some narrations state that Hadrat M8‛iz radiyall8hu ‛anhu went to
RasPlull8h sallall8hu ‛alayhi wa sallam on his own accord and admitted
his guilt. Other narrations say that he was brought to RasPlull8h
sallall8hu ‛alayhi wa sallam and he only admitted after RasPlull8h
sallall8hu ‛alayhi wa sallam questioned him.
The narrations read as follows:
ٔ ٔ
‫رﺳﻮل اﷲ ﺻ¦ اﷲ‬ ‫ رﺟﻞ ﻣﻦ ا ﺴﻠﻤ‬ú‫ ا‬:‫اﷲ ﻋﻨﻪ ﻗﺎل‬ ‫ﺮة ر‬8‫ﻋﻦ ا› ﮨﺮ‬
Ó‫ و™ رواﻳﺔ إ‬.‫ زﻧﻴﺖ‬Ó‫ ﻳﺎ رﺳﻮل اﷲ! إ‬:‫ﻮ ® ا ﺴﺠﺪ ﻓﻨﺎداہ ﻓﻘﺎل‬ß‫ﻋﻠﻴﮧ وﺳﻠﻢ و‬
ٔ ٔ
(۶۶/Q :‫ )رواﮨﻤﺎ „ﺴﻠﻢ‬.ö‫اﺻﺒﺖ ﻓﺎﺣﺸﺔ ﻓﺎﻗﻤﮧ ﻋ‬
ٔ
Œ‫ راﻳﺖ ﻣﺎﻋﺰ ﺑﻦ ﻣﺎﻟ‬:‫و™ رواﻳﺔ ﺴﻠﻢ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺳﻤﺮة ر اﷲ ﻋﻨﻪ ﻗﺎل‬
(۶۶/Q :‫ )رواہ „ﺴﻠﻢ‬.‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫ ا‬q‫ ﺑﮧ إ‬9 ٔ ‫ر اﷲ ﻋﻨﻪ ﺣ ﺟ‬
ٔ
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل‬Þf‫و™ رواﻳﺔ ﻟﮧ ﻋﻦ اﺑﻦ ﻋﺒﺎس ر اﷲ ﻋﻨﻪ ان ا‬
ٔ ٔ
Œ‫ اﻧ‬b‫ ﺑﻠﻐ‬:‫ ﻗﺎل‬،b‫ ﻋ‬Œ‫ وﻣﺎ ﺑﻠﻐ‬:‫؟ ﻗﺎل‬Œ‫ ﻋﻨ‬b‫ اﺣﻖ ﻣﺎ ﺑﻠﻐ‬:Œ‫ﺎﻋﺰ ﺑﻦ ﻣﺎﻟ‬
ٔ ٔ ٓ
.‫ﻊ ﺷﮩﺎدات ﺛﻢ ا„ﺮ ﺑﮧ ﻓﺮﺟﻢ‬ž‫ ﻓﺸﮩﺪ ار‬:‫ ﻗﺎل‬،‫ ﻧﻌﻢ‬:‫ﺔ ال ﻓﻼن ﻗﺎل‬8‫ﺎر‬ø ‫وﻗﻌﺖ‬
(۶۷/Q :‫)رواہ „ﺴﻠﻢ‬
Answer

522
 ٔ ‫ﺮواﻳﺎت ﻓﻴﻜﻮن ﻗﺪ ﺟ‬E‫ا‬
‫ ﺻ¦ اﷲ‬Þf‫ ا‬q‫ ﺑﮧ إ‬9 ‫ ﻻ ﺗﻨﺎﻗﺾ ﺑ‬:‫ﻗﺎل اﻟﻌﻠﻤﺎء‬
'‫ﻏ‬ ‫ وﻗﺪ ﺟﺎء‬،‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫ء ﻣﻦ ا‬å‫ﻋﻠﻴﮧ وﺳﻠﻢ ﻣﻦ ﻏ' اﺳﺘﺪ‬
ٔ ٔ
‫ ﺻ¦ اﷲ‬Þf‫ ﻓﻘﺎل ا‬،‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫ ا‬q‫„ﺴﻠﻢ ان ﻗﻮﻣﮧ ارﺳﻠﻮہ إ‬
ً ٔ
‫ن ﻣﺎﻋﺰ‬w‫ و‬Œ‫©ن ﺧ'ا ﻟ‬E ‫ ﻳﺎ ﮨﺰال‬Œž‫ﻮ ﺳ¬ﺗﮧ ﺑﺜﻮ‬E ‫ي ارﺳﻠﮧ‬RE ‫ﻋﻠﻴﮧ وﺳﻠﻢ‬
ٔ
‫وا‬ã‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺎﻋﺰ ﺑﻌﺪ ان ذﻛﺮ ﻟﮧ ا"ﻳﻦ ﺣ‬Þf‫ ﻓﻘﺎل ا‬،‫ﻋﻨﺪ ﮨﺰال‬
ٔ
(۶۷/Q :‫؟ )\ح „ﺴﻠﻢ‬Œ‫ ﻋﻨ‬b‫ اﺣﻖ ﻣﺎ ﺑﻠﻐ‬:‫ﻣﻌﮧ ﻣﺎ ﺟﺮ} ﻟﮧ‬
The ‛ulam8’ say that there is no contradiction between the narrations
because he was brought to RasPlull8h sallall8hu ‛alayhi wa sallam and
sent to him. RasPlull8h sallall8hu ‛alayhi wa sallam said to the one who
sent him: “O Haz8l! It would have been better if you concealed him.”
RasPlull8h sallall8hu ‛alayhi wa sallam then said to M8‛iz: “Is it true
what I was informed about you?” He then asked him about his adultery
and M8‛iz radiyall8hu ‛anhu admitted it four times.
Some scholars reply to the above objection by saying that words “Is it
true what I was informed about you?” are in the narration of Hadrat
‛Abdull8h ibn ‛Abb8s radiyall8hu ‛anhu and not in the narrations of the
other Sah8bah. At the time of the incident, Hadrat ‛Abdull8h ibn
‛Abb8s radiyall8hu ‛anhu was a young boy. The narrations of the senior
Sah8bah will therefore be given preference.
Furthermore, another narration of Hadrat ‛Abdull8h ibn ‛Abb8s
radiyall8hu ‛anhu in Sah h Bukh r (2/1008) and Sunan Ab D w d (p.
607) is in line with the narrations of the majority of Sah8bah. The
words “Is it true what I was informed about you?” are therefore
assumed by the narrator.
The following sources – with some alterations and additions – were
used for the above article:
1. Rajm K Shar‛ Haythiyat – Hadrat Muft> Muhammad Shaf>‛
rahimahull8h.
2. Takmilah Fath al-Mulhim – Hadrat Muft> Muhammad Taq>
‛Uthm8n> S8hib.
3. Jaw hir al-Fat w – Hadrat Muft> ‛Abd as-Sal8m S8hib Ch8tg8m>
rahimahull8h.
All8h ta‛8l8 knows best.

523
‫‪When a person cannot bear the punishment of lashing‬‬
‫‪Question‬‬
‫‪A person commits adultery but cannot bear the punishment of lashing.‬‬
‫‪Will it be permissible to resort to a leeway by striking him with a‬‬
‫?‪broom for example‬‬
‫‪Answer‬‬
‫‪In the case where a person is weak and feeble, and therefore cannot‬‬
‫‪bear the punishment of lashing, it will be permissible to resort to a‬‬
‫‪leeway by striking him with a broom or a similar item. However,‬‬
‫‪consideration should be given that the item used – e.g. a broom – to‬‬
‫‪strike the person must pass over the whole body. This is so that the‬‬
‫‪required number is completed.‬‬
‫ٔ‬
‫ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻋﺒﺎدة ر اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ن ﺑ اﺑﻴﺎﺗﻨﺎ رﺟﻞ ;ﺪج‬
‫ٔ‬ ‫ٔ‬
‫ﺿﻌﻴﻒ ﻓﻠﻢ ﻳﺮع إﻻ و‪ß‬ﻮ ’ اﻣﺔ ﻣﻦ إﻣﺎء ا(ار ‪J‬ﺒﺚ ﺑﮩﺎ ﻓﺮﻓﻊ ﺷﺎﻧﮧ ﺳﻌﺪ ﺑﻦ‬
‫ب‬ ‫ﻋﺒﺎدة ر اﷲ ﻋﻨﻪ إ‪ q‬رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﻘﺎل‪ :‬اﺟ وہ‬
‫ٔ‬
‫ﻣﺎﺋﺔ ﺳﻮط‪ ،‬ﻗﺎ‪E‬ﻮا‪ :‬ﻳﺎ ﻧ‪ Þ‬اﷲ ‪ß‬ﻮ اﺿﻌﻒ ﻣﻦ ذﻟ‪E Œ‬ﻮ ‪ž‬ﻨﺎہ ﻣﺎﺋﺔ ﺳﻮط ﻣﺎت‪،‬‬
‫ً‬
‫ﻗﺎل‪ :‬ﻓﺨﺬوا ﻟﮧ ﻋﺜ©ﻻ ﻓﻴﮧ ﻣﺎﺋﺔ ﺷﻤﺮاخ ﻓﺎ ‪ž‬ﻮہ ‪ž‬ﺔ واﺣﺪة‪) .‬رواہ اﺑﻦ‬
‫ﻣﺎﺟﺔ‪(۱۸۵ :‬‬
‫ٔ‬
‫ﻗﺎل اﻟﻄﻴ@‪ :‬اﻟﻌﺜ©ل‪ :‬اﻟﻐﺼﻦ ا‪E‬ﻜﺒ' ا"ي ﻳ‪.‬ﻮن ﻋﻠﻴﮧ اﻏﺼﺎن ﺻﻐﺎر و‪ٰ °‬‬
‫ﺴ¼‬
‫ً‬ ‫ٔ‬
‫‪ 9‬واﺣﺪ ﻣﻦ ﺗﻠ‪ Œ‬اﻻﻏﺼﺎن ﺷﻤﺮاﺧﺎ‪) .‬ا ﺮﻗﺎت‪(۱۴۶/â :‬‬

‫و‪ Ã‬ا ﻐﺮب‪ :‬اﻟﻌﺜ©ل‪ :‬ﻋﻨﻘﻮد ا‪f‬ﺨﻞ وا‪E‬ﺸﻤﺮاخ ﺷﻌﺒﺔ ﻣﻨﮧ‪) .‬ا ﻐﺮب‪(۴۲/Q :‬‬

‫ﻗﺎل ا ﺤﺪث اﻟﻔﻘﻴﮧ ا ﻼ ’ اﻟﻘﺎر} ر‪È‬ﮧ اﷲ ا‪+‬ﺎر} \ح ﮨﺬا ا]ﺪﻳﺚ‪:‬‬

‫ً‬ ‫ً‬ ‫وﻣﻦ ا ﻌﻠﻮم ٔان ا ﺮ‪8‬ﺾ ا‪E‬ﺸﺪﻳﺪ ا"ي ﻻ ﻳﺮ` ٔ‬
‫ﺑﺮوہ ‪E‬ﻮ ب ‪ž‬ﺎ وﺟﻴﻌﺎ ﺎت‬
‫ً‬ ‫و‪E‬ﻢ ٔ‬
‫ﺗﻮ„ﺮ ﺑﻘﺘﻠﮧ وﻻ ﻳ‪.‬ﻠﻒ اﷲ ﻧﻔﺴﺎ إﻻ وﺳﻌﮩﺎ وﻣﺎ ‪E‬ﻢ ﻳﺪرک <ﮧ ﻻ ﻳ¬ک‬
‫ٰ ٔ‬
‫وﺗﻌﺎ‪ q‬ﻻﻳﻮب ﻋﻠﻴﮧ‬ ‫<ﮧ ﻓﮩﺬا ‪ß‬ﻮ ا]ﻴﻠﺔ „ﺮا‪å‬ة ‪E‬ﻠﺠﺎﻧ‪ é‬ﻛﻤﺎ ﻗﺎل ﺳﺒﺤﺎﻧﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺴﻼم و‪w‬ن ﻗﺪ ﺣﻠﻒ ان ﻳ‪ã‬ب ا„ﺮاﺗﮧ ﻣﺎﺋﺔ ﺳﻮط ﺎ ﺗﻮﮨﻢ اﻧﮩﺎ ﺴﺘﺤﻖ‬
‫ً‬ ‫ٰ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ q‬ﺑﻘﻮﻟﮧ‪" :‬وﺧﺬ ﺑﻴﺪک ﺿﻐﺜﺎ" و‪ß‬ﻮ „ﻞء ا‪E‬ﻜﻒ ﻣﻦ‬ ‫ا‪ãE‬ب ﻓﺎ„ﺮہ اﷲ‬
‫‪524‬‬
 ً ٔ ٔ
’ ‫ﺸﺘﻤﻞ‬° ‫ ﻓﺎﺧﺬ ﺿﻐﺜﺎ‬Œ‫ﻳﻤﻴﻨ‬ ‫ﻨﺚ‬ ‫ﺸﺠﺮ او ا]ﺸ•ﺶ ﻓﺎ ب ﺑﮧ وﻻ‬E‫ا‬
،‫ ﻛﺘﺎب ا]ﺪود‬،۱۴۷/â :‫ )ا ﺮﻗﺎت‬.‫ﺔ واﺣﺪة‬ž ‫ﮩﺎ ﺑﮧ‬žã‫ﻣﺎﺋﺔ ﻋﻮد ﺻﻐﺎر ﻓ‬
(‫„ﻠﺘﺎن‬

:¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ً ً ٔ ٔ ٔ ٔ
‫ﺎ ﺧﻔﻴﻔﺎ‬ž ‫ب‬ã‫ﺎس ﻣﻦ ﺑﺮﺋﮧ ﻓﻴﻘﺎم ﻋﻠﻴﮧ ا} ﺑﺎن ﻳ‬Ö‫ﻗﻮﻟﮧ إﻻ ان ﻳﻘﻊ ا‬
ٔ
‫ﺴﻞ او ن ﺿﻌﻴﻒ‬E ‫ﺾ ﻻ ﻳﺮ` زواﻟﮧ‬8‫ﻮ ن ا ﺮ‬E‫ و‬:‫ اﻟﻔﺘﺢ‬Ã‫ و‬،‫¯ﺘﻤﻠﮧ‬
® ‫ وﺗﻘﺪم‬،‫ب ﺑﻌﺜ©ل ﻓﻴﮧ ﻣﺎﺋﺔ ﺷﻤﺎخ دﻓﻌﺔ‬ã‫ ﻳ‬:‫ﺸﺎﻓ‬E‫ﻠﻘﺔ ﻓﻌﻨﺪﻧﺎ وﻋﻨﺪ ا‬v‫ا‬
ٔ ٔ ٔ
‫ﻮن‬.‫ ﻻﺑﺪ ان ﺗ‬:‫ و"ا ﻗﻴﻞ‬،‫ ﺑﺪﻧﮧ‬q‫ إ‬lE‫اﻻﻳﻤﺎن اﻧﮧ ﻻ ﺑﺪ ﻣﻦ وﺻﻮل ا‬
(‫ ﺳﻌﻴﺪ‬،‫ ﻛﺘﺎب ا]ﺪود‬،۱۶/W :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﺴﻮﻃﺔ‬é‫ﻣ‬

.XWâ ‫ ص‬،Q ‫ ج‬:‫ﻨﺪﻳﺔ‬/‫ اﻟﻔﺘﺎوى ا‬:‫ﺪ أﻧﻈﺮ‬8‫ﻠﻤﺰ‬E‫و‬

All8h ta‛8l8 knows best.
Establishing the hadd solely on circumstantial evidence
Question
A virgin girl gave birth to a child but she does not admit having
committed adultery. There are no four witnesses to testify that the
child was born out of wedlock. What we do know is that she was
having an affair with a stranger. Bearing all this in mind, can the hadd
of adultery be applied solely on circumstantial evidence.?
Answer
It is essential to have four witnesses for the Shar‛> hadd of adultery to
be applied. Alternatively, the adulterer must admit to the crime in four
separate assemblies. The Shar‛> hadd of adultery cannot be applied in
the absence of either of these two. Circumstantial evidence is not
enough. In fact, the attitude of the Shar>‛ah is that the hadd falls off in
the presence of doubts; and not that it be applied through
circumstantial evidence and suspicions.
ٰ
‫ ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ‬:‫ ﻋﻨﮩﺎ ﻗﺎﻟﺖ‬q‫ﺗﻌﺎ‬ ‫اﷲ‬ ‫ﺸﺔ ر‬1å ‫ﻋﻦ‬
‫ﻣﺎ اﺳﺘﻄﻌﺘﻢ ﻓﺈن ن‬ ‫ ادرءوا ا]ﺪود ﻋﻦ ا ﺴﻠﻤ‬:‫ﻋﻠﻴﮧ وﺳﻠﻢ‬
525
 ‫ٔ‬
‫ﻟﮧ ;ﺮج ﻓﺨﻠﻮا ﺳ‪é‬ﻴﻠﮧ ﻓﺈن اﻹﻣﺎم ان ‪J‬ﻄ ٔﻰ ® اﻟﻌﻔﻮ ﺧ' ﻣﻦ‬
‫ٔ‬
‫ان ‪J‬ﻄ ٔﻰ ® اﻟﻌﻘﻮ‪ž‬ﺔ‪) .‬رواہ اﻟ¬ﻣﺬ}‪ ،۲۶۳/X :‬ﺑﺎب ﻣﺎ ﺟﺎء ®‬
‫درء ا]ﺪود(‬
‫‪RasPlull8h sallall8hu ‛alayhi wa sallam said: Hold back‬‬
‫‪the hudPd from the Muslims as much as you can. If there‬‬
‫‪is a way out for the person, let him be. It is better for the‬‬
‫‪leader to err while pardoning than to err when imposing‬‬
‫‪a punishment.‬‬

‫اﻟﮩﺪاﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬
‫ﻠﺲ ;ﺘﻠﻔﺔ اﻧﮧ ز‪ Z‬ﺑﻔﻼﻧﺔ وﻗﺎﻟﺖ‪ :‬ﮨﻲ ﺗﺰوﺟ‪ b‬او‬ ‫وﻣﻦ اﻗﺮ ار‪ž‬ﻊ „ﺮات‬
‫ٔ‬ ‫ٔ‬
‫اﻗﺮت ﺑﺎ‪E‬ﺰﻧﺎ وﻗﺎل ا‪E‬ﺮﺟﻞ ﺗﺰوﺟﺘﮩﺎ ﻓﻼ ﺣﺪ ﻋﻠﻴﮧ وﻋﻠﻴﮧ ﻣﮩﺮ ا ﺜﻞ ذﻟ‪ Œ‬ﻻن‬
‫ٔ‬
‫دﻋﻮ} ا‪©f‬ح ¯ﺘﻤﻞ ا‪E‬ﺼﺪق و‪ß‬ﻮ ﻳﻘﻮم ﺑﺎﻟﻄﺮﻓ ﻓﺎورث ﺷﺒﮩﺔ‪ ،‬و‪B‬ذا ﺳﻘﻂ‬
‫ً‬
‫ا]ﺪ وﺟﺐ ا ﮩﺮ ﺗﻌﻈﻴﻤﺎ ]ﻈﺮ ا‪+‬ﻀﻊ‪) .‬اﻟﮩﺪاﻳﺔ‪ ،۲/۵۱۹ :‬ﻛﺘﺎب ا]ﺪود(‬

‫درر ا]©م‪:‬‬
‫ٔ‬
‫ﻠﺲ واﺣﺪ ﺣ‪E Æ‬ﻮ ﺷﮩﺪوا ﻣﺘﻔﺮﻗ‬ ‫و ﻳ‪³‬ﺒﺖ ا‪E‬ﺰﻧﺎ ﺸﮩﺎدة ار‪ž‬ﻌﺔ ﻣﻦ ا‪E‬ﺮﺟﺎل‬
‫‪E‬ﻢ ﺗﻘﺒﻞ ذﻛﺮہ ا‪E‬ﺰ‪8‬ﻠ‪) .:‬درر ا]©م ® \ح ﻏﺮر اﻻﺣ©م‪ ،۶۲/Q :‬ﻛﺘﺎب ا]ﺪود‪.‬‬
‫وا‪E‬ﺸﺎ‪ ،۷/W :¹‬ﺑﺎب ا]ﺪود(‬

‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺑﺎ‪E‬ﻮ‪ N‬وا{ﻤﺎع‪ ...‬ﻓﺴﺎﻟﮩﻢ اﻹﻣﺎم ﻋﻦ ﻣﺎﮨﻴﺘﮧ‬ ‫و ﻳ‪³‬ﺒﺖ ﺸﮩﺎدة ار‪ž‬ﻌﺔ ﺑﺎ‪E‬ﺰﻧﺎ ﻻ‬
‫ٔ‬
‫و_ﻴﻔﻴﺘﮧ و„©ﻧﮧ وزﻣﺎﻧﮧ وا ﺰﻧﻴﺔ‪ ...‬ﻓﺈن ﺑ•ﻨﻮہ وﻗﺎ‪E‬ﻮا‪ :‬راﻳﻨﺎہ وﻃﻴٔﮩﺎ ﻴﻞ ®‬
‫ً‬
‫ا ﻜﺤﻠﺔ‪ ،‬راﺟﻊ إ‪ q‬ﺑﻴﺎن ا‪E‬ﻜﻴﻔﻴﺔ و‪ß‬ﻮ ز‪8‬ﺎدة ﺑﻴﺎن اﺣﺘﻴﺎﻻ ‪ E‬رء‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‬
‫ﻣﻊ ا‪E‬ﻜ‪ ،۵/s :Y‬ﻛﺘﺎب ا]ﺪود‪ ،‬ﻛﻮﺋﺘﮧ(‬
‫‪Further reading: Fat w Far d yyah, vol. 4, p. 503.‬‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪526‬‬
The testimony of a dumb person
Question
Nowadays, the gestures of a dumb person have taken on the form of a
language of its own. He is able to express his thoughts and feelings
explicitly, leaving no room for any misunderstanding. In such a
situation, can the testimony of a dumb person be used for establishing
adultery?
Answer
One of the prerequisites of a testimony is that it must be verbal, it has
to be uttered. A testimony is not correct without a verbal utterance.
The prerequisites for establishing adultery are more stringent.
Therefore, the testimony of a dumb person with respect to adultery is
even more unacceptable.
ٔ
‫ ﻗﻮﻟﮧ‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬،‫ﻣﺔ وﺳﺒﻌﺔ ﺧﺎﺻﺔ‬å ‫ة‬µ‫ ﻋ‬:µ‫و\اﺋﻂ اﻻداء ﺳﺒﻌﺔ ﻋ‬
ٔ ٔ ٔ
‫ﻄﻖ‬f‫• وا‬+‫ﺔ وا‬8‫ اﻣﺎ اﻟﻌﺎﻣﺔ ﻓﮩﻲ ا]ﺮ‬،‫ﺸﮩﺎدة‬E‫ﻴﻊ اﻧﻮاع ا‬ }‫ﻣﺔ ا‬å ‫ة‬µ‫ﻋ‬
.‫اﻟﺦ‬... ‫ﻻ \ط ﺟﻮازہ‬ ‫ﻦ ﮨﻲ \ط وﺟﻮب اﻟﻘﺒﻮل ’ اﻟﻘﺎ‬.‫واﻟﻌﺪاﻟﺔ ﻟ‬
(‫ ﺳﻌﻴﺪ‬،۴۶۲/s :¹‫ﺸﺎ‬E‫)ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬
ٔ ٔ ٔ ٔ ً ٔ
Ã‫ و‬.‫ﻮن و(ہ او و( و(ہ او اﺧﺮس‬.‫وط ان ﻻ ﻳ‬µE‫ ﻣﻦ ا‬7ž‫ و‬:‫واﻳﻀﺎ ﻓﻴﮧ‬
ٔ ٔ ٔ
‫ و™ إﺷﺎرة اﻻﺧﺮس اﺣﺘﻤﺎل‬،}‫ اﺧﺮس ﻻﻧﮧ ﻻ ﺑﺪ ﻓﻴﮧ ﻣﻦ ا(ﻋﻮ‬،‫ ﻗﻮﻟﮧ‬:‫ﺸﺎﻣﻴﺔ‬E‫ا‬
ٔ
(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ﺣﺪ اﻟﻘﺬف‬،۴۶/W :¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬.‫ﻳﺪرا ﺑﮧ ا]ﺪ‬
All8h ta‛8l8 knows best.
When a woman is hired for her services
Question
An objection is made against the Hanaf>s. If a person hires a woman to
engage in intercourse with her, then according to Hanaf>s, the hadd
falls away. This is clearly an act of adultery. How, then, can the hadd
fall away?
Answer
As per the Had>th, the hadd of adultery falls away when there is a
doubt about the situation. Furthermore, hiring a woman for sexual
intercourse is known as mut‛ah. Although mut‛ah is har8m, its

527
‫‪permissibility is attributed to certain Sah8bah. It therefore causes the‬‬
‫‪hadd to fall away. Nonetheless, a severe punishment will be given.‬‬
‫ٓ‬
‫اﺣ©م اﻟﻘﺮان‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫"ﻗﻮﻟﮧ ﻓﻤﺎ اﺳﺘﻤﺘﻌﻢ ﺑﮧ ﻣﻨﮩﻦ ﻓﺎﺗﻮﮨﻦ اﺟﻮرﮨﻦ" ﻓﺎوﺟﺐ ’ ا‪E‬ﺰوج ﻛﻤﺎل ا ﮩﺮ‪،‬‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬ ‫ٔ ً‬
‫وﻗﺪ ﺳ¼ اﷲ ا ﮩﺮ اﺟﺮا ﻗﻮﻟﮧ‪" :‬ﻓﺎﻧ‪.‬ﺤﻮﮨﻦ ﺑﺈذن اﮨﻠﮩﻦ واﺗﻮﮨﻦ اﺟﻮرﮨﻦ"‪.‬‬
‫ٓ‬ ‫ٔ‬ ‫ٔ ً‬
‫ﻓﺴ¼ ا ﮩﺮ اﺟﺮا و_ﺬﻟ‪ Œ‬اﻻﺟﻮر ا ﺬﻛﻮرة ﮨﺬہ اﻻﻳﺔ ‪ß‬ﻰ ا ﮩﻮر و‪B‬ﻧﻤﺎ ﺳ¼‬
‫ٔ‬ ‫ٔ ً ٔ‬
‫ا ﮩﺮ اﺟﺮا ﻻﻧﮧ ﺑﺪل ا ﻨﺎﻓﻊ وﻟ•ﺲ ﺑﺒﺪل ﻋﻦ اﻻﻋﻴﺎن ﻛﻤﺎ ﺳ¼ ﺑﺪل ﻣﻨﺎﻓﻊ ا(ار‬
‫ٔ‬ ‫ٔ ً‬ ‫ٔ ً‬
‫وا(اﺑﺔ اﺟﺮا و™ ﺴﻤﻴﺔ اﷲ ا ﮩﺮ اﺟﺮا د‪Ö‬ﻞ ’ ﺻﺤﺔ ﻗﻮل ا› ﺣﻨﻴﻔﺔ ﻓﻴﻤﻦ‬
‫ٔ ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ q‬ﻗﺪ ﺳ¼ ا ﮩﺮ اﺟﺮا ﻓﮩﻮ‬‫ٰ‬ ‫اﺳﺘﺎﺟﺮ ا„ﺮاة ﻓﺰﻧﺎ ﺑﮩﺎ اﻧﮧ ﻻ ﺣﺪ ﻋﻠﻴﮧ ﻻن اﷲ‬
‫ٔ‬
‫ﻛﻤﻦ ﻗﺎل‪ :‬اﻣﮩﺮک ﻛﺬا وﻗﺪ رو} ‪E‬ﻮہ ﻋﻦ ﻋﻤﺮ ﺑﻦ ا‪v‬ﻄﺎب ر اﷲ ﻋﻨﻪ‬
‫ٓ‬ ‫ً ٔ‬ ‫ً‬
‫وﻣﺜﻞ ﮨﺬا ﻳ‪.‬ﻮن ﻧ‪.‬ﺎﺣﺎ ﻓﺎﺳﺪا ﻻﻧﮧ ﺑﻐ' ﺷﮩﻮد‪) .‬اﺣ©م اﻟﻘﺮان ‪E‬ﻠﺠﺼﺎص‪:‬‬
‫‪(۱۴۶/Q‬‬

‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪:‬‬
‫ٔ‬
‫وﻣﻦ ﺷﺒﮩﺔ اﻟﻌﻘﺪ ﻣﺎ إذا اﺳﺘﺎﺟﺮﮨﺎ ﻟ‪ C‬ﺑﮩﺎ ﻓﻔﻌﻞ ﻻ ﺣﺪ ﻋﻠﻴﮧ و‪8‬ﻌﺰر وﻗﺎل ﮨﻤﺎ‬
‫ٔ‬ ‫ٔ‬
‫وا‪E‬ﺸﺎﻓ‪ V‬وﻣﺎﻟ‪ Œ‬وا‪È‬ﺪ‪¯ :‬ﺪ ﻻن ﻋﻘﺪ اﻹﺟﺎرة ﻻ ‪°‬ﺴ·ﺒﺎح ﺑﮧ ا‪+‬ﻀﻊ ﻓﺼﺎر‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻛﻤﺎ ‪E‬ﻮ اﺳﺘﺎﺟﺮﮨﺎ ‪E‬ﻠﻄﺒﺦ و‪E‬ﻮہ ﻣﻦ اﻻﻋﻤﺎل ﺛﻢ ز‪ Z‬ﺑﮩﺎ ﻓﺈﻧﮧ ¯ﺪ اﺗﻔﺎﻗﺎ‪ ،‬وﻟﮧ ان‬
‫ﺣ‪.‬ﻢ اﻟﻌ ‪،‬‬ ‫ا ﺴﺘﻮ‪ Ã‬ﺑﺎ‪E‬ﺰﻧﺎ ا ﻨﻔﻌﺔ وﮨﻲ ا ﻌﻘﻮد ﻋﻠﻴﮧ ® اﻹﺟﺎرة ‪E‬ﻜﻨﮧ‬
‫ٔ‬ ‫ً‬
‫ﻓﺒﺎ‪f‬ﻈﺮ إ‪ q‬ا]ﻘﻴﻘﺔ ﺗ‪.‬ﻮن ‪ô‬ﻼ ﻟﻌﻘﺪ اﻹﺟﺎرة ﻓﺎورث ﺷﺒﮩﺔ‪Á ،‬ﻼف‬
‫ٔ‬ ‫ٔ‬
‫ﺑﺎ‪E‬ﻮ‪ N‬واﻟﻌﻘﺪ‬ ‫اﻻﺳ·ﺌﺠﺎر ‪E‬ﻠﻄﺒﺦ و‪E‬ﻮہ ﻻن اﻟﻌﻘﺪ ‪E‬ﻢ ﻳﻀﻒ إ‪ q‬ا ﺴﺘﻮ‪Ã‬‬
‫ٓ‬
‫ا ﻀﺎف إ‪ô q‬ﻞ ﻳﻮرث ا‪E‬ﺸﺒﮩﺔ ﻓﻴﮧ ﻻ ‪ô‬ﻞ اﺧﺮ‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۲۶۲/s :‬دار‬
‫اﻟﻔﻜﺮ‪ .‬و_ﺬا ® ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۱۸/s :‬ﻛﻮﺋﺘﮧ(‬

‫‪528‬‬
 :‫ﻴ ا]ﻘﺎﺋﻖ‬é‫ﺗ‬
ٔ ٔ ً ٔ ٔ ٔ
Æ‫وﻻ› ﺣﻨﻴﻔﺔ ﻣﺎ روي ان ا„ﺮاة ﻃﻠﺒﺖ ﻣﻦ رﺟﻞ ﻣﺎﻻ ﻓﺎ ان ﻳﻌﻄﻴﮩﺎ ﺣ‬
ٔ ٔ
‫ ﮨﺬا ﻣﮩﺮﮨﺎ وﻻن‬:‫ﺗﻤﻜﻨﮧ ﻣﻦ ﻧﻔﺴﮩﺎ ﻓﺪرا ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ا]ﺪ ﻋﻨﮩﻤﺎ وﻗﺎل‬
ٔ ٓ ٰ ٔ ٰ
‫ "ﻓﻤﺎ اﺳﺘﻤﺘﻌﻢ ﺑﮧ ﻣﻨﮩﻦ ﻓﺎﺗﻮﮨﻦ اﺟﻮرﮨﻦ‬:q‫ﺗﻌﺎ‬ ‫ ﺳ¼ ا ﮩﺮ اﺟﺮة ﺑﻘﻮﻟﮧ‬q‫ﺗﻌﺎ‬ ‫اﷲ‬
ٔ ٔ ٔ
‫ﻮ‬E ‫ﺸﺒﮧ ا]ﻘﻴﻘﺔ ﻻ ا]ﻘﻴﻘﺔ اﻻ ﺗﺮ} اﻧﮧ‬° ‫ﺸﺒﮩﺔ ﻣﺎ‬E‫ ﻓﺼﺎر ﺷﺒﮩﺔ ﻻن ا‬،"‫ﻀﺔ‬8‫ﻓﺮ‬
ٔ ٔ
‫ﻮطء ﻣﻨﻔﻌﺔ‬E‫ ﺑﺎ‬Ã‫ وﻻن ا ﺴﺘﻮ‬...‫ﺐ ا]ﺪ‬i ‫ﻢ‬E Œ‫ ﺑ‬Z‫ ﻛﺬا ﻻز‬Œ‫ اﻣﮩﺮﺗ‬:‫ﻗﺎل‬
ٔ ً
‫ﻮن‬.‫ ان ﻳ‬œ‫ ﻓﺎﻋﺘﺒﺎر ا]ﻘﻴﻘﺔ ﻳﻘﺘ‬å\ ‫ﻢ اﻟﻌ‬.‫ن ن ﺣ‬B‫ﺣﻘﻴﻘﺔ و‬
ٔ ً
(‫ „ﻠﺘﺎن‬،}"‫ﻮطء ا‬E‫ ﺑﺎب ا‬،۱۸۴/R :‫ﻴ ا]ﻘﺎﺋﻖ‬é‫ )ﺗ‬.‫ﻺﺟﺎرة ﻓﺎورث ﺷﺒﮩﺔ‬E ‫ﻼ‬ô
‛All8mah Ibn Hum8m rahimahull8h gives preference to the view of
Im8m AbP YPsuf rahimahull8h and Im8m Muhammad rahimahull8h
and says that the hadd will be applied.

(‫ دار اﻟﻔﻜﺮ‬،۲۶۲/s :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫وا]ﻖ ® ﮨﺬا <ﮧ وﺟﻮب ا]ﺪ‬

Fat w Bayyin t also issues the fatwa by quoting the view of Im8m AbP
YPsuf rahimahull8h and Im8m Muhammad rahimahull8h.
Fat w Bayyin t:
The ruling on this issue is based on the fatw8 of Im8m AbP YPsuf
rahimahull8h and Im8m Muhammad rahimahull8h.1
‛All8mah Sh8m> rahimahull8h says that it is only ‛All8mah Ibn Hum8m
rahimahull8h who gives preference to the view of Im8m AbP YPsuf
rahimahull8h and Im8m Muhammad rahimahull8h. The other jurists
have chosen the view of Im8m AbP Han>fah rahimahull8h. ‛All8mah
Sayyid Ahmad Taht8w> rahimahull8h said that a very severe
punishment will have to be given.
ٔ
‫ وﺳﻜﺖ‬،‫ﺼﺎﺣﺐ اﻟﻔﺘﺢ‬E ‫ﺚ‬t ‫ وﮨﺬا‬،‫ﻮ ﻗﻮﻟﮩﻤﺎ‬ß ‫ﻗﻮﻟﮧ وا]ﻖ وﺟﻮب ا]ﺪ ا} ﻛﻤﺎ‬
‫ ﺑﺎب‬،۲۹/W :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫وح ’ ﻗﻮل اﻹﻣﺎم‬µE‫ﮩﺮ وا ﺘﻮن وا‬f‫ﻋﻠﻴﮧ ® ا‬
(‫ ﺳﻌﻴﺪ‬،‫ﻮطء ا"} ﻳﻮﺟﺐ ا]ﺪ‬E‫ا‬

1
Fat w Bayyin t, vol. 4, p. 480.
529
 ٔ ٔ
‫ﺴﻌﻮد ﻋﻦ‬E‫ اﺑﻮ ا‬،‫ﺮ‬8‫ و’ ﻗﻮﻟﮧ ﻳﻌﺰران اﺷﺪ ا—ﻌﺰ‬:‫ اﻟﻄﺤﻄﺎوي ’ ا(ر‬Ã‫و‬
(‫ ﻛﻮﺋﺘﮧ‬،۳۹۸/Q :‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(ر ا ﺨﺘﺎر‬.‫ا]ﻤﻮي‬
The commentators generally present two proofs in support of the view
of Im8m AbP Han>fah rahimahull8h:
1. The verdict of Hadrat ‛Umar radiyall8hu ‛anhu.
2. The verse in which All8h ta‛8l8 refers to the dowry (mahr) as a
payment (ujrat).
Fat w Bayyin t states that the verdict of Hadrat ‛Umar radiyall8hu
‛anhu is narrated via an authentic chain of transmission and that it is
on the level of ijm ‛ suk t (tacit consensus) because his verdict was
issued in the presence of the Sah8bah radiyall8hu ‛anhum and no one
rejected it.
Fat w Bayyin t:
Hadrat Im8m rahimahull8h drops off the hadd on the basis of doubt
(and issues the verdict of punishment). His proof is the following
statement of Hadrat ‛Umar radiyall8hu ‛anhu as quoted by Im8m ‛Abd
ar-Razz8q rahimahull8h in his Musannaf:
ٔ ٔ ٔ
‫ﻤﺪ ﺑﻦ ا]ﺎرث ﺑﻦ ﺳﻔﻴﺎن ﻋﻦ ا› ﺳﻠﻤﺔ ﺑﻦ ﺳﻔﻴﺎن ان‬ô b‫ﺞ ﺛ‬8‫اﺧ?ﻧﺎ اﺑﻦ ﺟﺮ‬
ٔ ٔ ٔ
‫ ﻳﺎ اﻣ' ا ٔﻮﻣﻨ ! اﻗﺒﻠﺖ‬:‫ﻄﺎب ر اﷲ ﻋﻨﻪ ﻓﻘﺎﻟﺖ‬v‫ا„ﺮاة ﺟﺎءت ﻋﻤﺮ ﺑﻦ ا‬
ً ٔ
، ‫ ﺣﻔﻨﺔ ﻣﻦ ﺗﻤﺮ‬š ‫ ﺛﻢ ﺣﻔﻦ‬،‫ ﺣﻔﻨﺔ ﻣﻦ ﺗﻤﺮ‬š ‫ رﺟﻞ ﻓﺤﻔﻦ‬b‫اﺳﻮق ﻏﻨﻤﺎ ﻓﻠﻘﻴ‬
ٔ
‫ ﻗﻠﺖ ﻣﺎذا؟‬:‫ ﻓﻘﺎل ﻋﻤﺮ ر اﷲ ﻋﻨﻪ‬،b‫ ﺛﻢ اﺻﺎﺑ‬،‫ ﺣﻔﻨﺔ ﻣﻦ ﺗﻤﺮ‬š ‫ﺛﻢ ﺣﻔﻦ‬
ٔ
'‫ﺸ‬°‫ و‬،‫ ﻣﮩﺮ‬،‫ ﻣﮩﺮ‬:‫ﺸ' ﺑﻴﺪہ‬°‫ﻄﺎب ر اﷲ ﻋﻨﻪ و‬v‫ ﻓﻘﺎل ﻋﻤﺮ ﺑﻦ ا‬،‫دت‬å‫ﻓﺎ‬
® ‫ ﺑﺎب ا]ﺪ‬،â\WSâ\XR`sR :‫ﺮزاق‬E‫ )ا ﺼﻨﻒ ﻟﻌﺒﺪ ا‬.‫ ﺛﻢ ﺗﺮ_ﮩﺎ‬،‫ﺑﻴﺪہ <ﻤﺎ ﻗﺎل‬
(‫ورة‬ãE‫ا‬
After quoting another narration, he writes:
The narrators of both narrations are reliable. H8fiz Ibn Hazm AndalPs>
rahimahull8h quotes them in his al-Muhall without making any
objection against their authenticity. Instead, he quotes it as an
evidence against the M8lik> and Sh8fi‛> scholars. He writes:

530
 ٔ
‫ﺼﺎﺣﺐ ا"ي ﻻ‬E‫ﺸﻨﻌﻮن ﺧﻼف ا‬° ‫ﺸﺎﻓﻌﻴﻮن ﻓﻌﮩﺪﻧﺎ ﺑﮩﻢ‬E‫ﻜﻴﻮں وا‬E‫واﻣﺎ ا ﺎ‬
ً
‫ ﺴﻜﻮت‬Œ‫ﻮن ’ ذﻟ‬E‫ﺴﺘﺪ‬°‫ و‬å‫ ﺑﻞ ﮨﻢ ﻳﻌﺪون ﻣﺜﻞ ﮨﺬا إ ﺎ‬...‫ﻳﻌﺮف ﻟﮧ ;ﺎﻟﻒ‬
ٓ
‫ﻢ‬.‫ ﺣ‬،‫ ﻛﺘﺎب ا]ﺪود‬،‫ )ا ﺤ¦ ﺑﺎﻻﺛﺎر‬.Œ‫ﻜ' "ﻟ‬f‫ﺼﺤﺎﺑﺔ ﻋﻦ ا‬E‫ﻣﻦ ا‬
(‫ ﺑ'وت‬،۱۹۶/XQ :Z‫ﻠﺰ‬E ‫ا ﺴﺘﺎﺟﺮة‬
If this is their principle, why do they not consider the above-quoted
incident of Hadrat ‛Umar radiyall8hu ‛anhu as a proof? This,
notwithstanding the fact that none of the Sah8bah radiyall8hu ‛anhum
objected to it.1
All8h ta‛8l8 knows best.
Adultery with an insane woman
Question
A man committed adultery with an insane woman. If the law of the
Shar>‛ah is applied in a place, will the hadd be applied to both the man
and woman? There is a narration which states that Hadrat ‛Umar
radiyall8hu ‛anhu ordered that an insane adulteress be stoned but he
retracted his ruling when Hadrat ‛Al> radiyall8hu ‛anhu asked him not
to. What is the status of this narration? Fat w D r al-‛Ul m Zakar yy
(vol. 2, p. 379) states that there is no chain of transmission for it but
Hadrat Maul8n8 Muhammad YPnus JaunpPr> Sah8ranpPr> attests to it
from al-Yaw q t al-Gh liyah (vol. 2, p. 379). Fat w D r al-‛Ul m Zakar yy
and al-Yaw q t al-Gh liyah both quote al-Ist ‛ b of Ibn ‛Abd al-Barr
rahimahull8h as a reference. How is this contradiction resolved?
Answer
The hadd of adultery is applied to an adulterer who is sane and mature
once the evidence of the Shar>‛ah is established. There is no hadd on
an insane woman. An insane person is included among the three who
are not accountable – as stated in a Had>th.
ٔ
‫ وﮨﺬا‬،‫ﺮﺟﻞ ﺧﺎﺻﺔ‬E‫ﺎﻣﻊ ﻣﺜﻠﮩﺎ ﺣﺪ ا‬i ‫ ﺻﺤﻴﺢ ﺑﻤﺠﻨﻮﻧﺔ او ﺻﻐ'ة‬Z‫ن ز‬B‫و‬
(۱۴۹/Q :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﺑﺎﻹ ﺎع ﻛﺬا ® اﻟﮩﺪاﻳﺔ‬
The incident related to Hadrat ‛Umar radiyall8hu ‛anhu and Hadrat ‛Al>
radiyall8hu ‛anhu is as follows:

1
Fat w Bayyin t, vol. 4, pp. 477-479.
531
 ٔ ‫ ﺛﻨﺎ‬،}‫ﺮ‬8‫ ﺛﻨﺎ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮ اﻟﻘﻮار‬،'‫ﺪ ﺑﻦ زﮨ‬È‫ﻗﺎل ٔا‬
‫ ﺛﻨﺎ‬،‫„ﻮ„ﻞ ﺑﻦ إﺳﻤﺎﻋﻴﻞ‬
‫ ن ﻋﻤﺮ ر‬:‫ ﺑﻦ ﺳﻌﻴﺪ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ „ﺴﻴﺐ ﻗﺎل‬9¯ ‫ﻮر} ﻋﻦ‬ï‫ﺳﻔﻴﺎن ا‬
ٔ
‫ وﻗﺎل ® ا ﺠﻨﻮﻧﺔ اﻟ‬،‫اﷲ ﻋﻨﻪ ﻳﺘﻌﻮذ ﺑﺎﷲ ﻣﻦ ﻣﻌﻀﻠﺔ ﻟ•ﺲ ﻟﮩﺎ اﺑﻮ ا]ﺴﻦ‬
ٔ ٔ ٔ
‫ﺴﺘﺔ اﺷﮩﺮ ﻓﺎراد ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ر ﮩﺎ ﻓﻘﺎل‬E ‫ اﻟ وﺿﻌﺖ‬Ã‫ا„ﺮ ﺑﺮ ﮩﺎ و‬
ً ٰ
"‫ﻠﮧ وﻓﺼﺎﻟﮧ ﺛﻼﺛﻮن ﺷﮩﺮا‬È‫ "و‬:‫ ﻳﻘﻮل‬q‫ﺗﻌﺎ‬ ‫ إن اﷲ‬:‫ﻟﮧ ’ ر اﷲ ﻋﻨﻪ‬
Œ‫ ﻟﮩﻠ‬ö‫ﻮ ﻻ ﻋ‬E :‫اﷲ ﻋﻨﻪ ﻳﻘﻮل‬ ‫ ﻓ©ن ﻋﻤﺮ ر‬.‫ ا]ﺪﻳﺚ‬،(۱۵-‫)اﻻﺣﻘﺎف‬
(‫ ﺑ'وت‬،XXSR-XXSQ\R :?‫ )اﻻﺳ·ﻴﻌﺎب ® ﻣﻌﺮﻓﺔ اﻻﺻﺤﺎب ﻻﺑﻦ ﻋﺒﺪ اﻟ‬.‫ﻋﻤﺮ‬
H8fiz Ibn ‛Abd al-Barr rahimahull8h relates the above text with its
chain of transmission. He then writes the word “al-Had>th” and follows
it with this sentence:

.‫ ﻋﻤﺮ‬Œ‫ ﻟﮩﻠ‬ö‫ﻮ ﻻ ﻋ‬E :‫اﷲ ﻋﻨﻪ ﻳﻘﻮل‬ ‫ﻓ©ن ﻋﻤﺮ ر‬

‛Umar used to say: Were it not for ‛Al>, ‛Umar would have been
destroyed.
We are of the view that the discussion ends before the word “al-
Had>th” and that the words ‫ﻠﻚ ﻋﻤﺮ‬/ ö‫ﻮ ﻻ ﻋ‬E are not part of the
previously quoted text. Hadrat Shaykh Muhammad YPnus is of the
view that it is a part of the previously quoted text. Even if it is included
in the previous text, the chain of transmission contains Mu’ammal ibn
Ism8‛>l who is classified as munkar al-Had th and there is no supporting
narration (mut bi‛) for the present narration. In the absence of a
mut bi‛, his narration is not reliable.
Furthermore, H8fiz Ibn Taym>yyah rahimahull8h said that this
addition is not known in this Had>th:

(۴۵/` :‫ﺴﻨﺔ‬E‫ )ﻣﻨﮩﺎج ا‬.‫ﺎدة ﻟ•ﺴﺖ ﻣﻌﺮوﻓﺔ ® ﮨﺬا ا]ﺪﻳﺚ‬8‫ﺰ‬E‫إن ﮨﺬہ ا‬

From this we learn that Ibn Taym>yyah rahimahull8h also believes that
the addition is not a part of the Had>th.
Dr. Bashsh8r ‛Aww8d writes in Tahr r Taqr b at-Tahdh b:
ٔ ٔ
‫ واﺗﻔﻖ اﺑﻮ ﺣﺎﺗﻢ واﺑﻦ ﺳﻌﺪ‬،‫ ﻣﻨﻜﺮ ا]ﺪﻳﺚ‬:}‫ﺨﺎر‬+‫„ﻮ„ﻞ ﺑﻦ إﺳﻤﺎﻋﻴﻞ ﻗﺎل ا‬
‫ﻤﺪ ﺑﻦ‬ô‫ و‬Ø‫ﻌﻘﻮب ﺑﻦ ﺳﻔﻴﺎن وا(ارﻗﻄ‬8‫( و‬۸۵) ‫ﻠﻴﻠﺔ‬E‫ﻮم وا‬Ö‫ ﻋﻤﻞ ا‬4‫واﻟ ﺴﺎ‬
532
 ٔ ٔ
‫ﺮﻏﻢ ﻣﻦ ﺗﻮﺛﻴﻘﮩﻢ ﻟﮧ ® ا{ﻤﻠﺔ‬E‫ﻄﺎ ’ ا‬v‫ﻧ• ا ﺮوزي وﻏ'ﮨﻢ ’ اﻧﮧ ﻛﺜ' ا‬
ٔ
.‫ﺸﻮاﮨﺪ‬E‫ﺧﻄﻮہ وﺟﺐ ﺎﻧﺒﺔ ﻣﺎ ﻳﻨﻔﺮد ﺑﮧ ﻓﻴﻌﺘ? ﺑﮧ ® ا ﺘﺎﺑﻌﺎت وا‬ ý‫ﻦ ﻣﻦ ﻛ‬.‫ﻟ‬
(۴۴۲/R :‫ﺐ ا—ﮩﺬﻳﺐ‬8‫ﺮ ﺗﻘﺮ‬8‫ﺮ‬Â)
There is another narration in al-Ist ‛ b:
ٔ
.‫ن ﻋﻤﺮ ﻳﺘﻌﻮذ ﻣﻦ ﻣﻌﻀﻠﺔ ﻟ•ﺲ ﻟﮩﺎ اﺑﻮ ا]ﺴﻦ‬
Hadrat ‛Umar radiyall8hu ‛anhu used to seek refuge from a complex
issue in which Hadrat ‛Al> radiyall8hu ‛anhu was not present.
The chain of transmission of this Had>th also contains Mu’ammal ibn
Ism8‛>l.
All8h ta‛8l8 knows best.
When stolen wealth is given to the thief
Question
A man’s hand was to be chopped off because he was guilty of theft. The
judge passed the verdict against him. However, the owner gave the
wealth to the thief. Will the punishment of chopping off his hand fall
away?
Answer
Once the owner gives the wealth to the thief, the punishment of
chopping off his hand falls away even though the judge passed a
verdict for it to be chopped off.

،۵۵۰/Q :‫ )اﻟﮩﺪاﻳﺔ‬.‫ﻢ ﻳﻘﻄﻊ‬E ‫ﻗﺔ ﻓﻮﮨﺒﺖ ﻟﮧ‬ ‫ﺑﺎﻟﻘﻄﻊ‬ ‫ ’ رﺟﻠ‬œ‫ذا ﻗ‬B‫و‬

(‫ﻛﺘﺎب ا]ﺪود‬

ٔ ٔ
.‫ﻢ ﺗﻘﻄﻊ‬E ‫ﺼﺎب‬f‫ﺴﺎرق او ﺑﺎﻋﮩﺎ ﻣﻨﮧ او ﻧﻘﺼﺖ ﻗﻴﻤﺘﮩﺎ ﻋﻦ ا‬E‫ﻓﺈن وﮨﺒﮩﺎ ﻣﻦ ا‬
:‫ وﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ ﻛﻮﺋﺘﮧ‬،۴۶/s :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ و_ﺬا ® ا‬.۲۷۲ :}‫);ﺘ• ا ﻘﺪور‬
(‫ دار اﻟﻔﻜﺮ‬،۴۰۶/s
All8h ta‛8l8 knows best.
533
The consumer of wine in today’s times
Question
What is the ruling with regard to an alcoholic in our times? What
warnings are there for a person who commits this sin?
Answer
The original ruling for a consumer of wine – when the crime is
established by an Islamic court – is eighty lashes. Unfortunately, in the
absence of an Islamic state, the Shar‛> hadd cannot be implemented.
Muslims should therefore advise such a person and abstain from
helping and assisting him in any way. They must sever ties with him
with the intention that he will probably desist. If Muslims have their
own judge or jam‛>yyat, they must impose some form of suitable
punishment on him. This is because the Qur’8n and Sunnah contain
severe warnings against such a person. A few are quoted as examples.
ُ َ ْ َ َ ‫واﻷﻧﺼﺎب‬
‫واﻷزﻻم‬ ُ َ ْ َ َ ì•‫ﻤ‬E‫وا‬ ُ ْ َ ْ ‫ﻤﺎ‬/‫إ‬
ُ ْ َ ْ َ ‫ﻤﺮ‬v‫ا‬ َ Í ‫أﻣﻨﻮآ‬ْ ُ َ ‫ﻦ‬."‫ا‬ َ!َ
َ ْ ِ Í ‫ﻬﺎ‬.‹‫ﻳ‬
ِ ِ
ُ ْ ُ َ Í َ ْ ُ ْ ُ ْ ُ Í َ َ ُُْ َ ْ َ ْ Í َ َ ‫ﻣﻦ‬ ْ u ‫رﺟﺲ‬
ٌ ْ
‫ﺪ‬8‫ﻳﺮ‬ ِ ‫ﻤﺎ‬/‫ﻔﻠﺤﻮن ِإ‬# ِ ‫ﻢ‬.‫ﺸﻴﻄﻦ ﻓﺎﺟﺘ ِﺒﻮه ﻟﻌﻠ‬E‫ا‬ ِ ‫~ﻤﻞ‬
ِ ِ
ْ َ ْ َ ْ َْ َ َ ْ َْ َ َ َ َ َ ْ ُ ُ َْ َ َ ْ ! ْ َ ُ ْ Í
ì•‫ﻤ‬E‫وا‬
ِ ِ ‫ﻤﺮ‬
ِ v‫ﻐﻀﺂء َِ ا‬+‫ﻢ اﻟﻌﺪاوة وا‬.‫ﻳﻮﻗﻊ ﺑ•ﻨ‬ ِ ‫ﺸﻴﻄﻦ أن‬E‫ا‬
َ ْ َُْ ! ْ ُ ْ ْ َ
َ ‫ﺼﻠﻮة ج‬E‫ا‬ Í ‫وﻋﻦ‬ َ َ ْ ْ َ ْ ُ Í ُ ََ
‫ﻣﻨﺘﻬﻮن‬ ‫ﺘﻢ‬/‫ﻬﻞ أ‬0 ِ ِ ‫اﷲ‬ ِ ‫ذﻛﺮ‬ ِ ِ ‫ﺼﺪ¿ﻢ ~ﻦ‬8‫و‬
O believers! This wine, gambling, idols and divining
arrows are all vile deeds of Satan. Continually abstain
from them, then, so that you may gain salvation. Satan
only seeks to breed enmity and malice among you by
means of wine and gambling, and to turn you away from
the remembrance of All8h and from sal8h. Will you now
abstain?1
ٔ
‫ﻦ ﺑﻦ ا]ﺎرث ﺑﻦ‬È‫ﺮ‬E‫ﺮ ﺑﻦ ﻋﺒﺪ ا‬.‫ اﺑﻮ ﺑ‬b‫ ﺣﺪﺛ‬:‫ﺰﮨﺮي‬E‫ ﻗﺎل ا‬:'‫وﻗﺎل اﺑﻦ ﻛﺜ‬
ٔ ٔ
‫ﻤﺮ‬v‫ اﺟﺘ ﺒﻮا ا‬:‫ ﺳﻤﻌﺖ ﻋﺜﻤﺎن ﺑﻦ ﻋﻔﺎن ر اﷲ ﻋﻨﻪ ﻳﻘﻮل‬:‫ﮨﺸﺎم ان اﺑﺎہ ﻗﺎل‬
ٔ
‫ﺎس‬f‫ل ا‬ó‫ﻌ‬8‫ﻢ ﻳﺘﻌﺒﺪ و‬.‫ إﻧﮧ ن رﺟﻞ ﻓﻴﻤﻦ ﺧﻼ ﻗﺒﻠ‬،‫ﺒﺎﺋﺚ‬v‫ﻓﺈﻧﮩﺎ ام ا‬
ٔ ٔ ٔ
‫ﺸﮩﺎدة ﻓﺪﺧﻞ ﻣﻌﮩﺎ‬E ‫ﺘﮩﺎ ان ﺗﺪﻋﻮہ‬8‫ﮧ ﺟﺎر‬Ö‫ﺔ ﻓﺎرﺳﻠﺖ إ‬8‫ﻓﻌﻠﻘﺘﮧ ا„ﺮاة ﻏﻮ‬

1
SPrah al-M8’idah, 5: 90-91.
534
 ٔ ٔ ٔ ً
‫ ا„ﺮاة وﺿﻴﺌﺔ ﻋﻨﺪﮨﺎ ﻏﻼم‬q‫ إ‬œ‫ اﻓ‬Æ‫ﻓﻄﻔﻘﺖ <ﻤﺎ دﺧﻞ ﺑﺎﺑﺎ اﻏﻠﻘﺘﮧ دوﻧﮧ ﺣ‬
ٔ
‫ او‬ö‫ —ﻘﻊ ﻋ‬Œ‫ﻦ دﻋﻮﺗ‬.‫ﺸﮩﺎدة وﻟ‬E Œ‫ واﷲ ﻣﺎ دﻋﻮﺗ‬Ó‫ إ‬:‫ﺮ ﻓﻘﺎﻟﺖ‬c ‫ﺎﻃﻴﺔ‬ž‫و‬
ً ٔ ٔ
Æ‫ﺪو ﻓﻠﻢ ﻳﺮم ﺣ‬8‫ ز‬:‫ ﻓﺴﻘﺘﮧ ﺳﺎ ﻓﻘﺎل‬،‫ﻤﺮ‬v‫ب ﮨﺬا ا‬µ ‫ﺗﻘﺘﻞ ﮨﺬ اﻟﻐﻼم او‬
ً ٔ
‫ﻤﻊ ﮨﻲ واﻹﻳﻤﺎن اﺑﺪا إﻻ‬o ‫ ﻓﺈﻧﮩﺎ ﻻ‬،‫ﻤﺮ‬v‫ ﻓﺎﺟﺘ ﺒﻮا ا‬،‫ﻔﺲ‬f‫وﻗﻊ ﻋﻠﻴﮩﺎ وﻗﺘﻞ ا‬
ٔ ٔ ٔ
‫ وﻟﮧ ﺷﺎﮨﺪ‬...‫ وﮨﺬا إﺳﻨﺎد ﺻﺤﻴﺢ‬7‫ﻴﮩ‬+‫ رواہ ا‬،‫ﺮج ﺻﺎﺣﺒﮧ‬J ‫ اﺣﺪﮨﻤﺎ ان‬Œ‫اوﺷ‬
ٔ
‫ ﺣ‬Ó‫ﺰا‬E‫ ا‬Z‫ ﻻ ﻳﺰ‬:‫ﺼﺤﻴﺤ ﻋﻦ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ اﻧﮧ ﻗﺎل‬E‫® ا‬
‫ﻤﺮ‬v‫ب ا‬µ° ‫„ﻮﻣﻦ وﻻ‬ ٔ ‫ﻮ‬ß‫ﻗﮩﺎ و‬ì° ‫ق ﻗﺔ ﺣ‬ì° ‫„ﻮﻣﻦ وﻻ‬ ٔ ‫ﻮ‬ß‫ﻳﺰ و‬
ٔ ٔ ٔ ‫ﻮ‬ß‫ﮩﺎ و‬žµ° ‫ﺣ‬
‫ ﺻ¦ اﷲ‬Þf‫ﺪ اﻧﮩﺎ ﺳﻤﻌﺖ ا‬8‫ وﻋﻦ اﺳﻤﺎء ﺑﻨﺖ ﻳﺰ‬...‫„ﻮﻣﻦ‬
ٔ
‫ إن ﻣﺎت‬،‫ﻠﺔ‬Ö ‫ﻌ‬ž‫ﻢ ﻳﺮض اﷲ ﻋﻨﮧ ار‬E ‫ﻤﺮ‬v‫ ﻣﻦ \ب ا‬:‫ﻋﻠﻴﮧ وﺳﻠﻢ ﻳﻘﻮل‬
ٔ ً ً
‫ﺴﻘﻴﮧ ﻣﻦ‬° ‫د ن ﺣﻘﺎ ’ اﷲ ان‬å ‫ن‬B‫ و‬،‫ن ﺗﺎب ﺗﺎب اﷲ ﻋﻠﻴﮧ‬B‫ و‬،‫ﻣﺎت ﻓﺮا‬
ٔ
‫ ﺻﺪﻳﺪ اﮨﻞ‬:‫ﺒﺎل ﻗﺎل‬v‫ وﻣﺎ ﻃﻴﻨﺔ ا‬،‫ ﻳﺎ رﺳﻮل اﷲ‬:‫ ﻗﻠﺖ‬:‫ ﻗﺎﻟﺖ‬،‫ﺒﺎل‬v‫ﻃﻴﻨﺔ ا‬
(۱۱۰‫۔‬۱۰۹/Q :'‫ )ﺗﻔﺴ' اﺑﻦ ﻛﺜ‬.‫ﺎر‬f‫ا‬
Hadrat ‛Uthm8n ibn ‛Aff8n radiyall8hu ‛anhu said: Abstain from wine
because it is the mother of all evils. (Listen to a story): There was an
ardent worshipper in the past. He separated himself from the people
and remained in solitude. An immoral woman became attracted to
him. She sent one of her domestics calling him to serve as a witness.
The man arrived innocently. As he passed each door, it was locked
behind him until he reached the woman. There was a young boy near
her and a pitcher of wine. She said to him: “By All8h, I did not summon
you for any testimony. I called you to have intercourse with me. If not,
you will have to kill this boy or drink this wine.” The worshipper
thought to himself that drinking the wine is a lesser evil than the
other two options, so he drank the wine. But then he began asking for
more. He continued drinking until he became so intoxicated that he
had intercourse with the woman and killed the boy. You should
therefore abstain from wine because it and >m8n can never combine. If
there is wine, there cannot be perfect >m8n. If there is >m8n, there can
be no wine…a narration in Sah h Bukh r and Sah h Muslim states that
RasPlull8h sallall8hu ‛alayhi wa sallam said: A person committing
adultery does not remain a believer when he is committing it. A
person stealing does not remain a believer when he is stealing. A

535
‫‪person consuming wine does not remain a believer when he is‬‬
‫‪consuming it.‬‬
‫‪Hadrat Asm8’ bint Yaz>d radiyall8hu ‛anh8 narrates that RasPlull8h‬‬
‫‪sallall8hu ‛alayhi wa sallam said: “When a person consumes wine, All8h‬‬
‫‪ta‛8l8 is displeased with him for forty days. If he dies, he will die as an‬‬
‫‪unbeliever. If he repents, All8h ta‛8l8 will accept his repentance. If he‬‬
‫‪becomes habituated to wine, All8h ta‛8l8 will certainly make him drink‬‬
‫”‪the pus of the inmates of the Hell-fire.‬‬
‫ٔ‬
‫وﻗﺎل ا‪E‬ﺴﻴﻮ‪ ® q‬ا(ر ا ﻨﺜﻮر‪ :‬اﺧﺮج و_ﻴﻊ وا‪+‬ﺨﺎري و„ﺴﻠﻢ ﻋﻦ اﺑﻦ ﻋﻤﺮ‬
‫ر اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ :‬ﻣﻦ \ب ا‪v‬ﻤﺮ ®‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫ا(ﻧﻴﺎ ‪E‬ﻢ ‪žµ°‬ﮩﺎ ® اﻻﺧﺮة إﻻ ان ﻳﺘﻮب‪ .‬واﺧﺮج ا‪+‬ﻴﮩ‪ ® 7‬ا‪E‬ﺸﻌﺐ ﻋﻦ اﺑﻦ‬
‫ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ :‬ﻣﻦ \ب ا‪v‬ﻤﺮ‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫® ا(ﻧﻴﺎ و‪E‬ﻢ ﻳﺘﺐ ‪E‬ﻢ ‪žµ°‬ﮩﺎ ® اﻻﺧﺮة و‪B‬ن ادﺧﻞ ا{ﻨﺔ‪ .‬واﺧﺮج ا‪+‬ﻴﮩ‪ 7‬ﻋﻦ‬
‫ٔ‬
‫اﺑﻦ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻧﮩﻰ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ان ﻳﻘﻌﺪ ’‬
‫ﻣﺎﺋﺪة ‪µ°‬ب ﻋﻠﻴﮩﺎ ا‪v‬ﻤﺮ‪) .‬ا(ر ا ﻨﺜﻮر‪(۱۷۶۱۷۴/R :‬‬
‫ٔ‬ ‫ٔ‬
‫وﻗﺎل اﻹﻣﺎم ا‪ìE‬ﺧ‪ ® ë‬ا ‪é‬ﺴﻮط‪ :‬اﻋﻠﻢ ان ا‪v‬ﻤﺮ ﺣﺮام ﺑﺎ‪E‬ﻜﺘﺎب وا‪E‬ﺴﻨﺔ‪ :‬اﻣﺎ‬
‫ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ ...q‬وا‪E‬ﺴﻨﺔ‪ :‬ﻣﺎ روي ﻋﻦ ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ اﻧﮧ ﻗﺎل‪:‬‬ ‫ا‪E‬ﻜﺘﺎب ﻓﻘﻮﻟﮧ‬
‫ً‬
‫ﻟﻌﻦ اﷲ ® ا‪v‬ﻤﺮ ﻋ‪µ‬ا‪ ،‬ا]ﺪﻳﺚ‪ .‬وذﻟ‪ Œ‬د‪Ö‬ﻞ ﻧﮩﺎﻳﺔ ا—ﺤﺮ‪8‬ﻢ‪ ،‬وﻗﺎل ﻋﻠﻴﮧ‬
‫ٔ‬
‫ا‪E‬ﺼﻼة وا‪E‬ﺴﻼم‪ :‬ا‪v‬ﻤﺮ ام ا‪v‬ﺒﺎﺋﺚ‪ ،‬وﻗﺎل ﻋﻠﻴﮧ ا‪E‬ﺼﻼة وا‪E‬ﺴﻼم‪ :‬ﺷﺎرب ا‪v‬ﻤﺮ‬
‫ً‬
‫ﻛﻌﺎﺑﺪ ا‪E‬ﻮﺛﻦ‪ ،‬وﻗﺎل ﻋﻠﻴﮧ ا‪E‬ﺼﻼة وا‪E‬ﺴﻼم‪ :‬إذا وﺿﻊ ا‪E‬ﺮﺟﻞ ﻗﺪﺣﺎ ﻓﻴﮧ ‪c‬ﺮ ’‬
‫ٔ‬ ‫ٔ‬
‫ﻳﺪہ ﻟﻌﻨﺘﮧ „ﻼﺋ‪.‬ﺔ ا‪E‬ﺴﻤﻮات واﻻرض ﻓﺈن \‪ž‬ﮩﺎ ‪E‬ﻢ ﺗﻘﺒﻞ ﺻﻼة ار‪ž‬ﻌ ‪Ö‬ﻠﺔ‪،‬‬
‫ٔ ٔ‬
‫و‪B‬ن داوم ﻋﻠﻴﮩﺎ ﻓﮩﻮ ﻛﻌﺎﺑﺪ ا‪E‬ﻮﺛﻦ‪ ،‬واﻻﻣﺔ ا ﻌﺖ ’ ‪Â‬ﺮ‪8‬ﻤﮩﺎ‪ ،‬و_‪ è‬ﺑﺎﻹ ﺎع‬
‫ﺣﺠﺔ ﮨﺬہ ﺣﺮﻣﺔ ﻗﻮ‪8‬ﺔ ﺑﺎﺗﺔ ﺣ‪ Æ‬ﻳ‪.‬ﻔﺮ „ﺴﺘﺤﻠﮩﺎ و‪8‬ﻔﺴﻖ ﺷﺎر‪ž‬ﮩﺎ‪) .‬ا ‪é‬ﺴﻮط‪:‬‬
‫ﻛﺘﺎب اﻻ\‪ž‬ﺔ‪(۱۲۱/Qâ ،‬‬
‫ٔ‬ ‫ٔ‬
‫وﻗﺎل „ﻠ‪ Œ‬اﻟﻌﻠﻤﺎء اﺑﻮ ﺑ‪.‬ﺮ „ﺴﻌﻮد ﺑﻦ ا‪È‬ﺪ ا‪©E‬ﺳﺎ‪:Ó‬‬

‫‪536‬‬
 ٔ
‫ﺟ ة ® اﻻﺣﺮار ﻹ ﺎع‬ ‫ﺴﻜﺮ ﻣﻘﺪر ﺑﺜﻤﺎﻧ‬E‫ﻤﺮ وﺣﺪ ا‬v‫إن ﺣﺪ \ب ا‬
‫ إذا‬:‫ ﻗﺎل ﺳﻴﺪﻧﺎ ’ ر اﷲ ﻋﻨﻪ‬Æ‫ﺼﺤﺎﺑﺔ وﻗﻴﺎﺳﮩﻢ ’ ﺣﺪ اﻟﻘﺬف ﺣ‬E‫ا‬
ٔ ٔ
‫ﺮق‬E‫ﻌ ® اﻟﻌﺒﻴﺪ ﻻن ا‬ž‫ﺎر‬ž‫ﻦ ﺛﻤﺎﻧﻮن و‬8¬‫ذا ﮨﺬ} اﻓ¬} وﺣﺪ ا ﻔ‬B‫ﺳﻜﺮ ﮨﺬ} و‬
، ‫ﺔ‬ž\‫ ﻛﺘﺎب اﻻ‬،۱۱۳/s :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.‫ﺰﻧﺎ‬E‫ﻠﺤﺪ ﻛﺤﺪ اﻟﻘﺬف وا‬E ‫ﻣﻨﺼﻒ‬
(‫ﺳﻌﻴﺪ‬
All8h ta‛8l8 knows best.
When a person is murdered by poisoning
Question
If a person murdered another by poisoning, will retribution and blood
money become obligatory?
Answer
There are some details related to murdering a person through
poisoning. If someone forced poison into a person’s mouth or gave him
poison and compelled him to consume it, then in both cases there is no
retribution on the one who gave it to him, but blood money will be
obligatory on the man’s tribe.
If a person merely gave poison to someone, and the latter consumed it
without any compulsion, then there is neither retribution nor blood
money on the one who gave it. This is irrespective of whether the one
who consumed it was aware that he was consuming poison or not. Yes,
the one who gave it can be punished appropriately.

ٔ ً ٔ ً ً
‫ﺎرا ’ ﻛﺮہ ﻣﻨﮧ او ﻧﺎوﻟﮧ ﺛﻢ‬i‫ ﻓﺈن اوﺟﺮہ إ‬Œ‫ذا ﺳ رﺟﻼ ﺳﻤﺎ ﻓﻤﺎت ﻣﻦ ذﻟ‬B‫و‬
ٔ ٔ ٔ ٔ ٔ
‫ \ب او ﻧﺎوﻟﮧ ﻣﻦ ﻏ' إﻛﺮاہ ﻋﻠﻴﮧ ﻓﺈن اوﺟﺮہ او ﻧﺎوﻟﮧ او‬Æ‫ﮧ ﺣ‬ž\ ’ ‫ﺮﮨﮧ‬õ‫ا‬
ٔ
‫ب ﻣﻦ‬µ‫ذا ﻧﺎوﻟﮧ ﻓ‬B‫ﻗﻠﺘﮧ ا(ﻳﺔ و‬å ’ ‫ﮧ ﻓﻼ ﻗﺼﺎص ﻋﻠﻴﮧ و‬ž\ ’ ‫ﺮﮨﮧ‬õ‫ا‬
ٔ ٔ
‫ﻮﻧﮧ‬.‫ﺸﺎرب ﺑ‬E‫ﻦ ﻋﻠﻴﮧ ﻗﺼﺎص وﻻ دﻳﺔ ﺳﻮاء ﻋﻠﻢ ا‬.‫ﻢ ﻳ‬E ‫ﺮﮨﮧ ﻋﻠﻴﮧ‬õ‫ﻏ' ان ا‬
ًٔ
(۶/` :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ ﮨﻜﺬا ® ا"ﺧ'ة‬،‫ﻢ ﻳﻌﻠﻢ‬E ‫ﺳﻤﺎ او‬

537
 ‫ٔ‬ ‫ً‬
‫ﺳﻘﺎہ ﺳﻤﺎ ﺣ‪ Æ‬ﻣﺎت إن دﻓﻌﮧ إ‪Ö‬ﮧ ﺣ‪ Æ‬ا‪õ‬ﻠﮧ و‪E‬ﻢ ﻳﻌﻠﻢ ﺑﮧ ﻓﻤﺎت ﻻ ﻗﺼﺎص وﻻ‬
‫ً‬ ‫ٔ‬
‫دﻳﺔ ‪E‬ﻜﻨﮧ ¯‪é‬ﺲ و ﻳﻌﺰر و‪E‬ﻮ اوﺟﺮہ ا‪E‬ﺴﻢ إ‪i‬ﺎرا ‪o‬ﺐ ا(ﻳﺔ ’ ‪å‬ﻗﻠﺘﮧ و‪B‬ن دﻓﻌﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻟﮧ \‪ž‬ﮧ ﻓ‪žµ‬ﮧ وﻣﺎت ﻣﻨﮧ ﻓ©ﻻول ﻻﻧﮧ \ب ﻣﻨﮧ ﺑﺎﺧﺘﻴﺎرہ إﻻ ان ا(ﻓﻊ‬
‫ﺧﺪﻋﺔ ﻓﻼ ﻳﻠﺰم إﻻ ا—ﻌﺰ‪8‬ﺮ واﻻﺳﺘﻐﻔﺎر‪ .‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ ﻻ ﻗﺼﺎص وﻻ دﻳﺔ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪8‬ﺮث ﻣﻨﮧ ﻗﻮﻟﮧ ﺣ‪ Æ‬ا‪õ‬ﻠﮧ ﺑﺎﺧﺘﻴﺎرہ ﻗﻮﻟﮧ و‪E‬ﻮ اوﺟﺮہ ا} ﺻﺐ ﺣﻠﻘﮧ ’‬
‫ٔ‬
‫ﻛﺮہ‪ ،‬و_ﺬا ‪E‬ﻮ ﻧﺎوﻟﮧ وا‪õ‬ﺮﮨﮧ ’ \‪ž‬ﮧ ﺣ‪\ Æ‬ب ﻓﻼ ﻗﺼﺎص و’ ‪å‬ﻗﻠﺘﮧ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ا(ﻳﺔ‪ ،‬و‪ Ã‬ا"ﺧ'ة‪ :‬ذﻛﺮ ا ﺴﺎﻟﺔ ® اﻻﺻﻞ ﻣﻄﻠﻘﺎ ﺑﻼ ﺧﻼف و‪E‬ﻢ ﻳﻔﺼﻞ وﻻ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪°‬ﺸ‪ ’ l‬ﻗﻮل ا› ﺣﻨﻴﻔﺔ ﻻن اﻟﻘﺘﻞ ﺣﺼﻞ ﺑﻤﺎ ﻻ ‪i‬ﺮح ﻓ©ن ﺧﻄﺎ اﻟﻌﻤﺪ ’‬
‫ٔ‬ ‫ٔ‬
‫ﻣﺬﮨﺒﮧ واﻣﺎ ’ ﻗﻮﻟﮩﻤﺎ ﻓﻤﻨﮩﻢ ﻣﻦ ﻗﺎل ﻋﻨﺪﮨﻤﺎ ا—ﻔﺼﻴﻞ إن ن ﻣﺎ اوﺟﺮ ﻣﻦ‬
‫ٔ‬ ‫ً‬ ‫ً‬
‫ا‪E‬ﺴﻢ ﻣﻘﺪارا ﻳﻘﺘﻞ ﻣﺜﻠﮧ ‪+±‬ﺎ ﻓﮩﻮ ﻋﻤﺪ و‪B‬ﻻ ﻓﺨﻄﺎ اﻟﻌﻤﺪ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ‬
‫ا‪E‬ﺸﺎ‪ ،۵۴۲/` :¹‬ﻓﻴﻤﺎ ﻳﻮﺟﺐ اﻟﻘﻮد(‬
‫‪Second view‬‬
‫‪‛All8mah Sh8m> rahimahull8h says that the person will be killed as a‬‬
‫‪retribution because the poison works similarly to fire which burns a‬‬
‫‪person and a knife which cuts. Bearing the situation in our times, the‬‬
‫‪fatw8 ought to be issued on this view.‬‬

‫ٔ‬ ‫ٔ‬
‫ﺑﺎب ﻗﻄﻊ اﻟﻄﺮ‪8‬ﻖ ‪E‬ﻮ ﻗﺘﻞ ﺑﺎ‪E‬ﺴﻢ‬ ‫وذﻛﺮ ا‪E‬ﺴﺎ‪d‬ﺎ‪ :Ó‬ان ﺷﻴﺨﮧ اﺑﺎ ا‪E‬ﺴﻌﻮد ذﻛﺮ‬
‫ٔ‬
‫ورﺟﺤﮧ ا‪E‬ﺴﻤﺮﻗﻨﺪي‪.‬‬ ‫ﻗﻴﻞ ‪i‬ﺐ اﻟﻘﺼﺎص ﻻﻧﮧ ﻳﻌﻤﻞ ﻋﻤﻞ ا‪f‬ﺎر وا‪E‬ﺴﻜ‬
‫)ﺷﺎ‪(۵۴۲/` :¹‬‬
‫ً‬ ‫ٓ‬
‫و‪ Ã‬ا—ﺤﺮ‪8‬ﺮ ا ﺨﺘﺎر‪) :‬ﻗﻮﻟﮧ وذﻛﺮ ا‪E‬ﺴﺎ‪d‬ﺎ‪ (Ó‬وﻗﺎل ا‪E‬ﺴﻨﺪي ® اﺧﺮ ا‪ìE‬ﻗﺔ ﻧﻘﻼ‬
‫ً‬
‫ﺟﻨﺎﻳﺎت ا‪+‬ﺪاﺋﻊ‪i :‬ﺐ‬ ‫ﻋﻦ ا]ﻤﻮ}‪ :‬ﻣﻦ ﺳ رﺟﻼ ﺳﻤﺎ ﻓﻤﺎت ﻗﺎل‬
‫ٔ‬
‫اﻟﻘﺼﺎص ﻻﻧﮧ ﻳﻌﻤﻞ ﻋﻤﻞ ا‪f‬ﺎر وا‪E‬ﺴﻜ ﻗﺎل ا‪E‬ﺴﻤﺮﻗﻨﺪ} ® \ﺣﮧ‪ :‬واﻟﻌﻤﻞ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﺳﺎع ® اﻻرض ﺑﺎﻟﻔﺴﺎد ﻓﻴﻘﺘﻞ دﻓﻌﺎ ‪µE‬ہ‪.‬‬ ‫’ ﮨﺬہ ا‪E‬ﺮواﻳﺔ زﻣﺎﻧﻨﺎ ﻻﻧﮧ ٍ‬
‫)ا—ﺤﺮ‪8‬ﺮ ا ﺨﺘﺎر‪ ،۳۲۳/` :‬ﺳﻌﻴﺪ(‬
‫‪538‬‬
Hambal> and M8lik> jurists are of the view that this is an intentional
killing. The Sh8fi‛> jurists say that it will be an intentional killing when
a child who has not reached the age of understanding or an insane
person is given the poison. Or, a mature sane person is compelled to
consume it. If the latter is not compelled, then it will be a pseudo-
intentional killing.
ٔ
‫ﺸﺎﻓﻌﻴﺔ‬E‫ﻜﻴﺔ وا]ﻨﺎﺑﻠﺔ وﻋﻤﺪ ﻋﻨﺪ ا‬E‫ﻼﺻﺔ ان اﻟ·ﺴﻤﻴﻢ ﻗﺘﻞ ﻋﻤﺪ ﻋﻨﺪ ا ﺎ‬v‫وا‬
ٔ
:‫ واد—ﮧ‬¹‫ )اﻟﻔﻘﮧ اﻻﺳﻼ‬.‫ او ا ﺠﻨﻮن‬C‫ﻋﻄﺎﺋﮧ ﻏ' ا ﻤ‬B‫ﺣﺎﻟﺔ اﻹﻛﺮاہ و‬
(۲۴۴/`
All8h ta‛8l8 knows best.
Murdering a person through magic
Question
A magician kills a person through his magic. What is the ruling with
regard to him? What punishment should be meted out to him?
Answer
If a magician kills someone through his magic, he will neither be killed
on the basis of retribution nor will blood money be obligatory.
However, the judge could issue the death penalty on him as a
punishment for causing corruption in the land.
ٓ
:‫اﺣ©م اﻟﻘﺮان‬
ٔ ٔ
‫ﺎب ﻗﺘﻞ‬i‫ ﻋﻦ اﺣﺪ إ‬Œ¯ ‫ﻢ‬E ‫ﺴﻠﻒ ﻓﺈﻧﮧ‬E‫ﺴﺤﺮ ﻋﻨﺪ ا‬E‫ ا‬Ø‫و’ اي وﺟﮧ ن ﻣﻌ‬
‫ﺴﺎﺣﺮ‬E‫ﺎب ﻗﺘﻠﮧ ﺑﺎﻋﺘﻘﺎدہ ﻋﻤﻞ ا‬i‫ﻔﻮس ﺑﻞ إ‬f‫ﻖ ا{ﻨﺎﻳﺔ ’ ا‬8‫ﺴﺎﺣﺮ ﻣﻦ ﻃﺮ‬E‫ا‬
ٓ
(۵۲/X :‫ﻠﺠﺼﺎص‬E ‫ )اﺣ©م اﻟﻘﺮان‬.‫ﻨﺎﻳﺔ ’ ﻏ'ہ‬ø ‫ﻣﻦ ﻏ' اﻋﺘﺒﺎر ﻣﻨﮩﻢ‬

:è‫ا—ﻔﺴ' اﻟ ﺴ‬
ٔ
‫ﻔﺮ وﻓﻴﮧ‬.‫ﻮ ¿ﻔﺮ ﻳﻘﺘﻞ ﻋﻠﻴﮧ ا"ﻛﻮر ﻻ اﻻﻧﺎث وﻣﺎ ﻟ•ﺲ ﺑ‬ß ‫ﺴﺤﺮ ا"ي‬E‫إن ا‬
‫ﺴﺘﻮي ﻓﻴﮧ ا ﺬﻛﺮ وا ٔﻮﻧﺚ وﺗﻘﺒﻞ‬°‫ﻖ و‬8‫ﻢ ﻗﻄﺎع اﻟﻄﺮ‬.‫ﻔﺲ ﻓﻔﻴﮧ ﺣ‬f‫إﮨﻼک ا‬
(۱۰۶/X :}‫ و_ﺬا ® ﺗﻔﺴ' ا ﻈﮩﺮ‬.۶۶/X :è‫ )ا—ﻔﺴ' اﻟ ﺴ‬.‫ﺘﮧ إذا ﺗﺎب‬ž‫ﺗﻮ‬

539
 ‫ﻣﻌ ا]©م‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻻرض‬ ‫ﻗﺎل ® ا‪f‬ﻮازل‪ :‬ا‪v‬ﻨﺎق وا‪E‬ﺴﺎﺣﺮ ﻳﻘﺘﻼن اذا اﺧﺬا ﻻﻧﮩﻤﺎ ﺳﺎﻋﻴﺎن‬
‫ٔ‬
‫ﺑﺎﻟﻔﺴﺎد ﻓﺈن ﺗﺎﺑﺎ ان ن ﻗﺒﻞ اﻟﻈﻔﺮ ﺑﮩﻤﺎ ﻗﺒﻠﺖ ﺗﻮ‪ž‬ﺘﮩﻤﺎ و‪ž‬ﻌﺪ ﻣﺎ اﺧﺬا ﻻ‪،‬‬
‫ﻣﻦ‬ ‫ا‪v‬ﺼﻤ‬ ‫ا]©م ﻓﻴﻤﺎ ﻳ¬دد ﺑ‬ ‫ﻗﻄﺎع اﻟﻄﺮ‪8‬ﻖ‪) .‬ﻣﻌ‬ ‫و‪8‬ﻘﺘﻼن ﻛﻤﺎ‬
‫ٔ‬
‫اﻻﺣ©م‪ ،۱۹۳ :‬دار اﻟﻔﻜﺮ(‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪Murdering a Muslim in a non-Muslim country‬‬
‫‪Question‬‬
‫‪A Muslim killed a fellow Muslim in a non-Muslim country. He is now‬‬
‫‪remorseful. Is retribution or blood money obligatory on him? How can‬‬
‫?‪he make peace with the deceased’s family‬‬
‫‪Answer‬‬
‫‪Because the murder took place in a non-Muslim country, the rule of‬‬
‫‪retribution falls away. However, blood money is obligatory. He may‬‬
‫‪make peace with the deceased’s family if he wants.‬‬

‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪:‬‬
‫ً‬ ‫ً ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﻮﻟﮧ إذا دﺧﻞ „ﺴﻠﻤﺎن دار ا]ﺮب ﺑﺎﻣﺎن ﻓﻘﺘﻞ اﺣﺪﮨﻤﺎ ﺻﺎﺣﺒﮧ ﻋﻤﺪا او ﺧﻄ ﺄ‬
‫ً‬
‫ﻓﻌ¦ اﻟﻘﺎﺗﻞ ﻋﻤﺪا ا(ﻳﺔ ﻣﺎﻟﮧ وﻻ ﻛﻔﺎرة ﻋﻠﻴﮧ ﮨﻜﺬا ‪å‬ﻣﺔ اﻟ ﺴﺦ ﻣﻦ‬
‫\وح ا{ﺎﻣﻊ ا‪E‬ﺼﻐ' ﺑﻼ ذﻛﺮ ﺧﻼف‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۲۰/` :‬دار اﻟﻔﻜﺮ(‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ً‬ ‫ً ٔ‬ ‫ٔ‬
‫ﺻﺎﺣﺒﮧ ﻋﻤﺪا اوﺧﻄﺄ )‪o‬ﺐ ا(ﻳﺔ( ‪E‬ﺴﻘﻮط‬ ‫ا ﺴﺘﺎﻣﻴ‬ ‫ﻗﺘﻞ اﺣﺪ ا ﺴﻠﻤ‬
‫اﻟﻘﻮد ﺛﻤﺔ ]ﺪ ) ﻣﺎﻟﮧ( ﻓﻴﮩﻤﺎ —ﻌﺬر ا‪E‬ﺼﻴﺎﻧﺔ ’ اﻟﻌﺎﻗﻠﺔ ﻣﻊ ﺗﺒﺎﻳﻦ ا(ار‪8‬ﻦ‪.‬‬
‫ٔ‬ ‫ٔ‬
‫و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ —ﻌﺬر ا‪E‬ﺼﻴﺎﻧﺔ ﻋﻠﺔ ﻟﻘﻮﻟﮧ ﻣﺎﻟﮧ ا} ﻻ ’ اﻟﻌﺎﻗﻠﺔ ﻻن‬
‫وﺟﻮب ا(ﻳﺔ ’ اﻟﻌﺎﻗﻠﺔ ﺴﺒﺐ ﺗﺮ_ﮩﻢ ﺻﻴﺎﻧﺘﮧ ﻋﻦ اﻟﻘﺘﻞ وﻻ ﻗﺪرة ﻟﮩﻢ ﻋﻠﻴﮩﺎ‬

‫‪540‬‬
 ٔ ٔ ٔ
‫ ﻻن اﻟﻌﻮاﻗﻞ ﻻ ﺗﻌﻘﻞ‬،‫ﺪ‬8‫ان ﻳﺰ‬ ‫ﻄﺎ ﻓ©ن ﻳ ﺒ‬v‫ﻦ وﮨﺬا ® ا‬8‫ﻣﻊ ﺗﺒﺎﻳﻦ ا(ار‬
(‫ ﺳﻌﻴﺪ‬،۱۶۷/W :¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ا‬.‫اﻟﻌﻤﺪ‬
All8h ta‛8l8 knows best.
When a ruler or government compels one to kill someone
Question
A ruler or government compels one to kill a certain person. The man
carries out the order. On whom will retribution be obligatory?
Answer
Retribution is obligatory on the killer, and not on the ruler or
government. If the one who issued the order is a caliph of the Muslims,
retribution will be obligatory on the one who issued the order. The
one who was ordered to kill will become mub h ad-dam (one whose life
becomes lawful) and mard d ash-shah dah (one whose testimony is not
accepted).

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ
Æ‫ﺼ? ﺣ‬8‫ﺴﻌﮧ ان ﻳﻘﺪم ﻋﻠﻴﮧ و‬° ‫ﻢ‬E‫ﻢ ﻳﺮﺧﺺ و‬E ‫ﺮہ ’ ﻗﺘﻞ ﻏ'ہ ﺑﻘﺘﻞ‬õ‫ن ا‬B‫و‬
ٔ ً َ ‫ﻳﻘﺘﻞ ﻓﺈن ﻗﺘﻠﮧ ن ٓاﺛﻤﺎ ً واﻟﻘﺼﺎص ’ ا‬
›‫ﻤﺪ وا‬ô ‫ﻜﺮہ إن ن ﻋﻤﺪا ﻋﻨﺪ‬
ً ٔ
‫ﺐ اﻟﻘﺼﺎص‬i ‫ﻮ ن ا ﺎ„ﻮر ;ﺘﻠﻂ اﻟﻌﻘﻞ او ﺻﺒﻴﺎ‬E‫ و‬، ©E‫ﺣﻨﻴﻔﺔ ﻛﺬا ® ا‬
ً ٓ
’ ‫„ﻼ‬å ‫ﻠﻴﻔﺔ‬v‫ذا ﺑﻌﺚ ا‬B‫ و‬.‫ \ح اﻟﮩﺪاﻳﺔ‬b‫ﻛﺬا ® اﻟﻌﻴ‬،‫ﻜﺮہ اﻻ„ﺮ‬ ِ ‫’ا‬
ٔ
‫ﻠﻤﻜﺮہ‬E ‫ ﻻ ﻳ ﺒ‬Œ‫ﻻ ﻻﻗﺘﻠﻨ‬B‫ﺴﻴﻒ و‬E‫ﺮﺟﻞ ﺑﺎ‬E‫ﺮﺟﻞ —ﻘﺘﻠﻦ ﮨﺬا ا‬E ‫ﻛﻮرة ﻓﻘﺎل‬
ٓ ٔ
‫ﻦ ﻣﻊ ﮨﺬا إن ﻗﺘﻞ ﻓﺎﻟﻘﻮد ’ اﻻ„ﺮ ا ﻜﺮہ وا ﻜﺮہ ا ﺎ„ﻮر‬.‫ا ﺎ„ﻮر ان ﻳﻘﺘﻞ وﻟ‬
ٓ ٔ
‫ﺒﺎح ﻗﺘﻠﮧ وا ﻜﺮہ اﻻ„ﺮ ¯ﺮم ﻋﻦ ا 'اث‬8‫ﺴﻔﻖ وﺗﺮد ﺷﮩﺎدﺗﮧ و‬°‫ﺑﺎﻟﻘﺘﻞ ﻳﺎﺛﻢ و‬
(۴۱ ،۳۹/s :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬. ‫دون ا ﻜﺮہ ا ﺎ„ﻮر ﻛﺬا ﺧﺰاﻧﺔ ا ﻔﺘ‬

541
 :‫ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن‬
ٔ ٔ
‫ﺲ ’ ﻗﺘﻞ „ﺴﻠﻢ ﻓﻔﻌﻞ ﻻ ﻳﺼﺢ اﻹﻛﺮاہ‬é‫ﺮﺟﻞ ﺑﻮﻋﻴﺪ ﻗﻴﺪ او ﺣ‬E‫ﺮہ ا‬õ‫إذا ا‬
، ۴۸۴/R :‫ )ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬.‫ﻗﻮﻟﮩﻢ‬ ‫و’ اﻟﻘﺎﺗﻞ اﻟﻘﺼﺎص‬
(‫ﻛﺘﺎب اﻻﻛﺮاہ‬
All8h ta‛8l8 knows best.
When one is convinced that he is going to be killed
Question
A person is convinced or has an overriding feeling that Zayd is going
to kill him, can he kill Zayd?
Answer
The Shar>‛at strictly prohibits killing a person except in three
situations:
1. A married person who commits adultery, and is therefore
stoned to death.
2. A person becomes an apostate.
3. A person is killed in retribution for a murder which he
committed.
There is no room for killing another apart from the above three
situations. If a person suspects or fears that he is to be killed, he must
seek the assistance of the police or resort to other similar means to
save his life. Yes, if [in this situation] Zayd attacks the person with a
weapon and there is no alternative but to defend himself – if not, there
is the fear of losing his life – he may kill the person in self-defence.

‫ ﻗﺎل رﺳﻮل اﷲ‬:‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ „ﺴﻌﻮد ر اﷲ ﻋﻨﻪ ﻗﺎل‬

ٔ ٔ
‫ﺸﮩﺪ ان ﻻ إﻟﮧ‬° ‫ ﻻ ¯ﻞ دم ا„ﺮ} „ﺴﻠﻢ‬:‫ﺻ¦ اﷲ ﻋﻠﻴﮧ و ﺳﻠﻢ‬
ٔ ٔ
‫ﻔﺲ‬f‫ﻔﺲ ﺑﺎ‬f‫ رﺳﻮل اﷲ إﻻ ﺑﺎﺣﺪ} ﺛﻼث ا‬Ó‫إﻻ اﷲ وا‬
.‫ ﻣﺘﻔﻖ ﻋﻠﻴﮧ‬.‫ﻠﺠﻤﺎﻋﺔ‬E ‫ وا ﺎرق (ﻳﻨﮧ ا—ﺎرک‬Ó‫ﺰا‬E‫ﻴﺐ ا‬ï‫وا‬
(‫ ﻛﺘﺎب اﻟﻘﺼﺎص‬،۲۹۹/Q :‫)„ﺸ©ة‬

542
 RasPlull8h sallall8hu ‛alayhi wa sallam said: The live of a
Muslim who testifies that there is none worthy except
All8h and that I am All8h’s Messenger is sacrosanct
except in three situations: (1) A life for a life. (2) A
married adulterer. (3) A person who leaves his D>n and
abandons the community of believers.

:‫اﻟﮩﺪاﻳﺔ‬
ٔ ً
‫ﺼﻼة‬E‫ﻗﺎل وﻣﻦ ﺷﮩﺮ ’ ا ﺴﻠﻤ ﺳﻴﻔﺎ ﻓﻌﻠﻴﮩﻢ ان ﻳﻘﺘﻠﻮہ ﻟﻘﻮﻟﮧ ﻋﻠﻴﮧ ا‬
ٔ ٔ ً
‫ﺴﻼم ﻣﻦ ﺷﮩﺮ ’ ا ﺴﻠﻤ ﺳﻴﻔﺎ ﻓﻘﺪ اﺣﻞ دﻣﮧ وﻻﻧﮧ ﺑﺎغ ﻓ·ﺴﻘﻂ ﻋﺼﻤﺘﮧ‬E‫وا‬
ً ٔ
(۵۶۷/W :‫ )اﻟﮩﺪاﻳﺔ‬.‫ﻘﺎ (ﻓﻊ اﻟﻘﺘﻞ ﻋﻦ ﻧﻔﺴﮧ ﻓﻠﮧ ﻗﺘﻠﮧ‬8‫ﺑﺒﻐﻴﮧ وﻻﻧﮧ ﺗﻌ ﻃﺮ‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ً
’ ‫ إذا ﺷﮩﺮ‬Œ‫ء ﺑﻘﺘﻠﮧ و_ﺬﻟ‬e ‫وﻣﻦ ﺷﮩﺮ ’ ا ﺴﻠﻤ ﺳﻴﻔﺎ وﺟﺐ ﻗﺘﻠﮧ وﻻ‬
ً ٔ ً
‫ﺘﻠﻒ‬J ‫ء وﻻ‬e ‫ﺐ ﻟﻘﺘﻠﮧ‬i ‫رﺟﻞ ﺳﻼﺣﺎ ﻓﻘﺘﻠﮧ او ﻗﺘﻠﮧ ﻏ'ہ دﻓﻌﺎ ﻋﻨﮧ ﻓﻼ‬
ٔ ٔ ٔ
. ‫ﻴ‬é—‫ﮩﺎر ® ا • او ﺧﺎرج ا • ﻛﺬا ® ا‬f‫ﻠﻴﻞ او ا‬E‫ﻮن ﺑﺎ‬.‫ﺑ ان ﻳ‬
(۷/` :‫)اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬

:‫ا(ر ا ﺨﺘﺎر‬
ً
® ‫ ﻗﻮﻟﮧ‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫ ® ا]ﺎل‬b‫ﺐ ﻗﺘﻞ ﻣﻦ ﺷﮩﺮ ﺳﻴﻔﺎ ’ ا ﺴﻠﻤ ﻳﻌ‬i‫و‬
ً ٔ
‫ﮩﻢ ﻻ ﺑﻌﺪ اﻧ•اﻓﮧ ﻋﻨﮩﻢ‬ž ‫ﺴﻴﻒ ﻋﻠﻴﮩﻢ ﻗﺎﺻﺪا‬E‫ا]ﺎل ا} ﺣﺎل ﺷﮩﺮة ا‬
‫ ﻓﺼﻞ ﻓﻴﻤﺎ ﻳﻮﺟﺐ‬،۵۴۵/` :¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬.‫ﻮز ﻗﺘﻠﮧ‬i ‫ﻓﺈﻧﮧ ﻻ‬
(‫ ﺳﻌﻴﺪ‬،‫اﻟﻘﻮد‬
All8h ta‛8l8 knows best.
Blood money in the case of unintentional killing
Question
A person was practising to shoot with a gun. A bullet struck someone
accidentally and the man died. The person who shot him
acknowledges his error. Does he have to pay blood money? What is the
amount in rands and dollars? Is there any difference in ruling if the
543
error is proven by admission of guilt and by the testimony of
witnesses?
Answer
This is classified as an unintentional killing. Atonement (kaff8rah) and
diyat (blood money) become obligatory. If the killing is established by
a testimony of witnesses, the blood money will have to be paid by the
‛ qilah (family/tribe). If it is established solely through the admission
of the killer, the blood money will have to be paid from the killer’s
wealth. It can be paid within a period of three years. The amount to be
paid is 1 000 d>n8rs, or 10 000 dirhams. The latter equals about
30.616kgs of silver.

:‫اﻟﮩﺪاﻳﺔ‬
ً ٓ ً ٔ ٔ
‫ﻜﻔﺎرة‬E‫ ا‬Œ‫ ﻏﺮﺿﺎ ﻓﻴﺼﻴﺐ ادﻣﻴﺎ و„ﻮﺟﺐ ذﻟ‬M‫ﻮ ان ﻳﺮ‬ß‫وﺧﻄﺎ ® اﻟﻔﻌﻞ و‬
ٔ ٔ ‫ﺮ رﻗﺒﺔ‬8‫}ﻓﺘﺤﺮ‬:q‫ﺗﻌﺎ‬ٰ
".‫ اﮨﻠﮧ‬q‫ ودﻳﺔ „ﺴﻠﻤﺔ إ‬،‫„ﻮﻣﻨﺔ‬ ‫وا(ﻳﺔ ’ اﻟﻌﺎﻗﻠﺔ ﻟﻘﻮﻟﮧ‬
ٔ
(۵۶۱/W :‫ )اﻟﮩﺪاﻳﺔ‬.‫ وﻻ اﺛﻢ ﻓﻴﮧ‬، ‫ﻗﻠﺘﮧ ﺛﻼث ﺳ‬å ’ ‫وﮨﻲ‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ
‫ﻢ ا 'اث‬8‫ﺮ‬Â‫ﻜﻔﺎرة وا(ﻳﺔ ’ اﻟﻌﺎﻗﻠﺔ و‬E‫ ا‬Œ‫و„ﻮﺟﺐ ذﻟ‬... ‫وﺧﻄﺎ ® اﻟﻔﻌﻞ‬
ٔ ً ٔ ً
‫ﻮﺟﮩ‬E‫ﻜﻔﺎرة وﻻ ﻣﺎﺛﻢ ﻓﻴﮧ ® ا‬E‫وﺳﻮاء ﻗﺘﻞ „ﺴﻠﻤﺎ او ذﻣﻴﺎ وﺟﻮب ا(ﻳﺔ وا‬
ٔ ٔ ٔ
(۳/` :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ اﻟﺦ‬...‫ﺳﻮاء ن ﺧﻄﺎ ® اﻟﻘﺼﺪ او ﺧﻄﺎ ® اﻟﻔﻌﻞ‬
ٔ ٔ
‫ ﻋﻠﻴﮧ ﺑﺎ(ﻳﺔ ﻣﺎﻟﮧ‬œ‫ إذا اﻗﺮ ﺑﻘﺘﻞ ﺧﻄﺎ ﺣﻴﺚ ﻳﻘ‬:‫ﻴ ا]ﻘﺎﺋﻖ‬é‫و™ ﺣﺎﺷﻴﺔ ﺗ‬
ٔ
‫ﺪ‬È‫ﻠﺸﻴﺦ ﺷﮩﺎب ا(ﻳﻦ ا‬E ‫ﻴ ا]ﻘﺎﺋﻖ‬é‫ )ﺣﺎﺷﻴﺔ ﺗ‬.‫ﻻن إﻗﺮارہ ﺣﺠﺔ ’ ﻧﻔﺴﮧ‬
(۱۷۹/` :@‫ﺸﻠ‬E‫ا‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ
}‫ )اﻟﻔﺘﺎو‬. ‫ﺛﻼث ﺳ‬ ‫ﻣﺎﻟﮧ‬ ‫ ﻣﻦ اﻗﺮ ﺑﻘﺘﻞ ﺧﻄﺎ ﻧﺖ ا(ﻳﺔ‬Œ‫و_ﺬﻟ‬
ٔ
(‫ﻄﺎ اﻟﻌﺎﻗﻠﺔ‬v‫ﻦ ﻟﻘﺎﺗﻞ ا‬.‫ﻢ ﺗ‬E ‫ ﻓﺼﻞ اذا‬،۸۷/` :‫اﻟﮩﻨﺪﻳﺔ‬

544
 :‫اﻟﮩﺪاﻳﺔ‬
ٔ ً ٔ ٔ
‫ وﻣﻦ اﻟﻌ اﻟﻒ دﻳﻨﺎر و ﻣﻦ‬:‫ﻗﺎل‬... ‫ﺎﺳﺎ‬c‫ﻄﺎ ﻣﺎﺋﺔ ﻣﻦ اﻹﺑﻞ ا‬v‫وا(ﻳﺔ ® ا‬
ٔ ٓ
.‫ﻼﺛﺔ‬ï‫ﺒﺖ ا(ﻳﺔ إﻻ ﻣﻦ ﮨﺬہ اﻻﻧﻮاع ا‬³‫وﻻ ﺗ‬... ‫ة اﻻف درﮨﻢ‬µ‫ﻮرق ﻋ‬E‫ا‬
(۵۸۴/W :‫)اﻟﮩﺪاﻳﺔ‬
To ascertain modern-day weights, refer to Auz n Shar‛ yyah of Muft>
Muhammad Shaf>‛ S8hib, p. 62.
All8h ta‛8l8 knows best.
Identity of the ‘āqilah in today’s times
Question
In today’s times, who falls under the classification of ‛ qilah and what
details are there in this regard?
Answer
Hadrat Muft> Muhammad Taq> ‛Uthm8n> S8hib writes:
When tribal life was common, it was easy to delineate the ‛ qilah.
Members of a tribe used to live close together, and they used to help
and assist each other. Therefore, the tribe of each person was his
‛ qilah which used to pay the blood-money. However, in the present
age, who is going to be the ‛ qilah especially in our urban and city life?
We gauge from the traditions that the basis of ‛ qilah is mutual help
and assistance. Thus, those who generally help and assist each other
will be a person’s ‛ qilah. They will pay the blood-money for him. If
there is no tribe, but there is a formal brotherhood, they will pay the
blood-money. If there is no brotherhood, then the manner in which we
get a trade union today – and there is mutual help and assistance
among them – then it can be the ‛ qilah. The gist of the above is that
the ‛ qilah can differ according to the situation of a person…
Blood-money is obligatory on the ‛ qilah so that it may stop members
of the tribe from crimes of this nature. Members must be trained and
tutored in a manner that they do not commit crimes. If a person
intends to kill someone, the ‛ qilah must stop him. The blood-money
can be paid over a period of three years. More than three dirhams may
not be collected from an individual in a year.1

1
Taqr r Tirmidh , vol. 2, p. 57.
545
 ‫اﻟﮩﺪاﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫واﻟﻌﺎﻗﻠﺔ اﮨﻞ ا(ﻳﻮان إن ن اﻟﻘﺎﺗﻞ ﻣﻦ اﮨﻞ ا(ﻳﻮان ﻳٔﻮﺧﺬ ﻣﻦ ﻋﻄﺎﻳﺎﮨﻢ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺛﻼث ﺳ ‪ ،‬واﮨﻞ ا(ﻳﻮان اﮨﻞ ا‪E‬ﺮاﻳﺎت وﮨﻢ ا{•ﺶ ا"ﻳﻦ ﻛﺘﺒﺖ اﺳﺎﻣﻴﮩﻢ ®‬
‫اﷲ ﻋﻨﻪ ﻓﺈﻧﮧ ﺎ دون ا(واو‪ 8‬ﻦ‬ ‫ا(ﻳﻮان وﮨﺬا ﻋﻨﺪﻧﺎ‪ ...‬و‪f‬ﺎ ﻗﻀﻴﺔ ﻋﻤﺮ ر‬
‫ٔ‬
‫ﺟﻌﻞ اﻟﻌﻘﻞ ’ اﮨﻞ ا(ﻳﻮان و‪w‬ن ذﻟ‪ ãt Œ‬ﻣﻦ ا‪E‬ﺼﺤﺎﺑﺔ ﻣﻦ ﻏ' ﻧ‪'.‬‬
‫ٔ‬ ‫ٔ‬
‫ﻣﻨﮩﻢ وﻟ•ﺲ ذﻟ‪ Œ‬ﺑ ﺴﺦ ﺑﻞ ‪ß‬ﻮ ﺗﻘﺮ‪8‬ﺮ ﻣﻌ‪ Ø‬ﻻن اﻟﻌﻘﻞ ن ’ اﮨﻞ ا‪•f‬ة‬
‫ٔ‬
‫وﻗﺪ ﻧﺖ ﺑﺎﻧﻮاع ﺑﺎﻟﻘﺮاﺑﺔ وا]ﻠﻒ وا‪E‬ﻮﻻء واﻟﻌﺪو ﻋﮩﺪ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ‬
‫ً‬ ‫ٔ‬
‫ﻗﺪ ﺻﺎرت ﺑﺎ(ﻳﻮان ﻓﺠﻌﻠﮩﺎ ’ اﮨﻠﮧ اﺗﺒﺎ‪E å‬ﻠﻤﻌ‪ Ø‬وﻟﮩﺬا ﻗﺎ‪E‬ﻮا‪E :‬ﻮ ن ا‪Ö‬ﻮم‬
‫ٔ‬ ‫ٔ‬
‫ﻗﻮم ﺗﻨﺎ‪£‬ﮨﻢ ﺑﺎ]ﺮف ﻓﻌﺎﻗﻠﺘﮩﻢ اﮨﻞ ا]ﺮﻓﺔ و‪B‬ن ن ﺑﺎ]ﻠﻒ ﻓﺎﮨﻠﮧ وا(ﻳﺔ ﺻﻠﺔ‬
‫ٔ‬ ‫ٔ‬ ‫ﻟ‪.‬ﻦ إ‪i‬ﺎﺑﮩﺎ ﻓﻴﻤﺎ ‪ß‬ﻮ ﺻﻠﺔ و ‪ß‬ﻮ اﻟﻌﻄﺎ ٰ‬
‫او÷ ﻣﻨﮧ اﺻﻮل ا„ﻮاﻟﮩﻢ وا—ﻘﺪﻳﺮ‬
‫اﷲ‬ ‫ﺑﺜﻠﺚ ﺳ „ﺮوي ﻋﻦ ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ و‪ Dô‬ﻋﻦ ﻋﻤﺮ ر‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻨﻪ وﻻن اﻻﺧﺬ ﻣﻦ اﻟﻌﻄﺎء ‪E‬ﻠﺘﺨﻔﻴﻒ واﻟﻌﻄﺎء ‪J‬ﺮج ‪ 9‬ﺳﻨﺔ „ﺮة واﺣﺪة‪.‬‬
‫)اﻟﮩﺪاﻳﺔ‪ ،۶۴۵/W :‬ﻛﺘﺎب ا ﻌﺎﻗﻞ(‬
‫ﺗ‪.‬ﻤﻠﺔ ﻓﺘﺢ ا ﻠﮩﻢ‪:‬‬
‫ٔ‬
‫„ﺼﺪاق اﻟﻌﺎﻗﻠﺔ‪ ...‬وﻗﺎل اﻹﻣﺎم اﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬إن اﻟﻌﺎﻗﻠﺔ ﮨﻢ‬ ‫ﺗﻌﻴ‬ ‫ﺛﻢ اﺧﺘﻠﻔﻮا‬
‫ﻋﮩﺪ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬ ‫ا"ﻳﻦ ﻳ·ﻨﺎ‪ £‬ﺑﮩﻢ اﻟﻘﺎﺗﻞ‪ ،‬و‪w‬ن ا—ﻨﺎ‪£‬‬
‫وﺳﻠﻢ ﺑﺎﻟﻘﺒﺎﺋﻞ‪ ،‬ﻓ©ﻧﺖ ‪å‬ﻗﻠﺔ ا‪E‬ﺮﺟﻞ ﻗﺒﻴﻠﺘﮧ ﺛﻢ ﺗﻐ' ا‪E‬ﻮﺿﻊ ﺣ وﺿﻊ ﺳﻴﺪﻧﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ا(ﻳﻮان‪ ،‬ﻓﺼﺎر ا—ﻨﺎ‪ £‬ﺑﺎﮨﻞ ا(ﻳﻮان ﻓﺎﺻﺒﺢ اﮨﻞ ا(ﻳﻮان‬
‫ٔ‬
‫‪å‬ﻗﻠﺘﮧ‪ ...‬ﻓﺎ]ﺎﺻﻞ ان ﻗﻀﺎء ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ﺑﻤﺤ‪ ã‬ﻣﻦ ا‪E‬ﺼﺤﺎﺑﺔ دل ’‬
‫ٔ‬ ‫ٔ‬
‫ان ا]‪.‬ﻢ ن ﻣﻨﺎﻃﮧ ا‪•f‬ة‪ ،‬ﻓﻴﺘﻐ' ﺑﺘﻐ'ہ‪ ،‬و‪8‬ﻤ‪.‬ﻦ ان ﻳﻘﺎل ﻋ•ﻧﺎ‪ :‬إن‬
‫ٔ‬ ‫ٔ‬
‫ا—ﻨﺎ‪ £‬اﺻﺒﺢ ‪E‬ﻠﻌﻤﺎل ﺑﻮﻓﺎﻗﮩﻢ ا"ي ‪°‬ﺴ¼’’ﺗﺮ‪8‬ﺪ ﻳﻮﻧ ‘‘‪ ...‬ﻓﻴ ﺒ ان ﺗ‪.‬ﻮن‬
‫ﺑﻴﺖ‬ ‫‪å‬ﻗﻠﺔ ‪„å‬ﻞ وﻓﺎﻗﮧ ‪ ...‬وﺣﻴﺚ ‪E‬ﻢ ﻳ‪.‬ﻦ ‪E‬ﻠﻘﺎﺗﻞ ﺎﻋﺔ ﻳ ﺘ• ﺑﮩﺎ ﻓﺎ(ﻳﺔ‬

‫‪546‬‬
 ً ً
‫ﻤﻠﺔ‬.‫ )ﺗ‬.‫ ﻣﺎل اﻟﻘﺎﺗﻞ‬u‫ﻦ ﻣﻨﺘﻈﻤﺎ ﻓ‬.‫ﻢ ﻳ‬E ‫ن‬B‫ و‬،‫ا ﺎل إن ن ﻣﻨﺘﻈﻤﺎ ﻓﻴﮧ ﺳﻌﺔ‬
(‫ اﻻﺧﺘﻼف ® اﻟﻌﺎﻗﻠﺔ‬،۳۷۹/Q :‫ﻓﺘﺢ ا ﻠﮩﻢ‬
All8h ta‛8l8 knows best.
When a person is drowned
Question
A person forced another underwater and caused him to drown. Will he
be liable for retribution?
Answer
If the volume of water is so much that it is normally not possible to
come out of it and save one’s self, then Im8m Muhammad
rahimahull8h and Im8m AbP YPsuf rahimahull8h classify it as
intentional killing. Im8m AbP Han>fah rahimahull8h says that it is a
pseudo-intentional killing. If the volume of water is so little that it is
possible to save one’s self, or it is a lot but the person knows how to
swim, and it is possible for him to swim to safety, then all Hanaf>
Im8ms concur that it is a pseudo-intentional killing.
ً ٔ ٔ
‫ﺎدات اﻻﺻﻞ ان ﻣﻦ ﻏﺮق إ ﺴﺎﻧﺎ ﺑﺎ ﺎء إن ن‬8‫ذﻛﺮ ﺷﻴﺦ اﻹﺳﻼم \ح ز‬
ً ً
‫ﺴﺒﺎﺣﺔ ® اﻟﻐﺎﻟﺐ ﻓﻤﺎت‬E‫ﺠﺎة ﺑﺎ‬f‫ﺎ وﺗﺮ` ﻣﻨﮧ ا‬+± ‫ا ﺎء ﻗﻠﻴﻼ ﻻ ﻳﻘﺘﻞ ﻣﺜﻠﮧ‬
ً ٔ ً ٔ
‫ﻴﺚ‬t ‫ ﻓﮩﻮ ﺧﻄﺎ اﻟﻌﻤﺪ ﻋﻨﺪﮨﻢ ﻴﻌﺎ واﻣﺎ إذا ن ا ﺎء ﻋﻈﻴﻤﺎ إن ن‬Œ‫ﻣﻦ ذﻟ‬
ٔ
‫ﻮ ¯ﺴﻦ‬ß ‫ﺴﺒﺎﺣﺔ ﺑﺎن ن ﻏ' „ﺸﺪود وﻻ ﻣﺜﻘﻞ و‬E‫ﺠﺎة ﻣﻨﮧ ﺑﺎ‬f‫ﺗﻤﻜﻨﮧ ا‬
ً ٔ ٔ
¦‫ﺠﺎة ﻓﻌ‬f‫ﻴﺚ ﻻ ﺗﻤﻜﻨﮧ ا‬t ‫ن ن‬B‫ﻮن ﺧﻄﺎ اﻟﻌﻤﺪ اﻳﻀﺎ و‬.‫ﺴﺒﺎﺣﺔ ﻓﻤﺎت ﻳ‬E‫ا‬
ٔ ٔ
‫ﺾ و‬ô ‫ﻮ ﻋﻤﺪ‬ß ‫ﻮ ﺧﻄﺎ اﻟﻌﻤﺪ و ﻻ ﻗﺼﺎص و ’ ﻗﻮﻟﮩﻤﺎ‬ß ‫ﻗﻮل ا› ﺣﻨﻴﻔﺔ‬
(۵/` :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﺐ اﻟﻘﺼﺎص‬i
ٔ ً
‫ن ن ﻳﻌﻠﻢ اﻧﮧ‬B‫ذا ﻏﺮق رﺟﻞ رﺟﻼ ﻣﺎء ﻓﻼ ﻗﺼﺎص ﻋﻠﻴﮧ و‬B‫ و‬:‫ﺴﻮط‬é ‫ ا‬Ã‫و‬
ٔ
‫و’ ﻗﻮل ا› ﻳﻮﺳﻒ‬... ‫ ﻋﻦ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ‬Œ‫ﻻ ﻳﻨﻘﻠﺐ ﻣﻨﮧ ﺑﻠﻐﻨﺎ ذﻟ‬
ٔ
‫ ﻣﺎ ﻳﻌﻠﻢ اﻧﮧ ﻻ ﻳﻌ•ﺶ ﻣﻦ ﻣﺜﻠﮧ‬Œ‫ﺐ ﻋﻠﻴﮧ اﻟﻘﺼﺎص إذا ﺟﺎء ﻣﻦ ذﻟ‬i ‫ﻤﺪ‬ô‫و‬

547
‫ﻼﻣﺎم‬E ‫ﺴﻮط‬é ‫ )ا‬.‫ﺴﻼح‬E‫ ا‬Ø‫ﻣﻌ‬ ‫ ﺛﻢ ا ﺎء ﻟ•ﺲ‬...'‫ﻜﺒ‬E‫ﻟﺔ اﻟﻘﺘﻞ ﺑﺎ]ﺠﺮ ا‬Y‫ﺑﻤ‬
(‫ ﺑ'وت‬،۲۷۸/Q` :K‫ﺧ‬ìE‫ا‬
Further reading: al-Fiqh al-Isl m Wa Adillatuhu, vol. 6, p. 253.
All8h ta‛8l8 knows best.
Euthanasia
Question
Does the Shar>‛ah permit euthanasia or “mercy killing”?
Answer
The following is a concise definition of euthanasia:
A person is suffering from a destructive ailment and suffering
intolerable pain. Specialist physicians are of the view that there is no
hope for his recovery. He or children born with permanent defects are
given a medication or an injection to put an end to their life to relieve
them from their perpetual suffering. This is done to relieve their
families of the continued worry and stress.
There are two types of euthanasia:
1. To give a medication which puts an end to life.
2. To stop a medication or treatment which prolongs life.
ٔ
‫ﻢ داﺋﻢ وﻋﺬاب „ﺴﺘﻤﺮ‬E‫ﻮ ® ا‬ß ‫ﺾ ا"ي‬8‫ ا ﺮ‬Ø‫( ﻳﻌ‬EUTHANASIA) ‫ﺎ‬8C ‫ﻴ‬û‫ﻳﻮﺗ‬
ً ٔ
}‫د‬å '‫ ﺣﺪ ﻏ‬q‫ﻮن ﻣﻌﺬورا إ‬.‫وﻻ ﻳﺮ` ﺷﻔﺎﺋﮧ ﻣﻨﮧ او اﻟﻄﻔﻞ ا"ي ﻳ‬
ٓ ٔ ٔ ً
،‫ﻦ‬8‫راﺣﺔ اﻻﺧﺮ‬B‫ﻢ و‬E‫ﮧ ﻓﻘﺘﻠﮩﻢ ﺷﻔﻘﺔ —ﺨﻠﻴﺼﮩﻢ ﻣﻦ اﻻ‬8‫ ’ اﺑﻮ‬² ‫ﻮن‬.8‫و‬
ٔ ٔ
\‫( وﻏ' ا ﺒﺎ‬Active).\‫ اﻟﻌﻤ¦ ا ﺒﺎ‬: ž‫ﻘﺘ واﺳﻠﻮ‬8‫ﺎ ﻃﺮ‬8C ‫ﻴ‬û‫ﻮﺗ‬Ö ‫ﻌﻠﻢ ان‬Ö
(Passive)
Observe the English definition:
Euthanasia (literally “good death”), practice of ending a life so as to
release an individual from an incurable disease or intolerable
suffering, also called “mercy killing”. The term is sometimes used
generally to refer to an easy or painless death. Voluntary euthanasia
involves a request by a dying patient or that person’s legal
representative. Passive or negative euthanasia involves not doing

548
something to prevent death-that is, allowing someone to die; active or
positive euthanasia involves taking deliberate action to cause a death.
Observe the ruling in this regard:
The Shar>‛ah considers euthanasia to be forbidden. In fact, it is
synonymous to killing a person. If the patient consents to it, then it is
suicide. Killing and suicide are both major sins. We learn from the
Had>th that killing a person is permitted in only three situations:

‫ ﻗﺎل رﺳﻮل اﷲ‬:‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ „ﺴﻌﻮد ر اﷲ ﻋﻨﻪ ﻗﺎل‬

ٔ ٔ
‫ﺸﮩﺪ ان ﻻ إﻟﮧ‬° ‫ ﻻ ¯ﻞ دم ا„ﺮ} „ﺴﻠﻢ‬:‫ﺻ¦ اﷲ ﻋﻠﻴﮧ و ﺳﻠﻢ‬
ٔ ٔ
‫ﻔﺲ‬f‫ﻔﺲ ﺑﺎ‬f‫ رﺳﻮل اﷲ إﻻ ﺑﺎﺣﺪ} ﺛﻼث ا‬Ó‫إﻻ اﷲ وا‬
.‫ ﻣﺘﻔﻖ ﻋﻠﻴﮧ‬.‫ﻠﺠﻤﺎﻋﺔ‬E ‫ وا ﺎرق (ﻳﻨﮧ ا—ﺎرک‬Ó‫ﺰا‬E‫ﻴﺐ ا‬ï‫وا‬
(‫ ﻛﺘﺎب اﻟﻘﺼﺎص‬،۲۹۹/Q :‫)„ﺸ©ة‬
RasPlull8h sallall8hu ‛alayhi wa sallam said: The live of a
Muslim who testifies that there is none worthy except
All8h and that I am All8h’s Messenger is sacrosanct
except in three situations: (1) A life for a life. (2) A
married adulterer. (3) A person who leaves his D>n and
abandons the community of believers.
ٔ
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬Þf‫اﷲ ﻋﻨﻪ ان ا‬ ‫وﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮو ر‬
ٔ
‫ رواہ‬،‫ﻮن ’ اﷲ ﻣﻦ ﻗﺘﻞ رﺟﻞ „ﺴﻠﻢ‬ß‫ﺰوال ا(ﻧﻴﺎ ا‬E :‫وﺳﻠﻢ ﻗﺎل‬
ٔ
‫ﻮ اﻻﺻﺢ ورواہ اﺑﻦ ﻣﺎﺟﺔ‬ß‫ ووﻗﻔﮧ ﺑﻌﻀﮩﻢ و‬B‫اﻟ¬ﻣﺬي واﻟ ﺴﺎ‬
ٰ
(۳۰۰/Q :‫ﻒ‬8\ ‫„ﺸﻜﻮة‬ ) .‫زب ر اﷲ ﻋﻨﻪ‬å ‫ﻋﻦ اﻟ?اء ﺑﻦ‬
RasPlull8h sallall8hu ‛alayhi wa sallam said: The
destruction of this world is lighter in the sight of All8h
ta‛8l8 than killing a Muslim.
ٔ
:‫ﻜﺒﺎﺋﺮ ﻗﺎل‬E‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ® ا‬Þf‫ﻋﻦ ا ﺲ ﻋﻦ ا‬
‫ )رواہ‬.‫ﺰور‬E‫ﻔﺲ وﻗﻮل ا‬f‫ﻮا(ﻳﻦ وﻗﺘﻞ ا‬E‫ک ﺑﺎﷲ وﻋﻘﻮق ا‬µE‫ا‬
(۶۴/X :‫„ﺴﻠﻢ‬

549
 RasPlull8h sallall8hu ‛alayhi wa sallam said with
reference to major sins: Ascribing partners to All8h
ta‛8l8, disobeying one’s parents, killing of a person, and
false testimony.
ٔ
‫ ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ‬:‫ﺮة ر اﷲ ﻋﻨﻪ ﻗﺎل‬8‫وﻋﻦ ا› ﮨﺮ‬
ٔ
‫ﺪﻳﺪة ﻓﺤﺪﻳﺪﺗﮧ ﻳﺪہ ﻳﺘﻮﺟﺎ ﺑﮩﺎ‬t ‫ ﻣﻦ ﻗﺘﻞ ﻧﻔﺴﮧ‬:‫ﻋﻠﻴﮧ وﺳﻠﻢ‬
ً ً ٔ ً ً
‫ﻨﻢ ﺧﺎ(ا ; ا ﻓﻴﮩﺎ اﺑﺪا وﻣﻦ \ب ﺳﻤﺎ‬û‫ﺑﻄﻨﮧ ﻧﺎر ﺟ‬
ً ٔ ً ً
‫ﻓﻘﺘﻞ ﻧﻔﺴﮧ ﻓﮩﻮ ﻳﺘﺤﺴﺎہ ﻧﺎر ﺟﮩﻨﻢ ﺧﺎ(ا ; ا ﻓﻴﮩﺎ اﺑﺪا وﻣﻦ‬
ً ً
‫ﻨﻢ ﺧﺎ(ا ; ا‬û‫ﺗﺮد} ﻣﻦ ﺟﺒﻞ وﻗﺘﻞ ﻧﻔﺴﮧ ﻓﮩﻮ ﻳ¬د} ﻧﺎر ﺟ‬
ً ٔ
(۷۲/X :‫ )رواہ „ﺴﻠﻢ‬.‫ﻓﻴﮩﺎ اﺑﺪا‬
RasPlull8h sallall8hu ‛alayhi wa sallam said: A person
who kills himself with a sharp object shall remain in the
Hell-fire forever with the sharp object repeatedly
stabbing his belly. A person who consumes poison and
kills himself shall continue swallowing it in the Hell-fire
forever. A person who throws himself from a mountain
and kills himself shall continue falling into the Hell-fire
forever.

‫ ﻗﺎل رﺳﻮل اﷲ‬:‫اﷲ ﻋﻨﻪ ﻗﺎل‬ ‫وﻋﻦ ﺟﻨﺪب ﺑﻦ ﻋﺒﺪ اﷲ ر‬

‫ﻢ رﺟﻞ ﺑﮧ ﺟﺮح‬.‫ ن ﻣﻦ ن ﻗﺒﻠ‬:‫ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
ٔ ً ٔ
‫ ﻣﺎت ﻗﺎل‬Æ‫ﻓﺠﺰع ﻓﺎﺧﺬ ﺳﻜﻴﻨﺎ ﻓﺤﺰ ﺑﮩﺎ ﻳﺪہ ﻓﻤﺎ رﻗﺎ ا(م ﺣ‬
‫ )ﻣﺘﻔﻖ‬.‫ ﺑﺎدر ﻋﺒﺪي ﺑﻨﻔﺴﮧ ﻓﺤﺮﻣﺖ ﻋﻠﻴﮧ ا{ﻨﺔ‬:q‫ﺗﻌﺎ‬ ٰ ‫اﷲ‬
ٰ
(۳۰۰/Q :‫ﻒ‬8\ ‫„ﺸﻜﻮة‬ ،‫ﻋﻠﻴﮧ‬
RasPlull8h sallall8hu ‛alayhi wa sallam said: There was a
man in one of the past nations who had an injury. He
became terrified by it so he took a knife and cut his
hand. Blood continued flowing from his body until he
died. All8h ta‛8l8 said: “My servant hastened in taking his
life before I could so I made Paradise forbidden to him.”
The limits imposed on a medical professional when treating a patient
are outlined below:

550
 ٔ
‫ﻜ•ﺴﺎﻧﻴﺎت ® ا{ﺮاﺣﺎت‬E‫ ا‬Ã‫وﻻ ﺑﺎس ﺸﻖ ا ﺜﺎﻧﺔ إذا ﻧﺖ ﻓﻴﮩﺎ ﺣﺼﺎة و‬
‫ﻮﮨﺎ إن ﻗﻴﻞ ﻗﺪ ﻳﻨﺠﻮ‬E ‫ﻮاﻗﻌﺔ ® ا ﺜﺎﻧﺔ و‬E‫ا ﺨﻮﻓﺔ واﻟﻘﺮوح اﻟﻌﻈﻴﻤﺔ وا]ﺼﺎة ا‬
ً ٔ ٔ
‫وﻗﺪ ﻳﻤﻮت او ﻳﻨﺠﻮ وﻻ ﻳﻤﻮت ﻳﻌﺎﻟﺞ و إن ﻗﻴﻞ ﻻ ﻳﻨﺠﻮ اﺻﻼ ﻻ ﻳﺪاوي ﺑﻞ‬
ٓ
(‫ ادم‬Ø‫ ﺑﺎب ® ﺟﺮاﺣﺎت ﺑ‬،۳۶۰/s :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﺔ‬8'‫ﻳ¬ک ﻛﺬا ® اﻟﻈﮩ‬
It is the duty of physicians to search for ways of treating patients
because there is no incurable disease. In ancient times there were
certain illnesses which were believed to be incurable but this is not
accepted in today’s progressive times. The Shar>‛ah also holds the view
that treatment and cure are not from among the impossibilities. A
Had>th makes reference to this:
ٔ
‫ ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬:‫ﺮة ر اﷲ ﻋﻨﻪ ﻗﺎل‬8‫ﻋﻦ ا› ﮨﺮ‬
ٔ ٔ
‫ وﻋﻦ‬.‫ﺨﺎري‬+‫ رواہ ا‬،‫ ﻣﺎ اﻧﺰل اﷲ داء إﻻ اﻧﺰل ﻟﮧ ﺷﻔﺎء‬:‫وﺳﻠﻢ‬
:‫ ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬:‫ﺟﺎﺑﺮ ر اﷲ ﻋﻨﻪ ﻗﺎل‬
ٰ ٔ ٔ
‫ رواہ‬.q‫ﺗﻌﺎ‬ ‫ داء دواء ﻓﺈذا اﺻﻴﺐ دواء ا(اء ﺑﺮا ﺑﺈذن اﷲ‬lE
(‫ ﺑﺎب اﻟﻄﺐ‬،۳۸۷/Q :‫ﻒ‬8\ ‫„ﺸﻜﻮة‬ٰ ) .‫„ﺴﻠﻢ‬
RasPlull8h sallall8hu ‛alayhi wa sallam said: All8h ta‛8l8
did not send down an ailment without sending a cure for
it. RasPlull8h sallall8hu ‛alayhi wa sallam said: There is a
medication for every ailment. When the medication
encounters the ailment, the person is cured by All8h’s
permission.
Furthermore, when a Muslim falls ill, it is a source of atonement for his
sins and an elevation in his ranks. Thus, illness is also a mercy.
Nonetheless, we must always pray for wellness; we must not ask for
illness. But when it comes, we must remain patient. The rule in this
world is that All8h’s special servants are always inundated by some
sort of illness or pain. A Had>th states:
ٔ ٔ
} ‫ ﻳﺎ رﺳﻮل اﷲ! ا‬:‫ ﻗﻠﺖ‬:‫ﻋﻦ „ﺼﻌﺐ ﺑﻦ ﺳﻌﺪ ﻋﻦ اﺑﻴﮧ ﻗﺎل‬
ٔ ٔ ٔ ٔ
‫ﺮﺟﻞ‬E‫ﺘ¦ ا‬é‫ﻴﺎء ﺛﻢ اﻻﻣﺜﻞ ﻓﺎﻻﻣﺜﻞ ﻳ‬é‫ اﻻﻧ‬:‫ﺎس اﺷﺪ ﺑﻼء ﻗﺎل‬f‫ا‬
ٔ ً
‫ن ن‬B‫ﺑﻼوہ و‬ ‫’ ﺣﺴﺐ دﻳﻨﮧ ﻓﺈن ن دﻳﻨﮧ ﺻﻠﺒﺎ اﺷﺘﺪ‬

551
‫ ﻳ¬_ﮧ‬Æ‫ﻼء ﺑﺎﻟﻌﺒﺪ ﺣ‬+‫دﻳﻨﮧ رﻗﺔ اﺑﺘ¦ ’ ﻗﺪر دﻳﻨﮧ ﻓﻤﺎ ﻳ?ح ا‬
ٔ ٔ
‫ ﮨﺬا‬:K
ٰ •‫ ﻗﺎل اﺑﻮ ﻋ‬.‫’ اﻻرض وﻣﺎ ﻋﻠﻴﮧ ﺧﻄﻴﺌﺔ‬ ‫ﻳﻤ‬
ٔ
.‫ﺮة ر اﷲ ﻋﻨﻪ‬8‫ﺎب ﻋﻦ ا› ﮨﺮ‬+‫ ا‬Ã‫ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ و‬
(‫ﻼء‬+‫ﺼ?’ ا‬E‫ ﺑﺎب ﻣﺎ ﺟﺎء ® ا‬،۶۵/Q :‫ﻒ‬8\ }‫)ﺗﺮﻣﺬ‬
Mus‛ab ibn Sa‛d relates from his father who said: I asked:
O RasPlull8h! Who is put through the severest test?” He
replied: “The Prophets, then those who are closest in
rank, then those who are closest in rank. Each person is
put through a test in line with his level of religiosity. If
he is firm in his religion, his test is tougher. If there is
weakness in his religiosity, he is tested accordingly. A
servant is continually put through tests until he is left
with no sin against him.

‫ دﺧﻠﺖ ’ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬:‫وﻋﻦ ﻋﺒﺪ اﷲ ﻗﺎل‬

ً ً
:‫ وﻋ© ﺷﺪﻳﺪا ﻗﺎل‬Œ‫ —ﻮﻋ‬Œ‫ ﻓﻘﻠﺖ ﻳﺎ رﺳﻮل اﷲ إﻧ‬Œ‫ﻮ ﻳﻮﻋ‬ß‫و‬
ٔ ٔ ٔ
Œ‫ ان ﻟ‬Œ‫ ذﻟ‬:‫ﻢ ﻗﻠﺖ‬.‫ رﺟﻼن ﻣﻨ‬Œ‫ ﻛﻤﺎ ﻳﻮﻋ‬Œ‫ اوﻋ‬Ó‫اﺟﻞ إ‬
ٔ ٔ ٔ
‫ ﻣﺎ ﻣﻦ „ﺴﻠﻢ ﻳﺼﻴﺒﮧ اذ} ﺷﻮ_ﺔ‬Œ‫ ﻛﺬﻟ‬Œ‫ اﺟﻞ ذﻟ‬:‫ﻦ ﻗﺎل‬8‫اﺟﺮ‬
.‫ﺸﺠﺮة ورﻗﮩﺎ‬E‫ﻂ ا‬Â ‫ﻓﻤﺎ ﻓﻮﻗﮩﺎ إﻻ ¿ﻔﺮ اﷲ ﺑﮩﺎ ﺳ•ﺌﺎﺗﮧ ﻛﻤﺎ‬
‫ﻴﺎء ﺛﻢ‬é‫ﺎس ﺑﻼء اﻻﻧ‬f‫ ﺑﺎب اﺷﺪ ا‬،۸۴۳/Q :}‫ﺨﺎر‬+‫)ﺻﺤﻴﺢ ا‬
(2‫ ﻛﺘﺎب ا ﺮ‬،‫اﻻﻣﺜﻞ ﻓﺎﻻﻣﺜﻞ‬
‛Abdull8h relates: I went to RasPlull8h sallall8hu ‛alayhi
wa sallam when he had a headache. I said: “O RasPlull8h!
You seem to have a severe headache?” He replied:
“Indeed. My headache equals the headache of two people
from among you.” I said: “Does it mean that you will
receive a double reward?” He replied: “That is certainly
the case. Whenever any Muslim is afflicted by even a
thorn-prick, All8h ta‛8l8 most certainly atones him for
his sins just as a tree sheds its leaves.”

552
 ً ٔ ٔ
‫ ﻳﺎ رﺳﻮل‬:‫ﺪري ر اﷲ ﻋﻨﻪ ان رﺟﻼ ﻗﺎل‬v‫وﻋﻦ ا› ﺳﻌﻴﺪ ا‬
ٔ ٔ ٔ ٔ
:‫ﺎ ﺑﮩﺎ؟ ﻗﺎل‬f ‫ ﻣﺎ‬،‫اﷲ اراﻳﺖ ﮨﺬہ اﻻ„ﺮاض اﻟ ﺗﺼﻴﺐ اﺑﺪاﻧﻨﺎ‬
ٔ
‫ ﻳﺎ‬Œ‫ن ﻗﻞ ذﻟ‬B‫ ﻗﺎل ا› ﺑﻦ ﻛﻌﺐ ر اﷲ ﻋﻨﻪ و‬.‫ﻜﻔﺎرات‬E‫ا‬
ٓ
‫ اﻻﺛﺎر‬l‫ )„ﺸ‬.‫ن ﺷﻮ_ﺔ ﻓﻤﺎ وراءﮨﺎ‬B‫ و‬:‫رﺳﻮل اﷲ؟ ﻗﺎل‬
‫ ﻣﺎ رو} ﻋﻦ رﺳﻮل‬l‫ ﺑﺎب ﺑﻴﺎن „ﺸ‬،۱۸۴۷\QSs\s :}‫ﻠﻄﺤﺎو‬E
(‫ﻄﺎﻳﺎ‬v‫اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ® ﺣﻂ ا‬
A man said: “O RasPlull8h! What will we receive for these
illnesses which afflict our bodies?” He replied: “They are
atonements.” Ubayy ibn Ka‛b radiyall8hu ‛anhu asked:
“Even if the illness is small?” He said: “Even if it is a
thorn-prick or less than it.”
One should neither lose hope nor become despondent on account of
illnesses and discomforts. Instead, he must exercise patience and hope
for rewards from All8h ta‛8l8.
The ruling with regard to the second type of euthanasia:
Hadrat Maul8n8 Muft> Niz8m ad-D>n S8hib writes:
Difficulties and hardships become the means for atonement of sins and
elevation of ranks in the Hereafter. This is followed by eternal peace
and comfort. Therefore, neither of the two forms of euthanasia will be
permitted by the Shar>‛ah. However, there will be a difference in ruling
for the two. (1) If a medication is given to put an end to a person’s life,
then the sin of murder will apply against the person who does this.
The Shar>‛ah could impose blood money on him. (2) In the case where
medication is withheld, then although the person will not be guilty of
murder, he will be committing the sin of abstaining from adopting the
means for his health. This is against the temperament of the Shar>‛ah.
If it is done out of laziness or disregard, the person will certainly be
taken to task.1

1
Muntakhab t-e-Niz m al-Fat w , vol. 1, p. 392.
553
 ‫ت‪:‬‬ ‫ﻓﻘﮧ ا ﺸ‬
‫ٔ‬
‫ﮨﺬہ ا ﺴﺎﻟﺔ ﻋﻤﻞ واﻟﻘﺼﺪ ﻣﻨﮧ إﮨﻼک ا‪f‬ﻔﺲ و‪B‬ﻧﮩﺎء‬ ‫ﻓﺎﻻﻣﺘﻨﺎع ﻋﻦ ا ﻌﺎ{ﺔ‬
‫)‪ (Active‬ﺑﺈﻋﻄﺎء ا(واء ﻋﻤﻞ ﺟﺴﻤﺎ‪ .Ó‬و™‬ ‫ا]ﻴﺎة ﻓﻘﺘﻞ ا‪f‬ﻔﺲ‬
‫)‪ (Passive)(۲‬ﻗﺘﻞ ا‪f‬ﻔﺲ ﺑﺎﻻﻣﺘﻨﺎع ﻋﻦ ا(واء ‪ß‬ﻮ ﻋﻤﻞ ﻧﻔ‪ ،ë‬و‪J‬ﺘﺎ‬
‫ً‬
‫ا‪E‬ﺼﻮرﺗﺎن ‪ô‬ﺮﻣﺘﺎن \‪) .å‬ﻓﻘﮧ ا ﺸ ت از „ﻮﻻﻧﺎ ﻗﺎ‪ 2‬ﺎﮨﺪ اﻻﺳﻼم‬
‫ﺻﺎﺣﺐ‪(۱۸۵ :‬‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫إذا اﺣ¬ﻗﺖ ا‪E‬ﺴﻔﻴﻨﺔ او ﻏﻠﺐ ’ ﻇﻨﮩﻢ اﻧﮩﻢ ‪E‬ﻮ اﻟﻘﻮا اﻧﻔﺴﮩﻢ ® ا‪+‬ﺤﺮ ﺧﻠﺼﻮا‬
‫ٔ‬ ‫ٔ‬
‫ﺑﺎ‪E‬ﺴﻴﺎﺣﺔ ‪i‬ﺐ ﻋﻠﻴﮩﻢ ذﻟ‪ Œ‬و‪E‬ﻮ ﻧﻮا ‪t‬ﺎل ‪E‬ﻮ اﻟﻘﻮا اﻧﻔﺴﮩﻢ ﻓﻴﮧ ﻏﺮﻗﻮا و‪E‬ﻮ ‪E‬ﻢ‬
‫ٔ‬ ‫ٔ‬
‫ﻳﻠﻘﻮا اﺣﺮﻗﻮا ﻓﮩﻢ ﺑﺎ‪v‬ﻴﺎر ﺑ اﻹﻗﺎﻣﺔ واﻹﻟﻘﺎء ﻣﻦ ﻗﺘﻞ ﻧﻔﺴﮧ ن إﺛﻤﮧ ا‪ ýõ‬ﻣﻦ‬
‫ٔ‬
‫ان ﻳﻘﺘﻞ ﻏ'ہ ﻛﺬا ® ا‪ìE‬اﺟﻴﺔ‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۳۶۱/s :‬ﺑﺎب ® ﺟﺮاﺣﺎت‬
‫ٓ‬
‫ﺑ‪ Ø‬ادم(‬
‫ٔ‬
‫ﻋﻦ اﺳﺎﻣﺔ ﺑﻦ \‪ Œ8‬ر اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎ‪E‬ﻮا‪ :‬ﻳﺎرﺳﻮل اﷲ! اﻓﻨﺘﺪاوي ﻗﺎل‪:‬‬
‫ﻧﻌﻢ‪ ،‬ﻳﺎ ﻋﺒﺎد اﷲ ﺗﺪاووا ﻓﺈن اﷲ ‪E‬ﻢ ﻳﻀﻊ داء إﻻ وﺿﻊ ﻟﮧ ﺷﻔﺎء ﻏ' داء واﺣﺪ‬
‫ٰ‬ ‫ٔ‬ ‫ٔ‬
‫„ﺸﻜﻮة \‪8‬ﻒ‪(۳۸۸/Q :‬‬ ‫اﻟﮩﺮم‪ .‬رواہ ا‪È‬ﺪ واﻟ¬ﻣﺬي واﺑﻮ داود‪) .‬‬
‫‪…The Sah8bah radiyall8hu ‛anhum asked: “O RasPlull8h! Should we‬‬
‫‪seek medical treatment?” He replied: “Yes. O servants of All8h! You‬‬
‫‪should seek medical treatment because All8h ta‛8l8 provided a cure for‬‬
‫”‪every ailment except old age.‬‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻣﺎ اﻻ‪õ‬ﻞ ﻓﻌ¦ „ﺮاﺗﺐ ﻓﺮض و‪ß‬ﻮ ﻣﺎ ﻳﻨﺪﻓﻊ ﺑﮧ اﻟﮩﻼک ﻓﺈن ﺗﺮک اﻻ‪õ‬ﻞ‬
‫وا‪µE‬ب ﺣ‪ Æ‬ﮨﻠ‪ Œ‬ﻓﻘﺪ ﻋ‪) .v‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۳۳۶/s :‬ﺑﺎب ® اﻻ‪ 9‬وﻣﺎ‬
‫ﻳﺘﺼﻞ ﺑﮧ(‬

‫‪554‬‬
Further reading: Niz m al-Fat w , vol. 1, pp. 390-392; Fiqh al-Mushkil t
Buh th Fiqh yyah Mukht rah, pp. 155-185; Jad d Fiqh Mas ’il, vol. 1, p.
208.
All8h ta‛8l8 knows best.
Punishment and retribution on the basis of scientific investigations
Question
What is the ruling with regard to forensic science? For example, cases
related to rape or murder are solved through DNA tests, blood tests,
sputum tests, sperm tests, etc. What is the status of this science in
Islam?
Answer
Forensic science is defined as follows:
The forensic scientist is an integral member of a team that also
comprises of the forensic pathologist and the police, brought together
to investigate the cause of a death thought to have occurred in
suspicious circumstances. The forensic scientist assists the pathologist
in identification of the body through the determination of blood type,
DNA profile, and in the identification of fibres, hairs, semen, and other
body substances that may have been deposited by the assailant, as in
the case of homicide. Forensic scientists usually work at a specialised
institution that deals only with such work. Their evidence is crucial for
conviction in cases of homicide.
The ruling with regard to forensic science:
If a crime is proven by forensic science and there are Shar‛> witnesses
to it, then the Shar‛> rules of punishment and retribution will apply. If
there are no Shar‛> witnesses and the crime is proven solely on
scientific investigations, then the Shar‛> rules of punishment and
retribution will not apply exclusively on the basis of scientific
investigations. At the same time, they cannot be disregarded totally.
Instead, the q8d> will have the right to impose a suitable punishment.
The reason for this is that the objective of the Shar>‛ah is to drop-off
the hadd as far as possible.
ٰ
‫ ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ‬:‫ ﻋﻨﮩﺎ ﻗﺎﻟﺖ‬q‫ﺗﻌﺎ‬ ‫اﷲ‬ ‫ﺸﺔ ر‬1å ‫ﻋﻦ‬
‫ﻣﺎ اﺳﺘﻄﻌﺘﻢ ﻓﺈن ن‬ ‫ ادرءوا ا]ﺪود ﻋﻦ ا ﺴﻠﻤ‬:‫ﻋﻠﻴﮧ وﺳﻠﻢ‬

555
 ‫ٔ‬
‫ﻟﮧ ;ﺮج ﻓﺨﻠﻮا ﺳ‪é‬ﻴﻠﮧ ﻓﺈن اﻹﻣﺎم ان ‪J‬ﻄ ٔﻰ ® اﻟﻌﻔﻮ ﺧ' ﻣﻦ‬
‫ٔ‬
‫ان ‪J‬ﻄ ٔﻰ ® اﻟﻌﻘﻮ‪ž‬ﺔ‪) .‬رواہ اﻟ¬ﻣﺬ}‪(۲۶۳/X :‬‬
‫‪RasPlull8h sallall8hu ‛alayhi wa sallam said: Hold back‬‬
‫‪the hudPd from the Muslims as much as you can. If there‬‬
‫‪is a way out for the person, let him be. It is better for the‬‬
‫‪leader to err while pardoning than to err when imposing‬‬
‫‪a punishment.‬‬

‫اﻻﺷﺒﺎہ وا‪f‬ﻈﺎﺋﺮ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و™ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ :‬ا ﻊ ﻓﻘﮩﺎء اﻻ„ﺼﺎر ’ ان ا]ﺪود ﺗﺪرا ﺑﺎ‪E‬ﺸﺒﮩﺎت‪ ،‬وا]ﺪﻳﺚ‬
‫ٔ‬
‫ا ﺮوي ذﻟ‪ Œ‬ﻣﺘﻔﻖ ﻋﻠﻴﮧ‪ ،‬وﺗﻠﻘﺘﮧ اﻻﻣﺔ ﺑﺎﻟﻘﺒﻮل‪ ،‬وا‪E‬ﺸﺒﮩﺔ ﻣﺎ ‪°‬ﺸﺒﮧ ا‪ï‬ﺎﺑﺖ‬
‫ٔ‬
‫وﻟ•ﺲ ﺑﺜﺎﺑﺖ‪) .‬اﻻﺷﺒﺎہ وا‪f‬ﻈﺎﺋﺮ‪ ،۳۳۶/X :‬اﻟﻘﺎﻋﺪة ا‪E‬ﺴﺎدﺳﺔ‪ ،‬ا]ﺪود ﺗﺪرا‬
‫ﺑﺎ‪E‬ﺸﺒﮩﺎت(‬

‫\ح ا ﺠﻠﺔ‪:‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫اﻟﻘﺮ‪8‬ﻨﺔ اﻟﻘﺎﻃﻌﺔ ‪ß‬ﻰ اﻻﻣﺎرة ا‪+‬ﺎﻟﻐﺔ ﺣﺪ ا‪Ö‬ﻘ ﻣﺜﻼ إذا ﺧﺮج اﺣﺪ ﻣﻦ دار‬
‫ﺧﺎ‪Ö‬ﺔ ﺧﺎﺋﻔﺎ ً ﻣﺪ‪ß‬ﻮﺷﺎً ﻳﺪہ ﺳﻜ „ﻠﻮﺛﺔ ﺑﺎ(م ﻓﺪﺧﻞ ® ا(ار ٔ‬
‫وروي ﻓﻴﮩﺎ‬
‫ﻛﻮﻧﮧ ﻗﺎﺗﻞ ذﻟ‪ Œ‬ا‪E‬ﺸﺨﺺ وﻻ‬ ‫ﺷﺨﺺ ﻣﺬﺑﻮح ذﻟ‪ Œ‬ا‪E‬ﻮﻗﺖ ﻓﻼ ‪°‬ﺸ·ﺒﮧ‬
‫ٔ‬
‫ﻳﻠﺘﻔﺖ إ‪ q‬اﻻﺣﺘﻤﺎﻻت ا‪E‬ﻮﮨﻤﻴﺔ ا‪•E‬ﻓﺔ ن ﻳ‪.‬ﻮن ا‪E‬ﺸﺨﺺ ا ﺬﻛﻮر ر‪ž‬ﻤﺎ ﻗﺘﻞ‬
‫ٔ ٔ‬ ‫ٓ‬ ‫ٔ‬
‫ﻧﻔﺴﮧ‪ ،‬ﻓﺎﻟﻘﻮل ﺑﺎﻧﮧ ذ‪t‬ﮧ اﺧﺮ ﺛﻢ ﺴﻮر ا]ﺎﺋﻂ او اﻧﮧ ذﺑﺢ ﻧﻔﺴﮧ‪ ،‬اﺣﺘﻤﺎل ﺑﻌﻴﺪ‬
‫ٔ‬ ‫ٔ‬
‫ﻻ ﻳﻠﺘﻔﺖ إ‪Ö‬ﮧ إذ ‪E‬ﻢ ﻳ ﺸﺎ ﻋﻦ د‪Ö‬ﻞ‪ .‬واﻟﻘﺮ‪8‬ﻨﺔ اﻟﻘﺎﻃﻌﺔ ﮨﻲ اﻟ ﺗﺼ' اﻻ„ﺮ‬
‫ٔ‬
‫ﺣ‪ C‬ا ﻘﻄﻮع و™ ﻣﻌ ا]©م‪ :‬ﻗﺎل ﺑﻌﺾ اﻟﻌﻠﻤﺎء ’ ا‪f‬ﺎﻇﺮ ان ﻳﻠﺤﻆ‬
‫ٔ‬
‫اﻻﻣﺎرات واﻟﻌﻼﻣﺎت إذا ﺗﻌﺎرﺿﺖ ﻓﻤﺎ ﺗﺮﺟﻊ ﻣﻨﮩﺎ ﻗ‪ø œ‬ﺎﻧﺐ اﻟ¬ﺟﻴﺢ و‪ß‬ﻮ‬
‫ٰ‬
‫ﺗﻌﺎ‪" :q‬ﺗﻌﺮﻓﮩﻢ‬ ‫ﻗﻮة ا—ﮩﻤﺔ وﻻ ﺧﻼف ® ا]‪.‬ﻢ ﺑﮩﺎ و™ ﺗﺒ•ة ا]©م ﻗﺎل اﷲ‬
‫ٔ‬
‫ﺴﻴﻤﺎﮨﻢ"‪ .‬دل ’ ا‪E‬ﺴﻴﻤﺎ ا ﺮاد ﺑﮩﺎ ﺣﺎل ﻳﻈﮩﺮ ’ ا‪E‬ﺸﺨﺺ‪ ،‬واﻻﻣﺎرات‬
‫ٰ‬ ‫ٔ‬
‫ﺗﻌﺎ‪" :q‬وﺟﺎءوا ’ ﻗﻤﻴﺼﮧ ﺑﺪم ﻛﺬب" ﻗﺎل ﻋﺒﺪ‬ ‫ﻣﺎﺧﻮذة ﻣﻦ ا‪8µE‬ﻌﺔ ﻗﺎل اﷲ‬

‫‪556‬‬
 ‫ٔ‬ ‫ٔ‬
‫ا ﻨﻌﻢ ﺑﻦ اﻟﻔﺮس‪ :‬رو} ان إﺧﻮة ﻳﻮﺳﻒ ﻋﻠﻴﮧ ا‪E‬ﺴﻼم ﺎ اﺗﻮا ﺑﻘﻤﻴﺺ ﻳﻮﺳﻒ‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻠﻴﮧ ا‪E‬ﺴﻼم إ‪ q‬اﺑﻴﮩﻢ ﻳﻌﻘﻮب ﻋﻠﻴﮧ ا‪E‬ﺴﻼم ﺗﺎ„ﻠﮧ ﻓﻠﻢ ‪i‬ﺪ ﻓﻴﮧ ﺧﺮﻗﺎ وﻻ اﺛﺮ‬
‫ً ٔ‬
‫ﻧﺎب ﻓﺎﺳﺘﺪل ﺑﺬﻟ‪ ’ Œ‬ﻛﺬﺑﮩﻢ وﻗﺎل‪ :‬ﻣ‪ Æ‬ن ا"ﺋﺐ ﺣﻠﻴﻤﺎ ﻳﺎ‪õ‬ﻞ ﻳﻮﺳﻒ وﻻ‬
‫‪J‬ﺮق ﻗﻤﻴﺼﮧ‪\) .‬ح ا ﺠﻠﺔ ﺤﻤﺪ ﺧﺎ( اﻻﺗﺎ‪ ،۳۹۰/s :A‬ا ﺎدة ‪„ ،۱۷۴۱‬ﻜﺘﺒ ﺔ‬
‫رﺷﻴﺪﻳﺔ(‬

‫درر ا]©م \ح ﻠﺔ اﻻﺣ©م‪:‬‬

‫ٓ‬ ‫ٔ‬
‫اﻟﻘﺮ‪8‬ﻨﺔ اﻟﻘﺎﻃﻌﺔ ﮨﻲ اﻻﻣﺎرة ا‪+‬ﺎﻟﻐﺔ ﺣﺪ ا‪Ö‬ﻘ و‪ž‬ﺘﻌﺒ' اﺧﺮ ﮨﻲ اﻟﻘﺮ‪8‬ﻨﺔ‬
‫ٔ‬
‫ا‪E‬ﻮاﺿﺤﺔ ‪t‬ﻴﺚ ﻳﺼﺒﺢ اﻻ„ﺮ ﺣ‪ C‬ا ﻘﻄﻮع ﺑﮧ‪ ،‬واﻟﻌﻤﻞ ﺑﺎﻟﻘﺮ‪8‬ﻨﺔ اﻟﻘﺎﻃﻌﺔ‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫‪i‬ﺮي اﺑﻮاب اﻟﻔﻘﮧ ا ﺨﺘﻠﻔﺔ واﻣﺜﻠﺔ ذﻟ‪ ’ Œ‬ا‪E‬ﻮﺟﮧ اﻻ‪i :Ú‬ﻮز ﺣﺎل‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻇﮩﻮر اﻣﺎرة ﺣ‪é‬ﺲ ا ﺘﮩﻢ ﺑﺎﻟﻘﺘﻞ او ﺑﺎ{ﺮاﺋﻢ اﻻﺧﺮ}‪) .‬درر ا]©م \ح ﻠﺔ‬
‫ا]©م‪ :‬ص ‪ ،۱۶۶‬ا‪+‬ﺎب‬ ‫اﻻﺣ©م ﻟﻌ¦ ﺣﻴﺪر‪ ،۴۳۲/W ،‬ا ﺎدة ‪ .۱۷۴۱‬و_ﺬا ® ﻣﻌ‬
‫ا]ﺎد} وا‪v‬ﻤﺴﻮن‪ ،‬دار اﻟﻔﻜﺮ(‬

‫ﺗ‪.‬ﻤﻠﺔ ﻓﺘﺢ ا ﻠﮩﻢ‪:‬‬

‫ٔ‬
‫ﻗﺪ ذﻛﺮ ﺑﻌﺾ اﻟﻔﻘﮩﺎء ان ا‪E‬ﺸﺒﮩﺔ ﺴﻘﻂ ا]ﺪ دون ا—ﻌﺰ‪8‬ﺮ ﻓﺎ—ﻌﺰ‪8‬ﺮ ﻳ‪³‬ﺒﺖ ﻣﻊ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺸﺒﮩﺎت وا]ﻘﻴﻘﺔ ان ا‪E‬ﺸﺒﮩﺔ ’ ﻗﺴﻤ ‪ :‬اﻻول ‪ :‬ﻣﺎ ن ﻣﺎﻧﻌﺎ ﻣﻦ ﻏﻠﺒﺔ اﻟﻈﻦ‬
‫ٔ‬
‫ﺑﺎن ا ﺘﮩﻢ ﻗﺪ ارﺗ‪.‬ﺐ ﻣﺎ ﻻ ¯ﻞ ﻟﮧ ﻓﮩﺬا اﻟﻘﺴﻢ ‪°‬ﺴﺘﻮي ﻓﻴﮧ ا]ﺪ وا—ﻌﺰ‪ 8‬ﺮ‬
‫ٔ‬
‫وان ﮨﺬا ا‪f‬ﻮع ﻣﻦ ا‪E‬ﺸﺒﮩﺔ ‪°‬ﺴﻘﻂ ا]ﺪ وا—ﻌﺰ‪8‬ﺮ <ﻴﮩﻤﺎ‪ ،‬وا‪ï‬ﺎ‪ :Ó‬ﻣﺎ ‪E‬ﻢ ﻳ‪.‬ﻦ‬
‫ً‬
‫ﻣﺎﻧﻌﺎ ﻣﻦ ذﻟ‪ Œ‬ﻓﮩﺬ ا‪f‬ﻮع ﻣﻦ ا‪E‬ﺸﺒﮩﺔ ﻓﮩﻲ ﺷﺒﮩﺔ ﻓﻨﻴﺔ ﺗﻌﺮض ﺻﺪق ﺗﻌﺮ‪8‬ﻒ‬
‫ﻣﺎ ﻳﻮﺟﺐ ا]ﺪ وﮨﻲ ا‪E‬ﺸﺒﮩﺔ اﻟ ذﻛﺮﮨﺎ اﻟﻔﻘﮩﺎء ﺑﺎﺳﻢ ا‪E‬ﺸﺒﮩﺔ ® ا ﺤﻞ وا‪E‬ﺸﺒﮩﺔ‬
‫® اﻟﻔﻌﻞ ﻓﺈن ﮨﺬہ ا‪E‬ﺸﺒﮩﺔ ﺴﻘﻂ ا]ﺪ وﻻ ﺴﻘﻂ ا—ﻌﺰ‪8‬ﺮ‪) .‬ﺗ‪.‬ﻤﻠﺔ ﻓﺘﺢ ا ﻠﮩﻢ‪:‬‬
‫‪(۲۶۷/Q‬‬

‫‪557‬‬
Fat w Haqq n yyah:
Modern instruments and devices cannot be disregarded. They are
quite useful means for establishing a crime provided they are
supported by other means and circumstantial evidences.
If the blood of a murdered person is found on the body of the killer, it
is a means for establishing the crime. If the blood of a murdered
person is found on the clothing and knife of the killer, the Shar>‛ah will
consider the latter to be a suspect in the crime. If other proofs support
this evidence, the hadd will be implemented on him. If not, the q8d>
can impose a punishment on him.1
All8h ta‛8l8 knows best.
Doubts on the prohibition of alcohol
Question
Some deviated and irreligious people claim that the prohibition of
alcohol is not found in the Qur’8n; it is in the Ah8d>th only. Is their
claim correct?
Answer
The prohibition of alcohol is mentioned in the Qur’8n.
َ َْ ُ َ ْ ‫واﻷ‬َْ
ُ ِ ْ َ ْ َ ‫ﻤﺮ‬v‫ا‬ ُ ْ َ ْ ‫ﻤﺎ‬/ َ Í ‫ﻣﻨﻮآ إ‬ َ ْ ِ Í ‫ﻬﺎ‬.‹
ْ ُ َ ‫ﻦ ٰا‬."‫ا‬ َ ! َ ٰ‫ﻳ‬
‫ﻧﺼﺎب َواﻷ ْزﻻُم‬ َ ì•‫ﻤ‬E‫وا‬
ِ
ُ‫ﺪ‬8‫ﻳﺮ‬
ْ ُ ‫ﻤﺎ‬/‫إ‬ Í
َ .‫ﻔﻠﺤﻮن‬#َ ْ ُ ْ ُ ْ ُ Í َ
َ ُْ ُ َ ْ َ ٰ Íْ َ َ ‫رﺟﺲ ّﻣ ْﻦ‬ٌ ْ
ِ ِ ِ ‫ﻢ‬.‫ﺸﻴﻄ ِﻦ ﻓﺎﺟﺘ ِﺒﻮه ﻟﻌﻠ‬E‫~ﻤﻞ ا‬ ِ ِ ِ
ْ َ ْ َ ْ َْ َ َ ْ ْ َ َ َ ْ ُ ُ َ ْ َ
َ َ ْ ! ‫ﺸﻴﻄ ُﻦ أن‬E‫ا‬
ْ ٰ ْ Í
ì•‫ﻤ‬E‫وا‬ ‫ﻤﺮ‬v‫ا‬ َ َ َ
ِ ِ ِ ِ ‫ﻐﻀﺂء‬+‫ﻢ اﻟﻌﺪاوة وا‬.‫ﻳﻮﻗﻊ ﺑ•ﻨ‬ ِ
َ
َ ْ َُْ ! ْ ُْ ْ ََ ٰ Í َ َ ْ ْ َ ْ ُ Í ُ ََ
.‫ﻣﻨﺘﻬﻮن‬ ‫ﺘﻢ‬/‫ﻬﻞ أ‬0 ،‫ﻮة‬ ِ ‫ﺼﻠ‬E‫وﻋﻦ ا‬ ِ ‫اﷲ‬ ِ ‫ذﻛﺮ‬ ِ ِ ‫ﺼﺪ¿ﻢ ~ﻦ‬8‫و‬
O believers! This wine, gambling, idols, and divining
arrows are all vile deeds of Satan. Continually abstain
from them, then, so that you may gain salvation. Satan
only seeks to breed enmity and malice among you by
means of wine and gambling, and to turn you away from
the remembrance of All8h and from sal8h. Will you now
abstain?2

1
Fat w Haqq n yyah, vol. 5, p. 516.
2
SPrah al-M8’idah, 5: 90-91.
558
The above verse refers to alcohol, gambling, idols and divining arrows
as vile deeds of Satan. This means that they are filthy things, and
therefore not appropriate and impermissible for human life. They are
satanic things. They are abhorred by All8h ta‛8l8 and RasPlull8h
sallall8hu ‛alayhi wa sallam. It is the duty of Muslims to desist from
Satan and satanic actions. They must obey All8h ta‛8l8 and RasPlull8h
sallall8hu ‛alayhi wa sallam. This is why All8h ta‛8l8 prohibited these
things.
A few objections to the prohibition of alcohol
The following are some of the doubts with regard to the prohibition of
alcohol:
1.The word “har8m” is not mentioned anywhere in the Qur’8n.
Answer:
A hypercritical proof is that the word “har8m” is not used anywhere in
the Qur’8n for the prohibition of adultery. Whereas everyone accepts
its prohibition.
The following is stated in Tafs r Haqq n :
The author of al-Kashsh f says that the prohibition of alcohol is
emphasised in several ways through this verse:
1. The sentence starts with the word innam .
2. It is mentioned with idolatry.
3. It is referred to as rijs – impure.
4. It is referred to as the action of Shayt8n, and the source of all
evils.
5. We are ordered to abstain from it.
6. The verse states that abstaining from it ensures success. Can
there be success in consuming it?
7. The reason for its prohibition is that man loses his senses. This
damages his life in this world and in the Hereafter. In this
world it results in mutual discord and enmity. In matters
related to the Hereafter, it causes him to be heedless of sal8h
and All8h’s remembrance.
The next verse emphasises the prohibition. It reads as follows:

559
 ‫ﻓﺎﻋﻠﻤﻮآ‬ ْ ُ ْ Í َ َ ‫ﻓﺈن‬
ْ ُ َ ْ َ ‫ﺘﻢ‬Ö‫ﺗﻮ‬ ْ َ ْ ُ َ ْ َ َْ ُÍ
. ‫واﺣﺬروا‬ ‫ﺮﺳﻮل‬E‫ا‬ ُ ْ َ َ ‫اﷲ‬
‫وأﻃﻴﻌﻮا‬ ُْ ََ
َ ‫وأﻃﻴﻌﻮا‬
ِ ِ ِ
ْ ُ ُ َ َ ْ َُ َ َÍَ
ْ ْ ٰ
. ُ ‫ﻤﺒ‬E‫ا‬
ِ ‫ﻠﻎ‬+‫ﺎ ا‬f‫رﺳﻮ‬ ِ ’ ‫ﻤﺎ‬/€
Obey All8h, and obey the Messenger, and continually
abstain. Thereafter, if you turn away, then know that the
responsibility of Our Messenger is merely to convey [the
message] clearly.1
The word “har8m” was therefore not needed to demonstrate its
prohibition. 2
Shaykh S8bPn> writes:
ٔ ٓ
‫ﻢ ﻣﻦ‬8‫ﮩﻰ وا—ﺤﺮ‬f‫( اﺑﻠﻎ ® ا‬۹۰ :‫ اﻻﻳﺔ‬،‫ ﻓﺎﺟﺘ ﺒﻮہ )ا ﺎﺋﺪة‬:q‫ا—ﻌﺒ' ﺑﻘﻮﻟﮧ ﺗﻌﺎ‬
ٔ
‫ﻮا‬ž‫ وﻻ ﺗﻘﺮ‬:q‫ ﻴﺔ ﻓﮩﻮ ﻣﺜﻞ ﻗﻮﻟﮧ ﺗﻌﺎ‬E‫ﻌﺪ ﻋﻨﮧ ﺑﺎ‬+‫ﻟﻔﻆ ﺣﺮم ﻻن ﻣﻌﻨﺎہ ا‬
ٔ
‫ﺮﻣﺎ ﻣﻦ‬ô ‫( ﻻن اﻟﻘﺮب ﻣﻨﮧ إذا ن ﺣﺮاﻣﺎ ﻓﻴﻜﻮن اﻟﻔﻌﻞ‬۳۲ :‫)اﻹ اء‬.‫ﺰﻧﺎ‬E‫ا‬
ٓ ٔ
‫ﻤﺎ ﻧﺖ ا]ﺮﻣﺔ‬J‫ ﻛﻮﻧﻮا ﺟﺎﻧﺐ اﺧﺮ ﻣﻨﮧ و‬:‫او÷ ﻓﻘﻮﻟﮧ ﻓﺎﺟﺘ ﺒﻮہ ﻣﻌﻨﺎہ‬ ٰ ‫ﺑﺎب‬
ٰ ‫ﺷﺪﻳﺪة ﺟﺎء ا—ﻌﺒ' ﺑﻠﻔﻆ اﻻﺟﺘﻨﺎب ﻛﻤﺎ ﻗﺎل ﺗ‬
‫ﺮﺟﺲ ﻣﻦ‬E‫ ﻓﺎﺟﺘ ﺒﻮا ا‬:q‫ﻌﺎ‬
ٔ ٔ ٔ
‫( وﻣﻌﻠﻮم اﻧﮧ ﻟ•ﺲ ﮨﻨﺎک ذﻧﺐ اﻋﻈﻢ ﻣﻦ‬۳۰ :‫ﺰور )ﺣﺞ‬E‫ واﺟﺘ ﺒﻮا ﻗﻮل ا‬،‫اﻻوﺛﺎن‬
ٔ ٔ ٓ
(۹۳۶/W :‫ﺸﺒﻜﺔ‬E‫ ﻣﺎﺧﻮذ ﻣﻦ ﻓﺘﺎو} ا‬:Z‫ﻠﺼﺎﺑﻮ‬E ‫اﻹ\اک ﺑﺎﷲ )اﻳﺎت اﻻﺣ©م‬
Furthermore, RasPlull8h sallall8hu ‛alayhi wa sallam was on the level
of an expounder of the Qur’8n. In the Ah8d>th, he refers to alcohol as
har8m. This is an explanation of the Qur’8n. It is impossible to extract
the meaning of permissibility from the Qur’8n while RasPlull8h
sallall8hu ‛alayhi wa sallam classifies it as har8m. The Qur’8n says:
ْ ْ َ ‫ﻧﺰ َل‬
ْ ُ Í َ َ َ ‫ﻬﻢ‬Ö‫إ‬ ّ ُ ‫ﻠﻨﺎس َﻣﺎ‬E
Í َ ّ é—
َ ُ ‫ا"ﻛﺮ‬ َ َْ َْ َََْ
َ ْ ِّ ‫ﻚ‬Ö‫إ‬
‫وﻟﻌﻠﻬﻢ‬ ِ ِ ِ ِ ِ ِ ِ ِ ‫ﺂ‬f‫وأﻧﺰ‬
َ ْ ُ Í َََ
.‫ﺘﻔﻜﺮون‬.
We revealed to you this Reminder so that you may
expound before the people that which has come down to
them, and so that they may contemplate.1

1
SPrah al-M8’idah, 5: 92.
2
Tafs r Haqq n , vol. 4, p. 54.
560
Muft> Muhammad Shaf>‛ S8hib rahimahull8h writes:
The scholars concur that the word “Reminder” in this verse refers to
the Qur’8n. RasPlull8h sallall8hu ‛alayhi wa sallam is instructed to
explain and clarify the then-revealed verses of the Qur’8n to the
people. This is a clear proof that a correct understanding of the
sciences and injunctions of the Qur’8n is dependent on the
explanations of RasPlull8h sallall8hu ‛alayhi wa sallam. If every person
was able to understand the injunctions of the Qur’8n as per the intent
of All8h ta‛8l8 merely by studying the Arabic language and literature,
there would be no sense in giving over the duty of explaining the
Qur’8n and expounding on it to RasPlull8h sallall8hu ‛alayhi wa
sallam.2
Thus, RasPlull8h sallall8hu ‛alayhi wa sallam explains the above-
quoted verses as follows:
ٔ
‫ ﻗﺎل رﺳﻮل اﷲ‬:‫ ﻋﻨﮧ ﻗﺎل‬q‫ اﷲ ﺗﻌﺎ‬2‫ﺪري ر‬v‫ﻋﻦ ا› ﺳﻌﻴﺪ ا‬
ٔ
‫ﻤﺮ ﻓﻤﻦ ادر_ﺘﮧ ﮨﺬہ‬v‫ ﺣﺮم ا‬q‫ إن اﷲ ﺗﻌﺎ‬:‫ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
‫ﺎس‬f‫ ﻓﺎﺳﺘﻘﺒﻞ ا‬:‫ب وﻻ ﻳﺒﻊ ﻗﺎل‬µ° ‫ء ﻓﻼ‬e ‫اﻵﻳﺔ وﻋﻨﺪہ ﻣﻨﮩﺎ‬
:‫ )رواہ „ﺴﻠﻢ‬.‫ﻖ ا ﺪﻳﻨﺔ ﻓﺴﻔﻜﻮﮨﺎ‬8‫ﻃﺮ‬ ‫ﺑﻤﺎ ن ﻋﻨﺪﮨﻢ ﻣﻨﮩﺎ‬
(۲۲/Q
RasPlull8h sallall8hu ‛alayhi wa sallam said: All8h ta‛8l8
has made alcohol unlawful. “Whoever hears the verse
prohibiting alcohol and has any of it with him must
neither consume it nor sell it.” Those who owned
alcohol, brought it onto the pathways of Mad>nah and
poured it [down the drains].
ٔ
¦‫اﷲ ﻋﻨﻪ اﻧﮧ ﺳﻤﻊ رﺳﻮل اﷲ ﺻ‬ ‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ ر‬
‫ إن اﷲ ورﺳﻮﻟﮧ‬:‫ﻮ ﺑﻤﻜﺔ‬ß‫م اﻟﻔﺘﺢ و‬å ‫اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻳﻘﻮل‬
ٔ
(۲۳/Q :‫ )رواہ „ﺴﻠﻢ‬.‫ﺮ واﻻﺻﻨﺎم‬8Yv‫ﻤﺮ وا ﻴﺘﺔ وا‬v‫ﺣﺮم ﺑﻴﻊ ا‬

1
SPrah an-Nahl, 16: 44.
2
Ma‛ rif al-Qur’ n, vol. 5, p. 336.
561
 ‫ ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ‬:‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر اﷲ ﻋﻨﻪ ﻗﺎل‬
ٰ
:‫„ﺸﻜﻮة‬ ) .‫ﺔ‬ž‫ﻜﻮ‬E‫ وا‬ì• ‫ﻤﺮ وا‬v‫ إن اﷲ ﺣﺮم ا‬:‫ﻋﻠﻴﮧ وﺳﻠﻢ‬
(۳۸۶/Q
RasPlull8h sallall8hu ‛alayhi wa sallam said: All8h ta‛8l8
has prohibited alcohol, gambling and the playing of
drums.

’ ‫اﷲ ﻋﻨﻪ‬ ‫اﷲ ﻋﻨﻪ ﻗﺎل ﺧﻄﺐ ﻋﻤﺮ ر‬ ‫ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬
‫ﻢ‬8‫ﺮ‬Â ‫ إﻧﮧ ﻗﺪ ﻧﺰل‬:‫ﻣﻨ? رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﻘﺎل‬
(}‫ﺨﺎر‬+‫ )رواہ ا‬.‫ﻤﺮ‬v‫ا‬
Ibn ‛Umar radiyall8hu ‛anhu narrates that Hadrat ‛Umar
radiyall8hu ‛anhu delivered a sermon on the pulpit of
RasPlull8h sallall8hu ‛alayhi wa sallam and said in it: The
prohibition of alcohol has already been revealed.
The above texts indisputably prove the prohibition of alcohol.
Al-Hid yah states that rejecting the prohibition of alcohol is kufr –
unbelief.
ٔ ٔ
‫ﻜﺘﺎب ﻓﺈﻧﮧ‬E‫ وﮨﺬا ¿ﻔﺮ ﻻﻧﮧ ﺟﺤﻮد ا‬...‫ﺮ ﺣﺮﻣﺔ ﻋﻴﻨﮩﺎ‬.‫ﺎس ﻣﻦ اﻧ‬f‫وﻣﻦ ا‬
ٔ ً
@f‫ﺴﻨﺔ ﻣﺘﻮاﺗﺮة ان ا‬E‫ﺮم اﻟﻌ وﻗﺪ ﺟﺎءت ا‬ô ‫ﻮ‬ß ‫ﺮﺟﺲ ﻣﺎ‬E‫ﺳﻤﺎہ رﺟﺴﺎ وا‬
(۴۹۳ ،‫ﻦ‬8‫ )ﮨﺪاﻳﮧ آﺧﺮ‬.‫ﻤﺮ وﻋﻠﻴﮧ اﻧﻌﻘﺪ اﻹ ﺎع‬v‫ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺣﺮم ا‬
Second objection
The second doubt which is presented is that some verses seem to show
the permissibility of alcohol:
ْ ُ َ ْ َ Æ‫ﺣ‬
‫ﻌﻠﻤﻮا‬#
ٰ ُ ْ ََُْ َ ٰ Í
* َ ‫ﺳﻜٰﺮى‬ ُ َ ْ َ ‫ﻣﻨﻮا َﻻ‬
‫ﺘﻢ‬/‫ﺼﻠﻮة وا‬E‫ﻮا ا‬ž‫ﻘﺮ‬# ْ ُ َ ‫ﻦ ٰا‬."‫ا‬ َ ! َ ٰ‫ﻳ‬
َ ْ ِ Í ‫ﻬﺎ‬.‫ﺎ‬
َ ُْْ َُ َ
.‫ﻮن‬E‫ﻘﻮ‬# ‫ﻣﺎ‬

562
 O believers! Do not approach sal8h at a time when you
are intoxicated until you begin to understand what you
say.1
ًْ Í ًَ َ ُْ َ ْ ُ Íَ َْ
‫ورزﻗﺎ‬ ‫ﺳﻜﺮا‬ ‫ﻣﻨﻪ‬
ِ ‫ﺘﺨﺬون‬#
ِ
َ ْ ‫واﻷ‬
‫~ﻨﺎب‬
ْ Í
َ ‫ﺨﻴﻞ‬f‫ا‬ ٰ َ َ ‫وﻣﻦ‬
‫•ﻤﺮِت‬ ْ َ
ِ
ِ ِ ِ ِ
ً َ َ
.‫ﺣﺴﻨﺎ‬
From the fruit of date-palms and vines, you make
intoxicants and wholesome sustenance.2
ٌ ْ َ ‫إ•ﻢ‬
ُ َ َ Í '‫ﻛﺒ‬ ٌ ْ ‫ﻴﻬﻤﺂ‬0 ُْ
َ ْ ‫ﻗﻞ‬ ْ َ ْ َ ْ َْ َ َ ََُْ َْ
‫وﻣﻨﺎﻓﻊ‬
ِ ِ ِ ِ ِ .ì•‫ﻤ‬E‫وا‬
ِ ِ ‫ﻤﺮ‬v‫ا‬
ِ ِ ‫ﺴﺌﻠﻮﻧﻚ‬°
‫ﻋﻦ‬
Í
.‫ﻨﺎس‬
ِ ‫ﻠ‬Eِ
They ask you the injunction concerning wine and
gambling. Say: In both there is great sin as well as
benefits for the people. 3
Answer
The injunctions related to alcohol were revealed in stages. Alcohol was
lawful in the beginning of Islam. Different verses were then revealed
on separate occasions in which alcohol was made unlawful gradually.
The verses which make reference to its permissibility are those which
were revealed in the early stages of Islam. They were then abrogated.
‛All8mah Ibn Kath>r rahimahull8h writes:
ٔ ٔ
‫ﻢ‬8‫ﺮ‬Â ‫ ﺎ ﻧﺰل‬:‫ﻄﺎب ر اﷲ ﻋﻨﻪ اﻧﮧ ﻗﺎل‬v‫ ﻋﻦ ﻋﻤﺮ ﺑﻦ ا‬:‫ﺪ‬È‫وﻗﺎل اﻹﻣﺎم ا‬
ً ً *
:‫ﻘﺮة‬+‫ﻟﺖ اﻵﻳﺔ اﻟ ® ا‬Y‫ﻤﺮ ﺑﻴﺎﻧﺎ ﺷﺎﻓﻴﺎ ﻓ‬v‫ﺎ ® ا‬f ‫ﻠﮩﻢ ﺑ‬E‫ﻤﺮ ﻗﺎل ا‬v‫ا‬
‫اﷲ ﻋﻨﻪ‬ ‫ ﻋﻤﺮ ر‬W‫" ﻓﺪ‬.'‫ ﻗﻞ ﻓﻴﮩﻤﺎ إﺛﻢ ﻛﺒ‬ì• ‫ﻤﺮ وا‬v‫ ﻋﻦ ا‬Œ‫ﺴﺌﻠﻮﻧ‬°"
ً ً
‫ﻟﺖ اﻵﻳﺔ اﻟ‬Y‫ﻤﺮ ﺑﻴﺎﻧﺎ ﺷﺎﻓﻴﺎ ﻓ‬v‫ﺎ ® ا‬f ‫ﻠﮩﻢ ﺑ‬E‫ ا‬:‫ﻓﻘﺮءت ﻋﻠﻴﮧ ﻓﻘﺎل‬
ٔ ٔ
‫ ﻋﻤﺮ‬W‫" ﻓﺪ‬.}‫ﺼﻼة واﻧﺘﻢ ﺳ©ر‬E‫ﻮ ا ا‬ž‫ "ﻳﺎ اﻳﮩﺎ ا"ﻳﻦ آﻣﻨﻮا ﻻ ﺗﻘﺮ‬:‫ﺳﻮرة اﻟ ﺴﺎء‬
ً ً
‫ﻟﺖ‬Y‫ ﻓ‬،‫ﻤﺮ ﺑﻴﺎﻧﺎ ﺷﺎﻓﻴﺎ‬v‫ﺎ ® ا‬f ‫ﻠﮩﻢ ﺑ‬E‫ ا‬:‫ ﻓﻘﺎل‬،‫ر اﷲ ﻋﻨﻪ ﻓﻘﺮءت ﻋﻠﻴﮧ‬

1
SPrah an-Nis8’, 4: 43.
2
SPrah an-Nakhl, 16: 67.
3
SPrah al-Baqarah, 2: 219.
563
‫اﷲ ﻋﻨﻪ ﻓﻘﺮءت ﻋﻠﻴﮧ ﻓﻠﻤﺎ ﺑﻠﻎ ﻗﻮﻟﮧ‬ ‫ ﻋﻤﺮ ر‬W‫ ﻓﺪ‬،‫اﻵﻳﺔ اﻟ ® ا ﺎﺋﺪة‬
ٔ
:'‫ )اﺑﻦ ﻛﺜ‬.‫اﷲ ﻋﻨﻪ اﻧﺘﮩﻴﻨﺎ اﻧﺘﮩﻴﻨﺎ‬ ‫" ﻗﺎل ﻋﻤﺮ ر‬.‫ "ﻓﮩﻞ اﻧﺘﻢ ﻣﻨﺘﮩﻮن‬:q‫ﺗﻌﺎ‬
(۱۶۳/Q :U‫ واﺑﻦ ﻋﺮ‬،۱۰۴/Q
Some scholars are of the view that abrogation for the Qur’8n is not
possible. Their rejection of abrogation is solely due to their inability to
fathom its reality and wisdom.
Hadrat Muft> Muhammad Shaf>‛ S8hib rahimahull8h writes in Ma‛ rif
al-Qur’ n:
The third scenario is that the one issuing the order knew from before
hand that conditions will change and that the latter order will not be
suitable at present. A different order will have to be issued now. While
knowing this, he will issue one order now and when the conditions
change – according to his knowledge – he will change the previous
order. This is similar to a patient who is treated by a doctor. Based on
his current condition, the doctor prescribes a certain medicine. He
knows that the patient’s condition will change within two days after
taking this medicine, and that he will have to prescribe a different
medicine after the two days. Thus, on the first day, he prescribes a
medicine which is suited to the patient’s current condition, and after
the passing of two days, he prescribes another medicine…it is only this
third scenario in which abrogation is possible in the orders of All8h
ta‛8l8.1
Third objection
The verse which says fajtanib hu (abstain from it) means that you must
be cautious in its consumption so that the intrinsic harms of alcohol
do not affect you. Those who present this argument are of the view
that this is merely a piece of advice [and not an order].
Answer
The exegists concur that the word fajtanib hu is used in the meaning of
abstaining totally, and staying away from it. Ibn Kath>r rahimahull8h
explains the word fajtanib hu as utruk hu (‫)اﺗﺮ_ﻮه‬.2
Im8m AbP Bakr Jass8s rahimahull8h writes in Ahk m al-Qur’ n:

1
Ma‛ rif al-Qur’ n, vol. 1, p. 283.
2
Tafs r Ibn Kath r, vol. 1, p. 104. Also Tafs r as-Samarqand , vol. 1, p. 457.
564
 ‫ٔ‬ ‫ٔ‬
‫اﻗﺘﻀﺖ ﮨﺬہ اﻵﻳﺔ ‪Â‬ﺮ‪8‬ﻢ ا‪v‬ﻤﺮ ﻣﻦ وﺟﮩ ‪ :‬اﺣﺪﮨﻤﺎ ﻗﻮﻟﮧ رﺟﺲ ﻻن ا‪E‬ﺮﺟﺲ‬
‫ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻓﺎﺟﺘ ﺒﻮہ وذﻟ‪ Œ‬ا„ﺮ‬ ‫اﺳﻢ ® ا‪µE‬ع ﺎ ﻳﻠﺰم اﺟﺘﻨﺎﺑﮧ‪ .‬وا‪E‬ﻮﺟﮧ اﻵﺧﺮ ﻗﻮﻟﮧ‬
‫ٔ‬
‫واﻻ„ﺮ ﻳﻘﺘ‪ œ‬اﻹ‪i‬ﺎب ﻓﺎﻧﺘﻈﻤﺖ اﻵﻳﺔ ‪Â‬ﺮ‪8‬ﻢ ا‪v‬ﻤﺮ ﻣﻦ ﮨﺬﻳﻦ ا‪E‬ﻮﺟﮩ ‪.‬‬
‫ٔ‬
‫)اﺣ©م اﻟﻘﺮآن‪(۴۶۱/Q :‬‬

‫اﺣ©م اﻟﻘﺮآن ﻻﺑﻦ اﻟﻌﺮ‪:U‬‬

‫ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪" :q‬ﻓﺎﺟﺘ ﺒﻮہ" ﻳﺮ‪8‬ﺪ اﺑﻌﺪوہ‪ ،‬واﺟﻌﻠﻮہ ﻧﺎﺣﻴﺔ‪ ،‬وﮨﺬا ا„ﺮ ﺑﺎﺟﺘﻨﺎﺑﮩﺎ‪،‬‬ ‫ﻗﻮﻟﮧ‬
‫ٔ‬
‫واﻻ„ﺮ ’ ا‪E‬ﻮﺟﻮب ﻻ ﺳﻴﻤﺎ وﻗﺪ ﻋﻠﻖ ﺑﮧ اﻟﻔﻼح‪) .‬اﺣ©م اﻟﻘﺮآن ﻻﺑﻦ اﻟﻌﺮ‪:U‬‬
‫‪(۱۶۵/Q‬‬
‫ٔ‬
‫ا{ﺎﻣﻊ ﻻﺣ©م اﻟﻘﺮآن‪:‬‬
‫ٰ‬ ‫ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﺑﺎﺟﺘﻨﺎب‬ ‫ﺗﻌﺎ‪) :q‬ﻓﺎﺟﺘ ﺒﻮہ( ﻳﺮ‪8‬ﺪ اﺑﻌﺪوہ واﺟﻌﻠﻮہ ﻧﺎﺣﻴﺔ‪ ،‬ﻓﺎ„ﺮ اﷲ‬ ‫ﻗﻮﻟﮧ‬
‫ﮨﺬہ اﻻ„ﻮر‪ ،‬واﻗ¬ﻧﺖ ﺑﺼﻴﻐﺔ اﻻ„ﺮ ﻣﻊ ﻧﺼﻮص اﻻﺣﺎدﻳﺚ وا ﺎع اﻻﻣ ﺔ‬
‫ﻓﺤﺼﻞ اﻻﺟﺘﻨﺎب ® ﺟﮩﺔ ا—ﺤﺮ‪8‬ﻢ‪ ،‬ﻓﺒﮩﺬا ﺣﺮﻣﺖ ا‪v‬ﻤﺮ‪ ،‬وﻻ ﺧﻼف ﺑ‬
‫ٓ‬ ‫ٔ‬
‫ﻋﻠﻤﺎء ا ﺴﻠﻤ ان ﺳﻮرة ﻣﺎﺋﺪة ﻧﺰﻟﺖ ﺑﺘﺤﺮ‪8‬ﻢ ا‪v‬ﻤﺮ‪ ،‬و‪ß‬ﻰ ﻣﺪﻧﻴﺔ ﻣﻦ اﺧﺮ ﻣﺎ‬
‫ٔ‬
‫ﻧﺰل‪ ،‬وورود ا—ﺤﺮ‪8‬ﻢ ® ا ﻴﺘﺔ وا(م و]ﻢ ا‪8Yv‬ﺮ ﻗﻮﻟﮧ ﺗﻌﺎ‪" :q‬ﻗﻞ ﻻ اﺟﺪ"‬
‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ً‬ ‫ً‬ ‫ٓ‬
‫وﻏ'ﮨﺎ ﻣﻦ اﻻ} ﺧ?ا‪ ،‬و‪ Ã‬ا‪v‬ﻤﺮ ﻧﮩﻴﺎ وزﺟﺮا‪ ،‬و‪ß‬ﻮ اﻗﻮ} ا—ﺤﺮ‪8‬ﻢ واو_ﺪہ‪.‬‬
‫ٔ‬
‫)ا{ﺎﻣﻊ ﻻﺣ©م اﻟﻘﺮآن‪(۱۸۶/` :‬‬

‫‪E‬ﺴﺎن اﻟﻌﺮب‪:‬‬

‫ﺟﻨﺐ ا‪nE‬ء‪ ...‬واﺟﺘ ﺒﮧ‪ :‬ﺑﻌﺪ ﻋﻨﮧ‪ ،‬وﮨﺬا ﻣﻔﮩﻮم ﻋﺪم اﻟﻘﺮب‪E) .‬ﺴﺎن اﻟﻌﺮب‪:‬‬
‫‪(۲۷۸/X‬‬
‫‪Q m s al-Wah d states:‬‬

‫‪565‬‬
‫ ء‬E‫ – اﺟﺘﻨﺐ ا‬to keep away from, to stay far from, to remain aloof from,
to shun.1
Even from the context of the verse one can gauge that the order is to
show obligation, and that prohibition is meant.

،W`X\Q :‫ﻠﺠﺼﺎص‬E ‫ وأﺣ©م اﻟﻘﺮآن‬،R``\X :'‫ ﺻﻔﻮة ا—ﻔﺎﺳ‬:‫ﺪ أﻧﻈﺮ‬8‫ﻠﻤﺰ‬E‫و‬

.s|R\Q :‫وﻣﻌﺎرف اﻟﻘﺮآن‬
Fourth objection
The Qur’8n states:
َْ Í ُ َ َ ْ ْ ْ َ َْ َ َ Í َ َ َ ْ َ ْ ُ ُ ْ َ َ َ Í َ َ Í
'‫ﻟﻐ‬
ِ ِ ‫ﺑﻪ‬
ِ ِ ِ ‫ﺮ وﻣﺂ‬8Yv‫ا‬
‫أﻫﻞ‬ ِ ِ ِ ‫ﻤﻴﺘﺔ وا(م و]ﻢ‬E‫ﻢ ا‬.‫ﻤﺎ ﺣﺮم ﻋﻠﻴ‬/‫ِإ‬
‫اﷲ‬
ِ
He has only forbidden to you dead animals, blood, the
flesh of swine and the animal on which the name of
anyone other than All8h is invoked.2
This verse shows that only the items which are mentioned in it are
prohibited. Since alcohol is not included in this list, it is lawful. They
say that the word innam is for restriction and limitation.
Answer
The exegists present many answers to this objection. A few are given
below:
1. The word innam is for emphasis and not restriction.
2. The restriction is on the basis of attribution and not in reality.
In other words, these things are unlawful, while the s ’ibah,
bah rah, was lah and h m which you consider to be unlawful are
not so.
3. It does not mean that unlawful items are restricted to those
mentioned. What it means is that there is nothing apart from
the prohibition and impurity of these things. In other words,
there is no benefit in them.

1
Q m s al-Wah d, vol. 1, p. 284.
2
SPrah al-Baqarah, 2: 173.
566
 4. The prohibition of these items is because of their impurity. If
other items contain the property of impurity, they will also be
unlawful.
5. There is a reverse restriction in this verse. In other words, you
consider them to be lawful while these very things are
unlawful.
Types of alcohol and the rules related to them
According to the three Im8ms (Im8m M8lik, Im8m Ahmad ibn Hambal
and Im8m Sh8fi‛> rahimahumull8h), every intoxicant is har8m and the
hadd has to be applied irrespective of whether the amount is small or
large. Im8m Muhammad rahimahull8h concurs with the three Im8ms
as regards prohibition but not the application of hadd (i.e. apart from
alcohol, the quality of intoxication is taken into account).
Im8m AbP Han>fah rahimahull8h and Im8m AbP YPsuf rahimahull8h
are of the view that alcoholic drinks are of three types:

‫ﺪ۔‬ž‫ﺰ‬E‫ ﻣﻦ ﻣﺎء اﻟﻌﻨﺐ إذا ﻏﻼ واﺷﺘﺪ وﻗﺬف ﺑﺎ‬Ó : ‫ﻤﺮ‬v‫( ا‬۱)

It is unlawful irrespective of the amount. Consuming it will make one
eligible for hadd even if it is a small amount.
(2) The juice of grapes when less than two thirds is boiled away. The
drink made from dates when it becomes foamy on the surface. It is
unlawful to consume it irrespective of the amount. If it leads to
intoxication, the hadd will apply.
(3) Apart from a drink produced from raw grapes, a drink produced
from boiled grapes, a drink produced from boiled dates, and a drink
produced from raisins; e.g. the nab>dh of dates and raisins which have
been boiled to the slightest extent, and the juice of grapes whose two
thirds have been reduced through boiling, and a drink produced from
wheat, rice, barley, etc.
If small amounts of the above are drunk to the extent that they do not
cause any intoxication and are consumed to provide strength in
worship, then Im8m AbP Han>fah rahimahull8h is of the view that they
are lawful. But if they are consumed for play and amusement, they are
unlawful. If they cause intoxication, then the preferred view is that the
hadd will be applied. They may be consumed for medical reasons. In
normal situations, the verdict is issued on the view of Im8m
Muhammad rahimahull8h. That is, it is unlawful to consume them. But
when it is for medical reasons, the verdict is issued on the view of
Im8m AbP Han>fah rahimahull8h and Im8m AbP YPsuf rahimahull8h.

567
That is, if a non-intoxicating amount is consumed for medical reasons,
it is lawful. (This explanation has been compiled and condensed from
the books of jurisprudence).
All8h ta‛8l8 knows best.
The ruling for bestiality
Question
A person had sex with a goat. A few people saw him committing this
act. What is the ruling of the Shar>‛ah with respect to the person and
with respect to the goat?
Answer
It is essential to punish the person. It is preferable to slaughter the
goat and bury it, or to burn it.

ٔ ٔ ٔ
‫ ﻗﺎل‬،‫اﷲ ﻋﻨﻪ‬ ‫ﺠﻮد ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬f‫ﺻﻢ ﺑﻦ ا ا‬å ‫اﺧ?ﻧﺎ اﺑﻮ ﺣﻨﻴﻔﺔ ﻋﻦ‬
ٔ ٔ
‫ ﻋﻦ ﻋﻤﺮ ﺑﻦ‬...‫ اﺑﻮ ﺣﻨﻴﻔﺔ ﻋﻦ اﻟﮩﻴﺜﻢ ﺑﻦ اﻟﮩﻴﺜﻢ‬،‫ ﺑﮩﻴﻤﺔ ﻓﻼ ﺣﺪ ﻋﻠﻴﮧ‬ú‫ﻣﻦ ا‬
ٔ ٔ ٔ ٔ
‫ ﺑﺮﺟﻞ وﻗﻊ ’ ﺑﮩﻴﻤﺔ ﻓﺪرا ﻋﻨﮧ ا]ﺪ وا„ﺮ‬ú‫ﻄﺎب ر اﷲ ﻋﻨﻪ اﻧﮧ ا‬v‫ا‬
ٓ
(۱۰۸/X :‫ )ﻛﺘﺎب اﻻﺛﺎر‬.‫ﮩﻴﻤﺔ ﻓﺎﺣﺮﻗﺖ‬+‫ﺑﺎ‬
ٔ
‫ﺖ‬t‫ﮩﻴﻤﺔ ﻟﮧ ذ‬+‫ﻤﺪ إذا ﻧﺖ ا‬ô‫وﻗﺎل اﺑﻮ ﺣﻨﻴﻔﺔ و‬... ‫ وﮨﺬا ﻗﻮل‬:‫ﻤﺪ‬ô ‫ﻗﺎل‬
ٓ
(‫ ﻴﺪﻳﮧ‬،۱۰۸/X :‫ )ﻛﺘﺎب اﻻﺛﺎر‬.‫¬ق ﺑﻐ' ذﺑﺢ ﻓﺈﻧﮩﺎ ﻣﺜﻠﺔ‬Â ‫واﺣ¬ﻗﺖ وﻻ‬

ٔ
™‫ﻛﻮﻧﮧ ﺟﻨﺎﻳﺔ و‬ ‫ﺰﻧﺎ‬E‫ ا‬Ø‫ﻣﻌ‬ ‫ ﺑﮩﻴﻤﺔ ﻓﻼ ﺣﺪ ﻋﻠﻴﮧ ﻻﻧﮧ ﻟ•ﺲ‬N‫وﻣﻦ و‬
ٔ
‫ﺴﻔﮧ وﻓﺮط‬E‫ﺴﻠﻴﻢ ﻳﻨﻔﺮ ﻋﻨﮧ وا]ﺎ„ﻞ ﻋﻠﻴﮧ ﻧﮩﺎﻳﺔ ا‬E‫ ﻻن اﻟﻄﺒﻊ ا‬W‫وﺟﻮد ا(ا‬
ٔ ٔ
‫ﮩﻴﻤﺔ‬+‫ﺐ ﺳ¬ہ إﻻ اﻧﮧ ﻳﻌﺰر ﺎ ﺑ•ﻨﺎ وا"} ﻳﺮو} اﻧﮧ ﺗﺬﺑﺢ ا‬i ‫ﺸﺒﻖ وﻟﮩﺬا ﻻ‬E‫ا‬
(۲/۵۱۷ :‫ )اﻟﮩﺪاﻳﺔ‬.‫ ﻟﻘﻄﻊ ا—ﺤﺪث ﺑﮧ وﻟ•ﺲ ﺑﻮاﺟﺐ‬Œ‫و¯ﺮق ﻓﺬﻟ‬

568
‫ اﷲ‬2‫ وﻣﺎ رو} ﻋﻦ ﻋﻤﺮ ر‬...‫ ﺑﮩﻴﻤﺔ‬N‫ﺐ ا]ﺪ ﺑﻮ‬i ‫ ﻻ‬:‫ﻴ ا]ﻘﺎﺋﻖ‬é‫و™ ﺗ‬
ٔ ٔ ٔ
‫ ن‬،‫ﮩﻴﻤﺔ ﻓﺎﺣ¬ﻗﺖ‬+‫ﺮﺟﻞ وا„ﺮ ﺑﺎ‬E‫ ﺑﺮﺟﻞ وﻗﻊ ® ﺑﮩﻴﻤﺔ ﻓﻌﺰر ا‬ú‫ﻋﻨﮧ اﻧﮧ ا‬
ٔ
Œ‫ﺎس ﺑﮧ ﻓﻴﻠﺤﻘﮧ اﻟﻌﺎر ﺑﺬﻟ‬f‫ ﻻﻧﮧ ﻣﺎ داﻣﺖ ﺑﺎﻗﻴﺔ ﻳﺘﺤﺪث ا‬،‫ﻟﻘﻄﻊ ا—ﺤﺪث ﺑﮧ‬
ٔ
‫ﺮق ﺎ‬Â‫ ]ﻤﮩﺎ ﺗﺬﺑﺢ و‬X‫ ﺛﻢ إن ﻧﺖ ا(اﺑﺔ ¸ﺎ ﻻ ﻳﻮ‬.‫ﻻ ﻻن اﻻﺣﺮاق واﺟﺐ‬
ٔ ٔ
‫ﺮق ﮨﺬہ اﻳﻀﺎ‬Â ‫ ﻋﻨﺪ ا ﺣﻨﻴﻔﺔ وﻗﺎﻻ‬X‫ ]ﻤﮩﺎ ﺗﺬﺑﺢ وﺗﻮ‬X‫ذﻛﺮ إن ﻧﺖ ¸ﺎ ﻳﻮ‬
ٔ
‫ﮧ‬Ö‫ن ﻧﺖ ﻟﻐ'ہ ﻳﻄﺎﻟﺐ ﺻﺎﺣﺒﮩﺎ ان ﻳﺪﻓﻌﮩﺎ إ‬B‫ﻠﻔﺎﻋﻞ و‬E ‫ﮩﻴﻤﺔ‬+‫إن ﻧﺖ ا‬
،۱۷۰/s :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ وا‬،۱۸۲/R :‫ا]ﻘﺎﺋﻖ‬ ‫ﻴ‬é‫ )ﺗ‬.‫ﺑﻘﻴﻤﺘﮩﺎ ﺛﻢ ﺗﺬﺑﺢ ﮨﻜﺬا ذﻛﺮوا‬
(۱۴۰/R :‫ﮩﺮ اﻟﻔﺎﺋﻖ‬f‫ ا‬،۲۶/W :‫ورد ا ﺤﺘﺎر‬
Ahsan al-Fat w :
This person will have to be punished. The extent of the punishment is
left to the view of the ruler. The buffalo will have to be slaughtered
and buried, or it will have to be burnt. The man who engaged in this
vile act with the buffalo will be liable to pay the value of the buffalo to
its owner. It is not obligatory to slaughter and bury it. It is
recommended solely to put an end to the shame which will be
experienced by the one who committed the crime because it will serve
as a reminder to the vile act. Therefore, there is no objection if it is not
slaughtered. Its meat and milk are undoubtedly lawful.1
All8h ta‛8l8 knows best.

1
Ahsan al-Fat w , vol. , p. 503.
569
 FINES AND PENALTIES
‫ﺮ ﺑﺎ ﺎل‬8‫ﻢ ا—ﻌﺰ‬.‫ﺣ‬ ‫ﺗﻨﻘﻴﺢ ا ﻘﺎل‬
The status of monetary fines and penalties
Question
Most governments – whether Muslim or non-Muslim – impose
monetary fines when the law is broken. Some tribes also impose a
penalty when laws are broken or an action which is against the
Shar>‛ah is committed. In our area – between Pakistan and Afghanistan
– we have a jirgah system among the tribes. In most cases, when a law
is broken, a monetary fine is imposed. This enables a smooth running
of the administration. There are two forms of monetary fines. One is
when money is taken from the person. Sometimes, his house or wealth
is destroyed and burnt. Sometimes, a penalty is imposed when he
delays in presenting himself. What is the Shar>‛ah status of penalties of
this nature?
Answer
The jurists hold differing opinions on the imposition of monetary
fines. Im8m AbP Han>fah rahimahull8h and Im8m Muhammad
rahimahull8h are of the view that this is not permissible. Im8m AbP
YPsuf rahimahull8h says that it is permissible. ‛All8mah Sh8m>
rahimahull8h gives preference to the view of impermissibility. Some
jurists clarify the view of Im8m AbP YPsuf rahimahull8h by saying that
a fine is imposed as a temporary warning. Neither can the ruler nor
the judge take possession of the money. It cannot be taken by the
Islamic treasury. Rather, it will be placed in safe-keeping and returned
to the person once he desists from the crime.
Present day scholars and muft>s also differ on this issue. The majority
prohibits it while some scholars say it is permissible. While taking into
account the view of permissibility, there seems to be leeway for the
imposition of monetary fines and penalties.
Observe the following proofs for monetary fines and penalties:
Proof from Ah8d>th:
ٔ
‫"ﻣﻦ‬:‫( ﻋﻦ ﺳﻌﺪ ر اﷲ ﻋﻨﻪ ان رﺳﻮل ﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل‬۱)
ً ٔ
‫ﻢ ﺳﻠﺒﮧ ﻻ ﻳﻌﻀﺪ‬.‫ ﺷﺠﺮ ﺣﺮم ا ﺪﻳﻨﺔ ﻓﻠ‬b‫ﺸﺠﺮ ﺷ•ﺌﺎ ﻳﻌ‬E‫اﺧﺬﺗﻤﻮہ ﻳﻘﻄﻊ ﻣﻦ ا‬
570
 ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﺷﺠﺮﮨﺎ وﻻ ﻳﻘﻄﻊ‪ ".‬ﻗﺎل‪ :‬ﻓﺮا} ﺳﻌﺪ ر اﷲ ﻋﻨﻪ ﻏﻠﻤﺎﻧﺎ ﻳﻘﻄﻌﻮن ﻓﺎﺧﺬ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻣﺘﺎﻋﮩﻢ ﻓﺎﻧﺘﮩﻮا إ‪„ q‬ﻮا‪Ö‬ﮩﻢ ﻓﺎﺧ?وﮨﻢ ان ﺳﻌﺪا ر اﷲ ﻋﻨﻪ ﻓﻌﻞ ﻛﺬا و_ﺬا‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﺎﺗﻮہ ﻓﻘﺎ‪E‬ﻮا‪ :‬ﻳﺎ اﺑﺎ إﺳﺤﺎق ان ﻏﻠﻤﺎﻧ‪ Œ‬او „ﻮا‪ ŒÖ‬اﺧﺬوا ﻣﺘﺎع ﻏﻠﻤﺎﻧﻨﺎ‪ ،‬ﻗﺎل‪:‬‬
‫ٔ‬ ‫ٔ ٔ‬
‫ﺑﻞ اﻧﺎ اﺧﺬﺗﮧ‪ ،‬ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ و ﺳﻠﻢ ﻳﻘﻮل‪" :‬ﻣﻦ اﺧﺬﺗﻤﻮہ‬
‫ﻳﻘﻄﻊ ﻣﻦ ﺷﺠﺮ ا]ﺮم ﻓﻠ‪.‬ﻢ ﺳﻠﺒﮧ‪ ".‬وﻟ‪.‬ﻦ ﺳﻠﻮ ﻣﻦ ﻣﺎ‪ š‬ﻣﺎ ﺷ‪f‬ﺘﻢ‪) .‬رواہ‬
‫® ﺳ ﻨﮧ ا‪E‬ﻜ?}‪ ،۱۹۹/s :‬ﺑﺎب ﻣﺎ ورد ® ﺳﻠﺐ ﻣﻦ ﻗﻄﻊ ﻣﻦ ﺷﺠﺮ ﺣﺮم‬ ‫ا‪+‬ﻴﮩ‬
‫ا ﺪﻳﻨﺔ‪ ،‬ﺑ'وت(‬
‫ٔ‬ ‫ٔ‬
‫)‪ (۲‬ﻋﻦ ﺑﮩﺰ ﺑﻦ ﺣﻜﻴﻢ ﻋﻦ اﺑﻴﮧ ﻋﻦ ﺟﺪہ ان رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
‫ٔ‬
‫ﻗﺎل‪ 9 :‬ﺳﺎﺋﻤﺔ إﺑﻞ ار‪ž‬ﻌ ﺑﻨﺖ ‪+‬ﻮن ﻻ ﻳﻔﺮق إﺑﻞ ﻋﻦ ﺣﺴﺎﺑﮩﺎ ﻣﻦ‬
‫ٓ‬ ‫ٔ‬ ‫ً‬ ‫ً‬ ‫ٔ‬
‫اﻋﻄﺎﮨﺎ „ﻮ‪o‬ﺮا ﻗﺎل اﺑﻦ اﻟﻌﻼء‪„ :‬ﻮ‪o‬ﺮا ﺑﮩﺎ ﻓﻠﮧ اﺟﺮﮨﺎ وﻣﻦ ﻣﻨﻌﮩﺎ ﻓﺈﻧﺎ اﺧﺬوﮨﺎ‬
‫ٓ‬
‫وﺷﻄﺮ ﻣﺎﻟﮧ ﻋﺰﻣﺔ ﻣﻦ ﻋﺰﻣﺎت ر‪ž‬ﻨﺎ ﻋﺰ وﺟﻞ ﻟ•ﺲ ﻻل ‪ô‬ﻤﺪ ﻣﻨﮩﺎ ‪e‬ء‪) .‬رواہ‬
‫اﺑﻮ داود‪ ،۲۲۱/X :‬ﺑﺎب ® ٰ‬
‫ز_ﻮة ا‪E‬ﺴﺎﺋﻤﺔ(‬
‫ٰ‬
‫ا‪E‬ﺰ_ﻮة‪ .۳۳۵/X :‬واﺑﻦ ﺧﺰ‪8‬ﻤﺔ ®‬ ‫و_ﺬا رواہ اﻟ ﺴﺎ‪ ® 4‬ﺑﺎب ﻋﻘﻮ‪ž‬ﺔ ﻣﺎﻧﻊ‬
‫ﺻﺤﻴﺤﮧ‪ ،۱۰۸۵/X :‬وﻗﺎل اﻻﻋﻈ¼‪ :‬اﺳﻨﺎدہ ﺣﺴﻦ‪ .‬واﺧﺮﺟﮧ ا]ﺎ¿ﻢ ®‬
‫ٰ‬
‫ا‪E‬ﺰ_ﻮة‪ ،X\sQQ\XWW| :‬وﻗﺎل‪ :‬ﮨﺬا ﺣﺪﻳﺚ ﺻﺤﻴﺢ اﻻﺳﻨﺎد‪.‬‬ ‫ا ﺴﺘﺪرک ® ﻛﺘﺎب‬
‫وواﻓﻘﮧ ا"ﮨ@‪ .‬وا(ار‪ ® ¹‬ﺳ ﻨﮧ‪ ،۴۸۶/X :‬و’ ﮨﺎ„ﺸﮧ‪ :‬اﺳﻨﺎد ﺣﺴﻦ‪ .‬وا‪È‬ﺪ ®‬
‫ٔ‬
‫اﻻرﻧﻮط‪ :‬اﺳﻨﺎدہ ﺣﺴﻦ‪(s\Q\QSSRS :‬۔‬ ‫„ﺴﻨﺪہ‪ ،‬وﻗﺎل ﺷﻌﻴﺐ‬
‫ٔ‬ ‫ٔ‬
‫)‪ (۳‬ﻋﻦ ﻳ‪ z‬ﺑﻦ ﻋﺒﺪ ا‪E‬ﺮ‪È‬ﻦ ﺑﻦ ﺣﺎﻃﺐ ان ﻏﻠﻤﺔ ﻻﺑﻴﮧ ﻋﺒﺪ ا‪E‬ﺮ‪È‬ﻦ ﺑﻦ ﺣﺎﻃﺐ‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﻗﻮا ﺑﻌ'ا ﻓﺎﻧﺘﺤﺮوہ‪ ،‬ﻓﻮﺟﺪ ﻋﻨﺪﮨﻢ ﺟ ہ وراﺳﮧ ﻓﺮﻓﻊ ا„ﺮﮨﻢ إ‪ q‬ﻋﻤﺮ ﺑﻦ‬
‫ٔ‬ ‫ٔ‬
‫ا‪v‬ﻄﺎب ر اﷲ ﻋﻨﻪ ﻓﺎ„ﺮ ﺑﻘﻄﻌﮩﻢ ﻓﻤﻜﺜﻮا ﺳﺎﻋﺔ وﻣﺎ ﻧﺮ} إﻻ ان ﻗﺪ ﻓﺮغ‬
‫اﷲ ﻋﻨﻪ‪ :‬ﻋ‪ ö‬ﺑﮩﻢ ﺛﻢ ﻗﺎل ﻟﻌﺒﺪ ا‪E‬ﺮ‪È‬ﻦ‪ :‬واﷲ إ‪Ó‬‬‫ﻣﻦ ﻗﻄﻌﮩﻢ‪ ،‬ﺛﻢ ﻗﺎل ﻋﻤﺮ ر‬
‫ٔ‬
‫ﻻراک ﺴﺘﻌﻤﻠﮩﻢ ﺛﻢ ‪o‬ﻴﻌﮩﻢ و ‪ë‬ء إ‪Ö‬ﮩﻢ ﺣ‪E Æ‬ﻮ وﺟﺪوا ﻣﺎ ﺣﺮم اﷲ ﻋﻠﻴﮩﻢ‬

‫‪571‬‬
 ‫ٔ‬
‫]ﻞ ﻟﮩﻢ‪ ،‬ﺛﻢ ﻗﺎل ‪E‬ﺼﺎﺣﺐ ا‪+‬ﻌ'‪E :‬ﻢ ﻛﻨﺖ ﺗﻌﻄﻲ ‪+‬ﻌ'ک؟ ﻗﺎل‪ :‬ار‪ž‬ﻊ ﻣﺎﺋﺔ درﮨﻢ‬
‫ٔ‬
‫‪ ،‬ﻗﺎل ﻟﻌﺒﺪ ا‪E‬ﺮ‪È‬ﻦ‪ :‬ﻗﻢ ﻓﺎﻏﺮم ﻟﮩﻢ ﺛﻤﺎن ﻣﺎﺋﺔ درﮨﻢ‪) .‬ا ﺼﻨﻒ ﻟﻌﺒﺪ ا‪E‬ﺮزاق‪:‬‬
‫|‪(XS\QR \X| â‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﷲ ﻋﻨﻪ‬ ‫)‪ (۴‬ﻋﻦ ﺳﻠﻴﻤﺎن ﺑﻦ ا› ﻋﺒﺪ اﷲ ﻗﺎل‪ :‬راﻳﺖ ﺳﻌﺪ ﺑﻦ ا› وﻗﺎص ر‬
‫ً‬ ‫ٔ‬
‫اﺧﺬ رﺟﻼ ﻳﺼﻴﺪ ﺣﺮم ا ﺪﻳﻨﺔ ا"ي ﺣﺮﻣﮧ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
‫ﻓﺴﻠﺒﮧ ﺛﻴﺎﺑﮧ ﻓﺠﺎءوا „ﻮا‪Ö‬ﮧ ﻓ ﻤﻮہ ﻓﻴﮧ ﻓﻘﺎل‪ :‬إن رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬
‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬
‫وﺳﻠﻢ ﺣﺮم ﮨﺬا ا]ﺮم وﻗﺎل‪ :‬ﻣﻦ اﺧﺬ اﺣﺪا ﻳﺼﻴﺪ ﻓﻴﮧ ﻓﻠ•ﺴﻠﺒﮧ ﻓﻼ ارد‬
‫ٔ‬
‫ﻋﻠﻴ‪.‬ﻢ ﻃﻌﻤﺔ اﻃﻌﻤﻨﻴﮩﺎرﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ وﻟ‪.‬ﻦ إن ﺷ‪f‬ﺘﻢ‬
‫دﻓﻌﺖ إ‪.Ö‬ﻢ ﺛﻤﻨﮧ‪) .‬ا‪E‬ﺴ ا‪E‬ﻜ?} ‪E‬ﻠﺒﻴﮩ ‪ ،۱۹۹/s :‬ﺑﺎب ﻣﺎ ورد ® ﺳﻠﺐ ﻣﻦ‬
‫ﻗﻄﻊ ﻣﻦ ﺷﺠﺮ ﺣﺮم ا ﺪﻳﻨﺔ(‬

‫و_ﺬا ا‪Â‬ﺎف ا‪'v‬ة ا ﮩﺮة ﺑﺰواﺋﺪ ا ﺴﺎﻧﻴﺪ اﻟﻌ‪µ‬ة ‪E‬ﻠﻌﻼﻣﺔ ا‪+‬ﻮﺻ'}‪:‬‬

‫ٔ‬
‫)‪ (۱۵۹/W‬ﺑﺎب اﺳﻤﺎء ا ﺪﻳﻨﺔ ا ‪µ‬ﻓﺔ وﻣﺎ ﺟﺎء ﺻﻴﺪﮨﺎ‪„ ،‬ﻜﺘﺒﺔ ا‪E‬ﺮﺷﺪ‪،‬‬
‫ا‪E‬ﺮ‪8‬ﺎض(‬
‫ٔ‬
‫)‪ (۵‬ﻋﻦ ﻋﻤﺮو ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ اﺑﻴﮧ ﻋﻦ ﺟﺪہ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮو ﺑﻦ اﻟﻌﺎص‬
‫ٔ‬
‫ر اﷲ ﻋﻨﻪ ﻋﻦ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ اﻧﮧ ﺳﺌﻞ ﻋﻦ ا‪ï‬ﻤﺮ ا ﻌﻠﻖ‬
‫ٔ‬
‫ﻓﻘﺎل‪ :‬ﻣﻦ اﺻﺎب ﺑﻘﻴﺔ ﻣﻦ ذي ﺣﺎﺟﺔ ﻏ' ﻣﺘﺨﺬ ﺧﺒﻨﺔ ﻓﻼ ‪e‬ء ﻋﻠﻴﮧ و ﻣﻦ‬
‫ء ﻣﻨﮧ ﻓﻌﻠﻴﮧ ﻏﺮاﻣﺔ ﻣﺜﻠﻴﮧ واﻟﻌﻘﻮ‪ž‬ﺔ‪) .‬رواہ اﺑﻮ داود‪ ،۲۴۰/X :‬ﻛﺘﺎب‬ ‫ﺧﺮج‬
‫ا‪E‬ﻠﻘﻄﺔ(‬
‫ٔ‬ ‫ٔ‬
‫)‪ (۶‬وﻋﻦ ﻣﻌﻤﺮ ﻋﻦ ﻋﻤﺮو ﺑﻦ „ﺴﻠﻢ ﻋﻦ ﻋﻜﺮﻣﺔ اﺣﺴﺒﮧ ﻋﻦ ا› ﮨﺮ‪8‬ﺮة ر‬
‫ٔ‬
‫اﷲ ﻋﻨﻪ ان ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل‪ :‬ﺿﺎﻟﺔ اﻹﺑﻞ ا ﻜﺘﻮﻣﺔ ﻏﺮاﻣﺘﮩﺎ‬
‫وﻣﺜﻠﮩﺎ ﻣﻌﮩﺎ‪) .‬رواہ اﺑﻮ داود‪ ،۲۴۱/X :‬ﻛﺘﺎب ا‪E‬ﻠﻘﻄﺔ(‬
‫‪Proof from juridical texts:‬‬

‫‪572‬‬
‫‪‛All8mah ‛Al8’ ad-D>n Tar8bulis> rahimahull8h (d. 844) writes in Mu‛ n‬‬
‫‪al-Hukk m:‬‬
‫ٔ‬ ‫ٔ‬
‫)‪i (X‬ﻮز ا—ﻌﺰ‪8‬ﺮ ﺑﺎﺧﺬ ا ﺎل و‪ß‬ﻮ ﻣﺬ‪ß‬ﺐ ا› ﻳﻮﺳﻒ و‪ž‬ﮧ ﻗﺎل ﻣﺎﻟ‪ ،Œ‬وﻣﻦ ﻗﺎل‪:‬‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫إن اﻟﻌﻘﻮ‪ž‬ﺔ ا ﺎ‪Ö‬ﺔ ﻣ ﺴﻮﺧﺔ ﻓﻘﺪ ﻏﻠﻂ ’ ﻣﺬ‪ß‬ﺐ اﻻﺋﻤﺔ ﻧﻘﻼ واﺳﺘﺪﻻﻻ‬
‫ٔ‬
‫وﻟ•ﺲ ﺴﮩﻞ دﻋﻮ} ﺴﺨﮩﺎ‪ ،‬ﻓﻌﻞ ا‪v‬ﻠﻔﺎء ا‪E‬ﺮاﺷﺪﻳﻦ وا‪õ‬ﺎﺑﺮ ا‪E‬ﺼﺤﺎﺑﺔ ﻟﮩﺎ ﺑﻌﺪ‬
‫„ﻮﺗﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻣﺒﻄﻞ (ﻋﻮ} ﺴﺨﮩﺎ‪ ،‬وا ﺪﻋﻮن ‪E‬ﻠ ﺴﺦ ﻟ•ﺲ ﻣﻌﮩﻢ‬
‫ﻣﻦ‬ ‫ا‪v‬ﺼﻤ‬ ‫ا]©م ﻓﻴﻤﺎ ﻳ¬دد ﺑ‬ ‫ﺳﻨﺔ وﻻ إ ﺎع ﻳﺼﺤﺢ دﻋﻮاﮨﻢ‪) .‬ﻣﻌ‬
‫اﻻﺣ©م‪ ،۱۹۵ :‬ﻓﺼﻞ ® ا—ﻌﺰ‪8‬ﺮ‪ ،‬دار اﻟﻔﻜﺮ(‬

‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ذﻟ‪Œ‬‬ ‫)‪ (Q‬و‪ Ã‬ا‪v‬ﻼﺻﺔ ﺳﻤﻌﺖ ﻣﻦ ﺛﻘﺔ ان ا—ﻌﺰ‪8‬ﺮ ﺑﺎﺧﺬ ا ﺎل إن را} اﻟﻘﺎ‬
‫ٔ‬ ‫ٔ‬
‫او ا‪E‬ﻮ‪ Y‬ﺟﺎز وﻣﻦ ﻠﺔ ذﻟ‪ Œ‬رﺟﻞ ﻻ ¯‪ ã‬ا{ﻤﺎﻋﺔ ‪i‬ﻮز ﺗﻌﺰ‪8‬ﺮہ ﺑﺎﺧﺬ ا ﺎل‬
‫ﻟﮧ‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۴۱/W :‬ﻓﺼﻞ ® ا—ﻌﺰ‪8‬ﺮ‪ ،‬ﻛﻮﺋﺘﮧ(‬

‫اﻟﻔﺘﺎو} اﻟ‪‰‬از‪8‬ﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫)‪ (R‬وا—ﻌﺰ‪8‬ﺮ ﺑﺎﺧﺬ ا ﺎل ان ا ﺼﻠﺤﺔ ﻓﻴﮧ ﺟﺎﺋﺰة‪ ...‬ﻗﺎ‪E‬ﻮا‪ :‬وﻣﻦ ﻠﺘﮧ ﻣﻦ ﻻ‬
‫ٔ‬
‫¯‪ ã‬ا{ﻤﺎﻋﺔ ‪i‬ﻮز ﺗﻌﺰ‪8‬ﺮہ ﺑﺎﺧﺬ ا ﺎل‪) .‬اﻟﻔﺘﺎو} اﻟ‪‰‬از‪8‬ﺔ ’ ﮨﺎ„ﺶ اﻟﻔﺘﺎو}‬
‫اﻟﮩﻨﺪﻳﺔ‪ ،۴۲۷/` :‬ﻛﺘﺎب ا]ﺪود(‬

‫اﻟﻔﺘﺎو} ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‪:‬‬
‫ٔ‬
‫)‪ (W‬و‪E‬ﻢ ﻳﺬﻛﺮ ‪ô‬ﻤﺪ ‪e‬ء ﻣﻦ ا‪E‬ﻜﺘﺐ ا—ﻌﺰ‪8‬ﺮ ﺑﺎﺧﺬ ا ﺎل‪ ،‬وﻗﻴﻞ‪ :‬روي ﻋﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا› ﻳﻮﺳﻒ ان ا—ﻌﺰ‪8‬ﺮ وا‪E‬ﺰﺟﺮ ﻣﻦ ا‪E‬ﺴﻠﻄﺎن ﺑﺎﺧﺬ ا ﺎل ﺟﺎﺋﺰ‪ ...‬و‪ Ã‬اﻟﻔﺘﺎو }‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪v‬ﻼﺻﺔ‪ :‬ا—ﻌﺰ‪8‬ﺮ ﺑﺎﺧﺬ ا ﺎل إن را} اﻟﻘﺎ او ا‪E‬ﻮ‪ Y‬ﺟﺎز‪ ،‬وﻣﻦ ﻠﺔ ذﻟ‪Œ‬‬
‫ٔ‬
‫ا‪E‬ﺮﺟﻞ ﻻ ¯‪ ã‬ا{ﻤﺎﻋﺔ ‪i‬ﻮز ﺗﻌﺰ‪8‬ﺮہ ﺑﺎﺧﺬ ا ﺎل‪) .‬اﻟﻔﺘﺎو} ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‪،۱۴۰/s :‬‬
‫ٓ‬
‫ﻛﺘﺎب ا]ﺪود‪ ،‬ا—ﻌﺰ‪8‬ﺮ‪ ،‬ادارة اﻟﻘﺮان(‬

‫‪573‬‬
 :}‫ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬
ٔ
‫ ﻣﻦ‬ì•‫ اﻹﻣﺎم ا اﻟ‬2‫ و™ ﺴﺨﺔ اﻟﻘﺎ‬:‫ﺴﻌﺎﻳﺔ‬E‫ﺴﺎدس ® ا‬E‫( ا{ ﺲ ا‬s)
ً
‫ﻠﻮ‬J ‫ ﻏﺮﻣﮧ ﻻ‬Æ‫ﺴﻠﻄﺎن ﺣ‬E‫ ا‬q‫ رﺟﻼ إ‬V‫ "ﻣﻦ ﺳ‬:‫ﻠﻘﻴﻂ‬E‫ﺴﻮط ﻛﺘﺎب ا‬é ‫ا‬
ٔ ٔ ٔ i ً ‫ إذا وﻗﻊ ﻗﻠﺒﮧ ٔان ﻓﻼﻧﺎ‬:‫ﺎﻟﺚ‬ï‫ا‬... :‫ﻣﻦ وﺟﻮہ ﺛﻼﺛﺔ‬
،‫ﺘﮧ‬8‫ ا„ﺮاﺗﮧ او ﺟﺎر‬q‫ إ‬9
،´‫ﺴﺎ‬E‫ ﻋﻨﺪﮨﻤﺎ ﻻ ﻳﻀﻤﻦ ا‬،‫ ﺛﻢ ﻇﮩﺮ ﻛﺬﺑﮧ‬،‫ﺴﻠﻄﺎن‬E‫ ﻓﻐﺮﻣﮧ ا‬،‫ﺴﻠﻄﺎن‬E‫ ا‬q‫ﻓﺮﻓﻊ إ‬
.‫زﻣﺎﻧﻨﺎ‬ ‫ﺴﻌﺎﻳﺔ‬E‫ﻤﺪ ﻟﻐﻠﺒﺔ ا‬ô ‫ واﻟﻔﺘﻮ} ’ ﻗﻮل‬:‫ﻤﺪ ﻳﻀﻤﻦ ﻗﺎل‬ô ‫وﻋﻨﺪ‬
(۲۶۰/W :}‫)ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬
The gist of the above text is that a man assumed a certain person is
having an illicit relationship with his wife or slave-woman. He
therefore complained to the ruler about it. The ruler imposed a fine on
the person. Subsequently, it was established that it was a false
complaint. According to Im8m Muhammad rahimahull8h, a penalty
will be imposed on the complainant. This is the view on which the
verdict is issued.
We learn from the above that there is room for imposing a monetary
penalty.
(6) Hadrat Maul8n8 Shams al-Haqq Afgh8n> rahimahull8h – a former
lecturer at D8r al-‛UlPm Deoband, a former Shaykh al-Had>th at
J8mi‛ah Isl8m>yyah Ta‛l>m ad-D>n Dh8bel, and a minister in Baluchistan
quotes in his Mu‛ n al-Qud t wa al-Muft yy n from Mu‛ n al-Hukk m the
permissibility of monetary penalties and does not concur with the
view that it has been abrogated.1
(7) Hak>mul Ummat Hadrat Maul8n8 Ashraf ‛Al> Th8nw> rahimahull8h
said that if a non-Muslim government confiscates the property of a
non-Muslim and gives it legally to a Muslim heir, the Muslim will
become its owner. This is because the confiscation by a non-Muslim is
considered to be a cause of ownership according to us. We learn from
this that if the government takes possession of someone’s wealth as a
penalty, the heir can take that wealth. If a monetary penalty was
unlawful, it would not be permissible for an heir to take that wealth.

1
Mu‛ n al-Qud t wa al-Muft yy n, p. 70
574
 ٔ
‫©ﻓﺮة ’ ﻣﺎل‬E‫©ﻓﺮ ﺴﺒﺐ اﺳ·ﻴﻼء ا]ﻜﻮﻣﺔ ا‬E‫ﻠﻤﺴﻠﻢ ان ﻳﺮث ﻣﻦ ا‬E ‫ﻮز‬i
ً ٔ
‫ ﻋﻨﺪﻧﺎ‬Œ‫ﻠﻤﻠ‬E ‫©ﻓﺮ ﺳﺒﺐ‬E‫ ا ﺴﻠﻢ ﺑﻘﺎﻧﻮﻧﮩﺎ واﺳ·ﻴﻼء ا‬q‫©ﻓﺮ اوﻻ ﺛﻢ دﻓﻌﮩﺎ إ‬E‫ا‬
ٔ
(‫ اﻟﻔﺮاﺋﺾ‬،۶۲۸/W :‫ )اﻣﺪاد اﻻﺣ©م‬.‫واﷲ اﻋﻠﻢ‬
(8) Muft> Taq> ‛Uthm8n> writes in Taqr r Tirmidh :
Most jurists say that a monetary penalty is impermissible. A person
can be penalized through physical punishment alone. However, Im8m
Ahmad ibn Hambal rahimahull8h says that a monetary penalty is
permissible. From among the Hanaf> jurists, one view of Im8m AbP
YPsuf rahimahull8h is that it is permissible…however, I have not come
across any explicit proof against the permissibility of a monetary
penalty…some latter day Hanaf> jurists give preference to the view of
Im8m AbP YPsuf rahimahull8h and say that it is permissible.1
(9) Maul8n8 Muj>bull8h Nadw> writes in Isl m Fiqh:
Im8m AbP Han>fah and Im8m Muhammad rahimahumall8h say that it
is impermissible. On the other hand, Im8m AbP YPsuf rahimahull8h
says that if wisdom demands it, it will be permissible…the writer of
these lines is of the view that the preferred opinion is that of Im8m
AbP YPsuf rahimahull8h and other jurists who say that monetary
penalties or monetary ruin is permissible. There are several examples
for it in the Ah8d>th and actions of the Sah8bah radiyall8hu ‛anhum.2
(10) Maul8n8 Kh8lid Sayfull8h Rahm8n> S8hib writes in Q m s al-Fiqh:
In the absence of the Islamic penal code and punishments in today’s
times, the solution to social issues, minor misdemeanours and certain
offences is the imposition of monetary fines and penalties. There is no
alternative to controlling and reigning in these crimes. Even in
practice, we see many monetary penalties in our times. Fines are
imposed by the railways, buses, traffic police, etc. I am inclined to say
that these ought to be permitted.3
Maul8n8 Kh8lid Sayfull8h Rahm8n> S8hib presents some parallels in his
Jad d Fiqh Mas ’il:

1
Taqr r Tirmidh , vol. 2, p. 118.
2
Isl m Fiqh, vol. 3, p. 280.
3
Q m s al-Fiqh, vol. 2, p. 479.
575
1. An example of a monetary penalty for transgressions against All8h’s
orders is the imposition of kaff8rah for the person who breaks a fast
wilfully, a person who takes an oath and does not fulfil it, a person
who kills another mistakenly. The freeing of a slave or feeding a poor
person a specific amount for certain transgressions can also be
included in the category of monetary penalties.
2. If a person transgresses against another by causing him bodily harm,
then a monetary penalty of blood money is imposed on him. It
becomes obligatory when both parties agree to it or when it is not
possible to impose retribution (qis8s).
3. The kaff8rah for zih8r1 is an example of a monetary penalty for a
transgression in a non-material duty. The penalty includes freeing a
slave or feeding poor people.
4. Take the following example of a monetary penalty for a monetary
crime. A man steals the possessions of another but cannot keep them
safely with him. The jurists concur that the original punishment is the
chopping off of his hand. If this cannot be done – for whatever reason
– he will have to pay a penalty for whatever he stole.

.‫ﺐ اﻟﻘﻄﻊ‬i ‫ﻢ‬E ‫واﻟﻐﺮم إذا‬

5. The following is an example of a monetary penalty for discrediting
and debasing a person. If a man compels a woman into having sex with
him, he will be compelled to pay her the dowry. 2
H8fiz Ibn Qayyim Hambal> rahimahull8h is also of the view that
monetary penalties are permissible. He writes:
ٔ
‫ﻖ ﻣﺘﺎع‬8‫ﺮ‬Â :‫„ﻮاﺿﻊ ﻣﻨﮩﺎ‬ ‫ﻋﮩﺎ‬µ‫ﺔ ﻓ‬Ö‫ﺔ ا ﺎ‬ž‫ﻮ اﻟﻌﻘﻮ‬ß‫ﻢ ا ﺎل و‬8‫واﻣﺎ ﺗﻐﺮ‬
‫ إﺿﻌﺎف اﻟﻐﺮم ’ ﺳﺎرق‬:‫ وﻣﻨﮩﺎ‬،‫ ﺣﺮﻣﺎن ﺳﮩﻤﮧ‬:‫ وﻣﻨﮩﺎ‬،‫اﻟﻐﺎل ﻣﻦ اﻟﻐﻨﻴﻤﺔ‬
ٔ
‫ اﺧﺬ ﺷﻄﺮ ﻣﺎل‬:‫ وﻣﻨﮩﺎ‬،‫ﻀﺎﻟﺔ ا ﻠﺘﻘﻄﺔ‬E‫ إﺿﻌﺎﻓﮧ ’ ﺗﻢ ا‬:‫ وﻣﻨﮩﺎ‬،‫ﻤﺎر ا ﻌﻠﻘﺔ‬ï‫ا‬
® ö‫ﻖ دور ﻣﻦ ﻻ ﻳﺼ‬8‫ﺮ‬Â ’ ‫ ﻋﺰﻣﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬:‫ وﻣﻨﮩﺎ‬،‫ة‬w‫ﺰ‬E‫ﻣﺎﻧﻊ ا‬
‫ﺔ واﻟ ﺴﺎء ﻓﻴﮩﺎ‬8‫ﻮ ﻻ ﻣﺎ ﻣﻨﻌﮧ ﻣﻦ إﻧﻔﺎذہ ﻣﺎ ﻋﺰم ﻋﻠﻴﮧ ﻣﻦ ﻛﻮن ا"ر‬E ‫ا{ﻤﺎﻋﺔ‬
،‫ﺔ ا]ﺎ„ﻞ‬ž‫ﻮز ﻋﻘﻮ‬i ‫ﻮز ﻛﻤﺎ ﻻ‬i ‫ ﻻ‬Œ‫ وذﻟ‬Ó‫ ﻏ' ا{ﺎ‬q‫ﺔ إ‬ž‫ﻓﺘﺘﻌﺪ} اﻟﻌﻘﻮ‬

1
Refer to the chapter on zih8r for details.
2
Condensed from Jad d Fiqh Mas ’il, vol. 3, p. 246.
576
 ٔ ٔ
‫ﺮﻣﺎن ﺳﻠﺐ اﻟﻘﺘﻴﻞ ﻦ ﻗﺘﻠﮧ‬t ‫ﺔ ﻣﻦ اﺳﺎء ’ اﻻﻣ' ® اﻟﻐﺰو‬ž‫ ﻋﻘﻮ‬:‫وﻣﻨﮩﺎ‬
ٔ ٔ ٔ
‫ﺔ‬ž‫ وا„ﺮ اﻻﻣ' ﺑﺈﻋﻄﺎﺋﮧ ﻓﺤﺮم ا ﺸﻔﻮع ﻟﮧ ﻋﻘﻮ‬9 ‫ﺣﻴﺚ ﺷﻔﻊ ﻓﻴﮧ ﮨﺬا ا ﺴ‬
ٔ ٓ
'‫ ﻏ‬Ó‫ﺎ‬ï‫ﻮع ا‬f‫ واﻣﺎ ا‬...،‫ ﻣﻘﺪر وﻏ' ﻣﻘﺪر‬:‫ن‬å‫ﻢ ﻧﻮ‬8‫ ا—ﻐﺮ‬،‫ﻠﺸﺎﻓﻊ اﻻ„ﺮ‬E
ٔ ٔ
‫ﻢ ﺗﺎت ﻓﻴﮧ‬E Œ‫ﺴﺐ ا ﺼﺎﻟﺢ و"ﻟ‬t ‫ا ﻘﺪر ﻓﮩﺬا ا"ي ﻳﺪﺧﻠﮧ اﺟﺘﮩﺎد اﻻﺋﻤﺔ‬
ٔ
‫م وﻗﺪر ﻻ ﻳﺰاد ﻓﻴﮧ وﻻ ﻳﻨﻘﺺ ]ﺪود وﻟﮩﺬا اﺧﻠﺘﻒ اﻟﻔﻘﮩﺎء‬å ‫ﻌﺔ ﺑﺎ„ﺮ‬8µE‫ا‬
ٔ ٔ
‫ﺘﻠﻒ ﺑﺎﺧﺘﻼف ا ﺼﺎﻟﺢ‬J ‫ﺼﻮاب اﻧﮧ‬E‫ﻓﻴﮧ ﮨﻞ ﺣﻜﻤﮧ ﻣ ﺴﻮخ او ﺛﺎﺑﺖ وا‬
ٔ
‫ﻞ‬Ö‫ﺴﺐ ا ﺼﻠﺤﺔ إذ ﻻ د‬t ‫ زﻣﺎن و„©ن‬9 ‫ اﺟﺘﮩﺎد اﻻﺋﻤﺔ‬q‫ﺮﺟﻊ ﻓﻴﮧ إ‬8‫و‬
ٔ ٔ
‫ﺮ‬8‫ واﻣﺎ ا—ﻌﺰ‬...‫ﺮاﺷﺪون وﻣﻦ ﺑﻌﺪﮨﻢ ﻣﻦ اﻻﺋﻤﺔ‬E‫ﻠﻔﺎء ا‬v‫’ اﻟ ﺴﺦ وﻗﺪ ﻓﻌﻠﮧ ا‬
ٔ
‫ﻢ‬8‫ ﻓﺼﻞ ® ﺗﻐﺮ‬،۱۱۷/Q : ‫ )اﻋﻼم ا ﻮﻗﻌ‬.‫ ﻣﻌﺼﻴﺔ ﻻﺣﺪ ﻓﻴﮩﺎ وﻻ ﻛﻔﺎرة‬9 u‫ﻓ‬
(‫ ﺑ'وت‬،‫ا ﺎل‬
A review of the proofs of those who say that monetary penalties are not permissible
Scholars who hold the view that monetary penalties are impermissible
generally present the following three proofs:
1. A monetary penalty was permissible in the beginning of Islam and
was abrogated later on.
2. A Had>th states:

(‫ )رواه „ﺴﻠﻢ‬.‫ﻻ ¯ﻞ ﻣﺎل ا„ﺮئ „ﺴﻠﻢ إﻻ ﺑﻄﻴﺐ ﻧﻔﺴﻪ‬

The wealth of a Muslim is unlawful unless given willingly
by him.
A monetary penalty is totally against this Had>th, so it is
impermissible.
3. Permitting monetary penalties will open the door for tyrants to
seize wealth wrongfully. This is obviously against the Shar>‛ah.
Replies to the above proofs
A reply to the first proof: ‛All8mah ‛Al8’ ad-D>n Tar8bulis> Hanaf>
rahimahull8h (d. 844) states in Mu‛ n al-Hukk m that the claim of
abrogation is incorrect. He writes:

577
‫ً‬ ‫ٔ‬
‫ﻣﻦ ﻗﺎل‪ :‬إن اﻟﻌﻘﻮ‪ž‬ﺔ ا ﺎ‪Ö‬ﺔ ﻣ ﺴﻮﺧﺔ ﻓﻘﺪ ﻏﻠﻂ ’ ﻣﺬ‪ß‬ﺐ اﻻﺋﻤﺔ ﻧﻘﻼ‬
‫ٔ‬ ‫ً‬
‫واﺳﺘﺪﻻﻻ وﻟ•ﺲ ﺴﮩﻞ دﻋﻮ} ﺴﺨﮩﺎ‪ ،‬ﻓﻌﻞ ا‪v‬ﻠﻔﺎء ا‪E‬ﺮاﺷﺪﻳﻦ وا‪õ‬ﺎﺑﺮ‬
‫ا‪E‬ﺼﺤﺎﺑﺔ ﻟﮩﺎ ﺑﻌﺪ „ﻮﺗﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻣﺒﻄﻞ (ﻋﻮ} ﺴﺨﮩﺎ‪ ،‬وا ﺪﻋﻮن‬
‫ا]©م ﻓﻴﻤﺎ ﻳ¬دد‬ ‫‪E‬ﻠ ﺴﺦ ﻟ•ﺲ ﻣﻌﮩﻢ ﺳﻨﺔ وﻻ إ ﺎع ﻳﺼﺤﺢ دﻋﻮاﮨﻢ‪) .‬ﻣﻌ‬
‫ﺑ ا‪v‬ﺼﻤ ﻣﻦ اﻻﺣ©م‪ ،۱۹۵ :‬ﻓﺼﻞ ® ا—ﻌﺰ‪8‬ﺮ‪ ،‬دار اﻟﻔﻜﺮ(‬
‫‪H8fiz Ibn Taym>yyah, H8fiz Ibn Qayyim and Dr. Wahbah Zuhayl> say‬‬
‫‪that the claim of abrogation is a baseless one because the Righteous‬‬
‫‪Caliphs after RasPlull8h sallall8hu ‛alayhi wa sallam and the Im8ms‬‬
‫‪practised on it. The claim of abrogation is therefore incorrect.‬‬
‫‪H8fiz Ibn Taym>yyah Hambal> rahimahull8h writes:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻣﻦ ﻗﺎل‪ :‬إن اﻟﻌﻘﻮ‪ž‬ﺎت ا ﺎ‪Ö‬ﺔ ﻣ ﺴﻮﺧﺔ واﻃﻠﻖ ﻋﻦ اﺻﺤﺎب ﻣﺎﻟ‪ Œ‬وا‪È‬ﺪ ﻓﻘﺪ‬
‫ً‬ ‫ٔ‬ ‫ً‬
‫ﻏﻠﻂ ’ ﻣﺬﮨﺒﮩﻤﺎ‪ ،‬وﻣﻦ ﻗﺎﻟﮧ ﻣﻄﻠﻘﺎ ﻣﻦ اي ﻣﺬ‪ß‬ﺐ ن‪ :‬ﻓﻘﺪ ﻗﺎل ﻗﻮﻻ ﺑﻼ‬
‫ٔ‬ ‫د‪Ö‬ﻞ‪ ،‬و‪E‬ﻢ ﻳ ٔ‬
‫‪ S‬ﻋﻦ ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ‪e‬ء ﻗﻂ ﻳﻘﺘ‪ Ç‬اﻧﮧ ﺣﺮم ﻴ ﻊ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻌﻘﻮ‪ž‬ﺎت ا ﺎ‪Ö‬ﺔ‪ ،‬ﺑﻞ اﺧﺬ ا‪v‬ﻠﻔﺎء ا‪E‬ﺮاﺷﺪﻳﻦ وا‪õ‬ﺎﺑﺮ اﺻﺤﺎﺑﮧ ﺑﺬﻟ‪ Œ‬ﺑﻌﺪ „ﻮﺗﮧ‬
‫ٔ‬
‫د‪Ö‬ﻞ ’ ان ذﻟ‪.ô Œ‬ﻢ ﻏ' ﻣ ﺴﻮخ‪ ) .‬ﻤﻮع ﻓﺘﺎو} ﺷﻴﺦ اﻻﺳﻼم اﺑﻦ‬
‫ﺗﻴﻤﻴﺔ‪ ،۱۱۱/Q| :‬ﻓﺼﻞ ® ا—ﻌﺰ‪8‬ﺮ ﺑﺎﻟﻌﻘﻮ‪ž‬ﺎت ا ﺎ‪Ö‬ﺔ(‬
‫‪Dr. Wahbah Zuhayl> Sh8fi‛> writes in al-Fiqh al-Isl m Wa Adillatuhu:‬‬
‫ٔ‬ ‫ٔ‬
‫وﻗﺪ اﺧﻠﺘﻒ اﻟﻔﻘﮩﺎء ﻓﻴﮧ ﮨﻞ ﺣﻜﻤﮧ ﻣ ﺴﻮخ او ﺛﺎﺑﺖ وا‪E‬ﺼﻮاب اﻧﮧ ‪J‬ﺘﻠﻒ‬
‫ٔ‬
‫ﺑﺎﺧﺘﻼف ا ﺼﺎﻟﺢ و‪8‬ﺮﺟﻊ ﻓﻴﮧ إ‪ q‬اﺟﺘﮩﺎد اﻻﺋﻤﺔ ‪ 9‬زﻣﺎن و„©ن ‪t‬ﺴﺐ‬
‫ا ﺼﻠﺤﺔ إذ ﻻ د‪Ö‬ﻞ ’ اﻟ ﺴﺦ وﻗﺪ ﻓﻌﻠﮧ ا‪v‬ﻠﻔﺎء ا‪E‬ﺮاﺷﺪون وﻣﻦ ﺑﻌﺪﮨﻢ ﻣﻦ‬
‫ٔ‬
‫اﻻﺋﻤﺔ‪) .‬اﻟﻔﻘﮧ اﻻﺳﻼ‪ ¹‬واد—ﮧ‪ ،۲۰۵/` :‬ا—ﻌﺰ‪8‬ﺮ ﺑﺎ ﺎل‪ ،‬دار اﻟﻔﻜﺮ(‬
‫‪A reply to the second proof:‬‬
‫‪In his reply to the Had>th, Muft> Muhammad Taq> S8hib writes:‬‬
‫‪RasPlull8h sallall8hu ‛alayhi wa sallam said:‬‬

‫ﻻ ¯ﻞ ﻣﺎل ا„ﺮئ „ﺴﻠﻢ إﻻ ﺑﻄﻴﺐ ﻧﻔﺲ ﻣﻨﻪ‪.‬‬

‫‪578‬‬
 The wealth of a Muslim is unlawful unless given willingly
by him.
This Had>th makes reference to a Muslim who has not committed a sin
or crime. However, if a Muslim commits a crime, a monetary penalty
can be imposed on him just as a bodily punishment is imposed on him.
The wealth of a Muslim becomes lawful when given willingly, while his
life does not become lawful even if he gives it willingly. Therefore,
when a Muslim commits a crime and is then caused some type of
bodily harm because of it, then all scholars concur that this is
permissible. If wealth becomes lawful when given willingly, it ought to
be even more lawful when imposed on account of a crime committed
by him.1
Furthermore, if a calamity afflicts one’s life, a person is ordered to
repulse it by spending his wealth. And not to destroy his life for the
sake of saving his money.

Œ‫ﻼء ﻓﻘﺪم ﻣﺎﻟ‬+‫ﺎوز ا‬o ‫ ﻓﺈن‬Œ‫ دون ﻧﻔﺴ‬Œ‫ﻓﺈن ﻋﺮض ﺑﻼء ﻓﻘﺪم ﻣﺎﻟ‬
‫'ة‬v‫ﺎف ا‬Â‫ )ا‬.‫ﻮ „ﻮﻗﻮف‬ß‫ ﮨﺬا إﺳﻨﺎد رواﺗﮧ ﺛﻘﺎت و‬،...Œ‫ دون دﻳﻨ‬Œ‫وﻧﻔﺴ‬
‫ ﺑﺎب ﻓﻀﻞ‬،|\QR \â âR :}'‫ﻮﺻ‬+‫ﻠﻌﻼﻣﺔ ا‬E ‫ة‬µ‫ا ﮩﺮة ﺑﺰواﺋﺪ ا ﺴﺎﻧﻴﺪاﻟﻌ‬
ٓ
(‫ﺎض‬8‫ﺮ‬E‫ ا‬،‫ﺮﺷﺪ‬E‫ „ﻜﺘﺒﺔ ا‬،‫اﻟﻘﺮان‬
We learn from the above narration that the sanctity of the body is
superior to the sanctity of wealth. If the jurists concur on the
permissibility of imposing a penalty on the body, why can it not be
permissible on wealth?
A reply to the third proof:
The jurists who say that it is impermissible because of the oppression
of oppressors, then this view is based on prudence. If there is no
oppression, and wealth is seized due to some wisdom or because of a
crime, then they too say that it will be permissible. Maul8n8
Muj>bull8h Nadw> S8hib writes in Isl m Fiqh:
The jurists who say it is unlawful to do so because of the oppression of
rulers offer this view on the basis of prudence and wisdom. If there is
no oppression, their view will be the same.2

1
Taqr r Tirmidh , vol. 2, pp. 118-119.
2
Isl m Fiqh, vol. 3, p. 281.
579
 Furthermore, a monetary penalty is not against the Shar>‛ah. Rather, it
has been laid down for administrative and political prudence.
‛All8mah ‛Al8’ ad-D>n Tar8bulis> Hanaf> rahimahull8h writes:
ً ٔ ٔ
‫ﺴﻴﺎﺳﻴﺔ ﻟ•ﺲ ;ﺎﻟﻔﺎ‬E‫ واﻋﻠﻢ ان ا—ﻮﺳﻌﺔ ’ ا]©م ® اﻻﺣ©م ا‬: ‫ﻗﺎل اﻟﻘﺮا‬
ٔ
‫ﺼﻤ‬v‫ )ﻣﻌ ا]©م ﻓﻴﻤﺎ ﻳ¬دد ﺑ ا‬.‫ ﺑﻞ ﺸﮩﺪ ﻟﮧ اﻻدﻟﺔ ا ﺘﻘﺪﻣﺔ‬،‫ع‬µ‫ﻠ‬E
(‫ دار اﻟﻔﻜﺮ‬،۱۷۶ :‫ﻣﻦ اﻻﺣ©م‬
All8h ta‛8l8 knows best.
Punishment by destruction of goods
Question
A non-ruler, madrasah authority or principal breaks the musical
instruments of a certain person. These instruments or devices are also
used for non-musical purposes, .e.g. a radio, a tape recorder, etc. Will
the one who breaks these instruments be liable to pay a
compensation? Is there a difference in ruling for a ruler and a non-
ruler?
Answer
If a person breaks musical instruments and devices of play and
amusement by his will, he will be liable to pay compensation for them.
If someone breaks them under the instruction of a ruler or a ruler
himself breaks them, there will be no compensation. However,
compensation will have to be paid for breaking parts which have not
been assembled into an instrument.
If an institution lays down a rule that certain items or devices are not
permitted, and a person breaks this rule by having them in his
possession, and the head and administrators of the institution break
those devices, then no compensation need to be paid. This is because
they [administrators] are like rulers. Students and their guardians
have accepted the rules of the institution or madrasah and
acknowledge the principal as its head. The following principle applies:

(â :‫ )ﻗﻮاﻋﺪ اﻟﻔﻘﻪ‬. ُ َ َْ َ
‫ﻢ ﻟﻘﺎ‬.]‫ا‬
Furthermore, breaking the item does not pose any specific danger. A
parent and a teacher have the right to punish. A child can be punished
while remaining within the limits of punishment. In fact, we gauge
from the texts of ‛All8mah ‛Ayn>, L mi‛ and others that even a non-
ruler has the right to impose a monetary penalty.
580
The actions of some of our seniors also support the permissibility of
monetary penalty for non-rulers. They sometimes tore a garment to
demonstrate their displeasure even though the action was lawful in
itself but against the liking of our seniors. The following is related in
Āp Beyt (the autobiography of Hadrat Shaykh al-Had>th Maul8n8
Muhammad Zakar>yy8 S8hib K8ndhlaw> rahimahull8h):
Hadrat Madan> rahimahull8h liked coarse cotton cloth but abhorred
imported fabrics. This was known to everyone. However, he extended
one more kindness to me. Whenever he saw me wearing a kurtah
made of a foreign fabric, he would hold it by the collar and tug it down
with such force that it would tear to the bottom. As long as Hadrat
rahimahull8h was alive, I feared him and made it a point of wearing
coarse cotton cloth.1
Initially, Hadrat Shaykh rahimahull8h detested accepting any gift. He
even tore to bits the bank notes given to him by some people…One of
his friends, H8j> J8n Muhammad S8hib Peshawr>… brought him a
canister of tea…Hadrat Shaykh rahimahull8h broke it, and threw it
against a wall causing the tea to scatter all over the place.2
Proofs for punishment through destruction of wealth and property
1.
When Hadrat MPs8 ‛alayhis sal8m punished S8mir> for his crimes, he
imposed two forms of punishment on him. All8h ta‛8l8 relates these in
the Qur’8n:
َ ْ ُ َ ْ َ ٰ َْ
َ َ ‫ﻘﻮل َﻻ‬# َ َ Í َ
.‫„ﺴﺎس‬ ِ ‫ا]ﻴﻮة أن‬
ِ ِ ‫ﻚ‬E ‫ﻓﺈن‬ِ
Your punishment for the rest of your life is to say: “Do
not touch me.”3
ً َ ّ َْ ُÍ َ ََْ Í ُ ُÍَ ّ َ َُ
.‫ﻢ ْﺴﻔﺎ‬Ö‫ا‬
ِ ِ ‫ ِﺴﻔﻨﻪ‬f ‫ﻨﻪ •ﻢ‬Œ‫ﺤﺮ‬fِ
We shall burn it [the calf made of gold] and scatter [its
ashes] into the sea.4
Hadrat MPs8 ‛alayhis sal8m burnt it and cast it into the sea.

1
Āp Beyt , vol. 4, p. 64.
2
Ibid, vol. 4, p. 88.
3
SPrah T8 H8, 20: 97.
4
Ibid.
581
 ٔ
‫ ﺳﺤﻠﮧ ﺑﺎ ﺒﺎرد واﻟﻘﺎہ‬:‫ﺴﺪي‬E‫ﻀﺤﺎک ﻋﻦ اﺑﻦ ﻋﺒﺎس ر اﷲ ﻋﻨﻪ وا‬E‫ﻗﺎل ا‬
ً ً
‫ ﺛﻢ‬،‫ﺎر‬f‫ﺐ ]ﻤﺎ ودﻣﺎ ﻓﺤﺮﻗﮧ ﺑﺎ‬ß"‫ اﺳﺘﺤﺎل اﻟﻌﺠﻞ ﻣﻦ ا‬:‫ وﻗﺎل ﻗﺘﺎدة‬،‫ﺎر‬f‫’ ا‬
ٔ
(۴۲۴ : ‫ وﺗﻔﺴ' ﻋﺜﻤﺎ‬.۱۸۲/R :'‫ )ﺗﻔﺴ' اﺑﻦ ﻛﺜ‬.‫ﺤﺮ‬+‫اﻟ رﻣﺎدہ ® ا‬
This story contains a proof for punishment by destruction of wealth.
2.
The hypocrites had constructed a building because of their evil designs
against Islam and the Muslims. All8h ta‛8l8 informed RasPlull8h
sallall8hu ‛alayhi wa sallam of their conspiracies who then ordered
M8lik ibn Dakhshan and Ma‛n ibn ‛Ad>yy to demolish the building
(which the hypocrites referred to as a masjid). They carried out his
order immediately and razed it to the ground. (Refer to Tafs r ‛Uthm n )
All8h ta‛8l8 says in reference to this incident:
ْ ُْ ََْ ًْ ْ َÍ ً ْ ُ Í ً َ
َ ْ ‫ﻤﺆﻣﻨ‬E‫ا‬ ً ْ َ ْ ُ َÍ َ ْ Í َ
ِِ $ ‫ﻘﺎ‬8‫ﻔﺮ‬#‫و‬
ِ ‫و¿ﻔﺮا‬ ‫ارا‬ ِ ‫„ﺴﺠﺪا‬
ِ ‫ﺬوا‬g‫ﻦ ا‬."‫وا‬
ِ
َ َ ُ َ
ََْ ْ Í ُ ْ َ َ ‫َ ْ َ ً َ ْ َ َ َ َ َ َُ ْ ُ ْ َْ ط‬ ّ
‫أردﻧﺂ‬ ‫ﺤﻠﻔﻦ ِإن‬
ِ Ö‫ﺒﻞ و‬Œ ‫ ِﻤﻦ ﺣﺎرب اﷲ ورﺳﻮ ِﻣﻦ‬E ‫رﺻﺎدا‬B‫و‬ ِ
َ ْ ُ ٰ َ ْ ُ Í ُ َ ْ َ ُ َ ‫ ُْ ْ ٰ ط‬Í
.‫ﻬﻢ ﻟﻜ ِﺬﺑﻮن‬/‫ﺸﻬﺪ ِإ‬° ‫ واﷲ‬Ø‫ِإﻻ ا]ﺴ‬
Those who built a masjid in opposition and upon
unbelief, to promote disunity among the Muslims, and as
a lurking place for him who has been fighting against
All8h and His Messenger since before. They will take
oaths [saying]: “We desired only good.” All8h testifies
that they are liars. 1
The above incident also shows that it is permissible to punish through
destruction of wealth and property.
Observe the following proofs from the Ah8d>th
ٔ
‫ ﻛﻨﺎ ﻣﻊ رﺳﻮل اﷲ ﺻ¦ اﷲ‬:‫( ﻋﻦ ا› راﻓﻊ ﺑﻦ ﺧﺪﻳﺞ ر اﷲ ﻋﻨﻪ ﻗﺎل‬۱)
ٔ ً ً ٔ
‫ ﻓﻌﺠﻞ اﻟﻘﻮم ﻓﺎﻏﻠﻮا ﺑﮩﺎ‬،‫ﺑﻼ‬B‫ﻋﻠﻴﮧ وﺳﻠﻢ ﺑﺬ} ا]ﻠﻴﻔﺔ ﻣﻦ ﺗﮩﺎﻣﺔ ﻓﺎﺻﺒﻨﺎ ﻏﻨﻤﺎ و‬
ٔ
(•‫ ﻛﺘﺎب اﻻﺿﺎ‬،۱۵۷/Q :‫ )رواہ „ﺴﻠﻢ‬.‫اﻟﻘﺪور ﻓﺎ„ﺮ ﺑﮩﺎ ﻓﻜﻔﺌﺖ‬

1
SPrah at-Taubah, 9: 107.
582
‫‪‛All8mah Nawaw> rahimahull8h writes in his commentary to the above‬‬
‫‪Had>th:‬‬
‫ٔ‬ ‫ٔ‬
‫وﻗﺎل ا ﮩﻠﺐ ﺑﻦ ا› ﺻﻔﺮة ا ﺎ‪ :8E‬إﻧﻤﺎ ا„ﺮوا ﺑﺈﻛﻔﺎء اﻟﻘﺪور ﻋﻘﻮ‪ž‬ﺔ ﻟﮩﻢ‬
‫ٔ‬
‫ﻻﺳﺘﻌﺠﺎﻟﮩﻢ ® ا‪E‬ﺴ' وﺗﺮ_ﮩﻢ ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ اﺧﺮ‪8‬ﺎت اﻟﻘﻮم‪.‬‬
‫)\ح ا‪f‬ﻮو}‪ ،۱۵۷/Q :‬ﻛﺘﺎب اﻻﺿﺎ•(‬
‫‪In the above incident, RasPlull8h sallall8hu ‛alayhi wa sallam ordered‬‬
‫‪for the cauldrons to be overturned. He issued this order on the basis of‬‬
‫‪being the ruler.‬‬
‫ٔ‬
‫)‪ (۲‬ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮو ر اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬را} ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
‫ٔ‬ ‫ٔ‬
‫ﻋ‪ ö‬ﺛﻮ‪ ž‬ﻣﻌﺼﻔﺮ‪8‬ﻦ‪ ،‬ﻓﻘﺎل‪ :‬اﻣ‪ Œ‬ا„ﺮﺗ‪ Œ‬ﺑﮩﺬا؟ ﻗﻠﺖ‪ :‬اﻏﺴﻠﮩﻤﺎ؟ ﻗﺎل‪ :‬ﻻ‪ ،‬ﺑﻞ‬
‫ٔ‬
‫اﺣﺮﻗﮩﻤﺎ‪) .‬رواہ „ﺴﻠﻢ‪ ،۱۹۳/Q :‬ﺑﺎب ا‪f‬ﮩﻰ ﻋﻦ ﻟ‪é‬ﺲ ا‪E‬ﺮﺟﻞ ا‪ï‬ﻮب ا ﻌﺼﻔﺮ(‬
‫‪‛All8mah Nawaw> rahimahull8h writes:‬‬
‫ٔ‬ ‫ٔ‬
‫واﻣﺎ اﻻ„ﺮ ﺑﺈﺣﺮاﻗﮩﻤﺎ‪ ،‬ﻓﻘﻴﻞ‪ß :‬ﻮ ﻋﻘﻮ‪ž‬ﺔ وﺗﻐﻠﻴﻆ ‪E‬ﺰﺟﺮہ وزﺟﺮ ﻏ'ہ ﻋﻦ ﻣﺜﻞ‬
‫ﮨﺬا اﻟﻔﻌﻞ‪) .‬ا‪µE‬ح ا‪„©E‬ﻞ ‪E‬ﻼﻣﺎم ا‪f‬ﻮو}‪(۱۹۳/Q :‬‬

‫)‪ (۳‬ﻋﻦ ﻋﻤﺮان ﺑﻦ ﺣﺼ ر اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺑ•ﻨﻤﺎ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬

‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و ﺳﻠﻢ ﺑﻌﺾ اﺳﻔﺎرہ وا„ﺮاة ﻣﻦ اﻻﻧﺼﺎر ’ ﻧﺎﻗﺔ ﻓﻀﺠﺮت‪ ،‬ﻓﻠﻌﻨﺘﮩﺎ ﻓﺴﻤﻊ‬
‫ذﻟ‪ Œ‬رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ ،‬ﻓﻘﺎل‪ :‬ﺧﺬوا ﻣﺎ ﻋﻠﻴﮩﺎ ودﻋﻮﮨﺎ ﻓﺈﻧﮩﺎ‬
‫„ﻠﻌﻮﻧﺔ‪) .‬رواہ „ﺴﻠﻢ‪(۳۲۳/Q :‬‬
‫‪In the above incident, RasPlull8h sallall8hu ‛alayhi wa sallam ordered‬‬
‫‪the camel to be released as a form of warning.‬‬
‫ً‬
‫ﻗﺎل ا‪f‬ﻮوي‪ :‬إﻧﻤﺎ ﻗﺎل ﮨﺬا زﺟﺮا ﻟﮩﺎ وﻟﻐ'ﮨﺎ‪ ،‬و‪w‬ن ﻗﺪ ﺳﺒﻖ ﻧﮩﻴﮩﺎ وﻧﮩﻰ ﻏ'ﮨﺎ‬
‫ﻋﻦ ا‪E‬ﻠﻌﻦ‪ ،‬ﻓﻌﻮﻗﺒﺖ ﺑﺈرﺳﺎل ا‪f‬ﺎﻗﺔ‪\) .‬ح ا‪f‬ﻮو} ’ „ﺴﻠﻢ‪(۳۲۳/Q :‬‬
‫ٔ‬ ‫ٔ‬
‫)‪ (۴‬ﻋﻦ ﺳﺎ‪E‬ﻢ اﻧﮧ ﺳﺌﻞ ﻋﻦ اﻟﻐﺎل ® اﻟﻐﻨﻴﻤﺔ‪ ،‬ﻓﻘﺎل‪ :‬ﺳﻤﻌﺖ ا› ¯ﺪث ﻋﻦ ﻋﻤﺮ‬
‫اﷲ ﻋﻨﻪ ﻋﻦ ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل‪ :‬إذا وﺟﺪﺗﻢ‬ ‫ﺑﻦ ا‪v‬ﻄﺎب ر‬

‫‪583‬‬
‫‪ž‬ﻮہ‪) .‬رواہ اﺑﻮ داود‪ .۳۷۱/Q :‬واﻟ¬ﻣﺬ}‪:‬‬ ‫ا‪E‬ﺮﺟﻞ ﻗﺪ ﻏﻞ ﻓﺎﺣﺮﻗﻮا ﻣﺘﺎﻋﮧ وا‬
‫‪(۲۷۰/X‬‬
‫‪In the above Had>th, RasPlull8h sallall8hu ‛alayhi wa sallam said with‬‬
‫‪reference to the person who steals from the booty: “Burn his‬‬
‫”‪possessions and beat him.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﷲ ﻋﻨﻪ اﻧﮧ ﻗﺎل‪ :‬ﻳﺎ ﻧ‪ Þ‬اﷲ‬ ‫)‪ (۵‬ﻋﻦ ا ﺲ ر اﷲ ﻋﻨﻪ ﻋﻦ ا› ﻃﻠﺤﺔ ر‬
‫ً ٔ‬
‫إ‪ Ó‬اﺷ¬‪8‬ﺖ ‪c‬ﺮا ﻻﻳﺘﺎم ﺣﺠﺮي‪ ،‬ﻗﺎل‪ :‬اﮨﺮق ا‪v‬ﻤﺮ واﻛ‪ ì‬ا(ﻧﺎن‪ .‬رواہ‬
‫اﻟ¬ﻣﺬ}‪ ،‬وﻗﺎل‪ :‬و‪ Ã‬ا‪+‬ﺎب ﻋﻦ ﺟﺎﺑﺮ و‪1å‬ﺸﺔ وا ﺳﻌﻴﺪ واﺑﻦ „ﺴﻌﻮد واﺑﻦ‬
‫ﻋﻤﺮ‪ ،۲۴۲/X) .‬ﺑﺎب ﻣﺎ ﺟﺎء ® ﺑﻴﻊ ا‪v‬ﻤﺮ وا‪ „f‬ﻋﻦ ذﻟ‪(Œ‬‬
‫‪In the above Had>th, RasPlull8h sallall8hu ‛alayhi wa sallam instructed‬‬
‫‪the pouring away of wine and the burning of the wine vats.‬‬
‫ٔ‬
‫)‪ (۶‬ﻋﻦ ﺳﻠﻤﺔ ﺑﻦ اﻻ‪õ‬ﻮع ر اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺧﺮﺟﻨﺎ ﻣﻊ رﺳﻮل اﷲ ﺻ¦ اﷲ‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻠﻴﮧ وﺳﻠﻢ إ‪ q‬ﺧﻴ? ﺛﻢ ان اﷲ ﻓﺘﺤﮩﺎ ﻋﻠﻴﮩﻢ ﻓﻠﻤﺎ ا„‪ K‬ا‪f‬ﺎس ا‪Ö‬ﻮم ا"ي‬
‫ً‬ ‫ٔ‬
‫ﻓﺘﺤﺖ ﻋﻠﻴﮩﻢ اوﻗﺪوا ﻧ'اﻧﺎ ﻛﺜ'ة ﻓﻘﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ :‬ﻣﺎ ﮨﺬہ‬
‫ٔ‬ ‫ٔ‬
‫ا‪'f‬ان ’ اي ‪e‬ء ﺗﻮﻗﺪون‪ ،‬ﻗﺎ‪E‬ﻮا‪] ’ :‬ﻢ ﻗﺎل‪ ’ :‬اي ]ﻢ‪ ،‬ﻗﺎ‪E‬ﻮا‪] ’ :‬ﻢ‬
‫‪È‬ﺮ إ ﺴﻴﺔ‪ ،‬ﻓﻘﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ :‬اﮨﺮ‪8‬ﻘﻮﮨﺎ واﻛ‪ì‬وﮨﺎ‪) .‬رواہ‬
‫„ﺴﻠﻢ‪ ،۱۴۹/Q :‬ﺑﺎب ‪Â‬ﺮ‪8‬ﻢ ا‪] 9‬ﻢ ا]ﻤﺮ اﻻ ﺴﻴﺔ(‬
‫‪In the present Had>th, RasPlull8h sallall8hu ‛alayhi wa sallam‬‬
‫‪instructed the burning of the meat of donkeys and the breaking of the‬‬
‫‪cauldrons.‬‬
‫ٔ‬
‫)‪ (۷‬ﻋﻦ ا› ﮨﺮ‪8‬ﺮة ر اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ و ﺳﻠﻢ‪:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ ٓ‬
‫ﻟﻘﺪ ﮨﻤﻤﺖ ان ا„ﺮ ﺑﺎ‪E‬ﺼﻼة ﻓﺘﻘﺎم ﺛﻢ ا„ﺮ رﺟﻼ ﻓﻴﺼ¦ ﺑﺎ‪f‬ﺎس ﺛﻢ اﻧﻄﻠﻖ ﻣ‪:‬‬
‫ٔ‬
‫ﺑﺮﺟﺎل ﻣﻌﮩﻢ ﺣﺰم ﻣﻦ ﺣﻄﺐ إ‪ q‬ﻗﻮم ﻻ ‪°‬ﺸﮩﺪون ا‪E‬ﺼﻼة ﻓﺎﺣﺮق ﻋﻠﻴﮩﻢ‬
‫ﺑﻴﻮﺗﮩﻢ ﺑﺎ‪f‬ﺎر‪) .‬رواہ اﺑﻮ داود‪ ،۸۱/X :‬ﻛﺘﺎب ا‪E‬ﺼﻼة‪ ،‬ﺑﺎب اﻟ·ﺸﺪﻳﺪ ® ﺗﺮک‬
‫ا{ﻤﺎﻋﺔ(‬

‫‪584‬‬
RasPlull8h sallall8hu ‛alayhi wa sallam expressed his intention of
burning the houses of those who do not attend the congregational
sal8h, although the actual act of burning is not established. ‛All8mah
Ibn al-Qayyim rahimahull8h explains the reason for this. He says the
women and children also inhabit these homes. The punishment would
therefore afflict innocent people; and this is unlawful.

‫ﺔ واﻟ ﺴﺎء‬8‫ﻮ ﻻ ﻣﺎ ﻣﻨﻌﮧ ﻣﻦ إﻧﻔﺎذہ ﻣﺎ ﻋﺰم ﻋﻠﻴﮧ ﻣﻦ ﻛﻮن ا"ر‬E :‫ﻗﺎل اﺑﻦ اﻟﻘﻴﻢ‬
.‫ﺔ ا]ﺎ„ﻞ‬ž‫ﻮز ﻋﻘﻮ‬i ‫ﻮز ﻛﻤﺎ ﻻ‬i ‫ ﻻ‬Œ‫ وذﻟ‬Ó‫ ﻏ' ا{ﺎ‬q‫ﺔ إ‬ž‫ﻓﻴﮩﺎ ﻓﺘﺘﻌﺪ} اﻟﻌﻘﻮ‬
(‫ ﺑ'وت‬،‫ﻢ ا ﺎل‬8‫ ﻓﺼﻞ ® ﺗﻐﺮ‬،۱۱۷/Q : ‫)اﻋﻼم ا ﻮﻗﻌ‬
‛All8mah ‛Ayn> rahimahull8h says that the above mentioned narration
is the foundation for punishment by destruction of wealth and
property.
ٔ
® ‫ وﮨﺬا اﺻﻞ‬،‫ﻖ دور ﻣﻦ ﻳﺘﺨﻠﻒ ﻋﻦ ﺻﻼة ا{ﻤﺎﻋﺔ‬8‫ﺸﺎرع ﺑﺘﺤﺮ‬E‫وﻗﺪ ﮨﻢ ا‬
ٔ
‫ ا(ﻧﺎن‬ì.‫ ﺑﺎب ﮨﻞ ﺗ‬،۲۴۳/ :}‫ )ﻋﻤﺪة اﻟﻘﺎر‬.Œ‫ﺔ ® ا ﺎل إذا را} ذﻟ‬ž‫اﻟﻌﻘﻮ‬
(‫ „ﻠﺘﺎن‬،‫ﻤﺮ‬v‫ ﻓﻴﮩﺎ ا‬Æ‫اﻟ‬
‛All8mah ‛Ayn> rahimahull8h says that punishment by destruction of
wealth and property will make compensation payable according to
Im8m Muhammad rahimahull8h. Im8m AbP YPsuf rahimahull8h is of
the view that there is no compensation. The verdict is issued on the
view of Im8m AbP YPsuf rahimahull8h.
ٔ ٔ
‫ وﻋﻨﺪ ا› ﻳﻮﺳﻒ ﻻ ﻳﻀﻤﻦ ﻻﻧﮧ‬...‫ﻤﺪ‬ô ‫ﻤﺮ ﺴﻠﻢ ﻳﻀﻤﻦ ﻋﻨﺪ‬v‫ﻓﺈن ن زق ا‬
ً ٔ ٔ
‫ واﻟﻔﺘﻮٰ} ’ ﻗﻮل ا› ﻳﻮﺳﻒ ﺧﺼﻮﺻﺎ ﮨﺬا‬...‫ﻣﻦ ﻠﺔ اﻻ„ﺮ ﺑﺎ ﻌﺮوف‬
(‫ „ﻠﺘﺎن‬،‫ﻤﺮ‬v‫ ﻓﻴﮩﺎ ا‬Æ‫ ا(ﻧﺎن اﻟ‬ì.‫ ﺑﺎب ﮨﻞ ﺗ‬،۲۴۲/ :}‫ )ﻋﻤﺪة اﻟﻘﺎر‬.‫ﺰﻣﺎن‬E‫ا‬
In his marginalia to L mi‛ ad-Dar r , Hadrat Shaykh rahimahull8h
quotes from ‛All8mah ‛Ayn> rahimahull8h who said that the verdict is
issued on the view of Im8m AbP YPsuf rahimahull8h.1
Moreover, ‛All8mah ‛Ayn> rahimahull8h makes reference to the view of
abrogation by using the words “it is said”. In so doing, he is making
reference to the weakness of this view. He writes:

.R ‫ ص‬،Q ‫ ج‬:‫ﺣﺎﺷﻴﺔ ﻻﻣﻊ ا(راري‬1

585
 ‫ٔ‬
‫ﺻﺪر اﻻول ﺛﻢ ﺴﺦ ۔)ﻋﻤﺪة اﻟﻘﺎر}‪،۹/۲۴۲:‬ﺑﺎب ﮨﻞ ﺗ‪ì.‬‬ ‫وﻗﻴﻞ ﮨﺬا ن‬
‫ا(ﻧﺎن اﻟ‪ Æ‬ﻓﻴﮩﺎ ا‪v‬ﻤﺮ‪„،‬ﻠﺘﺎن(۔‬
‫ٔ‬ ‫ٔ‬
‫)‪ (۸‬ﻋﻦ ﻋﻤﺮو ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ اﺑﻴﮧ ﻋﻦ ﺟﺪہ ان رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
‫ٔ‬
‫واﺑﺎ ﺑ‪.‬ﺮ ر اﷲ ﻋﻨﻪ وﻋﻤﺮ ر اﷲ ﻋﻨﻪ ﺣﺮﻗﻮا ﻣﺘﺎع اﻟﻐﺎل و ‪ž‬ﻮہ‪.‬‬
‫)رواہ اﺑﻮ داود‪ ،۳۷۱/Q :‬ﺑﺎب ® ﻋﻘﻮ‪ž‬ﺔ اﻟﻐﺎل(‬
‫‪‛All8mah Ibn Taym>yyah rahimahull8h quotes some actions of the‬‬
‫‪Sah8bah radiyall8hu ‛anhum in this regard in his Fat w :‬‬
‫ٔ‬ ‫ٔ‬
‫اﷲ‬ ‫اﷲ ﻋﻨﻪ وﻋ‪ ö‬ﺑﻦ ا› ﻃﺎﻟﺐ ر‬ ‫)‪ (۹‬وﻣﺜﻞ ا„ﺮ ﻋﻤﺮ ﺑﻦ ا‪v‬ﻄﺎب ر‬
‫ﻋﻨﻪ ﺑﺘﺤﺮ‪8‬ﻖ ا ©ن ا"ي ﻳﺒﺎع ﻓﻴﮧ ا‪v‬ﻤﺮ‪.‬‬

‫)‪ (۱۰‬وﻣﺜﻞ ‪Â‬ﺮ‪8‬ﻖ ﻋﺜﻤﺎن ﺑﻦ ﻋﻔﺎن ر اﷲ ﻋﻨﻪ ا ﺼﺎﺣﻒ ا ﺨﺎﻟﻔﺔ ‪E‬ﻺﻣﺎم‪.‬‬

‫ٔ‬
‫)‪ (۱۱‬و‪Â‬ﺮ‪8‬ﻖ ﻋﻤﺮ ﺑﻦ ا‪v‬ﻄﺎب ر اﷲ ﻋﻨﻪ ‪E‬ﻜﺘﺐ اﻻواﺋﻞ‪.‬‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫)‪ (۱۲‬وا„ﺮہ )ا} ا„ﺮ ﻋﻤﺮ ﺑﻦ ا‪v‬ﻄﺎب ر اﷲ ﻋﻨﻪ( ﺑﺘﺤﺮ‪8‬ﻖ ﻗ• ﺳﻌﺪ ﺑﻦ ا›‬
‫ٔ‬ ‫ٔ ٔ‬
‫وﻗﺎص ر اﷲ ﻋﻨﻪ ا"ي ﺑﻨﺎہ ﺎ اراد ان ¯ﺘﺠﺐ ﻋﻦ ا‪f‬ﺎس‪ ،‬ﻓﺎرﺳﻞ ‪ô‬ﻤﺪ ﺑﻦ‬
‫ٔ‬ ‫ٔ‬
‫„ﺴﻠﻤﺔ ر اﷲ ﻋﻨﻪ وا„ﺮہ ان ¯ﺮﻗﮧ ﻋﻠﻴﮧ ﻓﺬ‪ß‬ﺐ ﻓﺤﺮﻗﮧ ﻋﻠﻴﮧ‪ ،‬وﮨﺬہ‬
‫ٔ‬
‫اﻟﻘﻀﺎﻳﺎ <ﮩﺎ ﺻﺤﻴﺤﺔ ﻣﻌﺮوﻓﺔ ﻋﻨﺪ اﮨﻞ اﻟﻌﻠﻢ ﺑﺬﻟ‪ Œ‬وﻧﻈﺎﺋﺮﮨﺎ ﻣﺘﻌﺪدة‪.‬‬
‫) ﻤﻮع ﻓﺘﺎو} اﺑﻦ ﺗﻴﻤﻴﺔ‪ ،۱۱۰/Q| :‬ﻓﺼﻞ ® ا—ﻌﺰ‪8‬ﺮ ﺑﺎﻟﻌﻘﻮ‪ž‬ﺎت ا ﺎ‪Ö‬ﺔ(‬
‫‪In short, the above Ah8d>th and actions of the Sah8bah radiyall8hu‬‬
‫‪‛anhum demonstrate that punishment by destruction of wealth and‬‬
‫‪property is permissible.‬‬
‫‪Statements of the jurists‬‬
‫ٓ‬
‫ﻗﺎل ® ا(ر ا ﺨﺘﺎر‪ :‬وﺿﻤﻦ ﺑ‪ ì.‬ﻣﻌﺰف ﺑ‪ ì.‬ا ﻴﻢ اﻟﺔ ا‪E‬ﻠﮩﻮ و‪E‬ﻮ ‪©E‬ﻓﺮ‪،‬‬
‫ً‬ ‫ً‬ ‫ً‬
‫اﺑﻦ ﻛﻤﺎل ﻗﻴﻤﺘﮧ ﺧﺸﺒﺎ ﻣﻨﺤﻮﺗﺎ ﺻﺎ]ﺎ ﻟﻐ' ا‪E‬ﻠﮩﻮ‪ ،‬وﺿﻤﻦ اﻟﻘﻴﻢةةﻻ ا ﺜﻞ ﺑﺈراﻗﺔ‬
‫ﺳﻜﺮ وﻣﻨﺼﻒ ‪...‬وﻗﺎﻻ‪ :‬ﻻ ﻳﻀﻤﻦ وﻻ ﻳﺼﺢ ﺑﻴﻌﮩﺎ‪ ،‬وﻋﻠﻴﮧ اﻟﻔﺘﻮٰ}‪„ ،‬ﻠﺘ ودرر‬
‫ٔ‬ ‫ٔ‬
‫ﺣﻈﺮ ا‪v‬ﻼﺻﺔ‪:‬‬ ‫وز‪8‬ﻠ‪ :‬وﻏ'ﮨﺎ واﻗﺮہ ا ﺼﻨﻒ‪ ،‬واﻣﺎ ﻃﺒﻞ اﻟﻐﺰاة‪ ،‬زاد‬
‫‪586‬‬
 ‫ً‬
‫‪ž‬ﮧ ® اﻟﻌﺮس ﻓﻤﻀﻤﻮن اﺗﻔﺎﻗﺎ‪ .‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪:‬‬ ‫وا‪E‬ﺼﻴﺎدﻳﻦ‪ ،‬وا(ف ا"ي ﻳﺒﺎح‬
‫)وﻗﺎﻻ ﻻ ﻳﻀﻤﻦ‪ (...‬ﮨﺬا اﻻﺧﺘﻼف ® ا‪E‬ﻀﻤﺎن دون إﺑﺎﺣﺔ إﺗﻼف ا ﻌﺎزف‪،‬‬
‫ً‬ ‫ٓ‬
‫وﻓﻴﻤﺎ ﻳﺼﻠﺢ ﻟﻌﻤﻞ اﺧﺮ و‪B‬ﻻ ‪E‬ﻢ ﻳﻀﻤﻦ اﺗﻔﺎﻗﺎ‪ ،‬وﻓﻴﻤﺎ إذا ﻓﻌﻞ ﺑﻼ إذن اﻹﻣﺎم‪،‬‬
‫ً‬
‫و‪B‬ﻻ ‪E‬ﻢ ﻳﻀﻤﻦ اﺗﻔﺎﻗﺎ‪) .‬ا(ر ا ﺨﺘﺎر‪ :‬ﻣﻊ ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۲۱۲/` :¹‬ﺳﻌﻴﺪ(‬

‫اﻟﮩﺪاﻳﺔ‪:‬‬
‫ٔ‬ ‫ً‬ ‫ً ٔ‬ ‫ً ٔ‬ ‫ً ٔ‬
‫وﻣﻦ ﻛ‪ ì‬ﺴﻠﻢ ﺑﺮ‪ž‬ﻄﺎ او ﻃﺒﻼ او „ﺰﻣﺎرا او دﻓﺎ ‪...‬ﻓﮩﻮ ﺿﺎﻣﻦ‪ ...‬وﮨﺬا ﻋﻨﺪ ا›‬
‫ٔ‬
‫ﺣﻨﻴﻔﺔ‪ ،‬وﻗﺎل اﺑﻮ ﻳﻮﺳﻒ و‪ô‬ﻤﺪ‪ :‬ﻻ ﻳﻀﻤﻦ ‪...‬وﻗﻴﻞ اﻟﻔﺘﻮ} ® ا‪E‬ﻀﻤﺎن ’‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﻮﻟﮩﻤﺎ‪ ...‬ﻟﮩﻤﺎ ان ﮨﺬہ اﻻﺷﻴﺎء اﻋﺪت ‪E‬ﻠﻤﻌﺼﻴﺔ ﻓﺒﻄﻞ ﺗﻘﻮﻣﮩﺎ ‪v‬ﻤﺮ‪ ،‬وﻻﻧﮧ‬
‫ٔ‬ ‫ٓ ً‬
‫ﻓﻌﻞ ﻣﺎ ﻓﻌﻞ ا„ﺮا ﺑﺎ ﻌﺮوف و‪ß‬ﻮ ﺑﺎ„ﺮ ا‪µE‬ع ﻓﻼ ﻳﻀﻤﻨﮧ ﻛﻤﺎ إذا ﻓﻌﻞ ﺑﺈذن‬
‫ٔ ٔ‬ ‫ٔ‬
‫اﻹﻣﺎم‪ ،‬وﻻ› ﺣﻨﻴﻔﺔ اﻧﮩﺎ ا„ﻮال ‪E‬ﺼﻼﺣﻴﺘﮩﺎ ﺎ ¯ﻞ ﻣﻦ وﺟﻮہ اﻻﻧﺘﻔﺎع و‪B‬ن‬
‫ٔ‬ ‫ٔ‬
‫ﺻﻠﺤﺖ ﺎ ﻻ ¯ﻞ ﻓﺼﺎر ﻻﻣﺔ ا ﻐﻨﻴﺔ‪ ،‬وﮨﺬا ﻻن اﻟﻔﺴﺎد ﺑﻔﻌﻞ ﻓﺎﻋﻞ ;ﺘﺎر‬
‫„ﺮﺗﺒﺎن ’ ا ﺎ‪Ö‬ﺔ وا—ﻘﻮم‬ ‫ﻓﻼ ﻳﻮﺟﺐ ﺳﻘﻮط ا—ﻘﻮم ۔ وﺟﻮاز ا‪+‬ﻴﻊ وا—ﻀﻤ‬
‫ٔ‬ ‫ٔ‬
‫واﻻ„ﺮ ﺑﺎ ﻌﺮوف ﺑﺎ‪Ö‬ﺪ إ‪ q‬اﻻ„ﺮاء ﻟﻘﺪرﺗﮩﻢ و‪ž‬ﺎ‪E‬ﻠﺴﺎن إ‪ q‬ﻏ'ﮨﻢ‪ ،‬و‪o‬ﺐ ﻗﻴﻤﺘﮩﺎ‬
‫ﻏ' ﺻﺎ]ﺔ ‪E‬ﻠﮩﻮ‪) .‬اﻟﮩﺪاﻳﺔ‪ ،۳۸۸/R :‬ﺑﺎب اﻟﻐﺼﺐ(‬
‫ٔ‬ ‫ٔ‬
‫و‪ Ã‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ :‬و‪8‬ﻘﺎل‪ :‬اﻻ„ﺮ ﺑﺎ ﻌﺮوف ﺑﺎ‪Ö‬ﺪ ’ اﻻ„ﺮاء و‪ž‬ﺎ‪E‬ﻠﺴﺎن ’‬
‫اﻟﻌﻠﻤﺎء و‪ž‬ﺎﻟﻘﻠﺐ ﻟﻌﻮام ا‪f‬ﺎس و‪ß‬ﻮ اﺧﺘﻴﺎر ا‪E‬ﺰﻧﺪو‪°‬ﺴ ‪ ،‬ﻛﺬا ® اﻟﻈﮩ'‪8‬ﺔ‪.‬‬
‫)اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪(۳۵۳/s :‬‬

‫ﺗ‪.‬ﻤﻠﺔ ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬

‫زﻣﺎﻧﻨﺎ ’ ﻗﻮﻟﮩﻤﺎ ‪E‬ﻜ‪ý‬ة اﻟﻔﺴﺎد‪) .‬ﺗ‪.‬ﻤﻠﺔ ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪(۱۲۵/| :‬‬ ‫واﻟﻔﺘﻮ}‬

‫‪The gist of the above is that if a ruler or the one who is in his place, e.g.‬‬
‫‪a madrasah administrator, breaks an item belonging to someone‬‬
‫‪because the latter broke a law, then there will be no compensation.‬‬
‫‪Just as a parent and a teacher can punish his child or student,‬‬
‫‪madrasah administrators are like guardians. Obviously, punishment‬‬

‫‪587‬‬
for every little misdemeanour is not permitted. If not, it could result in
tribulation and corruption.
An example of where a non-ruler destroys an item:
ٔ ٔ
F‫ﻤﺮ ﺣﻘﻨﺎ ﻗﻴ‬v‫ﺮ ﻻن ا‬8Yv‫ﻤﺮ وا‬v‫وﺿﻤﻦ ا ﺘﻠﻒ ا ﺴﻠﻢ ﻗﻴﻤﺘﮩﻤﺎ ا} ا‬
ٔ ٔ ٔ ً
‫ وا ﺘﻠﻒ ﻏ' اﻹﻣﺎم او‬M" ‫ﻮ ﻧﺎ‬E ‫ن ﻧﺖ ﻣﻦ ذوات اﻻﻣﺜﺎل‬B‫ﺣﻜﻤﺎ ا} و‬
ً ٔ ً ٔ ٔ
.‫ﺔ ﻓﻼ ﻳﻀﻤﻦ ﺑﺎن ن ﺘﮩﺪا او ﻣﻘ ا ﺠﺘﮩﺪ ﻳﺮاہ‬ž‫ ﻋﻘﻮ‬Œ‫ﻣﺎ„ﻮرہ ﻳﺮ} ذﻟ‬
(‫ ﺳﻌﻴﺪ‬،۲۱۰/` :¹‫ﺸﺎ‬E‫)ا(ر ا ﺨﺘﺎر ﻣﻊ ا‬
In the above ruling, wine belonging to a dhimm – which should not be
destroyed – can be destroyed by a non-ruler as a form of punishment.
Objection: RasPlull8h sallall8hu ‛alayhi wa sallam prohibited the
destruction of wealth, as gauged from the following Had>th. What,
then, is the reply to it?

‫ﻢ‬.‫ إن اﷲ ﺣﺮم ﻋﻠﻴ‬:‫ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬

ً ٔ ٔ
‫ﻢ اﻟﻘﻴﻞ‬.‫ﻨﺎت وﻣﻨﻌﺎ وﮨﺎت و_ﺮہ ﻟ‬+‫ﻋﻘﻮق اﻻﻣﮩﺎت وواد ا‬
(۳۲۴/X :}‫ﺨﺎر‬+‫ )رواہ ا‬.‫ﺿﺎﻋﺔ ا ﺎل‬B‫ﺴﻮال و‬E‫ة ا‬ý_‫واﻟﻘﺎل و‬
RasPlull8h sallall8hu ‛alayhi wa sallam said: All8h
prohibited disobedience to one’s mother, female
infanticide, refusing to give what ought to be given, and
demanding what should not be asked for. All8h dislikes
the spreading of rumours, excessive questioning and the
destruction of wealth.
Answer: The destruction of wealth refers to that in which there is no
benefit and advantage. Where the action is carried out for the sake of
disciplining or for self-improvement, e.g. a person shoots with a
firearm for target practice. Although the bullets are being wasted, the
benefit in it is that he is learning how to shoot. Studying logic and
philosophy appears to be a waste of time, but it increases and
strengthens the capabilities of a student. This is why the seniors
studied these subjects.
All8h ta‛8l8 knows best.

588
The third form of monetary punishment: Changing the form of an item
Question
A student has a smart phone, compact disk (cd), cassette or memory
card which contains obscenities and unlawful programs. He looks at
them or listens to them periodically. A student is having an illicit
relationship and has images of women on his phone. He looks at the
images and takes pleasure from them. A student comes to class
wearing a kurtah which is below the ankles. A student has images of
animate objects. And the list goes on. Is it correct to put an end to all
these evils? In other words, is it permissible to delete the unlawful
images and programs? Is it permissible to cut the kurtah so that it is
above the ankle? Do the madrasah authorities have the right to do
these things? Will they be liable to pay compensation if they did this?
Answer
It is permissible for madrasah authorities to delete and put an end to
all the above-listed evils. This is the third form of punishment. That is,
the item is not destroyed completely. Rather, the evil is deleted or
removed. Like the second form, this third form is also permissible.
However, it can only be done by the ruler or the one who falls under
the orders of the ruler. It cannot be done by anyone and everyone. If
not, it could lead to tribulation and corruption.
ٔ ٔ
‫ ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬:‫ﻋﻦ ا› ﻃﻠﺤﺔ اﻻﻧﺼﺎر} ر اﷲ ﻋﻨﻪ ﻗﺎل‬
ٔ ٔ ً
‫ﺸﺔ ر‬1å ‫ﺔ ﺑ•ﺘﺎ ﻓﻴﮧ <ﺐ او ﺗﻤﺎﺛﻴﻞ ﻓﺎﺗﻴﺖ‬.‫ ﻻ ﺗﺪﺧﻞ ا ﻼﺋ‬:‫وﺳﻠﻢ ﻳﻘﻮل‬
ٔ
‫ ﻻ‬:‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل‬Þf‫? ان ا‬J ‫ إن ﮨﺬا‬:‫ ﻋﻨﮩﺎ ﻓﻘﻠﺖ‬qٰ‫اﷲ ﺗﻌﺎ‬
ً
‫ﺔ ﺑ•ﺘﺎ ﻓﻴﮧ <ﺐ وﻻ ﺗﻤﺎﺛﻴﻞ ﻓﮩﻞ ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ¦ اﷲ‬.‫ﺗﺪﺧﻞ ا ﻼﺋ‬
ٔ ٔ ٔ
‫ﻢ ﻣﺎ راﻳﺘﮧ ﻓﻌﻞ راﻳﺘﮧ‬.‫ﻦ ﺳﺎﺣﺪﺛ‬.‫ وﻟ‬،‫ ﻻ‬:‫؟ ﻓﻘﺎﻟﺖ‬Œ‫ﻋﻠﻴﮧ وﺳﻠﻢ ذﻛﺮ ذﻟ‬
ٔ ً ٔ
‫ﻤﻂ ﻋﺮﻓﺖ‬f‫ﺎب ﻓﻠﻤﺎ ﻗﺪم ﻓﺮا} ا‬+‫ﺧﺮج ﻏﺰاﺗﮧ ﻓﺎﺧﺬت ﻧﻤﻄﺎ ﻓﺴ¬ﺗﮧ ’ ا‬
ٔ ٔ ٔ
‫ﺴﻮ‬.‫ﻢ ﻳﺎ„ﺮﻧﺎ ان ﻧ‬E ‫ إن اﷲ‬:‫ ﮨﺘﻜﮧ او ﻗﻄﻌﮧ وﻗﺎل‬Æ‫ﻜﺮاﮨﺔ وﺟﮩﮧ ﻓﺠﺬﺑﮧ ﺣ‬E‫ا‬
ً
Œ‫ﻔﺎ ﻓﻠﻢ ﻳﻌﺐ ذﻟ‬Ö ‫ ﻓﻘﻄﻌﺘﮩﺎ ﻣﻨﮧ وﺳﺎدﺗ وﺣﺸﻮﺗﮩﻤﺎ‬:‫ا]ﺠﺎرة واﻟﻄ ﻗﺎﻟﺖ‬
ً
(‫ ;ﺘ•ا‬،۸۸۰/Q :}‫ﺨﺎر‬+‫ وا‬.۲۰۰/Q :‫ )رواہ „ﺴﻠﻢ‬.ö‫ﻋ‬

589
 ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ ﻓﻴﮧ ﺗﺼﺎو‪8‬ﺮ ﻓﮩﺘﻜﮧ ﺻ¦‬ ‫اﷲ‬ ‫ﻗﺎل اﻟﻌﻼﻣﺔ اﻟﻌﻴ‪ :b‬ﺳ¬ ‪1å‬ﺸﺔ ر‬
‫ﻓﺎﺗ‪.‬ﺄ ’ إﺣﺪاﮨﻤﺎ‪) .‬ﻋﻤﺪة اﻟﻘﺎر}‪،۳۸۱/| :‬‬ ‫اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﺠﻌﻠﺘﮧ ﻗﻄﻌﺘ‬
‫دار ا]ﺪﻳﺚ‪„ ،‬ﻠﺘﺎن(‬
‫ٔ‬
‫وﻗﺎل اﻟﻌﻼمة ا‪f‬ﻮوي‪ :‬اﺗﻠﻒ ا‪E‬ﺼﻮرة اﻟ ﻓﻴﮧ‪ ...‬ﻓ•ﺴﺘﺪل ﺑﮧ —ﻐﻴ' ا ﻨﻜﺮ ﺑﺎ‪Ö‬ﺪ‬
‫وﮨﺘ‪ Œ‬ا‪E‬ﺼﻮر ا ﺤﺮﻣﺔ‪\) .‬ح ا‪f‬ﻮو}‪(۲۰۰/Q :‬‬
‫ٔ‬
‫ﻗﺎل ا ﻼ ﻋ‪ ö‬اﻟﻘﺎري‪ :‬و‪B‬ن إﺗﻼﻓﮩﺎ ا„ﺮ ا‪E‬ﺸﺎرع ﺑﮧ‪ ،‬ﻟﻘﻮﻟﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪:‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﻣﻦ را} ﻣﻨ‪.‬ﻢ ﻣﻨﻜﺮا ﻓﻠﻴﻐ'ہ ﺑﻴﺪہ‪) .‬اﺧﺮﺟﮧ „ﺴﻠﻢ( و‪B‬ﻧ‪.‬ﺎرﮨﺎ ﺑﺎ‪Ö‬ﺪ إﺗﻼﻓﮩﺎ‪،‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫و‪ß‬ﻮ ‪E‬ﻮ اﺗﻠﻔﮩﺎ ﺑﺎ„ﺮ او÷ اﻻ„ﺮ ﻻ ﻳﻀﻤﻦ ﻓﺒﺎ„ﺮ ا‪E‬ﺸﺎرع او÷‪ ،‬و‪ Ã‬ا{ﺎﻣﻊ ا‪E‬ﺼﻐ'‬
‫‪E‬ﺼﺪر اﻹﺳﻼم‪ ،‬اﻟﻔﺘﻮ} ﻋﺪم ا‪E‬ﻀﻤﺎن ’ ﻗﻮﻟﮩﻤﺎ‪E ،‬ﻜ‪ý‬ة اﻟﻔﺴﺎد ﺑ ا‪f‬ﺎس‬
‫ٔ‬ ‫ٔ‬
‫ﺣ‪ Æ‬ذﻛﺮ ا‪E‬ﺼﺪر ا‪E‬ﺸﮩﻴﺪ ان ا‪+‬ﻴﺖ ﻳﮩﺪم ’ ﻣﻦ اﻋﺘﺎد اﻟﻔﺴﻖ واﻧﻮاع اﻟﻔﺴﺎد‪،‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﻧﮧ ﻻ ﺑﺎس ﺑﺎﻟﮩﺠﻮم ’ ﺑﻴﺖ ا ﻔﺴﺪﻳﻦ‪ ،‬و‪ž‬ﺈراﻗﺔ اﻟﻌﺼ' ﻗﺒﻞ ان ‪°‬ﺸﺘﺪ ’‬
‫ﻣﻦ اﻋﺘﺎد اﻟﻔﺴﻖ‪) .‬ﻓﺘﺢ ﺑﺎب اﻟﻌﻨﺎﻳﺔ ® \ح ﻛﺘﺎب ا‪f‬ﻘﺎﻳﺔ‪ ،۳۶۷/R :‬ﻛﺘﺎب‬
‫اﻟﻐﺼﺐ(‬

‫ﻗﺎل ا(ﻛﺘﻮر و•ﺒﺔ ا‪E‬ﺰﺣﻴ¦‪ (۲) :‬ا—ﻐﻴ' ﻗﺪ ﻳﻘﺘ• اﻟﻌﻘﻮ‪ž‬ﺔ ا ﺎ‪Ö‬ﺔ ’ ﺗﻐﻴ'‬
‫ا‪ E‬ء‪ ،‬ﻣﺜﻞ ﻧﮩﻰ ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻋﻦ ﻛ‪ ì‬اﻟﻌﻤﻠﺔ ا{ﺎﺋﺰة ﺑ‬
‫ٔ‬ ‫ٔ‬
‫ا ﺴﻠﻤ ‪( ،‬راﮨﻢ وا(ﻧﺎﻧ'‪ ،‬إﻻ إذا ن ﺑﮩﺎ ﺑﺎس‪ ،‬ﻓﺈذا ن ﻓﻴﮩﺎ ﺑﺎس ﻛ‪ì‬ت‪.‬‬
‫ﺑ•ﺘﮧ‪ ،‬وا‪E‬ﺴ¬‬ ‫وﻣﺜﻞ ﻓﻌﻞ ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ® ا—ﻤﺜﺎل ا"ي ن‬
‫ٔ‬ ‫ٔ‬
‫ا"ي ﺑﮧ ﺗﻤﺎﺛﻴﻞ‪ ،‬إذ ا„ﺮ ﺑﻘﻄﻊ راس ا—ﻤﺜﺎل ﻓﺼﺎر ﻛﮩﻴﺌﺔ ا‪E‬ﺸﺠﺮة‪ ،‬و‪ž‬ﻘﻄﻊ‬
‫ا‪E‬ﺴ¬‪ ،‬ﻓﺼﺎر وﺳﺎدﺗ ﻳﻮﻃﺎن‪ ،‬وﮨﻜﺬا اﺗﻔﻖ اﻟﻌﻠﻤﺎء ’ إزاﻟﺔ وﺗﻐﻴ' ‪ 9‬ﻣﺎ ن‬
‫ٓ‬ ‫ٔ‬
‫ﻣﻦ اﻟﻌ او ا—ﺎ‪Ö‬ﻒ ا ﺤﺮم‪ ،‬ﻣﺜﻞ ﺗﻔﻜﻴ‪ Œ‬اﻻت ا ﻼﮨﻲ‪ ،‬وﺗﻐﻴ' ا‪E‬ﺼﻮر‬
‫ا ﺼﻮرة‪) .‬اﻟﻔﻘﮧ ا‪E‬ﺴﻼ‪ ¹‬واد—ﮧ‪ ،۲۰۳/` :‬ا—ﻌﺰ‪8‬ﺮ ﺑﺎ ﺎل‪ ،‬دار اﻟﻔﻜﺮ(‬

‫ﻓﺘﺎوى اﺑﻦ ﺗﻴﻤﻴﺔ‪.XXâ\Q| :‬‬ ‫و_ﺬا‬

‫‪590‬‬
All8h ta‛8l8 knows best.
Labelling someone a kāfir or hypocrite
Question
If a person addresses another as a k8fir or hypocrite, is he liable for
any punishment? Is there room for killing as a form of penalty?
Answer
Some books state that there is no penalty for addressing someone as a
k8fir or hypocrite. However, most juridical texts mention the ruling of
penalty. Nowadays, the proliferation of corruption, name-calling,
verbal abuse, etc. could cause people to take unfair benefits from these
actions. This is why, there ought to be a penalty, but this is dependent
on the verdict of a q8d>. He will issue a verdict while considering
situations and people. However, there is no room for penalty by killing
merely on the basis of hurling verbal abuses. Yes, penalty by killing is
in itself a prescribed form of punishment.

:‫ﻓﺘﺎو} ﺗﺎﺗﺎر ﺧﺎﻧﻴﺔ‬

‫ "ﻳﺎ‬،"‫ "ﻳﺎ ﺧﺒﻴﺚ‬:‫ إذا ﻗﺎل ﻟﻐ'ہ‬Œ‫ﺮ و_ﺬﻟ‬8‫ "ﻳﺎ ﻓﺎﺟﺮ" ﻓﻌﻠﻴﮧ ا—ﻌﺰ‬:‫ذا ﻗﺎل ﻟﻐ'ہ‬B‫و‬
ٔ
Ã‫ و‬..."‫ﺺ‬E ‫ "ﻳﺎ‬،"‫ "ﻳﺎ زﻧﺪﻳﻖ‬،"‫ "ﻳﺎ ﻓﺮ‬:‫ذا ﻗﺎل‬B‫ و‬:‫ اﻻﺟﻨﺎس‬Ã‫ و‬..."‫ﻓﺎﺳﻖ‬
‫ ﻣﻦ ﻗﺎل‬:‫ ﻗﺎل ﺑﻌﻀﮩﻢ‬:‫ﻣﺎت‬ã ‫ ا‬Ã‫ و‬،‫ﺮ‬8‫ "ﻳﺎ ﺑﮯ ﻧﻤﺎز" ﻓﻌﻠﻴﮧ ا—ﻌﺰ‬:‫اﺟﻴﺔ‬ìE‫ا‬
ٔ ٓ
‫ ﻻن اﷲ ﺳ¼ ا ٔﻮﻣﻦ‬،‫ ﻳﺎ ﻓﺮ ﺑﺎﷲ‬:‫ﻢ ﻳﻘﻞ‬E ‫ﺮ ﻣﺎ‬8‫ﺐ ا—ﻌﺰ‬i ‫ "ﻳﺎ ﻓﺮ" ﻻ‬:‫ﻻﺧﺮ‬
ً ً
‫ )ﻓﺘﺎو} ﺗﺎﺗﺎر‬.‫ﺘﻤﻼ‬ô ‫ ﻓﻴﻜﻮن‬،"‫ﻔﺮ ﺑﺎﻟﻄﺎﻏﻮت‬.‫ "ﻓﻤﻦ ﻳ‬:‫ﻓﺮا ﺑﺎﻟﻄﺎﻏﻮت ﻗﺎل‬
(‫ﺮ‬8‫ ﻛﺘﺎب ا]ﺪود وا—ﻌﺰ‬،۱۴۶ ،۱۴۵/s :‫ﺧﺎﻧﻴﺔ‬

:‫ ا(ﻗﺎﺋﻖ‬Y‫ﻛ‬
ً ٔ
:‫ ا(ﻗﺎﺋﻖ‬Y‫ )ﻛ‬.‫ ﻋﺰر‬..."‫ "ﻳﺎ ﻓﺮ" "ﻳﺎ ﺧﺒﻴﺚ‬،"‫او „ﺴﻠﻤﺎ ﺑـ "ﻳﺎ ﻓﺎﺳﻖ‬... ‫وﻣﻦ ﻗﺬف‬
(‫ „ﻜﺘﺒﮧ اﻣﺪادﻳﮧ‬،‫ﺮ‬8‫ ﻓﺼﻞ ® ا—ﻌﺰ‬،۱۹۰

591
 ‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫ً ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﺟﻮب ا—ﻌﺰ‪8‬ﺮ ان ‪ 9‬ﻣﻦ ارﺗ‪.‬ﺐ ﻣﻨﻜﺮا او‬ ‫و™ \ح اﻟﻄﺤﺎوي‪ :‬واﻻﺻﻞ‬
‫ٔ‬ ‫ً‬ ‫ٓ‬
‫اذ} „ﺴﻠﻤﺎ ﺑﻐ' ﺣﻖ ﺑﻘﻮﻟﮧ او ﺑﻔﻌﻠﮧ وﺟﺐ ﻋﻠﻴﮧ ا—ﻌﺰ‪8‬ﺮ إﻻ إذا ن ا‪E‬ﻜﺬب‬
‫ً‬
‫ﻇﺎﮨﺮا‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ .۴۳/s :‬و‪ž‬ﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪(۶۴/â :‬‬
‫‪Conditions, situations and individuals will be taken into consideration‬‬
‫‪when imposing a punishment, penalty or fine.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و™ ﻓﺘﺎو} ا‪v‬ﻼﺻﺔ‪ :‬ا—ﻌﺰ‪8‬ﺮ ’ ار‪ž‬ﻊ „ﺮاﺗﺐ‪ (۱) :‬ﺗﻌﺰ‪8‬ﺮ ا\اف اﻻ\اف‪:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻟﻔﻘﮩﺎء واﻟﻌﻠﻮ‪8‬ﺔ‪ (۲) .‬ﺗﻌﺰ‪8‬ﺮ اﻻ\اف‪( :‬ﮨﺎﻗﻨﺔ‪ (۳) .‬وﺗﻌﺰ‪8‬ﺮ اوﺳﺎط ا‪f‬ﺎس‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)‪ (۴‬وﺗﻌﺰ‪8‬ﺮ ا‪v‬ﺴﺎس‪ .‬ﻓﺘﻌﺰ‪8‬ﺮ ا\اف اﻻ\اف‪ :‬اﻹﻋﻼم ﻻ ﻏ'‪ ،‬و‪ß‬ﻮ ان ﻳﻘﻮل‬
‫ٔ‬ ‫ٔ‬
‫اﻟﻘﺎ ‪ :‬ﺑﻠﻐ‪ b‬اﻧ‪ Œ‬ﺗﻔﻌﻞ ﻛﺬا و_ﺬا‪ .‬وﺗﻌﺰ‪8‬ﺮ اﻻ\اف‪ :‬اﻹﻋﻼم وا{ﺮ إ‪ q‬ﺑﺎب‬
‫ٔ‬
‫اﻟﻘﺎ ‪ .‬وﺗﻌﺰ‪8‬ﺮ اﻻوﺳﺎط وﮨﻢ ا‪E‬ﺴﻮﻗﻴﺔ‪ :‬اﻹﻋﻼم وا{ﺮ إ‪ q‬ﺑﺎب اﻟﻘﺎ‬
‫وا]‪é‬ﺲ‪ ،‬وﺗﻌﺰ‪8‬ﺮ ا‪v‬ﺴﺎس‪ :‬اﻹﻋﻼم وا{ﺮ وا‪ãE‬ب وا]‪é‬ﺲ ﻣﻊ ذﻟ‪ ...Œ‬وﻗﺪ‬
‫ٔ‬
‫ﻳ‪.‬ﻮن ﺑﺎ‪E‬ﺼﻔﻊ‪) .‬ﻃﻤﺎ‪Ž‬ﮧ( وﺗﻌﺮ‪ Œ8‬اﻻذن‪ ،‬وﻗﺪ ﻳ‪.‬ﻮن ﺑﺎ‪ E‬م اﻟﻌﻨﻴﻒ‪ ،‬وﻗﺪ‬
‫ﺗﻌﺎ‪ :q‬رﺟﻞ ‪°‬ﺸﺘﻢ ا‪f‬ﺎس‬ ‫ٰ‬ ‫ﻳ‪.‬ﻮن ﺑﺎ‪ãE‬ب‪ ،‬و‪ Ã‬ا‪v‬ﺎﻧﻴﺔ‪ :‬وﻋﻦ ‪ô‬ﻤﺪ ر‪È‬ﮧ اﷲ‬
‫و‪ß‬ﻮ ‪¬ô‬م ﻟﮧ „ﺮوءة‪ :‬ﻳﻮﻋﻆ وﻻ ¯‪é‬ﺲ‪ ،‬و‪B‬ن ن دون ذﻟ‪ :Œ‬ﻳٔﻮدب و‪B‬ن ن‬
‫ً‬
‫ﺷﺘﺎﻣﺎ‪ :‬ﻳ‪ã‬ب و¯‪é‬ﺲ‪ .‬و‪ Ã‬اﻟﻈﮩ'‪8‬ﺔ‪ :‬وﻗﺪ ﻳ‪.‬ﻮن ا—ﻌﺰ‪8‬ﺮ ﺑﻨﻈﺮ اﻟﻘﺎ إ‪Ö‬ﮧ‬
‫ٔ ٔ‬ ‫ٔ‬
‫ﺑﻮﺟﮧ ﻋﺒﻮس‪ ...‬وﻻ ﺧﻼف ﺑ اﻟﻌﻠﻤﺎء اﻧﮧ ﻻ ﻳﺒﻠﻎ ا—ﻌﺰ‪8‬ﺮ ا]ﺪ‪ ...‬ﻓﺎﻣﺎ ادﻧﺎہ‬
‫ٔ‬
‫ﻣﻔﻮض إ‪ q‬راي اﻟﻘﺎ ﻳﻘﻴﻢ ﺑﻘﺪر ﻣﺎ ﻳﺮ} ﻣﻦ ا ﺼﻠﺤﺔ ﻓﻴﮧ‪ ،‬و‪ Ã‬اﻟﻈﮩ'‪8‬ﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫اﻗﻞ ا—ﻌﺰ‪8‬ﺮ ﻻ ﻳﻨﻘﺺ ﻋﻦ ﺛﻼث ﺟ ات‪ ...،‬ﻓﺎ—ﻌﺰ‪8‬ﺮ ﻣﻔﻮض إ‪ q‬راي اﻹﻣﺎم‪.‬‬
‫)اﻟﻔﺘﺎو} ا—ﺎﺗﺎر ﺧﺎﻧﻴﺔ‪ ،۱۴۰/s :‬ﻛﺘﺎب ا]ﺪود‪ ،‬ا—ﻌﺰ‪8‬ﺮ‪ .‬و_ﺬا ® ا(ر ا ﺨﺘﺎر ﻣﻊ‬
‫ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۶۰/W :¹‬ﺑﺎب ا—ﻌﺰ‪8‬ﺮ‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪Punishment by killing‬‬

‫‪592‬‬
 ٔ ٔ ً
‫ﺮﮨﮩﺎ ﻓﻠﮩﺎ‬õ‫ﻮ ا‬E‫ و‬،‫ﻞ ﻟﮧ‬Â ‫ﺮ ﺑﺎﻟﻘﺘﻞ ﻛﻤﻦ وﺟﺪ رﺟﻼ ﻣﻊ ا„ﺮاة ﻻ‬8‫ﻮن ا—ﻌﺰ‬.‫ﻳ‬
ٔ
‫ﺼﺎرم‬E‫ﺮ ﺑﺎﻟﻘﺘﻞ( راﻳﺖ ® )ا‬8‫ﻮن ا—ﻌﺰ‬.8‫ )ﻗﻮﻟﮧ و‬:‫ ﺷﺎﻣﻴﺔ‬Ã‫ و‬...‫ﻗﺘﻠﮧ ودﻣﮧ ﮨﺪر‬
ٔ ٔ ٔ
‫ﻠﺤﺎﻓﻆ اﺑﻦ ﺗﻴﻤﻴﺔ ان ﻣﻦ اﺻﻮل ا]ﻨﻔﻴﺔ ان ﻣﺎ ﻻ ﻗﺘﻞ ﻓﻴﮧ ﻋﻨﺪﮨﻢ‬E (‫ا ﺴﻠﻮل‬
ٔ
،‫ﺮر ﻓﻠﻺﻣﺎم ان ﻳﻘﺘﻞ ﻓﺎﻋﻠﮧ‬.‫ﻣﺜﻞ ﻗﺘﻞ ﺑﺎ ﺜﻘﻞ وا{ﻤﺎع ﻏ' اﻟﻘﺒﻞ إذا ﺗ‬
ٔ ٔ
‫ و¯ﺘﻤﻠﻮن ﻣﺎ‬،Œ‫ﺪ ’ ا]ﺪ ا ﻘﺪر إذا را} ا ﺼﻠﺤﺔ ذﻟ‬8‫ ﻟﮧ ان ﻳﺰ‬Œ‫و_ﺬﻟ‬
ٔ
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ واﺻﺤﺎﺑﮧ ﻣﻦ اﻟﻘﺘﻞ ﻣﺜﻞ ﮨﺬہ ا{ﺮاﺋﻢ‬Þf‫ﺟﺎء ﻋﻦ ا‬
ٔ ٔ ٔ ٔ
‫ن ﺣﺎﺻﻠﮧ ان ﻟﮧ ان‬w‫ و‬،‫ﺴﻤﻮﻧﮧ اﻟﻘﺘﻞ ﺳﻴﺎﺳﺔ‬°‫ و‬Œ‫’ اﻧﮧ را} ا ﺼﻠﺤﺔ ذﻟ‬
:‫ ﻗﻠﺖ‬...‫ﺟ ﺴﮩﺎ‬ ‫ﻳﻌﺰر ﺑﺎﻟﻘﺘﻞ ® ا{ﺮاﺋﻢ اﻟ ﺗﻌﻈﻤﺖ ﺑﺎ—ﻜﺮار و\ع اﻟﻘﺘﻞ‬
ٔ ٓ
‫ﻮ ﻓﻴﻤﺎ إذا وﺟﺪ‬ß ‫ط ا ﺬﻛﻮر إﻧﻤﺎ‬µE‫ﻮ ان ا‬ß‫ ® ا—ﻮﻓﻴﻖ وﺟﮧ اﺧﺮ و‬š ‫وﻗﺪ ﻇﮩﺮ‬
ٔ ٔ ٔ ً
‫ﺟﺮ‬Y‫ ﺑﮩﺎ ﻓﮩﺬا ﻻ ¯ﻞ ﻗﺘﻠﮧ إذا ﻋﻠﻢ اﻧﮧ ﻳ‬Z‫ﻞ ﻟﮧ ﻗﺒﻞ ان ﻳﺰ‬Â ‫رﺟﻼ ﻣﻊ ا„ﺮاة ﻻ‬
ٔ ً ٔ ٔ ٔ
‫ اﻣﺎ إذا‬،‫ﺮﻣﺎ ﻣﻨﮧ‬ô ‫ﻮاﺟﺪ او زوﺟﺔ ﻟﮧ او‬E‫ﻴﺔ ﻋﻦ ا‬é‫ﺑﻐ' اﻟﻘﺘﻞ ﺳﻮاء ﻧﺖ اﺟﻨ‬
ً
‫ ﻣﻄﻠﺐ‬،۶۲/W :¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬.‫ ﺑﮩﺎ ﻓﻠﮧ ﻗﺘﻠﮧ ﻣﻄﻠﻘﺎ‬Z‫وﺟﺪ ﻳﺰ‬
(‫ ﺳﻌﻴﺪ‬،‫ﺮ ﺑﺎﻟﻘﺘﻞ‬8‫ﻮن ا—ﻌﺰ‬.‫ﻳ‬
All8h ta‛8l8 knows best.
Punishment by social boycott
Question
The following practice is followed in some of the areas in which we
live. If a person commits a crime, the rest of the tribe or people of the
area boycott him as a way of punishment. They have a term for this
boycott – they say: “Water and huqqah is shut off to him.” Sometimes,
he is even prevented from joining the congregational and jan8zah
sal8hs. Does the Shar>‛at permit this?
Answer
A social boycott applied as a form of punishment is permissible.
However, it is not permissible to stop a person from joining the
congregational and jan8zah sal8hs. There are many incidents which
prove the permissibility of a social boycott in the Shar>‛at. However,
stopping a person from the collective acts of worship, e.g.

593
congregational sal8h, jan8zah sal8h, etc. is not established in the
Shar>‛at.
All8h ta‛8l8 says in the Qur’8n:
ُ ُ ْ ‫ﻴﻬﺎ‬0
ٰ َ َ ‫اﺳﻤﻪ‬
ْ V‫وﺳ‬ َ ْ ‫ﺬﻛﺮ‬
َ َ ْ! ْ َ َ ٰ َ ََÍ ْ Í َُ َْ ْ ََ
ِ ِ ‫ﻳ‬ ‫أن‬ ‫اﷲ‬
ِ ‫ﺠﺪ‬
ِ ‫وﻣﻦ أﻇﻠﻢ ِ„ﻤﻦ ﻣﻨﻊ „ﺴ‬
َ َ َ
.‫ﺧﺮاﺑﻬﺎ‬
ِ
Who is more unjust than he who barred in the mas8jid of
Allah that His name be taken therein and strove in their
destruction.1
Hadrat Muft> Muhammad Shaf>‛ S8hib rahimahull8h writes in Ma‛ rif
al-Qur’ n:
We learn from this that all forms of preventing a person from All8h’s
remembrance and sal8h in the masjid are impermissible and unlawful.
A clear example of this is when a person is explicitly stopped from
sal8h and reading the Qur’8n in the masjid.
Hadrat Ka‛b ibn M8lik radiyall8hu ‛anhu and his two companions were
boycotted. The following verse was revealed with reference to them:
ُ ْ َ ْ ُ ْ َ َ ْ َ َ َ * َ ْ ُ ّ ُ َ ْ Í َٰ Í َ َ Í
َ ‫رض‬
‫ﺑﻤﺎ‬
ِ ‫ﻋﻠﻴﻬﻢ اﻷ‬
ِ ‫ ِإذا ﺿﺎﻗﺖ‬Æ‫ﺧﻠﻔﻮا ﺣ‬
ِ ‫ﻦ‬."‫ا‬ ِ ‫ﺜﺔ‬
ِ ‫ﻠ‬ï‫و’ ا‬
ْ َُ َ
.‫رﺣﺒﺖ‬
And [He turned in kindness] to those three persons who
were kept behind until the land became constricted
upon them. 2
Despite this, they were not stopped from joining the five
congregational sal8hs. Observe the following narration of Sah h
Bukh r :
ٔ ٔ ٔ ٔ ْ ٔ ٔ
‫واﻃﻮف ® اﻻﺳﻮاق وﻻ‬ ‫ﺼﻼة ﻣﻊ ا ﺴﻠﻤ‬E‫واﻣﺎ اﻧﺎ ﻓﻜﻨﺖ اﺧﺮج ﻓﺎﺷﮩﺪ ا‬
ٔ
(‫ ﺣﺪﻳﺚ ﻛﻌﺐ‬،۶۳۵/Q :}‫ﺨﺎر‬+‫ )رواہ ا‬...‫ اﺣﺪ‬b‫ﻠﻤ‬.‫ﻳ‬
…I used to go out, attending the sal8h with the Muslims
and walking around in the market places. But no one
would speak to me…

1
SPrah al-Baqarah, 2: 114.
2
SPrah at-Taubah, 9: 118.
594
Proofs from Ahādīth
1. Hadrat Ka‛b ibn M8lik radiyall8hu ‛anhu and his two companions
were boycotted for fifty days. The following is related in Sah h Bukh r :

‫ﻧﮩﻰ‬ ‫ﻠﺔ ﻣﻦ ﺣ‬Ö ‫ﺴﻮن‬c ‫ﺎ‬f ‫ ﻛﻤﻠﺖ‬Æ‫ﺎل ﺣ‬Ö µ‫ ﻋ‬Œ‫ﻓﻠﺒﺜﺖ ﺑﻌﺪ ذﻟ‬...
(۶۳۶/Q :}‫ﺨﺎر‬+‫)رواہ ا‬...‫ﻣﻨﺎ‬² ‫رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻋﻦ‬
2. Hadrat ‛Abdull8h ibn Mughaffal radiyall8hu ‛anhu stopped talking to
his nephew. The following is related in Sunan Ibn M jah:
ٔ
‫اﷲ ﻋﻨﻪ اﻧﮧ‬ ‫ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒ' ر اﷲ ﻋﻨﻪ ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻣﻐﻔﻞ ر‬
ٔ ً
‫ إن رﺳﻮل اﷲ ﺻ¦ اﷲ‬:‫ ﺟﻨﺒﮧ اﺑﻦ اخ ﻟﮧ ﻓﺨﺬف ﻓﻨﮩﺎہ وﻗﺎل‬qB‫ﺴﺎ و‬E‫ن ﺟﺎ‬
ً ً
ì.‫ﻧﮩﺎ ﺗ‬B‫ ﻋﺪوا و‬8‫ﺗﻨ‬ ٔ ‫ إﻧﮩﺎ ﻻﺗﺼﻴﺪ ﺻﻴﺪا وﻻ‬:‫ وﻗﺎل‬،‫ﻋﻠﻴﮧ وﺳﻠﻢ ﻧﮩﻰ ﻋﻨﮩﺎ‬
ٔ ٔ ٔ ٔ
‫ ان رﺳﻮل اﷲ‬Œ‫ اﺣﺪﺛ‬:‫ ﻓﻘﺎل‬،‫ﺬف‬J ‫ ﻓﻌﺎد اﺑﻦ اﺧﻴﮧ‬:‫ ﻗﺎل‬، ‫ﺴﻦ وﺗﻔﻘﺎ اﻟﻌ‬E‫ا‬
ً ٔ ٔ
‫ )رواہ اﺑﻦ‬.‫ اﺑﺪا‬Œ‫ﻠﻤ‬õ‫ﺬف ﻻ ا‬g ‫ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻧﮩﻰ ﻋﻨﮩﺎ ﻋﺪت ﺛﻢ‬
(۳ ‫ ص‬:‫ﻣﺎﺟﺔ‬
RasPlull8h sallall8hu ‛alayhi wa sallam prohibited flinging pebbles
because neither can an animal be hunted with them nor can they
injure an enemy. Yes, they will break someone’s tooth and bust
someone’s eye. The narrator says that his nephew repeated flinging
pebbles, so Hadrat ‛Abdull8h ibn Mughaffal radiyall8hu ‛anhu said to
him: “I am telling you that RasPlull8h sallall8hu ‛alayhi wa sallam
prohibited flinging pebbles but you are still doing it. I will never speak
with you.”
3. Hadrat ‛Abdull8h ibn ‛Umar radiyall8hu ‛anhu stopped talking to his
son. The following is narrated in Mishk t Shar f:
ٔ
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫اﷲ ﻋﻨﻪ ان ا‬ ‫ﻋﻦ ﺎﮨﺪ ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮ ر‬
ٔ ٔ ٔ
‫ ﻻ ﻳﻤﻨﻌﻦ رﺟﻞ اﮨﻠﮧ ان ﻳﺎﺗﻮا ا ﺴﺎﺟﺪ ﻓﻘﺎل اﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮ ر‬:‫ﻗﺎل‬
ٔ
‫ ﻋﻦ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬Œ‫ اﺣﺪﺛ‬:‫ ﻓﻘﺎل ﻋﺒﺪ اﷲ‬،‫ﻤﻨﻌﮩﻦ‬f ‫ ﻓﺈﻧﺎ‬:‫اﷲ ﻋﻨﻪ‬
ٰ
‫„ﺸﻜﻮة‬ ،‫ﺪ‬È‫ )رواہ ا‬.‫ ﻣﺎت‬Æ‫ ﻓﻤﺎ <ﻤﮧ ﻋﺒﺪ اﷲ ﺣ‬:‫ ﻗﺎل‬،‫وﺳﻠﻢ وﺗﻘﻮل ﮨﺬا‬
(۹۷/X :‫ﻒ‬8\

595
Hadrat ‛Abdull8h ibn ‛Umar radiyall8hu ‛anhu said that RasPlull8h
sallall8hu ‛alayhi wa sallam said: “A man should not stop his wife from
going to the masjid.” One of the sons of ‛Abdull8h ibn ‛Umar
radiyall8hu ‛anhu said: “We will stop them [women].” Hadrat ‛Abdull8h
ibn ‛Umar radiyall8hu ‛anhu said: “I am relating a Had>th to you and
this is the answer you are giving me!?” The narrator says: Hadrat
‛Abdull8h ibn ‛Umar radiyall8hu ‛anhu did not speak to his son for the
rest of his life.
4. Hadrat ‛Ā’ishah radiyall8hu ‛anh8 stopped talking to her nephew,
Hadrat ‛Abdull8h ibn Zubayr radiyall8hu ‛anhu.
ٔ ٔ ٰ ٔ
‫ﺑﻴﻊ او‬ ‫' ﻗﺎل‬ž‫ﺰ‬E‫ ﻋﻨﮩﺎ ﺣﺪﺛﺖ ان ﻋﺒﺪ اﷲ ﺑﻦ ا‬q‫ﺗﻌﺎ‬ ‫ﺸﺔ ر اﷲ‬1å ‫ان‬...
ٔ ٔ ٔ
‫ﺸﺔ او ﻻﺣﺠﺮن‬1å ‫ ﻋﻨﮩﺎ واﷲ —ﻨﮩ‬q‫ﺗﻌﺎ‬ ٰ ‫ﺸﺔ ر اﷲ‬1å ‫ﻋﻄﺎء اﻋﻄﻴﺘﮧ‬
ٔ ٔ ٔ
‫ﻠﻢ اﺑﻦ‬õ‫ ﻧﺬر ان ﻻ ا‬ö‫ﻮ ﷲ ﻋ‬ß :‫ ﻗﺎﻟﺖ‬،‫ ﻧﻌﻢ‬:‫ﻮا‬E‫ ﻗﺎ‬،‫ﻮ ﻗﺎل ﮨﺬا‬ß‫ ا‬:‫ ﻓﻘﺎﻟﺖ‬،‫ﻋﻠﻴﮩﺎ‬
ً ٔ
.‫اﻟﺦ‬...‫ﮩﺎ ﺣ ﻃﺎﻟﺖ اﻟﮩﺠﺮة‬Ö‫' ر اﷲ ﻋﻨﻪ إ‬ž‫ﺰ‬E‫' اﺑﺪا ﻓﺎﺳ·ﺸﻔﻊ اﺑﻦ ا‬ž‫ﺰ‬E‫ا‬
(‫ ﺑﺎب اﻟﮩﺠﺮة‬،‫ ﻛﺘﺎب اﻻدب‬،۸۶۷/Q :}‫ﺨﺎر‬+‫)رواہ ا‬
The gist of the narration is that Hadrat ‛Abdull8h ibn Zubayr
radiyall8hu ‛anhu said: “If she does not desist from being overly
generous, I will place restrictions on her.” When Hadrat ‛Ā’ishah
radiyall8hu ‛anh8 was informed of it, she asked: “Did he really say such
a thing? I take an oath I will never speak to him.” He could only
reconcile with her after some time and after making many efforts in
this regard.
The following is narrated in Mishk t Shar f:
ٔ ٔ ٔ
‫ ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬:‫ﻋﻦ ا› اﻳﻮب اﻻﻧﺼﺎر} ر اﷲ ﻋﻨﻪ ﻗﺎل‬
ٰ ٔ ٔ
، ۴۲۷/Q :‫ﻒ‬8\ ‫„ﺸﻜﻮة‬ ) .‫ﺎل‬Ö ‫ﻠﺮﺟﻞ ان ﻳﮩﺠﺮ اﺧﺎہ ﻓﻮق ﺛﻼث‬E ‫ ﻻ ¯ﻞ‬:‫وﺳﻠﻢ‬
(‫ﺑﺎب ﻣﺎ ﻳﻨﮩﻰ ﻣﻦ ا—ﮩﺎﺟﺮ‬
Mull8 ‛Al> Q8r> rahimahull8h writes in his commentary to this Had>th:
ٔ ٔ
‫ﻮز‬i ‫ وﻻ‬،‫ﺎل ﻟﻘﻠﺘﮧ‬Ö ‫ﻠﻤﺴﻠﻢ ان ﻳﻐﻀﺐ ’ اﺧﻴﮧ ﺛﻼث‬E ‫ رﺧﺺ‬:›‫ﻄﺎ‬v‫ﻗﺎل ا‬
ٰ
™‫ و‬،Œ‫ ﻓﻴﺠﻮز ﻓﻮق ذﻟ‬،q‫ﺗﻌﺎ‬ ‫ﻓﻮﻗﮩﺎ إﻻ إذا ن اﻟﮩﺠﺮان ﺣﻖ ﻣﻦ ﺣﻘﻮق اﷲ‬
ٔ ٔ
‫ وا ﻊ اﻟﻌﻠﻤﺎء ’ ان ﻣﻦ‬...?‫ ﻗﺎل اﺑﻦ ﻋﺒﺪ اﻟ‬:‫ ’ ا ٔﻮﻃﺎ‬q‫ﺴﻴﻮ‬E‫ﺣﺎﺷﻴﺔ ا‬

596
 ٔ ٔ
‫دﻧﻴﺎہ‬ ‫ة‬ã„ ‫ او ﻳﺪﺧﻞ‬،‫ﺧﺎف ﻣﻦ „© ﺔ اﺣﺪ وﺻﻠﺘﮧ ﻣﺎ ﻳﻔﺴﺪ ﻋﻠﻴﮧ دﻳﻨﮧ‬
ٔ ٔ ٔ
‫ﺪع واﺟﺒﺔ ’ „ﺮ اﻻوﻗﺎت‬+‫ﻮاء وا‬ß‫ن ﮨﺠﺮة اﮨﻞ اﻻ‬B‫ و‬...‫ﻌﺪہ‬ž‫ﺘﮧ و‬é‫ﻮز ﻟﮧ ﺎﻧ‬i
‫ ا]ﻖ ﻓﺈﻧﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺎ ﺧﺎف‬q‫ﺮﺟﻮع إ‬E‫ﺔ وا‬ž‫ﻢ ﻳﻈﮩﺮ ﻣﻨﮧ ا—ﻮ‬E ‫ﻣﺎ‬
ٔ
‫ﻠﻔﻮا ﻋﻦ ﻏﺰوة‬g ‫ﻔﺎق ﺣ‬f‫ ر اﷲ ﻋﻨﻪ واﺻﺤﺎﺑﮧ ا‬Œ‫’ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟ‬
ً ٔ
:‫ )„ﺮﻗﺎت ا ﻔﺎﺗﻴﺢ \ح „ﺸ©ة ا ﺼﺎﺑﻴﺢ‬...‫ﺴ ﻳﻮﻣﺎ‬c ‫ﺠﺮاﻧﮩﻢ‬û‫ﺗﺒﻮک ا„ﺮ ﺑ‬
(۲۶۲/
Fat w D r al-‛Ul m Deoband:
…if the Muslims in general sever relations from such people for a few
days as a form of punishment, and prevent them from socializing with
them, attending their marriages, etc. then it will be permissible. In
ٔ
fact, it is an approved action. ‫۔‬۹۲‫ص‬:‫ﻈﺎﺋﺮ‬f‫ﺼﺎﺋﺮ ﺗﺮﺗﻴﺐ اﻻﺷﺒﺎہ وا‬+‫ﺎد ا‬Â‫ﻛﻤﺎ ا‬.1
Further reading: Ahsan al-Fat w , vol. 5, p. 529; Fat w Mahm d yyah,
vol. 18, p. 507.
All8h ta‛8l8 knows best.
The issue of disciplining
Question
Does the Shar>‛at permit disciplining one’s wife, children, students,
etc.? If it does, then to what extent?
Answer
There is room for disciplining in certain cases provided one remains
within the boundaries of the Shar>‛at.
Disciplining one’s wife
َ َْ َ ُْ ََ ْ
Í ُ َ ْ ُ ُ ‫ﺎﻓﻮن‬g
Í ُ ْ ُ َ ‫ﺸﻮزﻫﻦ‬
Í ُ ْ ُ ُ ْ َ ‫ﻓﻌﻈﻮﻫﻦ‬ ّ َ
‫ﻤﻀﺎﺟﻊ‬E‫ا‬
ِِ ِ ‫واﻫﺠﺮوﻫﻦ‬ ِ ِ ‫واﻟ‬
Í ُُْ
‫ﻮﻫﻦ‬ž
ْ َ
‫وا‬
ِ
Those [women] whose misconduct you fear, admonish
them and separate them in sleeping, and strike them.2

1
Fat w D r al-‛Ul m Deoband, vol. 2, p. 228.
2
SPrah an-Nis8’, 4: 34.
597
When you apprehend disobedience from your wife, the first step
towards rectification should be through lenient explanation. If she
does not desist despite your lenient approach, the next step is to
separate your bed from hers. In this way, she will realize the husband’s
displeasure and regret her actions. This separation must be only in the
place where husband and wife sleep; and not separation of houses
because this will cause serious grief and could increase the conflict…If
a woman is not affected by this dignified warning, the husband is
permitted to strike her lightly. This must be done in a manner which
leaves no marks on the body, does not break any bones, and does not
cause injury. Men are strictly prohibited from striking a woman on her
face.1
Q m s al-Fiqh:
We learn from this Qur’8nic instruction that physical disciplining is
only permitted when verbal advice and temporary separation of the
beds were insufficient for the rectification of the wife. If the latter two
methods are able to effect rectification, the husband should never
raise his hand on his wife.2
Observe the following Ah8d>th:
ٔ
‫ ﻻ‬:‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫ ﻗﺎل ا‬:‫ﻋﻦ إﻳﺎس ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ ا› ذﺋﺎب ﻗﺎل‬
‫ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬q‫اﷲ ﻋﻨﻪ إ‬ ‫ﻮا إﻣﺎء اﷲ ﻓﺠﺎء ﻋﻤﺮ ر‬žã‫ﺗ‬
ٔ
‫ ذﺋﺮن اﻟ ﺴﺎء ’ ازواﺟﮩﻦ ﻓﺮﺧﺺ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬:‫ﻓﻘﺎل‬
ٓ ٔ
‫ﺸﻜﻮن‬° '‫ﮩﻦ ﻓﺎﻃﺎف ﺑﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺴﺎء ﻛﺜ‬ž
ٓ ٔ
'‫ﻤﺪ ﺴﺎء ﻛﺜ‬ô ‫ ﻟﻘﺪ ﻃﺎف ﺑﺎل‬:‫ازواﺟﮩﻦ ﻓﻘﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
ٔ
‫ ﺑﺎب ب‬،۲۹۲/X :‫ )رواہ اﺑﻮ داود‬.‫ﻴﺎر_ﻢ‬Á Œ+‫ﺸﻜﻮن ازواﺟﮩﻦ ﻟ•ﺲ او‬°
(‫ واﺑﻦ ﻣﺎﺟﺔ‬4‫ واﻟ ﺴﺎ‬.‫اﻟ ﺴﺎء‬

‫ب رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬ ٰ
‫ ﻣﺎ‬:‫ ﻋﻨﮩﺎ ﻗﺎﻟﺖ‬q‫ﺗﻌﺎ‬ ‫ﺸﺔ ر اﷲ‬1å ‫ﻋﻦ‬
ً ٔ ً
‫ وﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ زﻣﻌﺔ ر‬.‫وﺳﻠﻢ ﺧﺎدﻣﺎ ﻟﮧ وﻻ ا„ﺮاة وﻻ ب ﺑﻴﺪہ ﺷ•ﺌﺎ‬

1
Ma‛ rif al-Qur’ n, vol. 2, p. 399.
2
Q m s al-Fiqh, vol. 4, p. 308.
598
 ‫ٔ‬
‫اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺧﻄﺐ ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ ...‬ﺛﻢ ﻗﺎل‪ :‬إ‪ q‬ﻣﺎ ‪ i‬اﺣﺪ¿ﻢ‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا„ﺮاﺗﮧ ﺟ اﻻﻣﺔ وﻟﻌﻠﮧ ان ﻳﻀﺎﺟﻌﮩﺎ ﻣﻦ اﺧﺮ ﻳﻮﻣﮧ‪) .‬رواہ اﺑﻦ ﻣﺎﺟﺔ‪ ،۱۴۲ :‬ﺑﺎب‬
‫ب اﻟ ﺴﺎء(‬
‫‪We learn from the above that RasPlull8h sallall8hu ‛alayhi wa sallam‬‬
‫‪disapproved of striking one’s wife even when a person has no‬‬
‫‪alternative and is compelled to do it. Yes, there is leeway for a light‬‬
‫‪punishment when she is recalcitrant. One will not be taken to task for‬‬
‫‪it.‬‬
‫ٔ‬
‫ﺟﻮف‬ ‫ﻋﻦ اﻻﺷﻌﺚ ﺑﻦ ﻗ•ﺲ ﻗﺎل ﺿﻔﺖ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ‪Ö‬ﻠﺔ ﻓﻠﻤﺎ ن‬
‫ٓ‬ ‫ٔ‬
‫ا‪E‬ﻠﻴﻞ ﻗﺎم إ‪ q‬ا„ﺮاﺗﮧ ﻳ‪žã‬ﮩﺎ ﻓﺤﺠﺰت ﺑ•ﻨﮩﻤﺎ ﻓﻠﻤﺎ او} ا‪ q‬ﻓﺮاﺷﮧ‪ ،‬ﻗﺎل ‪ :š‬ﻳﺎ‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫اﺷﻌﺚ اﺣﻔﻆ ﻋ‪ b‬ﺷ•ﺌﺎ ﺳﻤﻌﺘﮧ ﻋﻦ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ :‬ﻻ ‪°‬ﺴﺎل‬
‫ٔ‬
‫ا‪E‬ﺮﺟﻞ ﻓﻴﻤﺎ ب ا„ﺮاﺗﮧ‪) .‬رواہ اﺑﻦ ﻣﺎﺟﺔ ص ‪(۱۴۲‬‬
‫ٔ ٔ‬
‫ﻗﺎل ا‪Q‬ﺎح ا]ﺎﺟﺔ‪ :‬ﻗﻮﻟﮧ ﻓﻴﻤﺎ ﻳ‪ã‬ب ا„ﺮاﺗﮧ ا} إذا را‪\ W‬ط ا‪ãE‬ب‬
‫وﺣﺪودہ‪) .‬ا‪Q‬ﺎح ا]ﺎﺟﺔ‪(۱۴۲ :‬‬
‫‪Some of the situations in which it is permissible to strike one’s wife are‬‬
‫‪as follows:‬‬
‫ٔ‬
‫ﺗﻨﻮ‪8‬ﺮ اﻻﺑﺼﺎر‪ :‬ﻳﻌﺰر ا ﻮ÷ ﻋﺒﺪہ وا‪E‬ﺰوج زوﺟﺘﮧ ’ ﺗﺮ_ﮩﺎ ا‪E‬ﺰ‪8‬ﻨﺔ‬ ‫ﻗﺎل‬
‫وﻏﺴﻞ ا{ﻨﺎﺑﺔ‪ ،‬وا‪v‬ﺮوج ﻣﻦ ا ‪Y‬ل وﺗﺮک اﻹﺟﺎﺑﺔ إ‪ q‬اﻟﻔﺮاش‪ ،‬وﻗﺎل ® ا(ر‬
‫ٔ‬
‫ا ﺨﺘﺎر‪ :‬و‪8‬ﻠﺤﻖ ﺑﺬﻟ‪ Œ‬ﻣﺎ ‪E‬ﻮ ‪ž‬ﺖ و(ﮨﺎ ا‪E‬ﺼﻐ' ﻋﻨﺪ ﺑ‪.‬ﺎﺋﮧ او ‪ž‬ﺖ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺟﺎر‪8‬ﺘﮧ ﻏ'ة وﻻ ﺗﺘﻌﻆ ﺑﻮﻋﻈﮧ او ﺷﺘﻤﺘﮧ و‪E‬ﻮ ﺑﻨﺤﻮ ﻳﺎ ‪È‬ﺎر او ادﻋﺖ ﻋﻠﻴﮧ او‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫„ﺰﻗﺖ ﺛﻴﺎﺑﮧ او <ﻤﺘﮧ ﻟ•ﺴﻤﻌﮩﺎ اﺟﻨ‪ Þ‬او ﻛﺸﻔﺖ وﺟﮩﮩﺎ ﻟﻐ' ‪ô‬ﺮم او <ﻤﺘﮧ او‬
‫ٔ ٔ‬
‫ﺷﺘﻤﺘﮧ او اﻋﻄﺖ ﻣﺎ ‪E‬ﻢ ‪o‬ﺮ اﻟﻌﺎدة ﺑﮧ ﺑﻼ إذﻧﮧ وا‪E‬ﻀﺎﺑﻂ‪ 9 :‬ﻣﻌﺼﻴﺔ ﻻ ﺣﺪ ﻓﻴﮩﺎ‬
‫ٔ‬
‫ﻓﻠﻠﺰوج وا ﻮ÷ ا—ﻌﺰ‪8‬ﺮ‪ .‬وﻗﺎل ا‪E‬ﺸﺎ‪ :M‬ﻟ‪.‬ﻦ ’ اﻟﻘﻮل ﺑﺎﻧﮧ ﻻ ﻳ‪žã‬ﮩﺎ ﻟ¬ک‬
‫ا‪E‬ﺼﻼة ‪J‬ﺺ ا{ﻮاز ﺑﻤﺎ ﻻ ﺗﻘﺘ• ﻣﻨﻔﻌﺘﮧ ﻋﻠﻴﮩﺎ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو }‬
‫ا‪E‬ﺸﺎ‪ ،۷۷/W :¹‬ﺑﺎب ا—ﻌﺰ‪8‬ﺮ‪ ،‬ﺳﻌﻴﺪ(‬

‫‪599‬‬
‫‪Fat w Lucknow :‬‬
‫ٔ‬ ‫ٔ‬
‫اﻻﺳﺘﻔﺴﺎر‪ :‬ﮨﻞ ‪i‬ﻮز ‪E‬ﻠﺰوج ان ﻳ‪ã‬ب ا„ﺮاﺗﮧ ﺧﺼﻠﺔ ﻣﻦ ا‪v‬ﺼﺎل؟‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻻﺳﺘ‪é‬ﺸﺎر‪ :‬ﻧﻌﻢ‪ ،‬ﻗﺎ‪E‬ﻮا‪i :‬ﻮز ﻟﮧ ان ﻳ‪žã‬ﮩﺎ ار‪ž‬ﻌﺔ ا„ﻮر وﻣﺎ ﻣﻌﻨﺎﮨﺎ‪ ،‬اﺣﺪﮨﺎ‪:‬‬
‫’ ﺗﺮک ا‪E‬ﺰ‪8‬ﻨﺔ ‪E‬ﻠﺰوج‪ .‬وﺛﺎﻧﻴﮩﺎ‪ ’ :‬ﻋﺪم إﺟﺎﺑﺘﮩﺎ إذا د‪å‬ﮨﺎ إ‪ q‬ﻓﺮاﺷﮧ‪ ،‬وﮨﻲ‬
‫ﻃﺎﮨﺮة ﻣﻦ ا]ﻴﺾ وا‪f‬ﻔﺎس‪ .‬وﺛﺎ‪ï‬ﮩﺎ‪ ’ :‬ﺧﺮوﺟﮩﺎ ﻣﻦ ﻣ‪Y‬ﻟﮧ ﺑﻐ' إذﻧﮧ‪ .‬وراﺑﻌﮩﺎ‪:‬‬
‫ﻤﻊ اﻟ?‪w‬ت ﻋﻦ اﻟﻘﻨﻴﺔ‪.‬‬ ‫’ ﺗﺮک ا‪E‬ﺼﻼة‪ ،‬وﺗﺮک اﻟﻐﺴﻞ ﻣﻦ ا{ﻨﺎﺑﺔ‪ ،‬ﻛﺬا‬
‫ً‬
‫ﺛﻢ ا‪ãE‬ب ’ ﺗﺮک ا‪E‬ﺼﻼة رواﻳﺔ‪ ،‬وﻋﻠﻴﮧ „‪ ® n‬ا‪E‬ﻜ‪ Y‬ﺗﺒﻌﺎ ‪E‬ﻠﻜﺜ'‪8‬ﻦ و‪Ã‬‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ا‪f‬ﮩﺎﻳﺔ ﺗﺒﻌﺎ ‪E‬ﻠﺤﺎ¿ﻢ‪ :‬اﻧﮧ ﻻ ‪i‬ﻮز ﻻن ا ﻨﻔﻌﺔ ﻻ ﺗﻌﻮد إ‪Ö‬ﮧ‪ ،‬وﻣﻌ‪ Ø‬ﻗﻮﻟﮩﻢ‪ :‬وﻣﺎ‬
‫ٔ‬ ‫ٔ‬
‫ﻣﻌﻨﺎﮨﺎ‪ :‬اﻧﮩﺎ إذا ارﺗ‪.‬ﺒﺖ ﻣﻌﺼﻴﺔ ﻟ•ﺲ ﻟﮩﺎ ® ا‪µE‬ع ﺗﻌﺰ‪8‬ﺮ ﻣﻘﺮر ﻟﮧ ان‬
‫ٔ‬
‫ﻳ‪žã‬ﮩﺎ ﻓﻴﮩﺎ‪ ،‬ﻓﻴﺠﻮز إذا ‪ž‬ﺖ ﺟﺎر‪8‬ﺔ زوﺟﮩﺎ ﻏ'ة‪ ،‬و‪E‬ﻢ ﺗﺘﻌﻆ ﺑﻮﻋﻈﮧ ﻟﮧ ان‬
‫ٔ‬
‫ﻳ‪žã‬ﮩﺎ‪ ،‬ﻛﻤﺎ ® اﻟﻘﻨﻴﺔ‪ .‬و‪ 8‬ﺒ ان ﻳﻠﺤﻖ ﺑﮧ ﻣﺎ إذا ‪ž‬ﺖ ا‪E‬ﻮ( ا"ي ﻻ ﻳﻌﻘﻞ‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﻋﻨﺪ ﺑ‪.‬ﺎﺋﮧ‪ ،‬ﻻن ب ا(اﺑﺔ إذا ن ¸ﻨﻮ‪ ،å‬ﻓﮩﺬا ٔ ٰ‬
‫او÷‪ ،‬ﻣﻨﮧ‪ :‬ﻣﺎ إذا ﺷﺘﻤﺘﮧ او‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬
‫„ﺰﻗﺖ ﺛﻴﺎﺑﮧ‪ ،‬او اﺧﺬت ]ﻴﺘﮧ او ﻗﺎﻟﺖ ﻟﮧ‪ :‬ﻳﺎ ‪È‬ﺎر‪ ،‬ﻳﺎ اﺑﻠﮧ‪ ،‬و‪E‬ﻮہ‪ .‬وﻣﻨﮧ‪ :‬ﻣﺎ إذا‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﻛﺸﻔﺖ وﺟﮩﮩﺎ ﻟﻐ' ‪ô‬ﺮم‪ ،‬وﻣﻨﮧ‪ :‬ﻣﺎ إذا ﺷﺘﻤﺖ اﺟﻨ‪é‬ﻴﺎ‪ ،‬وﻣﻨﮧ ﻣﺎ إذا اﺳﻤﻌﺖ‬
‫ٔ‬
‫ﺻﻮﺗﮩﺎ ‪E‬ﻼﺟﻨ‪ .Þ‬ﻛﺬا ® ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ® ،۵۳/s :‬ﻓﺼﻞ ا—ﻌﺰ‪8‬ﺮ‪) .‬ﻧﻔﻊ ا ﻔ‪Æ‬‬
‫وا‪E‬ﺴﺎﺋﻞ ص ‪۴۰۹‬۔‪ ،۴۱۰‬ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻃﺎﻋﺔ ا‪E‬ﺰوﺟﺎت ‪E‬ﻼزواج(‬
‫ٔ‬
‫وﻋﻦ ﺟﺎﺑﺮ ر اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل‪ :‬ﻓﺎ ‪ž‬ﻮﮨﻦ‬
‫ً‬
‫‪ž‬ﺎ ﻏ' ﻣ?ح‪) .‬رواہ „ﺴﻠﻢ‪(۳۹۷/X :‬‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫ﻗﺎل اﻟﻔﻘﮩﺎء‪ß :‬ﻮ ان ﻻ ﻳ‪ ì.‬ﻓﻴﮩﺎ ﻋﻀﻮا وﻻ ﻳٔﻮﺛﺮ ﻓﻴﮩﺎ ﺷ•ﺌﺎ‪) .‬اﺑﻦ ﻛﺜ'‪:‬‬
‫‪(۵۳۸/X‬‬
‫ٔ‬
‫وﻋﻦ ﻣﻌﺎو‪8‬ﺔ ﺑﻦ ﺣﻴﺪة اﻟﻘﺸ'} ﻋﻦ اﺑﻴﮧ ﻗﺎل‪ :‬ﻳﺎ رﺳﻮل اﷲ! ﻣﺎ ﺣﻖ زوﺟ ﺔ‬
‫ٔ‬ ‫ٔ‬
‫اﺣﺪﻧﺎ ﻋﻠﻴﮧ؟ ﻗﺎل‪ :‬ان ﺗﻄﻌﻤﮩﺎ إذا ﻃﻌﻤﺖ وﺗ‪.‬ﺴﻮﮨﺎ إذا اﻛ·ﺴﺖ وﻻ ﺗ‪ã‬ب‬

‫‪600‬‬
 ‫ٔ‬
‫ا‪E‬ﻮﺟﮧ وﻻ ﺗﻘﺒﺢ وﻻ ﺗ‪û‬ﺠﺮ إﻻ ® ا‪+‬ﻴﺖ‪) .‬رواہ اﺑﻮ داود‪ ،۲۹۱/X :‬ﺑﺎب ﺣﻖ ا ﺮاة‬
‫’ زوﺟﮩﺎ(‬
‫‪Hadrat ‛Abdull8h ibn ‛Abb8s radiyall8hu ‛anhu permits striking a‬‬
‫‪woman with a misw8k only [and nothing else].1‬‬
‫‪Disciplining Minor Children‬‬
‫‪Maul8n8 Kh8lid Sayfull8h says that it is essential to consider the same‬‬
‫‪conditions and limits which apply to disciplining one’s wife when‬‬
‫‪disciplining children. If a person transgresses the limits in disciplining,‬‬
‫‪he himself will be liable for disciplining.2‬‬
‫ٔ‬ ‫ٔ‬ ‫ً ٔ ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻣﻨﮧ ا} )ﻣﻦ ا ﺒﺎح( ب اﻻب اﺑﻨﮧ ﺗﺎدﻳﺒﺎ او اﻻم او ا‪E‬ﻮ‪ s‬وﻣﻦ اﻻول )ا }‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬
‫ا‪E‬ﻮاﺟﺐ( ب اﻻب او ا‪E‬ﻮ‪ s‬او ا ﻌﻠﻢ ﺑﺈذن اﻻب ﺗﻌﻠﻴﻤﺎ ﻓﻤﺎت ﻻ ﺿﻤﺎن‪...‬‬
‫ٔ ٔ ٔ‬
‫و‪ô‬ﻠﮧ ® ا‪ãE‬ب ا ﻌﺘﺎد‪ ،‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ ﺑﺈذن اﻻب ا} او ﺑﺈذن ا‪E‬ﻮ‪ s‬و‪E‬ﻮ‬
‫ً‬ ‫ً‬ ‫ً‬ ‫ٔ‬
‫ب ﺑﻐ' إذﻧﮩﻤﺎ ﻳﻀﻤﻦ‪ ،‬ﻗﻮﻟﮧ و‪ô‬ﻠﮧ ® ا‪ãE‬ب ا ﻌﺘﺎد ا} ﻛﻤﺎ و_ﻴﻔﺎ و‪ô‬ﻼ‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫ﻓﻠﻮ ‪ž‬ﮧ ’ ا‪E‬ﻮﺟﮧ او ’ ا ﺬاﻛ' ‪i‬ﺐ ا‪E‬ﻀﻤﺎن ﺑﻼ ﺧﻮف و‪E‬ﻮ ﺳﻮﻃﺎ واﺣﺪا‬
‫ٔ‬
‫ﻻﻧﮧ إﺗﻼف‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۵۶۶/` :¹‬ﺳﻌﻴﺪ(‬

‫و‪ Ã‬ا(ر ا ﺨﺘﺎر‪ :‬و‪B‬ن وﺟﺐ ب اﺑﻦ ﻋ‪ µ‬ﻋﻠﻴﮩﺎ ﺑﻴﺪ ﻻ ‪Á‬ﺸﺒﺔ‪ .‬وﻗﺎل‬
‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺸﺎ‪ :M‬وﻻ ‪i‬ﺎوز ا‪ï‬ﻼث و_ﺬﻟ‪ Œ‬ا ﻌﻠﻢ ﻟ•ﺲ ﻟﮧ ان ‪i‬ﺎوزﮨﺎ‪ ...‬وﻇﺎﮨﺮہ اﻧﮧ ﻻ‬
‫ٔ ً‬
‫ﻳ‪ã‬ب ﺑﺎﻟﻌﺼﺎ ﻏ' ا‪E‬ﺼﻼة اﻳﻀﺎ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‪E‬ﺸﺎ‪،۳۵۲/X :¹‬‬
‫ﻛﺘﺎب ا‪E‬ﺼﻼة‪ ،‬ﺳﻌﻴﺪ‪ ،۷۸/W .‬ﺳﻌﻴﺪ(‬
‫ٔ‬
‫وﻋﻦ ا› ﺑﺮدة ر اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ن ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻳﻘﻮل‪ :‬ﻻ ‪i‬‬
‫ﻓﻮق ﻋ‪ µ‬ﺟ ات إﻻ ﺣﺪ ﻣﻦ ﺣﺪود اﷲ‪) .‬رواہ ا‪+‬ﺨﺎر}‪(۱۰۱۲/Q :‬‬

‫‪1‬‬
‫‪Q m s al-Fiqh, vol. 4, p. 309.‬‬
‫‪2‬‬
‫‪Q m s al-Fiqh, vol. 4, p. 309.‬‬
‫‪601‬‬
‫‪Fath al-B r :‬‬
‫ٔ‬ ‫ٔ‬
‫ﮨﻲ اوا„ﺮ اﷲ وﻧﻮاﮨﻴﮧ‬ ‫ا‪E‬ﺼﻮاب ® ا{ﻮاب ان ا ﺮاد ﺑﺎ]ﺪود ﮨﻨﺎ ا]ﻘﻮق اﻟ‬
‫ٔ‬
‫وﮨﻲ ا ﺮاد ﺑﻘﻮﻟﮧ‪ :‬وﻣﻦ ﻳﺘﻌﺪ ﺣﺪود اﷲ ﻓﺎو‪ Œ+‬ﮨﻢ اﻟﻈﺎ ﻮن‪ ،‬ﻓﻼ ﻳﺰاد ’‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻌ‪ ® µ‬ا—ﺎدﻳﺒﺎت اﻟ ﻻ ﺗﺘﻌﻠﻖ ﺑﻤﻌﺼﻴﺔ ﻛﺘﺎدﻳﺐ اﻻب و(ہ ا‪E‬ﺼﻐ'‪) .‬ﻓﺘﺢ‬
‫ا‪+‬ﺎر}‪(۱۷۸/XQ :‬‬
‫‪More than ten lashes can be given when injunctions of All8h ta‛8l8 are‬‬
‫‪broken. When any human law is broken, such a severe punishment‬‬
‫‪should not be inflicted.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا ﺮاد ﺟ ا—ﺎدﻳﺐ ن ﻳٔﻮدب ا‪E‬ﺮﺟﻞ و(ہ او ﻳٔﻮدب ﺧﺎدﻣﮧ او ﻳٔﻮدب زوﺟﺘﮧ‪.‬‬
‫)ﻋﻤﺪة اﻻﺣ©م‪(۷۰/| :‬‬
‫‪Shaykh Muhammad ibn S8lih ‛Uthaym>n writes in his commentary of‬‬
‫‪Riy d as-S lih n:‬‬

‫ﻗﻮﻟﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪" :‬ا ‪ž‬ﻮﮨﻢ ﻋﻠﻴﮩﺎ و‪ß‬ﻮ اﺑﻨﺎء ﻋ‪ µ‬ﺳ " ا ﺮاد‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫ا‪ãE‬ب ا"ي ¯ﺼﻞ ﺑﮧ ا—ﺎدﻳﺐ ﺑﻼ ر‪ ،‬ﻓﻼ ‪i‬ﻮز ‪E‬ﻼب ان ﻳ‪ã‬ب اوﻻدہ‬
‫ً‬ ‫ً‬ ‫ٔ‬ ‫ً‬ ‫ً‬
‫‪ž‬ﺎ ﻣ?ﺣﺎ‪ ،‬وﻻ ‪i‬ﻮز ان ﻳ‪žã‬ﮩﻢ ‪ž‬ﺎ „ﻜﺮرا ﻻ ﺣﺎﺟﺔ إ‪Ö‬ﮧ ﺑﻞ إذا اﺣﺘﺎج‬
‫ً‬ ‫ٔ‬
‫إ‪Ö‬ﮧ ﻣﺜﻞ اﻻ ﻳﻘﻮم ا‪E‬ﻮ( ‪E‬ﻠﺼﻼة إﻻ ﺑﺎ‪ãE‬ب ﻓﺈﻧﮧ ﻳ‪žã‬ﮧ ‪ž‬ﺎ ﻏ' ﻣ?ح‪ ،‬ﺑﻞ‬
‫ٔ‬ ‫ً ٔ‬ ‫ً‬
‫‪ž‬ﺎ ﻣﻌﺘﺎدا‪ ،‬ﻻن ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ إﻧﻤﺎ ا„ﺮ ﺑ‪žã‬ﮩﻢ ﻻ ﻹﻳﻼﻣﮩﻢ‬
‫ٔ‬ ‫ٔ‬
‫وﻟ‪.‬ﻦ —ﺎدﻳﺒﮩﻢ وﺗﻘﻮ‪8‬ﻤﮩﻢ‪ ،‬و™ ﮨﺬا ا]ﺪﻳﺚ‪ :‬إﺷﺎرة إ‪ q‬ان ﻣﺎ ذ‪ß‬ﺐ إ‪Ö‬ﮧ ﺑﻌﺾ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا ﺘﺎﺧﺮ‪8‬ﻦ ¸ﻦ ﻳﺪﻋﻮن اﻧﮩﻢ اﺻﺤﺎب ﺗﺮ‪ž‬ﻴﺔ ﻣﻦ ان ا‪E‬ﺼﻐﺎر ﻻ ﻳ‪žã‬ﻮن ®‬
‫ٔ‬
‫ا ﺪارس إذا اﮨﻤﻠﻮا‪ ،‬ﻓ‪ u‬ﮨﺬا ا]ﺪﻳﺚ ا‪E‬ﺮد ﻋﻠﻴﮩﻢ‪ ،‬و‪ß‬ﻮ د‪Ö‬ﻞ ’ ﺑﻄﻼن‬
‫ٔ‬
‫ﻓﻜﺮﺗﮩﻢ‪ ،‬و‪B‬ﻧﮩﺎ ﻏ' ﺻﺤﻴﺤﺔ‪ ،‬ﻻن ﺑﻌﺾ ا‪E‬ﺼﻐﺎر ﻻ ﻳﻨﻔﻌﮩﻢ ا‪ E‬م ® اﻟﻐﺎﻟﺐ‪،‬‬
‫ٔ‬ ‫ٔ‬
‫وﻟ‪.‬ﻦ ا‪ãE‬ب ﻳﻨﻔﻌﮩﻢ ا‪ ،ýõ‬ﻓﻠﻮ اﻧﮩﻢ ﺗﺮ_ﻮا ﺑﺪون ب ‪E‬ﻀﻴﻌﻮا ا‪E‬ﻮاﺟﺐ‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻠﻴﮩﻢ وﻓﺮﻃﻮا ® ا(روس واﮨﻤﻠﻮا‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ‪ž‬ﮩﻢ ‪Ö‬ﻌﺘﺎدوا ا‪f‬ﻈﺎم‪ ...‬إﻻ اﻧﮧ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻛﻤﺎ ﻗﻠﻨﺎ ﻻ ﺑﺪ ان ﻳ‪.‬ﻮن ا‪ãE‬ب ‪E‬ﻠﺘﺎدﻳﺐ ﻻ ‪E‬ﻺﻳﻼم واﻹ‪i‬ﺎع ﻓﻴ‪ã‬ب ‪ž‬ﺎ‬

‫‪602‬‬
 ً
‫ دار‬،X\`|`\RSQ : ]‫ﺼﺎ‬E‫ﺎض ا‬8‫ )\ح ر‬.‫ﺎ ﻏ' ﻣ?ح‬ž ،‫ﺎﻟﮧ‬t ‫ﻳﻠﻴﻖ‬
(‫ﺴﻼم‬E‫ا‬
Hadrat Muft> MahmPd Hasan S8hib writes:
Small children may be beaten without a cane, rod, etc. only to the
extent of what they can bear. They may be beaten three times and not
more. They cannot be struck on their faces and heads. They may be hit
on their necks and backs. Anything more than this is not permitted. If
not, the child will exact revenge on the day of Resurrection. Children
should be treated with kindness, affection and leniency. The era in
which children used to be beaten has almost come to an end. Beating
children has awful consequences. They become shameless and fearless.
When they become accustomed to beating, they do not learn their
work. In fact, in most cases, they give up their studies. 1
Disciplining Mature Children
There is also room for punishing mature children.
Observe the following narration of Sah h Bukh r :
ٔ ٔ
‫ﺴﺖ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬é‫ اﺣ‬:‫ﺮ ر اﷲ ﻋﻨﻪ‬.‫ﻓﻘﺎل اﺑﻮ ﺑ‬
ٰ
‫ ﻋﻨﮩﺎ‬q‫ﺗﻌﺎ‬ ‫ﺸﺔ ر اﷲ‬1å ‫ ﻓﻘﺎﻟﺖ‬،‫ﺎس ﻟ•ﺴﻮا ’ ﻣﺎء وﻟ•ﺲ ﻣﻌﮩﻢ ﻣﺎء‬f‫وا‬
ٔ ٔ
‫ ﺑﻴﺪہ‬b‫ ﻣﺎ ﺷﺎء اﷲ ان ﻳﻘﻮل وﺟﻌﻞ ﻳﻄﻌﻨ‬:‫ﺮ ر اﷲ ﻋﻨﻪ وﻗﺎل‬.‫ اﺑﻮ ﺑ‬bé‫ﻓﻌﺎﺗ‬
(‫ ﺑﺎب ا—ﻴﻤﻢ‬،۴۸/X :}‫ﺨﺎر‬+‫ )رواہ ا‬.•£‫ﺧﺎ‬
ٔ
‫وﺟﺔ ﻛﺒ'ة ﺧﺎرﺟﺔ ﻋﻦ ﺑ•ﺘﮧ‬ó‫ﻮ ﻧﺖ ﻣ‬E‫ﺮﺟﻞ اﺑ ﺘﮧ و‬E‫ ﻓﻴﮧ ﺗﺎدﻳﺐ ا‬:b‫ﻗﺎل اﻟﻌﻴ‬
ٔ ٔ ٔ
:}‫ )ﻋﻤﺪة اﻟﻘﺎر‬.‫ﻢ ﻳﺎذن ﻟﮧ اﻹﻣﺎم‬E ‫ن‬B‫ ﺗﺎدﻳﺐ ﻣﻦ ﻟﮧ ﺗﺎدﻳﺒﮧ و‬Œ‫ﻠﺘﺤﻖ ﺑﺬﻟ‬8‫و‬
(۱۹۷/R
[The above Had>th makes reference to an incident in which Hadrat
‛Ā’ishah radiyall8hu ‛anh8 delayed a caravan from moving forward.
She relates that AbP Bakr radiyall8hu ‛anhu (her father) reprimanded
her and prodded her on her hip].

1
Fat w Mahm d yyah, vol. 14, p. 129.
603
 :¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ٔ ٔ ٔ
‫ واﻟﻈﺎﮨﺮ ان ا ﺮاد ﺑﺎﻻﺑﻦ‬...‫ﺼﻼة‬E‫واﻻب ﻳﻌﺰر اﻻﺑﻦ ﻋﻠﻴﮧ ا} ’ ﺗﺮک ا‬
ٔ ٔ ٔ
‫ﻢ‬E ‫ﺤﺮ اﻧﮧ إذا‬+‫ﺸﺎرح ® ا]ﻀﺎﻧﺔ ﻋﻦ ا‬E‫ ﻧﻌﻢ ﻗﺪم ا‬Þ‫ﻜﺒ' ﻓ©ﻻﺟﻨ‬E‫ﺼﻐ' اﻣﺎ ا‬E‫ا‬
ٔ ٔ ً ٔ
.‫ر وﺗﺎدﻳﺒﮧ إذا وﻗﻊ ﻣﻨﮧ ﺷﻴﺊ‬å ‫ﻦ ﻣﺎ„ﻮﻧﺎ ’ ﻧﻔﺴﮧ ﻓﻠﮧ ﺿﻤﮧ (ﻓﻊ ﻓﺘﻨﺔ او‬.‫ﻳ‬
(‫ ﺳﻌﻴﺪ‬،۷۸/W :¹‫ﺸﺎ‬E‫)ﻓﺘﺎو} ا‬
Ahsan al-Fat w :
Mature children can also be punished. In fact, if a child has no father,
his relatives can punish and reprimand him…
ٔ ٔ
:‫ )رد ا ﺤﺘﺎر‬.‫ ﺑﻞ ﻏ'ہ ﻣﻦ اﻟﻌﺼﺒﺎت ﻻخ واﻟﻌﻢ‬Œ‫اﻟﻈﺎﮨﺮ ان ا{ﺪ ﻛﺬﻟ‬
(` â\Q
A teacher can punish his students irrespective of whether they are
minors or mature. Minors can be punished because their guardians
have given the teacher the right to discipline them. A mature student
can be punished because he himself gave this right to his teacher. 1
All8h ta‛8l8 knows best.
When hands and legs are broken in the course of punishing
Question
If a teacher breaks a child’s hand or leg at the time of punishing him, is
he liable to pay compensation?
Answer
If he punished the child after obtaining the father’s permission, he will
not be liable to pay compensation. If he punished him without
obtaining permission, he will be liable to pay compensation. This
ruling applies if the teacher punished the child according to the norm.
If it was not in line with the norm, he will be liable to pay
compensation in all situations.

1
Ahsan al-Fat w , vol. 5, p. 508.
604
 ‫ﻤﻊ ا‪E‬ﻀﻤﺎﻧﺎت‪:‬‬
‫ٔ‬ ‫ً ٔ ٔ‬
‫ا ﻌﻠﻢ إذا ب ﺻﺒﻴﺎ‪ ،‬او اﻻﺳﺘﺎذ ا ﺤ¬ف إذا ب ا—ﻠﻤﻴﺬ‪ ،‬ﻗﺎل اﺑﻮ ﺑ‪.‬ﺮ‬
‫ً‬ ‫ً‬ ‫ٔ ٔ ٔ‬
‫‪ô‬ﻤﺪ ﺑﻦ اﻟﻔﻀﻞ ر‪È‬ﮧ اﷲ‪ :‬إن ‪ž‬ﮧ ﺑﺎ„ﺮ اﺑﻴﮧ او وﺻﻴﮧ ‪ž‬ﺎ ﻣﻌﺘﺎدا ® ا ﻮﺿﻊ‬
‫ٔ ٔ ٔ‬
‫ا ﻌﺘﺎد ﻻ ﻳﻀﻤﻦ‪ ،‬و‪B‬ن ‪ž‬ﮧ ﻏ' ﻣﻌﺘﺎد ﺿﻤﻦ‪ .‬ﻓﺈن ‪ž‬ﮧ ﺑﻐ' ا„ﺮ اﺑﻴﮧ او‬
‫ً ٔ‬
‫وﺻﻴﮧ ﻓﻤﺎت‪ ،‬ﺿﻤﻦ ﺗﻤﺎم ا(ﻳﺔ ﻗﻮﻟﮩﻢ‪ ،‬ﺳﻮاء ‪ž‬ﮧ ﻣﻌﺘﺎدا‪ ،‬او ﻏ' ﻣﻌﺘﺎد‪ ،‬ﻣﻦ‬
‫ﻓﺼﻞ ا‪+‬ﻘﺎر ﻣﻦ ﻗﺎ‪ 2‬ﺧﺎن‪ ) .‬ﻤﻊ ا‪E‬ﻀﻤﺎﻧﺎت‪ ،۱۵۹/X :‬ا‪f‬ﻮع ا‪ï‬ﺎﻣﻦ ﻋ‪ ،µ‬دار‬
‫ا‪E‬ﺴﻼم(‬

‫ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬

‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬
‫ب اﻻب او ا‪E‬ﻮ‪ s‬او ا ﻌﻠﻢ ﺑﺈذن اﻻب ﺗﻌﻠﻴﻤﺎ ﻓﻤﺎت ﻻ ﺿﻤﺎن‪ ...‬و‪ô‬ﻠﮧ ®‬
‫ٔ ٔ ٔ‬ ‫ٔ‬
‫ا‪ãE‬ب ا ﻌﺘﺎد واﻣﺎ ﻏ'ہ ﻓﻤﻮﺟﺐ ‪E‬ﻠﻀﻤﺎن و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ ﺑﺈذن اﻻب ا} او‬
‫ٔ‬
‫ﺑﺈذن ا‪E‬ﻮ‪ s‬و‪E‬ﻮ ب ﺑﻐ' إذﻧﮩﻤﺎ ﻳﻀﻤﻦ‪ ...‬ﻗﻮﻟﮧ و‪ô‬ﻠﮧ ® ا‪ãE‬ب ا ﻌﺘﺎد ا}‬
‫ٔ‬ ‫ً‬ ‫ً‬ ‫ً‬
‫ﻛﻤﺎ و_ﻴﻔﺎ و‪ô‬ﻼ ﻓﻠﻮ ‪ž‬ﮧ و÷ ا‪E‬ﻮﺟﮧ او ’ ا ﺬاﻛ'‪i ،‬ﺐ ا‪E‬ﻀﻤﺎن ﺑﻼ ﺧﻮف‬
‫ً ٔ‬ ‫ً‬
‫و‪E‬ﻮ ﺳﻮﻃﺎ واﺣﺪا ﻻﻧﮧ إﺗﻼف‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۵۶۶/` :¹‬ﺑﺎب‬
‫اﻟﻘﻮد ﻓﻴﻤﺎ دون ا‪f‬ﻔﺲ‪ ،‬ﺳﻌﻴﺪ(‬

‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(ر ا ﺨﺘﺎر‪:‬‬

‫ٔ ً‬ ‫ٔ‬
‫ا‪E‬ﻮ‪ s‬وا‪E‬ﺰوج إذا ب ا‪·Ö‬ﻴﻢ او زوﺟﺘﮧ ﺗﺎدﻳﺒﺎ و_ﺬا ا ﻌﻠﻢ إذا ب ا‪E‬ﺼ‪Þ‬‬
‫ٓ‬ ‫ٓ ٔ‬ ‫ٔ ٔ‬
‫ﺑﺈذن اﻻب او ا‪E‬ﻮ‪— s‬ﻌﻠﻴﻢ اﻟﻘﺮان او ﻋﻤﻞ اﺧﺮ ﻣﺜﻞ ﻣﺎ ﻳ‪ã‬ب ﻓﻴﮧ ﻻ ﻳﻀﻤﻦ‬
‫ٔ‬
‫‪ß‬ﻮ وﻻ اﻻب وا‪E‬ﻮ‪ s‬ﺑﺎﻹ ﺎع‪ ...‬و‪E‬ﻮ ب ا ﻌﻠﻢ ﺑﺪون إذﻧﮧ ﻓﻤﺎت ﻳﻀﻤﻦ‪.‬‬
‫)ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(ر ا ﺨﺘﺎر‪ ،۲۷۵/W :‬ﺑﺎب اﻟﻘﻮد ﻓﻴﻤﺎ دون ا‪f‬ﻔﺲ(‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪605‬‬
 ‫‪COMPENSATION‬‬
‫‪When a motor car knocks a horse‬‬
‫‪Question‬‬
‫‪A person was driving on a public road at night. The road did not have‬‬
‫‪any barriers on either side. A horse emerged onto the road and he‬‬
‫‪knocked it, causing injury to it. Whose fault is it? Who is liable to pay‬‬
‫?‪compensation‬‬
‫‪Answer‬‬
‫‪If it is the driver’s fault, he will have to pay compensation. Mufti‬‬
‫‪Muhammad Taq> S8hib writes in Takmilah Fath al-Mulhim:‬‬

‫إن ﺟﻨﺎﻳﺔ ا‪+‬ﻬﻴﻤﺔ ﻻ ‪g‬ﻠﻮ ﻣﻦ ﺣﺎﻟ إﻣﺎ أن ﺗ‪.‬ﻮن ﻣﺘﻔﻠﺘﺔ ﻟ•ﺲ ﻣﻌﻬﺎ أﺣﺪ أو‬
‫ﻳ‪.‬ﻮن ﻣﻌﻬﺎ راﻛﺐ أو ﺳﺎﺋﻖ أو ﻗﺎﺋﺪ‪ .‬ﻓﺈن ﻧﺖ ﻣﻨﻔﻠﺘﺔ ﻟ•ﺲ ﻣﻌﻬﺎ أﺣﺪ‬
‫ﻓﺄﺗﻠﻔﺖ ﺷ•ﺌﺎ ﻓﻼ ﺿﻤﺎن ’ ﺻﺎﺣﺒﻬﺎ ﻋﻨﺪ ا]ﻨﻔﻴﺔ ﻣﻄﻠﻘﺎ ﺳﻮاء ن ا‪E‬ﻮﻗﺖ‬
‫وﻗﺖ ا‪f‬ﻬﺎر أو وﻗﺖ ا‪E‬ﻠﻴﻞ ﻋﻤﻼ ﺑﺈﻃﻼق ﺣﺪﻳﺚ ا‪+‬ﺎب‪ ...‬وذﻛﺮ ﺷﻴﺨﻨﺎ‬
‫)ج |‪ ،X‬ص ‪(QWQ‬ﻋﻦ اﻟﻄﺤﺎوي‪ :‬أن ‪Â‬ﻘﻴﻖ ﻣﺬﻫﺐ‬ ‫إﻋﻼس ا‪E‬ﺴ‬ ‫ا—ﻬﺎﻧﻮي‬
‫أ› ﺣﻨﻴﻔﺔ أﻧﻪ ﻻ ﺿﻤﺎن إذا أرﺳﻠﻬﺎ ﻣﻊ ﺣﺎﻓﻆ‪ ،‬وأﻣﺎ إذا ارﺳﻠﻬﺎ ﻣﻦ دون ﺣﺎﻓﻆ‬
‫ﺿﻤﻦ‪ ،‬وا‪v‬ﻼﺻﺔ أن ا]‪.‬ﻢ ﻋﻨﺪ أ› ﺣﻨﻴﻔﺔ ﻻ ﻳﺪور ﻣﻊ ا‪f‬ﻬﺎر أو ا‪E‬ﻠﻴﻞ‪ ،‬و‪B‬ﻧﻤﺎ‬
‫ﺣﻔﻆ ا‪+‬ﻬﻴﻤﺔ ﺑﺎ‪f‬ﻬﺎر ﺿﻤﻦ‪،‬‬ ‫ا]ﻔﻆ‪ .‬ﻓﺈن ﻗ• ا ﺎ‪E‬ﻚ‬ ‫ﻳﺪور ’ ا—ﻘﺼ'‬
‫ا]ﻔﻆ‬ ‫و‪B‬ن ‪E‬ﻢ ﻳﻘ• ﺑﺎ‪E‬ﻠﻴﻞ ‪E‬ﻢ ﻳﻀﻤﻦ و‪È‬ﻞ ﺣﺪﻳﺚ ﻧﺎﻗﺔ اﻟ?اء ’ ا—ﻘﺼ'‬
‫واﺳﺘﺪل ﺷﻴﺨﻨﺎ ا—ﻬﺎﻧﻮي ﺬﻫﺐ أ› ﺣﻨﻴﻔﺔ ﺑﻤﺎ أﺧﺮﺟﻪ ا(ارﻗﻄ‪ b‬ﻋﻦ ﻋﻤﺮو‬
‫ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ أﺑﻴﻪ ﻋﻦ ﺟﺪه ﻋﻦ ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‪ :‬ﻣﺎ أﺻﺎﺑﺖ‬
‫اﻹﺑﻞ ﺑﺎ‪E‬ﻠﻴﻞ ﺿﻤﻦ أﻫﻠﻬﺎ وﻣﺎ أﺻﺎﺑﺖ ﺑﺎ‪f‬ﻬﺎر ﻓﻼ ‪e‬ء ﻓﻴﻪ‪ ،‬وﻣﺎ أﺻﺎﺑﺖ اﻟﻐﻨﻢ‬
‫ﺑﺎ‪E‬ﻠﻴﻞ وا‪f‬ﻬﺎر ﻏﺮم أﻫﻠﻬﺎ‪ .‬ﻗﺎل ﺷﻴﺨﻨﺎ‪ :‬و‪8‬ﺪل إ‪i‬ﺎب ا‪E‬ﻀﻤﺎن ’ أﻫﻞ اﻟﻐﻨﻢ‬
‫إﺳﻘﺎط ا‪E‬ﻀﻤﺎن‪ ،‬و‪B‬ﻧﻤﺎ ﺑﻨﺎﺋﻪ ’ ﻋﺪم‬ ‫ﺑﺎ‪E‬ﻠﻴﻞ وا‪f‬ﻬﺎر ’ أﻧﻪ ﻻ دﺧﻞ ‪E‬ﻠﻨﻬﺎر‬
‫ا—ﻘﺼ' و ﺎ ن ﺣﻔﻆ اﻟﻐﻨﻢ ﻣﺘ•‪ì‬ا دل إﻓﺴﺎدﻫﺎ ’ ﺗﺮك ا]ﻔﻆ ﻣﻦ ا‪E‬ﺮ‪å‬ة‪،‬‬

‫‪606‬‬
‫ﻢ‬.‫ﻢ ﻳﺬﻛﺮ اﻟﻔﻘﻬﺎء ﺣ‬E ‫ ﺛﻢ‬...‫ ﻫﺬا ﻫﻮ اﻟﻔﺮق‬،ì‫ﻼف اﻹﺑﻞ ﻓﺈن ﺿﺒﻄﻬﺎ ﻣﺘﻌ‬Á
‫ﺴﻴﺎرة ﺿﺎﻣﻦ ﺎ أﺗﻠﻔﺘﻪ‬E‫ واﻟﻈﺎﻫﺮ أن ﺳﺎﺋﻖ ا‬،‫ﻋ•ﻫﻢ‬ ‫ﺴﻴﺎرة ﻟﻌﺪم وﺟﻮدﻫﺎ‬E‫ا‬
ž‫ ووﺟﻪ اﻟﻔﺮق ﺑ•ﻨﻬﺎ و‬،‫ﻠﻒ‬v‫ﻖ ﺳﻮاء أﺗﻠﻔﺘﻪ ﻣﻦ اﻟﻘﺪام أو ﻣﻦ ا‬8‫اﻟﻄﺮ‬
q‫ا(اﺑﺔ ’ ﻗﻮل ا]ﻨﻔﻴﺔ إن ا(اﺑﺔ ﻣﺘﺤﺮ_ﺔ ﺑﺈرادﺗﻬﺎ ﻓﻼ ﺗ ﺴﺐ ﻧﻔﺤﺘﻬﺎ إ‬
q‫ﻴﻊ ﺣﺮ_ﺘﻬﺎ إ‬ ‫ ﻓﺘ ﺴﺐ‬،‫ﺴﻴﺎرة ﻓﺈﻧﻬﺎ ﻻ ﺗﺘﺤﺮك ﺑﺈرادﺗﻬﺎ‬E‫ﻼف ا‬Á ،‫راﻛﺒﻬﺎ‬
:‫ﻤﻠﺔ ﻓﺘﺢ ا ﻠﻬﻢ‬.‫ )ﺗ‬.‫ أﻋﻠﻢ‬q‫ واﷲ ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎ‬،‫ﻚ‬E‫ ﻓﻴﻀﻤﻦ ﻴﻊ ذ‬،‫ﺳﺎﺋﻘﻬﺎ‬
(‫ﻬﻴﻤﺔ‬+‫ أﺣ©م ﺟﻨﺎﻳﺔ ا‬،sQR-sQX\Q
Further reading: Isl m Fiqh, vol. 2, p. 641.
All8h ta‛8l8 knows best.
A car accident
Question
A person was driving a car or bus. It either broke down, overturned, or
met in an accident with another vehicle. The passengers got injured or
died. The driver survived. Will he be liable for compensation or blood
money?
Answer
If the driver committed an offence wittingly, e.g. he drove on the
wrong side of the road, and the car overturned; he was driving
extremely fast, e.g. 200k/h; or he was driving recklessly – then in all
these cases, the driver will be liable to pay compensation. If this was
not the case and he was driving responsibly, and an accident took
place suddenly, the driver will not be liable. He does not have to pay
any compensation. Yes, if he knocks a pedestrian and the latter dies, it
will be obligatory on him to pay blood money.
Maul8n8 Muj>bull8h Nadw> S8hib explains these issues in detail.
Observe the following:
The ruling for lifeless modes of transport such as motor-cycles, trains,
aeroplanes, etc. is the same. That is, if they cause wilful monetary
damage or unintentional damage, then the owner of that mode of
transport is not liable to pay compensation. Compensation will be
taken from the driver, conductor or guard. For example, a train driver
drives a train towards a station without receiving a signal to do so, and
the train therefore crashes into another train; a bus driver drives the
607
bus on the wrong side of the road or drives beyond the speed limit –
then in all these cases, the driver will be liable to pay monetary costs.
If someone places a rock on the path and the driver cannot see it, and
this causes an accident; or a pedestrian was walking on the wrong side
of the road and a motor-cycle knocks him; or a person suddenly places
himself in the path of a vehicle – then in these cases, neither is the
driver, owner nor government liable to pay anything.
If a vehicle and train meet in an accident coincidentally or a plane
crashes – and a person or several people die – the driver or pilot will
not be liable for the loss of lives. Rather, the company or government
will be liable. This is because the jurists say that blood money for an
inadvertent accident falls on the ‛ qilah. In the beginning of Islam,
there used to be a register for people belonging to a single category.
They were ‛ qilah to each other. Subsequently, the responsibility was
placed on a tribe or family. This has also changed in present times. The
liability now has to be placed on the company, factory or government.
The jurists classify it as an unintentional killing. The company, factory
or government can punish the driver or pilot, but cannot impose the
liability of blood money on him. These are new issues which the
‛ulam8’ need to further explore.1

‫ﻸﺧﺮى‬E ‫ واﺣﺪ ﻣﻨﻬﻤﺎ ا(ﻳﺔ‬9 ‫ﻮ اﺻﻄﺪم ﻓﺎرﺳﺎن ﺣﺮان ﻓﻤﺎﺗﺎ ﻓﻌ¦ اﻟﻌﺎﻗﻠﺔ‬E
‫اﻟﻔﺘﺎوى‬ ‫اﻹﺻﻼح واﻹﻳﻀﺎح وﻫﻬﻨﺎ \ط ﻣﺬﻛﻮر‬ ‫ ﻗﺎل‬،‫ﺪاﻳﺔ‬/‫ا‬ ‫ﻛﻤﺎ‬
‫ و\ط آﺧﺮ ﻣﺬﻛﻮر‬...‫ واﺣﺪ ﻣﻨﻬﻤﺎ ’ ﻗﻔﺎه‬9 ‫ وﻫﻮ أن ﻳﻘﻊ‬،‫ﺔ‬8'‫اﻟﻈﻬ‬
‫ﻣﺪﻳﻦ‬å ‫ﻮ ﻧﺎ‬E ‫ ﻓﺈﻧﻬﻤﺎ‬،‫ﻚ اﻻﺻﻄﺪام‬E‫ذ‬ ‫ﻣﺪﻳﻦ‬å ‫ﻮﻧﺎ‬.‫ا ﺤﻴﻂ وﻫﻮ أن ﻻ ﻳ‬
‫ ﻣﻨﻬﻤﺎ‬lE‫ و‬،‫ﻮ اﺻﻄﺪم داﺑﺘﺎن ﻓﻌﻄﺒﺖ‬E‫ و‬...‫ﻶﺧﺮ‬E ‫ ﻧﺼﻒ ا(ﻳﺔ‬9 ‫ﻓﻴﻪ ﺿﻤﻦ‬
:‫ﻀﻤﺎﻧﺎت‬E‫ﺧﺎن ) ﻤﻊ ا‬ ‫ ﻣﻦ ﻗﺎ‬،‫ﻋﻄﺒﺖ ’ اﻵﺧﺮ‬ ‫ﺳﺎﺋﻖ ﻓﻀﻤﺎن اﻟ‬
،‫ﻐﺪادي‬+‫ﻤﺪ ا‬ô ›‫ﻠﻌﻼﻣﺔ أ‬E ،‫ﻬﻴﻤﺔ‬+‫ﺟﻨﺎﻳﺔ ا‬ ‫ﺎ„ﺲ‬v‫ اﻟﻔﺼﻞ ا‬،WQR\X
(RW|\W :‫ﺪاﻳﺔ‬/‫وا‬

.sQR\Q :‫ﺴﻴﺎرة‬E‫ﻢ ا‬.‫ ﺣ‬،‫ﻤﻠﺔ ﻓﺘﺢ ا ﻠﻬﻢ‬.‫ ﺗ‬:‫ادة‬ó‫ﻼﺳ‬E ‫واﻧﻈﺮ‬

All8h ta‛8l8 knows best.

1
Isl m Fiqh, vol. 2, pp. 642-643.
608
When an animal is killed unwittingly
Question
The driver was not at fault. Rather, it was the fault of the animal or its
owner. The animal crossed over [a fence, for example] and was
knocked and killed. Will the driver be liable to pay compensation?
Answer
If it was not the fault of the driver, but of the owner of the animal in
the sense that he fell short in saving his animal from the driver, then
the driver is not liable for any compensation.

‫ﺘﻪ‬ž ‫ﺴﻬﺎ ﻓﻨﻔﺤﺖ رﺟﻼ أو‬k ‫ﻬﺎ رﺟﻞ أو‬žã‫ﻖ ﻓ‬8‫اﻟﻄﺮ‬ ‫وﻣﻦ ﺳﺎر ’ داﺑﺔ‬
‫ ﻫﻮ‬،‫ﺮاﻛﺐ‬E‫ﻚ ’ ﻧﺎﺧﺲ دون ا‬E‫ ن ذ‬،‫ﺑﻴﺪﻫﺎ أو ﻧﻔﺮت ﻓﺼﺪﻣﺘﻪ ﻓﻘﺘﻠﺘﻪ‬
‫ﺮاﻛﺐ‬E‫ وﻷن ا‬،‫اﷲ ﻋﻨﻪ‬ ‫اﷲ ﻋﻨﻪ واﺑﻦ „ﺴﻌﻮد ر‬ ‫ا ﺮوي ﻋﻦ ﻋﻤﺮ ر‬
،‫ﻪ ﻛﺄﻧﻪ ﻓﻌﻠﻪ ﺑﻴﺪه‬Ö‫ ﻓﺄﺿﻴﻒ ﻓﻌﻞ ا(اﺑﺔ إ‬،‫ﺎﺧﺲ‬f‫ن ﺑﺪﻓﻊ ا‬å‫وا ﺮ_ﺐ ﻣﺪﻓﻮ‬
‫ﻓﻌﻠﻪ ﻏ' ﻣﻌﺘﺪ ﻓﻴ¬ﺟﺢ ﺟﺎﻧﺒﻪ‬ ‫ﺮاﻛﺐ‬E‫ﻴﺒﻪ وا‬é‫ﺴ‬ ‫ﺎﺧﺲ ﻣﺘﻌﺪ‬f‫وﻷن ا‬
(`S|\` :‫ا(ر ا ﺨﺘﺎر‬ ‫ و_ﺬا‬.`Xs\W :‫ﺪاﻳﺔ‬/‫ )ا‬.‫ﻠﺘﻌﺪي‬E ‫ﻢ‬8‫ا—ﻐﺮ‬

‫ﻼ ﻻ‬Ö ‫ اﻧﻔﻠﺘﺖ داﺑﺔ ﺑﻨﻔﺴﻬﺎ ﻓﺄﺻﺎﺑﺖ ﻣﺎﻻ أو آدﻣﻴﺎ ﻧﻬﺎرا أو‬:‫و™ ا(ر ا ﺨﺘﺎر‬
‫ اﻟﻌﺠﻤﺎء ﺟﺒﺎر أي ا ﻨﻔﻠﺘﺔ ﻫﺪر‬:‫ ﻟﻘﻮ ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬،lE‫ا‬ ‫ﺿﻤﺎن‬
‫ﺮاﻛﺐ ’ ردﻫﺎ‬E‫ ﻳﻘﺪر ا‬Y‫ﻮ ﺳﻜﺮان و‬E‫ و‬،‫ﺮاﻛﺐ‬E‫ أي ﺑﺎ‬،‫ﻮ ﺤﺖ ا(اﺑﺔ ﺑﻪ‬E ‫ﻛﻤﺎ‬
‫ﻪ‬Ö‫ﺎ ﻓﻼ ﻳﻀﺎف ﺳ'ﻫﺎ إ‬/ '‫ﻨﻔﻠﺘﺔ ﻷﻧﻪ ﺣﻴ ﺌﺬ ﻟ•ﺲ ﺑﻤﺴ‬ ‫ﻓﺈﻧﻪ ﻻ ﻳﻀﻤﻦ‬
(`S|\` :‫ )ا(ر ا ﺨﺘﺎر‬.‫ﻮ أﺗﻠﻔﺖ إ ﺴﺎﻧﺎ ﻓﺪﻣﻪ ﻫﺪر ﻋﻤﺎدﻳﺔ‬E Æ‫ﺣ‬
Ahsan al-Fat w :
If a conveyance goes out of control and its rider cannot bring it under
control, there is no liability on the rider irrespective of whether it
causes physical or monetary loss. This is because the action of the
animal will not be attributed to its rider… this rule will apply when the
rider rode the horse at a speed to which it was accustomed. If he rode
it in a manner to which it was unaccustomed, e.g. by whipping it, or he
wittingly rode it beyond its ability, he will be liable to pay
compensation.

609
 X
.‫ﻷﻧﻪ ﺗﻤﻌﺪ ﻛﻨﺎﺧﺲ ا(اﺑﺔ‬
All8h ta‛8l8 knows best.
When cars collide
Question
Two cars collided into each other. One driver was at fault while the
other was not. The vehicle of the driver who was at fault was damaged.
Does the driver who was not at fault have to pay for the damages?
Answer
The driver who was not at fault is not liable to pay anything. This is
because a compensation is imposed on the one who committed an
excess or transgression.

‫ﺮاﻛﺐ ﻓﻨﻔﺨﺖ أو‬E‫ﺴﻬﺎ ﺑﻌﻮد ﺑﺎل إذن ا‬k ‫ب داﺑﺔ ﻋﻠﻴﻬﺎ راﻛﺐ أو‬ ‫وﻣﻦ‬
‫ﺖ ﺑﻴﺪﻫﺎ ﺷﺨﺼﺎ آﺧﺮ ﻏ' اﻟﻄﺎﻋﻦ أو ﻧﻔﺮت ﻓﺼﺪﻣﺘﻪ وﻗﺘﻠﺘﻪ ﺿﻤﻦ ﻫﻮ أي‬ž
(`S|\` :‫ )ا(ر ا ﺨﺘﺎر‬.‫ﺮاﻛﺐ‬E‫ﺎﺧﺲ ﻻ ا‬f‫ا‬

‫ﺎﺧﺲ‬f‫ ﻓ¬ﺟﻊ ﺟﺎﻧﺐ ا‬،‫ ﻷﻧﻪ ﻏ' ﻣﺘﻌﺪ‬:‫ﺮاﻛﺐ‬E‫ ﻗﻮ ﻻ ا‬:‫ﺸﺎﻣﻴﺔ‬E‫و™ ا‬

:‫ﺪاﻳﺔ‬/‫ا‬ ‫ و_ﺬا‬.`S|\` :M‫ﺸﺎ‬E‫ )ﻓﺘﺎوى ا‬.‫ﺪاﻳﺔ‬/‫ا‬ ‫ﻠﺘﻌﺪي وﺗﻤﺎﻣﻪ‬E ‫ﻢ‬8‫ا—ﻐﺮ‬
.(`Xs\W
A motorized vehicle is similar to an animal, but with certain
differences:

‫ﻖ ﺳﻮاء أﺗﻠﻔﺘﻪ ﻣﻦ اﻟﻘﺪام‬8‫اﻟﻄﺮ‬ ‫ﺴﻴﺎرة ﺿﺎﻣﻦ ﺎ أﺗﻠﻔﺘﻪ‬E‫واﻟﻈﺎﻫﺮ أن ﺳﺎﺋﻖ ا‬

‫ا(اﺑﺔ ’ ﻗﻮل ا]ﻨﻔﻴﺔ إن ا(اﺑﺔ‬ ž‫ ووﺟﻪ اﻟﻔﺮق ﺑ•ﻨﻬﺎ و‬،‫ﻠﻒ‬v‫أو ﻣﻦ ا‬
‫ﺴﻴﺎرة ﻓﺈﻧﻬﺎ ﻻ‬E‫ﻼف ا‬Á ،‫ راﻛﺒﻬﺎ‬q‫ﻣﺘﺤﺮ_ﺔ ﺑﺈرادﺗﻬﺎ ﻓﻼ ﺗ ﺴﺐ ﻧﻔﺤﺘﻬﺎ إ‬
‫ واﷲ‬،‫ﻚ‬E‫ﻴﻊ ذ‬ ‫ ﻓﻴﻀﻤﻦ‬،‫ ﺳﺎﺋﻘﻬﺎ‬q‫ﻴﻊ ﺣﺮ_ﺘﻬﺎ إ‬ ‫ ﻓﺘ ﺴﺐ‬،‫ﺗﺘﺤﺮك ﺑﺈرادﺗﻬﺎ‬
(‫ﻬﻴﻤﺔ‬+‫ أﺣ©م ﺟﻨﺎﻳﺔ ا‬،sQR\Q :‫ﻤﻠﺔ ﻓﺘﺢ ا ﻠﻬﻢ‬.‫ )ﺗ‬.‫ أﻋﻠﻢ‬q‫ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎ‬
All8h ta‛8l8 knows best.

1
Ahsan al-Fat w , vol. 8, p. 512.
610
A person drives a car without permission and meets in an accident
Question
Zayd asked Bakr to reverse his car for him. But Bakr reversed the car
right out of the driveway and drove onto a public road without Zayd’s
permission. ‛Umar was sitting with Bakr. He said to Bakr: “Do not take
the car without permission.” But Bakr did not pay any heed. The car
met in an accident and was declared a “write-off”. Is there
compensation? If there is, who is liable to pay? In other words, Bakr
took the car but ‛Umar drove it, and an accident took place. If there is
compensation, will the car-owner take it from the one who took the
car or the one who drove it? Or does the owner have the right to ask
whichever of the two he wants? If he does not take compensation from
the driver but from the one who took it, can the latter revert to the
driver and ask him to pay?
Answer
The owner can ask either of the two to pay compensation. If the owner
demanded it from the one who took the car, the latter will collect the
money from the driver because he [the driver] had even stopped him
from taking it. If the owner demands compensation from the driver
first, the latter cannot revert to the one who took the car without
permission. He is the cause, and there is no compensation on him.

:‫\ح ا ﺠﻠﺔ‬

‫ﺒﺎ ﻣﻔﻀﻴﺎ‬é‫ﻮ ﻓﻌﻞ ﻣﺎ ن ﺳ‬E b‫ﻴﺒﺎ ﻳﻌ‬é‫ﻮ أﺗﻠﻒ واﺣﺪ ﻣﺎل آﺧﺮ أو ﻧﻘﺺ ﻗﻴﻤﺘﻪ ﺴ‬E
.‫ﻮن ﻣﺘﻌﻤﺪا أو ﻣﺘﻌﺪﻳﺎ‬.‫ط أن ﻳ‬µ ‫ ﺗﻠﻒ ﻣﺎل أو ﻧﻘﺼﺎن ﻗﻴﻤﺘﻪ ن ﺿﺎﻣﻨﺎ‬q‫إ‬
( QQ ‫)ص‬

:‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬

‫ﻮﺟﻮب‬E‫ﻀﻤﺎن ﻋﻨﺪ اﺳﺘﺠﻤﺎع \اﺋﻂ ا‬E‫ﻮﺟﻮب ا‬E ‫ﻓﻼ ﺷﻚ أن اﻹﺗﻼف ﺳﺒﺐ‬

،‫دة‬å ‫ﺔ ﻣﻨﻪ‬ž‫ﻮن ﻣﻨﺘﻔﻌﺎﺑﻪ ﻣﻨﻔﻌﺔ ﻣﻄﻠﻮ‬.‫ء إﺧﺮاﺟﻪ ﻣﻦ أن ﻳ‬ E‫ﻷن إﺗﻼف ا‬
‫ﻢ ﻓﺎﻋﺘﺪوا‬.‫ ﻓﻤﻦ اﻋﺘﺪى ﻋﻠﻴ‬:q‫ار وﻗﺪ ﻗﺎل ﺳﺒﺤﺎﻧﻪ وﺗﻌﺎ‬ ‫وﻫﺬا اﻋﺘﺪاء وأ‬
‫ار‬ ‫ر وﻻ‬ ‫ﺴﻼم ﻻ‬E‫ﺼﻼة وا‬E‫ وﻗﺎل ﻋﻠﻴﻪ ا‬.‫ﻢ‬.‫ﻋﻠﻴﻪ ﺑﻤﺜﻞ ﻣﺎ اﻋﺘﺪى ﻋﻠﻴ‬
‫ﺼﻮرة ﻓﻴﺠﺐ ﻧﻔﻴﻪ ﻣﻦ ﺣﻴﺚ‬E‫ر ﻣﻦ ﺣﻴﺚ ا‬ãE‫ ا‬u‫ وﻗﺪ ﺗﻌﺬر ﻧ‬.‫اﻹﺳﻼم‬
611
‫ﻦ‬.‫ر ﺑﺎﻟﻘﺪر ا ﻤ‬ãE‫ ا‬u‫ﻀﻤﺎن ﻣﻘﺎم ا ﺘﻠﻒ ﻓﻴ ﺘ‬E‫ﻘﻮم ا‬Ö ‫ﻀﻤﺎن‬E‫ ﺑﺎ‬Ø‫ا ﻌ‬
(X`W\â :‫ )ﺑﺪاﺋﻊ‬.÷‫ﻀﻤﺎن ﺑﺎﻟﻐﺼﺐ ﻓﺒﺎﻹﺗﻼف أو‬E‫ﺬا وﺟﺐ ا‬/‫و‬

:‫\ح ا ﺠﻠﺔ‬

‫ﻮ ﻓﺘﺢ ﺑﺎب ﻏ'ه‬E ...\‫ ا ﺒﺎ‬q‫ﻢ إ‬.]‫إذا اﺟﺘﻤﻊ ا ﺒﺎ\ وا ·ﺴﺒﺐ ﻳﻀﺎف ا‬
‫ﺎب‬+‫ﺴﺎرق ﻷﻧﻪ ﻣﺒﺎ\ ﻻ ’ ﻓﺎﺗﺢ ا‬E‫ﻀﻤﺎن ’ ا‬E‫ﻴﺖ ﻓﺎ‬+‫ﻓﺪﺧﻞ آﺧﺮ و ق ا‬
‫ﻓﻘﺘﻞ ﺑﻪ ﻧﻔﺴﻪ ﻻ‬ ‫ﻤﺴﻜﻪ‬Ö ‫ ﺳﻜﻴﻨﺎ‬Þ‫ ﺻ‬q‫ﻮ دﻓﻊ إ‬E ‫ و_ﺬا إذا‬،‫ﻷﻧﻪ ﻣ·ﺴﺒﺐ‬
‫ﺼﻮرة ﺑﺎﻹ ﺎع أﻧﻪ‬E‫ﻫﺬه ا‬ ‫ﻀﻤﺎن‬E‫ﺎب ا‬i‫ إن ﻋﺪم إ‬:‫ ﻗﻠﺖ‬.‫ﺿﻤﺎن ’ ا(اﻓﻊ‬
(sXW ‫ ص‬،‫ )\ح ا ﺠﻠﺔ‬.‫ﻠﻞ ﺑ ﻓﻌﻞ ﻓﺎﻋﻞ ;ﺘﺎر ﻫﻮ ذو ﻋﻘﻞ‬g

‫ﻚ أن ﻳﺄﺧﺬ ﺑﻌﺾ‬E‫ ﻏﺼﺐ ﺷ•ﺌﺎ ﺛﻢ ﻏﺼﺒﻪ آﺧﺮ ﻣﻨﻪ ﻓﺄراد ا ﺎ‬:M‫ﺸﺎ‬E‫و™ ا‬

‫ﻴﺎر‬v‫ﻚ ﺑﺎ‬E‫ وا ﺎ‬.‫اﺟﻴﺔ‬ ‫ﻚ‬E‫ذ‬ Ó‫ﺎ‬ï‫ﻌﻀﻬﺎ ﻣﻦ ا‬ž‫ﻀﻤﺎن ﻣﻦ اﻷول و‬E‫ا‬
‫ ﺑﻤﺎ‬Ó‫ﺎ‬ï‫ إن ﺿﻤﻦ اﻷول ﻳﺮﺟﻊ اﻷول ’ ا‬:‫ﻨﺪﻳﺔ‬/‫ و™ ا‬.‫أﻳﻬﻤﺎ ﺷﺎء‬ ‫ﺗﻀﻤ‬
(X â\` :M‫ﺸﺎ‬E‫ )ﻓﺘﺎوى ا‬.‫ ﻻ ﻳﺮﺟﻊ ’ اﻷول‬Ó‫ﺎ‬ï‫ن ﺿﻤﻦ ا‬B‫ و‬،‫ﺿﻤﻦ‬

، XQ ‫ ا ﺎدة‬،sS| ‫ ص‬،‫ و\ح ا ﺠﻠﺔ‬.XQS\s :‫ﻨﺪﻳﺔ‬/‫ اﻟﻔﺘﺎوى ا‬:‫ﺪ أﻧﻈﺮ‬8‫ﻠﻤﺰ‬E‫و‬

.`S ‫ ص‬، Q ‫وا ﺎدة‬
All8h ta‛8l8 knows best.
When a driver drives over someone and the latter dies
Question
A person was driving his car when he unwittingly drove over three
people and they died. Is he liable to pay compensation and blood
money? If he is, what is the amount for blood money? Is he liable to
pay kaff8rah?
Answer
He is liable to pay kaff8rah and blood money. The kaff8rah can be
incorporated for all three and he will have to pay only one. On the
other hand, there is no incorporation for blood money because it is

612
‫‪from among the rights of fellow humans. He will therefore have to pay‬‬
‫‪blood money for three persons.‬‬

‫ا‪/‬ﺪاﻳﺔ‪:‬‬

‫ﻗﺎل ا‪E‬ﺮاﻛﺐ ﺿﺎﻣﻦ ﺎ أوﻃﺄت ا(اﺑﺔ ﺑﻴﺪﻫﺎ أو رﺟﻠﻬﺎ أو رأﺳﻬﺎ أو ﻛﺪﻣﺖ أو‬
‫ﺧﺒﻄﺖ و_ﺬا إذا ﺻﺪﻣﺖ‪) .‬ا‪/‬ﺪاﻳﺔ‪(`XS\W :‬‬

‫إﻻ ’ ا‪E‬ﺮاﻛﺐ ا‪E‬ﻜﻔﺎرة ﻓﻴﻤﺎ أوﻃﺌﺘﻪ ا(اﺑﺔ ﺑﻴﺪﻫﺎ أو ﺑﺮﺟﻠﻬﺎ‪) .‬ا‪/‬ﺪاﻳﺔ‪(`XX\W :‬‬

‫وﻗﺘﻞ ا‪v‬ﻄﺄ ‪o‬ﺐ ﺑﻪ ا(ﻳﺔ ’ اﻟﻌﺎﻗﻠﺔ وا‪E‬ﻜﻔﺎرة ’ اﻟﻘﺎﺗﻞ‪) .‬ا‪/‬ﺪاﻳﺔ‪.s|W\W :‬‬

‫وا{ﻮﻫﺮة ا‪'f‬ة‪(XâR\X :‬‬

‫ﻓﺘﺎوى ا‪E‬ﺸﺎ‪:M‬‬

‫اﻟﻌﺒﺎدات ﺎ ﻳﻠﺰم ﻋﻠﻴﻪ ﻣﻦ اﻷ„ﺮ‬ ‫ا]‪.‬ﻢ‬ ‫وا]ﺎﺻﻞ أﻧﺎ ‪E‬ﻢ ﻧﻘﻞ ﺑﺎ—ﺪاﺧﻞ‬
‫ا‪E‬ﺸ ﻴﻊ وﻫﻮ ﺗﺮك اﻟﻌﺒﺎدة ا ﻄﻠﻮب ﺗ‪.‬ﺜ'ﻫﺎ ﻣﻊ ﻗﻴﺎم ﺳ‪é‬ﺒﻬﺎ وﺟﻌﻠﻨﺎ ا‪ lE‬ﺳ‪é‬ﺒﺎ‬
‫واﺣﺪا (ﻓﻊ ذ‪E‬ﻚ ﻷﻧﻪ أ‪Ö‬ﻖ ﺑﻬﺎ‪ ،‬أﻣﺎ اﻟﻌﻘﻮ‪ž‬ﺎت ﻓﺈن ﻣﺒﻨﺎﻫﺎ ’ ا(رء واﻟﻌﻔﻮ ﻓﻼ‬
‫ا(ﻧﻴﺎ‬ ‫ﻳﻠﺰم ﻣﻦ ﺗﺮ_ﻬﺎ ﻣﻊ ﻗﻴﺎم ﺳ‪é‬ﺒﻬﺎ اﻷ„ﺮ ا‪E‬ﺸ ﻴﻊ ﺑﻞ ¯ﺼﻞ ا ﻘﺼﻮد ﻣﻨﻬﺎ‬
‫وﻫﻮ ا‪E‬ﺰﺟﺮ ﻳﻌﻘﻮ‪ž‬ﺔ واﺣﺪة‪) .‬ﻓﺘﺎوى ا‪E‬ﺸﺎ‪ ،XXs\Q :M‬وا‪+‬ﺤﺮا ا‪E‬ﺮاﺋﻖ‪،XQs\Q :‬‬
‫واﻟﻔﺘﺎوى ا‪/‬ﻨﺪﻳﺔ‪(Qââ\Q :‬‬

‫وأﻣﺎ ا{ﻨﺎﻳﺔ إذا ﺗﻌﺪدت ﺑﻘﻄﻊ ﻏﻀﻮه ﺛﻢ ﻗﺘﻠﻪ ﻓﺈﻧﻬﺎ ﻻ ﻳﺘﺪاﺧﻞ ﻓﻴﻬﺎ إﻻ إذا ﻧﺎ‬
‫ﺧﻄﺎﺋ ’ واﺣﺪ‪ ...‬اﻟﺦ‪) .‬اﻷﺷﺒﺎه وا‪f‬ﻈﺎﺋﺮ‪(RsS\X :‬‬

‫اﻟﻔﺘﺎوى ا‪/‬ﻨﺪﻳﺔ‪:‬‬

‫و‪B‬ن ن ﺻﺎﺣﺐ ا(اﺑﺔ راﻛﺒﺎ ’ ا(اﺑﺔ وا(اﺑﺔ ﺴ' إن وﻃﺌﺖ ﺑﻴﺪﻫﺎ أو‬
‫رﺟﻠﻬﺎ ﻳﻀﻤﻦ و’ ‪å‬ﻗﻠﺘﻪ ا(ﻳﺔ وﺗﻠﺰﻣﻪ ا‪E‬ﻜﻔﺎرة‪) .‬اﻟﻔﺘﺎوى ا‪/‬ﻨﺪﻳﺔ‪(sS\` :‬‬

‫‪613‬‬
‫ﻦ‬8‫ﻄﺄ وﺷﺒﻪ اﻟﻌﻤﺪ ﻋﺘﻖ ﻗﻦ „ﺆﻣﻦ ﻓﺈن ﻋﺠﺰ ﻋﻨﻪ ﺻﺎم ﺷﻬﺮ‬v‫و_ﻔﺎرﺗﻬﻤﺎ أي ا‬
:‫ )ا(ر ا ﺨﺘﺎر‬.‫ﺺ وا ﻘﺎدﻳﺮ ﺗﻮﻗﻴﻔﻴﺔ‬f‫ﻢ ﻳﺮد ﺑﻪ ا‬E ‫وﻻء وﻻ إﻃﻌﺎم ﻓﻴﻬﻤﺎ إذ‬
(sâW\`
All8h ta‛8l8 knows best.
Who is liable to pay blood money in today’s times?
Question
Who is liable to pay blood money bearing in mind that the system of
‛ qilah does not exist in today’s times? Also, the tribal system is
virtually non-existent in most places.
Answer
The ‛ qilah is liable to pay blood money. If the criminal admits to
committing the crime and the ‛ qilah does not affirm it, then it will be
paid from the killer’s wealth.

،‫إﻗﺮاره أو ﺗﻘﻮم ﺣﺠﺔ‬ ‫ ﻗﻮ إﻻ أن ﻳﺼﺪﻗﻮه‬q‫ﺰم ﺑﺼﻠﺢ أو اﻋ¬اف إ‬E ‫وﻻ ﻣﺎ‬

‫ﺒﺖ ﻣﺎ ﻟ•ﺲ‬³‫•ﻨﺔ ﻫﻨﺎ ﻣﻊ اﻹﻗﺮار ﻣﻊ أﻧﻬﺎ ﻻ ﺗﻌﺘ? ﻣﻌﻪ ﻷﻧﻬﺎ ﺗ‬+‫ﻧﻤﺎ ﻗﺒﻠﺖ ا‬B‫و‬
(`WR\` :M‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ا‬.‫ ﻋﻠﻴﻪ‬W‫ﺑﺜﺎﺑﺖ ﺑﺈﻗﺮار ا ﺪ‬
The basis of ‛ qilah is mutual help and mutual support. Therefore,
those among whom there is mutual help and support will be the ‛ qilah
for a person. Where there is an organized tribal system and each
person knows who his tribe is, then it will be his ‛ qilah and it will pay
his blood money. If there is no tribal system but there is an organized
brotherhood, the latter will pay the blood money. If there is no
brotherhood, then present day trade unions which have a system of
mutual support could serve as a person’s ‛ qilah. If this too is not
found, the blood money will have to be paid from the killer’s wealth.

‫ﺔ‬8‫ إﻻ إذا ن ﻣﻦ أﻫﻞ ﻗﺮ‬Ó‫ﻣﺎل ا{ﺎ‬ ‫ﻮن إﻻ‬.‫ﻮارزم ﻻ ﻳ‬Á ‫ و™ زﻣﺎﻧﻨﺎ‬:‫ﻗﻠﺖ‬

‫ ﻣﻦ ﺑ•ﻨﻬﻢ ﻗﺪ‬£‫ﺔ ا—ﻨﺎ‬È‫ون ﻷن اﻟﻌﺸﺎﺋﺮ ﻓﻴﻬﺎ ﻗﺪ وﻫﺖ ور‬£‫ﻠﺔ ﻳ·ﻨﺎ‬ô ‫أو‬
(`Ws\` :M‫ﺸﺎ‬E‫ )ﻓﺘﺎوى ا‬.‫ﻴﺖ ا ﺎل ﻗﺪ اﻧﻬﺪم‬ž‫رﻓﻌﺖ و‬
All8h ta‛8l8 knows best.

614
When an animal is trampled to death
Question
A person fell from a roof and landed on someone’s goat or fowl,
causing the latter to die. Will this person be liable to pay
compensation?
Answer
The person who fell down will be liable to pay compensation because
he was the direct cause. And the principle is that the direct cause is
liable even if it was done unintentionally. Similarly, if a person is
trampled to death, it is classified as an error. Kaff8rah and blood
money will have to be paid. The blood money will be paid by the
‛ qilah. In the question under discussion, compensation will have to be
paid from the wealth of the direct cause [the person who fell on the
animal].

:‫ﺪاﻳﺔ‬/‫ﻜﻔﺎﻳﺔ \ح ا‬E‫ا‬

‫ﻢ‬.‫ﺎﺋﻢ ﻳﻨﻘﻠﺐ ’ رﺟﻞ ﻓﻴﻘﺘﻠﻪ ﻓﺤﻜﻤﻪ ﺣ‬f‫ﻄﺄ ﻣﺜﻞ ا‬v‫وﻣﺎ أﺟﺮي ﺮى ا‬

،‫ﻄﺄ ﺣﻘﻴﻘﺔ ﻓﺈﻧﻪ ﻟ•ﺲ ﻣﻦ أﻫﻞ اﻟﻘﺼﺪ أﺻﻼ‬v‫ﻜﻨﻪ دون ا‬E ‫ع‬µE‫ا‬ ‫ﻄﺄ‬v‫ا‬
،‫„ﻮﺿﻊ ﻳﺘﻮﻫﻢ أن ﻳﺼ' ﻗﺎﺗﻼ‬ ‫ﻜﻔﺎرة ﻟ¬ك ا—ﺤﺮز ﻋﻦ ﻧﻮﻣﻪ‬E‫ﻧﻤﺎ وﺟﺒﺖ ا‬B‫و‬
‫ وا"ي ﺳﻘﻂ ﻣﻦ ﺳﻄﺢ‬...‫ﺐ ﻟ¬ك ا—ﺤﺮز أﻳﻀﺎ‬o ‫ﻄﺄ إﻧﻤﺎ‬v‫ﻗﺘﻞ ا‬ ‫ﻜﻔﺎرة‬E‫وا‬
‫ﻨﺔ أو ﺧﺸﺒﺔ ﻓﺴﻘﻂ ووﻗﻊ ’ إ ﺴﺎن‬+ ‫ﻳﺪه‬ ‫ﻓﻮﻗﻊ ’ إ ﺴﺎن ﻓﻘﺘﻠﻪ أو ن‬
'‫ﻠﻤﻌﺼﻮم ﻣﻦ ﻏ‬E ‫ﻜﻮﻧﻪ ﻗﺘﻼ‬E ‫ﺎﺋﻢ ﻳﻨﻘﻠﺐ ’ رﺟﻞ ﻓﻴﻘﺘﻠﻪ‬f‫ ﻣﺜﻞ ا‬...‫ﻓﻘﺘﻠﻪ‬
’ ‫ﺪاﻳﺔ‬/‫ﻜﻔﺎﻳﺔ \ح ا‬E‫ )ا‬.‫اﻷوﺿﺢ‬ ‫ ﻛﺬا‬،‫ﻄﺄ‬v‫ﺎ ﺮى ا‬8‫ﻗﺼﺪ ﻓ©ن ﺟﺎر‬
.(XW|\ :‫ﻫﺎ„ﺶ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬

:‫ﺪاﻳﺔ‬/‫ا‬

‫ﻚ إ ﺴﺎن ﻓﺪﻳﺘﻪ‬E‫أو وﺿﻊ ﺣﺠﺮا ﻓﺘﻠﻒ ﺑﺬ‬ ‫ﻖ ا ﺴﻠﻤ‬8‫ﻃﺮ‬ ‫وﻣﻦ ﺣﻔﺮ ﺑ'ا‬
‫ﻔﺲ‬f‫ إن اﻟﻌﺎﻗﻠﺔ ﺗﺘﺤﻤﻞ ا‬... ‫ﻣﺎ‬ ‫ن أﺗﻠﻒ ﺑﻬﻴﻤﺔ ﻓﻀﻤﺎﻧﻬﺎ‬B‫ و‬،‫ﻗﻠﺘﻪ‬å ’
(`SR\W :‫ﺪاﻳﺔ‬/‫ )ا‬. ‫ﻣﺎ‬ ‫ﻬﻴﻤﺔ‬+‫دون ا ﺎل ﻓ©ن ﺿﻤﺎن ا‬

615
 :‫\ح ا ﺠﻠﺔ‬
ً
‫ﻢ‬.]‫ﻠﺘﻠﻒ اﺳﻤﺎ ﻹﺿﺎﻓﺔ ا‬E ‫ﻢ ﻳﺘﻌﻤﺪ ﻷن ا ﺒﺎ\ة ﻋﻠﺔ‬E ‫ن‬B‫ا ﺒﺎ\ ﺿﺎﻣﻦ و‬
‫ن‬B‫ ﻓﻴﻀﻤﻦ و‬،‫ﻢ ﻋﻨﻬﺎ‬.]‫ ا‬þ‫ وﺣﻜﻤﺎ ﻟﻌﺪم ﺗﺮا‬،‫ ﻷﻧﻬﺎ „ﻮﺛﺮة ﻓﻴﻪ‬Ø‫ﻬﺎ وﻣﻌ‬Ö‫إ‬
:‫ﻮا‬E‫ء ﻓﻀﺎع ﻗﺎ‬e ‫ ﻓﺴﻘﻂ ﻣﻦ ا ﻌﻠﻖ ﺑﻪ‬،‫ ﺗﻌﻠﻖ ﺑﺮﺟﻞ وﺧﺎﺻﻤﻪ‬...‫ن ;ﻄﺌﺎ‬
‫ إن ﺳﻘﻂ ﺑﻘﺮب ﻣﻦ‬:‫ﻮن ا{ﻮاب ’ ا—ﻔﺼﻴﻞ‬.‫أن ﻳ‬ ‫ ﺒ‬8‫ﻳﻀﻤﻦ ا ﺘﻌﻠﻖ و‬
‫ ﺑﺎ‬Þ‫ﺻ‬... ،‫ﻻ ن ﺿﺎﻣﻨﺎ‬B‫ و‬،‫ﻮن ﺿﺎﻣﻨﺎ‬.‫ ﻻ ﻳ‬،‫ﺻﺎﺣﺒﻪ وﻫﻮ ﻳﺮاه وأ„ﻜﻨﻪ أﺧﺬه‬
‫ )ﻓﺼﻮﻟ ( ﻷﻧﻪ‬Þ‫ﺼ‬E‫ ﻏﺮم ا‬،‫ﺎ ﻓﺄﻓﺴﺪه‬ž‫اب وأﺻﺎب ﺛﻮ‬C ‫ل ﻣﻦ ا‬Y‫’ ﺳﻄﺢ ﻓ‬
( Q ‫ ا ﺎدة‬،Qs`\X :‫ )\ح ا ﺠﻠﺔ‬.\‫ا ﺒﺎ‬
All8h ta‛8l8 knows best.
Compensation when a doctor commits an error
Question
A dentist erred in extracting a tooth and his error came into the open.
He gave R10 000.00 to the patient to cover up his error. Can the patient
accept this amount?
Answer
If a doctor is permitted to practice legally, and he treats a patient but
does not adhere to medical precautions, then he will be liable to pay
for the damages which he causes to a patient or a life which is lost in
the process. This is because he did not fulfil his condition. It was his
responsibility to adhere to all medical considerations and fulfil all
medical requirements. He erred when he did not adhere to medical
ethics. This is why he will be liable to pay compensation.1

:‫ﺪاﻳﺔ‬/‫ا‬

،‫ﻢ ﻳﺘﺠﺎوز ا ﻮﺿﻊ ا ﻌﺘﺎد ﻓﻼ ﺿﻤﺎن ﻋﻠﻴﻪ‬E‫اغ و‬‰‫ذا ﻗﺼﺪ اﻟﻔﺼﺎد أو ﺑﺰغ اﻟ‬B‫و‬
(RXS\R:‫ﺪاﻳﺔ ﻣﻊ ا]ﺎﺷﻴﺔ‬/‫ )ا‬.‫ﺎوز ا ﻮﺿﻊ ا ﻌﺘﺎد ﺿﻤﻦ‬o ‫ﻮ‬E‫و’ ﻫﺎ„ﺸﻪ و‬

1
Q8d> Muj8hid: Tibb Akhl qiy t, p. 128.
616
 :‫ﻀﻤﺎﻧﺎت‬E‫ﻤﻊ ا‬

‫ﻢ‬E ‫ﻼك إذا‬/‫ ا‬q‫اﻳﺔ ﻓﻌﻠﻬﻢ إ‬ì ‫ﺘﺎن ﻻ ﻳﻀﻤﻨﻮن‬v‫اغ وا]ﺠﺎم وا‬‰‫اﻟﻔﺼﺎد واﻟ‬
‫اﻟﻔﺼﻮﻟ ﻫﺬا‬ ‫ ﻗﺎل‬...‫ﺎوز ا ﻮﺿﻊ ا ﻌﺘﺎد ا ﻌﻬﻮد ا ﺄذون ﻓﻴﻪ و| ﻣﻌﺮوﻓﺔ‬i
‫ﻚ‬E‫ﻼف ذ‬Á ‫ﻮ ﻓﻌﻠﻮا‬E ‫ أﻣﺎ‬...‫ﻚ اﻟﻌﻤﻞ‬E‫ذ‬ ‫ﻢ ﻳﻘ•وا‬E‫إذا ﻓﻌﻠﻮا ﻓﻌﻼ ﻣﻌﺘﺎدا و‬
،‫ ﻣﺎ أ„ﺮت ﺑﻘﻠﻊ ﻫﺬا‬:‫ﺴﻦ‬E‫ اﺳﺘﺄﺟﺮ ﺣﺠﺎﻣﺎ ﺳﻨﺎ ﻓﻘﻠﻊ ﻓﻘﺎل ﺻﺎﺣﺐ ا‬...‫ﺿﻤﻮا‬
، XW` ،XWs\X :‫ﻀﻤﺎﻧﺎت‬E‫ ) ﻤﻊ ا‬.‫ﺴﻦ‬E‫ﻀﻤﻦ اﻟﻘﺎﻟﻊ إرش ا‬8‫ و‬، ‫ن اﻟﻘﻮل ﻗﻮ‬
(‫ﺴﻼم‬E‫ دار ا‬،\‫اﻟﻔﺮع اﻟﻌﺎ‬
If a qualified doctor erred in his treatment and this caused harm to the
patient, the doctor will be liable to pay compensation. 1
To sum up, it is permissible for the patient to accept the R10 000.00 for
the dentist’s error.
All8h ta‛8l8 knows best.
When a person causes damage to an animal over which Bismillāh was not
read
Question
A Sh8fi‛> person slaughtered an animal without reading Bismill h and
cooked it. A Hanaf> got angry and threw the food away, causing it to go
to waste. Is he liable to pay compensation?
Answer
Most juridical texts say that there is no compensation, but there are
certain scholars who say that a compensation has to be paid. The fatw8
ought to be issued on the latter view.

:‫\ح اﻟﻌﻨﺎﻳﺔ‬

‫ ﺎ أ„ﺮﻧﺎ أن ﻧ¬ك أﻫﻞ ا"ﻣﺔ ’ ﻣﺎ‬b‫ﻼف ﻣ¬وك اﻟ·ﺴﻤﻴﺔ( ﻳﻌ‬Á) ‫ﻗﻮ‬

‫ﺎﻃﻞ وﺟﺐ ﻋﻠﻴﻨﺎ أن ﻧ¬ك أﻫﻞ اﻹﺟﺘﻬﺎد ’ ﻣﺎ اﻋﺘﻘﺪوه ﻣﻊ‬+‫اﻋﺘﻘﺪوه ﻣﻦ ا‬
‫ﻀﻤﺎن‬E‫ﺐ أن ﻧﻘﻮل ﺑﻮﺟﻮب ا‬i ‫ وﺣﻴ ﺌﺬ‬،÷‫ﻖ اﻷو‬8‫ﺼﺤﺔ ﻓﻴﻪ ﺑﺎﻟﻄﺮ‬E‫اﺣﺘﻤﺎل ا‬

1
Q8d> Muj8hidul Isl8m: Aham Fiqh Fayslei, p. 84.
617
‫اﻋﺘﻘﺎد ا‪E‬ﺸﺎﻓ‪ :‬ر‪È‬ﻪ‬ ‫’ ﻣﻦ أﺗﻠﻒ ﻣ¬وك اﻟ·ﺴﻤﻴﺔ ‪å‬ﻣﺪا ﻷﻧﻪ ﻣﺎل ﻣﺘﻘﻮم‬
‫اﷲ ﺗﻌﺎ‪\) .q‬ح اﻟﻌﻨﺎﻳﺔ‪(Q||\| :‬‬
‫‪Maul8n8 ‛Abd al-Hayy Lucknow> writes in his marginalia to al-Hid yah:‬‬

‫وﻫﻬﻨﺎ ‪t‬ﺚ وﻫﻮ أن وﻻﻳﺔ ا ﺤﺎﺟﺔ و‪B‬ن ﻧﺖ ﺛﺎﺑﺘﺔ ‪E‬ﻜﻨﺎ ﻻ ﻧﻘﻄﻊ ‪Á‬ﻄﺄ ﻣﺬﻫﺐ‬
‫ﻣﺬاﻫﺐ ا ﺠﺘﻬﺪﻳﻦ و‪J‬ﻬﻢ‬ ‫ﻫﺬه ا ﺴﺄﻟﺔ ﻛﻴﻒ وا]ﻖ داﺋﺮ ﺑ‬ ‫ا‪E‬ﺸﺎﻓﻌﻴﺔ‬
‫ﻫﺬه‬ ‫ا‪+‬ﺎب أن ﻳ‪.‬ﻮن د‪Ö‬ﻞ ﻣﺬﻫﺒﻨﺎ‬ ‫آﺧﺬون ﻋﻦ ﻳ ﺒﻮع ا‪8µE‬ﻌﺔ‪± ...‬ﻳﺔ ﻣﺎ‬
‫ا ﺴﺄﻟﺔ أرﺟﺢ وأﻗﻮى‪ ،‬وﻫﻮ ﻻ ‪°‬ﺴﺘﻠﺰم ﻛﻮن ﻣﺬﻫﺒﻬﻢ ﺧﻄﺄ ﻗﻄﻌﺎ ﺧﺼﻮﺻﺎ إذا‬
‫ن ﻣﺬﻫﺐ ا‪v‬ﺼﻢ ﻣﺒ ﻴﺎ ﺑﺪ‪Ö‬ﻞ \´ ﻋﻨﺪه و‪B‬ن ن ﺑﺎﻃﻼ ﻋﻨﺪﻧﺎ ﻓﺜﺒﻮت‬
‫وﻻﻳﺔ ا ﺤﺎﺟﺔ ﻻ ‪°‬ﺴﺘﻠﺰم أن ﻻ ‪i‬ﺐ ا‪E‬ﻀﻤﺎن‪) .‬ﺣﺎﺷﻴﺔ ا‪/‬ﺪاﻳﺔ‪(R|s\R :‬‬

‫واﻧﻈﺮ ا ﺰ‪8‬ﺪ‪ :‬ﺗ‪.‬ﻤﻠﺔ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪„ ،Q||\| :‬ﻜﺘﺒﺔ رﺷﻴﺪﻳﺔ‪ ،‬وﺣﺎﺷﻴﺔ ﺳﻌﺪي‬
‫ﺟﻠ‪„ ،Q||\| :Þ‬ﻜﺘﺒﺔ رﺷﻴﺪﻳﺔ(‪.‬‬
‫‪The above statement of Maul8n8 ‛Abd al-Hayy Lucknow> rahimahull8h‬‬
‫‪is supported by another issue, viz. if Bismill h is left out intentionally,‬‬
‫‪will the promulgation of its permissibility be executed? ‛All8mah‬‬
‫‪Sh8m> rahimahull8h is of the view that it will be executed.‬‬

‫ﻣ¬وك اﻟ·ﺴﻤﻴﺔ ﻣﺒ‪ ’ b‬أﻧﻪ ‪E‬ﻢ‬ ‫ﻗﻠﺖ‪ :‬ﻟ‪.‬ﻦ ﻗﺪ ﻋﻠﻤﺖ أن ﻋﺪم ا‪f‬ﻔﺎذ‬
‫‪J‬ﺘﻠﻒ ﻓﻴﻪ ا‪E‬ﺴﻠﻒ و‪B‬ﻧﻪ ﻻ اﻋﺘﺒﺎر ﺑﻮﺟﻮد ا‪v‬ﻔﻼف ﺑﻌﺪﻫﻢ‪ ...‬ﻧﻌﻢ ’ ﻣﺎ ﻳﺄ‪Ú‬‬
‫ﻣﻦ ﺗﺼﺤﻴﺢ اﻋﺘﺒﺎر اﺧﺘﻼف ﻣﻦ ﺑﻌﺪﻫﻢ ﻳﻘﻮي ﻫﺬا ا‪+‬ﺤﺚ و‪8‬ﺆ‪8‬ﺪ ﻣﺎ‬
‫ا‪v‬ﻼﺻﺔ ﻣﻦ أن اﻟﻘﻀﺎء ‪t‬ﻞ ﻣ¬وك اﻟ·ﺴﻤﻴﺔ ﻋﻤﺪا ﺟﺎﺋﺰ ﻋﻨﺪﻫﻤﺎ ﻻ ﻋﻨﺪ أ›‬
‫ﻛﻮن ا ﺤﻞ ﺘﻬﺪا ﻓﻴﻪ‬ ‫ﻣﻦ أن اﻟﻌ?ة‬ ‫اﻟﻔﺘﺢ ﻋﻦ ا ﻨﺘ‬ ‫ﻳﻮﺳﻒ‪ ،‬و_ﺬا ﻣﺎ‬
‫اﻟﻔﺘﺢ وﻻ ‪ èJ‬أن ‪ 9‬ﺧﻼف ﺑ•ﻨﻨﺎ‬ ‫اﺷ·ﺒﺎه ا(‪Ö‬ﻞ ﻻ ﺣﻘﻴﻘﺔ ا‪v‬ﻼف‪ ،‬ﻗﺎل‬
‫ا‪+‬ﺤﺮ أن ﺻﺎﺣﺐ‬ ‫ا‪E‬ﺸﺎﻓ‪ :‬أو ﻏ'ه ‪ô‬ﻞ اﺷ·ﺒﺎه ا(‪Ö‬ﻞ‪ ...‬وا"ي ﺣﻘﻖ‬ ‫و‪ž‬‬
‫ﻓﺈﻧﻪ ذﻛﺮ أوﻻ ﻋﺒﺎرة اﻟﻘﺪوري و| و‪B‬ذا رﻓﻊ إ‪Ö‬ﻪ‬ ‫ا‪/‬ﺪاﻳﺔ أﺷﺎر إ‪ q‬اﻟﻘﻮﻟ‬
‫ﺣ‪.‬ﻢ ﺣﺎ¿ﻢ أ„ﻀﺎه إﻻ أن ‪J‬ﺎﻟﻒ ا‪E‬ﻜﺘﺎب أو ا‪E‬ﺴﻨﺔ أو اﻹ ﺎع‪ ،‬وذرك ﺛﺎﻧﻴﺎ‬

‫‪618‬‬
‫ﺛﻢ ﺟﺎء‬ ‫ﻋﺒﺎرة ا{ﺎﻣﻊ ا‪E‬ﺼﻐ' و| وﻣﺎ اﺧﺘﻠﻒ ﻓﻴﻪ اﻟﻔﻘﻬﺎء ﻓﻘ‪ œ‬ﺑﻪ اﻟﻘﺎ‬
‫اﻟﻔﺘﺢ‪.‬‬ ‫ا{ﺎﻣﻊ و"ا رﺟﺤﻪ‬ ‫ﻗﺎض آﺧﺮ ﻳﺮى ﻏ' ذ‪E‬ﻚ أ„ﻀﺎه‪ ...‬واﻷوﺟﻪ ﻣﺎ‬
‫)ﻓﺘﺎوى ا‪E‬ﺸﺎ‪(WSS\s :M‬‬
‫‪‛All8mah Zafar Ahmad ‛Uthm8n> rahimahull8h related an incident. A‬‬
‫‪Sh8fi‛> scholar presented the proofs for the permissibility of an animal‬‬
‫‪over which Bismill h was intentionally left out. He did this before the‬‬
‫‪Sultan in the presence of Hanaf> scholars… He then writes:‬‬

‫ﻠﺲ ا‪E‬ﺴﻠﻄﺎن ‪E‬ﻢ ﻳ‪.‬ﻦ ﻟﻘﻮة ﺗﻠﻚ‬ ‫وﻇﻬﺮ أن ﺳﻜﻮت ﻠﺔ اﻷﺋﻤﺔ ا]ﻨﻔﻴﺔ‬
‫ﻣﻨﻪ أن‬ ‫م ن ﻣﻊ ا‪E‬ﺸﺎﻓ‪ :‬وﺗ‪é‬‬ ‫ا‪E‬ﻮﺟﻮه وﻣﺘﺎﻧﺘﻬﺎ‪ ،‬ﺑﻞ ﻷ„ﺮ آﺧﺮ‪ .‬وﻫﺬا ا‪E‬‬
‫‪E‬ﻺﺟﺘﻬﺎد‬ ‫ﻫﺬه ا ﺴﺄﻟﺔ ﻣﻦ ﺟﻬﺔ اﻹﺟﺘﻬﺎد‪ ،‬وا ﺴﺄﻟﺔ ﻣﻦ ا ﺴﺎﺋﻞ اﻟ‬ ‫‪²‬ﻣﻪ‬
‫ﺎل ﻓﻴﻬﺎ‬ ‫ﻻ‬ ‫ﺎل ﻛﺴﺎﺋﺮ اﻹﺟﺘﻬﺎدات‪ ،‬وﻟ•ﺲ ﻣﻦ اﻟﻘﻄﻌﻴﺎت اﻟ‬ ‫ﻓﻴﻬﺎ‬
‫‪E‬ﻺﺟﺘﻬﺎد ﺣ‪i Æ‬ﻌﻞ ‪²‬ﻣﻪ ﻓﻴﻬﺎ ﻣﻦ اﻷﺑﺎﻃﻴﻞ‪ ،‬واﻟﻘﻮل ﺑﺄﻧﻪ ;ﺎﻟﻒ ‪E‬ﻺ ﺎع‬
‫ﻷن ا‪E‬ﺸﺎﻓ‪ :‬أﻋﺮف ﺑﺎﻹ ﺎع وأﻫﻠﻪ‪ ،‬ﻓﻼ ﻳﻈﻦ ﺑﻪ أﻧﻪ ﺧﺮق‬ ‫ﻟ•ﺲ ﺑﻤﺎ ﻳ ﺒ‬
‫اﻹ ﺎع‪) .‬إﻋﻼء ا‪E‬ﺴ ‪(`Q\Xâ :‬‬
‫‪‛All8mah Sayyid Ahmad Taht8w> rahimahull8h writes:‬‬

‫و‪t‬ﺚ اﻷ‪õ‬ﻤﻞ ﻓﻴﻪ ﺑﺄﻧﻪ ﺎ أ„ﺮﻧﺎ أن ﻧ¬ك أﻫﻞ ا"ﻣﺔ ’ ﻣﺎ اﻋﺘﻘﺪوه ﻣﻦ ا‪+‬ﺎﻃﻞ‬
‫وﺟﺐ ﻋﻠﻴﻨﺎ أن ﻧ¬ك أﻫﻞ اﻹﺟﺘﻬﺎد ’ ﻣﺎ اﻋﺘﻘﺪوه ﻣﻊ اﺣﺘﻤﺎل ا‪E‬ﺼﺤﺔ‬
‫ﺑﺎﻟﻄﺮ‪8‬ﻖ اﻷو÷‪ ،‬ﻓﺤﻴ ﺌﺬ ‪i‬ﺐ أن ﻧﻘﻮل ﺑﻤﻮﺟﺐ ا‪E‬ﻀﻤﺎن ’ ﻣﻦ أﺗﻠﻒ ﻣ¬وك‬
‫ا]ﻤﻮي‪) .‬ﺣﺎﺷﻴﺔ‬ ‫اﻋﺘﻘﺎد ا‪E‬ﺸﺎﻓ‪ ،:‬وﺗﻤﺎﻣﻪ‬ ‫اﻟ·ﺴﻤﻴﺔ ﻋﻤﺪا ﻷﻧﻪ ﻣﺎل ﻣﺘﻘﻮم‬
‫اﻟﻄﺤﻄﺎوي‪(XXW\W :‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪Compensation when an employee is careless‬‬
‫‪Question‬‬
‫‪Some petrol-pump attendants are very careless. In their hurry, they‬‬
‫‪fill more petrol than was requested by the driver. Can a compensation‬‬
‫?‪be imposed on them for their carelessness‬‬

‫‪619‬‬
Answer
The employee filled extra petrol out of negligence and carelessness. A
compensation can be imposed on him. However, if the petrol pump is
such that despite taking all precautions, a little extra petrol flows into
the tank, then it is not permissible to impose a compensation on him.

‫ وﺗﻌﺪي اﻷﺟ' ﻫﻮ أن‬.‫ ﻳﻀﻤﻦ‬،‫ﻮ ﺗﻠﻒ ا ﺴﺘﺄﺟﺮ ﻓﻴﻪ ﺑﺘﻌﺪي اﻷﺟ' وﺗﻘﺼ'ه‬E
.‫اﺣﺔ ن أو دﻻﻟﺔ‬£ ‫ﻷ„ﺮ ا ﻮﺟﺮ‬ ‫ﻳﻌﻤﻞ ﻋﻤﻼ أو ﻳﺘ•ف ﺗ•ﻓﺎ ;ﺎﻟﻔ‬
(RQ` ‫ ص‬،‫)\ح ا ﺠﻠﺔ‬

‫ )\ح‬.‫ﺎﻓﻈﺔ ا ﺴﺘﺄﺟﺮ ﻓﻴﻪ ﺑﻼ ﻋﺬر‬ô ‫وﺗﻘﺼ' اﻷﺟ' ﻫﻮ ﻋﺪم اﻋﺘﻨﺎﺋﻪ‬

.(RQ| ‫ ص‬،‫ا ﺠﻠﺔ‬

‫ﻳﺪه ﺑﻐ' ﺻﻨﻌﻪ و_ﺬا‬ ‫ أﻧﻪ ﻻ ﻳﻀﻤﻦ ا ﺎل ا"ي ﺗﻠﻒ‬Æ‫ﺎص أﻣ ﺣ‬v‫اﻷﺟ' ا‬

.(RQ ‫ ص‬،‫ )\ح ا ﺠﻠﺔ‬.‫ﻻ ﻳﻀﻤﻦ ا ﺎل ا"ي ﺗﻠﻒ ﺑﻌﻤﻠﻪ ﺑﻼ ﺗﻌﺪ أﻳﻀﺎ‬
All8h ta‛8l8 knows best.
Compensation for breaking an item
Question
A man placed his spectacles on the floor in front of him and started
performing sal8h. A man from the front walked across and stepped on
the expensive spectacles, causing it to break. Will he be liable to pay
compensation?
Answer
The person was occupied in sal8h and the man from the front walked
within the place of prostration of the worshipper. He will have to pay
compensation because the transgression was committed by him. The
Shar>‛ah prohibits us from walking within the place of prostration. If
the person was not occupied in sal8h, and this person steps on his
spectacles, there will be no compensation. This is because since he is
not in sal8h, the other person has the right to walk across him.

620
،‫ﻖ اﻟﻌﺎم ﺷ•ﺌﺎ‬8‫ ﺑﺎﻟﻄﺮ‬،‫ء أو أﺗﻠﻒ داﺑﺘﻪ‬e ‫ﻖ اﻟﻌﺎم‬8‫ﻮ ﺗﻠﻒ ﺑﻤﺮوره ﺑﺎﻟﻄﺮ‬E ‫ﻣﺎ‬
‫ن ن‬B‫ ﻓﻴﻀﻤﻦ ﻷن „ﺮوره و‬،‫ﺑﻴﺪﻫﺎ أو ﻓﻤﻬﺎ وﻫﻮ راﻛﺒﻬﺎ أو ﺳﺎﺋﻘﻬﺎ أو ﻗﺎﺋﺪﻫﺎ‬
.(WsS ‫ ص‬،‫ )\ح ﻗﻮاﻋﺪ اﻟﻔﻘﻬﻴﺔ‬.‫ﺴﻼﻣﺔ‬E‫ط ا‬µ ‫ﻜﻨﻪ ﻣﻘﻴﺪ‬E ‫ﻣﺒﺎﺣﺎ‬
All8h ta‛8l8 knows best.
When a bird is released from its cage
Question
A man had a bird which was in a cage. Another person opened the
door of the cage and the bird flew away. Does the latter have to pay
compensation?
Answer
There is a difference of opinion on the issue of compensation in such a
case. Im8m Muhammad rahimahull8h is of the view that he will be
liable to pay compensation. Im8m AbP Han>fah and Im8m AbP YPsuf
rahimahumall8h are of the view that there will be no compensation.
The fatw8 is issued on the view of Im8m Muhammad rahimahull8h.

:e‫ﺸﺎ‬E‫أﺻﻮل ا‬

‫ ﻣﺜﺎ ﻓﺘﺢ ﺑﺎب‬...‫ﻮﺟﺪ ﻋﻨﺪ \ﻃﻪ‬8‫ﺒﺖ ﺑﻌﻠﺘﻪ و‬³8‫ﺒﻪ و‬é‫ﻢ ﻳﺘﻌﻠﻖ ﺴ‬.]‫ا‬
...'‫ﻠﺘﻠﻒ ﺑﻮاﺳﻄﺔ ﺗﻮﺟﺪ ﻣﻦ ا(اﺑﺔ واﻟﻄ‬E ‫ ﻓﺈﻧﻪ ﺳﺒﺐ‬...‫اﻹﺻﻄﺒﻞ واﻟﻘﻔﺺ‬
‫ﺴﺒﺐ إﻻ إذا‬E‫ اﻟﻌﻠﺔ دون ا‬q‫ﻢ إ‬.]‫ﺴﺒﺐ ﻣﻊ اﻟﻌﻠﺔ إذا اﺟﺘﻤﻌﺎ ﻳﻀﺎف ا‬E‫وا‬
( `\X :e‫ﺸﺎ‬E‫ )أﺻﻮل ا‬.‫ﺴﺒﺐ ﺣﻴ ﺌﺬ‬E‫ ا‬q‫ اﻟﻌﻠﺔ ﻓﻴﻀﺎف إ‬q‫ﺗﻌﺬرت اﻹﺿﺎﻓﺔ إ‬

:‫ﺼﻨﺎﺋﻊ‬E‫ﺑﺪاﺋﻊ ا‬

‫ﻤﺪ‬ô ‫ﻤﺎ وﻗﺎل‬/‫ﻗﻮ‬ ‫ﻢ ﻳﻀﻤﻦ‬E ‫ﻮ ﻓﺘﺢ ﺑﺎب ﻗﻔﺺ ﻓﻄﺎر اﻟﻄ' ﻣﻨﻪ وﺿﺎع‬E‫و‬
(X``\â :‫ﺼﻨﺎﺋﻊ‬E‫ )ﺑﺪاﺋﻊ ا‬.‫ﻳﻀﻤﻦ‬

:‫ﺔ‬8‫از‬‰‫اﻟﻔﺘﺎوى اﻟ‬

‫ )اﻟﻔﺘﺎوى‬.‫ ﻻ ﻳﻀﻤﻦ ﻋﻨﺪﻫﻤﺎ ﺧﻼﻓﺎ ﺤﻤﺪ‬...'‫ﻓﺘﺢ ﺑﺎب ﻗﻔﺺ ﻓﻄﺎر اﻟﻄ‬

(QX`\` :M‫ﺸﺎ‬E‫ وا‬.Xââ\` :‫ﺔ‬8‫از‬‰‫اﻟ‬
621
 :‫ﻈﺎﺋﺮ‬f‫\ح اﻷﺷﺒﺎه وا‬

‫ وﻓﺘﺢ ﺑﺎب‬،‫ وﻗﻄﻊ ﺣﺒﻞ اﻟﻘﻨﺪﻳﻞ‬،‫ﺰق‬E‫{ وﺷﻖ ا‬+‫ ﺣﻔﺮ ا‬q‫ﻢ إ‬.]‫ﻳﻀﺎف ا‬
‫ﺔ اﻟﻔﺘﻮى ’ ﻗﻮل‬8‫از‬‰‫ و™ اﻟ‬،‫ وﻋﻨﺪﻫﻤﺎ ﻻ ﺿﻤﺎن‬،‫ﻤﺪ‬ô ‫اﻟﻘﻔﺺ ’ ﻗﻮل‬
(WS`\X)) .‫ﻤﺪ‬ô
All8h ta‛8l8 knows best.
Compensation for dying clothes incorrectly
Question
A person gave a dyer a cloth to dye a certain colour. The dyer dyed it a
different colour. Will he be liable to pay compensation?
Answer
The owner has two choices. He can ask the dyer to keep the cloth and
the latter must pay him the value of the un-dyed cloth. He can accept
the cloth as it is and pay the normal fee for his service. He must not
pay more than the agreed price.

‫ ﻓﺼﺒﻐﻪ ﺑﺼﺒﻎ ﻣﻦ ﺟ ﺲ آﺧﺮ‬،‫ﻘﻢ‬+‫ﺰﻋﻔﺮان أو ﺑﺎ‬E‫ﻪ ﺑﺎ‬ž‫ﺼﺒﻎ ﺛﻮ‬Ö ‫ﻮ أ„ﺮ رﺟﻼ‬E‫و‬

‫ن ﺷﺎء أﺧﺬ‬B‫ و‬،‫ﻪ ﻋﻠﻴﻪ‬ž‫ وﺗﺮك ﺛﻮ‬،‫ﻪ أﺑﻴﺾ‬ž‫ﻮب أن ﻳﻀﻤﻨﻪ ﻗﻴﻤﺔ ﺛﻮ‬ï‫ﺮب ا‬E ‫ن‬
(W s\W :‫ﻨﺪﻳﺔ‬/‫ )اﻟﻔﺘﺎوى ا‬.¼‫ﻮب وأﻋﻄﺎه أﺟﺮ ﻣﺜﻠﻪ ﻻ ﻳﺰاد ’ ا ﺴ‬ï‫ا‬
All8h ta‛8l8 knows best.
When a cloth is spoilt
Question
A dyer dyed a cloth according to the colour which was required, but he
spoilt the cloth or the colour did not catch on in the correct manner.
Or, a panel-beater was given a car to paint, but the same thing
happened (the colour did not catch on as it ought to). Will he be liable
to pay compensation? Will he be eligible for payment for his service?
Answer
The owner has two choices. He can ask the dyer to keep the cloth and
the latter must pay him the value of the un-dyed cloth. He can accept
the cloth as it is and pay the normal fee for his service, but more than

622
the agreed price will not be paid. In the case of a vehicle, he must pay
the normal fee and take his car.

‫ ﻓﺼﺒﻐﻪ ﺑﻤﺎ ﺳ¼ إﻻ أﻧﻪ‬،‫ﺼﺒﻐﻪ ﺑﻌﺼﻔﺮ ﻣﻦ ﻋﻨﺪه‬Ö ‫ ﺻﺒﺎغ‬q‫ﺎ إ‬ž‫ذا دﻓﻊ ﺛﻮ‬B‫و‬

،‫ﻮب‬ï‫ ﺗﻌﻴﺐ ا‬Æ‫اﻹﺻﺒﺎغ ﺣ‬ •‫ ﻓﺈن أﺷﺒﻊ أو ﻗ‬،‫ﺻﻔﺘﻪ ﻣﺎ ﺗﻌ ﺑﻪ‬ ‫ﺧﺎﻟﻒ‬
‫ن ﺷﺎء‬B‫ﻪ أﺑﻴﺾ و‬ž‫ﻮب ﻋﻠﻴﻪ وﺿﻤﻨﻪ ﻗﻴﻤﺔ ﺛﻮ‬ï‫ إن ﺷﺎء ﺗﺮك ا‬،‫ﻴﺎر‬v‫ﻓﺼﺎﺣﺒﻪ ﺑﺎ‬
:‫ﻨﺪﻳﺔ‬/‫ )اﻟﻔﺘﺎوى ا‬.¼‫ﺎوز ﺑﻪ ا ﺴ‬i ‫ﻮب وأﻋﻄﺎه أﺟﺮ ﻣﺜﻞ ﻋﻤﻠﻪ ﻻ‬ï‫أﺧﺬ ا‬
(sQX\W
All8h ta‛8l8 knows best.
When a washer-man loses a garment
Question
A washer-man was given clothes to wash. They got lost or were stolen.
Will he be liable to pay compensation?
Answer
There could be three scenarios in this case:
1. The garment was totally damaged due to the action of the
washer-man. He will be liable to pay compensation.
2. The garment was not damaged through the action of the
washer-man but due to a common calamity. For example, the
city caught on fire. He will not be liable to pay any
compensation.
3. There was no common calamity, but it got lost. Im8m AbP
YPsuf and Im8m Muhammad rahimahull8h are of the view
that he will be liable to pay compensation. Im8m AbP Han>fah
rahimahull8h is of the view that compensation is not
obligatory. Al-Fat w al-Hind yyah issues the verdict on the
view of the first two Im8ms.

‫ واﻷول إﻣﺎ ﺑﺘﻌﺪي‬،‫ﻼك إﻣﺎ ﺑﻌﻤﻞ اﻷﺟ' أو ﻻ‬/‫)ﻗﻮ ﻻ ﻳﻀﻤﻦ اﻟﺦ( إﻋﻠﻢ أن ا‬
‫ اﻷول ﺑﻘﺴﻤﻴﻪ ﻳﻀﻤﻦ‬u‫ ﻓ‬،‫ﻮن اﻷﺣ¬از ﻋﻨﻪ أو ﻻ‬.‫ إﻣﺎ أن ﻳ‬Ó‫ﺎ‬ï‫ وا‬،‫أو ﻻ‬
،‫ و™ أو ﻻ ﻳﻀﻤﻦ ﻋﻨﺪ اﻹﻣﺎم ﻣﻄﻠﻘﺎ‬،‫ ﻻ ﻳﻀﻤﻦ اﺗﻔﺎﻗﺎ‬Ó‫ﺎ‬ï‫ ا‬Ó‫ و™ ﺛﺎ‬،‫اﺗﻔﺎﻗﺎ‬
،‫ﺼﻠﺢ ’ ﻧﺼﻒ اﻟﻘﻴﻤﺔ ﻣﻄﻠﻘﺎ‬E‫ ا ﺘﺄﺧﺮون ﺑﺎ‬Æ‫ وأﻓ‬،‫ﻀﻤﻦ ﻋﻨﺪﻫﻤﺎ ﻣﻄﻠﻘﺎ‬8‫و‬
623
‫وﻗﻴﻞ أن „ﺼﻠﺤﺎ ﻻ ﻳﻀﻤﻦ و‪B‬ن ﻏ' „ﺼﻠﺢ ﺿﻤﻦ‪ ...‬و‪B‬ن „ﺴﺘﻮر ا]ﺎل‬
‫ﻓﺎ‪E‬ﺼﻠﺢ‪) .‬ﻓﺘﺎوى ﺷﺎ‪(`s\` :M‬‬

‫ﻫﺬه ا ﺴﺄﻟﺔ‬ ‫و™ ا‪/‬ﻨﺪﻳﺔ‪ :‬و™ اﻹﺑﺎﻧﺔ أﺧﺬ اﻟﻔﻘﻴﻪ أﺑﻮ ا‪E‬ﻠﻴﺚ ر‪È‬ﻪ اﷲ ﺗﻌﺎ‪q‬‬
‫ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‪ ،‬و‪ž‬ﻘﻮ‪/‬ﻤﺎ ﻳﻔ‪Æ‬‬ ‫ﺑﻘﻮل أ› ﺣﻨﻴﻔﺔ ر‪È‬ﻪ اﷲ ﺗﻌﺎ‪ q‬و‪ž‬ﻪ أﻓ‪ ،Æ‬ﻛﺬا‬
‫ا—‪é‬ﻴ ‪) .‬اﻟﻔﺘﺎوى‬ ‫ا‪Ö‬ﻮم —ﻐ' أﺣﻮال ا‪f‬ﺎس‪ ،‬و‪ž‬ﻪ ¯ﺼﻞ ﺻﻴﺎﻧﺔ أ„ﻮا‪/‬ﻢ‪ ،‬ﻛﺬا‬
‫ا‪/‬ﻨﺪﻳﺔ‪(sSS\W :‬‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪624‬‬
 WAQF
The definition of waqf and its existence in the time of the Sahābah
Question
What is waqf? Did the Sah8bah practise it?
Answer
Waqf refers to removing something from your ownership, giving it
over to the ownership of All8h ta‛8l8 and reserving it for individuals,
institutions, mas8jid, graveyards or other good works without
consideration to rich and poor, with the intention of obtaining All8h’s
pleasure for eternity.
ً ٔ ٰ
‫ﻮ ﻏﻨﻴﺎ‬E‫ف ﻣﻨﻔﻌﺘﮩﺎ ’ ﻣﻦ اﺣﺐ و‬£‫ و‬q‫ﺗﻌﺎ‬ ‫ اﷲ‬Œ‫ﻢ „ﻠ‬.‫ﺴﮩﺎ ’ ﺣ‬é‫ﻮ ﺣ‬ß
ٔ ٔ ٰ
’ ‫ﻢ ﻳﺒﻖ‬E ‫ﻔﻴﺪ ان ا ﺮاد اﻧﮧ‬Ö ‫ﻢ‬.‫ ﻗﺪر ﻟﻔﻆ ﺣ‬q‫ﺗﻌﺎ‬ ‫ﻢ اﷲ‬.‫ﻗﻮﻟﮧ ’ ﺣ‬
ٰ
q‫ﺗﻌﺎ‬ ‫ اﷲ‬Œ‫ﻢ „ﻠ‬.‫ ﺑﻞ ﺻﺎر ’ ﺣ‬،‫ ﻏ'ہ‬Œ‫ „ﻠ‬q‫ﻮاﻗﻒ وﻻ اﻧﺘﻘﻞ إ‬E‫ ا‬Œ‫„ﻠ‬
ٔ
ٰ
‫ف‬£‫ﻗﻮﻟﮧ و‬... q‫ﺗﻌﺎ‬ ‫ ﷲ‬Œ‫ „ﻠ‬lE‫ﻻ ﻓﺎ‬B‫ و‬،‫ ﻓﻴﮧ ﻻﺣﺪ ﺳﻮاہ‬Œ‫ا"ي ﻻ „ﻠ‬
ٔ ٔ ٔ
qB‫ و‬،‫ﻣﻨﻔﻌﺘﮩﺎ ’ ﻣﻦ اﺣﺐ ﻋ? ﺑﮧ ﺑﺪل ﻗﻮﻟﮧ وا—ﺼﺪق ﺑﺎ ﻨﻔﻌﺔ ﻻﻧﮧ اﻋﻢ‬
ٔ ٔ ٔ ً ٔ
‫ﻮﻗﻒ ’ اﻻﻏﻨﻴﺎء‬E‫ﻦ ﻋﻠﻤﺖ ان ا‬.‫ اﻓﺎدہ ح ﻟ‬،‫ﻮ ﻏﻨﻴﺎ‬E‫ا—ﻌﻤﻴﻢ اﺷﺎر ﺑﻘﻮﻟﮧ و‬
ٔ
‫ف ﻣﻨﻔﻌﺘﮩﺎ‬£ ‫ ﻓﺎ ﻨﺎﺳﺐ ا—ﻌﺒ' ﺑﺎ—ﺼﺪق ﺑﺎ ﻨﻔﻌﺔ إﻻ ان ﻳﺮاد‬،‫ﻮز‬i ‫وﺣﺪﮨﻢ ﻻ‬
(‫ ﺳﻌﻴﺪ‬،‫ﻮﻗﻒ‬E‫ ﻛﺘﺎب ا‬،۳۳۹/W :‫ )ا(ر ا ﺨﺘﺎر‬.‫’ وﺟﮧ ا—ﺼﺪق‬
The existence of waqf in the time of the Sahābah
The basis for waqf is the following narration of Hadrat ‛Umar
radiyall8hu ‛anhu in Sah h Bukh r :
ً ٔ ٔ ٔ
‫اﷲ ﻋﻨﻪ اﺻﺎب ارﺿﺎ‬ ‫ﻄﺎب ر‬v‫ﻋﻦ اﺑﻦ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ان ﻋﻤﺮ ﺑﻦ ا‬
ٔ ٔ
Ó‫ ﻳﺎ رﺳﻮل اﷲ إ‬:‫ ﻓﻘﺎل‬،‫ﺴﺘﺎ„ﺮہ ﻓﻴﮩﺎ‬° ‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫ ا‬ú‫ﻴ? ﻓﺎ‬Á
ٔ ٔ ً ٔ ً ٔ ٔ
‫ إن‬:‫ﻢ اﺻﺐ ﻣﺎﻻ ﻗﻂ اﻧﻔﺲ ﻋﻨﺪي ﻣﻨﮧ ﻓﻤﺎ ﺗﺎ„ﺮ ﺑﮧ؟ ﻗﺎل‬E ?‫ﻴ‬Á ‫اﺻﺒﺖ ارﺿﺎ‬
ٔ ٔ
‫ ﻓﺘﺼﺪق ﺑﮩﺎ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ اﻧﮧ‬:‫ ﻗﺎل‬،‫ﺴﺖ اﺻﻠﮩﺎ وﺗﺼﺪﻗﺖ ﺑﮩﺎ‬é‫ﺷﺌﺖ ﺣ‬
‫ﺮﻗﺎب‬E‫ ا‬Ã‫ و‬U‫ اﻟﻘﺮ‬Ã‫ وﺗﺼﺪق ﺑﮩﺎ ® اﻟﻔﻘﺮاء و‬،‫ وﻻ ﺗﻮرث‬،‫ﺐ‬ß‫ وﻻ ﺗﻮ‬،‫ﻻ ﺗﺒﺎع‬
625
 ٔ ٔ
‫ﻞ ﻣﻨﮩﺎ‬õ‫ﮩﺎ ان ﻳﺎ‬Ö‫ ﻻ ﺟﻨﺎح ’ ﻣﻦ و‬،‫ﻀﻴﻒ‬E‫ﻴﻞ وا‬é‫ﺴ‬E‫ﻴﻞ اﷲ واﺑﻦ ا‬é‫و™ ﺳ‬
(۴۱/Q ‫ و„ﺴﻠﻢ‬.۳۸۲/X :}‫ﺨﺎر‬+‫ )رواہ ا‬.‫ﻄﻌﻢ ﻏ' ﻣﺘﻤﻮل‬8‫ﺑﺎ ﻌﺮوف و‬
Hadrat ‛Abdull8h ibn ‛Umar radiyall8hu ‛anhu narrates that when
Hadrat ‛Umar radiyall8hu ‛anhu received some land in Khaybar he
went to RasPlull8h sallall8hu ‛alayhi wa sallam to consult with him on
what he should do with it. He said: “O RasPlull8h! I received some land
in Khaybar. I never owned such valuable property before this. What
should I do with it?” RasPlull8h sallall8hu ‛alayhi wa sallam said: “You
could retain the actual property and give its income in charity.”
Hadrat ‛Umar radiyall8hu ‛anhu then decided to give its income in
charity. The property itself will neither be sold, given nor inherited.
He bequeathed its income for the poor, relatives, for the freeing of
slaves, for those in All8h’s path, for travellers and guests. He added
that the one who is its trustee may eat from it according to the norm
and he may feed others. He will not be permitted to accumulate its
income.
The waqf of Hadrat ‛Umar radiyall8hu ‛anhu is accepted as the first
waqf in the history of Islam. Subsequently, other Sah8bah radiyall8hu
‛anhum began bequeathing properties as waqf and this system
continued since that time.
Hadrat J8bir radiyall8hu ‛anhu said that there is no affluent Sah8b>
who did not bequeath anything as waqf.
Hadrat AbP Bakr radiyall8hu ‛anhu had made his house waqf for his
son. Hadrat ‛Umar radiyall8hu ‛anhu had a house near Marwah. He
made it waqf for his sons. Hadrat ‛Al> radiyall8hu ‛anhu had
bequeathed his property in Yanbu‛ as waqf. Hadrat Zubayr radiyall8hu
‛anhu bequeathed his properties in Makkah and Egypt as waqf. The
wealth which he had in Mad>nah was made waqf for his children.
Hadrat Sa‛d ibn Waqq8s radiyall8hu ‛anhu bequeathed a property in
Mad>nah as waqf, and his house in Egypt as waqf for his children.
Similarly, it is established that Hadrat ‛Uthm8n, Hadrat ‛Amr ibn al-‛Ās,
Hadrat Hak>m ibn Hiz8m radiyall8hu ‛anhum and others had
bequeathed their properties as waqf.
ٔ ٔ
‫ﺼﺪﻳﻖ ر‬E‫ﺮا‬.‫ وﺗﺼﺪق اﺑﻮ ﺑ‬:‫' ا]ﻤﻴﺪي ﻗﺎل‬ž‫ﺰ‬E‫ﺮﻋﺒﺪ اﷲ ﺑﻦ ا‬.‫ﺛﻨﺎ اﺑﻮ ﺑ‬
‫ﻄﺎب ر‬v‫ﻮم وﺗﺼﺪق ﻋﻤﺮ ﺑﻦ ا‬Ö‫ ا‬q‫اﷲ ﻋﻨﻪ ﺑﺪارہ ﺑﻤﻜﺔ ’ و(ہ ﻓﮩﻲ إ‬
ٔ
›‫ ﺑﻦ ا‬ö‫ﻮم وﺗﺼﺪق ﻋ‬Ö‫ ا‬q‫ ﻴﺔ ’ و(ہ ﻓﮩﻲ إ‬ï‫ﺎ‬ž‫ﻌﮧ ﻋﻨﺪ ا ﺮوة و‬ž‫اﷲ ﻋﻨﻪ ﺑﺮ‬

626
 ‫ٔ‬
‫ﻃﺎﻟﺐ ر اﷲ ﻋﻨﻪ ﺑﺎرﺿﮧ ﺑ•ﻨﺒﻊ ﻓﮩﻲ إ‪ q‬ا‪Ö‬ﻮم وﺗﺼﺪق ا‪E‬ﺰ‪ 'ž‬ﺑﻦ اﻟﻌﻮام‬
‫ٔ‬
‫ر اﷲ ﻋﻨﻪ ﺑﺪارہ ﺑﻤﻜﺔ ® ا]ﺮاﻣﻴﺔ ودارہ ﺑﻤ• وا„ﻮاﻟﮧ ﺑﺎ ﺪﻳﻨﺔ ’ و(ہ‬
‫ٔ‬
‫ﻓﺬﻟ‪ Œ‬إ‪ q‬ا‪Ö‬ﻮم وﺗﺼﺪق ﺳﻌﺪ ﺑﻦ ا› وﻗﺎص ر اﷲ ﻋﻨﻪ ﺑﺪارہ ﺑﺎ ﺪﻳﻨﺔ‬
‫اﷲ ﻋﻨﻪ ﺑﺮوﻣﺔ‬ ‫و‪ž‬ﺪارہ ﺑﻤ•’ و(ہ ﻓﺬﻟ‪ Œ‬إ‪ q‬ا‪Ö‬ﻮم‪ ،‬وﻋﺜﻤﺎن ﺑﻦ ﻋﻔﺎن ر‬
‫اﷲ ﻋﻨﻪ ﺑﺎ‪E‬ﻮﮨﻂ ﻣﻦ اﻟﻄﺎﺋﻒ ودارہ‬ ‫ﻓﮩﻲ إ‪ q‬ا‪Ö‬ﻮم وﻋﻤﺮو ﺑﻦ اﻟﻌﺎص ر‬
‫ﺑﻤﻜﺔ ’ و(ہ ﻓﺬﻟ‪ Œ‬إ‪ q‬ا‪Ö‬ﻮم وﺣﻜﻴﻢ ﺑﻦ ﺣﺰام ر اﷲ ﻋﻨﻪ ﺑﺪارہ ﺑﻤﻜ ﺔ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫وا ﺪﻳﻨﺔ ’ و(ہ ﻓﺬﻟ‪ Œ‬إ‪ q‬ا‪Ö‬ﻮم ‪ -‬وﻋﻦ ا ﺲ ر اﷲ ﻋﻨﻪ اﻧﮧ وﻗﻒ دارا‬
‫ا‪E‬ﻜ?} ‪E‬ﻠﺒﻴﮩ ‪،۱۶۱/` :‬‬ ‫ﺑﺎ ﺪﻳﻨﺔ ﻓ©ن إذا ﺣﺞ „ﺮ ﺑﺎ ﺪﻳﻨﺔ ﻓ‪Y‬ل دارہ‪) .‬ا‪E‬ﺴ‬
‫ﻛﺘﺎب ا‪E‬ﻮﻗﻒ‪ ،‬دار ا ﻌﺮﻓﺔ‪ ،‬ﺑ'وت(‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎل ا‪v‬ﺼﺎف اﺣ©م اﻻوﻗﺎف‪ :‬ﺣﺪﺛﻨﺎ ‪ô‬ﻤﺪ ﺑﻦ ﻋﻤﺮ ا‪E‬ﻮاﻗﺪي ﻗﺎل‪ :‬ﺣﺪﺛ‪b‬‬
‫ﻗﺪاﻣﺔ ﺑﻦ „ﻮ‪ A‬ﺑﻦ ﺸ' „ﻮ÷ ا ﺎزﻧ• ‪ ،‬ﻗﺎل‪ :‬ﺳﻤﻌﺖ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ ﻳﻘﻮل‪:‬‬
‫ً‬
‫ﺎ ﻛﺘﺐ ﻋﻤﺮ ﺑﻦ ا‪v‬ﻄﺎب ر اﷲ ﻋﻨﻪ ﺻﺪﻗﺘﮧ ﺧﻼﻓﺘﮧ د‪ å‬ﻧﻔﺮا ﻣﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا ﮩﺎﺟﺮ‪8‬ﻦ واﻻﻧﺼﺎر ﻓﺎﺣ‪ã‬ﮨﻢ واﺷﮩﺪﮨﻢ ’ ذﻟ‪ Œ‬ﻓﺎﻧ·‪ µ‬ﺧ?ﮨﺎ ﻗﺎل ﺟﺎﺑﺮ‪ :‬ﻓﻤﺎ‬
‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬
‫اﻋﻠﻢ اﺣﺪا ذا ﻣﻘﺪرة ﻣﻦ اﺻﺤﺎب رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻣﻦ‬
‫ً‬ ‫ٔ‬
‫ا ﮩﺎﺟﺮ‪8‬ﻦ واﻻﻧﺼﺎر إﻻ ﺣ‪é‬ﺲ ﻣﺎﻻ ﻣﻦ ﻣﺎﻟﮧ ﺻﺪﻗﺔ „ﻮﻗﻮﻓﺔ ﻻ ﺸ¬}‪ ،‬وﻻ‬
‫„ﻮ‪ :A‬وﺳﻤﻌﺖ ‪ô‬ﻤﺪ ﺑﻦ ﻋﺒﺪ ا‪E‬ﺮ‪È‬ﻦ ﺑﻦ‬ ‫ٰ‬ ‫ﺗﻮرث‪ ،‬وﻻ ﺗﻮ‪ß‬ﺐ ‪ -‬ﻗﺎل ﻗﺪاﻣﺔ ﺑﻦ‬
‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬
‫ﺳﻌﺪ ﺑﻦ زرارة ﻳﻘﻮل‪ :‬ﻣﺎ اﻋﻠﻢ اﺣﺪا ﻣﻦ اﺻﺤﺎب رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫وﺳﻠﻢ ﻣﻦ اﮨﻞ ﺑﺪر ﻣﻦ ا ﮩﺎﺟﺮ‪8‬ﻦ واﻻﻧﺼﺎر إﻻ وﻗﺪ وﻗﻒ ﻣﻦ ﻣﺎﻟﮧ ﺣ‪é‬ﺴﺎ ﻻ‬
‫ٔ‬
‫‪°‬ﺸ¬} وﻻ ﻳﻮرث وﻻ ﻳﻮ‪ß‬ﺐ ﺣ‪ Æ‬ﻳﺮث اﷲ اﻻرض وﻣﻦ ﻋﻠﻴﮩﺎ‪) .‬ﻛﺘﺎب‬
‫ٔ‬
‫اﻻوﻗﺎف‪ ،‬ص ‪ ،۱۵‬ﻣﺎ رو} ® ا{ﻤﻠﺔ ﻣﻦ ﺻﺪﻗﺎت رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬
‫وﺳﻠﻢ‪ ،‬ﺑ'وت‪+ ،‬ﻨﺎن(‬
‫‪For further details about the auq8f (pl. of waqf) of RasPlull8h sallall8hu‬‬
‫‪‛alayhi wa sallam and the Sah8bah radiyall8hu ‛anhum, refer to:‬‬

‫‪627‬‬
،Xâ-s ‫ ص‬،(Q`X ‫ﺼﺎف )م‬v‫ﺪ ﺑﻦ ﻋﻤﺮو ا‬È‫ﺮ أ‬.‫ﻺﻣﺎم أ› ﺑ‬E ‫ﻛﺘﺎب اﻷوﻗﺎف‬
(‫ﺑ'وت‬
To sum up, it is desirable to make waqf and there is – more-or-less –
consensus of the Sah8bah radiyall8hu ‛anhum in this regard; as stated
by Ibn Qud8mah Hambal> rahimahull8h (refer to al-Mughn , vol. 6, p.
187, Kit8b al-WuqPf wa al-‛At8y8, D8r al-Kutub al-‛Ilm>yyah)
A Had>th from Sah h Muslim also proves the validity of waqf:
ٔ ٔ
‫اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬ ‫ﺮة ر‬8‫ﻋﻦ ا› ﮨﺮ‬
‫ إﻻ ﻣﻦ‬،‫ إذا ﻣﺎت اﻹ ﺴﺎن اﻧﻘﻄﻊ ﻋﻨﮧ ﻋﻤﻠﮧ إﻻ ﻣﻦ ﺛﻼﺛﺔ‬:‫ﻗﺎل‬
ٔ ٔ
‫ )رواہ‬.‫ﺔ او ﻋﻠﻢ ﻳ ﺘﻔﻊ ﺑﮧ او و( ﺻﺎﻟﺢ ﻳﺪﻋﻮ ﻟﮧ‬8‫ﺻﺪﻗﺔ ﺟﺎر‬
(۲۵۶/X :}‫ واﻟ¬ﻣﺬ‬.۴۱/Q :‫„ﺴﻠﻢ‬
RasPlull8h sallall8hu ‛alayhi wa sallam said: “When a
person passes away, his actions are cut off except from
three avenues: (1) a continuous charity, (2) knowledge
from which benefit is derived, (3) a righteous child who
prays for him.”
The above Had>th sheds light on the importance of waqf.
All8h ta‛8l8 knows best.
Words for the validity of waqf
Question
What are the words for waqf? In other words, which words make a
waqf valid and applicable?
Answer
Once an endower uses words which demonstrate an immediate waqf,
the waqf becomes valid and applicable. If they do not reveal an
immediate waqf, the waqf will neither be valid nor applicable.
Observe the following words/statements of waqf:
Words which reveal eternity. For example, the rental income of this
house will always be spent on the poor. According to Im8m AbP YPsuf
rahimahull8h, if a person merely says, “I am making this item waqf for
such and such purpose” and he does not utter a word which conveys
eternity, then it will be valid on the basis of societal norms. ‛All8mah
628
‫‪Sh8m> rahimahull8h states that the scholars of Balkh, Sadr ash-‬‬
‫‪Shar>‛ah and others used to issue the verdict on the view of Im8m AbP‬‬
‫‪YPsuf rahimahull8h on the basis of societal norms.‬‬
‫‪It is not necessary to mention the word “waqf” specifically. Any other‬‬
‫‪similar word which conveys the meaning of waqf will suffice. For‬‬
‫‪example, sadaqah.‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎل اﻟﻌﻼﻣﺔ ا]ﺼﻜ‪ ® u‬ا(ر ا ﺨﺘﺎر‪ :‬ور_ﻨﮧ اﻻﻟﻔﺎظ ا‪v‬ﺎﺻﺔ ر ﮨﺬہ‬
‫ٰ ٔ‬ ‫ٔ‬ ‫ﺻﺪﻗﺔ „ﻮﻗﻮﻓﺔ ٔ‬
‫ﺗﻌﺎ‪ q‬او‬ ‫„ﻮ‪ž‬ﺪة ’ ا ﺴﺎﻛ و‪E‬ﻮہ ﻣﻦ اﻻﻟﻔﺎظ ﻛﻤﻮﻗﻮﻓﺔ ﷲ‬
‫ٔ‬ ‫ٔ‬
‫’ وﺟﮧ ا‪ 'v‬او اﻟ? واﻛﺘ‪ è‬اﺑﻮ ﻳﻮﺳﻒ ﺑﻠﻔﻆ „ﻮﻗﻮﻓﺔ ﻓﻘﻂ‪ ،‬ﻗﺎل ا‪E‬ﺸﮩﻴﺪ‪:‬‬
‫ٔ‬
‫و‪E‬ﻦ ﻧﻔ ﺑﮧ ‪E‬ﻠﻌﺮف‪ .‬وﻗﺎل اﻟﻌﻼﻣﺔ ا‪E‬ﺸﺎ‪) :M‬ﻗﻮﻟﮧ واﻛﺘ‪ è‬اﺑﻮ ﻳﻮﺳﻒ ﺑﻠﻔﻆ‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫„ﻮﻗﻮﻓﺔ(‪ ،‬ا} ﺑﺪون ذﻛﺮ ﺗﺎﺑﻴﺪ او ﻣﺎ ﻳﺪل ﻋﻠﻴﮧ <ﻔﻆ ﺻﺪﻗﺔ‪ ،‬او ﻟﻔﻆ ا ﺴﺎﻛ‬
‫ٔ ٔ‬ ‫ً‬
‫و‪E‬ﻮہ ﺴﺠﺪ‪ ،‬وﮨﺬا إذا ‪E‬ﻢ ﻳ‪.‬ﻦ وﻗﻔﺎ ’ ﻣﻌ ﻛﺰ‪8‬ﺪ او اوﻻد ﻓﻼن‪ ،‬ﻓﺈﻧﮧ ﻻ‬
‫ٔ‬
‫ﻳﺼﺢ ﺑﻠﻔﻆ „ﻮﻗﻮﻓﺔ ﻨﺎﻓﺎة ا—ﻌﻴ ‪E‬ﻠﺘﺎﺑﻴﺪ‪ ،‬و"ا ﻓﺮق ﺑ „ﻮﻗﻮﻓﺔ و‪„ ž‬ﻮﻗﻮﻓ ﺔ‬
‫ﻻﻧﮧ ٔ‬‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫„ﻮ‪ž‬ﺪ‪...‬‬ ‫’ ز‪8‬ﺪ ﺣﻴﺚ اﺟﺎز اﻻول دون ا‪ï‬ﺎ‪ ،Ó‬ﻧﻌﻢ ﺗﻌﻴ ا ﺴﺠﺪ ﻻ ﻳ‪ã‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎل ® ا‪+‬ﺤﺮ‪ :‬ﻻ ﻳﺼﺢ ا} „ﻮﻗﻮﻓﺔ ﻓﻘﻂ إﻻ ﻋﻨﺪ ا› ﻳﻮﺳﻒ ﻓﺈﻧﮧ ‪i‬ﻌﻠﮩﺎ ﺑﻤﺠﺮد‬
‫ٔ‬ ‫ً‬
‫ﮨﺬا ا‪E‬ﻠﻔﻆ „ﻮﻗﻮﻓﺔ ’ اﻟﻔﻘﺮاء و‪B‬ذا ن ﻣﻔﻴﺪا ‪v‬ﺼﻮص ا •ف اﻋ‪ Ø‬اﻟﻔﻘﺮاء‬
‫ٔ ً ٔ‬
‫„ﻮ‪ž‬ﺪا ﻻن ﺟﮩﺔ اﻟﻔﻘﺮاء ﻻ ﺗﻨﻘﻄﻊ‪ .‬ﻗﺎل ا‪E‬ﺼﺪر ا‪E‬ﺸﮩﻴﺪ‪ :‬و„ﺸﺎﻳﺦ ﺑﻠﺦ‬ ‫‪E‬ﺰم ﻛﻮﻧﮧ‬
‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬
‫ﻳﻔﺘﻮن ﺑﻘﻮل ا› ﻳﻮﺳﻒ و‪E‬ﻦ ﻧﻔ ﺑﮧ اﻳﻀﺎ ©ن اﻟﻌﺮف ﻻن اﻟﻌﺮف إذا ن‬
‫ﻳ•ﻓﮧ إ‪ q‬اﻟﻔﻘﺮاء ن —ﻨﺼﻴﺺ ﻋﻠﻴﮩﻢ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‪، ۳۴۰/W :‬‬
‫ﻛﺘﺎب ا‪E‬ﻮﻗﻒ‪ ،‬ﺳﻌﻴﺪ(‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﺎﻣﺎ ر_ﻨﮧ ﻓﺎﻻﻟﻔﺎظ ا‪v‬ﺎﺻﺔ ا(اﻟﺔ ﻋﻠﻴﮧ‪ ...‬ﺑﺎن ﻗﺎل ﺟﻌﻠﺖ ار ﮨﺬہ ﺻﺪﻗ ﺔ‬
‫ٔ ٔ‬ ‫„ﻮﻗﻮﻓﺔ ٔ‬
‫„ﻮ‪ž‬ﺪة او اوﺻﻴﺖ ﺑﮩﺎ ﺑﻌﺪ „ﻮ• ﻓﺈﻧﮧ ﻳﺼﺢ ﺣ‪ Æ‬ﻻ ﻳﻤﻠ‪ Œ‬ﺑﻴﻌﮧ وﻻ‬
‫ﻳﻮرث ﻋﻨﮧ‪ ،‬ﻟ‪.‬ﻦ ﻳﻨﻈﺮ إن ﺧﺮج ﻣﻦ ا‪ï‬ﻠﺚ ‪i‬ﻮز )و‪B‬ن ‪E‬ﻢ ‪J‬ﺮج ﻣﻦ ا‪ï‬ﻠﺚ‬

‫‪629‬‬
‫ ﻛﺘﺎب‬،۳۵۲/Q :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.ë‫ﺧ‬ìE‫ﻴﻂ ا‬ô ‫ﻠﺚ( ﻛﺬا‬ï‫ﻮز ﺑﻘﺪر ا‬i
(‫ﻮﻗﻒ‬E‫ا‬

‫ ﮨﻲ ﺻﺪﻗﺔ „ﻮﻗﻮﻓﺔ ’ اﻟﻔﻘﺮاء‬:‫ ﻓﺈن ﻗﺎل‬:‫ﺴﻮط‬é ‫ ® ا‬ë‫ﺧ‬ìE‫ﻗﺎل اﻹﻣﺎم ا‬

ٔ
‫ﻓﮩﺬہ ﺻﺪﻗﺔ ﺟﺎﺋﺰة وﻟ•ﺲ ﻟﮧ ان ﻳﺮﺟﻊ ﻓﻴﮩﺎ ﻻﺳﺘﺠﻤﺎع \اﺋﻂ‬... ‫وا ﺴﺎﻛ‬
ٔ
‫ ﻳﻮم اﻟﻘٰﻴﻤﺔ ﻛﻤﺎ‬q‫ﺔ ﻟﮧ إ‬8‫ﺼﺪﻗﺔ ﺟﺎر‬E‫ﻮن ا‬.‫ﻮاﻗﻒ ان ﺗ‬E‫ وﻣﻘﺼﻮد ا‬...‫ﻮﻗﻒ‬E‫ا‬
ٓ
‫ ﻋﻤﻞ اﺑﻦ ادم ﻳﻨﻘﻄﻊ ﺑﻤﻮﺗﮧ إﻻ ﺛﻼﺛﺔ ﻋﻠﻢ ﻋﻠﻤﮧ‬9 ‫ﺴﻼم‬E‫ﺼﻼة وا‬E‫ﻗﺎل ﻋﻠﻴﮧ ا‬
‫ ﻳﻮم‬q‫ﺔ ﻟﮧ إ‬8‫ﺎس ﻓﮩﻢ ﻳﻌﻤﻠﻮن ﺑﮧ ﺑﻌﺪ „ﻮﺗﮧ وو( ﺻﺎﻟﺢ ﻳﺪﻋﻮ ﻟﮧ وﺻﺪﻗﺔ ﺟﺎر‬f‫ا‬
ٓ
(‫ ادارة اﻟﻘﺮان‬،‫ﻮﻗﻒ‬E‫ ﻛﺘﺎب ا‬،۳۲/XQ :K‫ﺧ‬ìE‫ﻼﻣﺎم ا‬E ‫ﺴﻮط‬é ‫ )ا‬.‫اﻟﻘﻴﺎﻣﺔ‬
All8h ta‛8l8 knows best.
When the last person/generation is not specified
Question
A man said: “After I pass away, my house is waqf for my children and
then for my grandchildren.” He did not mention anyone else after
that. Is this house classified as waqf?
Answer
The waqf is incorrect and not applicable. For a waqf to be valid, it is
necessary for the poor and needy to be the final recipients. This is so
that the direction in which it goes is not cut off. It is essential for a
waqf to have the element of eternity. Without it, waqf will not be
correct. Yes, if the endower mentioned the word “sadaqah”, then the
waqf will be valid according to Im8m AbP YPsuf rahimahull8h.
ٔ ٔ
‫ﺪ وذﻛﺮ ﺎﻋﺔ ﺑﺎﻋﻴﺎﻧﮩﻢ‬8‫ﮨﺬہ ’ و( ز‬ ‫ﻮ ﻗﺎل وﻗﻔﺖ ار‬E :‫وﻗﺎل ® اﻹﺳﻌﺎف‬
ٔ ً ٔ ٔ
‫ﻼف‬Á '‫ﻢ ﻳﺼﺢ ﻋﻨﺪ ا› ﻳﻮﺳﻒ اﻳﻀﺎ ﻻن ﺗﻌﻴ ا ﻮﻗﻮف ﻋﻠﻴﮧ ﻳﻤﻨﻊ إرادة ﻏ‬E
ٔ ٔ
ž‫ اﻻ ﺗﺮ} اﻧﮧ ﻓﺮق ﺑ ﻗﻮﻟﮧ „ﻮﻗﻮﻓﺔ و‬،‫ﻢ ﻳﻌ {ﻌﻠﮧ إﻳﺎہ ’ اﻟﻔﻘﺮاء‬E ‫ﻣﺎ إذا‬
ٔ ٔ
‫ ﻻن ﻣﻄﻠﻖ ﻗﻮﻟﮧ „ﻮﻗﻮﻓﺔ‬،Ó‫ﺎ‬ï‫ﻗﻮﻟﮧ „ﻮﻗﻮﻓﺔ ’ و(ي ﻓﺼﺤﺢ اﻻول دون ا‬
ً ً
‫ ﻓﻈﮩﺮ‬،‫ ﻓﻼ ﻳﺒ اﻟﻌﺮف‬،‫ﻮ( ﺻﺎر ﻣﻘﻴﺪا‬E‫ ﻓﺈذا ذﻛﺮ ا‬،‫ اﻟﻔﻘﺮاء ﻋﺮﻓﺎ‬q‫ﻳ•ف إ‬
ٔ ٔ
‫ﻮ ® ا—ﻨﺼﻴﺺ‬ß ‫ﻼف ﺑ•ﻨﮩﻤﺎ اﺷ¬اط ذﻛﺮ ا—ﺎﺑﻴﺪ وﻋﺪﻣﮧ إﻧﻤﺎ‬v‫ﺑﮩﺬا ان ا‬

630
 ٔ ٔ
‫ﺤﺮ ان ﻇﺎﮨﺮ‬+‫ﻦ ذﻛﺮ ® ا‬.‫ﻟ‬... ‫ﻮﮨﻢ‬E‫ﻋﻠﻴﮧ او ﻣﺎ ﻳﻘﻮم ﻣﻘﺎﻣﮧ ﻟﻔﻘﺮاء و‬
ٔ ٔ
‫ اﻣﺎ إذا ذﻛﺮ‬،‫ﺼﺪﻗﺔ‬E‫ﺮواﻳ· ﻋﻨﮧ ﻓﻴﻤﺎ إذا ذﻛﺮ ﻟﻔﻆ ا‬E‫ﻼﺻﺔ ان ا‬v‫ا ﺠﺘ@ وا‬
ً ً
‫ﺸﮩﺪ ﻟﮧ‬°‫ و‬:‫ ﻗﻠﺖ‬،‫ﻮز اﺗﻔﺎﻗﺎ إذا ن ا ﻮﻗﻮف ﻋﻠﻴﮧ ﻣﻌﻴﻨﺎ‬i ‫ ﻻ‬،‫ﻮﻗﻒ ﻓﻘﻂ‬E‫ﻟﻔﻆ ا‬
ٔ
‫ﻢ‬E ‫ ار ﮨﺬہ ﺻﺪﻗﺔ „ﻮﻗﻮﻓﺔ ﻓﮩﻲ وﻗﻒ ﺑﻼ ﺧﻼف إذا‬:‫ﻮ ﻗﺎل‬E ‫ﻣﺎ ® ا"ﺧ'ة‬
ٔ ً
‫ ﺻﺪﻗﺔ‬:‫ﻮﻗﻒ ﻟﻔﻆ ﺻﺪﻗﺔ ﺑﺎن ﻗﺎل‬E‫ﻳﻌ إ ﺴﺎﻧﺎ ﻓﻠﻮ ﻋ وذﻛﺮ ﻣﻊ ﻟﻔﻆ ا‬
،۳۴۹/W :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ اﻟﻔﻘﺮاء‬q‫•ف ﺑﻌﺪہ إ‬8‫„ﻮﻗﻮﻓﺔ ’ ﻓﻼن ﺟﺎز و‬
(‫ ﺳﻌﻴﺪ‬،‫م ’ اﺷ¬اط ا—ﺎﺑﻴﺪ‬ E‫ﻣﻄﻠﺐ ® ا‬
To sum up, if, in the case where the endowment is specified, the word
“sadaqah” is used, then the waqf will be valid. After the last specified
person, the waqf will be for the poor. But if the person only uttered
the word “waqf” when specifying it, and did not utter the word
“sadaqah”, the waqf will not be valid. This is because eternity is a
prerequisite for waqf, while specifying the recipient/s negates this.
However, the word “sadaqah” establishes eternity and the waqf
becomes valid. In the present case, it seems that the word “waqf” was
uttered while “sadaqah” was not mentioned. Therefore, the house has
not been made waqf.
All8h ta‛8l8 knows best.
Waqf of children and grandchildren
Question
A person specified his house as waqf on “children, grandchildren, and
so on”. I have two questions in this regard:
1. Does this include his daughters and the children of his daughters?
2. Is it correct to add the condition “and so on”?
Answer
When a person makes waqf in favour of children and grandchildren,
his daughters and son’s daughters are unanimously included.
However, there is difference of opinion about the inclusion and non-
inclusion of daughters’ children. Q8d> Kh8n, Im8m Khass8f, Shams al-
A’immah, Sarakhs> rahimahumull8h and others give preference to the
view of inclusion. ‛All8mah Sh8m> rahimahull8h and others prefer the
view of non-inclusion. The fatw8 is issued on the latter view. It is

631
‫‪possible that this difference of opinion is based on societal norms, just‬‬
‫‪as these are considered in bequests.‬‬

‫ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻋﻠﻢ اﻧﮩﻢ ذﻛﺮوا ان ﻇﺎﮨﺮ ا‪E‬ﺮواﻳﺔ ا ﻔ‪ Æ‬ﺑﮧ ﻋﺪم ا(ﺧﻮل اوﻻد ا‪+‬ﻨﺎت ®‬
‫ٔ‬ ‫ٔ‬ ‫ً ٔ‬ ‫ٔ‬
‫اﻻوﻻد ﻣﻄﻠﻘﺎ‪ ،‬ا} ﺳﻮاء ﻗﺎل ’ اوﻻدي ﺑﻠﻔﻆ ا{ﻤﻊ او ﺑﻠﻔﻆ اﺳﻢ ا{ ﺲ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻛﻮ(ي‪ ،‬وﺳﻮاء اﻗﺘ• ’ ا‪+‬ﻄﻦ اﻻول ﻛﻤﺎ ﻣﺜﻠﻨﺎ او ذﻛﺮ ا‪+‬ﻄﻦ ا‪ï‬ﺎ‪„ Ó‬ﻀﺎﻓﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫إ‪ q‬ا‪+‬ﻄﻦ اﻻول ا ﻀﺎف إ‪ q‬ﺿﻤ' ا‪E‬ﻮاﻗﻒ وﻻدي واوﻻد اوﻻدي‪) ...‬ﻓﺘﺎو}‬
‫م ’ دﺧﻮل اوﻻد ا‪+‬ﻨﺎت‪ ،‬ﺳﻌﻴﺪ(‬ ‫ا‪E‬ﺸﺎ‪ ،۴۶۳/W :¹‬ﻣﻄﻠﺐ ® ‪Â‬ﺮ‪8‬ﺮا‪E‬‬

‫ﺗﻨﻘﻴﺢ اﻟﻔﺘﺎو} ا]ﺎﻣﺪﻳﺔ‪:‬‬

‫ٔ ٔ‬
‫‪...‬وﻗﺪ ﻛﻨﺖ ﻋﺰﻣﺖ ’ ان اﺿﻊ ﻓﻴﮩﺎ رﺳﺎﻟﺔ ﺎ وﻗﻊ ﻓﻴﮩﺎ ﻣﻦ اﻻﺿﻄﺮاب‪،‬‬
‫ٔ‬ ‫ٔ‬
‫ﻓﺎﺳﺘﻐﻨﻴﺖ ﻋﻦ ذﻟ‪ Œ‬ﺑﻤﺎ ﺣﺮرہ ﮨﻨﺎ ﻓﺎﻗﻮل ﻗﺪ ذﻛﺮ ﮨﺬہ ا ﺴﺎﻟﺔ اﻹﻣﺎم اﻟﻄﺮﺳﻮ‪G‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻧﻔﻊ ا‪E‬ﻮﺳﺎﺋﻞ ﺛﻢ ﻗﺎل ﺑﻌﺪ ﻣﺎ اﻃﺎل ® ا‪f‬ﻘﻮل ﻣﺎ ﺣﺎﺻﻠﮧ ان دﺧﻮل اوﻻد‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪+‬ﻨﺎت ﻟﻔﻆ اﻻوﻻد واوﻻد اﻻوﻻد اﺧﺘﻼف ا‪E‬ﺮواﻳﺔ ﻓ‪ u‬رواﻳﺔ ا‪v‬ﺼﺎف‬
‫وﮨﻼل ﻳﺪﺧﻠﻮن و™ ﻇﺎﮨﺮ ا‪E‬ﺮواﻳﺔ ﻻ ﻳﺪﺧﻠﻮن وﻋﻠﻴﮧ اﻟﻔﺘﻮٰ}‪) .‬ﺗﻨﻘﻴﺢ اﻟﻔﺘﺎو}‬
‫ا]ﺎﻣﺪﻳﺔ‪(۱۷۵/X :‬‬

‫اﻟﻔﺘﺎو} ا‪ìE‬اﺟﻴﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫رﺟﻞ وﻗﻒ ﺿﻴﻌﺘﮧ ’ اوﻻدہ واوﻻد اوﻻدہ اﺑﺪا ﻣﺎ ﺗﻨﺎﺳﻠﻮا وﻟﮧ اوﻻد واوﻻد‬
‫ٔ‬ ‫ٔ‬
‫اوﻻد ﻗﺴﻢ ﺑ•ﻨﮩﻢ ﺑﺎ‪E‬ﺴﻮ‪8‬ﺔ ﻻ ﻳﻔﻀﻞ ا"ﻛﻮر ’ اﻹﻧﺎث وﻻ ﻳﺪﺧﻞ اوﻻد ا‪+‬ﻨﺎت‬
‫ﻇﺎﮨﺮ ا‪E‬ﺮواﻳﺔ وﻋﻠﻴﮧ اﻟﻔﺘﻮٰ}‪) .‬اﻟﻔﺘﺎو} ا‪ìE‬اﺟﻴﺔ‪ ،۹۲ :‬ﻣ' ‪ô‬ﻤﺪ ﻛﺘﺐ ﺧﺎﻧﮧ(‬

‫ا ﺤﻴﻂ اﻟ?ﮨﺎ ‪:‬‬

‫ٔ‬
‫‪...‬وﮨﻞ ﻳﺪﺧﻞ ﻓﻴﮧ و( ا‪+‬ﻨﺖ؟ ذﻛﺮ ﮨﻼل اﻧﮧ ﻻ ﻳﺪﺧﻞ وﮨﻜﺬا ذﻛﺮ ‪ô‬ﻤﺪ ®‬
‫ا‪E‬ﺴ' ا‪E‬ﻜﺒ'‪) .‬ا ﺤﻴﻂ اﻟ?ﮨﺎ ‪ ،۶۶/â :‬رﺷﻴﺪﻳﺔ(‬

‫‪632‬‬
’ ‫ﺔ‬8‫از‬‰‫ واﻟﻔﺘﺎو} اﻟ‬.۳۱۹/R ‫ و‬،۳۷۳/Q :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬:‫ادة اﻧﻈﺮ‬ó‫ﻼﺳ‬E‫و‬
‫ﺪ ﺑﻦ ﻋﻤﺮو‬È‫ﺮ ا‬.‫ﺑ‬ ‫ﻼﻣﺎم ا‬E ‫ واﺣ©م اﻻوﻗﺎف‬.۲۷۲/` :‫ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬
(‫ ﺑ'وت‬:‫ ط‬۲۷‫۔‬۲۵ ‫( از ص‬۲۶۱ ‫ﺼﺎف )م‬v‫ا‬
Q8d> Muj8hidul Isl8m Q8sim> S8hib rahimahull8h writes:
A waqf can be made in favour of one’s family and relatives provided
the last recipient is eternal, for the sake of rewards (e.g. the poor and
needy, mad8ris).1

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬

¦‫ ﻓﺈذا اﻧﻘﺮﺿﻮا ﻓﻌ‬،(‫ﻮ‬E‫ ﻣﻦ ا‬š ‫ﻮ ﻗﺎل ’ و(ي و’ ﻣﻦ ¯ﺪث‬E ‫و_ﺬا‬

(۳۷۱/Q :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ ﮨﻜﺬا ® ا ﺤﻴﻂ‬، ‫ا ﺴﺎﻛ‬
ً ٔ
‫ﺎﻟﺚ‬ï‫ﻄﻦ ا‬+‫ن ﻗﺎل ’ و(ي وو( و(ي وو( و( و(ي ذﻛﺮ ا‬B‫ و‬:‫واﻳﻀﺎ ﻓﻴﮧ‬
ً ٔ ٔ
(۳۷۴/Q :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ اوﻻدہ اﺑﺪا ﻣﺎ ﺗﻨﺎﺳﻠﻮا‬q‫ﻓﺈﻧﮧ ﺗ•ف اﻟﻐﻠﺔ إ‬

:‫ﺔ‬8‫از‬‰‫اﻟﻔﺘﺎو} اﻟ‬
ً ٔ ٔ ٔ ٔ ٔ ٔ ٔ
‫ اوﻻدہ واوﻻد اوﻻدہ اﺑﺪا ﻣﺎ ﺗﻨﺎﺳﻠﻮا‬q‫وﻗﻒ ’ اوﻻدہ واوﻻد اوﻻدہ ﻳ•ف إ‬
ً
‫ﺔ‬8‫از‬‰‫ )اﻟﻔﺘﺎو} اﻟ‬.‫ن ﺳﻔﻞ‬B‫ اﻟﻔﻘﺮاء ﻣﺎ دام واﺣﺪ ﻣﻨﮩﻢ ﺑﺎﻗﻴﺎ و‬q‫وﻻﻳ•ف إ‬
.۳۵۰/W :‫ و_ﺬا ® ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.(۲۷۴/` :‫’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬
(۶۸/â : ‫وا ﺤﻴﻂ اﻟ?ﮨﺎ‬
To sum up, it is correct to specify waqf in favour of one’s children and
grandchildren, but the final recipient has to be for a worthy cause. For
example, if the third generation comes to an end, the benefits will go
over to the poor, needy, or mad8ris.
All8h ta‛8l8 knows best.

1
Majm ‛ah Qaw n n Isl m : 357, register 17, Q8nPn-e-Waqf.
633
Differentiating between male and female
Question
A person allotted a large property as waqf for his children. As long as
his children and their children are alive, they will benefit from the
property. After them, it is waqf for a certain madrasah. Will the
income from this property be given equally to the males and females,
or will there be a difference in the shares for males and females?
Answer
Since the endower did not make an explicit statement in this regard,
the males and females will receive equally. In other words, they will
receive 50% each.

:‫اﺟﻴﺔ‬ìE‫اﻟﻔﺘﺎو} ا‬
ٔ ٔ ً ٔ ٔ ٔ ٔ
‫رﺟﻞ وﻗﻒ ﺿﻴﻌﺘﮧ ’ اوﻻدہ واوﻻد اوﻻدہ اﺑﺪا ﻣﺎ ﺗﻨﺎﺳﻠﻮا وﻟﮧ اوﻻد واوﻻد‬
ٔ
:‫اﺟﻴﺔ‬ìE‫ )اﻟﻔﺘﺎو} ا‬.‫ﺔ ﻻ ﻳﻔﻀﻞ ا"ﻛﻮر ’ اﻹﻧﺎث‬8‫ﺴﻮ‬E‫اوﻻدہ ﻗﺴﻢ ﺑ•ﻨﮩﻢ ﺑﺎ‬
(‫ﻤﺪ ﻛﺘﺐ ﺧﺎﻧﮧ‬ô '‫ ﻣ‬،۹۲

:‫ ﺧﺎن‬2‫ﻓﺘﺎو} ﻗﺎ‬
ٔ
‫ﺴﺘﻮي‬° ‫ﻮ( ﺻﻠﺒﮧ‬E ‫ ار ﮨﺬہ ﺻﺪﻗﺔ „ﻮﻗﻮﻓﺔ ’ و(ي ﻧﺖ اﻟﻐﻠﺔ‬:‫رﺟﻞ ﻗﺎل‬
ٔ ٔ ٔ
‫ﻮﻻدة „ﻮﺟﻮدة ® ا"ﻛﺮ‬E‫ﻮﻻدة وا‬E‫ﻮ( ﻣﺎﺧﻮذ ﻣﻦ ا‬E‫ ﻻن اﺳﻢ ا‬T‫ﻓﻴﮧ ا"ﻛﺮ واﻻﻧ‬
ٔ
(۳۱۹/R :‫ ﺧﺎن ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬2‫ )ﻓﺘﺎو} ﻗﺎ‬.T‫واﻻﻧ‬

: ‫ا ﺤﻴﻂ اﻟ?ﮨﺎ‬
ً ٔ
® ‫ ﮨﻢ ﻴﻌﺎ‬:‫ﻨﺎت ﻗﺎل ﮨﻼل‬ž‫ وﻟﮧ ﺑﻨﻮن و‬b‫ ار ﺻﺪﻗﺔ „ﻮﻗﻮﻓﺔ ’ ﺑ‬:‫ﻮ ﻗﺎل‬E‫و‬
(۶۵/â : ‫ )ا ﺤﻴﻂ اﻟ?ﮨﺎ‬.‫ﻮﻗﻒ ﺳﻮاء‬E‫ا‬
Further reading: Kif yatul Muft , vol. 1; and Imd d al-Ahk m, vol. 3, p. 64.
All8h ta‛8l8 knows best.

634
Waqf in favour of one’s wife
Question
A person allocated his house as waqf in favour of his wife. After she
dies, will her heirs receive it or will someone else?
Answer
One of the prerequisites for a waqf to be valid is that the final recipient
has to be eternal. In other words, it has to be in the name of the poor,
needy, mas8jid, mad8ris, etc. In the case where a person endows a
house to his wife and includes the poor and needy, then the waqf will
be valid. Once his wife passes away, the income from the house will be
distributed among the poor and needy.
Q8d> Muj8hidul Isl8m Q8sim> S8hib rahimahull8h writes:
A waqf can be made in favour of one’s family and relatives provided
the last recipient is eternal, for the sake of rewards (e.g. the poor and
needy, mad8ris).1

:‫ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن‬
ٔ ٓ ٔ ً ٔ
‫ﻠﻔﻘﺮاء ﻓﻤﺎت ﺑﻌﺾ اﻻوﻻد ﻓﺈن اﻟﻐﻠﺔ‬E ‫ﻮ وﻗﻒ ارﺿﺎ ’ اوﻻدہ واﺧﺮہ‬E‫و‬
ٔ
‫ ﻻن ﮨﮩﻨﺎ وﻗﻒ‬، ‫ ﻓﻘﺮاء ا ﺴﻠﻤ‬q‫ﻓﺖ اﻟﻐﻠﺔ إ‬£ ‫ن ﻣﺎﺗﻮا‬B‫ و‬،l‫ﺎ‬+‫ ا‬q‫ﺗ•ف إ‬
ٔ ٔ
7‫ اﻟﻔﻘﺮاء ﻣﺎ ﺑ‬q‫ ﺑﻌﺪ „ﻮت واﺣﺪ ﻣﻨﮩﻢ اوﻻدہ ﻓﻼ ﺗ•ف إ‬7‫’ اوﻻدہ وﻗﺪ ﺑ‬
ٔ ٔ ٔ ٔ ٔ ٔ
‫ﻮرﺛﺔ و( ا ﺮاة‬E‫ﻮ وﻗﻒ ﺿﻴﻌﺔ ’ ا„ﺮاﺗﮧ واوﻻدہ ﻓﻤﺎﺗﺖ ا ﺮاة واﺣﺪ ا‬E‫اوﻻدہ و‬
ً ٔ
‫ﻢ‬E ‫ﻮرﺛﺔ إذا‬E‫ ﻴﻊ ا‬q‫ﻮن „ﺮدودا إ‬.‫ﻮ(ﮨﺎ ﺧﺎﺻﺔ ﺑﻞ ﻳ‬E ‫ﻦ ﻧﺼﻴﺐ ا ﺮاة‬.‫ﻢ ﻳ‬E
ٔ
.‫ﻮ(ﮨﺎ ﺧﺎﺻﺔ‬E ‫ﻮﻗﻒ اﻧﮩﺎ إذا ﻣﺎﺗﺖ ن ﻧﺼﻴﺒﮩﺎ‬E‫ﻮاﻗﻒ \ط ® ا‬E‫ﻦ ا‬.‫ﻳ‬
(‫ﻮﻗﻒ ’ اﻻوﻻد‬E‫ ﻓﺼﻞ ® ا‬،۳۲۱/R :‫)ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬

:}‫ا(ر ا ﺨﺘﺎر ﻣﻊ اﻟﻄﺤﻄﺎو‬

ٔ ٔ ٔ ٔ
‫ م وا ﺮاد اﻧﮧ ﺟﻌﻞ‬E‫·ﻨﺎﺳﺐ ا‬Ö ‫ﻮ ’ ا„ﺮاﺗﮧ واوﻻدہ( ا ﻨﺎﺳﺐ ﺛﻢ اوﻻدہ‬E‫)و‬
ٔ ٔ
} ‫ﺘﺺ اﺑﻨﮩﺎ( ا‬J ‫ﻢ‬E ‫ﺘﺺ و(ﮨﺎ ﺑﻨﺼﻴﺒﮩﺎ )ﻗﻮﻟﮧ‬J ‫اﻻﺳﺘﺤﻘﺎق ﺑﻌﺪﮨﺎ ﻻوﻻدہ ﻓﻼ‬

1
Majm ‛ah Qaw n n Isl m : 357, register 17, Q8nPn-e-Waqf.
635
 ٔ ٔ
‫ ﻣﻦ ا(رر اﻣﺎ اﺑﻨﮩﺎ ﻣﻦ ﻏ'ہ ﻓﻼ دﺧﻞ ﻟﮧ ﻻﻧﮧ إﻧﻤﺎ‬Þ‫ﻮاﻗﻒ ﺣﻠ‬E‫ا ﺘﻮ( ﻣﻦ ا‬
ٔ ٔ ٔ
‫ﻮن ﻻوﻻدہ‬.‫ﺸ¬ط( اﻣﺎ إذا اﺷ¬ﻃﮧ ﻳ‬° ‫ﻢ‬E ‫وﻗﻒ ’ زوﺟﺘﮧ واوﻻدہ )ﻗﻮﻟﮧ إذا‬
‫ﻮﻗﻒ‬E ‫ ﻓﺼﻞ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ‬،۵۷۰/Q :}‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ اﻟﻄﺤﻄﺎو‬.‫ﻣﻨﮩﺎ ﻓﻘﻂ‬
(‫ ﻛﻮﺋﺘﮧ‬،‫اﻻوﻻد‬
All8h ta‛8l8 knows best.
Waqf of dīnārs and dirhams
Question
Is it correct to make waqf of d>n8rs and dirhams? What is the preferred
verdict?
Answer
Im8m AbP YPsuf rahimahull8h is of the view that waqf of d>n8rs and
dirhams is not valid. This is because they are items which are not
movable. He is of the view that waqf of non-movable items is not valid.
Im8m Muhammad and Im8m Zufar rahimahumall8h are of the view
that it is permissible to make waqf of items which are made waqf on
the basis of societal norms. The waqf of d>n8rs and dirhams is well-
known, so it is permissible to do so. The fatw8 is issued on the latter
view.

:‫ا(ر ا ﺨﺘﺎر‬
ٔ ً
‫ﻠﻨﺎس ﻛﻔﺎس وﻗﺪوم ﺑﻞ ودراﮨﻢ‬E ‫ ﻣﻨﻘﻮل ﻗﺼﺪا ﻓﻴﮧ ﺗﻌﺎ„ﻞ‬9 ‫و_ﻤﺎ ﺻﺢ وﻗﻒ‬
ٔ
‫ اﻻﻧﺼﺎري‬q‫ﻼﺻﺔ إ‬v‫ ﻗﻮﻟﮧ ﺑﻞ ودراﮨﻢ ودﻧﺎﻧ' ﻋﺰاہ ® ا‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.'‫ودﻧﺎﻧ‬
ٔ
‫ وﻋﻦ زﻓﺮ‬:‫ زﻓﺮ ﺣﻴﺚ ﻗﺎل‬q‫ﺎﻧﻴﺔ إ‬v‫ وﻋﺰاہ ® ا‬،‫ن ﻣﻦ اﺻﺤﺎب زﻓﺮ‬w‫و‬
‫ﻼد‬+‫زﻣﺎﻧﻨﺎ ® ا‬ ‫ و ﺎ ﺟﺮ} ا—ﻌﺎ„ﻞ‬:‫ﺔ وﻗﺎل ا ﺼﻨﻒ ® ا ﻨﺢ‬Ö‫\ﻧﺒﻼ‬
ٰ ‫ﻤﺪ ا‬ô ‫ﺖ ﻗﻮل‬Â ‫وﻗﻒ ا(راﮨﻢ وا(ﻧﺎﻧ' دﺧﻠﺖ‬
‫ ﺑﮧ‬Æ‫ﻔ‬ ‫ﺮوﻣﻴﺔ وﻏ'ﮨﺎ‬E‫ا‬
‫ﺼﻴﺺ اﻟﻘﻮل‬g q‫ ﻓﻼ ¯ﺘﺎج ’ ﮨﺬا إ‬èJ ‫ ﻣﻨﻘﻮل ﻓﻴﮧ ﺗﻌﺎ„ﻞ ﻛﻤﺎ ﻻ‬9 ‫وﻗﻒ‬
ٔ
‫ﮩﺬا ﻇﮩﺮ ﺻﺤﺔ ﻣﺎ‬ž‫و‬... ‫ﺐ اﻹﻣﺎم زﻓﺮ ﻣﻦ روا} اﻻﻧﺼﺎري‬ß‫ﻮاز وﻗﻔﮩﺎ ﺑﻤﺬ‬ø
‫ﻧﻤﺎ‬B‫ ﺑﮧ و‬Æ‫ﻤﺪ ا ﻔ‬ô ‫ذﻛﺮہ ا ﺼﻨﻒ ﻣﻦ إ]ﺎﻗﮩﺎ ﺑﺎ ﻨﻘﻮل ا ﺘﻌﺎرف ’ ﻗﻮل‬

636
 ٔ ٔ
‫ﻮ ا"ي ﻗﺎل‬ß ‫ وﻻﻧﮧ‬،‫ﻦ ﻣﺘﻌﺎرﻓﺔ إذ ذاک‬.‫ﻢ ﺗ‬E ‫ﻘﻞ ﻋﻦ زﻓﺮ ﻻﻧﮩﺎ‬f‫ﺧﺼﻮﮨﺎ ﺑﺎ‬
‫ ﻣﻄﻠﺐ ® وﻗﻒ ا(راﮨﻢ‬،۳۶۳/W :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ﺑﮩﺎ اﺑﺘﺪاًء‬
(‫ ﺳﻌﻴﺪ‬،'‫وا(ﻧﺎﻧ‬

:‫ﻤﻊ اﻻﻧﮩﺮ‬
ٔ
‫ وﻗﺪ ذﻛﺮ‬Æ‫ﻤﺪ ﻳﻔ‬ô ‫ﮧ ا} ﺑﻘﻮل‬ž‫ﻤﺪ و‬ô ‫و_ﺬا ﺻﺢ وﻗﻒ ا ﻨﻘﻮل ا ﺘﻌﺎرف ﻋﻨﺪ‬
‫وﻗﻒ‬ ‫و ﺎ ﺟﺮ} ا—ﻌﺎ„ﻞ‬... ‫ﻼف ’ ﺧﻼف ﮨﺬا ا ﻨﻘﻮل‬v‫® ا ﺠﺘ@ ا‬
‫ﺖ‬Â ‫رواﻳﺔ دﺧﻠﺖ‬ ‫ﺰ ﺻﺤﺔ وﻗﻔﮩﻤﺎ‬8‫ﻮ‬o ‫زﻣﺎن زﻓﺮ ﺑﻌﺪ‬ ‫ا(ﻧﺎﻧ' وا(راﮨﻢ‬
‫ ) ﻤﻊ اﻻﻧﮩﺮ‬.èJ ‫ ﻣﻨﻘﻮل ﻓﻴﮧ ﺗﻌﺎ„ﻞ ﻛﻤﺎ ﻻ‬9 ‫وﻗﻒ‬ ‫ ﺑﮧ‬Æ‫ﻤﺪ ا ﻔ‬ô ‫ﻗﻮل‬
(۷۳۸/X :‫ﺮ‬t‫\ح „ﻠﺘ اﻻ‬

‫ ص‬،‫ان‬C ‫ﺴﺎن ا‬E ‫ا]©م ﻣﻊ‬ ‫ وﻣﻌ‬.۴۱۷/W :}‫ )ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬:‫ﺪ أﻧﻈﺮ‬8‫ﻠﻤﺰ‬E‫و‬
(۲۹۴
Hadrat Muft> Muhammad Shaf>‛ S8hib rahimahull8h writes:
Waqf of cash money will be permissible in countries where waqf of
cash money is the norm. It will not be permissible where this is not the
norm. Nowadays, waqf of d>n8rs and dirhams has become common in
most countries.1
All8h ta‛8l8 knows best.
The recipients of waqf dīnārs and dirhams
Question
If d>n8rs, dirhams or rands are allocated as waqf, how should they be
spent? In other words, who are their recipients?
Answer
The capital amount of the d>n8rs, dirhams or rands should be
preserved, while their profits will be spent in good charitable works.
For example, the money can be invested as mud rabah. The original
amount will be preserved while the profits will be spent in charity.

1
Imd d al-Muft yy n, vol. 2, p. 631.
637
 ٔ ٔ ٔ ٔ
‫ﺎل او ﻣﺎ‬.‫ن ﻣﻦ اﺻﺤﺎب زﻓﺮ ﻓﻴﻤﻦ وﻗﻒ ا(راﮨﻢ او ﻣﺎ ﻳ‬w‫وﻋﻦ اﻻﻧﺼﺎري و‬
ٔ
‫ﺔ ﺛﻢ ﻳﺘ•ق‬ž‫ ﻳﺪﻓﻊ ا(راﮨﻢ „ﻀﺎر‬:‫ و_ﻴﻒ! ﻗﺎل‬:‫ ﻗﻴﻞ‬،‫ ﻧﻌﻢ‬:‫ ﻗﺎل‬Œ‫ﻮز ذﻟ‬i‫ﻳﻮزن ا‬
ٔ
‫ ﺔ‬ž‫ﺪﻓﻊ ﺛﻤﻨﮧ „ﻀﺎر‬8‫ﺎل او ﻳﻮزن ﻳﺒﺎع و‬.‫ﻮﺟﮧ ا"ي وﻗﻒ ﻋﻠﻴﮧ وﻣﺎ ﻳ‬E‫ﺑﮩﺎ ® ا‬
ٔ
.۴۱۸/W :}‫ و_ﺬا ® ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬.‫ ﺳﻌﻴﺪ‬،۳۶۴/W :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫او ﺑﻀﺎﻋﺔ‬
(۷۳۹/X :‫و_ﺬا ® ﻤﻊ اﻻﻧﮩﺮ‬
Ahsan al-Fat w :
Waqf of d>n8rs and dirhams is valid. However, because waqf entails
benefit from the profits while the original item remains preserved, the
prerequisite for waqf of d>n8rs and dirhams will be that the original
amount be preserved – it must not be spent. Their profits will be given
in charity. Alternatively, an item may be purchased with the money,
and its benefits will be enjoyed by the poor. 1
All8h ta‛8l8 knows best.
When an heir rejects a waqf
Question
A man owned a large business. He passed away and left behind two
sons. One of them says that their father had said: “This business is
waqf. I will enjoy its profits for as long a I am alive.” The other son
rejects this claim. What is the ruling of the Shar>‛ah?
Answer
The waqf of the business is valid, but the one who rejects it will have to
take an oath. If he takes an oath and says that he has no knowledge
about it being waqf, then the waqf will not apply to his share of the
business. He will be given his share. The share of the other brother will
be accepted as waqf because his acknowledgement is not a proof
against the one who rejects the waqf.
ٔ ٔ ٔ ٔ ٓ
‫وﻣﻦ ﻣﺎت وﺗﺮک اﺑ وﻟﮧ ’ اﺧﺮ ﻣﺎﺋﺔ درﮨﻢ ﻓﺎﻗﺮ اﺣﺪﮨﻤﺎ ان اﺑﺎہ ﻗﺒﺾ ﻣﻨﮩﺎ‬
ٓ
(‫ﺾ‬8‫ ﺑﺎب اﻗﺮار ا ﺮ‬،۲۴۵/R :‫ )اﻟﮩﺪاﻳﺔ‬.‫ﺴﻮن‬c ‫ﻼﺧﺮ‬E‫ﻠﻤﻘﺮ و‬E ‫ء‬e ‫ﺴ ﻻ‬c

1
Ahsan al-Fat w , vol. 6, p. 416.
638
 ٔ
‫ﺘﺎت ا} اﻟﻘﻄﻊ‬+‫ﻮن ’ ا‬.‫ ا—ﺤﻠﻴﻒ ’ ﻓﻌﻞ ﻧﻔﺴﮧ ﻳ‬:‫ﻗﺎل ® ا(ر ا ﺨﺘﺎر‬
ٔ ٔ ٔ
‫ﻮن ’ اﻟﻌﻠﻢ ا} اﻧﮧ ﻻ ﻳﻌﻠﻢ‬.‫ وا—ﺤﻠﻴﻒ ’ ﻓﻌﻞ ﻏ'ہ ﻳ‬Œ‫ﺑﺎﻧﮧ ﻟ•ﺲ ﻛﺬﻟ‬
ً ٔ
‫ ﻛﺘﺎب‬،۵۵۲/s :‫ )ا(ر ا ﺨﺘﺎر‬.‫ ﻟﻌﺪم ﻋﻠﻤﮧ ﺑﻤﺎ ﻓﻌﻞ ﻏ'ہ ﻇﺎﮨﺮا‬Œ‫اﻧﮧ ﻛﺬﻟ‬
(‫ ﺳﻌﻴﺪ‬،}ٰ‫ا(ﻋﻮ‬
We learn from the above text that an oath will be taken from the one
who rejects. He will take an oath that he has no knowledge about his
father making the business waqf. Once he takes the oath, he may take
his share while the share of the other brother will be waqf.

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ ٔ ٔ
.‫ﻗﻮل ا› ﻳﻮﺳﻒ‬ ‫ﻮ ان رﺟﻠ ﺑ•ﻨﮩﻤﺎ ارض ﻓﻮﻗﻒ اﺣﺪﮨﻤﺎ ﻧﺼﻴﺒﮧ ﺟﺎز‬E‫و‬
(‫ ﻓﺼﻞ ® وﻗﻒ ا ﺸﺎع‬،۳۶۷/Q :‫)اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬

:‫اﻟﻔﺘﺎو} ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‬
ٔ ً
‫ إذا ﻧﺖ‬:‫ﻌﺎ ’ ﻗﻮل ا› ﻳﻮﺳﻒ ﻓﻘﺎل‬8‫ﺼﺎف وﻗﻔﮧ ﺗﻔﺮ‬v‫ ذﻛﺮ ا‬:‫ ا"ﺧ'ة‬Ã‫و‬
ٔ ٔ ٔ
‫ ﻟﮧ ان ﻳﻘﺎﺳﻢ‬،‫ﺼﻒ‬f‫ﻮ ا‬ß‫ و‬،‫ وﻗﻒ اﺣﺪﮨﻤﺎ ﻧﺼﻴﺒﮧ ﻣﻨﮩﺎ‬، ‫اﻻرض ﺑ رﺟﻠ‬
ٔ
:‫ )اﻟﻔﺘﺎو} ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‬.‫ﮧ‬Ö‫ﻮﻗﻒ إ‬E‫ ﻻن وﻻﻳﺔ ا‬،‫ﻮﻗﻒ‬E‫ ﻓﻴﻔﺮز ﺣﺼﺔ ا‬،‫ﮧ‬.8\
ٓ
(‫ ادارة اﻟﻘﺮان‬،۶۹۹/s ،‫ﻮﻗﻒ‬E‫ﻛﺘﺎب ا‬
All8h ta‛8l8 knows best.
Benefiting from a waqf for as long as one is living
Question
Husband and wife want to make a waqf. Can they lay down this
condition: Both of us will continue benefiting from this property for as
long as we are living. After we pass away, the entire property will be
waqf.
Answer
The precondition of benefiting from a waqf for as long as one is living
is valid. In this case, husband and wife can continue benefiting from
their property for as long as they are living. Once they die, their
property will become waqf.
639
 ‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬ ‫ً ٓ‬ ‫ٔ ً ٔ‬
‫® ا"ﺧ'ة‪ :‬إذا وﻗﻒ ارﺿﺎ او ﺷ•ﺌﺎ اﺧﺮ و\ط ا‪f lE‬ﻔﺴﮧ او \ط ا‪+‬ﻌﺾ‬
‫ٔ‬ ‫ً‬
‫‪f‬ﻔﺴﮧ ﻣﺎ دام ﺣﻴﺎ و‪ž‬ﻌﺪہ ‪E‬ﻠﻔﻘﺮاء‪ ،‬ﻗﺎل اﺑﻮ ﻳﻮﺳﻒ ا‪E‬ﻮﻗﻒ ﺻﺤﻴﺢ و„ﺸﺎﻳﺦ ﺑﻠﺦ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫اﺧﺬوا ﺑﻘﻮل ا› ﻳﻮﺳﻒ وﻋﻠﻴﮧ اﻟﻔﺘﻮٰ} ﺗﺮﻏﻴﺒﺎ ‪E‬ﻠﻨﺎس ® ا‪E‬ﻮﻗﻒ وﮨﻜﺬا ®‬
‫ا‪E‬ﺼﻐﺮ} وا‪f‬ﺼﺎب ﻛﺬا ® ا ﻀﻤﺮات‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۳۹۷/Q :‬ا‪+‬ﺎب ا‪E‬ﺮاﺑﻊ‬
‫ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎ‪µE‬وط ® ا‪E‬ﻮﻗﻒ(‬
‫وا ٔﻳﻀﺎ ً ﻓﻴﮧ‪ :‬و‪E‬ﻮ ﻗﺎل ﺻﺪﻗﺔ „ﻮﻗﻮﻓﺔ ﷲ ﺗ ٰ‬
‫ﻌﺎ‪o q‬ﺮي ﻏﻠﺘﮩﺎ ﻋ‪ ö‬ﻣﺎ ﻋﺸﺖ و‪E‬ﻢ ﻳﺰد‬
‫’ ذﻟ‪ Œ‬ﺟﺎز و‪B‬ذا ﻣﺎت ﺗ‪.‬ﻮن ‪E‬ﻠﻔﻘﺮاء‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۳۹۸/Q :‬ا‪+‬ﺎب‬
‫ا‪E‬ﺮاﺑﻊ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎ‪µE‬وط ® ا‪E‬ﻮﻗﻒ(‬

‫ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﻮﻟﮧ )وﺟﺎز ﺟﻌﻞ ﻏﻠﺔ ا‪E‬ﻮﻗﻒ ‪f‬ﻔﺴﮧ( ا} <ﮩﺎ او ﺑﻌﻀﮩﺎ ﻋﻨﺪ ا‪ï‬ﺎ‪) Ó‬ا} ﻋﻨﺪ‬
‫ٔ‬ ‫ٔ‬
‫ا› ﻳﻮﺳﻒ( ﻗﻮﻟﮧ وﻋﻠﻴﮧ اﻟﻔﺘﻮٰ} ﻛﺬا ﻗﺎﻟﮧ ا‪E‬ﺼﺪر ا‪E‬ﺸﮩﻴﺪ و‪ß‬ﻮ ;ﺘﺎر اﺻﺤﺎب‬
‫ٔ‬
‫ا ﺘﻮن ورﺟﺤﮧ ® اﻟﻔﺘﺢ‪ ،‬واﺧﺘﺎر „ﺸﺎﻳﺦ ﺑﻠﺦ و‪ Ã‬ا‪+‬ﺤﺮ ﻋﻦ ا]ﺎوي اﻧﮧ ا ﺨﺘﺎر‬
‫ً‬ ‫ً‬
‫‪E‬ﻠﻔﺘﻮٰ} ﺗﺮﻏﻴﺒﺎ ‪E‬ﻠﻨﺎس ® ا‪E‬ﻮﻗﻒ وﺗ‪.‬ﺜ'ا ‪E‬ﻠﺨ'‪) .‬ﻓﺘﺎو} ا‪E‬ﺸﺎ‪،۳۸۴/W :¹‬‬
‫ﻣﻄﻠﺐ ® اﺷ¬اط اﻟﻐﻠﺔ‪ ،‬ﺳﻌﻴﺪ(‬
‫‪Majm ‛ah Qaw n n Isl m :‬‬
‫‪It is valid for an endower to lay down the precondition of complete or‬‬
‫‪partial benefit from an endowment for as long as he is living.1‬‬
‫‪Further reading: Fat w Mahm d yyah, vol. 14, p. 233.‬‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪1‬‬
‫‪Majm ‛ah Qaw n n Isl m , p. 355.‬‬
‫‪640‬‬
‫‪Waqf of movable items‬‬
‫‪Question‬‬
‫– ‪A person is running a school. Is it valid to make items of the school‬‬
‫‪e.g. machines, computers, books, etc. – waqf? In other words, is the‬‬
‫?‪waqf of movable items permissible‬‬
‫‪Answer‬‬
‫‪It is correct and permissible to classify items of a school as waqf. The‬‬
‫‪waqf of movable items which are generally made waqf is correct.‬‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ‬ ‫ً‬
‫وﺻﺢ وﻗﻒ ‪ 9‬ﻣﻨﻘﻮل ﻗﺼﺪا ﻓﻴﮧ ﺗﻌﺎ„ﻞ ‪E‬ﻠﻨﺎس ﻛﻔﺎس وﻗﺪوم ﺑﻞ ودراﮨﻢ‬
‫ٔ‬ ‫ٔ‬
‫ودﻧﺎﻧ' ﻗﻠﺖ‪ :‬ﺑﻞ ورد اﻻ„ﺮ ‪E‬ﻠﻘﻀﺎة ﺑﺎ]‪.‬ﻢ ﺑﮧ ﻛﻤﺎ ﻣﻌﺮوﺿﺎت ا ﻔ ا‬
‫ٔ‬
‫ا‪E‬ﺴﻌﻮد و„ﻜﻴﻞ و„ﻮزون ﻓﻴﺒﺎع و‪8‬ﺪﻓﻊ ﺛﻤﻨﮧ „ﻀﺎر‪ž‬ﺔ او ﺑﻀﺎﻋﺔ‪ ...‬وﻗﺪر وﺟﻨﺎزة‬
‫ٔ‬
‫وﺛﻴﺎﺑﮩﺎ و„ﺼﺤﻒ و_ﺘﺐ ﻻن ا—ﻌﺎ„ﻞ ﻳ¬ک ﺑﮧ اﻟﻘﻴﺎس ]ﺪﻳﺚ "ﻣﺎ راہ‬
‫ً‬ ‫ً‬
‫ا ﺴﻠﻤﻮن ﺣﺴﻨﺎ ﻓﮩﻮ ﻋﻨﺪ اﷲ ﺣﺴﻦ" و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪) :‬ﻗﻮﻟﮧ ‪ 9‬ﻣﻨﻘﻮل ﻗﺼﺪا(‪...‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻨﺪ ‪ô‬ﻤﺪ ‪i‬ﻮز ﻣﺎ ﻓﻴﮧ ﺗﻌﺎ„ﻞ ﻣﻦ ا ﻨﻘﻮﻻت واﺧﺘﺎرہ ا‪ ýõ‬ﻓﻘﮩﺎء اﻻ„ﺼﺎر ﻛﻤﺎ‬
‫ٔ‬
‫® اﻟﮩﺪاﻳﺔ و‪ß‬ﻮ ا‪E‬ﺼﺤﻴﺢ ﻛﻤﺎ ® اﻹﺳﻌﺎف‪ ،‬و‪ß‬ﻮ ﻗﻮل ا‪ ýõ‬ا ﺸﺎﻳﺦ ﻛﻤﺎ ®‬
‫ٔ‬
‫اﻟﻈﮩ'‪8‬ﺔ‪ ،‬ﻻن اﻟﻘﻴﺎس ﻗﺪ ﻳ¬ک ﺑﺎ—ﻌﺎ„ﻞ وﻧﻘﻞ ® ا ﺠﺘ@ ﻋﻦ ا‪E‬ﺴ' ﺟﻮاز‬
‫ٔ‬ ‫ً‬
‫وﻗﻒ ا ﻨﻘﻮل ﻣﻄﻠﻘﺎ ﻋﻨﺪ ‪ô‬ﻤﺪ و‪B‬ذا ﺟﺮ} ﻓﻴﮧ ا—ﻌﺎ„ﻞ ﻋﻨﺪ ا› ﻳﻮﺳﻒ وﺗﻤﺎﻣﮧ‬
‫ٔ‬
‫® ا‪+‬ﺤﺮ وا ﺸﮩﻮر اﻻول‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۳۶۳/W :¹‬ﻣﻄﻠﺐ ®‬
‫ً‬
‫وﻗﻒ ا ﻨﻘﻮل ﻗﺼﺪا‪ ،‬ﺳﻌﻴﺪ(‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ً‬ ‫ً ٔ‬ ‫ً‬ ‫ٔ‬
‫واﻣﺎ وﻗﻒ ا ﻨﻘﻮل ﻣﻘﺼﻮدا ﻓﺈن ن ﻛﺮا‪ å‬او ﺳﻼﺣﺎ ‪i‬ﻮز وﻓﻴﻤﺎ ﺳﻮ} ذﻟ‪ Œ‬إن‬
‫ً‬
‫ن ﺷ•ﺌﺎ ‪E‬ﻢ ‪i‬ﺮ ا—ﻌﺎرف ﺑﻮﻗﻔﮧ ‪ï‬ﻴﺎب وا]ﻴﻮان ﻻ ‪i‬ﻮز ﻋﻨﺪﻧﺎ و‪B‬ن ن‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﻣﺘﻌﺎرﻓﺎ ﻟﻔﺎس واﻟﻘﺪوم وا{ﻨﺎزة وﺛﻴﺎﺑﮩﺎ وﻣﺎ ¯ﺘﺎج إ‪Ö‬ﮧ ﻣﻦ اﻻوا‪ Ó‬واﻟﻘﺪور‬
‫ٓ‬
‫ﻏﺴﻞ ا ﻮ‘ وا ﺼﺎﺣﻒ ﻟﻘﺮاءة اﻟﻘﺮان ‪...‬ﻗﺎل ‪ô‬ﻤﺪ ‪i‬ﻮز و‪ÖB‬ﮧ ذ‪ß‬ﺐ ‪å‬ﻣ ﺔ‬
‫‪641‬‬
’ }ٰ‫ﻮ ا ﺨﺘﺎر واﻟﻔﺘﻮ‬ß‫ و‬،‫ﻼﺻﺔ‬v‫ ﻛﺬا ® ا‬ë‫ﺧ‬ìE‫ا ﺸﺎﻳﺦ ﻣﻨﮩﻢ اﻹﻣﺎم ا‬
ٔ
‫ واﺧﺘﻠﻒ‬...}‫ ﻛﺬا ;ﺘﺎر اﻟﻔﺘﺎو‬Ó‫ﻤﺪ ﻛﺬا ﻗﺎل ﺷﻤﺲ اﻻﺋﻤﺔ ا]ﻠﻮا‬ô ‫ﻗﻮل‬
ٔ
}‫ﻠﻴﺚ وﻋﻠﻴﮧ اﻟﻔﺘﻮٰ} ﻛﺬا ﻓﺘﺎو‬E‫ﻜﺘﺐ ﺟﻮزہ اﻟﻔﻘﻴﮧ اﺑﻮ ا‬E‫ﺎس وﻗﻒ ا‬f‫ا‬
(‫ﻮز وﻗﻔﮧ‬i ‫ﺎ ﻓﻴﻤﺎ‬ï‫ﺎب ا‬+‫ ا‬،۳۶۱/Q :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻗﺎﺿﻴﺨﺎن‬
Majm ‛ah Qaw n n Isl m :
From movable items, only those items which are normally made waqf
can be classified as waqf. For example, copies of the Qur’8n for mas8jid,
mad8ris and libraries. Books, water-pitchers, prayer-mats, clocks,
electric fans, etc. can also be made waqf for these places.1
All8h ta‛8l8 knows best.
Demolishing and rebuilding a waqf building
Question
A man made a property waqf which had a building on it. Is it
permissible to demolish the building and construct another building
without the endower’s permission?
Answer
Since the man handed over the property to a trustee, and the latter
makes changes to it as he deems fit or constructs a new building, it will
be permissible to do so. When the old building is demolished, its bricks
and other usable items will be used in the construction of the new
building. The continuous charity will remain in-tact.
Furthermore, the demolition of the building does not terminate the
continuous charity just as wiping wudP’ water off one’s body does not
terminate the reward of wudP’. When the masjid which was
constructed by RasPlull8h sallall8hu ‛alayhi wa sallam was rebuilt by
Hadrat ‛Uthm8n radiyall8hu ‛anhu, no one objected by saying that the
rewards of those who built it will cease. Rather, that reward was
recorded in their favour. When dust falls on a person’s body who is in
the path of All8h ta‛8l8, the Hell-fire will not touch it.

(۲۹۲/X :}‫ )رواہ اﻟ¬ﻣﺬ‬.‫ﺎر‬f‫ﻢ ﺗﻤﺴﮧ ا‬E ‫ﻴﻞ اﷲ‬é‫ﺳ‬ ‫ﻣﻦ اﻏ?ت ﻗﺪﻣﺎہ‬

1
Majm ‛ah Qaw n n Isl m , p. 348.
642
This does not mean that he must not wash his body. The reward is
recorded in his book of deeds even if traces of the dust do not remain
on the body.
All8h ta‛8l8 knows best.
Waqf when one is on one’s death-bed
Question
A person was critically ill when he made his property waqf for a
madrasah. Is this waqf valid?
Answer
Waqf when a person is on his death-bed is valid but it is on the level of
a was>yyah – bequest. This means that after he dies, the waqf will
apply from one third of his estate. Yes, if all the heirs agree to the
waqf, it will be valid. In this case, if the property falls within one third
of the estate, well and good. If not, the extent which makes up one
third will be classified as waqf. If the heirs make the entire property
waqf by their permission, the waqf of the entire property will be valid.

:‫اﻟﮩﺪاﻳﺔ‬

:‫ )اﻟﮩﺪاﻳﺔ‬.‫ﻮﺻﻴﺔ ﺑﻌﺪ ا ﻮت‬E‫ﻟﺔ ا‬Y‫ﻮ ﺑﻤ‬ß ‫„ﺮض „ﻮﺗﮧ ﻗﺎل اﻟﻄﺤﺎوي‬ ‫ﻮ وﻗﻒ‬E‫و‬
(۶۳۸/Q
ٔ
‫ ﻳﻠﺰم ﺑﻌﺪ ا ﻮت ﻻن‬Æ‫ﻮﺻﻴﺔ ﺑﻌﺪ ا ﻮت ﺣ‬E ‫ﻮ‬ß ‫ ﻗﻮﻟﮧ‬:‫و™ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
Æ‫ ﻣﺎ ﺑﻌﺪ ا ﻮت ﺣ‬q‫ﻀﺎف إ‬ ‫ﻢ‬.]‫ﺾ „ﺮض ا ﻮت ® ا‬8‫ﺗ•ﻓﺎت ا ﺮ‬
‫ﻴﻂ‬Â ‫ﺾ وﻗﻒ وﻋﻠﻴﮧ دﻳﻮن‬8‫ „ﺮ‬:‫ و™ ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن‬...‫ﻳﻌﺘ? ﻣﻦ ﺛﻠﺚ ﻣﺎﻟﮧ‬
(‫ دار اﻟﻔﻜﺮ‬،۶۰۸/` :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﻮﻗﻒ‬E‫ﻨﻘﺺ ا‬8‫ﺑﻤﺎﻟﮧ ﻳﺒﺎع و‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ً
‫ن‬B‫ﺮج ﻣﻦ ﺛﻠﺚ ا ﺎل و‬J ‫„ﺮض „ﻮﺗﮧ ﻓﮩﻮ ﺟﺎﺋﺰ إذا ن‬ ‫ﺾ وﻗﻒ دارا‬8‫„ﺮ‬
ٔ
.‫ﻠﺚ‬ï‫وا ﺑﻄﻞ ﻓﻴﻤﺎ زاد ’ ا‬Ci ‫ﻢ‬E ‫ن‬B‫ و‬Œ‫ﻮرﺛﺔ ﻓﻜﺬﻟ‬E‫ﺮج ﻓﺎﺟﺎزت ا‬J ‫ﻢ‬E ‫ن‬
(‫ﺾ‬8‫ﺎب اﻟﻌﺎ\ ® وﻗﻒ ا ﺮ‬+‫ ا‬،۴۵۱/Q :‫)اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬

643
 .۹۷/â : ‫ وا ﺤﻴﻂ اﻟ?ﮨﺎ‬.۳۹۶/W :‫ ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬:‫ﺪ أﻧﻈﺮ‬8‫ﻠﻤﺰ‬E‫و‬
Majm ‛ah Qaw n n Isl m :
An endower cannot cancel a waqf which he had made while on his
death-bed. If the waqf item is more than one third of his entire estate,
the waqf will not apply to the amount which is above one third. 1
Further reading: Imd d al-Ahk m, vol. 3, p. 55; Fat w Mahm d yyah, vol.
14, p. 260; Q m s al-Fiqh, vol. 5, p. 296.
All8h ta‛8l8 knows best.
Renting a waqf property for a long period
Question
Is it permissible to give a waqf property on rent for 100 or 200 years?
Answer
There are differing views on the rental period for waqf properties. The
early jurists did not specify a rental period. The latter day jurists
preferred the view of specifying a rental period to protect the waqf
property. For example, a land or property should not be given on rent
for more than three years. It is not permissible to give a place of
residence on rent for more than one year. Yes, there is room to
increase or decrease the rental period depending on what is most
suitable. But in the present case – of giving a waqf property on rent for
100 or 200 years – this is not permissible. This is because there is the
possibility of the waqf being destroyed. It is possible that over the
passage of time, the children of the tenant may seize ownership of the
property and it will then be given over as inheritance from one
generation to the next.
ٔ
‫ﻼف‬Á ‫ﺜﻼث ﺳ ® اﻻرض إﻻ إذا ﻧﺖ ا ﺼﻠﺤﺔ‬ž‫ ® ا(ار و‬Æ‫ﺴﻨﺔ ﻳﻔ‬E‫ﺑﺎ‬
ٔ ً ً
‫ واﻋﻠﻢ ان ا ﺴﺌﻠﺔ ﻓﻴﮩﺎ‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ﺘﻠﻒ زﻣﺎﻧﺎ و„ﻮﺿﻌﺎ ۔ و‬J ‫ وﮨﺬا ¸ﺎ‬Œ‫ذﻟ‬
ٔ ٔ
‫ ﻗﻮل ا ﺘﻘﺪﻣ ﻋﺪم‬:‫ زادہ رﺳﺎ—ﮧ اﺣﺪﮨﺎ‬š‫ﺛﻤﺎﻧﻴﺔ اﻗﻮال ذﻛﺮﮨﺎ اﻟﻌﻼﻣﺔ ﻗﻨﺎ‬
ً ٔ
ٰ ‫ وا‬،‫ﻮﺳﺎﺋﻞ‬E‫ﺗﻘﺪﻳﺮ اﻹﺟﺎرة ﺑﻤﺪة ورﺟﺤﮧ اﻧﻔﻊ ا‬
‫ ﺑﮧ ﻣﺎ ذﻛﺮ ا ﺼﻨﻒ ﺧﻮﻓﺎ‬Æ‫ﻔ‬
ٔ
‫ ﻻن‬...Œ‫ﻼف ذﻟ‬Á ‫ ﻗﻮﻟﮧ إﻻ إذا ﻧﺖ ا ﺼﻠﺤﺔ‬،‫ﻮﻗﻒ ﻛﻤﺎ ﻋﻠﻤﺖ‬E‫ﻣﻦ ﺿﻴﺎع ا‬

1
Majm ‛ah Qaw n n Isl m , p. 356.
644
 ٔ ٔ
‫ﻮ‬ß ‫ ا—ﻮﻗﻴﺖ إﻧﻤﺎ‬q‫ﻦ ﻋﻦ ﻗﻮل ا ﺘﻘﺪﻣ ﺑﻌﺪم ا—ﻮﻗﻴﺖ إ‬8‫اﺻﻞ ﻋﺪول ا ﺘﺎﺧﺮ‬
ٔ
‫ﻮ‬ß‫ﻘﺺ اﺗﺒﻌﺖ و‬f‫ﺎدة او ا‬8‫ﺰ‬E‫ﻮﻗﻒ ﻓﺈذا ﻧﺖ ا ﺼﻠﺤﺔ ا‬E‫ﻮف ’ ا‬v‫ﺴﺒﺐ ا‬
(‫ ﺳﻌﻴﺪ‬،‫ﻮﻗﻒ‬E‫ ﻛﺘﺎب ا‬،۴۰۱/W :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ﺗﻮﻓﻴﻖ ﺣﺴﻦ‬
All8h ta‛8l8 knows best.
Selling waqf property
Question
a) A waqf property was lying vacant and unused. Is it permissible to
sell it? The endower hadn’t laid down any condition of sale.
b) In what situations and conditions will it be permissible to sell it?
Answer
a) If the endower did not lay down any condition at the time of
endowing the property, it will not be permissible to sell the waqf
property.
b) It is permissible to sell a waqf property only in the following two
situations:
1. At the time of endowing the property, he laid down the
condition of right of sale of the property in favour of himself
or someone else.
2. When the waqf property becomes totally useless – when no
benefit whatsoever can be derived from it.

:‫ﺨﺎري‬+‫ﺻﺤﻴﺢ ا‬
ً ٔ ٔ ٔ
‫اﷲ ﻋﻨﻪ اﺻﺎب ارﺿﺎ‬ ‫ﻄﺎب ر‬v‫ﻋﻦ اﺑﻦ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ان ﻋﻤﺮ ﺑﻦ ا‬
ٔ ٔ
Ó‫ ﻳﺎ رﺳﻮل اﷲ إ‬:‫ ﻓﻘﺎل‬،‫ﺴﺘﺎ„ﺮہ ﻓﻴﮩﺎ‬° ‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫ ا‬ú‫ﻴ? ﻓﺎ‬Á
ٔ ٔ ً ٔ ً ٔ ٔ
‫ إن‬:‫ﻢ اﺻﺐ ﻣﺎﻻ ﻗﻂ اﻧﻔﺲ ﻋﻨﺪي ﻣﻨﮧ ﻓﻤﺎ ﺗﺎ„ﺮ ﺑﮧ؟ ﻗﺎل‬E ?‫ﻴ‬Á ‫اﺻﺒﺖ ارﺿﺎ‬
ٔ ٔ
‫ ﻓﺘﺼﺪق ﺑﮩﺎ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ اﻧﮧ‬:‫ ﻗﺎل‬،‫ﺴﺖ اﺻﻠﮩﺎ وﺗﺼﺪﻗﺖ ﺑﮩﺎ‬é‫ﺷﺌﺖ ﺣ‬
‫ﺮﻗﺎب‬E‫ ا‬Ã‫ و‬U‫ اﻟﻘﺮ‬Ã‫ وﺗﺼﺪق ﺑﮩﺎ ® اﻟﻔﻘﺮاء و‬،‫ وﻻ ﺗﻮرث‬،‫ﺐ‬ß‫ وﻻ ﺗﻮ‬،‫ﻻ ﺗﺒﺎع‬
ٔ ٔ
‫ﻞ ﻣﻨﮩﺎ‬õ‫ﮩﺎ ان ﻳﺎ‬Ö‫ ﻻ ﺟﻨﺎح ’ ﻣﻦ و‬،‫ﻀﻴﻒ‬E‫ﻴﻞ وا‬é‫ﺴ‬E‫ﻴﻞ اﷲ واﺑﻦ ا‬é‫و™ ﺳ‬
(۴۱/Q :‫ و„ﺴﻠﻢ‬.۳۸۲/X :}‫ﺨﺎر‬+‫ )رواہ ا‬.‫ﻄﻌﻢ ﻏ' ﻣﺘﻤﻮل‬8‫ﺑﺎ ﻌﺮوف و‬
645
 ‫ا(ر ا ﺨﺘﺎر‪:‬‬

‫ﻓﺈذا ﺗﻢ و‪E‬ﺰم ﻻ ﻳﻤﻠ‪ Œ‬وﻻ ﻳﻤﻠ‪ Œ‬وﻻ ﻳﻌﺎر وﻻ ﻳﺮﮨﻦ ‪ -‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ ﻻ‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﻳﻤﻠ‪ Œ‬ا} ﻻ ﻳ‪.‬ﻮن ¸ﻠﻮ‪E w‬ﺼﺎﺣﺒﮧ وﻻ ﻳﻤﻠ‪ Œ‬ا} ﻻ ﻳﻘﺒﻞ ا—ﻤﻠﻴ‪ Œ‬ﻟﻐ'ہ‬
‫ﺑﺎ‪+‬ﻴﻊ و‪E‬ﻮہ ﻻﺳﺘﺤﺎﻟﺔ ﺗﻤﻠﻴ‪ Œ‬ا‪v‬ﺎرج ﻋﻦ „ﻠﻜﮧ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‪:‬‬
‫‪ ،۳۵۲/W‬ﺳﻌﻴﺪ(‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٰ‬
‫ﺗﻌﺎ‪ ’ q‬وﺟﮧ ﺗﻌﻮد ﻣﻨﻔﻌﺘﮧ إ‪q‬‬ ‫’ ﺣ‪.‬ﻢ „ﻠ‪ Œ‬اﷲ‬ ‫وﻋﻨﺪﮨﻤﺎ ﺣ‪é‬ﺲ اﻟﻌ‬
‫اﻟﻌﺒﺎد ﻓﻴﻠﺰم وﻻ ﻳﺒﺎع وﻻ ﻳﻮ‪ß‬ﺐ وﻻ ﻳﻮرث ﻛﺬا ® اﻟﮩﺪاﻳﺔ‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫‪(۳۵۰/Q‬‬
‫‪Majm ‛ah Qaw n n Isl m :‬‬
‫‪The following is not permissible with regard to a waqf item: to sell it,‬‬
‫‪to mortgage it, to take something on mortgage in exchange for it, to‬‬
‫‪loan it. Because the waqf item leaves the ownership of the endower‬‬
‫‪and its ownership is not established in favour of someone else, no one‬‬
‫‪has the right to exercise ownership influences over it. For example,‬‬
‫‪buying, selling, gifting, loaning, mortgaging, etc. are fundamentally‬‬
‫‪not permissible. If anyone does this, it will be an invalid transaction.1‬‬
‫ٔ‬ ‫ٔ ً ٔ‬
‫ﺌﺬ او \ط ﺑﻴﻌﮧ و‪°‬ﺸ¬ي ﺑﺜﻤﻨﮧ‬ ‫وﺟﺎز \ط اﻻﺳ·ﺒﺪال ﺑﮧ ارﺿﺎ اﺧﺮ} ﺣﻴ ٍ‬
‫ٔ‬ ‫ٔ ً ٔ‬
‫ٰ‬
‫ﻻو÷ \اﺋﻄﮩﺎ و‪B‬ن ‪E‬ﻢ ﻳﺬﻛﺮﮨﺎ‬ ‫ارﺿﺎ اﺧﺮ} إذا ﺷﺎء ﻓﺈذا ﻓﻌﻞ ﺻﺎرت ا‪ï‬ﺎﻧﻴﺔ‬
‫ٔ‬ ‫ٔ‬
‫ٰ‬
‫اﻻو÷ ﻻ‬ ‫ﺛﻢ ﻻ ‪°‬ﺴ·ﺒﺪﻟﮩﺎ ﺑﺜﺎ‪ï‬ﺔ ﻻﻧﮧ ﺣ‪.‬ﻢ ﺛﺒﺖ ﺑﺎ‪µE‬ط وا‪µE‬ط وﺟﺪ ®‬
‫ٓ‬ ‫ٔ‬
‫ا‪ï‬ﺎﻧﻴﺔ واﻣﺎ اﻻﺳ·ﺒﺪال و‪E‬ﻮ ‪E‬ﻠﻤﺴﺎﻛ ال ﺑﺪون ا‪µE‬ط ﻓﻼ ﻳﻤﻠﻜﮧ إﻻ اﻟﻘﺎ‬
‫ً‬
‫درر و\ط ® ا‪+‬ﺤﺮ ﺧﺮوﺟﮧ ﻋﻦ اﻻﻧﺘﻔﺎع ﺑﺎ‪ E‬ﻴﺔ و_ﻮن ا‪+‬ﺪل ﻋﻘﺎرا‬
‫وا ﺴ·ﺒﺪل ﻗﺎ‪ 2‬ا‪E‬ﻠﺠﻨﺔ ا ﻔ‪ ì‬ﺑﺬ} اﻟﻌﻠﻢ واﻟﻌﻤﻞ‪ ...‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ وﺟﺎز‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫\ط اﻻﺳ·ﺒﺪال ﺑﮧ( اﻋﻠﻢ ان اﻻﺳ·ﺒﺪال ’ ﺛﻼﺛﺔ وﺟﻮہ‪ :‬اﻻول ‪:‬ان ‪µ°‬ﻃﮧ‬

‫‪1‬‬
‫‪Majm ‛ah Qaw n n Isl m , p. 350.‬‬
‫‪646‬‬
 ً ٔ
،‫ﺼﺤﻴﺢ وﻗﻴﻞ اﺗﻔﺎﻗﺎ‬E‫ ﻓﺎﻻﺳ·ﺒﺪال ﻓﻴﮧ ﺟﺎﺋﺰ ’ ا‬،‫ﻔﺴﮧ او ﻟﻐ'ہ‬f ‫ﻮاﻗﻒ‬E‫ا‬
ٔ ٔ
‫ﻴﺚ ﻻﻳﻨﻘﻄﻊ‬t ‫ﻦ ﺻﺎر‬.‫ﻃﮧ ﺳﻮاء \ط ﻋﺪﻣﮧ او ﺳﻜﺖ ﻟ‬µ° ‫ ان ﻻ‬:Ó‫ﺎ‬ï‫وا‬
ٔ ً ٔ ٔ u‫ ٔاوﻻ ﻳ‬،‫اﺻﻼ‬
ً ٔ ٔ
‫ﺑﻤﻮﻧﺘﮧ ﻓﮩﻮ اﻳﻀﺎ ’ اﻻﺻﺢ‬ ‫ء‬e ‫ ﻴﺔ ﺑﺎن ﻻ ¯ﺼﻞ ﻣﻨﮧ‬E‫ﺑﮧ ﺑﺎ‬
ً ٔ ٔ ٔ
‫ﻦ‬.‫ﻃﮧ اﻳﻀﺎ وﻟ‬µ° ‫ اﻻ‬:‫ﺎﻟﺚ‬ï‫ وا‬،‫إذا ن ﺑﺈذن اﻟﻘﺎ وراﻳﮧ ا ﺼﻠﺤﺔ ﻓﻴﮧ‬
ً ً
’ ‫ﻮز اﺳ·ﺒﺪاﻟﮧ‬i ‫ وﮨﺬا ﻻ‬،‫ﻌﺎ وﻧﻔﻌﺎ‬8‫ﺪﻟﮧ ﺧ' ﻣﻨﮧ ر‬ž‫ﻓﻴﮧ ﻧﻔﻊ ® ا{ﻤﻠﺔ و‬
ٔ
‫ زادہ رﺳﺎ—ﮧ ا ﻮﺿﻮﻋﺔ ® اﻻﺳ·ﺒﺪال‬q‫اﻻﺻﺢ ا ﺨﺘﺎر ﻛﺬا ﺣﺮرہ اﻟﻌﻼﻣﺔ ﻗﻨﺎ‬
ٔ
‫ ﻣﻄﻠﺐ‬،۳۸۴/W :¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬.‫واﻃﻨﺐ ﻓﻴﮩﺎ ﻋﻠﻴﮧ اﻻﺳﺘﺪﻻل‬
(‫ ﺳﻌﻴﺪ‬،‫ﻮﻗﻒ‬E‫® اﺳ·ﺒﺪال ا‬

‫ وﻗﺎﻧﻮن اﻟﻌﺪل واﻻﻧﺼﺎف‬.‫ ﺑ'وت‬،۲۲ :‫ﻠﺨﺼﺎف‬E ‫)و_ﺬا ® اﺣ©م اﻻوﻗﺎف‬

‫ ﺤﻤﺪ‬،‫ﻮﻗﻒ‬E‫ﺮاﺑﻊ ® اﺳ·ﺒﺪال ا‬E‫ اﻟﻔﺼﻞ ا‬،۹۶ ،‫ت اﻻوﻗﺎف‬ ‫ﻠﻘﻀﺎء ’ „ﺸ‬E
(‫ ا ﻜﺘﺒﺔ ا ﻜﻴﺔ‬،è‫ﻗﺪر} ﺑﺎﺷﺎ ا]ﻨ‬
Fat w Mahm d yyah:
If the place becomes totally worthless and no income can be derived
from it, and there is also no way of renovating and constructing it, it
will be permissible to replace it. It could be sold, another place could
be purchased, and it may be used as waqf as per the conditions of the
endower.1
Majm ‛ah Qaw n n Isl m :
If a property was made waqf for the direct benefit of certain people
and it has become unusable now, they may obtain the permission of an
All8h-fearing q8d> to exchange it for another property or sell it for
cash and use the money to buy another property. The new property
will be classified as waqf in place of the previous one.
If the endower laid down the condition that only the income of the
waqf property is in favour of certain people but the property has
become useless, it may be exchanged for another property which is
less costly but more profitable. Alternatively, it could be sold for cash
and the money must be used to purchase another property in its place.

1
Fat w Mahm d yyah, vol. 14, p. 292.
647
The new property will be classified as waqf in place of the previous
one.1
All8h ta‛8l8 knows best.
Making up for selling a waqf property
Question
A person sold a waqf property. It is not possible for him to take it back
due to legal implications. How can he make up for this? For example,
he sold it to a non-Muslim and non-Muslims do not observe the rules
and regulations of waqf.
Answer
When a property is classified as waqf, it will remain like that forever. It
is not permissible for anyone to sell it. If someone sold it, the
transaction is not valid. The property will remain waqf as it was. If it
not possible to retrieve it because of legal implications, another
property will have to be bought with the money obtained and the
second property will remain waqf as per the conditions laid down by
the endower. This is similar to the jurists’ ruling that if a property
becomes unusable, it may be sold, another will be purchased in its
place, and it will remain waqf as per the previous conditions.

‫ﺰ‬i ‫ﻢ‬E ‫ ﻗﺎل اﺑﻦ ﮨﻤﺎم‬،‫ﺰ ﺑﻴﻌﮧ وﻻ ﺗﻤﻠﻴﻜﮧ‬i ‫ﻢ‬E ‫ﻮﻗﻒ‬E‫ذا ﺻﺢ ا‬B‫ و‬:‫ﻗﺎل ® اﻟﮩﺪاﻳﺔ‬
ٔ
‫ ﻣﻦ ﻗﻮﻟﮧ‬،‫ ﻓﻠﻤﺎ ﺑ•ﻨﺎ‬Œ‫ﻮ ﺑﺈ ﺎع اﻟﻔﻘﮩﺎء اﻣﺎ اﻣﺘﻨﺎع ا—ﻤﻠﻴ‬ß ‫ﺑﻴﻌﮧ وﻻ ﺗﻤﻠﻴﻜﮧ‬
ٔ
‫ )ﻓﺘﺢ‬.‫ﺐ‬ß‫ﺴﻼم ﺗ•ق ﺑﺎﺻﻠﮩﺎ ﻻ ﻳﺒﺎع وﻻ ﻳﻮرث وﻻ ﻳﻮ‬E‫ﺼﻼة وا‬E‫ﻋﻠﻴﮧ ا‬
:¹‫ﺸﺎ‬E‫ وﻣﺜﻠﮧ ® ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬.‫ دار اﻟﻔﻜﺮ‬،۲۲۰/` :‫اﻟﻘﺪﻳﺮ ﻣﻊ اﻟﮩﺪاﻳﺔ‬
(‫ ﺳﻌﻴﺪ‬،۳۵۲/W
ٔ
‫ إﻻ‬:‫ﺑﺪﻳﻦ‬å ‫ ﻗﺎل اﺑﻦ‬،‫ﻊ‬ž‫ﻮز اﺳ·ﺒﺪال اﻟﻌﺎ„ﺮ إﻻ ار‬i ‫ وﻓﻴﮩﺎ ﻻ‬:‫ﻗﺎل ® ا(ر‬
ٔ ٔ ٔ
‫ واﺟﺮ} ﻋﻠﻴﮧ ا ﺎء‬،‫ﺻﺐ‬± ‫ﺎﻧﻴﺔ إذا ﻏﺼﺐ‬ï‫ وا‬،‫ﻮاﻗﻒ‬E‫ﻮ \ﻃﮧ ا‬E :‫ﻊ اﻻول‬ž‫ار‬
ٔ ً ً ٔ ً
‫ان‬:‫ﺔ‬ï‫ﺎ‬ï‫ وا‬،‫ﺸ¬} ا ﺘﻮ÷ ﺑﮩﺎ ارﺿﺎ ﺑﺪﻻ‬°‫ﺮا ﻓﻴﻀﻤﻦ اﻟﻘﻴﻤﺔ و‬t ‫ ﺻﺎر‬Æ‫ﺣ‬
ٔ ٔ ٔ
‫ﺤﺪہ اﻟﻐﺎﺻﺐ وﻻ ﺑ•ﻨﺔ ا} واراد دﻓﻊ اﻟﻘﻴﻤﺔ ﻓﻠﻠﻤﺘﻮ÷ اﺧﺬﮨﺎ ﻟ•ﺸ¬} ﺑﮩﺎ‬i

1
Majm ‛ah Qaw n n Isl m , p. 352.
648
 ً ٔ ٔ ٔ ً
’ ‫ ﻏﻠﺔ واﺣﺴﻦ ﺻﻘﻌﺎ ﻓﻴﺠﻮز‬ýõ‫ ان ﻳﺮﻏﺐ إ ﺴﺎن ﻓﻴﮧ ﺑﺒﺪل ا‬:‫ﺮاﺑﻌﺔ‬E‫ ا‬،‫ﺑﺪﻻ‬
ٔ ٔ
‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ‬.‫ ﻛﻤﺎ ® ﻓﺘﺎو} ﻗﺎر} اﻟﮩﺪاﻳﺔ‬،}ٰ‫ﻗﻮل ا› ﻳﻮﺳﻒ وﻋﻠﻴﮧ اﻟﻔﺘﻮ‬
(۳۸۸/W :‫رد ا ﺤﺘﺎر‬
ٔ ٔ ً ٔ
}¬‫ﺸ‬°‫ﺌﺬ او \ط ﺑﻴﻌﮧ و‬ ٍ ‫ وﺟﺎز \ط اﻻﺳ·ﺒﺪال ﺑﮧ ارﺿﺎ اﺧﺮ} ﺣﻴ‬:‫وﻓﻴﮧ‬
ٔ ٔ ً ٔ
ٰ
‫ﻢ‬E ‫ن‬B‫ﻻو÷ \اﺋﻄﮩﺎ و‬ ‫ﺎﻧﻴﺔ‬ï‫ﺑﺜﻤﻨﮧ ارﺿﺎ اﺧﺮ} إذا ﺷﺎء ﻓﺈذا ﻓﻌﻞ ﺻﺎرت ا‬
(‫ ﺳﻌﻴﺪ‬،۳۸۴/W :‫ )ا(ر ا ﺨﺘﺎر‬.‫ﺔ‬ï‫ﺴ·ﺒﺪﻟﮩﺎ ﺑﺜﺎ‬° ‫ﻳﺬﻛﺮﮨﺎ ﺛﻢ ﻻ‬

:‫ﻗﺎﻧﻮن اﻟﻌﺪل واﻻﻧﺼﺎف‬

ً ٔ ٔ ً ٔ ً ً
Œ‫ ﻓﺈن ﮨﻠ‬،‫ ﻓﻌﻴﻠﮧ ردہ ﺑﻌﻴﻨﮧ‬،‫ﻣﻦ ﻏﺼﺐ وﻗﻔﺎ دارا ﻧﺖ او ﺣﺎﻧﻮﺗﺎ او ارﺿﺎ‬
ٓ
.‫ﻘﺼﺎن‬f‫ ﺿﻤﻦ ا‬،‫ن ن دﺧﻞ ﻧﻘﺺ‬B‫ و‬،‫ ﺿﻤﻦ ﻗﻴﻤﺘﮧ‬،‫ﺔ‬8‫ﻮ ﺑﺎﻓﺔ ﺳﻤﺎو‬E‫ﻳﺪہ و‬
(‫ﻮﻗﻒ‬E‫ ® ﻏﺼﺐ ا‬،۲۴۵ :‫)ﻗﺎﻧﻮن اﻟﻌﺪل واﻻﻧﺼﺎف‬

(۳۶۰/W :¹‫ﺸﺎ‬E‫ وا‬.۲۲۰ :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ وا‬.۳۹۹/Q :‫ اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬:‫ﺪ أﻧﻈﺮ‬8‫ﻠﻤﺰ‬E‫و‬

All8h ta‛8l8 knows best.
Constructing a building on waqf land
Question
A piece of land is waqf in favour of a masjid but there are no buildings
or anything else on it. Therefore, it is neither bringing any income nor
any benefit. In fact, it is incurring expenses such as tax. The masjid
does not have the means to construct anything on the property. The
trustees are quite perplexed. A person said to them: “I would like to
construct a shop at my expense, but it will not be as waqf; it will
remain in my ownership. I will pay a reasonable rent together with a
certain portion from my profits to the masjid. Is it permissible to
construct the shop under these conditions? Can a personal ownership
be established on waqf land?
Answer
When a waqf land is lying useless, then to construct something on it
and render it beneficial is not only permissible but preferable. If the
masjid does not have the means to make it usable, the masjid trustees
can permit a person to construct a building on the land. The building
649
will belong to him for as long as he does not make it waqf. A monthly
rental will be collected from him. The additional amount which he
wants to give from his profits, he may do so if he wants. This entire
transaction will have to be put in writing with signatures from both
parties. The documents will have to be filed and preserved by the
masjid so that as time goes, the heirs do not make claims to ownership.
Because this will entail losing the waqf property.
ً ٔ ٔ ٔ
‫ﻨﺎء‬+‫ ﻓﺈن ن ا‬،‫ او ﻏﺮس ﻓﻴﮩﺎ اﺷﺠﺎرا‬،‫ﻮﻗﻒ‬E‫ﻮاﻗﻒ ﺑﻨﺎء ارض ا‬E‫ ا‬Ø‫ذا ﺑ‬B‫و‬
ٔ ٔ ٔ
‫ وذﻛﺮ اﻧﮧ ﺑﻨﺎہ او ﻏﺮﺳﮧ‬،‫ﻮاﻗﻒ‬E‫ او ن ﻣﻦ ﻣﺎل ا‬،‫ﻮﻗﻒ‬E‫واﻟﻐﺮاس ﻣﻦ ﻣﺎل ا‬
ٔ ً
‫ﻮن ﻣﺎ‬.‫ﻠﻮﻗﻒ ﻳ‬E ‫ﻢ ﻳﺬﻛﺮ اﻧﮧ‬E‫ و‬،‫ن ن ﻣﻦ ﻣﺎﻟﮧ‬B‫ و‬،‫ﻮن وﻗﻔﺎ‬.‫ ﻓﺈﻧﮧ ﻳ‬،‫ﻠﻮﻗﻒ‬E
ً ٔ
‫ﻨﺎء‬+‫ ا‬،۲۰۷ :‫ ﻣﺎدة‬،۱۴۲ ‫ ص‬،‫ )ﻗﺎﻧﻮن اﻟﻌﺪل واﻻﻧﺼﺎف‬.‫ﺑﻨﺎہ او ﻏﺮﺳﮧ „ﻠ© ﻟﮧ‬
(‫ﻮﻗﻒ‬E‫واﻟﻐﺮاس ® ارض ا‬
Majm ‛ah Qaw n n Isl m :
To avoid claims to ownership or unlawful seizure, a tenant should not
be allowed to construct his own building on it. However, if the trustee
permitted him to construct his own house or he constructed himself,
and the rental period has ended, then even if he is prepared to pay the
market-rate rental and there is an overriding feeling that he will not
take unlawful possession of it, it is not incumbent on the trustee to
maintain him as a tenant…If there is no danger of causing harm to the
waqf property, he may be compelled to construct a building on it. If
there is the danger of his causing harm to it, he must not permit him
to construct a house…As long as none of these options are available,
the waqf property with the building should be given to someone else
on rent until the building becomes dilapidated and broken down, and
its rubble is returned to the owner. During this period, the rental
income will be shared between the owner of the building and the waqf
according to their respective shares.1
ٔ ٔ ٔ ٔ ٔ
‫ﺴﺘﺎﺟﺮ اﻻرض ﺑﺎﺟﺮ‬° ‫ﺮﺟﻞ ارض وﻗﻒ ﻓﺎ ﺻﺎﺣﺒﮧ ان‬E ‫ ا ﻨﻴﺔ ﺣﺎﻧﻮت‬è‫ﻓ‬
ٔ ٔ ٔ ٔ
‫ وﺗﻮﺟﺮ‬،‫ ¸ﺎ اﺳﺘﺎﺟﺮہ ا„ﺮ ﺑﺮﻓﻊ اﻟﻌﻤﺎرة‬ýõ‫ﻮ رﻓﻌﺖ ﺴﺘﺎﺟﺮ ﺑﺎ‬E ‫ا ﺜﻞ ان اﻟﻌﻤﺎرة‬
ٔ ٔ ٔ
‫ وا]ﺎﺻﻞ ان „ﺴﺘﺎﺟﺮ‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫ اﻻﺟﺮ‬Œ‫ﻻ ﺗ¬ک ﻳﺪہ ﺑﺬﻟ‬B‫ و‬،‫ﻟﻐ'ہ‬

1
Majm ‛ah Qaw n n Isl m , pp. 366-368, register 40.
650
 ٔ ٔ ٔ ٔ
‫ﻮن‬.‫ﺎدة ﻓﺎﺣﺸﺔ ﻓﺎﻣﺎ ان ﺗ‬8‫ ﻓﻴﮩﺎ ﺛﻢ زادت اﺟﺮة ا ﺜﻞ ز‬Ø‫ﻮﻗﻒ إذا ﺑ‬E‫ارض ا‬
ٔ ٔ ٔ ٔ
‫ اﻻول‬è‫ﺎدة اﺟﺮة اﻻرض ﻧﻔﺴﮩﺎ ﻓ‬8‫ﻨﺎء او ﺴﺒﺐ ز‬+‫ﺎدة ﺴﺒﺐ اﻟﻌﻤﺎرة وا‬8‫ﺰ‬E‫ا‬
ٔ ٔ
‫ ﻗﻮﻟﮧ‬...‫ﻮ ﻧﺖ اﻟﻌﻤﺎرة „ﻠﻜﮧ‬E ‫ﻨﺎﺋﮧ و ﮨﺬا‬ž‫ﺎدة ﻻﻧﮩﺎ اﺟﺮة ﻋﻤﺎرﺗﮧ و‬8‫ﺰ‬E‫ﻻ ﺗﻠﺰﻣﮧ ا‬
ٔ ٔ
‫ﺮ ﻋﻦ ا ﺤﻴﻂ وﻇﺎﮨﺮ ا—ﻌﻠﻴ ﻞ‬t ‫ اﻻﺟﺮ ﻻن ﻓﻴﮩﺎ ورة‬Œ‫إﻻ ﺗ¬ک ﻳﺪہ ﺑﺬﻟ‬
ٔ ٔ
‫ﻮ ا„ﺮ ﺑﺮﻓﻌﮩﺎ —ﻮﺟﺮ ﻣﻦ ﻏ'ہ ﻳﻠﺰم‬E ‫ ﻻﻧﮧ‬،‫ﻮ ﺑﻌﺪ ﻓﺮاغ ﻣﺪة اﻹﺟﺎرة‬E‫ﺗﺮ_ﮩﺎ ﺑﻴﺪہ و‬
ٔ
‫ ﻓﺘ¬ک ﻳﺪہ‬،‫ﻮﻗﻒ‬E‫ﻢ ﻳﻮﺟﺪ ر ’ ا‬E ‫ وﺣﻴﺚ ن ﻳﺪﻓﻊ اﺟﺮة ﻣﺜﻠﮩﺎ‬،‫رہ‬
ً ٔ
‫ﻮرﺛﺘﮧ اﻻﺳ·ﺒﻘﺎء اﻳﻀﺎ إﻻ إذا‬E ‫ ﻓﻠﻮ ﻣﺎت ا ﺴﺘﺎﺟﺮ ن‬é‫ر ’ ا{ﺎﻧ‬ãE‫ﻟﻌﺪم ا‬
(‫ ﺳﻌﻴﺪ‬،۳۹۱/W :‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬.‫ﻮﻗﻒ ﺑﻮﺟﮧ ﻣﺎ‬E‫ر ’ ا‬ ‫ن ﻓﻴﮧ‬
All8h ta‛8l8 knows best.
The recipients of waqf income
Question
A man in our town gave a house as waqf for an Islamic school. The
income from the house used to be spent by the school. The house has
been under the control of the administrators for the past four years.
Who are now the recipients of the income? Where should the income
be spent?
Answer
The income from the waqf will be spent as per the conditions laid
down by the endower. Yes, the trustee can make certain changes to
the arrangements and recipients of the waqf in a manner which does
not cause a loss to the objectives of the waqf. If the endower did not
lay down any condition, the income from the house will first be spent
on the maintenance of the house. After that, it will be spent on the
most important expenses. After that, it may given to those who are
eligible to receive from the school, e.g. salaries for the school teachers
and other staff members. In short, the income has to be spent
according to need and what is most prudent.

:‫ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‬

ٔ ٔ
‫ﻮ اﻗﺮب ﻟﻌﻤﺎرﺗﮧ ﻛﺈﻣﺎم „ﺴﺠﺪ وﻣﺪرس‬ß ‫ﺒﺪا ﻣﻦ ﻏﻠﺘﮧ ﺑﻌﻤﺎرﺗﮧ ﺛﻢ ﻣﺎ‬8‫و‬
ٓ
‫ اﺧﺮ ا ﺼﺎﻟﺢ‬q‫ إ‬Œ‫ﺴﺎط ﻛﺬﻟ‬é‫اج واﻟ‬ìE‫ﻣﺪرﺳﺔ ﻳﻌﻄﻮن ﺑﻘﺪر ﻛﻔﺎﻳﺘﮩﻢ ﺛﻢ ا‬
651
 ‫ٔ‬ ‫ٔ‬
‫وﺗﻤﺎﻣﮧ ® ا‪+‬ﺤﺮ‪ .‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ ﻳﺒﺪا ﻣﻦ ﻏﻠﺘﮧ ﺑﻌﻤﺎرﺗﮧ ا} ﻗﺒﻞ ا‪•E‬ف إ‪q‬‬
‫ٔ‬
‫ا ﺴﺘﺤﻘ ‪ ...‬وذﻛﺮ ® ا‪+‬ﺤﺮ ان ﻛﻮن ا—ﻌﻤ' ﻣﻦ ﻏﻠﺔ ا‪E‬ﻮﻗﻒ إذا ‪E‬ﻢ ﻳ‪.‬ﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪v‬ﺮاب ﺑﺼﻨﻊ اﺣﺪ‪ ...‬ﻗﻮﻟﮧ ﺛﻢ ﻣﺎ ‪ß‬ﻮ اﻗﺮب ﻟﻌﻤﺎرﺗﮧ ا} ﻓﺈن اﻧﺘﮩﺖ ﻋﻤﺎرﺗﮧ‬
‫ٔ‬ ‫ٔ‬
‫وﻓﻀﻞ ﻣﻦ اﻟﻐﻠﺔ ‪e‬ء ﻳﺒﺪا ﺑﻤﺎ ‪ß‬ﻮ اﻗﺮب ‪E‬ﻠﻌﻤﺎرة و‪ß‬ﻮ ﻋﻤﺎرﺗﮧ ا ﻌﻨﻮ‪8‬ﺔ اﻟ ﮨﻲ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﻴﺎم ﺷﻌﺎﺋﺮہ‪ ...‬وا]ﺎﺻﻞ ان ا‪E‬ﻮﺟﮧ ﻳﻘﺘ‪ Ç‬ان ﻣﺎ ن ﻗﺮ‪8‬ﺒﺎ ﻣﻦ اﻟﻌﻤﺎرة ﻳﻠﺤﻖ‬
‫ﺑﮩﺎ ® ا—ﻘﺪﻳﻢ ’ ﺑﻘﻴﺔ ا ﺴﺘﺤﻘ ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‪۳۶۷/W :‬۔‪(۳۶۸‬‬

‫ﻗﺎﻧﻮن اﻟﻌﺪل واﻻﻧﺼﺎف‪:‬‬

‫ٔ‬ ‫ٔ‬
‫إذا ﺟﻌﻞ وﻗﻔﮧ ’ „ﺴﺠﺪ ﻣﻌ ‪ ،‬او ’ ﻣﺪرﺳﺔ ﻣﻌﻴﻨﺔ و\ط اﻧﮧ إن ﺿﺎق‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ر‪8‬ﻌﮧ‪ ،‬واﺣﺘﺎج ا ﺴﺠﺪ او ا ﺪرﺳﺔ ﻟﻌﻤﺎرة ور‪8‬ﺔ ﻓﺘﻘﺪم ﻣﺎ ‪ß‬ﻮ اﻗﺮب ﻟﮩﺎ واﮨﻢ‬
‫ٔ‬
‫‪E‬ﻠﻤﺼﻠﺤﺔ ﻣﻦ ار‪ž‬ﺎب ا‪E‬ﺸﻌﺎﺋﺮ ’ ﻏ'ہ ﻣﻦ ا ﺴﺘﺤﻘ ‪ ،‬ﺻﺢ \ﻃﮧ‪ ،‬ووﺟﺐ‬
‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ً‬
‫اﻟﻌﻤﻞ ﺑﮧ ﺳﻮاء ﻋ ﻗﺪرا ﻣﻌﻠﻮﻣﺎ ﻟﮩﻢ او ‪E‬ﻢ ﻳﻌ ‪ ،‬و‪B‬ذا \ط ا‪E‬ﻮاﻗﻒ ان ‪°‬ﺴﻮ}‬
‫ٔ‬ ‫ٔ‬
‫ﻴﻊ ا ﺴﺘﺤﻘ ﻣﻦ ار‪ž‬ﺎب ا‪E‬ﺸﻌﺎﺋﺮ واﺻﺤﺎب ا‪E‬ﻮﻇﺎﺋﻒ وﺿﺎق ر‪ 8‬ﻊ‬ ‫ﺑ‬
‫ٔ‬
‫ا‪E‬ﻮﻗﻒ‪ ،‬واﺣﺘﺎج ا ﺴﺠﺪ او ا ﺪرﺳﺔ ‪E‬ﻠﻌﻤﺎرة ا‪ãE‬ور‪8‬ﺔ‪ ،‬ﻓﻼ ﻳﻌﺘ? \ﻃﮧ ﺑﻞ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻳﻘﺪم ﺑﻌﺪ اﻟﻌﻤﺎرة اﻻﮨﻢ ﻓﺎﻻﮨﻢ‪ ،‬ﻣﻦ ار‪ž‬ﺎب ا‪E‬ﺸﻌﺎﺋﺮ ا"ﻳﻦ ﻳ¬ﺗﺐ ’ اﻧﻘﻄﺎﻋﮩﻢ‬
‫ر‪ ،‬وﺗﻌﻄﻴﻞ ﻹﻗﺎﻣﺔ ا‪E‬ﺸﻌﺎﺋﺮ ﺑﺎ ﺴﺠﺪ وا ﺪرﺳﺔ و_ﺬﻟ‪ Œ‬إذا \ط اﻻﺳﺘﻮاء‬
‫ٔ‬
‫ﺑ ار‪ž‬ﺎب ا‪E‬ﺸﻌﺎﺋﺮ واﻟﻌﻤﺎرة وﺿﺎق ر‪8‬ﻊ ا‪E‬ﻮﻗﻒ ﻓﻼ ﻳﺮا‪\ W‬ﻃﮧ‪ ،‬وﺗﻘﺪم‬
‫ٔ‬
‫اﻟﻌﻤﺎرة ’ ﺳﺎﺋﺮ ا{ﮩﺎت وا‪ãE‬ور‪8‬ﺔ ﻻﻧﺘﻈﺎم „ﺼﺎﻟﺢ ا ﺴﺠﺪ او ا ﺪرﺳﺔ‪.‬‬
‫)ﻗﺎﻧﻮن اﻟﻌﺪل واﻻﻧﺼﺎف‪ ،۸۵ ،‬ﺗﻘﺪﻳﻢ ﻋﻤﺎرة ا ﺴﺠﺪ’ „ﺼﺎﻟﺢ اﻻﺧﺮ}(‬
‫‪Majm ‛ah Qaw n n Isl m :‬‬
‫‪The conditions laid down by an endower have the status of an explicit‬‬
‫‪text. This is why benefiting from the waqf and making arrangements‬‬
‫‪for it will have to be in line with the conditions laid down by the‬‬
‫‪endower. Nonetheless, a q8d> could make changes to the arrangements‬‬
‫‪and recipients of the waqf in a manner which does not negate the‬‬
‫‪objectives of the waqf. Income from properties bought from waqf‬‬
‫‪income will be spent on the recipients of the waqf. Properties which‬‬
‫‪652‬‬
were bought from waqf income could be sold while bearing in mind
the interests of the waqf.1
All8h ta‛8l8 knows best.
Changing the conditions laid down by the endower
Question
A woman wrote a waqf deed in which she laid down certain conditions.
For example, I will remain in this house for as long as I live. It will be
waqf for All8h ta‛8l8 after I die. Four people will benefit from it. When
they die, it will be waqf for the masjid. After writing the deed, she
wants to make certain changes to it. For example, instead of four
people, she wants to write it in favour of just one person. Does she
have the right to make such a change? This, bearing in mind that the
waqf deed does not contain any condition of making changes.
Answer
If an endower wrote a waqf deed and did not record any right to make
changes to it in favour of herself, she will not be permitted to make
changes to it later on. In this case also, she does not have the write to
make changes and alterations.

ٔ
‫ﻮ \ط‬E :‫ وﻓﻴﮧ‬،‫ﻮز ﻟﮧ ان ﻳﻔﻌﻞ إﻻ ﻣﺎ \ط وﻗﺖ اﻟﻌﻘﺪ‬i ‫ وﻻ‬:‫ اﻹﺳﻌﺎف‬Ã‫و‬
ٔ ٔ
} ‫ﺎدﺗﮧ او ﻳﻨﻘﺺ ﻣﻦ وﻇﻴﻔﺔ ﻣﻦ ﻳﺮ‬8‫ﺪ وﻇﻴﻔﺔ ﻣﻦ ﻳﺮ} ز‬8‫وﻗﻔﮧ ان ﻳﺰ‬
ٔ ٔ
‫ ﺛﻢ إذا‬،‫ﺮج ﻣﻦ ﻳﺮ} إﺧﺮاﺟﮧ ﺟﺎز‬J ‫ﻧﻘﺼﺎﻧﮧ او ﻳﺪﺧﻞ ﻣﻌﮩﻢ ﻣﻦ ﻳﺮ} إدﺧﺎﻟﮧ او‬
ٔ ٓ ٔ ٔ
‫ ﻓﺈذا راہ وا„ﻀﺎہ ﻓﻘﺪ‬،‫ ﻟ•ﺲ ﻟﮧ ان ﻳﻐ'ہ ﻻن \ﻃﮧ وﻗﻊ ’ ﻓﻌﻞ ﻳﺮاہ‬Œ‫ﻓﻌﻞ ذﻟ‬
ٓ
‫ﻮﻗﻒ‬E‫ وﻣﺎ ن ﻣﻦ \ط ﻣﻌﺘ? ® ا‬:‫ﺸﻴﺦ ﻗﺎﺳﻢ‬E‫ و™ ﻓﺘﺎو} ا‬،‫اﻧﺘﮩ ٰﻰ ﻣﺎ راہ‬
‫ ﻓﻘﺪ‬،‫ﻢ‬.]‫ وﻻ ﺳﻴﻤﺎ ﺑﻌﺪ ا‬،‫ﺼﻴﺼﮧ ﺑﻌﺪ ﺗﻘﺮرہ‬g ‫ﻠﻮاﻗﻒ ﺗﻐﻴ'ہ وﻻ‬E ‫ﻓﻠ•ﺲ‬
ٔ
‫ﻔﺴﮧ ﻓﻠﮧ‬f Œ‫ط ذﻟ‬µ° ‫ﻢ‬E ‫ﺔ ﻣﺎ‬Ö‫وط ﻻ ﻳﺼﺢ إﻻ ا—ﻮ‬µE‫ﺮﺟﻮع ﻋﻦ ا‬E‫ﺛﺒﺖ ان ا‬
ٔ ٔ
‫ﻻ إذا‬B‫ <ﻤﺎ ﺑﺪا ﻟﮧ و‬Œ‫ إﻻ ان ﻳﻨﺺ ’ اﻧﮧ ﻳﻔﻌﻞ ذﻟ‬،‫وط ﻣﺪة واﺣﺪة‬µ ‫ﺗﻐﻴ' ا‬

1
Majm ‛ah Qaw n n Isl m , p. 354, register 11 and 13.
653
‫ ﻣﻄﻠﺐ ﻻ‬،۴۵۹/W :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﺮ‬8‫ﻧﺖ ا ﺼﻠﺤﺔ اﻗﺘﻀﺘﮧ ﻓﺎﻏﺘﻨﻢ ﮨﺬا ا—ﺤﺮ‬
(‫ ﺳﻌﻴﺪ‬،‫اط‬µE‫ﺮﺟﻮع ﻋﻦ ا‬E‫ﻮز ا‬i

ٔ ً ٔ
‫ان‬ ‫ﺴﻮال ﺑﺎﻟﻘﺎﮨﺮة ﺑﻌﺪ ﺳﺒﻌ‬E‫وﻓﻴﮧ )ﻣﻨﻈﻮﻣﺔ اﺑﻦ وﮨﺒﺎن( اﻳﻀﺎ ﻓﺮع ﻣﮩﻢ وﻗﻊ ا‬
‫ﺎدة‬8‫ﺰ‬E‫ﻔﺴﮧ ا—ﺒﺪﻳﻞ وا—ﻐﻴ' واﻹدﺧﺎل واﻹﺧﺮاج وا‬f ‫ﻮاﻗﻒ إذا ﺟﻌﻞ‬E‫ا‬
ً
‫ﺸﻴﺦ اﻹﻣﺎم‬E‫ وا‬،‫ﻮن ﻟﮧ وﻻﻳﺔ اﻻﺳ·ﺒﺪال‬.‫ﻮن ﺻﺤﻴﺤﺎ وﮨﻞ ﺗ‬.‫ﻘﺼﺎن ﮨﻞ ﻳ‬f‫وا‬
ٔ
،۲۲۴/s :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.Œ‫ ﺑﺼﺤﺔ ذﻟ‬Æ‫ اﻓ‬،‫ﺮﺿﻮان‬E‫ﻮا( ﺳ اﷲ ﻋﮩﺪہ ﺻﻮب ا‬E‫ا‬
(‫ﻛﻮﺋﺘﮧ‬

(۲۳۵/XW :‫ﻤﻮدﻳﮧ‬ô }‫ وﻓﺘﺎو‬.۸۹ ‫ ص‬،‫ )ﻗﺎﻧﻮن اﻟﻌﺪل واﻻﻧﺼﺎف‬:‫واﻧﻈﺮ أﻳﻀﺎ‬

All8h ta‛8l8 knows best.
Trusteeship of a person who receives a salary
Question
An Islamic school appointed an ‛8lim as its chairman. People are
objecting to this by saying that he will receive a salary from the
school, whereas a chairman ought to be someone who does not receive
a salary. Does the Shar>‛ah permit a paid employee to become a
chairman?
Answer
It is better to appoint a person who is an expert in the Islamic sciences
for the running and administration of an Islamic school. This, so that
he instils an Islamic spirit in the school and lays down a system of
education which is in line with the Shar>‛ah. This ‛8lim must then be
given a salary for his livelihood so that he may have a free rein to
focus his efforts towards improving the administration and running of
the school. Bear in mind that there is no conflict of interest in
appointing a person as a chairman and paying him a salary. The
Khulaf8’ R8shid>n used to take a salary from the Islamic Treasury
despite being the rulers of the Islamic state.
‛All8mah SuyPt> rahimahull8h writes in T r kh al-Khulaf ’ that when
AbP Bakr radiyall8hu ‛anhu was appointed as the caliph, he proceeded
to the market the next morning with a bundle of clothes. ‛Umar

654
radiyall8hu ‛anhu asked him: “Where are you going?” He replied: “I
have been appointed as a caliph of the Muslims but I still have to make
arrangements for feeding my wife and children.” ‛Umar radiyall8hu
‛anhu said: “Come, let’s go to AbP ‛Ubaydah; he will specify a stipend
or salary for you.” The two went to him. He said: “I am laying down a
stipend which is equal to what is given for the expenses of one
Emigrant. You will also receive clothes for winter and summer.”
The text of T r kh al-Khulaf ’ reads as follows:
ٔ ٔ
‫ﺮ ر اﷲ ﻋﻨﻪ‬.‫ﻊ اﺑﻮ ﺑ‬8‫ﺴﺎﺋﺐ ﻗﺎل ﺎ ﺑﻮ‬E‫ ا‬،‫واﺧﺮج اﺑﻦ ﺳﻌﺪ ﻋﻦ ﻋﻄﺎء‬
ٔ ٔ
‫ اﻳﻦ‬:‫ﺴﻮق ﻓﻘﺎل ﻋﻤﺮ ر اﷲ ﻋﻨﻪ‬E‫ ا‬q‫ﺐ إ‬ß‫ﻮ ذا‬ß ‫اﺻﺒﺢ و’ ﺳﺎﻋﺪہ اﺑﺮاد و‬
ٔ ٔ
‫ﺖ ا„ﺮا ﺴﻠﻤ ﻗﺎل ﻓﻤﻦ اﻳ ﻦ‬Ö‫ ﺗﺼﻨﻊ ﻣﺎذا وﻗﺪ و‬:‫ﺴﻮق ﻗﺎل‬E‫ ا‬q‫ﺪ ﻗﺎل إ‬8‫ﺗﺮ‬
ٔ ٔ ٔ
:‫ ا› ﻋﺒﻴﺪة ﻓﻘﺎل‬q‫ اﺑﻮ ﻋﺒﻴﺪة ﻓﺎﻧﻄﻠﻖ إ‬Œ‫ اﻧﻄﻠﻖ ﻳﻔﺮض ﻟ‬:‫ ﻓﻘﺎل‬š‫اﻃﻌﻢ ﻋﻴﺎ‬
ٔ ٔ ٔ
‫ﻦ ﻟ•ﺲ ﺑﺎﻓﻀﻠﮩﻢ وﻻ او_ﺴﮩﻢ و_ﺴﻮة‬8‫ ﻗﻮت رﺟﻞ ﻣﻦ ا ﮩﺎﺟﺮ‬Œ‫اﻓﺮض ﻟ‬
(۷۸ :‫ﻠﻔﺎء‬v‫ﺦ ا‬8‫ )ﺗﺎر‬.‫ﺼﻴﻒ‬E‫ﺸﺘﺎء وا‬E‫ا‬
He then writes that an annual salary of 2 000 was laid down for him.
AbP Bakr radiyall8hu ‛anhu said: “Bearing in mind that I have a wife
and children, this amount is less.” Five hundred was added to that
amount.
ٔ ٔ
‫اﷲ ﻋﻨﻪ ﺟﻌﻠﻮا‬ ‫ﺮ ر‬.‫ ﺎ اﺳﺘﺨﻠﻒ اﺑﻮ ﺑ‬:‫واﺧﺮج اﺑﻦ ﺳﻌﺪ ﻋﻦ ﻣﻴﻤﻮن ﻗﺎل‬
ً ٔ
‫ﺲ‬c ‫ ﻓﺰادہ‬، ‫ ﻋﻴﺎﻻ وﻗﺪ ﺷﻐﻠﺘﻤﻮ ﻋﻦ ا—ﺠﺎرة‬š ‫ﺪو ﻓﺈن‬8‫ ز‬:‫ ﻓﻘﺎل‬، ‫ﻟﮧ اﻟﻔ‬
(۷۸ :‫ﻠﻔﺎء‬v‫ﺦ ا‬8‫ )ﺗﺎر‬.‫ﻣﺎﺋﺔ‬
ٰ
:‫ﻒ‬8\ ‫„ﺸﻜﻮة‬
ٔ
:‫ﺮ ر اﷲ ﻋﻨﻪ ﻗﺎل‬.‫ ﺎ اﺳﺘﺨﻠﻒ اﺑﻮ ﺑ‬:‫ﺸﺔ ر اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‬1å ‫وﻋﻦ‬
ٔ ٔ ٔ ٔ
‫ وﺷﻐﻠﺖ ﺑﺎ„ﺮ ا ﺴﻠﻤ‬ö‫„ﻮﻧﺔ اﮨ‬ ‫ﻦ ﺗﻌﺠﺰ ﻋﻦ‬.‫ﻢ ﺗ‬E ‫ ان ﺣﺮﻓ‬M‫ﻟﻘﺪ ﻋﻠﻢ ﻗﻮ‬
ٔ ٓ ٔ
.‫ﻠﻤﺴﻠﻤ ﻓﻴﮧ‬E ‫ﺮ ر اﷲ ﻋﻨﻪ ﻣﻦ ﮨﺬا ا ﺎل و¯¬ف‬.‫ﻞ ال ا› ﺑ‬õ‫ﻓﺴﻴﺎ‬
‫ ﻋﻤﻠﺖ ’ ﻋﮩﺪ رﺳﻮل اﷲ‬:‫ وﻋﻦ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ﻗﺎل‬.(}‫ﺨﺎر‬+‫)رواہ ا‬
ٔ ٔ
‫ ا} اﻋﻄﺎ‬:Æ‫•ﺸ‬ž‫ وﻗﺎل ا—ﻮر‬،‫ رواہ اﺑﻮ داود‬.Ø‫ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﻌﻤﻠ‬

655
 ٰ ٔ
‫ وﻋﻦ ا ﺴﺘﻮرد ﺑﻦ ﺷﺪاد‬.(‫ﻮاﻟﮧ „ﺮﻗﺎت‬t ‫„ﺸﻜﻮة‬ ‫ )ﺣﺎﺷﻴﺔ‬.¦‫ واﺟﺮة ﻋﻤ‬Æ‫ﻋﻤﺎﻟ‬
ً
‫„ﻼ ﻓﻠﻴﻜ·ﺴﺐ‬å ‫ﺎ‬f ‫ ﻣﻦ ن‬:‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻳﻘﻮل‬Þf‫ﻗﺎل ﺳﻤﻌﺖ ا‬
ً
‫ﻦ‬.‫ﻦ ﻟﮧ „ﺴ‬.‫ﻢ ﻳ‬E ‫ﻦ ﻟﮧ ﺧﺎدم ﻓﻠﻴﻜ·ﺴﺐ ﺧﺎدﻣﺎ ﻓﺈن‬.‫ﻢ ﻳ‬E ‫زوﺟﺔ ﻓﺈن‬
ٰ ً
‫ﻮﻻة‬E‫ ﺑﺎب رزق ا‬،۳۲۶/Q :‫ﻒ‬8\ ‫„ﺸﻜﻮة‬ ) .‫ رواہ اﺑﻮ داود‬.‫ﻓﻠﻴﻜ·ﺴﺐ „ﺴﻜﻨﺎ‬
(‫وﮨﺪاﻳﺎﮨﻢ‬
All8h ta‛8l8 knows best.
Responsibilities of a trustee of waqf property
Question
What are the prerequisites and responsibilities of a person who has
been entrusted with a waqf property?
Answer
Observe the following prerequisites, responsibilities and attributes of a
trustee of waqf property:
1. He must be in his senses. He must have reached the age of
puberty. He must be a person of trustworthiness and integrity.
It is not permissible to appoint a treacherous person as a
trustee.
2. He must personally carry out the responsibilities of the waqf
and see to its preservation. Alternatively, he may appoint
someone to act on his behalf.
3. He must strive to protect the waqf and fulfil its objectives.
4. He must fulfil all matters in line with the conditions laid down
by the endower or as done by previous trustees.
5. He must give the properties on rent and spend the monthly
income in the correct manner.
6. As regards endowments which are for certain public benefits,
e.g. lodges for travellers, graveyards, water-sources [such as
wells and bore-holes], libraries, welfare organizations, etc. – he
must stop unlawful usage of them and give permission for
their lawful usage.
7. He must adopt means and measures which would protect the
endowments from falling into disrepair.

656
 8. He must engage in transactions from the income as per need.
9. After collecting the income, he must spend it on the
recipients.
10. Apart from specific conditions and situations, he is not
permitted to sell the waqf properties or to exchange them for
immovable property.
11. Waqf lands may be rented for a maximum of three years, and
residential properties may be rented for a maximum of one
year. Renting them for more than this could pose a danger to
the preservation of the waqf property. This could be changed
if the situation demands it.
12. It is not permissible to mortgage a waqf property for the sake
of obtaining a loan.
13. A trustee may not take a loan unless it is for the benefit of the
waqf property. If he takes a loan where there is no real benefit
for the waqf property, he will be personally liable for the loan.
14. It is the duty of a trustee to hire out waqf items at the market
rate. If he decreases the rent considerably from the market
rate, the tenant will still be liable to pay the market rate.

:‫ا(ر ا ﺨﺘﺎر‬
ٔ ً ٔ ٔ ٔ ً
ٰ
‫ﺟﺰا او ﻇﮩﺮ ﺑﮧ ﻓﺴﻖ‬å ‫ﺑﺎﻻو÷( ﻏ' ﻣﺎ„ﻮن او‬ ‫ﻮاﻗﻒ )ﻓﻐ'ہ‬E‫ﻮ ا‬E ‫ﺎ‬ž‫ع وﺟﻮ‬Y8‫و‬
ٔ
:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫ ﻧﮩﺮ‬،‫ﻜﻴﻤﻴﺎء‬E‫ او ن ﻳ•ف ﻣﺎﻟﮧ ® ا‬،‫ﻮہ ﻓﺘﺢ‬E‫ﺮ و‬c ‫ب‬µ‫ﻛ‬
ٔ ٔ ٔ ٔ
‫ وﻻ ﻳﻮ÷ إﻻ اﻣ ﻗﺎدر ﺑﻨﻔﺴﮧ او ﺑﻨﺎﺋﺒﮧ ﻻن‬:‫ﻗﻮﻟﮧ ﻏ' ﻣﺎ„ﻮن ﻗﺎل ® اﻹﺳﻌﺎف‬
ٔ
،‫ﻞ ﺑﺎ ﻘﺼﻮد‬J ‫ﺎﺋﻦ ﻻﻧﮧ‬v‫ﺔ ا‬Ö‫ﻈﺮ ﺗﻮ‬f‫ﻈﺮ وﻟ•ﺲ ﻣﻦ ا‬f‫ط ا‬µ ‫ﻮﻻﻳﺔ ﻣﻘﻴﺪة‬E‫ا‬
ٔ ٔ
‫ و_ﺬا‬T‫ﺴﺘﻮ} ﻓﻴﮧ ا"ﻛﺮ واﻻﻧ‬°‫ و‬،‫ﺔ اﻟﻌﺎﺟﺰ ﻻن ا ﻘﺼﻮد ﻻ ¯ﺼﻞ ﺑﮧ‬Ö‫و_ﺬا ﺗﻮ‬
ٔ ٔ ٔ
‫ ﻣﻦ ﻃﻠﺐ‬:‫ﻮا‬E‫ وﻗﺎ‬، ‫ﺼ' و_ﺬا ا ﺤﺪود ﻗﺬف إذا ﺗﺎب ﻻﻧﮧ اﻣ‬+‫اﻻﻋ¼ وا‬
ٔ
‫ اﻧﮩﺎ‬:‫ واﻟﻈﺎﮨﺮ‬، ‫ﻮ ﻛﻤﻦ ﻃﻠﺐ اﻟﻘﻀﺎء ﻻ ﻳﻘ‬ß‫ﻮﻗﻒ ﻻ ﻳﻌﻄﻰ ﻟﮧ و‬E‫ﺔ ’ ا‬Ö‫ا—ﻮ‬
ٔ ٔ
‫ﺎﻇﺮ إذا ﻓﺴﻖ اﺳﺘﺤﻖ اﻟﻌﺰل وﻻ‬f‫ﺼﺤﺔ وان ا‬E‫ﺔ ﻻ \اﺋﻂ ا‬8‫ﻮ‬E‫\اﺋﻂ اﻻو‬
‫ﺼﺤﺘﮧ‬E ‫ﺸ¬ط‬°‫ و‬،‫ ﺑﮧ‬Æ‫ﺼﺤﻴﺢ ا ﻔ‬E‫ﻳﻨﻌﺰل ﻟﻘﺎ إذا ﻓﺴﻖ ﻻ ﻳﻨﻌﺰل ’ ا‬
ٔ
® ‫ ﺗﺒﻄﻞ‬Þ‫ﺼ‬E‫ ا‬q‫ﻮ او’ إ‬E ‫ﺳﻼﻣﮧ ﺎ ® اﻹﺳﻌﺎف‬B‫ﺘﮧ و‬8‫ﺑﻠﻮﻏﮧ وﻋﻘﻠﮧ ﻻ ﺣﺮ‬
657
 ‫ً‬ ‫ً‬
‫اﻟﻘﻴﺎس ﻣﻄﻠﻘﺎ و‪ Ã‬اﻻﺳﺘﺤﺴﺎن ﮨﻲ ﺑﺎﻃﻠﺔ ﻣﺎ دام ﺻﻐ'ا‪ ،‬ﻓﺈذا ﻛ? ﺗ‪.‬ﻮن‬
‫ٔ‬ ‫ً ٔ‬ ‫ً‬ ‫ً‬
‫ا‪E‬ﻮﻻﻳﺔ ﻟﮧ و‪E‬ﻮ ن ﻋﺒﺪا ‪i‬ﻮز ﻗﻴﺎﺳﺎ واﺳﺘﺤﺴﺎﻧﺎ ﻻﮨﻠﻴﺘﮧ ذاﺗﮧ ﺑﺪ‪Ö‬ﻞ ان‬
‫ﺗ•ﻓﮧ ا ﻮﻗﻮف ]ﻖ ا ﻮ÷ ﻳﻨﻔﺬ ﻋﻠﻴﮧ ﺑﻌﺪ اﻟﻌﺘﻖ ‪E‬ﺰوال ا ﺎﻧﻊ ‪Á‬ﻼف ا‪E‬ﺼ‪.Þ‬‬
‫)ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‪ ،۳۸۰/W :‬ﻣﻄﻠﺐ ® \وط ا ﺘﻮ÷‪ ،‬ﺳﻌﻴﺪ(‬

‫)و_ﺬا ® ﻗﺎﻧﻮن اﻟﻌﺪل واﻻﻧﺼﺎف‪ ،‬ص ‪ ،۱۰۷‬اﻟﻔﺼﻞ اﻻول ® وﻻﻳﺔ ا‪E‬ﻮﻗﻒ‪،‬‬

‫ﺑ'وت(‬

‫ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬

‫\اﺋﻂ ا‪E‬ﻮاﻗﻒ ﻣﻌﺘ?ة إذا ‪E‬ﻢ ‪g‬ﺎﻟﻒ ا‪µE‬ع‪) .‬ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۳۴۳/W :¹‬ﻣﻄﻠﺐ‬
‫\اﺋﻂ ا‪E‬ﻮاﻗﻒ(‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬
‫إذا وﻗﻒ دارہ ’ اﻟﻔﻘﺮاء ﻓﺎﻟﻘﻴﻢ ﻳٔﻮاﺟﺮﮨﺎ و‪8‬ﺒﺪا ﻣﻦ ﻏﻠﺘﮩﺎ ﺑﻌﻤﺎرﺗﮩﺎ وﻟ•ﺲ‬
‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬
‫‪E‬ﻠﻘﻴﻢ ان ‪°‬ﺴ‪.‬ﻦ ﻓﻴﮩﺎ اﺣﺪا ﺑﻐ' اﺟﺮ ﻛﺬا ® ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫‪(۴۱۸/W‬‬
‫ٔ‬
‫إﺟﺎرﺗﮧ ﻓﻠﻮ اﮨﻤﻞ ا‪E‬ﻮاﻗﻒ ﻣﺪﺗﮩﺎ ﻗﻴ ﻞ‬ ‫و‪ Ã‬ا(ر ا ﺨﺘﺎر‪ :‬ﻳﺮا‪\ W‬ط ا‪E‬ﻮاﻗﻒ‬
‫ٔ‬ ‫ً‬
‫ﺗﻄﻠﻖ ‪...‬وﻗﻴﻞ ﺗﻘﻴﺪ ﺴﻨﺔ ﻣﻄﻠﻘﺎ و‪ž‬ﮩﺎ ا} ﺑﺎ‪E‬ﺴﻨﺔ ﻳﻔ‪ ® Æ‬ا(ار و‪ž‬ﺜﻼث ﺳ ®‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫اﻻرض إﻻ إذا ﻧﺖ ا ﺼﻠﺤﺔ ‪Á‬ﻼف ذﻟ‪ Œ‬وﮨﺬا ¸ﺎ ‪J‬ﺘﻠﻒ زﻣﺎﻧﺎ و„ﻮﺿﻌﺎ‪،‬‬
‫ﻻن ا ﺪة إذا ﻃﺎﻟﺖ ٔ‬ ‫ٔ‬
‫ﺗﻮد} إ‪ q‬إﺑﻄﺎل‬ ‫و™ ﻓﺘﺎو} ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ وﻗﻴﻞ ﺗﻘﻴﺪ ﺴﻨﺔ‬
‫ً‬ ‫ٓ‬
‫ا‪E‬ﻮﻗﻒ‪ ،‬ﻓﺈن ﻣﻦ راہ ﻳﺘ•ف ﺑﮩﺎ ﺗ•ف ا ﻼک ’ ﻃﻮل ا‪E‬ﺰﻣﺎن ﻳﻈﻨﮧ ﻣﺎ‪©E‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫إﺳﻌﺎف‪) .‬ﻗﻮﻟﮧ و‪ž‬ﺜﻼث ﺳ ® اﻻرض( ا} إذا ن ﻻ ﻳﺘﻤ‪.‬ﻦ ا ﺴﺘﺎﺟﺮ ﻣﻦ‬
‫ً‬
‫ا‪E‬ﺰراﻋﺔ ﻓﻴﮩﺎ إﻻ ® ا‪ï‬ﻼث ﻛﻤﺎ ﻗﻴﺪہ ا ﺼﻨﻒ ﺗﺒﻌﺎ ‪ E‬رر ﺣﻴﺚ ﻗﺎل‪ :‬إن‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻻرض إن ﻧﺖ ¸ﺎ ﺗﺰرع ‪ 9‬ﺳ ﺘ „ﺮة‪ ،‬او ‪ 9‬ﺛﻼث ن ﻟﮧ ان ﻳٔﻮاﺟﺮﮨﺎ‬
‫ﻣﺪة ﻳﺘﻤ‪.‬ﻦ ﻓﻴﮩﺎ ﻣﻦ ا‪E‬ﺰراﻋﺔ‪ ،‬و ﻣﺜﻠﮧ ® اﻹﺳﻌﺎف‪ ،‬و_ﺬا ® ا‪v‬ﺎﻧﻴﺔ ﻟ‪.‬ﻦ‬
‫‪658‬‬
 ‫ٔ‬ ‫ٔ‬
‫ذﻛﺮ ﻓﻴﮩﺎ ﺑﻌﺪ ذﻟ‪ Œ‬ﻗﻮﻟﮧ وﻋﻦ اﻹﻣﺎم ا› ﺣﻔﺺ ا‪+‬ﺨﺎري اﻧﮧ ن ‪ Ci‬إﺟﺎرة‬
‫ٔ‬ ‫ٓ ٔ‬
‫ا‪E‬ﺼﺒﺎغ ﺛﻼث ﺳ ‪ ،‬ﻓﺈن اﺟﺮ ا‪ ýõ‬اﺧﺘﻠﻔﻮا ﻓﻴﮧ وا‪„ ýõ‬ﺸﺎﻳﺦ ﺑﻠﺦ ﻻ ‪i‬ﻮز‪...‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻇﺎﮨﺮہ ﺟﻮاز ا‪ï‬ﻼث ﺑﻼ ﺗﻔﺼﻴﻞ ﺗﺎ„ﻞ‪ .‬وان ;ﺘﺎر اﻟﻔﻘﻴﮧ ﺟﻮاز اﻻ‪ .ýõ‬واﻋﻠﻢ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ان ا ﺴﺎﻟﺔ ﻓﻴﮩﺎ ﺛﻤﺎﻧﻴﺔ اﻗﻮال ذﻛﺮﮨﺎ اﻟﻌﻼﻣﺔ ﻗﻨﺎ‪ š‬زادہ رﺳﺎ—ﮧ اﺣﺪﮨﺎ‪ :‬ﻗﻮل‬
‫ٔ‬
‫ا ﺘﻘﺪﻣ ﻋﺪم ﺗﻘﺪﻳﺮ اﻹﺟﺎرة ﺑﻤﺪة ورﺟﺤﮧ اﻧﻔﻊ ا‪E‬ﻮﺳﺎﺋﻞ‪ ،‬وا ﻔ‪ Æ‬ﺑﮧ ﻣﺎ‬
‫ً‬
‫ذﻛﺮہ ا ﺼﻨﻒ ﺧﻮﻓﺎ ﻣﻦ ﺿﻴﺎع ا‪E‬ﻮﻗﻒ ﻛﻤﺎ ﻋﻠﻤﺖ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد‬
‫ا ﺤﺘﺎر‪ ،۴۰۰/W :‬ﻛﺘﺎب ا‪E‬ﻮﻗﻒ(‬

‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻟ•ﺲ ’ ا‪f‬ﺎﻇﺮ ان ﻳﻔﻌﻞ إﻻ ﻣﺎ ﻳﻔﻌﻠﮧ اﻣﺜﺎﻟﮧ ﻣﻦ اﻻ„ﺮ وا‪f‬ﮩﻴﺒﺎ ﺼﺎﻟﺢ‪...‬‬
‫ٔ‬
‫واﻻﺧﺬ واﻹﻋﻄﺎء‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۲۴۲/` :‬دار اﻟﻔﻜﺮ(‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫و‪B‬ن ن ® اﻻرض ا ﻮﻗﻮﻓﺔ ‪k‬ﻞ وﺧﺎف اﻟﻘﻴﻢ ﮨﻼﻛﮩﺎ ن ‪E‬ﻠﻘﻴﻢ ان ‪°‬ﺸ¬ي ﻣﻦ‬
‫ً‬
‫ﻏﻠﺔ ا‪E‬ﻮﻗﻒ ﻓﺼﻴﻼ ﻓﻴﻐﺮﺳﮧ ﻛﻴﻼ ﻳﻨﻘﻄﻊ ﻛﺬا ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن‪) .‬اﻟﻔﺘﺎو }‬
‫اﻟﮩﻨﺪﻳﺔ‪(۴۱۳/Q :‬‬
‫‪Further reading: Majm ‛ah Qaw n n Isl m , 357-365; Q m s al-Fiqh, vol. 5,‬‬
‫‪p. 303; Fat w Mahm d yyah, vol. 14, p. 342.‬‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪659‬‬
 MASĀJID
Personal ownership of the masjid and personal law
Question
Do mas8jid and mad8ris have the capability of becoming owners? In
other words, if a person gives carpets to a masjid (for example) but
does not make them waqf. Or a person sends books to a madrasah
without making them waqf. Will these items be waqf or will they fall
under the personal ownership of the masjid or madrasah? Similarly, if
someone gives qurb8n> skins to a masjid or madrasah, will they
become the owners of these skins? Can the monies obtained from
qurb8n> skins be used to pay the salaries of the madrasah teachers?
Answer
Mas8jid and mad8ris can become personal owners. If a person gives an
item to a masjid or madrasah without making it waqf, the masjid or
madrasah will become its owner. The trustee will have acquired the
right to utilize it. In the same way, if a person gives qurb8n> skins to a
masjid or madrasah, it will become its owner. It can sell the skins and
use the money to pay the salaries of the teachers.
The jurists refer to this as q n n shakhs (personal law). A clear
example and parallel to it is the system of the Bayt al-M8l (the Islamic
Treasury). The Islamic Treasury does not have waqf wealth. Rather, its
wealth is its personal ownership. It has a system of receiving and
giving. Because mas8jid and mad8ris fall under the ruling of the
Islamic Treasury, they too can have personal property or right to
ownership. People who have given their wealth or items to mas8jid
and mad8ris without making them waqf ought to have them
distributed among their heirs after their demise, but this does not
happen. Furthermore, bear in mind that specific words have to be
uttered for waqf. Without them, a waqf is not valid.
ً ٔ
‫ إﻧﻤﺎ‬:Ó‫ﻧﺎﻗﻼ ﻋﻦ اﻟﻘﮩﺴﺘﺎ‬ ‫ح ا ﻠﺘ‬µE‫ﺎﺻﺔ ﻗﺎل ® ا‬v‫ﻗﻮﻟﮧ ور_ﻨﮧ اﻻﻟﻔﺎظ ا‬
ً ٔ
‫ﻢ ﻳ• وﻗﻔﺎ‬E ‫اﺋﻂ ﺑﻼ ﺗﻠﻔﻆ‬µE‫ﻮ ﻛﺘﺐ ﺻﻮرة اﻟﻘﻀﻴﺔ ﻣﻊ ا‬E ‫ﻗﻴﺪ ﺑﺎﻟﻘﻮل ﻻﻧﮧ‬
ً
‫ﻠﺸﮩﻮد‬E ‫ﻢ ﻳ• وﻗﻔﺎ ﻋﻨﺪ اﻟﻄﺮﻓ إﻻ إذا ﻛﺘﺐ ﺑﻴﺪہ وﻗﺎل‬E ‫ إﻧﮧ‬:‫ﺑﺎﻻﺗﻔﺎق ﺛﻢ ﻗﺎل‬
ً ٔ ٔ ٔ
‫ﺌﺬ‬
ٍ ‫ﻮہ ﻓﺤﻴ‬E ‫ﻣﺎ‬² ‫ وﻗﻔﺖ ﻛﻤﺎ ذﻛﺮت ﻓﻴﮧ او‬Ó‫اﺷﮩﺪوا ﺑﻤﻀﻤﻮﻧﮧ ﻓﺈﻧﮧ إﻗﺮار ﺑﺎ‬
ً
(۵۲۹/Q :‫ )ﻛﺬا ® •ﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(ر ا ﺨﺘﺎر‬.‫ﻳﺼ' وﻗﻔﺎ‬
660
‫‪Observe the following proofs for the validity of ownership by mas8jid‬‬
‫‪and mad8ris:‬‬

‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ‪ ،‬ﻗﺎﻟﺖ‪ :‬ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬ ‫ٰ‬ ‫ﻋﻦ ‪1å‬ﺸﺔ ر اﷲ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﺳﻠﻢ ﻳﻘﻮل‪E :‬ﻮ ﻻ ان ﻗﻮﻣ‪ Œ‬ﺣﺪﻳﺜﻮ ﻋﮩﺪ ‪ø‬ﺎﮨﻠﻴﺔ او ﻗﺎل‪ :‬ﺑ‪.‬ﻔﺮ ﻻﻧﻔﻘﺖ ﻛ‪Y‬‬
‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﻜﻌﺒﺔ ﺳ‪é‬ﻴﻞ اﷲ و{ﻌﻠﺖ ﺑﺎﺑﮩﺎ ﺑﺎﻻرض‪ ،‬وﻻدﺧﻠﺖ ﻓﻴﮩﺎ ﻣﻦ ا]ﺠﺮ‪) .‬رواہ‬
‫„ﺴﻠﻢ‪ ،‬ﻧﻴﻞ اﻻوﻃﺎر‪(۲۷۴/s :‬‬
‫‪Hadrat Maul8n8 Zafar Ahmad ‛Uthm8n> rahimahull8h writes:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻠﻤﺎوﻧﺎ ﻣﻦ ان‬ ‫ا—ﻤﻠﻴ‪E Œ‬ﻠﻤﺴﺠﺪ ﺻﺤﻴﺢ‪ :‬ﻗﻠﺖ‪ :‬و‪ Ã‬ا]ﺪﻳﺚ د‪Ö‬ﻞ ﺎ ﻗﺎﻟﮧ‬
‫ً‬ ‫ٔ‬
‫ا—ﻤﻠﻴ‪E Œ‬ﻠﻤﺴﺠﺪ ﺻﺤﻴﺢ ﻓ‪ è‬اﻟﮩﻨﺪﻳﺔ‪ :‬رﺟﻞ اﻋﻄﻰ درﮨﻤﺎ ﻋﻤﺎرة ا ﺴﺠﺪ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫او ﻧﻔﻘﺔ ا ﺴﺠﺪ‪ ،‬او „ﺼﺎﻟﺢ ا ﺴﺠﺪ ﺻﺢ‪ ،‬ﻻﻧﮧ إن ن ﻻ ﻳﻤ‪.‬ﻦ ﺗﺼﺤﻴﺤﮧ‬
‫ً‬ ‫ً‬
‫وﻗﻔﺎ ﻳﻤ‪.‬ﻦ ﺗﺼﺤﻴﺤﮧ ﺗﻤﻠﻴ© ﺑﺎﻟﮩﺒﺔ ‪E‬ﻠﻤﺴﺠﺪ و‪B‬ﺛﺒﺎت ا ﻠ‪E Œ‬ﻠﻤﺴﺠﺪ ’ ﮨﺬا‬
‫ٔ‬
‫ا‪E‬ﻮﺟﮧ ﺻﺤﻴﺢ‪ ،‬ﻓﻴﺘﻢ ﺑﺎﻟﻘﺒﺾ ﻛﺬا ® ا‪E‬ﻮاﻗﻌﺎت‪ ،‬وﻗﺎل‪ :‬وﮨﺒﺖ داري ‪E‬ﻠﻤﺴﺠﺪ او‬
‫ً‬ ‫ٔ‬
‫اﻋﻄﻴﺘﮩﺎ ﻟﮧ ﺻﺢ و ﻳ‪.‬ﻮن ﺗﻤﻠﻴ©‪ ،‬و‪°‬ﺸ¬ط اﻟ·ﺴﻠﻴﻢ ﻛﻤﺎ ‪E‬ﻮ ﻗﺎل‪ :‬وﻗﻔﺖ ﮨﺬہ‬
‫ا ﺎﺋﺔ ‪E‬ﻠﻤﺴﺠﺪ ﻳﺼﺢ ﺑﻄﺮ‪8‬ﻖ ا—ﻤﻠﻴ‪ Œ‬إذا ﺳﻠﻤﮧ ‪E‬ﻠﻘﻴﻢ ﻛﺬا ® اﻟﻔﺘﺎو} اﻟﻌﺘﺎﺑﻴﺔ‪،‬‬
‫ٓ‬
‫)‪) ،(۲۴۰/R‬إﻋﻼء ا‪E‬ﺴ ‪ ،۲۰۰/XR :‬ﺑﺎب ا‪E‬ﻮﻗﻒ ’ „ﺼﺎﻟﺢ ا ﺴﺠﺪ‪ ،‬ادارة اﻟﻘﺮان(‬

‫اﻟﻔﺘﺎو} ا—ﺎﺗﺎر‪w‬ﻧﻴﺔ‪:‬‬
‫ً‬ ‫ٔ ٔ‬
‫و‪E‬ﻮ ﻗﺎل‪ :‬وﮨﺒﺖ دار} ‪E‬ﻠﻤﺴﺠﺪ او اﻋﻄﻴﺘﮩﺎ ﻟﮧ ﺻﺢ و‪.8‬ﻮن ﺗﻤﻠﻴ© ﻓ•ﺸ¬ط‬
‫اﻟ·ﺴﻠﻴﻢ ﻛﻤﺎ ‪E‬ﻮ ﻗﺎل‪ :‬وﻗﻔﺖ ﮨﺬہ ا ﺎﺋﺔ ‪E‬ﻠﻤﺴﺠﺪ‪ ،‬ﻳﺼﺢ ﺑﻄﺮ‪8‬ﻖ ا—ﻤﻠﻴ‪ Œ‬إذا ﺳﻠﻢ‬
‫‪E‬ﻠﻘﻴﻢ‪) .‬اﻟﻔﺘﺎو} ا—ﺎﺗﺎر‪w‬ﻧﻴﺔ‪ ،۸۵۳/s :‬ﻛﺘﺎب ا‪E‬ﻮﻗﻒ‪„ ،‬ﺴﺎﺋﻞ وﻗﻒ ا ﺴﺎﺟﺪ‪،‬‬
‫ٓ‬
‫ادارة اﻟﻘﺮان(‬

‫‪661‬‬
 ‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬
‫ذﻛﺮ ا‪E‬ﺼﺪر ا‪E‬ﺸﮩﻴﺪ ﺑﺎب ا‪E‬ﻮاو إذا ﺗﺼﺪق ﺑﺪارہ ’ „ﺴﺠﺪ او ’ ﻃﺮ‪8‬ﻖ‬
‫ٔ‬
‫ا ﺴﻠﻤ ﺗ‪.‬ﻠﻤﻮا ﻓﻴﮧ وا ﺨﺘﺎر اﻧﮧ ‪i‬ﻮز ‪E‬ﻮﻗﻒ ﻛﺬا ® ا"ﺧ'ة‪) .‬اﻟﻔﺘﺎو}‬
‫اﻟﮩﻨﺪﻳﺔ‪(۴۶۰/Q :‬‬
‫‪In other words, just as waqf is made for a masjid and other noble‬‬
‫‪works, it is permissible to give them as charity.‬‬
‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫رﺟﻞ اﻋﻄﻰ درﮨﻤﺎ ﻋﻤﺎرة ا ﺴﺠﺪ او ﻧﻔﻘﺔ ا ﺴﺠﺪ‪ ،‬او „ﺼﺎﻟﺢ ا ﺴﺠﺪ ﺻﺢ‪،‬‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫ﻻﻧﮧ إن ن ﻻ ﻳﻤ‪.‬ﻦ ﺗﺼﺤﻴﺤﮧ وﻗﻔﺎ ﻳﻤ‪.‬ﻦ ﺗﺼﺤﻴﺤﮧ ﺗﻤﻠﻴ© ﺑﺎﻟﮩﺒ ﺔ‬
‫‪E‬ﻠﻤﺴﺠﺪ و‪B‬ﺛﺒﺎت ا ﻠ‪E Œ‬ﻠﻤﺴﺠﺪ ’ ﮨﺬا ا‪E‬ﻮﺟﮧ ﺻﺤﻴﺢ‪ ،‬ﻓﻴﺘﻢ ﺑﺎﻟﻘﺒﺾ ﻛﺬا ®‬
‫ً‬ ‫ٔ ٔ‬
‫ا‪E‬ﻮاﻗﻌﺎت‪ ،‬وﻗﺎل‪ :‬وﮨﺒﺖ داري ‪E‬ﻠﻤﺴﺠﺪ او اﻋﻄﻴﺘﮩﺎ ﻟﮧ ﺻﺢ و‪.8‬ﻮن ﺗﻤﻠﻴ©‪،‬‬
‫و‪°‬ﺸ¬ط اﻟ·ﺴﻠﻴﻢ ﻛﻤﺎ ‪E‬ﻮ ﻗﺎل‪ :‬وﻗﻔﺖ ﮨﺬہ ا ﺎﺋﺔ ‪E‬ﻠﻤﺴﺠﺪ ﻳﺼﺢ ﺑﻄﺮ‪8‬ﻖ ا—ﻤﻠﻴ‪Œ‬‬
‫إذا ﺳﻠﻤﮧ ‪E‬ﻠﻘﻴﻢ ﻛﺬا ® اﻟﻔﺘﺎو} اﻟﻌﺘﺎﺑﻴﺔ‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۴۶۰/Q :‬اﻟﻔﺼﻞ‬
‫ا‪ï‬ﺎ ® ا‪E‬ﻮﻗﻒ ’ ا ﺴﺠﺪ‪ .‬و_ﺬا ® اﻟﻔﺘﺎو} ا‪E‬ﻮ‪E‬ﻮا{ﻴﺔ‪ ،۹۰/R :‬اﻟﻔﺼﻞ اﻻول‬
‫® ا ﺴﺠﺪ(‬
‫‪The following text of al-Fat w al-Hind yyah shows that the Islamic‬‬
‫‪Treasury is a personal entity (q n n shakhs ).‬‬
‫ً‬ ‫ً ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﻌ¦ اﻹﻣﺎم ان ‪i‬ﻌﻞ ﺑﻴﺖ ا ﺎل ار‪ž‬ﻌﺔ ‪ lE‬ﻧﻮع ﺑ•ﺘﺎ ﻻن ‪ lE‬ﻧﻮع ﺣﻜﻤﺎ ‪J‬ﺘﺺ‬
‫ٔ‬ ‫ٓ‬
‫ﺑﮧ ﻻ ‪°‬ﺸﺎر_ﮧ ﻣﺎل اﺧﺮ ﻓﻴﮧ ﻓﺈن ‪E‬ﻢ ﻳ‪.‬ﻦ ﺑﻌﻀﮩﺎ ‪e‬ء ﻓﻠﻺﻣﺎم ان ‪°‬ﺴﺘﻘﺮض‬
‫ﻋﻠﻴﮧ ¸ﺎ ﻓﻴﮧ ﻣﺎل ﻓﺈن اﺳﺘﻘﺮض ﻣﻦ ﺑﻴﺖ ﻣﺎل ا‪E‬ﺼﺪﻗﺔ ’ ﺑﻴﺖ ﻣﺎل ا‪v‬ﺮاج‬
‫ٔ‬ ‫ٔ‬
‫ﻓﺈذا اﺧﺬ ا‪v‬ﺮاج ﻳﻘ‪ œ‬ا ﺴﺘﻘﺮض ﻣﻦ ا‪v‬ﺮاج إﻻ ان ﻳ‪.‬ﻮن ا ﻘﺎﺗﻠﺔ ﻓﻘﺮاء‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫ﻻن ﻟﮩﻢ ﺣﻈﺎ ﻓﻴﮩﺎ ﻓﻼ ﻳﺼ' ﻗﺮﺿﺎ‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۱۹۱/X :‬ﻓﺼﻞ ﻓﻴﻤﺎ ﻳﻮﺿﻊ‬
‫® ﺑﻴﺖ ا ﺎل ار‪ž‬ﻌﺔ اﻧﻮاع(‬
‫‪It is necessary for the Im8m to divide the Islamic Treasury into four‬‬
‫‪parts because each one has a separate rule which is specific to it and‬‬
‫‪does not apply to the other. If some parts do not have any wealth, a‬‬
‫‪662‬‬
 loan can be taken from the other part. For example, some money from
the sadaqah was given to the khar8j as a loan. Once the khar8j is
collected, the debt must be paid to the sadaqah. In other words, the
Islamic Treasury can become a creditor and a debtor. This is a q n n
shakhs .
Hadrat ‛Umar radiyall8hu ‛anhu used to distribute pieces of the cover
of the Ka‛bah to the pilgrims because it was not waqf.
‛All8mah Abul Wal>d Muhammad ibn ‛Abdill8h ibn Ahmad Azraq>
writes:
ٔ
‫ ﻋﻦ „ﺴﻠﻢ ﺑﻦ‬،:‫ﺸﺎﻓ‬E‫ﻤﺪ ا‬ô ‫ﺑﺮاﮨﻴﻢ ﺑﻦ‬B‫ ﺣﺪﺛﻨﺎ ﺟﺪي و‬:‫ﺪ ﻗﺎل‬Ö‫ﻮ‬E‫ﺣﺪﺛﻨﺎ اﺑﻮ ا‬
ٔ ٔ ٔ
‫ع‬Y‫ﻄﺎب ر اﷲ ﻋﻨﻪ ن ﻳ‬v‫ ان ﻋﻤﺮ ﺑﻦ ا‬،‫ ﻋﻦ اﺑﻴﮧ‬،‫ﻴﺢ‬Q ›‫ ﻋﻦ اﺑﻦ ا‬،(‫ﺧﺎ‬
.‫ﺴﻤﺮ ﺑﻤﻜﺔ‬E‫ ﻓ•ﺴﺘﻈﻠﻮن ﺑﮩﺎ ’ ا‬،‫ ﺳﻨﺔ ﻓﻴﻘﺴﻤﮩﺎ ’ ا]ﺎج‬9 ‫ﻴﺖ‬+‫ﻛﺴﻮة ا‬
ٓ
‫ ﺪ‬8‫ﺮ‬o ® ‫ ﺑﺎب ﻣﺎ ﺟﺎء‬،۲۱۷/X :y‫ﻼزر‬E ‫ وﻣﺎ ﺟﺎء ﻓﻴﮩﺎ ﻣﻦ اﻻﺛﺎر‬،‫)اﺧﺒﺎر „ﻜﺔ‬
(‫ﻘﺎﻓﺔ ا(ﻳ ﻴﺔ‬ï‫ „ﻜﺘﺒﺔ ا‬،‫ واول ﻣﻦ ﺟﺮدﮨﺎ‬،‫ﻜﻌﺒﺔ‬E‫ا‬

:}‫ﻋﻤﺪة اﻟﻘﺎر‬
ً ٔ
‫„ﺼﺎرف ﺑﻴﺖ ا ﺎل ﺑﻴﻌﺎ‬ ‫ اﻹﻣﺎم ﻳ•ﻓﮧ‬q‫ اﻻ„ﺮ ﻓﻴﮩﺎ إ‬:‫وﻗﺎل اﺑﻦ ﺻﻼح‬
ٔ ٔ
‫ﻴ ﺖ‬+‫ع ﻛﺴﻮة ا‬Y‫ ان ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ن ﻳ‬y‫ﻋﻄﺎًء واﺣﺘﺞ ﺑﻤﺎ ذﻛﺮہ اﻻزر‬
ٔ
‫ﺸﮧ ر اﷲ‬1å‫ ﻋﻦ اﺑﻦ ﻋﺒﺎس ر اﷲ ﻋﻨﻪ و‬M‫ وﻋﻦ اﻻزر‬،‫ اﻟﺦ‬...‫ﺴﻨﺔ‬E‫ ا‬9
ٔ ٔ ٔ ٰ
‫ﮧ ﻣﻦ ﺣﺎﺋﺾ‬Ö‫ﺲ ﻛﺴﻮﺗﮩﺎ ﻣﻦ ﺻﺎرت إ‬é‫ وﻻ ﺑﺎس ان ﻳﻠ‬:‫ ﻋﻨﮩﺎ اﻧﮩﻤﺎ ﻗﺎﻻ‬q‫ﺗﻌﺎ‬
ٔ ٰ ‫ و_ﺬا ﻗﺎ—ﮧ ٔام ﺳﻠﻤﺔ ر اﷲ ﺗ‬،‫وﺟﻨﺐ وﻏ'ﮨﻤﺎ‬
‫ وذﻛﺮ اﺑﻦ ا› ﺷ•ﺒﺔ‬،‫ ﻋﻨﮩﺎ‬q‫ﻌﺎ‬
ٔ
،‫ ﻟ•ﺲ ﻋﻠﻴﮧ ﻗﻄﻊ‬:‫ ﻓﻘﺎل‬،‫ﻜﻌﺒﺔ‬E‫ وﺳﺌﻞ ﻋﻦ رﺟﻞ ق ﻣﻦ ا‬،¦ ٰ Ö ›‫ﻋﻦ اﺑﻦ ا‬
‫ﻼف‬Á ‫ﺾ ﻟﻔﺴﺎدﮨﺎ‬8‫ﺑﻘﺎوﮨﺎ ﺗﻌﺮ‬ٔ ‫ﻜﺴﻮة ﻋﺘﻴﻘﺔ إذ‬E‫ اﻟﻈﺎﮨﺮ ﺟﻮاز ﻗﺴﻤﺔ ا‬:‫ﻘﺎل‬8‫و‬

(۵۴۵ ‫ ص‬:‫ﻠﺒﺎب‬E‫ و_ﺬا ® \ح ا‬،۱۶۲/â :}‫ )ﻋﻤﺪة اﻟﻘﺎر‬.‫ﻘﺪﻳﻦ‬f‫ا‬

Hadrat ‛Umar radiyall8hu ‛anhu had intended distributing the gifts
which had been given to the Ka‛bah. ‛All8mah ‛Ayn> rahimahull8h
writes in this regard:

663
 ‫ٔ‬
‫إﻧﻤﺎ اراد ا‪E‬ﻜ‪ Y‬ا"ي ﺑﮩﺎ و‪ß‬ﻮ ﻣﺎ ن ﻳﮩﺪ} إ‪Ö‬ﮩﺎ ﻓﻴﺪﺧﺮ ﻣﺎ ﻳﺰ‪8‬ﺪ ’ ا]ﺎﺟﺔ‪.‬‬
‫)ﻋﻤﺪة اﻟﻘﺎر}‪(۱۶۱/â :‬‬
‫‪We learn from this that those items belonged to the Ka‛bah.‬‬
‫ٔ‬
‫واﻣﺎ ا]‪ ö‬ﻓﻤﺤ‪é‬ﺴﺔ ﻋﻠﻴﮩﺎ ﻟﻘﻨﺎدﻳﻞ ﻓﻼ ‪i‬ﻮز ‪£‬ﻓﮩﺎ إ‪ q‬ﻏ'ﮨﺎ‪) .‬ﻋﻤﺪة‬
‫اﻟﻘﺎر}‪(۱۶۱/â :‬‬
‫‪Kif yatul Muft :‬‬
‫ٓ‬ ‫ٔ ً‬
‫رﺟﻞ وﻗﻒ ارﺿﺎ ﻟﮧ ’ „ﺴﺠﺪ و‪E‬ﻢ ‪i‬ﻌﻞ اﺧﺮہ ‪E‬ﻠﻤﺴﺎﻛ ﺗ‪.‬ﻠﻢ ا ﺸﺎﻳﺦ ﻓﻴﮧ‬
‫ً‬ ‫ٔ‬
‫ﻗﻮﻟﮩﻢ ﻴﻌﺎ ﻛﺬا ® ا‪E‬ﻮاﻗﻌﺎت ا]ﺴﺎﻣﻴﮧ‪) .‬ﻓﺘﺎو}‬ ‫وا ﺨﺘﺎر اﻧﮧ ‪i‬ﻮز‬
‫ً‬
‫‪ .(۴۴۷/Q :}'“ å‬إذا ﻏﺮس ﺷﺠﺮا ® ا ﺴﺠﺪ ﻓﺎ‪E‬ﺸﺠﺮ ‪E‬ﻠﻤﺴﺠﺪ‪) .‬ﻓﺘﺎو}‬
‫ٔ‬
‫‪ .(۴۵۵/Q :}'“ å‬رﺟﻞ ﻏﺮس ﺗﺎﻟﺔ „ﺴﺠﺪ ﻓﻜ?ت ﺑﻌﺪ ﺳ ﻓﺎراد ﻣﺘﻮ÷‬
‫ٔ‬
‫ا ﺴﺠﺪ ان ﻳ•ف ﮨﺬہ ا‪E‬ﺸﺠﺮة إ‪ q‬ﻋﻤﺎرة ﺑ{ ﮨﺬہ ا‪E‬ﺴﻜﺔ واﻟﻐﺎرس ﻳﻘﻮل ﮨﻲ‬
‫ٔ‬ ‫ٔ‬
‫‪ š‬ﻓﺎت ﻣﺎ وﻗﻔﺘﮩﺎ ’ ا ﺴﺠﺪ ﻗﺎل اﻟﻈﺎﮨﺮ ان اﻟﻐﺎرس ﺟﻌﻠﮩﺎ ‪E‬ﻠﻤﺴﺠﺪ ﻓﻼ‬
‫‪i‬ﻮز ‪£‬ﻓﮩﺎ إ‪ q‬ا‪ {+‬وﻻ ‪i‬ﻮز ‪E‬ﻠﻐﺎرس ‪£‬ﻓﮩﺎ إ‪ q‬ﺣﺎﺟﺔ ﻧﻔﺴﮧ ﻛﺬا ®‬
‫ٔ‬
‫ا ﺤﻴﻂ‪) .‬ﻓﺘﺎو} ‪ :}'“ å‬ص ‪„ .(۴۵۶‬ﺴﺠﺪ ﻓﻴﮧ ﺷﺠﺮة ﺗﻔﺎح ﻳﺒﺎح ‪E‬ﻠﻘﻮم ان‬
‫ٔ‬
‫ﻳﻔﻄﺮوا ﺑﮩﺬا ا—ﻔﺎح ﻗﺎل ا‪E‬ﺼﺪر ا‪E‬ﺸﮩﻴﺪ ا ﺨﺘﺎر اﻧﮧ ﻻ ﻳﺒﺎح ﻛﺬا ® ا"ﺧ'ة‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)‪ ،}'“ å‬ص ‪„ .(۴۵۶‬ﺴﺠﺪ ﻟﮧ اوﻗﺎف ;ﺘﻠﻔﺔ ﻻ ﺑﺎس ‪E‬ﻠﻘﻴﻢ ان ‪J‬ﻠﻂ ﻏﻠﺘﮧ‬
‫ٔ‬ ‫ٓ‬
‫<ﮩﺎ إن ﺧﺮب ﺣﺎﻧﻮت ﻣﻨﮩﺎ ﻓﻼ ﺑﺎس ﺑﻌﻤﺎرﺗﮧ ﻣﻦ ﻏﻠﺔ ﺣﺎﻧﻮت اﺧﺮ ﻻن ا‪lE‬‬
‫ً ٔ‬
‫‪E‬ﻠﻤﺴﺠﺪ و‪E‬ﻮ ن ;ﺘﻠﻔﺎ ﻻن ا ﻌ‪i Ø‬ﻤﻌﮩﺎ‪) ،‬ﺷﺎﻣﻴﺔ‪ ،‬ﻛﺘﺎب ا‪E‬ﻮﻗﻒ‪ :‬ﻣﻄﻠﺐ ®‬
‫ﻧﻘﻞ اﻧﻘﺎض ا ﺴﺠﺪ و‪E‬ﻮہ‪ ،۳۶۱/W ،‬ط‪ ،‬ﺳﻌﻴﺪ‪ .‬ﻣﺜﻠﮧ ® اﻟ‪‰‬از‪8‬ﺔ ﻛﺘﺎب ا‪E‬ﻮﻗﻒ‬
‫اﻟﻔﺼﻞ ا‪E‬ﺮاﺑﻊ‪ ،۲۷۰ ،۲۶۹/R ،‬ط ﻣﺎﺟﺪﻳﮧ(‬
‫‪Anything which can be made waqf and is a specific thing, then it is a‬‬
‫‪legal person. A masjid can be made waqf.‬‬
‫‪Anything which can become an owner is a legal person. Protection of‬‬
‫‪what it owns is a binding duty on the government. It has the right to‬‬
‫‪claim protection of what belongs to it.‬‬
‫‪664‬‬
A personal possession can terminate and can be transferred. When
such an ownership which is terminable and transferable makes its
owner a legal entity, then the possession of a masjid which is non-
terminable and non-transferable will give even more rights of a legal
entity to its owner (the masjid).1
All8h ta‛8l8 knows best.
Objection
There is one objection to this. If mas8jid and mad8ris enjoy the status
of self-ownership, then if zak8h is given to them, it ought to be
fulfilled. Whereas the ‛ulam8’ concur that zak8h given to mas8jid and
mad8ris is not fulfilled. What is the answer to this?
Answer
The recipients of zak8h are specified [in the Qur’8n]. Mad8ris and
mas8jid are not included in that list. Zak8h will therefore not be
fulfilled.
All8h ta‛8l8 knows best.
The personal ownership of the Ka’bah
Question
If a person gives something to the Ka‛bah, will it come under the
ownership of the Ka‛bah?
Answer
Anything given to the Ka‛bah will fall under its ownership.

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ً ٔ ٔ
‫ﻮن ﺗﻤﻠﻴ© ﻓ•ﺸ¬ط‬.8‫ﻠﻤﺴﺠﺪ او اﻋﻄﻴﺘﮩﺎ ﻟﮧ ﺻﺢ و‬E ‫ﻮ ﻗﺎل وﮨﺒﺖ داري‬E‫و‬
(۴۶۰/Q :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫اﻟ·ﺴﻠﻴﻢ‬

: ‫ﺴ‬E‫إﻋﻼء ا‬
ٔ ٔ
‫ﻋﻠﻤﺎوﻧﺎ ﻣﻦ ان‬ ‫ﻞ ﺎ ﻗﺎﻟﮧ‬Ö‫ ا]ﺪﻳﺚ د‬Ã‫ و‬:‫ ﻗﻠﺖ‬:‫ﻠﻤﺴﺠﺪ ﺻﺤﻴﺢ‬E Œ‫ا—ﻤﻠﻴ‬
ً ٔ
‫ رﺟﻞ اﻋﻄﻰ درﮨﻤﺎ ﻋﻤﺎرة ا ﺴﺠﺪ‬:‫ اﻟﮩﻨﺪﻳﺔ‬è‫ﻠﻤﺴﺠﺪ ﺻﺤﻴﺢ ﻓ‬E Œ‫ا—ﻤﻠﻴ‬

1
Kif yatul Muft , vol. 7, p. 98.
665
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫او ﻧﻔﻘﺔ ا ﺴﺠﺪ‪ ،‬او „ﺼﺎﻟﺢ ا ﺴﺠﺪ ﺻﺢ‪ ،‬ﻻﻧﮧ إن ن ﻻ ﻳﻤ‪.‬ﻦ ﺗﺼﺤﻴﺤﮧ‬
‫ً‬ ‫ً‬
‫وﻗﻔﺎ ﻳﻤ‪.‬ﻦ ﺗﺼﺤﻴﺤﮧ ﺗﻤﻠﻴ© ﺑﺎﻟﮩﺒﺔ ‪E‬ﻠﻤﺴﺠﺪ و‪B‬ﺛﺒﺎت ا ﻠ‪E Œ‬ﻠﻤﺴﺠﺪ ’ ﮨﺬا‬
‫ا‪E‬ﻮﺟﮧ ﺻﺤﻴﺢ‪ ،‬ﻓﻴﺘﻢ ﺑﺎﻟﻘﺒﺾ ﻛﺬا ® ا‪E‬ﻮاﻗﻌﺎت‪) .‬إﻋﻼء ا‪E‬ﺴ ‪ ،۲۰۰/XR :‬ﺑﺎب‬
‫ٓ‬
‫ا‪E‬ﻮﻗﻒ ’ „ﺼﺎﻟﺢ ا ﺴﺠﺪ‪ ،‬ادارة اﻟﻘﺮان(‬

‫و‪E‬ﻠﻤﺰ‪8‬ﺪ أﻧﻈﺮ‪ :‬ﻋﻤﺪة اﻟﻘﺎر}‪ ،۱۶۲/â :‬و_ﺬا ® \ح ا‪E‬ﻠﺒﺎب‪ :‬ص ‪(۵۴۵‬‬

‫ا ﺤﻴﻂ اﻟ?ﮨﺎ ‪:‬‬

‫ٔ‬
‫و™ ﻤﻮع ا‪f‬ﻮازل ﺳﺌﻞ ﺷﻴﺦ اﻹﻣﺎم اﺑﻮ ا]ﺴﻦ ﻋﻦ رﺟﻞ ﻗﺎل‪ :‬وﻗﻔﺖ داري‬
‫ٔ‬
‫’ „ﺴﺠﺪ ﻛﺬا و‪E‬ﻢ ﻳﺰد ’ ﮨﺬا وﺳﻠﻤﮩﺎ إ‪ q‬ا ﺘﻮ‪ Y‬ﺻﺢ‪ ،‬و‪E‬ﻢ ‪°‬ﺸ¬ط ا—ﺎﺑﻴﺪ‪،‬‬
‫ً‬ ‫ٓ‬
‫‪i‬ﻌﻞ اﺧﺮہ ‪E‬ﻠﻔﻘﺮاء‪ ،‬ﻗﺎل‪ :‬وﮨﺬا ﻳ‪.‬ﻮن ﺗﻤﻠﻴ© ‪E‬ﻠﻤﺴﺠﺪ ﮨﺒﺔ ﻓﻴﺘﻢ ﺑﺎﻟﻘﺒﺾ‪.‬‬
‫)ا ﺤﻴﻂ اﻟ?ﮨﺎ ‪(۱۵۲/R :‬‬

‫واﺛﺒﺎت ا ﻠ‪ ’ Œ‬ﮨﺬا ا‪E‬ﻮﺟﮧ ﻳﺼﺢ ﻓﺈن ا ﺘﻮ‪ Y‬إذا اﺷ¬} ﻣﻦ ﻏﻠﺔ دار ا ﺴﺠﺪ‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﻳﺼﺢ و_ﺬا ﻣﻦ اﻋﻄﻰ درﮨﻤﺎ ﻋﻤﺎرة ا ﺴﺠﺪ وﻧﻔﻘﺔ ا ﺴﺠﺪ او „ﺼﺎﻟﺢ‬
‫ً‬
‫ا ﺴﺠﺪ ﻳﺼﺢ‪ ،‬و_ﺬا إذا اﺷ¬} ا ﺘﻮ‪ Y‬ﻋﺒﺪا ‪v‬ﺪﻣﺔ ا ﺴﺠﺪ ﺻﺢ ‪ 9‬ذﻟ‪،Œ‬‬
‫ﻓﻴﺼﺢ ﮨﺬا ﺑﻄﺮ‪8‬ﻖ ا—ﻤﻠﻴ‪ Œ‬ﺑﺎﻟﮩﺒﺔ و‪B‬ن ن ﻻ ﻳﺼﺢ ﺑﻄﺮ‪8‬ﻖ ا‪E‬ﻮﻗﻒ‪...‬اﻟﺦ‪.‬‬
‫)ا ﺤﻴﻂ اﻟ?ﮨﺎ ‪(۱۳۷/â :‬‬
‫‪In short, if a thing does not have the capacity to become waqf, when‬‬
‫‪something is given to it, it becomes its owner.‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪Extending a masjid‬‬
‫‪Question‬‬
‫‪A man gave his land as waqf. This land is adjacent to the masjid. The‬‬
‫‪local residents have increased in number and the masjid is now too‬‬
‫‪small to accommodate them. There is a need to extend it. Is it‬‬
‫‪permissible to extend the masjid onto the waqf land? The intention of‬‬
‫‪the endower was that the land must be used for charitable works, a‬‬
‫‪masjid, a madrasah, etc.‬‬
‫‪666‬‬
Answer
It is permissible to include the waqf land into the masjid and extend
the latter. Although the land was made waqf for charitable works, it is
permissible to include it in the masjid. Extending a masjid is also a
charitable work. It is from among the important matters of the
Shar>‛ah and one of the salient features of Islam.

:¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ٔ ٔ ٔ
‫ﻨﺒﮧ ارض وﻗﻒ ﻋﻠﻴﮧ او ﺣﺎﻧﻮت‬ø‫ﻮ ﺿﺎق ا ﺴﺠﺪ و‬E ‫ﻗﻮﻟﮧ ﺗﻮﺧﺬ ارض ® اﻟﻔﺘﺢ‬
ٔ ٔ
‫ﺎﻧﻴﺔ ﺑﺎ„ﺮ اﻟﻘﺎ وﺗﻘﻴﻴﺪہ‬v‫ﺤﺮ ﻋﻦ ا‬+‫ﺪﺧﻞ ﻓﻴﮧ زاد ® ا‬8‫ﺟﺎز ان ﻳﻮﺧﺬ و‬
ً ٔ ٔ
‫ﺰ‬o ‫ﻢ‬E ‫ﻮ ﻧﺖ وﻗﻔﺎ ’ ﻏ'ہ‬E ‫ﺑﻘﻮﻟﮧ وﻗﻒ ﻋﻠﻴﮧ ا} ’ ا ﺴﺠﺪ ﻳﻔﻴﺪ اﻧﮩﺎ‬
ٔ ٔ ً ٔ
ٰ
.q‫ﺗﻌﺎ‬ ٰ
‫ﺑﺎﻻو÷ ﻻن ا ﺴﺠﺪ ﷲ‬ ‫ﻦ ﺟﻮاز اﺧﺬ ا ﻤﻠﻮ_ﺔ ﻛﺮﮨﺎ ﻳﻔﻴﺪ ا{ﻮاز‬.‫وﻟ‬
‫ ﺗﻘﺪﻳﻢ ﻋﻤﺎرة‬،۸۵ ،‫ و_ﺬا ® ﻗﺎﻧﻮن اﻟﻌﺪل واﻻﻧﺼﺎف‬،۳۷۹/W :¹‫ﺸﺎ‬E‫)ﻓﺘﺎو} ا‬
(‫ ﺑ'وت‬،}‫ا ﺴﺠﺪ’ „ﺼﺎﻟﺢ اﻻﺧﺮ‬

:‫ﺔ‬8‫از‬‰‫اﻟﻔﺘﺎو} اﻟ‬
ٔ ٔ
.‫ﻮﻗﻒ‬E‫ ان ﻳﺪﺧﻞ ﺑﻌﺾ ﻣﻨﺎزل ا‬Y‫ﻠﻤﺘﻮ‬E ‫ن ﺿﺎق ا ﺴﺠﺪ ﻋﻦ اﮨﻠﮧ ﺟﺎز‬B‫و‬
(۲۸۵/` :‫ﺔ ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬8‫از‬‰‫)اﻟﻔﺘﺎو} اﻟ‬
ٔ ٔ ٔ ٔ
‫ء ﻣﻦ اﻻرض‬e ‫ﻨﺒﮧ ارض ﻓﺎرادوا إ]ﺎق‬ø‫ ارض وﻗﻒ ’ „ﺴﺠﺪ و‬:‫وﻓﻴﮧ‬
ٔ
:‫ﺔ‬8‫از‬‰‫ )اﻟﻔﺘﺎو} اﻟ‬.Œ‫ﺎذن ﻟﮧ ذﻟ‬Ö ‫ ا]ﺎ¿ﻢ‬q‫ﻦ ﻳﺮﻓﻊ إ‬.‫ﺑﺎ ﺴﺠﺪ ﺟﺎز وﻟ‬
(‫ﺮاﺑﻊ ® ا ﺴﺠﺪ وﻣﺎ ﻳﺘﺼﻞ ﺑﮧ‬E‫ ا‬،۲۶۸/`
All8h ta‛8l8 knows best.
Excluding the lower level from a masjid
Question
A person wants to buy a piece of land for a masjid. Before he can buy
it, he makes the intention that the lower level will be reserved for
parking of vehicles or for some other use while the upper floor will be
for the masjid. Is it permissible to do this?

667
‫‪Answer‬‬
‫‪The intention of excluding the lower level before purchasing the land‬‬
‫‪is correct and it is permissible and correct to exclude it from the‬‬
‫‪masjid as described. Once the building is constructed, the upper floor‬‬
‫‪will be for the masjid while the lower level may be used for other‬‬
‫‪benefits of the masjid.‬‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ‬ ‫ً‬
‫إذا ﺟﻌﻞ ‪Â‬ﺘﮧ داﺑﺎ ﺼﺎ]ﮧ ا} ا ﺴﺠﺪ ﺟﺎز ﻛﻤﺴﺠﺪ اﻟﻘﺪس‪ .‬و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪:‬‬
‫ٔ‬ ‫ً‬
‫ﻗﻮﻟﮧ إذا ﺟﻌﻞ ‪Â‬ﺘﮧ داﺑﺎ ﻌﮧ ادﻳﺐ ﺑﻴﺖ ﻳﺘﺨﺬ ‪Â‬ﺖ اﻻرض ﻟﻐﺮض‬
‫ً ٔ‬
‫ﺗ?‪8‬ﺪ ا ﺎء وﻏ'ہ‪ ،‬ﻗﺎل ® ا‪+‬ﺤﺮ‪ :‬وﺣﺎﺻﻠﮧ إن \ط ﻛﻮﻧﮧ „ﺴﺠﺪا ان ﻳ‪.‬ﻮن‬
‫ٰ ٔ‬ ‫ً‬
‫ﺗﻌﺎ‪ :q‬وان ا ٰﺴﺠﺪ ﷲ‬ ‫ﺳﻔﻠﮧ وﻋﻠﻮہ „ﺴﺠﺪا ‪Ö‬ﻨﻘﻄﻊ ﺣﻖ اﻟﻌﺒﺪ ﻋﻨﮧ ﻟﻘﻮﻟﮧ‬
‫ً‬ ‫) ٰ‬
‫ﺗﻌﺎ‪Á (q‬ﻼف ﻣﺎ إذا ن ا‪ìE‬داب واﻟﻌﻠﻮ „ﻮﻗﻮﻓﺎ ﺼﺎﻟﺢ ا ﺴﺠﺪ ﻓﮩﻮ‬
‫ﻛ‪ì‬داب ﺑﻴﺖ ا ﻘﺪس ﮨﺬا ‪ß‬ﻮ ﻇﺎﮨﺮ ا‪E‬ﺮواﻳﺔ وﮨﻨﺎک رواﻳﺎت ﺿﻌﻴﻔﺔ‪ ،‬ﻓﺮع‪E :‬ﻮ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﺑ‪ Ø‬ﻓﻮﻗﮧ ﺑ•ﺘﺎ ‪E‬ﻺﻣﺎم ﻻ ﻳ‪ ã‬ﻻﻧﮧ ﻣﻦ ا ﺼﺎﻟﺢ اﻣﺎ ‪E‬ﻮ ﺗﻤﺖ ا ﺴﺠﺪﻳﺔ ﺛﻢ اراد‬
‫ا‪+‬ﻨﺎء ﻣﻨﻊ و‪E‬ﻮ ﻗﺎل ﻋﻨﻴﺖ ذﻟ‪E Œ‬ﻢ ﻳﺼﺪق‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬
‫‪ .۳۵۷/W‬وا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪(۲۵۱/s :‬‬

‫ا—ﺤﺮ‪8‬ﺮ ا ﺨﺘﺎر‪:‬‬

‫ﻗﻮل ا ﺼﻨﻒ ﺼﺎ]ﮧ ﻟ•ﺲ ﺑﻘﻴﺪ ﺑﻞ ا]‪.‬ﻢ ﻛﺬﻟ‪ Œ‬إذا ن ﻳ ﺘﻔﻊ ﺑﮧ ‪å‬ﻣﺔ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا ﺴﻠﻤ ’ ﻣﺎ اﻓﺎدہ ‪±‬ﻳﺔ ا‪+‬ﻴﺎن ﺣﻴﺚ ﻗﺎل‪ :‬اورد اﻟﻔﻘﻴﮧ اﺑﻮ ا‪E‬ﻠﻴﺚ ﺳﻮاﻻ‬
‫ٔ‬ ‫ً‬
‫ﺟﻮاﺑﺎ ﻓﻘﺎل‪ :‬ﻓﺈن ﻗﻴﻞ اﻟ•ﺲ „ﺴﺠﺪ ﺑﻴﺖ ا ﻘﺪس ‪Â‬ﺘﮧ ﺘﻤﻊ ا ﺎء وا‪f‬ﺎس‬
‫ٔ‬
‫ﻳ ﺘﻔﻌﻮن ﺑﮧ ﻗﻴﻞ إذا ن ‪Â‬ﺘﮧ ‪e‬ء ﻳ ﺘﻔﻊ ﺑﮧ ‪å‬ﻣﺔ ا ﺴﻠﻤ ‪i‬ﻮز ﻻﻧﮧ إذا اﻧﺘﻔﻊ‬
‫ٰ‬
‫ﺗﻌﺎ‪) .q‬ا—ﺤﺮ‪8‬ﺮ ا ﺨﺘﺎر‪(۸۰/W :‬‬ ‫ﺑﮧ ‪å‬ﻣﺘﮩﻢ ﺻﺎر ذﻟ‪ Œ‬ﷲ‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪668‬‬
Moving the building of a masjid
Question
If residents no longer live around the masjid and it becomes deserted,
will it be permissible to sell the masjid and construct one in another
place? For example, there is a masjid in a certain locality which has a
population of Muslims. The government then orders them to leave
that locality, and they relocate to another place. Just one or two
Muslim families remain or the masjid is no longer inhabited. What
should be done with the masjid in such a situation? Should it be
demolished, the land sold, and the money used for constructing a new
masjid in a different locality? Is it permissible to do this? Is it
permissible to move the fans, copies of the Qur’8n, carpets, etc. to
another masjid? If it is permissible, where should they be moved to? Is
it permissible to use these items in mad8ris?
Answer
As per the issued fatw8, it is not permissible to demolish a masjid or to
sell its land. Instead, it should be left as a masjid. Those who live
nearby should keep it inhabited. If there are no Muslims living nearby,
then – based on necessity – the belongings of the masjid, even its
walls, could be moved to another place where a masjid will be
constructed. The land of the masjid should not be sold. The preferred
view is that no matter what, that land will be classified as a masjid.
ً
‫„ﺴﺠﺪا ﻋﻨﺪ اﻹﻣﺎم‬ ‫ ﻋﻨﮧ ﻳﺒ‬Ø‫ﻮ ﺧﺮب ﻣﺎ ﺣﻮﻟﮧ واﺳﺘﻐ‬E‫ و‬:‫® ا(ر ا ﺨﺘﺎر‬
ً ٔ
(‫ ﺳﻌﻴﺪ‬،۳۵۸/W :‫ )ا(ر ا ﺨﺘﺎر‬.Æ‫ﮧ ﻳﻔ‬ž‫ﺴﺎﻋﺔ و‬E‫ ﻗﻴﺎم ا‬q‫ اﺑﺪا إ‬،Ó‫ﺎ‬ï‫وا‬
ٓ
‫ﻮ‬E‫ و‬:‫ „ﺴﺠﺪ اﺧﺮ ﺟﺰم ﺑﮧ ® اﻹﺳﻌﺎف ﺣﻴﺚ ﻗﺎل‬q‫ ﻳﻨﻘﻞ إ‬Ó‫ﺎ‬ï‫ وﻋﻦ ا‬:‫وﻓﻴﮧ‬
ٔ
›‫ﻮاﻗﻒ ﻋﻨﺪ ا‬E‫ ا‬Œ‫ „ﻠ‬q‫ﺎس ﻋﻨﮧ ﻻ ﻳﻌﻮد إ‬f‫ﺧﺮب ا ﺴﺠﺪ وﻣﺎ ﺣﻮﻟﮧ وﺗﻔﺮق ا‬
‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ‬.‫ ﺑﻌﺾ ا ﺴﺎﺟﺪ‬q‫•ف ﺛﻤﻨﮧ إ‬8‫و‬ ‫ﻳﻮﺳﻒ ﻓﻴﺒﺎع ﺑﺈذن اﻟﻘﺎ‬
(‫ ﺳﻌﻴﺪ‬،‫ﻮ ﺧﺮب ا ﺴﺠﺪ‬E ‫ ﻣﻄﻠﺐ ﻓﻴﻤﺎ‬،۴/۳۵۹ :‫رد ا ﺤﺘﺎر‬

‫ﻘﻞ‬f‫ﺟﻮاز ا‬ ‫ﻦ‬8‫ وا"ي ﻳ ﺒ ﻣﺘﺎﺑﻌﺔ ا ﺸﺎﻳﺦ ا ﺬﻛﻮر‬:‫ ﻗﻠﺖ‬:¹‫ﺸﺎ‬E‫ ﻗﺎل ا‬:‫وﻓﻴﮧ‬

ٔ ٔ ٔ
Ó‫ﺸﺠﺎع واﻹﻣﺎم ا]ﻠﻮا‬E‫ ﺑﮧ اﻹﻣﺎم اﺑﻮ ا‬Æ‫ﺑﻼ ﻓﺮق ﺑ „ﺴﺠﺪ او ﺣﻮض ﻛﻤﺎ اﻓ‬
ٔ ٔ
‫ او ﺣﻮض‬،‫ﺎط‬ž‫ ﻓﺈن ا ﺴﺠﺪ او ﻏ'ہ ﻣﻦ ر‬،‫ ﺑﮩﻤﺎ ﻗﺪوة وﻻ ﺳﻴﻤﺎ زﻣﺎﻧﻨﺎ‬è_‫و‬

669
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫إذا ‪E‬ﻢ ﻳﻨﻘﻞ ﻳﺎﺧﺬ اﻧﻘﺎﺿﮧ ا‪E‬ﻠﺼﻮص وا ﺘﻐﻠﺒﻮن ﻛﻤﺎ ‪ß‬ﻮ „ﺸﺎﮨﺪ و_ﺬا اوﻗﺎﻓﮧ‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫ﻳﺎ‪õ‬ﻠﮧ ا‪f‬ﻈﺎر او ﻏ'ﮨﻢ و‪8‬ﻠﺰم ﻣﻦ ﻋﺪم ا‪f‬ﻘﻞ ﺧﺮاب ا ﺴﺠﺪ اﻻﺧﺮ ا ﺤﺘﺎج إ‪q‬‬
‫ٔ‬ ‫ٔ ٔ ٔ‬
‫ا‪f‬ﻘﻞ إ‪Ö‬ﮧ وﻗﺪ وﻗﻌﺖ ﺣﺎدﺛﺔ ﺳﺌﻠﺖ ﻋﻨﮩﺎ ® اﻣ' اراد ان ﻳﻨﻘﻞ ﺑﻌﺾ اﺣﺠﺎر‬
‫ٔ‬
‫„ﺴﺠﺪ ﺧﺮاب ﺻﻔﺢ ﻗﺎﺳﻴﻮن ﺑﺪ„ﺸﻖ ‪Ö‬ﺒﺎط ﺑﮩﺎ ﺻﺤﻦ ا{ﺎﻣﻊ اﻻ„ﻮ }‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﺎﻓﺘﻴﺖ ﺑﻌﺪم ا{ﻮاز ﻣﺘﺎﺑﻌﺔ ‪E‬ﻠ‪µ‬ﻧﺒﻼ‪ ،š‬ﺛﻢ ﺑﻠﻐ‪ b‬ان ﺑﻌﺾ ا ﺘﻐﻠﺒ اﺧﺬ‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺗﻠ‪ Œ‬اﻻﺣﺠﺎر ‪f‬ﻔﺴﮧ ﻓﻨﺪﻣﺖ ’ ﻣﺎ اﻓﺘﻴﺖ ﺑﮧ ﺛﻢ راﻳﺖ اﻻن ا"ﺧ'ة‪ ،‬ﻗﺎل و‪Ã‬‬
‫ٔ‬
‫اﻟﻔﺘﺎو} اﻟ ﺴ‪ :è‬ﺳﺌﻞ ﺷﻴﺦ اﻹﺳﻼم ﻋﻦ اﮨﻞ ﻗﺮ‪8‬ﺔ رﺣﻠﻮا وﺗﺪا‪„ W‬ﺴﺠﺪﮨﺎ إ‪q‬‬
‫ا‪v‬ﺮاب و‪ž‬ﻌﺾ ا ﺘﻐﻠﺒﮧ ‪°‬ﺴﺘﻮ‪E‬ﻮن ’ ﺧﺸﺒﮧ و‪8‬ﻨﻘﻠﻮﻧﮧ إ‪ q‬دورﮨﻢ ﮨﻞ ‪E‬ﻮاﺣﺪ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻻﮨﻞ ا ﺤﻠﺔ ان ﻳ‪é‬ﻴﻊ ا‪v‬ﺸﺐ ﺑﺎ„ﺮ اﻟﻘﺎ و‪8‬ﻤﺴ‪ Œ‬ا‪ï‬ﻤﻦ ‪•Ö‬ﻓﮧ إ‪ q‬ﺑﻌﺾ‬
‫ٔ‬ ‫ٔ‬
‫ا ﺴﺎﺟﺪ او إ‪ q‬ﮨﺬا ا ﺴﺠﺪ ﻗﺎل‪ :‬ﻧﻌﻢ‪ .‬وﺣ‪ 8‬اﻧﮧ وﻗﻊ ﻣﺜﻠﮧ زﻣﻦ ﺳﻴﺪﻧﺎ اﻹﻣﺎم‬
‫ٔ‬ ‫ٔ‬
‫اﻻﺟﻞ ر‪ž‬ﺎط ﺑﻌﺾ اﻟﻄﺮق ا‪v‬ﺮب وﻻ ﻳ ﺘﻔﻊ ا ﺎرة ﺑﮧ وﻟﮧ اوﻗﺎف ‪„å‬ﺮة‬
‫ٔ‬ ‫ٓ‬
‫ﻓﺴﺌﻞ ﮨﻞ ‪i‬ﻮز ﻧﻘﻠﮩﺎ إ‪ q‬ر‪ž‬ﺎط اﺧﺮ ﻳ ﺘﻔﻊ ا‪f‬ﺎس ﺑﮧ ﻗﺎل‪ :‬ﻧﻌﻢ‪ ،‬ﻻن ا‪E‬ﻮاﻗﻒ‬
‫ﻏﺮﺿﮧ اﻧﺘﻔﺎع ا ﺎرة و¯ﺼﻞ ذﻟ‪ Œ‬ﺑﺎ‪ï‬ﺎ‪) .Ó‬ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۳۶۰/W :¹‬ﻣﻄﻠﺐ ®‬
‫ﻧﻘﻞ اﻧﻘﺎض ا ﺴﺠﺪ‪ ،‬ط ﺳﻌﻴﺪ(‬

‫واﻧﻈﺮ ‪E‬ﻠﻤﺰ‪8‬ﺪ‪) :‬اﻟﻔﺘﺎو} اﻟ‪‰‬از‪8‬ﺔ ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‪ ،۲۷۰/` :‬ا‪E‬ﺮاﺑﻊ ®‬

‫ٓ‬
‫ا ﺴﺠﺪ‪ ...‬ﻧﻮع اﺧﺮ(‬
‫‪Imd d al-Fat w :‬‬
‫‪The original and preferred view is that it cannot be moved to another‬‬
‫‪place. However, some ‛ulam8’ have given permission on the basis of‬‬
‫‪necessity. It is not permissible to leave the original verdict without a‬‬
‫‪genuine necessity, but there is leeway at the time of necessity.‬‬
‫‪Another point we learnt is that when a certain masjid becomes‬‬
‫‪redundant, it is permissible to transfer its waqf to another place. 1‬‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪1‬‬
‫‪Imd d al-Fat w , vol. 2, p. 673.‬‬
‫‪670‬‬
Old carpets of a masjid
Question
New carpets have been laid in a masjid. What should we do with its old
carpets? The trustees have a few opinions in this regard:
1. It should be distributed among the congregants.
2. It should be sold to the congregants and the money will be
used for the masjid.
3. It should be given to some other masjid.
Which is the correct view?
Answer
1. It is not permissible to distribute it among the congregants
because this is wealth which is classified as waqf.
2. It is permissible to sell it and use the money for the masjid.
3. If the other masjid is in need of it, it will be permissible to give
it to that masjid.

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ
‫ ﺑ•ﺘﮧ وﻟﮧ ان ¯ﻤﻠﮧ ﻣﻦ‬q‫اج ا ﺴﺠﺪ إ‬ ‫ﻣﺘﻮ÷ ا ﺴﺠﺪ ﻟ•ﺲ ﻟﮧ ان ¯ﻤﻞ‬
} ‫ وﻓﺘﺎو‬.‫ﻮﻗﻒ‬E‫ ﻛﺘﺎب ا‬،۴۶۲/Q :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ ا ﺴﺠﺪ‬q‫ﻴﺖ إ‬+‫ا‬
(۲۷۰/` :‫ﺔ‬8‫از‬‰‫ واﻟﻔﺘﺎوہ اﻟ‬.۲۹۴/R :‫ﻗﺎﺿﻴﺨﺎن‬

:‫ا(ر ا ﺨﺘﺎر‬

‫ﻢ‬E ‫{ إذا‬+‫ﺎط وا‬ž‫ﺮ‬E‫ و_ﺬا ا‬،‫ﺣﺸ•ﺶ ا ﺴﺠﺪ وﺣﺼ'ہ ﻣﻊ اﻻﺳﺘﻐﻨﺎء ﻋﻨﮩﻤﺎ‬

ٔ
‫ اﻗﺮب ا ﺴﺎﺟﺪ‬q‫{ وا]ﻮض إ‬+‫ﺎط وا‬ž‫ﺮ‬E‫ ﻓﻴ•ف وﻗﻒ ا ﺴﺠﺪ وا‬،‫ﻳ ﺘﻔﻊ ﺑﮩﻤﺎ‬
ٔ ٔ
(‫ ﺳﻌﻴﺪ‬،۳۵۹/W :‫ )ا(ر ا ﺨﺘﺎر‬.‫ﮧ‬Ö‫ﺎط او ﺣﻮض إ‬ž‫او ر‬
Kif yatul Muft :
If the old belongings of the masjid cannot be used for the new masjid,
it will be permissible to sell them. It will be better to sell them to
Muslims. The money should then be used for the construction

671
purposes of the same masjid, or for buying the same type of items
which were sold.1
‛Az z al-Fat w :
The belongings of the masjid must be used for the nearest masjid. If
the latter does not need them at present, they must be stored safely so
that they could be used when needed. Alternatively, they could be sold
and the money spent on the nearest masjid.2
Fat w Mahm d yyah:
If a masjid has extra mats and there is no way of storing them safely –
and they are getting ruined – it will be permissible to give the extra
mats to a masjid which requires them. They can be given after mutual
consultation among the trustees and other seniors. They should not be
given without consultation because this could foment trouble. 3

‫ وﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(ر‬.‫ ﺳﻌﻴﺪ‬،۳۵۹/W :¹‫ﺸﺎ‬E‫ ﻓﺘﺎو} ا‬:‫ﺪ أﻧﻈﺮ‬8‫ﻠﻤﺰ‬E‫و‬

: ‫ واﻣﺪاد ا ﻔﺘ‬.۲۳۴ ،۲۲۲/Q :‫ واﻣﺪاد اﻻﺣ©م‬.‫ﻮﻗﻒ‬E‫ ﻛﺘﺎب ا‬،۵۳۷/Q :‫ا ﺨﺘﺎر‬
(۱۲۹/ :‫ وﻓﺘﺎو} رﺣﻴﻤﻴﮧ‬.۶۴۱/Q
One point needs consideration. ‛All8mah Sh8m>, ‛All8mah Taht8w> and
others differentiate between the old belongings of a masjid. Im8m
Muhammad rahimahull8h is of the view that when a masjid no longer
needs an item, it returns to the ownership of its owner. Im8m AbP
YPsuf rahimahull8h is of the view that it will be moved to another
masjid. They then say that as regards items of the masjid, the fatw8 is
issued on the view of Im8m Muhammad rahimahull8h; and with
regard to the rubble of the masjid, the fatw8 is issued on the view of
Im8m AbP YPsuf rahimahull8h. This is the view preferred by Muft>
Rash>d Ahmad S8hib rahimahull8h in Ahsan al-Fat w (vol. 6, pp. 426-
427)
ٔ
‫ ﻛﻤﺎ ﻳﻔﻌﻞ‬،'‫ﻗﻮﻟﮧ ﻣﺜﻠﮧ ﺣﺸ•ﺶ ا ﺴﺠﺪ ا} ا]ﺸ•ﺶ ا"ي ﻳﻔﺮش ﺑﺪل ا]ﺼ‬
ٔ
‫ و’ ﮨﺬا‬::‫ﻠ‬8‫ﺰ‬E‫ﺼﻌﻴﺪ ﻛﻤﺎ اﺧ? ﺑﮧ ﺑﻌﻀﮩﻢ ﻗﺎل ا‬E‫ﻼد ﻛﺒﻼد ا‬+‫ﺑﻌﺾ ا‬

1
Kif yatul Muft , vol. 7, p. 67.
2
‛Az z al-Fat w , vol. 1, p. 567.
3
Fat w Mahm d yyah, vol. 14, p. 588.
672
 ٰ
‫ﻤﺪ وﻋﻨﺪ‬ô ‫ﻜﮧ ﻋﻨﺪ‬E‫ ﻣﺎ‬q‫ ﻋﻨﮩﻤﺎ ﻳﺮﺟﻊ إ‬Ø‫اﺳﺘﻐ‬ ‫ﺣﺼ' ا ﺴﺠﺪ وﺣﺸ•ﺸﮧ إذا‬
ٓ ٔ
‫ﻢ ﻳ ﺘﻔﻊ‬E ‫{ إذا‬+‫ﺎط وا‬ž‫ﺮ‬E‫ﻼف ا‬v‫ و’ ا‬،‫ „ﺴﺠﺪ اﺧﺮ‬q‫ا› ﻳﻮﺳﻒ ﻳﻨﻘﻞ إ‬
ٔ ٔ
‫ﮧ ﻋﻠﻢ ان‬ž‫ و‬:‫ﺤﺮ‬+‫ ﻗﺎل ® ا‬.‫ﻤﺪ‬ô ‫ﺎﻧﻴﺔ ﺑﺎن اﻟﻔﺘﻮٰ} ’ ﻗﻮل‬v‫ح ® ا‬£‫ و‬،‫ﺑﮩﻤﺎ‬
ٔ ٔ ٓ
،‫ﻤﺪ اﻻت ا ﺴﺠﺪ و’ ﻗﻮل ا› ﻳﻮﺳﻒ ﺗﺎﺑﻴﺪ ا ﺴﺠﺪ‬ô ‫اﻟﻔﺘﻮٰ} ’ ﻗﻮل‬
ٔ ٓ
‫ﻼف اﻧﻘﺎﺿﮧ ﺎ ﻗﺪﻣﻨﺎ ﻋﻨﮧ‬Á ،'‫ﻮ اﻟﻘﻨﺪﻳﻞ وا]ﺼ‬E ‫وا ﺮاد ﺑﺎﻻت ا ﺴﺠﺪ‬
ً ٔ ٔ ً
‫ﻮز ﻧﻘﻠﮧ وﻧﻘﻞ ﻣﺎﻟﮧ‬i ‫ﺒﺎ ﻣﻦ ان اﻟﻔﺘﻮٰ} ’ ان ا ﺴﺠﺪ ﻻ ﻳﻌﻮد ﻣ'اﺛﺎ وﻻ‬8‫ﻗﺮ‬
ٓ
(‫ﻮ ﺧﺮب ا ﺴﺠﺪ او ﻏ'ہ‬E ‫ ﻣﻄﻠﺐ ﻓﻴﻤﺎ‬،۳۵۹/W :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ „ﺴﺠﺪ اﺧﺮ‬q‫إ‬
However, we gauge from the verdicts of our seniors that they issued
their fat8w8 on the view of Im8m AbP YPsuf rahimahull8h. They did
not differentiate between the belongings of the masjid and its rubble.
In neither of the two will the ownership return to the owner. Rather,
they will be treated as waqf items.
Moreover, the jurists of the past used to issue the verdict of non-
permissibility with respect to classifying movable items as waqf. This
is why the return of ownership to the owner is based on this verdict.
However, latter day jurists unanimously issue the verdict of
permissibility with respect to movable items. Therefore, the question
of their returning to the ownership of the owner no longer remains.
All8h ta‛8l8 knows best.
When only the construction of a masjid is completed
Question
The main section and courtyard of the masjid have been constructed.
In other words, the construction work has been completed. However,
due to certain reasons, the trustees did not start the five
congregational sal8hs as yet. Some other people would like to start
performing sal8h. Is it permissible for them to do this? Do the
injunctions of a Shar‛> masjid apply the moment the construction is
complete?
Answer
There are three requirements for a Shar‛> masjid:
1. The land must be made waqf for a masjid.

673
 2. The endower separated his ownership or the ownership of
someone else from the endowed property in such a manner
that neither he nor anyone else has any claim over it.
3. Sal8h with congregation has been performed at least once with
the permission of the trustees.
If these three conditions are met, the injunctions of a Shar‛> masjid will
apply. If not, they will not apply.
In the above case, sal8h with congregation has not been performed as
yet. It is therefore not a Shar‛> masjid. Those who want to perform
sal8h in it can do so after obtaining permission from the trustees.
ٔ ً
‫ﺎذن‬8‫ﻘﮧ و‬8‫ ﻳﻔﺮزہ ﻋﻦ „ﻠﻜﮧ ﺑﻄﺮ‬Æ‫ﻢ ﻳﺰل „ﻠﻜﮧ ﻋﻨﮧ ﺣ‬E ‫ „ﺴﺠﺪا‬Ø‫ﻣﻦ ﺑ‬
ٰ ٔ ٔ
...‫ إﻻ ﺑﮧ ﻛﺬا ® اﻟﮩﺪاﻳﺔ‬q‫ﺗﻌﺎ‬ ‫ﻠﺺ ﷲ‬J ‫ﺼﻼة ﻓﻴﮧ اﻣﺎ اﻹﻓﺮاز ﻓﻼﻧﮧ ﻻ‬E‫ﺑﺎ‬
ٔ ٔ
‫اﻟ·ﺴﻠﻴﻢ ® ا ﺴﺠﺪ ان ﺗﺼ¦ ﻓﻴﮧ ا{ﻤﺎﻋﺔ ﺑﺈذﻧﮧ وﻋﻦ ا› ﺣﻨﻴﻔﺔ ﻓﻴﮧ رواﻳﺘﺎن‬
ً ٔ
‫ﺼﻼة ﻓﻴﮧ ﺑﺎ{ﻤﺎﻋﺔ ﺑﺈذﻧﮧ إﺛﻨﺎن ﻓﺼﺎﻋﺪا ﻛﻤﺎ‬E‫ﺸ¬ط اداء ا‬° ‫رواﻳﺔ ا]ﺴﻦ ﻋﻨﮧ‬
Œ‫ﺸ¬ط ﻣﻊ ذﻟ‬°‫ و‬،‫ﺼﺤﻴﺢ رواﻳﺔ ا]ﺴﻦ ﻛﺬا ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن‬E‫ﻤﺪ وا‬ô ‫ﻗﺎل‬
ٔ ً ً ٔ
‫ﻮ ﺻ¦ ﺎﻋﺔ ﺑﻐ' اذان‬E Æ‫ﻗﺎﻣﺔ ﺟﮩﺮا ﻻ ا ﺣ‬B‫ﺼﻼة ﺑﺄذان و‬E‫ﻮن ا‬.‫ان ﺗ‬
ً ً ً
‫ ذﻛﺮ‬...‫ﻜﻔﺎﻳﺔ‬E‫ﻗﺎﻣﺔ ا ﻻ ﺟﮩﺮا ﻻ ﻳﺼ' „ﺴﺠﺪا ﻋﻨﺪﮨﻤﺎ ﻛﺬا ® ا ﺤﻴﻂ وا‬B‫و‬
‫ رﺟﻞ ﻟﮧ‬:‫ﺼﺪﻗﺔ‬E‫ﻮاﻗﻌﺎت ﺑﺎب اﻟﻌ ﻣﻦ ﻛﺘﺎب اﻟﮩﺒﺔ وا‬E‫ﺸﮩﻴﺪ ® ا‬E‫ﺼﺪر ا‬E‫ا‬
ٔ ٔ ٔ ً ٔ
‫ اﻣﺎ‬:‫ﻤﺎﻋﺔ ﻓﮩﺬا ’ ﺛﻼﺛﺔ اوﺟﮧ‬ø ‫ﺳﺎﺣﺔ ﻻ ﺑﻨﺎء ﻓﻴﮩﺎ ا„ﺮ ﻗﻮﻣﺎ ان ﻳﺼﻠﻮا ﻓﻴﮩﺎ‬
ٔ ٔ ً ٔ ٔ ً ً ٔ ٔ
‫ﺼﻼة‬E‫ او ا„ﺮﮨﻢ ﺑﺎ‬،‫ ﺻﻠﻮا ﻓﻴﮩﺎ اﺑﺪا‬:‫ﺼﻼة ﻓﻴﮩﺎ اﺑﺪا ﻧﺼﺎ ﺑﺎن ﻗﺎل‬E‫إن ا„ﺮﮨﻢ ﺑﺎ‬
ً ٔ ً
‫ﻮ ﻣﺎت ﻻ‬E ‫ﺴﺎﺣﺔ „ﺴﺠﺪا‬E‫ ﺻﺎرت ا‬û‫ﻮﺟ‬E‫ ﮨﺬﻳﻦ ا‬u‫ ﻓ‬،‫ﻣﻄﻠﻘﺎ وﻧﻮ} اﻻﺑﺪ‬
ٔ ٔ ٔ ٔ
‫ﻮﺟﮧ ﻻ‬E‫ ﮨﺬا ا‬u‫ﺴﻨﺔ ﻓ‬E‫ﺸﮩﺮ او ا‬E‫ﻮم او ا‬Ö‫ واﻣﺎ إن وﻗﺖ اﻻ„ﺮ ﺑﺎ‬.‫ﻳﻮرث ﻋﻨﮧ‬
ً
:‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻮ ﻣﺎت ﻳﻮرث ﻋﻨﮧ ﻛﺬا ® ا"ﺧ'ة‬E ‫ﺴﺎﺣﺔ „ﺴﺠﺪا‬E‫ﺗﺼ' ا‬
(۴۵۵ ،۴۵۴/Q
Kif yatul Muft :
1. The endower was a valid owner of the property and had the
Shar‛> right to endow it, and then made it waqf for a masjid –
irrespective of whether the land has no buildings or it is in a
building.
674
 2. He separated it from his ownership in such a manner that
neither he nor anyone else has any claim over it.
He then made it waqf and handed it over to the trustees, or at least
one congregational sal8h was performed after obtaining the
permission of the endower.1
Further reading: Fat w D r al-‛Ul m Zakar yy , vol. 1, rules related to a
masjid and jam8‛at kh8n8.
All8h ta‛8l8 knows best.
Repairing the masjid driveway with masjid funds
Question
The driveway leading to the masjid is gone quite bad. The congregants
normally use it to frequent the masjid. Is it permissible to repair the
driveway from the masjid funds?
Answer
The driveway leading to the masjid is included among the interests of
the masjid, and it is permissible to spend masjid funds for purposes
related to interests of the masjid. It is therefore totally permissible to
use masjid funds to repair the masjid driveway.

:‫ا(ر ا ﺨﺘﺎر‬
ٔ ٔ ٔ
‫ ا} ﻓﺈن اﻧﺘﮩﺖ‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫و‬...‫ﻮ اﻗﺮب ﻟﻌﻤﺎرﺗﮧ‬ß ‫ﺒﺪا ﻣﻦ ﻏﻠﺘﮧ ﺑﻌﻤﺎرﺗﮧ ﺛﻢ ﻣﺎ‬8‫و‬
ٔ ٔ
‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ‬.‫ﻠﻌﻤﺎرة‬E ‫ﻮ اﻗﺮب‬ß ‫ء ﻳﺒﺪا ﺑﻤﺎ‬e ‫ﻋﻤﺎرﺗﮧ وﻓﻀﻞ ﻣﻦ اﻟﻐﻠﺔ‬
(‫ ﺳﻌﻴﺪ‬،۳۶۷/W :¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ
‫ﻮﻗﻒ ’ ﻋﻤﺎرة ا ﺴﺠﺪ و’ „ﺼﺎﻟﺢ‬E‫واﻻﺻﺢ ﻣﺎ ﻗﺎل اﻹﻣﺎم ﻇﮩ' ا(ﻳﻦ إن ا‬
:‫ وﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.۴۶۲/Q :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬ ‫ ﻛﺬا‬،‫ا ﺴﺠﺪ ﺳﻮاء‬
(‫ دار اﻟﻔﻜﺮ‬،۲۴۱/`

1
Kif yatul Muft , vol. 7, p. 61.
675
 ‫و‪ Ã‬ا‪ìE‬اﺟﻴﺔ‪„ :‬ﺴﺠﺪ ﺑﺎﺑﮧ ’ ﻣﮩﺐ ا‪E‬ﺮ‪8‬ﺢ ﻓﻴﺼﻴﺐ ا ﻄﺮ ﺑﺎب ا ﺴﺠﺪ ﻓﻴﻔﺴﺪ‬
‫ٔ‬
‫ا‪+‬ﺎب و‪°‬ﺸﻖ ’ ا‪f‬ﺎس ا(ﺧﻮل ® ا ﺴﺠﺪ ن ‪E‬ﻠﻘﻴﻢ ان ﻳﺘﺨﺬ ﻇﻠﺔ ’ ﺑﺎب‬
‫ٔ‬
‫ا ﺴﺠﺪ ﻣﻦ ﻏﻠﺔ ا‪E‬ﻮﻗﻒ إذا ‪E‬ﻢ ﻳ‪.‬ﻦ ذﻟ‪ Œ‬ر ﻻﮨﻞ اﻟﻄﺮ‪8‬ﻖ‪) .‬اﻟﻔﺘﺎو}‬
‫ا‪ìE‬اﺟﻴﺔ‪ :‬ﺑﺎب اﻟﻌﻤﺎرة‪ ،‬ص ‪ .۳۵۴‬و_ﺬا ® اﻟ‪‰‬از‪8‬ﺔ‪(۲۶۰/` :‬‬
‫ٔ‬
‫و‪ Ã‬اﻟ‪‰‬از‪8‬ﺔ‪ :‬و‪ Ã‬ا‪E‬ﺼﻐﺮ} اﻧﻔﻖ ا ﺘﻮ‪ ’ Y‬ﻗﻨﺎدﻳﻞ ا ﺴﺠﺪ ﻣﻦ ﻣﺎل ا ﺴﺠﺪ‬
‫ﺟﺎز‪) .‬اﻟﻔﺘﺎو} اﻟ‪‰‬از‪8‬ﺔ ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‪(۲۶۹/` :‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪Including the surrounding property when extending a masjid‬‬
‫‪Question‬‬
‫‪There is a piece of land near the masjid. The masjid itself has run out‬‬
‫‪of space. The congregants have asked the owner of the land to sell the‬‬
‫‪land to the masjid but he is refusing. Can they purchase the land by‬‬
‫?‪force‬‬
‫‪Answer‬‬
‫‪If there is no fear of conflict and dissension, and the masjid is in dire‬‬
‫‪need of additional space, and there is no sufficiently large masjid‬‬
‫‪nearby, then it can be purchased by force.‬‬

‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫ً‬ ‫ٔ ٔ‬ ‫ٔ‬
‫ﺗﻮﺧﺬ ارﺿﮧ ﺑﺎﻟﻘﻴﻤﺔ ﻛﺮﮨﺎ‬ ‫و_ﺬا إذا ﺿﺎق ا ﺴﺠﺪ ’ ا‪f‬ﺎس و‪ø‬ﻨﺒﮧ ارض ‪E‬ﺮﺟﻞ‬
‫ٔ‬ ‫ٔ‬
‫ﺎ روي ﻋﻦ ا‪E‬ﺼﺤﺎﺑﺔ ﺎ ﺿﺎق ا ﺴﺠﺪ ا]ﺮام اﺧﺬوا ارﺿ ﺑ‪.‬ﺮہ ﻣﻦ‬
‫ٔ‬
‫اﺻﺤﺎﺑﮩﺎ ﺑﺎﻟﻘﻴﻤﺔ وزادوا ® ا ﺴﺠﺪ ا]ﺮام‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۲۵۵/s :‬ﻛﻮﺋﺘﮧ‪ .‬و_ﺬا‬
‫® اﻟﻔﺘﺎو} اﻟ‪‰‬از‪8‬ﺔ ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‪ .۲۶۸/` :‬ورد ا ﺤﺘﺎر‪ ،۳۷۹/W :‬ﺳﻌﻴﺪ(‬
‫ً‬ ‫ٔ‬
‫و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﺎل ﻧﻮر اﻟﻌ وﻟﻌﻞ اﻻﺧﺬ ﻛﺮﮨﺎ ﻟ•ﺲ ‪„ 9‬ﺴﺠﺪ ﺿﺎق ﺑﻞ‬
‫ٓ‬ ‫ٓ‬ ‫ٔ‬
‫اﻟﻈﺎﮨﺮ ان ‪J‬ﺘﺺ ﺑﻤﺎ ‪E‬ﻢ ﻳ‪.‬ﻦ ® ا‪„ +‬ﺴﺠﺪ اﺧﺮ إذ ‪E‬ﻮ ن ﻓﻴﮧ „ﺴﺠﺪ اﺧﺮ‬
‫ً‬ ‫ً ٔ‬ ‫ٔ‬
‫ﻳﻤ‪.‬ﻦ دﻓﻊ ا‪ãE‬ورة ﺑﺎ"ﮨﺎب إ‪Ö‬ﮧ ﻧﻌﻢ ﻓﻴﮧ ﺣﺮج ﻟ‪.‬ﻦ اﻻﺧﺬ ﻛﺮﮨﺎ اﺷﺪ ﺣﺮﺟﺎ‬

‫‪676‬‬
‫„ﻜﺔ ﺳﻮ} ا ﺴﺠﺪ ا]ﺮام‪.‬‬ ‫ﻣﻨﮧ و‪ٔ8‬ﻮ‪8‬ﺪ ﻣﺎ ذﻛﺮﻧﺎ ﻓﻌﻞ ا‪E‬ﺼﺤﺎﺑﺔ إذ ﻻ „ﺴﺠﺪ‬
‫)ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۳۷۹/W :¹‬ﺳﻌﻴﺪ(‬

‫ﺗﺎر‪8‬ﺦ „ﻜﺔ‪:‬‬
‫ٔ‬
‫ﺣﺪﺛ‪ b‬اﺑﻮ ا‪E‬ﻮ‪Ö‬ﺪ ﻋﻦ اﺑﻦ ﺟﺮ‪8‬ﺞ ﻗﺎل‪ :‬ن ا ﺴﺠﺪ ا]ﺮام ﻟ•ﺲ ﻋﻠﻴﮧ ﺟﺪرات‬
‫‪ô‬ﺎﻃﺔ إﻧﻤﺎ ﻧﺖ ا(ور ¸ﺪﻗﺔ ﻣﻦ ‪ 9‬ﺟﺎﻧﺐ‪ ...‬ﻓﻀﺎق ’ ا‪f‬ﺎس ﻓﺎﺷ¬} ﻋﻤﺮ‬
‫ٔ‬ ‫ً‬
‫ﺑﻦ ا‪v‬ﻄﺎب ر اﷲ ﻋﻨﻪ دورا ﻓﮩﺪﻣﮩﺎ وﮨﺪم ’ ﻣﻦ ﻗﺮب ا ﺴﺠﺪ وا‬
‫ٔ‬ ‫ٔ ٔ‬
‫ﺑﻌﻀﮩﻢ ان ﻳﺎﺧﺬ ا‪ï‬ﻤﻦ وﺗﻤﻨﻊ ﻋﻦ ا‪+‬ﻴﻊ ﻓﻮﺿﻌﺖ اﺛﻤﺎﻧﮩﺎ ﺧﺰاﻧﺔ ا‪E‬ﻜﻌﺒﺔ ﺣ‪Æ‬‬
‫ٔ‬
‫اﺧﺬوﮨﺎ ﺑﻌﺪ‪ ...‬ﺛﻢ ﻛ‪ ý‬ا‪f‬ﺎس زﻣﺎن ﻋﺜﻤﺎن ﺑﻦ ﻋﻔﺎن ر اﷲ ﻋﻨﻪ ﻓﻮﺳﻊ‬
‫ٔ‬ ‫ٔ ٓ‬
‫ا ﺴﺠﺪ ﻓﺎﺷ¬} ﻣﻦ ﻗﻮم وا اﺧﺮون ان ﻳ‪é‬ﻴﻌﻮﮨﺎ ﻓﮩﺪم ﻋﻠﻴﮩﻢ ﻓﺼﻴﺤﻮا ﺑﮧ‬
‫ٔ‬
‫ﻓﻘﺎل‪ :‬إﻧﻤﺎ ﺟﺮا‪õ‬ﻢ ’ ﺣﻠ‪ F‬ﻋﻨ‪.‬ﻢ‪) .‬ﺗﺎر‪8‬ﺦ „ﻜﺔ ‪E‬ﻼزر‪(۴۵۰/W :y‬‬
‫‪However, ‛All8mah R8fi‛> rahimahull8h makes the objection that the‬‬
‫‪sale of the lands of Makkah is not valid. Observe the following:‬‬
‫ٔ‬
‫\ح ا‪E‬ﻮﮨﺒﺎﻧﻴﺔ‪ ® :‬اﻻﺳﺘﺪﻻل ﺑﻤﺎ ذﻛﺮ ’ ﻗﻮل ا› ﺣﻨﻴﻔﺔ ﻧﻈﺮ ﻓﺈﻧﮧ ﻻ ‪Ci‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬
‫ﺑﻴﻊ ارا „ﻜﺔ ® ا‪E‬ﺼﺤﻴﺢ وﻻ إﺟﺎرﺗﮩﺎ اﻳﻀﺎ ﻋﻨﺪہ ﻓﺎ‪+‬ﺎ‪ Ó‬اﻣﺎ ‪±‬ﺻﺐ او‬
‫ٔ‬
‫„ﺴﺘﻌ' ﻓﻴٔﻮ„ﺮ ﺑﺎﺧﺬ ﻋﻤﺎرﺗﮧ وﺗﻀﺎف إ‪ q‬ا ﺴﺠﺪ ﻟﻌﺪم ﺗﻤﻠﻜﮧ‪) .‬ا—ﺤﺮ‪ 8‬ﺮ‬
‫ا ﺨﺘﺎر‪ ،۸۴/W :‬ﺳﻌﻴﺪ(‬
‫‪Since the matter related to the sale of the lands of Makkah is based on‬‬
‫‪the view of Im8m AbP YPsuf rahimahull8h and Im8m Muhammad‬‬
‫‪rahimahull8h, the objection made by ‛All8mah R8fi‛> rahimahull8h is‬‬
‫‪not correct.‬‬

‫ﻗﺎل ® ا(ر ا ﺨﺘﺎر‪ :‬وﺻﺢ ﺑﻴﻊ دور „ﻜﺔ ﻓﺘﺠﺐ ا‪E‬ﺸﻔﻌﺔ ﻓﻴﮩﺎ وﻋﻠﻴﮧ اﻟﻔﺘﻮٰ}‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫اﺷﺒﺎہ ﻗﺎل ا‪E‬ﺸﺎ‪ :M‬اﻓﺎد ان وﺟﻮ‪ž‬ﮩﺎ ﻓﺮع ﻋﻦ ﺟﻮاز ارﺿﮩﺎ ’ ﻗﻮﻟﮩﻤﺎ ا ٰ‬
‫ﻔ‪ Æ‬ﺑﮧ‬
‫و‪B‬ﻻ ﻓﻤﺠﺮد ا‪+‬ﻨﺎء ﻻ ﻳﻮﺟﺐ ا‪E‬ﺸﻔﻌﺔ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‪E‬ﺸﺎ‪،۲۲۲/` :¹‬‬
‫ﺳﻌﻴﺪ(‬

‫‪677‬‬
 ٔ ً ٔ
‫ﮧ‬ž‫ و‬V‫ﺸﺎﻓ‬E‫ﮧ ﻗﺎل ا‬ž‫ وﺟﺎز ﺑﻴﻊ ﺑﻨﺎء ﺑﻴﻮت „ﻜﺔ وارﺿﮩﺎ ﺑﻼ ﻛﺮاﮨﺔ و‬:‫واﻳﻀﺎ ﻓﻴﮧ‬
ٔ
} ‫ﺣﺪ‬B‫ﻮ ﻗﻮﻟﮩﻤﺎ و‬ß‫ و‬Y‫ﻜ‬E‫ ﺟﺰم ﺑﮧ ® ا‬،‫ ﻗﻮﻟﮧ وارﺿﮩﺎ‬:¹‫ﺸﺎ‬E‫ ﻗﺎل ا‬.Ø‫ ﻋﻴ‬Æ‫ﻔ‬ ٰ ‫ﻳ‬
ٓ ٔ ٔ
‫ﻮ‬ß‫ﺮواﻳ· ﻋﻦ اﻹﻣﺎم ﻻﻧﮩﺎ ¸ﻠﻮ_ﺔ ﻻﮨﻠﮩﺎ ﺑﻈﮩﻮر اﺛﺎر ا ﻠﻜﺔ ﻓﻴﮩﺎ و‬E‫ا‬
ً
(‫ ﺳﻌﻴﺪ‬،۳۹۲/` :¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬.å\ ‫اﻻﺧﺘﺼﺎص ﺑﮩﺎ‬
All8h ta‛8l8 knows best.
Changing a section of a masjid into a pathway or terrace
Question
Is it permissible to remove a section of a masjid and change it into a
pathway or terrace?
Answer
As per the accepted verdict, when a place is classified as a Shar‛>
masjid, its status as a masjid continues until the day of Resurrection.
This status does not end nor can anyone terminate it. In this case also,
no section of the masjid can be removed or excluded from the masjid.
ٔ ٔ ٔ ً
‫ﻮ ﺗﻤﺖ ا ﺴﺠﺪﻳﺔ ﺛﻢ اراد‬E ‫ ﻻﻧﮧ ﻣﻦ ا ﺼﺎﻟﺢ اﻣﺎ‬ã‫ﻺﻣﺎم ﻻ ﻳ‬E ‫ ﻓﻮﻗﮧ ﺑ•ﺘﺎ‬Ø‫ﻮ ﺑ‬E
‫ﻮاﻗﻒ‬E‫ ﻓﺈذا ن ﮨﺬا ® ا‬،‫ﻢ ﻳﺼﺪق ﺗﺎﺗﺮﺧﺎﻧﻴﺔ‬E Œ‫ﻮ ﻗﺎل ﻋﻨﻴﺖ ذﻟ‬E‫ﻨﺎء ﻣﻨﻊ و‬+‫ا‬
(۸/W :¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬.‫ﻓﻜﻴﻒ ﺑﻐ'ه‬
ً ً ٔ
Ó‫ﺎ‬ï‫ ﻋﻨﮧ ﻳﺒ „ﺴﺠﺪا ﻋﻨﺪ اﻹﻣﺎم وا‬Ø‫ﻮ ﺧﺮب ﻣﺎ ﺣﻮﻟﮧ واﺳﺘﻐ‬E‫ و‬:‫واﻳﻀﺎ ﻓﻴﮧ‬
ً ٔ
ٰ ‫ﮧ ﻳ‬ž‫ﺴﺎﻋﺔ و‬E‫ ﻗﻴﺎم ا‬q‫اﺑﺪا إ‬
(‫ ﺳﻌﻴﺪ‬،۳۵۸/W :¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬.Æ‫ﻔ‬
Ahsan al-Fat w :
Once a piece of land is included into a masjid, it will remain such until
the day of Resurrection. It cannot be removed from the masjid for
whatever reason.1
Jad d Fiqh Mas ’il:
The fourth important and fundamental difference between mas8jid
and other waqf lands is that a masjid remains a masjid forever. Even if

1
Ahsan al-Fat w , vol. 6.
678
a masjid is deserted and unusable, or it has been seized unlawfully, it
will remain a masjid until the day of Resurrection. (vol. 2)
Hadrat Muft> Muhammad Shaf>‛ S8hib rahimahull8h writes:
When a place is classified as a masjid, it will remain as such until the
day of Resurrection. It is not permissible to use that place for any
other purpose. Even if ten new mas8jid are built in place of one masjid,
the latter will remain a masjid; it cannot be removed from its masjid
status.1
All8h ta‛8l8 knows best.
Laying drainage pipes beneath a masjid
Question
The rain water and drain water of the houses of a certain village flow
through the land of a certain person and then fall into a certain pond.
This person constructed walls on his property and this has stopped the
flow of water. He has also won a court case approving his action. The
masjid property is on the border of the man’s property.
Congregational sal8h is performed in this masjid. Some people are
requesting drainage pipes to be laid beneath the masjid, and a floor to
be cemented from above so that the water could flow easily from
under the masjid without causing any damage to it. This will ease the
flow of the water. What is the Shar>‛ah verdict in this regard?
Answer
It is totally forbidden to lay pipes under the masjid and to cement a
floor above it. Once a place has been classified a masjid, it will remain
as such until the day of Resurrection. A masjid extends to the bowels
of the earth and to the heavens. Therefore, it is not permissible to do
anything which will break the sanctity of the masjid.

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ ٔ
‫ﻓﻨﺎءہ ﻻن‬ ‫ﺣﺪ ا ﺴﺠﺪ او‬
‫ ﺣﻮاﻧﻴﺖ‬bé‫ﻮز ﻟﮧ ان ﻳ‬i ‫ﻗﻴﻢ ا ﺴﺠﺪ ﻻ‬
ً ً
‫ﻮز واﻟﻔﻨﺎء ﺗﺒﻊ‬i ‫ا ﺴﺠﺪ إذا ﺟﻌﻞ ﺣﺎﻧﻮﺗﺎ و„©ﻧﺎ ﺴﻘﻂ ﺣﺮﻣﺘﮧ وﮨﺬا ﻻ‬

1
Imd d al-Muft yy n, vol. 2, p. 636.
679
} ‫ )اﻟﻔﺘﺎو‬.K‫ﺧ‬ìE‫ﻴﻂ ا‬ô ® ‫ﻢ ا ﺴﺠﺪ ﻛﺬا‬.‫ا ﺴﺠﺪ ﻓﻴﻜﻮن ﺣﻜﻤﮧ ﺣ‬
(۴۶۲/Q :‫اﻟﮩﻨﺪﻳﺔ‬

:‫ا(ر ا ﺨﺘﺎر‬
ٔ
،‫ﻢ ﻳﺼﺪق ﺗﺎﺗﺮﺧﺎﻧﻴﺔ‬E Œ‫ﻮ ﻗﺎل ﻋﻨﻴﺖ ذﻟ‬E‫ﻨﺎء ﻣﻨﻊ و‬+‫ﻮ ﺗﻤﺖ ا ﺴﺠﺪﻳﺔ ﺛﻢ اراد ا‬E
‫ وﻻ‬،‫ﻮ ’ ﺟﺪار ا ﺴﺠﺪ‬E‫ﻮاﻗﻒ ﻓﻜﻴﻒ ﺑﻐ'ہ ﻓﻴﺠﺐ ﮨﺪﻣﮧ و‬E‫ﻓﺈذا ن ﮨﺬا ® ا‬
ً ً ٔ ٔ ٔ
‫ )ا(ر‬.‫ﺔ‬8‫ ﺑﺰاز‬،Ø‫ﻌﻞ ﺷ•ﺌﺎ ﻣﻨﮧ „ﺴﺘﻐﻼ وﻻ ﺳﻜ‬i ‫ﻮز اﺧﺬ اﻻﺟﺮة ﻣﻨﮧ وﻻ ان‬i
(۲۹۳/R :‫ ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬:‫ وﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن‬.‫ ﺳﻌﻴﺪ‬،۳۵۸/W :‫ا ﺨﺘﺎر‬
Kif yatul Muft :
The sahn (courtyard) of the masjid has two connotations. The first is
the area which does not have a roof. It is made for congregational
sal8h but left open. The second is: Apart from the roofed or un-roofed
sections which are set aside for sal8h, there are areas which are left as
bare pieces of ground or floors, but they are not made for
congregational sal8h.
When the first meaning is taken, the courtyard is a part of the masjid
and the same rules of a masjid will apply to it. It is not permissible to
build a pond and wudP’ facilities in it. This is because once a place is
set aside as a masjid, it is reserved for sal8h. It cannot be used for any
other purpose.1
All8h ta‛8l8 knows best.
Planting fruit-bearing trees on masjid property
Question
Is it permissible to plant fruit-bearing trees on a masjid property with
the intention of selling the fruit and using the income for the masjid
expenses? Also, what is the ruling with regard to trees which are
already on the masjid property?
Answer
The empty spaces of a masjid property where people do not perform
sal8h can be used to construct shops, a market, plant fruit-bearing

1
Kif yatul Muft , vol. 3, p. 182, D8r al-Ish8‛at.
680
trees, construct restaurants, etc. as rental income for the masjid.
Therefore, it will be permissible to plant fruit-bearing trees or to sell
the fruit of the trees which are present.
ٔ ً ٔ
،‫ﻠﺰراﻋﺔ‬E ‫ﻴﻮت ا • ﻟ•ﺴﺖ‬é‫ﺴﺘﻐﻠﮩﺎ إذا ﻧﺖ اﻻرض ﻣﺘﺼﻠﺔ ﺑ‬° ‫ ﺑﻴﻮﺗﺎ‬bé‫وان ﻳ‬
ٔ
،‫ﻮﻗﻒ‬E‫ ﻛﺘﺎب ا‬:‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.Øé‫ﻓﺈن ن زراﻋﺘﮩﺎ اﺻﻠﺢ ﻣﻦ اﻻﺳﺘﻐﻼل ﻻ ﻳ‬
(‫ دار اﻟﻔﻜﺮ‬،۲۴۱/`
ٔ
‫ﻠﻘﻮم ا ن‬E ‫ ﻳﺒﺎح‬:‫ „ﺴﺠﺪ ﻓﻴﮧ ﺷﺠﺮة ا—ﻔﺎح ﻗﺎل ﺑﻌﻀﮩﻢ‬:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ﻗﺎل ® ا‬
ً ٔ ٔ
‫ﻠﻤﺴﺠﺪ‬E ‫ ﺻﺎر وﻗﻔﺎ‬Œ‫ﺼﺤﻴﺢ اﻧﮧ ﻻ ﻳﺒﺎح ﻻن ذﻟ‬E‫ﻳﻔﻄﺮوا ﺑﮩﺬا ا—ﻔﺎح وا‬
® ‫ و_ﺬا‬.‫ ﻛﻮﺋﺘﮧ‬،۲۰۴/s ،‫ﻮﻗﻒ‬E‫ ﻛﺘﺎب ا‬،‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫ ﻋﻤﺎرﺗﮧ‬q‫ﻳ•ف إ‬
(۴۶۰/Q :‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
All8h ta‛8l8 knows best.
Constructing a masjid which is attached to a madrasah
Question
Is it permissible to construct a masjid attached to a madrasah? Some
people are labelling it as Masjid-e-Dir8r. What is the ruling in this
regard?
Answer
It is an excellent and meritorious act to construct a masjid attached to
a madrasah. If there is no masjid nearby, then the importance of
constructing one increases. The madrasah has its own peculiar system
and program. Constructing a masjid while upholding the system and
program of the madrasah cannot be denied. For example, because
there are classes after maghrib and the students eat after that, the
‛ish8 sal8h in the madrasah masjid is quite late. The timings which the
students adhere to and restrictions to their movements also make it
necessary for a masjid. Therefore, constructing a masjid which is
attached to this madrasah is not objectionable. Rather, it is
praiseworthy and deserves appreciation.
Those who are labelling it Masjid-e-Dir8r are committing a major
error. They ought to repent. Hadrat Muft> ‛Az>z ar-Rahm8n S8hib
rahimahull8h wrote this in one of his fat8w8. We are instructed to
have noble thoughts about others. Therefore, we cannot label a masjid
which has been constructed by fellow Muslims as Masjid-e-Dir8r. We
681
cannot ascertain with certainty that the person who is building this
masjid is doing it to harm the first masjid, and building it for show and
ostentation. On the other hand, the corrupt intentions of the builders
of the original Masjid-e-Dir8r was made clear through divine
revelation.
In this case, the question is not about an evil intention. Rather, it is out
of necessity that the second masjid is being constructed. Plans to
demolish it are very evil plans.
All8h ta‛8l8 knows best.
The mihrāb of a masjid
Question
Is the mihr8b a part of a masjid? If the im8m of the masjid is observing
i‛tik8f, will it be permissible for him to stand in the mihr8b to lead the
congregation? After all, the mihr8b is beyond the boundaries of the
masjid walls. Some people have doubts in this regard. I hope you will
answer me in the light of the texts of the jurists.
Answer
The mihr8b is a part and parcel of the masjid. Standing in the mihr8b
is synonymous to standing in the masjid. It is considered to be a masjid
even on the basis of ‛urf – societal norms.

‫ﻺﻣﺎم‬E ‫ﻢ ﻳﻀﻖ ا ﺴﺠﺪ ﺑﻤﻦ ﺧﻠﻒ اﻹﻣﺎم ﻻ ﻳ ﺒ‬E ‫ن‬B‫ و‬:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ﻗﺎل ® ا‬
ٔ
.‫ﻰ اﻟﻌﺎدة ا ﺴﺘﻤﺮة‬ß ‫ن ن ا ﺤﺮاب ﻣﻦ ا ﺴﺠﺪ ﻛﻤﺎ‬B‫ و‬...‫ان ﻳﻘﻮم ® اﻟﻄﺎق‬
(‫ ﻛﻮﺋﺘﮧ‬،۲۶/Q :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫)ا‬
ٔ
‫ﺼﻒ ﻛﻤﺎ‬E‫ﻜﻮن ﻗﻴﺎﻣﮧ وﺳﻂ ا‬Ö ‫ ﻋﻼﻣﺔ ﺤﻞ ﻗﻴﺎم اﻹﻣﺎم‬b‫ﻻن ا ﺤﺮاب إﻧﻤﺎ ﺑ‬
ٔ ٔ
‫ﻦ اﺷﺒﮧ‬.‫ ﻟ‬،‫ن ن ﻣﻦ ﺑﻘﺎع ا ﺴﺠﺪ‬B‫ ﻻ ﻻن ﻳﻘﻮم داﺧﻠﮧ ﻓﮩﻮ و‬،‫ﺴﻨﺔ‬E‫ﻮ ا‬ß
ٓ ً
.(‫ ﺳﻌﻴﺪ‬،۶۴۶/X :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﻜﺮاﮨﺔ‬E‫„©ﻧﺎ اﺧﺮ ﻓﻮرﺛﺖ ا‬
Further reading: Fat w Mahm d yyah, vol. 14, p. 450.
All8h ta‛8l8 knows best.

682
The location of the mimbar of Rasūlullāh
Question
RasPlull8h sallall8hu ‛alayhi wa sallam said: “The area between my
house and my mimbar is one of the gardens of Paradise.” We observed
in Masjid-e-Nabaw> that the mimbar is at quite a distance from the
Mihr8b-e-Nabaw> or Musall8-e-Nabaw>. The Mihr8b or Musall8 of
RasPlull8h sallall8hu ‛alayhi wa sallam will be in the centre of the
masjid, and the mimbar ought to be near it. After all, the mimbar is
also in the centre of a masjid. Yet we see the present mimbar at quite a
distance. It is also far-fetched to assume that the mimbar was moved
later on to its present location because the limits of Riy8d al-Jannah
are in relation to the location of the mimbar. The location of the date
trunk is marked off near the Musall8 of RasPlull8h sallall8hu ‛alayhi wa
sallam, so the mimbar ought to be there as well. What is the answer to
this objection?
Answer
After studying the commentaries of Ah8d>th collections, we learn that
the mimbar of RasPlull8h sallall8hu ‛alayhi wa sallam was next to his
musall8. There is no discussion on whether the mihr8b was also near it
or not. H8fiz Ibn Hajar rahimahull8h writes:
ٔ
...?‫ﻨﺐ ا ﻨ‬ø ‫ ﻣﻦ ﺣﻴﺚ اﻧﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ن ﻳﻘﻮم‬:Ó‫ﻜﺮﻣﺎ‬E‫ﻗﺎل ا‬
ٔ ٔ ٔ
‫ ﺣﺪﻳ ﺚ‬q‫ﺨﺎر} اﺷﺎر ﺑﮩﺬا اﻟ¬ ﺔ إ‬+‫ ﻣﺎ ذﻛﺮہ اﺑﻦ رﺷﻴﺪ ان ا‬Œ‫واوﺿﺢ ﻣﻦ ذﻟ‬
‫ﺸﺐ‬v‫ﺼﻼة ’ ا ﻨ? و ا‬E‫ﺑﺎب ا‬ ‫اﷲ ﻋﻨﻪ ا"ي ﺗﻘﻮم‬
‫ﺳﮩﻞ ﺑﻦ ﺳﻌﺪ ر‬
ٔ
،‫ﺴﻼم ﻗﺎم ’ ا ﻨ? ﺣ ﻋﻤﻞ ﻓﺼ¦ ﻋﻠﻴﮧ‬E‫ﺼﻼة وا‬E‫ﻓﺈن ﻓﻴﮧ اﻧﮧ ﻋﻠﻴﮧ ا‬
ٔ
}‫ﺎر‬+‫ )ﻓﺘﺢ ا‬.¦‫ ان ذﻛﺮ ا ﻨ? ﻳﻮﺧﺬ ﻣﻨﮧ „ﻮﺿﻊ ﻗﻴﺎم ا ﺼ‬Œ‫ ذﻟ‬œ‫ﻓﺎﻗﺘ‬
(۵۷۵/X : ‫ﻠﻌﺴﻘﻼ‬E
‛All8mah Ibn Rajab Hambal> rahimahull8h writes:
ٔ ٔ
‫ﮨﺬا‬ ‫ﺨﺎري ﻟﮧ‬+‫ﺞ ا‬8‫اﷲ ﻋﻨﻪ ﻓﺘﺨﺮ‬ ‫ﻮع ر‬õ‫واﻣﺎ ﺣﺪﻳﺚ ﺳﻠﻤﺔ ﺑﻦ اﻻ‬
ٔ ٔ
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬Þf‫ﺎب ﻳﺪل ’ اﻧﮧ ﻓﮩﻢ ﻣﻨﮧ ان ا ﻨ? ن ﺑﺈزاء „ﻮﻗﻒ ا‬+‫ا‬
ً ً ٔ
‫ )ﻓﺘﺢ‬.‫وﺳﻠﻢ ﺻﻼﺗﮧ او ﻣﺘﻘﺪﻣﺎ ﻋﻠﻴﮧ ﻣﺘﻨﺤﻴﺎ ﻋﻦ ﺟﺪار ﻗﺒﻠﺔ ا ﺴﺠﺪ‬
(۶۲۳/Q :¦‫ ﻻﺑﻦ رﺟﺐ ا]ﻨﺒ‬:}‫ﺎر‬+‫ا‬
683
 ٔ
‫ﻠ¬ ﺔ ﻇﺎﮨﺮة ﻣﻦ ﺣﺪﻳﺚ اﻧﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬E ‫ ﻣﻄﺎﺑﻘﺔ‬:b‫وﻗﺎل اﻟﻌﻼﻣﺔ اﻟﻌﻴ‬
(۵۷۵/R :}‫ﺨﺎر‬+‫ )ﻋﻤﺪة اﻟﻘﺎر} \ح ﺻﺤﻴﺢ ا‬.?‫ﻨﺐ ا ﻨ‬ø ‫وﺳﻠﻢ ن ﻳﻘﻮم‬

:‫ﺳ اﺑﻦ ﻣﺎﺟﮧ‬

‫ ﺟﺬع إذ ن‬q‫ن رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺼ¦ إ‬

ً
?‫ ﻓﻠﻤﺎ وﺿﻊ ا ﻨ‬...‫ ا{ﺬع‬Œ‫ ذﻟ‬q‫ﻄﺐ إ‬J ‫ن‬w‫ﺸﺎ و‬°‫ا ﺴﺠﺪ ﻋﺮ‬
ٔ
‫ﻮ ﻓﻴﮧ ﻓﻠﻤﺎ اراد رﺳﻮل اﷲ ﺻ¦ اﷲ‬ß }"‫وﺿﻌﻮہ „ﻮﺿﻌﮧ ا‬
ٔ
‫ﻄﺐ‬J ‫ ا{ﺬع ا"ي ن‬q‫ ا ﻨ? „ﺮ إ‬q‫ﻋﻠﻴﮧ وﺳﻠﻢ ان ﻳﻘﻮم إ‬
‫ل رﺳﻮل‬Y‫ ﻓ‬،‫ ﺗﺼﺪع وا ﺸﻖ‬Æ‫ﮧ ﻓﻠﻤﺎ ﺟﺎوز ا{ﺬع ﺧﺎر ﺣ‬Ö‫إ‬
‫اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺎ ﺳﻤﻊ ﺻﻮت ا{ﺬع ﻓﻤﺴﺤﮧ ﺑﻴﺪہ‬
‫ )ﺳ‬.‫ﮧ‬Ö‫ ا ﻨ? ﻓ©ن إذا ﺻ¦ ﺻ¦ إ‬q‫ﻦ ﺛﻢ رﺟﻊ إ‬.‫ ﺳ‬Æ‫ﺣ‬
(۱۰۲ :‫اﺑﻦ ﻣﺎﺟﮧ‬
RasPlull8h sallall8hu ‛alayhi wa sallam used to perform
sal8h near a date trunk when the masjid was still a hut.
He would also deliver his sermons near it…when the
Sah8bah radiyall8hu ‛anhum placed a mimbar for him,
they placed it at the spot of the date trunk. When
RasPlull8h sallall8hu ‛alayhi wa sallam decided to use the
mimbar, he passed by the date trunk on which he used to
deliver his sermons. The trunk screamed out to the
extent that it burst open. RasPlull8h sallall8hu ‛alayhi wa
sallam got down when he heard it, and passed his hand
over it until it calmed down. He then returned to his
mimbar. When he used to perform sal8h, he used to
perform it near the mimbar.
It is the practice of Muslims to have the mimbar on the right side of
the musall8 of the im8m. If the mimbar was so far as it is in Masjid-e-
Nabaw>, it would have been Sunnah or desirable to have the mimbar at
that distance. Furthermore, it makes more sense to have the mimbar
in the centre so that when the im8m delivers a sermon or lecture, he
can stand or sit on the mimbar. In this way, he will be in the centre of
all the congregants.
H8fiz Ibn al-Qayyim writes in Z d al-Ma‛ d:
684
 ‫ً‬
‫ﺟﺎﻧﺒﮧ اﻟﻐﺮ‪ o‬ﻗﺮ‪8‬ﺒﺎ ﻣﻦ ا]ﺎﺋﻂ‬ ‫وﺳﻂ ا ﺴﺠﺪ و‪B‬ﻧﻤﺎ وﺿﻊ‬ ‫و‪E‬ﻢ ﻳﻮﺿﻊ ا ﻨ?‬
‫و‪w‬ن ﺑ•ﻨﮧ و‪ ž‬ا]ﺎﺋﻂ ﻗﺪر ¸ﺮ ا‪E‬ﺸﺎة و‪w‬ن إذا ﺟﻠﺲ ﻋﻠﻴﮧ ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫وﺳﻠﻢ ﻏ' ا{ﻤﻌﺔ او ﺧﻄﺐ ﻗﺎﺋﻤﺎ ® ا{ﻤﻌﺔ اﺳﺘﺪار اﺻﺤﺎﺑﮧ إ‪Ö‬ﮧ ﺑﻮﺟﻮﮨﮩﻢ‬
‫وﻗﺖ ا‪v‬ﻄﺒﺔ‪) .‬زاد ا ﻌﺎد ® ﮨﺪ}‬ ‫و‪w‬ن وﺟﮩﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺒﻠﮩﻢ‬
‫ﺧ' اﻟﻌﺒﺎد‪(۴۳۰/X :‬‬
‫‪The above view is different from what was mentioned before. ‛All8mah‬‬
‫‪Shanq>t> writes in ad-Durr ath-Tham n:‬‬

‫ﻓﻠﻤﺎ ‪Â‬ﻮل ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ إ‪ q‬ا ﻨ? ﻋﻦ ا{ﺬع ﻗﺎم ا{ﺬع ‪t‬ﻨ إ‪q‬‬
‫ٔ‬
‫ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ ...‬ﻓﺎﺧﺘﺎر ا{ﺬع ان ﻳ‪.‬ﻮن ﻣﻦ ﻏﺮاس ا{ﻨ ﺔ‬
‫ودﻓﻦ ﮨﺬا ا{ﺬع ﻓﻴﻤﺎ ﺑﻌﺪ ‪Â‬ﺖ ا ﻨ? ﻣﻦ ﺟﮩﺔ اﻟﻘﺒﻠﺔ‪.‬‬ ‫وﺳﻜﺖ ﻋﻦ ا]ﻨ‬
‫)ا(ر ا‪ï‬ﻤ ‪E‬ﻠﺸﻨﻘﻴﻄﻰ‪ ،‬ص ‪(۳۵‬‬
‫‪The same theme is also mentioned in Waf ’ al-Waf ’, vol. 2, p. 394.‬‬
‫‪Maul8n8 ‛Abd al-Hayy S8hib quotes it in Majm ‛ah al-Fat w :‬‬
‫ٔ‬
‫„ﻮﺿﻊ ا ﻨ? ‪E‬ﻢ ﻳﻐ' و‪8‬ﺒﻌﺪ ‪ 9‬ا‪+‬ﻌﺪ ان ‪i‬ﻌﻞ ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
‫ٔ‬
‫„ﻮﺿﻊ ﻣﻨ?ہ ﻃﺮف „ﺴﺠﺪہ وﻻ ﻳﺘﻮﺳﻂ اﺻﺤﺎﺑﮧ‪.‬‬
‫‪The location of the mimbar was not changed. It is far-fetched for‬‬
‫‪RasPlull8h sallall8hu ‛alayhi wa sallam to place his mimbar in one side‬‬
‫‪of his masjid and not have it placed in the centre of his Companions.1‬‬
‫ٔ‬ ‫ٔ‬
‫و‪ß‬ﻮ „ﻮاﻓﻖ ﺎ روي اﻧﮧ ن ﻣﺎﺋﺔ ذراع ﻛﻤﺎ ﺳ ﺒ•ﻨﮧ و‪8‬ﺮﺟﺤﮧ ﻋﻨﺪي ان ا ﻨ?‬
‫ً‬
‫ﺌﺬ ﻣﺘﻮﺳﻄﺎ ‪E‬ﻠﻤﺴﺠﺪ‪) .‬وﻓﺎء ا‪E‬ﻮﻓﺎء‪ (۳۴۸/X :‬و‪ ž‬ا ﻨ?‬
‫ا‪8µE‬ﻒ ﻳ‪.‬ﻮن ﺣﻴ ٍ‬
‫„ﺼ¦ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬ ‫ٰ‬ ‫وا(رﺟﺔ اﻟ ﻧ‪Y‬ل ﻋﻨﮩﺎ إ‪ q‬ا]ﻔﺮة اﻟ ‪ß‬ﻮ‬
‫ٔ‬
‫وﺳﻠﻢ ﻋﻦ ﻳﻤ اﻹﻣﺎم ﺴﻌﺔ اذرع وﻗ'اط وﺳﻌﺔ ا]ﻔﺮة ذراع و ﺣﺮر‬

‫‪1‬‬
‫‪Majm ‛ah al-Fat w (translated), p. 205.‬‬
‫‪685‬‬
 ً ٔ ٔ
‫ ﮨﻜﺬا ﺣﺮرہ‬å‫ ذر‬µ‫ﻌﺔ ﻋ‬ž‫ا ﻨ? و„©ن ﺻﻼﺗﮧ ار‬ ‫ﺴﻤﮩﻮدي ان ا ﺴﺎﻓﺔ ﺑ‬E‫ا‬
(۲۸۰۸/s :‫ ﺑﻴﺖ اﻟﻌﺘﻴﻖ‬q‫ﺤﺮ اﻟﻌﻤﻴﻖ ا‬+‫)وا‬.(۳۷۴/X) ®
We learn from the above texts that the mimbar of RasPlull8h sallall8hu
‛alayhi wa sallam was next to his musall8. However, we learn from
H8fiz Ibn Qayyim, Waf ’ al-Waf ’, other books, and by witnessing it
ourselves that the mimbar was far from the mihr8b and that Riy8d al-
Jannah is up to that point. The virtue of this place is known to all
Muslims.
We could reconcile the discussion by saying that when RasPlull8h
sallall8hu ‛alayhi wa sallam was delivering his sermon, the mimbar was
placed near the musall8. And sometimes, it used to be placed where it
is located at present. This was done so that the area between the
musall8 and mihr8b remains open, and when the Sah8bah radiyall8hu
‛anhum sat in a circle, the beauty of RasPlull8h sallall8hu ‛alayhi wa
sallam was not concealed from them – there was no barrier between
them and RasPlull8h sallall8hu ‛alayhi wa sallam. And the following
Had>th is making reference to the present location of the mimbar:

.‫ﺎض ا{ﻨﺔ‬8‫ﻣﺎ ﺑ ﺑ• وﻣﻨ?ي روﺿﺔ ﻣﻦ ر‬

The area between my house and my mimbar is one of the
gardens of Paradise.
All8h ta‛8l8 knows best.
The history of minarets
Question
Since when have minarets been constructed in mas8jid? What is their
purpose? Is it a bid‛ah to have a minaret?
Answer
My honourable teacher, Hadrat Maul8n8 Sarfar8z Kh8n S8hib
rahimahull8h wrote in this regard in R h-e-Sunnat. The gist of it is that
a minaret is essentially built so that the adh8n may be called out from
it, and the sound of the adh8n may be heard far and wide. Im8m AbP
D8wPd rahimahull8h has a chapter titled B b al-Adh n Fauqah al-
Min rah (Ab D w d, vol. 1, p. 77).
Hadrat AbP Barzah Aslam> radiyall8hu ‛anhu (d. 65 A.H.) said:

686
 ٔ
:V‫ﻠ‬8‫ﺰ‬E‫ﻠﻌﻼﻣﺔ ا‬E ‫ﺮاﻳﺔ‬E‫ )ﻧﺼﺐ ا‬.‫ﺴﻨﺔ اﻻذان ® ا ﻨﺎرة واﻹﻗﺎﻣﺔ ® ا ﺴﺠﺪ‬E‫ﻣﻦ ا‬
ٔ
(۲۲۴/X :‫ و„ﺼﻨﻒ اﺑﻦ ا ﺷ•ﺒﺔ‬،‫ ﺑ'وت‬،‫ﺼﻼة‬E‫ ﻛﺘﺎب ا‬،۲۹۳/X
According to the principles of Had>th, a Sunnah refers to the Sunnah
of RasPlull8h sallall8hu ‛alayhi wa sallam.1
In his al-Is bah F Tamy z as-Sah bah, H8fiz Ibn Hajar rahimahull8h
writes with reference to a Sah8b> by the name of Maslamah ibn
Mukhallad radiyall8hu ‛anhu:
ٔ ٔ
‫ )اﻹﺻﺎﺑﺔ‬.‫ﻮ اول ﻣﻦ ﺟﻌﻞ ’ اﮨﻞ „• ﺑ ﻴﺎن ا ﻨﺎر‬ß‫ و‬:‫ﻦ‬.‫ﺴ‬E‫وﻗﺎل اﺑﻦ ا‬
(‫ ﺣﺮف ا ﻴﻢ‬،۹۲/` :‫ﺼﺤﺎﺑﺔ‬E‫ ا‬C‫ﺗﻤﻴ‬
Since a minaret is not the objective and is a way of identification for a
masjid, and was a means for conveying the sound of the adh8n far and
wide in past times, it is not a bid‛ah. This is especially so when it is an
established practice from the Sah8bah radiyall8hu ‛anhum.
All8h ta‛8l8 knows best.
Reserving a place in the masjid for the mu’adhdhin
Question
Is it permissible to place a carpet behind the im8m for the mu’adhdhin
and to reserve that place for him?
Answer
Hadrat Muft> Rash>d Ahmad Ludhy8nw> rahimahull8h considers it
impermissible.
Ahsan al-Fat w :
The same rulings applies to a mu’adhdhin. The custom of reserving a
place and laying a carpet for him is not correct. Whoever enters a
masjid and sits in whichever place he wants is the most eligible for
that place.2
On the other hand, Maul8n8 Fath Muhammad S8hib, a student of
Maul8n8 ‛Abd al-Hayy Lucknow> rahimahull8h considers it to be
permissible.

1
R h-e-Sunnat, p. 305.
2
Ahsan al-Fat w , vol. 6, p. 457.
687
Hal l Har m Ke Ahk m:
That from which benefit may be taken. This falls under the ruling of
waqf. For example, mas8jid, some wells, bridges, roads, etc. As per
certain necessities, the general public has right over them. For
example, every person has the right to stand in the first row in the
masjid. At the same time, it is necessary to take the peculiar duties of
the im8m, khat>b, mukabbir and mu’adhdhin into consideration.
Also, we learn from the following statement of RasPlull8h sallall8hu
‛alayhi wa sallam that certain special people have more right to sit
near the im8m.

.‫ﻮا اﻷﺣﻼم‬E‫ﻢ أو‬.‫ ﻣﻨ‬b‫ﻠ‬Ö

All8h ta‛8l8 knows best.

688
 ETIQUETTE RELATED TO THE MASJID
Offering condolences in a masjid
Question
Is it permissible to sit in a masjid for the sake of offering condolences?
Is it against the etiquette of the masjid to do this?
Answer
When people gather to offer condolences in a masjid, the majority of
them engage in futile conversations, backbiting, and various other
useless conversations. This is against the etiquette of the masjid and
the temperament of the Shar>‛ah. Yes, if condolences are conveyed
through lectures, pieces of advice, inviting to Islam; while upholding
the sanctity of the masjid, there will be no objection to conducting
such a gathering. Furthermore, those entering the masjid should be
encouraged to perform tah>yyatul masjid. If they are encouraged to do
this, it will have the added benefit of fulfilling a Sunnah. According to
one view, tah>yyatul masjid is sunnat-e-mu’akkadah (an emphasised
Sunnah).
Some of the juridical texts state that a gathering of this nature is
impermissible, while others permit it.

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬
ٔ ٔ ٔ
‫ ﻟﮧ وﻋﻦ اﻟﻔﻘﻴﮧ ا‬j‫ﻢ ﻳ‬E ‫ ﻻﻧﮧ‬،‫ﻠﻤﺼﻴﺒﺔ ﻓﻤﻜﺮوہ‬E ‫واﻣﺎ ا{ﻠﻮس ® ا ﺴﺠﺪ‬
ٔ ٔ ٔ
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺣ ﺑﻠﻐﮧ ﻗﺘﻞ ﺟﻌﻔﺮ‬Þf‫ﻠﻴﺚ اﻧﮧ ﻻ ﺑﺎس ﺑﮧ ﻻن ا‬E‫ا‬
ٔ
‫ﺎس ﻳﺎﺗﻮﻧﮧ‬f‫ﺪ ﺑﻦ ﺣﺎرﺛﺔ ر اﷲ ﻋﻨﻪ ﺟﻠﺲ ® ا ﺴﺠﺪ وا‬8‫ر اﷲ ﻋﻨﻪ وز‬
(۳۶/Q :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫ﻌﺰوﻧﮧ‬8‫و‬

:}‫ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬

(۲۳۰/X :}‫ )ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬.‫ﻠﻤﺼﻴﺒﺔ‬E‫ﺼﻼة ﺟﺎﺋﺰ و‬E‫وا{ﻠﻮس ® ا ﺴﺠﺪ ﻟﻐ' ا‬

689
 ‫ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬
‫ٔ‬
‫\ح‬ ‫) ﻏ' „ﺴﺠﺪ( اﻣﺎ ﻓﻴﮧ ﻓﻴﻜﺮہ ﻛﻤﺎ ® ا‪+‬ﺤﺮ ﻋﻦ ا ﺠﺘ@‪ ،‬وﺟﺰم ﺑﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا ﻨﻴﺔ واﻟﻔﺘﺢ‪ ،‬ﻟ‪.‬ﻦ ® اﻟﻈﮩ'‪8‬ﺔ‪ :‬ﻻ ﺑﺎس ﺑﮧ ﻻﮨﻞ ا ﻴﺖ ® ا‪+‬ﻴﺖ او ا ﺴﺠﺪ‬
‫ٔ‬ ‫ٔ‬
‫وا‪f‬ﺎس ﻳﺎﺗﻮﻧﮩﻢ و‪8‬ﻌﺰوﻧﮩﻢ‪ ،‬ﻗﻠﺖ‪ :‬وﻣﺎ ® ا‪+‬ﺤﺮ ﻣﻦ اﻧﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
‫اﷲ ﻋﻨﻪ وا‪f‬ﺎس‬ ‫ﺟﻠﺲ ﺎ ﻗﺘﻞ ﺟﻌﻔﺮ ر اﷲ ﻋﻨﻪ وز‪8‬ﺪ ﺑﻦ ﺣﺎرﺛﺔ ر‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻳﺎﺗﻮﻧﮧ و‪8‬ﻌﺰوﻧﮧ‪i ،‬ﺎب ﻋﻨﮧ ﺑﺎن ﺟﻠﻮﺳﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ‪E‬ﻢ ﻳ‪.‬ﻦ ﻣﻘﺼﻮدا‬
‫ٓ‬
‫‪E‬ﻠﺘﻌﺰ‪8‬ﺔ‪ ...،‬ﻗﻠﺖ‪ :‬وﮨﻞ ﺗ ﺘ‪ è‬ا‪E‬ﻜﺮاﮨﺔ ﺑﺎ{ﻠﻮس ® ا ﺴﺠﺪ وﻗﺮاءة اﻟﻘﺮان ﺣ‪Æ‬‬
‫إذا ﻓﺮﻏﻮا ﻗﺎم و‪ Y‬ا ﻴﺖ وﻋﺰاہ ا‪f‬ﺎس ﻛﻤﺎ ﻳﻔﻌﻞ‬
‫زﻣﺎﻧﻨﺎ‪ ،‬اﻟﻈﺎﮨﺮ‪ ،‬ﻻ‪E ،‬ﻜﻮن‬
‫ً‬
‫ا{ﻠﻮس ﻣﻘﺼﻮدا ‪E‬ﻠﺘﻌﺰ‪8‬ﺔ ﻻ ‪E‬ﻠﻘﺮاءة وﻻ ﺳﻴﻤﺎ إذا ن ﮨﺬا اﻻﺟﺘﻤﺎع وا{ﻠﻮس‬
‫® ا ﻘ?ة ﻓﻮق اﻟﻘﺒﻮر ا ﺪﺛﻮرة‪ ،‬وﻻ ﺣﻮل وﻻ ﻗﻮة إﻻ ﺑﺎﷲ‪) .‬ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬
‫‪ ،۲۴۱/Q‬ﺳﻌﻴﺪ(‬

‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(را ﺨﺘﺎر‪:‬‬

‫ٔ ٔ ً‬ ‫ٔ‬
‫)ﻗﻮﻟﮧ ﻏ' „ﺴﺠﺪ( اﻋﻠﻢ ان ﺻﺎﺣﺐ ا‪+‬ﺤﺮ ﺗﻀﺎرب ‪²‬ﻣﮧ ﻓﺎﻓﺎد اوﻻ ﺟﻮازہ‬
‫ٔ‬ ‫ٓ ً‬
‫® ا ﺴﺠﺪ واﺧﺮا ﻛﺮاﮨﺘﮧ وﻋﺒﺎرﺗﮧ ﻗﺎل ا‪+‬ﻘﺎ‪ :š‬وﻻ ﺑﺎس ﺑﺎ{ﻠﻮس ‪E‬ﻠﻌﺰاء ﺛﻼﺛ ﺔ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻳﺎم ﺑﻴﺖ او „ﺴﺠﺪ وﻗﺪ ﺟﻠﺲ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ا} ®‬
‫ا ﺴﺠﺪ ﺎ ﻗﺘﻞ ﺟﻌﻔﺮ ر اﷲ ﻋﻨﻪ وز‪8‬ﺪ ﺑﻦ ﺣﺎرﺛﺔ ر اﷲ ﻋﻨﻪ وا‪f‬ﺎس‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫ﻳﺎﺗﻮﻧﮧ و‪8‬ﻌﺰوﻧﮧ وا—ﻌﺰ‪8‬ﺔ ® ا‪Ö‬ﻮم اﻻول اﻓﻀﻞ وا{ﻠﻮس ® ا ﺴﺠﺪ ﺛﻼﺛﺔ اﻳﺎم‬
‫‪E‬ﻠﺘﻌﺰ‪8‬ﺔ „ﻜﺮوہ‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(را ﺨﺘﺎر‪ ،۳۸۳/X :‬ﻛﻮﺋﺘﮧ(‬

‫و‪E‬ﻼﺳ‪ó‬ادة اﻧﻈﺮ‪\) :‬ح ا]ﻤﻮ} ’ اﻻﺷﺒﺎہ وا‪f‬ﻈﺎﺋﺮ‪ .۱۸۸/R :‬وﻓﺘﺢ ﺑﺎب‬

‫اﻟﻌﻨﺎﻳﺔ ® \ح ا‪f‬ﻘﺎﻳﺔ‪ .۶۴/Q :‬واﻟﻔﺘﺎو} ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‪(۱۸۳/Q :‬‬
‫‪All8h ta‛8l8 knows best.‬‬

‫‪690‬‬
Solemnizing a marriage in a masjid
Question
Is it permissible to solemnize a marriage in a masjid? In some areas,
people have their marriages performed in their homes. What is the
ruling in this regard? I am asking this question because some people
express condemnation at marriages performed in homes and consider
this to be disapproved.
Answer
It is preferable to perform a marriage in a masjid. However, those who
do not do this should not be criticized. Observe the following Had>th:
ٰ
‫ ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ‬:‫ ﻋﻨﮩﺎ ﻗﺎﻟﺖ‬q‫ﺗﻌﺎ‬ ‫اﷲ‬ ‫ﺸﺔ ر‬1å ‫ﻋﻦ‬
‫ﻮا‬ž ‫©ح واﺟﻌﻠﻮہ ® ا ﺴﺎﺟﺪ وا‬f‫ اﻋﻠﻨﻮا ﮨﺬا ا‬:‫ﻋﻠﻴﮧ و ﺳﻠﻢ‬
‫ ﺑﻦ ﻣﻴﻤﻮن‬K•‫ وﻋ‬،‫ﺐ‬8‫ ﮨﺬا ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮ‬.‫ﻋﻠﻴﮧ ﺑﺎ(ﻓﻮف‬
ٔ
(۲۰۷/X :‫ﻒ‬8\ }‫ )ﺗﺮﻣﺬ‬.‫اﻻﻧﺼﺎري ﻳﻀﻌﻒ ® ا]ﺪﻳﺚ‬
RasPlull8h sallall8hu ‛alayhi wa sallam said: Announce
the marriage and perform it in mas8jid, and play the
tambourine for it.
ٔ
‫ﺸﻴﺦ‬E‫ة واورد ﮨﺬا ا]ﺪﻳﺚ ا‬ ‫ﺐ( ﻛﺬا ® اﻟ ﺴﺦ ا]ﺎ‬8‫)ﮨﺬا ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮ‬
ٰ
‫ﻢ ﻳﺬﻛﺮ‬E‫ﺐ و‬8‫ ﮨﺬا ﺣﺪﻳﺚ ﻏﺮ‬:‫ رواہ اﻟ¬ﻣﺬ} وﻗﺎل‬:‫ﺸﻜﻮة وﻗﺎل‬ ‫ ا(ﻳﻦ ® ا‬Y‫و‬
ٔ
:}‫ ﻗﺎل اﻟ¬ﻣﺬ‬:‫ﻴﻞ وﻗﺎل‬f‫ ﮨﺬا ا]ﺪﻳﺚ ® ا‬Ów‫ﺸﻮ‬E‫ اورد ا‬Œ‫ و_ﺬﻟ‬،‫ﻟﻔﻆ ﺣﺴﻦ‬
ٔ ً ٔ
‫ ﻓﺎﻟﻈﺎﮨﺮ ان اﻟ ﺴﺨﺔ اﻟ‬،‫ﻮ اﻳﻀﺎ ﻟﻔﻆ ﺣﺴﻦ‬ß ‫ﻢ ﻳﺬﻛﺮ‬E‫ﺐ و‬8‫ﮨﺬا ﺣﺪﻳﺚ ﻏﺮ‬
‫ﺪل ’ ﺻﺤﺘﮩﺎ‬8‫ﺼﺤﻴﺤﺔ و‬E‫ ﮨﻲ ا‬Ów‫ﺸﻮ‬E‫ﻧﺖ ﻋﻨﺪ ﺻﺎﺣﺐ ا ﺸ©ة وﻋﻨﺪ ا‬
ٔ
‫ح ا]ﺎﻓﻆ‬£ ‫ وﻗﺪ‬،‫ ﺑﻦ ﻣﻴﻤﻮن اﺣﺪ رواة ﮨﺬا ا]ﺪﻳﺚ‬K•‫ﺗﻀﻌﻴﻒ اﻟ¬ﻣﺬي ﻋ‬
‫ وﻗﺎل اﺑﻦ‬،‫ ﻣﻨﻜﺮ ا]ﺪﻳﺚ‬:}‫ﺨﺎر‬+‫ ﻗﺎل ا‬...‫® اﻟﻔﺘﺢ ﺑﻀﻌﻒ ﮨﺬا ا]ﺪﻳﺚ‬
ٔ
(۲۱۹/| :}‫ﻔﺔ اﻻﺣﻮذ‬Â) .‫ت‬å‫ ﻳﺮو} اﺣﺎدﻳﺚ <ﮩﺎ „ﻮﺿﻮ‬:‫ﺣﺒﺎن‬

691
 ‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﻮﻟﮧ و‪ß‬ﻮ ﺳﻨﺔ‪ ...(...‬واﺷﺎر ا ﺼﻨﻒ ﺑ‪.‬ﻮﻧﮧ ﺳﻨﺔ او واﺟﺒﺎ إ‪ q‬اﺳﺘﺤﺒﺎب ﻣﺒﺎ\ة‬
‫ﻋﻘﺪ ا‪©f‬ح ® ا ﺴﺠﺪ ‪E‬ﻜﻮﻧﮧ ﻋﺒﺎدة‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪ ،۸۰/R :‬ﻛﺘﺎب ا‪©f‬ح‪،‬‬
‫ﻛﻮﺋﺘﮧ(‬

‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪:‬‬
‫ٔ‬
‫و‪°‬ﺴﺘﺤﺐ ﻣﺒﺎ\ة ﻋﻘﺪ ا‪©f‬ح ® ا ﺴﺠﺪ ﻻﻧﮧ ﻋﺒﺎدة‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪،۱۸۹/R :‬‬
‫دار اﻟﻔﻜﺮ(‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬

‫„ﺴﺠﺪ ﻳﻮم ﻌﺔ‪ .‬و‪ Ã‬ا‪E‬ﺸﺎ‪ :M‬ﻗﻮﻟﮧ‬ ‫و‪8‬ﻨﺪب إﻋﻼﻧﮧ وﺗﻘﺪﻳﻢ ﺧﻄﺒﺔ و_ﻮﻧﮧ‬
‫ٔ‬
‫„ﺴﺠﺪ ‪E‬ﻼ„ﺮ ﺑﮧ ® ا]ﺪﻳﺚ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ رد ا ﺤﺘﺎر‪ ،۸/R :‬ﻛﺘﺎب ا‪©f‬ح‪،‬‬
‫ﺳﻌﻴﺪ(‬
‫‪Observe some of the proofs in favour of performing a marriage in‬‬
‫‪places other than a masjid:‬‬
‫ٔ‬ ‫ٔ‬
‫اﷲ ﻋﻨﻪ ﺟﺎء‬ ‫ﻋﻦ ا ﺲ ﺑﻦ ﻣﺎﻟ‪ Œ‬ر اﷲ ﻋﻨﻪ ان ﻋﺒﺪ ا‪E‬ﺮ‪È‬ﻦ ﺑﻦ ﻋﻮف ر‬
‫ٔ‬ ‫ٔ‬
‫إ‪ q‬رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ و‪ž‬ﮧ اﺛﺮ ﺻﻔﺮة ﻓﺴﺎﻟﮧ رﺳﻮل اﷲ ﺻ¦ اﷲ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﺎﺧ?ہ اﻧﮧ ﺗﺰوج ا„ﺮاة ﻣﻦ اﻻﻧﺼﺎر‪Á) .‬ﺎر} \‪8‬ﻒ‪ ،۷۷۴/Q :‬ﺑﺎب‬
‫ا‪E‬ﺼﻔﺮة ‪E‬ﻠﻤ‪ó‬وج(‬

‫و‪ Ã‬رواﻳﺔ ﻟﮧ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ ر اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻛﻨﺎ ﻣﻊ ا‪ Þf‬ﺻ¦ اﷲ‬

‫ً‬
‫ﻋﻠﻴﮧ وﺳﻠﻢ ﻏﺰوة ﻓﻠﻤﺎ ﻗﻔﻠﻨﺎ ﻛﻨﺎ ﻗﺮ‪8‬ﺒﺎ ﻣﻦ ا ﺪﻳﻨﺔ ﺗﻌﺠﻠﺖ ’ ﺑﻌ' ‪š‬‬
‫ٔ‬
‫ﻗﻄﻮف‪ ...‬ﻓﺎ—ﻔﺖ ﻓﺈذا اﻧﺎ ﺑﺮﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻳﺎرﺳﻮل اﷲ‬
‫ٔ‬
‫ا ﺣﺪﻳﺚ ﻋﮩﺪ ﺑﻌﺮس‪ ،‬ﻗﺎل‪ :‬اﺗﺰوﺟﺖ؟ ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪Á) .‬ﺎر} \‪8‬ﻒ‪(۷۸۹/Q :‬‬
‫‪The above two narrations show that the marriages of Hadrat ‛Abd ar-‬‬
‫‪Rahm8n ibn ‛Auf radiyall8hu ‛anhu and Hadrat J8bir ibn ‛Abdill8h‬‬
‫‪692‬‬
radiyall8hu ‛anhu were not performed in the masjid, or else, RasPlull8h
sallall8hu ‛alayhi wa sallam would have known about them. This,
notwithstanding the fact that it is possible that their marriages were
performed in some other masjid of Mad>nah Munawwarah.
A mursal narration shows that the marriages of some Sah8bah were
performed in the masjid:
ٔ ٔ
}‫ را‬:‫ﻤﺪ ﻋﻦ ﺻﺎﻟﺢ „ﻮ÷ ا—ﻮاﻣﺔ ﻗﺎل‬ô ‫ﺑﺮاﮨﻴﻢ ﺑﻦ‬B‫ﺞ و‬8‫ﺮزاق ﻋﻦ اﺑﻦ ﺟﺮ‬E‫ﻋﺒﺪ ا‬
،‫ﺎح‬.‫ ﻧ‬:‫ﻮا‬E‫ ﻣﺎ ﮨﺬا؟ ﻗﺎ‬:‫رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺎﻋﺔ ® ا ﺴﺠﺪ ﻓﻘﺎل‬
® ‫©ح‬f‫ ﺑﺎب ا‬،۱۸۷/` :‫ﺮزاق‬E‫ )„ﺼﻨﻒ ﻋﺒﺪ ا‬.‫ﺴﻔﺎح‬E‫©ح ﻟ•ﺲ ﺑﺎ‬f‫ ﮨﺬا ا‬:‫ﻗﺎل‬
(‫ا ﺴﺠﺪ‬
A person asked Hadrat Muft> MahmPd Hasan S8hib rahimahull8h
about RasPlull8h sallall8hu ‛alayhi wa sallam having performed all the
marriages of the Sah8bah radiyall8hu ‛anhum in the masjid. He
replied: “I have not verified this. However, the jurists have written
that it is mustahab to perform a marriage in a masjid.” He added: “In
the time of RasPlull8h sallall8hu ‛alayhi wa sallam, marriages were not
fastidiously performed in the masjid. We learn from the Had>th
collections that RasPlull8h sallall8hu ‛alayhi wa sallam did not perform
the sal8h of Hadrat ‛Abd ar-Rahm8n ibn ‛Auf radiyall8hu ‛anhu. In fact,
he only came to know of his marriage later on. Similarly, RasPlull8h
sallall8hu ‛alayhi wa sallam only learnt of the marriage of Hadrat J8bir
radiyall8hu ‛anhu after he [RasPlull8h sallall8hu ‛alayhi wa sallam]
returned from jih8d. If full importance was given to performing
marriages in the masjid, RasPlull8h sallall8hu ‛alayhi wa sallam would
have certainly been aware of these marriages.1
Maul8n8 Kh8lid Sayfull8h Rahm8n> writes:
As regards the marriages of RasPlull8h sallall8hu ‛alayhi wa sallam, he
married Hadrat Khad>jah, Hadrat Saudah and Hadrat ‛Ā’ishah
radiyall8hu ‛anhunna during the Makkan era. There is no doubt about
the absence of mas8jid during that time.
He married Hadrat Umm Hab>bah radiyall8hu ‛anh8 when she was in
Abyssinia. Hadrat Kh8lid ibn Sa‛>d ibn ‛Ās radiyall8hu ‛anhu was
RasPlull8h’s representative. Here too there is no possibility of the
marriage being performed in a masjid.

1
Malf z t Hadrat Maul n Muft Mahm d Hasan Gangoh , p. 30.
693
He married Hadrat Saf>yyah radiyall8hu ‛anh8 while he was returning
from the expedition to Khaybar. He married Hadrat Zaynab bint Jahsh
radiyall8hu ‛anh8 and Hadrat Zaynab bint Khuzaymah radiyall8hu
‛anh8 in Mad>nah. We do not find details in the Had>th collections and
biographies as to where these marriages were performed. The same
can be said about the marriages of the pure daughters of RasPlull8h
sallall8hu ‛alayhi wa sallam. I checked al-Is bah, Usud al-Gh bah, Tabaq t
Ibn Sa‛d and most of the other important books of biography but could
not ascertain the place where these marriages were performed – in a
masjid or out of the masjid.1
All8h ta‛8l8 knows best.
Sleeping in a masjid
Question
Some people sleep in a masjid. While there, they put on the fans and
air-conditioners. Does the Shar>‛ah permit them to do this?
Answer
We learn from the Ah8d>th and juridical texts that it is makrPh to
sleep unnecessarily in a masjid. There is leeway to sleep in it at the
time of necessity. A person observing i‛tik8f and a traveller who has no
other place to sleep may sleep in a masjid provided the etiquette of the
masjid are observed. It is established that some Sah8bah radiyall8hu
‛anhum slept in the masjid.
The lights, fans, etc. may be used during sal8h times. One should
abstain from using them throughout the night. If there is a need to use
them, the person should pay the trustees.

:¹‫ﺳ دار‬
ْ ٔ ٔ ٔ
® ‫ اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ واﻧﺎ ﻧﺎﺋﻢ‬Þ‫ ﻧ‬Ó‫ اﺗﺎ‬:‫اﷲ ﻋﻨﻪ ﻗﺎل‬ ‫ﻋﻦ ا› ذر ر‬
ً ٔ ٔ
b·‫ اﷲ ﻏﻠﺒ‬Þ‫ ﻳﺎ ﻧ‬:‫ اﻻ اراک ﻧﺎﺋﻤﺎ ﻓﻴﮧ؟ ﻗﻠﺖ‬:‫ ﻗﺎل‬،‫ ﺑﺮﺟﻠﮧ‬bžã‫ ﻓ‬،‫ا ﺴﺠﺪ‬
(‫ﻮم ® ا ﺴﺠﺪ‬f‫ ﺑﺎب ا‬،X\Râ \XR :¹‫ )ﺳ دار‬.b‫ﻋﻴ‬

1
Kit b al-Fat w , vol. 4, p. 274.
694
 ‫ﺗﺮﻣﺬ} \‪8‬ﻒ‪:‬‬
‫ً‬ ‫ً‬
‫اﷲ ﻋﻨﻪ‪ :‬ﻻ ﻳﺘﺨﺬہ )ا ﺴﺠﺪ( ﻣﺒ•ﺘﺎ وﻣﻘﻴﻼ‪) .‬ﺗﺮﻣﺬ}‬ ‫وﻗﺎل اﺑﻦ ﻋﺒﺎس ر‬
‫\‪8‬ﻒ‪ ،۷۳/X :‬ﺑﺎب ﻣﺎ ﺟﺎء ® ا‪f‬ﻮم ® ا ﺴﺠﺪ(‬

‫ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬

‫ٔ‬ ‫ً ٔ‬
‫و‪.8‬ﺮہ اﻹﻋﻄﺎء ﻣﻄﻠﻘﺎ وا‪õ‬ﻞ وﻧﻮم إﻻ ﻌﺘﻜﻒ وﻏﺮ‪8‬ﺐ‪ .‬ﻗﺎل ا‪E‬ﺸﺎ‪ :¹‬و‪B‬ذا اراد‬
‫ٰ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ q‬ﺑﻘﺪر ﻣﺎ ﻧﻮ} ﺛﻢ ﻳﻔﻌﻞ‬ ‫ذﻟ‪ Œ‬ﻳ ﺒ ان ﻳﻨﻮي اﻻﻋﺘ©ف ﻓﻴﺪﺧﻞ و‪8‬ﺬﻛﺮاﷲ‬
‫ﻣﺎ ﺷﺎء‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۶۶۱/X :¹‬ﺳﻌﻴﺪ(‬

‫\ح ﻣﻨﻴﺔ ا ﺼ¦‪:‬‬

‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ٰ‬
‫واﻻو÷‬ ‫وا‪f‬ﻮم ﻓﻴﮧ ﻟﻐ' ا ﻌﺘﻜﻒ „ﻜﺮوہ وﻗﻴﻞ‪ :‬ﻻ ﺑﺎس ‪E‬ﻠﻐﺮ‪8‬ﺐ ان ﻳﻨﺎم ﻓﻴﮧ‬
‫ٔ‬
‫ان ﻳﻨﻮي اﻻﻋﺘ©ف ‪Ö‬ﺨﺮج ﻋﻦ ا‪v‬ﻼف‪\) .‬ح ﻣﻨﻴﺔ ا ﺼ¦‪ :‬ص ‪(۶۱۲‬‬
‫‪Some narrations demonstrate permissibility for a traveller.‬‬

‫ﻋﻦ اﺑﻦ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻛﻨﺎ ﻧﻨﺎم ’ ﻋﮩﺪ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬
‫ٔ‬
‫‪ K‬ﺣﺪﻳﺚ اﺑﻦ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ‬‫وﺳﻠﻢ ® ا ﺴﺠﺪ و‪E‬ﻦ ﺷﺒﺎن‪ .‬ﻗﺎل اﺑﻮ ﻋ• ٰ‬
‫ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪) .‬ﺗﺮﻣﺬ} \‪8‬ﻒ‪(۷۳/X :‬‬
‫ٔ‬
‫اﷲ ﻋﻨﻪ اﻧﮧ ن ﻳﻨﺎم و‪ß‬ﻮ‬ ‫و™ رواﻳﺔ ا‪+‬ﺨﺎر}‪ :‬ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮ ر‬
‫ٔ‬ ‫ٔ‬
‫ﺷﺎب اﻋﺰب ﻻ اﮨﻞ ﻟﮧ „ﺴﺠﺪ ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪Á) .‬ﺎر} \‪8‬ﻒ‪:‬‬
‫‪(۶۳/X‬‬
‫ٔ ً‬
‫واﻳﻀﺎ رواہ اﺑﻦ ﻣﺎﺟﺔ ﺑﺎب ا‪f‬ﻮم ® ا ﺴﺠﺪ )ص‪(۵۴‬‬

‫وﻗﺎل ا‪E‬ﺸﻴﺦ ﻋﺒﺪ اﻟﻐ‪ Ø‬ا ﺠﺪد} ا(ﮨﻠﻮ} إ‪Q‬ﺎح ا]ﺎﺟﺔ‪ :‬وﮨﺬہ رﺧﺼﺔ ﻻﺑﻦ‬
‫ٔ‬ ‫ٔ‬
‫ﺌﺬ اﮨﻞ واﻣﺎ ﻟﻐ'ہ‬
‫ا‪E‬ﺴ‪é‬ﻴﻞ وا ﺴﺎﻓﺮ ﻓﺈن اﺑﻦ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ﻣﺎ ن ﻟﮧ ﺣﻴ ٍ‬

‫‪695‬‬
 ٔ ٔ ٔ
‫ﻠﺼﻼة ﻓﻨﺎم ﮨﻨﺎ ﻓﻼ ﺑﺎس ﺑﮧ ﻻن‬E ‫ﻮ دﺧﻞ اﺣﺪ‬E‫ﻮم ﻓﻴﮧ و‬f‫ﻓﻴﻜﺮہ اﻻﻋﺘﻴﺎد ﺑﺎ‬
(۵۴ :‫ﺎح ا]ﺎﺟﺔ‬Q‫ )ا‬.Œ‫ﺼﺤﺎﺑﺔ ﻧﻮا ﻳﻔﻌﻠﻮن ذﻟ‬E‫ا‬

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬

‫ﻠﻴﻞ ﺑﻞ ﺑﻘﺪر ﺣﺎﺟ ﺔ‬E‫ﻮز وﺿﻌﮧ ﻴﻊ ا‬i ‫ﻠﻤﺴﺠﺪ ﻻ‬E ‫اج‬ìE‫ﻮ وﻗﻒ ’ دﮨﻦ ا‬E‫و‬
ٔ
® ‫ﻠﺼﻼة ﻓﻴﮧ ﻛﺬا‬E ‫ﮧ‬Ö‫ﻠﻴﻞ او ﻧﺼﻔﮧ إذا اﺣﺘﻴﺞ إ‬E‫ ﺛﻠﺚ ا‬q‫ﻮز إ‬i ‫ا ﺼﻠ و‬
ٔ
‫ﻠﻴﻞ إﻻ „ﻮﺿﻊ ﺟﺮت اﻟﻌﺎدة ﻓﻴﮧ‬E‫ ا‬9 ‫ﻮز ان ﻳ¬ک ﻓﻴﮧ‬i ‫ﻮﮨﺎج وﻻ‬E‫اج ا‬ìE‫ا‬
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ وا ﺴﺠﺪ‬Þf‫ ﻛﻤﺴﺠﺪ ﺑﻴﺖ ا ﻘﺪس و„ﺴﺠﺪ ا‬Œ‫ﺑﺬﻟ‬
ٔ
‫ﻠﻴﻞ ﻛﻤﺎ ﺟﺮت اﻟﻌﺎدة ﺑﮧ زﻣﺎﻧﻨﺎ ﻛﺬا‬E‫ ا‬9 ‫ﻮاﻗﻒ ﺗﺮ_ﮧ ﻓﻴﮧ‬E‫ا]ﺮام او \ط ا‬
‫ ® ا ﺴﺠﺪ‬µ‫ﺎب ا]ﺎد} ﻋ‬+‫ ا‬،۴۵۹/Q :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫® ا‬
(‫وﻣﺎﻳﺘﻌﻠﻖ ﺑﮧ‬
Hadrat Maul8n8 Muhammad YPsuf Ludhy8nw> rahimahull8h writes:
The lights and other amenities of the masjid must be used during sal8h
times. Trustees of the masjid have the right to prohibit their use
during other times. It is permissible for a mu‛takif and traveller to
sleep in a masjid. It is makrPh for others to do this. Those who sleep in
the masjid must spread a cloth over the straw-mats (or carpets) so that
their perspiration does not soil the floor and also there is no danger of
making it impure while in a state of sleep (wet-dream).1
Fat w Mahm d yyah:
If a person is observing i‛tik8f or a traveller has no other place to stay,
he is permitted to sleep over in a masjid. A person who remains in the
masjid for the sake of tahajjud and fajr sal8hs is also permitted.
However, he must not make the masjid a place of relaxation for
himself. The masjid lights and fans are essentially for the sal8h times.
These amenities may be used for as long as the congregants in general
are occupied in sal8h. If a person uses these amenities during other
times and for other purposes, he must render services to the masjid in
exchange for using them. Fat w ‛Ālamg r contains rulings related to
using the masjid lamp.

1
Āp Ke Mas ’il Aur Oen K Hull, vol. 2, p. 141.
696
Further reading: Fat w Mahm d yyah, p. 643; Ahsan al-Fat w , vol. 6, p.
447; Kit b al-Fat w , vol. 4, pp. 261-263.
All8h ta‛8l8 knows best.
Bringing children to the masjid
Question
Some people claim that it is permitted to bring children who have not
reached an age of understanding to the masjid because Hadrat Hasan
and Hadrat Husayn radiyall8hu ‛anhum8 used to come to the masjid at
a time when they could not even walk properly.
Answer
If there is no fear of children making a noise, passing urine or excreta
in the masjid; it is permitted to bring them to the masjid. If not, one
should abstain from bringing them.
ٔ ٔ
‫ ﺟﻨﺒﻮا‬:‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل‬Þf‫ﻋﻦ واﺛﻠﺔ ﺑﻦ اﻻﺳﻘﻊ ان ا‬
‫ﻢ‬.‫ﻴﻌ‬ž‫ﻢ و\اء¿ﻢ و‬.‫ﻢ و ﺎﻧ•ﻨ‬.‫„ﺴﺎﺟﺪ¿ﻢ ﺻﺒﻴﺎﻧ‬
ٔ
‫ﻗﺎﻣﺔ ﺣﺪود¿ﻢ وﺳﻞ‬B‫ﻢ و‬.‫ﻢ ورﻓﻊ اﺻﻮاﺗ‬.‫وﺧﺼﻮﻣﺎﺗ‬
ٔ
‫ )رواہ‬.‫ﺬوا ’ اﺑﻮاﺑﮩﺎ ا ﻄﺎﮨﺮ و ﺮوﮨﺎ ® ا{ﻤﻊ‬g‫ﻢ وا‬.‫ﺳﻴﻮﻓ‬
(۵۴ :‫اﺑﻦ ﻣﺎﺟﺔ‬
RasPlull8h sallall8hu ‛alayhi wa sallam said: Keep your
mas8jid free from the following: children, lunatics,
buying and selling, disputes, raising of voices,
promulgating penal laws, and drawing of swords. Have
washrooms at the entrances and burn incense on
Fridays.
If there is no danger of the above, there is no question about the actual
permissibility of bringing children to the masjid. A Had>th states:
ٔ ٔ ٔ ٔ
‫ﺪ ان‬8‫ﺼﻼة ار‬E‫ ﻻﻗﻮم ® ا‬Ó‫ إ‬:‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل‬Þf‫ان ا‬
ٔ ٔ ٔ ٔ
‫ ﻛﺮاﮨﻴﺔ ان‬Ú‫ﻮز ﺻﻼ‬o‫ ﻓﺎ‬Þ‫ﺼ‬E‫ﺎء ا‬.‫اﻃﻮل ﻓﻴﮩﺎ ﻓﺎﺳﻤﻊ ﺑ‬
ٔ ٔ
(۹۸/X :}‫ﺨﺎر‬+‫ )ﺻﺤﻴﺢ ا‬.‫اﺷﻖ ’ اﻣﮧ‬

697
 Sometimes I want to lengthen the sal8h but I hear the
crying of a child, so I shorten it so as not to cause any
discomfort to the child’s mother.

:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬.‫ﻻ ﻓﻴﻜﺮہ‬B‫و¯ﺮم إدﺧﺎل ﺻﺒﻴﺎن و ﺎﻧ ﺣﻴﺚ ﻏﻠﺐ ﺗﻨﺠ•ﺴﮩﻢ و‬

ً ٔ
‫ )ا(ر‬.‫ﮩﺎ‬8Y‫ﻻ ﻓﻴﻜﺮہ ا} ﺗ‬B‫و‬... ‫ﻞ‬Ö(‫ﻢ ﻟﻈﻨﻴﺔ ا‬8‫وا ﺮاد ﺑﺎ]ﺮﻣﺔ ﻛﺮاﮨﺔ ا—ﺤﺮ‬
(‫ ﺳﻌﻴﺪ‬،‫ ﻣﻄﻠﺐ ® اﺣ©م ا ﺴﺠﺪ‬،۶۵۶/X :¹‫ﺸﺎ‬E‫ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬
All8h ta‛8l8 knows best.
Offering salām when entering a masjid
Question
When people enter the masjid before sal8h, some of them offer sal8m
while others do not. Should sal8m be offered?
Answer
If the congregants in the masjid are occupied in sal8h and reading the
Qur’8n, sal8m should not be offered. If they are sitting and waiting for
the sal8h, it is still better not to offer sal8m. If the sal8h has been
performed or people are occupied in talking, one should offer sal8m.

:‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬
ٔ
‫ﻴﺢ او ﻻﻧﺘﻈﺎر‬é‫ﻠﻘﺮاءة واﻟ·ﺴ‬E ‫ﻦ وا"ﻳﻦ ﺟﻠﺴﻮا ® ا ﺴﺠﺪ‬8‫ﺰاﺋﺮ‬E‫ﻴﺔ ا‬Â ‫ﺴﻼم‬E‫ا‬
ٔ
‫ ﻓﻼ‬،‫ﺴﻼم‬E‫ ﻓﻠ•ﺲ ﮨﺬا اوان ا‬،‫ﻦ ﻋﻠﻴﮩﻢ‬8‫ﺰاﺋﺮ‬E‫ﺼﻼة ﻣﺎ ﺟﻠﺴﻮا ﻓﻴﮧ (ﺧﻮل ا‬E‫ا‬
® ‫ و_ﺬا‬،‫ﺴﻼم‬E‫ﺴﺎﺑﻊ ® ا‬E‫ﺎب ا‬+‫ ا‬،۳۲۵/s :‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ﺴﻠﻢ ﻋﻠﻴﮩﻢ‬°
(۲۰۶/W :‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(ر ا ﺨﺘﺎر‬
:¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬

‫ﺴﻠﻢ‬° ‫ﻢ ﻻ‬.‫ﻠﺤ‬E ‫ﻧﺎﺣﻴﺔ ﻣﻦ ا ﺴﺠﺪ‬ ‫ذا ﺟﻠﺲ اﻟﻘﺎ‬B‫ و‬:‫ ﻗﺎل‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫و‬
ٔ
.‫ﻦ‬8‫ﺰاﺋﺮ‬E‫ﻴﺔ ا‬Â ‫ﺴﻼم‬E‫ﻢ وا‬.‫ﻠﺤ‬E ‫ ﻻﻧﮧ ﺟﻠﺲ‬،‫ﺴﻠﻤﻮن ﻋﻠﻴﮧ‬° ‫ وﻻ‬،‫ﺼﻮم‬v‫’ ا‬
(‫ ﺳﻌﻴﺪ‬،‫ ﻛﺘﺎب ا]ﻈﺮ واﻻﺑﺎﺣﺔ‬،۴۱۵/` :¹‫ﺸﺎ‬E‫)ﻓﺘﺎو} ا‬

698
 :‫اﺟﻴﺔ‬ìE‫اﻟﻔﺘﺎو} ا‬
ٔ
‫ﺴﻴﺪ اﻹﻣﺎم اﺑﻮ اﻟﻘﺎﺳﻢ‬E‫ﺴﻠﻢ ﻗﺎل ا‬° ‫ﺼﻼة‬E‫إذا دﺧﻞ ا ﺴﺠﺪ ﺑﻌﻀﮩﻢ ﻏ' ا‬
ٔ ٔ ً
. ‫ﮧ ادب اﻟﻘﺎ‬Ö‫ﻠﺴﻨﺔ اﺷﺎر إ‬E w‫ﻮن ﺗﺎر‬.‫ﺴﻼم ﻻ ﻳ‬E‫ﮧ اﷲ وﻟ¬ک ا‬È‫ر‬
‫ ﻛﺘﺎب ا]ﻈﺮ‬،۴۱۳/` :¹‫ﺸﺎ‬E‫ و_ﺬا ® ﻓﺘﺎو} ا‬،۲۸۳ ‫ ص‬:‫اﺟﻴﺔ‬ìE‫)اﻟﻔﺘﺎو} ا‬
(‫ ﺳﻌﻴﺪ‬،‫واﻻﺑﺎﺣﺔ‬
Kit b al-Fat w :
It is permissible to offer sal8m when entering the masjid or to offer
sal8m to those who are sitting in the masjid. However, it should not be
made in such a loud voice that it disturbs a person who is occupied in
sal8h.1
One should not castigate either of the two – the one who offers sal8m
and the one who does not.
All8h ta‛8l8 knows best.
Reciting poetry in the masjid
Question
Is it permissible to recite poetry in the masjid? There is a Had>th which
prohibits reciting poetry in the masjid.
Answer
It is prohibited to recite poetry which is against Islam, the pure
Shar>‛ah and poetry which contains immorality. This prohibition
applies in the masjid and out of it. It is permissible to recite poetry
which is in praise of All8h ta‛8l8, in praise of RasPlull8h sallall8hu
‛alayhi wa sallam and other similar poetry.
ٔ ٔ
‫ﻦ ﺑﻦ ﻋﻮف‬È‫ﺮ‬E‫ اﺧ? اﺑﻮ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ا‬:‫ ﻗﺎل‬،‫ﺰﮨﺮي‬E‫ﻋﻦ ا‬
ٔ ٔ
‫ﺴ·ﺸﮩﺪ‬° ‫اﻧﮧ ﺳﻤﻊ ﺣﺴﺎن ﺑﻦ ﺛﺎﺑﺖ اﻻﻧﺼﺎر} ر اﷲ ﻋﻨﻪ‬
ٔ ٔ
‫ ﺻ¦ اﷲ‬Þf‫ﺮة ر اﷲ ﻋﻨﻪ ا ﺸﺪک اﷲ ﮨﻞ ﺳﻤﻌﺖ ا‬8‫اﺑﺎ ﮨﺮ‬
ٔ
‫ ﻳﺎ ﺣﺴﺎن اﺟﺐ ﻋﻦ رﺳﻮل اﷲ ﺻ¦ اﷲ‬:‫ﻋﻠﻴﮧ وﺳﻠﻢ ﻳﻘﻮل‬

1
Kit b al-Fat w , vol. 4, p. 254; Fat w Rah m yyah, vol. 9, p. 68.
699
 ٔ ٔ *
‫اﷲ‬ ‫ﺮة ر‬8‫ﻠﮩﻢ اﻳﺪہ ﺑﺮوح اﻟﻘﺪس ﻗﺎل اﺑﻮ ﮨﺮ‬E‫ ا‬،‫ﻋﻠﻴﮧ وﺳﻠﻢ‬
(‫ﺸﻌﺮ ® ا ﺴﺠﺪ‬E‫ ﺑﺎب ا‬،۶۴/X :}‫ﺨﺎر‬+‫ )ﺻﺤﻴﺢ ا‬.‫ ﻧﻌﻢ‬:‫ﻋﻨﻪ‬
Hass8n ibn Th8bit radiyall8hu ‛anhu asked AbP Hurayrah
radiyall8hu ‛anhu: I ask you in All8h’s name, did you hear
RasPlull8h sallall8hu ‛alayhi wa sallam saying: “O Hass8n!
Respond on behalf of All8h’s Messenger. O All8h! Help
him through Jibra’>l.” AbP Hurayrah radiyall8hu ‛anhu
replied: “Yes.”
ٰ ٔ
‫ ﻋﻨﮩﺎ‬q‫ﺗﻌﺎ‬ ‫ﺸﺔ ر اﷲ‬1å ‫ﻋﻦ ﮨﺸﺎم ﺑﻦ ﻋﺮوة ﻋﻦ اﺑﻴﮧ ﻋﻦ‬
ً
® ‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻳﻀﻊ ]ﺴﺎن ﻣﻨ?ا‬Þf‫ إن ا‬:‫ﻗﺎﻟﺖ‬
ً
‫ا ﺴﺠﺪ ﻳﻘﻮم ﻋﻠﻴﮧ ﻗﺎﺋﻤﺎ ﻳﻔﺎﺧﺮ ﻋﻦ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬
‫ﺪ‬8‫ إن اﷲ ﻳٔﻮ‬:‫ﻘﻮل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬8‫ و‬...‫وﺳﻠﻢ‬
ٔ
¦‫ﺣﺴﺎن ﺑﺮوح اﻟﻘﺪس ﻣﺎ ﻳﻔﺎﺧﺮ او ﻳﻨﺎﻓﺢ ﻋﻦ رﺳﻮل اﷲ ﺻ‬
‫ ﺑﺎب ﻣﺎ ﺟﺎء ® ا ﺸﺎد‬،۱۱۱/Q :}‫ )ﺟﺎﻣﻊ اﻟ¬ﻣﺬ‬.‫اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
(۲۳۸/Q :‫ و_ﺬا ® ﺳ ا داود‬،‫ﺸﻌﺮ‬E‫ا‬
‛Ā’ishah radiyall8hu ‛anh8 relates: RasPlull8h sallall8hu
‛alayhi wa sallam placed a pulpit for Hass8n in the
masjid. He would stand on it and speak in praise of
RasPlull8h sallall8hu ‛alayhi wa sallam. RasPlull8h
sallall8hu ‛alayhi wa sallam would say: “May All8h help
Hass8n through Jibra’>l so that he can render poetry in
defence of RasPlull8h sallall8hu ‛alayhi wa sallam.”
However, it is gauged from another narration of Tirmidh that it is
prohibited to recite poetry in the masjid:
ٔ
¦‫ﻋﻦ ﻋﻤﺮو ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ اﺑﻴﮧ ﻋﻦ ﺟﺪہ ﻋﻦ رﺳﻮل اﷲ ﺻ‬
ٔ ٔ
.‫اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ اﻧﮧ ﻧﮩﻰ ﻋﻦ ﺗﻨﺎﺷﺪ اﻻﺷﻌﺎر ® ا ﺴﺠﺪ‬
‫ واﺑﻦ‬.۱۱۷/X :4‫اﻟ ﺴﺎ‬ ‫ و_ﺬا ® ﺳ‬.۷۳/X :‫ﻒ‬8\ }‫)ﺗﺮﻣﺬ‬
(۵۴ :‫ﻣﺎﺟﺔ‬

700
 ‫‪RasPlull8h sallall8hu ‛alayhi wa sallam prohibited the‬‬
‫‪recital of poetry in the masjid.‬‬
‫‪The contradictions are reconciled as follows:‬‬
‫‪‛All8mah ‛Ayn> rahimahull8h writes:‬‬

‫م‬ ‫إن ا‪E‬ﺸﻌﺮ ا]ﻖ ﻻ ¯ﺮم ® ا ﺴﺠﺪ‪ ،‬وا"ي ¯ﺮم ﻓﻴﮧ ﻣﺎ ﻓﻴﮧ ا‪v‬ﻨﺎ وا‪E‬ﺰور وا‪E‬‬
‫ً‬
‫ا‪E‬ﺴﺎﻗﻂ‪ ،‬ﻳﺪل ﻋﻠﻴﮧ ﻣﺎ رواہ اﻟ¬ﻣﺬي „ﺼﺤﺤﺎ ﻣﻦ ﺣﺪﻳﺚ ‪1å‬ﺸﺔ ر اﷲ‬
‫ٓ ً‬ ‫ﺗ ٰ‬
‫ﻌﺎ‪ q‬ﻋﻨﮩﺎ )ﻛﻤﺎ „ﺮ اﻧﻔﺎ(‪ .‬ﻓﺈن ﻗﻠﺖ‪ :‬رو} اﺑﻦ ﺧﺰ‪8‬ﻤﺔ ﺻﺤﻴﺤﮧ‪ ...‬ﻋﻦ ﻋﻤﺮو‬
‫ٔ‬
‫ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ اﺑﻴﮧ ﻋﻦ ﺟﺪہ‪ :‬ﻧﮩﻰ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻋﻦ ﺗﻨﺎﺷﺪ‬
‫ٔ‬
‫اﻻﺷﻌﺎر ® ا ﺴﺎﺟﺪ وﺣﺴﻨﮧ ا]ﺎﻓﻈﺎن‪ :‬اﻟﻄﻮ‪ G‬واﻟ¬ﻣﺬي‪ ..،‬ﻗﻠﺖ‪ :‬وﻗﺪ ﻊ‬
‫اﺑﻦ ﺧﺰ‪8‬ﻤﺔ ﺻﺤﻴﺤﮧ ﺑ ا‪E‬ﺸﻌﺮ ا{ﺎﺋﺰ إ ﺸﺎدہ ® ا ﺴﺠﺪ و‪ ž‬ا ﻤﻨﻮع ﻣﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫إ ﺸﺎدہ ﻓﻴﮧ‪ .‬وﻗﺎل اﺑﻮ ﻧﻌﻴﻢ اﻻﺻﺒﮩﺎ‪ Ó‬ﻛﺘﺎب ا—ﻮﺣﻴﺪ‪ :‬ﻧﮩﻰ ﻋﻦ ﺗﻨﺎﺷﺪ اﺷﻌﺎر‬
‫ٔ ٔ‬
‫ا{ﺎ•ﻠﻴﺔ وا ﺒﻄﻠ ﻓﻴﮧ‪ ،‬ﻓﺎﻣﺎ اﺷﻌﺎر اﻹﺳﻼم وا ﺤﻘ ﻓﻮاﺳﻊ ﻏ' ‪ô‬ﻈﻮر‪.‬‬
‫)ﻋﻤﺪة اﻟﻘﺎر}‪ ،۴۸۹/R :‬ﺑﺎب ا‪E‬ﺸﻌﺮ ® ا ﺴﺠﺪ‪„ ،‬ﻠﺘﺎن‪ .‬و_ﺬا ® ﻓﺘﺢ ا‪+‬ﺎر}‪:‬‬
‫‪(۴۵۹/X‬‬
‫‪‛All8mah Anwar Sh8h Kashm>r> rahimahull8h writes:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﻣﺎ اﻻﺷﻌﺎر ﻓ‪ u‬ﻛﺘﺎب اﻟﻄﺤﺎوي‪ :‬ﺟﻮازﮨﺎ ® ا ﺴﺠﺪ ا} —ﺤﺼﻴﻞ اﻻدب‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وا‪E‬ﻠﻐﺔ ‪µ‬ط ان ﻻ ﻳﺘﺨﺬ {ﺔ و‪8‬ﻔﺼﻞ ‪e‬ء ® اﻻﺷﻌﺎر اﻻدﺑﻴﺔ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
‫ٔ ً‬
‫اﻳﻀﺎ‪) .‬اﻟﻌﺮف ا‪E‬ﺸﺬ} ’ ﮨﺎ„ﺶ اﻟ¬ﻣﺬ}‪(۸۰/X :‬‬
‫ٔ‬
‫و™ ﺣﺎﺷﻴﺔ اﻟ¬ﻣﺬي ‪E‬ﻠﻤﺤﺪث ا‪È‬ﺪ ’ ا‪E‬ﺴﮩﺎرﻧﺒﻮر}‪ :‬وا ﺮاد ا ﺬ„ﻮﻣﺔ‬
‫ا‪+‬ﺎﻃﻠﺔ و‪B‬ﻻ ﻓﻼ ﻣﻨﻊ‪) .‬ﺣﺎﺷﻴﺔ اﻟ¬ﻣﺬ}‪(۷۳ :‬‬
‫‪Dars-e-Tirmidh :‬‬
‫‪The two are reconciled by saying that if the poetry contains praises of‬‬
‫‪All8h ta‛8l8 and RasPlull8h sallall8hu ‛alayhi wa sallam, or a theme in‬‬

‫‪701‬‬
the defence of Islam, then it is permissible. Other forms of poetry are
makrPh.1
All8h ta‛8l8 knows best.
Women observing i’tikāf in the masjid
Question
According to Hanaf>s, women are to observe i‛tik8f in their homes,
whereas i‛tik8f during the time of RasPlull8h sallall8hu ‛alayhi wa
sallam used to be observed in the mas8jid. Where should women
observe i‛tik8f?
Answer
We learn from the narrations that RasPlull8h sallall8hu ‛alayhi wa
sallam disapproved of women observing i‛tik8f in the masjid and put
an end to this practice. This is why women began observing i‛tik8f in
their homes. I‛tik8f in the masjid is therefore terminated for women,
while the actual practice of i‛tik8f continues for them in their homes.
This is the preferred view of the Hanaf> jurists.
ٔ ٰ
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫ ﻋﻨﮩﺎ ان ا‬q‫ﺗﻌﺎ‬ ‫ﺸﺔ ر اﷲ‬1å ‫ﻋﻦ‬
ٔ ٔ ٔ ٔ
‫ ا ©ن ا"ي اراد ان ﻳﻌﺘﻜﻒ‬q‫اراد ان ﻳﻌﺘﻜﻒ ﻓﻠﻤﺎ اﻧ•ف إ‬
ٰ ٔ
‫ ﻋﻨﮩﺎ وﺧﺒﺎء ﺣﻔﺼﺔ‬q‫ﺗﻌﺎ‬ ‫ﺸﺔ ر اﷲ‬1å ‫ﻓﻴﮧ إذا اﺧﺒﻴﺔ ﺧﺒﺎء‬
ٰ
:‫ ﻓﻘﺎل‬،‫ ﻋﻨﮩﺎ‬q‫ﺗﻌﺎ‬ ‫اﷲ‬ ٰ
‫ﻨﺐ ر‬8‫ ﻋﻨﮩﺎ وﺧﺒﺎء ز‬q‫ﺗﻌﺎ‬
‫ر‬ ‫اﷲ‬
ً ٓ
‫ا‬µ‫ اﻋﺘﻜﻒ ﻋ‬Æ‫ﻮن ﺑﮩﻦ ﺛﻢ اﻧ•ف ﻓﻠﻢ ﻳﻌﺘﻜﻒ ﺣ‬E‫اﻟ? ﺗﻘﻮ‬
(۲۷۲/X :‫ﻒ‬8\ }‫ﺎر‬Á) .‫ﻣﻦ ﺷﻮال‬
RasPlull8h sallall8hu ‛alayhi wa sallam made an intention
to observe i‛tik8f. When he turned to the place where he
wanted to observe it, he saw tents pitched for ‛Ā’ishah,
Hafsah and Zaynab radiyall8hu ‛anhunna. He said: “Do
you really want to acquire goodness from this!?” He then
left and did not observe i‛tik8f. He eventually observed it
for ten days in Shaww8l.
‛All8mah ‛Ayn> rahimahull8h writes:

1
Dars-e-Tirmidh , vol. 2, p. 108.
702
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻴﺎض‪ :‬إﻧﻤﺎ‬ ‫و™ رواﻳﺔ ا› ﻣﻌﺎو‪8‬ﺔ‪ :‬ﻓﺎ„ﺮ ‪Á‬ﺒﺎﺋﮧ ﻓﻘﻮض ا} ﻧﻘﺾ‪ ،‬وﻗﺎل اﻟﻘﺎ‬
‫ٔ‬ ‫ً‬
‫ﻗﺎل ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﮨﺬا ا‪ E‬م إﻧ‪.‬ﺎرا ﻟﻔﻌﻠﮩﻦ‪ ...‬ﻻن ا ﺴﺠﺪ ‪i‬ﻤﻊ‬
‫ٔ‬
‫ا‪f‬ﺎس و¯‪ã‬ہ اﻻﻋﺮاب وا ﻨﺎﻓﻘﻮن وﮨﻦ ‪ô‬ﺘﺎﺟﺎت إ‪ q‬ا(ﺧﻮل وا‪v‬ﺮوج‬
‫ٔ‬ ‫ٓ‬
‫ﻓﻴ‪é‬ﺘﺬﻟﻦ ﺑﺬﻟ‪ ...Œ‬وﻗﺎل إﺑﺮاﮨﻴﻢ ﺑﻦ ﻋﺒﻠﺔ ® ﻗﻮﻟﮧ‪ :‬اﻟ? ﻳﺮدن؟ دﻻﻟﺔ ’ اﻧﮧ ﻟ• ﺲ‬
‫ﻟﮩﻦ اﻻﻋﺘ©ف ® ا ﺴﺠﺪ‪ ،‬إذ ﻣﻔﮩﻮﻣﮧ ﻟ•ﺲ ﺑ? ﻟﮩﻦ‪ ،‬وﻗﺎل ﺑﻌﻀﮩﻢ‪ :‬وﻟ•ﺲ ﻣﺎ‬
‫ً‬ ‫ٔ‬
‫ﻗﺎﻟﮧ ﺑﻮاﺿﺢ‪ .‬ﻗﻠﺖ‪ :‬ﺑ¦‪ß ،‬ﻮ واﺿﺢ ﻻﻧﮧ إذا ‪E‬ﻢ ﻳ‪.‬ﻦ ﺑﺮا ﻟﮩﻦ ﻳ‪.‬ﻮن ﻓﻌﻠﮧ ﻏ'‬
‫ٔ‬
‫ﺑﺮ‪ ،‬ا} ﻏ' ﻃﺎﻋﺔ‪ ،‬وارﺗ‪.‬ﺎب ﻏ' اﻟﻄﺎﻋﺔ ﺣﺮام‪ ،‬و‪8‬ﻠﺰم ﻣﻦ ذﻟ‪ Œ‬ﻋﺪم ا{ﻮاز‪.‬‬
‫)ﻋﻤﺪة اﻟﻘﺎر}‪ ،۲۷۷ ،۲۷۶/| :‬ﺑﺎب اﻋﺘ©ف اﻟ ﺴﺎء‪„ ،‬ﻠﺘﺎن(‬

‫ا ‪é‬ﺴﻮط‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺣﻘﮩﺎ ا ﻮﺿﻊ ﺗ‪.‬ﻮن ﺻﻼﺗﮩﺎ ﻓﻴﮧ اﻓﻀﻞ ﻛﻤﺎ‬ ‫و‪f‬ﺎ ان „ﻮﺿﻊ اداء اﻻﻋﺘ©ف‬
‫ٔ‬
‫ﺣﻖ ا‪E‬ﺮﺟﺎل وﺻﻼﺗﮩﺎ „ﺴﺠﺪ ﺑ•ﺘﮩﺎ اﻓﻀﻞ ﻓﺈن ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺎ ﺳﺌﻞ ﻋﻦ اﻓﻀﻞ ﺻﻼة ا ﺮاة‪ ،‬ﻓﻘﺎل اﺷﺪ „©ن ﻣﻦ ﺑ•ﺘﮩﺎ ﻇﻠﻤﺔ‪) .‬ا ‪é‬ﺴﻮط‬
‫‪E‬ﻠ‪ì‬ﺧ‪(۲۳۵/QW :K‬‬

‫ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪:‬‬

‫و‪E‬ﻦ ﻧﻘﻮل ﺑﻞ ﮨﺬہ ﻗﺮ‪ž‬ﺔ ﺧﺼﺖ ﺑﺎ ﺴﺠﺪ ﻟ‪.‬ﻦ „ﺴﺠﺪ ﺑ•ﺘﮩﺎ ﻟﮧ ﺣ‪.‬ﻢ‬
‫ٔ‬
‫ا ﺴﺠﺪ ﺣﻘﮩﺎ ﺣﻖ اﻻﻋﺘ©ف ﻻن ﻟﮧ ﺣ‪.‬ﻢ ا ﺴﺠﺪ ﺣﻘﮩﺎ ﺣﻖ‬
‫ٔ‬
‫ا‪E‬ﺼﻼة‪ ...‬ﻻن ‪ 9‬واﺣﺪ ﻣﻨﮩﻤﺎ اﺧﺘﺼﺎﺻﮧ ﺑﺎ ﺴﺠﺪ ﺳﻮاء‪) .‬ﺑﺪاﺋﻊ ا‪E‬ﺼﻨﺎﺋﻊ‪:‬‬
‫‪ ،۱۱۳/Q‬ﻛﺘﺎب اﻻﻋﺘ©ف‪ ،‬ﺳﻌﻴﺪ(‬

‫‪Â‬ﻔﺔ اﻻﺧﻴﺎر‪:‬‬
‫ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ q‬ﻋﻨﮩﺎ ﻗﺎﻟﺖ‪E :‬ﻮ را} رﺳﻮل اﷲ ﺻ¦‬ ‫ﻋﻦ ‪1å‬ﺸﺔ ر اﷲ‬
‫ٔ‬
‫اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻣﺎ اﺣﺪث اﻟ ﺴﺎء ﺑﻌﺪہ ﻨﻌﮩﻦ ا ﺴﺎﺟﺪ ﻛﻤﺎ‬
‫ٔ‬
‫ﻣﻨﻌﺖ ﺴﺎء ﺑ‪ b‬إ اﺋﻴﻞ‪ .‬ﻗﺎل اﺑﻮ ﺟﻌﻔﺮ‪...:‬و‪B‬ذا ¿ﻦ ﻛﺬﻟ‪Œ‬‬
‫‪703‬‬
 ٰ
Œ‫ ﻋﻨﮩﺎ ¿ﻦ ﺑﻌﺪ „ﻮﺗﮩﺎ ﻣﻦ ذﻟ‬q‫ﺗﻌﺎ‬ ‫ﺸﺔ ر اﷲ‬1å ‫ﺣﻴﺎة‬
ٔ ٔ ٔ
‫ ﻋﻘﻠﻨﺎ اﻧﮧ إن ن ﻟﮩﻦ ان ﻳﻌﺘﻜﻔﻦ‬Œ‫ ﻛﺬﻟ‬Œ‫اﺑﻌﺪ ﻓﺈذا ن ذﻟ‬
.‫ﺧﻼف ا ﺴﺎﺟﺪ ﻻ ® ا ﺴﺎﺟﺪ‬ ‫ ﻣﻨﮩﻦ‬Œ‫ﻮن ذﻟ‬.‫ﻓﺈﻧﻤﺎ ﻳ‬
(‫ﺼﻮم‬E‫ ﻛﺘﺎب ا‬،R\|X\XW :‫ﻔﺔ اﻻﺧﻴﺎر‬Â)
‛Ā’ishah radiyall8hu ‛anh8 said: “If RasPlull8h sallall8hu
‛alayhi wa sallam were to see what the women innovated
after him, he would certainly prohibit them from the
mas8jid as the women of the Ban> Isr8’>l were
prohibited.” AbP Ja‛far said: “If this was the situation
during the lifetime of ‛Ā’ishah, the women would be
further away [from adhering to Islamic teachings] after
her. If this is the case, we can conclude that if there is
i‛tik8f for women, it will have to be somewhere out of
the masjid and not in the masjid.”
ٰ
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬Þf‫ ﻋﻨﮩﺎ زوج ا‬q‫ﺗﻌﺎ‬ ‫اﷲ‬ ‫ﺸﺔ ر‬1å ‫ﻋﻦ‬
ٔ
µ‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ن ﻳﻌﺘﻜﻒ اﻟﻌ‬Þf‫وﺳﻠﻢ ان ا‬
ٔ ٔ
‫ ﺗﻮﻓﺎہ اﷲ ﺛﻢ اﻋﺘﻜﻒ ازواﺟﮧ ﻣﻦ‬Æ‫اﻻواﺧﺮ ﻣﻦ ر„ﻀﺎن ﺣ‬
(۲۷۱/X :‫ﻒ‬8\ }‫ﺎر‬Á) .‫ﺑﻌﺪہ‬
‛Ā’ishah radiyall8hu ‛anh8 said that RasPlull8h sallall8hu
‛alayhi wa sallam used to observe i‛tik8f in the last ten
days of Ramad8n until All8h caused him to pass away.
His wives observed i‛tik8f after him.
ٔ ٔ
‫ﺑﻴﻮﺗﮩﻦ ﺎ ﺳﺒﻖ ﻣﻦ ﻋﺪم‬ }‫)ﻗﻮﻟﮧ ﺛﻢ اﻋﺘﻜﻒ ازواﺟﮧ( ا‬
:‫ و"ا ﻗﺎل اﻟﻔﻘﮩﺎء‬،‫ﺴﻼم ﻟﻔﻌﻠﮩﻦ‬E‫ﺼﻼة وا‬E‫رﺿﺎءہ ﻋﻠﻴﮧ ا‬
ٔ
(۳۲۶/W :‫ )„ﺮﻗﺎت‬.‫ﻠ ﺴﺎء ان ﻳﻌﺘﻜﻔﻦ „©ﻧﮩﻦ‬E ‫ﺴﺘﺤﺐ‬°
“His wives observed i‛tik8f” – i.e. in their homes because
of the disapproval of their action which was mentioned
previously. This is why the jurists said: “It is desirable for
women to observe i‛tik8f in their homes.”
All8h ta‛8l8 knows best.

704
‫‪Giving a beggar in the masjid‬‬
‫‪Question‬‬
‫‪Is it permissible to give a beggar something in the masjid after‬‬
‫?‪believing him to be a deserving person‬‬
‫‪Answer‬‬
‫‪If a person asks you incidentally while observing the sanctity of the‬‬
‫‪masjid, and you give him something, then this is permissible. But if a‬‬
‫‪person makes it a habit to beg in the masjid, you should not give him‬‬
‫‪because it is against the etiquette of the masjid.‬‬

‫ﺳ ا داود‪:‬‬
‫ٔ‬
‫ﻋﻦ ﻋﺒﺪ ا‪E‬ﺮ‪È‬ﻦ ﺑﻦ ا› ﺑ‪.‬ﺮ ر اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻠﻴﮧ وﺳﻠﻢ‪ :‬ﮨﻞ ﻓﻴ‪.‬ﻢ اﺣﺪ اﻃﻌﻢ ا‪Ö‬ﻮم „ﺴﻜﻴﻨﺎ‪ ،‬ﻓﻘﺎل اﺑﻮ ﺑ‪.‬ﺮ ر اﷲ‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻨﻪ‪ :‬دﺧﻠﺖ ا ﺴﺠﺪ ﻓﺎﻧﺎ ﺴﺎﺋﻞ ‪°‬ﺴﺎل ﻓﻮﺟﺪت ﻛ‪ì‬ة ﺧ‪ ‰‬ﻳﺪ ﻋﺒﺪ ا‪E‬ﺮ‪È‬ﻦ‬
‫ٔ‬
‫ﻓﺎﺧﺬﺗﮩﺎ ﻓﺪﻓﻌﺘﮩﺎ إ‪Ö‬ﮧ‪) .‬ﺳ ا داود‪(۲۳۵/X :‬‬

‫ﻓﺘﺢ ا ﻠﮩﻢ‪:‬‬
‫ٓ‬
‫ﺑﻌﺾ اﻻﺛﺎر "ﻳﻨﺎد}‬
‫ﻗﻠﺖ‪... :‬وﻗﺪ ﻗﺎل ﺑﻌﺾ ا‪E‬ﺴﻠﻒ‪ :‬ﻻ ¯ﻞ إﻋﻄﺎءہ ﻓﻴﮧ ﺎ‬
‫ﺳﻮال ا ﺴﺠﺪ" وﻓﺼﻞ ﺑﻌﻀﮩﻢ ﺑ ﻣﻦ‬ ‫ﻳﻮم اﻟﻘﻴﺎﻣﺔ ‪Ö‬ﻘﻢ ﺑﻐﻴﺾ اﷲ ﻓﻴﻘﻮم ّ‬
‫ٔ‬
‫ﻳﻮذ} ا‪f‬ﺎس ﺑﺎ ﺮور و‪E‬ﻮہ ﻓﻴﻜﺮہ إﻋﻄﺎءہ ﻻﻧﮧ إ‪å‬ﻧﺔ ﻟﮧ ’ ¸ﻨﻮع و‪ ž‬ﻣﻦ ﻻ‬
‫ٔ‬
‫ﻳﻮذ} ﻓ•ﺴﻦ إﻋﻄﺎءہ ﻻن ا‪E‬ﺴﻮال ﻧﻮا ‪°‬ﺴﺎ‪E‬ﻮن ’ ﻋﮩﺪ رﺳﻮل اﷲ ﺻ¦ اﷲ‬
‫ﻋﻠﻴﮧ وﺳﻠﻢ ® ا ﺴﺠﺪ‪) .‬ﻓﺘﺢ ا ﻠﮩﻢ‪(۱۶۱/W :‬‬

‫ﻓﺘﺎو} ا‪E‬ﺸﺎ‪:¹‬‬
‫ٔ‬
‫ﻳﺪ} ا ﺼ¦ وﻻ ﻳﺘﺨﻄ ﻰ‬ ‫ﻗﺎل ® ا‪f‬ﮩﺮ‪ :‬ا ﺨﺘﺎر ان ا‪E‬ﺴﺎﺋﻞ إن ن ﻻ ﻳﻤﺮ ﺑ‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ا‪E‬ﺮﻗﺎب وﻻ ‪°‬ﺴﺎل إ]ﺎﻓﺎ ﺑﻞ ﻻ„ﺮ ﻻ ﺑﺪ ﻣﻨﮧ ﻓﻼ ﺑﺎس ﺑﺎ‪E‬ﺴﻮال واﻹﻋﻄﺎء وﻣﺜﻠﮧ‬
‫® اﻟ‪‰‬از‪8‬ﺔ وﻓﻴﮩﺎ وﻻ ‪i‬ﻮز اﻹﻋﻄﺎء إذا ‪E‬ﻢ ﻳ‪.‬ﻮﻧﻮا ’ ﺗﻠ‪ Œ‬ا‪E‬ﺼﻔﺔ ا ﺬﻛﻮرة‪.‬‬

‫‪705‬‬
:‫ﺔ‬8‫از‬‰‫ واﻟﻔﺘﺎو} اﻟ‬.۲۱۸/| :‫ و_ﺬا ® ﺑﺬل ا ﺠﮩﻮد‬.‫ ﺳﻌﻴﺪ‬،۱۶۴/Q :¹‫ﺸﺎ‬E‫)ﻓﺘﺎو} ا‬
(۷۶/W :‫ واﻟﻔﺘﺎو} ا]ﻤﺎدﻳﺔ‬.۷۶/X
Ad-Durr al-Mand d:
The scholars concur that it is permissible to beg in the masjid and also
permissible to give. However, if the beggar commits any outrage…
then it is forbidden to ask and to give. This is the unanimous verdict of
the scholars. However, the Hanaf> scholars say that it is totally
forbidden to beg in the masjid, and there are two views with regard to
giving a beggar: (1) It is totally makrPh. (2) It is only makrPh when the
beggar steps over the shoulders of the congregants. If not, it is
permissible. This is the more correct view.
All8h ta‛8l8 knows best.
When the rows of congregants are not continuous
Question
Very often, the rows of congregants are not continuous in large
mas8jid; and people perform sal8h in this way. What I mean is that
there are gaps in-between. What is the Shar>‛ah ruling in this regard?
This happens most of the time in the Haramayn (Makkah and
Mad>nah).
Answer
There are differing verdicts on this issue. Some books state that if the
masjid is large, then large gaps do not prevent one from following the
im8m. Other books do not mention this precondition. Bearing in mind
our current situations, sal8h ought to be valid in a large masjid
without preconditions. The mas8jid of the Haramayn are quite huge.
There is no continuity in the rows on normal days. If it is said that
sal8h will be invalid, then the sal8h of thousands will be invalidated.
‛All8mah Taht8w> rahimahull8h provides a sound reasoning. When the
im8m is fully aware of the state of his congregants, following him will
be valid because of sameness of the venue. Observe the following:

‫ﻌﮧ ن‬ž‫ﻮارزم ﻓﺈن ر‬Á ‫ن ﻛ? ﻻ ﻳﻤﻨﻊ اﻟﻔﺎﺻﻞ إﻻ ® ا{ﺎﻣﻊ اﻟﻘﺪﻳﻢ‬B‫وا ﺴﺠﺪ و‬

ٔ ٔ ٓ ٔ
’ ‫ﺸﺘﻤﻞ‬° ‫ ﻣﺎ‬b‫ﻒ اﻋ‬8µE‫ وﺟﺎﻣﻊ اﻟﻘﺪس ا‬،‫ﻌﺔ اﻻف اﺳﻄﻮاﻧﺔ‬ž‫’ ار‬
ٔ
(‫ ﺳﻌﻴﺪ‬،۵۸۵/X :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ﻴﻀﺎء‬+‫ﺼﺨﺮة وا‬E‫ وا‬v‫ﻼﺛﺔ اﻻﻗ‬ï‫ا ﺴﺎﺟﺪ ا‬

706
 ‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬
‫اﻗ‪ v‬ا ﺴﺠﺪ‬ ‫وا ﺴﺠﺪ و‪B‬ن ﻛ? ﻻ ﻳﻤﻨﻊ اﻟﻔﺎﺻﻞ ﻓﻴﮧ‪ ...‬و‪E‬ﻮ اﻗﺘﺪ} ﺑﺎﻹﻣﺎم‬
‫واﻹﻣﺎم ® ا ﺤﺮاب ﻓﺈﻧﮧ ‪i‬ﻮز‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪ ،۸۸/X :‬ا‪+‬ﺎب ا‪v‬ﺎ„ﺲ ®‬
‫اﻻﻣﺎﻣﺔ(‬

‫اﻣﺪاد اﻟﻔﺘﺎح‪:‬‬

‫وا ﺴﺠﺪ و‪B‬ن ﻛ? ﻻ ﻳﻤﻨﻊ اﻟﻔﺎﺻﻞ‪) .‬اﻣﺪاد اﻟﻔﺘﺎح‪ :‬ص ‪(۳۳۵‬‬

‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو}‪:‬‬
‫ً ٔ‬
‫واﻟﻔﻀﺎء ا‪E‬ﻮاﺳﻊ ® ا ﺴﺠﺪ ﻻ ﻳﻤﻨﻊ و‪B‬ن وﺳﻊ ﺻﻔﻮﻓﺎ ﻻن ﻟﮧ ﺣ‪.‬ﻢ ﺑﻘﻌﺔ‬
‫ٔ‬ ‫ٔ‬
‫واﺣﺪة ﻛﺬا ® اﻻﺷﺒﺎہ ﻣﻦ اﻟﻔﻦ ا‪ï‬ﺎ‪ ،Ó‬ﻓﻠﻮ اﻗﺘﺪ} ﺑﺎﻹﻣﺎم اﻗ‪ v‬ا ﺴﺠﺪ‪،‬‬
‫واﻹﻣﺎم ® ا ﺤﺮاب ﺟﺎز ﻛﻤﺎ ® اﻟﮩﻨﺪﻳﺔ‪ ،‬ﻗﺎل اﻟ‪‰‬از}‪ :‬ا ﺴﺠﺪ و‪B‬ن ﻛ? ﻻ‬
‫ٓ‬ ‫ٔ‬
‫ﻳﻤﻨﻊ اﻟﻔﺎﺻﻞ ﻓﻴﮧ إﻻ ® ا{ﺎﻣﻊ اﻟﻘﺪﻳﻢ ‪Á‬ﻮارزم ﻓﺈن ر‪ž‬ﻌﮧ ن ’ ار‪ž‬ﻌﺔ اﻻف‬
‫ٔ‬ ‫ٔ‬
‫اﺳﻄﻮاﻧﺔ‪ ،‬وﺟﺎﻣﻊ اﻟﻘﺪس ا‪8µE‬ﻒ اﻋ‪ b‬ﻣﺎ ‪°‬ﺸﺘﻤﻞ ’ ا ﺴﺎﺟﺪ ا‪ï‬ﻼﺛﺔ ‪،‬‬
‫ٔ‬ ‫ٔ‬
‫اﻻﻗ‪ v‬وا‪E‬ﺼﺨﺮاء‪ ،‬وا‪+‬ﻴﻀﺎء ﻛﻤﺎ ® ا]ﻠ‪ Þ‬وا‪µE‬ح‪ ،‬واﻟﻈﺎﮨﺮ ان ذﻟ‪ Œ‬ﻻﺷ·ﺒﺎہ‬
‫ٔ‬
‫ﺣﺎل اﻹﻣﺎم ’ ا ﺎ„ﻮم ﻻ ﻻﺧﺘﻼف ا ©ن‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ „ﺮا‪ù‬‬
‫اﻟﻔﻼح‪(۲۹۳ :‬‬

‫و‪E‬ﻼﺳ‪ó‬ادة اﻧﻈﺮ‪) :‬ا(رر ’ اﻟﻐﺮر‪ .۹۲/X :‬و\ح ﻣﻨﻴﺔ ا ﺼ¦‪ :‬ص ‪.۵۲۴‬‬
‫واﻟﻔﺘﺎو} اﻟ‪‰‬از‪8‬ﺔ‪(۵۵/W :‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪Taking shoes which belong to someone else‬‬
‫‪Question‬‬
‫‪A person’s shoes got mixed up in the masjid or in the Haramayn.‬‬
‫‪Someone wore his shoes and left behind the person’s shoes. How is it‬‬
‫‪for him to wear the shoes which have been left behind and which do‬‬
‫?‪not belong to him‬‬
‫‪707‬‬
Answer
If the thought comes in his heart that the person whose shoes have
been left behind will permit him to wear his shoes, it will be
permissible for him to wear them. If not, he must abstain.
ٔ ً ٔ
‫ﻗﻠﺒﮧ ان ﺻﺎﺣﺒﮧ ﻗﺪ ﻓﻌﻞ‬ ‫ﺎدﻳﺔ وﻗﺪ وﻗﻊ‬+‫ﻖ ا‬8‫ﻃﺮ‬ ‫ﻗﻮم اﺻﺎﺑﻮا ﻣﺬﺑﻮﺣﺎ‬
ٔ ٔ
(۳۰۷ :‫اﺟﻴﺔ‬ìE‫ )اﻟﻔﺘﺎو} ا‬.‫ﻠﮧ‬õ‫ﻠﻨﺎس ﻻ ﺑﺎس ﺑﺎ‬E ‫إﺑﺎﺣﺔ‬
All8h ta‛8l8 knows best.
An issue related to a certain imām
Question
A person was an im8m in a masjid. This incident occurred quite some
time ago. On one or two occasions, he thought or had an overriding
feeling that he dripped urine. On another occasion, the sighting of the
crescent of Ramad8n had not been announced as yet and the im8m
performed his witr sal8h. Then when the sighting was announced, he
led the congregation in the witr sal8h after the tar8w>h sal8h. The
latter sal8h was performed by someone else. At the time when the
im8m had doubts about the dripping of urine, he did not announce
that the sal8h has to be repeated. This im8m no longer has any contact
with this place. By now, the majority of the congregants of that masjid
must have passed away or moved to a different area. This incident
happened thirty years ago. There is no use in informing the people of
that place. How can the im8m free himself from this situation?
Answer
When the im8m had doubts about his wudP’ because of the dripping of
urine, he ought to have made an announcement at that time so that
the sal8h could be repeated. The fundamental creed of the Hanaf>s is
that the sal8h of the im8m encapsulates the sal8h of the one following
him. This was explained in volume two, page 234. However, bearing in
mind the challenges and difficulties of the present case, we find a
discussion by the jurists from which we learn the it is not necessary to
make an announcement.
ٔ ٔ ٔ
¦‫ اﻳﻤﺎ رﺟﻞ ﺻ‬:‫د ا ﺎ„ﻮم ﻟﻘﻮﻟﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬å‫ﻮ ﻇﮩﺮ ﺣﺪث اﻹﻣﺎم ا‬E‫و‬
ٔ ٔ
(۸۴۶/X :‫ )ﻓﺼﻞ ® ا{ﻤﺎﻋﺔ‬.‫دوا‬å‫ وا‬،‫د‬å‫ﺑﻘﻮم ﺛﻢ ﺗﺬﻛﺮ ﺟﻨﺎﺑﺔ ا‬
Muhammad ibn ‛Abd al-Lat>f ibn ‛Abd al-‛Az>z ibn Malik writes in his
explanation of the above:
708
 ٔ
’ ‫دة وﻻ‬å‫ﺐ ﻋﻠﻴﮩﻢ اﻹ‬i ‫ﻢ ﻳﻌﻠﻤﻮا ﻻ‬E ‫ن‬B‫ﮨﺬا إذا ﻋﻠﻢ ا ﺎ„ﻮم ﺣﺪث إﻣﺎﻣﮧ و‬
ٔ ٔ
‫ﻔﺔ‬Â ‫ )\ح‬.‫اﻹﻣﺎم اﻹﻋﻼم ﺑﺎﻧﮧ ﺻ¦ ’ ﻏ' ﻃﮩﺎرة وﻻ ﻳﺎﺛﻢ ﺑ¬_ﮧ اﻹﻋﻼم‬
(‫ﺶ‬°‫ ﺑﺘﻌﻠﻴﻖ ﻋﺒﺪ ا ﺠﻴﺪ ا(رو‬.۸۴۷/X :‫ا ﻠﻮک‬
Ad-Durr al-Mukht r and Sh8m> also quote some jurists who are of the
view that it is not necessary to inform the congregants.
ٔ ً ٔ
‫ﻜﻮﻧﮧ ﻋﻦ ﺧﻄﺎ ﻣﻌﻔﻮ ﻋﻨﮧ‬E ‫ﻤﻊ اﻟﻔﺘﺎو} ﻋﺪﻣﮧ ا} اﻹﺧﺒﺎر ﻣﻄﻠﻘﺎ‬ ‫وﺻﺤﺢ‬
ٔ
(s X\X :‫ )ص‬.Œ‫ﻢ ﻳﺘﻌﻤﺪ ذﻟ‬E ‫ﻻﻧﮧ‬
As regards the Had>th which is quoted in the above text, Dr. ‛Abd al-
Maj>d ad-Durwesh quotes from Nasb ar-R yah that this Had>th is ghar b,
and Ibn Hajar said that he did not come across a marf ‛ version of it.
The Had>th in reference reads as follows:
ٔ ٔ ٔ
.‫دوا‬å‫ وا‬،‫د‬å‫اﻳﻤﺎ رﺟﻞ ﺻ¦ ﺑﻘﻮم ﺛﻢ ﺗﺬﻛﺮ ﺟﻨﺎﺑﺔ ا‬
Yes, a mursal narration of Sa‛>d ibn Musayyib reads as follows:
ٔ
‫ﻮ ﺟﻨﺐ‬ß‫ﺎس و‬f‫ان رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺻ¦ ﺑﺎ‬
ٔ ٔ
.‫دوا‬å‫د وا‬å‫وا‬
RasPlull8h sallall8hu ‛alayhi wa sallam led the people in
sal8h while he was in a state of impurity. He repeated his
sal8h and so did the people.
This narration is mursal and one of its narrators, AbP J8bir al-Bay8d is
categorized as matr k. Yahy8 ibn Ma‛>n refers to him as a big liar.
On the other hand, D8raqutn> quotes the following from Barr8’ ibn
‛Āzib radiyall8hu ‛anhu:
ٔ
‫ اﻳﻤﺎ إﻣﺎم ﺳﮩﺎ ﻓﺼ¦ ﺑﺎﻟﻘﻮم‬:‫ﻗﺎل رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ﻌﺪ ﺻﻼﺗﮧ‬Ö ‫ﻮ ﺛﻢ‬ß ‫ﻐ·ﺴﻞ‬Ö ‫ﻮ ﺟﻨﺐ ﻓﻘﺪ „ﻀﺖ ﺻﻼﺗﮩﻢ ﺛﻢ‬ß‫و‬
‫ ﺑﺘﻌﻠﻴﻖ ﻋﺒﺪ ا ﺠﻴﺪ‬۸۴`/X :‫ﻔﺔ ا ﻠﻮک‬Â ‫ )\ح‬.‫اﻟﺦ‬
.(‫ﺶ‬°‫ا(رو‬
RasPlull8h sallall8hu ‛alayhi wa sallam said: When an
im8m forgetfully leads a people in sal8h while he is in a
709
 state of impurity, then their sal8h has passed. The im8m
must take a bath and repeat his sal8h.
This narration is also weak. One of its narrators, Juwaybir, is matr k.
S8’id Bakd8sh writes in his introduction to Munyah as-Sayy d n with
reference to Muhammad ibn ‛Abd al-Lat>f (d. 854) who is the author of
Sharh Tuhfah al-Mul k:

‫ﻠﻄﻴﻒ ﺑﻦ‬E‫ﻤﺪ ﺑﻦ ﻋﺰ ا(ﻳﻦ ﻋﺒﺪ ا‬ô ?‫ ا ﻌﺘ‬è‫ﻮ اﻹﻣﺎم ا ﺤﺪث اﻟﻔﻘﻴﮧ ا]ﻨ‬ß
ٔ
.¹‫ﺮو‬E‫ﺰ ﺑﻦ اﻣ ا(ﻳﻦ ﺑﻦ ﻓﺮﺷﺘﮧ ا‬8‫ﻋﺒﺪ اﻟﻌﺰ‬
He was a scholar who wrote several books, some of which are:

‫ﻔﺔ ا ﻠﻮک‬Â ‫( \ح‬۳) ‫ﻮﻗﺎﻳﺔ‬E‫( \ح ا‬۲) }‫ﻠﺒﻐﻮ‬E ‫ﺴﻨﺔ‬E‫( \ح „ﺼﺎﺑﻴﺢ ا‬۱)

ٔ
‫( روﺿﺔ ا ﺘﻘ‬۵) ‫ﺼﻴﺎدﻳﻦ ® ﺗﻌﻠﻢ اﻻﺻﻄﻴﺎد واﺣ©ﻣﮧ‬E‫( ﻣﻨﻴﺔ ا‬۴) }‫ﻠﺮاز‬E
.‫ت رب اﻟﻌﻠﻤ ® ا ﻮاﻋﻆ واﻟﻌﺒﺎدات‬å‫„ﺼﻨﻮ‬
References which contain his biography are mentioned in the
commentaries to Munyah as-Sayy d n. They are:

( ۲) }‫ﻠﻜﻔﻮ‬E ‫ﻌﻤﺎن ا ﺨﺘﺎر‬f‫ﺐ ا‬ß‫(ﻛﺘﺎﺋﺐ اﻋﻼم اﻻﺧﻴﺎر ﻣﻦ ﻓﻘﮩﺎء ﻣﺬ‬۱)

‫( ﻛﺸﻒ اﻟﻈﻨﻮن ]ﺎ` ﺧﻠﻴﻔﺔ‬۳) ‫ﻌﻤﺎﻧﻴﺔ ® ﻋﻠﻤﺎء ا(وﻟﺔ اﻟﻌﺜﻤﺎﻧﻴﺔ‬f‫ﺸﻘﺎﺋﻖ ا‬E‫ا‬
‫ وﻋﻤﺪة‬، ‫ﺴﻌﺎﻳﺔ‬E‫ ا‬،}‫ﻠﻜﻨﻮ‬E‫ ا‬z‫ﮩﻴﺔ ® ﺗﺮاﺟﻢ ا]ﻨﻔﻴﺔ ﻟﻌﺒﺪ اﻟ‬+‫( اﻟﻔﻮاﺋﺪ ا‬۴)
(۷) ”‫ﻠﺰر‬E ‫( اﻻﻋﻼم‬۶) ،}‫ﻐﺪاد‬+‫ﻻﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ ا‬ ‫( ﮨﺪﻳﺔ اﻟﻌﺎرﻓ‬۵) ‫ﻳﺔ‬å‫ﺮ‬E‫ا‬
‫ﺴﺎﺋﺪ‬E ‫ﺼﻴﺎدﻳﻦ‬E‫ )ﻣﻘﺪﻣﺔ ﻣﻨﻴﺔ ا‬.‫ﻣﻌﺠﻢ ا ٔﻮﻟﻔ ﻟﻌﻤﺮ رﺿﺎ ﻛﺤﺎﻟﺔ وﻏ'ہ‬
.(۱۱ ‫ ص‬،‫ﺪاش‬.‫ﺑ‬
His father, ‛Izz ad-D>n ‛Abd al-Lat>f was also an erudite researcher and
author of several books. The introduction of Sharh Tuhfah al-Mul k
contains his biography.
The reason for providing these details about this scholar is that when I
quoted Sharh Tuhfah al-Mul k as a reference for one of my fatw8s, some
muft>s raised the objection that I am giving as reference a book which
is unknown. Some of the author’s works, such as Munyah as-Sayy d n, is
considered to be a master piece. Bear in mind that the text of Tuhfah
al-Mul k is written by Muhammad ibn Ab> Bakr ar-R8z> (d. 666 A.H.).

710
To sum up, as far as possible, the congregants must be informed [of the
invalidity of the sal8h]. But if it is very difficult, the latter view can be
practised.
All8h ta‛ l knows best.
The imām turning towards the congregants
Question
Fat w D r al-‛Ul m Zakar yy (vol. 2, p. 170) states that it is better for
the im8m to turn to the right side of the congregants. Does it refer to
the right side of the congregants or the right side in the direction of
the qiblah, which is the left side of the congregants?
Answer
Firstly, it is not correct to adhere strictly to one particular side.
Rather, the im8m should believe that it is permissible to turn to either
side. ‛Abdull8h ibn Mas‛Pd radiyall8hu ‛anhu said that the one who
imposes one side on him self, i.e. the right side, has in fact given a
share to Shayt8n in his sal8h. RasPlull8h sallall8hu ‛alayhi wa sallam
used to turn to both sides and leave the masjid. (Sah h Muslim, vol. 1, p.
247)
Bayhaq> states in his as-Sunan al-Kubr that RasPlull8h sallall8hu ‛alayhi
wa sallam used to perform sal8h with shoes and without shoes,
standing and sitting, and he used to leave from the right side and the
left. (as-Sunan al-Kubr , vol. 2, p. 295) This is also mentioned in Ibn
M jah, p. 66. This was also the practice of Hadrat Anas radiyall8hu
‛anhu and he used to reprimand the one who gave extra importance to
the right side. (Sah h Bukh r , vol. 1, p. 118) W8si‛ ibn Hibb8n said: “Ibn
‛Umar radiyall8hu ‛anhu was sitting while leaning against a wall. When
I completed my sal8h, I turned from my left side and went to him. He
asked me why I did not come from the right side. I replied: ‘I intended
turning towards you.’ Ibn ‛Umar radiyall8hu ‛anhu said: ‘You did the
right thing. Some people assume that it is necessary to turn to the
right side. You have a choice of turning to either side.’” (Muwatt M lik,
p. 155) This incident is also related in Tirmidh (vol. 1, p. 66)
Nonetheless, it is better to turn to the right side. Hadrat Anas
radiyall8hu ‛anhu relates that RasPlull8h sallall8hu ‛alayhi wa sallam
used to turn to the right side most of the time. (Sah h Muslim, vol. 1, p.
247) In his commentary to this Had>th, Im8m Nawaw> rahimahull8h
writes that the right side is better because this is what is gauged from
the Ah8d>th in general. It is stated in Aujaz that Hasan preferred
turning to the right side after sal8h. (vol. 3, p. 497)

711
Now what is meant by the right side. We learn this from a text of
Sh8m>:
ٔ ٰ ٔ ٔ
.‫ﺻﺤﻴﺢ „ﺴﻠﻢ‬ ‫ﺪﻳﺚ‬t ‫او÷ واﻳﺪہ‬ ‫ﺮاﻓﮧ ﻋﻦ ﻳﻤﻴﻨﮧ‬E‫ ان ا‬:‫\ح ا ﻨﻴﺔ‬
(۵۳۱/X :¹‫)ﺷﺎ‬
It is better for the im8m to turn to his right side.

‫ ﻛﻨﺎ إذا ﺻﻠﻴﻨﺎ ﺧﻠﻒ رﺳﻮل اﷲ‬:‫ﻋﻦ اﻟ?اء ر اﷲ ﻋﻨﻪ ﻗﺎل‬

ٔ ٔ
‫ﻮن ﻋﻦ ﻳﻤﻴﻨﮧ ﻳﻘﺒﻞ ﻋﻠﻴﻨﺎ‬.‫ﻨﺎ ان ﻧ‬é‫ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ اﺣﺒ‬
(۲۴۷/X :‫ )„ﺴﻠﻢ‬.‫ﺑﻮﺟﮩﮧ‬
Barr8’ radiyall8hu ‛anhu relates: When we performed
sal8h behind RasPlull8h sallall8hu ‛alayhi wa sallam, we
preferred standing to his right so that when he turns
around, he would face us.

:‫ اﻟﻔﻼح‬ù‫„ﺮا‬
ٔ
ٰ ‫ وﮨﺬا‬،‫ﺴﺎرہ‬° ‫ﺮف ﻋﻦ ﻳﻤﻴﻨﮧ وﺟﻌﻞ اﻟﻘﺒﻠﺔ ﻋﻦ‬E‫ن ﺷﺎء ا‬B‫و‬
:‫ اﻟﻔﻼح‬ù‫ )„ﺮا‬.÷‫او‬
(۱۱۷ ‫ص‬
If a person wants to proceed to his house after this, then from which
direction should he leave? Im8m Nawaw> rahimahull8h writes that if
both sides are equal to him, it will be better to leave from the right
side. Sh8m> rahimahull8h quotes this and accepts it (vol. 1, p. 531). It is
also stated in Ahsan al-Fat w that RasPlull8h sallall8hu ‛alayhi wa
sallam preferred turning to his right and leaving the masjid from his
right.1 (Ahsan al-Fat w , vol. 3, p. 368)
Maul8n8 Zafar Ahmad ‛Uthm8n> rahimahull8h said that when
RasPlull8h sallall8hu ‛alayhi wa sallam used to turn around to face the
congregants, he used to turn to his right. And when he proceeded to
his house, he would proceed from the left, i.e. the left side of the
congregants. This is because his rooms were in that direction. This is
the right side in the qiblah direction and the left side of the
congregants. He was of the view that if a person wants to perform the
Sunnah sal8h at his house, he must imitate RasPlull8h sallall8hu ‛alayhi

1
Ahsan al-Fat w , vol. 3, p. 368.
712
wa sallam by proceeded from the right side of the qiblah which is the
left side of the congregants.1
All8h ta‛8l8 knows best.
Loud du’ā in the masjid
Question
Sometimes, a lecturer or im8m makes loud du‛8’ in the masjid. What is
the preferred way of making du‛8’? What is the ruling with regard to
making loud du‛8’ occasionally?
Answer
It is essentially better and superior to make a silent du‛8’. It is
permissible to make a loud du‛8’ occasionally. It is better and more
appropriate to make a loud du‛8’ in mas8jid which are frequented by
the laity. This is so that they could learn the method of du‛8’ and get
the opportunity of saying “Ām>n” to the du‛8’s of the Qur’8n and
Had>th. However, a silent du‛8’ should be made periodically so that
people do not think that a loud du‛8’ is necessary.
ٓ ً
ٰ
}‫ﻐﺪاد‬+‫ ا‬A‫ﻮ‬E‫ ﻗﺎل اﻟﻌﻼﻣﺔ اﻻ‬..."‫ وﺧﻔﻴﺔ‬åã‫ﻢ ﺗ‬.ž‫ "ادﻋﻮ ر‬:q‫ﺗﻌﺎ‬ ‫ﻗﺎل اﷲ‬
ٰ ٔ ‫ﺎ واﻹﻇﮩﺎر ٔاﻓﻀﻞ ﻋﻨﺪ ﻋﺪم ﺧﻮﻓﮧ‬8‫ﺮ‬E‫ اﻹﺧﻔﺎء ٔاﻓﻀﻞ ﻋﻨﺪ ﺧﻮف ا‬:è‫ا]ﻨ‬
÷‫واو‬
ٔ
‫ﺎء او ن ® ا{ﮩﺮ‬8‫ﺮ‬E‫ﻣﻨﮧ اﻟﻘﻮل ﺑﺘﻘﺪﻳﻢ اﻹﺧﻔﺎء ’ ا{ﮩﺮ ﻓﻴﻤﺎ إذا ﺧﻴﻒ ا‬
ٔ ٔ ٔ
‫ﺘﻘﺪﻳﻢ ا{ﮩﺮ‬ž‫ﻮ „ﺼﻞ او ﻧﺎﺋﻢ او ﻗﺎرئ او „ﺸﺘﻐﻞ ﺑﻌﻠﻢ \´ و‬E ’ ‫ﺶ‬°‫ﺸﻮ‬
ٔ
‫ﻮ إزاﻟﺔ‬E ‫ن ﻓﻴﮧ ﻗﺼﺪ ﺗﻌﻠﻴﻢ ﺟﺎﮨﻞ او‬w‫ و‬Œ‫’ اﻹﺧﻔﺎء ﻓﻴﻤﺎ اذا ﺧﻼ ﻋﻦ ذﻟ‬
ٔ ٔ ٔ
‫ﻮ ﻧﻌﺎس او ﻛﺴﻞ ﻋﻦ ا(ا´ ﻧﻔﺴﮧ او إدﺧﺎل‬E ‫وﺣﺸﺔ ﻋﻦ „ﺴﺘﻮﺣﺶ او ﻃﺮد‬
ٔ ٔ ٔ ‫ور ’ ﻗﻠﺐ‬
‫ وﻣﻨﮧ ا{ﮩﺮ‬Œ‫ﻮ ذﻟ‬E ‫„ﻮﻣﻦ او ﺗﻨﻔ' ﻣﺒﺘﺪع ﻋﻦ ﺑﺪﻋﺔ او‬
: ‫ )ﺗﻔﺴ' روح ا ﻌﺎ‬.‫ﻄﺒﺔ‬v‫ء ﻹﻣﺎم ا ﺴﻠﻤ ® ا‬å(‫ﺼﺤﺎﺑﺔ وا‬E‫ﻋﻦ ا‬ ¬‫ﺑﺎﻟ‬
(۱۴۰/|

1
I‛l ’ as-Sunan, vol. 3, p. 186.
713
 ‫اﻋﻼء ا‪E‬ﺴ ‪:‬‬
‫ٔ‬
‫ﻋﻦ ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ اﻧﮧ ﻗﺎل‪ :‬ﺧ' ا(‪å‬ء ا‪ uv‬۔ رواہ اﺑﻦ ﺣﺒﺎن‬
‫ً‬ ‫ٔ‬
‫ﺻﺤﻴﺤﮧ‪ .‬وﻋﻦ ا ﺲ ر اﷲ ﻋﻨﻪ „ﺮﻓﻮ‪ å‬دﻋﻮة ® ا‪ ìE‬ﺗﻌﺪل ﺳﺒﻌ دﻋﻮة ®‬
‫اﻟﻌﻼﻧﻴﺔ‪) .‬اﻋﻼء ا‪E‬ﺴ ‪(۱۱۱/` :‬‬

‫ﻋﻤﻞ ا‪Ö‬ﻮم وا‪E‬ﻠﻴﻠﺔ‪:‬‬

‫ٔ‬
‫اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ن ¯ﺮک‬ ‫ﻋﻦ ﺻﮩﻴﺐ ر‬
‫ء‬ ‫ء‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻳﺎرﺳﻮل اﷲ إﻧ‪ Œ‬ﺮک ﺷﻔﺘﻴﮧ‬ ‫ﺷﻔﺘﻴﮧ ﺑﻌﺪ ﺻﻼة اﻟﻔﺠﺮ‬
‫ٔ‬ ‫ٔ‬ ‫*‬ ‫ٔ‬
‫ﻣﺎ ﻛﻨﺖ ﺗﻔﻌﻞ ﻣﺎ ﮨﺬا ا"ي ﺗﻘﻮل‪ :‬ﻗﺎل‪ :‬اﻗﻮل‪ :‬ا‪E‬ﻠﮩﻢ ﺑ‪ Œ‬اﺣﺎول و‪ Œž‬اﺻﺎول‬
‫ٔ‬
‫و‪ Œž‬اﻗﺎﺗﻞ‪) .‬ﻋﻤﻞ ا‪Ö‬ﻮم وا‪E‬ﻠﻴﻠﺔ‪(۳۲/X :‬‬
‫ٔ‬
‫اﺧﺮج اﺑﻦ ا ﺒﺎرک ‪...‬ﻋﻦ ا]ﺴﻦ ﻗﺎل‪ :‬ﻟﻘﺪ ن ا ﺴﻠﻤﻮن ‪i‬ﺘﮩﺪون ® ا(‪å‬ء‬
‫ٰ‬ ‫ٔ‬ ‫ً‬
‫ﺗﻌﺎ‪ q‬ﻳﻘﻮل‪:‬‬ ‫وﻣﺎ ‪°‬ﺴﻤﻊ ﻟﮩﻢ ﺻﻮت ان ن إﻻ ﮨﻤﺴﺎ ﺑ•ﻨﮩﻢ و‪ ž‬ر‪ž‬ﮩﻢ وذﻟ‪ Œ‬اﻧﮧ‬
‫ً‬ ‫ً‬ ‫ٔ‬ ‫ً‬
‫"ادﻋﻮ ر‪.ž‬ﻢ ﺗ‪ åã‬وﺧﻔﻴﺔ" واﻧﮧ ﺳﺒﺤﺎﻧﮧ ذﻛﺮ ﻋﺒﺪا ﺻﺎ]ﺎ ﻓﺮ ﻟﮧ ﻓﻌﻠﮧ‬
‫ٔ‬ ‫ً‬ ‫ٰ‬
‫ﺗﻌﺎ‪" :q‬إذ ﻧﺎد} ر‪ž‬ﮧ ﻧﺪاء ﺧﻔﻴﺎ" و™ رواﻳﺔ ﻋﻨﮧ اﻧﮧ ﻗﺎل‪ :‬ﺑ دﻋﻮة ا‪ìE‬‬ ‫ﻓﻘﺎل‬
‫ٰ ٔ‬ ‫ٔ‬ ‫ً‬
‫و‪ ž‬دﻋﻮة اﻟﻌﻼﻧﻴﺔ ﺳﺒﻌﻮن ﺿﻌﻔﺎ وﺟﺎء ﻣﻦ ﺣﺪﻳﺚ ا› „ﻮ‪ A‬اﻻﺷﻌﺮ} ر‬
‫ٔ‬ ‫ٔ‬
‫اﷲ ﻋﻨﻪ اﻧﮧ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل ﻟﻘﻮم ‪i‬ﮩﺮون‪ :‬اﻳﮩﺎ ا‪f‬ﺎس ار‪ž‬ﻌﻮا ’‬
‫ً‬ ‫ً‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫اﻧﻔﺴﻜﻴﻢ إﻧ‪.‬ﻢ ﻻ ﺗﺪﻋﻮن اﺻﻢ وﻻ ‪±‬ﺋﺒﺎ إﻧ‪.‬ﻢ ﺗﺪﻋﻮن ﺳﻤﻴﻌﺎ ﺑﺼ'ا و‪ß‬ﻮ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻣﻌ‪.‬ﻢ و‪ß‬ﻮ اﻗﺮب إ‪ q‬اﺣﺪ¿ﻢ ﻣﻦ ﻋﻨﻖ راﺣﻠﺘﮧ وا ﻌ‪ Ø‬ارﻓﻘﻮا ﺑﺎﻧﻔﺴ‪.‬ﻢ‬
‫واﻗ•وا ﻣﻦ ا‪E‬ﺼﻴﺎح ® ا(‪å‬ء‪) .‬روح ا ﻌﺎ ‪(۱۳۹/| :‬‬
‫‪…Supplicate to your Sustainer with humility and silently. In other‬‬
‫‪words, among the etiquette of du‛8’ is that it must be done with‬‬
‫‪humbleness and submission, and it must be made silently. We learn‬‬
‫‪from this that a silent du‛8’ is superior to a loud du‛8’.1‬‬

‫‪1‬‬
‫‪Ma‛ rif al-Qur’ n, vol. 3, p. 137.‬‬
‫‪714‬‬
‫‪However, a loud du‛8’ is permissible when wisdom demands it.‬‬
‫‪Observe the following Ah8d>th on loud du‛8’:‬‬

‫ﻗﺒ ﺔ‬ ‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ و‪ß‬ﻮ‬
‫*‬ ‫ٔ‬ ‫*‬
‫ﻳﻮم ﺑﺪر‪ :‬ا‪E‬ﻠﮩﻢ إ‪ Ó‬ا ﺸﺪک ﻋﮩﺪک ووﻋﺪک ا‪E‬ﻠﮩﻢ إن ﺷﺌﺖ ‪E‬ﻢ ﺗﻌﺒﺪ ﺑﻌﺪ ا‪Ö‬ﻮم‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﺎﺧﺬ اﺑﻮ ﺑ‪.‬ﺮ ر اﷲ ﻋﻨﻪ ﺑﻴﺪہ‪ ،‬ﻓﻘﺎل‪ :‬ﺣﺴﺒ‪ Œ‬ﻳﺎرﺳﻮل اﷲ‪ ،‬ﻓﻘﺪ ا]ﺤﺖ‬
‫’ ر‪ Œž‬و‪ß‬ﻮ ® ا(رع ﻓﺨﺮج و‪ß‬ﻮ ﻳﻘﻮل‪ :‬ﺳﻴﮩﺰم ا{ﻤﻊ و‪8‬ﻮ‪E‬ﻮن ا(ﺑﺮ ﺑﻞ‬
‫ا‪E‬ﺴﺎﻋﺔ „ﻮﻋﺪﮨﻢ وا‪E‬ﺴﺎﻋﺔ ٔاد‪ß‬ﻰ ٔ ّ‬
‫وا„ﺮ‪) .‬رواہ ا‪+‬ﺨﺎر}‪(۴۰۹/X :‬‬
‫ٔ‬
‫ﻋﻦ ا› ﮨﺮ‪8‬ﺮة ر اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ن ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻳﺪﻋﻮ ®‬
‫* ٔ‬ ‫* ٔ‬ ‫* ٔ‬
‫اﻟﻘﻨﻮت ا‪E‬ﻠﮩﻢ اﻧﺞ ﺳﻠﻤﺔ ﺑﻦ ﮨﺸﺎم ا‪E‬ﻠﮩﻢ اﻧﺞ ا‪E‬ﻮ‪Ö‬ﺪ ﺑﻦ ا‪E‬ﻮ‪Ö‬ﺪ ا‪E‬ﻠﮩﻢ اﻧﺞ ﻋﻴﺎش‬
‫* ٔ‬ ‫ٔ‬
‫ﺑﻦ ا› ر‪ž‬ﻴﻌﺔ ا‪E‬ﻠﮩﻢ اﻧﺞ ا ﺴﺘﻀﻌﻔ ﻣﻦ ا ٔﻮﻣﻨ ‪ ...‬اﻟﺦ‪) .‬رواہ ا‪+‬ﺨﺎر}‪،۴۱۱/X :‬‬
‫ﺑﺎب ا(‪å‬ء ’ ا ‪( _µ‬‬
‫‪This du‛8’ was made aloud; the Sah8bah radiyall8hu ‛anhum heard it.‬‬
‫ٔ ٔ‬
‫ﻋﻦ ﺣﺒﻴﺐ ﺑﻦ „ﺴﻠﻤﺔ اﻟﻔﮩﺮي و‪w‬ن ﺎب ا(ﻋﻮة اﻧﮧ ا„ﺮ ’ ﺟ•ﺶ ﻓﺪرب‬
‫ٔ‬
‫ا(روب ﻓﻠﻤﺎ ا‪ ú‬اﻟﻌﺪو ﻗﺎل‪ :‬ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻳﻘﻮل‪ :‬ﻻ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪i‬ﺘﻤﻊ „ﻼ ﻓﻴﺪﻋﻮ ﺑﻌﻀﮩﻢ و‪ٔ8‬ﻮﻣﻦ ا‪+‬ﻌﺾ إﻻ اﺟﺎﺑﮩﻢ اﷲ ﺛﻢ اﻧﮧ ‪È‬ﺪ اﷲ واﺛ‪Ø‬‬
‫ٔ‬ ‫ٔ‬ ‫*‬
‫ﻋﻠﻴﮧ ﺛﻢ ﻗﺎل‪ :‬ا‪E‬ﻠﮩﻢ اﺣﻘﻦ دﻣﺎءﻧﺎ واﺟﻌﻞ اﺟﻮرﻧﺎ اﺟﻮر ا‪E‬ﺸﮩﺪاء‪) ...‬ا ﺴﺘﺪرک‬
‫’ ا‪E‬ﺼﺤﻴﺤ ‪(R\WQ|\sWâ| :‬‬

‫ﻗﺎل اﻟﮩﻴﺜ¼‪ :‬رواہ اﻟﻄ?ا ورﺟﺎﻟﮧ رﺟﺎل ا‪E‬ﺼﺤﻴﺢ ﻏ' اﺑﻦ ﻟﮩﻴﻌﺔ و‪ß‬ﻮ ﺣﺴﻦ‬
‫ٔ‬
‫ا]ﺪﻳﺚ‪ ) .‬ﻤﻊ ا‪E‬ﺰواﺋﺪ‪ ،۱۷۰/XS :‬ﺑﺎب ا—ﺎﻣ ’ ا(‪å‬ء‪ ،‬دار اﻟﻔﻜﺮ(‬
‫‪Hadrat Hab>b ibn Maslamah radiyall8hu ‛anhu was a Sah8b> whose‬‬
‫‪du‛8’s were readily accepted. He was appointed as a commander over‬‬
‫‪an army. He planned the path to advance towards the Romans. When‬‬
‫‪they came face to face with the enemy, he said to the people: “I heard‬‬
‫‪RasPlull8h sallall8hu ‛alayhi wa sallam saying: ‘When a group‬‬
‫‪assembles in a place, and one of them leads them in du‛8’ while they‬‬
‫‪say ‘Ām>n’, All8h ta‛8l8 will certainly accept their du‛8’.’” Hadrat Hab>b‬‬

‫‪715‬‬
‫‪radiyall8hu ‛anhu then praised and extolled All8h ta‛8l8, and made this‬‬
‫‪du‛8’: “O All8h! Protect our blood [lives] and give us the reward of‬‬
‫‪martyrs…”1‬‬
‫‪Hadrat Muft> MahmPd Hasan S8hib rahimahull8h said…We learn from‬‬
‫‪this that not only is a collective du‛8’ prescribed, rather it is more‬‬
‫‪likely of acceptance. 2‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪" :q‬ﻗﺪ اﺟﻴﺒﺖ دﻋﻮﺗ‪.‬ﻤﺎ" ﻗﺎل اﺑﻮ اﻟﻌﺎ‪Ö‬ﺔ واﺑﻮ ﺻﺎﻟﺢ وﻋﻜﺮﻣﺔ و‪ô‬ﻤﺪ‬ ‫ﻗﻮﻟﮧ‬
‫ٔ‬ ‫ٰ‬ ‫ٔ‬
‫„ﻮ‪ A‬ﻋﻠﻴﻪ ا‪E‬ﺴﻼم واﻣﻦ ﮨﺎرون ﻋﻠﻴﻪ‬ ‫ﺑﻦ ﻛﻌﺐ اﻟﻘﺮ‪ L‬وا‪E‬ﺮ‪ž‬ﻴﻊ ﺑﻦ ا ﺲ‪ :‬د‪å‬‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪E‬ﺴﻼم ا} ﻗﺪ اﺟﺒﻨﺎﻛﻤﺎ ﻓﻴﻤﺎ ﺳﺎ—ﻤﺎ ﻣﻦ ﺗﺪﻣ' ال ﻓﺮﻋﻮن‪ ،‬وﻗﺪ ¯ﺘﺞ ﺑﮩﺬہ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫اﻻﻳﺔ ﻣﻦ ﻳﻘﻮل إن ﺗﺎﻣ ا ﺎ„ﻮم ’ ﻗﺮاءة اﻟﻔﺎ‪Â‬ﺔ ﻳ‪Y‬ل ﻣ‪Y‬ﻟﺔ ﻗﺮاءﺗﮩﺎ ﻻن‬
‫ٓ‬ ‫ٔ‬ ‫ٰ‬
‫„ﻮ‪ A‬ﻋﻠﻴﻪ ا‪E‬ﺴﻼم د‪ å‬وﮨﺎرون ﻋﻠﻴﻪ ا‪E‬ﺴﻼم اﻣﻦ‪) .‬ﺗﻔﺴ' اﻟﻘﺮان اﻟﻌﻈﻴﻢ‪:‬‬
‫‪(۴۷۰/Q‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ رﻓﻊ راﺳﮧ ﺑﻌﺪ‬ ‫ﻋﻦ ا› ﮨﺮ‪8‬ﺮة ر‬
‫*‬
‫ﻣﺎ ﺳﻠﻢ و‪ß‬ﻮ „ﺴﺘﻘﺒﻞ اﻟﻘﺒﻠﺔ‪ ،‬ﻓﻘﺎل‪ :‬ا‪E‬ﻠﮩﻢ ﺧﻠﺺ ﺳﻠﻤﺔ ﺑﻦ ﮨﺸﺎم وﻋﻴﺎش ﺑﻦ‬
‫ٔ‬
‫ا› ر‪ž‬ﻴﻌﺔ وا‪E‬ﻮ‪Ö‬ﺪ ﺑﻦ ا‪E‬ﻮ‪Ö‬ﺪ وﺿﻌﻔﺔ ا ﺴﻠﻤ ا"ﻳﻦ ﻻ ‪°‬ﺴﺘﻄﻴﻌﻮن ﺣﻴﻠﺔ وﻻ‬
‫ٔ‬ ‫ً‬
‫ﻳﮩﺘﺪون ﺳ‪é‬ﻴﻼ‪ ،‬ﻗﻠﺖ‪ ® :‬ا‪E‬ﺼﺤﻴﺢ اﻧﮧ ﻗﻨﺖ ﺑﮧ رواہ اﻟ‪‰‬ار وﻓﻴﮧ ’ ﺑﻦ ز‪ 8‬ﺪ‬
‫وﻓﻴﮧ ﺧﻼف و‪ž‬ﻘﻴﺔ رﺟﺎﻟﮧ ﺛﻘﺎت‪ ) .‬ﻤﻊ ا‪E‬ﺰواﺋﺪ‪(۱۵۲/XS :‬‬
‫‪A few Ah8d>th on loud du‛8’ are quoted from Hay t as-Sah bah:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)‪ (۱‬اﺧﺮج اﻟﻄ?ا‪ ® Ó‬اﻻوﺳﻂ ﻋﻦ ﻗ•ﺲ ا ﺪ‪ Ó‬ان رﺟﻼ ﺟﺎء‬
‫ٔ‬
‫ز‪8‬ﺪ ﺑﻦ ﺛﺎﺑﺖ ر اﷲ ﻋﻨﻪ ﻓﺴﺎل ﻋﻦ ‪e‬ء ﻓﻘﺎل ﻟﮧ ز‪8‬ﺪ‪:‬‬
‫ٔ ْ ٔ‬ ‫ٔ‬
‫ﻋﻠﻴ‪ Œ‬ﺑﺎ› ﮨﺮ‪8‬ﺮة ر اﷲ ﻋﻨﻪ ﻓﺒ•ﻨﺎ اﻧﺎ واﺑﻮ ﮨﺮ‪8‬ﺮة ر اﷲ‬
‫ﻋﻨﻪ وﻓﻼن ® ا ﺴﺠﺪ ﻧﺪﻋﻮ وﻧﺬﻛﺮ ر‪ž‬ﻨﺎ ﻋﺰ وﺟﻞ إذ ﺧﺮج‬
‫إ‪Ö‬ﻨﺎ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺣ‪ Æ‬ﺟﻠﺲ إ‪Ö‬ﻨﺎ ﻓﺴﻜﺘﻨﺎ‬

‫‪1‬‬
‫‪Hay t as-Sah bah (translated), vol. 3, p. 353.‬‬
‫‪2‬‬
‫‪Malf z t, p. 17.‬‬
‫‪716‬‬
 ٔ
Þ‫ ﻓﺪﻋﻮت اﻧﺎ وﺻﺎﺣ‬:‫ﺪ‬8‫ ﻓﻘﺎل ز‬."‫ي ﻛﻨﺘﻢ ﻓﻴﮧ‬RE ‫ "ﻋﻮدوا‬:‫ﻓﻘﺎل‬
ٔ
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫ﺮة ر اﷲ ﻋﻨﻪ وﺟﻌﻞ ا‬8‫ﻗﺒﻞ ا› ﮨﺮ‬
* ٔ
!‫ﻠﮩﻢ‬E‫ ا‬:‫ﺮة ر اﷲ ﻋﻨﻪ ﻓﻘﺎل‬8‫ اﺑﻮ ﮨﺮ‬å‫ ﺛﻢ د‬،‫ﺋﻨﺎ‬å‫ﻳٔﻮﻣﻦ ’ د‬
ً ٔ ٔ
،K ‫ ﻋﻠﻤﺎ ﻻ ﻳ‬Œ‫ ﺻﺎﺣﺒﺎ} واﺳﺎﻟ‬Œ‫ ﺑﻤﺜﻞ ﻣﺎ ﺳﺎﻟ‬Œ‫ ﺳﺎﺋﻠ‬Ó‫إ‬
".G‫ "ﺳﺒﻘﻜﻤﺎ ﺑﮩﺎ اﻟﻐﻼم ا(و‬:‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫ﻓﻘﺎل ا‬
‫ن ﻗﺎص ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ‬ ‫ وﻗ•ﺲ ﮨﺬا‬:(۳۶۱/ ) F‫ﻗﺎل اﻟﮩﻴﺜ‬
.‫ﻘﻴﺔ رﺟﺎﻟﮧ ﺛﻘﺎت۔اﻧﺘﮩ ٰﻰ‬8‫ و‬،‫ﻤﺪ‬ô ‫ﻢ ﻳﺮوﻋﻨﮧ ﻏ' اﺑﻨﮧ‬E ‫ﺰ‬8‫اﻟﻌﺰ‬
Hadrat Qays Madan> rahimahull8h says that a man came
to Hadrat Zayd ibn Th8bit radiyall8hu ‛anhu and asked
him about something. Hadrat Zayd said to him: “Go and
ask AbP Hurayrah because on one occasion, AbP
Hurayrah, another person and I were together in the
masjid, making du‛8’ and engaging in the remembrance
of our Sustainer. RasPlull8h sallall8hu ‛alayhi wa sallam
came to us and sat down with us. We fell silent. He said:
‘Continue with what you had been doing.’ So I and my
companion made du‛8’ before AbP Hurayrah, while
RasPlull8h sallall8hu ‛alayhi wa sallam was saying ‘Ām>n’
to our du‛8’. AbP Hurayrah then made this du‛8’: ‘O All8h!
I ask You for what my two companions asked. And I ask
You for knowledge which is not forgotten.’ RasPlull8h
sallall8hu ‛alayhi wa sallam said: ‘Ām>n.’ We said: ‘O
RasPlull8h! We two are also asking for knowledge which
is not forgotten.’ RasPlull8h sallall8hu ‛alayhi wa sallam
said: ‘This DPs> youngster (Hadrat AbP Hurayrah) has
surpassed you two.’”
ٔ
‫( ﻋﻦ ﺟﺎﻣﻊ ﺑﻦ ﺷﺪاد ﻋﻦ ذ} ﻗﺮاﺑﺔ ﻟﮧ‬۲۷۵/R) ‫واﺧﺮج اﺑﻦ ﺳﻌﺪ‬
‫ ﺛﻼث‬:‫ﻄﺎب ر اﷲ ﻋﻨﻪ ﻳﻘﻮل‬v‫ ﺳﻤﻌﺖ ﻋﻤﺮ ﺑﻦ ا‬:‫ﻗﺎل‬
* *
‫ﻠﮩﻢ‬E‫ ﺿﻌﻴﻒ ﻓﻘﻮ ! ا‬Ó‫ﻠﮩﻢ إ‬E‫<ﻤﺎت إذا ﻗﻠﺘﮩﺎ ﻓﮩﻴﻤﻨﻮا ﻋﻠﻴﮩﺎ! ا‬
*
.b‫ﻴﻞ ﻓﺴﺨ‬Á Ó‫ﻠﮩﻢ إ‬E‫! ا‬b‫ا ﻏﻠﻴﻆ ﻓﻠﻴ‬
A relative of J8mi‛ ibn Shadd8d relates: I heard ‛Umar ibn
al-Khatt8b radiyall8hu ‛anhu saying: There are three
du‛8’s which, when I make, you must say Ām>n to them:
717
O All8h! I am weak, so strengthen me. O All8h! I am hard-
hearted, so make me soft-hearted. O All8h! I am miserly,
so make me generous.
ً ٔ ٔ
q‫ ﻧﻈﺮت إ‬:‫ﺪ ﻗﺎل‬8‫ﺴﺎﺋﺐ ﺑﻦ ﻳﺰ‬E‫( ﻋﻦ ا‬۳۲۱/R) ‫واﺧﺮج اﻳﻀﺎ‬
ً ً ً
‫ﺮﻣﺎدة ﻏﺪا ﻣﺘﺒﺬﻻ‬E‫ﻄﺎب ر اﷲ ﻋﻨﻪ ﻳﻮﻣﺎ ® ا‬v‫ﻋﻤﺮ ﺑﻦ ا‬
ً
‫ ﻋﻠﻴﮧ ﺑﺮد ﻻ ﻳﺒﻠﻎ ر_ﺒ·ﻴﮧ ﻳﺮﻓﻊ ﺻﻮﺗﮧ ﺑﺎﻻﺳﺘﻐﻔﺎر وﻋﻴﻨﺎہ‬åã‫ﻣﺘ‬
‫ وﻋﻦ ﻳﻤﻴﻨﮧ اﻟﻌﺒﺎس ﺑﻦ ﻋﺒﺪا ﻄﻠﺐ ر‬،‫ﺗﮩﺮﻗﺎن ’ ﺧﺪﻳﮧ‬
ً
‫ﺴﻤﺎء‬E‫ ا‬q‫ﻮ „ﺴﺘﻘﺒﻞ اﻟﻘﺒﻠﺔ راﻓﻌﺎ ﻳﺪﻳﮧ إ‬ß‫ ﻳﻮﻣﺌﺬ و‬å‫اﷲ ﻋﻨﻪ ﻓﺪ‬
ٔ
‫ﺎس ﻣﻌﮧ ﺛﻢ اﺧﺬ ﺑﻴﺪ اﻟﻌﺒﺎس ر‬f‫ ا‬å‫ ود‬å‫ﮧ ﻓﺪ‬ž‫ ر‬q‫وﻋﺞ إ‬
*
‫ ﻓﻤﺎ زال‬،ŒÖ‫ إ‬Œ‫ﻠﮩﻢ إﻧﺎ ﺴ·ﺸﻔﻊ ﺑﻌﻢ رﺳﻮﻟ‬E‫ ا‬:‫اﷲ ﻋﻨﻪ ﻓﻘﺎل‬
ً ً
‫ ﺟﻨﺒﮧ „ﻠﻴﺎ واﻟﻌﺒﺎس ر اﷲ‬q‫اﻟﻌﺒﺎس ر اﷲ ﻋﻨﻪ ﻗﺎﺋﻤﺎ إ‬
.‫ﻋﻨﻪ ﻳﺪﻋﻮ وﻋﻴﻨﺎہ ﺗﮩﻤﻼن‬
Hadrat S8’ib ibn Yaz>d rahimahull8h relates: One day I
looked at ‛Umar ibn al-Khatt8b during the Ram8dah
drought which we had been experiencing. It was in the
morning, when he was wearing simple garments and
proceeding in utmost humility and submission. He had a
small shawl over his body which did not even reach his
knees. He raised his voice in seeking All8h’s forgiveness
while tears were flowing down his cheeks. ‛Abb8s ibn
‛Abd al-Muttalib radiyall8hu ‛anhu was standing to his
right. On that day, he was facing the qiblah with his
hands raised towards the heavens. He was supplicating
beseechingly to All8h ta‛8l8 and the people were making
du‛8’ with him. He then held the hand of Hadrat ‛Abb8s
and said: “O All8h! We are making the uncle of
RasPlull8h sallall8hu ‛alayhi wa sallam our intermediary
to You.” Hadrat ‛Abb8s stood for quite some time at his
side, making du‛8’ while his eyes were flowing with tears.
ٔ ٔ ٔ ٔ
‫( ﻋﻦ ا› ﺳﻌﻴﺪ „ﻮ÷ ا› اﺳﻴﺪ‬۲۹۴/R) ‫و اﺧﺮج اﺑﻦ ﺳﻌﺪ‬
‫ﻄﺎب ر اﷲ ﻋﻨﻪ ﻳﻌﺲ ا ﺴﺠﺪ ﺑﻌﺪ‬v‫ ن ﻋﻤﺮ ﺑﻦ ا‬:‫ﻗﺎل‬
ً ً ٔ ً ٔ
‫ ﻓﻤﺮ‬،¦‫اﻟﻌﺸﺎء ﻓﻼ ﻳﺮ} ﻓﻴﮧ اﺣﺪا إﻻ اﺧﺮﺟﮧ إﻻ رﺟﻼ ﻗﺎﺋﻤﺎ ﻳﺼ‬
718
 ٔ ٔ
‫ﺑﻨﻔﺮ ﻣﻦ اﺻﺤﺎب رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﻴﮩﻢ ا› ﺑﻦ‬
ٔ ٔ ٔ ‫ ﻣﻦ‬:‫ﻛﻌﺐ ر اﷲ ﻋﻨﻪ ﻓﻘﺎل‬
‫ ﻳﺎ‬Œ‫ ﻧﻔﺮ ﻣﻦ اﮨﻠ‬:›‫ﻮﻻء؟ ﻗﺎل ا‬ß
ٔ
‫ ﺟﻠﺴﻨﺎ ﻧﺬﻛﺮ‬:‫ﺼﻼة؟ ﻗﺎل‬E‫ﻢ ﺑﻌﺪ ا‬.‫ ﻣﺎ ﺧﻠﻔ‬:‫اﻣ' ا ٔﻮﻣﻨ ! ﻗﺎل‬
ٔ
å‫ﮧ ﺧﺬ! ﻗﺎل ﻓﺪ‬Ö‫ ﻓﺠﻠﺲ ﻣﻌﮩﻢ ﺛﻢ ﻗﺎل ﻻدﻧﺎﮨﻢ إ‬:‫ ﻗﺎل‬،‫اﷲ‬
ٔ ّ ً ً ٔ
‫ ﺟﻨﺒﮧ‬q‫ واﻧﺎ إ‬š‫إ‬ ‫ اﻧﺘﮩﻰ‬Æ‫ﻓﺎﺳﺘﻘﺮاﮨﻢ رﺟﻼ رﺟﻼ ﻳﺪﻋﻮن ﺣ‬
ٔ
‫ﺪ‬i ‫ ﺟﻌﻞ‬Æ‫ ﺣ‬l‫ء إﻓ‬å(‫ ﻣﻦ ا‬Ó‫ت واﺧﺬ‬ã‫ ﮨﺎت! ﻓﺤ‬:‫ﻓﻘﺎل‬
* * ٔ
!‫ﻨﺎ‬È‫ﻠﮩﻢ ار‬E‫ﺎ! ا‬f‫ﻠﮩﻢ اﻏﻔﺮ‬E‫ ا‬:‫ﻮ ان ﺗﻘﻮل‬E‫ و‬:‫ ﻓﻘﺎل‬b‫ ﻣ‬Œ‫„ﺲ ذﻟ‬
ٔ ٔ
‫ دﻣﻌﺔ‬ýõ‫ ﺛﻢ اﺧﺬ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ ﻓﻤﺎ ن ® اﻟﻘﻮم ا‬:‫ﻗﺎل‬
ٓ ٔ ٔ
.‫ﺎس اﻻن! ﻓﺘﻔﺮﻗﻮا‬f‫ اﻳﮩﺎ ا‬:‫ﺎء ﻣﻨﮧ ﺛﻢ ﻗﺎل‬.‫وﻻ اﺷﺪ ﺑ‬
Hadrat AbP Sa‛>d, the freed slave of Hadrat AbP Usayd,
relates that Hadrat ‛Umar radiyall8hu ‛anhu used to walk
around in the masjid after the ‛ish8 sal8h. Whenever he
came across any person, he would ask him to leave the
masjid, except for the one who was occupied in sal8h.
One night, he passed by some Companions of RasPlull8h
sallall8hu ‛alayhi wa sallam. Ubayy ibn Ka‛b radiyall8hu
‛anhu was among them. Hadrat ‛Umar asked: “Who are
these people?” Hadrat Ubayy replied: “O Am>r al-
Mu’min>n! These are a few of your house-folk.” Hadrat
‛Umar asked: “Why are you still sitting here after the
sal8h?” He replied: “We sat to engage in All8h’s
remembrance.” ‛Umar radiyall8hu ‛anhu sat down with
them and asked the one who was closest to him: “You
make du‛8’.” The man made du‛8’. Hadrat ‛Umar then
asked each one until it was my turn. I was sitting at his
side. He said to me: “Now you make du‛8’.” My tongue
became locked and I began trembling to the extent that
he too realized that I was trembling. He said: “If you
cannot say anything, then at least make this du‛8’: ‘O
All8h! Forgive us. O All8h! Have mercy on us.’” Hadrat
‛Umar then made du‛8’. There was no one who cried
more and shed more tears than him. He then said: “O
people! You may disperse now.”

719
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﷲ ﻋﻨﻪ ان‬ ‫واﺧﺮج ا‪È‬ﺪ واﻟﻄ?ا‪ Ó‬ﻋﻦ ﻋﻘﺒﺔ ﺑﻦ ‪„å‬ﺮ ر‬
‫ا‪ Þf‬ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل ‪E‬ﺮﺟﻞ ﻳﻘﺎل ﻟﮧ ذو ا‪+‬ﺠﺎدﻳﻦ‪ :‬إﻧﮧ‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫اواہ‪ ،‬وذﻟ‪ Œ‬اﻧﮧ ﻛﺜ' ا"ﻛﺮ ﷲ ﻋﺰ وﺟﻞ ® اﻟﻘﺮان‪ ،‬و‪w‬ن ﻳﺮﻓﻊ‬
‫ﺻﻮﺗﮧ ® ا(‪å‬ء‪ .‬ﻗﺎل اﻟﮩﻴﺜ‪ (۳۶۹/ ) F‬و‪B‬ﺳﻨﺎدﮨﻤﺎ ﺣﺴﻦ‪) .‬ﺣﻴﺎة‬
‫ا‪E‬ﺼﺤﺎﺑﺔ‪ ،۱۳۰/W :‬ا(‪å‬ء ® ا{ﻤﺎﻋﺔ ورﻓﻊ ا‪E‬ﺼﻮت وا—ﺎﻣ ‪،‬‬
‫ا ﻜﺘﺒﺔ ا—ﺠﺎر‪8‬ﺔ(‬
‫‪Hadrat ‛Uqbah ibn ‛Āmir radiyall8hu ‛anhu relates that‬‬
‫‪there was a Sah8b> who was referred to as DhP al-‬‬
‫‪Baj8dayn. RasPlull8h sallall8hu ‛alayhi wa sallam had‬‬
‫]‪said with reference to him: “He beseeches [All8h‬‬
‫‪excessively.” He said this because this Sah8b> used to‬‬
‫‪engage in excessive remembrance of All8h ta‛8l8, occupy‬‬
‫‪himself in reading the Qur’8n, and raise his voice in‬‬
‫‪du‛8’.‬‬
‫‪Observe the following juridical texts:‬‬

‫اﻟﻔﺘﺎو} اﻟ‪‰‬از‪8‬ﺔ‪:‬‬
‫ً‬ ‫ٔ‬
‫واﻋﻆ ﻳﺪﻋﻮ ‪ 9‬اﺳﺒﻮع ﺑﺪ‪å‬ء „ﺴﻨﻮن ﺟﮩﺮا —ﻌﻠﻴﻢ اﻟﻘﻮم و‪J‬ﺎﻓﺘﮧ اﻟﻘﻮم إذا‬
‫ٔ ً‬
‫ﺗﻌﻠﻢ اﻟﻘﻮم ﺧﺎﻓﺖ ‪ß‬ﻮ اﻳﻀﺎ‪) .‬اﻟﻔﺘﺎو} اﻟ‪‰‬از‪8‬ﺔ ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‪(۴۲/W :‬‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬
‫وا‪E‬ﺴﻨﺔ ان ‪ èJ‬ﺻﻮﺗﮧ ﺑﺎ(‪å‬ء ﻛﺬا ® ا{ﻮﮨﺮة ا‪'f‬ة‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫‪.۲۲۹/X‬وا{ﻮﮨﺮة ا‪'f‬ة‪ .۱۹۳/X :‬ورد ا ﺤﺘﺎر‪ ،۵۷/Q :‬ﺳﻌﻴﺪ(‬

‫اﻣﺪاد اﻟﻔﺘﺎو}‪:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻋﻠﻢ اﻧﮧ ﻻ ﺧﻼف ﺑﺎن ا ﺬا‪ß‬ﺐ اﻻر‪ž‬ﻌﺔ ﻧﺪب ا(‪å‬ء ا ‪E‬ﻺﻣﺎم واﻟﻔﺬ‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﺟﺎز ا ﺎ‪E‬ﻜﻴﺔ وا‪E‬ﺸﺎﻓﻌﻴﺔ ﺟﮩﺮ اﻹﻣﺎم ﺑﮧ —ﻌﻠﻴﻢ ا ﺎ„ﻮﻣ او ﺗﺎﻣﻴﻨﮩﻢ ’‬
‫د‪å‬ﺋﮧ‪) .‬اﻣﺪاد اﻟﻔﺘﺎو}‪(۵۶۵/X :‬‬

‫‪720‬‬
Fat w Rash d yyah:
Question: Is it permissible to make a loud du‛8’ after the fard sal8h?
Answer: It is permissible to make a loud du‛8’ after the fard sal8h
provided there is no impediment to it.1
Fat w Rah m yyah:
A silent du‛8’ is superior. If it does not disturb the congregants in any
way, it will be permissible to raise the voice slightly occasionally. It is
makrPh to make a habit of a loud du‛8’ all the time.
It is stated elsewhere:
It is better to make a silent du‛8’. If the im8m raises his voice slightly
so that the congregants may learn the du‛8’s or say “Ām>n” to his du‛8’,
then there is no harm in it. Here too, the precondition is that it does
not disturb the congregants in any way. 2
All8h ta‛8l8 knows best.
The method of raising the hands in du’ā
Question
The im8ms of some mas8jid have their palms together when making
du‛8’. How should du‛8’ be made? Should the hands be together or
should there be a slight gap between them?
Answer
When raising the hands for du‛8’, it is better to have a slight gap
between them.
ٔ
‫ ﮨﻞ ن رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻳﺮﻓﻊ‬:‫اﷲ ﻋﻨﻪ‬ ‫ وﺳﺌﻞ ا ﺲ ر‬:‫ﻗﺎل‬
‫ ﻓﻘﻴﻞ ﻳﺎ رﺳﻮل‬،‫ﺎس‬f‫ﻄﺐ ا‬J ‫ﻮ ذات ﻳﻮم ﻌﺔ‬ß ‫ ﺑ•ﻨﺎ‬،‫ ﻧﻌﻢ‬:‫ء؟ ﻗﺎل‬å(‫ﻳﺪﻳﮧ ® ا‬
ٔ ٔ
‫ ﻓﺮﻓﻊ ﻳﺪﻳﮧ‬:‫ ﻗﺎل‬،‫ ﻓﺎدع اﷲ‬،‫ ا ﺎل‬Œ‫ وﮨﻠ‬،‫ واﺟﺪﺑﺖ اﻻرض‬،‫اﷲ! ﻗﺤﻂ ا ﻄﺮ‬
ٔ ٔ
‫ ﻓﻤﺎ ﻗﻀﻴﻨﺎ‬،‫ﺴﻤﺎء ﺳﺤﺎﺑﺔ‬E‫ ﻓﺎﺳ·ﺴ ٰ وﻣﺎ ار} ® ا‬،‫ راﻳﺖ ﺑﻴﺎض إﺑﻄﻴﮧ‬Æ‫ﺣ‬
ٔ
، ‫ ﻓﺪاﻣﺖ ﻌﺔ‬،‫ اﮨﻠﮧ‬q‫ﺮﺟﻮع إ‬E‫ﺐ ا(ار ﻳﮩﻤﮧ ا‬8‫ﺸﺎب اﻟﻘﺮ‬E‫ إن ا‬Æ‫ﺼﻼة ﺣ‬E‫ا‬
‫ﺲ‬é‫ واﺣﺘ‬،‫ﻴﻮت‬+‫ ﻳﺎ رﺳﻮل اﷲ! ﺗﮩﺪﻣﺖ ا‬:‫ﻮا‬E‫ ﻗﺎ‬،‫ﺎﻧﻴﺔ‬ï‫ﻓﻠﻤﺎ ﻧﺖ ا{ﻤﻌﺔ ا‬

1
Fat w Rash d yyah, p. 601.
2
Fat w Rah m yyah, vol. 6, p. 55. Also Fat w Mahm d yyah, vol. 5, p. 692.
721
‫ا‪E‬ﺮ_ﺒﺎن‪ ،‬وﮨﻠ‪ Œ‬ا ﺎل‪ ،‬ﻗﺎل‪ :‬ﻓﺘ‪é‬ﺴﻢ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪ ،‬ﺛﻢ ﻗﺎل‬
‫*‬
‫ﺑﻴﺪﻳﮧ ﻓﻔﺮج ﺑ•ﻨﮩﻤﺎ‪ ،‬ﺛﻢ ﻗﺎل‪ :‬ا‪E‬ﻠﮩﻢ ﺣﻮا‪Ö‬ﻨﺎ وﻻ ﻋﻠﻴﻨﺎ‪ ،‬وﻓﺮق ﺑ ﻳﺪﻳﮧ‪ ،‬ﻗﺎل‪:‬‬
‫ﻓﻜﺸﻒ ﻋﻦ ا ﺪﻳﻨﺔ‪.‬۔ )„ﺴﻨﺪ ا ﻳﻌ¦‪(W\âX\R|sX :‬‬
‫‪…RasPlull8h sallall8hu ‛alayhi wa sallam smiled. He then raised his‬‬
‫‪hands with a gap between them, and said: “O All8h! Send rains around‬‬
‫…‪us and not on us‬‬

‫ا(ر ا ﺨﺘﺎر‪:‬‬
‫ٔ‬
‫ﻓﻴ‪é‬ﺴﻂ ﻳﺪﻳﮧ ﺣﺬاء ﺻﺪرہ ‪E‬ﻮ ا‪E‬ﺴﻤﺎء ﻻﻧﮩﺎ ﻗﺒﻠﺔ ا(‪å‬ء و‪.8‬ﻮن ﺑ•ﻨﮩﻤﺎ ﻓﺮﺟﺔ‪.‬‬
‫ٔ‬
‫و‪ Ã‬ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ و‪.8‬ﻮن ﺑ•ﻨﮩﻤﺎ ﻓﺮﺟﺔ ا} و‪B‬ن ﻗﻠﺖ‪ ،‬ﻗﻨﻴﺔ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ‬
‫رد ا ﺤﺘﺎر‪ ،۵۰۷/X :‬ﺳﻌﻴﺪ(‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫واﻻﻓﻀﻞ ® ا(‪å‬ء ان ﻳ‪é‬ﺴﻂ ﻛﻔﻴﮧ و‪.8‬ﻮن ﺑ•ﻨﮩﻤﺎ ﻓﺮﺟﺔ‪ ،‬و‪B‬ن ﻗﻠﺖ‪) .‬اﻟﻔﺘﺎو}‬
‫اﻟﮩﻨﺪﻳﺔ‪(۳۱۸/s :‬‬

‫و‪E‬ﻼﺳ‪ó‬ادة اﻧﻈﺮ‪) :‬ﻧﻔﻊ ا ﻔ‪ Æ‬وا‪E‬ﺴﺎﺋﻞ‪ ،‬ص‪ ،۴۹۳‬ﺑ'وت‪ .‬وﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو }‬

‫’ „ﺮا‪ ù‬اﻟﻔﻼح‪ :‬ص ‪ .۳۱۷‬وﻓﺘﺎو} ‪ô‬ﻤﻮدﻳﮧ‪ ،۷۱۰/s :‬ﻓﺎروﻗﻴﮧ(‬
‫‪However, there is an objection to the above because some Ah8d>th‬‬
‫‪show that the hands should be joined at the time of du‛8’. Observe the‬‬
‫‪following from Ihy ’ ‛Ul m ad-D n:‬‬

‫اﷲ ﻋﻨﻪ‪ :‬ن ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ إذا د‪ å‬ﺿﻢ ﻛﻔﻴﮧ‬ ‫وﻗﺎل اﺑﻦ ﻋﺒﺎس ر‬
‫وﺟﻌﻞ ﺑﻄﻮﻧﮩﻤﺎ ¸ﺎ ﻳ¦ وﺟﮩﮧ‪ .‬وﻗﺎل اﻟﻌﺮا‪ :l‬إﺳﻨﺎدہ ﺿﻌﻴﻒ‪) .‬اﺣﻴﺎء ﻋﻠﻮم ا(ﻳﻦ‬
‫ﻣﻊ ‪g‬ﺮ‪8‬ﺞ اﻟﻌﺮا‪(۳۱۳/X :ù‬‬

‫‪722‬‬
 ‫„ﺮ‪å‬ة ا ﻔﺎﺗﻴﺢ‪:‬‬

‫و‪ Ã‬ا]ﺪﻳﺚ دﻻﻟﺔ ’ اﺳﺘﺤﺒﺎب رﻓﻊ ا‪Ö‬ﺪﻳﻦ ® ا(‪å‬ء و‪.8‬ﻮﻧﺎن „ﻀﻤﻮﻣﺘ ‪،‬‬
‫اﷲ ﻋﻨﻪ ن رﺳﻮل اﷲ ﺻ¦‬ ‫ﺎ رو} اﻟﻄ?ا‪ ® Ó‬ا‪E‬ﻜﺒ' ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬
‫اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ إذا د‪ å‬ﺿﻢ ﻛﻔﻴﮧ وﺟﻌﻞ ﺑﻄﻮﻧﮩﻤﺎ ¸ﺎ ﻳ¦ وﺟﮩﮧ ذﻛﺮہ اﺑﻦ‬
‫ً‬
‫رﺳﻼن ﻛﺬا ® ا‪ìE‬اج ا ﻨ'‪ ،‬وﻗﺎل ﮨﺎ„ﺶ ‪Â‬ﻔﺔ ا"اﻛﺮ‪8‬ﻦ ﻧﻘﻼ ﻋﻦ ﻋﺪة‬
‫اﷲ ﻋﻨﻪ ﮨﺬا ﺳﻨﺪہ ﺿﻌﻴﻒ‪،‬‬ ‫ا]ﺼﻦ ا]ﺼ ﺑﻌﺪ ذﻛﺮ ﺣﺪﻳﺚ اﺑﻦ ﻋﺒﺎس ر‬
‫اﻧﺘﮩﻰ‪„) .‬ﺮ‪å‬ة ا ﻔﺎﺗﻴﺢ \ح „ﺸ©ة ا ﺼﺎﺑﻴﺢ ‪E‬ﻠﻤﺒﺎ‪E‬ﻜﻔﻮر}‪(۳۶۳/â :‬‬
‫‪Although the above narration is weak, there is a strong narration to‬‬
‫‪support it. The following is contained in Kit b az-Zuhd wa ar-Raq ’iq of‬‬
‫‪‛Abdull8h ibn Mub8rak rahimahull8h:‬‬
‫ٔ‬ ‫ٔ‬
‫اﺧ?ﻧﺎ ﻋﺒﺪ اﻟﻌﺰ‪8‬ﺰ ﺑﻦ ا› رواد ﻗﺎل‪:‬ﺣﺪﺛ‪ b‬ﻋﻠﻘﻤﺔ ﺑﻦ „ﺮﺛﺪ و‪B‬ﺳﻤﺎﻋﻴﻞ ﺑﻦ‬
‫ٔ‬ ‫ٔ‬
‫اﻣﻴﺔ ان رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ن إذا ﻓﺮغ ﻣﻦ ﺻﻼﺗﮧ رﻓﻊ ﻳﺪﻳﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﺿﻤﮩﻤﺎ وﻗﺎل‪ :‬رب اﻏﻔﺮ ‪ š‬ﻣﺎ ﻗﺪﻣﺖ وﻣﺎ اﺧﺮت وﻣﺎ ا رت وﻣﺎ اﻋﻠﻨﺖ وﻣﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا ﻓﺖ وﻣﺎ اﻧﺖ اﻋﻠﻢ ﺑﮧ ﻣ‪ b‬اﻧﺖ ا ﻘﺪم واﻧﺖ ا ٔﻮﺧﺮ ﻻ إﻟﮧ إﻻ اﻧﺖ ﻟ‪Œ‬‬
‫ا ﻠ‪ Œ‬وﻟ‪ Œ‬ا]ﻤﺪ‪) .‬ا‪E‬ﺰﮨﺪ وا‪E‬ﺮﻗﺎﺋﻖ ﻻﺑﻦ ا ﺒﺎرک‪ ،R\X| \XXWX :‬ﺑﺎب ﻓﻀﻞ‬
‫ذﻛﺮاﷲ ﻋﺰ وﺟﻞ(‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﻗﺎل ‪ô‬ﻘﻘﮧ ا‪È‬ﺪ ﻓﺮ‪8‬ﺪ‪„ :‬ﺮﺳﻞ و‪B‬ﺳﻨﺎدہ ﺣﺴﻦ وورد „ﺮﻓﻮ‪ å‬ﻋﻦ ﻋ‪ ö‬ﺑﻦ ا›‬
‫اﷲ ﻋﻨﻪ‪) .‬اﺳﺘﺤﺒﺎب ا(‪å‬ء ﺑﻌﺪ اﻟﻔﺮاﺋﺾ ﻮﻻﻧﺎ ﻋﺒﺪا]ﻔﻴ ﻆ‬ ‫ﻃﺎﻟﺐ ر‬
‫ا ‪ ،8‬ص ‪(۱۰۶‬‬
‫‪The answer to this is that the word damm, according to the jurists,‬‬
‫‪refers to “being in line, or being parallel to each other”. The same‬‬
‫‪explanation is given to the narration which makes reference to damm‬‬
‫‪al-‛aqibayn:‬‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﻠﺖ‪ :‬ﻟﻌﻠﮧ اراد ﻣﻦ اﻹ‪E‬ﺼﺎق ا ﺤﺎذات وذﻟ‪ Œ‬ﺑﺎن ¯ﺎذي ‪ 9‬ﻣﻦ ﻛﻌﺒﻴﮧ ﻻﺧﺮ‬
‫ٓ‬ ‫ٔ‬
‫ﻓﻼ ﻳﺘﻘﺪم اﺣﺪﮨﻤﺎ ’ اﻻﺧﺮ‪) .‬ا‪E‬ﺴﻌﺎﻳﺔ‪(۱۸۰/Q :‬‬
‫‪723‬‬
For further details refer to Fat w D r al-‛Ul m Zakar yy , vol. 2, p. 134.
ٔ ٔ
‫م اﻟﻘﺮب ا—ﺎم ﻻ ﻳﻨﺎ وﺟﻮد اﻟﻔﺮﺟﺔ اﻟﻘﻠﻴﻠﺔ واﻣﺎ ﻗﻮﻟﮧ‬² ‫ﻀﻢ‬E‫ﺪ ﺑﺎ‬8‫وان ار‬
ٔ ٔ ً ٔ
‫ﻢ ﻳﻔﺮد اﺣﺪﮨﻤﺎ‬E‫ﺮﻓﻊ و‬E‫ ﻊ ﺑ•ﻨﮩﻤﺎ ® ا‬Ø‫ﻊ ﺑ ﻛﻔﻴﮧ ﻻ ﻳﻨﺎﻓﻴﮧ اﻳﻀﺎ ﻻن ا ﻌ‬
(۳۱۷ :‫ اﻟﻔﻼح‬ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ „ﺮا‬.‫ﺑﮧ‬
All8h ta‛8l8 knows best.
Swaying from side to side when reading the Qur’ān or making dhikr
Question
When people read the Qur’8n or engage in dhikr in the masjid, they
sway from side to side (or front to back). Is it permissible to make
these motions?
Answer
If a person sways from side to side during Qur’8n reading or dhikr, and
does this for some sound reason (e.g. for concentration, to develop
enthusiasm, to create ease in memorizing, etc.) then it is permissible.
However, if he can acquire these benefits without having to sway, he
should not do it because worship requires tranquillity and decorum.
Moving from side to side negates tranquillity and decorum. At the
same time, if it takes the form of a dance or it is done after considering
it to be an act of worship, then it will not be permissible.

:}‫ﻓﺘﺎو} واﺣﺪ‬
ٔ ٔ ٔ ٓ ٔ
‫ﻮﻗﺎر اﻓﻀﻞ ﻻﻧﮧ ادل ’ ا—ﻌﻈﻴﻢ‬E‫ﺴﻜﻮن وا‬E‫ اﻟﻈﺎﮨﺮ ان ﻗﺮاءة اﻟﻘﺮان ﺑﺎ‬:‫ﺟﻮاب‬
‫ﻜﺘﺐ ا ﻌﺘ?ة‬E‫ﻢ ﻳﺘﻌﺮض ﻟﮧ ® ا‬E ‫وا—ﺤﺮک ﻳﻨﺎﻓﻴﮧ ﺛﻢ ا ﻨﻊ ﻋﻦ ا—ﺤﺮک‬
Þf‫ﺼﻼة ’ ا‬E‫ﺤﺮ وا(ر وﻏ'ﮨﻤﺎ ﻧﻌﻢ ذﻛﺮ ® ا(ر ا ﺨﺘﺎر ® ا‬+ ‫ا ﺘﺪاوﻟﺔ‬
‫ء‬å‫ﻧﻤﺎ ﮨﻲ د‬B‫ﺼﻮت ﺟﮩﻞ و‬E‫ج اﻹﻋﻀﺎء ﺑﺮﻓﻊ ا‬å‫ز‬B‫ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ و‬
ٔ ٰ ٔ ٓ
‫او÷ ﺑﺎن ﻻ ﻳﺘﺤﻘﻖ‬ ‫ ﻓﻘﺮاءة اﻟﻘﺮان‬،‫ اﻧﺘﮩ ٰﻰ‬،‫ﻮن ﺑ ا{ﮩﺮ وا ﺨﺎﻓﺘﺔ‬.‫ء ﻳ‬å(‫وا‬
ٔ ٔ
‫ ﺢ‬8‫ﺔ ﻟﻐﺮض ﺻﺤﻴﺢ ﻛﺘﻔﺮ‬8‫ﻮ‬E‫ﻮ ﻋﺪل ﻋﻦ ﮨﺬہ اﻻو‬E ‫ﻦ‬.‫ج اﻻﻋﻀﺎء ﻟ‬å‫ﻓﻴﮩﺎ إز‬
‫ﻌﺾ‬+‫ ا‬q‫ ﺑﺎﻟ ﺴﺒﺔ إ‬Œ8‫ﺎﻃﺮ وﺣﺼﻮل اﻟ ﺸﺎط ® اﻟﻘﺮاءة ا]ﺎﺻﻞ ﺑﺎ—ﺤﺮ‬v‫ا‬
ٔ ٔ
‫ﻮ ا—ﻌﻠﻴﻢ وﺿﺒﻂ‬ß ¦‫ﻮﮨﻢ ﻓﺎﻟﻈﺎﮨﺮ ﻋﺪم ا"م ﻻن ا ﻘﺼﻮد اﻻﺻ‬E‫ﺼﺒﻴﺎن و‬E

724
 ‫ٔ‬ ‫ٓ‬
‫اﻟﻘﺮان ﺑﺎﻟﻘﺮاءة ﻓﺒﺎ} ﻃﺮ‪8‬ﻖ ¯ﺼﻞ ﻳ ﺒ‪ P‬ا‪E‬ﺴ‪ :‬ﻓﻴﮧ ﻛﻤﺎ ﻻ ‪ ’ èJ‬ا ﻨﺼﻒ‬
‫ٔ‬ ‫ٔ‬
‫اﻻ ﺗﺮ} ان ا ﺤﺪث ¸ﻨﻮع ﻋﻦ „ﺲ ا ﺼﺤﻒ وﺟﻮزوا ‪E‬ﻠﺼ‪E Þ‬ﻠ‪ã‬ورة‬
‫وﺣﺼﻮل ا]ﻔﻆ ® ا‪E‬ﺼﻐﺮ ﻗﺎل ® ا(ر ا ﺨﺘﺎر‪ :‬وﻻ ﻳ‪.‬ﺮہ „ﺲ ﺻ‪ Þ‬ﺼﺤﻒ‬
‫ٔ‬
‫و‪E‬ﻮح‪ ،‬وﻻ ﺑﺎس ﺑﺪﻓﻌﮧ إ‪Ö‬ﮧ وﻃﻠﺒﮧ ﻣﻨﮧ ‪E‬ﻠ‪ã‬ورة إذ ا]ﻔﻆ ® ا‪E‬ﺼﻐﺮ ‪f‬ﻘﺶ‬
‫ٔ‬ ‫ٔ‬
‫® ا]ﺠﺮ‪ ،‬وﻻ ‪ èJ‬ان ا—ﺤﺮک ﻣﻦ ا‪E‬ﺼ‪ Þ‬ﺣﺎﻟﺔ اﻟﻘﺮاءة ‪E‬ﻠﺘﻌﻠﻢ ادون ﻣﻦ‬
‫ٔ‬
‫ا ﺲ ﺣﺎﻟﺔ ا]ﺪث‪ ،‬واﻣﺎ اﻟﻘﻮل ﺑ·ﺸ‪é‬ﻴﮧ ا‪Ö‬ﮩﻮد ﻓﻠﻢ ﻳ‪³‬ﺒﺖ ﺑﻨﻘﻞ ﺻﺤﻴﺢ‪) .‬ﻓﺘﺎو}‬
‫واﺣﺪ}‪(۱۴۷ :‬‬

‫ﻓﻴﺾ اﻟﻘﺪﻳﺮ‪:‬‬
‫ٔ‬ ‫ٓ‬
‫ﻓﺎﺋﺪة‪ :‬ﺳﺌﻞ ﺟﺪي ﺷﻴﺦ اﻹﺳﻼم ¯‪ 9‬ا ﻨﺎو}‪ :‬ﮨﻞ اﻻﮨ‪ó‬از ® اﻟﻘﺮان „ﻜﺮوہ او‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺧﻼف اﻻو÷؟ ﻓﺎﺟﺎب ﺑﺎﻧﮧ ﻏ' ا‪E‬ﺼﻼة ﻏ' „ﻜﺮوہ وﻟ‪.‬ﻦ ﺧﻼف اﻻو÷ ‪،‬‬
‫‪ô‬ﻠﮧ إذا ‪E‬ﻢ ﻳﻐﻠﺐ ا]ﺎل واﺣﺘﺎج إ‪E q‬ﻮ ا‪ ® uf‬ا"ﻛﺮ إ‪ q‬ﺟﮩﺔ ا‪Ö‬ﻤ‬
‫ٔ‬
‫واﻹﺛﺒﺎت إ‪ q‬ﺟﮩﺔ اﻟﻘﻠﺐ‪ ،‬واﻣﺎ ® ا‪E‬ﺼﻼة ﻓﻤﻜﺮوہ إذا ﻗﻞ ﻣﻦ ﻏ' ﺣﺎﺟﺔ‪.‬‬
‫)ﻓﻴﺾ اﻟﻘﺪﻳﺮ‪(۶۲/Q :‬‬

‫ﺑﺮ‪8‬ﻘﺔ ‪ô‬ﻤﻮدﻳﺔ‪:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫"ﻻ إﻟﮧ‬ ‫و اﻣﺎ ‪Â‬ﺮ‪ Œ8‬ا‪E‬ﺮاس ﻓﻘﻂ ﻳﻤﻨﺔ و‪ì°‬ة ‪Â‬ﻘﻴﻘﺎ ﻌ‪ Ø‬ا‪ uf‬واﻹﺛﺒﺎت‬
‫إﻻ اﷲ" ﻓﺎﻟﻈﻦ اﻟﻐﺎﻟﺐ ﺟﻮازہ ﺑﻞ اﺳﺘﺤﺒﺎﺑﮧ إذا ن ﻣﻊ ا‪f‬ﻴﺔ ا]ﺎﺻﻠﺔ ا‪E‬ﺼﺎ]ﺔ‬
‫ٔ‬
‫ﻓﻴﺨﺮج ﻋﻦ ﺣﺪ اﻟﻌﺒﺚ و ا‪E‬ﻠﻌﺐ‪ ،‬ﻻن اﻟﻌﺒﺚ ﻣﺎ ﻻ ﻓﺎﺋﺪة ﻓﻴﮧ وا—ﺤﻘﻴﻖ‬
‫ٔ‬
‫ا ﺬﻛﻮر ﻣﻦ اﻋﻈﻢ ﻓﻮاﺋﺪ‪) .‬ﺑﺮ‪8‬ﻘﺔ ‪ô‬ﻤﻮدﻳﺔ ® \ح ﻃﺮ‪8‬ﻘﺔ ‪ô‬ﻤﺪﻳﺔ‪(۱۳۹/W :‬‬

‫ﺻﺤﻴﺢ ا‪+‬ﺨﺎر}‪:‬‬
‫ٔ‬
‫ﻋﻦ اﻟ?اء ر اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ن رﺟﻞ ﻳﻘﺮا ﺳﻮرة ا‪E‬ﻜﮩﻒ و‪ qB‬ﺟﺎﻧﺒﮧ ﺣﺼﺎن‬
‫ٔ‬
‫„ﺮ‪ž‬ﻮط ﺸﻄﻨ ‪ ،‬ﻓﺘﻐﺸﺘﮧ ﺳﺤﺎﺑﺔ ﻓﺠﻌﻠﺖ ﺗﺪﻧﻮ‪ ،‬وﺟﻌﻞ ﻓﺮﺳﮧ ﻳﻨﻔﺮ‪ ،‬ﻓﻠﻤﺎ اﺻﺒﺢ‬

‫‪725‬‬
 ٔ
‫ﻟﺖ‬Y‫ﺴﻜﻴﻨﺔ ﺗ‬E‫ ا‬Œ‫ ﺗﻠ‬:‫ ﻓﻘﺎل‬،‫ ﻟﮧ‬Œ‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻓﺬﻛﺮ ذﻟ‬Þf‫ ا‬ú‫ا‬
ٓ
(Q\âW \sSXX :}‫ﺨﺎر‬+‫ )رواہ ا‬.‫ﺑﺎﻟﻘﺮان‬
Maj lis-e-Dhikr:
Sh8h ‛Abd al-Q8dir R8i PPr> rahimahull8h said: The practice of darb
(swaying the head from the right shoulder towards the heart) was
initiated to increase the effect of dhikr and to create softness and
concentration in a person’s temperament. This practice is neither
considered to be the objective nor is it an order. Rather, it is done
solely as a way of treatment. This is why when a person realizes his
objective, he is asked to give up these practices.1
For further details refer to: Dhikr Ijtim ‛ Wa Jahr Shar ‛at Ke Ā’inah Mei,
p. 170; Baw dir an-Naw dir, p. 446.
Some scholars make certain objections to this.
1. It is a bid‛ah to sway in this manner at the time of reading the
Qur’8n and making dhikr. It is not permissible.
Answer: This is not bid‛ah f ad-d n but bid‛ah li ad-d n. In other words, it
is classified as a means and is not from the objectives. The means are
not unlawful according to the Shar>‛ah.
Hak>mul Ummat writes:
The reality of bid‛ah is when an action is done while considering it to
be D>n. How can it be a bid‛ah if it is done as a treatment? You get
ihd th li ad-d n and ihd th f ad-d n. The first is Sunnah while the second
is bid‛ah.2
2. This practice resembles that of the Jews. It has been their ancient
practice to sway when reading the Taur8h or when worshipping. They
refer to this practice as “shokling” – which means, to sway.
ٔ ٰ
‫ﻢ ﻳﺒﻖ ﺟﺒﻞ‬E ‫ﻮاح ﻓﻴﮩﺎ ﻛﺘﺎب اﷲ‬E‫ اﻻ‬A‫„ﻮ‬ µ ‫ذ ﻧﺘﻘﻨﺎ ا{ﺒﻞ ﻓﻮﻗﮩﻢ{ و ﺎ‬B‫}و‬
ٔ ً
‫ﻔﺾ ﻟﮩﺎ‬k‫ وا‬ó‫ ﻻ ﺗﺮ} ﻳﮩﻮدﻳﺎ ﺗﻘﺮا ﻋﻠﻴﮧ ا—ﻮراة إﻻ اﮨ‬Œ‫ﻟ‬R‫ ﻓ‬،ó‫وﻻ ﺣﺠﺮ إﻻ اﮨ‬
ٔ
(۱۲۹/Q :‫ﻜﺸﺎف‬E‫ )ا—ﻔﺴ' ا‬.‫راﺳﮧ‬

1
Maj lis-e-Dhikr, p.117.
2
Tuhfah al-‛Ulam ’, vol. 2, p. 140; Fiqh Hanaf Ke Us l Wa Daw bit, chapter six,
the definition of Sunnat.
726
This practice continues among the Jews to this day. The question now
is that if this practice has become common in certain regions, e.g.
Egypt, Spain, etc. then will it be prohibited on the basis of imitation of
Jews?
After quoting the above statement of ‛All8mah Zamakhshar>
rahimahull8h, the author of al-Bahr al-Muh t writes:
ٔ ٔ
® ‫ اوﻻد ا ﺴﻠﻤ ﻓﻴﻤﺎ راﻳﺖ ﺑﺪﻳﺎر „• ﺗﺮاﮨﻢ‬q‫ﻋﺔ إ‬Y‫وﻗﺪ ت ﮨﺬہ اﻟ‬
ٔ ٔ ٓ
ٔ ‫ون و¯ﺮ_ﻮن‬ó‫اﻟﻘﺮان ﻳﮩ‬ ٔ
‫ﺲ‬E‫رووﺳﮩﻢ واﻣﺎ ﺑﻼدﻧﺎ ﺑﺎﻻﻧﺪ‬ ‫ا ﻜﺘﺐ إذا ﻗﺮاوا‬
ٔ ‫اﻟﻘﺮان ٔادﺑﮧ‬
‫ ﻻ‬:‫„ﻮدب ا ﻜﺘﺐ وﻗﺎل ﻟﮧ‬
ٓ
‫ﺮک ﺻﻐ' ﻋﻨﺪ ﻗﺮاءة‬Â ‫واﻟﻌﺮب ﻓﻠﻮ‬
(۴۲۰/W :‫ﺤﺮ ا ﺤﻴﻂ‬+‫ )ﺗﻔﺴ' ا‬.‫ﮩﻮد ® ا(راﺳﺔ‬Ö‫ﺗﺘﺤﺮک ﻓ·ﺸﺒﮧ ا‬
Answer: The ‛ulam8’ say that the prohibition of imitating unbelievers
is not so general in nature. Rather, it is not permissible in matters
which are their religious peculiarities and distinguishing signs. For
example, wearing a necklace with a cross, wearing a string around the
wrists which is normally worn by Hindus, applying a red dot on the
forehead, and so on. Imitation is also unlawful in matters whose
repugnance is mentioned in the Ah8d>th. For example, wearing a
trouser below the ankles, men wearing garments of women.
However, there are certain matters which, while bearing resemblance
is found on one side, there is some advantage on the other side. Such
matters will not be classified as unlawful. If a person observes fast only
on the 10th of Muharram, it will not be impermissible because the
person who does this does not intend to imitate the Jews. Rather, he
intends following Hadrat MPs8 ‛alayhis sal8m and RasPlull8h sallall8hu
‛alayhi wa sallam. Conducting assemblies of lectures and admonition in
Muharram and Rab>‛ al-Awwal entails resemblance with the people of
bid‛ah. However, because the intention is to refute fabricated customs
and explain the correct practices, the ‛ulam8’ say that they are
permissible provided they are free from baseless customs and other
nonsensical adherences.
In short, if a practice becomes common and is not considered peculiar
to a certain nation, it will no longer be imitation. Furthermore, the
above narration does not seem to be of a Had>th but a historical
narration.
The following is stated in Fiqh Hanaf Ke Us l Wa Daw bit:
An indication that imitation of a certain nation has ended is that when
looking at a person, the general public does not think that he is
727
 dressed like such and such nation, e.g. wearing a long coat.
Nonetheless, as long as the general public’s mind goes to a certain
nation, it will be imitation and therefore prohibited. For example, to
wear a coat, trouser, or dhot in our country [India]. However, where a
coat or trouser becomes common and people do not associate it with
any nation, it will not be prohibited. As long as the public associates it
with a certain nation, it will be classified as imitation and therefore
unlawful. 1

ٔ ٔ ٔ
‫ب ﻛﻤﺎ‬µ ‫ﻞ و‬õ‫ ﻓﺈﻧﺎ ﻧﺎ‬،‫ء‬e 9 ‫ﺮہ‬.‫ﻜﺘﺎب ﻻ ﻳ‬E‫اﻋﻠﻢ ان اﻟ·ﺸﺒﮧ ﺑﺎﮨﻞ ا‬
ً
‫ﻮ اﻟ·ﺸﺒﮧ ﻓﻴﻤﺎ ن ﻣﺬ„ﻮﻣﺎ وﻓﻴﻤﺎ ﻳﻘﺼﺪ ﺑﮧ اﻟ·ﺸﺒﮧ ﻛﺬا‬ß ‫ﻳﻔﻌﻠﻮن إﻧﻤﺎ ا]ﺮام‬
‫ﻢ ﻳﻘﺼﺪ اﻟ·ﺸﺒﮧ ﻻ‬E ‫ﻮ‬E ‫ﺼﻐ' ﻓﻌ¦ ﮨﺬا‬E‫ ﺧﺎن ® \ح ا{ﺎﻣﻊ ا‬2‫ذﻛﺮہ ﻗﺎ‬
ٔ ٔ
‫ﻔﻮﻓ‬ô ‫ راﻳﺖ ’ ا› ﻳﻮﺳﻒ ﻧﻌﻠ‬:‫ وﻗﺎل ﮨﺸﺎم ® ﻧﻮادرہ‬،‫ﺮہ ﻋﻨﺪﮨﻤﺎ‬.‫ﻳ‬
ً ٔ
‫ إن‬:‫ ﻓﻘﻠﺖ ﻟﮧ‬،‫ ﻻ‬:‫ اﺗﺮ} ﺑﮩﺬا ا]ﺪﻳﺪ ﺑﺎﺳﺎ؟ ﻓﻘﺎل‬:‫ ﻓﻘﻠﺖ ﻟﮧ‬،‫ﺑﻤﺴﺎﻣ' ا]ﺪﻳﺪ‬
ٔ ٔ
‫ ن‬:‫ ﻓﻘﺎل اﺑﻮ ﻳﻮﺳﻒ‬،‫ﺮﮨﺒﺎن‬E‫ ﻻﻧﮧ ﺸﺒﮧ ﺑﺎ‬Œ‫ﺪ ﻛﺮﮨﺎ ذﻟ‬8‫ﺳﻔﻴﺎن وﺛﻮر ﺑﻦ ﻳﺰ‬
‫ﺎس‬+ ‫ﻧﮩﺎ ﻣﻦ‬B‫ﻟﮩﺎ ﺷﻌﻮر و‬ ‫ﻌﺎل اﻟ‬f‫ﺲ ا‬é‫رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻳﻠ‬
ٔ ٔ
ã‫ ان ﺻﻮرة ا ﺸﺎﺑﮩﺔ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﮧ ﺻﻼح اﻟﻌﺒﺎد ﻻ ﺗ‬q‫ ﻓﻘﺪ اﺷﺎر إ‬،‫ﺮﮨﺒﺎن‬E‫ا‬
ٔ
(۸۸/W :‫ﻤﻠﺔ ﻓﺘﺢ ا ﻠﮩﻢ‬.‫ )ﺗ‬.‫ﻮع ﻣﻦ اﻻﺣ©م ﺻﻼح اﻟﻌﺒﺎد‬f‫وﻗﺪ ﺗﻌﻠﻖ ﺑﮩﺬا ا‬
Also refer to Taqr r Tirmidh , p. 331.
ٔ
'‫ﺴ‬° ‫ ن رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬:‫اﷲ ﻋﻨﻪ ﻗﺎل‬ ‫ﺮة ر‬8‫ﻋﻦ ا› ﮨﺮ‬
‫ﺪان ﺳﺒﻖ‬ ‫ ﺳ'وا ﮨﺬا‬:‫ ﻓﻘﺎل‬،‫ﺪان‬ ‫ﻖ „ﻜﺔ ﻓﻤﺮ ’ ﺟﺒﻞ ﻳﻘﺎل ﻟﮧ‬8‫ﻃﺮ‬
ً
‫ ا"اﻛﺮون اﷲ ﻛﺜ'ا‬:‫ ﻗﺎل‬،‫ وﻣﺎ ا ﻔﺮدون ﻳﺎ رﺳﻮل اﷲ‬:‫ﻮا‬E‫ ﻗﺎ‬،‫ا ﻔﺮدون‬
ٔ
} ‫وا ذﻛﺮ اﷲ ا‬ó‫ وﺟﺎء رواﻳﺔ ﮨﻢ ا"ﻳﻦ اﮨ‬:‫ﻮوي‬f‫ ﻗﺎل اﻹﻣﺎم ا‬.‫وا"اﻛﺮات‬
(۳۴۲ ،۳۴۱/Q :}‫ﻮو‬f‫ﺼﺤﻴﺢ ﺴﻠﻢ ﻣﻊ \ح ا‬E‫ )ا‬.‫ﻟﮩﺠﻮا ﺑﮧ‬
The original meaning of hazz is to move or cause to move.

1
Fiqh Hanaf Ke Us l Wa Daw bit, p. 154 – from the teachings of Hak>mul
Ummat Maul8n8 Ashraf ‛Al> Th8nw> rahimahull8h.
728
The following is listed in Lis n al-‛Arab:

.(WQW ‫ ص‬،s ‫ ج‬،‫ﺴﺎن اﻟﻌﺮب‬E) .‫ﺮك‬Â ‫ إذا‬ó‫واﻫ‬

Lugh t al-Had th:

‫ذﻛﺮ اﷲ‬ ‫وا‬ó‫اﻫ‬ – they swayed and were delighted in All8h’s

1
remembrance.
Refer to Dhikr Ijtim ‛ Wa Jahr Shar ‛at Ke Ā’inah Mei, p. 170.
All8h ta‛8l8 knows best.
Coming to the masjid with clothing which has impurities
Question
The pants which a person is wearing is impure. The impurity on it, e.g.
urine or semen has dried. Is it permissible to come into the masjid
while wearing this pants?
Answer
If there is the possibility of soiling the masjid with the garment which
has impurities, then it is not permissible. If not, it is preferable not to
enter the masjid with such a garment. The jurists state that it is
makrPh to light a lamp in the masjid with impure oil. On the other
hand, we find mention of a mustah8dah woman entering a masjid.
Therefore, if there is no possibility of soiling the masjid, we will not
say that it is makrPh tahr>m>. Yes, it is better not to enter with such a
garment.
ْ Í َ َْ ْ ّ ََ
(Q` :‫ )ﺳﻮرة ا]ﺞ‬. َ ‫ﻠﻄﺎﺋﻔ‬E
ِ ِ ِ ِ •‫وﻃﻬﺮ ﺑ‬
ِ
Purify My House for those who circumambulate it.
Muft> Muhammad Shaf>‛ S8hib rahimahull8h writes:
This verse orders keeping the Ka‛bah pure. This includes physical
impurities…From the words “My House” we infer that the order
applies to all mas8jid because they are all the houses of All8h ta‛8l8.
similarly, All8h ta‛8l8 says:
ْ َ ُ َ َ ُُْ ْ
َ َ ْ ُ ‫أن‬
‫ﻊ‬0‫ﺗﺮ‬ ‫أذن اﷲ‬
ِ ‫ﻴﻮت‬$
ٍ ِ

1
Lugh t al-Had th, vol. 4, p. 29.
729
 In those houses which All8h ordained to be raised…1
Observe the following Ah8d>th:

:‫ﻒ‬8\ ‫ )„ﺴﻠﻢ‬.‫ﻮل وﻻ اﻟﻘﺬر‬+‫ء ﻣﻦ ﮨﺬا ا‬ E ‫إن ﮨﺬہ ا ﺴﺎﺟﺪ ﻻ ﺗﺼﻠﺢ‬

(۱۳۸/X

(۵۴ :‫ﻒ‬8\ ‫ )اﺑﻦ ﻣﺎﺟﮧ‬.‫ﻢ‬.‫ﻴﻌ‬ž‫ﻢ و‬.‫ﻢ و ﺎﻧ•ﻨ‬.‫ﺟﻨﺒﻮا „ﺴﺎﺟﺪ¿ﻢ ﺻﺒﻴﺎﻧ‬

ٰ
‫ اﻋﺘﻜﻔﺖ ﻣﻊ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ‬:‫ ﻋﻨﮩﺎ ﻗﺎﻟﺖ‬q‫ﺗﻌﺎ‬ ‫اﷲ‬ ‫ﺸﺔ ر‬1å ‫ﻋﻦ‬
ٔ ٔ
‫ﻤﺎ وﺿﻌﻨﺎ‬ž‫ﺼﻔﺮة ﻓﺮ‬E‫وﺳﻠﻢ ا„ﺮاة ﻣﻦ ازواﺟﮧ „ﺴﺘﺤﺎﺿﺔ ﻓ©ﻧﺖ ﺗﺮ} ا]ﻤﺮة وا‬
‫ ﺑﺎب اﻋﺘ©ف‬،X\QâR\X X :}‫ﺨﺎر‬+‫ )رواہ ا‬.¦‫ﺘﮩﺎ وﮨﻲ ﺗﺼ‬Â ‫اﻟﻄﺴﺖ‬
(‫ا ﺴﺘﺤﺎﺿﺔ‬
In his commentary to the above Had>th, ‛All8mah ‛Ayn> rahimahull8h
says that if the garments or masjid will not be soiled, then there is no
problem. The same applies to anyone who falls under the meaning of a
mustah8dah. That is, a person who is excused (e.g. a person suffering
from continuous urine drops, flowing of blood from a wound, etc.) – he
is permitted to enter the masjid and observe i‛tik8f in it.
ٔ
‫ وﺟﻮاز ﺻﻼﺗﮩﺎ ﻻن ﺣﺎﻟﮩﺎ ﺣﺎل‬،‫ ﺟﻮاز اﻋﺘ©ف ا ﺴﺘﺤﺎﺿﺔ‬:‫ﺴ·ﻨﺒﻂ ﻣﻨﮧ‬° ‫و¸ﺎ‬
ٔ ٔ
‫ﮩﺎ او ا ﺴﺠﺪ وان دم‬ž‫ﻼ ﻳﺼﻴﺐ ﺛﻮ‬+ ‫ﻧﮩﺎ ﺗﻀﻊ اﻟﻄﺴﺖ‬B‫اﻟﻄﺎﮨﺮات و‬
‫ﻠﺤﻖ ﺑﺎ ﺴﺘﺤﺎﺿﺔ ﻣﺎ ® ﻣﻌﻨﺎﮨﺎ ﻛﻤﻦ‬8‫ و‬،‫اﻻﺳﺘﺤﺎﺿﺔ رﻗﻴﻖ ﻟ•ﺲ ﻛﺪم ا]ﻴﺾ‬
‫ )ﻋﻤﺪة‬.‫ﺴﻴﻞ ® ﺟﻮاز اﻻﻋﺘ©ف‬° ‫ﻮد} وﻣﻦ ﺑﮧ ﺟﺮح‬E‫ﻮل وا ﺬ} وا‬+‫ﺑﮧ ﺳﻠﺲ ا‬
،‫ دار ا]ﺪﻳﺚ‬،‫ﻠﻤﺴﺘﺤﺎﺿﺔ‬E ‫ ﺑﺎب اﻻﻋﺘ©ف‬،‫ﻛﺘﺎب ا]ﻴﺾ‬،۱۳۰/R :}‫اﻟﻘﺎر‬
(‫„ﻠﺘﺎن‬

1
SPrah an-NPr, 24: 36.
730
 ‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬

‫و‪ Ã‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ ﻣﻊ ا‪E‬ﻜ‪ :Y‬ﻛﺮہ اﺳﺘﻘﺒﺎل اﻟﻘﺒﻠﺔ ۔۔۔وا‪+‬ﻮل وا—ﺨ¦۔۔۔ وا ﺮاد‬
‫ٔ‬ ‫ٔ‬
‫ﺑﺎ‪E‬ﻜﺮاﮨﺔ ﻛﺮاﮨﺔ ا—ﺤﺮ‪8‬ﻢ ۔۔۔واﺷﺎر ا ﺼﻨﻒ إ‪ q‬اﻧﮧ ﻻ ‪i‬ﻮز إدﺧﺎل ا‪f‬ﺠﺎﺳﺔ‬
‫ا ﺴﺠﺪ و‪ß‬ﻮ „•ح ﺑﮧ‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ ﻣﻊ ا‪E‬ﻜ‪ ،۳۴/Q :Y‬ﻛﻮﺋﺘﮧ(‬

‫رد ا ﺤﺘﺎر‪:‬‬

‫وﻻ ﻳﺪﺧﻠﮧ )ا ﺴﺠﺪ( ﻣﻦ ’ ﺑﺪﻧﮧ ‪Q‬ﺎﺳﺔ‪) .‬رد ا ﺤﺘﺎر‪ ،۱۷۲/X :‬ﺳﻌﻴﺪ(‬

‫ٔ‬
‫وﻓﻴﮧ‪) :‬ﻗﻮﻟﮧ و‪B‬دﺧﺎل ‪Q‬ﺎﺳﺔ ﻓﻴﮧ( ﻋﺒﺎرة اﻻﺷﺒﺎہ‪ :‬و‪B‬دﺧﺎل ‪Q‬ﺎﺳﺔ ﻓﻴﮧ ‪J‬ﺎف ﻣﻨﮩﺎ‬
‫ا—ﻠﻮ‪8‬ﺚ‪ ،‬وﻣﻔﺎدہ ا{ﻮاز ‪E‬ﻮ ﺟﺎﻓﮧ‪) .‬ﺷﺎ‪ ،۶۵۶/X :¹‬ﺳﻌﻴﺪ(‬

‫و_ﺬا ® ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ ا(ر ا ﺨﺘﺎر‪ .۲۷۷/X :‬واﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪.۳۲۱/s :‬‬

‫واﻟﻔﻘﮧ ا]ﻨ‪ ® è‬ﺛﻮ‪ž‬ﮧ ا{ﺪﻳﺪ‪(۲۷۷/X :‬‬
‫ٔ‬ ‫ٔ‬
‫و‪ Ã‬ا—ﺠﻨ•ﺲ وا ﺰ‪8‬ﺪ‪ :‬ﻦ اراد دﺧﻮل ا ﺴﺠﺪ ان ﻳﺘﻌﺎﮨﺪ ا‪f‬ﻌﻞ وا‪v‬ﻒ ﻋﻦ‬
‫ً‬
‫ا‪f‬ﺠﺎﺳﺔ ﺛﻢ ﻳﺪﺧﻞ ﻓﻴﮧ‪ ،‬اﺣ¬ازا ﻋﻦ ﺗﻠﻮ‪8‬ﺚ ا ﺴﺠﺪ‪) .‬ا—ﺠﻨ•ﺲ وا ﺰ‪8‬ﺪ‪:‬‬
‫‪ .۳۷۰/X‬و_ﺬا ® \ح ﻣﻨﻴﺔ ا ﺼ¦‪(۶۱۱ :‬‬

‫ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫ٔ‬
‫ﺑﻌﺾ ﻓﺘﺎو‪8‬ﮧ ان ﻗﻮﻟﮩﻢ‪ :‬إن ا(ﮨﻦ ا ﺘﻨﺠﺲ ‪i‬ﻮز‬ ‫ذﻛﺮ اﻟﻌﻼﻣﺔ ﻗﺎﺳﻢ‬
‫اﻻﺳﺘﺼﺒﺎح ﺑﮧ ﻣﻘﻴﺪ ﺑﻐ' ا ﺴﺎﺟﺪ ﻓﺈﻧﮧ ﻻ ‪i‬ﻮز اﻻﺳﺘﺼﺒﺎح ﺑﮧ‪) .‬ا‪+‬ﺤﺮ ا‪E‬ﺮاﺋﻖ‪:‬‬
‫‪ .۳۴/Q‬و_ﺬا ® ا(ر ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‪E‬ﺸﺎ‪ ،۳۳۰/X:¹‬ﺳﻌﻴﺪ(‬
‫‪Fat w Mahm d yyah:‬‬
‫‪Impure clothes should not be left in a masjid. If it is difficult to send an‬‬
‫‪impure garment out of the masjid or to take it out yourself, it may be‬‬

‫‪731‬‬
left in the masjid out of necessity; but in a manner which would not
soil the masjid.1
Maul8n8 Muhammad YPsuf Ludhy8nw> rahimahull8h writes:
If the shoes are dry, the masjid will not be rendered impure.2
All8h ta‛8l8 knows best.
A non-Muslim worshipping in a masjid
Question
Is it permissible for a Christian priest to come into a masjid and engage
in worship? Can permission be given to him to do this? What is the
status of the narrations which mention the delegation of Najr8n
coming into the masjid and worshipping there?
Answer
The scholars differ on the issue of unbelievers entering the masjid. But
none of them states the permissibility of their worshipping in the
masjid. In fact, their worship is not even classified as a worship. In
reality, it is polytheism and fabricated customs. An intention is
necessary for worship, and unbelievers do not even have the capacity
for an intention.
The narrations in this regard are dubious. There are doubts about the
narrator Muhammad ibn Is-h8q. The narration of his teacher,
Muhammad ibn Ja‛far is classified as mu‛dal because it does not
mention a T8bi‛> and Sah8b>. Although a munqati‛ narration of the best
of eras (time of RasPlull8h sallall8hu ‛alayhi wa sallam, Sah8bah and
T8bi‛>n) is not harmful according to Hanaf> scholars, the narration
under discussion is against the principles (Qur’8nic verses). Mull8 ‛Al>
Q8r> rahimahull8h writes:
ٓ
'‫ت ﻛﺒ‬å‫ )„ﻮﺿﻮ‬.‫ﺢ اﻟﻘﺮان ﻛﺤﺪﻳﺚ ﻣﻘﺪار ا(ﻧﻴﺎ‬8•E ‫ ;ﺎﻟﻔﺔ ا]ﺪﻳﺚ‬:‫وﻣﻨﮩﺎ‬
(۱۶۲ ‫ص‬
A Had>th which goes against the Qur’8n and there are objections to its
chain of transmission will not be acceptable. In fact, it is an indication
that it is fabricated. The part of the Had>th which states that the

1
Fat w Mahm d yyah, vol. 15, p. 193.
2
Āp Ke Mas ’il Aur Oen K Hull, vol. 2, p. 138.
732
Christians worshipped in the masjid is not acceptable. This Had>th is
also against the principles. Mull8 ‛Al> Q8r> rahimahull8h writes:
ٔ
‫ﺼﺤﻴﺤﺔ ’ ﺑﻄﻼﻧﮧ ﻛﺤﺪﻳﺚ‬E‫ﺸﻮاﮨﺪ ا‬E‫ﻮن ا]ﺪﻳﺚ ¸ﺎ ﺗﻘﻮم ا‬.‫ ان ﻳ‬:‫وﻣﻨﮩﺎ‬
(۱۶۰ ‫ ص‬،'‫ت ﻛﺒ‬å‫ )„ﻮﺿﻮ‬.‫ﻋﻮج ﺑﻦ ﻋﻨﻖ‬
There are authentic testimonies which point to the unauthentic
nature of this Had>th. Therefore, the part of the Had>th which states
that they prayed in the direction of the east while in the masjid has to
be rejected. Alternatively, it will be rationalized by saying that the
word “masjid” refers to that attached portion which is not classified as
a masjid in reality. It refers to the section in which Abyssinian
youngsters used to play. Occasionally, some people used to tie their
camels in this section. A field which is attached to a masjid is quite
often referred to as a masjid [although it is not in reality].
ٓ ٔ
‫ﻤﺪ‬ô ‫ﺮان ﻓﻴﻤﺎ ذﻛﺮ‬Q ‫ﺴﻮرة )ا} ﺳﻮرة ال ﻋﻤﺮان( ﻧﺰل ﺴﺒﺐ وﻓﺪ‬E‫ﺻﺪر ﮨﺬہ ا‬
‫ﻧﻮا ﻧﺼﺎر} وﻓﺪوا ’ رﺳﻮل اﷲ‬w‫' و‬ž‫ﺰ‬E‫ﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ا‬ô ‫إﺳﺤﻖ ﻋﻦ‬ ٰ ‫ﺑﻦ‬
ٔ ٔ ً
µ‫ﻌﺔ ﻋ‬ž‫ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﺑﺎ ﺪﻳﻨﺔ ﺳ· راﻛﺒﺎ ﻓﻴﮩﻢ ﻣﻦ ا\اﻓﮩﻢ ار‬
ٔ ٔ ٔ ً
‫ﮩﻢ ﻳﺮﺟﻊ ا„ﺮﮨﻢ اﻟﻌﺎﻗﺐ اﻣ' اﻟﻘﻮم وذو‬Ö‫ ﺛﻼﺛﺔ ﻧﻔﺮ إ‬µ‫ﻌﺔ ﻋ‬ž‫رﺟﻼ ® اﻻر‬
ٔ ٓ
‫ﺴﻴﺪ ﺛﻤﺎﻟﮩﻢ وﺻﺎﺣﺐ ﺘﻤﻌﮩﻢ واﺳﻤﮧ اﻻﻳﮩﻢ‬E‫اراﺋﮩﻢ واﺳﻤﮧ ﻋﺒﺪ ا ﺴﻴﺢ وا‬
ٔ ٔ ٔ
‫ ﻓﺪﺧﻠﻮا ’ رﺳﻮل‬،‫ ﮩﻢ‬å‫ﺮ ﺑﻦ واﺋﻞ اﺳﻘﻔﮩﻢ و‬.‫واﺑﻮ ﺣﺎرﺛﺔ ﺑﻦ ﻋﻠﻘﻤﺔ اﺣﺪ ﺑ‬
ٔ
‫ ﻋﻠﻴﮩﻢ ﺛﻴﺎب ا]?ات ﺟﺒﺐ‬،•‫اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ اﺛﺮ ﺻﻼة اﻟﻌ‬
ً ً ٔ ٔ ٔ
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻣﺎ راﻳﻨﺎ وﻓﺪا ﻣﺜﻠﮩﻢ ﺎﻻ‬Þf‫ ﻓﻘﺎل اﺻﺤﺎب ا‬،‫واردﻳﺔ‬
‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫„ﺴﺠﺪ ا‬ ‫ وﺣﺎﻧﺖ ﺻﻼﺗﮩﻢ ﻓﻘﺎ„ﻮا ﻓﺼﻠﻮا‬،‫وﺟﻼﻟﺔ‬
:@‫ )ﺗﻔﺴ' اﻟﻘﺮﻃ‬.‫اﻟﺦ‬...‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ دﻋﻮﮨﻢ‬Þf‫ ﻓﻘﺎل ا‬،‫ق‬µ ‫ ا‬q‫إ‬
(۵/W

(۲۲۴/Q :‫ﺔ ﻻﺑﻦ ﮨﺸﺎم‬8‫ﺒﻮ‬f‫ﺴ'ة ا‬E‫ )ا‬:‫ادة اﻧﻈﺮ‬ó‫ﻼﺳ‬E‫و‬

ٔ
‫ وا ﺮاد‬،‫_ ان ﻳﻌﻤﺮوا „ﺴﺎﺟﺪ اﷲ‬µ‫ﻠﻤ‬E ‫ ﻣﺎ ن‬: w‫ﻠﺸﻮ‬E ‫ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬Ã‫و‬
ٔ
‫ﮨﻤﺎ‬a‫ﻮ „ﻼزﻣﺘﮧ وا—ﻌﺒﺪ ﻓﻴﮧ و‬ß‫ ا ﺠﺎزي و‬Ø‫ او ا ﻌ‬7‫ ا]ﻘﻴ‬Ø‫ﺑﺎﻟﻌﻤﺎرة إﻣﺎا ﻌ‬

733
 ٔ ٔ ٔ
،‫ﺴﺘﻠﺰم ا ﻨﺔ ’ ا ﺴﻠﻤ ﺑﻌﻤﺎرة „ﺴﺎﺟﺪﮨﻢ‬° ‫_ اﻣﺎ اﻻول ﻓﻼﻧﮧ‬µ‫ﻠﻤ‬E ‫ﻟ•ﺲ‬
ٔ
.‫ﺎن ا ﺴﺠﺪ ا]ﺮام‬ž‫ﻜﻔﺎر ﻻ ﻋﺒﺎدة ﻟﮩﻢ ﻣﻊ ﻧﮩﻴﮩﻢ ﻋﻦ ﻗﺮ‬E‫ ﻓﻠﻜﻮن ا‬Ó‫ﺎ‬ï‫واﻣﺎ ا‬
(‫ﺎض‬8‫ﺮ‬E‫ ا‬،۶۶۲/Q :‫)ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
ٰ ٔ
،‫ﻘﺎم ﻓﻴﮧ دﻳﻨﮧ‬Ö ‫ إﻧﻤﺎ ﺟﻌﻞ ﺑ•ﺘﮧ ا]ﺮام‬q‫ﺗﻌﺎ‬ ‫ ان اﷲ‬:‫ﻦ‬È‫ﺮ‬E‫ﻢ ا‬8‫ﻜﺮ‬E‫و™ ﺗﻔﺴ' ا‬
ٔ
ٔ ‫واﻣﺎ‬ ٔ
‫_ﻮن‬µ ‫ﻮﻻء ا‬ß ،‫ ﻓﺎ ٔﻮﻣﻨﻮن ﮨﻢ ا"ﻳﻦ ﻗﺎ„ﻮا ﺑﮩﺬا اﻻ„ﺮ‬،‫ﻠﺺ ﻟﮧ اﻟﻌﺒﺎدة‬g‫و‬
ٔ ٔ
‫? اﻧﻮاع اﻟﻌﺒﺎدات "إﻻ‬õ‫ ﮨﻲ ا‬Æ‫ ﻓﻤﺎ ﻧﺖ ﺻﻼﺗﮩﻢ ﻓﻴﮧ اﻟ‬،‫ا"ﻳﻦ ﻳﺼﺪون ﻋﻨﮧ‬
ٔ ً ً ٔ
‫ ا"ﻳﻦ ﻟ•ﺲ‬،‫ ﻓﻌﻞ ا{ﮩﻠﺔ اﻻﻏﺒﻴﺎء‬،‫„©ء وﺗﺼﺪﻳﺔ" ا} ﺻﻔ'ا وﺗﺼﻔﻴﻘﺎ‬
ٔ ٔ
،‫ﻘﺎع وا\ﻓﮩﺎ‬+‫ وﻻ اﺣ¬ام ﻻﻓﻀﻞ ا‬،‫ﻘﻮﻗﮧ‬t ‫ وﻻ ﻣﻌﺮﻓﺔ‬،‫ﮩﻢ‬ž‫ﺮ‬E ‫ﮩﻢ ﺗﻌﻈﻴﻢ‬ž‫ﻗﻠﻮ‬
‫ﻦ‬È‫ﺮ‬E‫ﻢ ا‬8‫ﻜﺮ‬E‫ ﻓﻜﻴﻒ ﺑﺒﻘﻴﺔ اﻟﻌﺒﺎدات؟!! )ﺗ•ﺴ' ا‬،‫ﻓﺈذا ﻧﺖ ﮨﺬہ ﺻﻼﺗﮩﻢ ﻓﻴﮧ‬
(۲۸۲ ‫ ص‬،‫م ا ﻨﺎن‬² '‫® ﺗﻔﺴ‬

،۱۰۴ : w‫ﻠﺸﻮ‬E ‫ وﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.۱۴۶/W :}‫ )ا—ﻔﺴ' ا ﻈﮩﺮ‬:‫ادة اﻧﻈﺮ‬ó‫ﻼﺳ‬E‫و‬

(۱۳۷/XS :'‫ وا—ﻔﺴ' ا ﻨ‬.۲۰۶/XS :‫ و_ﺬا ® ﺗﻔﺴ' ا ﻨﺎر‬،‫ﺎض‬8‫ﺮ‬E‫ا‬
All8h ta‛8l8 knows best.
Leaving a masjid and performing congregational salāh on a field
Question
Some people make an objection against the Tabl>gh> brothers by
saying that they leave the masjid and perform sal8h outside at the
ijtim8‛ site. The objectors claim that it is sunnat-e-mu’akkadah to
perform sal8h with congregation in a masjid, and that there is no
virtue for a congregation outside. Is this correct? They present a
narration of Hadrat ‛Abdull8h ibn Mas‛Pd radiyall8hu ‛anhu in which
congregational sal8h in a masjid is referred to as sunan-e-hud .
Answer
If a sal8h is performed with congregation outside a masjid, the reward
for congregational sal8h will be obtained. The reward for
congregational sal8h in a masjid is more.

734
 :‫اﺟﻴﺔ‬ìE‫اﻟﻔﺘﺎو} ا‬

‫ﻮن ﻓﻀﻞ ا{ﻤﺎﻋ ﺔ‬E‫ﻤﺎﻋﺔ ﻓﺈﻧﮩﻢ ﻳﻨﺎ‬ø ‫ﻴﺖ‬+‫ﻠﻔﻮا ﻋﻦ ا ﺴﺠﺪ وﺻﻠﻮا ® ا‬g ‫ﻗﻮم‬
،‫ ﻗﺒﻴﻞ ﺑﺎب اﻻﻣﺎﻣﺔ‬،‫اﺟﻴﺔ‬ìE‫ )اﻟﻔﺘﺎو} ا‬.‫ﻮن ® ا ﺴﺠﺪ‬E‫ﻦ دون ﻣﺎ ﻳﻨﺎ‬.‫ﻟ‬
.(۷۸‫ص‬
If some people do not perform sal8h in the masjid but perform it in
congregation at home they will obtain the virtue of congregational
sal8h although it will be less than what they would obtain by
performing in the masjid.

:}‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬
ٔ ٔ ٔ
‫ ﻛﺬا‬،‫ ﺑﻔﻀﻴﻠﺔ ا{ﻤﺎﻋﺔ‬ú‫ﺘﮧ او و(ہ ﻓﻘﺪ ا‬8‫ﻮ ﺻ¦ ﺑ•ﺘﮧ ﺑﺰوﺟﺘﮧ او ﺟﺎر‬E Æ‫ﺣ‬
ٔ
:‫ اﻟﻔﻼح‬ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ „ﺮا‬.‫ﻦ ﻓﻀﻴﻠﺔ ا ﺴﺠﺪ اﺗﻢ‬.‫ ﻟ‬،‫ح‬µE‫® ا‬
.(‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۲۸۷ ‫ص‬

:‫ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن‬
ٔ ٔ
} ‫ﻠﺠﻤﺎﻋﺔ ® ا ﺴﺠﺪ ﻓﻀﻴﻠﺔ اﺧﺮ‬E‫ﻴﺖ ﻓﻀﻴﻠﺔ و‬+‫ﻠﺠﻤﺎﻋﺔ ® ا‬E ‫ﺼﺤﻴﺢ ان‬E‫وا‬
ٔ
‫ﻤﺎﻋﺔ ﻓﻘﺪ ﺣﺎز ﻓﻀﻴﻠﺔ اداﺋﮩﺎ ﺑﺎ{ﻤﺎﻋﺔ وﺗﺮک اﻟﻔﻀﻴﻠﺔ‬ø ‫ﻴﺖ‬+‫ﻓﺈذا ﺻ¦ ® ا‬
ٔ
.}‫اﻻﺧﺮ‬
The fact of the matter is that there is virtue in performing sal8h with
congregation at home, and a separate virtue for performing it in the
masjid. If a person performs sal8h at home with congregation, he will
obtain the merit of performing it with congregation, while having left
out another virtue [of performing it in the masjid].
He wrote the above with reference to the tar8w>h sal8h. He then
writes:

‫ ﺑﺎب‬،۲۳۳/X :‫ )ﻓﺘﺎو} ﻗﺎﺿﻴﺨﺎن ’ ﮨﺎ„ﺶ اﻟﮩﻨﺪﻳﺔ‬.‫ﺎت‬ž‫ ® ا ﻜﺘﻮ‬Œ‫و_ﺬﻟ‬

.(‫ﺢ‬8‫اﻟ¬او‬
The same applies to the fard sal8hs.

735
 :¦‫\ح ﻣﻨﻴﺔ ا ﺼ‬

‫ﻮا ﻓﻀﻴﻠﺔ ا{ﻤﺎﻋﺔ وﮨﻲ‬E‫ﻴﺖ ’ ﮨﻴﺌﺔ ا{ﻤﺎﻋﺔ ® ا ﺴﺠﺪ ﻧﺎ‬+‫ﻮ ﺻ¦ ﺎﻋﺔ ® ا‬E
® ‫©ﺋﻨﺔ‬E‫ﻮا ﻓﻀﻴﻠﺔ ا{ﻤﺎﻋﺔ ا‬E‫ﻢ ﻳﻨﺎ‬E ‫ﻦ‬.‫ﻦ درﺟﺔ ﻟ‬8µ‫ا ﻀﺎﻋﻔﺔ ﺴﺒﻊ وﻋ‬
ٔ ٔ
‫ ﻣﺎ \ع ﻓﻴﮧ ا{ﻤﺎﻋﺔ ﻓﺎ ﺴﺠﺪ ﻓﻴﮧ اﻓﻀﻞ ﺎ اﺷﺘﻤﻞ‬9 ‫ا ﺴﺠﺪ ﻓﺎ]ﺎﺻﻞ ان‬
. ‫ﺜ' ﺳﻮاد ا ﺴﻠﻤ‬.‫ﺸﻌﺎﺋﺮ وﺗ‬E‫ﻇﮩﺎر ا‬B‫ﻋﻠﻴﮧ ﻣﻦ \ف ا ©ن و‬
He wrote the above with reference to the tar8w>h sal8h. Before it, he
wrote the following:
ٔ
‫ اﺑﻮاب‬،۴۰۲ ‫ ص‬،¦‫ )\ح ﻣﻨﻴﺔ ا ﺼ‬.‫ﺎت ا} اﻟﻔﺮاﺋﺾ‬ž‫وﮨﻜﺬا ® ا ﻜﺘﻮ‬
.(‫ ﺳﮩﻴﻞ‬،‫ﺢ‬8‫اﻟ¬او‬
It becomes clear from the above juridical texts that the Tabligh>
brothers receive the reward for congregation if they read the
congregational sal8hs at the ijtim8‛ site, and the Sunnah is fulfilled
although the masjid is better. However, due to certain reasons,
everyone cannot go to the masjid, and the masjid too cannot
accommodate all of them. As for the virtues of a masjid, these you can
look up easily in the virtues of mas8jid. For example, seven people will
be shaded under the Throne of All8h ta‛8l8. Those whose hearts were
attached to the mas8jid are included in these seven. There is also the
famous incident about two Sah8bah who, when they used to perform
their sal8h in the masjid and leave in the pitch darkness, a light used
to emanate from their walking sticks. Another Had>th states that when
a person frequents the masjid in the morning and evening, All8h ta‛8l8
makes arrangements to host him in Paradise. Another Had>th states
that if a person leaves home for the sole intention of going to a masjid,
his rank is elevated by ten and ten sins are wiped out. Then when he
completes his sal8h, the angels supplicate for mercy in his favour.
These virtues are mentioned in the various Had>th collections.
The narration of Hadrat ‛Abdull8h ibn Mas‛Pd radiyall8hu ‛anhu also
has the same meaning. That is, congregational sal8h is a Sunnah and it
is hypocrisy to abandon it. He says:
ٔ ’ ‫اﷲ ﻏﺪاً „ﺴﻠﻤﺎ ً ﻓﻴﻠﺤﺎﻓﻆ‬
‫ﻮﻻء‬ß
ٔ
‫ہ ان ﻳﻠ‬ ‫ﻣﻦ‬
‫ﻢ‬.‫ﻴ‬éf ‫ﻤﺲ ﺣﻴﺚ ﻳﻨﺎد} ﺑﮩﻦ ﻓﺈن اﷲ \ع‬v‫ﺼﻠﻮات ا‬E‫ا‬

736
 ٔ ٔ
‫ﻤﺲ‬v‫ﺼﻠﻮات ا‬E‫ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺳ اﻟﮩﺪ} واﻧﮩﻦ ا} ا‬
ٔ
.}‫ﻖ اﻟﮩﺪ‬8‫ )ﻓﺘﺢ ا ﮩﻠﻢ( ﻣﻦ ﺳ اﻟﮩﺪ} ا} ﻣﻦ ﻃﺮ‬.‫ﺑﺎ{ﻤﺎﻋﺔ‬
ٔ
‫ﻢ ﻛﻤﺎ ﻳﺼ¦ ﮨﺬا‬.‫ﻢ ﺻﻠﻴﺘﻢ ﺑﻴﻮﺗ‬.‫ﻮ اﻧ‬E‫)ﻓﺘﺢ ا ﻠﮩﻢ( و‬
‫ﻢ‬.‫ﻴ‬é‫ﻮ ﺗﺮ_ﺘﻢ ﺳﻨﺔ ﻧ‬E‫ﻢ و‬.‫ﻴ‬é‫ﺑ•ﺘﮧ ﻟ¬_ﺘﻢ ﺳﻨﺔ ﻧ‬ ‫ا ﺘﺨﻠﻒ‬
.(۲۳۲/X :‫ )رواہ „ﺴﻠﻢ‬.‫ﻀﻠﻠﺘﻢ‬E
The one who would like to meet All8h ta‛8l8 tomorrow as
a Muslim must safeguard these five sal8hs by performing
them where they are announced [i.e. in the mas8jid].
All8h certainly prescribed the pathways of guidance for
your Prophet sallall8hu ‛alayhi wa sallam, and they – i.e.
the five sal8hs - are to be performed in congregation…If
you were to perform them in your houses as is done by
this one who remains behind, you would be casting aside
the Sunnah of your Prophet. And if you abandon your
Prophet’s Sunnah, you will go astray.
From the words “as is done by this one who remains behind” we learn
that Ibn Mas‛Pd radiyall hu ‛anhu considers the one who performs sal8h
on his own and stays away from the congregation to be worthy of
reprimand. On the other hand, performing sal8h in congregation is
worthy of praise. Another narration of Muslim Shar f reads as follows:
ٔ ٔ
‫ﺼﻼة إﻻ ﻣﻨﺎﻓﻖ ﻗﺪ ﻋﻠﻢ ﻧﻔﺎﻗﮧ او‬E‫ﻟﻘﺪ راﻳ·ﻨﺎ وﻣﺎ ﻳﺘﺨﻠﻒ ﻋﻦ ا‬
ٔ
‫ﺼﻼة‬E‫ ا‬ú‫ ﻳﺎ‬Æ‫ﻤ ﺑ رﺟﻠ ﺣ‬Ö ‫ﺾ‬8‫ﺾ ان ن ا ﺮ‬8‫„ﺮ‬
}‫اﻟﮩﺪ‬ ‫ إن رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻠﻤﻨﺎ ﺳ‬:‫وﻗﺎل‬
ٔ ‫ﺼﻼة ® ا ﺴﺠﺪ ا"ي‬E‫ن ﻣﻦ ﺳ اﻟﮩﺪ} ا‬B‫و‬
‫ )رواہ‬.‫ﻳﻮذن ﻓﻴﮧ‬
.(۲۳۲/X :‫„ﺴﻠﻢ‬
I recall a time when none would stay away from the
[congregational] sal8h except a hypocrite whose
hypocrisy was known or a sick person. You would also
find a sick person taking support from two people and
attending the congregational sal8h. He added: RasPlull8h
sallall8hu ‛alayhi wa sallam taught us the pathways of
guidance, and one of the pathways of guidance is to

737
 perform sal8h in a masjid from where the adh8n is
called.
The beginning part of this narration makes mention of a hypocrite
who stays away from the congregation. In comparison to this, sal8h
performed with congregation will be worthy of praise and reward.
Since congregational sal8h in the cities and urban areas is generally
performed in a masjid, the masjid is mentioned. Thus this specification
does not appear to be conditional. In another narration RasPlull8h
sallall8hu ‛alayhi wa sallam says that the sal8h with congregation is
twenty-seven times superior to sal8h performed individually. It does
not make mention of performing it in a masjid. Another Had>th states:
ٔ
‫ﻦ ﺻﻼة ﻳﺼﻠﻴﮩﺎ‬8µ‫ﺲ وﻋ‬c ‫ﺼﻼة ﻣﻊ اﻹﻣﺎم اﻓﻀﻞ ﻣﻦ‬E‫ا‬
.(۲۳۱/X :‫ )„ﺴﻠﻢ‬.‫وﺣﺪہ‬
A sal8h performed with an im8m is twenty-five times
superior to a sal8h performed on one’s own.
Here the virtue is compared between a person reading on his own and
one reading with congregation.
All8h ta‛ l knows best.
Loud dhikr in the masjid
Question
Nowadays some people speak out against loud dhikr in the masjid.
They say that it is a bid‛ah. What is the Shar>‛ah ruling in this regard?
Answer
Loud and collective dhikr in the masjid is permitted according to the
Shar>‛ah. The practice of our seniors bears testimony to this. I present
the translation and gist of few Ah8d>th in this regard:
ْ ٔ ْ ٔ
‫ اﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪي › واﻧﺎ‬:‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫( ﻗﺎل ا‬۱)
‫ن ذﻛﺮ‬B‫ و‬ë‫ﻧﻔ‬ ‫ﻧﻔﺴﮧ ذﻛﺮﺗﮧ‬ ‫ﻣﻌﮧ إذا ذﻛﺮ ﻓﺈن ذﻛﺮ‬
ٔ ٔ
‫ﺨﺎر} ﺑﺮﻗﻢ‬+‫ )رواہ ا‬.‫ ا]ﺪﻳﺚ‬،‫„ﻼ ذﻛﺮﺗﮧ „ﻼ ﺧ' ﻣﻨﮩﻢ‬
(۶۸۵۶
RasPlull8h sallall8hu ‛alayhi wa sallam said: All8h ta‛8l8
says: I treat My servant according to how he thinks of

738
 Me. I am with him when he remembers Me. If he
remembers Me in solitude, I remember him in solitude. If
he remembers Me in a gathering, I remember him in a
better gathering.
Remembering All8h ta‛8l8 in a gathering includes silent and loud
dhikr. In fact, ‛All8mah SuyPt> is of the view that the benefit of a
gathering is manifested when the dhikr is made aloud.
In the Had>th under discussion, the words f nafsihi are translated as “in
solitude” because a “gathering” is mentioned in comparison to it. The
words f nafsihi come in the meaning of “solitude, alone”. In his
commentary to the above Had>th, ‛All8mah Nawaw> rahimahull8h
writes in Sharh Muslim:
ٔ ً ٔ
‫ﺎ اﺛﺎﺑﮧ اﷲ وﺟﺎزاہ ﻋﻤﺎ ﻋﻤﻞ ﺑﻤﺎ ﻻ ﻳﻄﻠﻊ ﻋﻠﻴﮧ‬Ö‫„ﺮاد ا]ﺪﻳﺚ ا} إذا ذﻛﺮ ﺧﺎ‬
ٔ
(۳۴۱/Q :}‫ﻮو‬f‫ )\ح ا‬.‫اﺣﺪ‬
An ism is defined as follows:
ٔ ٔ ً
.‫ﻼﺛﺔ‬ï‫ﻧﻔﺴﮧ ﻏ' ﻣﻘ¬ن ﺑﺎﺣﺪ اﻻزﻣﻨﺔ ا‬ Ø‫ﻣﻌ‬ ’ ‫<ﻤﺔ ﺗﺪل‬
An ism is a word which singularly refers to its meaning. On the other
hand, a harf needs an assistant. For example, the word min only refers
to a partial beginning when it is attached to another word. Whereas
the meaning of a total beginning is found in an ism.
In his explanation of the verse:
ً ً ٔ
.‫اﻧﻔﺴﮩﻢ ﻗﻮﻻ ﺑﻠﻴﻐﺎ‬ ‫ﻗﻞ ﻟﮩﻢ‬
‛All8mah Zamakhshar> rahimahull8h, the author of al-Kashsh f, writes:
ً
‫ﺎ ﺑﮩﻢ‬Ö‫ﺧﺎ‬
ٔ
.‫ﻔﺴﮧ ﻓﻠﻴﻄﻞ ﻣﺎ ﺷﺎء‬f ‫ إذا ﺻ¦ اﺣﺪ¿ﻢ‬:‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫ﻗﺎل ا‬
RasPlull8h sallall8hu ‛alayhi wa sallam said: If a person performs sal8h
on his own, he may perform it for as long as he wants.
ً
‫ وﺧﻴﻔﺔ ودون ا{ﮩﺮﻣﻦ اﻟﻘﻮل‬åã‫ ﺗ‬Œ‫ﻧﻔﺴ‬ Œž‫واذﻛﺮ ر‬
ٓ
(۲۰۵ :‫ )ﺳﻮرة اﻻﻋﺮاف‬.‫ﺑﺎﻟﻐﺪو واﻻﺻﺎل‬

739
 Continually remember your Sustainer in your heart with
humility and awe, and without raising your voice.
[Remember Him] by morning and evening.
One of the meanings of this verse could be: When you are in solitude,
there is no use in sitting idle. You should therefore engage in All8h’s
remembrance with humility and awe. There may be no one else with
you, but All8h ta‛8l8 is there. Yes, if you want to engage in loud dhikr,
you may do so but let it not be too loud because there is no one else
present, in which case, you would do it aloud as an encouragement for
him. Therefore, a slightly loud dhikr will suffice. The other meaning of
this verse is that you must engage in All8h’s remembrance with
humility and awe in your heart. Or, you may do it audibly but not too
loud.
ً ٔ
‫ ا ﺮاد ان ﻳﻘﻊ ا"ﻛﺮ ﻣﺘﻮﺳﻄﺎ ﺑ ا{ﮩﺮ وا ﺨﺎﻓﺘﺔ وا ﺮاد ﺑﺎ{ﮩﺮ رﻓﻊ‬:‫ﻗﺎل اﻹﻣﺎم‬
ٓ
(۱۵۴/ : ‫ )روح ا ﻌﺎ‬.‫ﻤﺎ دوﻧﮧ ﻧﻮع اﺧﺮ ﻣﻦ ا{ﮩﺮ‬ž‫ﺼﻮت ا ﻔﺮط و‬E‫ا‬
ً ً ٔ
.‫ﺎ‬Ö‫ ﻧﻔﺴﮧ ا} ;ﻠﺼﺎ ﺧﺎ‬:۱۳۷۶ Ã‫ﺴﻌﺪ} ا ﺘﻮ‬E‫ﻦ ا‬È‫ﺮ‬E‫ﺸﻴﺦ ﻋﺒﺪ ا‬E‫وﻗﺎل ا‬
(۲۷۶ ‫ ص‬،‫م ا ﻨﺎن‬² '‫ﻦ ® ﺗﻔﺴ‬È‫ﺮ‬E‫ﻢ ا‬8‫ﻜﺮ‬E‫)ﺗ•ﺴ' ا‬
ٔ ٔ
‫ﻔﺲ وﻻ‬f‫ﻮن ® ا‬.‫ ا{ﻤﮩﻮر ’ ان ا"ﻛﺮ ﻻ ﻳ‬:KE‫وﻗﺎل اﺑﻦ ﻋﻄﻴﺔ اﻻﻧﺪ‬
(۷۷۳ ‫ ص‬،‫ )ﺗﻔﺴ' اﺑﻦ ﻋﻄﻴﺔ‬.‫ﻠﺴﺎن‬E‫ﺮ_ﺔ ا‬t ‫ إﻻ‬W‫ﻳﺮا‬
2. RasPlull8h sallall8hu ‛alayhi wa sallam said: “When you pass the
gardens of paradise, you must graze [to your heart’s content].” The
Sah8bah radiyall8hu ‛anhum asked: “What are the gardens of
paradise?” RasPlull8h sallall8hu ‛alayhi wa sallam replied: “The
mas8jid.” They asked: “What is the meaning of grazing?” He said:
“Sub-h8nallah, wal hamdu lill8h, wa l8 il8ha illall8h, wall8hu akbar.”
3. When people assemble for All8h’s remembrance, a caller announces
from the heavens: “Stand up, for you have been pardoned and your
evils have been changed to good.”1
4. ‛Abdull8h ibn ‛Amr ibn al-‛Ās radiyall8hu ‛anhu asked RasPlull8h
sallall8hu ‛alayhi wa sallam: “What is the fruit of the assemblies of
dhikr?” He replied: “It is Paradise. It is Paradise.”1

.‫ وﺛﻘﮧ ﺎﻋﺔ وﻓﻴﮧ ﺿﻌﻒ‬4‫ اﺳﻨﺎدہ ﻣﻴﻤﻮن ا ﺮا‬Ã‫ وﻏ'ہ و‬،۱۴۲/R :‫ﺪ‬È‫ و„ﺴﻨﺪا‬،۷۶/XS :‫ﺰواﺋﺪ‬E‫ﻤﻊ ا‬ 1

740
5. There will be some people on the day of Resurrection whose faces
will be shining brilliantly and they will be on pulpits of pearls. Others
will look at them with envy. Someone asked: “O RasPlull8h! Describe
their condition to us.” RasPlull8h sallall8hu ‛alayhi wa sallam said:
“They are people from different families who assemble in one place
and occupy themselves in All8h’s remembrance.”2
6. All8h’s choicest angels search for assemblies of dhikr. When they
find one such assembly, they sit in it and cover its people with their
wings. When the assembly ends, All8h ta‛8l8 asks them – although He
knows fully well – “Where have you come from?” They reply: “From a
group which was occupied in extolling Your greatness.”3
7. RasPlull8h sallall8hu ‛alayhi wa sallam approached a circle of
Sah8bah and asked them: “Why are you sitting together like this?”
They replied: “We are sitting in an assembly of dhikr.” RasPlull8h
sallall8hu ‛alayhi wa sallam said: “Jibra’>l ‛alayhis sal8m came to me
and informed me that All8h ta‛8l8 is boasting in front of the angels
because of you.”
8. Hadrat J8bir radiyall8hu ‛anhu relates that some people saw a light
and fire in a graveyard. When they approached it, they found
RasPlull8h sallall8hu ‛alayhi wa sallam and he was saying: “Give me the
body of this Sah8b> because he used to make dhikr in a loud voice.”4
The above-quoted Ah8d>th and many others like them confirm the
practice of loud and collective dhikr. Some books of jurisprudence
state the permissibility of loud dhikr, while others state that it is
commendable.
A person asked Hadrat Muft> MahmPd Hasan Gangoh> rahimahull8h
about loud dhikr. For the sake of brevity, the question is not quoted
here. Hadrat Muft> S8hib replied: For how long are you going to fight
and argue with your friends? You may engage in dhikr in solitude in a
soft tone – in a manner which does not awaken a sleeping person and
does not confuse a person who is in sal8h. As for proof for loud dhikr,
that is found in the adh8n, the khutbah and the takb>r tashr>q.

1
.‫ واﺳﻨﺎدہ ﺣﺴﻦ‬،۷۶/XS :‫ﺰواﺋﺪ‬E‫ﻤﻊ ا‬

.â`\XS :‫ﺰواﺋﺪ‬E‫ﻤﻊ ا‬ 2

3
Sah h Bukh r , vol. 2, p. 248.
4
Ab D w d, vol. 2, p. 451.
741
 ٰ ً ً ٔ
‫ ® ا ﺴﺎﺟﺪ وﻏ'ﮨﺎ ﻣﻦ‬q‫ﺗﻌﺎ‬ ‫ا ﻊ اﻟﻌﻠﻤﺎء ﺳﻠﻔﺎ وﺧﻠﻔﺎ ’ اﺳﺘﺤﺒﺎب ذﻛﺮ اﷲ‬
ٔ ٔ ٔ
‫ﻮ ﻣﻘﺮر‬ß ‫ﺸﻮش ﺟﮩﺮﮨﻢ ’ ﻧﺎﺋﻢ او „ﺼﻞ او ﻗﺎرئ ﻛﻤﺎ‬° ‫' إﻻ ان‬.‫ﻏ' ﻧ‬
(‫ ﺳﻌﻴﺪ‬،۶۶۰/X :¹‫ﺸﺎ‬E‫ و_ﺬا ® ا‬،۲۳۴/Q :‫ )ا]ﻤﻮ} ’ اﻻﺷﺒﺎہ‬.‫ﻛﺘﺐ اﻟﻔﻘﮧ‬
The other point to bear in mind is that dhikr is prescribed as a
treatment. One merely has to ensure that he does not go against the
principles of the Shar>‛ah. The same applies in the treatments
prescribed by physicians and doctors.1
Hadrat Muft> S8hib rahimahull8h says in reply to another question:
Hadrat Sh8h ‛Abd ar-Rah>m Wil8yat> rahimahull8h used to sit on a
hilltop and engage in dhikr. His voice used to travel far and wide.
Hadrat Maul8n8 Rash>d Ahmad Gangoh> rahimahull8h used to engage
in loud dhikr until the end of his life. He would lock his room from
inside. Anyone outside the door would hear his voice. Hadrat Maul8n8
Muhammad Ily8s S8hib rahimahull8h used to engage in loud dhikr for
as long as he was not bed-ridden. It is permissible to make dhikr aloud,
silently, individually and collectively.2
The following is related with regard to Hadrat Maul8n8 Rash>d Ahmad
Gangoh> rahimahull8h in Tadhkirah ar-Rash d:
Eventually, he himself got up, performed wudP’ and entered the
masjid. Hadrat H8j> Imd8dull8h S8hib rahimahull8h was busy with
some work in one corner. Maul8n8 Gangoh> rahimahull8h went to
another corner, performed tahajjud, and began dhikr of L Il ha Illall h
in a loud tone. He says: “I started loud dhikr. My throat was clear and
my body was strong at the time. When I presented myself before
Hadrat [H8j> Imd8dull8h S8hib] in the morning, he said to me: ‘You
engaged in dhikr like a person who has had a lot of practice.’ Ever
since that day, I became attached to loud dhikr and I never felt like
giving it up. Nor did I find any Shar‛> reason for its prohibition.”3
Hadrat Maul8n8 Ashraf ‛Al> Th8nw> rahimahull8h has written a
detailed fatw8 on loud and collective dhikr in Imd d al-Fat w , volume
five. He writes:

1
Tarb yyat at-T lib n, p. 59.
2
Maul8n8 Muft> F8rPq: Sul k Wa Ihs n Irsh d t Faq h al-Ummat, p. 343.
3
Tadhkirah ar-Rash d, pp. 48-49.
742
It is my humble opinion that those who permit loud dhikr are correct.
And that those who say that loud dhikr is preferable in certain
situations and soft dhikr is preferable in other situations are more
correct. The latter view combines all the Qur’8nic verses, Ah8d>th and
statements of the ‛ulam8’. ‫ﺎ‬/‫ – إن ﺧ' اﻷ„ﻮر أﻋﺪ‬the best matters are those
which are most balanced. Now that the Shar‛> permissibility of loud
dhikr is established, it is not restricted to any form or structure.
Rather, since the proofs are unrestricted, the form will also be
unrestricted. It will therefore be permitted whether done individually,
collectively, while sitting in a circle, while sitting in rows, while
sitting, while standing or in any other way.
After quoting some Arabic texts, he writes:
It is thus proven that loud dhikr in whatever form is permissible. No
one should be prohibited from doing it in any way. This is the
preferred and more correct view.1
Hadrat Th8nw> rahimahull8h was also of the view that collective loud
dhikr in the masjid is permissible. In the same fatw8, he quotes the
proofs of those who permit it. [One of the proofs is]:
ْ ‫ﻴَْﻬﺎ‬0 ‫ﻣﻨََﻊ َ„ ٰﺴﺠَﺪ اﷲ أَْن ﻳ!ْﺬَﻛَﺮ‬Í ‫ﻤْﻦ‬Í„ ‫َوَﻣْﻦ أَْﻇﻠَُﻢ‬
ْ ِ Vٰ ‫اﺳُﻤُﻪ َوَﺳ‬ ِ ِ ِ ِ
َ
.‫ﺧَﺮِاﺑَﻬﺎ‬
Who is more unjust than he who barred in the mas8jid of
All8h that His name be taken therein and strove in their
destruction.2
Hadrat says: Prohibiting someone from dhikr is not possible unless it is
done aloud. It is unimaginable for a person to know that another is
engaged in dhikr unless it is done aloud.3
The essence of the above discussion is that since loud dhikr is
permissible – and according to Hadrat Th8nw> rahimahull8h loud
dhikr whether done individually, collectively, while sitting in a circle
or while sitting in rows is permissible – then collective loud dhikr is
definitely permissible.

1
Imd d al-Fat w , vol. 5, pp. 151-154.
2
SPrah al-Baqarah, 2: 114.
3
Imd d al-Fat w , vol. 5, pp. 152.
743
Hadrat Maul8n8 Shaykh Muhammad YPnus, the Shaykh al-Had>th of
Maz8hir al-‛UlPm Sah8ranpPr, is an erudite scholar in Had>th and
other sciences. He writes in al-Yaw q t al-Gh liyah:
In collective dhikr, a collective form is not the objective. Rather, when
people sit together and see each other, they develop enthusiasm and
yearning. This is the objective. Furthermore, at the time of dhikr, some
of the Sufis focus their hearts on the hearts of their disciples so that
the latter are more inclined to dhikr. When everyone engages in dhikr
together with the shaykh, it helps them in acquiring the focus of the
shaykh.
He writes after a few lines:
The disapproval of Hadrat Ibn Mas‛Pd radiyall8hu ‛anhu is probably
based on a specific reason. For example, those people believed it to be
essential and necessary.1
The narration of Hadrat Ibn Mas‛Pd radiyall8hu ‛anhu in which his
disapproval of a circle of dhikr is mentioned is a mauqPf Had>th
against which a marfP‛ Had>th is given preference. I will quote one
Had>th as an example:

‫ﺔ وﻧﺰﻟﺖ‬È‫ﺮ‬E‫ﺔ وﻏﺸﻴﺖ ﮨﻢ ا‬.‫ﻻ ﻳﻘﻌﺪ ﻗﻮم ﻳﺬﻛﺮون اﷲ إﻻ ﺣﻔﺖ ﮨﻢ ا ﻼﺋ‬

’ ‫ ﺑﺎب ﻓﻀﻞ اﻻﺟﺘﻤﺎع‬،‫ )رواہ „ﺴﻠﻢ‬.‫ﺴﻜﻴﻨﺔ وذﻛﺮ اﷲ ﻓﻴﻤﻦ ﻋﻨﺪہ‬E‫ﻋﻠﻴﮩﻢ ا‬
ٓ
(‫ﺗﻼوة اﻟﻘﺮان و’ ا"ﻛﺮ‬
Moreover, the narration of Ibn Mas‛Pd radiyall8hu ‛anhu is mudtarib.
The narration of D8ram> states that this incident occurred before the
fajr sal8h. The narration of Tabar8n> in al-Mu‛jam al-Kab r states that it
occurred between the maghrib and ‛ish8 sal8hs. The narration of
D8ram> states that it occurred in the masjid while the Musannaf of ‛Abd
ar-Razz8q states that it occurred in the desert. The narration of
D8ram> states that one person was conducting the dhikr while the
others were chanting after him. The narration of Tabar8n> states that
they were all chanting together. Some narrations state that Ibn Mas‛Pd
radiyall8hu ‛anhu asked them to leave – as in Tabar8n>. Another
narration says that the two groups were made into one. These
conflicting reports are proofs of the weakness of this Had>th.
Moreover, apart from the narration of D8ram>, all other chains of
transmission are weak. As for the narration of D8ram>, it contains ‛Amr

1
Al-Yaw q t al-Gh liyah, vol. 2, p. 418.
744
ibn Yahy8. Although Ibn Ma‛>n initially classified him as a reliable
narrator, but when he re-examined his narrations later on, he
classified him as a weak narrator and said:
ٔ
.2‫ﻦ ﻳﺮ‬.‫ﻢ ﻳ‬E :‫ وﻗﺎل „ﺮة‬،‫ ﻗﺪ راﻳﺘﮧ‬،‫ﻟ•ﺲ ﺣﺪﻳﺜﮧ ﺸﻴﺊ‬
Although Ibn Ma‛>n sometimes says:

‫ﻋﻠﻮم‬ ‫ وﻗﻮاﻋﺪ‬،۱۵۳ ‫ ص‬،‫ﺮﻓﻊ وا—ﻜﻤﻴﻞ‬E‫ )ﻛﻤﺎ ® ا‬.‫ ﻗﻠﻴﻞ ا]ﺪﻳﺚ‬،‫ﻟ•ﺲ ﺸﻴﺊ‬

‫ﺴ‬E ‫ وﻣﻘﺪﻣﺔ ا—ﺤﻘﻴﻖ‬،۲۱۵ ‫ ص‬،‫ﺮﻓﻊ وا—ﻜﻤﻴﻞ‬E‫ وﺗﻌﻠﻴﻖ ا‬،۲۶۳ ‫ ص‬،‫ا]ﺪﻳﺚ‬
(‫ ﻛﺘﻮر ﺸﺎر ﻋﻮاد‬E ‫اﺑﻦ ﻣﺎﺟﺔ‬
Here he uses the words: ‫ ﻟ•ﺲ ﺑﻤﺮ‬. When the reliability and
unreliability of a narrator are both mentioned, and it is not known
which was first and which was second, the narration is unacceptable.
Instead, the Had>th scholars restrain themselves from such a
narration. For detailed references, refer to our book Dhikr Jahr Wa
Ijtim ‛ Shar ‛at Ke Ā’inah Mei, pp. 125-131.
Some scholars make the objection that according to Im8m AbP Han>fah
rahimahull8h loud dhikr is a bid‛ah except for those instances where
explicit texts are found. However, Sh8m> rahimahull8h quotes from
Sharh al-Munyah as-Sagh r that the difference of opinion is on the issue
of whether it is better or not.

‫ﻮ رواﻳﺔ‬ß‫ﮩﺮ و‬i ‫ﮩﺮ ﺑﮧ ﻋﻨﺪہ وﻋﻨﺪﮨﻤﺎ‬i ‫ﻮم اﻟﻔﻄﺮ ﻻ‬8‫ و‬:'‫ﺼﻐ‬E‫ \ح ا ﻨﻴﺔ ا‬Ã‫و‬
ٔ ٔ
، ۱۷۰/Q :¹‫ )ﺷﺎ‬. ‫ﻜﺮاﮨﺔ ﻓﻤﻨﺘﻔﻴﺔ ﻋﻦ اﻟﻄﺮﻓ‬E‫ﻼف ® اﻻﻓﻀﻠﻴﺔ اﻣﺎ ا‬v‫ﻋﻨﮧ وا‬
(‫ﺳﻌﻴﺪ‬

:}‫ﺣﺎ[ة اﻟﻄﺤﻄﺎو‬
ٔ
‫ﻼف اﺳﺘﺤﺒﺎب ا{ﮩﺮ وﻋﺪﻣﮧ ﻻ‬v‫ﻮن ا‬.‫ وا"ي ﻳ ﺒ ان ﻳ‬:Þ‫ﻗﺎل ا]ﻠ‬
ٔ ٔ
‫ ﻻن ا{ﮩﺮ ﻗﺪ‬Œ‫ﺴﺘﺤﺐ وﻋﻨﺪہ اﻹﺧﻔﺎء اﻓﻀﻞ وذﻟ‬° ‫ﻛﺮاﮨﻴﺔ وﻋﺪﻣﮩﺎ ﻓﻌﻨﺪﮨﻤﺎ‬
ٔ
›‫ﺴﻠﻒ ﺑﻦ ﻋﻤﺮ ر اﷲ ﻋﻨﻪ و’ ر اﷲ ﻋﻨﻪ وا‬E‫ﻧﻘﻞ ﻋﻦ ﻛﺜ' ﻣﻦ ا‬
ٔ ٔ
¦Ö ›‫ﺰ وا‬8‫ واﺑﻦ ﺟﺒ' وﻋﻤﺮ ﺑﻦ ﻋﺒﺪ اﻟﻌﺰ‬V‫ﺨ‬f‫ ر اﷲ ﻋﻨﻪ وا‬ö‫ﺎﮨ‬+‫اﻣﺎﻣﺔ ا‬
ٔ ٔ ٔ
V‫ﺸﺎﻓ‬E‫ﺪ واﺑﻮ ﺛﻮر وﻣﺜﻠﮧ ﻋﻦ ا‬È‫ وا‬Œ‫ﺎد وﻣﺎﻟ‬È‫ﻢ و‬.]‫واﺑﺎن ﺑﻦ ﻋﺜﻤﺎن وا‬
745
.۵۳۱ ‫ ص‬،‫ اﻟﻔﻼح‬ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو} ’ „ﺮا‬.‫ذﻛﺮہ اﺑﻦ ا ﻨﺬر ® اﻻ\اف‬
(‫ ﺳﮩﻴﻞ‬،۵۶۷ ‫ ص‬،'‫ﻜﺒ‬E‫ ا‬،¦‫و\ح ﻣﻨﻴﺔ ا ﺼ‬
Those who say that loud dhikr is superior, say this because there is
enjoyment in the dhikr and the heart remains focussed. Other benefits
are also acquired. Thus, the superiority of loud dhikr is due to other
reasons. Apart from this, most scholars believe silent dhikr to be
better.
All8h ta‛8l8 knows best.
Sitting on a chair in the masjid
Question
What is the ruling with regard to sitting on a chair in a masjid when
delivering a lecture? What about sitting on a chair for any other
reason?
Answer
To sit on a chair in a masjid when delivering a lecture or sitting on it
for any other reason is permissible.
ٔ
‫ﺮﺳﻮل اﷲ ﺻ¦ اﷲ‬E ‫ ن‬:‫و ﻋﻦ ا› ﺳﻌﻴﺪ ر اﷲ ﻋﻨﻪ ﻗﺎل‬
ٔ ٔ
‫ﻌﻞ ﻟﮧ‬i ‫ﮩﺎ ﻓﺠﺎءہ رﺟﻞ ﻓﺎ„ﺮہ ان‬Ö‫ﻋﻠﻴﮧ وﺳﻠﻢ ﺧﺸﺒﺔ ﻳﻘﻮم إ‬
ً
‫ رواہ‬...‫ﻄﺐ ﻋﻠﻴﮧ‬J ‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Þf‫ ﻓﻘﺎم ا‬،‫ﻛﺮﺳﻴﺎ‬
ٔ
® ‫ﮨﻤﺎ ;ﻠﺘﻒ‬a‫¦ ﻋﻦ ﻋﻄﻴﺔ و‬Ö ›‫ﻤﺪ ﺑﻦ ا‬ô ‫ار ﻣﻦ رواﻳﺔ‬‰‫اﻟ‬
(۱۸۱/Q :‫ﺰواﺋﺪ‬E‫ ) ﻤﻊ ا‬.‫اﻻﺣﺘﺠﺎج ﺑﮧ‬
…RasPlull8h sallall8hu ‛alayhi wa sallam had a trunk on
which he used to stand. He then asked a man to make a
chair for him. RasPlull8h sallall8hu ‛alayhi wa sallam
would stand on it and deliver his sermon…
The above narration is weak. The chair refers to the pulpit because the
authentic narrations generally refer to a pulpit. Yes, to the extent of
permissibility, the ruling for a chair could be based on the ruling for a
pulpit.

746
 ٔ
‫ﻮ‬ß‫ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ و‬Þf‫ ا‬q‫اﷲ ﻋﻨﻪ اﻧﺘﮩﻴﺖ إ‬ ‫ﻗﺎل اﺑﻮ رﻓﺎﻋﺔ ر‬
ٔ
‫ اﻧﺘﮩ ﻰ‬Æ‫ﻓﺎﻗﺒﻞ ’ رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ وﺗﺮک ﺧﻄﺒﺘﮧ ﺣ‬... ‫ﻄﺐ‬J
ً ٔ ّ
‫ ﻓﻘﻌﺪ ﻋﻠﻴﮧ رﺳﻮل اﷲ ﺻ¦ اﷲ‬:‫ ﺣﺴﺒﺖ ﻗﻮاﺋﻤﮧ ﺣﺪﻳﺪا ﻗﺎل‬G‫ﺮ‬.‫ ﺑ‬ú‫ ﻓﺎ‬š‫إ‬
(۲۸۷/X :‫ﻒ‬8\ ‫ )„ﺴﻠﻢ‬.‫ ¸ﺎ ﻋﻠﻤﮧ اﷲ‬b‫ﻋﻠﻴﮧ وﺳﻠﻢ وﺟﻌﻞ ﻳﻌﻠﻤ‬

Œ‫ وﻻ ﺳﻴﻤﺎ ® ﻣﺜﻞ ذﻟ‬G‫ﻜﺮا‬E‫ وﻓﻴﮧ ﺟﻮاز ا{ﻠﻮس ’ ا‬:‫ﻋﻴﺎض‬ ‫ﻗﺎل اﻟﻘﺎ‬

‫ )اﻛﻤﺎل‬.‫ﺎورﺗﮧ إﻳﺎہ‬ô ‫ﺸﺎﮨﺪوا‬°‫ﻣﮧ ﻏ'ہ و‬² ‫ ﻟ•ﺴﻤﻊ‬G‫ﻜﺮ‬E‫وارﺗﻔﻊ ’ ا‬...
(۲۸۱/R :‫ا ﻌﻠﻢ‬
…RasPlull8h sallall8hu ‛alayhi wa sallam came to me. A chair was
brought for him. I think its legs were made of iron. RasPlull8h
sallall8hu ‛alayhi wa sallam sat on it and began teaching me some of
which All8h taught him.
A narration of Sah h Bukh r proves that Hadrat Jibra’>l ‛alayhis sal8m
sat on a chair:

’ ‫ﺲ‬E‫ﺮاء ﺟﺎ‬t Ó ‫ ا"ي ﺟﺎء‬Œ‫ﻓﺮﻓﻌﺖ ﺑ•ي ﻓﺈذا ا ﻠ‬...

ٔ
(۳/X :}‫ﺨﺎر‬+‫ )رواہ ا‬.‫ﺴﻤﺎء واﻻر اﷲ ﻋﻨﻪ‬E‫ ﺑ ا‬G‫ﻛﺮ‬
I looked up and I saw the angel who had come to me in
Hir8’ sitting on a chair between the sky and earth.
The Sah8bah radiyall8hu ‛anhum also used chairs:

:‫ﺒﻮة‬f‫دﻻﺋﻞ ا‬
ٔ ٔ
‫ﻜﻮﻓﺔ ﻧﺎ ﺻﺪﻳﻘ‬E‫ﻣﻦ اﮨﻞ ا‬ ‫ﺪ ﺑﻦ ﺻﻮﺣﺎن ان رﺟﻠ‬8‫ﻋﻦ ز‬
ٔ ٔ
‫اﷲ‬ ‫ ﻟﻘﻮا ﺳﻠﻤﺎن ر‬Æ‫ ﻓﺎﻗﺒﻼ ﻣﻌﮧ ﺣ‬...‫ﺪ ﺑﻦ ﺻﻮﺣﺎن اﺗﻴﺎہ‬8‫ﺰ‬E
š ‫ ان ﮨﺬﻳﻦ‬...‫ﺪ‬8‫ ﻓﻘﺎل ﻟﮧ ز‬...‫ ﻗﺎﻋﺪ‬G‫ﻮ ’ ﻛﺮ‬ß ‫ذا‬B‫ و‬...‫ﻋﻨﻪ‬
ٔ ٔ
(۸۲/Q :‫ﺒﻮة‬f‫ )دﻻﺋﻞ ا‬.Œ‫ﺴﻤﻌﺎ ﺣﺪﻳﺜ‬° ‫وﻗﺪ اﺣﺒﺎ ان‬... ‫ﺻﺪﻳﻘﺎن‬
Two men from KPfah who were friends of Zayd ibn
Sauh8n came to visit him. They then proceeded with him
until they went to meet Salm8n radiyall8hu ‛anhu. The
latter was sitting on a chair. Zayd said to him: “These are
747
 my two friends who would like to hear Had>th from
you.”

:4‫ﺴﺎ‬
ٔ ٔ
‫ ﺑﺘﻮر‬å‫ ﻓﻘﻌﺪ ﻋﻠﻴﮧ ﺛﻢ د‬G‫ﺮ‬.‫ ﺑ‬ú‫اﷲ ﻋﻨﻪ اﻧﮧ ا‬ ‫ﻋﻦ ’ ر‬
(۲۷/X :4‫ ) ﺴﺎ‬.‫ﻓﻴﮧ ﻣﺎء‬
A chair was brought for ‛Al> radiyall8hu ‛anhu. He sat on
it and asked for a utensil in which there was water.
If sitting on a chair for wudP’ is established, it ought to be permissible
to sit on it for a lecture. It is also permissible to sit on a chair when
eating.

‫ وﻗﺎل‬.‫„ﻮﺿﻊ اﻟﻔﻀﺔ‬ ‫إذا ن ﻳﺘ‬... ‫ ا ﻔﻀﺾ‬A‫ﻜﺮ‬E‫وا{ﻠﻮس ’ ا‬...‫ﻮز‬i‫و‬

ٔ
(۴۵۳/W :‫ )اﻟﮩﺪاﻳﺔ‬.Œ‫ﺮہ ذﻟ‬.‫اﺑﻮ ﻳﻮﺳﻒ ﻳ‬
Muft> Kif8yatull8h S8hib rahimahull8h writes: It is permissible in itself
to sit on a chair to deliver a lecture. 1
All8h ta‛8l8 knows best.

1
Kif yatul Muft , vol. 9, p. 72; Fat w Mahm d yyah, vol. 15, p. 279.
748
 ISSUES RELATED TO MADĀRIS
Spending the money of one account for another
Question
An amount was deposited into a certain account of the madrasah. Can
it be used for a different purpose? For example, the madrasah received
money for textbooks. Can this money be used for construction? Or vice
versa? Both monies were received as optional charities.
Answer
It is incorrect and impermissible for the madrasah to use the income of
one fund for another. This is because the distributorship of the
mandator has to be taken into consideration. It is necessary to act on
it. When a person donates money for textbooks, it cannot be used for
any other purpose.
ٔ
Œ‫ ﻓﻼن ﻓﻼ ﻳﻤﻠ‬q‫ وﻗﺪ ا„ﺮہ ﺑﺎ(ﻓﻊ إ‬X‫ﺴﺘﻔﻴﺪ ا—•ف ﻣﻦ ا ﻮ‬° ‫ﻮ_ﻴﻞ إﻧﻤﺎ‬E‫ا‬
ٔ ٔ
.‫ ﻏ'ہ ﻓﺘﺎ„ﻞ‬q‫ ا(ﻓﻊ إ‬s‫ﻠﻮ‬E ‫ﺬا ﻟ•ﺲ‬.‫ﺪ ﺑ‬8‫ﺰ‬E ’‫ﻮ او‬E ‫ ﻛﻤﺎ‬،‫ ﻏ'ہ‬q‫ا(ﻓﻊ إ‬
(‫ ﺳﻌﻴﺪ‬،۲۶۶/Q :¹‫ﺸﺎ‬E‫)ﻓﺘﺎو} ا‬
When a person donates a sum to a madrasah, the principal is the
representative of the donor. He will have to spend the money as
dictated by the donor (mandator). When he gave money for textbooks,
it will amount to treachery and breach of trust if the money is spent
for construction purposes.
Fat w Mahm d yyah:
It is necessary to spend the money for the purpose which the donor
specified. If it is spent for a different purpose, dam8n (guarantee or
surety) will have to be given. This is because the trustee is placed in a
position of trust and representation. He does not have the right to act
against the explicit instruction of the mandator.1
If the donors approve and have no objection [to using it for a purpose
other than what was specified], then it is permissible to do this.2

1
Fat w Mahm d yyah, vol. 3, pp. 315-316.
2
Fat w Mahm d yyah, vol. 15, p. 474.
749
All8h ta‛8l8 knows best.
Spending the funds of one madrasah in another madrasah
Question
A person collected an amount for a certain madrasah. Now there is
another madrasah which is in need. Can he spend this amount for the
other madrasah? Take note that a receipt was not made.
Answer
At the time of making a donation, the donor explicitly stated that he is
giving this amount for a certain madrasah. As long as the madrasah
needs the money or will need it in the near future, it will not be
correct to give it to another madrasah. Yes, if the madrasah neither
needs the money immediately nor will it need it in the near future,
while the other madrasah is in dire need, then in such a case, some
jurists have permitted giving it to the other madrasah. However, the
more cautious way to proceed will be to obtain the permission of the
donor if it is possible to contact him. The money may then be used for
the other madrasah.
Fat w Mahm d yyah:
It is necessary to spend the money for the purpose which the donor
specified. If it is spent for a different purpose, dam8n (guarantee or
surety) will have to be given. This is because the trustee is placed in a
position of trust and representation. He does not have the right to act
against the explicit instruction of the mandator.1
If the donors approve and have no objection [to using it for a purpose
other than what was specified], then it is permissible to do this.2
Fat w D r al-‛Ul m Deoband:
A person gave his property or cash money to a masjid. At the time of
making it waqf, he laid down the condition that any left over money
can be used for a madrasah or any other good cause. It will be
permissible to use the left over money for the madrasah even if the
endowers are not presently ready to do this. Or, if the endowers laid
down this condition at the time of the waqf that they will maintain the
right to change the recipient of their property or money, the
endowers can still divert their contribution to another madrasah or to

1
Fat w Mahm d yyah, vol. 3, pp. 315-316.
2
Fat w Mahm d yyah, vol. 15, p. 474.
750
some other place. But if either of the two conditions were not made at
the time of the waqf, then it is certainly impermissible to give the left
over money of the masjid to any madrasah. However, if any other
masjid is in need of funds, then based on extreme necessity, the fatw8
of permissibility could be given on the view of the latter jurists. This is
on the condition that the masjid which owns this money does not need
it at present nor does it foresee needing it in the near future, and there
is a danger that the extra money may get destroyed.1
All8h ta‛8l8 knows best.
When madrasah teachers act against the conditions of employment
Question
Some trustees appointed two teachers to their madrasah. They laid
down the condition that they will teach only in the afternoon in their
madrasah. They will not do any work in the morning so that when
they come to teach in the afternoon, they can teach with full focus and
attention. The teachers accepted this condition. Based on their
acceptance, the trustees increased their salary by 35%. Subsequently,
these teachers started teaching somewhere else in the morning. Is it
correct for them to do this?
Answer
It is forbidden to act against the terms of employment of the madrasah
after having accepted those terms. As far as possible, they must adhere
to the conditions laid down by the madrasah. Because both these
teachers have contravened the terms of employment, they are
culpable. The trustees now have the right to stop them from working
in the morning or reduce their salary. Yes, if they are teaching with
full enthusiasm, energy, focus and sacrifice in the afternoon; the
trustees should permit them to teach in the morning.
ْ ُ ْ َ ‫ﻣﻨﻮآ‬
ْ ُ ُ ْ ‫أوﻓﻮا‬ ْ Í َ !َٰ
ْ ُ َ ‫ﻦ ٰا‬."‫ا‬
َ
.‫ﺑﺎﻟﻌﻘﻮد‬
ِ ِ ِ ‫ﻬﺎ‬.‹‫ﻳ‬
O believers! Fulfil your covenants.2
In his commentary to this verse, Im8m AbP Bakr Jass8s R8z>
rahimahull8h quotes from Hadrat ‛Abdull8h ibn ‛Abb8s radiyall8hu
‛anhu, Muj8hid ibn Jurayj, AbP ‛Ubaydah and several other scholars

1
Imd d al-Muft yy n, vol. 2, p. 768.
2
SPrah al-M8’idah, 5: 1.
751
that the word “covenants” refers to promises and mutual agreements.
Lawful conditions also fall under covenants. He writes further on:

.‫ء ﻳﻌﻤﻠﮧ ® ا ﺴﺘﻘﺒﻞ ﻓﮩﻮ ﻋﻘﺪ‬e ‫ \ط \ﻃﮧ إ ﺴﺎن ’ ﻧﻔﺴﮧ‬9 Œ‫ﻛﺬﻟ‬

The same applies to any condition which a person imposes on his self
with regard to whatever he is to do in the future. It is a covenant.
He then describes what is demanded by this verse:

‫ﻢ ﺗﻘﻢ دﻻﻟﺔ‬E ‫ﺸ¬ط اﻹ ﺴﺎن ’ ﻧﻔﺴﮧ ﻣﺎ‬°‫ﻤﻴﻊ ﻣﺎ‬ø ‫ﻮﻓﺎء‬E‫ﺎب ا‬i‫إ‬ ‫ﻮ ﻋﻤﻮم‬ß‫و‬
.‫ﺼﺼﮧ‬g
This verse makes the fulfilment of whatever conditions a person
imposes on himself to be obligatory. This is provided that there is no
proof which demands a specification.
A similar theme is mentioned elsewhere in the Qur’8n:
َْْ ُ ََْ
.‫ﺑﺎﻟﻌﻬﺪ‬
ِ ِ ‫وأوﻓﻮا‬
Fulfil your promises.
Qurtub> rahimahull8h writes in his commentary to this verse:
ٔ ٔ
‫ﻣﮧ اﻹ ﺴﺎن ﻣﻦ ﺑﻴﻊ او ﺻﻠﺔ او „ﻮاﺛﻘﺔ‬ó‫ﻠ‬8‫ﻠﺴﺎن و‬E‫م {ﻤﻴﻊ ﻣﺎ ﻳﻌﻘﺪ ﺑﺎ‬å ‫ﻟﻔﻆ‬
ٔ
.‫ ﻳﺎﻧﺔ‬E ‫ا„ﺮ „ﻮاﻓﻖ‬
A covenant applies to all the things which are agreed upon verbally
and which a person imposes on himself. Whether it is buying and
selling, maintaining ties of kinship, or any other agreement which is in
line with D>n. 1
Furthermore, when the teachers accepted the condition, they are
classified as specific employees. It is not permissible for a specific
employee to work in another place.
ً ً ٔ ٔ
‫ﻮاﺣﺪ ﻋﻤﻼ „ﻮﻗﺘﺎ‬E ‫ﻮ ﻳﻌﻤﻞ‬ß‫ﺴ¼ اﺟ' وﺣﺪ و‬°‫ﺎص و‬v‫ﻮ اﻻﺟ' ا‬ß‫ و‬Ó‫ﺎ‬ï‫وا‬
ٔ
‫ﻢ ﻳﻌﻤﻞ ﻛﻤﻦ اﺳﺘﻮﺟﺮ‬E ‫ن‬B‫ﺴﺘﺤﻖ اﻻﺟﺮ ﺑ·ﺴﻠﻴﻢ ﻧﻔﺴﮧ ® ا ﺪة و‬°‫ﺑﺎ—ﺨﺼﻴﺺ و‬
ٓ ٔ ً ٔ ً
‫ﻮ اﺟﺮ ا ﺪة‬E ‫ﻼف ﻣﺎ‬Á ،¼‫ﺮ´ اﻟﻐﻨﻢ ا ﺴ¼ ﺑﺎﺟﺮ „ﺴ‬E ‫ﻠﺨﺪﻣﺔ او ﺷﮩﺮا‬E ‫ﺷﮩﺮا‬

1
Quoted from Jad d Fiqh Mas ’il, vol. 3, p. 37.
752
 ٔ ً ً ٔ
‫ﺪم ﻏ'ہ‬J ‫ إﻻ إذا \ط ان ﻻ‬w¬‫ﻮن „ﺸ‬.‫ﻠﺮ´ ﺷﮩﺮا ﺣﻴﺚ ﻳ‬E ‫ﺑﺎن اﺳﺘﺎﺟﺮہ‬
ٔ ً
‫ﻠﺨﺎص ان ﻳﻌﻤﻞ‬E ‫ وﻟ•ﺲ‬:‫ﻘﻴﻘﮧ ® ا(رر‬Â‫ ﻟﻐ'ہ ﻓﻴﻜﻮن ﺧﺎﺻﺎ و‬W‫وﻻ ﻳﺮ‬
ٔ
‫ﻘﻴﻘﮧ ® ا(رر( وﻧﺼﮧ‬Â‫ )ﻗﻮﻟﮧ و‬.‫ﻮ ﻋﻤﻞ ﻧﻘﺺ ﻣﻦ اﺟﺮﺗﮧ ﺑﻘﺪر ﻣﺎ ﻋﻤﻞ‬E‫ﻟﻐ'ہ و‬
ً ً ٔ ٔ ٔ ٔ
‫ﻮن اﺟ'ا ﺧﺎﺻﺎ إذا \ط‬.‫ﺮ´ اﻟﻐﻨﻢ إﻧﻤﺎ ﻳ‬E ‫ﻠﺨﺪﻣﺔ او‬E '‫اﻋﻠﻢ ان اﻻﺟ‬
ٔ ٔ ٔ
‫ﻠﺨﺎص‬E ‫ )ﻗﻮﻟﮧ وﻟ•ﺲ‬.‫ ﻟﻐ'ہ او ذﻛﺮ ا ﺪة او ﻻ‬W‫ﺪم ﻏ'ہ او ﻻ ﻳﺮ‬J ‫ﻋﻠﻴﮧ إﻻ‬
ٔ ٔ
(۷۰ ،۶۹/` :¹‫ﺸﺎ‬E‫ )ا(ر ا ﺨﺘﺎر ﻣﻊ ا‬.‫ﺎﻓﻠﺔ‬f‫ان ﻳﻌﻤﻞ ﻟﻐ'ہ( ﺑﻞ وﻻ ان ﻳﺼ¦ ا‬
All8h ta‛8l8 knows best.
Making a house waqf for a madrasah
Question
A man built a house on his land with the intention of making it waqf.
He laid down the condition that after him, the house is waqf in favour
of a certain madrasah, and that a certain teacher will live in it. Is it
permissible for some other teacher to live in this house? Does the
endower have any right to object if some other teacher lives in it?
Answer
According to the Shar>‛ah, the conditions laid down by the endower
will be taken into consideration. Therefore, the teacher in whose
favour the endower explicitly stated that he would live in his house,
will necessarily live in it. If some other teacher is made to live in that
house, the endower has the right to object. Yes, if he – later on – gives
an open permission, it will be permissible to get some other teacher to
live in it.

‫ﻮﻗﻒ وﻻﻳﻮﺟﺐ ﻓﺴﺎدہ ﻓﮩﻮﺟﺎﺋﺰ ﻣﻌﺘ?۔۔۔ \ط‬E‫ﻢ ا‬.t ‫ﻞ‬J‫ \ط ﻻ‬9

‫ﺸﺎرع ® اﻟﻔﮩﻢ وا(ﻻلة ووﺟﻮب اﻟﻌﻤﻞ ﺑﮧ ۔ )ﻗﺎﻧﻮن‬E‫ﻮاﻗﻒ ا ﻌﺘ?_ﻨﺺ ا‬E‫ا‬
‫ط ’ اﻟﻌﻤﻮم (۔‬µE‫اﻟﻔﺼﻞ اﻻول ® ا‬،۷۵‫۔‬۷۴،‫اﻟﻌﺪل واﻻﻧﺼﺎف‬
ٔ
‫ﺸﺎرع ا} ® ا ﻔﮩﻮم وا(ﻻﻟﺔ ووﺟﻮب‬E‫ﻮاﻗﻒ ﻛﻨﺺ ا‬E‫ \ط ا‬:‫ ا(ر ا ﺨﺘﺎر‬Ã‫و‬
ٔ ٔ
‫ﻻ اﺛﻢ ﻻ ﺳﻴﻤﺎ ﻓﻴﻤﺎ‬B‫اﻟﻌﻤﻞ ﺑﮧ ﻓﻴﺠﺐ ﻋﻠﻴﮧ ﺧﺪﻣﺔ وﻇﻴﻔﺘﮧ او ﺗﺮ_ﮩﺎ ﻦ ﻳﻌﻤﻞ و‬
ٔ ً ٔ
‫ﺔ اﻳﻀﺎ ا} ﻓﺈذا ﻗﺎل‬8'v‫ح ® ا‬£ ‫ﮧ‬ž‫ و‬:‫ﺸﺎﻣﻴﺔ‬E‫ ا‬Ã‫ و‬،lE‫ﻳﻠﺰم ﺑ¬_ﮩﺎ ﺗﻌﻄﻴﻞ ا‬

753
 ٔ
‫ﻢ ا ﻨﻄﻮق ۔)ا(ر‬.t ‫ ا"ﻛﻮر ﻣﻨﮩﻢ‬q‫وﻗﻔﺖ ’ اوﻻد} ا"ﻛﻮر ﻳ•ف إ‬
(‫ ﺳﻌﻴﺪ‬،۴۳۳/W :¹‫ﺸﺎ‬E‫ا ﺨﺘﺎر ﻣﻊ ﻓﺘﺎو} ا‬

¹‫ﺸﺎ‬E‫ﻓﺘﺎو} ا‬
ٔ
‫ﻌﻠﮧ ﻣﺎﻟﮧ‬i }‫ ﻓﻠﮧ ا‬Œ‫ﻮ ﻣﺎﻟ‬ß‫ع و‬µE‫ﺎﻟﻒ ا‬g ‫ﻢ‬E ‫ﻮاﻗﻒ ﻣﻌﺘ?ة إذا‬E‫\اﺋﻂ ا‬
ً ٔ
}‫ )ﻓﺘﺎو‬.‫ﺺ ﺻﻨﻔﺎ ﻣﻦ اﻟﻔﻘﺮاء‬J ‫ﻦ ﻣﻌﺼﻴﺔ وﻟﮧ ان‬.‫ﻢ ﻳ‬E ‫ﺣﻴﺚ ﺷﺎء ﻣﺎ‬
(۳۴۳/W :¹‫ﺸﺎ‬E‫ا‬
Majm ‛ah Qaw n n Isl m :
The conditions laid down by an endower hold a status similar to an
explicit text. Therefore, deriving benefits from a waqf and
arrangements related to it will have to be done as per the conditions
laid down by the endower.1
All8h ta‛8l8 knows best.
Making a condition after the waqf is completed
Question
An endower did not lay down any condition at the time of making a
waqf. Later on he says that a certain teacher will stay in the waqf
house. Will it be binding to apply this condition? Or will it be treated
as a piece of advice?
Answer
When an endower makes a condition after the waqf has been made,
the condition is on the level of a piece of advice. It is not binding on
the madrasah administrators to abide by it. An endower can only
change conditions if he states in the waqf document that he reserves
the right to make changes. If not, he does not have the right to make
changes and additions.

1
Majm ‛ah Qaw n n Isl m , p. 354.
754
 ‫ا(ر ا ﺨﺘﺎر‪:‬‬

‫ﻗﺎل ® ا(را ﺨﺘﺎر‪ :‬وﻟ‪.‬ﻦ ‪i‬ﻮز ا‪E‬ﺮﺟﻮع ﻋﻦ ا ﻮﻗﻮف ﻋﻠﻴﮧ ا ‪µ‬وط‪ ...‬و‪Ã‬‬
‫ٔ‬
‫ا‪E‬ﺸﺎﻣﻴﺔ‪ :‬و‪ Ã‬اﻹﺳﻌﺎف ﻻ ‪i‬ﻮز ﻟﮧ ان ﻳﻔﻌﻞ إﻻ ﻣﺎ \ط وﻗﺖ اﻟﻌﻘﺪ‪ ،‬وﻓﻴﮧ ‪E‬ﻮ‬
‫ٔ‬ ‫ٔ‬
‫\ط وﻗﻔﮧ ان ﻳﺰ‪8‬ﺪ وﻇﻴﻔﺔ ﻣﻦ ﻳﺮ} ز‪8‬ﺎدﺗﮧ او ﻳﻨﻘﺺ ﻣﻦ وﻇﻴﻔﺘﮧ ﻣﻦ‬
‫ٔ‬ ‫ٔ‬
‫ﻳﺮ} ﻧﻘﺼﺎﻧﮧ او ﻳﺪﺧﻞ ﻣﻌﮩﻢ ﻣﻦ ﻳﺮ} إدﺧﺎﻟﮧ او ‪J‬ﺮج ﻣﻦ ﻳﺮ} إﺧﺮاﺟﮧ ﺟﺎز‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫ﺛﻢ إذا ﻓﻌﻞ ذﻟ‪ Œ‬ﻟ•ﺲ ﻟﮧ ان ﻳﻐ'ہ ﻻن \ﻃﮧ وﻗﻊ ’ ﻓﻌﻞ ﻳﺮاہ ﻓﺈذا راہ‬
‫ٓ‬ ‫ٔ‬
‫وا„ﻀﺎہ ﻓﻘﺪ اﻧﺘﮩﻰ ﻣﺎ راہ‪ ،‬و‪ Ã‬اﻟﻔﺘﺎو} ا‪E‬ﺸﻴﺦ ﻗﺎﺳﻢ وﻣﺎ ن ﻣﻦ \ط ﻣﻌﺘ?‬
‫® ا‪E‬ﻮﻗﻒ ﻓﻠ•ﺲ ‪E‬ﻠﻮاﻗﻒ ﺗﻐﻴ'ہ وﻻ ‪g‬ﺼﻴﺼﮧ ﺑﻌﺪ ﺗﻘﺮرہ وﻻ ﺳﻴﻤﺎ ﺑﻌﺪ‬
‫ا]‪.‬ﻢ‪) .‬ا(ر ا ﺨﺘﺎر ﻣﻊ ا‪E‬ﺸﺎ‪ ،۴۵۹/W :¹‬ﺳﻌﻴﺪ(‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫ٔ ٔ‬ ‫ٰ ٔ ً‬ ‫ٔ‬
‫ﺗﻌﺎ‪ q‬اﺑﺪا ’ ان اﺿﻊ ﻏﻠﺘﮩﺎ ﺣﻴﺚ ﺷﺌﺖ‬ ‫و‪B‬ذا ﻗﺎل ار ﺻﺪﻗﺔ „ﻮﻗﻮﻓﺔ ﷲ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺟﺎز وﻟﮧ ان ﻳﻀﻊ ﻏﻠﺘﮩﺎ ﺣﻴﺚ ﺷﺎء ﻓﺈن وﺿﻊ ® ا ﺴﺎﻛ او ® ا]ﺞ او‬
‫ٔ‬
‫إ ﺴﺎن ﺑﻌﻴﻨﮧ ﻓﻠ•ﺲ ﻟﮧ ان ﻳﺮﺟﻊ ﻋﻨﮧ‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪(۴۰۲/Q :‬‬

‫ﻗﺎﻧﻮن اﻟﻌﺪل‪:‬‬
‫ً‬
‫إذا ن ا‪E‬ﻮﻗﻒ „ﺮﺳﻼ ‪E‬ﻢ ‪°‬ﺸ¬ط ا‪E‬ﻮاﻗﻒ ﻓﻴﮧ اﻻﺳ·ﺒﺪال ‪f‬ﻔﺴﮧ وﻻ ﻟﻐ'ہ‬
‫ﻓﻠ•ﺲ ﻟﮧ ﺑﻴﻌﮧ واﺳ·ﺒﺪاﻟﮧ‪) .‬ﻗﺎﻧﻮن اﻟﻌﺪل‪ ،۹۸ ،‬ﻣﺎدة ‪(۱۳۳‬‬
‫‪All8h ta‛8l8 knows best.‬‬
‫‪Constructing a house on waqf property‬‬
‫‪Question‬‬
‫‪A piece of land belongs to the madrasah. A person constructs a house‬‬
‫‪on it with the intention of waqf. Will it be classified as waqf? Later on,‬‬
‫‪the endower wants a certain teacher to live in that house. Who will‬‬
‫‪have more right to do this, the endower or the madrasah‬‬
‫?‪administration‬‬

‫‪755‬‬
Answer
Since the land belongs to the madrasah, the house will be under the
control of the madrasah. The trustees of the madrasah will have
control and authority over it. The one who endowed the house will
have no right over it.

:‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ا‬
ٔ
}‫ اﻟﻔﺘﺎو‬Ã‫ﻮ ا ﺨﺘﺎر و‬ß ‫ﻨﺎء ﺑﺪون اﻻﺻﻞ‬+‫ﻮز وﻗﻒ ا‬i ‫ ا ﺠﺘ@ ﻻ‬Ã‫و‬
ٔ ٔ
}ٰ‫ اﻟﻔﺘﻮ‬،‫ﻨﺎء واﻟﻐﺮس دون اﻻرض؟ اﺟﺎب‬+‫ﻮز وﻗﻒ ا‬i ‫ ﺳﺌﻞ ﮨﻞ‬:‫اﺟﻴﺔ‬ìE‫ا‬
ً ًٔ ٔ ٔ ٔ
‫ ﻗﺎل‬...‫ﻮن اﻻرض „ﻠ© او وﻗﻔﺎ‬.‫ وﻇﺎﮨﺮہ اﻧﮧ ﻻ ﻓﺮق ﺑ ان ﻳ‬،Œ‫’ ﺻﺤﺔ ذﻟ‬
ٔ
‫ ا{ﮩﺔ ﺟﺎز‬Œ‫ﺸﺠﺮة( ارض „ﻮﻗﻮﻓﺔ ﻓﻮﻗﻔﮩﺎ ’ ﺗﻠ‬E‫ن ﻧﺖ )ا‬B‫ و‬:‫ﺔ‬8'‫® اﻟﻈﮩ‬
(۲۰۴/s :‫ﺮاﺋﻖ‬E‫ﺤﺮ ا‬+‫ )ا‬.‫ﻨﺎء‬+‫ﻛﻤﺎ ® ا‬

:‫ﻣﻌ ا]©م‬
ً ٔ
‫ ﻋﻠﻴﮩﺎ رﺟﻞ ﺑﻨﺎء ووﻗﻒ ﺑﻨﺎﺋﮩﺎ‬Ø‫ﺔ ﻓﺒ‬8‫ﺔ وﻗﻔﺎ ’ ﺟﮩﺔ ﻗﺮ‬8‫ذا ن اﺻﻞ اﻟﻘﺮ‬B‫و‬
ٔ ٔ
‫ﺔ اﻟ‬8‫ﻨﺎء ’ ﺟﮩﺔ اﻟﻘﺮ‬+‫ﺔ اﺧﺮ} اﺧﺘﻠﻔﻮا ﻓﻴﮧ ﻓﺎﻣﺎ إذا وﻗﻒ ا‬8‫’ ﺟﮩﺔ ﻗﺮ‬
ً ً ً
‫ﻮ ا"ي‬ß ‫ﺔ ﮨﺬا‬8‫ﻠﻘﺮ‬E ‫ﺼ' وﻗﻔﺎ ﺗﺒﻌﺎ‬8‫ﻘﻌﺔ وﻗﻔﺎ ﻋﻠﻴﮩﺎ ﻓﻴﺠﻮز ﺑﺎﻹ ﺎع و‬+‫ﻧﺖ ا‬
ٔ
‫ اﻟﻔﺼﻞ‬،۲۹۴ :‫ﺴﺎن ا]©م‬E ‫ )ﻣﻌ ا]©م ﻣﻊ‬.‫اﺳﺘﻘﺮ ﻋﻠﻴﮧ ﻓﺘﺎو} اﺋﻤﺔ ﺧﻮارزم‬
(‫ﻮﻗﻒ‬E‫اﻟﻌﺎ\ ® ا‬
Imd d al-Fat w contains the following answer to a question:
In this case, all the houses have become waqf. Had they been excluded,
they would not be waqf. But now there is no doubt about their being
waqf. Since they are waqf due to being on waqf land, the conditions
laid down with regard to the recipients will also follow that of the
property. For example, if the income/benefits from the property were
to be given to a masjid, madrasah or poor, when those houses are
given on rent, the rental income will have to be spent on the same
recipients [masjid, madrasah or the poor]. 1

1
Imd d al-Fat w , vol. 2, p. 607.
756
We learn from this that the waqf land is under the full control of the
madrasah administrators. They will decide on how to use it. Therefore,
their control will also extend over the house which is built on that
land. The house should be given over into the supervision of the
madrasah administrators. This is because the house is subservient to
the land. Thus, the endower’s condition – that such and such person
will live in it – will not be considered. In the same way, if the land is
made waqf for the madrasah students, and someone plants a tree on
that land with the condition that it is for travellers, this will not be
correct.
All8h ta‛8l8 knows best.
Returning something after it is no longer needed
Question
A man stipulated a piece of land for a girls madrasah. Another plot of
land was given to cut a road to the madrasah. Later on it was realized
that the second plot of land is not required by the madrasah. Is this
second plot – which has its own boundary and plot number – also
classified as waqf? Can it be taken back?
Answer
If the plot was given to the madrasah because it was needed by the
madrasah, and the person clearly stated: “I have given this plot to the
madrasah”, then it has fallen under the ownership of the madrasah. It
cannot be taken back.
ً ٔ ٔ
‫ﻮن ﺗﻤﻠﻴ© ﻓ•ﺸ¬ط‬.8‫ وﮨﺒﺖ داري ﺴﺠﺪ او اﻋﻄﻴﺘﮩﺎ ﻟﮧ ﺻﺢ و‬:‫ﻮ ﻗﺎل‬E‫و‬
} ‫ و_ﺬا ® اﻟﻔﺘﺎو‬،۴۶۰/Q:‫ )اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‬.‫ اﻟﺦ‬...‫ وﻗﻔﺖ‬:‫ﻮ ﻗﺎل‬E ‫اﻟ·ﺴﻠﻴﻢ ﻛﻤﺎ‬
(۸۵۳/s :‫ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‬
If the person uttered the words of waqf, he still cannot take back the
plot.
ٔ ٔ
‫ﺸ¬ط اﻟﻘﺒﺾ واﻹﻓﺮاز ا} ﻓﻴﻠﺰم ﻋﻨﺪہ‬° ‫ﻢ‬E Œ‫ﻟ‬R‫وﺟﻌﻠﮧ اﺑﻮ ﻳﻮﺳﻒ ﻹﻋﺘﺎق ﻓ‬
(۳۴۹/W :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.Œ‫ﺎﻣﻊ إﺳﻘﺎط ا ﻠ‬ø ‫ﺑﻤﺠﺮد اﻟﻘﻮل ﻹﻋﺘﺎق‬
ٔ ٔ ٔ
ٰ ‫ﮧ ﻳ‬ž‫ﻌﺔ و‬8µE‫ ا(رر وﺻﺪر ا‬Ã‫ و‬،‫ﺮ‬t ‫ اﺣﻮط واﺳﮩﻞ‬Ó‫ﺎ‬ï‫واﻻﺧﺬ ﺑﻘﻮل ا‬
Æ‫ﻔ‬
ٔ
(‫ ﺳﻌﻴﺪ‬،‫ﻮﻗﻒ‬E‫ ﻛﺘﺎب ا‬،۳۵۱/W :‫ )ا(ر ا ﺨﺘﺎر‬.‫واﻗﺮہ ا ﺼﻨﻒ‬

757
It becomes absolutely clear from these texts that as per the accepted
verdict, it is not necessary to give ownership of the land to the trustee
and to separate the waqf land. Once the waqf is complete, it is totally
forbidden to sell it for any price. Yes, in some instances there is leeway
to exchange the land for another piece of land.
ٔ ٔ ٔ ٔ
‫ﻔﺴﮧ او ﻟﻐ'ہ‬f ‫ﻮاﻗﻒ‬E‫ﺸ¬ﻃﮧ ا‬° ‫ اﻻول ان‬:‫اﻋﻠﻢ ان اﻻﺳ·ﺒﺪال ’ ﺛﻼﺛﺔ وﺟﻮہ‬
ٔ ً ٔ
‫ ان ﻻ‬:Ó‫ﺎ‬ï‫ وا‬.‫ وﻗﻴﻞ اﺗﻔﺎﻗﺎ‬،‫ﺼﺤﻴﺢ‬E‫ﻔﺴﮧ وﻏ'ہ ﻓﺎﻻﺳ·ﺒﺪال ﻓﻴﮧ ﺟﺎﺋﺰ ’ ا‬f ‫او‬
ٔ ٔ
‫ ﻴﺔ ﺑﺎن‬E‫ﻴﺚ ﻻ ﻳ ﺘﻔﻊ ﺑﮧ ﺑﺎ‬t ‫ﻦ ﺻﺎر‬.‫ﺸ¬ﻃﮧ ﺳﻮاء \ط ﻋﺪﻣﮧ او ﺳﻜﺖ ﻟ‬°
ٔ ً ٔ ٔ è‫اﺻﻼ ٔاو ﻻ ﻳ‬
ً ٔ
‫„ﻮﻧﺘﮧ ﻓﮩﻮ اﻳﻀﺎ ﺟﺎﺋﺰ ’ اﻻﺻﺢ إذا ن‬ ‫ء‬e ‫ﻻ ¯ﺼﻞ ﻣﻨﮧ‬
ً ٔ ٔ ٔ
‫ﻦ ﻓﻴﮧ‬.‫ﺸ¬ﻃﮧ اﻳﻀﺎ وﻟ‬° ‫ ان ﻻ‬:‫ﺎﻟﺚ‬ï‫ وا‬.‫ﺑﺈذن اﻟﻘﺎ وراﻳﮧ ا ﺼﻠﺤﺔ ﻓﻴﮧ‬
ٔ ً ً
‫ﻮز اﺳ·ﺒﺪاﻟﮧ ’ اﻻﺻﺢ‬i ‫ﻌﺎ وﻧﻔﻌﺎ وﮨﺬا ﻻ‬8‫ﺪﻟﮧ ﺧ' ﻣﻨﮧ ر‬ž‫ﻧﻔﻊ ® ا{ﻤﻠﺔ و‬
(‫ ﺳﻌﻴﺪ‬،۳۸۴/W :¹‫ﺸﺎ‬E‫ )ﻓﺘﺎو} ا‬.‫ا ﺨﺘﺎر‬
The gist of the above is that there are three situations with regard to
changing a waqf:
1. The endower lays down the condition from the beginning that
he or someone else has the right to change the waqf.
2. The waqf has become totally useless, and no benefit
whatsoever can be derived from it. Or, it cannot pay for its
own expenses. It can be changed by the order of a judge.
3. The condition of changing it was not laid down, but an
alternative to it is better. In other words, the one with which it
will be changed has more benefits. In such a case, it is not
permissible to change it.
We learn from the previous details that it is not permissible to return,
change or sell the plot under discussion. Rather, it will remain in the
ownership of the madrasah.
Remember, when a temporary need is fulfilled from a waqf, [and the
need no longer remains], the waqf does not come to an end.
All8h ta‛8l8 knows best.

758
When a madrasah land is used for a different purpose
Question
A person gave a piece of land as waqf for a madrasah. Is it permissible
to use one section of that land for a masjid or graveyard?
Answer
When a land is made waqf for a madrasah, the endower already has an
intention for the construction of a masjid. This is because a madrasah
generally has a masjid. In fact, it becomes necessary to have a masjid.
Therefore, there is no objection at all to constructing a masjid.
Yes, if a graveyard is to be made, then the scholars have three opinions
in this regard:
1. It is not permissible.
2. It is permissible.
3. It is permissible if it is given on rent. This means that the
graveyard will have to make a monthly rental payment to the
madrasah. This is the best option.
This issue is discussed at length in volume twelve of Jad d Fiqh
Mab hith under the heading: “Constructing a madrasah in the extra
land of a masjid or graveyard”. The gist of the discussion is given
below.
The scholars have three opinions in this regard:
1. It is not permissible.
2. It is permissible.
3. It is permissible if it is given on rent. In other words, some rent
must be imposed on the madrasah. The rental income will
then be used for the masjid needs.
The proofs of those who say it is not permissible:

(¹‫ )ﺷﺎ‬.‫ﺸﺎرع‬E‫ﻮاﻗﻒ ﻛﻨﺺ ا‬E‫( \ط ا‬۱)

ٔ
‫ﻢ‬E ‫ﻮ ﻓﻴﻤﺎ إذا‬ß ‫ﻮہ إﻧﻤﺎ‬E‫ اﻟﻌﻤﺎرة ﻹﻣﺎم و‬q‫ﻮ اﻗﺮب إ‬ß ‫ ﻣﺎ‬q‫ﻮ إ‬ß ‫•ف‬E‫( ا‬۲)
ً
(¹‫ )ﺷﺎ‬.‫ﺴﺠﺪ وا ﺪرﺳﺔ‬ ‫ﻮﻗﻒ ﻣﻌﻴﻨﺎ ’ ﺎﻋﺔ ﻣﻌﻠﻮﻣ‬E‫ﻦ ا‬.‫ﻳ‬

759
 ٔ
Ã‫ ﺣﻮض وﻋﻜﺴﮧ و‬q‫ف وﻗﻒ „ﺴﺠﺪ ﺧﺮب إ‬£ ‫ﻮز‬i ‫( وﻇﺎﮨﺮہ اﻧﮧ ﻻ‬۳)
ٔ
:‫ﺪ أﻧﻈﺮ‬8‫ﻠﻤﺰ‬E‫( و‬¹‫ )ﺷﺎ‬.‫\ح ا ﻠﺘ ﻳ•ف وﻗﻔﮩﺎ ﻻﻗﺮب ﺎ ﺲ ﻟﮩﺎ‬
(۳۶۴/Q :}'‫ ﻜ‬å)
The proofs of those who say it is permissible:
ٔ ً ٔ
Œ‫ﻢ ار ﺑﺬﻟ‬E ‫ ﻗﻮم ﻋﻠﻴﮩﺎ „ﺴﺠﺪا‬Ø‫ﻮ ان ﻣﻘ?ة ﻣﻦ ﻣﻘﺎﺑﺮ ا ﺴﻠﻤ ﻋﻔﺖ ﻓﺒ‬E (۱)
ٔ ٔ ً ٔ
‫ ﻋﻦ‬Ø‫ﻓﺈذا درﺳﺖ واﺳﺘﻐ‬... ‫ ﻻن ا ﻘﺎﺑﺮ وﻗﻒ ﻣﻦ اوﻗﺎف ا ﺴﻠﻤ‬Œ‫ﺑﺎﺳﺎ وذﻟ‬
ٔ ً ٔ ٔ
‫ ا ﺴﺠﺪ ﻻن ا ﺴﺠﺪ اﻳﻀﺎ وﻗﻒ ﻣﻦ اوﻗﺎف‬q‫ﻓﮩﺎ إ‬£ ‫ا(ﻓﻦ ﻓﻴﮩﺎ ﺟﺎز‬
‫ﺘﺨﺬ‬8‫ ا{ﺎﮨﻠﻴﺔ و‬mµ„ ‫ﺶ ﻗﺒﻮر‬é‫ ﺑﺎب ﮨﻞ ﺗﻨ‬،۴۳۵/R :}‫ )ﻋﻤﺪة اﻟﻘﺎر‬. ‫ا ﺴﻠﻤ‬
(‫ „ﻠﺘﺎن‬،‫„©ﻧﮩﺎ „ﺴﺎﺟﺪ‬
ٔ ٔ
‫ﺚ ﻛﺜ' اﻧﮧ إذا اﺟﺘﻤﻌﺖ ا„ﻮال ﻛﺜ'ة‬t‫ ﺑﻌﺪ ﻓﺤﺺ و‬š é‫ و¸ﺎ ﺗ‬:‫ﺮاﻗﻢ‬E‫ﻗﺎل ا‬
‫ إ ﺸﺎء‬q‫ﺰاﺋﺪ إ‬E‫ف ا‬£ ‫ﮧ ﻓﻴﺠﻮز‬Ö‫دة ﺑﻨﺎء ا ﺴﺠﺪ إن اﺣﺘﻴﺞ إ‬å‫ﺪ ’ إ‬8‫ﺗﺰ‬
(۳۰۱/R : ‫ﺴ‬E‫ )ﻣﻌﺎرف ا‬.‫ﻮاﻗﻒ‬E‫ﻦ ﻣﻦ \ط ا‬.‫ﻢ ﻳ‬E ‫ن‬B‫ ﻋﻠﻢ و‬µ ‫ﻣﺪرﺳﺔ و‬
Further reading: Fat w Rah m yyah, vol. 2, p. 187; Imd d al-Fat w , vol.
2, p. 579; Ahsan al-Fat w , vol. 6, p. 409; Kif yatul Muft , vol. 7, p. 100.
ٔ ٔ ٔ
(۷۴۹/s :‫ )اﻟﻔﺘﺎو} ا—ﺎﺗﺎرﺧﺎﻧﻴﺔ‬.‫ﻦ ﻓﻴﮩﺎ اﺣﺪ ﺑﻐ' اﺟﺮ‬.‫ﺴ‬° ‫ﻠﻘﻴﻢ ان‬E ‫ﻟ•ﺲ‬
Further reading: Jad d Fiqh Mab hith, vol. 12; Fat w Mahm d yyah, vol.
17, p. 231 & vol. 18, p. 220.
All8h ta‛8l8 knows best.
Annual jalsahs in madāris
Question
Is it permissible to have annual jalsahs in the mad8ris and mak8tib?
What is the ruling with regard to giving prizes to students in these
jalsahs?
Answer
It is permissible to have annual jalsahs in the mad8ris and mak8tib.
The prerequisite is that no action against the Shar>‛ah must be
committed. There must be no intermingling of men and women. Girls
760
who have reached the age of puberty or are close to puberty should
not sing songs, poems, etc. to the men.
Provided the limits of the Shar>‛ah are adhered to, a jalsah is a
beneficial function. It creates enthusiasm in the children and parents
are encouraged to bring D>n into the lives of their children. It is also a
source of encouragement for the children.
The annual jalsahs of the mad8ris are also held with the same
objectives – as is the case with the jalsahs which our mad8ris host.
Furthermore, the completion of Sah h Bukh r , etc. is conducted to
bring people closer to D>n.
In addition to people hearing about the excellent efforts of the
children, they will learn about D>n.
If the children are given prizes which do not contain any animate
objects, there is no objection to giving them prizes.
All8h ta‛8l8 knows best.
Taking food from the madrasah canteen
Question
1. A student had a full meal in the canteen. Despite this, he takes
some bread to his boarding room. Is this permissible?
2. What if a student does not eat the meal in the canteen; instead
he carries it to his room? Is this permissible?
3. Is it permissible to take butter, etc. from the canteen to the
boarding room? In the boarding room there are some students
who did not have breakfast in the canteen, while others did.
Answer
All the above relates to administrative affairs. The madrasah laid down
the system that all the students must sit together and eat their meals
in the canteen. Generally, the principal’s office does not permit taking
food to the boarding rooms. Yes, if a student is ill or has some other
valid excuse, he must obtain a letter of permission from the principal
and he may then take food to his room. If it difficult to obtain such a
note, e.g. the office is closed or there is some other reason, the student
may take food to his room after obtaining permission from the
canteen supervisor. If a student did not have his meal in the canteen
and took permission from the canteen supervisor to take that amount
of bread which is normally allotted to him, then he may take it. No
matter what, it is essential for every student to abide by the madrasah

761
rules. When a student signs to abide by the madrasah rules on the
application form, he has taken a covenant and made a pledge. The
fulfilment of covenants and pledges is proven from the Ah8d>th. In a
narration of Sah h Bukh r , RasPlull8h sallall8hu ‛alayhi wa sallam said:

.‫ا ﺴﻠﻤﻮن ﻋﻨﺪ \وﻃﻬﻢ‬

Muslims are bound to their pledges.
Furthermore, RasPlull8h sallall8hu ‛alayhi wa sallam abided by the
conditions which were made in the peace treaty of Hudaybiyah and
instructed the Sah8bah radiyall8hu ‛anhum to do the same.
All8h ta‛8l8 knows best.
Ringing a bell in a madrasah
Question
Is it permissible for the mad8ris to ring a bell to mark the starting and
ending times of periods? Some people say that in the light of Had>th
this is not permissible.
Answer
If a bell is used for the correct purpose, it will be permissible to use it.
To ring a bell in a D>n> madrasah to mark the starting and ending times
of periods, and for other similar purposes is included in a “correct
purpose”. This is similar to speaker systems which are used to call out
the adh8n in the mas8jid. They are used solely to convey a sound.
As for the prohibition which is mentioned in the Had>th, the ‛ulam8’
provided several explanations to it.
ٔ
‫ ﻻ‬:‫ إن رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل‬:‫ﺮة ر اﷲ ﻋﻨﻪ ﻗﺎل‬8‫ﻋﻦ ا ﮨﺮ‬
ٔ
‫ﺮة ر‬8‫ و™ رواﻳﺔ ﻟﮧ ﻋﻦ ا› ﮨﺮ‬.‫ﺔ رﻓﻘﺔ ﻓﻴﮩﺎ <ﺐ وﻻ ﺟﺮس‬.‫ﺗﺼﺤﺐ ا ﻼﺋ‬
ٔ
.‫ﺸﻴﻄﺎن‬E‫ ا{ﺮس „ﺰاﻣ' ا‬:‫اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﺻ¦ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل‬
(۲۰۲/Q :‫)رواﮨﻤﺎ „ﺴﻠﻢ‬
RasPlull8h sallall8hu ‛alayhi wa sallam said: The angels do not
accompany a group in which there is a dog or a bell. Another narration
states: A bell is one of the instruments of Shayt8n.
Muft> Muhammad Taq> S8hib writes:

762
 ‫ٔ‬
‫وﻗﺎل ﺷﻴﺦ „ﺸﺎ‪J‬ﻨﺎ ا‪E‬ﺴﮩﺎرﻧﺒﻮر} ® ﺑﺬل ا ﺠﮩﻮد‪" (۵۳/XQ) :‬وﮨﺬا )ا} ﻛﺮاﮨﺔ‬
‫ٔ‬
‫ا‪ E‬ﺐ وا{ﺮس( إذا ﺧﻠﻴﺎ ﻋﻦ ا ﻨﻔﻌﺔ واﻣﺎ ﻣﺎ اﺣﺘﻴﺞ إ‪Ö‬ﮧ ﻣﻨﮩﻤﺎ ﻓﻤﺮﺧﺺ ﻓﻴﮧ"‪.‬‬
‫ٔ‬
‫وا"ي ﻳﻈﮩﺮ ﻟﮩﺬا اﻟﻌﺒﺪ ا‪E‬ﻀﻌﻴﻒ ﻋﻔﺎ اﷲ ﻋﻨﮧ ان ا‪E‬ﻜﺮاﮨﺔ ا ﺬﻛﻮرة ® ا]ﺪﻳ ﺚ‬
‫إﻧﻤﺎ ﺗﻨ•ف إ‪< q‬ﺐ وﺟﺮس ﻗﺼﺪ ﻣﻨﮩﻤﺎ ا‪E‬ﻠﮩﻮ واﻟﻐﻨﺎ ﻛﻤﺎ ن ﻳﻌﺘﺎدہ ﺑﻌﺾ‬
‫ٓ‬ ‫ٔ‬
‫اﮨﻞ اﻟﻘﻮاﻓﻞ و‪8‬ﺪل ﻋﻠﻴﮧ ﻗﻮﻟﮧ ﻋﻠﻴﮧ ا‪E‬ﺼﻼة وا‪E‬ﺴﻼم ® ا‪E‬ﺮواﻳﺔ اﻻﺗﻴﺔ "ا{ﺮس‬
‫ٔ‬
‫„ﺰاﻣ' ا‪E‬ﺸﻴﻄﺎن"‪ .‬اﻣﺎ ا‪ E‬ﺐ إذا ن ‪E‬ﻠﺤﺮاﺳﺔ وا—ﺤﺮز ﻣﻦ ا‪E‬ﻠﺼﻮص ﻓﮩﻮ‬
‫„ﺮﺧﺺ ﻓﻴﮧ ﻛ ﺐ زرع وﻣﺎﺷﻴﺔ و_ﺬﻟ‪ Œ‬ا{ﺮس إذا ن ﻘﺼﻮد ﻣﺒﺎح ﻓﻼ‬
‫ٔ‬
‫ﺑﺎس ﺑﮧ‪) .‬ﺗ‪.‬ﻤﻠﺔ ﻓﺘﺢ ا ﻠﮩﻢ‪(۱۷۹/W :‬‬

‫اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪:‬‬

‫اﺧﺘﻠﻒ اﻟﻌﻠﻤﺎء ﻛﺮاﮨﺔ ﺗﻌﻠﻴﻖ ا{ﺮس ’ ا(واب ﻓﻤﻨﮩﻢ ﻣﻦ ﻗﺎل ﺑ‪.‬ﺮاﮨﺘﮧ‬

‫ٔ‬ ‫ٔ‬
‫® اﻻﺳﻔﺎر <ﮩﺎ اﻟﻐﺰو وﻏ'ہ ذﻟ‪ Œ‬ﺳﻮاء‪ .‬ﻗﺎل ‪ô‬ﻤﺪ‪ :‬ﻓﺎﻣﺎ ﻣﺎ ن ﻓﻴﮧ ﻣﻨﻔﻌﺔ‬
‫ٔ‬
‫‪E‬ﺼﺎﺣﺐ ا‪E‬ﺮاﺣﻠﺔ ﻓﻼ ﺑﺎس ﺑﮧ‪ ،‬ﻗﺎل و‪ Ã‬ا{ﺮس ﻣﻨﺎﻓﻊ ﺔ ﻣﻨﮩﺎ‪ :‬إذا ﺿﻞ واﺣﺪ‬
‫ٔ‬
‫ﻣﻦ اﻟﻘﺎﻓﻠﺔ ﻳﻠﺤﻖ ﺑﮩﺎ ﺑﺼﻮت ا{ﺮس وﻣﻨﮩﺎ‪ :‬ان ﺻﻮت ا{ﺮس ﻳﺒﻌﺪ ‪ß‬ﻮام ا‪E‬ﻠﻴﻞ‬
‫ٔ‬
‫ﻋﻦ اﻟﻘﺎﻓﻠﺔ "ﺋﺐ وﻏ'ہ وﻣﻨﮩﺎ‪ :‬ان ﺻﻮت ا{ﺮس ﻳﺰ‪8‬ﺪ ﺸﺎط ا(واب ﻓﮩﻮ‬
‫ﻧﻈ' ا]ﺪاء ﻛﺬا ® ا ﺤﻴﻂ‪) .‬اﻟﻔﺘﺎو} اﻟﮩﻨﺪﻳﺔ‪(۳۵۴/s :‬‬

‫ﻧﻔﻊ ا ﻔ‪ Æ‬وا‪E‬ﺴﺎﺋﻞ‪:‬‬
‫ٔ‬
‫ﻋﻨﻖ اﻟﻔﺮس‪ ،‬ﻛﻤﺎ‬ ‫اﻻﺳﺘﻔﺴﺎر‪ :‬ﺗﻌﻠﻴﻖ اﻟﻘﻼدة اﻟ ﻓﻴﮩﺎ اﻻﺟﺮاس‪ ،‬ا{ﻼﺟﻞ‬
‫ﺑﻼدﻧﺎ ﮨﻞ ‪i‬ﻮز؟‬ ‫ﺗﺮوج‬

‫دار اﻹﺳﻼم‬ ‫اﻻﺳﺘ‪é‬ﺸﺎر‪ :‬ﻻ ‪i‬ﻮز‪" .‬ﻣﻄﺎﻟﺐ ا ٔﻮﻣﻨ " ﻗﺎل ‪ô‬ﻤﺪ‪ :‬إذا ن‬
‫ٔ‬
‫ﻣﻨﻔﻌﺔ ‪E‬ﺼﺎﺣﺐ ا‪E‬ﺮاﺣﻠﺔ ﻓﻼ ﺑﺎس ﺑﺎ{ﺮس‪.‬‬

‫و‪ Ã‬ا{ﺮس ﻣﻨﺎﻓﻊ‪:‬‬

‫‪763‬‬
 ‫ﻣﻨﮩﺎ‪ :‬إذا ﺿﻞ واﺣﺪ ﻣﻦ اﻟﻘﺎﻓﻠﺔ ﻳﻠﺘﺤﻖ ﺑﺼﻮت ا{ﺮس‪.‬‬
‫ٔ‬
‫وﻣﻨﮩﺎ‪ :‬ان ﺻﻮت ا{ﺮس ﻳﺒﻌﺪ ‪ß‬ﻮام ا‪E‬ﻠﻴﻞ‪.‬‬
‫ٔ‬
‫وﻣﻨﮩﺎ‪ :‬اﻧﮧ ﻳﺰ‪8‬ﺪ ﺸﺎط ا(واب‪ .‬ﻛﺬا ® "ﻣﺘﻔﺮﻗﺎت اﺳﺘﺤﺴﺎن ا ﺤﻴﻂ"‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وان ﺟﻌﻞ اﻻﺟﺮاس ﻏ' اﻹﺑﻞ‪ ،‬وا]ﻤﺎر ا"} ¯ﻤﻞ ﻋﻠﻴﮧ اﻻﺛﻘﺎل ﻻ اﺣﺐ‬
‫ٔ‬
‫ان ﻳﻔﻌﻞ ذﻟ‪© ،Œ‬ن ا‪f‬ﮩﻰ‪.‬‬
‫ٔ‬ ‫ٔ‬
‫ﺳﺌﻞ ’ ﺑﻦ ا‪È‬ﺪ ﻋﻦ اﻟﻘﻼدة اﻟ‪ Æ‬ﻓﻴﮩﺎ اﻻﺟﺮاس ‪o‬ﻌﻞ ’ ﻋﻨﻖ اﻟﻔﺮس‪ ،‬ﮨﻞ‬
‫‪i‬ﻮز‪ ،‬ﻛﻤﺎ ‪ß‬ﻮ اﻟﻌﺎدة ® ﺑﻼدﻧﺎ؟‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎل‪ :‬ﻧﻌﻢ‪ ،‬ﻛﺬا اﺟﺎب اﺑﻮ ﺣﺎﻣﺪ‪.‬‬
‫ٔ‬ ‫ٔ‬
‫وﺳﺎﻟﺖ وا(} ﻋﻦ ﮨﺬا ﻓﻘﺎل‪ :‬ﻻ ‪i‬ﻮز‪ ،‬ﻻﻧﮧ ﻻ ﻣﻨﻔﻌﺔ ﻓﻴﮧ‪ ،‬ﻛﺬا ® "ا‪·Ö‬ﻴﻤﻴﺔ"‪.‬‬
‫اﻧﺘﮩﻰ‪.‬‬

‫)ﻧﻔﻊ ا ﻔ‪ Æ‬وا‪E‬ﺴﺎﺋﻞ‪ ،‬ص ‪ ،۹۴۲ ،۹۴۱‬ﺑ'وت(‬

‫ﻓﺘﺢ ا‪+‬ﺎر}‪:‬‬

‫)ﻗﻮﻟﮧ ﻣﺜﻞ ﺻﻠﺼﻠﺔ ا{ﺮس( و™ رواﻳﺔ „ﺴﻠﻢ " ﻣﺜﻞ ﺻﻠﺼﻠﺔ ا{ﺮس"‬
‫ٔ‬ ‫ٔ‬
‫وا‪E‬ﺼﻠﺼﻠﺔ ® اﻻﺻﻞ ﺻﻮت وﻗﻮع ا]ﺪﻳﺪ ﺑﻌﻀﮧ ’ ﺑﻌﺾ‪ ،‬ﺛﻢ اﻃﻠﻖ ’ ‪9‬‬
‫ٔ‬
‫روس ا(واب‪... ،‬ﻓﺈن ﻗﻴﻞ‬ ‫ﺻﻮت ﻟﮧ ﻃﻨ ‪ ...،‬وا{ﺮس ا{ﻠﺠﻞ ا"ي ﻳﻌﻠﻖ‬
‫ا ﺤﻤﻮد ﻻ ‪°‬ﺸﺒﮧ ﺑﺎ ﺬ„ﻮم‪ ،‬إذ ﺣﻘﻴﻘﺔ اﻟ·ﺸ‪é‬ﻴﮧ إ]ﺎق ﻧﺎﻗﺺ ﺑ‪.‬ﺎ„ﻞ‪ ،‬وا ﺸﺒﮧ‬
‫ا‪E‬ﻮ و‪ß‬ﻮ ‪ô‬ﻤﻮد‪ ،‬وا ﺸﺒﮧ ﺑﮧ ﺻﻮت ا{ﺮس و‪ß‬ﻮ ﻣﺬ„ﻮم ‪E‬ﺼﺤﺔ ا‪f‬ﮩﻲ ﻋﻨﮧ‪،‬‬
‫ٔ‬
‫وا—ﻨﻔ' ﻣﻦ „ﺮاﻓﻘﺔ ﻣﺎ ‪ß‬ﻮ ﻣﻌﻠﻖ ﻓﻴﮧ واﻹﻋﻼم ﺑﺎﻧﮧ ﻻ ﺗﺼﺤﺒﮩﻢ ا ﻼﺋ‪.‬ﺔ ‪،‬ﻛﻤﺎ‬
‫ٔ‬ ‫ٔ‬
‫واﺑﻮ ٔ‬ ‫ٔ‬
‫داود وﻏ'ﮨﻤﺎ‪ ،‬ﻓﻜﻴﻒ ‪°‬ﺸﺒﮧ ﻣﺎ ﻓﻌﻠﮧ ا ﻠ‪ Œ‬ﺑﺎ„ﺮ ﺗﻨﻔﺮ ﻣﻨﮧ‬ ‫اﺧﺮﺟﮧ „ﺴﻠﻢ‬
‫ٔ‬
‫ا ﻼﺋ‪.‬ﺔ؟ وا{ﻮاب‪ :‬اﻧﮧ ﻻ ﻳﻠﺰم ® اﻟ·ﺸ‪é‬ﻴﮧ ﺴﺎو} ا ﺸﺒﮧ ﺑﺎ ﺸﺒﮧ ﺑﮧ ®‬
‫ٔ‬
‫ا‪E‬ﺼﻔﺎت <ﮩﺎ‪ ،‬ﺑﻞ وﻻ اﺧﺺ وﺻﻒ ﻟﮧ‪ ،‬ﺑﻞ ﻳ‪ u.‬اﺷ¬اﻛﮩﻤﺎ ﺻﻔﺔ ﻣﺎ‪،‬‬
‫‪764‬‬
 ً ٔ
،‫ﺒﺎ ﻻﻓﮩﺎﻣﮩﻢ‬8‫ﺴﺎﻣﻌﻮن ﺳﻤﺎﻋﮧ ﺗﻘﺮ‬E‫ ﻓﺬﻛﺮ ﻣﺎ اﻟﻒ ا‬،‫ﻓﺎ ﻘﺼﻮد ﮨﻨﺎ ﺑﻴﺎن ا{ ﺲ‬
ٔ
‫ ﻓﻤﻦ ﺣﻴﺚ اﻟﻘﻮة وﻗﻊ‬، ‫ ﺟﮩﺔ ﻗﻮة وﺟﮩﺔ ﻃﻨ‬:‫ﺼﻮت ﻟﮧ ﺟﮩﺘﺎن‬E‫وا]ﺎﺻﻞ ان ا‬
‫ﻮﻧﮧ „ﺰﻣﺎر‬.‫ وﻣﻦ ﺣﻴﺚ اﻟﻄﺮب وﻗﻊ ا—ﻨﻔ' ﻋﻨﮧ وﻋﻠﻞ ﺑ‬،‫ﻴﮧ ﺑﮧ‬é‫اﻟ·ﺸ‬
(۲۰/X :}‫ﺎر‬+‫ )ﻓﺘﺢ ا‬.‫ﺸﻴﻄﺎن‬E‫ا‬
Imd d al-Fat w :
Question: It is becoming quite common to have clocks with bells in the
mas8jid. Is this not makrPh based on the fact that such a practice is not
recorded from the past scholars and also because it is similar to the
sound of a bell?
Answer: There is room to say that this is not the ideal, but we cannot
say that it is impermissible. This is because the prohibition does not
refer to such a bell. The bell which is in a clock helps in ascertaining
the time. The jurists went to the extent of permitting the beating of a
drum at the time of sehr> (to mark the beginning of the fast). The
advantage of having such a clock in a masjid is that there is a need to
know the times of sal8h.1
All8h ta‛8l8 knows best.

1
Imd d al-Fat w , vol. 2, p. 718.
765
 TRANSLATOR’S NOTE
All praise is due to All8h ta‛ l translation of the fourth volume of
Fat w D r al-‛Ul m Zakar yy was completed on 25 Ramad8n 1442
A.H./08 May 2021. We pray to All8h ta‛8l8 to accept this humble effort
and to make it a source of our salvation in this world and the
Hereafter.
ُ ْ ِ Í ‫ا—ﻮاب‬
ُ Í Í ‫اﻧﺖ‬ َ Í ََْ َ ْ ُ َ ُ ْ َْ ُْ Í َ َْ َ Í Í ْÍ َ َ َÍَ
َ ْ َ ‫اﻧﻚ‬
‫ﺮﺣﻴﻢ‬E‫ا‬ ِ ‫ وﺗﺐ ﻋﻠﻴﻨﺎ‬،‫اﻟﻌﻠﻴﻢ‬
ِ ‫ﺴﻤﻴﻊ‬E‫ا‬
ِ ‫ﻘﺒﻞ ِﻣﻨﺎ ِاﻧﻚ اﻧﺖ‬# ‫ﻨﺎ‬ž‫ر‬
As with all human endeavours, there are bound to be errors, mistakes
and slip-ups in the translation. I humbly request the reader to inform
me of them so that they could be corrected in future editions.
Constructive criticism and suggestions will be highly appreciated. I
can be contacted via e-mail: maulanamahomedy@gmail.com
Was sal8m
Mahomed Mahomedy
Durban, South Africa.

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