The Ruling on Eating Something Savoury or Sweet at the start and End of a meal

Dar-ul-Ifta Ahl-e-Sunnat

The Ruling on eating something savoury or sweet at the start and end of a meal

Question: What do the scholars of Islam and the Muftis of Shari’ah say in relation to the following: Should something savoury or some salt be eaten at the start and end of a meal, or should something sweet also be eaten at the end?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

At the start and end of a meal, something savoury or some salt should be consumed, as this is Sunnah and a means of protection from many illnesses. Imam Bayhaqi رَحْمَةُ الـلّٰـهِ عَلَيْه mentions a narration in Shu’ab-ul-Iman that Sayyiduna Ali رَضِىَ الـلّٰـهُ عَـنْهُ stated: ‘من ابتدأ غداءه بالملح، أذهب عنه سبعين نوعا من البلاء’ Translation: ‘Whoever starts or ends his meal with salt or something savoury, 70 types of illnesses will be removed from him.’ (Shu’ab-ul-Iman, vol. 8, p. 100)

وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم

Answered by: Mufti Muhammad Haashim Khan Attari

What should be done if the congregational prayer (Jama’at) begins whilst offering the [four] Sunnahs at the start of Asr and Isha?

Question: What do the scholars of Islam and the Muftis of Shari’ah say in relation to the following: Whilst offering non-emphasised (ghayr Mu’akkadah) Sunnahs inside the masjid, such as the four units [Rak’aah] of Sunnah at the start of Asr and Isha, if the congregation prayer (Jama’at) for Asr or Isha begins, can someone reduce these Sunnahs from four to two and join the congregational prayer (Jama’at)?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

In the given scenario, so long as you have not stood up for the third unit (Rak’ah), complete just the two units of the non-emphasised Sunnahs of Asr or Isha, and then join the congregational prayer. This is because the non-emphasised Sunnahs come under the ruling of voluntary prayer, and every two units of a voluntary prayer are considered separate to one another. If someone has stood up for the third unit, then all four units should be completed.

وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم

Answered by: Mufti Muhammad Haashim Khan Attari

How is it to play video games and for someone to charge a fee for this?

Question: What do the scholars of Islam and the Muftis of Shari’ah say in relation to the following: How is it to play video games? And how is it to charge someone a fee for this?  If the owner of a gaming arcade has charged a fee for this purpose, what are the rulings for such a person?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

Generally speaking, the manner of video gaming that is prevalent today is impermissible and forbidden (Haraam). This is because music and the viewing of impermissible things are usually an integral part of them, and both of these things are impermissible and forbidden. Even if a video game is void of these sinful aspects, it is still prohibited due to such things being played for amusement; wasting time in anything that serves no purpose is prohibited.

To charge someone a fee for playing video games is impermissible and forbidden. Therefore, whatever amount the owner of a gaming arcade has taken must be returned to those who gave it. If the people who gave the money are not known, the same amount of money should be given as charity. This is because a fee was charged for something that is amusement and a sin, and this is the ruling for such a fee.

وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم

Answered by: Abu Wasif Muhammad Asif Attari

Attested by: Mufti Muhammad Haashim Khan Attari

Is there greater reward in listening to the glorious Quran or in reciting it?

Question: What do the scholars of Islam and the Muftis of Shari’ah say in relation to the following: It states in Bahar-e-Shari’at, ‘Listening to the recitation of the glorious Quran is better than reciting it and offering voluntary prayer (Nafl).’ Someone concedes that listening to the glorious Quran is in fact better but claims that there is greater reward for the one who recites it. Is this correct?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

This claim is incorrect. Just as it is better to listen to the recitation of the glorious Quran than it is to recite it, there is also greater reward for the one listening to its recitation. In explaining the reason for this, the Islamic jurists (Fuqaha) have said that listening to the Quran is obligatory, whereas its recitation is voluntary (Nafl) and recommended (Mustahab). It is clear that acting upon an obligation is better than acting upon something that is voluntary or recommended, and its reward is greater too.

وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم

Answered by: Muhammad Sa’eed Qaadiri

Attested by: Mufti Muhammad Haashim Khan Attari

An Important ruling regarding the funeral prayer (Janazah)

Question: What do the scholars of Islam and the Muftis of Shari’ah say in relation to the following: If the head of the deceased is missing but the rest of the body is present, will the funeral prayer be offered?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

In the given scenario, the funeral prayer of the deceased will take place. This is because in the aforementioned case, apart from the head, the deceased’s body is present. When most of the deceased’s body is present, even if the head is missing, or if most of the body is not there but half of the body including the head is present, the funeral prayer will be offered.

However, if half of the body is present but the head is missing or less than half of the body is present, then the deceased is to be buried without the Ghusl and without the funeral prayer taking place.

وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم

Answered by: Abu Ahmad Muhammad Anas Raza Attari

Attested by: Mufti Muhammad Haashim Khan Attari

How is it for children to go outside after Maghrib?

Question: What do the scholars of Islam and the Muftis of Shari’ah say in relation to the following: What is the ruling on children going outside after Maghrib?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

Upon the night commencing, i.e. when the time of Maghrib begins, the order to prevent children from going outside has been mentioned in a Hadees, for this is the time when devils scatter around. If children are outside at this time, there is risk of them being harmed. The order to prevent children from going outside is not one of compulsion; it is guidance related to one’s welfare and so it is better to act accordingly. At most, it is preferable (Mustahab).

وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم

Answered by: Muhammad Sa’eed Qaadiri

Attested by: Mufti Muhammad Haashim Khan Attari

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