What is the Islamic ruling

What is the Islamic ruling on performing Nikah in the month of Safar?

Question 1: What do the blessed Ulama [Islamic scholars] and Muftis [Islamic jurists] state regarding the following matter: Is it forbidden in Shari’ah to perform marriage and other such acts in the month of Safar?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

It is undoubtedly permissible to perform Nikah in the month of Safar. Some people do not perform marriage in the month of Safar because of holding a belief that evils and troubles descend in this month and it is an unlucky month. This belief is merely Baatil [invalid] and Mardood [rejected], having no basis. In fact, people used to consider it unlucky in the age of ignorance, so the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم forbade [the people] from considering it unlucky.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Written by: Abu Saaleh Muhammad Qaasim Al-Qaadiri

Having construction work carried out in the months of Safar and Rabi-ul-Awwal

Question 2: What do the blessed Ulama and Muftis state regarding the following matter: Can we have the construction work carried out in the month of Safar or Rabi-ul-Awwal, or not? Some people consider carrying out work in these months to be harmful and unlucky. What is the right concept regarding it?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

Construction or any other permissible work can be carried out in Safar, Rabi-ul-Awwal or any other month; there isn’t any Shar’i prohibition of it. Moreover, it is wrong and has no basis if someone considers carrying out work in these months to be harmful and unlucky, and such an opinion was held in the age of ignorance; Islam has forbidden from it.

Furthermore, the health of the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم got affected in this month (i.e. Safar-ul-Muzaffar) but this month cannot be called unlucky because of this reason, as, if this [concept] is considered right, one will have to declare that month to be unluckier in which the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم passed away (apparently) and [declaring] it is completely invalid.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Written by: Abu Saaleh Muhammad Qaasim Al-Qaadiri

Repaying debt at the present value

Question 3: What do the blessed Ulama and Muftis state regarding the following matter: If a person borrowed a million rupees from someone fifteen or twenty years ago and now wishes to repay it, is it compulsory for him according to Shari’ah to repay only a million [rupees] or does he need to repay more amount of money according to the present value because the value of a million [rupees] was too much twenty years ago but it does not have the same value nowadays. Please give us guidance on this matter.

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

The Shar’i ruling states that it is compulsory to repay the same amount of money which was borrowed, not more than it. It will make no difference whether the value has increased or decreased. Therefore, if a million rupees was borrowed twenty years ago, it is compulsory to repay only a million rupees now. It is not permissible for the lender to demand more money even though the value of a million [rupees] was too much twenty years ago.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Abu Huzayfah Shafeeq Raza Attari Madani

Approved by: Abu Saaleh Muhammad Qaasim Al-Qaadiri

Children’s act of writing on the Holy Quran, made Waqf [i.e. dedicated by someone]

Question 4: What do the blessed Ulama and Muftis state regarding the following matter: When the Holy Quran, made Waqf to the Madrasah, is given to the children for studying during Hifz^[1] and Naazirah^[2], they write their names on the Holy Quran for identification and also make marks to remember their mistakes; so is it permissible to use the copy of the Holy Quran, made Waqf, as one’s personal possession, or not?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

Name should not be written on the Holy Quran, made Waqf to the Madrasah. The management should write a specific number on the copy of the Holy Quran, made Waqf, for its protection and should keep its record safely so that it is clearly known while giving to the children that which copy of the Holy Quran has been given to which child. In this way, there will be a difference [of number] between the copies used by the children and they will not use each other’s copy, and the [copy made] Waqf will also be protected. Making marks for remembering their mistakes means using the [copy made] Waqf as one’s personal possession which is impermissible.

However, if the copy of the Holy Quran belongs to an individual, one can write name on it, and making marks for remembering his mistakes is also permissible. It should still be taken care that large marks are not made; instead, small mark should be made at an empty place where letters and diacritics are not written, with such a pencil whose mark can be erased so that those marks can be erased later on.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Written by: Abu Saaleh Muhammad Qaasim Al-Qaadiri

Ruling on listening to the Kalimahs from the bride and groom at the time of Nikah

Question 5: What do the blessed Ulama and Muftis state regarding the following matter: If Kalimahs are not listened from any bride or groom at the time of Nikah, or any of them is not able to recite more than two or three Kalimahs [from memory], will there be any effect on Nikah or not? Please explain it.

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

Reciting Kalimahs is not compulsory or a condition for Nikah, i.e. according to Shari’ah, it is incorrect to hold the opinion that Nikah will not take place if Kalimahs are not recited. The reason is that Nikah of two Muslims takes place by making Ejaab [proposal] and Qubool [acceptance] in the presence of witnesses (either two men, or a man and two women); reciting Kalimahs is not a condition for it. However, reciting Kalimahs at the time of Nikah is a good act as there is Zikr of Allah عَزَّوَجَلَّ and the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم in these Kalimahs and their Zikr is a source of blessings; especially on this important occasion, it is appropriate to do Zikr abundantly to receive blessings, peace and safety, as a new life for both begins after this occasion and beginning it with the blessed names of Allah عَزَّوَجَلَّ and the Beloved Rasool صَلَّى اللّٰهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم is a good sign.

Besides it, making repentance and doing Tajdeed-e-Iman [renewal of Iman] can also be a purpose of reciting Kalimahs at the time of Nikah. It should be taken care that the groom may [be asked to] recite Kalimahs if he remembers them and can recite them in a large gathering, otherwise the marriage solemniser should himself make him recite, saving him from embarrassment in a large gathering.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Muhammad Naveed Chishti

Approved by: Abu Saaleh Muhammad Qaasim Al-Qaadiri

Will a woman, observing ‘Iddat after her husband’s demise, confine herself to a single room?

Question 1: What do the blessed ‘Ulama [Islamic scholars] and Muftis [Islamic jurists] state regarding the following matter: Can a woman, observing ‘Iddat after her husband’s demise, go to different rooms of the house? Moreover, is it right or not for her to go to the courtyard as well? We have heard from the people that a woman can neither go from one room to another nor to the courtyard. Please give us guidance on this matter.

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

The Shar’i ruling states that it is compulsory for a woman observing Iddat to spend her Iddat [period] in the same house of her husband and the entire house is called a single house, so its different rooms and courtyard all combine to form one single place. Therefore, such a woman can go to all the rooms of that house and sit in the courtyard as well, ensuring that purdah is observed; there is no harm in it. However, if one portion of the house belongs to the husband and rest part is owned by someone else such as a big house is sometimes jointly owned by the brothers but then it is properly divided by specifying each person’s limit, then in this case, the woman observing Iddat will have permission only to go to the portion owned by her husband, not to the rest part [of the house]. Moreover, if there are many portions in a house such as in flats, she can only reside in the portion owned by her husband, not in the other part. Furthermore, if the courtyard is also jointly owned [by different people] such as an apartment consists of many houses and one single courtyard, she will also not have permission to go to this courtyard jointly owned [by the people] because the status of this courtyard is now like a pathway.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ  وَ رَسُوْلُہ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Abu Huzayfah Shafeeq Raza Attari Madani

Approved by: Abu Saaleh Muhammad Qaasim Al-Qaadiri

Purdah for a woman with her non-Mahram Peer-o-Murshid [spiritual guide]

Question 2: What do the blessed ‘Ulama state regarding the following matter: Can a young woman go in front of her non-Mahram Peer-o-Murshid with uncovered hair, wrists and face, or not?

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

As it is Fard [obligatory] for a woman to observe purdah with any non-Mahram man, in the same way, it is also Fard for a woman to observe purdah with her non-Mahram Peer-o-Murshid as the ruling on the matter of purdah is the same for both. Therefore, it is Haraam for a woman to go in front of her non-Mahram Peer [spiritual guide] with uncovered hair or wrists and similarly, going with uncovered face is also strictly prohibited.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Abdur Rab Shakir Attari Madani

Approved by: Abu Saaleh Muhammad Qaasim Al-Qaadiri

How is to recite Du’a, etc., for Wudu in attached bath?

Question 1: What do Islamic scholars and respected Muftis of Islam state about the following issue: Nowadays, there is a trend of attached baths in homes and people also perform Wudu in it. The question is: Can a person recite بسم اللّٰہِ before Wudu in such an attached bathroom? Moreover, can a person recite the Du’as and Waza`if (invocations), which are to be recited during Wudu, or not in such an attached bathroom?

(Questioner: Muhammad Irfan Attari)

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

Usually there is no wall or big door etc., between such a bathroom and toilet in a manner due to which both places are considered to be separate, therefore one cannot recite بسم اللّٰہِ before performing Wudu or recite Du’as and Waza`if, which are to be recited during Wudu, in such an attached bathroom. If the attached bathroom is built in such a manner that a wall, door, or any iron or wooden sheet has been set/fixed between the toilet and the bathroom so that both the toilet and the bathroom become separate from each other, then Zikr, Waza`if and Du’as can be recited during Wudu in the bathroom as it is no more a place of impurity.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Abu Huzayfah Shafeeq Raza Attari Madani

Approved by: Abu Saaleh Muhammad Qaasim Al-Qaadiri

How is it to cause delay in Rukhsati?

(Ritual of formal departure of the bride from her parents’ home to the bridegroom’s home)

Question 2: What do Islamic scholars state about the following issue: Only Nikah should be performed now and Rukhsati should be carried out either after eight or nine months or one or two years. Is it correct to cause delay in Rukhsati according to Shari’ah?

(Questioner: Shah Muhammad)

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ  ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

If it has been decided with mutual consent between the families that now only Nikah is being performed, but Rukhsati will be carried out later on at a fixed time, so due to a valid reason there is no harm in causing delay in Rukhsati according to Shari’ah. After Nikah no party should insist unnecessarily. If there is an intention of carrying out Rukhsati before the fixed time, so the matter should be resolved in a proper manner with mutual consent.

The reason for the delay in Rukhsati due to a valid reason is proved from the blessed Hadees of Bukhari Sharif and other books. Only the Nikah of the Beloved Rasool صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم with Sayyidatuna Ayesha رَضِیَ اللهُ تَعَالٰی عَنْهَا was performed in Makkah Mukarramah before the migration and Rukhsati was carried out after 3 years in Madinah Munawwarah.

وَاللہُ اَعْلَمُ   عَزَّوَجَلَّ   وَ رَسُوْلُہ اَعْلَم   صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم

Answered by: Abul Hasan Jameel Ahmad Attari Madani

Approved by: Fuzayl Raza Attari Madani