What is the process in terms of Fiqh when completing a purchase at a self-checkout machine?

The Fatwa

In the Name of Allah, the Most Gracious, the Most Merciful

The Answer

The Fiqh of the Answer

The most vital components of a sale transaction are the Ījāb and Qabūl (offer and acceptance), as highlighted by Imam al-Qudūri (d.428 AH).[i] Imam al-Marghīnānī (d.593 AH) further emphasises that the essence lies in the Mʿanā (meaning) conveyed through the words used when making the offer and acceptance.[ii] According to the Fuqahā’, the core of a transaction and the definition of a Bayʿ (sale) is the exchange of goods between two parties, accompanied by an indication of mutual satisfaction.[iii]

Satisfaction, however, is an internal matter that cannot be observed externally. Only the individual can confirm it. Therefore, a key principle is applied: any Amr bāṭin (internal matter) is judged based on an Amr dhāhir (external matter). In the case of a sale, the external matter typically manifests as the offer and acceptance, although this may not always be explicit.

For example, the Fuqahā’ discuss a type of transaction in their works known as Bayʿ al-Taʿāṭī, which occurs through the mere exchange of goods. In such cases, the seller hands over the goods, and the buyer provides the payment. The Fuqahā’ state that this is permissible because the offer and acceptance are simply tools to express the mutual satisfaction of both parties. The act of willingly exchanging goods and money is itself sufficient to demonstrate their consent and approval. [iv]

When purchasing from a shop, items displayed on shelves are not regarded as an Ījāb but rather as an invitation to treat. This principle is consistent with the opinion of Mufti Muhammed Taqi Uthmani as well as UK law. An invitation to treat refers to a pre-contractual communication that indicates a willingness to negotiate but does not constitute a legally binding offer. Instead, it invites the customer to make an offer, which the seller may then choose to accept. This means that if someone brings an item to the till, the shopkeeper is not legally obligated to sell it at the displayed price.[v]

In regard to the self-checkout, the Ījāb occurs when a customer takes an item to the self-checkout and scans it. At this point, the displayed price represents the shop owner’s offer. The Qabūl (acceptance) happens when the customer makes the payment. If the payment is declined, Milkiyyah (ownership) of the item does not transfer. Consequently, approval of the payment is an essential part of the Qabūl.

A self-checkout machine can be understood as a modern form of Kitābah (written communication). Imam al-Marghīnānī explains that written words can be treated in the same way as spoken ones.[vi] For instance, if someone writes, “I have sold x item to you for £x,” and the customer accepts upon reading this, the transaction becomes valid. This shows that verbalising the offer and acceptance is not critical; rather, what matters is that both parties are content and wish to proceed with the transaction.

The self-checkout serves as a contemporary form of Kitābah by conveying the prices of items the shop owner is willing to sell. The machine is programmed—either directly by the owner or by someone hired for the task—to communicate these prices. It uses an algorithm to respond to scanned items with their corresponding prices. In essence, this is equivalent to the owner writing to the customer, stating the price they are willing to accept for each item.

Hence, the self-checkout can be seen as a modern form of a transaction conducted through Kitābah. The total price displayed by the machine represents the amount at which the shop owner is willing to sell the item(s). When the customer selects ‘accept and pay’ and the payment is successfully processed, this constitutes the customer’s acceptance.

And Almighty Allah Alone Knows Best

Maulana Inaamul Hasan Chothia
Trainee Mufti

Reviewed and approved by
Mufti Faraz Adam

Darul Iftaa Muadh ibn Jabal
www.darulfiqh.com

DISCLAIMER:

The views and opinions expressed in this answer belong only to the author and do not in any way represent or reflect the views of any institutions to which he may be affiliated.

Arguments and ideas propounded in this answer are based on the juristic interpretations and reasoning of the author. Given that contemporary issues and interpretations of contemporary issues are subjective in nature, another Mufti may reach different conclusions to the one expressed by the author. Whilst every effort has been taken to ensure total accuracy and soundness from a Shari’ah perspective, the author is open to any correction or juristic guidance. On the event of any juristic shortcomings, the author will retract any or all of the conclusions expressed within this answer.

The Shari’ah ruling given herein is based specifically on the scenario in question.  The author bears no responsibility towards any party that acts or does not act on this answer and is exempted from any and all forms of loss or damage.  This answer may not be used as evidence in any court of law without prior written consent from the author.  Consideration is only given and is restricted to the specific links provided, the author does not endorse nor approve of any other content the website may contain.

[i] الْبَيْعُ يَنْعَقِدُ بِالْإِيجَابِ وَالْقَبُولِ (مختصر القدوري)

[ii] وَالْمَعْنَى هُوَ الْمُعْتَبَرُ فِي هَذِهِ الْعُقُودِ (الهداية)

[iii] ثم البيع عبارة عن مبادلة المال بالمال على سبيل التراضي (غاية البيان نادرة الزمان في آخر الأوان)

[iv] (وَلِهَذَا يَنْعَقِدُ بِالتَّعَاطِي فِي النَّفِيسِ وَالْخَسِيسِ ، هُوَ الصَّحِيحُ)، أي: ولأجل أن المعنى هو المعتبر في العُقُودِ الشرعية ؛ قلنا: بانعقاد البيع بالتعاطي لوجود معنى البيع ، وهو المبادلة مع التراضي وَإِنْ لَمْ يُوجَدْ لَفْظُ : بَعْتُ واشتريت (غاية البيان نادرة الزمان في آخر الأوان)

[v] https://www.studysmarter.co.uk/explanations/law/contract-law/invitation-to-treat-vs-offer/

 [vi] والكتاب كالخطاب (الهداية)

The post The Fiqh of Self-Checkout Machines appeared first on Darul Fiqh.

I get frequently doubt if i have done one or two sajda. I sometimes
cannot decide if i did one or sometimes i decide when im standing that maybe i did miss a
sajda.
My question is if i should ignore this entirely. Or just do sajda e sahwa.
Today i pray and in my third rakaat im was unsure if i did 1 or 2 sajdas ans i started question
as i was come away from sajda. I stood up and doen sajda e sahwa is this valid? Jzk

(Published as received)

The Fatwa

In the Name of Allah, the Most Gracious, the Most Merciful

The Answer

The Fiqh of the Answer

  Imam Al-Kāsānī (d.587 AH) mentions that there are two types of doubt:

1. That which has not become a habit
2. That which has become a habit

In the case that doubt is not habitual or it is the first time of such an occurrence, then the prayer will be repeated.[i] He further explains that this is due to a narration of our beloved Master and Prophet (perpetual peace and grace be upon him) commanding such to his illustrious companions[ii], and that this issue is predicated upon the attainment of certainty of fulfilling the obligation, which will surely be attained if one was to repeat his prayer.  Although were he to carry on rather than repeating his prayer, then he will have added onto his prayer, and this addition is in reality a defect as the prayer had not been completed in accordance with the command of Allah Almighty.[iii]

As for when doubt has become a habit for the one performing prayer, then to attain that certainty requires Taharrī (determining the correct course of action)[iv] as is in the issue of Qiblah (direction to face during prayer), whereby one must make an effort to determine if the direction he is facing is in fact the Ka’bah, and here this Taharrī takes the place of a substantive proof . Further, if one was to repeat his prayer at this occurrence (of doubt) then if the doubt continuously occurs then he may never find the opportunity to pray within the prescribed time.[v] Imam Qāḍī Khān (d.592 AH) has a similar rationale.[vi]

If one is unable to determine the unit of prayer he was praying, then he will continue from the lesser of the two units, and do Qa’dah (the ritual sitting) at the end of every unit as that may be the unit where in reality he needs to sit, and this ritual sitting is an integral of the ritual prayer, and Sajdah as-Sahw (the prostration of forgetfulness) will be done due to the delaying of this integral or that of Qiyām (standing).[vii] This is as Sajdah as-Sahw is done due to missing a necessary ritual of prayer or delaying an integral (Standing, prostration, recitation, the last ritual sitting). This has also been affirmed by Imam Al-Ṭaḥṭāwī (d.1231 AH)[viii] and Qāḍī Khān (d.592 AH)[ix]

In regards to the number of prostration, Imam Muḥammad al-Shaybānī (d.189 AH) writes that upon him is only the Sajdah as-Sahw, not the repetition of prayer.[x] But the quantification this doubt is as follows as per the logic mentioned by Imam Ibn ‘Ābidīn al-Shāmī (d.1252 AH)[xi], Zayn al-Din Ibn Nujaim (d.1005 AH)[xii] and his illustrious brother Umar (d.970 AH)[xiii]:

1. If one has Zann or Ghalabah al-Zann (the doubt is more than 50%) that they have missed the prostration they have to do Sajdah as-Sahw necessarily.
2. If one has Zann or Ghalabah al-Zann they performed the prostration, there is no Sajdah as-Sahw required.
3. They determine they did the second prostration but spent the amount of time spent in a single integral thinking of it, prolonging the next integral – Sajdah as-Sahw (the prostration of forgetfulness) will be done due to the delaying of an integral.4
4. One is unable to make up their mind – Go with what they think and do Sajdah as-Sahw due to possibility of adding an integral.

It should be noted that the Sajdah as-Sahw is not a source of shame, rather it is as our beloved Prophet (peace be upon Him) mentions; a source of defiance and “throwing dust” (i.e. a cause of disgrace) for Shayṭān.[xiv]

And Almighty Allah Alone Knows Best

Maulana Haidar Ali
Trainee Mufti

Reviewed and approved by
Mufti Faraz Adam
www.darulfiqh.com 

DISCLAIMER:

The views and opinions expressed in this answer belong only to the author and do not in any way represent or reflect the views of any institutions to which he may be affiliated.

Arguments and ideas propounded in this answer are based on the juristic interpretations and reasoning of the author. Given that contemporary issues and interpretations of contemporary issues are subjective in nature, another Mufti may reach different conclusions to the one expressed by the author. Whilst every effort has been taken to ensure total accuracy and soundness from a Shari’ah perspective, the author is open to any correction or juristic guidance. On the event of any juristic shortcomings, the author will retract any or all of the conclusions expressed within this answer.

The Shari’ah ruling given herein is based specifically on the scenario in question.  The author bears no responsibility towards any party that acts or does not act on this answer and is exempted from any and all forms of loss or damage.  This answer may not be used as evidence in any court of law without prior written consent from the author.  Consideration is only given and is restricted to the specific links provided, the author does not endorse nor approve of any other content the website may contain.

[i] إذا سها في صلاته، فلم يدر أثلاثاً صلى أم أربعاً، فإن كان ذلك أول ما سها استقبل الصلاة، ومعنى قوله: أول ما سها؛ أن السهو لم يصر عادة له، لا أنه لم يسه في عمره قط (بدائع الصنائع)

[ii] ولنا: ما روي عبد الله بن مسعود عن النبي ﷺ أنه قال: «إِذَا شَكٍّ أَحَدُكُمْ فِي صَلَاتِهِ أَنَّهُ كمْ صَلَّى – فَلْيَسْتَقْبِلِ الصَّلاةَ أمر بالاستقبال وكذا روي عن عبد الله بن عباس وعبد الله بن عمر، وعبد الله بن عمرو بن العاص – رضي الله عنهم أنهم قالوا هكذا. وروي عنهم بألفاظ مختلفة (بدائع الصنائع)

[iii] ولأنه لو استقبل أدى الفرض بيقين كاملا، ولو بني على الأقل ما أداء كاملاً، لأنه ربما يؤدي زيادة على المفروض، وإدخال الزيادة في الصلاة نقصان فيها….. والإكمال لا يحصل إلا بالاستقبال على ما مر (بدائع الصنائع)

[iv] فإن كان يعرض له ذلك كثيراً – تحرى، وبنى على ما وقع عليه التحري في ظاهر الروايات (بدائع الصنائع)

[v] ولأنه تعذر عليه الوصول إلى ما اشتبه عليه بدليل من الدلائل، والتحري عند انعدام الأدلة مشروع؛ كما في أمر القبلة، ولا وجه للاستقبال؛ لأنه عسى أن يقع ثانياً، وكذا الثالث والرابع إلى ما لا يتناهى (بدائع الصنائع)

[vi] وأصحابنا وفقوا بين الروايات وقالوا: إن كان ذلك أول ما سها، يستقبل لأن في الاستقبال أداءً بأكمل الوجوه، وإذا كان لقي ذلك غير مرة، فليتحر؛ لأن التحري يوصله إلى الصواب، كما في القبلة وغيرها، ولو لزمه الاستقبال، يخرج فيه، وربما يخرج الوقت قبل الأداء (شرح الجامع الصغير)

[vii] وعندنا إذا تحرى، ولم يقع تحريه على شيء – يبني على الأقل، وكيفية البناء على الأقل أنه إذا وقع الشك في الركعة والركعتين – يجعلها ركعة واحدة، وإن وقع الشك في الركعتين أو الثلاث – جعلها ركعتين، وإن وقع في الثلاث والأربع – جعلها ثلاثاً، وأتم صلاته على ذلك، وعليه أن يتشهد لا محالة في كل موضع يتوهم أنه آخر الصلاة؛ لأن القعدة الأخيرة فرض (بدائع الصنائع)

[viii] وإن كثر الشك تحرى وعمل بغالب ظنه ….. فإن لم يغلب له ظن أخذ بالأقل، لقوله عليه السلام: إذا سها أحدكم في صلاته فلم يدر واحدة صلى أو ثنتين فليبن على واحدة، فإن لم يدر ثنتين صلى أو ثلاثا فليين على ثنتين فإن لم يدر ثلاثا صلى أو أربعا فليبين على ثلاث، ويسجد سجدتين قبل أن يسلم وقعد وتشهد بعد كل ركعة ظنها آخر صلاته (حاشية الطحطاوي على المراقي)

[ix] لأن القيام فرض، والقعدة الأولى واجبة، وذلك يوجب نقصانا فاحشا في الصلاة، فيجبر بالسجود (شرح الجامع الصغير)

[x] قلت: أرأيت رجلا صلى فسجد في ركعة ثلاث سجدات أو أربعا هل يفسد ذلك صلاته؟ قال: لا، إلا أن عليه سجدتي السهو(الأصل)

[xi] وَالْحَاصِلُ أَنَّهُ اُخْتُلِفَ فِي التَّفَكُّرِ الْمُوجِبِ لِلسَّهْوِ، فَقِيلَ مَا لَزِمَ مِنْهُ تَأْخِيرُ الْوَاجِبِ أَوْ الرُّكْنِ عَنْ مَحَلِّهِ بِأَنْ قَطَعَ الِاشْتِغَالَ بِالرُّكْنِ أَوْ الْوَاجِبِ قَدْرَ أَدَاءِ رُكْنٍ وَهُوَ الْأَصَحُّ، وَقِيلَ مُجَرَّدُ التَّفَكُّرِ الشَّاغِلِ لِلْقَلْبِ وَإِنْ لَمْ يَقْطَعْ الْمُوَالَاةَ، وَهَذَا كُلُّهُ إذَا تَفَكَّرَ فِي أَفْعَالِ هَذِهِ الصَّلَاةِ؛ أَمَّا لَوْ تَفَكَّرَ فِي صَلَاةٍ قَبْلَهَا هَلْ صَلَّاهَا أَمْ لَا، فَفِي الْمُحِيطِ أَنَّهُ ذَكَرَ فِي بَعْضِ الرِّوَايَاتِ أَنَّهُ لَا سَهْوَ عَلَيْهِ وَإِنْ أَخَّرَ فِعْلًا؛ كَمَا لَوْ تَفَكَّرَ فِي أَمْرٍ مِنْ أُمُورِ الدُّنْيَا حَتَّى أَخَّرَ رُكْنًا وَفِي رِوَايَةٍ يَلْزَمُهُ لِتَمَكُّنِ النَّقْصِ فِي صَلَاتِهِ لِأَنَّهُ يَجِبُ عَلَيْهِ حِفْظُ تِلْكَ الصَّلَاةِ حَتَّى يَعْلَمَ جَوَازَ صَلَاتِهِ هَذِهِ بِخِلَافِ أَعْمَالِ الدُّنْيَا فَإِنَّهُ لَمْ يَجِبْ عَلَيْهَا حِفْظُهَا. وَاسْتَظْهَرَ فِي الْحِلْيَةِ هَذِهِ الرِّوَايَةَ، وَأَنَّهُ لَوْ لَزِمَ تَرْكُ الْوَاجِبِ بِالتَّفَكُّرِ فِي أُمُورِ الدُّنْيَا يَلْزَمُهُ السُّجُودُ أَيْضًا. وَاسْتَظْهَرَ أَيْضًا الْقَوْلَ الْأَوَّلَ بِأَنَّ الْمُلْزِمَ لِلسُّجُودِ مَا كَانَ فِيهِ تَأْخِيرُ الْوَاجِبِ أَوْ الرُّكْنِ عَنْ مَحَلِّهِ، إذْ لَيْسَ فِي مُجَرَّدِ التَّفَكُّرِ مَعَ الْأَدَاءِ تَرْكُ وَاجِبٍ، وَتَمَامُ الْكَلَامِ فِيهَا وَفِي فَتَاوَى الْعَلَّامَةِ قَاسِمٍ (قَوْلُهُ سَوَاءٌ عَمِلَ بِالتَّحَرِّي) أَيْ بِأَنْ غَلَبَ عَلَى ظَنِّهِ أَنَّهَا الرَّكْعَةُ الثَّانِيَةُ مَثَلًا، وَقَوْلُهُ أَوْ بَنَى عَلَى الْأَقَلِّ: أَيْ بِأَنْ لَمْ يَغْلِبْ عَلَى ظَنِّهِ شَيْءٌ وَأَخَذَ بِالْأَقَلِّ.

(قَوْلُهُ لَكِنْ فِي السِّرَاجِ إلَخْ) اسْتِدْرَاكٌ عَلَى مَا فِي الْفَتْحِ مِنْ لُزُومِ السُّجُودِ فِي الصُّورَتَيْنِ، وَقَوْلُهُ مُطْلَقًا أَيْ سَوَاءٌ تَفَكَّرَ قَدْرَ رُكْنٍ أَوْ لَا، وَهَذَا التَّفْصِيلُ هُوَ الظَّاهِرُ لِأَنَّ غَلَبَةَ الظَّنِّ بِمَنْزِلَةِ الْيَقِينِ، فَإِذَا تَحَرَّى وَغَلَبَ عَلَى ظَنِّهِ شَيْءٌ لَزِمَهُ الْأَخْذُ بِهِ، وَلَا يَظْهَرُ وَجْهٌ لِإِيجَابِ السُّجُودِ عَلَيْهِ إلَّا إذَا طَالَ تَفَكُّرُهُ غَلَى التَّفْصِيلِ الْمَارِّ، بِخِلَافِ مَا إذَا بَنَى عَلَى الْأَقَلِّ لِأَنَّ فِيهِ احْتِمَالَ الزِّيَادَةِ كَمَا أَفَادَ فِي الْبَحْرِ. (حاشية ابن عابدين)

[xii] وقد قالوا: إنه يسجد في جميع صور الشك سواء عمل بالتحرى أو بنى على الأقل كذا في (الفتح) قال في (البحر): وقد ترك في (الفتح) قيد لا بد منه وهو أن يشغله الشك قدر أداء ركن وأقول: إنما تركه هنا لأنه قدمه وفي (السراج) إن بنى على الأقل سجد مطلقًا. (النهر الفائق)

[xiii] وَالتَّحَرِّي طَلَبُ الْأَحْرَى وَهُوَ مَا يَكُونُ أَكْبَرُ رَأْيِهِ عَلَيْهِ وَعَبَّرُوا عَنْهُ تَارَةً بِالظَّنِّ وَتَارَةً بِغَالِبِ الظَّنِّ وَذَكَرُوا أَنَّ الشَّكَّ تَسَاوِي الْأَمْرَيْنِ وَالظَّنُّ رُجْحَانُ جِهَةِ الصَّوَابِ وَالْوَهْمُ رُجْحَانُ جِهَةِ الْخَطَأِ فَإِنْ لَمْ يَتَرَجَّحْ عِنْدَهُ شَيْءٌ بَعْدَ الطَّلَبِ فَإِنَّهُ يَبْنِي عَلَى الْأَقَلِّ (البحر الرائق)

[xiv]قال صلى الله عليه وسلم إذا صلّى أحدُكم فلم يدرِ ثلاثًا صلّى أم أربعًا فليُصَلِّ ركعةً وليسجُدْ سجدتَيْنِ قبْلَ السَّلامِ فإنْ كانت ثالثةً شفَعَتْها السَّجدتانِ وإنْ كانت رابعةً فالسَّجدتانِ ترغيمٌ للشَّيطانِ (صحيح ابن حبان)

The post Doubts in Salah appeared first on Darul Fiqh.

Can one do Adhaan from within the Masjid?

The Fatwa

In the Name of Allah, the Most Gracious, the Most Merciful

The Answer

The Fiqh of the Answer

The term Adhān carries the literal meaning of “to inform”. In Sharīʿah, it holds a specific significance, referring to the act of informing people in a prescribed manner and within a designated time frame, notably when the time for Salah has commenced. This definition is elucidated by Imam al-Atqānī (d.758 AH) among others.[i] From this perspective, it becomes evident that one of the primary functions of the Adhān is to convey information to the community.

This is further evidenced by specific actions associated with the Adhān. For instance, the Adhān is traditionally recited slowly, and the practice of placing fingers in the ears during its recitation serves as another proof. Imam al-Qudūrī (d.428 AH) explains that omitting the placement of fingers in the ears does not invalidate the Adhān, as this action is not an integral part of the Adhān itself. Instead, it is performed to ensure that the call to prayer is as loud and clear as possible.[ii]

Although Qādhi Khān (d.592 AH) mentioned that the Adhān should not be given in the Masjid, this directive is not to be taken literally, but rather understood through the Mʿānī[iii]. When discussing the issue of Iʿitikāf in the Masjid, jurists such as Imam al-Kāsānī (d.587 AH) clarify that ascending the Mi’dhanah (minaret) does not invalidate the Iʿitikāf. This is because the Mi’dhanah is considered part of the Masjid[iv]. Hence, there is no inherent reason for prohibiting the Adhān from being called from within the Masjid. This perspective is further reinforced by the viewpoint of Imam Muhammed ibn Hasan al-Shaybānī (d.189 AH), a prominent student of Imam Abu Hanīfah (d.150 AH), who suggested that if the Masjid is small and lacks a minaret, it would be preferable to call the Adhān from outside the Masjid[v]. However, if it is called from within, it would still suffice. This indicates that there is no inherent reason for prohibiting the Adhān from being called from within the Masjid.

The prohibition stated by Qādhi Khān (d.592 AH) regarding the Adhān being called in the Masjid is not intended to be understood in a literal sense. Rather, its significance lies in ensuring that the Adhān is proclaimed in a manner and from a location where it can be heard by a large number of people, fulfilling its fundamental purpose of conveying information to the community.

This interpretation aligns with the essence of the Adhān, as previously discussed. Imam al-ʿAynī (d.855 AH) further supports this perspective by suggesting that calling the Adhān from the Mi’dhanah is preferable, as it serves to enhance the effectiveness of the Adhān in fulfilling its intended purpose of informing the public[vi].

The rationale behind prohibiting the Adhān from within the Masjid is rooted in the concern that it may not effectively serve its purpose of informing the community. However, modern technological advancements, including the invention of the microphone and loudspeaker, offer a viable solution to this challenge, enabling the Adhān to be heard clearly even when proclaimed from within the Masjid. This viewpoint is shared by contemporary jurists such as Muftī Ridha ul-Ḥaq (Hafiẓahullah).[vii]

And Almighty Allah Alone Knows Best

Maulana Inaamul Hasan Chothia
Trainee Mufti

Reviewed and approved by
Mufti Faraz Adam
www.darulfiqh.com 

DISCLAIMER:

The views and opinions expressed in this answer belong only to the author and do not in any way represent or reflect the views of any institutions to which he may be affiliated.

Arguments and ideas propounded in this answer are based on the juristic interpretations and reasoning of the author. Given that contemporary issues and interpretations of contemporary issues are subjective in nature, another Mufti may reach different conclusions to the one expressed by the author. Whilst every effort has been taken to ensure total accuracy and soundness from a Shari’ah perspective, the author is open to any correction or juristic guidance. On the event of any juristic shortcomings, the author will retract any or all of the conclusions expressed within this answer.

The Shari’ah ruling given herein is based specifically on the scenario in question.  The author bears no responsibility towards any party that acts or does not act on this answer and is exempted from any and all forms of loss or damage.  This answer may not be used as evidence in any court of law without prior written consent from the author.  Consideration is only given and is restricted to the specific links provided, the author does not endorse nor approve of any other content the website may contain.

[i] الأذان في اللُّغةِ : الإعلام

وفي الشريعة : عبارةٌ عن إعلام مخصوص في أوقاتٍ مخصوصة (غاية البيان نادرة الزمان لقوام الدين الأتقاني)

[ii] ويجعل المؤذن إصبعيه في أذنيه، وإن ترك لم يضره.

وأما جواز تركه ؛ فلأنه ليس من الأذان، وإنما يفعل للمبالغة في رفع الصوت ، ويمكن ذلك بغيره (شرح مختصر الكرخي للقدوري)

[iii] وينبغي أو يؤذن على المئذنة أو خارج المسجد ولا يؤذن في المسجد (فتاوى قاضيخان)

[iv] وَلَوْ صَعَدَ الْمِئْذَنَةَ لَمْ يَفْسُدْ اعْتِكَافُهُ بِلَا خِلَافٍ وَإِنْ كَانَ بَابُ الْمِئْذَنَةِ خَارِجَ الْمَسْجِدِ؛ لِأَنَّ الْمِئْذَنَةَ مِنْ الْمَسْجِدِ (بدائع الصنائع)

[v] قلت أَرَأَيْت الْمُؤَذّن إِذا لم يكن لَهُ مَنَارَة وَالْمَسْجِد صَغِير أَيْن أحب إِلَيْك أَن يُؤذن أيخرج من الْمَسْجِد فَيُؤذن حَتَّى يسمع النَّاس أَو يُؤذن فِي الْمَسْجِد قَالَ أحب ذَلِك الي أَن يُؤذن خَارِجا من الْمَسْجِد وَإِذا أذن فِي الْمَسْجِد أجزاه (الاصل)

[vi] وأما سننه فستة أنواع: نوع يرجع إلى صفة الأذان، ونوع يرجع إلى صفة المؤذن، فالذي يرجع إلى نفس الأذان أن يرتفع المؤذن صوته وجاء في حديث أبي محذورة «ارفع من صوتك ومد من صوتك» وفي حديث عبد الله بن زيد «ألقه على بلال فإنه أندى صوتا منك» ولأن المقصود منه الإعلام وهو أتم فيه ولهذا كان الأفضل أن يؤذن في موضع يكون أسمع للجيران كالمئذنة ونحوها لحديث أبي بردة الأسلمي، قال «من السنة الأذان في المنارة والإقامة في المسجد» . رواه أبو الشيخ الأصبهاني والحافظ أبو القاسم تمام بن محمد الرازي، (البناية)

[vii] سوال : بعض حضرات کہتے ہیں کہ مسجد میں اذان دینا مکروہ ہے اس لئے کہ فقہاء نے مکروہ لکھا ہے

الجواب : مسجد میں لاؤڈاسپیکر (loud speaker) پر اذان دینا درست ہے، اس میں کوئی کراہت نہیں اور جن فقہاء نے مکروہ لکھا ہے اس کی علت فقط باہر آواز کا نہ پہونچنا ہے اور جب آواز ہر جگہ لاؤڈ اسپیکر سے پہنچ جاتی ہے تو یہ علت نہ پائی گئی نفس مسجد سے کراہت کا کوئی تعلق نہیں۔ (فتاوى دار العلوم زكريا)

The post Doing Adhaan from within the Masjid appeared first on Darul Fiqh.

Can one do wudhu with Nabidh al-Tamr in the absence of water

The Fatwa

In the Name of Allah, the Most Gracious, the Most Merciful

The Answer

The Fiqh of the Answer

The Aṣl of Ṭahārah is as narrated by Imam al-Ṭaḥāwī (d.321 AH) that Imam Abū Ḥanīfah (d.150 AH) stated that for a healthy person, the only means of attaining purity is through water¹. Imam al-Atqānī (d.758 AH) clarifies that this refers specifically to plain, natural water, known as Māʾ al-Muṭlaq in the Fiqh texts. Any plain and natural water, however and wherever it is sourced from, can be used for Ṭahārah purposes.

Given that the Aṣl of Ṭahārah is the use of plain water and that is the principle of cleansing oneself, anything other than what is known to be plain, and natural water would not be acceptable. Hence, Wuḍūʾ would not be valid with Nabīdh al-Tamr or any other Nabīdh, since these are not known to be water and Māʾ in contemporary parlance.

However, a question is raised on why there is a departure from the above principle in a narration from Imam Abū Ḥanīfah (d.150 AH) that in the scenario where one finds nothing but Nabīdh al-Tamr, it is permissible to perform Wuḍūʾ with it, without resorting to Tayammum.

Imam al-Marghīnānī (d.593 AH) explains that this is due to a Ḥadīth in which the Prophet ﷺ performed Wuḍūʾ with Nabīdh al-Tamr in the absence of plain and natural water. Yet, two further opinions are also narrated from Imam Abū Ḥanīfah (d.150 AH). One aligns with what is narrated from Imam Abū Yūsuf (d.182 AH) that Tayammum must be performed in this instance, not Wuḍūʾ. Another aligns with what is narrated by Imam Muḥammad (d.189 AH): that both Tayammum and Wuḍūʾ must be performed. Imam al-Atqānī (d.758 AH) mentions his correct and final opinion is the one in line with Imam Abū Yūsuf (d.182 AH).

Imam al-ʿAynī (d.855 AH) narrates from Abū Ṭāhir al-Dabbās (d.493 AH) that the differing answers of Imam Abū Ḥanīfah were due to the differing questions posed to him. When asked about a case where the Ḥalāwah (sweetness) was predominant, he said one should perform Tayammum and not Wuḍūʾ. When asked about a case where Māʾ and Ḥalāwah were equal, he said one should combine between Tayammum and Wuḍūʾ. And when asked about a case where Māʾ was predominant, he said Wuḍūʾ should be performed without Tayammum. Al-Sughnāqī (d.714 AH) added that according to this method, there is no difference in ruling between Nabīdh al-Tamr and other types of Anbidhah (fermented juices).

Al-Sighnāqī (d.711 AH) narrates how the Ḥanafī tradition preserves three reports from Imam Abū Ḥanīfah (d.150 AH) on purification with a sweetened infusion with dates (Nabīdh) in place of plain water. Al-Jāmiʿ al-Ṣaghīr and al-Ziyādāt record that one may perform Wuḍūʾ with such a liquid and that Tayammum is not required. By contrast, Kitāb al-Ṣalāh in al-Aṣl states that performing Wuḍūʾ with it together with tayammum is more preferable. Al-Bazdawī (d.493 AH) clarifies that this latter wording implies validity if one were to do Wuḍūʾ alone and invalidity if one were to do Tayammum alone without attempting Wuḍūʾ; the recommended course, however, is to combine both as a precaution.

A third report—transmitted by Nūḥ b. Abī Maryam (d.173 AH) and al-Ḥasan b. Ziyād (d.204 AH) from Imam Abū Ḥanīfah and cited by Imām al-Maḥbūbī (d.630 AH) that one should perform tayammum and not use the date-infused water for Wuḍūʾ. Abū Ṭāhir al-Dabbās (d.493 AH) reconciles the apparent divergence by tying each response to a different factual matrix: when sweetness predominates so that the mixture is no longer properly “water,” the ruling is Tayammum only; when water and sweetness are roughly equal, the recommended course is to combine Wuḍūʾ and tayammum as this liquid is not certainly water, and nor is it certainly sweetened date-infused water; and when water predominates, Wuḍūʾ with the mixture suffices and Tayammum is unnecessary, as this is just plain water with dates in it. That does not dispel it from being water and the dates being capable of being removed. On this reading, the answers vary not in principle but with the underlying ratios. Imām al-Tumarṭāshī (d.1004 AH) adds that, on this approach, the ruling does not differ between date-based nabīdh and other analogous infusions: the operative factor is predominance, not the specific fruit or substance infused.

And Almighty Allah Alone Knows Best

Maulana Ahmad Kapadia
Trainee Mufti

Reviewed and approved by
Mufti Faraz Adam
www.darulfiqh.com 

DISCLAIMER:

The views and opinions expressed in this answer belong only to the author and do not in any way represent or reflect the views of any institutions to which he may be affiliated.

Arguments and ideas propounded in this answer are based on the juristic interpretations and reasoning of the author. Given that contemporary issues and interpretations of contemporary issues are subjective in nature, another Mufti may reach different conclusions to the one expressed by the author. Whilst every effort has been taken to ensure total accuracy and soundness from a Shari’ah perspective, the author is open to any correction or juristic guidance. On the event of any juristic shortcomings, the author will retract any or all of the conclusions expressed within this answer.

The Shari’ah ruling given herein is based specifically on the scenario in question.  The author bears no responsibility towards any party that acts or does not act on this answer and is exempted from any and all forms of loss or damage.  This answer may not be used as evidence in any court of law without prior written consent from the author.  Consideration is only given and is restricted to the specific links provided, the author does not endorse nor approve of any other content the website may contain.

قال أبو حنيفة رحمه الله: لا طهارة للصحيح إلا بالماء (مختصر الطحاوي)

﴿فلم تجدوا ماء فتيمموا﴾: دل على أن حكم الغسل المأمور به مقصور على ما جعل التيمم بدلا منه، وأبيح استعماله عند عدمه. (شرح مختصر الطحاوي)

ثم وجه التمسك بالآيةِ والحَديثِ : أنَّ الماءَ ذُكِرَ فِيهِما مُطلقًا مِن غَيْرِ قَيْدٍ بواحدٍ من هذه المياه، والمطلق ينصرف إلى ما هو المُعْتَادُ، والمُعتاد في الغُسْلِ: هذه المياه المذكورة ؛ فينصرف إليها ، كما إذا اشترى بعشرة دراهم مُطلقة ، ينصرفُ إلى نَقْدِ البلد (غاية البيان)

فإن لم يجد إلا نبيذ التمر. قال أبو حنيفة رحمه الله تعالى يتوضأبه ولا يتيمم ” لحديث ليلة الجن فإن النبي عليه الصلاة والسلام توضأ به حين لم  يجد الماء (الهداية في شرح بداية المبتدي)

ولا يجوز التوضي بما سواه من الأبنذة جريا على قضية القياس. (الهداية في شرح بداية المبتدي)

وحكي عن ابن طاهر الدباس رحمه الله أنه قال: إنما اختلفت أجوبة أبي حنيفة رحمه الله لاختلاف الأسئلة فإنه سئل عن التوضؤ إذا كانت الغلبة للحلاوة، قال: يتيمم ولا يتوضأ، وسئل عنه أيضا إذا كان الماء والحلاوة سواء ولم يغلب أحدهما على الآخر، قال: يجمع بينهما، وقال السغناقي: وعلى هذه الطريقة لا يختلف الحكم بين نبيذ التمر وسائر الأنبذة، وسئل عنه أيضا إذا كانت الغلبة للماء فقيل يتوضأ به ولا يتيمم. (البناية قي شرح الهداية)

-أما الأول: فعن أبي حنيفة [فيه] ثلاث روايات:

ذكر في «الجامع الصغير» والزيادات أنه يتوضأ به ولا يتيمم

وذكر في كتاب الصلاة أنه إن توضأ [به] وتيمم أحب إلي

قال شيخ الإسلام: وما ذكر في كتاب الصلاة إشارة إلى أنه لو توضأ به ولم يتيمم يجوز، ولو تيمم ولم يتوضأ به لا يجوز، والمستحب أن يجمع بينهما.

والثالثة: هي ما روى نوح بن أبي مريم والحسن بن زياد عن أبي حنيفة-﵏: أنه يتيمم ولا يتوضأ به، كذا في «الجامع الصغير» للإمام المحبوبي، [وفيه]: وحكي عن أبي طاهر الدباس أنه قال: إنما اختلفت أجوبة أبي حنيفة  لاختلاف الأسئلة؛ فإنه سئل عن التوضي إذا كانت الغلبة للحلاوة. قال: يتيمم ولا يتوضأ. وسئل عنه أيضًا إذا كان الماء والحلاوة سواء ولم يغلب أحدهما على الآخر قال: يجمع بينهما.

قال الإمام التمرتاشي: قلت: وعلى هذه الطريقة لا يختلف الحكم بين نبيذ التمر وسائر الأنبذة.

وسئل عنه أيضًا ما إذا كانت الغلبة للماء فقال: يتوضأ به ولا يتيمم. (النهاية)

The post The Hanafi School’s approach to Wudhu with Nabidh al-Tamr in the Absence of Water appeared first on Darul Fiqh.

A brother is in the process of buying a house to live in. He is in rented accommodation at the moment. He has cash and has signed the papers to buy the house. He only signed today. It will now take some time to complete. His zakaat year date is 1st Ramadhaan. Does he take out zakat on the cash money in his possession even though it is for the payment toward the house he has intended and signed to buy.

The Fatwa

In the Name of Allah, the Most Gracious, the Most Merciful

The Answer

The Fiqh of the Answer

As a principle, Imam al-Atqānī (d.758 AH) states that Zakat is only obligatory on wealth over which a person has complete ownership. If ownership is incomplete and there is some deficiency in the rights of ownership, Zakat will not be due[i]. Zakat is the highest form of obligation on wealth, and its obligation requires the highest level of control, autonomy and authority before its obligation.

In addition, Zakat follows an underlying principle in the Shariah in that Zakat only becomes due when one enjoys complete benefit of wealth. Complete benefit of wealth is gained with Raqabah (legal ownership) and Yadd (control, authority and autonomy to spend and use), and it is these two factors which are critical for Zakatable assets to be subject to Zakat. The obligation of Zakat without having the benefit and ability to control the wealth would be burdensome. Hence, Ibn Māzah (d.616 AH) states that Zakat has been made obligatory with Taysīr (ease)[ii].

It follows from the above that Zakat is only obligatory on those who are considered wealthy according to the Sharīʿah. The Sharīʿah has set the Niṣāb as the threshold to determine whether a person qualifies as wealthy or poor. This assessment is based solely on owning Zakatable assets.

A debt owed to creditors represents a claim against one’s assets and is therefore not truly owned by the debtor. Consequently, this portion of wealth is excluded when calculating Zakatable assets [iii]. If it is a debt where creditors have the right to demand payment, Zakat will not be payable. However, if it is a responsibility without a specific individual who can claim it, Zakat will still be due. For instance, if someone owes money as a Kaffārah, this is a personal obligation, but since no one can demand its payment, Zakat will still be applicable on that amount[iv].

Imam al-Atqānī (d.758 AH) clarifies why the Fuqahā’ have set the condition that only demandable debts affect Zakat. He explains that such debts create a deficiency in ownership, reinforcing the principle that Zakat is only due on fully owned wealth. However, if an obligation exists without a claimant, it does not diminish ownership in the same way. As a result, Zakat remains due[v].

In commercial transactions, the contracting process varies depending on the nature of the trade. For everyday purchases—like items from a supermarket—a sale agreement is concluded instantly. However, in larger or more complex transactions, parties often begin with a Memorandum of Understanding, Term Sheet, or similar document outlining the key terms, serving as a preliminary agreement before any binding contract is executed or ownership is transferred.

Mufti Muhammad Taqi Usmani references the above as Bay‘ Mutlaq (an immediate sale) and Ittifāqiyyat al-Bay‘ (an agreement to sell) in Fiqh al-Buyū’. An immediate sale occurs when ownership transfers instantly upon offer and acceptance, commonly seen in retail transactions. On the other hand, an agreement to sell is a contractual commitment where the actual transfer of ownership is deferred until certain conditions are met, such as completing legal formalities or making payments in instalments. Buying a home falls under the agreement to sell category, as the ownership does not transfer immediately upon making an offer or signing an initial contract. Instead, the process involves legal checks, financial arrangements, and fulfilment of conditions before the final transfer occurs[vi].

When it comes to purchasing a home, after your offer on a house is accepted, the solicitor drafts a contract detailing the sale terms. Both parties review and negotiate these terms. Once all inquiries are addressed and financing is secured, both parties sign final copies of the contract and exchange them, making the agreement legally binding. Following this, you transfer the deposit to the seller. The final step is completion, where the remaining purchase price is paid, and ownership is officially transferred to the buyer[vii]. Therefore, the process of buying a home differs significantly from that of a typical purchase. In most cases, a purchase is completed almost instantly, with ownership transferring immediately. However, when it comes to buying a home, various legal procedures cause a delay in the transfer of ownership.

A monetary deposit held for a property completion, while not yet legally binding, can be considered Dayn Ḥukmī, as it is ringfenced for a pending obligation that is highly likely to materialise. As far as the individual is concerned, he is committed to the transaction and is working towards completion, making the payment all the more likely. Similarly, approximately 70-80% of property sales go through after an offer is accepted, thus, there is Galabah al-ẓann (a strong probability) that the sale will be completed, making this debt a near certainty. The transaction is already in progress, with commitment from both parties.

This concept aligns with the principle of al-Dayn al-Mawʿūd (a promised debt) discussed by Imam al-Marghīnānī (d.593 AH). He explains that if a person pledges an item as a guarantee in exchange for a promised loan, and the item is destroyed before the loan is issued, the creditor will be obligated to give the agreed loan amount, treating the promised debt as if it already exists[viii].

Imam al-Bābartī (d.786 AH) explains that a promised debt is treated as a real debt when there is a need. He elaborates that one party may require a loan, while the other possesses the funds but seeks assurance of repayment. In such a case, since there is a genuine need, the promised debt is regarded as an actual liability. He further clarifies that this was employed as a ḥīlah (legal stratagem) to facilitate the transaction and prevent hardship for the borrower[ix].

Ḥāfiẓ al-Dīn al-Nasafī (d.710 AH) and Mulla ʿAlī al-Qārī (d.1014 AH) explain that a promised debt is treated as a real obligation because a promise is generally upheld, as people tend to follow through with their commitments[x]. As a result, a promise often leads to the fulfilment of what was pledged. In the Mas’alah at hand, since a Muslim is expected to honour their word, the pending liability can be treated as an existing liability. This principle aligns with a legal maxim cited by ʿAlī Ḥaydar (d.1353 AH), which states that legal recognition can be afforded to that which is Aglab (very likely to occur) rather than what happens only occasionally[xi].

Thus, the agreement between the buyer and vendor in a house purchase can fall under an Agreement to Sell, meaning that while ownership has not yet transferred, both parties have made a firm commitment to complete the transaction. This commitment gives rise to the concept of al-Dayn al-Mawʿūd, as the buyer has effectively pledged to pay, and the seller has pledged to transfer ownership. Since this agreement creates a pending financial obligation that is expected to materialise, the deposit money set aside can be treated as a promised debt with legal standing rather than mere disposable wealth. Applying the maxim mentioned by ʿAlī Ḥaydar, while there is a small possibility that the sale might fall through, legal weight is given to what is most likely to happen. Since the probability of completion is high, the transaction is treated accordingly, and the promised debt is granted legal recognition. 

And Almighty Allah Alone Knows Best

Maulana Inaamul Hasan Chothia
Trainee Mufti

Reviewed and approved by
Mufti Faraz Adam
Darul Iftaa Muadh ibn Jabal
www.darulfiqh.com 

DISCLAIMER:

The views and opinions expressed in this answer belong only to the author and do not in any way represent or reflect the views of any institutions to which he may be affiliated.

Arguments and ideas propounded in this answer are based on the juristic interpretations and reasoning of the author. Given that contemporary issues and interpretations of contemporary issues are subjective in nature, another Mufti may reach different conclusions to the one expressed by the author. Whilst every effort has been taken to ensure total accuracy and soundness from a Shari’ah perspective, the author is open to any correction or juristic guidance. On the event of any juristic shortcomings, the author will retract any or all of the conclusions expressed within this answer.

The Shari’ah ruling given herein is based specifically on the scenario in question.  The author bears no responsibility towards any party that acts or does not act on this answer and is exempted from any and all forms of loss or damage.  This answer may not be used as evidence in any court of law without prior written consent from the author.  Consideration is only given and is restricted to the specific links provided, the author does not endorse nor approve of any other content the website may contain.

[i] قوله : (إِذَا مَلَكَ نِصَابًا مِلْكًا تَامًا) ، اخترازُ عَن المُلْكِ النَّاقِصِ ؛ حَيْثُ لَا تَجِبُ فِيهِ الزَّكَاةُ ، كَالمَبِيعِ قَبْلَ القَبْضِ لَا زَكَاةَ فِيهِ ؛ لِأَنَّ تَمَامَ المَلْكِ لَمْ يَوجَدْ ؛ بِدليلِ أَنَّ المُشْتَرِي لَا يَجُوزُ تَصرُّفُه قَبْلَ القَبْضِ. (غاية البيان نادرة الزمان في آخر الأوان)

[ii]  والدليل عليه أن الزكاة وجبت بطريق التيسير (المحيط البرهاني)

[iii] تحقيقه : أَنَّ الزَّكَاةَ إِنَّما تجب في المال في الفاضل عن الحاجة ؛ لِأَنَّهَا تَجِبُ على الأغنياء، والغنى إنَّما يتحقَّقُ بِالمالِ الفاضل ، ومالُ المَدْيُونِ ليسَ بِفاضل ، فلا يجبُ فِيهِ الزَّكَاةُ ، كَما في ثياب البِذْلَةِ وَالمَهْنَةِ وَغَيْرِهِما .( غاية البيان نادرة الزمان في آخر الأوان)

[iv] اعلمُ : أَنَّ الدَّيْنَ إِذَا كَانَ يُطالَبُ بِهِ مِن جهةِ العِبَادِ ، يَمْنَعُ الزَّكَاةَ بِقَدْرِ الدَّيْنِ ، ويُزَكَّى الفَاضِلُ عَنِ الدَّيْنِ ، إِذا بَلَغَ نِصَابًا. (غاية البيان نادرة الزمان في آخر الأوان)

[v] أما عموم النصوص : فقَد خُصَّ مِنْهَا أَشياءُ : كَثِيابِ البِذْلَةِ وَالمَهْنَةِ، ومال المُكَاتَبِ ، فَيُخَصُّ المُتَنَازَعُ بِالقِيَاسِ ، وَإِنَّمَا شَرَطْنَا أَنْ يَكُونَ الدَّيْنُ يُطَالِبُ بِهِ مِن جهة العباد ، مثل : ثَمَنِ المَبِيعِ والأَجْرِ والمَهْرِ؛ لِأَنَّهُ يَؤثر في نقصانِ المَلْكِ، بخلاف ما إذا لَمْ يَكُنْ ؛ بحيثُ يُطالَبُ بِهِ مِن جهةِ العِبادِ، كَدَيْنِ النُّذُورِ، والكفارات ، وصدقة الفِطْرِ ، ووجوب الحج ؛ فإنَّها عِبَادَةٌ لا يُطالب بها آدَمِيٌّ كَالصَّلاةِ ، ثمَّ لَا فَرْقَ بين أَن يَكُونَ الدَّيْنُ حالا أو مؤَجَّلًا . (غاية البيان نادرة الزمان في آخر الأوان)

[vi] البيوع في التجارة المعاصرة تعقد بطريقين:

الطريق الأول: البيوع التي تنجز في الحال بالإيجاب والقبول شفاهاً، أو كتابة، وينتقل بها ملك المبيع إلى المشترى فور تمام الإيجاب والقبول، ولا يتوقف ذلك على أمر آخر. وهذا بيع عادي يجرى عليه جميع أحكام البيع. وإن هذا الطريق هو المتبع عادة في البيوع على القطاعي، وفى بيوع الجملة التي لا تحتاج إلى إجراءات طويلة.

الطريق الثاني: أن يتفق الطرفان على البيع، ولكن لا ينجزانه في الحال، بل يتوقف إنجاز البيع على أمور تحدث في تاريخ لاحق. وإن هذا الطريق يحتاج إليه عادة في البيوع التي تحتاج إما في الحالات التي تشترى فيها كمية كبيرة من السلع، ويحتاج البائع لتوفيرها إلى وقت، وإما في الحالات التي تحتاج إلى إجراات رسمية، مثل بيع العقارات. (فقه البيوع)

[viii] (لأن الموعود جعل كالموجود) ش: في حالة عقد الرهن م: (باعتبار الحاجة) ش: فإن الرجل يحتاج إلى استقراض شيء، وصاحب المال لا يعطيه قبل قبض الرهن، فيجعل الدين الموعود موجودا احتياطا للجواز دفعا للحاجة عن المستقرض. (البناية شرح الهداية)

[ix] وَقَوْلُهُ لِأَنَّ الْمَوْعُودَ يَعْنِي مِنْ الدَّيْنِ جُعِلَ كَالْمَوْجُودِ بِاعْتِبَارِ الْحَاجَةِ، فَإِنَّ الرَّجُلَ يَحْتَاجُ إِلَى اسْتِقْرَاضِ شَيْءٍ وَصَاحِبُ الْمَالِ لَا يُعْطِيهِ قَبْلَ قَبْضِ الرَّهْنِ فَيَجْعَلُ الدَّيْنَ الْمَوْعُودَ مَوْجُودًا احْتِيَالًا لِلْجَوَازِ دَفْعًا لِلْحَاجَةِ عَنْ الْمُسْتَقْرِضِ (العناية شرح الهداية)

[x] إذ الظاهر أن الخلف لا يجري في الوعد، فكان مفضيا إلى الوجود غالبًا. (الكافي، فتح باب العناية)

[xi] إنما الفرق هو أن الأظهر أن الإنسان لا يخلف وعده وأن الوعد المذكور يؤدى ويحمل على الوجود غالبا، والاعتبار للغالب التابع وليس للمغلوب النادر (درر الحكام شرح مجلة الاحكام)

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Making Sense of Riba – The Philosophy Underpinning Riba

This essay presents a comprehensive exploration of the prohibition of Riba, situating it within the broader framework of Islamic legal and economic philosophy. It begins by outlining the dual dimensions of Shariah—its tarbawī role in moral and spiritual refinement, and its tanẓīmī function in regulating societal structures. Within this framework, the prohibition of Riba emerges as one of the most intricate and debated rulings, with classical scholars themselves admitting to the obscurity of its rationale. The essay then clarifies this by delving into the legal architecture underpinning Islamic commercial law, particularly the bifurcation between goods (ʿurūḍ) and money (thaman), and how each is treated differently under transactional regulations.

The discussion advances by defining Riba in its two primary forms—Riba al-Nasīʾah and Riba al-Faḍl—and by establishing its textual and jurisprudential basis in both the Qur’an and Sunnah. It then examines the types of assets to which the prohibition applies, the legal causes (ʿilal) that trigger its enforcement, and why certain count-based items are excluded. A key contribution of the essay is its detailed analysis of how Shariah deliberately discards quality differences in Ribawi items to block avenues for unjustified enrichment. It further presents the legal and economic wisdoms behind conditions like immediacy (taqābuḍ) and equivalence (tasāwī), highlighting how these prevent the monetisation of time and synthetic wealth creation. The latter sections explore modern fiat currencies, affirming their inclusion within the ambit of Riba rules, and culminate in a broader articulation of Islamic economic philosophy—one rooted in real productivity, equitable risk-sharing, and moral integrity, in stark contrast to the exploitative dynamics of Riba-based systems.

The post Making Sense of Riba – The Philosophy Underpinning Riba appeared first on Darul Fiqh.

What is the ruling regarding E174?

The Fatwa

In the Name of Allah, the Most Gracious, the Most Merciful

The Answer

The Fiqh of the Answer

E174 is a food additive used primarily as a colouring agent in the food industry, specifically known as silver. It is classified as a metallic food colour and is used to add a decorative metallic sheen to confectionery, cakes, and some pastries. This additive is commonly used for aesthetic purposes, enhancing the visual appeal of products, and is considered safe for consumption in small quantities according to European food safety regulations. However, like other metallic additives, its usage is limited to specific products and is closely monitored for safety.

The source of E174 is silver, a naturally occurring metal that is purified for use in the food industry. Once extracted, the silver undergoes a series of purification processes to ensure it is safe for human consumption.

The fundamental principle in Sharīʿah is that everything is permissible to eat unless explicitly prohibited. Imam Ibn ʿĀbidīn (d. 1252 AH) explained after quoting many other Fuqahā’ that this is the view held by the majority of the Fuqahā’in the Hanafī Madhhab.[i] Based on this principle, consuming E174 (silver) would generally be considered permissible. However, Allah has created gold and silver to serve as Thaman (currency), and using them for other purposes is seen as inappropriate.

Imam al-Zaylaʿī (d.743 AH) quotes Imam al-Atqānī (d.758 AH), who emphasises that gold and silver were created for the specific role of being Thaman.[ii]  Imam al-Sarakhsī (d.483 AH) also mentioned that gold and silver have been created as currency.[iii] Therefore, it is advisable to avoid consuming E174, given it’s intended purpose.

And Almighty Allah Alone Knows Best 

Maulana Inaamul Hasan Chothia
Trainee Mufti

Reviewed and approved by
Mufti Faraz Adam
Darul Iftaa Muadh ibn Jabal
www.darulfiqh.com 

DISCLAIMER:

The views and opinions expressed in this answer belong only to the author and do not in any way represent or reflect the views of any institutions to which he may be affiliated.

Arguments and ideas propounded in this answer are based on the juristic interpretations and reasoning of the author. Given that contemporary issues and interpretations of contemporary issues are subjective in nature, another Mufti may reach different conclusions to the one expressed by the author. Whilst every effort has been taken to ensure total accuracy and soundness from a Shari’ah perspective, the author is open to any correction or juristic guidance. On the event of any juristic shortcomings, the author will retract any or all of the conclusions expressed within this answer.

The Shari’ah ruling given herein is based specifically on the scenario in question.  The author bears no responsibility towards any party that acts or does not act on this answer and is exempted from any and all forms of loss or damage.  This answer may not be used as evidence in any court of law without prior written consent from the author.  Consideration is only given and is restricted to the specific links provided, the author does not endorse nor approve of any other content the website may contain.

[i] . مَطْلَبٌ الْمُخْتَارُ أَنَّ الْأَصْلَ فِي الْأَشْيَاءِ الْإِبَاحَةُ

أَقُولُ: وَصَرَّحَ فِي التَّحْرِيرِ بِأَنَّ الْمُخْتَارَ أَنَّ الْأَصْلَ الْإِبَاحَةُ عِنْدَ الْجُمْهُورِ مِنْ الْحَنَفِيَّةِ وَالشَّافِعِيَّةِ اهـ وَتَبِعَهُ تِلْمِيذُهُ الْعَلَّامَةُ قَاسِمٌ، وَجَرَى عَلَيْهِ فِي الْهِدَايَةِ مِنْ فَصْلِ الْحِدَادِ، وَفِي الْخَانِيَّةِ مِنْ أَوَائِلِ الْحَظْرِ وَالْإِبَاحَةِ. وَقَالَ فِي شَرْحِ التَّحْرِيرِ: وَهُوَ قَوْلُ مُعْتَزِلَةِ الْبَصْرَةِ وَكَثِيرٍ مِنْ الشَّافِعِيَّةِ وَأَكْثَرِ الْحَنَفِيَّةِ لَا سِيَّمَا الْعِرَاقِيِّينَ. قَالُوا: وَإِلَيْهِ أَشَارَ مُحَمَّدٌ فِيمَنْ هَدَّدَ بِالْقَتْلِ عَلَى أَكْلِ الْمَيْتَةِ أَوْ شُرْبِ الْخَمْرِ فَلَمْ يَفْعَلْ حَتَّى قُتِلَ بِقَوْلِهِ: خِفْت أَنْ يَكُونَ آثِمًا؛ لِأَنَّ أَكْلَ الْمَيْتَةِ وَشُرْبَ الْخَمْرِ لَمْ يُحَرَّمَا إلَّا بِالنَّهْيِ عَنْهُمَا، فَجَعَلَ الْإِبَاحَةَ أَصْلًا وَالْحُرْمَةَ بِعَارِضِ النَّهْيِ. اهـ.

وَنُقِلَ أَيْضًا أَنَّهُ قَوْلُ أَكْثَرِ أَصْحَابِنَا وَأَصْحَابِ الشَّافِعِيِّ لِلشَّيْخِ أَكْمَلِ الدِّينِ فِي شَرْحِ أُصُولِ الْبَزْدَوِيِّ، وَبِهِ عُلِمَ أَنَّ قَوْلَ الشَّارِحِ فِي بَابِ اسْتِيلَاءِ الْكُفَّارِ أَنَّ الْإِبَاحَةَ رَأْيُ الْمُعْتَزِلَةِ فِيهِ نَظَرٌ، فَتَدَبَّرْ (قَوْلُهُ: فَالتَّعْرِيفُ بِنَاءً عَلَيْهِ) أَيْ عَلَى أَنَّ الْأَصْلَ الْإِبَاحَةُ.

أَقُولُ: هَذَا الْجَوَابُ نَافِعٌ فِيمَا سَكَتَ عَنْهُ الشَّارِعُ، وَبَقِيَ عَلَى الْإِبَاحَةِ الْأَصْلِيَّةِ، أَمَّا مَا نَصَّ عَلَى إبَاحَتِهِ أَوْ فِعْلِهِ فَلَا يَنْفَعُ، وَقَدْ نَصَّ فِي التَّحْرِيرِ عَلَى أَنَّ الْمُبَاحَ يُطْلَقُ عَلَى مُتَعَلِّقِ الْإِبَاحَةِ الْأَصْلِيَّةِ كَمَا يُطْلَقُ عَلَى مُتَعَلِّقِ الْإِبَاحَةِ الشَّرْعِيَّةِ.

فَالْأَحْسَنُ فِي الْجَوَابِ أَنْ يُقَالَ: الْمُرَادُ بِقَوْلِهِ فِي التَّعْرِيفِ مَا ثَبَتَ ثُبُوتُ طَلَبِهِ لَا ثُبُوتُ شَرْعِيَّتِهِ، وَالْمُبَاحُ غَيْرُ مَطْلُوبِ الْفِعْلِ، وَأَنَّمَا هُوَ مُخَيَّرٌ فِيهِ. (حاشية ابن عابدين)

[ii] لِأَنَّ خِلْقَةَ الذَّهَبِ وَالْفِضَّةِ لِلثَّمَنِيَّةِ (تبيين الحقائق)

[iii] فَأَمَّا الذَّهَبُ وَالْفِضَّةُ ثَمَنٌ بِأَصْلِ الْخِلْقَةِ (المبسوط للسرخسي)

The post What is the ruling regarding E174? appeared first on Darul Fiqh.

What is the ruling regarding E175?

The Fatwa

In the Name of Allah, the Most Gracious, the Most Merciful

The Answer

The Fiqh of the Answer

E175 is a food additive that refers to gold, used primarily as a colouring agent to give food a luxurious, metallic appearance. It is often found in high-end confectionery, decorative cakes, and certain pastries, where it adds a visually striking, gold sheen. E175 is regulated and considered safe for consumption in small quantities by European food safety standards. However, its use is largely decorative and confined to luxury food items, given the expense and rarity of gold.

The source of E175 is pure gold, a naturally occurring precious metal. Gold is mined from the earth and refined through various processes to ensure it is of food-grade quality. Once refined, the gold is typically beaten into extremely thin sheets, known as gold leaf, which can then be applied to food products. This edible gold is chemically inert, meaning it passes through the digestive system without being absorbed or causing harm.

The fundamental principle in Sharīʿah is that everything is permissible to eat unless explicitly prohibited. Imam Ibn ʿĀbidīn (d.1252 AH) explained after quoting many other Fuqahā’ that this is the view held by the majority of the Fuqahā’in the Hanafī Madhhab.[i] Based on this principle, consuming E174 (silver) would generally be considered permissible. However, Allah has created gold and silver to serve as Thaman (currency), and using them for other purposes is seen as inappropriate.

Imam al-Zaylaʿī (d.743 AH) quotes Imam al-Atqānī (d.758 AH), who emphasises that gold and silver were created for the specific role of being Thaman.[ii]  Imam al-Sarakhsī (d.483 AH) also mentioned that gold and silver have been created as currency.[iii] Therefore, it is advisable to avoid consuming E175, given it’s intended purpose.

And Almighty Allah Alone Knows Best

Maulana Inaamul Hasan Chothia
Trainee Mufti

Reviewed and approved by
Mufti Faraz Adam
Darul Iftaa Muadh ibn Jabal
www.darulfiqh.com 

DISCLAIMER:

The views and opinions expressed in this answer belong only to the author and do not in any way represent or reflect the views of any institutions to which he may be affiliated.

Arguments and ideas propounded in this answer are based on the juristic interpretations and reasoning of the author. Given that contemporary issues and interpretations of contemporary issues are subjective in nature, another Mufti may reach different conclusions to the one expressed by the author. Whilst every effort has been taken to ensure total accuracy and soundness from a Shari’ah perspective, the author is open to any correction or juristic guidance. On the event of any juristic shortcomings, the author will retract any or all of the conclusions expressed within this answer.

The Shari’ah ruling given herein is based specifically on the scenario in question.  The author bears no responsibility towards any party that acts or does not act on this answer and is exempted from any and all forms of loss or damage.  This answer may not be used as evidence in any court of law without prior written consent from the author.  Consideration is only given and is restricted to the specific links provided, the author does not endorse nor approve of any other content the website may contain.

[i] . مَطْلَبٌ الْمُخْتَارُ أَنَّ الْأَصْلَ فِي الْأَشْيَاءِ الْإِبَاحَةُ

أَقُولُ: وَصَرَّحَ فِي التَّحْرِيرِ بِأَنَّ الْمُخْتَارَ أَنَّ الْأَصْلَ الْإِبَاحَةُ عِنْدَ الْجُمْهُورِ مِنْ الْحَنَفِيَّةِ وَالشَّافِعِيَّةِ اهـ وَتَبِعَهُ تِلْمِيذُهُ الْعَلَّامَةُ قَاسِمٌ، وَجَرَى عَلَيْهِ فِي الْهِدَايَةِ مِنْ فَصْلِ الْحِدَادِ، وَفِي الْخَانِيَّةِ مِنْ أَوَائِلِ الْحَظْرِ وَالْإِبَاحَةِ. وَقَالَ فِي شَرْحِ التَّحْرِيرِ: وَهُوَ قَوْلُ مُعْتَزِلَةِ الْبَصْرَةِ وَكَثِيرٍ مِنْ الشَّافِعِيَّةِ وَأَكْثَرِ الْحَنَفِيَّةِ لَا سِيَّمَا الْعِرَاقِيِّينَ. قَالُوا: وَإِلَيْهِ أَشَارَ مُحَمَّدٌ فِيمَنْ هَدَّدَ بِالْقَتْلِ عَلَى أَكْلِ الْمَيْتَةِ أَوْ شُرْبِ الْخَمْرِ فَلَمْ يَفْعَلْ حَتَّى قُتِلَ بِقَوْلِهِ: خِفْت أَنْ يَكُونَ آثِمًا؛ لِأَنَّ أَكْلَ الْمَيْتَةِ وَشُرْبَ الْخَمْرِ لَمْ يُحَرَّمَا إلَّا بِالنَّهْيِ عَنْهُمَا، فَجَعَلَ الْإِبَاحَةَ أَصْلًا وَالْحُرْمَةَ بِعَارِضِ النَّهْيِ. اهـ.

وَنُقِلَ أَيْضًا أَنَّهُ قَوْلُ أَكْثَرِ أَصْحَابِنَا وَأَصْحَابِ الشَّافِعِيِّ لِلشَّيْخِ أَكْمَلِ الدِّينِ فِي شَرْحِ أُصُولِ الْبَزْدَوِيِّ، وَبِهِ عُلِمَ أَنَّ قَوْلَ الشَّارِحِ فِي بَابِ اسْتِيلَاءِ الْكُفَّارِ أَنَّ الْإِبَاحَةَ رَأْيُ الْمُعْتَزِلَةِ فِيهِ نَظَرٌ، فَتَدَبَّرْ (قَوْلُهُ: فَالتَّعْرِيفُ بِنَاءً عَلَيْهِ) أَيْ عَلَى أَنَّ الْأَصْلَ الْإِبَاحَةُ.

أَقُولُ: هَذَا الْجَوَابُ نَافِعٌ فِيمَا سَكَتَ عَنْهُ الشَّارِعُ، وَبَقِيَ عَلَى الْإِبَاحَةِ الْأَصْلِيَّةِ، أَمَّا مَا نَصَّ عَلَى إبَاحَتِهِ أَوْ فِعْلِهِ فَلَا يَنْفَعُ، وَقَدْ نَصَّ فِي التَّحْرِيرِ عَلَى أَنَّ الْمُبَاحَ يُطْلَقُ عَلَى مُتَعَلِّقِ الْإِبَاحَةِ الْأَصْلِيَّةِ كَمَا يُطْلَقُ عَلَى مُتَعَلِّقِ الْإِبَاحَةِ الشَّرْعِيَّةِ.

فَالْأَحْسَنُ فِي الْجَوَابِ أَنْ يُقَالَ: الْمُرَادُ بِقَوْلِهِ فِي التَّعْرِيفِ مَا ثَبَتَ ثُبُوتُ طَلَبِهِ لَا ثُبُوتُ شَرْعِيَّتِهِ، وَالْمُبَاحُ غَيْرُ مَطْلُوبِ الْفِعْلِ، وَأَنَّمَا هُوَ مُخَيَّرٌ فِيهِ. (حاشية ابن عابدين)

[ii] لِأَنَّ خِلْقَةَ الذَّهَبِ وَالْفِضَّةِ لِلثَّمَنِيَّةِ (تبيين الحقائق)

[iii] فَأَمَّا الذَّهَبُ وَالْفِضَّةُ ثَمَنٌ بِأَصْلِ الْخِلْقَةِ (المبسوط للسرخسي)

The post What is the ruling regarding consuming E175? appeared first on Darul Fiqh.

What is the ruling regarding E1518?

The Fatwa

In the Name of Allah, the Most Gracious, the Most Merciful

The Answer

The Fiqh of the Answer

E1518, also known as triacetin or glycerol triacetate, is a food additive used as a solvent, humectant, and stabiliser. It helps to maintain moisture in products and enhances the texture of certain foods. It is commonly found in chewing gum, baked goods, and flavourings. Apart from food, E1518 is also used in cosmetics, pharmaceuticals, and even in the production of cigarette filters to maintain moisture and texture.

E1518 is produced by the esterification of glycerol with acetic acid. Glycerol is typically derived from plant-based oils like palm, coconut, or soybean oil. The acetic acid involved is usually synthetic, which makes E1518 generally plant-based, and thus suitable for vegetarians and vegans.

Imam ʿAlā’ al-Dīn Ibn ʿĀbidīn (d.1306 AH) mentions that items which are plant based are permissible to consume.[i]Furthermore, Imam Ibn Māzah al-Bukhārī (d.616 AH) mentions that the fundamental principle is that purity is the original state of all things, with impurity being something incidental.[ii]  Therefore, things are presumed to be pure unless it is established that they have become impure. The principle emphasises that purity is the default state, and to establish the impurity of something, definitive proof will be needed. This is based on the famous principle which has been mentioned by many of the Ḥanafī jurists including Q̣ādhī Khān (d.592 AH).[iii]

As E1518 is typically plant-based, it would be considered permissible for consumption. It has also been verified as suitable for vegans, further confirming that it is derived from plant sources.[iv]

And Almighty Allah Alone Knows Best

Maulana Inaamul Hasan Chothia
Trainee Mufti

Reviewed and approved by
Mufti Faraz Adam

Darul Iftaa Muadh ibn Jabal
www.darulfiqh.com

DISCLAIMER:

The views and opinions expressed in this answer belong only to the author and do not in any way represent or reflect the views of any institutions to which he may be affiliated.

Arguments and ideas propounded in this answer are based on the juristic interpretations and reasoning of the author. Given that contemporary issues and interpretations of contemporary issues are subjective in nature, another Mufti may reach different conclusions to the one expressed by the author. Whilst every effort has been taken to ensure total accuracy and soundness from a Shari’ah perspective, the author is open to any correction or juristic guidance. On the event of any juristic shortcomings, the author will retract any or all of the conclusions expressed within this answer.

The Shari’ah ruling given herein is based specifically on the scenario in question.  The author bears no responsibility towards any party that acts or does not act on this answer and is exempted from any and all forms of loss or damage.  This answer may not be used as evidence in any court of law without prior written consent from the author.  Consideration is only given and is restricted to the specific links provided, the author does not endorse nor approve of any other content the website may contain.

[i] قَوْلُهُ فَيُفْهَمُ مِنْهُ حُكْمُ النَّبَاتِ) وَهُوَ الْإِبَاحَةُ عَلَى الْمُخْتَارِ (تكملة رد المحتار)

[ii] لأن الطهارة في الأشياء أصل والنجاسة عارض، فيجري على الأصل حتى يعلم حدوث العارض، وما يقول بأن الظاهر هو النجاسة، قلنا: نعم، ولكن الطهارة كانت ثابتة، واليقين لا يزال إلا بيقين مثله؛ ألا ترى أنه لو أصاب عضو إنسان أو ثوبه سؤر الدجاجة، أو الماء الذي أدخل فيه يده، وصلى مع ذلك جازت صلاته، وطريقه ما قلنا: أن الأصل في الأشياء الطهارة، وقد تيقنا بالطهارة وشككنا في النجاسة فلا تثبت النجاسة بالشك، وهذا إذا لم يعلم بنجاسة الأواني.) المحيط البرهاني(

[iii] اليقين لا يزول بالشك (شرح الزيادات)

[iv] https://sarakidd.com/vegan-e-numbers-list/

The post What is the ruling regarding E1518? appeared first on Darul Fiqh.

Can you advise when Idda’h will end for my mother. Father’s passing date was: 11th May. I believe it’s the 18th of September but would like to confirm. Jzkallah [Question Published as Received]

The Fatwa

In the Name of Allah, the Most Gracious, the Most Merciful

The Answer

The Fiqh of The Answer

‘Iddah linguistically derives from the Arabic root meaning “to count,” referring to the counting of menstrual cycles. In Islamic jurisprudence, ‘iddah refers to the obligatory waiting period imposed on a woman by the Sharī’ah following the dissolution of her marriage, either due to divorce after consummation or the death of her husband, even if the marriage was not consummated. During this period, the woman is not permitted to leave her home, and any marriage contract made during this time is considered void.

The primary reason behind the ruling is simply the command of Allah Almighty. However, the Fuqahā’ have mentioned certain wisdoms behind the ‘iddah period. One is to confirm whether the woman is pregnant, ensuring that the lineage and paternity of any potential offspring are clear, especially in cases where the marriage has ended as mentioned by Kamāl Ibn al-Humām (d.861 AH).

In the case of a husband’s death, ‘iddah also serves as a period of mourning, during which the wife expresses sorrow and respects the bond of marriage. This mourning period is an act of respect for the deceased spouse, recognising the significant relationship that existed between them. One may read Shāh Waliullah’s Hujjatullah al-Bāligah (d.1176 AH) for more details.

With regard to calculating the period of ‘Iddah, Ibn ‘Ābīdīn (d.1252 AH) quoting and expanding from the Muḥīt of al-Sarakhsī (d.83 AH) explains three key principles;

• Upon the death of her husband, a woman must observe an ‘iddah period of four lunar months and ten days. This applies regardless of whether she is a minor or beyond childbearing age, or even if the marriage was not consummated.
• If the husband passes away on the first day of an Islamic month (calculated by the lunar sighting), the ‘iddah will be counted according to the lunar months. This means some months may be 29 days, while others may be 30.
• If the husband dies on a day other than the first of the month, the widow will calculate the ‘iddah based on 30 days per month. For the four months and ten days, she will count a total of 130 days. In this case, months comprising of 29 days are not considered.

There has been some debate among the fuqahā’ regarding how to count days when a situation arises midway through a lunar month. The discussion centres on whether the entire period should be calculated as a full 30 days or if the initial month should be counted as 30 days while subsequent months follow the lunar calendar. The majority of jurists support the former approach.

This view aligns with that of Imām Abu Hanifah (d. 150 AH), which is rationalised by many that since the start of a period is measured in days, it is logical for the entire period to be consistently calculated in the same manner. This reasoning is based on the principle that the completion of each month depends on the completion of the days within it. Since the first month is counted in days, subsequent months should also be counted in days to maintain consistency.

Imām Abu Hanifah (d.150 AH) argues that one cannot transition to the next month unless the current month is complete. As the entry into each month is based on the completion of days, the entire duration should be calculated in days.

In contrast, Imām Muhammad (d. 189 AH) presents a different view in the context of renting and leasing, where time periods are calculated differently. However, many jurists state that the calculation of ‘iddah (waiting period) is be based on days, reflecting a consensus on this issue as mentioned by Ibn Ābīdīn (d.1252 AH).

1. Taking the dates posed in the question; The 11^th of May comes after the inception of the lunar month and so a full 130 days should be counted from the following day so an entire day may be encapsulated.
2. Adding 130 days to May 12, 2024, we need to account for the number of days in each month.

• May: 20 days remaining (from May 12 to May 31)
• June: 30 days
• July: 31 days
• August: 31 days
• September: 30 days

Total up to end of September: 142 days (20 + 30 + 31 + 31 + 30)

1. 142 days exceeds 130 days, subtracting the excess:

• 130 days – 142 days = -12 days

Therefore, 12 days before the end of September brings us to September 18, 2024.

And Almighty Allah Alone Knows Best
Maulana Ammar Y Badat
Trainee Mufti 

Reviewed and approved by
Mufti Faraz Adam
Darul Iftaa Muadh ibn Jabal
www.darulfiqh.com

DISCLAIMER:

The views and opinions expressed in this answer belong only to the author and do not in any way represent or reflect the views of any institutions to which he may be affiliated.

Arguments and ideas propounded in this answer are based on the juristic interpretations and reasoning of the author. Given that contemporary issues and interpretations of contemporary issues are subjective in nature, another Mufti may reach different conclusions to the one expressed by the author. Whilst every effort has been taken to ensure total accuracy and soundness from a Shari’ah perspective, the author is open to any correction or juristic guidance. On the event of any juristic shortcomings, the author will retract any or all of the conclusions expressed within this answer.

The Shari’ah ruling given herein is based specifically on the scenario in question.  The author bears no responsibility towards any party that acts or does not act on this answer and is exempted from any and all forms of loss or damage.  This answer may not be used as evidence in any court of law without prior written consent from the author.  Consideration is only given and is restricted to the specific links provided, the author does not endorse nor approve of any other content the website may contain.

و في المحيط: إذا اتفق عدة الطلاق والموت في غرة الشهر اعتبرت الشهور بالأهلة وإن نقصت عن العدد، وإن اتفق في وسط الشهر. فعند الإمام يعتبر بالأيام، فتعتد في الطلاق بتسعين يوماً، وفي الوفاة بمائة وثلاثين (حاشية ابن عابدين)

وَحِكْمَةُ شَرْعِيَّةِ الْعِدَّةِ فِي الْأَصْلِ أَنْ لَا يَشْتَبِهَ النَّسَبُ (وَلَا اشْتِبَاهَ فِي إطْلَاقِهِ) أَيْ إطْلَاقَ صَاحِبِ الْعِدَّةِ عَنْ ذَلِكَ الْمَنْعِ لِأَنَّ الْمَاءَ مَاؤُهُ فَلِذَلِكَ جَازَ الْإِجْمَاعُ عَلَى إطْلَاقِهِ وَأَطْلَقَ، وَلَيْسَ هَذَا الْكَلَامُ بَيَانَ عِلَّةِ دَلِيلِ التَّخْصِيصِ: أَعْنِي الْإِجْمَاعَ، لِأَنَّ الصَّغِيرَةَ وَالْآيِسَةَ لَا اشْتِبَاهَ فِي حَقِّهِمَا مَعَ عَدَمِ إطْلَاقِ الْغَيْرِ فِيهِمَا بَلْ بَيَانُ عَدَمِ الْمَانِعِ مِنْ إطْلَاقِهِ، وَعَدَمُ الْمَانِعِ لَا يُعَلَّلُ بِهِ، لَكِنَّ الْمَعْنَى أَنَّهُ لَمْ يَجْمَعْ مَعَ الْمَانِعِ بَلْ هُوَ مُنْتَفٍ فَجَازَ الْإِجْمَاعُ، وَبَسَطَهُ أَنَّ الْعِدَّةَ بِعِلَّةِ الْحَاجَةِ إلَى دَفْعِ الِاشْتِبَاهِ فَوُجُودُ الْحَاجَةِ إلَى الدَّفْعِ مُقْتَضٍ لِثُبُوتِ الْعِدَّةِ الْمَانِعَةِ مِنْ التَّزَوُّجِ، فَفِي مَحِلٍّ لَا يَتَحَقَّقُ وُجُودُ الْحَاجَةِ إلَى الدَّفْعِ كَمَا فِي صَاحِبِ الْعِدَّةِ فُقِدَ الْمَانِعُ مِنْ عَدَمِهَا إلَّا أَنَّهُ وُجِدَ الْمُقْتَضِي لِلْعَدَمِ لِأَنَّ الْعِلَّةَ لَا تُؤَثِّرُ فِي الْعَكْسِ: يَعْنِي لَيْسَ عَدَمُهَا عِلَّةً لِعَدَمِ الْحُكْمِ وَلِذَلِكَ ثَبَتَ الْحُكْمُ: أَعْنِي وُجُودَ الْعِدَّةِ مَعَ عَدَمِهَا فِي الْآيِسَةِ وَالصَّغِيرَةِ بِالنَّصِّ وَهُوَ قَوْله تَعَالَى ﴿وَاللائِي يَئِسْنَ مِنَ الْمَحِيضِ مِنْ نِسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلاثَةُ أَشْهُرٍ وَاللائِي لَمْ يَحِضْنَ﴾ [الطلاق: ٤] إمَّا بِعِلَّةٍ أُخْرَى، وَإِمَّا أَنْ يَكُونَ إظْهَارُ الْخَطَرِ الْمُحَلِّ إذَا تَأَمَّلْت حَيْثُ مُنِعَ عَنْ وُرُودِ مِلْكِ الِاسْتِمْتَاعِ عَلَيْهِ مُدَّةً لِيَعُزَّ عَلَى الرَّاغِبِ، بِخِلَافِ مَا لَوْ أَطْلَقَ مُطْلَقًا كَمَا أَظْهَرَ خَطَرَهُ مَرَّةً أُخْرَى بِاشْتِرَاطِ جَمْعِ النَّاسِ لِيَشْهَدُوهُ أَوْ لَمْ يَطَّلِعْ عَلَيْهَا أَوْ هِيَ فِيهِمَا تَعَبُّدٌ مَحْضٌ، وَلَمْ يُمْكِنْ إخْرَاجُهُمَا مِنْ حُكْمِ الْعِدَّةِ مَعَ النَّصِّ عَلَيْهِمَا وَفِي غَيْرِهِمَا مُعَلَّلٌ بِمَا قُلْنَا فَلَيْسَتْ الْعِدَّةُ مُطْلَقًا تَعَبُّدِيَّةً (فتح القدير)

(فَبِالْأَيَّامِ) أَيْ فَتُعْتَبَرُ الْأَيَّامُ فِي الشُّهُورِ بِالْعَدَدِ، وَهُوَ أَنْ يَعْتَبِرَ كُلَّ شَهْرٍ ثَلَاثِينَ يَوْمًا هَذَا عِنْدَ الْإِمَامِ؛ لِأَنَّهُ لَمَّا تَعَذَّرَ اعْتِبَارُ الشَّهْرِ الْأَوَّلِ بِالْأَهِلَّةِ تَعَذَّرَ اعْتِبَارُ الثَّانِي، وَالثَّالِثِ أَيْضًا؛ لِأَنَّ الشَّهْرَ الْأَوَّلَ لَمَّا وَجَبَ تَكْمِيلُهُ مِنْ الثَّانِي لِكَوْنِهِ مُتَّصِلًا بِهِ نَقَصَ الثَّانِي أَيْضًا فَوَجَبَ تَكْمِيلُهُ مِنْ الثَّالِثِ وَهَكَذَا إلَى آخِرِ الْمُدَّةِ (وَعِنْدَ مُحَمَّدٍ الْأَوَّلُ) أَيْ الشَّهْرُ الْأَوَّلُ (بِالْأَيَّامِ، وَالْبَاقِي بِالْأَهِلَّةِ)؛ لِأَنَّ الْأَصْلَ فِي الشُّهُورِ اعْتِبَارُهَا بِالْأَهِلَّةِ عِنْدَ الْإِمْكَانِ، وَقَدْ أَمْكَنَ ذَلِكَ فِي الشُّهُورِ الْمُتَخَلِّلَةِ، وَتَعَذَّرَ بِالْأَوَّلِ فَيُكْمِلُ بِالْأَيَّامِ الشَّهْرَ الْآخَرَ (وَأَبُو يُوسُفَ مَعَهُ) أَيْ مَعَ مُحَمَّدٍ (فِي رِوَايَةٍ وَمَعَ الْإِمَامِ فِي أُخْرَى، وَكَذَا الْعِدَّةُ)، فَإِنَّ الْإِيقَاعَ إذَا كَانَ حِينَ يُهَلُّ الْهِلَالُ تُعْتَبَرُ شُهُورُ الْعِدَّة بِالْأَهِلَّةِ، وَهَذَا بِلَا خِلَافٍ، وَإِذَا كَانَ فِي أَثْنَاءِ الشَّهْرِ فَفِي حَقِّ تَفْرِيقِ الطَّلَاقِ يُعْتَبَرُ بِالْأَيَّامِ اتِّفَاقًا، وَكَذَا فِي حَقِّ انْقِضَاءِ الْعِدَّةِ عِنْدَهُ، وَأَمَّا عِنْدَهُمَا فَيُعْتَبَرُ شَهْرٌ وَاحِدٌ بِالْأَيَّامِ وَشَهْرَانِ بِالْأَهِلَّةِ وَذَكَرَ فِي النِّهَايَةِ أَنَّ الْعِدَّةَ فِي هَذِهِ الصُّورَةِ تُعْتَبَرُ بِالْأَيَّامِ اتِّفَاقًا كَمَا فِي الْقُهُسْتَانِيِّ (مجمع الأنهر)

(ثُمَّ إنْ كَانَ الْعَقْدُ حِينَ يَهُلُّ الْهِلَالُ فَشُهُورُ السَّنَةِ كُلِّهَا بِالْأَهِلَّةِ)؛ لِأَنَّهَا هِيَ الْأَصْلُ (وَإِنْ كَانَ فِي أَثْنَاءِ الشَّهْرِ فَالْكُلُّ بِالْأَيَّامِ) عِنْدَ أَبِي حَنِيفَةَ وَهُوَ رِوَايَةٌ عَنْ أَبِي يُوسُفَ. وَعِنْدَ مُحَمَّدٍ وَهُوَ رِوَايَةٌ عَنْ أَبِي يُوسُفَ الْأَوَّلُ بِالْأَيَّامِ وَالْبَاقِي بِالْأَهِلَّةِ؛ لِأَنَّ الْأَيَّامَ يُصَارُ إلَيْهَا ضَرُورَةً، وَالضَّرُورَةُ فِي الْأَوَّلِ مِنْهَا. وَلَهُ أَنَّهُ مَتَى تَمَّ الْأَوَّلُ بِالْأَيَّامِ ابْتَدَأَ الثَّانِيَ بِالْأَيَّامِ ضَرُورَةً وَهَكَذَا إلَى آخِرِ السَّنَةِ، وَنَظِيرُهُ الْعِدَّةُ وَقَدْ مَرَّ فِي الطَّلَاقِ. (فتح القدير)

وَبَاقِي الْأَشْهُرِ بِالْأَهِلَّةِ كَمَا هُوَ قَوْلُ الصَّاحِبَيْنِ فِي الْإِجَارَةِ، وَقَدْ أَجْرَوْا هَذَا الْخِلَافَ بَيْنَ الْإِمَامِ وَصَاحِبَيْهِ فِي الْعِدَّةِ، وَبَعْضُهُمْ ذَكَرَ أَنَّ الْمُعْتَبَرَ فِيهَا الْأَيَّامُ إجْمَاعًا وَأَنَّ الْخِلَافَ إنَّمَا هُوَ فِي الْإِجَارَةِ وَهُوَ مُقْتَضَى إطْلَاقِ الْمُصَنِّفِ هُنَاكَ (حاشية ابن عابدين)

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