Halal & Haram animals from the sea?

By Shaykh (Mufti) Ismail Moosa (HA)

Question:

I want to know in detail what is halal from Sea and what is haram because iwas

having disscussion with my friend from europe specially about crab and prans we

have heard from some place its halal some is telling its makroo please explain

properly about makroo also .

What animals and bird is halal to eat .

Answer: In the Name of Allah, Most Compassionate, Most Merciful,

Assalaamu 'alaykum waRahmatullahi Wabarakatuh

According to the Hanafi Madhab, it is only permissible to eat fish from the ocean. This is

due to the narration wherein it is related from Nabi ‫ صلي الله عليه وسلم‬that He said,

1
‫ فالجراد‬: ‫ فأما الميتتان‬، ‫« أحلت لنا ميتتان ودمان‬: ‫ قال‬-‫صلى الله عليه وسلم‬- ‫عن عبد الله بن عمر أن رسول الله‬

, ‫) موقوفاو مرفوعا‬254 / 1( - ‫ أخرجه البيهقي في السنن الكبرى‬.» ‫ فالطحال والكبد‬: ‫ وأما الدمان‬، ‫والحوت‬

‫) ولكنا الموقوف له حكم الرفع كما قاله البيهقي رحمه الله‬7/ 1( - ‫أشار الحافظ الى ضعف المرفوع في بلوغ المرام‬.

"Two animals that die naturally have been permitted for us, the locust and the fish"

(Narrated by al-Bayhaqi (1/254)

Those scholars who classify crabs and prawns as fish regard it as permissible to eat the same.

However, there are many Ulama who do not classify them as fish, hence it is better to

abstain. Nabi ‫ صلي الله عليه وسلم‬has said,

‫الحلال بين والحرام بين وبينهما مشبهات لا يعلمها كثير من الناس فمن اتقى المشبهات استبرأ لدينه وعرضه )صحيح‬

)5/50( -‫) ومسلم‬28 / 1( - ‫البخاري‬

"Halal is clear and Haram is clear. Between the two is that which is doubtful which many

people do not know about. Whoever protects himself from the doubtful protects his

religion and integrity." (Narrated by Bukhari (1/28) and Muslim(5/50)

)192 / 1( - ‫ولا يؤكل من حيوان الماء إلا السمك (مختصر القدوري‬

‫قال في الخلاصة وإنما يحل الصيد بخمسة عشر شرطاوخمسة في الصيد منها أن لا يكون متقو يا بأنيابه أو بمخلبه وأن لا‬

‫يكون من الحشرات وأن لا يكون من بنات الماء سوى السمك وأن يمنع نفسه بجناحة أو مخلبه وأن يموت بهذا قبل‬

)251 / 8( - ‫أن يصل إلى ذبحه (البحر الرائق‬

Those birds that hunt with their claws/talons, are considered Haram, such as a falcon, eagle,

kite, hawk, bat, etc. This is based on the following narration of 'Abd Allah bin 'Abbas (May

Allah Ta'ala be pleased with him) where he said,

2
‫عن ابن عباس قال نهى رسول الله ‪-‬صلى الله عليه وسلم‪ -‬عن كل ذى ناب من السباع وعن كل ذى مخلب من‬

‫الطير‪( .‬صحيح مسلم ‪)60 / 6( -‬‬

‫‪The Messenger of Allah (Allah bless him & give him peace) prohibited the eating of all‬‬

‫)‪fanged beasts of prey, and all the birds having talons." (Sahih Muslim 6/60‬‬

‫‪Thus, all animals that hunt with their teeth and birds of prey who hunt with their‬‬

‫‪talons/claws are impermissible. This is a general principle, for any specific animal or bird,‬‬

‫‪you are most welcome to write to us again.‬‬

‫‪All those birds are halal which merely eat grains and crop and do not hunt with their claws‬‬

‫‪and do not prey on other animals, like ducks, chickens, crows, doves, pigeons, sparrows, etc.‬‬

‫قال رحمه الله ( ولا يؤكل ذو ناب ولا مخلب من سبع وطير ) يعني لا يحل أكل ذي ناب من سباع البهائم وذي‬

‫م خلب من سباع الطير لما روى ابن عباس رضى الله تعالى عنهما أن النبي صلى الله عليه وسلم نهى عن أكل ذي ناب‬

‫ومخلب من سبع وطير رواه مسلم والجماعة‬

‫والسباع جمع سبع وهو كل مختطف منتهب جارح قاتل عادة والمراد بذي المخلب ما له مخلب هو سلاح وهو مفعل‬

‫من الخلب وهو مزق الجلد و يعلم بذلك أن المراد بذي مخلب هو سباع الطير لأن كل ماله مخلب وهو الظفر كما أريد‬

‫به في ذي ناب من سباع البهائم لا كل ما له ناب ولأن طبيعة هذه الأشياء مذمومة شرعا فيخشى أن يتولد من لحمها‬

‫شيء من طباعها فيحرم إكراما لبني آدم وهو نظير ما روي عنه عليه الصلاة والسلام أنه قال لا ترضع لكم الحمقاء‬

‫فإن اللبن يغذي (البحر الرائق ‪)195 / 8( -‬‬

‫‪And Allah knows best‬‬

‫‪Wassalaamu 'alaykum‬‬

‫‪Ml. Ismail Moosa,‬‬

‫‪Student Darul Iftaa‬‬

‫‪Checked and Approved by:‬‬

‫‪Mufti Ebrahim Desai‬‬

‫‪3‬‬
Darul Iftaa, Madrassah In'aamiyyah

Clarification:

In the name of Allah, Most Gracious, Most Merciful

Assalaamu 'alaykum waRahmatullahi Wabarakatuh

We have been notified of a misconception which arouse from Fatwa number 18321.

The fatwa should have been worded differently. Although some contemporary scholars opine

that a crab is fish and no consideration should be given to science, none of the classical

scholars ever classified a crab as fish. There is a consensus amongst traditional scholars and

hence, crabs will NOT be permissible according to the Hanafi madhab.

And Allah knows best

Wassalaamu 'alaykum

Ml. Ismail Moosa,

Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai

Darul Iftaa, Madrassah In'aamiyyah

4
Is It Permissible to Eat Shark Meat?

MAY 20, 2012

Answered by Mufti Muhammad ibn Adam

Question: Is it Permissible to eat sharks? Aren’t man-eating animals Haram?

Answer: In the name of Allah, Most Compassionate, Most Merciful,

All the four major Sunni Madhabs are in agreement that consuming all types of fish is

without doubt Halal, due to the explicit mention of this in the Qur’an and Sunnah.

The permissibility of eating all types of fish without the need of carrying out the Islamic

method of slaughter is a special dispensation given to us by Allah Most High, the All-Wise

and All-Knowing. Fish has been exempted from the general ruling of the impermissibility of

eating dead animals, and it can be consumed even if it was a man-eater.

Allah Most High says:

“Lawful to you is the pursuit of water-game (fishing) and its use for food, for the benefit of

yourselves and those who travel…” (Surah al-Ma’ida, V: 96)

This verse, according to the understanding of the Hanafi Mujtahids, refers to fish only, and

not other animals.

5
Moreover, Sayyiduna Abd Allah ibn Umar (Allah be pleased with him) narrates that the

Messenger of Allah (Allah bless him & give him eternal peace) said: “Two types of dead

meat and two types of blood have been made lawful for our consumption: The two dead

meats are: fish and locust, and the two types of blood are: liver and spleen.” (Sunan Abu

Dawud, Musnad Ahmad, 2/97 and Sunan Ibn Majah, no: 3314)

Thus, there is complete consensus with regards to the permissibility of eating fishes of all

kind, including sharks and whales, due to the above-mentioned and many other evidences

found in the Sunnah. The Messenger of Allah (Allah bless him & give him peace) and his

blessed Companions (Allah be pleased with them all) have been reported in many narrations

to have consumed fish. In fact, there is a renowned Hadith in Sahih al-Bukhari and

elsewhere that alludes to the permissibility of eating large fishes such as the shark and whale.

Sayyiduna Jabir ibn Abd Allah (Allah be pleased with him) said: “The Messenger of Allah

(Allah bless him & give him peace) sent troops to the sea-coast and appointed Abu Ubayda

ibn al-Jarrah (Allah be pleased with him) as their commander, and they were 300 (men).

We set out, and we had covered some distance on the way, when our journey-food and

provision ran short. So Abu Ubayda ordered that all the food present with the troops be

collected, and it was collected.

Our journey-food was dates, and Abu Ubayda kept on giving us our daily share from it little

by little until it decreased to such an extent that we did not receive except a date each. I

(Jabir) asked: “How did you survive on one date?” He said: “We came to know its value

when even that finished.” Jabir added: “Then we reached the sea (coast) where we found a

fish like a small mountain. The people (i.e. troops) ate from it for 18 nights (i.e. days).

6
Then Abu Ubayda ordered that two of its ribs be fixed on the ground (in the form of an

arch) and that a she-camel be ridden and passed under them. So it passed under them

without touching them.” (Sahih al-Bukhari, no: 4102, Kitab al-Maghazi)

In another version of this narration, Sayyiduna Jabir (Allah be pleased with him) says:

“We set out in the army of al-Khabt and Abu Ubayda (Allah be pleased with him) was the

commander of the troops. We were struck with severe hunger and the sea threw out a dead

fish the like of which we had never seen, and it was called al-Anbar. We ate of it for half a

month. Abu Ubayda took (and fixed) one of its bones and a rider passed underneath it

(without touching it). Abu Ubayda said (to us): “Eat (of that fish).”

When we arrived at Madina, we informed the Messenger of Allah (Allah bless him & give

him peace) about what had happened, and he said: “Eat, for it is food Allah has brought out

for you, and feed us if you have some of it.” So some of them gave him (of that fish) and he

ate it.” (Sahih al-Bukhari, no: 4104)

The above narration clearly shows that the Anbar fish which the sea had thrown out for the

consumption of the Companions (Allah be pleased with them all) was a huge and gigantic

fish. Sayyiduna Jabir (Allah be pleased with him) resembled it to a small mountain and

Sayyiduna Abu Ubayda (Allah be pleased with him) made an arch with its ribs and a camel-

rider passed under it without his head touching the ribs.

In another narration, it is mentioned that Abu Ubayda (Allah be pleased with him) had

chosen the tallest man out of them to ride the camel, in order to show the enormity of the

fish. Thus, it can be said (and Allah knows best) that this fish may be some kind of a whale

or shark.

7
In conclusion, all the Fuqaha of the four Sunni Schools of Islamic law are in agreement that

all types of fish are Halal for consumption. This also includes sharks, for they are also

considered to be from the fish family.

And Allah knows best

[Mufti] Muhammad ibn Adam

Darul Iftaa

Leicester, UK

www.daruliftaa.com

8
What Parts of a Halal Animal are Haram to Eat?

Answered by Mufti Muhammad ibn Adam al-Kawthari

Question:

I was just wondering what parts of a Halal animal are impermissible to eat. I recently heard

that there are certain parts of a Halal animal that remain Haram. Is this true?

Answer:

In the name of Allah, Most Compassionate, Most Merciful,

According to the Hanafi School of Islamic law, seven things from a Halal and lawfully-

slaughtered animal cannot be eaten. The first of these seven items has been emphatically

forbidden by a decisive text of the Qur’an, hence it is unlawful (haram) to consume it;

whereas consuming the other six items is considered prohibitively disliked (makruh tahrim),

because there is no decisive text regarding their prohibition although their prohibitive dislike

is proven through non decisive texts. (See: Bada’i al-Sana’i 5/61)

The seven things are as follows:

1) Flowing Blood

The prohibition of consuming blood that flows has been proven through a decisive text of

the Qur’an. Allah Most High says in the Qur’an:

“Say, I do not find, in what has been revealed to me anything [out of the cattle under

discussion] prohibited for anyone who eats it, unless it be carrion, or blood that pours forth,

or flesh of swine” because it is impure” or there be an animal slaughtered sinfully by

invoking on it the name of someone other than Allah….” (Surah al-An’am, V: 146)

2) Penis

9
3) Testicles

4) Vulva (external parts of the female genitalia)

5) Glands

6) Urinary bladder

7) Gall-bladder

Allah Most High says:

“…for he allows them as lawful what is pure and makes unlawful for them filthy things …”

(Surat al-A’raf, V: 157)

This verse of Surat al-A’raf signifies that “filthy things (khaba’ith)” have been prohibited by

Allah and His Messenger (Allah bless him & give him peace). The term used in the Qur’an is

“khaba’ith” which refers to things whose consumption would be detested by sound natured

people. As such, the Hanafi jurists have ruled that the consumption of the above mentioned

six things from a Halal animal is Makruh Tahrim, since they are of the filthy things

(khaba’ith) entailed by the verse of the Qur’an.

Moreover, Imam Muhammad ibn al-Hasan al-Shaybani reports from al-Awza’i, from Wasil

ibn Abi Jamil that Mujahid (Allah be pleased with them all) said: “The Messenger of Allah

(Allah bless him & give him peace) disliked consuming seven things from the sheep: the

gall-bladder, the urinary bladder, the glands, the vulva, the penis, the testicles and the blood.

The Messenger of Allah (Allah bless him & give him peace) used to like the forepart of

sheep and goats.” (Kitab al-Athar, with a sound chain of narration, no: 811)

And Allah knows best

Muhammad ibn Adam

Darul Iftaa

Leicester , UK

10
11
What Animals Are Halal and Haram to Eat in the Hanafi
School?

MARCH 4, 2011

Answered by Shaykh Muhammad ibn Adam al-Kawthari

Question: Can you give me a list of animals that are Halal and Haram according to

the Hanafi School?

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

In the name of Allah, Most Compassionate, Most Merciful,

Islam is a religion of mercy and compassion. It only commands and prohibits that which is

in the best interests of the human being. The human mind however, due to it being very

limited and restricted, may not be able to understand the logic behind every ruling. It may

not be able to comprehend properly why a particular ruling is given, but Allah Most High-

the Merciful and All-Knowing- is the best to decide what is beneficial and harmful for us,

for He is the one who created us.

Allah Most High blessed humanity with His beloved Messenger (Allah bless him & give him

peace), as a light and light-giving. The Sacred Law (Shariah) of Islam that the Messenger of

Allah (blessings and peace be upon him) came with from Allah differentiated between a

living and a dead animal. Dead animals were declared unlawful (haram). Certain animals

that were harmful to the welfare of humans were also prohibited, such as pigs, dogs, cats and

12
wild animals. Thus, the animals that have been prohibited for consumption by Shariah is due

to the fact that they are harmful for human consumption, whether we realize this or

otherwise.

After understanding the above, it should be noted that each of the four Sunni Schools of

Islamic law (madhhabs) have their own principles (based on the guidelines of the Qur’an &

Sunnah) with regards to which animals are lawful (halal) and which are unlawful (haram)

for consumption.

Below are the basic principles of permissibility and impermissibility in the Hanafi School

with regards to animal consumption, as mentioned in the classical books of Hanafi

jurisprudence. (Culled from: al-Fatawa al-Hindiyya, 5/289-291, Bada’i al-Sana’i, 5/35-39

and Radd al-Muhtar, 304-308)

1. Animals that have been clearly and explicitly prohibited in the Qur’an or Sunnah are

without doubt Haram, such as a swine, donkey, etc.

2. Animals that are born and live in water are all Haram with the exception of fish. All types

of fishes are Halal, with the exception of that which dies naturally in the sea without any

external cause. However, if a fish was to die due to some external cause such as cold, heat,

being thrown to the shore by the water, colliding with a stone, etc, then it would be Halal.

Allah Most High says:

“Forbidden to you (for food) are: dead meat, blood, the flesh of swine…” (Surah al-Ma’idah,

V: 53)

13
In the above verse, Allah Almighty forbade the meat of all dead animals without

differentiating between sea-animals and land-animals. Thus, all sea-animals would also be

included in this general prohibition. However, fish has been exempted from this general

ruling due to the explicit mention of its permissibility by the Messenger of Allah (Allah bless

him & give him peace).

Sayyiduna Abd Allah ibn Umar (Allah be pleased with him) narrates that the Messenger of

Allah (Allah bless him & give him eternal peace) said: “Two types of dead meat and two

types of blood have been made lawful for our consumption: The two dead meats are: fish

and locust, and the two types of blood are: liver and spleen.” (Sunan Abu Dawud, Musnad

Ahmad and Sunan Ibn Majah)

Moreover, there is no mention in the Sunnah literature that the Messenger of Allah (Allah

bless him & give him peace) or his Companions (Allah be pleased with them all) ever

consumed the meat of a sea-animal besides the fish, hence if it was permitted, it would have

at least been consumed once in order to show its permissibility. (Dars Tirmidhi, 1/280)

As far as the fish which dies naturally in the sea without an external cause (samak al-tafi) is

concerned, Sayyiduna Jabir ibn Abd Allah (Allah be pleased with him) narrates that the

Messenger of Allah (Allah bless him & give him peace) said: “What the sea throws up and is

left by the tide you may eat, but what dies in the sea and floats you must not eat.” (Sunan

Abu Dawud, no: 3809 & Sunan Ibn Majah)

Sayyiduna Ali (Allah be pleased with him) forbade the selling of naturally dead fish (floating

fish) in the markets. (Bada’i al-Sana’i, 5/36 and al-Ikhtiyar)

14
In light of the above, all sea-animals are Haram except for fish. It will be permitted to eat a

fish even without slaughtering it according to the rules of Shariah. However, a fish that dies

naturally without an external cause and begins to float on the surface of the water (Samak

al-Tafi) is also considered Haram.

3. The third principle is that, amongst the land-animals, those that have no blood in them

are considered Haram, such as a hornet, fly, spider, beetle, scorpion, ant, etc.

Allah Most High says:

“for he (the Prophet) commands them what is just and forbids them what is evil; he allows

them as lawful what is good (and pure) and prohibits them from what is bad (and impure).”

(Surah al-A’raf, V: 157)

Thus, animals that don’t contain blood such as spiders and others are considered to be from

what is impure because a sound natured person would detest their consumption.

The only exception is that of a locust, for the Messenger of Allah (Allah bless him & give

him peace) clearly permitted its consumption, in the Hadith of Sunan Abu Dawud and

Musnad Ahmad quoted earlier.

Similarly, Ibn Abi Awfa (Allah be pleased with him) was asked concerning the consuming of

a locust and he said: “I fought with the Messenger of Allah (Allah bless him & give him

peace) in six or seven battles, and we used to eat it (locust) with him.”  (Sunan Abu Dawud,

no: 3806)

15
4. The forth principle is that those land-animals who have blood in them but the blood does

not flow, in other words animals that do not have flowing blood, are also considered Haram,

such as a snake, lizard, chameleon, etc.

5. The fifth principle is that all types of pests (hasharat al-Ardh) are also considered Haram,

such as a mouse, hedgehog, jerboa, etc.

The reasoning behind the prohibition of these animals is the same verse of Surah al-A’raf

quoted above, in that they are considered impure (khabith) for consumption.

6. The sixth principle is, land-animals who have flowing blood in them and they survive on

grass and leaves, and do not prey on other animals (i.e. non-predatory terrestrial animals)

are all considered Halal, such as a camel, cow, goat, buffalo, sheep, deer, etc, although there is

a slight difference of opinion within the Hanafi School with regards to the consumption of

horse-meat, as will be discussed later. Also, a donkey is exempted from this general ruling, in

that its meat in considered Haram for consumption.

Allah Most High says:

“And cattle (an’am), He has created for you, from them you derive warmth, and numerous

benefits, and of their (meat) you eat.” (Surah al-Nahl)

And:

“It is Allah Who made cattle for you, that you may use some for riding and some for food.”

(Surah al-Mu’min, V: 79)

16
In the above two verses, Allah Most High uses the term “al-An’am” (cattle) which refers to

non-predatory animals, according to the unanimous agreement of all the linguistics.

As far as the consumption of horse-meat is concerned, Imam Abu Hanifa (Allah have mercy

on him) considers is somewhat disliked (makruh tanzihan) due to its honour and due to the

fact that a horse is needed in Jihad. Imam Abu Yusuf and Imam Muhammad (Allah have

mercy on them both) consider it Halal, and it is said that Imam Abu Hanifa also retreated to

this opinion. Thus, it would be permitted to consume horse-meat, although better to avoid.

With regards to the meat of a donkey and mule, Allah Most High says:

“And (He has created) horses, mules, and donkeys, for you to ride and use for show; and He

has created (other) things of which you have no knowledge.” (Surah al-Nahl, V: 8)

So, in regards to all other non-predatory animals, Allah Almighty mentions that He has

created them for consumption (as we have seen in the verses mention earlier). However,

with regards to donkeys and mules, He mentions that they are for riding and adornment

(zeenah). Had consumption of these animals been Halal, Allah Almighty would surely have

mentioned it.

Moreover, Sayyiduna Abd Allah ibn Umar (Allah be pleased with him) narrates that the

Messenger of Allah (Allah bless him & give him peace) forbade the meat of donkeys on the

day of the battle of Khaybar. (Sahih al-Bukhari, no: 5202)

17
Sayyiduna Abu Tha’laba (Allah be pleased with him) narrates that the Messenger of Allah

(Allah bless him & give him peace) prohibited the eating of donkey’s meat. (Sahih al-

Bukhari, no: 5205)

Sayyiduna Anas ibn Malik (Allah be pleased with him) narrates that a person came to the

Messenger of Allah (Allah bless him & give him peace) and said: “The donkeys have been

(slaughtered and) eaten. Another man came and said: ‘The donkeys have been destroyed.’

The Messenger of Allah (Allah bless him & give him peace) ordered a caller to announce to

the people: ‘Allah and His Messenger forbid you to eat the meat of donkeys, for it is impure.’

Thus the pots were turned upside down while the (donkey’s) meat was boiling in them.”

(Sahih al-Bukhari, no: 5208)

With regards to the mules, Sayyiduna Khalid ibn al-Walid (Allah be pleased with him)

narrates that the Messenger of Allah (Allah bless him & give him peace) forbade the meat of

horses, mules and donkeys. (Musnad Ahmad, 4/89, Sunan Abu Dawud, no: 3790, Sunan

Nasa’i and Sunan Ibn Majah)

However, the fuqaha mention that the ruling on a mule would be that of its mother. If the

mother is a donkey, then it would be definitely Haram. If the mother is some Halal animal

such as a cow, it would be completely Halal, and if the mother is a horse, then the rules of

eating horse-meat would apply. (See: Radd al-muhtar)

7. The seventh principle is that all terrestrial predatory animals and beasts, i.e. animals that

hunt with their teeth, are considered Haram, such as a lion, cheetah, tiger, leopard, wolf, fox,

dog, cat, etc.

18
8. The eighth principle is that all birds of prey, i.e. those that hunt with their claws/talons,

are considered Haram, such as a falcon, eagle, kite, hawk, bat, etc.

The proof for both these principles (seven and eight) is the famous Hadith of Sayyiduna

Abd Allah ibn Abbas (Allah be pleased with him) that the Messenger of Allah (Allah bless

him & give him peace) prohibited the eating of all fanged beasts of prey, and all the birds

having talons. (Sahih Muslim, no: 1934)

Hence, all beasts and birds of prey, beasts that hunt with their teeth and birds who hunt with

their talons/claws, are unanimously considered Haram.

9. The ninth principle is that birds who do not hunt with their claws and do not prey on

other animals, rather they merely eat grains and crop, are all considered Halal, such as a

chicken, duck, pigeon, dove, sparrow, crow, etc.

Sayyiduna Abu Musa al-Ash’ari (Allah be pleased with him) says: “I saw the Messenger of

Allah (Allah bless him & give him peace) consuming (the meat of) chicken.” (Sahih al-

Bukhari, no: 5198)

10. The tenth principle is that if a Halal animal only consumes impure things to the extent

that it creates bad odour in its meat and milk, then it will be Makruh to consume its meat

and drink its milk. However, if it consumes other things along with the impure, or if it does

not create bad smell in its meat and milk, then the meat and milk will be totally Halal.

(Radd al-Muhtar, 6/340)

It is stated in al-Fatwa al-Hindiya:

19
“A chicken will only be considered a jallalah (hence makruh) if the majority of what it eats

is impure, and that it penetrates into the meat in such a way that it creates a bad smell.”

(See: al-fatawa al-Hindiyya, 5/289)

11. The last principle is that if one parent of an animal is Halal and the other Haram,

consideration will be taken of the mother. Thus, if the mother is a Halal animal, the

offspring would also be Halal, such as a mule whose mother is a cow. If however, the mother

is a Haram animal, the offspring would also be Haram, such as a mule whose mother is a

donkey.

The above were eleven general and broad principles with regards to the consumption of

animal meat, according to the Hanafi School of thought. It should be noted here that the

meaning of Halal is merely that one may eat of the animal, but there are separate rules with

regards to slaughtering and hunting these animals, for which one may refer to previously

posted articles or the books of Fiqh. Failure to comply with these rules may well render a

Halal animal Haram.

In light of the above general principles, the following is a list of Halal and Haram animals in

the Hanafi School: (Both these lists of animals are not exclusive)

Animals whose meat is Halal:

1. Camel

2. Goat

3. Sheep

20
4. Buffalo

5. Stag

6. Rabbit

7. Cow (including mountain cow)

8. Wild-ass (The prohibition in the Hadith is of domesticated donkeys)

9. Fish (of all types, including prawns according to those who consider prawns to be a form

of fish. Others however, don’t permit its consumption, for they don’t consider prawns to be

from the fish family. For details, see an earlier post).

10. Deer/Antelope/Gazelle

11. Duck

12. Heron (grey or white wading bird with long neck and long legs and (usually) long bill).

13. Nightingale

14. Quail

15. Parrot

16. Francolin

17. Locust

18. Partridge (heavy-bodied small-winged South American game bird)

19. Lark (North American yellow-breasted songbirds)

20. Sparrow

21. Goose

22. Ostrich

23. Dove

24. Pigeon

25. Stork

26. Rooster

27. Chicken

21
28. Peacock

29. Starling

30. Hoopoe (any of several crested Old World birds with a slender down-curving bill,

known in Arabic as Hudhud- that was sent by Sayyiduna Suleyman (peace be upon him).

Animals whose meat is Haram:

1. Wolf

2. Hyena

3. Cat

4. Monkey

5. Scorpion

6. Leopard

7. Tiger

8. Cheetah

9. Lion

10. Jerboa

11. Bear

12. Swine/pig

13. Squirrel

14. Hedgehog

15. Snake

16. Tortoise/Turtle

17. Dog

18. Crab

19. Jackal

22
20. Donkey (domesticated)

21. Lizard (The Messenger of Allah (Allah bless him & give him peace) forbade the eating

of a Lizard. Recorded by Imam Abu Dawud in his Sunan from Abd al-Rahman ibn Shibl

(Allah be pleased with him. Hadith no: 3790)

22. Fox

23. Crocodile

24. Weasel

25. Elephant (Radd al-Muhtar, 6/306)

26. Falcon

27. Hawk

28. Kite

29. Bat

30. Vulture

31. Mouse

32. Rat

33. All insects, such as a Mosquito, Fly, Wasp, Spider, Beetle, etc.

And Allah knows best.

Muhammad ibn Adam al-Kawthari

Darul Iftaa, Leicester, UK

www.daruliftaa.com

23
Commentary on the Verse of Istiwā’ On the ‘Arsh

By Hakīm al-Ummah Mawlānā Ashraf ‘Ali Thānawi

Translated by Mawlānā Hamood Aleem

“He (Allah Most High) then firmly established (istawā) Himself over the Throne” (Qur’an

7:54) means He firmly established Himself over the Kingly Throne and began decreeing

orders (ahkāms) in the heavens and the earth. In the tafsīr (exegesis) of [the verse] “He

then firmly established Himself over the Throne”, it is safer to adopt silence in agreement

with the methodology of the salaf (pious predecessors) and that is also my view although

the muta’akhirīn (scholars of the later generations) have opened the doors

for ta’wīl (interpretation).

The ta’wīl which has been done in this place is extremely latīf (delicate), the gist of which is

that [the act of] being seated on the throne is figuratively used to express the decreeing of

orders and the administrating of affairs. Hence, it is said that following a certain king, such a

person sat on the throne. This is even if he still has not had the opportunity to sit on the

[physical] throne. The meaning of this statement is that after the king this person became

ruler and took the administration of the kingdom in his hands. This same usage has been

used in the Qur’an, where the intended meaning is that Allah Most High, having brought the

heavens and the earth etc. into existence, began decreeing orders and administrating over

affairs.

In another verse, istawā ‘alā al-’arsh[1] is followed by [the words] yudabbir al-amr [he

administers the affairs] , which can be considered the exegesis of istawā ‘alā al-’arsh which in

24
turn corroborates this ta’wīl. Furthermore, in this verse, istawā ‘alā al-’arsh is followed by the

verse: “He covers the day with the night that pursues it swiftly. (He created) the sun and the

moon and the stars, subjugated to His command. Lo! To Him alone belong the creation and

the command. Glorious is Allah, the Lord of all the worlds.” (Qur’an, 7:54). This expresses

[the meaning of] administrating over affairs, after which no objection remains because Allah

Most High is free from being seated on a throne.

The response to the doubt that arises from this verse is that istawā ‘alā al-’arsh has been

used figuratively such that the intended meaning is of administrating over affairs because

this is the meaning of being seated on a throne that is commonly understood. Consequently,

where the muta’akhirīn have introduced other ta’wīls they have also given consideration to

this [above mentioned] ta’wīl. Insha’Allah (Allah willing), this is the most latīf ta’wīl.

Excerpt from Tashīl[2] Tafsīr Bayān al-Qur’ān (Sura Al-A’rāf, Verse 54)

——————————

Footnotes:

[1] Translation: Firmly established (istawā) Himself over (‘alā) the Throne (al-’arsh)

[2] Tashīl and talkhīs by Mawlana Zafar Ahmad ‘Usmani

Courtesy of Deoband.org

25
The Use of Amulets (Ta’wiz) in Islam

Question:

What is the ruling on wearing an amulet (ta’weez)? People have the belief that wearing a

string around the neck will protect them, when surely only Allah protects. Please tell me the

ruling on wearing this, for many people say that it is shirk.

Answer:

In the name of Allah, Most Compassionate, Most Merciful,

Hanging or wearing of amulets (ta’wiz) is normally permissible for protection or healing

provided certain conditions are met:

1) That they consist of the names of Allah Almighty or his attributes;

2) That they are in Arabic;

3) That they do not consist of anything that is disbelief (kufr);

4) The user does not believe the words have any affect in themselves, but are empowered to

do so by Allah Most High.

It is narrated from Amr ibn Shu’ayb, from his father, from his grandfather (Abdullah ibn

Amr ibn al-Aas (Allah be pleased with them all), that the Messenger of Allah (Allah bless

him & give him peace) used to teach them (the Sahabas) for fearful situations the following

words:

“I seek refuge in Allah’s perfect words from His wrath, the evil of his servants, the whispered

insinuations of devils, and that they come to me”

Abd Allah ibn Amr used to teach these words to those of his sons who had reached the age

of reason, and used to write them and hang them upon those who had not reached the age

26
of reason (narrated by Abu Dawud & Tirmidhi, and Tirmidhi classed it as an authentic

narration).

In the Musannaf of Imam Abu Bakr ibn Abi Shayba, the permissibility of hanging Ta’wizes is

reported from many of the Companions and early Muslims (Salaf), including: Sa’id ibn al-

Musayyab, Ata’, Mujahid, Abd Allah ibn Amr, Ibn Sirin, Ubaydullah ibn Abd Allah ibn Umar,

and others (Allah be well pleased with them all). [See: al-Musannaf, 5.439].

Due to the above, most of the scholars have declared the using of amulets (ta’wiz)

permissible as long as the above conditions are met. It is similar to using medication which

is permissible and not against the concept of reliance in Allah (tawakkul) or monotheism

Tawhid. However, it is not permissible to regard the Ta’wiz to be effective in it self, just as it

is not permissible to regard medicines to be effective in them selves.

As for that which is reported from some, including Ibn Mas’ud (Allah be pleased with him),

that hanging Ta’wizes is shirk, this is understood to mean those Ta’wizes that resemble the

one’s used in the days of ignorance (jahiliyya), or if used thinking that it is the ta’wiz itself

that cures or protects, not Allah, or if it contains impermissible invocations or one’s whose

meaning is not known.

The great Hanafi Jurist, Imam Ibn Abidin (Allah have mercy on him) states:

“Using of Ta’wizes will not be permissible if they are written in a non-Arabic language in

that its meaning is not known. They may consist of black magic, disbelief or impermissible

invocations. However, if they consist of Qur’anic verses or prescribed supplications (duas),

then there is nothing wrong with using them (Radd al-Muhtar).

Imam Ibn Taymiyya (Allah have mercy on him) writes in his Fatawa:

“It is permissible for an ill or troubled person, that certain verses from the Qur’an are

written with pure ink, then it is washed and given to the ill to drink. Ibn Abbas (Allah be

27
pleased with him) is reported to have mentioned a certain Dua that should be written and

placed close to the woman who is experiencing hard labour at the time of giving birth.

Sayyiduna Ali (Allah be pleased with him) says: This Dua should be written and tied to the

arm of the woman. We have experienced that there is nothing more amazing than this”

(Fatawa Ibn Taymiyya, 19/65).

Imam Ibn Taymiyya’s student Imam Ibn al-Qayyim also narrates the permissibility of using

Ta’wizes from a number of salafs including the great Imam Ahmad ibn Hanbal (Allah have

mercy on him). Thereafter Ibn al-Qayyim himself quotes various Ta’wizes (Zad al-Ma’ad,

3/180).

In view of the foregoing, it becomes clear that generally using of Ta’wizes is not something

that is impermissible or Shirk. However, it is necessary that the above mentioned conditions

are met.

Today we have people who are victims of immoderation. There are some people who declare

all types of Ta’wizes to be Shirk and Kufr. Others, on the other hand, think Ta’wizes to be

everything. Both these types of understandings are incorrect.

Using of Ta’wizes is permissible, but with moderation. Normally it is better to recite the

Duas which are prescribed for every problem and illness, and along with that resort to

medical treatment. However, if Ta’wizes are used sometimes, then it is permissible.

If there is a fear that a person will begin to think the Ta’wiz to be effective in it self, then he

should not be given the Ta’wiz. This will be the decision of the person who is giving the

Ta’wiz, and not for us to decide for him.

There are many people who never make Dua and are neglectful of the Shariah injunctions,

but always depend on Ta’wizes. For such people, it is better not to give them Ta’wizes, rather

to direct them to the straight path.

28
Once, a sister asked me to mention to her a Dua or write something for her in order to get

married to someone she desired, and she also mentioned that her Duas were not being

answered. I asked: “Do you cover your self when you emerge out of your home?” no, was

the reply. I said: “Do you perform your Salat (Prayers)?” Again, “no” was the reply. I said:

“From tomorrow, you make this special Dua after the Fajr Salat, and you carry on

performing this for 6 months, and Insha Allah your Dua will be accepted. Also a very

Important Ta’wiz is that you recite a certain Dua and blow on your scarf and wear that scarf

when emerging out of your home”!

In conclusion, generally it is permissible to use amulets (ta’wizes) in compliance with the

conditions mentioned above. However, if there is something that is impermissible, then it

will not be allowed.

And Allah Knows Best

[Mufti] Muhammad ibn Adam

Darul Iftaa

Leicester , UK

Taken from daruliftaa.com

29
The Use of the Term Mawlānā for Scholars

By Mawlana Yusuf Shabbir

Question:

I have a few questions in relation to the use of title Mawlānā, if you can please provide the

answers with appropriate evidence.

• Is it permissible to use the title Mawlānā for scholars? Some people suggest this is

Shirk because the term Mawlā should only be used for Allah.

• There is a ḥadīth in Ṣaḥiḥ Muslim that prohibits the use of the term Mawlā. If the use

is permissible, how is this narration reconciled?

• Why is the term Mawlānā only used by the people of the subcontinent?

Reply: 

(1) USE OF THE TERM MAWLĀNĀ

It is undoubtedly permissible to the use the term Mawlānā or Mawlā when referring to or

addressing scholars. It is correct that the term Mawlā has been used in the Qurʾān (2: 286,

3: 150, 8: 40, 9: 51, 22: 13, 22: 78) and Prophetic narrations (Ṣaḥīḥ al-Bukhārī,

3039) [1] to refer to Almighty Allah and this is its primary use. However, the term has also

been used in Prophetic narrations to refer to a friend, guardian and master as outlined

below. The Qurʾān (66: 4)[2] uses the term to refer to a protector in the following verse: “If

you cooperate against him, then indeed Allah is his protector and Jibrīl and the righteous of

the believers.” This affirms that the term Mawlā is from amongst the attributes of Allah that

can be used for others. Other examples include al-Raʾūf and al-Raḥīm. Both are attributes of

Almighty Allah and have been used to describe the Prophet g in the Qurʾān (9: 128).[3] It is

therefore not Shirk to use the term Mawlā when referring to scholars.

30
This is further supplemented by the fact that the term Mawlā has multiple meanings in the

Arabic language. Imam Bukhārī (d. 256/870) mentions seven meanings of the term Mawlā

in his Ṣaḥīḥ (4580). Ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī (d. 852/1449) mentions a further 14

meanings in Fatḥ al-Bārī (8: 248). ʿAllāmah Ibn al-Athīr (d. 606/1209-10) mentions 16

meanings in al-Nihāyah (5: 228) whilst ʿAllāmah Zabīdī (d. 1205/1790) mentions 21

meanings in Tāj al-ʿArūs (40: 243). These include:

• Lord

• Ally

• Assistant

• Associate

• Benefactor

• Beneficiary

• Chief

• Companion

• Confederate

• Cousin

• Defender

• Devotee

• Follower

• Friend

• Guardian

• Guest

• Leader

• Liberated servant

• Liberator

• Master

31
 • Neighbour

• Nephew

• Owner

• Patron

• Protector

• Ruler

• Servant

• Son in law

• Teacher of the Qurʾān

• Uncle

The following are some Prophetic narrations that illustrate the different uses of the term

Mawlā:

• “If I am someone’s Mawlā (friend), then ʿAlī is his Mawlā (friend) too.”[4]

• “You are our friend and our Mawlā (freed slave or close associate)”[5], referring to

Zayd ibn Ḥārithah h.

• “Whichever woman marries without the consent of her Mawlā (guardian), her

marriage is invalid.”[6]

• “(The tribes of) Quraysh, Anṣār, Juhaynah, Muzaynah, Aslam, Ashjaʿ, and Gifār are

my Mawālī (plural of Mawlā, supporters). They have no Mawlā (protector) except

Allah and His Messenger.”[7]

• “If someone accepts Islām at the hands of another person, then he is his Mawlā

(beneficiary in inheritance).” [8]

• “You should not say, ‘Feed your Rabb (Lord)’, ‘Help your Rabb in performing

ablution’, ‘Give water to your Rabb’, but should say (instead of ‘Rabb’), ‘Sayyidī’ (my

leader), or ‘Mawlāya’ (my master)”. [9]

32
 • “Whoever teaches a person a verse from the book of Allah, he is his Mawlā (Master

or Teacher)”.[10]

There are many other narrations[11] that clearly affirm that the term Mawlā can be used for

other than Almighty Allah.

The permissibility of using the term Mawlā for other than Almighty Allah has been explicitly

mentioned by many scholars including:

• Qāḍī ʿIyāḍ al-Mālikī (d. 544/1149).[12]

• Imam Nawawī al-Shāfiʿī (d. 676/1277).[13]

• Ḥāfiẓ Walī al-Dīn Aḥmad ibn Zayn al-Dīn al-ʿIrāqī al-Shāfiʿī (d. 826/1423).[14]

• ʿAllāmah Abū ʿAbd Allah al-Ubbī al-Mālikī (d. 827/1423-4).[15]

• Ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī al-Shāfiʿī (d. 852/1449).[16]

• Ḥāfiẓ Badr al-Dīn al-ʿAynī al-Ḥanafī (d. 855/1451).[17]

• ʿAllāmah Qasṭalānī al-Shāfiʿī (d. 923/1517).[18]

• Mullā ʿAlī al-Qārī al-Ḥanafī (d. 1014/1605).[19]

• Shaykh ʿAbd al-Ḥaq Muḥaddith Dehlawī al-Ḥanafī (d. 1052/1642).[20]

• ʿAllāmah Zarhūnī al-Magribī al-Mālikī (d. 1318/1900).[21]

• ʿAllāmah Muftī Muḥammad Taqī ʿUthmānī al-Ḥanafī (b. 1362/1943 – ).[22]

(2) ṢAḤĪḤ MUSLIM ḤADĪTH QUERY

Imam Muslim (d. 261/875) narrates with a few different chains the ḥadīth regarding the

title a servant should use to address the master. Some of these chains are outlined here.

‫ وحدثني زهير بن حرب حدثنا جرير عن الأعمش عن أبي صالح‬:)۲۲٤۹( ‫قال الإمام مسلم رحمه الله في الصحيح‬

، ‫ لا يقولن أحدكم عبدي فكلكم عبيد الله ولكن ليقل فتاي‬:‫عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم‬

‫ولا يقل العبد ربي ولكن ليقل سيدي‬.

33
‫وحدثنا أبو بكر بن أبي شيبة وأبو كريب قالا حدثنا أبو معاو ية ح وحدثنا أبو سعيد الأشج حدثنا وكيع كلاهما عن‬

‫ فإن مولاكم الله‬:‫ وزاد في حديث أبي معاو ية‬، ‫ ولا يقل العبد لسيده مولاي‬:‫ وفي حديثهما‬، ‫الأعمش بهذا الإسناد‬

‫عز وجل‬.

‫وحدثنا محمد بن رافع حدثنا عبد الرزاق أخبرنا معمر عن همام بن منبه قال هذا ما حدثنا أبو هريرة عن رسول الله‬

‫ لا يقل أحدكم اسق ربك أطعم ربك‬:‫ وقال رسول الله صلى الله عليه وسلم‬، ‫ فذكر أحاديث منها‬، ‫صلى الله عليه وسلم‬

‫ ولا يقل أحدكم عبدي أمتي وليقل فتاي فتاتي غلامي‬، ‫ ولا يقل أحدكم ربي وليقل سيدي مولاي‬، ‫وضئ ربك‬.

There are two narrators of this ḥadith: Hammām ibn Munabbih (d. 132/749-50) and

Aʿmash (d. 148/765). Both narrate the ḥadīth from the companion Abū Hurayrah h (d.

57/676-7) The narration of Hammām ibn Munabbih has been mentioned above (ḥadīth

number 6) and it explicitly encourages a servant to use the term Mawlā. There are two

narrations of Aʿmash. One of the narrations discourages the use of the word Mawlā whilst

the other makes no reference to the term.

According to the majority[23] of ḥadith experts, the narration of Hammām ibn Munabbih is

the most authentic. This is for the following reasons:

• There are two narrations from Aʿmash; the narration without the mention of the

word Mawlā is more authentic.

• The narration of Hammām ibn Munabbih can be reconciled with one of the

narrations of Aʿmash but not the other.

• The narration of Hammām ibn Munabbih has been narrated by Imam Bukhārī (d.

256/870) in his Ṣaḥīḥ (2552) as cited above.

• The narration of Hammām ibn Munabbih is aligned to the Qurʾānic verses and

Prophetic narrations where the term Mawlā has been used for other than Allah.

The scholars who have mentioned that the narration of Aʿmash without the mention of

Mawlā is stronger include: Qāḍī ʿIyāḍ (d. 544/1149), ʿAllāmah Abū al-ʿAbbās al-Qurṭubī (d.

656/1258), Imam Nawawī (d. 676/1277), Ḥāfiẓ Walī al-Dīn Aḥmad ibn Zayn al-Dīn al-

34
ʿIrāqī (d. 826/1423), ʿAllāmah Ubbī (d. 827/1423-4), Ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī (d.

852/1449), Ḥāfiẓ Badr al-Dīn al-ʿAynī (d. 855/1451), ʿAllāmah Qasṭalānī (d. 923/1517),

ʿAllāmah Zarhūnī al-Magribī (d. 1318/1900) and ʿAllāmah Muftī Muḥammad Taqī

ʿUthmānī (b. 1362/1943 H. – ).[24] There is also the possibility that the prohibition in the

narration of Aʿmash is confined to a specific context where there is a risk of a servant

regarding the master as the Lord.

In conclusion, the narration of Hammām ibn Munabbih supersedes other narrations, and

explicitly permits the use of the term Mawlā.

(3) USE OF THE TERM MAWLĀNĀ AND THE SUBCONTINENT

The final question relates to the use of the term Mawlānā in the Indian subcontinent. It is

worth noting that there is no harm in the people of a particular area adopting honorific

titles to describe and address scholars in so long as they do not contravene the Qurʾān and

Sunnah. In addition to this, the term Mawlā has been used to describe scholars, leaders and

pious people over the centuries. This includes Arabs and non Arabs and is not restricted to

the sub-continent. The following are some examples that illustrate this:

• The companion Anas ibn Mālik (d. 93/711-2) h once described Ḥasan al-Baṣrī (d.

110/728) using the title Mawlānā.[25]

• The leader of the believers Harūn al-Rashīd (d. 193/809) was once addressed with

the title Mawlānā.[26]

• Khaṭīb Baghdādī (d. 463/1071) uses the title Mawlānā several times in his

masterpiece Tārīkh Baghdad.[27]

• ʿAllāmah Abū al-Ḥasan ibn al-Athīr (d. 630/1233) uses the title Mawlānā to describe

the leader of the time and makes reference to people using the title historically.[28] It

35
 is clear from the books of history that this title was often used to address leaders in

the first few centuries of Islam.

• Ḥāfiẓ Ibn al-Ṣalāḥ (d. 643/1245) was described as Mawlāna by the transcriber

of Tajrīd al-Asmāʾ Wa al-Kunā al-Madhkūrah Fī Kitāb al-Muttafaq Wa al-Muftaraq (2:

332).

• Ḥāfiẓ Ibn ʿAbd al-Hādī (d. 744/1343) uses the title Mawlānā to describe the ruler of

his time.[29]

• Ḥāfiẓ Shams al-Dīn Dhahabī (d. 748/1348) uses the title Mawlānā to describe a

scholar.[30]

• ʿAllāmah Ṣalaḥ al-Dīn al-Ṣafdī (d. 764/1363) uses the title Mawlānā when addressing

Qāḍi Jalāl al-Dīn al-Qazwīnī (d. 739/1338)[31] and Qāḍī Tāj al-Dīn al-Bāranbārī (d.

756/1355).[32]

• ʿAllāmah Ṣalāḥ al-Dīn al-Kutbī (d. 764/1363) uses the title Mawlānā to describe

ʿAllāmah Taqī al-Dīn al-Subkī (d. 756/1355).[33]

• ʿAllāmah Tāj al-Dīn al-Subkī (d. 771/1370) uses the title Mawlānā to describe Qāḍī

ʿIzz al-Dīn Abū ʿUmar ʿAbd al-ʿAzīz (d. 767/1366).[34]

• ʿAllāmah ʿAbd al-Qādir al-Qurashī (d. 775/1373) and Ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī (d.

852/1449) use the title Mawlānā to describe Mawlāna Bahāʾ al-Dīn (d. 712/1312-3)

and his father Mawlānā Jalāl al-Dīn al-Rūmī (d. 672/1273). Both passed away in

Konya, Turkey.[35]

• Ḥāfiẓ Ibn Rajab (d. 795/1393) mentions in the profile of the commentator of Ṣaḥīḥ

al-Bukhārī, Imam Ibn Hubayrah al-Wazīr al-Ḥanbalī (d. 560/1165), an incident

wherein some Ḥanbalī scholars addressed him with the title Mawlānā.[36]

• Ḥāfiẓ Walī al-Dīn Aḥmad ibn Zayn al-Dīn al-ʿIrāqī (d. 826/1423) writes that some of

his teachers would hesitate to use the title Sayyidunā. Instead, they would use

Mawlānā. This is because the term Sayyid is only used to describe eminence whereas

36
 the term Mawlā is used for superiors and inferiors. Thus, the use of Mawlāya is

lighter than the use of Sayyidī.[37]

• Ḥāfiẓ Badr al-Dīn al-ʿAynī (d. 855/1451) uses the title Mawlānā to refer to several

scholars and teachers.[38]

• ʿAllāmah Mardāwī al-Ḥanbalī (d. 885/1480) uses the title Mawlānā to describe Qāḍī

Ibn Muglī al-Ḥanbalī (d. 828/1424).[39]

• ʿAllāmah Shams al-Dīn al-Sakhāwī (d. 902/1497) uses the title Mawlānā to describe

Ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī (d. 852/1449). He uses this title frequently to describe

scholars.[40]

• ʿAllāmah Suyūṭī (d. 911/1505) uses the title Mawlānā to describe Mawlānā Zādah

Muḥammad ibn Aḥmad al-Ḥanafī (d. 859/1455).[41]

• ʿAllāmah Tāshkubrī Zādah (d. 968/1560-1) has authored a book regarding the

scholars of the Ottoman Empire. He frequently refers to the scholars using the title

Mawlā and Mawlānā.[42]

• ʿAllāmah Ibn Nujaym al-Miṣrī (d. 969/1562) uses the title Mawlānā to refer to some

of his teachers.[43]

• Mullā ʿAlī al-Qārī al-Harawī al-Makkī (d. 1014/1605) uses the title Mawlānā to

describe ʿAllāmah Ibn Ḥajar al-Makkī (d. 974/1567) [44] and other scholars.[45]

• ʿAllāmah Najm al-Dīn al-Gazzī (d. 1061/1651) uses the title Mawlānā to describe

Shaykh al-Islām Zakariyyā al-Anṣārī (d. 926/1520) and many other scholars.[46]

• ʿAllāmah Muḥibbī al-Ḥamawī al-Dimishqī (d. 1111/1699) uses the title Mawlānā to

describe many scholars of the 11th[47]

• The Muftī of al-Quds, ʿAllāmah Muḥammad ibn Muḥammad al-Tafilātī al-Maghribī

(d. 1191/1777) uses the title Mawlānā to describe his contemporary ʿAllāmah Ṣafī al-

Dīn al-Bukhārī (d. 1200/1786).[48]

37
 • ʿAllāmah Muḥammad Khalīl Murādī Āfindī (d. 1206/1791-2) uses the title Mawlānā

to describe some scholars of the 12th[49]

• ʿAllāmah Shawkānī (d. 1250/1834) uses the title Mawlānā to describe some of his

contemporaries.[50]

• ʿAllāmah Ibn ʿĀbidīn al-Shāmī (d. 1252/1836) authored a book regarding Shaykh

Khalid al-Dimishqī al-Naqshbandī (d. 1242/1827) and named it Sall al-Husām al-

Hindī Fī Nuṣrati Mawlānā Khālid al-Naqshbandī.[51] Similarly, he uses the title

frequently in his books.[52]

• Similarly, ʿAllāmah Maḥmūd al-Ālūsī (1270/1854) authored a book al-Fayḍ al-Wārid

ʿAlā Marthiyah Mawlānā Khālid.[53]

• ʿAllāmah ʿAbd al-Razzāq al-Maydānī al-Dimishqī (d. 1335/1916) uses the title

Mawlānā to describe some scholars and personalities of the 13th Century including

Shaykh Khalid al-Dimishqī al-Naqshbandī (d. 1242/1827), Shaykh Abu Bakr al-

Kurdī al-Dimishqī (d. 1269/1852-3) and Sultan ʿAbd al-Ḥamīd, the second (d.

1336/1918).[54]

• ʿAllāmah ʿAbd al-Ḥayy al-Kattānī al-Maghribī (d. 1382/1962) uses the title Mawlānā

to describe many scholars including Shaykh Khalid al-Dimishqī[55] (d. 1242/1827)

and others.[56]

• ʿAllāmah Ziriklī (d. 1396/1976) uses the titles Mawlā and Mawlānā to describe many

scholars. In addition to this, he frequently refers to books of different authors who

have included the term Mawlānā in the titles of their books.[57]

These are some examples that affirm the permissibility of the use of the term Mawlānā and

dispel the myth that the use is confined to the Indian sub-continent. There are hundreds of

examples that can be cited. It seems as though that the use of the term Mawlā for scholars

became prevalent a few centuries after Hijrah whereas the term was often used for leaders

38
and kings in the first few centuries of Islām. It is also worth noting that the term Mawlā has

been noted as one of the names of the Prophet g.[58]

(4) CONCLUSION

In conclusion, it is permissible to use the title Mawlānā to address scholars. This is not Shirk

and has been used by hundreds of scholars over the centuries. The ḥadīth of Ṣaḥīḥ

Muslim that discourages its use is superseded by other narrations that are more authentic.

The term Mawlānā is prevalent in the sub-continent; however, it has been used by Arabs and

non-Arabs throughout the Muslims world for many centuries.

Allah knows best.

Yusuf Shabbir

Servant of ḥadīth, Jaame Masjid, Blackburn, UK

3 Ṣafar 1437 / 16 November 2015

Checked and approved by: Mufti Shabbir Ahmed Sahib

www.nawadir.org

[1]  ‫ قولوا الله مولانا ولا مولى‬:‫) حديثا طو يلا وفيه أن رسول الله صلي الله عليه وسلم قال‬۳۰۳۹( ‫أخرج البخاري‬

‫لكم‬.

[2]  ‫ وهو‬:‫ وقال تعالی في سورة النحل‬، ‫ فإن الله هو مولاه وجبر يل وصالح المؤمنين‬:‫قال الله تعالی في سورة التحريم‬

‫ وقال تعالی في‬، ‫ ذلك بأن الله مولی الذين آمنوا وأن الكافرين لا مولی لهم‬:‫ وقال تعالی في سورة محمد‬، ‫ل علی مولاه‬
ّ ‫ك‬

‫ يوم لا يغني مولی عن مولی شيئا‬:‫سورة الدخان‬.

[3]  ‫ لقد جائكم رسول من أنفسكم عزيز عليه ما عنتم حر يص عليكم بالمؤمنين رؤوف‬:‫قال الله تعالی في سورة البرائة‬

‫رحيم‬.

39
‫أخرج الترمذي (‪ )۳۷۱۳‬وابن ماجه (‪ )۱۲۱‬وأحمد (‪ )٦٤۱‬وابن أبي شیبة (‪ )۳۲۰۷۲‬وغیرهم مرفوعا‪ :‬من ‪[4] ‬‬

‫كنت مولاه فعلي مولاه ‪ ،‬قال الذهبي في السیر (‪ :)۳۳٥ :۸‬متنه متواتر ‪ ،‬وقال الحافظ ابن حجر في الفتح (‪:)۷٤ :۷‬‬

‫هو كثير الطرق جدا ‪ ،‬وقد استوعبها ابن عقدة في كتاب مفرد ‪ ،‬وكثير من أسانيدها صحاح وحسان ‪ ،‬انتهی ‪ ،‬وقد‬

‫‪.‬بسط فيه الحافظ ابن كثير في البداية والنهاية (‪ )۲۰۹ :٥‬فليراجع ‪ ،‬انتهی‬

‫أخرج البخاري (‪ ۲٦۹۹‬و ‪ )٤۲٥۱‬حديثا طو يلا وفيه أن النبي صلي الله عليه وسلم قال لزيد بن حارثة‪ :‬أنت ‪[5] ‬‬

‫أخونا ومولانا ‪ ،‬قال الحافظ ابن حجر (‪ :)٥۰۷ :۷‬أنت أخونا أي في الإيمان ‪ ،‬ومولانا أي من جهة أنه أعتقه ‪ ،‬وقال‬

‫علي القاري (‪ :)۲۲۰۹ :٦‬ومولانا أي ولينا وحبيبنا ‪ ،‬انتهی ‪ ،‬وترجم البخاري (‪ )۳۷۳۰‬باب مناقب زيد بن حارثة‬

‫‪.‬مولى النبي صلى الله عليه وسلم ‪ ،‬وأورد هذا الحديث معلقا‬

‫أخرج أبوداود (‪ )۲۰۸۳‬عن عائشة قالت قال رسول الله صلى الله عليه وسلم‪ :‬أيما امرأة نكحت بغير إذن مواليها ‪[6] ‬‬

‫فنكاحها باطل ثلاث مرات ‪ ،‬الحديث ‪ ،‬وهذا الحديث أخرجه كثيرون بلفظ الولي ‪ ،‬وورد لفظ الموالي عند البيهقي (‬

‫‪ ۱۳٥۹۹‬و ‪ )۱۳۷۹۱‬وأحمد (‪ )۲٥۳۲٦‬ولفظ المولی عند النسائي في الكبری (‪ ، )٥۳۷۳‬قال البغوي في شرح‬

‫السنة (‪ :)٤۰ :۹‬والمولی والولي واحد ‪ ،‬والموالي بنو الأعمام والعصبة أیضا ‪ ،‬انتهی ‪ ،‬وقال البیهقي (‪ :)۱۳٦۰۰‬أراد‬

‫‪.‬بالمولی الولي‬

‫أخرج البخاري (‪ )۳٥۱۲‬ومسلم (‪ )۲٥۲۰‬عن أبي هريرة رضي الله عنه قال قال النبي صلى الله عليه وسلم‪[7]  :‬‬

‫قريش والأنصار وجهينة ومزينة وأسلم وغفار وأشجع موالي ليس لهم مولى دون الله ورسوله ‪ ،‬قال الحافظ ابن حجر (‬

‫‪ :)٥٤۳ :٦‬موالي بتشديد التحتانية إضافة إلى النبي صلى الله عليه وسلم أي أنصاري ‪ ،‬وهذا هو المناسب هنا وإن كان‬

‫‪.‬للموالي عدة معان ‪ ،‬ويروى بتخفيف التحتانية والمضاف محذوف أي موالي الله ورسوله‬

‫أخرج سعيد بن منصور في السنن (‪ )۲۰۱‬مرفوعا‪ :‬من أسلم علي يديه رجل فهو مولاه ‪ ،‬يرثه و يؤدي عنه ‪[8]  ،‬‬

‫وأخرجه الطبراني في الكبير (‪ )۷۷۸۱‬وعبد الرزاق (‪ ، )۱٦۲۷۱‬وأخرجه عبد الرزاق في موضع آخر (‪)۹۸۷۲‬‬

‫ونقل عن ابن المبارك‪ :‬يرثه إذا لم يكن له وارث ‪ ،‬قال المناوي في فيض القدير (‪ :)٦۲ :٦‬الحديث له عند هؤلاء‬

‫طر يقان ‪ ،‬أحدهما عن الفضل بن حبان عن مسدد عن عيسى بن يونس عن جعفر بن الزبير عن القاسم عن أبي أمامة‬

‫‪ ،‬الثانية معاو ية عن يحيى الصدفي عن القاسم ‪ ،‬وأورده ابن الجوزي من طر يقيه في الموضوعات (‪ ، )۱۳۷ :۱‬وقال‪:‬‬

‫القاسم واه وجعفر يكذب ومعاو ية ليس بشيء ‪ ،‬وقال الهيثمي (‪ )۳۳٤ :٥‬بعد ما عزاه للطبراني‪ :‬وفيه معاو ية بن‬

‫يحيى الصدفي وهو ضعيف ‪ ،‬وفي الميزان (‪ :)٤٥ :٤‬هذا الخبر من مناكير جعفر بن الزبير ‪ ،‬وجعفر هذا كذبه شعبة‬

‫‪.‬ووضع مائة حديث ‪ ،‬انتهی كلام المناوي‬

‫‪40‬‬
‫أخرج البخاري (‪ )۲٥٥۲‬ومسلم (‪ )۲۲٤۹‬عن همام بن منبه أنه سمع أبا هريرة رضي الله عنه يحدث عن النبي ‪[9] ‬‬

‫صلى الله عليه وسلم أنه قال‪ :‬لا يقل أحدكم أطعم ربك وضئ ربك اسق ربك وليقل سيدي مولاي ‪ ،‬ولا يقل أحدكم‬

‫‪.‬عبدي أمتي وليقل فتاي وفتاتي وغلامي‬

‫قال الحافظ ابن حجر (‪ )۲٤۸ :۸‬في بيان معاني المولی‪ :‬و يلتحق بهم معل ّم القرآن جاء فيه حديث مرفوع‪ :‬من عل ّم‪[10] ‬‬

‫عبدا آية من كتاب الله فهو مولاه ‪ ،‬الحديث ‪ ،‬أخرجه الطبراني من حديث أبي أمامة ‪ ،‬ونحوه قول شعبة‪ :‬من كتبت‬

‫عنه حديثا فأنا له عبد ‪ ،‬انتهی ‪ ،‬والحديث أخرجه الطبراني في الكبير (‪ )۷٥۲۸‬والبيهقي في شعب الإيمان (‪)۲۰۲۳‬‬

‫وابن عساكر (‪ )۳٥۹ :٥‬وغيرهم عن أبي أمامة قال قال رسول الله صلي الله عليه وسلم‪ :‬من عل ّم عبدا آية من كتاب‬

‫الله فهو مولاه ‪ ،‬لا ينبغى له أن يخذله ولا يستأثر عليه ‪ ،‬قال الهيثمي (‪ :)۱۲۸ :۱‬رواه الطبراني في الكبير وفيه عبيد‬

‫بن رزين اللاذقي ولم أر من ذكره ‪ ،‬وقال ابن الجوزي في العلل المتناهیة (‪ :)۱۰۸ :۱‬هذا حديث لا يصح ‪ ،‬قال ابن‬

‫حبان‪ :‬إسماعيل بن عياش تغير في آخر عمره فكثر الخطأ في حديثه وهو لا يعلم فخرج عن حد الاحتجاج ‪ ،‬انتهی ‪،‬‬

‫وقال البيهقي‪ :‬وفي رواية الماليني‪ :‬من عل ّم رجلا ‪ ،‬وقال أبو أحمد‪ :‬هذا الحديث ينفرد به عبيد بن رزين هذا عن إسماعيل‬

‫‪ ،‬انتهی ‪ ،‬ووقع لفظ رجل في رواية حماد الأنصاري مرسلا ‪ ،‬أخرجه الرازي في فضائل القرآن وتلاوته (صـ ‪)۱۰۲‬‬

‫والبيهقي في شعب الإیمان (‪ ، )۲۰۲۲‬ووصله ابن عدي في الكامل (‪ )٤۷۸ :۱‬بإسناد فیه أبان بن أبي عیاش ‪،‬‬

‫وأما الرواية‪ :‬من علم أخاه آية من كتاب الله فقد ملك رقه ‪ ،‬فحكم بوضعه شیخ الإسلام ابن تيمية في فتاو یه (‪:۱۸‬‬

‫‪ ۱۲٦‬و ‪ ، )۳۸۱‬ووافقه ابن عراق في تنز یه الشر یعة (‪ )۲۸٤ :۱‬والفتني في تذكرة الموضوعات (صـ ‪ )۱۸‬ومرعي‬

‫‪.‬بن یوسف في الفوائد الموضوعة (صـ ‪)۱۲۰‬‬

‫‪.‬انظر صحيح مسلم (‪ ۱۰۲٥‬و ‪ ۱۳۷۷‬و ‪[11] )۱٦۱۹‬‬

‫قال القاضي عياض في إكمال المعلم (‪ :)۱۸۹ :۷‬وكذلك مولاي ‪ ،‬فإن المولی الناصر ‪ ،‬والمولی المنعم بالعتق ‪[12] ‬‬

‫والمنعم عليه وابن العم والحليف ‪ ،‬وهي لفظة منصرفة مستعملة في القرآن والحديث في هذه المعاني ‪ ،‬فأبيح هنا ذكرها‬

‫في حق العبد لسيده لكثرة استعماله في المخلوقين في معنی الولاية والقيام بالأمر والإنعام ‪ ،‬والله تعالی مولی الذين آمنوا‬

‫‪ ،.‬ونعم المولی ونعم النصير ‪ ،‬فهو أيضا المولی حقيقة ‪ ،‬والمالك يقينا ‪ ،‬والمنعم عموما ‪ ،‬وناصر أوليائه خصوصا‬

‫قال الإمام النووي في شرح مسلم (‪ :)۷ :۱٥‬ولا بأس أيضا بقول العبد لسيده مولاي ‪ ،‬فإن المولى وقع على ‪[13] ‬‬

‫‪.‬ستة عشر معنى سبق بيانها‬

‫‪.‬انظر طرح التثريب (‪ ، )۲۲۲ :٦‬وسنورد عبارة الحافظ الولي العراقي إن شاء الله تعالی‪[14] ‬‬

‫‪.‬انظر شرح الأبي علی صحيح مسلم (‪[15] )٦۲ :٦‬‬

‫‪41‬‬
‫‪.‬انظر فتح الباري (‪ ، )۱۸۰ :٥‬وسنورد عبارة الحافظ ابن حجر إن شاء الله تعالی‪[16] ‬‬

‫‪.‬انظر عمدة القاري (‪[17] )۱۱۳ :۱۳‬‬

‫‪.‬انظر إرشاد الساري (‪[18] )۳۲٤ :٤‬‬

‫قال الملا علي القاري الهروي المكي في مرقاة المفاتيح (‪ :)۳۰۰۹ :۷‬والحاصل أن المولى والسيد على الإطلاق ‪[19] ‬‬

‫هو الله سبحانه ‪ ،‬وجواز إطلاقه وعدمه على غيره لا يعرف إلا من الشارع ‪ ،‬ولم يرد نهي عن إطلاق المولى على غيره‬

‫‪.‬سبحانه ‪ ،‬فيجوز على أصل الإ باحة وهو المتعارف فيما بين المسلمين ‪ ،‬وما رآه المسلمون حسنا فهو عند الله حسن‬

‫قال الشيخ عبد الحق المحدث الدهلوي في لمعات التنقيح (‪ :)۱۰۰ :۸‬ولا يقل العبد ربي ‪ ،‬لأنه وإن كان ‪[20] ‬‬

‫مربيا للعبد ‪ ،‬ولكن التربية علی الحقيقة صفة خاصة لله رب العالمين ‪ ،‬فإطلاقه يوهم الاشتراك ‪ ،‬وكذلك حال المولی ‪،‬‬

‫‪.‬ولكن يجوز إطلاق الموالاة دون الربوبية ‪ ،‬فإن أمرها أقوی وأشد‬

‫‪.‬انظر الفجر الساطع شرح صحيح البخاري للزرهوني المغربي المالكي (‪[21] )۳٤۲ :٦‬‬

‫قال العلامة المفتي محمد تقي العثماني في تكملة فتح الملهم (‪ :)۲٤٦ :٤‬وبه تبين أن ما تعورف في بلادنا من ‪[22] ‬‬

‫‪.‬مخاطبة العلماء والمشايخ بقولهم مولانا لا بأس به ‪ ،‬ومن اعترض عليه متمسكا بحديث الباب فإن اعتراضه في غير محله‬

‫‪ ‬‬

‫)‪[23] I have only come across one commentator of ḥadīth, ʿAllāmah Ibn Ḥazm (d. 456 H.‬‬

‫‪who has given preference to the narration of Aʿmash, which prohibits the use of the term‬‬

‫‪Mawlā. Refer to the next footnote.‬‬

‫قال القاضي عياض في إكمال المعلم (‪ :)۱۹۰ :۷‬وذكر فيه من حديث معمر عن همام عن أبي هريرة مثله ‪[24]  ،‬‬

‫وزاد خلاف رواية وكيع وصاحبه وقال‪ :‬فليقل سيدي ومولاي ‪ ،‬وهذا والله أعلم أصح للاختلاف فيه عن الأعمش‬

‫كما تقدم ‪ ،‬وقال الحافظ ابن حجر (‪ :)۱۸۰ :٥‬وفي الحديث جواز إطلاق مولاي أيضا ‪ ،‬وأما ما أخرجه مسلم والنسائي‬

‫من طر يق الأعمش عن أبي صالح عن أبي هريرة في هذا الحديث نحوه وزاد‪ :‬ولا يقل أحدكم مولاي فإن مولاكم‬

‫الله ‪ ،‬ولكن ليقل سيدي ‪ ،‬فقد بين مسلم الاختلاف في ذلك على الأعمش ‪ ،‬وأن منهم من ذكر هذه الز يادة ومنهم‬

‫من حذفها ‪ ،‬وقال عياض‪ :‬حذفها أصح ‪ ،‬وقال القرطبي‪ :‬المشهور حذفها ‪ ،‬قال‪ :‬وإنما صرنا إلى الترجيح للتعارض مع‬

‫تعذر الجمع وعدم العلم بالتاريخ ‪ ،‬انتهى ‪ ،‬ومقتضى ظاهر هذه الز يادة أن إطلاق السيد أسهل من إطلاق المولى ‪ ،‬وهو‬

‫خلاف المتعارف ‪ ،‬فإن المولى يطلق على أوجه متعددة منها الأسفل والأعلى ‪ ،‬والسيد لا يطلق إلا على الأعلى ‪ ،‬فكان‬

‫‪42‬‬
 ‫إطلاق المولى أسهل وأقرب إلى عدم الكراهة ‪ ،‬والله أعلم ‪ ،‬انتهی كلام الحافظ ‪ ،‬ووافق الشراح القاضي عياض ‪،‬‬

‫انظر المفهم للقرطبي (‪ )٥٥۳ :٥‬شرح مسلم للنووي (‪ )۷ :۱٥‬وطرح التثريب (‪ )۲۲۲ :٦‬وشرح مسلم للأبي (‪:٦‬‬

‫‪ )٦۲‬وعمدة القاري (‪ )۱۱۳ :۱۳‬وإرشاد الساري (‪ )۳۲٤ :٤‬والفجر الساطع للزرهوني (‪ )۳٤۲ :٦‬وتكملة فتح‬

‫‪.‬الملهم (‪)۲٤٦ :٤‬‬

‫‪ ‬‬

‫قال العبد الضعیف عفا الله عنه‪ :‬وأما ما حكي الحافظ الولي العراقي في طرح التثريب (‪ )۲۲۲ :٦‬عن ابن حزم قال‪:‬‬

‫فإن قال مولاي فذلك مباح ‪ ،‬والأفضل أن يقول سيدي ‪ ،‬فهذا يعارض تصريح ابن حزم في المحلی (‪ )۲٥۸ :۸‬فإنه‬

‫جوز أن يقول سيدي ونهی أن يقول مولاي ‪ ،‬وتوجيهه أن النهي هو الزائد في رواية الأعمش ‪ ،‬وز يادة الثقة مقبولة ‪،‬‬

‫‪.‬لكنه لم يتعرض بالز يادة في رواية همام بن منبه‬

‫قال ابن سعد في الطبقات (‪ )۱۳۰ :۷‬وابن أبي شیبة (‪ :)۳٥٥۹٥‬أخبرنا الحسن بن موسی قال حدثنا أبو ‪[25] ‬‬

‫هلال قال حدثنا خالد بن ر ياح أن أنس بن مالك سئل عن مسئلة ‪ ،‬قال‪ :‬عليكم مولانا الحسن فسلوه ‪ ،‬فقالوا‪ :‬يا أبا‬

‫حمزة ‪ ،‬نسألك وتقول سلوا مولانا الحسن ‪ ،‬فقال‪ :‬إنا سمعنا وسمع فحفظ ونسينا ‪ ،‬وذكره المزي في تهذيب الكمال (‪:٦‬‬

‫‪ )۱۰٤.‬والحافظ ابن كثير في البداية والنهاية (‪)۲٦٦ :۹‬‬

‫‪.‬انظر طبقات الشعراء لابن المعتز (‪[26] )۱٤۹ :۱‬‬

‫‪.‬انظر تاريخ بغداد (‪ )۱۲ :۱٥‬و(‪[27] )۲۹۳ :۱٥‬‬

‫قال ابن الأثير في الكامل في التاريخ (‪ :)۸ :۱‬مولانا مالك الملك الرحيم العالم المؤيد المنصور المظفر بدر الدين ‪[28] ‬‬

‫ركن الإسلام والمسلمين محيي العدل في العالمين خلد الله دولته ‪ ،‬انتهی ‪ ،‬وانظر (‪ )۱۸۹ :٦‬و (‪ )٥٥۳ :۷‬و (‪:۷‬‬

‫‪ )٦٦۳‬و(‪ )۷٤۰ :۷‬و (‪ )۱۷۸ :۸‬و(‪ )٤۰۲ :۸‬و(‪ )٥۰٦ :۸‬و (‪ )۱۳٤ :۹‬و(‪ ، )۱۸٦ :۹‬والمواضع غير هذه‬

‫‪.‬كثيرة‬

‫‪.‬انظر العقود الدر ية من مناقب شيخ الإسلام أحمد بن تيمية (صـ ‪[29] )۳۷٦‬‬

‫قال الحافظ شمس الدين الذهبي في سير أعلام النبلاء (‪ )۳۱٤ :۲۰‬في ترجمة محمد بن يحيی المشكاني نقلا عن ‪[30] ‬‬

‫رجل قال في رثائه‪ :‬ر ُفات الدين والاسلام تُحيی ‪ ،‬بمحيي الدين مولانا ابن يحيی ‪ ،‬كأن الله رب العرش يلقي ‪ ،‬عليه‬

‫‪.‬حين يلقي الدرس وحيا ‪ ،‬وذكر السبكي هذا الشعر في طبقات الشافعية الكبری (‪)۲۷ :۷‬‬

‫‪.‬انظر الوافي بالوفيات (‪[31] )۱٤۹ :۱‬‬

‫‪43‬‬
‫قال الصفدي في الوافي بالوفيات (‪ :)۱۹٥ :۱‬لما أتيت دمشقا بعد مصر وفي ‪ ،‬عطفي منك بقايا الفضل ‪[32] ‬‬

‫للراجحي ‪ ،‬عظمت من أجل مولانا وصحبته ‪ ،‬وقيل هذا بمصر صاحب التاج ‪ ،‬انتهی ‪ ،‬وقد استعمل الصفدي لفظ‬

‫‪.‬مولانا كثيرا لا تحصی‬

‫قال العلامة المؤرخ صلاح الدين محمد بن شاكر الكتبي في فوات الوفيات (‪ )۷۸ :۱‬في ترجمة شيخ الإسلام ‪[33] ‬‬

‫ابن تيمية‪ :‬ورد عليه فيها مولانا قاضي القضاة تقي الدين السبكي أعزه الله تعالی ‪ ،‬انتهی ‪ ،‬وذكر استعمال لفظ مولانا‬

‫عن عدة من الأعلام ‪ ،‬انظر (‪ )۲٦۱ :۱‬و (‪ )۲٦۲ :۱‬و(‪ )۳۳۳ :۱‬و(‪ )۸۰ :۳‬و(‪ ، )۲٥٦ :۳‬والمواضع غير هذه‬

‫‪.‬كثيرة‬

‫انظر طبقات الشافعية الكبری (‪ )۱٤۱ :۹‬في ترجمة القاضي بدر الدين أبي عبد الله ‪ ،‬وترجم لولده القاضي ‪[34] ‬‬

‫‪.‬عز الدين أبي عمر (‪)۷۹ :۱۰‬‬

‫‪.‬انظر الجواهر المضية (‪ )۱۲۰ :۱‬و (‪ )۱۲٤ :۲‬والدرر الكامنة (‪[35] )۳٥۲ :۱‬‬

‫قال الحافظ ابن رجب الحنبلي في ذيل طبقات الحنابلة (‪ )۱۳۲ :۲‬في ترجمة ابن هبيرة الوزير‪ :‬قال صاحب ‪[36] ‬‬

‫سيرته‪ :‬وكان لا يلبس ثوبا يزيد فيه الإبريسم على القطن‪ ،‬فإن شك في ذلك سل من طاقاته ونظر‪ :‬هل القطن أكثر أم‬

‫الإبريسم ‪ ،‬فإن استو يا لم يلبسه ‪ ،‬قال‪ :‬ولقد ذكر يوما في بعض مجالسه‪ ،‬فقال له بعض الفقهاء الحنابلة‪ :‬يا مولانا‪ ،‬إذا‬

‫‪.‬استو يا جاز لبسه في أحد الوجهين عن أصحابنا ‪ ،‬فقال‪ :‬إني لا آخذ إلا بالأحوط‬

‫قال الحافظ الولي العراقي في طرح التثريب (‪ :)۲۲۲ :٦‬وقد رأيت من شيوخنا من يتوقف في التقر يظ وتعظيم ‪[37] ‬‬

‫الأقران في كتابة سيدنا ‪ ،‬و يكتب مولانا ‪ ،‬وسببه أن السيد وصف ترجح بلا شك ‪ ،‬وأما المولی فقد يطلق خاليا عن‬

‫الرجحان كما في العتيق ونحوه ‪ ،‬وذلك يقتضي أن استعمال مولاي أسهل وأقرب الی عدم الكراهة من سيدي ‪ ،‬والله‬

‫‪.‬أعلم‬

‫‪.‬انظر البناية (‪ ۲۳۹ :۱‬و ‪ ۲۸۲‬و ‪ )٦۰۰‬و (‪ )۲۰۷ :٥‬و (‪ )۱٤۸ :۷‬و (‪[38] )۱٤۳ :۹‬‬

‫‪.‬انظر تصحيح الفروع (‪[39] )۲۱٥ :۹‬‬

‫انظر الضوء اللامع (‪ )۱۲۷ :۲‬و (‪ )۱٦٦ :۲‬و(‪ )۲۳٥ :۲‬و(‪ )۲۳٦ :۲‬و(‪ )۱۹۸ :٤‬و(‪ )۱۸۲ :٥‬و(‪[40] :٦‬‬

‫‪ )۱٤٥‬و(‪ )۳۰۱ :٦‬و (‪ )۱٤٦ :۷‬و(‪ )۲٦۷ :۷‬و (‪ )۲۲۳ :۹‬و(‪ )۲۳۲ :۹‬و(‪ ، )۲۰۲ :۱۱‬قال في موضع (‬

‫‪ )۲٦ :۸‬عن شيخه الحافظ ابن حجر‪ :‬سيدنا ومولانا الشيخ الإمام العالم العلامة الحبر الفهامة الثقة الحجة المتقن الحجة‬

‫‪.‬حافظ الوقت وشيخ السنة ونادرة الوقت ‪ ،‬إلی آخره‬

‫‪44‬‬
‫‪.‬انظر نظم العقيان في أعيان الأعيان (‪ )۱۳۸ :۱‬للسيوطي‪[41] ‬‬

‫انظر الشقائق النعمانية في علماء الدولة العثمانية (‪ ۱۰ :۱‬و‪ ۱۳‬و‪ ۱٦‬و‪ ۱۸‬و ‪ ۲٤‬و‪ ۳۰‬و ‪ ۳۳‬و ‪ ۳٤‬و ‪ ۳۷‬و‪[42] ‬‬

‫‪ ٤۹.‬و ‪ ٥۹‬و ‪ ٦۱‬و‪ ٦٤‬و‪ ۷۰‬و ‪)۷۲‬‬

‫‪.‬انظر البحر الرائق (‪ )۲٥٥ :۱‬و (‪[43] )۲۰۸ :۷‬‬

‫‪.‬انظر المرقاة (‪[44] )۲۹ :۱‬‬

‫انظر المرقاة (‪ ۱۸۱ :۱‬و‪ )۳۸٥‬و (‪ ٦۸۷ :۲‬و ‪ ٦۹۰‬و ‪ )۸۰۱‬و (‪ ۱٥۸۸ :٤‬و ‪ )۱٦٥٦‬و (‪ ۲٤۱۱ :٦‬و‪[45] ‬‬

‫‪ ) ۲٦۰۰.‬و (‪ ۳۳٥٤ :۸‬و ‪ )۳٥٤۸‬و (‪)٤۰٥۳ :۹‬‬

‫‪.‬انظر الكواكب السائرة للغزي (‪ )۱۹۸ :۱‬و (‪ ۲٥ :۲‬و ‪ ۲٦‬و‪ ٥۳‬و‪ ۷٤‬و ‪ ۱٥۳‬و ‪[46] )۲٥۳‬‬

‫‪.‬انظر خلاصة الأثر في أعيان القرن الحادي عشر للغزي (‪ ۲۳ :۱‬و‪ ٥۲‬و ‪ ۱۰٤‬و ‪ ٤۱۸‬و ‪ ٤٦۹‬و ‪[47] )٤۷۹‬‬

‫قال الشيخ الإمام العلامة صاحب التصانيف مفتي القدس الشر يف محمد بن محمد المغربي التافلاتي المغربي ‪[48] ‬‬

‫المالكي ثم الحنفي في تقر يظه علي القول الجلي في ترجمة الشيخ تقي الدين ابن تيمية الحنبلي (صـ ‪ :)٥۸‬لقد سلك مولانا‬

‫‪.‬صفي الدين ما يستعذبه العارفون ‪ ،‬ومحجته بيضاء نقية ‪ ،‬لا يعقلها إلا العالمون‬

‫‪.‬انظر سلك الدرر في أعيان القرن الثاني عشر (‪۳ :۱‬و‪ )۲٥۱‬و (‪۲:۲۰‬و ‪ )۷٤‬و (‪[49] )۲٥۷ :٤‬‬

‫‪.‬انظر البدر الطالع (‪ ۸٥ :۱‬و ‪۱۳۲‬و‪[50] )۲۰۹‬‬

‫‪.‬انظر مجموعة رسائل ابن عابدين (‪ )۲۸٤ :۲‬ورد المحتار (‪[51] )۲٤۱ :٤‬‬

‫‪.‬انظر رد المحتار (‪ )٦٤۰ :۳‬و (‪ )۱۱۹ :٤‬و (‪[52] )٥۷٤ :٥‬‬

‫‪.‬انظر الأعلام للزركلي (‪[53] )۲۹٤ :۲‬‬

‫انظر حلية البشر في تاريخ القرن الثالث عشر (صـ ‪ ٦‬و‪ ٤٥‬و ‪ ۷۳‬و ‪ ۷۷‬و ‪ ۱۰۳‬و ‪ ۱۲۳‬و ‪ ۱۳۷‬و ‪ ۲۱٥‬و‪[54] ‬‬

‫‪ ۲۲۹‬و ‪ ۲٤۸‬و ‪ ۲٤۹‬و ‪ ۳۲٦‬و ‪ ٤۰۲‬و ‪ ٤۰۸‬و ‪ ٤۹٤‬و ‪ ٥۷۰‬و ‪ ۷٥٥‬و‪ ۷٦٦‬و ‪ ۷۹۷‬و ‪ ۸۷۰‬و ‪ ۱۳٥٥‬و‬

‫‪ ۱٤۹٥.‬و ‪ ۱٥٥۰‬و ‪)۱٥۸۸‬‬

‫‪.‬انظر فهرس الفهارس (‪ ، )۱۲٥ :۱‬ولقبه بمولانا في كثير من المواضع‪[55] ‬‬

‫‪45‬‬
‫انظر فهرس الفهارس (‪ ۱۷۰ :۱‬و‪ ۱۷۲‬و ‪ ۱۷۹‬و ‪ ۱۹۸‬و ‪ ۳۲۳‬و ‪ ۳٦۸‬و ‪ )۳۷۳‬و (‪ ٦۹۱ :۲‬و ‪ ۷٤۳‬و‪[56] ‬‬

‫‪)۱۰٥۹.‬‬

‫انظر الأعلام (‪ ٤٦ :۱‬و ‪ ٦۹‬و ‪ ۲٤۲‬و ‪ ۲۷۰‬و‪ ۳۱۳‬و ‪ ۳۲٤‬و ‪ ۳۲٥‬و (‪ ۲۹٤ :۲‬و ‪ )۳۰٦‬و (‪[57]  ۱۳۳ :۳‬‬

‫و‪ ۲٤۷‬و ‪ )۲۷۷‬و (‪ ٥۰ :٤‬و ‪ ٦٤‬و ‪ ۹٤‬و ‪ ۹۸‬و ‪ )۳۰۸‬و (‪ ۱۹ :٥‬و ‪ ۱٥۲‬و ‪ )۱۷۳‬و (‪ ٥ :٦‬و ‪ )۳۰٥‬و(‪:۷‬‬

‫‪ ۳۰.‬و ‪ ٦۷‬و ‪ ۱۰۰‬و ‪ )۲٥٤‬و (‪ ۱۳۰ :۸‬و ‪)۱٤۹‬‬

‫‪.‬انظر القول البدیع (صـ ‪ )۸۳‬والمواهب اللدنیة (‪[58] )۲۲۱ :٤‬‬

‫‪46‬‬
Fatawa September 4, 2010
Watching A Video With Nudity
by ZamZam

Question

I was in a lesson and we were watching a video which had nudity and sex e.t.c, so
i put my head down and didn’t watch the video. As far as i know in islam it is
forbiden. Is that true? The video wasn’t important.

After the lesson I was told to stay behind and the tutor had a word with me, and
I told him the reason, he said it was rubish, and that if it is true he wants
evidence.

Answered by: Mufti Abdurrahman ibn Yusuf 

Assalamu alaykum

In the name of Allah the Inspirer of truth

47
The issue of nudity and watching someone else have sex is very clear in Islam. It is without

doubt prohibited. The Prophet sallallahu alalyhi wasallam said:

A man should not look at the concealed parts of another man, and a women should not look

at the concealed parts of another women (Tirmidhi from Abu Sa’id radhiyallahu anhu).

The commentators have mentioned that the reason for mentioning the hadith in these words

is to repel the notion that a man is allowed to look at another man’s body or a women at

another women’s body. Since, this is impermissible it would be a fortiori unlawful to look at

the concealed parts of someone of the opposite sex.

In another hadith it is reported that the Prophet sallallahu alalyhi wasallam passed by Jarhad

al-Aslami in the masjid. His thigh had become exposed. The Prophet sallallahu alalyhi

wasallam said, “The thigh is an area that needs to be concealed” (Sunan al-Tirmidhi).

Also, it has been related that the Prophet sallallahu alalyhi wasallam did not look at the

private parts of his wife, even when copulating. Although this is a permissible action,

however, this was the sense of modesty he possessed. What can therefore be said about

watching others having intercourse which is meant to be a private act only between the

husband and wife.

A’isha radhiyallahu anha reports that the Prophet sallallahu alalyhi wasallam said, “Any

women who sheds her garments outside her husbands room (i.e. in front of anyone other

than him), she has torn apart the veil between her and her Lord (i.e. she has destroyed the

veil of taqwa bestowed upon her by Allah) (Sunan al-Tirmidhi).

It is an act of great shamelessness and immodesty to watch sexual acts on TV (or otherwise)

48
and even to allow children to watch such programs as part of the so called “sex education.” It

only serves to demoralize. May Allah protect.

Wassalam

Mufti Abdurrahman ibn Yusuf

49
Marital Relations: The Legal Status of Oral and Other
Forms of Sexual Gratification

JUNE 1, 2011

Answered by Mufti Muhammad ibn Adam

Question: I would like to ask a question which people have either shied away or have

been afraid to discuss. I tried to look in some Islamic books but there is no clear

guidance that I could find.

There are many married couples who are not sure about this but have not had the

courage to ask including myself up until now. I would like to know what the Islamic

shariah ruling is on the subject of sex between husband and wife. Is it permissible

for the husband and wife to take or touch each others private parts in each others

mouth?

I do hope that you will help with this.

Answer: In the name of Allah, Most Compassionate, Most Merciful,

Firstly, it should be understood that Islam is a religion of modesty and shame. It encourages

its followers to be modest and not have the instincts of animals. Modesty is one of the

things which distinguish a human being from an animal.

However, this should not prevent one from learning about matters relating to sexual

behaviour. Then Sahaba (Allah be pleased with them) were never shy and ashamed in

50
learning the truth. There are many incidents where the companions came to the Messenger

of Allah (Allah bless him and give him peace) and inquired about matters relating to sex.

Even the Prophet (Allah bless him & give him peace), despite being very modest and bashful

by nature, did not feel ashamed to discuss matters regarding the do’s and don’ts of sexual

relations.

To proceed with the answer to your question:

The issue of oral sex is frequently asked. Many people shy away from it, whilst others regard

discussing it offensive. However, those people who live in the “real” world will know the

importance of mentioning this topic. Therefore, it is important to mention the Islamic

perspective on oral sex in detail.

There are certain acts which have been clearly prohibited in Shariah, that are:

1) Anal sex

Anal sex is strictly prohibited in Islam. There are many narrations of the Messenger of Allah

(Allah bless him and give him peace) which emphasize this.

In a Hadith recorded by Imam an-Nasa’i and others, the Messenger of Allah (Allah bless him

& give him peace) said:

“Allah will not look (with mercy) at the one that has anal sex with his wife” (meaning on

the day of Qiyamah). (Sunan Nasa’i)

51
2) Sex during menstruation (Haidh)

The Qur’an has clearly and explicitly prohibited sexual intercourse during menstruation.

Allah Most High says:

“They ask you (O Prophet) regarding menstruation. Say: It his hurtful and impure. So

abstain from women (sexually) in menstruation.” (Sura al-Baqarah, V.222)

The above two things are clearly prohibited by the Qur’an and Sunnah. When books of Fiqh

talk about what is lawful and what is not, they typically mention that a husband and wife

may give pleasure to one another in any way they wish other than the above mentioned

things.

Although not specific to sex, we can add the following:

1) Swallowing filth (sexual fluids of the wife or husband)

2) Needlessly getting filthy

These things are obvious as sexual fluids and filth is impure.

There are also certain acts which are disliked, but permissible, for example: Total nudity,

excessive sexual intercourse, etc…

Oral sex

52
As far as oral sex is concerned, there are two aspects to the issue. One being the moral

aspect and the other the actual ruling regarding it in Islamic Law (meaning, to state whether

it is Haram, Makruh or permissible).

With regards to the first aspect, there is no doubt that the act of oral sex (in its full

meaning) is a totally shameful act. The mouth which is used to recite the Dhikr of Allah,

send Salutations on the blessed Messenger of Allah (Allah bless him and give him peace),

recite the holy Qur’an and other things, can not be used for filthy and dirty things such as

oral sex, especially if it includes the filth entering the mouth.

This is more or less what the scholars of the Indo/Pak mention in there Fatawa books and

(according to this humble servant), this is the aspect (moral) they are referring to.

As far as the second aspect is concerned, which is the Shariah ruling on oral sex; this

actually depends on what you really mean by oral sex. The term “oral sex” covers a wide

range of activities, from just kissing the private parts to the actual swallowing of filth.

If “oral sex” means to insert the penis in the wife’s mouth to the extent that she takes in the

filth, whether this filth is semen (Mani) or pre-ejaculatory fluid (Madhi), or the man takes

the filth of the woman in his mouth, then this is not permissible. Taking the filth with all its

forms in the mouth is unlawful. The fluids which come out are impure, thus make it

impermissible to take it orally.

However, if the same act is practiced by using a condom (to prevent the sexual fluids

entering the mouth) or the wife merely kisses her husband’s penis and the husband kisses

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her genitals and they avoid any areas where there is pre-ejaculatory fluid, then this should be

(according to this humble servant and Allah knows best) permissible, although disliked.

It is mentioned in the famous Hanafi Fiqh reference book, and one regarded as a

fundamental source in the school, al-Fatawa al-Hindiyya:

“If a man inserts his penis in his wife’s mouth, it is said that it is disliked (makruh), and

others said that it is not disliked.” (al-Fatawa al-Hindiyya, 5/372)

This clear text from one of the major Hanafi books indicates that the scholars differed on

the issue of inserting the penis into the wife’s mouth. According to some it was disliked

whilst others totally permitted it. But it should be remembered that this is in the case when

no sexual fluids enter the spouse’s mouth as mentioned in detail earlier. Due to the act being

considered against the proper conduct of a Muslim, most scholars have held this practice to

be disliked (even in the situation where one does not orally take the filth).

This is what I have on this particular subject. I thought that there was a genuine need to

shed some light on it from an Islamic perspective. I hope I have been able to clear the

queries people have had on this topic.

And Allah Knows Best

[Mufti] Muhammad ibn Adam

Darul Iftaa

Leicester , UK

www.daruliftaa.com

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Marriage With a Minor.

AUGUST 28, 2019

Answered by Shaykh Abdurragmaan Khan

Question: Assalam alaykum,

An individual shared the following opinions with me (see below). I had been taught

that the minimum conditions for intercourse were (i) menstruation, (ii) being 9

years of age, and (iii) having a valid marriage contract.Is it permissible for a pre-

menstruating individual to engage in intercourse simply based on her father’s

permission to do so?

(1) Al-Nawawi:

“And the sleeping with a minor age wife and having intercourse with her, if the

husband and the guardian of the wife agreed upon something that is not harmful for

the minor age wife, it is legitimate and if they did not agree upon then Ahmad and

Aboo Ubayd say that if she is at nine years of age she can be forced to, not the

younger ones, and Malik and Shafi’i and Aboo Hanifah say that the criteria is that she

can bear intercourse, and the differences of opinion about this issue comes from

these scholars. But the correct opinion is that it does not depend upon age.

Source: Saheeh Muslim Sharh Al-Nawawi. Vol. 9, Pg. # 206.

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(2) Ibn Hajar:

“Nikah of a minor age to an adult is allowed, there is consensus of scholars on this,

even if she was in cradle, but he should not sleep with her until she can bear it.”

Source: Fath ul-Bari fi Sharh Saheeh al-Bukhari . Vol. 11, Pg. # 347.

Answer: Wa alaykum al-Salam

The quotations you presented above are correct and accurate in so far as the theory may be

concerned. A young girl may be married if the following conditions are met.

1. Her father marries her off. It is not permitted for anyone, other than the father to marry

her off.

2. The father must be sane and possess integrity.

3. There must be a benefit or welfare for the young lady in the marriage.

Once the young girl is married, she may move in with her husband and partake in sexual

intercourse, whether she reached the age of puberty or not, when the following conditions

are met:

1. The father permits and deems it an acceptable practice.

2. She could physically bear sexual intercourse

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3. Society in terms of its practice and culture approves of it

4. That the law of the country one lives in, is not contravened.

Taking points 3 and 4 into consideration, one may safely deduce that sexual relations for

minors would not be permitted in most countries around the globe today. Societies and

cultures have changed and one has to follow the law of his country, as long as it does not

contradict an injunction of the Sacred Law.

Governments are allowed to establish a law that sees to the welfare of its citizens. Citizens

who fail to uphold this law, may not be held accountable in the court of Allah, but may be

punished accordingly by the government. These concepts are well established under the

branch of our Sacred Law known as al-Siyasah al-Shar’iyyah.

Finally, and as a last thought, the Shari’ah is realistic. While the idea of permitting a minor

to engage in sexual activity sounds almost barbaric, the reality is that cultures are forever

changing. What was accepted in Christian Europe a thousand years ago is of course no

longer accepted in modern day Europe. In the current world, where sexual activity for

minors are considered abhorrent, the reality is that so many easily available statistics speak

of girls from the ages of 10 and 11 already being sexually active. The current author is in no

way encouraging sexual activity for minors, but drawing to light that our religious texts,

such as those quoted above, refers to a norm in both the Muslim and non-Muslim worlds of

yesteryear. Some of which can still be seen in this modern age.

And Allah knows best

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Wassalam

[Shaykh] Abdurragmaan Khan

Shaykh Abdurragmaan received ijazah ’ammah from various luminaries, including but not

restricted to: Habib Umar ibn Hafiz—a personality who affected him greatly and who has

changed his relationship with Allah, Maulana Yusuf Karaan—the former Mufti of Cape

Town; Habib ‘Ali al-Mashhur—the current Mufti of Tarim; Habib ‘Umar al-Jaylani—the

Shafi‘i Mufti of Makkah; Sayyid Ahmad bin Abi Bakr al-Hibshi; Habib Kadhim as-Saqqaf;

Shaykh Mahmud Sa’id Mamduh; Maulana Abdul Hafiz al-Makki; Shaykh Ala ad-Din al-

Afghani; Maulana Fazlur Rahman al-Azami and Shaykh Yahya al-Gawthani amongst others.

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Can a man have sex with his two wives at the same time?

(Fatwa: 329/329=M/1429)

Having intercourse with a wife in the presence of second wife is shamelessness and against

modesty. Also, it is sin for the wives to see each other’s naked body:  ‫وطئ زوجتہ بحضرۃ ضرتھا او‬

‫امتہ یکرہ الخ‬

Yes, one can have sex with both of them by turn separately provided he is permitted to do

so by the wife who owns the turn.

Allah knows Best!

Darul Ifta,

Darul Uloom Deoband

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