Fiqh-e-Shafi Q and A

Islamic scholars explain that if grave space is purchased for burial, the price must come from the deceased’s estate (taraka). The heirs are not required to spend their personal wealth for burial expenses. Imam Shafi’i رحمه الله said: “The shroud, perfume, and burial expenses of the deceased are taken from his wealth. Creditors and heirs cannot prevent this.” (Al-Umm 2/595)

According to this Islamic ruling and fatwa, the common practice of giving extra baths like janabah غسل to the deceased is not correct. Only the غسل میت (funeral bath) is sufficient.

Islamic scholars explain that the funeral غسل is enough, and there is no need to perform additional غسل for impurity. غسل میت does not require intention like other types of غسل, and it alone fulfills the requirement.

This fatwa clearly shows that adding extra غسل is unnecessary, and one should follow the correct Islamic ruling by performing only the غسل میت.

According to this Islamic ruling and fatwa, all dead sea animals are halal. It does not matter if the fish died naturally or due to some external cause. So, if fish die because of chemicals in the water, they are still allowed to eat.

However, Islamic scholars also say that if eating such fish may cause harm or illness, then it becomes haram due to the risk to health.

This fatwa is based on the opinion of many Islamic scholars, who state that fish and similar sea creatures are permissible no matter how they die, unless they become harmful to eat.

According to this Islamic ruling and fatwa, all dead sea animals are halal. It does not matter if the fish dies naturally or due to some cause.

So, if chemicals are put into the water and the fish die because of it, they are still halal to eat. Islamic scholars have explained that fish remains permissible regardless of how it dies.

However, there is one condition. If eating such fish may cause harm, illness, or health problems, then it becomes haram بسبب the danger.

This fatwa clearly shows that permissibility depends on safety. If there is no harm, the fish is halal. If there is risk to health, it should not be eaten.

According to the Quran, menstruation is described as something harmful and impure. Therefore, men are commanded to stay away from their wives during this time and not approach them for intercourse until they become completely pure.

A hadith explains that the Prophet (peace be upon him) would show closeness to his wives during menstruation, but without intercourse, and with proper covering.

From these sources, Islamic scholars have agreed that having intercourse during menstruation is strictly forbidden. This is a clear Islamic ruling and there is consensus on it.

If a person commits this act, there is no fixed financial penalty (kaffarah). However, he may be disciplined, and he must sincerely repent, seek forgiveness from Allah, and turn back to Him.

Some narrations mention giving charity of one دينار or half دينار, but scholars like Imam Nawawi have declared these narrations weak. Therefore, the correct fatwa is that no kaffarah is required, only repentance and seeking forgiveness.

According to this Islamic ruling, a hadith reported by حضرت عائشہ رضی اللہ عنہا states that the Prophet صلی اللہ علیہ وسلم said that accountability is lifted from three people: a sleeping person until they wake up, a mentally unstable person until they recover, and a child until they reach maturity.

Based on this fatwa, Islamic scholars explain that a person who loses consciousness due to illness or any valid reason is similar to a person who has lost mental awareness. Therefore, if someone remains unconscious for a full day or even the entire time of one prayer, they are not required to make up those missed prayers.

Furthermore, if the person dies in that unconscious state, those prayers do not remain due on them.

However, Islamic scholars also mention that making up those prayers is recommended (mustahab), even though it is not obligatory.

According to this Islamic ruling, a hadith reported by حضرت ابو ہریرہ رضی اللہ عنہ says that the Prophet صلی اللہ علیہ وسلم instructed المسلمين not to run when the prayer جماعت has started, but to walk calmly and with dignity.

Based on this, Islamic scholars explain in this fatwa that running to join congregational prayer is makrooh (disliked). A person should come walking with peace and calmness.

However, the ruling changes for Friday prayer. The Quran says to hurry towards the remembrance of Allah when the call for Friday prayer is made. Therefore, if a person fears missing the Friday congregation but believes they can still join the imam before he finishes the prayer, then running becomes necessary (wajib) according to Islamic scholars.

This shows that the Islamic ruling depends on the situation. Normally running is disliked, but in the case of Friday prayer, it may become required.

According to Islamic scholars, it is permissible to give obligatory charity meat to poor relatives, as long as their financial support is not your responsibility (like wife, children, or parents).

In a Hadith reported by Hazrat Salman bin Amir (RA), the Prophet (peace be upon him) said that giving charity to a poor person brings one reward, while giving it to a relative brings two rewards: one for charity and one for maintaining family ties.

علامہ مبارکپوری (رحمہ اللہ) explained that this Hadith includes both voluntary and obligatory charity. It shows that giving zakat or obligatory charity to relatives is allowed. In fact, it is better to give it to them because of the double reward.

Similarly, امام نووی (رحمہ اللہ) stated that if a person has relatives who are eligible for charity and are not dependent on him, it is recommended to give charity to them. They are better than non-relatives in this case.

This fatwa clearly shows that giving obligatory charity meat to poor relatives is a valid and rewarding act in Islam.

According to Islamic scholars, licking the plate or utensil and fingers after eating is a Sunnah. This Islamic ruling is supported by Hadith.

In a narration from Tirmidhi, Hazrat Nabisha al-Khair (RA) reported that the Prophet (peace be upon him) said that whoever eats food in a bowl or plate and then licks it clean, that utensil makes dua for his forgiveness.

علامہ خطیب شربینی (رحمہ اللہ) also stated that it is recommended (Sunnah) to lick the utensil and fingers after eating.

This fatwa clearly shows that cleaning the plate and fingers by licking them is a Sunnah practice in Islam.

According to this Islamic ruling, Imam Nawawi explained that a woman who removes hair from her face is called “Namisa,” and this act is haram. This prohibition includes the eyebrows and the hair around the face. However, if a woman develops a beard or mustache, removing it is not haram. In fact, according to Islamic scholars, it is recommended.

As for removing hair from other parts of the body such as the hands and legs, Islamic scholars have explained that it is permissible for a married woman if she does it for beautification and with the permission of her husband.

However, for an unmarried woman, scholars generally do not allow removing hair from the hands and feet. The reason given in this fatwa is that there is usually no benefit in doing so and there may be a risk of fitnah.

If an unmarried woman is about to get married and her intention is to beautify herself for her future husband, then Islamic scholars say there can be some allowance for it.

This Islamic ruling is mentioned by Imam Nawawi in Sharh Muslim and also discussed by Shaykh Khalid Saifullah Rahmani in contemporary fiqh discussions.