Download PDF: Interesting Facts from Hanafi Fiqh – Episode #1

  • The devil tries his best to destroy the Iman at the time of death.

Hazrat Imam Ibn Al-Haaj – may Allah shower mercy upon him – writes:

When the time of death comes close two Shaitaans (devils) sit on either side of the individual; one in the form of his father and the other in the form of his mother.  One says to him, “Certain person has died after becoming a jew, you should also become a jew, and you shall be in peace in the hereafter.” And the other says to him, “Certain person has died after becoming Christian, you should also become Christian, and you will be in peace in the hereafter.”

(Al-Madkhal – Baab Fitnah Al-Muhtadar)

It is for this reason that we are commanded to recite Talqeen.  It has been mentioned in Fath Al-Qadeer as follows:

اَلْمَقْصُوْدُ مِنْہٗ التَّذْکِیْرُ فِیْ وَقْتِ تَعَرُّضِ الشَّیْطَانِ

The aim of it is to remind him of Imaan at the time when the devil tries to interfere with him.

(Fath Al-Qadeer – Baat Al-Janaaiz)

  • The husband can see his deceased wife although he is not allowed to touch her body and give her Ghusl.

It is mentioned in Al-Durr Al-Mukhtaar as follows:

یُمْنَعُ زَوْجُھَا مِنْ غُسْلِھَا وَ مَسِّھَا لَا مِنَ النَّظْرِ اِلَیْھَا عَلَی الْاَصَحِّ

Her husband will not be allowed to bathe her or touch her but he will not be stopped from looking at her according to the most authentic ruling.

(Al-Durr Al-Mukhtaar – Baab Salaat Al-Janaaiz)

  • The Prophets – peace be upon them – are born from pure sperms, and also, their own sperms and faeces and urine etc. are pure for the Ummah.

When answering a query regarding the sperms being clean or unclean Alahazrat writes as follows:

Sperms are absolutely impure, save those through which the Prophets – peace be upon them – are born and the sperm of the Prophets, their urine is also clean, and same is the state of all their other discharges.

(Fatawa Razvia Vol. 4, p. 570)

  • The age of the world is 7,000 years and any Muslim that goes into hell will not be left to suffer for longer than that duration.

Alahazrat – may Allah be pleased with him – writes when answering a query:

It is absolutely Haraam, Fisq and a major sin to delay in the time of a Salah to the extent that the time of Salah elapses and one needs to make Qada.  It is upto Allah’s decision whether to punish him or forgive him, and that no Muslim will stay longer than the age of the world, which is 7,000 years.

(Fatawa Razvia Vol. 5, p. 115)

  • The Holy Prophet – may Allah send peace and blessings upon him – himself has once given Azan and also Iqaamah while on a journey.

It is mentioned in Radd Al-Muhtaar as follows:

اِنَّہٗ عَلَیْہِ الصَّلٰوۃُ وَالسَّلَامُ اَذَّنَ فِیْ سَفَرٍ بِنَفْسِہٖ وَاَقَامَ وَ صَلَّی الظُّھْرَ

Indeed the Holy Prophet – peace and blessings be upon him – has given Azan and Iqaamah by himself during a journey and performed Zuhr Salah.

(Radd Al-Muhtaar – Baab Al-Jumu’ah)

  • Eating water melon prior to eating a meal cleans the stomach and is a means to eliminate diseases.

The Holy Prophet – may Allah send peace and blessings upon him – states:

اَلْبِطِّیْخُ قَبْلَ الطَّعَامِ یَغْسِلُ الْبَطَنَ غَسْلًا وَ یُذْھِبُ بِالدَّاءِ اَصْلًا

Eating water melon before eating a meal washes the stomach thoroughly and removes the diseases from root.

(Mawdoo’aat Mulla Ali Qaari – Hadeeth Bitteekh Qabl Al-Ta’aam)

This Hadeeth is although mentioned in the book of Mulla Ali Qaari which deals with fabricated Ahadeeth but it’s not Mawdoo’, for Allamah Ibn Asaakir quotes regarding this Hadeeth “Its Shaadh (Rare) but not Sahih” and he also mentioned, “As the quotation from Ibn Asaakir proves that the Hadeeth is not Mawdoo’ which is not hard to grasp.”

(Ibid)

  • The law of issuing fines is cancelled in Islam, and to act on a cancelled Shariah law is Haraam, therefore to demand fines from someone upon delay in coming to perform duty or delay in going to school and college, or a fine on making the Salah Qada is all Haraam.

It is mentioned in Al-Durr Al-Mukhtaar as follows:

It is not allowed to demand (or issue) fines according to Islam.

(Al-Durr Al-Mukhtaar – Baab Al-Ta’zeer)

It is mentioned in Al-Mujtaba that this law was applicable in the beginning of Islam and then it was cancelled.

(Ibid)

Alahazrat states as follows:

The law of issuing fines has been cancelled and to act upon a cancelled/abrogated (Mansookh) ruling is Haraam.

(Fatawa Razvia Vol. 5, p. 115)

  • According to Shariah, no infidel/kafir/non-Muslim is allowed to stay for more than a year in the land of Arabia.

The Holy Prophet – may Allah send peace and blessings upon him – has stated:

لَا یَجْتَمِعُ دِیْنَانِ فِیْ جَزِیرَۃِ الْعَرَبِ

Two religions will not gather in the Arabian Peninsula.

(Muwatta Imam Malik – Kitaab Al-Jaame’)

It is mentioned in the famous book of Fiqh Al-Durr Al-Mukhtaar as follows:

يُمْنَعُونَ مِنْ اسْتِيطَانِ مَكَّةَ وَالْمَدِينَةِ لِأَنَّهُمَا مِنْ أَرْضِ الْعَرَبِ قَالَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ { لَا يَجْتَمِعُ فِي أَرْضِ الْعَرَبِ دِينَانِ } وَلَوْ دَخَلَ لِتِجَارَةٍ جَازَ وَلَا يُطِيلُ

(The kuffaar) will be stopped from making their residency in Makkah and Madinah, for they both (Makkah and Madinah) are from the land of Arabia.  The Holy Prophet – peace and blessings be upon him – has stated:

“Two religions will not gather in the land of Arabia.”

If they enter for the purpose of trading then it’s permissible but they still should not be allowed to stay for a long period.

(Kitaab Al-Jihaad – Fadl Fil Jizyah)

It’s mentioned in the commentary of Al-Durr Al-Mukhtaar as follows:

( قَوْلُهُ لِأَنَّهُمَا مِنْ أَرْضِ الْعَرَبِ ) أَفَادَ أَنَّ الْحُكْمَ غَيْرُ مَقْصُورٍ عَلَى مَكَّةَ وَالْمَدِينَةِ ، بَلْ جَزِيرَةُ الْعَرَبِ كُلُّهَا كَذَلِكَ كَمَا عَبَّرَ بِهِ فِي الْفَتْحِ وَغَيْرِهِ وَقَدَّمْنَا تَحْدِيدَهَا ، وَالْحَدِيثُ الْمَذْكُورُ قَالَهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ فِي مَرَضِهِ الَّذِي مَاتَ فِيهِ كَمَا أَخْرَجَهُ فِي الْمُوَطَّأِ وَغَيْرِهِ وَبَسَطَهُ فِي الْفَتْحِ (قَوْلُهُ وَلَا يُطِيلُ ) فَيُمْنَعُ أَنْ يُطِيلَ فِيهَا الْمُكْثَ حَتَّى يَتَّخِذَ فِيهَا مَسْكَنًا لِأَنَّ حَالَهُمْ فِي الْمُقَامِ فِي أَرْضِ الْعَرَبِ مَعَ الْتِزَامِ الْجِزْيَةِ كَحَالِهِمْ فِي غَيْرِهَا بِلَا جِزْيَةٍ وَهُنَاكَ لَا يُمْنَعُونَ مِنْ التِّجَارَةِ ، بَلْ مِنْ إطَالَةِ الْمُقَامِ فَكَذَلِكَ فِي أَرْضِ الْعَرَبِ شَرْحُ السِّيَرِ وَظَاهِرُهُ أَنَّ حَدَّ الطُّولِ سَنَةٌ

(for they [Makkah and Madinah] are from the land of Arabia) provides evidence that this ruling is not restricted to Makkah Mukarramah and Madinah Munawwarah alone but it also encompasses the entire Arab Peninsula under the same ruling, as it is mentioned in Fath Al-Qadeer etc.  Therefore, the duration of stay for a long period of time is prohibited for them, lest should they plan their permanent settlement.  Their stay in the Arab Peninsula by paying tax is similar to their stay at other places without paying tax, so if they are not prohibited from trading at other places, the case should be similar in the Arab Peninsula.  (Sharah Al-Siyar)  The obvious fact is that the longest duration of stay is maximum a year.

(Radd Al-Muhtaar, Kitaab Al-Jihaad – Fadl Fil Jizyah)

  • It is impermissible to call Madinah Minawwarah “Yathrib”.

مَنْ سَمَّی الْمَدِیْنَۃَ یَثْرِبَ فَلْیَسْتَغْفِرِ اللّٰہَ ھِیَ طَابَۃٌ ھِیَ طَابَۃٌ

Whoso calls Madinah “Yathrib” must seek Allah’s forgiveness, for it is pure, it is pure.

(Musnad Imam Ahmad Ibn Hanbal)

Allamah Manaawi writes in its commentary:

It is Haraam to call Madinah “Yathrib”, for the Istighfaar is sought only when a sin is committed.

(Al-Taiseer, Sharah Al-Jaame’ Al-Sagheer)

The word Yathrib is mentioned in the Holy Quran:

وَ اِذْ قَالَتۡ طَّآئِفَۃٌ مِّنْہُمْ یٰۤاَہۡلَ یَثْرِبَ لَا مُقَامَ لَکُمْ

And when a party of them said, ‘O people, of Madina, here there is place for your stay.

(Al-Ahzaab 33, Verse 13)

Hazrat Shaykh Abdul Haq Muhaddith Dehlawi writes when mentioning the reason for the prohibition of this word’s usage and he also explains as to why it has been mentioned in the Holy Quran:

“Allah’s Messenger – may Allah send peace and blessings upon him – kept its name Madinah, and the reason for it was people’s residence, their gatherings and their love for it.  He forbid to call it Yathrib because this name was given in the time of ignorance (The period of 571 years between Hazrat Isa – peace be upon him – and the birth of the Holy Prophet – may Allah send peace and blessings upon him – is called “The age of ignorance”) or for the reason that it is derived from a root word ثرب which means “Ruin” and “Chaos” and Yathrib means “Rebuke” and “Criticism” or it was for the reason that Yathrib was either the name of an idol or someone of very wicked and unjust nature.”

Imam Bukhari mentioned a Hadeeth in his “Tareekh”:

Whoso utters Yathrib once must say Madinah 10 times, so that it may be even.  The word Yathrib that is mentioned in the Holy Quran was uttered from the tongues of hypocrites, for they intended to bring down the dignity of Madinah Munawwarah by calling it Yathrib.”

(Ash’at Al-Lam’aat Sharah Mishkaat – Kitaab Al-Manaasik)

  • If a revert Muslim claims to be Muslim then he will be considered as a Muslim even if there is no evidence of him embracing Islam, and if he says that he embraced Islam at a certain place and people go and investigate and then find it to be a lie, even then he will be considered as a Muslim.

Alahazrat was once asked regarding a Muslim man whom some people used to considered as a Christian.  When someone stopped him and inquired, he replied, “I have embraced Islam a month ago at a certain Masjid.”  But when people went to find out, his statement had no basis.

Alahazrat replied:

If he says that he is a Muslim then he will be considered as a Muslim until he is found to be committing a kufr, and those investigations mean nothing, for “The evidence of negation is unreliable” and a kaafir claiming to be a Muslim itself is a sufficient proof.

(Fatawa Razvia Vol. 21, p. 130)

  • The views of Imams about Yazeed:
  1. Imam Ahmad Ibn Hanbal – may Allah be pleased with him – declared him a kaafir, in which case, he will not be forgiven.
  2. Imam Ghazali – may Allah be pleased with him – consider him as a Muslim, in which case there is a strong hope for his forgiveness at last.
  3. Imam Azam Abu Hanifa – may Allah be pleased with him – observed silence in this concern.

(Fatawa Razvia Vol. 14, p. 682)

  • If a good deed is performed after having committed a sin then it will become an expiation for that sin.

As it is narrated from Hazrat Abu Dhar – may Allah be pleased with him – that the Messenger of Allah – may Allah send peace and blessings upon him – stated:

إِذَا عَمِلْتَ سَيِّئَةً فَأَتْبِعْهَا حَسَنَةً تَمْحُهَا، قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، أَمِنَ الْحَسَنَاتِ لاَ إِلَهَ إِلاَّ اللَّهُ قَالَ: هِىَ أَفْضَلُ الْحَسَنَاتِ.

If you happen to commit a wrong action then follow it up with a good deed, it will erase it.  He asked, “Is Laa Ilaaha IllAllaah (Kalimah) also from amongst good deeds?”  He – may Allah send peace and blessings upon him – replied, “It is the best of all the good actions.”

(Musnad Imam Ahmad Ibn Hanbal)

  • Hazrat “Majnoo” – may Allah be pleased with him – was from amongst the AwliyaAllah.

Hazrat Junaid Baghdaadi – may Allah be pleased with him – stated:

“Indeed Majnoon Bani Aamir was from amongst the beloveds of Allah Almighty.  He concealed his state through his madness about Laila.”

(Fatawa Razvia with reference of Sharah Imam Zarqaani on Mawaahib Al-Ladunniyah Vol. 15, p. 306)

  • One who does not keep his son’s name Muhammad is ignorant.

It is narrated from Sayyiduna Ibn Abbaas – may Allah be pleased with him that the Holy Messenger – may Allah send peace and blessings upon him – stated:

مَنْ وُّلِدَ لَہٗ ثَلٰثَۃُ اَوْلَادٍ فَلَمْ یُسَمَّ اَحَدَھُمْ مُحَمَّدًا فَقَدْ جَھِلَ

One who has three children and does not name any of them Muhammad, is ignorant.

(Kitaab Al-Mawdoo’aat – Baab Al-Tasmiyah Bi Muhammad)

This Hadeeth is although recorded in the book that is based on fabricated narrations but this Hadeeth is not fabricated.  Hence, Allamah Manaawi states:

فِیْ اِسْنَادِہٖ جَھَالَۃٌ لٰکِنَّہٗ اعْتَضْدَ فَصَارَ حَسَنًا

There is distortion in its chain but it has gained strength (through the Hadeeth of Hazrat Ibn Abbaas – may Allah be pleased with him) and became Hasan (Hasan is a grade of Hadeeth based on its chain which marks just one level below the Sahih Hadeeth.  This Hasan falls under the category of “Hasan Li Ghairihi).

(Fatawa Razvia with reference to Taiseer Sharah Jame’ Sagheer, Vol. 5, p. 474)