Download PDF: Interesting Facts from Hanafi Fiqh – Episode #2

  • Bones are the foods of Jinn and the stools and droppings of our animals are food for their animals.

It is narrated in the Hadeeth that when the delegation of JInns appeared in the holy court of the Beloved Prophet – may Allah send peace and blessings upon him – and asked for food for their animals, he stated:

كُلُّ عَظْمٍ ذُكِرَ اسْمُ اللَّهِ عَلَيْهِ يَقَعُ فِى أَيْدِيكُمْ أَوْفَرَ مَا يَكُونُ لَحْمًا ، وَكُلُّ بَعْرَةٍ عَلَفٌ لِدَوَابِّكُمْ

“Every bone on which the name of Allah Almighty is recited (The bone of the animals that are slaughtered in a Halaal way) will be your share in the state as it was when it was laden with fresh meat on it, and the feed for your animals are the stools and droppings of all the animals.”

And then he – may Allah send peace and blessings upon him – addressed the humans:

لاَ تَسْتَنْجُوا بِهِمَا فَإِنَّهُمَا طَعَامُ إِخْوَانِكُم

“Do not make Istinja with bones, dung and droppings of animals, for they are food for your fellow brethren (Jinns).”

(Sahih Muslim – Baab Al-Jahr Bil Qira’ah)

  • There are four forms of worship:
  1. Maqsoodah
  2. Ghair Maqsoodah
  • The definition of Maqsoodah:

It is the type of worship which is a direct means of attaining nearness to Allah by itself without it having been projected as a means to get to the direct means; like Salaah.

  • The Definition of Ghair Maqsoodah:

It is the kind of worship which is not a direct means of connecting to Allah by itself but it is acts as a means to get to a direct form of connection; like entering the Masjid (for Salah).

Both are further divided into two types:

  1. Conditional
  2. Unconditional
  • The definition of Maqsoodah (Conditional):

It is the kind of worship that is a direct means of connection, and does not act as a medium for a greater good, but Tahaarah happens to be a condition for it; like Salaah, Sajdah Tilaawat and Sajdah Shukr etc. although they all are Maqsoodah, and both Ghusl and Wudu is a condition to perform those actions.

(When it comes to reading the Quran without touching then only Ghusl is a condition for it and not the Wudu.)

  • The Definition of Maqsoodah (Unconditional):

It is the kind of worship which is a means of connection by itself and does not act as a medium for the greater good.  Either both the Wudu and Ghusl are not a condition to perform those actions; as, embracing Islam, paying Salam etc., or where Wudu is not a necessary requirement; as, reciting Quran without touching.

It is clear that reciting the Quran without touching falls under the former category considering when the reader has both the Wudu and Ghusl and it falls under this category considering when the reader does not have Wudu (but does have Ghusl).

  • The Definition of Ghair Maqsoodah (Conditional):

It is the kind of worship which is not a direct means of connection by itself but it rather acts as a medium for the greater good, and Tahaarah is a condition for it; whether both Ghusl and Wudu; as, to touch the Quran, or the Wudu is not a necessary requirement (but Ghusl is); as, to enter Masjid, for the Wudu is not required in order to enter the Masjid only Ghusl is necessary.

  • The Definition of Ghair Maqsoodah (Unconditional):

It is the kind of worship which is not a direct means of establishing connection (to Allah) by itself but it rather acts as a medium for the greater good, and Tahaarah is not a condition for it; like, giving Azan and Iqaamah, for both can be given without having either forms of Tahaarah i.e. Ghusl and Wudu, despite the fact that the Iqaamah of the one upon whom Ghusl was compulsory is highly undesirable (Makrooh) and to enter into the Masjid is valid without having Wudu.

(Fatawa Razvia Vol. 3, p. 556)

  • There are certain circumstances under which sometimes, angels are better and nobler than humans and vice-versa.

Alahazrat Imam Ahmad Raza – may Allah be pleased with him – writes:

  • The Prophets amongst the humans are nobler than the Prophets amongst the angels.
  • The Prophets amongst the angels are nobler than the Awliya amongst the humans.
  • Our Awliya are nobler than ordinary (Non-Prophet) angels.
  • Ordinary angels are nobler than sinful humans.
  • The ones amongst general Muslims in whom the angelic characteristics are dominant will be considered much more excellent than millions of angels.

(Fatawa Razvia Vol. 9, p. 72)

  • To find out about the matters of one’s fate by an astrologer is sometimes permissible, sometimes it’s a major sin, Makrooh, foolish, and sometimes even kufr.
  • If someone wishes to find out about their future and destiny with firm belief that whatever they say will be true then it’s utter kufr, which is described in the Hadeeth:

فَقَدْ کَفَرَ بِمَا نُزِّلَ عَلٰی مُحَمَّدٍ ﷺ

He has indeed rejected whatever was revealed upon Muhammad – may Allah send peace and blessings upon him.

(Tirmidhi – Baab Ma Jaa’a Fi Karaahati Ityaan Al-Haa’id)

  • If it’s not done with firm belief but just out of curiosity and willingness towards it then it is a major sin about which the Hadeeth is evident:

لَمْ یَقْبَلِ اللّٰہُ لَہٗ صَلٰوۃَ اَرْبَعِیْنَ صَبَاحًا

Allah Almighty will not accept his Salah for 40 days.

(Tirmidhi – Kitaab Al-Ashrebah)

  • If one intends to ridicule them by inquiring the fate then it’s a worthless act, Makrooh and foolish.
  • If one intends to intimidate them by doing so then it’s permissible.

(Fatawa Razvia Vol. 21, p. 155)

  • The method of calculating the time of Zawaal.

The method of calculating the time of Zawaal is that one firstly needs to add the time of morning (sunrise) and evening (sunset) and divide them in two halves and then add 6 hours to a half, and that will be the accurate time of Zawaal.

For example, if sunrise is at 5:15 a.m. and sunset at 6:15 p.m. we get the total 11h30m by estimating the time in between and then divide them into two halves which will be 5h45m and adding 6 hours to it will equal to (5h45+6h=) 11h45m.

(Method extracted from Fatawa Razvia Vol. 5, p. 314)