Can we eat bone marrow?

Answer:

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

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

It is permissible to consume the bone marrow of any halāl animal.[1]

And Allah Ta’ālā Knows Best

Mufti Faraz Adam al-Mahmudi,
www.darulfiqh.com

What are the age requirements for sacrificing animals in aqiqah?

Answer:

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

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

The age requirements for the sacrificing of goats and sheep in ‘Aqīqah are identical to that of the requirements in udhīyyah (ritual animal sacrifice).  Namely, goats and sheep have to be at least one year old. However, a healthy sheep that looks like a one year old may also be used, provided it is at least six months of age.[1]

And Allah Ta’ālā Knows Best

Mufti Faraz Adam al-Mahmudi,
www.darulfiqh.com

We unveil the long awaited website…

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Fused with a traditional ethos and a conventional platform, Al Mahmudiyyah Institute imparts a range of classical and contemporary sacred Islamic sciences with excellence.

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Welcome Message from Mufti Ebrahim Desai:

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It is very pleasing to observe the dedication coupled with creativity of Mufti Faraz Adam and his team in offering their excellent services of Al-Mahmudiyyah Institute through Almahmudiyyah.org which is attributed to a great jurist and spiritual mentor of our times, Shaikh Mufti Mahmood Hasan Gangohi Rahmatullahi Alaih (May Allah’s mercy be upon him).

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والحمد لله رب العالمين

Mufti Ebrahim Desai

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What is the authenticity of the story of Sayyiduna Bilal seeing the Prophet in a dream and returning to Madinah and doing adhan again?

Answer:

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

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

The incident of Sayyiduna Bilal radhiallahu anhu returning to al-Madīnah al-Munawwarah after the demise of the Prophet salallahu alayhi wasallam is very commonly narrated and related.  It is narrated that Sayyiduna Bilāl radhiallahu anhu dreamt of the blessed Prophet salallahu alayhi wasallam.  The Prophet salallahu alayhi wasallam questioned his distance from al-Madīnah.   Sayyiduna Bilāl radhiallahu anhu at once headed to al-Madīnah and was requested to give athān by the grandsons of the Prophet salallahu alayhi wasallam.  Upon giving athān, the dwellers of Madīnah walked out onto the streets in tears out of love and remembrance of the blessed time of the Prophet salallahu alayhi wasallam.  The narration is as follows: 

عن أبي الدرداء قال لما دخل عمر بن الخطاب الجابية سأل بلال أن يقدم الشام ففعل ذلك قال وأخي أبو رويحة الذي أخى بينه وبيني رسول الله (صلى الله عليه وسلم) فنزل داريا  في خولان فأقبل هو وأخوه إلى قوم من خولان فقال لهم قد جئناكم خاطبين  وقد كنا كافرين فهدانا الله ومملوكين فأعتقنا الله وفقيرين فأغنانا الله فأن تزوجونا فالحمد لله وأن تردونا فلا حول ولا قوة إلا بالله فزوجوهما ثم إن بلالا رأى في منامه النبي (صلى الله عليه وسلم) وهو يقول له ما هذه الجفوة يا بلال أما ان لك أن تزورني يا بلال فانتبه حزينا وجلا خائفا فركب راحلته وقصد المدينة فأتى قبر النبي (صلى الله عليه وسلم) فجعل يبكي عنده ويمرغ وجهه عليه وأقبل الحسن والحسين فجعل يضمهما ويقبلهما فقالا له يا بلال نشتهي نسمع اذانك الذي كنت تؤذنه لرسول الله (صلى الله عليه وسلم) في السحر ففعل فعلا سطح المسجد فوقف موقفه الذي كان يقف فيه فلما أن قال الله أكبر الله أكبر ارتجت المدينة فلما أن قال أشهد أن لا إله إلا الله زاد تعاجيجها فلما أن قال أشهد أن محمدا رسول الله خرج العواتق من خدورهن فقالوا أبعث رسول الله (صلى الله عليه وسلم) فما رئي يوم أكثر باكيا ولا باكية بعد رسول الله (صلى الله عليه وسلم) من ذلك اليوم

Tahkrīj (Source of narration):

This incident is reported by Ibn Asākir in his Tārīkh Dimashq.  He mentions this event with a long chain of narration stemming from Abū Dardā radhiallahu anhu.[1]

Likewise, Ibn al-Athīr rahimahullah quotes the same incident in his monumental book on biographies Usd al-Ghābah.[2]

In addition, Ibn Hajar al-Haytami al-Makkī rahimahullah mentions the similar incident in his ‘al-Jawhar al-Munaddham fī ziyārat al-qabr al-nabawī al-mukarram’.[3] 

Hukm al-Hadīth (The status of the narration):

Ibn Hajar al-Asqalānī rahimahullah states in his momentous Lisān al-Mīzān that this event is clearly a fabrication.[4]

Furthermore, Imam al-Dhahabī rahimahullah states that this episode is Munkar (rejected). [5]

Similarly, in Tadhkirat al-Mawdhū’āt, it states after this narrative ‘lā asla lahū’ (it has no basis).[6]

The same connotation is echoed by Ibn ‘Arrāq in his Tanzīh.[7] ‘Allamah ‘Ajlūnī rahimahullah gives the same verdict in his masterwork Kashf al-Khifā’.[8]

Mulla Alī al-Qārī reaches the same conclusion in his work on fabrications al-Masnū’ fī Ma’rifat al-Hadīth al-Mawdhū’.[9]

The great Muhaddith of the 20^th Century, Shaykh Abd al-Fattāh Abū Ghuddah rahimahullah quotes the similar ruling on the Hadīth in his Ta’līq (footnotes) on al-Masnū’.[10]

Imam al-Dhahabī rahimahullah expresses in his Mīzān al-I’tidāl that the narrator Ibrahīm ibn Muhammad Ibn Sulaymān is ambiguous.[11]

It is clear from the above that the narration is baseless.

And Allah Ta’ālā Knows Best

Mufti Faraz al-Mahmudi,
www.darulfiqh.com

Checked and approved by,
Mufti Husain Kadodia Hafidhahullah

Does a miscarriage terminate iddah?

Answer:

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

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

In principle, a pregnant woman’s iddah (waiting period) is the duration of pregnancy until delivery.

If a woman experiences a miscarriage, the state of the foetus will determine whether the iddah has expired or not.  If the foetus’ limbs were partially formed, then the iddah will expire due to such a miscarriage.

If the foetus was not formed at all, the woman will have to complete the waiting period otherwise.  Namely, three menstruation cycles, three months or 4 months and 10 days in the event of death.[1]

And Allah Ta’ālā Knows Best

Mufti Faraz al-Mahmudi,
www.darulfiqh.com

1)    Recite the following three times each after Fajr and Maghrib.  The Prophet salallahu alayhi wasallam has said it will safeguard and suffice one from everything else. (Tirmidhi)[1]

قُلْ هُوَ اللَّهُ أَحَدٌ (1) اللَّهُ الصَّمَدُ (2) لَمْ يَلِدْ وَلَمْ يُولَدْ (3) وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ (4)

قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ (1) مِنْ شَرِّ مَا خَلَقَ (2) وَمِنْ شَرِّ غَاسِقٍ إِذَا وَقَبَ (3) وَمِنْ شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ (4) وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ (5)

قُلْ أَعُوذُ بِرَبِّ النَّاسِ (1) مَلِكِ النَّاسِ (2) إِلَهِ النَّاسِ (3) مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ (4) الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ (5) مِنَ الْجِنَّةِ وَالنَّاسِ (6)

2)    Recite three times the following.  Once a sahabi radhiallahu anhu was bit at night by a scorpion.  He came to the Prophet salallahu alayhi wasallam and told him.  The Prophet replied if you would have recited the following, nothing would’ve harmed you. (Sahih Muslim)[2]

أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ

3)    Whoever recites the following three times after Fajr and Maghrib salah, no harm will come to him (Sunan al-Tirmidhi)[3]:

بِسْمِ اللهِ الَّذِي لاَ يَضُرُّ مَعَ اسْمِهِ شَيْءٌ فِي الأَرْضِ وَلاَ فِي السَّمَاءِ، وَهُوَ السَّمِيعُ العَلِيم 

4)    Whoever recites the following after Fajr and Maghrib and thereafter passes away in the day or night, will be granted entry to Paradise (Sahih al-Bukhari)[4]:

اللَّهُمَّ أَنْتَ رَبِّي لاَ إِلَهَ إِلَّا أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي، فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ 

5)    The Prophet salallahu alayhi wasallam has said that Allah will most definitely please that person on the day of judgement who recites the following morning and evening: (Sunan al-Tirmidhi)[5]

رَضِيتُ بِاللَّهِ رَبًّا، وَبِالْإِسْلَامِ دِينًا، وَبِمُحَمَّدٍ نَبِيًّا

6)    Whoever recites the following at night, he will be saved from all misfortunes during the night, from Shaytān and will make up for him missing the Tahajjud prayer[6]: (Sahih al-Bukhari)[7]

آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ وَقَالُوا سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ (285) لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ (286)

7)    Whoever recites the following will be protected from every magician, sorcerer, shaytan and the jealousy of the jealous person (Al-Tabarani)[8]:

In the morning:

أَصْبَحْنَا وأَصْبَحَ الْمُلْكُ لِلَّهِ، وَالْحَمْدُ لِلَّهِ، أَعُوذُ بِاللَّهِ الَّذِي يُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ، مِنْ شَرِّ مَا خَلَقَ وَذَرَأَ وَبَرَأَ

In the evening:

أَمْسَيْنَا وَأَمْسَى الْمُلْكُ لِلَّهِ، وَالْحَمْدُ لِلَّهِ، أَعُوذُ بِاللَّهِ الَّذِي يُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ، مِنْ شَرِّ مَا خَلَقَ وَذَرَأَ وَبَرَأ

8)    Whoever recites the following seven times in the morning and evening, Allah will save him from all his worries in this world and the hereafter (Ibn al-Sunni Amal al-Yawm wa al-Laylah)[9]:

حَسْبِيَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ، عَلَيْهِ تَوَكَّلْتُ، وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ، 

9)    Whoever recites the following ten times, Allah will give him ten good deeds, ten sins will be forgiven, he will get the reward of freeing a slave from the children of Ismail alayhis salaam and Allah will protect him from Shaytan (Sunan Ibn Majah)[10]:

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ، وَلَهُ الْحَمْدُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

10) Whoever recites the following has thanked Allah for the blessings of that day (Sunan al-Nasa’i)[11]:

اللهُمَّ مَا أَصْبَحَ بِي مِنْ نِعْمَةٍ أَوْ بِأَحَدٍ مِنْ خَلْقِكَ، فَمِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ، فَلَكَ الْحَمْدُ وَلَكَ الشُّكْرُ

11) Whoever recites the following every morning, his health, family and wealth will be safeguarded (Ibn al-Sunni Amal al-Yawm wa al-Laylah)[12]:

بِسْمِ الله عَلَى نفْسِي وَأَهْلِي وَمَالِي

12) By virtue of reading the following before sleeping, Allah will remove any anxiety and uneasiness one may feel. (Musnad Ahmad)[13]

بِسْمِ اللَّهِ، أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ، مِنْ غَضَبِهِ وَعِقَابِهِ، وَشَرِّ عِبَادِهِ، وَمِنْ هَمَزَاتِ الشَّيَاطِينِ، وَأَنْ يَحْضُرُونِ

Is it permissible to wear a 9 carat gold ring?

Answer:

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

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

A nine carat gold ring is 9/24 parts gold by mass, or 37.5% gold. This means that 62.5% of the ring is another metal.[1]

The permissibility of wearing such a ring is dependent on the foreign alloy.  Usually, a 9 carat gold ring is made from one of three alloys: copper, nickel or silver.

If the alloy is copper, it will not be permissible to wear such a ring.  The wearing of a ring composed of iron, copper, lead or brass is impermissible.[2]

If the alloy is made of nickel or silver, it will be permissible to wear a 9 carat ring.

Women can wear rings from every other material besides the above mentioned metals.[3]

And Allah Ta’ālā Knows Best

Mufti Faraz al-Mahmudi,
www.darulfiqh.com