Answered by Mufti Sakib Shadman
Question:
السلام عليكم ورحمة الله وبركاته
Are the following sunan?
Eating with your hands
Eating with 3 fingers
If they’re sunan, are they independent of each other, or is the reward for the hand sunnah only awarded if eat with 3 fingers.
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
The Sunnah of eating with one’s right hand and the Sunnah of eating with three fingers are two separate Sunnahs which are connected to each other. In other words, one will be fulfilling the Sunnah by eating with one’s right hand; however, one will be fulfilling both Sunnahs by eating with the thumb, index, and middle fingers of the right hand.
One must specifically endeavour to eat with three fingers of the right hand (and to lick these fingers after eating),[1] if possible, to attain the maximum reward of fulfilling both Sunnahs. If the food is such that it cannot easily be eaten with three fingers (e.g., rice) then one is excused if they utilise all five fingers to eat it. Similarly, if the food is such that it must be eaten with a spoon (e.g., cereal, soup, or yoghurt) then one will still be fulfilling the Sunnah by holding the spoon with the right hand.
In summary, one should try to eat food with the thumb, index, and middle fingers of the right hand. If this is not possible due to the runny nature of the food, they may utilise all five fingers. There is a much greater warning/prohibition against eating with the left hand (i.e. Shaytan eats with his left hand, and Rasulullah (ﷺ)’s statement that the only thing preventing a person from eating with the right hand is pride (Kibr)), compared to eating with all five fingers of the right hand, which is less disliked.[2] There are many more narrations related to eating with the right hand than to eating with three fingers.
Thus, eating with the right hand is an extremely fundamental Sunnah. Eating with three fingers is also a blessed and rewarding Sunnah; however, one will still be fulfilling a Sunnah even if they do not eat with three fingers.[3] In any case, one will be fulfilling both Sunnahs by eating with the three fingers of the right hand.
Only Allah ﷻ knows best.
Written by Mufti Sakib Shadman
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
وَحَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا هِشَامٌ، عَنْ عَبْدِ الرَّحْمَنِ، بْنِ سَعْدٍ أَنَّ عَبْدَ الرَّحْمَنِ بْنَ كَعْبِ بْنِ مَالِكٍ، – أَوْ عَبْدَ اللَّهِ بْنَ كَعْبٍ – أَخْبَرَهُ عَنْ أَبِيهِ، كَعْبٍ أَنَّهُ حَدَّثَهُمْ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَأْكُلُ بِثَلاَثِ أَصَابِعَ فَإِذَا فَرَغَ لَعِقَهَا .
Sahih Muslim 2032c
[2]
س: هل الأكل بالشمال محرم أم مكروه؟
جـ: عندي أن الأكل بالشمال محرم لتشبيه النبي صلى الله عليه وآله وسلم للآكل بشماله بالشيطان في حديث (لَا يَأْكُلَنَّ أَحَدٌ مِنْكُمْ بِشِمَالِهِ وَلَا يَشْرَبَنَّ بِهَا، فَإِنَّ الشَّيْطَانَ يَأْكُلُ بِشِمَالِهِ وَيَشْرَبُ بِهَا) وللذي قال له (كُلْ بِيَمِينِكَ، قَالَ: لَا أَسْتَطِيعُ، قَالَ: لَا اسْتَطَعْتَ: مَا مَنَعَهُ إِلَّا الْكِبْرُ، قَالَ: فَمَا رَفَعَهَا إِلَى فِيهِ) (٢)
س: هل الأكل بثلاث أصابع سنة؟
جـ: نعم الأكل بثلاث أصابع سنة لحديث (كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَأْكُلُ بِثَلَاثِ أَصَابِعَ، وَيَلْعَقُ يَدَهُ قَبْلَ أَنْ يَمْسَحَهَا) (٣) وفي رواية (أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَأْكُلُ بِثَلَاثِ أَصَابِعَ، فَإِذَا فَرَغَ لَعِقَهَا) (٤
Kitab Nil al-Amani, Abdullah Qasim Zhibyan, 2nd ed., 2022. Vol.2 p.335.
[3]
عَنْ عُمَرَ بْنِ أَبِي سَلَمَةَ قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: “ادْنُ بُنَيَّ، فَسَمِّ الله، وكل بيمينك، وكل مما يليك” ١. [٧٨:١
Kitab Nil al-Amani, Muassasat Al-Resalah, 2nd ed., 1993. Vol.12 p.15.
ص15 – كتاب الإحسان في تقريب صحيح ابن حبان – ذكر الأمر لمن واكل غيره أن يأكل من بين يديه باليمين مع ابتداء التسمية – المكتبة الشاملة
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Answered by Mufti Sakib Shadman
Question:
السلام عليكم ورحمة الله وبركاته
Any Fatāwā regarding selling gold online or via electronic future transfers?
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
When exchanging gold for the same or a different commodity, the exchange must be hand‑to‑hand. When selling on the futures market, the gold is not immediately exchanged; rather, the delivery of the commodity is deferred, resulting in Ar‑Riba An‑Nasī’ah (interest due to delayed delivery of one of the counter‑values) [3]. Often, no actual gold is exchanged, and you are simply paying for the right/obligation to purchase gold in the future at a fixed price, as is the case with options/future trading. This speculative transaction results in Ar‑Riba An‑Nasī’ah, due to the deferred transfer of ownership of the gold. Finally, in many cases the gold being traded does not exist in the ownership of the seller; rather, he merely owns a right or contract to sell gold. Accordingly, it is impermissible to sell an item which is not currently in one’s possession. [4] For all these reasons, exchanging gold via electronic futures transfers is absolutely haram.
Secondly, selling gold online will be permissible if the gold is exchanged simultaneously and instantly, and there is an actual transfer of legal ownership of the gold, i.e., allocated gold stored in your name, with legal ownership transferred to you. [2]
If the gold broker only provides the following, it will not be permissible to purchase this commodity because of the lack of transfer of ownership and the absence of gaining possession (qabd) of the item:
In conclusion, exchanging gold is only permissible if the gold is exchanged hand‑to‑hand and if there is an actual transfer of ownership. [1] You do not have to physically touch or take physical possession of the gold; rather, a specific quantity of gold must be transferred under your name.
Only Allah ﷻ knows best.
Written by Mufti Sakib Shadman
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
فَإِنَّ الْأَجَلَ فِي أَحَدِ الْعِوَضَيْنِ فَضْلٌ حُكْمِيٌّ بِلَا عِوَضٍ، وَلَمَّا كَانَ الْأَجَلُ يُقْصَدُ لَهُ زِيَادَةُ الْعِوَضِ كَمَا مَرَّ فِي الْمُرَابَحَةِ صَحَّ وَصْفُهُ بِكَوْنِهِ فَضْلَ مَالٍ حُكْمًا تَأَمَّلْ
Radd Al-Muhtaar, Halabi ed., Daar Al-Fikr, 1966. Vol.5 p.168.
[2]
وَالتَّقَابُضُ) بِالْبَرَاجِمِ لَا بِالتَّخْلِيَةِ (قَبْلَ الِافْتِرَاقِ) وَهُوَ شَرْطُ بَقَائِهِ صَحِيحًا عَلَى الصَّحِيحِ
Radd Al-Muhtaar, Halabi ed., Daar Al-Fikr, 1966. Vol.5 p.258.
[3]
قَوْلُهُ مُتَسَاوِيًا) أَمَّا إذَا وُجِدَ التَّفَاضُلُ مَعَ النَّسَاءِ فَالْحُرْمَةُ لِلْفَضْلِ أَفَادَهُ ابْنُ كَمَالٍ ط (قَوْلُهُ وَأَحَدُهُمَا نَسَاءٌ) أَيْ ذُو نَسَاءٍ وَالْجُمْلَةُ حَالِيَّةٌ قَالَ ط: فَلَوْ كَانَ كُلٌّ نَسِيئَةً يَحْرُمُ أَيْضًا لِأَنَّهُ بَيْعُ الْكَالِئِ بِالْكَالِئِ ابْنُ كَمَالٍ أَيْ النَّسِيئَةِ بِالنَّسِيئَةِ كَمَالٌ
ثُمَّ اعْلَمْ أَنَّ ذِكْرَ النَّسَاءِ لِلِاحْتِرَازِ عَنْ التَّأْجِيلِ، لِأَنَّ الْقَبْضَ فِي الْمَجْلِسِ لَا يُشْتَرَطُ إلَّا فِي الصَّرْفِ وَهُوَ بَيْعُ الْأَثْمَانِ بَعْضِهَا بِبَعْضٍ أَمَّا مَا عَدَاهُ فَإِنَّمَا يُشْتَرَطُ فِيهِ التَّعْيِينُ دُونَ التَّقَابُضِ
Radd Al-Muhtaar, Halabi ed., Daar Al-Fikr, 1966. Vol.5 p.172.
[4]
وَبَيْعُ مَا لَيْسَ فِي مِلْكِهِ) لِبُطْلَانِ بَيْعِ الْمَعْدُومِ
Radd Al-Muhtaar, Halabi ed., Daar Al-Fikr, 1966. Vol.5 p.58.
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Answered by Mufti Sakib Shadman
Question:
Salam,
I am writing to seek a clear Islamic ruling, with evidential basis, regarding the following situation.
My husband entered into a marriage with another woman. His intention was for the marriage to be temporary, although all apparent Islamic requirements were fulfilled in terms of mahr and witnesses.
It was later made apparent that the second wife who had been in a previous marriage which was apparently was terminated through unsuccessful khulu then faskh. However, there is no written proof of this. The shaykh who facilitated the faskh stated that because no written marriage contract could be produced, the faskh was also issued verbally. This was facilitated by Azhary Organisation Matrimonial Services Panel.
Furthermore, the woman did not have a wali at the time of the marriage as she is a revert.
After the marriage, the following events took place between my husband and this woman:
He is still with her to this day.
My question is: Is she still Islamically considered his wife or not?
My husband maintains that she is still Islamically his wife and that he has one remaining ṭalāq. He states that, based on his own research, this matter falls under ikhtilāf (scholarly disagreement), and he therefore chooses the opinion that supports the continuation of the marriage. I, however, believe that there has been significant irregularity and inconsistency in how this situation has been handled, including selectively seeking out differing fatwas in order to legitimise what has taken place, rather than adhering to a clear and principled Islamic ruling.
I would kindly request a clear written fatwa, supported by Qur’an, Sunnah, and scholarly opinion, addressing the validity of this marriage and the subsequent divorces.
Jazākum Allāhu khayran for your time and guidance.
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Faskh (annulment) of Nikāḥ does not need to be issued in writing for it to be valid. If a qualified scholar or Islamic panel issues a Faskh after following the required procedures, a verbal Faskh is valid and sufficient. Therefore, if the Shaykh from the Azhary Organisation Matrimonial Services Panel carried out the proper process, their verbal Faskh is Islamically valid.[4]
Furthermore, when the woman subsequently entered into a new Nikāḥ with your husband with all the necessary conditions fulfilled, that marriage was valid, even if the woman did not have a Wali.[5]
Your husband’s pronouncement of three ṭalāqs in one sitting is, according to the clear and authoritative Hanafi position, considered three separate and complete divorces, resulting in ṭalāq bā’in mughallaẓah (a permanent, irrevocable divorce).[2] This type of divorce immediately and conclusively ends the marriage, with no possibility of reconciliation unless the woman marries another man in a valid marriage, consummates it, and is later divorced or widowed.
In addition, Talāq issued during menstruation is valid, even though the husband has sinned by issuing Talaq during menstruation. Validity is not affected by the wife’s menstrual state; therefore, those divorces also count.
Thus, even if your husband chooses to follow the weak and widely rejected minority opinion that three Talāqs in one sitting count as one, the additional subsequent divorces he issued (whether during menstruation or not) are valid and would still fully terminate the marriage with the maximum number of divorces reached.[1, 3]
In any case, it is evident that your husband is treating the laws of Sharīʿah lightly. His claim that the marriage continues despite issuing a total of 6 valid Talaqs is not supported by any sound evidence; rather, it is based on personal desires. One cannot selectively choose weak or irregular opinions to justify an otherwise invalid situation. Personal inclinations have no legal weight in determining a Fiqh ruling.
Therefore, your husband must immediately separate from this woman, as continuing to live with her as a spouse is impermissible and constitutes ongoing sin. The fact is clear; three valid divorces have occurred, and the marriage has ended permanently and irrevocably.
May Allah grant ease to your family, guide your husband to sound understanding, and resolve this matter with justice and clarity.
Only Allah ﷻ knows best.
Written by Mufti Sakib Shadman
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
وبلغنا عن رسول الله – صلى الله عليه وسلم – أنه قال في الرجل يطلق امرأته ثلاثاً: “إنها لا تحل له حتى تنكح زوجاً غيره، يدخل بها” (٩
Kitab al-Asl, Buinukalan ed., Dar ibn Hazm, 1st ed., 2012. Vol.4 p.401.
[2]
وَأَمَّا الطَّلْقَاتُ الثَّلَاثُ فَحُكْمُهَا الْأَصْلِيُّ هُوَ زَوَالُ الْمِلْكِ، وَزَوَالُ حِلِّ الْمَحَلِّيَّةِ أَيْضًا حَتَّى لَا يَجُوزَ لَهُ نِكَاحُهَا قَبْلَ التَّزَوُّجِ بِزَوْجٍ آخَرَ؛ لِقَوْلِهِ ﷿ ﴿فَإِنْ طَلَّقَهَا فَلا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ﴾ [البقرة: ٢٣٠] ، وَسَوَاءٌ طَلَّقَهَا ثَلَاثًا مُتَفَرِّقًا أَوْ جُمْلَةً وَاحِدَةً؛ لِأَنَّ أَهْلَ التَّأْوِيلِ اخْتَلَفُوا فِي مَوَاضِعِ التَّطْلِيقَةِ الثَّالِثَةِ مِنْ كِتَابِ اللَّهِ قَالَ بَعْضُهُمْ هُوَ قَوْله تَعَالَى ﴿فَإِنْ طَلَّقَهَا فَلا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ﴾ [البقرة: ٢٣٠] بَعْدَ قَوْلِهِ ﴿الطَّلاقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ﴾ [البقرة: ٢٢٩] وَقَالُوا: الْإِمْسَاكُ بِالْمَعْرُوفِ هُوَ الرَّجْعَةُ، وَالتَّسْرِيحُ بِالْإِحْسَانِ هُوَ أَنْ يَتْرُكَهَا حَتَّى تَنْقَضِيَ عِدَّتُهَا
Badaai’ Al-Sanaai’, Daar Al-Kutub Al-‘Ilmiyyah, 1910. Vol.3 p.187.
[3]
قال: (ولو طلقها وهي حائض: وقع طلاقه، وكان مسيئًا في ذلك، ويراجعها
Kitab Sharh Mukhtasar al-Tahawi li al-Jassaas, Dār al-Bashair al-Islamiyyah, 1st ed., 2010. Vol.5 p.27.
[4]
وَأَمَّا بَيَانُ مَا يَرْفَعُ حُكْمَ النِّكَاحِ، فَبَيَانُهُ بَيَانُ مَا تَقَعُ بِهِ الْفُرْقَةُ بَيْنَ الزَّوْجَيْنِ، وَلِوُقُوعِ الْفُرْقَةِ بَيْنَ الزَّوْجَيْنِ أَسْبَابٌ لَكِنَّ الْوَاقِعَ بِبَعْضِهَا فُرْقَةٌ بِطَلَاقٍ، وَبَعْضُهَا فُرْقَةٌ بِغَيْرِ طَلَاقٍ، وَفِي بَعْضِهَا يَقَعُ فُرْقَةٌ بِغَيْرِ قَضَاءِ الْقَاضِي، وَفِي بَعْضِهَا لَا يَقَعُ إلَّا بِقَضَاءِ الْقَاضِي
Badaai’ Al-Sanaai’, Daar Al-Kutub Al-‘Ilmiyyah, 1910. Vol.2 p.336.
[5]
فَمُعَارَضٌ بِقَوْلِهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «الْأَيِّمُ أَحَقُّ بِنَفْسِهَا مِنْ وَلِيِّهَا» رَوَاهُ مُسْلِمٌ وَأَبُو دَاوُد وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ وَمَالِكٌ فِي الْمُوَطَّأِ
Radd Al-Muhtaar, Halabi ed., Daar Al-Fikr, 1966. Vol.3 p.55.
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Answered by Maulana Iqtidar Ahmed
Question:
Did the prophet give zakat to non muslims leaders? Do we have any authentic reports?
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Not that I am aware of.
The Hanafi Madhab does not allow Zakat to non muslims.[1]
Only Allah ﷻ knows best.
Written by Maulana Iqtidar Ahmed
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
فلا تدفع إلى من كان من المؤلفة كافرا
Ibn Abidin, Radd Al-Muhtar Ala Ad-Durr Al-Mukhtar, vol 2, p.342, Kitab Az-Zakat (Dar Al-Kutub Al-Ilmiya).
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Answered by Mufti Mufti Abdurrahman Mohammad
Question:
As salamu alaykum
My dad owns a house in London, which is the family home. Right now, he, I, my sister, her husband and their four kids live here. Many years ago, my parents agreed to share the house between themselves and us four daughters, so we all have 1/6 share. My mum then gave her share to me as I’m the only one not married and she wanted me to be provided for. My mum passed away on Eid Al fitr this year. Now they want to sell the house to get their shares.
I’m autistic and was never taught how to be independent, so I will need time to learn this before I can move out and rent a flat. Behind my back, my dad has already arranged to take my share and buy a house in my sister’s name. I was never asked about this and I do not consent.
This was a gift, not inheritance, as the house was shared between all of us many years before my mum got sick. Also it was an informal, though written and signed, agreement, so I have no legal recourse. The deed is legally under my dad’s name.
Under shariah, is it allowed for them to do this? My understanding is that my parents gifted that share to me and I should have full say over what happens to my share of the money when the house is sold. Right now it seems they are planning to steal my money as they never even consulted with me, let alone got my consent. What can I do about this?
Jazakallah
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Can a Father Take His Daughter’s Property Without Consent
If your father attempts to take your share without your consent, it would be impermissible and any such sale would be Islamically invalid. In the Shariah, a sane, mature, adult woman has full authority over her own wealth and property. Once a gift (hiba) is given during the lifetime of the giver and the recipient takes possession of it, that gift becomes the sole property of the recipient. It is no longer the property of the giver or anyone else, and the recipient has full authority to manage, sell, or keep it as they choose, whether male or female.
In your case, if your mother lawfully gifted her share of the house to you while she was alive and you accepted it, then that share is now Islamically yours. You are the rightful owner of that share of the property and no one, including your father, has the right to take control of your share or make decisions on your behalf without your clear and voluntary consent. This means your wealth and assets belong to you, and you are free to manage them without pressure or coercion from others, even from family members.
Allah (ﷻ) says:
Do not consume one another’s wealth unjustly, nor deliberately bribe authorities in order to devour a portion of others’ property, knowing that it is a sin. [1]
To men is allotted what they earn, and to women what they earn. [2]
Mabsūt As-Sarakhsī states:
If a man sells a house or property against his son [i.e. son’s consent] when he [the son] is grown without a need or excuse, this is not permissible according to us. [3]
Therefore, it is impermissible for your father to sell your share of the property without your clear consent.
Validity of Gift
If your mother gave you her share as a hiba (gift) with her full consent and a transfer of ownership took place (even if it were verbally), then that share became your exclusive property and no one may take it, sell it, or redirect its proceeds without your permission. A valid gift (hiba) becomes binding once possession (qabdah) is completed, and the giver cannot later revoke it especially when it is given for kinship (such as a mother giving to her child). [4] A hiba requires consent and the recipient’s control over the property. [5] This means your ownership requires your acceptance for the property to transfer and after that, no one else may control or dispose of your property without your consent.
Once a gift is validly completed and possession takes place, others cannot interfere with the recipient’s share. Informal, shared, or undivided ownership does not invalidate a gift. Also, the fact that the deed is legally in your father’s name does not cancel the Islamic ruling that your mother’s hiba made you a partial owner. Force, pressure, or transactions done without your consent are impermissible and invalid. [6] If your share is included in a sale or arrangement without your consent, then the portion concerning your property is invalid under Shariah, and the entire deal involving your share is void. [6] No one may take control of your property or redirect it to someone else without your permission.
Advice and Possible Solutions
1. Communication: Speak respectfully and openly with your father. Kindly advise him and explain the Islamic ruling to him and explain that what he is doing is a violation of your rights. Emphasize that you are not refusing to help him but that you cannot give up your Islamic rights unjustly. Remind your father kindly that denying someone their rights can bring severe consequences in the Hereafter and that he should fear Allah and be just.
2. Mediation: Involve trusted family members, elders, or family friends who are close to your father and understand the situation and can mediate. They may be able to reason with your father in a calm and respectful way. If that doesn’t work, consult with a qualified local Imam or Islamic scholar who can explain Shar’ī ruling to your father in a way that may help soften his heart and bring clarity.
3. Agreement: If you both are willing, propose a mutually agreeable alternative to resolve this issue. Maybe your father can eventually buy off your share and pay you back later. Maybe he can put your name on the new house and allot you an equivalent share.
4. Ask Allah: Make Dua asking Allah (ﷻ) to guide you toward the right decision and to open your father’s heart to the truth. Ask Allah (ﷻ) to soften his heart, grant him understanding, and make this entire matter easy and resolved in the best way while maintaining family ties.
5. Legal Action: If all peaceful efforts fail, consult a lawyer who specializes in property or inheritance law in the UK. You may be entitled to assert your legal rights under civil law if your ownership is registered or can be proven. If your mother’s gift was documented in writing, find or request those records, as they can help establish your legal and religious claim. This may strain and break your ties with your father and is highly inadvisable.
6. Letting Go: If there is no peaceful way to resolve this issue, then it is best to do Ihsān (good) let go of this property for the sake of Allah (ﷻ) and for the peace and harmony of your family. This is completely voluntary, and Allah (ﷻ) will reward you immensely in the Hereafter for your sacrifice, and He will reward you abundantly for maintaining blood ties. Sometimes Allah (ﷻ) tests us in difficult ways and from people closest to us, and it is best to have patience and let go only for the sake of Allah (ﷻ). Insha Allah, Allah (ﷻ) will replace this property with something much better in this world and the next. Know that all sustenance and support comes from Allah (ﷻ) and He will sustain you with Halal Rizq with or without this property.
Only Allah ﷻ knows best.
Written by Mufti Abdurrahman Mohammad
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَـٰطِلِ وَتُدْلُوا۟ بِهَآ إِلَى ٱلْحُكَّامِ لِتَأْكُلُوا۟ فَرِيقًۭا مِّنْ أَمْوَٰلِ ٱلنَّاسِ بِٱلْإِثْمِ وَأَنتُمْ تَعْلَمُونَ
Surah Al-Baqarah 2:188
[2]
وَلَا تَتَمَنَّوْا۟ مَا فَضَّلَ ٱللَّهُ بِهِۦ بَعْضَكُمْ عَلَىٰ بَعْضٍۢ ۚ لِّلرِّجَالِ نَصِيبٌۭ مِّمَّا ٱكْتَسَبُوا۟ ۖ وَلِلنِّسَآءِ نَصِيبٌۭ مِّمَّا ٱكْتَسَبْنَ ۚ وَسْـَٔلُوا۟ ٱللَّهَ مِن فَضْلِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيمًۭا
Surah An-Nisa 4:32
[3]
وَإِذَا بَاعَ الرَّجُلُ عَلَى ابْنِهِ وَهُوَ كَبِيرٌ دَارًا أَوْ مَتَاعًا مِنْ غَيْرِ حَاجَةٍ وَلَا عُذْرَ لَمْ يَجُزْ ذَلِكَ عِنْدَنَا
Al-Mabsūt As-Sarakhsī, vol. 30, pg. 139, Matba’ah As-Sa’ādah.
[4]
وَلَنَا) مَا رَوَيْنَا عَنْ رَسُول اللَّه ﷺ أَنَّهُ قَالَ «الْوَاهِبُ أَحَقُّ بِهِبَتِهِ مَا لَمْ يُثِبْ مِنْهَا» أَيْ لَمْ يُعَوَّض، وَصِلَةُ الرَّحِم عِوَض مَعْنًى؛ لِأَنَّ التَّوَاصُل سَبَب التَّنَاصُر وَالتَّعَاوُن فِي الدُّنْيَا فَيَكُون وَسِيلَة إلَى اسْتِيفَاء النُّصْرَة وَسَبَب الثَّوَاب فِي الدَّار الْآخِرَة فَكَانَ أَقْوَى مِنْ الْمَال، وَقَدْ رُوِيَ عَنْ رَسُول اللَّه ﷺ أَنَّهُ قَالَ «اتَّقُوا اللَّهَ وَصِلُوا الْأَرْحَامَ فَإِنَّهُ أَبْقَى لَكُمْ فِي الدُّنْيَا وَخَيْرٌ لَكُمْ فِي الدَّارِ الْآخِرَةِ» فَدَخَلَ تَحْت النَّصّ وَرُوِيَ عَنْ سَيِّدنَا عُمَرَ ﵁ أَنَّهُ قَالَ: مَنْ وَهَبَ هِبَة لِصِلَةِ رَحِم أَوْ عَلَى وَجْه صَدَقَة فَإِنَّهُ لَا يَرْجِع فِيهَا وَهَذَا نَصٌّ فِي الْبَاب وَالْحَدِيث مَحْمُول عَلَى النَّهْيِ عَنْ شِرَاء الْمَوْهُوب لَكِنَّهُ سَمَّاهُ رُجُوعًا مَجَازًا لِتَصَوُّرِهِ بِصُورَةِ الرُّجُوع
Badāi’ Al-Sanāi’ Fī Tartīb Al-Sharāi’, vol. 5, pg. 132, Dār Al-Kutub Al-’Ilmiyyah.
[5]
وَالْحَاصِلُ أَنَّهُ إنَّمَا يَتِمُّ بِهِ مَا هُوَ مِنْ جِهَتِهِ وَهُوَ التَّمْلِيكُ، وَبِهَذَا الْقَدْرِ لَا يَدْخُلُ فِي مِلْكِ الْآخَرِ وَإِنْ كَانَ بِلَا بَدَلٍ حَتَّى يَظْهَرَ رِضَاهُ بِذَلِكَ بِلَفْظِهِ الْمُفِيدِ لَهُ فَهُوَ كَالْبَيْعِ فِي هَذَا الْقَدْرِ
Al-Fath Al-Qadeer, vol. 5, pg. 204, Maṭba’ah Mustafā Al-Bābī Al-Halabī.
[6]
وَلَوْ أَكْرَهَهُ عَلَى أَنْ يَهَبَ لَهُ نِصْفَ هَذِهِ الدَّارِ مَقْسُومًا، وَيَدْفَعَهُ إلَى الْمَوْهُوبِ لَهُ، فَوَهَبَ لَهُ الدَّارَ كُلَّهَا، وَدَفَعَهَا إلَيْهِ جَازَتْ الْهِبَةُ فِي الْقِيَاسِ؛ لِأَنَّهُ أَمَرَهُ أَنْ يُقَسِّمَ، ثُمَّ يَهَبَ لَهُ، فَحِينَ، وَهَبَ الدَّارَ كُلَّهَا قَبْلَ أَنْ يُقَسِّمَ، فَقَدْ خَالَفَ مَا أَمَرَهُ، وَكَذَلِكَ هَذَا الْقِيَاسُ فِي الْبَيْعِ لَوْ أَمَرَهُ أَنْ يَبِيعَهُ نِصْفَ الدَّارِ مَقْسُومًا، فَبَاعَهُ الدَّارَ كُلَّهَا؛ لِأَنَّهُ أَمَرَهُ بِالْبَيْعِ بَعْدَ الْقِسْمَةِ، فَهُوَ فِي الْبَيْعِ قَبْلَ الْقِسْمَةِ لَا يَكُونُ مُطِيعًا لَهُ فِيمَا أَمَرَهُ بِهِ، وَلِأَنَّا لَوْ جَعَلْنَاهُ مُخَالِفًا لَمْ يَكُنْ بُدٌّ مِنْ الْقِسْمَةِ، وَفِي الْبَيْعِ قَبْلَ الْقِسْمَةِ لَا نَدْرِي، أَيَّ شَيْءٍ يَضْمَنُهُ؟؛ لِأَنَّ بَيْنَ نِصْفَيْ الدَّارِ مَقْسُومًا تَفَاوُتًا فِي الْمَالِيَّةِ، وَمَعَ الْجَهَالَةِ لَا يُمْكِنُ إيجَابُ الضَّمَانِ، وَلَكِنَّهُ اسْتَحْسَنَ فَقَالَ لَا أُجِيزُ هِبَتَهُ، وَلَا بَيْعَهُ فِي شَيْءٍ مِمَّا أَكْرَهَهُ عَلَيْهِ؛ لِأَنَّهُ مُكْرَهٌ عَلَى بَعْضِ ذَلِكَ، فَلَا بُدَّ مِنْ أَنْ تَبْطُلَ هِبَتُهُ، فَمَا كَانَ مُكْرَهًا عَلَيْهِ، وَذَلِكَ يُبْطِلُ هِبَتَهُ، فَكَذَلِكَ فِي الْبَيْعِ الصَّفْقَةُ وَاحِدَةٌ، فَإِذَا بَطَلَتْ فِي الْبَعْضِ بَطَلَتْ فِي الْكُلِّ، وَكَذَلِكَ لَوْ أَكْرَهَهُ عَلَى أَنْ يَهَبَ لَهُ، أَوْ يَبِيعَهُ بَيْتًا مِنْ هَذِهِ الْبُيُوتِ، فَبَاعَهُ الْبُيُوتَ كُلَّهَا، أَوْ، وَهَبَهَا كَانَ ذَلِكَ بَاطِلًا فِي الِاسْتِحْسَانِ؛ لِأَنَّهُ قَدْ بَطَلَ فِي بَعْضِ الْبُيُوتِ لِلْإِكْرَاهِ، فَيَبْطُلُ فِيمَا بَقِيَ لِاتِّحَادِ الصَّفْقَةِ، وَجَهَالَةِ مَا يَنْفُذُ فِيهِ الْعَقْدُ، وَاَللَّهُ أَعْلَمُ
Al-Mabsūt As-Sarakhsī, vol. 30, pg. 139, Matba’ah As-Sa’ādah.
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Answered by Mufti Abdurrahman Mohammad
Question:
I am a male and I have been training in a male only environment in martial arts for a number of years. Now I am moving to an area where there are not as many Muslims so their martial arts facilities cater to both men and women at the same time. Due to the nature of the sport however, there are more men than women and the ratio is something similar to 1 woman for every 10 men.
I would not touch or speak to the women and I would only train with the men if I was to attend but a few women would be in attendance at the same time in that location. There are also no male only facilities in this city. Would this be permissible?
Jazakallah
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Training in a mixed‑gender martial arts facility is only permissible if you are able to uphold the required Islamic values and duties such as lowering the gaze, limiting interaction, and avoiding temptation. You must be careful and avoid looking (nazar), physical contact (lams/touching), and speech and interaction.
Allah (ﷻ) says in the Quran:
˹O Prophet!˺ Tell the believing men to lower their gaze and guard their chastity. That is purer for them. Surely Allah is All-Aware of what they do. (An-Nur 24:30)
A man must lower his gaze from non‑mahram women except for the face and hands when needed and without desire. [1] Anything that leads to temptation must be avoided. Touching a non-mahram woman is strictly prohibited. You may not train with the female students, and this includes training drills, grappling, pad holding, or any martial‑arts activity requiring touch. As long as you only train with men and avoid all forms of contact with women, your training is permissible.
Additionally, you must limit your contact and conversations with them. Speaking with non‑mahram women is permitted when it is public, without softening the voice, without flirtation or suggestive wording, and is limited to when needed. [2] You may respond briefly if a woman addresses you in training, remain professional, and avoid unnecessary conversation. Being present in a shared space with non‑mahram women should be avoided, but being alone with a non-mahram woman is impermissible.
Allah (ﷻ) says in the Quran:
Do not go near adultery. It is truly a shameful deed and an evil way. (Isrā’ 17:32)
The Prophet said:
No man should be alone with a woman, except that Shaytan is the third among them. (Mishkat al-Masabih 3118)
Islam prohibits seclusion (khalwah) between a non-mahram man and woman and sets clear boundaries because free mixing can lead to temptation and Zinā (adultery/fornication). It is better to find a men’s only martial arts class or drop it altogether, and it is necessary to do so if there is fear of Fitnah and temptation. However, if you can follow the commandments of Allah (ﷻ) and avoid Fitnah, then it would be permissible.
Only Allah ﷻ knows best.
Written by Mufti Abdurrahman Mohammad
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
وَلَا يَحِلُّ النَّظَرُ إلَى بَطْنِهَا وَظَهْرِهَا وَإِلَى مَا بَيْنَ السُّرَّةِ وَالرُّكْبَةِ مِنْهَا وَمَسُّهَا لِعُمُومِ قَوْلِهِ ﵎ ﴿قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ﴾ [النور: ٣٠] الْآيَةَ إلَّا أَنَّهُ ﷾ رَخَّصَ النَّظَرَ لِلْمَحَارِمِ إلَى مَوَاضِعِ الزِّينَةِ الظَّاهِرَةِ وَالْبَاطِنَةِ بِقَوْلِهِ عَزَّ شَأْنُهُ ﴿وَلا يُبْدِينَ زِينَتَهُنَّ إِلا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ﴾ [النور: ٣١] الْآيَةَ فَبَقِيَ غَضُّ الْبَصَرِ عَمَّا وَرَاءَهَا مَأْمُورًا بِهِ.
وَإِذَا لَمْ يَحِلَّ النَّظَرُ فَالْمَسُّ أَوْلَى لِأَنَّهُ أَقْوَى وَلِأَنَّ رُخْصَةَ النَّظَرِ إلَى مَوَاضِعِ الزِّينَةِ لِلْحَاجَةِ الَّتِي ذَكَرْنَاهَا وَلَا حَاجَةَ إلَى النَّظَرِ إلَى مَا وَرَاءَهَا فَكَانَ النَّظَرُ إلَيْهَا بِحَقِّ الشَّهْوَةِ وَأَنَّهُ حَرَامٌ
Badāi’ Al-Sanāi’ Fī Tartīb Al-Sharāi’, vol. 5, pg. 121, Dār Al-Kutub Al-’Ilmiyyah.
[2]
وَلَا يَحِلُّ لِأَحَدٍ أَنْ يُشَافِهَ امْرَأَةً أَجْنَبِيَّةً لَا يَحِلُّ لَهُ نِكَاحُهَا لِلْحَالِ بِمِثْلِ هَذِهِ الْكَلِمَاتِ؛ لِأَنَّ بَعْضَهَا صَرِيحٌ فِي الْخِطْبَةِ وَبَعْضَهَا صَرِيحٌ فِي إظْهَارِ الرَّغْبَةِ فَلَا يَجُوزُ شَيْءٌ مِنْ ذَلِكَ
Badāi’ Al-Sanāi’ Fī Tartīb Al-Sharāi’, vol. 3, pg. 204, Dār Al-Kutub Al-’Ilmiyyah.
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