Dar al-Ifta Ahl al-Sunnah
Mufti Muhammad Qasim Attari
1. Using scented wet wipes in the state of Ihram
Q: What do the honourable scholars of Islam say about the following matter: whilst in the state of Ihram, is it permissible to use scented wet wipes? If a pilgrim in the state of Ihram wipes his hands with them, what will the ruling be?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃ الْحَقِّ وَالصَّوَابِ
A: The pilgrim in Ihram must (wājib) undergo expiation (dam) if s/he uses scented wet wipes on the hands.
When discussing this topic in detail, the first facet of discussion is centred around the presence of fragrance upon the wet tissues themselves. If tissue is wet with fragrance and this wetness comes into contact with the body, the same ruling of perfume being applied to the body also comes into effect.
If the amount of fragrance that comes into contact with the body is small and does not touch the entirety of a body part, sadaqa must be given. If the amount of fragrance is of a greater amount or comes into contact with an entire body part, dam will become necessary (wājib).
Applying this to the question, as the pilgrim in Ihram has used scented wet wipes and cleaned the entirety of a body part with them, in this case his hands, dam is now necessary upon him. The hands are considered a complete body part, and fragrance coming into contact with the entirety of such, shall cause dam to become wajib. If it does not touch the entire body part, but the amount of fragrance imparted from the tissue onto the body is of greater amount, dam shall also become necessary.
Dam refers to either a male or female goat, ram, sheep, or 1/7th of a cow or camel. Such an animal must be slaughtered within the grounds of the Sacred Sanctuary (ḥaram) for the expiation to be valid. The person performing this expiation can neither consume the meat of the animal nor feed it to a wealthy person, as only the poor and needy have a right to it.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
2. Who can have a proxy Hajj (ḥajj badal) performed on their behalf?
Q: What do the honourable scholars of Islam say about the following matter: Hajj is compulsory for my father. He has had the money to perform it for around four or five years now, but he has not done so. He is approximately 70 years old. Although he can walk short distances and sit up in vehicles, due to blood sugar issues, high blood pressure, and leg pain, he cannot walk for long distances. Can someone perform a proxy Hajj on his behalf, or must he perform Hajj himself?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃ الْحَقِّ وَالصَّوَابِ
A: Deliberately delaying the performance of Hajj without a valid excuse for one year is a minor sin. Delaying it beyond this is a major sin. Firstly, he should repent for this delay. When a person is able to perform Hajj and meets all of its conditions, it is compulsory (farḍ) for him to immediately perform Hajj in that year. The Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, “Hasten to perform Hajj, as none of you know which hardship will afflict you later.”
Regarding the question, your father cannot have Hajj performed on his behalf. It is still compulsory for him to complete it himself. The jurists of Islam have allowed proxy Hajj only when the person is totally incapable and will most likely remain in this state until passing away. In other words, he will remain incapable of performing Hajj for the rest of his life.
One scenario is extreme old age or severe illness, which renders a person completely incapable of performing Hajj. Although Hajj may prove difficult for your father, he is not incapable or unable entirely. In contemporary times, the Hajj has been made easier compared to the past. Wheelchairs and other facilities are available to help in performing tawaf, saʿī, and the other rites of Hajj. Excellent transport links are available between Makka and Madina. With the availability of such facilities, your father is not deemed incapable of completing Hajj himself. It is compulsory for him to perform it himself.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
3. Impact of watery discharge from eye due to a cold on wudu
Q: What do the honourable scholars of Islam say about the following matter: my eyes sometimes discharge water when I am suffering from a cold. Does this discharge invalidate my wudu?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃ الْحَقِّ وَالصَّوَابِ
A: The watery discharge from the eye caused by a cold does not invalidate wudu. The same applies to the water that is discharged from the eyes due to intense winds or crying. Wudu is invalidated, however, if water leaves the eye due to illness, as it can be strongly presumed that this discharge contains blood, pus, and other impurities. There are not such presumptions about water which exists the eyes due to strong winds or crying, and thus, it does not invalidate wudu.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
4. The imam and followers shaking hands after salah
Q: What do the honourable scholars of Islam say regarding the following matter: may the imam and followers shake hands after salah?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃ الْحَقِّ وَالصَّوَابِ
A: In itself, shaking hands is a Sunnah. Shaking hands after salah is permissible and lawful (mubāḥ). It is a commendable act, as shaking hands bring people together and increases their love and respect for each other.
After salah, the scholars, pious people, and Muslims at large consider shaking hands to be a virtuous act. A hadith mentions that whatever is considered good by the Muslims, it is also considered good in the sight of Allah.
The books of jurisprudence which labelled the shaking of hands after salah as an innovation (bidʿa) have not considered it a sinful innovation (bidʿa sayyiʾa) but a commendable innovation (bidʿa ḥasanah), which is defined as a new act which does not contravene the Quran and Sunnah. Commendable innovations are not forbidden in Islam. If the Muslims consider them to be good, they are considered accepted and good in the sight of Allah.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
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