What do Islamic scholars say about sprinkling Zam Zam water on a grave or shroud?
Question 1: What do Islamic scholars state about this issue. One of my relatives has a wish that Zam Zam water be sprinkled either on his grave or shroud after his death for getting blessings. The question is: Can Zam Zam water be sprinkled on a grave or shroud for getting blessings or not?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Answer: From the beginning of Islam, it has been a common practice among Muslims to get blessings from relics. Even Zam Zam water is also used for getting blessings. Furthermore, such narrations are also found that Muslims, even blessed companions عَلَیْھِمُ الرِّضْوَان also made a will to bury relics with them in their graves. Zam Zam water is also very blessed water, therefore, Zam Zam water can be sprinkled on a grave or shroud for getting blessings. There is nothing wrong with it.
There is a blessed Hadees in Shu’ab-ul-Iman:
عَنْ عَائِشَةَ:”اَنَّهَا كَانَتْ تَحْمِلُ مَاءَ زَمْزَمَ فِی الْقَوَارِيرِ وَتَذْكُرُ اَنَّ رَسُولَ اللهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ فَعَلَ ذَلِكَ“۔”زَادَ فِيهِ غَيْرُهُ عَنْ اَبِی كُرَيْبٍ، وَكَانَ يَصُبُّ عَلَى الْمَرْضَى وَيَسْقِيهِمْ‘‘
It has been narrated from Sayyidatuna Aaishah رَضِیَ اللّٰهُ عَنْهَا: She would take Zam Zam water in bottles with her and would say that the Beloved Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم also did the same. According to some other narrations: The Beloved Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم would sprinkle Zam Zam water on patients and would make them drink it. (Shu’ab-ul-Iman, vol. 6, pp. 32, Hadees 3834)
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صَلَّی اللّٰہُ عَلَیْہِ واٰلِہٖ وَسَلَّم
How a should patient offer Salah in a sitting position?
Question 2: What do Islamic scholars say about the following issue. There are conditions in which Shari’ah has given permission to offer Salah in a sitting position. Is it compulsory to adopt any particular manner of sitting in these conditions or can a patient offer Salah in a sitting position according to his convenience?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Answer: It is not compulsory to adopt any particular manner (of sitting) in the conditions in which a Salah-offering person is allowed to offer Salah in a sitting position. If he feels as much pain when sitting cross-legged as he feels when sitting on knees, so sitting on knees is better. If he feels less pain when sitting cross-legged, he can sit in this position too. (Fatawa Aalamgiri, vol. 1, pp. 136, summarised – Bahar-e-Shari’at, vol. 1, pp. 720)
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صَلَّی اللّٰہُ عَلَیْہِ واٰلِہٖ وَسَلَّم
There is a time fixed for everyone’s death!!
Question 3: What do Islamic scholars state about the following issue? If a person commits suicide or is murdered, does he die at his fixed time or before it? Some people say that he has passed away before the time of his death because if he had not committed suicide or had not been murdered, he could have lived longer.
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Answer: The time of death for every human is fixed in the knowledge of Allah Almighty. Death neither comes to anyone before it nor anyone lives after it, therefore if someone commits suicide or is murdered, he also dies at a fixed time. It is not right to say that he could have lived longer if he had not committed suicide or had not been murdered. It is not right to have such belief too. (Al-Mujmu’ah-tus-Saniyyah Ala Sharh ‘Aqaaid-un-Nasfiyah, pp. 423, 427)
Here, a question may arise that if the one who commits suicide or a murder victim dies at his/her fixed time, why is the person who commits suicide or a murderer considered to be guilty of a crime?
The answer to this question is that blessed Shari’ah has declared murder and suicide to be Haraam. A murderer and the one who commits suicide are considered to be guilty of a crime due to committing this Haraam act as they commit this act with their choice and will. (Al-Mujmu’ah-tus-Saniyyah Ala Sharh ‘Aqaaid-un-Nasfiyah, pp. 426)
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صَلَّی اللّٰہُ عَلَیْہِ واٰلِہٖ وَسَلَّم
Reason for giving Tahneek to new born babies:
Question: What do Islamic scholars state about the following issue? Why is Tahneek given to newborn babies? What benefit is obtained from it?
بِسْمِاللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Answer: Giving Tahneek means that one should stick date or any other sweet thing after chewing to palate of a new born baby. It was the practice of the Beloved Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم and blessed companions عَلَیْھِمُ الرِّضْوَان. It is Mustahab to get Tahneek given to a new born baby. Further, it is also a way of getting blessings from pious predecessors. Blessed companions would bring their children to the Beloved Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم so that he صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم could give them Tahneek. To give children Tahneek through pious people is a good omen for the goodness of their Iman and moral character.
Sayyidatuna Aaishah Siddiqah رَضِیَ اللّٰهُ عَنْهَا has stated,
كَانَ يُؤْتَىَ بِالصّبْيَانِ فَيُبَرّكُ عَلَيْهِمْ وَيُحَنّكُهُمْ
Children would be brought in the blessed court of Rasoolullah صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم so he عَـلَيْـهِ الـسَّـلَام would make Du’a for blessings for them and would perform their Tahneek. (Muslim, pp. 134, Hadees 662)
Mufti Sharif-ul-Haq Amjadi رَحْمَةُ اللّٰهِ عَلَيْه has said, ‘Tahneek means that one should stick dry date after chewing to the palate of a new born baby. It is also Mustahab to bring the child, when born, to anyone such as Islamic scholars, spiritual guides, pious people so that they put date or any other sweet thing after chewing it into his mouth.’ (Nuzha-tul-Qaari, vol. 5, pp. 430)
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صَلَّی اللّٰہُ عَلَیْہِ واٰلِہٖ وَسَلَّم
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