Dar al-Ifta Ahl al-Sunnah
Mufti Muḥammad Hashim Khan ‘Attāri Madani
1. Using Quranic verses for graphic design projects
Q: What do the scholars of Islam say about the following matter: posters are made on computers for Islamic gatherings. Is it permissible to write Quranic verses on these in various designs?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃ الْحَقِّ وَالصَّوَابِ
A: If the following principles are adhered to, it will be permitted to write Quranic verses in different designs:
1. The Quranic verses should be in accordance to the Uthmanic text, and no letter should be added or removed, as the Uthmanic text is divinely ordained (tawqīfī) and in accordance to the teachings of the noble Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم , with the entire Ummah having consensus on preserving it.
2. The final calligraphic design should not be in the form of a living thing, such as an animal, as this undermines the respect due to the Quranic verse. Also, if this poster is printed, then due to it falling into the ruling of a picture, it will be impermissible for this reason too. This is because when a rendering is printed, the ruling of a picture applies to it, and to make pictures of living things, without a valid reason, is haram and unlawful. This has been severely condemned in the hadith.
3. If the purpose of writing these verses is so that they can be recited, then the font should not be so small, faint, thin, and tight that it is difficult to read, as this is disliked (makrūh) and opposes the entire purpose. However, if the purpose is to gain blessings, then there is no harm. This is similar to an Islamic amulet (taʿwīdh) that contains Quranic verses, where it is permissible to write them in a fine font, because the purpose here is to gain blessings, and this is being achieved.
4. It should not be written in such a manner or place that is considered disrespectful according to the societal norms. For example, a Quranic verse must not be placed alongside a story about something that is debased, or with an inappropriate background.
It should be noted that if these rules are not observed, it will be impermissible to make these designs.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
2. Saying “Allah recites durūd (prayers) on the Prophet”?
Q: What do the scholars of Islam say about the following matter: is it permissible to say, “Allah recites durūd on the Prophet”? Also, if someone said this, what is the ruling regarding him?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃ الْحَقِّ وَالصَّوَابِ
A: Saying “Allah recites durūd on the Prophet” is not correct from an Urdu standpoint.
The details are as follows:
When “durūd” is ascribed to Allah Almighty, it means “He sends down mercy.” When attributed to the angels, it means “seeking forgiveness,” and when ascribed to the believers, it refers to “supplicating.” In the Urdu language, the word durūd is not used in conjunction with “recite” to convey the meaning of “sending down mercy.” Therefore, it is not appropriate to attribute the reciting of durūd to Allah Almighty. Rather, one should say, “Allah Almighty sends durūd.”
However, if a person did attribute “reciting” to Allah Almighty, his statement neither warrants anathematisation nor reproach, for he has not sinned. Rather, he was unable to articulate the correct words in accordance with the norms of Urdu. So his statement does not constitute disbelief, misguidance, or sin because “speech (kalām)” has been attributed to Allah Almighty in the Qurʾān too. Also, all of the books on doctrine of the Ahl al-Sunnah mention “mutakallim” as one of His attributes. However, His speech is not like that of humans which requires a tongue, lips, words, and a voice; His speech is beyond the human mind; His speech is as befits Him.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
3. Protecting your clothes from the falling water drops whilst performing wudu
Q: What do the scholars of Islam say about the following matter: why have we been instructed to protect our clothes from the droplets of water that fall whilst performing wudu?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃ الْحَقِّ وَالصَّوَابِ
A: The water that falls from the body during wudu is called “used water” (māʾ mustaʿmal). The jurists are divided about the purity of this water. As it is used water, and in respect of those jurists who consider it impure, we are encouraged to protect our clothes from it. It is considered to be from the etiquettes of wudu that the person performing wudu protects his clothes from the falling water droplets. Yet, according to the most reliable opinion, used water is not impure, so even if it falls on you during wudu, your clothes will not become impure.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
4. What if there is not sufficient time to prayer the sunnah rak’aat before Zuhr salah?
Q: What do the scholars of Islam say about the following matter: if we go to the masjid for Zuhr but there are only 2 or 3 minutes before the congregation stands, such that offering the preceding sunnah rak’aat will result in 1 or 2 rak’aat [of congregational prayers] being missed, what will be the ruling for me in this case? Should I offer the sunnah rak’aat and then join the congregation, or should I join the congregation without offering the sunnah?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃ الْحَقِّ وَالصَّوَابِ
A: In the above-mentioned case, as offering the preceding sunnah rak’aat of Zuhr salah will result in you missing 1 or 2 rak’aat [of congregational prayer], it will not be permitted for you to offer the preceding sunnah, rather, it is necessary for you to join the congregation without offering the sunnah.
Details of the issue:
With the exception of the sunnah rak’aat of Fajr salah, the ruling in regard to the remaining sunnah is that if it is possible to join the imam in the first rak’at before ruku’, one should offer the sunnah first and then join the congregation. However, when offering the sunnah in this case, it will not be permissible to stand in the rows of the congregation. Instead, they should be offered at home or in another pure place outside of the masjid, and if this is not possible, and the congregation is taking place inside, offer it in the courtyard. If the masjid does not have two separate areas for outside and inside, then offer it behind a pillar, etc., so that it becomes a barrier between you and the row.
If offering the sunnah will result in him missing a rak’at [of congregational prayer], he will not be permitted to offer the preceding sunnah. Rather, it is necessary to join the congregation immediately, without offering the sunnah, and he should pray these once he has offered the 2 sunnah rak’aat after the fard.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
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