What is the Ruling for Writing

Dar-ul-Ifta - Ahl-e-Sunnat

Mufti Qasim Attari

1. What is the ruling for writing ‘Ya Muhammad’ upon a wall?

Question: What do the scholars of Islam and the Muftis of the Shari’ah say regarding the following matter: In some homes, masjids etc., ‘Ya Muhammad’ is written upon the walls. Is this allowed in Shari’ah? And if it is already written with paint or a plaque is hung, then what should be done?

Answer:

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃ الْحَقِّ وَالصَّوَابِ 

It is not correct in the Shari’ah to call upon the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم with the wording of ‘Ya Muhammad’. This is because the Holy Quran has prohibited calling upon the Messenger of Allah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم in the manner in which we address one another by mentioning each other’s names.

Instead of saying ‘Ya Muhammad’, one should use ‘Ya Rasoolallah’, ‘Ya Habiballah’, ‘Ya Nabiyyallah’, etc., to call upon him, and this should also be kept in mind when writing. If ‘Ya Muhammad’ is written on the wall of a house, masjid, etc., it should be removed respectfully, and if a plaque is hung up, it should be replaced with another upon which ‘Ya Rasoolallah صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم’ is written.

When doing so, care must be taken to ensure that it is not hung in a place where there is even a possibility of disrespect. Rainwater should not come into contact with the writing and fall onto the floor; these blessed words should not be in a place where this possibility exists. For example, the outer wall of a home, where rainwater will fall upon it and then fall on to the ground.

وَاللہُ اَعْلَمُ  عَزَّوَجَلَّ  وَ رَسُوْلُہٗ اَعْلَم  صلَّی اللہ علیہ واٰلہٖ وسلَّم

2. What is the ruling of taking benefit from a loan?

Question: What do the scholars of Islam and the Muftis of the Shari’ah say regarding the following matter: I work for a company, and there is an individual who supplies meat to this company. I met him on one occasion, and he said that he supplies meat to the company for an entire month, and he receives an on-going bill from the company to cover his costs in supplying the meat. However, he receives the payment at the end of the month. For this reason, he wishes to make the following agreement with me: He will take the bill from the company and give it to me, and whatever the cost comes to, it will be paid by myself. After a month, when he is paid by the company, he will then return the amount of money he took from me, and in addition to this, he will give me Rs. 10 per kilo of the meat he supplies. Is this arrangement correct in light of the Shari’ah?

Answer:

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃ الْحَقِّ وَالصَّوَابِ 

The method described in the aforementioned situation is nothing, but interest. As such, you cannot adopt this method. This is because according to the Shari’ah, the money that you will give to that individual is considered a loan. Meaning, you will give that individual money as a loan, and the principle regarding loans is that the amount to be returned should be exactly as the borrowed amount. If the repayable amount is set to be higher than the borrowed amount, this will be considered interest. Taking and giving money in this manner is unlawful (Haraam) and impermissible.

وَاللہُ اَعْلَمُ  عَزَّوَجَلَّ  وَ رَسُوْلُہٗ اَعْلَم  صلَّی اللہ علیہ واٰلہٖ وسلَّم

3. Making a will regarding the carrying out of a good deed

Question: What do the scholars of Islam and the Muftis of the Shari’ah say regarding the following matter: Some people, during their lives, leave a will regarding the carrying out of a righteous work and that after death, their money should be utilised for a certain righteous cause. For example, it should be spent on a masjid, madrassa, student of knowledge or to support an orphan or the poor.

My question is: Does Islam allow us to make this sort of will regarding our wealth whilst we are alive, that our wealth be spent on a righteous work or as continuous reward (i.e. sadaqah jariyah)? If Islam does allow this, then what is its limit? Meaning, to what extent can we make a will regarding our wealth?

Answer:

بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃ الْحَقِّ وَالصَّوَابِ 

Islam facilitates for every affair of those who believe in it, both, in this world and the Hereafter; it enhances their worldly matters, and instructs them on how to better their permanent life in the Hereafter. For this reason, on numerous occasions, the Quran and Hadith encourage us to gather provisions (pious deeds) for our approaching eternal life. We are told that man only has three forms of wealth; the first is that which he has utilised by consuming, the second is that which he wears (clothes) making it worn out, and the third is that which he gives as charity (sadaqah) and saves for the Hereafter.

By granting permission to formulate a will, the Shari’ah has established a great means of fulfilling permissible worldly desires and needs of the Hereafter, because through a will, a person may perform a work which helps their friend or family member, and that act itself is permissible, and righteous deeds are especially emphasised within a will. For example, building a Masjid or Madrassa, or helping the poor, orphans, etc.

The ruling regarding the establishment of a will is that if the money is withdrawn according to the terms of the will and the remainder is distributed among the inheritors but it will render the inheritors destitute, then it is better to not formulate a will. Otherwise, formulating a will is considered desirable (Mustahab), a means of great reward and a virtuous act. The limit prescribed by Shari’ah in this respect is that a person can allocate one-third of their wealth for their will. If more than one-third is included in a will, then this is not considered. In the same way, a will made regarding the one who is already rightful of receiving inheritance is also not considered.

However, if a person made a will for more than one-third or made a will for a rightful inheritor and after the passing of the testator, all inheritors give permission for the will made for more than one-third, or the will made for an inheritor to be carried out – provided they are all capable of giving this permission - then this will be actioned.

Note: If anybody has made, or intends to make a will, he should gather the full details regarding this and then he can receive guidance regarding his specific case.

وَاللہُ اَعْلَمُ  عَزَّوَجَلَّ  وَ رَسُوْلُہٗ اَعْلَم  صلَّی اللہ علیہ واٰلہٖ وسلَّم