Dar al-Ifta Ahl al-Sunnah
Mufti Muhammad Qasim Attari
How is it to impose fines on employees who take unauthorised days off work or arrive late?
Question: What do the scholars of Islam say regarding the following. Some educational institutes and factories impose financial penalties on employees who take days off or arrive late. If an employee takes off Saturday or Monday without informing his superiors, he is fined two days’ worth of wages. If an employee is three minutes or more late for class or misses the class registration by a couple of minutes, and this happens four times in a month, a day’s salary is deducted from his earnings. Is it permissible for an organization to dock wages, and is it permissible to employ someone with these conditions?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
In the scenario of the questioner, deducting two days’ worth of wages for missing one day, and withholding payment because an employee was a couple of minutes late is oppression, impermissible and a sin. Financial penalties are abrogated, and it is forbidden to issue such punishments now. It is also impermissible to stipulate these conditions in the employment contract, due to which the contract is flawed. It is necessary to terminate this contract and remove the impermissible conditions before renewing it.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
How is it to return to qiyām from rukūꜤ in order to recite qunūt?
Question: What do the scholars of Islam say regarding the following. If someone forgets to recite qunūt during witr and enters rukūꜤ, what is the ruling for him if he remembers during rukūꜤ? If he stands up again, recites qunūt, and performs sajdat al-sahw (prostration of forgetfulness) at the end, is his prayer valid?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
If someone forgets to recite qunūt and performs rukūꜤ, then remembers that he did not recite it, he should neither stand up to recite it nor should he recite it during rukūꜤ. He should continue the prayer as normal and perform sajdat al-sahw at the end. If he stands up and recites qunūt, then performs rukūꜤ again and completes the prayer, he is sinful and it is wājib for him to repeat the prayer, irrespective of whether he performed sajdat al-sahw at the end or not. In this instance, by performing rukūꜤ again, he intentionally delayed prostration, and it is necessary to repeat a prayer for the intentional delaying of a rukn. Sajdat al-sahw will not suffice.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
Is it necessary to fulfil a vow of memorising the noble Quran?
Question: What do the scholars of Islam say regarding the following. Someone vowed to memorise the noble Quran in the event of a favourable occurrence. What is the ruling of fulfilling this vow?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
In the scenario of the questioner, it is not necessary to fulfil the vow because memorising the noble Quran is farḍ kifāyah (obligation of sufficiency). Vowing to perform something that is already farḍ kifāyah or farḍ Ꜥayn (individual obligation) does not make it necessary to fulfil the vow. Memorising the noble Quran is a great form of worship, so fulfilling the vow is very beneficial.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
The ruling of hanging pictures of living creatures on walls
Question: What do the scholars of Islam say regarding the following. Some people hang pictures of lions, horses and other animals on their walls for decoration. The facial features of the animals are distinct, so is it permissible to hang them on walls?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Hanging such pictures of animals on walls in which their appearances are clear, is impermissible, a sin, and it prevents the angels of mercy from entering the home. Hanging pictures of living things on the wall is a means of honouring them. SharīꜤah teaches us that making images of living things, having someone else make them, and hanging them on a wall is forbidden.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
Performing the ṭawāf prayer after completing multiple ṭawāfs
Question: What do the scholars of Islam say regarding the following. I performed ꜤUmrah a few days ago and I performed multiple ṭawāfs consecutively in one night. However, instead of performing the ṭawāf prayer after each ṭawāf, I performed two units of prayer for each of them after completing the last ṭawāf. Was it permissible for me to perform multiple ṭawāfs consecutively without performing the ṭawāf prayer after completing each one? Is the ṭawāf valid?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Performing all the ṭawāf prayers together at the end is makrūh tanzīhī, but the ṭawāf is valid. It is wājib to perform two units of prayer after every ṭawāf, irrespective of whether the ṭawāf is farḍ, wājib, sunnah or optional. However, it is a sunnah to perform it immediately as long as it is not a disliked time to perform optional prayer.
If someone performs multiple ṭawāfs without offering the prayer between each one, it is makrūh tanzīhī. The ṭawāfs are valid, but it is necessary to perform the prayer for each one in a non-makrūh time. If the ṭawāf is completed during a time when it is disliked to offer optional prayer, there is no harm in performing another ṭawāf after it. Depending on how many ṭawāfs are performed, the prayers for each one must be offered at a non-makrūh time later on.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
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