Dar al-Ifta Ahl al-Sunnah
Mufti Muhammad Hashim Khan Attari Madani
Does a camel’s bone protect one from witchcraft?
Question: What do the scholars of Islam say regarding the following: some say keeping a camel’s bone in the house wards off witchcraft and other evil. Is this true?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
It is permissible to keep a camel’s bone in the house to protect yourself from witchcraft. This is a means of protection which does not oppose Shariah; therefore, it is lawful. Just as witnessing the positive effects of medicine are sufficient for one to consume it instead of observing transmitted evidence, there is no need for such evidences in order to adopt protection from witchcraft. The only condition is that it must not oppose Shariah.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
Performing the Sunna of fajr whilst congregational prayer is ongoing
Question: What do the scholars of Islam say regarding the following: someone said the Sunna of fajr should not be performed if the congregational prayer is ongoing, as it is obligatory to listen to the recitation of the Quran. Is this correct?
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
The verdict of the scholars regarding this matter is given considering hadith and the actions of the Companions رَضِیَ الـلّٰـهُ عَنْهُم. If the congregational prayer has begun, but one is certain he can perform the Sunna and join the congregation before it ends, he should do so. Yet, it is impermissible to perform the Sunna in the rows in which the congregation will be performed. One should pray in a clean area out of the masjid instead. If this is not possible, he should pray in the courtyard if the congregation is indoors, or he should pray indoors if the congregation is in the courtyard. If the masjid does not have both an indoor and outdoor area, he should pray by a pillar, as it is a barrier between him and the rows. If this is not possible, he should join the congregation without praying the Sunna. If one thinks he will miss the congregation if he offers the Sunna, he is not permitted to pray the Sunna at all and compelled to join the congregational salah immediately.
Aside from fajr salah, one is not permitted to perform the Sunna once the iqama is delivered, even if there is certainty of not missing the congregation. In this case, one must join the congregation immediately without offering the Sunna. Saying one cannot perform the Sunna of fajr whilst the congregation is ongoing as it is obligatory to listen to the recitation of the Quran; this is not entirely true. It is not obligatory for everyone who can hear the Quran to listen to it. Instead, it is only obligatory for those who are present for the purpose of listening to the recitation, specifically. During congregation, it is necessary for the people standing behind the imam to listen to the recitation. Those who are not part of the congregation or are not there to listen to the recitation; they are not obliged to listen to it.
The reason as to why it is prohibited to perform the Sunna of fajr in the row or without a barrier, is due to the violation of the congregation, not because it is obligatory for everybody to listen to the recitation of the Quran. It is incorrect for a person to explain this legal ruling via his deficient understanding whilst abandoning the guidance of scholars.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
Taking a gift back
Question: What do the scholars of Islam say regarding the following: Zayd was engaged a few years ago and he gave clothes, money, and other gifts to the other family on special occasions like Eid. Now that the engagement is called off, what is the ruling if said gifts are taken back?
(Note: The questioner said the one who gifted and the giftee are alive. The giftee took possession of all the gifts and some of them are still with him, some of them are destroyed, and some have increased. These gifts have not been exchanged for something else.)
بِسْمِ اللّٰہِ الرَّحْمٰنِ الرَّحِیْمِ
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
After the engagement was performed according to Islamic law, the items given to the other family are gifts. The ruling of these items is that if there are no factors preventing the return of a gift, it can be returned through mutual agreement or the decision of a qadi. However, in any case, taking the gift back is impermissible, a sin, and makrūh taḥrīmī, as hadith prohibit us from this. It is likened to a dog vomiting and licking it back up. If a preventative factor is found, like one of the two people dies, or the gift was exchanged for something else, or the gift has increased, or it is no longer in their possession, it is destroyed, if the one gifting and the giftee are husband and wife, or the giftee is a close relative of the one who gifts; in these cases, the gift cannot be taken back.
In the scenario of the question and considering the details provided, Zayd gave the items to the other family as gifts, and they took possession of them. There is an option of taking back the items which are still in their possession which have not increased, but it is impermissible, a sin, and makrūh taḥrīmī to do so. One should abstain from doing this.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
Comments