Determining The Direction Of
Qiblah
Q. 1. Dear Maulana,
your lecture on June 6, 1997 at MCA, increased our knowledge and Iman.
May Allah give you great reward Ameen! I would like to thank you for visiting
MCA Santa Clara. Dear Maulana, we need your Fatwa on the following three
Fiqhi issues :
1) The time of Salah al-Zuhr (what is the beginning, the end of
the Zuhr time and what is the definition of Zawal?)
2) The Qiblah's direction (Should the Qiblah be identified by the
strict directions West, East, North and South only? Are otherdirections
such as north-east and south-west also considered? should the shortest
direction to Makkah be considered as a reference to define Qiblah?)
3) The means to measure the Salah time and the direction of Qiblah
(Is there any wrong is using Watches, Prayer Calendars and compasses to
identify Salah time and Qiblah's direction?)
your Fatwa attached with opinions of the four Mazhabs and Ijmah is highly
appreciated.
A. I received you faxed letter, with certain questions, the answers
of which are given below :
1) The time of Zuhr prayer begins immediately after Zawal, Zawal
means the decline of the sun towards the west during its
daily orbit.
2) The Qiblah is not necessarily identified by the strict direction
of west, east etc. but it can also be in the north-east or north-west
according to the geographical position of each place. We should try to
ascertain the exact direction of Qiblah, however, an approximate direction
may also serve the purpose of Salah so much so that deviation from the
exact direction of Qiblah upto 45 degree is held to be negligible which
means that if somebody offers Salah to a direction which is within 45
degree from the exact direction of Qiblah, Salah will be acceptable.
3) There is no bar against using watches, compasses or calendars
to identify Salah time and Qiblah's direction in so far as they are correctly
designed, and accurate.
Q. 2. From the past few months, an issue of cloning arose and it
becomes a matter of life and death for our daily life as either it is
ethically right or wrong. I am sending a short note which is taken from
different magazines and newspapers. Please, tell me what Islamic Shari'ah
tells. If possible, explain through Quranic and Hadith verses.
(Naumann Farooq)
A. This issue has been thoroughly discussed in the recent session
of the Islamic Fiqh Acadmy at Jeddah and it was unanimously decided that
the human coloning through physical cells is not acceptable in the Shari'ah.
However, this process can
be availed of in agriculture and animals.
Q. 3. I shall be much obliged if you please provide me answers
in the light of Holy Qur'an and Sunnah in respect of some very important
matters for the following :
1) In non-Muslim (Kafir) countries of Australia, Canada, Europe,
America etc. millions of Muslims from Middle East, Asia etc.Started living
as immigrants after the second world war. These new arrivals - Muslims
had no independent cemetery (graveyard) of their own in these continents
and hence they were allowed to bury (by using a small portion of land)
in Christian Cemeteries. I read a Hadith in a Muslim magazine (Published
in Surat-India) Al-Islah that our Holy Prophet (S.A.W) saw two persons
talking on the road in front of a Nasara cemetery ; he advised the two
Muslims to go away 50 Yards- quickly and also told that the dead men in
non-Muslim cemeteries are under severe punishment for the sins by Allah
(S.N.A.T) and we should avoide going into Kuffars (Nasaras etc.) cemeteries
we should not ever go near such cemeteries."
A) As per above referenc Hadith, I would like to request you to
provide the true Islamic point of view for the guidance of millions of
Muslims living in America - Canada, Europe etc.
2) If a Muslim's friend and/or relative, who is a non-Muslim ((Hindu,
Shikh, Yahood, Nasara, Ahmadi Quadiani, Lahori) Parsi, Bahai, all known
Kafirs Mushriqs etc.) dies is a Muslim allowed to participate to attend
funeral services, to go to church service, to go to cemetery or attend
cremation, during burial time, to take part in the Prayer service to make
'dua' for the dead man/woman, to put flower chaddar (or flower bouquets)
etc.
A) As per question No. 1 above : (1) Is a Muslim forbidden or allowed
such funeral participation? (2) Is it allowed to put or spread flowers
and spend expensive flower bouquets - a forbidden practice - wastage,
which is forbidden in Islam?
3) Is it allowed in Islam :
(i) to shake - hands and embrace and kiss the forehead, cheeks/by
a man to woman to each other who are friends, relatives close or distant
relatives (Mahram or Na-Mahram), even stranger.
(ii) Is it allowed to kiss hands of each other - (man and woman) ?
(iii) Is it allowed to touch and kiss the legs of a saint, old man,
Imam, and scholar of Islam as done (by Hindus) and Bangali Muslims too.
(iv) Is it allowed salutation by folded-hands by saying Namaste
- A Hindu practice of 'Salaam'.
If all these practices (traditions) are not allowed in Islam (forbidden),
please let us know whether any punishment or sin is committed by Such
Muslim?
4) Whether a woman's Hajj or Umra is permitted without accompanying
permissible man relative when that woman has
no such man relative available? What is the remedy for such a woman to
perform Hajj or Umra ?
5) Please let us know if the Eid Kurbani-sacrifice of an animal
is wajib (essential) to sacrifice for each and every Muslim of any age,
even without going for Hajj?
6) Many People go to Hajj and Umra every Year (frequently), is
it necessary to do more than one Hajj? If some one is rich person, can
he send other poor people to perform Hajj instead of the rich man going
every year? Is it allowed Hajj at the expense of Govt. of Pakistan or
Govt. of other countries?
7) Are Muslim woman allowed to go to the cemetery along with other
Muslim man/woman to attend Janaza Prayer, offer Fatihah and offer flower
bouquets and spread flowers on the grave and put oil lamp on the head
of the grave?
Is it allowed under Islam to erect cement walls around the grave and put
name plate made of marble and photo graphs of dead man or woman? Are these
practices forbidden under unnecessary waste of money?
(The above practices are very widely followed by Pakistani, Turkish and
Bosnian Muslims, which please note.)
I request you send your reply in English preferably a typed one on your
letter-head with your seal and signature.
(M.S.
Mohammady, London)
A. 1) It is not permissible for Muslims living in non-Muslim countries
to bury their dead in the cemeteries of non-Muslims. However, if the Muslims
do not have any cemetary of their own, then it is permissible for them
to bury their dead in a non-Muslim cemetery. In such a situation, every
effort should be made to secure a portion of the cemetery specially for
Muslims that they may bury their dead together.
With regards to the Hadith mentioned in the question any comment regarding
that particular Hadith can only be made if the original text is presented.

2) It is permissible for a Muslim to attend the funeral services
of a non-Muslim, to go to the Church service, attend cremation, or to
take part in the prayer-service. Likewise, Fatiha, or making 'dua' for
a non-Muslim is also forbidden. The placing of a flower Sheet on a grave
is not permissible for a Muslim (grave) let alone a non-Muslim as it is
an innovation and also a practice of the Hindus. Likewise, the Placing
of bouquets of flowers is also forbidden for Muslims as well, as it is
an unnecessary extravagance.
3) All forms of physical contact between a Balig (major) male and
female who do not hold the status of husband and wife should be strictly
avoided. In the case of a non-mahram, it is Haram for a man and woman
to have any physical contact. Therefore, shaking hands, embracingm, kissing
the forehead etc in such a situation is Haram. However if either
party is of a very tender age who do not hold any sexual attraction, then
in such a situation shaking hands is permissible. it is also permissible
to kiss the child of very tender age who does not hold any sexual attraction.
In the case of a mahram, when both parties have reached puberty, although
it is not a sin to embrace, shake hands and kiss the forehead etc. as
long as either party does not harbour any sexual desire, it is best avoided.
However, of either party harbours any sexual desire, or a certain amount
of doubt exists that such is the case, then any physical contact is Haram.
In all of the above, one who has reached near puberty is also regarded
as having reached puberty. Therefore, the same rule will apply.
(ii) For a non-mahram, kissing the hands of the opposite sex is
Haram. The same rule applies for a mahram when there is a doubt that either
party may harbour sexual desire. If no such doubt exists, it is permissible
to kiss the hands, but even then caution should be exercised.
(iii) It is permissible to touch and kiss the legs of an elder,
Imam, scholar etc. Out of respect for his piety or his knowledge of Deen
as long as it does not resemble prostration. However, this is a practice
best avoided as it may lead to corruption of belief as well as pride on
the part of the one whose legs are being touched and kissed.
(iv) It is not permissible to adopt the Hindu practice of greeting
mentioned. The Holy Prophet (S.A.W) has forbidden the copying of other
Cultures. In fact, it is a right of a Muslim to be greeted with Salaam
at the time of meeting.
4) It is not permissible for a woman, when she has to travel 48
miles or more, to perform Hajj or Umrah without an accompanying permissible
mahram. In such a case, when Hajj has also become compulsory on her and
she fails to perform it in her lifetime, it is necessary for to appoint
someone to perform Hajj on her behalf after she dies.
5) The performance of Hajj is not a prerquisite in order for the
Qurbani to become wajib,For Qurbani become wajib, the prerequisites are
that one should be a Muslim and a Muqim (resident). One should also have
ownership of 612.35 grams silver or 87.479 grams of gold or any of their
equivalent in wealth that is in excess of one's basic necessities and
free from any financial claim. Reaching the age of puberty is not a condition.
Therefore, if he above mentioned conditions are present, the parents or
guardian of a minor should offer Qurbani on behalf of the minor from the
minor's
wealth.
6) It is not necessary to perform more than one Hajj. After performing
the Fard Hajj, it is permissible to send other poor people insteed of
going oneself every year. It is also permissible to go for Hajj at the
expense of the government, provided that it is within legal right.
7) It is not permissible for woman to accompany man to the cemetary
for burial and to offer Janazah Prayer and Fatiha. It is also not permissible
for a man or woman to place bouquets of flowers on the grave or to put
oil lamps at the head of the grave. Likewise, it is forbidden to erect
a tomb over the grave and also to place photos (which are Forbidden in
themselves) of the dead person at the grave. However, when there is a
need to safeguard the grave from being trampled and disrespected, the
erection of a boundary and marble name-plate is permissible.
|