Answered by: Alimah Safiyya-Maryam Ahmed
Question:
What is the ruling regarding moving during Zikr of any body part whether the head or entire body?
Secondly, I would like a Fatwa on blood donation that I can share with the public as I would like to encourage others to donate blood.
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Allah Azzawajjal describes to us in the Qur’an what the physical, emotional, and spiritual state of a believer should be at the time of doing Dhikr- a state of fear, humility, and contentment. It is important that our experience of Dhikr is centred around our heart’s connection with Allah Azzawajjal rather than making it an act of the body or tongue alone.
He, Subhanahu Wa Ta’ala, says,
“The true believers are only those whose hearts tremble at the remembrance of Allah, whose faith increases when His revelations are recited to them, and who put their trust in their Lord.” [8: 2]
“Has the time not yet come for believers’ hearts to be humbled at the remembrance of Allah and what has been revealed of the truth.” [57: 16]
“Those who believe and whose hearts find comfort in the remembrance of Allah. Surely in the remembrance of Allah do hearts find comfort.” [13: 28]
As for swaying of the head or body which may naturally occur during periods of concentration or reflection then there is no harm in this.
ثم قال: التحقيق القاطع للنزاع في أمر الرقص والسماع يستدعي تفصيلا ذكره في عوارف المعارف وإحياء العلوم، وخلاصته ما أجاب به العلامة النحرير ابن كمال باشا بقوله:
ما في التواجد إن حققت من حرج ولا التمايل إن أخلصت من باس فقمت تسعى على رجل وحق لمن دعاه مولاه أن يسعى على الرأس لرخصة فيما ذكر من الأوضاع، عند الذكر والسماع، للعارفين الصارفين أوقاتهم إلى أحسن الأعمال، السالكين المالكين لضبط أنفسهم عن قبائح الأحوال، فهم لا يستمعون إلا من الاله، ولا يتشاقون إلا له، إن ذكروه ناحوا وإن شكروه باحوا، وإن وجدوه صاحوا، وإن شاهدوه استراحوا، وإن سرحوا في حضرة قربه ساحوا، إذا غلب عليهم الوجد بغلباته، وشربوا من موارد إرادته، فمنهم من طرقتهم طوارق الهيبة فخر وذاب، ومنهم من برقت له بوارق اللطف فتحرك وطاب، ومنهم من طلع عليه الحب من مطلع القرب فسكر وغاب، هذا ما عن لي في الجواب، والله تعالى أعلم بالصواب (رد المحتار, الجلد ٦, صفحة ٤٠٨, دار عالم الكتب).
As for your question on blood donation:
All parts of a human body, including blood, are considered sacred out of honour for humankind and it is impermissible to utilize, buy, sell and benefit from human body parts. Furthermore, when blood is removed from the body it becomes impure. [1] Therefore, the general principle would be that donating blood or accepting blood transfusions would be impermissible.
However, in modern medicine, blood and blood products are essential in saving lives and reducing mortality and morbidity from a whole range of medical ailments. Modern-day health care systems require regular blood donations from healthy donors to meet the necessary demand. The regenerating nature of blood is similar to breastmilk which has been discussed as becoming permissible to use as a medicine when there is a need and high probability of cure. [2] Therefore, based on the dire need for people of all backgrounds to donate blood scholars have applied important Fiqhi principles, such as “Necessities make permissible the prohibited”, to the issue of donating blood and permitted it as long as the donor is not putting themselves at harm and they are donating it of their own free will. [3]
A person’s intention should be to assist those in need and gain reward from Allah Azzawajjal by doing so, for Allah Ta’ala states in the Qur’an “Whoever saves the life of a person is as if he has saved the life of the whole of humankind.” [5: 32] And the ultimate cure is only from Allah Ta’ala.
Only Allah knows best
Written by Alimah Safiyya-Maryam Ahmed
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
وشعر الإنسان وعظمه طاهر وقال الشافعي نجس لأنه لا ينتفع به ولا يجوز بيعه ولنا أن عدم الانتفاع والبيع لكرامته فلا يدل على نجاسته والله أعلم (الهداية شرح بداية المبتدي, المجلد الأول, كتاب الطهارات, باب الماء الذي يجوز به الوضوء وما لايجوز)
ولا بأس بأن يسعط الرجل بلبن المرأة ويشربه للدواء وفي شرب لبن المرأة للبالغ من غير ضرورة اختلاف المتأخرين كذا في القنية (الفتاوى الهندية, الجزء الخامس, كتاب الكراهية, صفحة ٤١٠, دار الفكر)
الضرورات تبيح المحظورات (القواعد الفقهية)