Hanafi Fiqh

Wudu with injury

Wearing a splint or braces and wudu. Area is of injury is the right Hand wrist and forearm. It hurts and when I leave it without the splint I start using it and it start to hurt.

Please advise of what to do?

Jazakum Allah Khair

Hanafi Fiqh

Praising disbelievers and philosophy

Last year, in french class exam, we had to talk about a french poet that says really bad things and sometimes « insults God ». We had to write an essay about him in general and I said that he is a « genius » and things like that. Is it kufr to praise disbelievers like him and do I have to take back what I wrote from the school to destroy it??
Also, this year, I have a crazy philosophy teacher (philosophy is compulsory) who talks about religions and sometimes asks questions like « does God exists » and we have to write a long essay about these questions. What do I have to answer to this type of questions. Please answer fast as I am saddened about all this.

Hanafi Fiqh

Application of hadith – Muslim (2970)

The Messenger of Allah (blessings and peace of Allah be upon him) said: “Gold for gold, silver for silver, like for like, same for same, hand to hand. If any of these things are different, then sell however you like, so long as it is hand to hand.” Narrated by Muslim (2970).The scholars of the past, may Allah have mercy upon them, had done some qiyas and included to the list various products which I think is a different issue.

The scholars of our time have included the paper money/fiat currency to gold and silver using qiyas. Based on what I have researched, I believe this is not a right qiyas assuming the qiyas is a source of shariah. This neglects/misses the hikmah of the hadith and perhaps ironically serves as a tool against what is intended by the very hadith, Allahu A’lam.
This hadith should have been taken within its apparent meaning with no qiyas for shari’ rulings, but perhaps for an Islamic ruler the hikmah behind this hadith could have been helpful when he, for instance, had to decide to freeze/stop in the markets certain transactions for the benefit of the ummah on a temporary basis.

Gold and silver had historically been a medium of exchange. And what I have understood from the hadith and my own research is that it is permissible that gold/silver is exchanged for the purpose of loan but not as a transaction such as sale/purchase except when it is like for like, same for same and hand to hand. If we think about it, such sale/purchase transactions would be very rare in comparison with other transactions in the market except when someone needs to change his gold to silver or vice versa, and to convert into smaller silver/gold coins/parts, otherwise there is no much point in changing the same gold/silver to the same, like for like. So, why the Prophet peace be upon him would forbid this? Allah and His messenger know best.

I have the below points for clarification:
i. Current financial system which is based on riba
Paper money/fiat currencies (all that I am aware of) originated using the gold standard which is a monetary system where a country’s currency or paper money has a value directly linked to gold. At the beginning, people believed the paper they hold has value in gold so they had confidence and trust to use them as a medium of exchange. The trend continued until people started to see a value in papers they use (e.g. now), then the countries stopped backing their currencies by gold. As per the hadith, linking paper money to gold as a medium of exchange would have been haram. (?).
After abolishing the gold standard, now governments can print money as much as they want, and nowadays they don’t even have to print, it is just a number to add, although they use fancy words that ordinary people don’t understand such quantitative easing etc. when they refer to printing money. Moreover, releasing money to circulation is based on the riba in the west and other countries including Muslim majority countries.
The hadith indicates that we have to use gold/silver.
ii. Implications of using paper money/fiat currency
This has directly resulted in social injustice and unjust wealth distribution within the nations and across the nations. The value of the paper money can be controlled by the central banks on top of the demand and supply in the market. This is unlike gold/silver where only market conditions would determine the price/value.
In simple terms, even if the market conditions remained unchanged my 100 GBP would not have the same value in a year because the government would decrease its value by their so called “targeted inflation” policy. So, I have to either spend it, invest it or give it as a loan to a riba based bank. The list goes on…
Fiat currency has caused the prices for good/services higher as it is very easy to transact with – you may have billions in your card and you can go anywhere you want and spend in any way you want, which would not be the case with gold/silver. This has also given an opportunity to the greedy to collate more than they could. If they had 100kg of gold they would struggle to keep/preserve it, but with paper money, this is not an issue for them. Other impacts like this which are only known to Allah has created unjust wealth distribution in our times within society.

iii. Imbalance in international political landscape.
Now that governments do not follow the gold standard, they keep foreign currency reserves, in gold and other assets. The US dollar is apparently by far the most important currency in global reserves, accounting for some 66% of the total at the end of 2004 according to the IMF Annual Report 2005. Basically, other countries have to keep USD or other western currencies to take part in the international financial market. As we said these currencies are nothing but a promise for a monetary value (which decreases in value all the time) and can be “printed” as much as the owner government wants (such was the case during Covid in US/EU/UK). These governments may put any country into sanctions list if they want to.. This list goes on too…

As a conclusion, I think, the intention behind the hadith was to keep gold/silver as a medium of exchange. And we seem to have got it so wrong so much so we made something impermissible permissible and moreover put in in the same status as gold/silver unintentionally.
Now based on the above, please let me know if this qiyas – adding paper money to the list of gold/silver- was correct or not, what are the implications of this? I know it is not Muslims who invented the paper money, but we made it permissible for ourselves in the past and now? Muslim nations followed their method in introducing paper money and all of them keep their reserves in riba based western currencies, our central banks follow a monetary system which is again riba based.
Haven’t we got this wrong initially and created unfounded/unnecessary hardship to individual Muslims, although the challenge should be directed to Muslim nations’ leaders/governments for enforcing riba over the ummah? Individual Muslims get their salary/wages in an exchange to their work/products based on the custom now without full story, but if all were aware this issue, that would be the first step…

Hanafi Fiqh

Investment Agent

Thank you muftisaab. So I have been trading stocks personally for a number of years, and always follow Islamic protocol. I am mindful of what industries I invest in, never going short on trades, mindful of debt ratios etc and alhamdulilah have had good success. This led me to wanting to grow my venture to open up the scalability of it and to start to do it on behalf of others. So I’ve approached friends and family initially, with the proposal that they invest their money with my limited business, and I trade on their behalf in a way that is similar to a fund, of course concentrating only on halal stocks. What I have offered to them is that they receive a X% return on their investment per annum, and If I manage to out perform X% on the market, whTever is in excess, is profit for myself as well, so that the arrangement is mutually beneficial. I have told them that if the year elapses and they request their money back, and the money is currently tied up in open investments in the market, I will honour their request from the pool of funds I have sitting on the side as liquidity, which remains untouched to underwrite any clients investment. I was wondering, mufti, whether this arrangement is permissible? And if it is not permissible, how I can adjust my business model in order to bring it into accordance to Islamic shariah. JazakAllah khair

Hanafi Fiqh

Trousers below ankles

Is wearing trousers/jeans below the ankles so serious that allah will not look at us on the day judgment with mercy as the hadiths indicate. Or is there some leway on the issue as today its not seen as having pride to wear clothes below the ankles as was in early generations. Please can u reply as I’m extremely worried. Jzzk.

Hanafi Fiqh

Fasting and the pill

Slms. I am taking the pill and have supper the placebo deliberately so that I can keep all my of the side effects however of the pill is that spotting / breakthrough bleeding can be experienced while on the active pill . I am fasting , however I am experiencing slight spotting in between. Is I have not missed any active pills . It’s not like a full period. Is my fast valid? Do I continue fasting ? What’s the ruling ? Jzk

Hanafi Fiqh

Washing Bathroom floor OCD

Since you’ve always answered my previous questions good and reliable, I will ask another one about a topic thats bothering me. I feel like I go way iver the top with this but it seems that this is the ruling. My Question is about washing the bathroom floor when there is najasa on it. My Mother always did it like this: She took a bucket, filled it with water and cleaning product, dipped a rag in it rinsed it a little bit and then mopped the floor with it. Then she washed the rag in the same bucket with the same water and mopped the floor a seccond time and then she did the same a 3. Time. There was never a problem with this as our floor was always clean afterwards. But now I live alone and after some research it seems as if this is wrong. Hanafi scholars say that you have to wash and rinse the rag and the bucket and use new water after mopping the floor once so you can then mop the second time and then wash and rinse the rag and the bucket again and use new water again for the third time. Isn’t this a little over the top as it is way more work and you have to use much more water which costs money? Also I did all this but now I realized that my floor will still be regarded najis because scholars say you can only mop smooth surfaces but the floor in my bath is not completly smooth as it is a tiled floor which has cement grooves in between the smooth tiles which are a little bit deeper then the tiles. So how should I wash such a floor? Is it Still regarded najis now after I mopped 3× over it because of the deeper cement grooves? If yes, how should I wash such a floor? I can’t just flood my whole floor with water to clean it. That will make a mess. Isn’t this all too much?

I also have a second question. Is ear wax on the part of the ear which needs to be washed in Ghusl a barrier to water? I did Ghusl and after that I prayed. Then it came to my mind that I couldn’t remember having washed my ears in Ghusl. I wasn’t entirely sure but I also found some ear wax on my ear so either I didn’t wash them or I did but there remained ear wax. So was this ear wax a barrier to the water? Do I need to repeat that salah after having washed my ears?