Your valuable input in the underlying matterswillbe highly appreciated.
1) Is it permissible to combine Zohr and Asr in Arafaaton the 9th of Zil Hajj whilst in the tents and not behind the Imaam of Hajj in Masjid-e-Namira?
2) Is it permissible for a Hanafi to follow a Shaafi Imaam in the congregational witr in Ramadhaan inany Masjid besides the Haram of Makkah and Madinah. Also for a Shaafi to follow a Hanafi Imaam in witr in Ramadhaan. What must a Hanafi do in the Harams forwitr in Ramdhaan – join; join and repeat; abstain and perform alone.
3) From the underlying what breaksthe fast;
a) Asthmatic pump.
b) Nabulizer.
c) Drip.
d) Vitamin injection.
e) Dylasise which sugar patients use.
f) Use of oxygen.
In the name of Allah, Most Gracious, Most Merciful
Assalaamu `alaykum waRahmatullahi Wabarakatuh
Hereunder are the responses to your query. We apologise for the belated response.
1. In order for Jama’ Baina Al- Salatain (combining Zuhr and Asr salaat) on the day of Arafah to be valid, it is a requirement that it be performed behind the Imam of Haj. If it was perform individually or in congregation in a tent on the day of Arafah, it will be invalid.
(Sharh Al- Waqaya, vol 1, pg 334, Al-Misbah / Al- Fatawa al- Tatarkhaniyyaa, vol 2, pg 453, Idara Al-Quran / Manasik Mulla Ali Qari, pg 198, Idara Al-Quran / Aap Ke Masaail, vol 4, pg 125)
وإن لم يدرك الجمع مع الإمام الأكبر فأراد أن يصلي وحده في رحله أو بجماعة صلي كل صلاة في وقتها عند أبي حنيفة ، وقال أبو يوسف: يجمع كما يفعل مع الإمام الأكبر ، وفي شرح الطحاوي: والصحيح قول أبي حنيفة (التاتارخانية)
ولو صلي الظهر بجماعة ، لكن لا مع الإمام ، لم يجز تقديم العصر عنده ، وهو الصحيح خلافا لهما.(المناسك)
وصلي بهم الظهر و العصر أي في وقت الظهر بأذان و إقامتين و شرط الإمام و الإحرام فيهما (شرح الوقاية)
The above ruling is the view of Imam Abu Hanifa (Rahimahullah), which is the Sahih (preferred view) of the Hanafi Mazhhab. This is recorded in many books of Fiqh. Imam Abu Yusuf and Imam Muhammad (Rahimahumallah) have issued permissibility for Jama’ Baina Al- Salatain in the tents without following the Imam of Haj. However, Fatwa cannot be passed on their view as it is against the preferred view of our Mazhhab. This is a principle of Ifta and has to be adhered to. Our illustrious Fuqahaa have stated:
واما الحكم او الفتيا بما هو مرجوح فخلاف الاجماع (التصحيح والترجيح، ص 130،علمية)
المفتي المقلد يفتي بالقول الصحيح في المذهب ، سواء كانت فيه مصلحة للمستفتي أم لا، أما المفتي المجتهد فله أن يراعي مصلحة المستفتي ، فيفتيه بما يراه أصلح لحاله (غمز عيون البصائر/ المذهب الحنفي)
وكلام القرافي دال علي ان المجتهد والمقلد لايحل لهما الحكم والافتاء بغير الراجح لانه اتباع للهوى وهو حرام اجماعا (شرح عقود رسم المفتي)
إعلم بأن الواجب اتباع ما ________ترجيحه عن أهله قد علما
و في قوله (عن أهله ، أى : أهل الترجيح ، إشارة إلي أنه لا يؤخذ بترجيح أي عالم كان (شرح عقود رسم المفتي / المذهب الحنفي 1/248)
القول الراجح هو الأصل في العمل والقضاء والإفتاء وليس للمفتي والقاضي القيد بالمذهب أن يفتي أو يحكم بقول ضعيف أو مرجوح ،نعم، يجوز به العمل لعالم له رأي و دراية ، يعرف النصوص والإخبار ومن عنده حاجة ملحة أو ضرورة قصوي تقتضي ذالك. ( المذهب الحنفي 1/271)
Another principle recorded by our Fuqahaa is that the view of Imam Abu Hanifa (Rahimahullah) is preferred over other views in matters of ‘ibadaat (worship). Ibn Abideen has stated:
الفتوي علي قول الإمام أبي حنيفة في مسائل العبادات (شرح عقود رسم المفتي / المذهب الحنفي 1/251)
في كل أبواب العبادات رجح _____________ قول الإمام مطلقا ما لم تصح
عنه رواية بها الغير أخذ ________________ مثل تيمم لمن تمرا نبذ (شرح عقود رسم المفتي)
Furthermore, Haj and Salaat are both ‘ibadaat. As a principle, it is necessary to take precaution and adopt Ihtiyat in matters of ‘ibadaat. Ihtiyat in Haj is essential in achieving the reward Hajjul Mabroor. Imam Abu Hanifa has stated:
وأبو حنيفة رحمه الله تعالى يقول الأخذ بالاحتياط في العبادات أصل (المبسوط 1/452،الفكر)
Hence, it is not permissible for any Scholar to issue a ruling on a Ghair Sahih view of the Mazhhab, except in a situation of necessity. If a situation of necessity arises, the Mufti’s of the country should be consulted. No individual should decide by himself and leave the Sahih view of the Mazhhab without consulting other Mufti’s.
2. According to the Hanafi Mazhhab, Witr salaat is waajib and performed with one salaam at the end of the third rakaat. According to the Shafi’ee Mazhhab, Witr salaat is Sunna and not wajib, performed with two salaams. There are other views as well within the Shafi’ee Mazhahib.
However, there are two fundamental difficulties encountered in a Hanafi following a Shafi’ee Imam in Witr salaat. Firstly, witr salaat is waajib for Hanafi’s and sunna for Shafi’ees. Following a Shafi’ee Imam will necessitate Iqtida’ul muftarid khalfal mutanaffil, which is not recognised in the Hanafi Mazhhab. Secondly, Shafi’ee Imams generally make salaam after the second rakaat of witr salaat. According to Hanafi’s, salaam is regarded to be Qati’us salaat. Following an Imam that makes salaam after the second rakaat of witr salaat is impermissible, as this salaam terminates the witr salaat.
Furthermore, the validity of a Shafi’ee Imam’s salaat does not necessitate the validity of a Hanafi Muqtadi’s salaat. In principle, the view of the Muqtadi is considered in determining the validity of his salaat behind an Imam. If the Hanafi Muqtadi is aware of the Imam carrying out actions that invalidate salaat or wudhu, he cannot perform salaat behind such an Imam. Hence, it will not be permissible to follow a Shafi’ee Imam in salaat, whose intention is of performing sunna witr salaat and makes salaam after two rakaats, as these invalidate the salaat in the Hanafi Mazhhab.
باب صلاة النفل قسمان: قسم لا يسن جماعة، فمنه الرواتب مع الفرائض وهي: ركعتان قبل الصبح، وركعتان قبل الظهر، وكذا بعدها وبعد المغرب والعشاء. وقيل لا راتب للعشاء. وقيل أربع قبل الظهر، وقيل وأربع بعدها. وقيل وأربع قبل العصر، والجميع سنة، وإنما الخلاف في الراتب المؤكد. وركعتان خفيفتان قبل المغرب. قلت: هما سنة على الصحيح، ففي صحيح البخاري الأمر بهما وبعد الجمعة أربع. وقبلها ما قبل الظهر. والله أعلم.
ومنه الوتر، وأقله ركعة، وأكثره إحدى عشرة (المنهاج 1/44)
وذهب جمهور الفقهاء إلي أن الوتر سنة مؤكدة وليس واجبا ……..وذهب أبو حنيفة خلافا لصاحبيه – وأبو بكر من الحنابلة إلي أن الوتر واجب وليس بفرض (الموسوعة الفقهية الكويتية 27/289)
Our respected Ustadh, Mufti Ebrahim Desai Sahab conducted a research when there was a difference of opinion on this issue amongst certain Ulama approximately 15 years ago. His view was that witr is not permissible behind the Imams of Haramain. The different views were presented to Darul Uloom Karachi, which supported the view of non permissibility. Unfortunately we do not have record of those researches and the Fatwa from Darul Uloom Karachi. It is possible that Madrassa Ta’leemudeen has a copy of those researches and the Fatwa.
Many of our Akabireen have clearly stated in their Fatawa Books that it is not permissible to follow an Imam that makes salaam after two rakaats in witr salaat.
Hereunder, we present the conditions mentioned by our Fuqahaa for the validity of a Hanafi following a Shafi’ee Imam:
– The Shafi’ee Imam should not do actions that will invalidate his wudhu or salaat according to the Hanafi Mazhhab. For example, he makes masah of less than quarter head. Though his wudhu is acceptable in the Shafi’ee Mazhhab, it is not acceptable in the Hanafi Mazhhab. Hence, in such instance, it will not be permissible to follow him in salaat.
مَطْلَبٌ فِي الِاقْتِدَاءِ بِشَافِعِيٍّ وَنَحْوِهِ هَلْ يُكْرَهُ أَمْ لَا ؟ وَظَاهِرُ كَلَامِ شَرْحِ الْمُنْيَةِ أَيْضًا حَيْثُ قَالَ : وَأَمَّا الِاقْتِدَاءُ بِالْمُخَالِفِ فِي الْفُرُوعِ كَالشَّافِعِيِّ فَيَجُوزُ مَا لَمْ يُعْلَمْ مِنْهُ مَا يُفْسِدُ الصَّلَاةَ عَلَى اعْتِقَادِ الْمُقْتَدِي عَلَيْهِ الْإِجْمَاع ( رد المحتار 1/563، سعيد)
لَكِنْ ذَكَرَ الْعَلَّامَةُ نُوحٌ أَفَنْدِي أَنَّ اعْتِبَارَ رَأْيِ الْمُقْتَدِي فِي الْجَوَازِ وَعَدَمِهِ مُتَّفَقٌ عَلَيْهِ وَإِنَّمَا الْخِلَافُ الْمَارُّ فِي اعْتِبَارِ رَأْيِ الْإِمَامِ أَيْضًا ؛ فَالْحَنَفِيُّ إذَا رَأَى فِي ثَوْبِ إمَامٍ شَافِعِيٍّ مَنِيًّا لَا يَجُوزُ اقْتِدَاؤُهُ بِهِ اتِّفَاقًا ، وَإِنْ رَأَى نَجَاسَةً قَلِيلَةً جَازَ عِنْدَ الْجُمْهُورِ (رد المحتار 2/8، سعيد)
– The Hanafi Muqtadi should have certainty that the Shafi’ee Imam is cautious in those rulings wherein there exists difference of opinion between the two Mazhhabs. For example, if any limb of the Shafi’ee Imam bleeds, he makes wudhu, accommodating the Hanafi Mazhhab. In this instance, it will be permissible to follow him in salaat.
If the Hanafi Muqtadi is certain that the Shafi’ee Imam is not cautious in this regard; he cannot perform salaat behind him. And if he is doubtful as to whether the Shafi’ee Imam is cautious or not, it will be Makruh Al-Tahrimi to perform salaat behind him.
لكن في وتر البحر إن تيقن المراعاة لم يكره أو عدمها لم يصح إن شك كره ( و ) يكره تحريما (الدر المختار 1/563)
( قَوْلُهُ لَكِنْ فِي وِتْرِ الْبَحْرِ إلَخْ ) هَذَا هُوَ الْمُعْتَمَدُ ، لِأَنَّ الْمُحَقِّقِينَ جَنَحُوا إلَيْهِ ، وَقَوَاعِدُ الْمَذْهَبِ شَاهِدَةٌ عَلَيْهِ .
وَقَالَ كَثِيرٌ مِنْ الْمَشَايِخِ : إنْ كَانَ عَادَتُهُ مُرَاعَاةَ مَوَاضِعِ الْخِلَافِ جَازَ وَإِلَّا فَلَا ، ذَكَرَهُ السِّنْدِيُّ الْمُتَقَدِّمُ ذِكْرُهُ ح .
قُلْت : وَهَذَا بِنَاءً عَلَى أَنَّ الْعِبْرَةَ لِرَأْيِ الْمُقْتَدِي وَهُوَ الْأَصَحُّ……. ( قَوْلُهُ إنْ تَيَقَّنَ الْمُرَاعَاةَ لَمْ يُكْرَهْ إلَخْ ) أَيْ الْمُرَاعَاةُ فِي الْفَرَائِضِ مِنْ شُرُوطٍ وَأَرْكَانٍ فِي تِلْكَ الصَّلَاةِ وَإِنْ لَمْ يُرَاعِ الْوَاجِبَاتِ وَالسُّنَنَ كَمَا هُوَ ظَاهِرُ سِيَاقِ كَلَامِ الْبَحْرِ . ( رد المحتار 1/563، سعيد)
( قَوْلُهُ كَمَا بَسَطَهُ فِي الْبَحْرِ ) حَيْثُ ذَكَرَ أَنَّ الْحَاصِلَ أَنَّهُ إنْ عَلِمَ الِاحْتِيَاطَ مِنْهُ فِي مَذْهَبِنَا فَلَا كَرَاهَةَ فِي الِاقْتِدَاءِ بِهِ وَإِنْ عَلِمَ عَدَمَهُ فَلَا صِحَّةَ ، وَإِنْ لَمْ يَعْلَمْ شَيْئًا كُرِهَ ( رد المحتار 2/7، سعيد)
– The Shafi’ee Imaam should not make two salaams in Witr Salaat (salaam after the second rakaat and after the third rakaat). If he makes two salaams, it will not be permissible to follow him.
(Khairul Fatawa, vol 2, pg 517, Maktaba Imdadiyya / Risalah – Iqtida Bi Al-Shafi’iyya by Shaykh Ali Sindhi, Makhtuut / Fatawa Uthmani, vol 1, pg 517, Maktaba Ma’arif Al-Quran)
( وَصَحَّ الِاقْتِدَاءُ فِيهِ ) فَفِي غَيْرِهِ أَوْلَى إنْ لَمْ يَتَحَقَّقْ مِنْهُ مَا يُفْسِدُهَا فِي الْأَصَحِّ كَمَا بَسَطَهُ فِي الْبَحْرِ ( بِشَافِعِيٍّ ) مَثَلًا ( لَمْ يَفْصِلْهُ بِسَلَامٍ ) لَا إنْ فَصَلَهُ ( عَلَى الْأَصَحِّ ) فِيهِمَا لِلِاتِّحَادِ وَإِنْ اخْتَلَفَ الِاعْتِقَادُ(الدر المختار 2/7،سعيد)
If the above conditions are fulfilled, it will be permissible to follow a Shafi’ee Imam in Witr salaat. The Hanafi Muqtadi will recite the Qunoot after the ruku’ of the third rakat.
وَلَوْ بِشَافِعِيٍّ يَقْنُتُ بَعْدَ الرُّكُوعِ لِأَنَّهُ مُجْتَهِدٌ فِيهِ ( لَا الْفَجْرِ ) لِأَنَّهُ مَنْسُوخٌ ( بَلْ يَقِفُ سَاكِتًا عَلَى الْأَظْهَرِ ) مُرْسِلًا يَدَيْهِ . (الدر المختار 2/7،سعيد)
We are not in a position to issue a ruling regarding a Shafi’ee following a Hanafi Imam. Shafi’ee Ulama should be consulted for a ruling. However, Allamah Aini (Rahimahullah) has stated that the conditions applicable to a Hanafi following a Shafi’ee will also be applicable in the case of a Shafi’ee following a Hanafi.
الشافعي أيضا يقول بمثله في حق الحنفي فيقول : لا يجوز إقتداء الشافعي الحنفي إلا إذا كان يحتاط في موضع الخلاف…….. يجوز إقتداء الحنفي بالشافعي و الشافعي بالحنفي وكذا بالمالكي والحنبلي ما لم يتحقق من إمامه ما يفسد صلاته في إعتقاده (رمز الحقائق 1/46، إدارة القرآن كما في فتاوي عثماني)
If the Imams of the Haramain abide by the conditions mentioned by our Fuqahaa, it will be permissible to perform salaat behind them. In the case of Witr salaat, if they make two salaams, it will not be permissible to perform salaat behind them. The Witr salaat should be performed separately. It will be incorrect to perform the Witr salaat behind the Imam and thereafter repeat it.
Note:
Ihtiyaat and precaution is to perform witr salaat individually even if the Imams of Haramain makes one salaam, as they consider witr salaat as sunna whilst Hanafi’s consider it wajib.
The Fuqahaa have stated:
If the Shafi’ee Imam makes a general intention of witr salaat, it will be permissible to follow him. However, if he makes an intention of performing sunna or nafl witr, he cannot be followed. Generally, muqtadi’s are unaware of the intention of the Imam. Hence, Ihtiyaat will be to perform salaat individually.
(Risalah – Iqtida Bi Al-Shafi’iyya by Shaykh Ali Sindhi, Makhtuut / Imdad Al-Ahkam, vol 1, pg 591, Maktaba Darul Uloom Karachi)
The following books could be consulted for further reference:
(Tabyeen Al- Haqaaiq with Hashiyya of Shalabi / Al- Hidaya / Risalah – Iqtida Bi Al-Shafi’iyya by Shaykh Ali Sindhi, Makhtuut / Fath Al-Qadeer / Al-Bahr al-Raiq with Minha Al-Khaliq / Al-Fatawa al-Hindiyya / Fatawaa Uthmani / Imdaad Al-Ahkam)
3. We have consulted two Muslim doctors, one being an Aalim and the other having over thirty years of experience in the medical field. They both confirmed that only an asthmatic pump and nebulizer will invalidate the fast. The remainder treatments do not invalidate the fast.
Hereunder, is the correspondence of the Aalim:
Assalamu’alaikum,
The asthmatic pump and nebulizer are both inhaled through either the mouth or the nose, so they both enter the stomach.
IV infusions or drips go directly to the blood, and do not enter the stomach.
Vitamin injections are injected into the subcutaneous tissue (fat) or injected via IV directly into the blood stream. In either case, they do not enter the stomach.
Dialysis involves removal of blood from the blood stream, its filtration in the dialysis machine, and then the re-infusion of the blood back into the body. Again, this does not enter the stomach.
This process refers to hemodialysis, and is limited to the blood stream.
I hope that this is of assistance to you.
– Asthmatic pump:
Since it contains medicinal ingredients, the use of it in the state of fasting will invalidate the fast.
(Fatawa Mahmudiyya, vol 10, pg 154, Faruqiyya / Jadeed Fiqhi Masaail, vol 1, pg 188, Kutub Khana Na’eemiyya /Al- Mahmud, pg 136 )
-Nebuliser:
The ruling of a nebuliser will be same as an asthmatic pump. It contains medicinal ingredients, thus its usage whilst fasting will invalidate the fast.
-Drip and Vitamin injections:
In principle, any substance that reaches the stomach or brain in the state of fasting will invalidate the fast. The usage of drips and vitamin injections does not invalidate the fast, as they do not enter the stomach or brain.
(Refer to Imdad Al-Fatawa, vol 2, pg 144, Maktaba Darul Uloom Karachi / Fatawa Mahmudiyya, vol 10, pg 154, Faruqiyya)
فهما يعتبران الوصول إلي الباطن من مسلك هو خلقة في البدن لأن المفسد للصوم ما ينعدم به الإمساك المامور به. وإنما يؤمر بالامساك لاجل الصوم من مسلك هو خلقة دون الجراحة العارضة وابو حنيفة رح يقول المفسد للصوم وصول المفطر الي باطنه فالعبرة للواصل لا للمسلك وقد تحقق الوصول هنا وفي ظاهر الرواية قرق بين الدواء الرطب واليابس واكثر مثايخنا ان العبرة بالوصول (تعليق ابي الوفاء الأفغاني في كتاب الأصل،2/183،عالم الكتب)
-Dialysis:
The Doctors we consulted have advised that Dialysis treatment should not be conducted whilst fasting for medical reasons. However, if conducted, it will not invalidate the fast as the treatment is limited to the bloodstream and does not enter the stomach.
-Oxygen:
The use of oxygen in the state of fasting will not invalidate the fast. However, if it contains medicinal ingredients or any other substance, it will invalidate the fast.
(Fatawa Mahmudiyya, vol 10, pg 154, Faruqiyya / Jadeed Fiqhi Masaail, vol 1, pg 188, Kutub Khana Na’eemiyya)
And Allah knows best
Wassalam u Alaikum
Ml. Talha Desai,
Student Darul Iftaa
Checked and Approved by:
Mufti Ebrahim Desai
Darul Iftaa, Madrassah In’aamiyyah