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PRINTING AYATS IN DIFFERENT COLOURS,
GHUSAL OR WUDHU ON PLASTIC SURGERY, CREDIT CARDS


QUESTION:

(1) What is the ruling on printing the Naasikh (abrogative) and Mansookh (annulled) Ayats of the Holy Qur'an in different colours?

(2) When a person who has had plastic surgery, i.e. he has had surgery done to his arm or any other body part with plastic or a material similar to it to cover up an injury, pours water over this area of the body in Ghusal or Wudhu, will it be done if removing the plastic surgery is impracticable?

(3) Can money be used from credit cards on a business if approximately 2% extra has to be paid back to the credit card company as interest and more profit than this amount is expected to be gained yearly? By using these credit cards, the Muslim businessman benefits. The credit card companies however are non-Muslim.

(4) Before obtaining a credit card, an agreement form is signed. This agreement form has all the conditions and clauses of the credit card listed on it, e.g. the yearly fees for the credit card is $100 or free; when the card is used and the company send it's bill, if it is not paid within 30 or 60 days, interest of 5% to 30% will have to be paid on it, etc. Is this form of agreement, an agreement of usury and will signing it be equated to signing an agreement of interest in light of the Hadeeth? Does the Shari'ah allow this? What is the ruling on people who attain and make use of credit cards?

Dr Khalid Raza
Chicago U.S.A.


ANSWER:

(1)

It is permissible but care must be paid to the colours used and must be properly explained so that the general Muslim public doesn't lose esteem for the Naasikh and Mansookh Ayats.


(2)

The Ghusl or Wudhu will be done if removing the plastic surgery is unworkable or there is a possibility of great harm being incurred through its removal. Fatawa Hindiya states,



(Vol 1, pg. 35)

If removing the plastic surgery is uncomplicated and Wudhu, etc. can be easily made, then to remove it is necessary. Wudhu etc. will not be done if it is not removed.

However, without any Sharee reason or justification, this kind of surgery is itself not allowed if it is for an injury found in the Satre-Aurat (meaning the areas which is necessary to be covered and to expose the Satre-Aurat without a Sharee reason is not permissible). Also, if the injury has no adverse effect, plastic surgery is not allowed. It is not permissible if it is done for cosmetic purposes also. Allah has cursed those who coat their faces for cosmetic reasons as well as those who do it for them.



(Siraaje-Muneer, Vol. 3, pg. 177)

The marginal notes on this Hadeeth states,



(3) and (4)

If there is truly a need and without the credit card the business being harmfully affected is certain, then it is permissible when the Muslim ultimately benefits, and he has to give very little. Aala-Hazrat Imaam Ahmad Raza Khan states, “Yes if a loan of usury is taken solely on the ground of a Sharee excuse with only the amount necessary being taken, this is excluded from it, as situations of need have been excepted by the Shari'ah itself.”



Durre-Mukthaar states,




Without the credit card though, if the business can still run smoothly, using it is not permissible because in this case, signing and agreeing to an impermissible condition will be suffered and this is impermissible.



“Allah's Curse be upon he who gives or takes interest, signs to it, he who testifies to it and they are all equal in offences.” (Jamee-Sagheer, Vol. 5, pg. 268-269)

In this case (i.e. the business can run smoothly), those who use the credit card, those who sign it's agreement form to obtain it, those who witness it and anyone who helps in this process, all fall under the censoring of the Hadeeth above. Hence, obtaining the credit-card in this manner is impermissible and Haraam. Those who use the credit-card in this manner must repent and ask forgiveness from this Haraam act. However at the time of the agreement, if the credit-card holder says by mouth, “I shall return this amount of money within the appointed time!” using it is allowed.

 

Written by
Maulana Abdur-Raheem Nashtar Farooqi
3 Jamaadul-Oola 1422 A.H.

Certified by
Huzoor Tajush Shari'ah, Allama Mohammed Akhtar Raza Khan Azhari
Qaadhi Abdur-Raheem Bastawi