What to Do during an Eclipse (Islam)

As discussed in another post, eclipses are a reminder of God’s power, and of cosmic events at the end of the world, and are therefore a good time for spiritual reflection and prayer. This post summarizes recommended acts during the eclipse, and comments briefly on the spiritual dimensions of eclipse-viewing.



1) The Eclipse Prayer (Salat al-Kusuf)

إِنَّ الشَّمْسَ وَالْقَمَرَ لاَ يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ مِنَ النَّاسِ، وَلَكِنَّهُمَا آيَتَانِ مِنْ آيَاتِ اللَّهِ، فَإِذَا رَأَيْتُمُوهُمَا فَقُومُوا فَصَلُّوا

The sun and moon do not eclipse for anyone’s death, but [in fact] they are two of the signs of God, so when you see them, then stand and pray.” [Bukhari]

Muslim scholars differed about some of the details of how to perform the eclipse prayer, and this is not the place to discuss that. You can consult a scholars whose knowledge and piety you trust, and follow their instructions on how to perform the salat al-kusuf. This video describes one of the methods.

2) Remembrance of God (Dhikr)

فَإِذَا رَأَيْتُمْ شَيْئًا مِنْ ذَلِكَ فَافْزَعُوا إِلَى ذِكْرِهِ وَدُعَائِهِ وَاسْتِغْفَارِهِ

…so, when you see anything of that, then hasten to remembrance (dhikr) of God, supplication (du`a) to God, and seeking God’s forgiveness (istighfar).” [Bukhari]

فاذكروا الله وكبروه وسبحوه وهللوه

so remember God, and declare God’s greatness, transcendence and oneness” [Sunan Sa`id ibn Mansur]

3) Charity

فَإِذَا رَأَيْتُمْ ذَلِكَ فَادْعُوا اللَّهَ وَكَبِّرُوا، وَصَلُّوا وَتَصَدَّقُوا

….so when you see that, then supplicate to God, declare God’s greatness, and give charity.” [Bukhari]

4) Manumission

لَقَدْ أَمَرَ النَّبِىُّ صلى الله عليه وسلم بِالْعَتَاقَةِ فِى كُسُوفِ الشَّمْسِ.

Asma’, the daughter of Abu Bakr, said: “God’s Messenger commanded the freeing of slaves at the solar eclipse.” [Bukhari]

5) Eclipse-Viewing

It is permissible to view the eclipse, provided you take sufficient precautions to avoid damaging your eyes. You should consult medical and astronomical experts for details of how to view the eclipse safely. If you take approriate medical precautions, then there is no religious prohibition on observing the eclipse, and in fact it is recommended if done with the correct attitude and intention.

Say: Observe what is in the heavens and earth.” (Quran, 10:101)

Do they not look into the realm of the heavens and the earth and everything that Allah has created and [think] that perhaps their appointed time has come near? ” (Quran, 7:185)

A couple more points should be noted regarding eclipse-viewing:

1) According to most Muslim scholars, the specific eclipse prayer (salat al-kusuf) is not an obligation, and according to this view one would not be sinful if one did not perform the prayer and instead spent the time observing the eclipse or engaged in other mundane activities. However, most Muslim scholars also agree that the eclipse prayer is strongly recommended, with some holding it to be obligatory. Therefore, it would not be encouraged to neglect this prayer entirely. The optimal eclipse prayer extends through the entire duration of the eclipse, but if one is unable to do that due physical difficulty, or time constraints, or simply because one would like to spend some time observing the eclipse, then one could perform a shorter eclipse prayer. Given that the eclipse duration will be close to three hours, you can very easily perform an eclipse prayer that is decently long (30 minutes or an hour, for example) and time this in such a way that you can still observe some of the eclipse. Small children, who will probably not have the attention span or endurance for a 2-3 hour prayer, should still be given the experience of partaking in a shorter eclipse prayer, and the rest of the eclipse duration can be filled in with eclipse-viewing, dhikr, dua, discussion about the mechanics and spiritual dimensions of the eclipse, and perhaps some craft activities.

2) While it is certainly permissible to view the eclipse, for the believer, such a viewing is not merely a “fun activity” or light-hearted party (for which there are plenty of other opportunities). Observing the eclipse should ideally be done with a spiritual attitude, bringing to mind God’s greatness, and with feelings of awe and fear.

إِنَّ الشَّمْسَ وَالْقَمَرَ آيَتَانِ مِنْ آيَاتِ اللَّهِ، لاَ يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ، وَلَكِنَّ اللَّهَ تَعَالَى يُخَوِّفُ بِهَا عِبَادَهُ

The sun and moon are two of God’s signs. They do not eclipse for anyone’s death, but God thereby instils fear in His servants.” [Bukhari]

This fear is not an irrational, superstitious fear, but rather an experience of natural awe, as well as of fear of the events of the Day of Judgment. In fact, the religiously-recommended activities listed could conceivably be considered a type of Qiyama-drill that makes us think of God’s oneness, uniqueness and power; seek forgiveness from God; try to tip your balance of deeds through charity; free slaves, for the human being should be in bondage only to God.

And God knows best.

– Suheil Laher


PHOTO CREDIT: Vishnu_kv, https://pixabay.com/en/solar-eclipse-eclipse-sun-sky-moon-2575133/


766 : 614

Solar Eclipse : Spiritual Synergy vs Superstition

The year was 632 of the Common Era (Julian) calendar, the day 27 January (29 Shawwal year 10 of the Islamic Hijri calendar). It was probably a mild, dry, mid-winter day in Madinah, with a clear sky, and a gentle easterly breeze. In the middle of the morning, the people of Madinah witnessed a solar eclipse, with about three-fourths of the sun becoming obscured. A solar eclipse remains even today a moving experience, with darkness falling and the stars coming out in the middle of the day, but in that late-antique period, superstitions and myths about eclipses were still rife, and this particular instance came in the midst of an emotionally charged atmosphere. The Prophet Muhammad’s son, Ibrahim, had just died that day, aged about 16 months. It was not long before people began chattering, saying that the two events were connected, and that the eclipse was either a sign of divine mourning or a portent of negative consequences to occur on the earth. The Prophet himself did not buy into his people’s superstitions, but upon the onset of the eclipse his first thoughts were turned towards the Creator, for the eclipse is a awe-inspiring reminder of God’s power, and of similar cosmic events that will occur on the Day of Resurrection. Prophet Muhammad therefore hastened to the mosque, where he performed a special prayer involving recitation of lengthy portions of the Quran, and prolonged glorification of God’s greatness. After completing the prayer, he gave a special sermon to address and dispel the superstitious rumor. He said, “The sun and moon are two of the signs of God. They do not eclipse for anyone’s death nor for anyone’s birth. So, when you see that [occurring] then perform prayer until it passes over.”

Theological Dimensions of the eclipse
1. The Quran states clearly that the sun and moon move, “by precise calculation,” (Quran, 55:5) and that each moves in its own path, so that neither of them reaches or catches up to the other (Quran, 36:40). This cuts at the heart of baseless beliefs of eclipses being a fight between the sun and moon, or a union between them. These verses had been revealed in Makkah (i.e. many years before the eclipse), but it often takes time for people to release themselves from the mental and psychological shackles of superstition. Lunar eclipses are relatively frequent, and the Prophet used to observe the eclipse prayer when they occurred.The solar eclipse, on the other hand, is rarer and also more striking, and the instance described above was probably the only solar eclipse witnessed by the Prophet Muhammad. It was therefore an ideal teaching moment, and the lesson conveyed in such a moment would have a powerful and lasting impression on those present. Rather than opportunistically fuel people’s superstitions, and thereby garner status for his own family by presenting the eclipse as a divine sign in honor of his son’s death, the Prophet instead used the opportunity to uproot the superstition. Sadly, some Muslims even today still hold on to superstitions, such as believing a pregnant woman should not view an eclipse or should not use a knife during an eclipse lest her child be born deformed. Such baseless notions are still firmly ingrained in many Muslim cultures, despite the fact that they have no basis in the Quran or sunna.

2. One question might remain, however, Why did the Prophet perform a special prayer during the eclipse, for is this not itself superstitious? The answer (to which I already alluded in the narrative) is that the eclipse prayer is not motivated by superstition, but rather by senstivity to the greatness of God that the eclipse manifests. We do not pray out of unfounded fears such as thinking that the dragon might gobble up the sun if we don’t pray for safety. But there is a big difference between superstition and being in tune with nature and aware of the attributes of God that manifest in the natural world.
“And how many a sign within the heavens and earth do they pass over while they, therefrom, are turning away. ” (Quran, 12:105)
“Do they not look into the realm of the heavens and the earth and everything that Allah has created and [think] that perhaps their appointed time has come near? ” (Quran, 7:185)

That heart that is not awed and moved by powerful natural phenonema is either spiritually cold and unfeeling, or too much distracted by other concerns. As William Wordsworth observed in one of his poems, “The world is too much with us,” and we often fail to see the beauty and power of the universe. The Prophet Muhammad was in touch with God’s signs, and would see powerful natural phenomena as reminders of God’s greatness and ability to punish, and would draw admonition from them. An eclipse, in particular, is a reminder of cosmic events associated with the Day of Judgment.
“When the sight is dazzled, and the moon loses its light, and the sun are brought together (possibly in the figurative sense that they will both lose their light, as many Quranic commentators suggested).” (Quran, 75:7-9)
The moon “losing its light” might be an eclipse, and the Arabic word used carries both the meanings of “eclipse” and of “losing light.”

Even such seemingly mundane things as the winds and rain can be powerful reminders of God, as the Quran often draws our attention to. Unusual natural phenomena catch our attention, and are therefore appropriate occasions for spiritual reflection and prayer.

– Suheil Laher

766 : 614

Ramadan Plan : Know, Worship, Strive

Suggested action points for a successful Ramadan.

The Male is Not Like the Female : Gender Equity and Quran 3:36

(iii) “The male is not like the female”

The Quran recounts to us the story of the pious woman who, while pregnant, vowed to dedicate the coming child to the service of God. She had been expecting a son (who could serve in the Temple at Jerusalem), but went on to deliver a daughter. It is at this time that she (or God, according to a different reading) remarks, “The male is not like the female.” The statement is not clear-cut in indicating overall preference for either one of the genders.

Language-wise, there are three possibilities, and each of these views is a position held among Muslim scholars:

  1. to indicate preference for the male, i.e. the male is not like the female, he has the advantage of being able to serve in the temple (under Jewish ritual law) without the monthly menstrual interruption [Mawardi, and many other scholars of exegesis]
  2. to indicate preference for the female, i.e. the male I wanted is not like the female God gave me; God’s choice is necessarily better [Zamakhshari, Abu Hayyan; two prominent exegetes, both of whom are heavyweights in the Arabic language]
  3. to not imply any preference either way (simply that they are different), like red is not like green, nor is green like red. [Ibn Hazm]

Even if one takes the first or second interpretation, it is still contextual, and cannot be a proof-text for overall superiority of one gender, because:

From this post, along with the preceding three (1 2 3), it is clear that the Quran does not teach intrinsic superiority of either of the two genders. Certainly, an ordinary believing man cannot claim superiority over the prophetesses and spiritual heavyweights like Mary and Fatimah. Rather, the criterion is piety: “Indeed, the most noble of you before God is the most pious.” And believing men and women are expected to support, protect and help one another – not to deride nor to oppress one another (despite what too often happens in some Muslim societies).

— Suheil Laher

Not in God's Name

Human history, one might conclude from the Bible and Quran, is an ongoing struggle against the human tendencies towards evil and polytheism. The late Hebrew Prophet Jeremiah censures his people for (among other transgressions) sacrificing their children to the Ammonite god Molekh. Much earlier, such child sacrifices are already condemned in the Pentateuch, and Leviticus 20:3 describes this ritual as profaning (חַלֵּל) God’s holy name. The Hebrew root for ‘profaning’ H-L-L, has an Arabic cognate, which is found in a Quranic verse (5:2) warning believers not to profane (تحلوا) God’s religious symbols, days, rituals and devotees. A famous Biblical prohibition against taking God’s name in vain (although it uses different wording) has been interpreted in various ways, many of which prohibit associating God’s name with sinful acts (be they lies, idolatrous rituals or anything else sinful). So, God’s name can be profaned by both explicit and implicit association with evil.

A famous hadith says that, “Any matter of importance that is not begun with God’s name is defective,” and observant Muslims are in the habit of reciting God’s name at the beginning of prayer, before eating, and when about to undertake any major action – provided of course the act is something religiously lawful. The hadith’s specification that the teaching applies to matters of importance implies that trivial matters should not be started with God’s name, in order to preserve the sanctity of the Name by not taking it in vain. Clearly, then, the name of God should not be recited before sinful actions, and in fact to do so is considered an act of blasphemy and apostasy by Muslim legal scholars. (They make an exception for someone who says it out of habit, without presence of mind, because he did not consciously intend to associate the name of God with the sin. In Shakespeare’s poem, The Rape of Lucrece, Tarquin stops at Lucrece’s door to pray before entering to rape her, “As if the heavens should countenance his sin.” “But in the midst of his unfruitful prayer,“ Tarquin realizes:

The powers to whom I pray abhor this fact;

How can they then assist me in the act? )

If the Hebrew prophets of yore were to witness our times, they would likely inveigh against the many social and ethical ills of today. And while child sacrifice is (thankfully) no longer prominent, there is a bane of our times that is evocative of its horrific disdain for the sacredness of life. Of course, I am referring to the acts of wanton killing and terrorism that (sadly) appear to be increasingly common. Major sins, like rape and murder, are certainly an act of implicit profanation of God’s name, and if someone (God forbid) explicitly utters God’s name upon it, the profanation becomes even greater.


When Caliph `Ali heard the Kharijites chanting the slogan, “Judgment is only God’s,” he is reported to have said, “It is a statement of truth by which falsehood is intended.” So, if a murderer shouts “Allahu Akbar” / “God is Great” / “Elohim Gadol” over his murder, those who truly understand God’s teachings might well shake their heads, and respond much as Caliph `Ali did. Yes God is indeed greater; greater than to defile His name by your profane sin of murder; greater than to not hold murderers responsible. We will not allow criminals to appropriate our sacred language. God is truly Great.

A Degree Over Women? Gender Equity and Quran 2:228

(ii) “A degree over women”

And due to the wives is similar to what is expected of them, according to what is reasonable, and men have a degree over them.” (Qur’an, 2:228)

The “degree” that men have over women, unspecified in the Qur’anic text, has given rise to a range of different suggested interpretations, some of which clearly hold little weight (such as the view that it refers to the beard!). The eminent traditionist-exegete Tabari (d. 310 H), after quoting all the transmitted opinions, concluded that the strongest view is that men are being instructed to unconditionally fulfill their duties and responsibilities in full, while being forgiving of women if they fall short in their duties; i.e. it is a degree of responsibility, rather than privilege. Tabari and others have narrated this view, with isnad, from Ibn `Abbas, an eminent exegete from among the companions of the Prophet.

According to traditional Muslim understandings of gender roles (I will not address Muslim feminist interpretations), men also are expected to lead the family unit (every social unit needs one person in charge, in order to function efficiently), but this leadership neither implies a superiority (remember when Abu Bakr was appointed Caliph, he said, “I have been appointed to lead you, but I am not the best among you”), nor is it supposed to be a means for overbearingness or tyranny. Rather, the relationship between husband and wife is to be based on love, compassion and cooperation, and includes consultation.

“And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy.” (Qur’an, 30:21)

“And the believers, men and women, are protecting friends one of another” (Qur’an, 9:71)

“….and whose affair is [determined by] consultation among themselves” (Qur’an, 42:38)

The alleged hadith, “Consult with [women] and then do the opposite of what they advise,” has no authentic chain of narration back to the Prophet (as pointed out, for example, by Sakhawi in al-Maqasid al-Hasana), and is likely a sheer fabrication. Among the more striking narrations showing that the Prophet (s) valued the opinions of women is the famous incident at Hudaybiyah, in which he acted on advice from his wife Umm Salamah on a matter of great religious and public significance.

Gender Equity and Quran 4:34

A previous post showed the basic spiritual equality of men and women, as derived from the Quran. We now need to look more closely at three verses that are sometimes misunderstood to conclude an automatic superiority for men:

(i) “Men are in charge of [taking care of] women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. ” (Qur’an, 4:34)

(ii) “And due to the wives is similar to what is expected of them, according to what is reasonable. But the men have a degree over them.” (Qur’an, 2:228)

(iii) “And the male is not like the female.” (Qur’an, 3:36)

(i) Men are qawwamun over women”

“Men are in charge of [taking care of] women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. ” (Qur’an, 4:34)

Firstly, the Qur’an has told us clearly that the criterion for superiority before Allah is taqwa, not gender:

“Indeed, the most noble of you in the sight of Allah is the most righteous of you.” (Qur’an, 49:13)

Indeed, no Muslim man would dare claim that, merely by being male, he is better than Lady Khadijah, Lady Fatimah, or the Virgin Mary!

Remember also that two verses before this (4:32), we were reminded that men and women have each been blessed in different ways by Allah. What the verse 4:34 is telling us, therefore, is that men have the responsibility of taking care of women, because (generally) their constitution and nature are such that they are more capable or working and providing physical protection and defense.

Secondly, note that the wording is not فضلهم عليهن (which would clearly mean: graced/blessed men over  women) but rather: بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ literally: “has graced some of them over others.”  Shaykh al-Sha`rawi, the famous 20th-century Egyptian (male) scholar of tafsir, pointed out that although men may be graced/blessed in one aspect, they are less endowed in other respects, and that the two genders have complementary roles in which each utilizes their respective strengths to support the other. The 3rd-century theologian and polymath `Uthman al-Jahiz has pointed out several aspects in which women can be considered superior to men, including various positive traits of character (remember the Prophet (s) was described as more modest than a virgin in her chamber), and the fact that there has been a woman (the Virgin Mary) for whom Allah created a child without male involvement, but there has never ben a man for whom Allah made a child without female involvement. Contemporary female Syrian scholar Hanan Lahham expressed succinctly the logical conclusion to make from 4:34, tying together the concepts that were already known to earlier exegetes (mufassireen), even if they didn’t express it so explicitly. She writes that, “Allah granted to each gender characteristics that help them to perform their roles; the intended meaning is not a superiority of one gender over the other.”

The verse (4:34) also intimates that some women have certain superiorities over some men, and vice-versa. Thus, some women might be physically stronger, or more capable breadwinners, than some men. None of this is ruled out by the verse, nor by the labelling of men as maintainers, because as `Allamah Ibn `Ashur (a high-ranking 20th century Tunisian scholar) has commented in his tafsir, what the verse is describing is not a universal but a customary norm. (We may note, in passing that patriarchically organized societies have dominated human history for several millenia.) Even among pre-modern mufassirin, the possibility had been raised that this verse conveys that there are some women who are better than many men. In fact, the famous medieval linguist and mufassir, Abu Hayyan al-Andalusi, mentioned the possibility (suggested by the verse) that the term “men” (الرجال) in the verse (4:34) refers not to gender (for otherwise the term “males” (الذكور) could have been used) but only to those males who are deserving of being called “men” by virtue of their strength, wisdom and resoluteness. A lot of women would not be able to fully respect a man who does not live up to his expected role. Thus, many of the fuqaha allow a wife to annul the marriage if the husband is not able to provide financial support to his wife. (Of course, she has the option of remaining with him and being patient, and also the option of spending her own money on the household, and can expect reward from Allah for doing so, but she is not obliged to do either of these).


-Suheil Laher

Spiritual Equality of Men and Women

Umm Salamah asked the Prophet Muhammad (peace and blessings be upon him), “Why is it that men are mentioned in the Qur’an, but we women are not mentioned?” In response, Allah sent down a verse1.

“Indeed, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so – for them Allah has prepared forgiveness and a great reward.” (Qur’an, 33:35)

This is one of several Qur’anic verses that establishes the essential spiritual equality of men and women. Other verses tell us that believers – men and women – will receive light on the Day of Judgment, will enter Paradise, will not be wronged in the least, will be rewarded according to the best of their actions, and will be given provision without account. (See: Qur’an, 3:195, 4:124, 16:97. 40:40, 57:12).

Hence, Muslim scholars often mention a general principle:

النساء شقائق الرجال

Women are the counterparts of men.”2

This means that every right and obligation that applies to men applies equally to women, unless there is clear evidence to the contrary. Remember that, given the societal setup and norms of 7th-century Arabia, the Prophet (s) was, naturally, spending more time with men than with women, and so the wording of his statements would nomally be addressed in the male gender. Hence, when we find hadiths about marying for beauty, or desiring to have children, or remaining faithful to one’s spouse, even though many of these hadiths are addressed to men, we are entitled to deduce a similar, reciprocal ruling for women.

Notwithstanding the essential spiritual equality of men and women, there are areas in which they are not identical, and some of these (like childbearing) are physiological and (in a sense) inevitable.

“And do not wish for that by which Allah has made some of you exceed others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask Allah of his bounty. Indeed Allah is ever, of all things, Knowing.” (Qur’an, 4:32)

These differences do not mean men are superior, nor that women are superior. According to a report from Qatadah and al-Suddi (tafsir scholars of the Tabi`in, the above verse was revealed in response to some men who thought that they were entitled to double reward due to their gender, and some women who thought the punishment for their sins would be half that of men’s. 

Allah has made each gender unique and special in its own way, and we are expected to realize and accept this. 

To be continued — Part 2 examines three Quranic verses that are sometimes cited in support of an inherent male superiority, and shows how the verses do not support that conclusion.

— Suheil Laher


1Ibn Kathir judged its chain of transmission as good (hasan) in Tuhfat al-Talib, as did Ibn Hajar in Muwafaqat al-Khabar. Tabari mentions several similar narrations in his exegesis (tafsir).

2 These words are also contained in a hadith, narrated by Abu Dawud, Tirmidhi and others, but there is disagreement over one of the narrators, `Abd-Allah ibn `Umar al-`Umari, who was an upright man, but whom some critics judged to have poor memory. Nevertheless, Ibn al-Qattan apparently judged it as a sound hadith. And Allah knows best.

Islamic Regulations regarding Acknowledgment (of Obligation or Responsibility)



PARTIAL TRANSLATION by Suheil Laher from

Kitab al-Iqrar in Mukhtasar al-Quduri

(a summary-text of Hanafi law).

Rulings presented are as inferred from Qur’an and Sunnah by scholars of the Hanafi school.


  1. If a free, adult, sane [person] confesses to a right [due] upon him, his acknowledgment is binding upon him, whether what he confesses to is unknown or know, and he is instructed, “Clarify the unknown.
  1. If he says, “I owe him,” or “I am liable to him (lahu qibali),” then he has confessed to a debt, whereas if he says, “I have….”, or “There is with me….” then it is an acknowledgment of a wadi`a (item deposited with him for safekeeping) in his custody.
  2. If a man says to him, “You owe me a thousand,” and he says, “Take it by weight, “ or “Take it in cash,” or “Give me an extension,” or, “I will pay it back to you, “ then it is an acknowledgment.


  1. If someone admits to a deferred debt, and the one to whom he acknowledges [the debt] affirms him in the [existence of] the debt, but claims he is lying about the deferral,  then he is obliged to pay the debt immediately, [but] the plaintiff is made to swear an oath concerning the deferral.
  2. If someone admits [to an amount] but without delay he excepts some [amount] from his admission, is obliged to pay the remainder, regardless of whether he excepted a small or large amount. But if he excepted the entire amount, he is obliged to pay the entire amount, and his exception is void.
  3. If he says, “I owe him 200 dirhams, less one dinar” or “less a qafiz of wheat,” then he is obliged to pay 200 dirhams less the value of the dinar or the qafiz. But if he says, “I owe him one hundred and a dirham,” then the 100 are all [taken to be] dirhams. If he says, “ I owe him 100 and a garment” then he is asked to clarify what the 100 are.
  4. If someone acknowledges a debt but adds, “if God wills,” without delay, then his acknowledgment is not considered binding upon him.
  5. If someone acknowledges [a debt] but stipulates his having a choice [“I owe you, if I want”], then his acknowledgment is  binding, and his stipulation of choice is void.
  6. If someone acknowledges [owing] a home, but makes an exception for its building for himself. Then the one to whom he acknowledges [the debt] is entitled to the home and the building, but if he says, “the building of this property is mine, but the lot belongs to so-and-so,” then it is [considered to be] as he described.
  7. If someone acknowledges dates in a straw container (qawsarra) is liable for the dates and the straw container. But if someone acknowledges an animal in a stable, he is liable only for the animal.
  8. If he says, “I took a garment in a cloth,” he is liable for both, and [similarly] if he says, “a garment in a garment.” But if he says, “I took a garment in 10 garments,” then he is liable for only one garment according to Abu Hanifah and Abu Yusuf. Muhammad said: he is liable for 11 garments.



  1. If someone says, “I owe 1,000 to the unborn child with whom so-and-so is pregnant,” then if he says, “So-and-so left it as a bequest for him,” or “His father died, so he inherits it,” then the acknowledgment is valid, but if he did not specify then it is not valid according to Abu Yusuf. But if he declares that a man is entitled to the unborn fetus of a ewe, the declaration is valid and binding
  2. If a man in his terminal illness admits to debts, and he [already] has [known] debts incurred during his healthy days, as well as debts incurred for known causes during his illness, then the debts from his healthy days and the known debts from his illness are given priority over others. If those are paid, and there remains something [of his money] then it goes towards the debt he admitted to. But if he did not have prior debts, then the admission is binding, and the creditor has more right to the money than the heirs.
  3. A man’s acknowledgment of a debt to his heir is void, unless the other heirs all confirm it.
  4. If someone in his [last] illness acknowledges a debt to [someone thought to be] a non-relative, then says, “He is my son.” Then his lineage is established but the acknowledgment of debt is void. But if he acknowledges a debt to an unrelated woman, then marries her, the acknowledgment of debt is not voided.
  5. If someone in his [last] illness divorces his wife thrice [or less]  [at her request] then acknowledges a debt to her and dies while she is in the waiting-period] then she is entitled to the lesser amount of the debt and her inheritance [because they might have colluded to use the divorce as a means to validate the acknowledgment].


  1. If someone acknowledges [paternity] of a boy, the like of whom could be born to the like of him, and [the boy] has no known lineage, his paternity is established even if [the man] is sick, and [the boy] shares in the inheritance with the [other] heirs.
  2. A man’s acknowledgment of someone as his parent, child, wife or freed-slave is valid.
  3. A woman’s acknowledgment of someone as her parent, husband, or freed-slave is valid, but [if she is married or in her waiting period then] her acknowledgment of someone as her child is not valid unless the husband affirms her or a midwife testifies to the birth [in which case the paternity is ascribed to her husband].

Islamic Regulations of Hunting and Slaughtering (Food)


Translated by Suheil Laher from

Kitab al-Sayd wal-Dhaba’ih in Mukhtasar al-Quduri

(a summary-text of Hanafi law), with some re-arrangement and editing.

Rulings presented are as inferred from Qur’an and Sunnah by scholars of the Hanafi school.

DISCLAIMER: Information presented here is for informational purposes only, and should not be construed as a call to perform or abstain from any specific action mentioned in the text. Religious decisions should be taken with due care and thought, after reading and investigating, but also after consulting with reliable people of knowledge – who are aware of one’s particular circumstances – and then pondering and exercising one’s conscience.







1.1 Permissibility

1. The hunting of a Zoroastrian, apostate or idolater may not be eaten.

2. It is permissible to hunt those animals whose meat may be eaten [for the purpose of acquiring food],
and also those which may not be eaten [for the purpose of non-food benefits and/or prevention of harm].

1.2 Use of Animals

1. It is permissible to hunt with a trained dog, panther, falcon, or any other trained predatory animal or bird.

2. So, if one sends his trained dog, or falcon, or hawk, and mentions the name of Allah, the Exalted upon it at the time of sending, and then [the animal] seizes the prey and wounds it such that it dies, it is permissible to eat it.

3. If the sender reaches the prey alive, it is obligatory upon him to slaughter it, and so if he refrains from slaughtering it until it died, then it may not be eaten.

1.3 Shooting

1. If a man shoots an arrow at prey, and mentions the name of Allah at the time of shooting, he may eat what he strikes provided the arrow wounded it so that it died [as a result]. But, if he reaches it alive, he [must] slaughter it, and so if he refrains from slaughtering it until it died, then it may not be eaten.

2. That which a featherless arrow strikes with its breadth may not be eaten, but if it wounds [the quarry] it may be eaten.

3. If one shoots at quarry and severs a piece from it, [the animal] may be eaten, but the piece may not be eaten. But, if he cuts it in thirds, and the major portion is adjacent to the rump, then it may [all]be eaten. If the major portion is adjacent ot the head, the larger portion may be eaten, but the lesser one may not.


2.1 Conditions for Slaughtering

1. The slaughter of a Muslim or a Kitabi is permissible [to eat].

2. If the slaughterer omitted the pronouncment of the name [of Allah] deliberately, then the slaughter is carrion which may not be eaten. But, if he left it out forgetfully, it may be eaten.

3. The vessels which must be severed in slaughtering are four : the trachea, the oesophagus and the two jugular veins. So, if he cut [all] these, eating [from the animal] is permissible. If he cut most of them, then similarly [it is valid] according to Abu Hanifah. Abu Yusuf and Muhammad said : it is essential to cut the trachea, the oesophagus and one of the two jugular veins.

4. It is permissible to slaughter with a sharp reed or stone, or anything that causes the blood to flow out, except for an intact tooth or an intact nail.

It is recommended that the slaughterer sharpen his blade.

2.2 The Sacrifical Animal

1. An animal with severed ears or [severed] tail does not suffice, nor one from which the major part of the ear has gone. But, if the major portion of the ear or tail remains, it is permissible.

2. It is valid to sacrifice a hornless animal, a castrated animal, a mangy animal [provided it is plump], or an insane
animal [provided it is plump].

3. Animal-sacrifice is [only] from amongst camels, cows and sheep [or goats].

A thaniyy [two-year old cow/buffalo or five-year old camel, or one-year old sheep/goat], or better, of [any of] these suffices, except for the sheep, of which a jadha` [well-built six-month old] suffices.

4. If one performs nahr on a camel, or slaughters a cow or sheep, and then finds in its belly a dead fetus, it may not be eaten, [egardless of] whether its features are discernible or not.

2.3 Methods of Slaughter

1. Domesticated game must be slaughtered, and wild livestock may be wounded [as in hunting].

2. The recommended [technique] for camels is nahr [thrusting the knife into the base of the neck], but if one slaughters them, it is valid but disliked.

3. The recommended [technique] for cows and sheep is slaughtering, but if one performs nahr on them, it is valid but disliked.


1. It is not permissible to eat any canine-toothed beast of prey, nor any taloned [predatory] bird.

2. [It is repugnant to eat the] lizard and all vermin.

3. It is not permissible to eat the flesh of the domesticated donkey or mule.

4. There is no objection to eating the rabbit.

5. Nothing may be eaten of the animals of the water except fish.

6. It is repugnant to eat floating [fish that died on their own].

7. There is no harm in eating the jirrith and eel

8. It is permissible to eat locusts, and there is no slaughter [needed] for them.


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