Issues and Questions

By Dr Muzammil H. Siddiqi

Q 1. Could you please tell me if there is such a thing as a “retired Imam”?
A 1. Of course, there is no “retired Muslim”. A person has to continue doing his/her obligations as a Muslim until the end of life. But Imam is a position to which a person is appointed by the community. It is not obligatory upon every Muslim to be the Imam, but those who have taken the position of Imam, they have certain duties to perform. The position of Imam could be a full-time position or a part-time position. Imam has to perform some duties for the community. If a person is too old to perform those duties properly, or has become disabled due to some sickness or accident, then he can be retired from his position. As long as a person is able to fulfill his responsibilities as Imam, there is no need to retire him. The communities that have full time Imams should provide retirement benefits to their imams, so that Imams are not disgraced by poverty and begging after they leave their position of respect and honor.
A person can perform the duties of Imam voluntarily or he could be paid for them. All jurists (fuqaha’) agree that it is permissible to pay a person for teaching the Qur’an, for making the Adhan or for leading the prayers. This is because they say that a person is asked to do what he is not obligated to do. In the language of the Shari’ah this is called “ilzam ma la yalzam” (making compulsory something on a person which is not compulsory on that person). Since the community is asking a person to be available at certain time and must lead the prayer in a certain place, or teach or do similar things, then the person is entitled to receive some compensation, unless he is able to do these things voluntarily. It is better for those who can afford it to perform these duties voluntarily, but receiving payment is not forbidden.

Q 2. I have a question, which has been a source of great concern to me for a while. In Pakistan, we have adopted many Hindu customs and rituals, and this is evident at the time of death or marriage in our society. My question specifically concerns the time of death, and how the family of the deceased should conduct their affairs. Is it Islamically correct to have Soyems, Jumairaats, and Chaaleeswaans ? Also at these times, there is a common sight with people, especially women, reciting some prayers on dried seeds, and counting them till they reach lakhs or thousands. Is this also correct? Is it advised in Islam to pray like this by number?
A 2. There is no reference in the Qur’an or the Sunnah of Prophet - peace be upon him - about these traditions of holding a Soyam (third day gathering) or Jumiarat (gathering every Thursday evening to make du’a for the dead, or making special food for distribution among the poor, etc.) or Chaleeswan (gathering on the 40th day to pray for the dead). Similarly, there is no verse in the Qur’an or Hadith that says that you may or you should make tasbeeh on dried seeds or count a thousand times or one hundred thousand times. All these traditions either came from some non-Islamic sources or some people did them out of good intention and then others started doing them regularly and then people started believing that this was part of Islam. In the matters of ‘Ibadah (acts of worship) we should be very strict and should not add anything that is not from the Qur’an or authentic Sunnah.

Q 3. I know that it is not permissible for women to do Salat while menstruating, however is it still permissible to do Du’a?
A 3. It is permissible for a woman to do du’a during her menses. She is not allowed to make salat or fast, but she can make Zikr or du’a.

Q 4. I always read your Religion section in Pakistan Link. I had a question that a Christian preacher asked me about that Muslims at one time prayed toward Jerusalem but then changed towards Makkah. The Christian preacher asked me why. I was not sure, but I said I will find out. I answered that since it happened during the life of our Prophet Muhammad - peace be upon him - then he must have received a revelation from Allah subhanahu wa ta’ala. He asked me whether if it was in the Qur’an. I said I don’t know but I’ll find the answer for him. So what is the history behind it? What Surah in the Holy Qur’an mentions about it? Are there any Hadith? The next thing was an excerpt I remembered when I read about your topic on why Islam does not accept the idea of Reincarnation. I remembered a story about a man in Tennessee who through hypnosis claimed to be a Civil War Soldier in his past life. Many of his description were accurate of the battle of Shiloh, etc. People were amazed that there really is a chance of reincarnation. However, it was later mentioned that the man and many of his colleagues used to read Civil War stories when they were children about the soldiers at the battle of Shiloh. Through an extensive hypnosis the man and other people were found to have read the stories in elementary school. This probably is not the best argument against reincarnation, but definitely opens a new avenue for understanding people’s thoughts.
A 4. Thank you for sharing the story about the false claims of reincarnation. As far as your question about the change of Qiblah is concerned, it is mentioned in Surah al-Baqarah verses 142-150. You can read more details in Yusuf Ali’s translation and commentary.
You are mashallah an educated person and you obviously read a lot of things. I would urge you to read the Qur’an also. It is a shame that you were not able to give reference to such a simple question. I sometime see young Christians come and give references from the Bible with the name of book and verses, but a lot of Muslim youth are not able to give references from the Qur’an. Many Muslims do not read the Qur’an or if they read it, they do not try to read it with translation. Please read the Qur’an regularly. May Allah bless you.

Q 5. In an earlier issue you wrote that only fish are Halal for consumption according to Hanafis. Is eating shrimp Halal according to them? Some farm-raised fish are fed on feed that may contain the waste or meat of other animals. Is it Halal?
A 5. According to Hanafi jurists shrimps are Makruh, but other jurists consider them Halal. Allah says in the Qur’an, “To hunt and to eat the food of the sea is made lawful for you, a provision for you and the seafarers…” (al-Ma’idah 5:96). The Prophet - peace be upon him - also said about the sea, “Its water is pure and its dead is permissible to eat.” Because of the ayah and the Hadith, I am more inclined to accept the position of those who allow the shrimps and all other seafood.

Editor: Akhtar M. Faruqui
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