Ruling on being hired to transport the coffin of a kaafir to the church and the graveyard

I am a young man from Spain. A company has called me to work for them, and the work involves transporting the deceased from the hospital (i.e., from the mortuary) to the church, then to the graveyard. I only work in transporting them from one place to another; I do not handle the deceased in any way. Is this halaal or haraam?.

Praise be to Allaah.

It is not permissible to transport deceased kaafirs to the church, just as it is not permissible to transport their living ones to the church either, because that is helping them in disobedience. The church is the place of falsehood and associating others with Allah, may He be exalted, and if the deceased is taken there, some rituals of kufr will be performed over him that are based on deifying and worshipping ‘Eesa (peace be upon him). Allah, may He be exalted, says (interpretation of the meaning):

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”

[al-Maa’idah 5:2]. 

In al-Mudawwanah (4/150) it says: Maalik said: He should not rent or sell his house to someone who will take it as a church, and he should not rent his mount to someone who will ride it to the church. End quote. 

With regard to carrying or transporting the kaafir to the graveyard, there is a difference of opinion among the fuqaha’. The Hanafis regard it as permissible to be employed in doing that. 

It says in Badaa’i‘ al-Sanaa’i‘ (4/190): It is permissible to be employed to transport the deceased kaafir to the graveyard, because it is a dead body and its harm should be removed from the people like all other impure things. 

But it is not permissible, in their view, to transport it from one land to another, because the basic principle is that it is not permissible to transport corpses; rather a concession is granted allowing moving them because it is a case of necessity and it is essential to remove their harm, but it is not essential to move them from one land to another, so the basic principle that it is haraam remains in effect. See: al-Bahr al-Raa’iq, 8/23 

The Hanbalis are of the view that it is haraam to carry the bier of a kaafir. 

It says in al-Rawd al-Marba‘ ma‘a Haashiyatihi (3/34): It is haraam for a Muslim to wash a kaafir, and to carry him, shroud him or follow his bier, just as it is also haraam to offer the funeral prayer for him, because Allah says (interpretation of the meaning):

“Take not as friends the people who incurred the Wrath of Allaah”

[al-Mumtahanah 60:13]. 

Ibn Qaasim said in his commentary on that: The general meaning of the verse indicates that it is haraam to carry the bier of a kaafir, or to shroud him, or to follow his bier, just as it is also haraam to offer the funeral prayer for him. End quote. 

For more information please see the answer to question no. 145532. 

It should be noted that there are many ways of earning a living and that if a person gives up something for the sake of Allah, Allah will compensate him with something better than it. So look for permissible work and you will find it, in sha Allah. 

May Allah help us and you to do that which He loves and which pleases Him. 

And Allah knows best.

Is the one who dies in a car accident a martyr (shaheed)?

Is the one who dies in a car accident a martyr (shaheed)?.

Praise be to Allaah.

It is proven in a number of hadeeths that the Prophet (blessings and peace of Allah be upon him) said that the one who dies by drowning, or because of the plague or a stomach disease (diarrhoea) is a martyr. So the one who dies of the plague is a martyr, the one who dies of a stomach disease is a martyr, the one who drowns is a martyr, the one who is crushed by a falling wall is a martyr, the one who is killed for the sake of Allah is a martyr, the one who dies for the sake of Allah is a martyr, and there are a number of others who are martyrs. 

This is by the grace of Allah, so that this ummah will have an advantage in terms of great reward, but the best of them are those who are martyred for the sake of Allah, who are killed for the sake of Allah. They are the best, and they are not to be washed (ghusl), and the funeral prayer is not to be offered for them, for they are alive with their Lord and given provision. Martyrs other than those who were martyred for the sake of Allah, such as those who died of a stomach disease or the plague, or those who were killed by falling walls or drowned, are to be washed and the funeral prayer is to be offered for them. Included with them are those who die in vehicle rollovers and car crashes; they are likened to the one who is crushed beneath a falling wall, and there is the hope that they will have the status of martyrdom, but they are to be washed and the funeral prayer is to offered for them, as is done for those who die of stomach diseases or drowning. End quote. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) 

Fataawa Noor ‘ala al-Darb, 3/1426 

For more information please see the answer to question no. 45669.

And Allah knows best.

Is a bee sting or scorpion sting one of the things that invalidate the fast?

I would like to ask whether a bee sting or scorpion sting is one of the things that invalidate the fast?.

Praise be to Allaah.

We do not know of any scholar who says that a bee sting or scorpion sting is one of the things that invalidate the fast. Bees and scorpions inject poison into the body of the one who is stung and he tries to avoid their sting, whereas in the case of all the things that invalidate the fast, it is stipulated that in order for the fast to be invalidated, the fasting person does them voluntarily. 

But things that are done involuntarily do not invalidate the fast, as in the case of a person into whose mouth a fly flies and he swallows it – the fast is not invalidated by that. 

There is no known difference of opinion among the contemporary scholars that injections to the skin or muscles do not invalidate the fast. The basic principle is that the fast remains valid unless there is proof that it has been invalidated. These injections are not food or drink, and they do not take the place of food or drink, so if the injection is medicine, it does not invalidate the fast, so it is more likely that the sting of a scorpion or bee does not invalidate the fast. 

In the answer to question no. 38023 we have listed in detail the things that invalidate the fast.

In the answer to question no. 2299 there is a discussion on the effect of using medicines and medical treatments on the fast. 

And Allaah knows best.

Can he take vitamins after sahoor?

The doctor has prescribed me some type of vitamins and I have to take one tablet each day. Is it permissible to take it after sahoor in Ramadaan?.

Praise be to Allaah.

Allaah has permitted those who fast to eat and drink until dawn comes. When dawn comes, it is haraam to eat and drink, and it makes no difference whether what is consumed is food or medicine. Allaah says (interpretation of the meaning): 

“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)”

[al-Baqarah 2:187] 

It was narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Bilaal gives the adhaan at night, so eat and drink until Ibn ‘Umm Maktoom gives the call to prayer.” Then he – i.e., Ibn ‘Umar – said: He was a blind man who did not give the call until it was said to him: “It is dawn, it is dawn.” Narrated by al-Bukhaari (592), Muslim (1092).  

It was narrated that Ibn Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No one of you should let the adhaan of Bilaal prevent him from eating sahoor. Rather he gives the call to prayer so that the one who is praying qiyaam may rest and the one who is asleep may wake up.” Narrated by al-Bukhaari (6802), Muslim (1093). 

Based on this, it is permissible for you to take the medicine after sahoor if that is before dawn breaks, and there is nothing wrong with that. The fact that the effects of food and medicine remain in the body during the day in Ramadaan is one of the blessings of sahoor. Hence it is prescribed to delay sahoor so that the Muslim will have the strength to fast during the day in Ramadaan. 

We ask Allaah to protect your spiritual and worldly affairs. 

And Allaah knows best.

If bits of food go down his throat without him meaning them to, does that invalidate his fast?

I put in removable braces after eating sahoor, and I did not notice that there were bits of food on the braces after I had brushed my teeth, which led to some bits of food going down into my throat, and I spat out some other bits. Do I have to repeat that fast or what?.

Praise be to Allaah.

The Muslim who intends to fast should clean his teeth at night and remove any bits of food that may be stuck to them or caught in between them. He should also rinse his mouth out well when he does wudoo’, to remove any bits of food that may be stuck to his teeth.  

If a person voluntarily swallows bits of food that are caught between his teeth when he is able to spit them out, then he invalidates his fast by doing that. But if he swallows them without meaning to, such as if they go into his throat with his saliva and he cannot stop that, then his fast is valid and he does not have to do anything else.  

Al-Nawawi (may Allaah have mercy on him) said: Our companions – i.e., the Shaafa’is – said: If there is some food left between his teeth, then he should remove it at night and clean his mouth. If he starts his day fasting and there is anything stuck between his teeth and he swallows it deliberately, then his fast is invalidated and there is no difference of opinion among us concerning that. This was also the view of Maalik, Abu Yoosuf and Ahmad. 

Our evidence for ruling that his fast is invalidated is that he swallowed it when he was able to spit it out, and there was no need to do that, so he has invalidated his fast, just as if he had spat it out into his hand and then swallowed it.  

But if it mixes with his saliva and he swallows it without meaning to, then there is a difference of opinion narrated by our companions from al-Shaafa’i. Some of them narrated that it breaks the fast, and some of them narrated that it does not break the fast. The correct view is that of the majority, which is that there were two situations in this case. When he said that it does not break the fast, he was referring to a situation where it cannot be distinguished and spat out. And when he said that it does break the fast, he was referring to a situation where the person was able to spit it out but did not do so, and swallowed it instead. End quote. 

Al-Majmoo’ (6/317) 

See also the answer to question no. 78438 for a useful quotation from Ibn Qudaamah, and the answer to question no. 22981 for useful guidelines on things that invalidate the fast. 

And Allaah knows best.

Should the worshippers stand up when they hear the iqaamah or in the middle of it or at the end of it?

When the muazzin starts to call some brothers stand up and starts to arrange the rows and some brothers still wait where they are till the muazzin calls "qadqamathisalah" , So What is the authentic way? .

Praise be to Allaah.

The matter is broad in scope and a person may stand up at the beginning of the iqaamah or in the middle of it or after it finishes. The majority of scholars are of the view that if the imam is in the mosque, they should not stand up until the iqaamah ends. 

Imam Maalik (may Allaah have mercy on him) said in al-Muwatta’: With regard to people standing up when the iqaamah for prayer is given, I have not heard anything definitive concerning that, but I think it depends on what the people are able to do, because there are heavy and light ones among them and they are not all able to stand up at the same time. End quote. 

Al-Haafiz said in al-Fath: The majority are of the view that if the imam is with them in the mosque, they should not stand up until the iqaamah ends. It was narrated that Anas used to stand up when the muezzin said “Qad qaamat il-salaah (prayer is about to begin)”; narrated by Ibn al-Mundhir and others. It was also narrated by Sa’eed ibn Mansoor via Abu Ishaaq that the companions of ‘Abd-Allaah (i.e., Ibn Mas’ood, may Allaah be pleased with him) also did that. It was narrated that Sa’eed ibn al-Musayyib said: When the muezzin says “Allaahu akbar” one must stand up. When he says “Hayya ‘ala al-‘salaah (come to prayer), the rows should be straightened, and when he says “Laa ilaaha ill-Allaah” the imam should say takbeer (to start the prayer). But if the imam is not in the mosque, the majority are of the view that they should not stand up until they see him. End quote. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is there any mention in the Sunnah of a specific point in the iqaamah when people should stand up for the prayer? 

He replied: There is no mention in the Sunnah of a specific point in the iqaamah when people should stand up for the prayer, but the Prophet (peace and blessings of Allaah be upon him) said: “Do not stand up until you see me.” Agreed upon. If a person stands up at the beginning of the iqaamah or during it or when it ends, all of that is permissible. End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (13/16). 

And Allaah knows best.

Ruling on using ear drops during the day in Ramadaan

What is the ruling on using ear drops in Ramadaan and during the day – does that invalidate the fast?.

Praise be to Allaah.

There is nothing wrong with the fasting person using ear drops and eye drops, and his fast is not invalidated by that. Some scholars are of the view that it invalidates the fast if the taste of it can be felt in the throat, so in order to be on the safe side it is better to avoid that during the day in Ramadaan, and if the one who feels the taste of it in his throat repeats that fast, then that is better. 

It says in a statement of the Islamic Fiqh Council: 

The following things are not regarded as breaking the fast: eye drops, ear drops, having the ears syringed, nose drops and nasal sprays, so long as one avoids swallowing anything that may reach the throat. End quote.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: 

Cleaning the teeth with toothpaste or a siwaak does not invalidate the fast, but the fasting person must avoid letting any of that reach his stomach, but if it happens without him intending it to, then he does not have to make up the fast. The same applies to eye drops and ear drops. They do not break the fast according to the more correct of the two scholarly opinions, but if he finds the taste of the drops in his throat, he should make up the fast in order to be on the safe side, but it is not obligatory, because these are not openings through which food and drink enter the body. But nose drops are not permissible, because the nose is an opening through which food and drink may enter the body. Hence the Prophet (peace and blessings of Allaah be upon him) said: “Snuff water up into the nose deeply, unless you are fasting.” Narrated by al-Tirmidhi (788) and Abu Dawood (142); classed as saheeh by al-Albaani. 

The one who does that has to make up the fast because of this hadeeth and similar reports, if he finds the taste of that in his throat. End quote. 

Majmoo’ Fataawa al-Shaykh Ibn Baaz (15/260, 261) 

He also said: 

The correct view is that drops do not break the fast, although there is a difference of opinion among the scholars and some of them said that if the taste of them reaches the throat then they do break the fast. But the correct view is that they do not break the fast at all, because the eye is not an opening through which food reaches the body. But if the one who uses them and finds the taste of that in his throat repeats the fast in order to be on the safe side and to avoid an area of scholarly difference of opinion, there is nothing wrong with that. But the correct view is that they do not break the fast whether they are eye drops or ear drops. End quote. 

Majmoo’ Fataawa al-Shaykh Ibn Baaz (15/263) 

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:  

With regard to eye drops – and also using kohl – and ear drops, they do not break the fast because there is no report to indicate that, or anything mentioned in the reports that suggests that, and the eye is not an opening through which food and drink enter the body, and neither is the ear. 

The scholars said: If a man stains his feet with colocynth (bitter-apple) and notices the taste of that in his throat, that does not break his fast, because that is not an opening through which food and drink enter the body. The same applies if he uses kohl or puts drops in his eye or his ear: it does not break his fast even if he notices the taste of it in his throat. Similarly if he applies ointment for medical purposes or otherwise, it does not affect him. And if he has difficulty in breathing and uses this puffer in his mouth in order to make his breathing easier, that does not break his fast, because it does not reach the stomach, and it is not food or drink. End quote. 

Fataawa al-Siyaam, p. 206. 

And Allaah knows best.