Al Hoda Islamic Zone

03/09/2026

Ahkam-e-Shariyat — Volume 1

In the Name of Allah, the Most Compassionate, the Most Merciful

Mas'ala 1

2 Rabi' al-Thani, 1320 AH

Question: What is the opinion of the scholars of religion and the authoritative jurists of the Shari'ah regarding the eating of shrimp? Is it permissible, disliked, or forbidden? Please provide a written answer bearing your signature and seal.

Answer: According to our school of jurisprudence, all sea creatures other than fish are generally unlawful to eat. Therefore, according to those who do not consider shrimp to be a type of fish, it should be considered unlawful.

However, this humble servant, after researching dictionaries, medicine, and natural sciences, found that shrimp is considered a type of fish according to the consensus of the relevant authorities.

The Qamus dictionary states that irbayan refers to a type of fish resembling a worm—meaning shrimp is described as a kind of fish resembling a worm.

The works Sihah and Taj al-'Urus also describe irbayan as a white fish resembling a worm, found in Basra.

The book Surah describes shrimp as a type of fish. Muntahil Arab states that irbayan is a type of fish which is called jhinga in the Hindi language, i.e., shrimp.

According to Makhzan, shrimp is called jhinga in Hindi and rubayan or irbayan in Persian. Originally, the term rubayan refers to a type of fish known as mak.

Tohfat al-Mu'minin states that in Persian, rubayan refers to fish.

Tadhkirah-i Dawud al-Antaki describes rubayan as a type of fish found abundantly in the seas of Iraq and Qam. It is red in color and has many legs like a crab, although it contains more flesh.

Hayat al-Hayawan al-Kubra describes rubayan as a very small red fish.

Based on the above quotations, as well as the statement found in Miraj al-Dirayah, its general permissibility as halal can be established, because the foundational books clearly state that all types of fish are halal.

The characteristics attributed to rubayan in the cited works apply to fish in general and do not necessarily refer to one particular species.

According to the account in Miraj, the small fish which do not need to have their stomachs slit open and which can be roasted without removing their scales are considered halal according to all the Imams except Imam al-Shafi'i.

The statements of Radd al-Muhtar and Miraj al-Dirayah explain that if a fish is found inside the stomach of a bird, it is permissible to eat. According to Imam al-Shafi'i, however, it is not permissible because he considers it comparable to digested food, and according to him the digested contents of a bird are impure.

In response, it is stated that something can only be considered digested matter when it has undergone a change. Likewise, according to the Shafi'i jurists, the very small fish that can be boiled without opening their stomachs are not permissible to eat because they are considered digested matter, which they regard as impure. According to all the other Imams, however, such fish are halal.

This humble servant has also found in the book Jawahir-e Ikhlati that eating such small fish is makruh tahrimi (prohibitively disliked). This is considered the more correct opinion.

The physical form of shrimp is completely different from that of other fish. It resembles an ichhapoka and other insects. The word mahi (fish) can also be applied to creatures other than what is ordinarily understood as fish. For example, mahi sakankur—a creature resembling a desert insect that lives in holes in dry sandy areas—is also referred to using the word mahi.

Nevertheless, no clear evidence has been found from our Imams establishing the permissibility of rubayan (shrimp) specifically. Even if shrimp is considered a fish, some shrimp are so extremely small that, according to the statement of Jawahir-e Ikhlati, the ruling of makruh tahrimi would apply to them.

Moreover, it is preferable to avoid such disputed matters when there is no necessity to consume them.

And Allah knows best.

Reference: Ahkam-e-Shariyat, Volume 1 — Ala Hazrat Imam Ahmad Raza Khan رحمة الله عليه

25/08/2026

Eid Mubarak

14/08/2026

01/06/2026

Is it permissible for a male to wear more than one ring during prayer? Will the prayer be valid?

The prayer will be valid and complete. However, wearing more than one ring during prayer is considered karāhah taḥrīmī (prohibitively disliked). As a result, a prayer performed in this manner should be repeated (wājib al-iʿādah).

Therefore, it is necessary for him to remove all but one ring and then repeat the prayer.

Answered by: Ḥuḍūr Tāj al-Sharīʿah Muftī Muḥammad Akhtar Riḍā al-Qādrī al-Bareylwī (رحمة الله عليه)

23/05/2026

Question: Recently, according to the statements of some scholars, women are being encouraged to perform Eid prayers at the Eidgah, claiming that it is Sunnah and proven by Hadith. We request a detailed explanation according to the ruling of Islamic Shariah.

Answer: At the Eidgah or Eid prayer ground, people from all levels of society gather together. When the ruling of Eid prayer was introduced in the second year of Hijrah, women who had reached puberty and adult girls were also instructed to go to the Eidgah in order to demonstrate the large number of Muslims and the grandeur of Islam.

Hazrat Umm Atiyyah رضي الله عنها narrated a Hadith regarding this matter. The English translation of it is somewhat like this: “The Messenger of Allah صلى الله تعالى عليه وسلم instructed that young women, menstruating women, and women observing seclusion should also come out to the Eidgah on the occasions of Eid al-Fitr and Eid al-Adha. However, menstruating women were to stay away from the prayer while still participating in the blessings of the gathering and the supplications of the Muslims. Umm Atiyyah رضي الله عنها mentioned that some women did not even possess a proper outer garment, so the Prophet صلى الله تعالى عليه وسلم advised that another sister should lend them one.” (Sahih Muslim, Vol. 3, p. 20, Hadith no. 2093)

However, later on, with the increasing emphasis on strict observance of hijab and the gradual rise of social disorder and fitnah, restrictions were imposed during the caliphate of Hazrat Umar Farooq-e-Azam رضي الله عنه regarding women attending Eidgahs, Jumu’ah prayers, and the regular congregational prayers in mosques.

Another Hadith narrated by Hazrat Usama ibn Zayd رضي الله عنه has an English translation somewhat like this: “The Messenger of Allah صلى الله تعالى عليه وسلم said that among the trials left for the Ummah, one of the greatest sources of temptation for men would be women.” (Sahih Bukhari, Hadith no. 480; Musannaf Ibn Abi Shaybah, Hadith no. 154)

Furthermore, the context behind the Hadith of Hazrat Umm Atiyyah رضي الله عنها was different from present circumstances. The purpose at that time was to display the strength and large numbers of the Muslim community before the disbelievers and hostile groups. Otherwise, the Prophet صلى الله تعالى عليه وسلم would not have strongly instructed even menstruating women and those without proper clothing to attend the Eid gathering by borrowing garments from others.

In addition, during the blessed era of the Messenger of Allah صلى الله تعالى عليه وسلم and the caliphate of Hazrat Abu Bakr Siddiq رضي الله عنه, women used to attend Jumu’ah prayers and the five daily congregational prayers in Masjid an-Nabawi. In that context, women were also encouraged to attend the Eid congregation. But later, during the caliphate of Hazrat Umar رضي الله عنه, as social corruption and fitnah began increasing, restrictions were introduced in order to safeguard women from those harmful conditions.

Therefore, according to this explanation, the participation of women in Eid prayers, based on the narration of Hazrat Umm Atiyyah رضي الله عنها, was not regarded as a permanent ruling applicable for all times. Rather, it was connected to a particular situation and period.

Moreover, when Hazrat Umar رضي الله عنه implemented these restrictions, none of the respected Sahabah objected to his decision. Because of this, the issue of women refraining from attending Eidgahs and congregational mosque prayers came to be regarded as established through the consensus (Ijma) of the Sahabah. This discussion is also mentioned in the commentary work Bidaya wan-Nihaya on the Hidayah.

Further narrations are also presented to support the opinion that it is safer and better for women not to attend Eidgahs and Jumu’ah congregations.

A narration from Ummul Mu’minin Hazrat Umm Salamah رضي الله عنها has an English translation somewhat like this: “The Prophet صلى الله تعالى عليه وسلم explained that the best place for a woman to offer her prayer is the most private and secluded area of her home.”

25/04/2026

If someone passes in front of a person praying, up to what distance is it not sinful?

Answer: In the case of a house or a small mosque, it is forbidden to pass in front of the person praying up to the wall facing the Qiblah, **without any sutrah**. In the case of a field or a large mosque, it is permissible to pass within a distance of three yards or six hands in front of the person praying. A mosque that is 47/48 yards long is considered a large mosque. If it is smaller, it is regarded as a small mosque.

This translation is based on Erfan-e-Shariyat by Ala Hazrat Imam Ahmed Raza Khan (رحمة الله عليه)