Monday, 15 December 2025

Is any fluid injected into the body before sending it home? Dr Shabir Choudhry, 16 December 2025, London.

 Is any fluid injected into the body before sending it home?

Dr Shabir Choudhry, 16 December 2025, London.


Yes — sometimes, but not always, and not automatically.


There are two different practices, often confused with each other:


(A) Embalming (full preservation)

  • This involves injecting embalming fluid (usually formaldehyde-based) into the bloodstream.
  • It slows decomposition and is commonly used in Western countries for long-distance transport or viewing.
  • This is not required for all bodies.


(B) Minimal preservation / hygienic preparation

  • In many cases (especially for Muslim burials), no embalming is done.
  • The body is:
    • Washed,
    • Shrouded,
    • Placed in a sealed coffin,
    • Sometimes cooled or refrigerated.
  • Some countries only require temporary preservation, such as cooling or sealing, not injection.


So, the idea that everybody has alcohol or fluid injected is incorrect.


2. Is the fluid “alcohol” and therefore haram?

Medical reality:

  • Embalming fluid is not alcohol that people drink.
  • It may contain methyl alcohol, methyl alcohol, or ethanol as a chemical preservatives, not as khamr (intoxicant).
  • It is not consumed, not for pleasure, and not used voluntarily.


Islamic legal principle:


Classical Fiqh distinguishes between:

  • Khamr (intoxicants) used for enjoyment  haram,
  • Chemical substances used externally or involuntarily  not the same ruling.

Most contemporary scholars agree:

Medical or legal necessity (arūrah) allows procedures otherwise disliked.


3. Is embalming required because the body can “burst”?

This part is mostly exaggerated.


What actually happens:

  • After death, gases form due to decomposition.
  • If a body is:
    • Kept warm,
    • Uncooled,
    • Transported over long periods,

Pressure can build up. But:

§  Modern air transport uses:

    • Refrigeration,
    • Sealed zinc or hermetic coffins,
    • Pressure-controlled cargo holds.
  • Bodies do not normally “burst” during flights.


Embalming is done mainly to:

  • Slow decay,
  • Meet airline or border regulations,
  • Allow long delays before burial.


Not because of air pressure explosions.


4. What does Islamic law say about embalming?

General Islamic rule:

  • The human body must be respected, even after death.
  • Unnecessary interference is discouraged.

However:


Islamic jurisprudence allows exceptions under:

  • Necessity (arūrah),
  • Public interest (malaah),
  • Legal requirements of the land.


Scholarly consensus (summary):

  • Embalming is discouraged if avoidable.
  • Permitted if:
    • Required by law,
    • Needed for transportation,
    • No viable alternative exists.

Major fatwa bodies (including Al-Azhar and many contemporary jurists) permit embalming, when necessary, especially for repatriation.


5. Is it sinful (haram) to send a body home after embalming?

No.

There is:

  • No sin on the deceased (they had no choice),
  • No sin on the family if it was required.


Islam judges’ actions by:

intention and necessity, not rumours.

 

6. Is it possible to send bodies without embalming?


Yes, in many cases.


Families can:

  • Request no embalming,
  • Choose rapid transport,
  • Use refrigeration,
  • Select airlines that allow non-embalmed Muslim burials.


Many UK–Pakistan and UK–Azad Kashmir transfers happen without embalming, especially when burial is arranged quickly.


7. Why do rumours persist?

Because:

  • The process is hidden from families,
  • People use the word “alcohol” loosely,
  • Lack of communication from the funeral services,
  • Religious anxiety mixed with grief.


8. Islamic principle to remember

“Allah does not burden a soul beyond its capacity.” (Qur’an 2:286)

And:


Necessities permit what is otherwise restricted.

(Al-arūrāt tubī al-maḥẓūrāt)


Conclusion (Plain Answer)

  • Bodies do not normally burst.
  • Not all bodies are injected with fluid.
  • Embalming fluid is not khamr in the religious sense.
  • If embalming is required, it is Islamically permitted.
  • Families are not sinful for complying with law or necessity.
  • Where possible, non-embalmed transfer can be requested.

Iddah in the Quran and Sunnah: Dignity Not Imprisonment Dr Shabir Choudhry, 15 December 2025, London

 Iddah in the Quran and Sunnah: Dignity Not Imprisonment

Dr Shabir Choudhry, 15 December 2025, London


1/ The concept of Iddah (waiting period) after the death of a husband is clearly stated in the Holy Qur’an. Allah says:


“Those of you who die and leave behind wives—let them wait by themselves for four months and ten days. Then, when they have completed their term, there is no blame upon you for what they do with themselves in a lawful manner. And Allah is fully aware of what you do.”

(Surah al-Baqarah 2:234)


This verse establishes one unambiguous rule:

A widow may not remarry during this period.

Importantly, the Qur’an:

  • Does not order confinement
  • Does not forbid leaving the home when necessary.
  • Does not prohibit work or public interaction when necessary.


The silence of the Qur’an here is deliberate, not accidental.


2/ Prophetic Practice: The Decisive Evidence


The Sunnah clarifies how this verse was implemented in real life.

Jabir ibn Abdullah (RA) narrates:

My aunt was divorced and wanted to go out to harvest her date palms. A man objected, saying she should not leave her house during ʿiddah. She went to the Messenger of Allah  and told him. He replied:

 

“Yes, go and harvest your date palms, for perhaps you will give charity or do something good.”

(Sahih Muslim, Kitab al-Talaq, Hadith 1483)

This hadith is:

  • Authentic
  • Clear
  • Legally decisive

The Prophet  explicitly allowed:

  • Leaving the house
  • Working
  • Economic independence
  • Social benefit

Had confinement been obligatory, he would have corrected her. He did not.


3/ Support from Classical Jurists (Where Relevant)

It is important to note that not all classical jurists held the same view, but many respected authorities explicitly supported mobility and necessity during ʿiddah.

Imam Malik (d. 179 AH)


Held that a woman in ʿiddah may leave her home for her needs, especially during the day.

Imam al-Nawawi (d. 676 AH). In his commentary on Sahih Muslim, he writes that this hadith proves: “The permissibility of a woman leaving her home during ʿiddah for her needs and livelihood.”


Imam Ibn Qudamah (d. 620 AH)

States in al-Mughni that:


“If a woman has no one to provide for her, she may go out to work during her Iddah.”

These jurists were not modern reformers; they were pillars of classical Fiqh.

4/ What Scholars Differed On — and Why It Doesn’t Override the Sunnah

Some jurists preferred that a widow remain in her marital home when possible. However:

  • This was based on prudence, not prohibition
  • It was context-dependent
  • It never amounted to house arrest

No school of law:

  • Required neglect of children
  • Forbade earning a living
  • Allowed harm or hardship

Islamic law is governed by the principle:

“Hardship brings ease.”

(al-mashaqqah tajlib al-taysir)


5/ The Reality of Widows Today

Consider a widow with young children:

  • Who takes them to school, and collects them after school?
  • Who buys food for the family?
  • Who takes them to the doctor or hospital?
  • Who earns if there is no male guardian?


Islam does not issue commands divorced from reality.

The Prophet  said:

“There should be neither harm nor causing harm.”

Anything that can result in harm must be avoided; the interpretation of that is:

  • Harm to children, their health, well-being, etc.
  • Forces dependency, which makes the family or the people dependent.
  • Creates humiliation for the family or the people.


6/ Contradicts the objectives of Shariah (Maqasid al-Shariah).

Culture Is Not Revelation


Sadly, many restrictions are imposed on widows and women in general today:

  • Stemming from cultural patriarchy
  • Are reinforced by fear-based sermons
  • Ignore authentic hadith
  • Confuse social control with piety


Our lives and actions are moulded or controlled by the social norms, which many times contradict the Islamic teachings. Before doing anything, people in general will not think about what Allah will say; they think about what the people will say.


That means we cannot live how we want to live. We live how other people would like us to live. In my experience, you can never satisfy the people. So don’t live for the people, live for yourself and your family.


Islam is not honoured by cruelty; it is honoured by justice, mercy, and wisdom.


7/ Conclusion


Iddah is a period of dignity and transition, not confinement.

The Qur’an commands waiting before remarriage.

The Prophet  allowed movement, work, and social contribution.

Classical jurists confirmed this where necessity exists.

To imprison widows in the name of Islam is to betray the Prophet’s practice, not defend it. END

Friday, 12 December 2025

Analysis of Bukhari 3729 (The Proposed Marriage of ʿAli to the Daughter of Abu Jahl)

 


Analysis of Bukhari 3729 (The Proposed Marriage of ʿAli to the Daughter of Abu Jahl)

This hadith is one of the most discussed narrations regarding family ethics, polygamy, and the Prophet’s protection of Fatima. It involves Sayyiduna ʿAli (RA) proposing marriage to the daughter of Abu Jahl, while he was already married to Fatima (RA).

1. Summary of the Incident

·       ʿAli (RA) sought to marry another woman — the daughter of Abu Jahl.

·       Fatima (RA) became distressed by this news and went to the Prophet .

·       The Prophet publicly addressed the issue, saying:

o   Fatima is “a part of me” — her emotional well-being is tied to his.

o   He would not accept a situation where:

“The daughter of the Messenger of Allah and the daughter of the enemy of Allah are under one man.”

ʿAli (RA) then abandoned the proposed marriage.

2. The Real Issue: Emotional Harm to Fatima

The key line of the hadith:

“Fatima is a part of me, and I dislike that she be harmed.”

This shows:

·       The Prophet intervened out of concern for emotional harm, not because the marriage was legally invalid.

·       Islam recognises emotional injury (arar) as real harm.

·       The Prophet used his position as father, not as law-giver, in this instance.

Many scholars say this ruling was specific to Fatima, because:

·       She had a unique status (“Sayyidah of the women of Paradise”).

·       The Prophet wanted to protect her from distress.

·       A co-wife relationship with the daughter of the Prophet’s greatest enemy (Abu Jahl) would cause severe emotional pain.

This is not a general prohibition on polygamy; it is a specific, situational instruction motivated by compassion.

3. The Social Dimension: Symbolism Matters

The proposed second wife was:

·       The daughter of Abu Jahl — the Qurayshi leader who persecuted Muslims.

·       Symbolically, it would appear that:

o   the Prophet’s beloved daughter

o   and the daughter of Islam’s fiercest opponent

could be placed in the same household.

This was socially sensitive and would create unnecessary tension, rumours, and emotional strain.

The Prophet sought to prevent:

·       Misunderstanding,

·       Pain for Fatima,

·       A symbolic insult to his household.

4. The Prophet’s Public Address

The Prophet spoke publicly. Why?

Because the issue was already publicly known in Madinah.

Public rumours needed a public clarification.

His speech did not attack ʿAli (RA) but reaffirmed:

·       His love for Fatima,

·       His desire to protect his family,

·       His right as her father to advise his son-in-law.

5. ʿAli (RA)’s Response

ʿAli (RA) immediately abandoned the pursuit.

This shows his:

·       Obedience to the Prophet ,

·       Sensitivity toward Fatima’s feelings,

·       High moral character.

Scholars use this incident to demonstrate the nobility of ʿAli, not to criticise him.

6. Scholarly Interpretations

A. Majority View

The prohibition was specific to Fatima due to her unique status.

B. Secondary View

The Prophet prohibited the marriage because it would cause harm, and causing arar is forbidden.

C. Modern Scholarly Explanation

This hadith demonstrates:

·       The Prophet ’s concern for mental and emotional health,

·       That polygamy should not be used to cause harm,

·       That the husband must consider the wife’s wellbeing.

7. What This Hadith Teaches (Key Lessons)

1. Islam forbids emotional harm (arar)

Even if an action is legally allowed.

2. Spouses must consider each other’s well-being

Polygamy is permitted, but not at the cost of injustice or emotional cruelty.

3. The Prophet had exceptional love and care for Fatima

Protecting her honour and happiness was a priority.

4. Polygamy is regulated by ethics, not mere legality

Just because something is “allowed” does not mean it’s always “right.”

5. The Sahabah handled personal matters with humility and respect

ʿAli (RA) immediately stopped the proposal — a sign of great character.

Conclusion

Bukhari 3729 does not undermine polygamy; it highlights compassion.

The Prophet intervened not because the marriage was unlawful, but because it would hurt Fatima emotionally and create symbolic tension in society. It demonstrates Islam’s emphasis on:

·       safeguarding family harmony,

·       preventing harm,

·       and balancing legal rights with emotional sensitivity.

This hadith is therefore a powerful example of Prophetic wisdom, compassion, and practical ethics in family life.

--
Dr Shabir Choudhry

 Prophet Mohammed (PBUH) said: "Say what is true, although it may be bitter and displeasing to people."