Entering Medina without Ihram for those who live close

Question:
We live in a city close to Medina Munawwara. I wanted to inquire if we
are allowed to travel to Makkah without Ihraam. If for instance, we
want to go to Makkah to meet relatives who've come for Hajj or Umrah,
can we go there without Ihraam with the intention of only doing
tawaaf? Some people are of the view that its strictly forbidden to
travel to Makkah withoutIhraam (under Hanafi Madhab). Kindly guide us
the Shariah ruling in this regard. We would beextremly grateful.
Answer:
Assalamu alaykum
In the name of Allah the Inspirer of truth.
According to the scholars of Islam, the area of the haram is a
sanctified area and anyone who ventures therein is required to observe
certain proceduresof pilgrim sanctity or ihram, and fulfill certain
rites like umra to the house of Allah.
Hence, the Hanafi position on this is that it is not permitted to
enter into the haram area (and pass the miqat) except with a valid
ihram (Radd al-muhtar).
You may want speak to some local Hanafi scholars in Madina Munawwara
or Makka Mukarrama if any special concessions can be made based on the
Shafi'i school, for instance, for taxi drivers who face this issue all
the time. However, for someone visiting the haram area occasionally
like yourself, there should not be any need to look for concessions
and instead benefit from the blessedness of the area.
And Allah knows best.

Using contraceptive pills in order to perform hajj

Question:
Asslamoualaikoum,
Alhamdullilah, my family and I are planning to perform hajj this year.
I wouldlike to know if my sisters and I can use contraceptive pills in
order to perform our hajj without having to worry about getting our
periods there?
Jazah kallah khayr
Answer:
Walaikum assalam wa rahmatullah,
I pray this finds you in the best of health and spirits.
It is permitted to use such pills.

Umrah with Father's Foster-Father

Question:
Am I allowed to go to umrah with my father's foster father who looked
after my father for many year from the age of 13 onwards, is this man
a mahram to me? I would sincerely like to know if Ican because I need
to make arrangements for me to go to umrah with him and his wife.
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
Your father's foster father, i.e. the man who looked after your father
from the age of 13, is not considered a Mahram to you; hence it will
not be permitted to travel for Umrah with him, unless you are
accompanied by a Mahram.
The reason being is that being a Mahram is established through the
relationship of lineage (qarabah), breastfeeding (radha'ah) and
marriage (musaharah). As such, this person looking after your father
when your father was young does not make him a Mahram to you.
And Allah knows best

I am impatient and awaiting to perform umrah.

Question:
I am currently a 19-year old girl, and compared to many people still
very young. For 2 years now I have been waiting to go to Saudi Arabia
and wanting to perform umrah.
But I have not been able to. I was born a Muslim and a follow Islam
from my own heart. However, I am currently a practicing Muslim and
have been praying namaz everyday for 2 years now. I started wearing
the hijaab 1 year ago.
I have not had a great upbringing and I have not always been perfect.
However, each and everyday when I make duaa, I pray I go to do umrah.
I am now financially stable, and I have not committed any sins and I
believe I am the best I can be at this moment of this life as a
Muslim.
A question that approaches my mind is I ask to be called to Makkah but
have not yet been. Many keep saying you will be called when it is your
time, but I havenever wanted anything more. I was meant to come with
someone but he won't take me as he only wants to take his own wife and
child.
Every time I think about umrah I start crying. I had my hopes up and
thought I would go this Ramadan. I currently have no mehram and so no
plans.
I don't know what to do,because I keep getting upset and thinking if I
am being a good Muslimwhy is my duaa to come to Makkah not being
fulfilled. I do not know if I am being selfish and asking for this.
But I do not know what to do or who to talk to. I find it hard to talk
to family members about this, as Idon't think anyone understands me.
Answer:
In the Name of Allah, Most Gracious, Most Merciful.
Praise be to Allah. May Allah's peace and blessingsbestow upon our
beloved Prophet, his family, and companions.
Dear Sister,
I pray this finds you in good health and spirits.
I completely sympathize with your desire to visit the House of Allah.
My advice to you about dua is to remember the following:
Dua or supplication is a very powerful means of communicating your
needs and desires to Allah Most High. Don't despair that your prayers
haven't been answered. We cannot guarantee the outcome of our prayers.
Rather, we pray sincerely, take the necessary steps toachieve our
goals, and leave the rest to Allah.
If He has decreed that you will visit His House, then nothing can
prevent you from going. Likewise, if He has decreed that you will not
make umrah, no earthly power can change this.
One of the most importantaspects of iman is being contented with
Allah's qadr, or divine decree. If you are not able to make umrah,
then you will not be held responsible. It's important to have the
intention to do umrah because, as the Prophet (peace be upon him)
said,"Actions are according to intentions."
As a young woman, you have to consider the practical aspects of
traveling. The general consensus of the four Sunni schools of law is
that it is impermissible for a woman to undertake a long journey
without a husband or mahram. The Shafi'i and Maliki Schools do allow a
special dispensation for a woman who performs an obligatory hajj (her
first hajj) with a group of upright people.
Umrah is not obligatory for Hanafis, but is an emphasized Sunna. If I
may suggest, it may be better to focus your energies on Hajj. A lot of
people put off Hajj, thinking they'll make it when they're older. The
only problem is they've accumulated so much debtby that time that they
still can't go!
Don't lose hope. You're still young. Focus your energies on
establishing your deen, learning about your religion, and bringingyour
life into accord with what the Prophet (peace be upon him) gave us.
Allah willing, this will openup the doors of tawfiq, or true success.
Allah Most High hears yourprayers. He responds in many different ways.
I'm including some links from SunniPath that address the issues of dua
and women's travel:
"Can my aunty's husband (mother's brother in-law) be my mehram?"

Making one’s Messenger topic a du‘aa’ (supplication) or word of wisdom

There are "topics" for Messenger of different types, including some
that are called Islamic topics. I chose one of these topics for my
e-mail. Is it permissible for me to do that? Please note that chat or
writing begins with this Islamic topic that I chose.
Praise be to Allah.
There is nothing wrong with using Messenger topics and choosing useful
words, or beneficial supplications, or goodlines of poetry. That will
serve as a reminder to one's friends, and will prompt and remind them
to do good and obey Allah.
And Allah knows best.

somewhat as I was requesting on thelast word

No problem, and I just whent and read your poston the other thread,
you're right it is kinda spooky .
wouldn't go thanking a mullah for it though, I'd praise the Allmighty
. . . but then again you did pick Whisper_of_Iblis as a name, so I'm
guessing there is some irony or sracasm there somewhere
To Space Lizard:
I didn't realise you held verbal abuse and condescension to be so dear
to you, that you would take offense to it, and those who practice it
unashamedly, being condemed as evil.
Nice to know where you stand on the issue I guess
To RayofSun:
Islam is a way of life, therefore it does not*need* any political
system for it to be practised, all it needs is for believers to
be*allowed* to live their lives as they see fit.
and if one feels that the place where he is living is somehow impeding
his practice of Islam, then we are told to emigrate in the way of God
if we are able to, and if we truely cannot escape the circumstance
which is stoping us from being able to practise Islam, then God is
most surely most forgiving:
And those the angels take, while still they are wronging themselves --
the angels will say, 'In what circumstances were you?' They will say,
'We were abased in the earth.'The angels will say, 'But was not God's
earth wide, so that you might have emigrated in it?' Such men, their
refuge shall be Gehenna -- an evil homecoming! -
except the men, women, and children who, being abased, can devise
nothing and are not guided to a way;
haply them God will yet pardon, for God is All-pardoning, All-forgiving.
Whoso emigrates in the way of God will find in theearth many refuges
and plenty; whoso goes forth from his house an emigrant to God and His
Messenger, and then death overtakes him, his wage shall have fallen on
God; surely God is All-forgiving, All-compassionate.
(Quran 4:97-100)
Emigration in search of the path of God is akin to Jihad, and the
death of such a one is akin to the death of a Martyr
we should think about that when we complain about our conditions, I
don't like it when it is being spouted by the BNPor the EDL and their
sorts, but in truth, the Quran tells us that practice of God's faith
should be dearer to us than anything, and that doesn'tmean causing a
ruckus or trouble or fighting of any sort, it means leaving for better
pasures and trusting in God that you shall find them
Just for clarity though, that shouldn't be equatedwith those who find
themselves being bombed or forcefully driven out of their own homes,
that's a totally different case, *they* have a right to defend
themselves.

(Qur'an 4:135) How can justice be established if Muslim courts of law governing the Muslims affairs are notallowed?

This verse proves that it isobligatory for Muslims to establish Muslim
government, Muslim courts and a Muslim political and economic order.
Without these Muslims are reduced to following only half or less of
Islam, many are content with this, much secular humanist and banking
power propaganda has served tomake Muslims believe that Islam is
apolitical andhas no economic dimension to its teachings, and it has
beensuccesful. Muslims must re-learn Islam from authentic sources.
Al Muwwata written by Malik is one of the source books of the Islamic
law, here are the chapter headings to give you a indication of the
scope of Islamic teachings, now largely ignored by most Muslims:
Chapter 31: Money changing
Chapter 32: Inheritance
Chapter 33: Advanced payment
Chapter 34: Sales with different time periods
Chapter 35: Corrupt sales
Chapter 36: Profit sharing
Chapter 37: Deceptive transactions
Chapter 38: Fruit‐bearing trees assigned by their owner to another person
Chapter 39: Trading in theland of the enemy
Chapter 40: Concealing defects in goods
Chapter 41: Settlement of transactions
Chapter 42: Making manufacturers accountable
Chapter 43: Wages and hire
Chapter 44: Renting ridingbeasts
Chapter 45: Renting houses and land
Chapter 46: Share‐cropping
Chapter 47: Partnership
Chapter 48: Qirad
Chapter 49: Judgements
Chapter 50: Claims
Chapter 51: The indebted person
Chapter 52: Bankruptcy
Chapter 53: The one authorised to trade
Chapter 54: Standing surety and taking responsibility that another's
obligations will be discharged
Chapter 55: Transfer of debts
Chapter 56: Pawning
Chapter 57: Property taken wrongfully
Chapter 58: Laying claim by rights
Chapter 59: Pre‐emption
Chapter 60: Division of inheritance
Chapter 61: Dedicating a property inalienably as a waqf
Chapter 62: Sadaqah
Chapter 63: Trusts and deposits
Chapter 64: Lending
Chapter 65: Theft/

Some Verses From The Qur'an

O believers, let not any people scoff at another people who may be
better than they; neither let women scoff at women who may be better
than themselves. And find not fault with one another, neither revile
one another by nicknames. An evil name is ungodliness after belief.And
whoso repents not, those -- they are the evildoers.
(Qur'an 49:11)
O believers, be you securers of justice, witnesses for God, even
though it be against yourselves, or your parents and kinsmen, whether
the man be rich or poor; God stands closest to either. Then follow not
caprice, so as to swerve; for if you twist or turn, God is aware of
the things you do.
(Qur'an 4:135)
Had God willed, they were not idolaters; and We have not appointed
thee a watcher over them,neither art thou their guardian.
Abuse not those to whomthey pray, apart from God,or they will abuse
God in revenge without knowledge. So We have decked out fair to every
nation their deeds; then to their Lord they shall return, and He will
tell them what they have been doing.
(Qur'an 6:107-108)
and finally,
It is not piety, that you turn your faces to the Eastand to the West.
True piety is this: to believe in God, and the Last Day, theangels,
the Book, and the Prophets, to give of one's substance, however
cherished, to kinsmen, and orphans, the needy, the traveller, beggars,
andto ransom the slave, to perform the prayer, to pay the alms. And
they who fulfil their covenant when they have engaged in a covenant,
and endurewith fortitude misfortune,hardship and peril, these are they
who are true in their faith, these are the truly godfearing.
(Qur'an 2:177)

Sunni and Shi'a

Introduction
Sunni and Shi'a
Mosaic tiled columns in a mosque ©
The words Sunni and Shi'a appear regularly in storiesabout the Muslim
world but few people know what they really mean. Religion permeates
every aspect of life in Muslim countries and understanding Sunni and
Shi'a beliefs is important in understanding the modern Muslim world.
Introduction
The division between Sunnis and Shi'as is the largest and oldest in
the history of Islam.
They both agree on the fundamentals of Islam and share the same Holy
Book (The Qur'an ), but there are differences mostly derived from
their different historical experiences, political and social
developments, as well as ethnic composition.
These differences originate from the question of who would succeed the
Prophet Muhammad as leader of the emerging Muslim community after his
death. To understand them, we need to know a bit about the Prophet's
life and political and spiritual legacy.
The Prophet Muhammad
When the Prophet died in the early 7th century he left not only the
religion of Islam but also a community of about one hundred thousand
Muslims organised as an Islamic state on the Arabian Peninsula. It was
the question of who should succeed the Prophet and lead the fledgling
Islamic state that created the divide.
The larger group of Muslims chose Abu Bakr, aclose Companion of the
Prophet, as the Caliph (politico-social leader) andhe was accepted as
such by much of the community which saw the succession in political
and not spiritual terms. However another smaller group, which also
included some of the senior Companions, believed that the Prophet's
son-in-law and cousin, Ali, should be Caliph. They understood that the
Prophet had appointed him as the soleinterpreter of his legacy, in
both political and spiritual terms. In the end Abu Bakr was appointed
First Caliph.
Leadership claims
Both Shi'as and Sunnis have good evidence to support their
understanding of the succession. Sunnis argue that the Prophet chose
Abu Bakr to lead the congregational prayers as he lay on his deathbed,
thus suggesting that the Prophet was naming Abu Bakr as the next
leader. The Shi'as' evidence is that Muhammad stood upin front of his
Companionson the way back from his last Hajj, and proclaimed Ali the
spiritual guide and master of all believers. Shi'a reports say he took
Ali's hand and said that anyone who followed Muhammad should
followAli.
Muslims who believe that Abu Bakr should have been the Prophet's
successor have come to be known as Sunni Muslims. Those who believe
Ali should have been the Prophet's successor are now known as Shi'a
Muslims. It was only later that these terms came into use. Sunni means
'one who follows the Sunnah' (whatthe Prophet said, did, agreed to or
condemned).Shi'a is a contraction of the phrase 'Shiat Ali', meaning
'partisans of Ali'.
The use of the word"successor" should not be confused to mean that
those leaders that came after the Prophet Muhammad were also prophets
- both Shi'a and Sunni agree that Muhammad was the final prophet.