Fathwa, - Ruling on Specifying an Hour and Fifteen Minutes as the Time Gap betweenthe Athaans of Maghrib and ‘Ishaa' all Year Long

Question
We live in a Muslim-majority city in which there are five mosques.
Some of these mosques proclaim the Athaan (i.e. call to prayer),
especially the 'Ishaa' Athaan, according to Al-Aqsa prayer times while
the other mosques raise the Athaan an hour and fifteen minutes after
the Maghrib prayer. This means that there is a time gap between the
Athaans of the city's mosques of 20-25 minutes and this incurs
inconvenience and confusion among people.This is especially the case
in our old mosque wherethe Mu'ath-thin (i.e. callerto prayer) insists
on non-compliance with Al-Aqsa prayer times like the rest of the
mosques under the pretext that hehas been calling the Athaan at that
time throughout the years (and is not willing to change it). Please
note that we know that the accurate time of the 'Ishaa' prayer is when
theold mosque's Mu'ath-thincalls the Athaan (and not like the rest of
the mosques), but we only seek to maintain order and avoid any Fitnah
anddiscord among Muslims in the city's various mosques. Please advise
us in this regard and we will print your Fatwa anddistribute it in the
five mosques in our city, Tamra .
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
isHis slave and Messenger.
The time of the 'Ishaa' prayer begins when the red twilight disappears
from the sky. 'Adullaah ibn 'Amr ibn Al-'Aas reported that the Prophet
, said: " The time for Maghrib lasts until the twilight has faded and
the time for 'Ishaa' lasts until midnight. " [Muslim]
Abu Hurayrah reported that the Prophet , said: " The time for Maghrib
starts with sunset and lasts until the twilight has faded. The time
for 'Ishaa' starts when the twilight has faded and lasts until
midnight. " [At-Tirmithi]
The time interval between Maghrib and 'Ishaa' differs according to
various seasons. It maybe long or short, approximately an hour and
fifteen minutes to anhour and thirty-five minutes.
The criterion here is the visual sighting. Whenever the red twilight
fades away, the time of Maghrib elapses and the 'Ishaa' prayer becomes
due. There is noharm in adopting specificprayer times as long as you
are sure of their accuracy.
Moreover, there is no harm in adopting Al-Aqsaprayer timings if they
areproven to be accurate and as long as your city and Al-Aqsa share
the same sunset time. You should not calculate the 'Ishaa' prayer's
time by simply performing the prayer after the passage of an hour and
fifteen minutes after the Maghrib prayer all year long. The time gap
between the Maghrib and 'Ishaa' times differs for various seasons, as
stated above.
At the same time, Muslimsshould be keen to foster unity, brotherly
love exchange sincere advice and denounce blindly following the
habits if they contradict the Islamic Sharee'ah and incur nurturing
discord and disunity among Muslims.
It is unbecoming of Muslims, especially if theylive in one country, to
raise the Athaan for the same prayer in the city's mosques with such a
long time interval (i.e. 20-25 minutes)!
This incurs confusion andinconvenience, especiallyfor women and those
who are exempted from performing the congregational prayer at the
mosque (due to a valid Sharee`ah-acceptable excuse).
Instead, they should all agree on one time to proclaim the 'Ishaa'
Athaan in all the mosquesof the city; let it be at the beginning time
of 'Ishaa' so as to follow the Sunnah of the Prophet so as to avail of
the most primary function of the Athaan (i.e. reminding people that
the prayer is due).
Ibn Qudaamah said in Al-Mughni, " It is recommended to proclaim the
Athaan at the prayer's beginning time in order to remind people of its
due time so that they can get ready to perform the prayer. Jaabir ibn
Samurah said that Bilaal never delayed the Athaan (fromthe prayers'
beginning times ). "
Hence, competent scholars and experts should be consulted to verify
that Al-Aqsa prayer times are accurate. If they were found accurate
and corresponded with your city's prayer times (and the sunset time in
Al-Aqsais identical to that of your city), they should beset as
standard and be adopted by all the mosques in the city. If not, then
each Mu'ath-thin should strive to make the visual sighting of the red
twilight as it fades away or adopt approximate prayer times.
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - Supplication after Athaanand Iqaamah to Grant the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, Al-Waseelah and Al-Fadheelah

Question
Should the reported supplication of Al-Waseelah (i.e. the highest rank
in Paradise) and Al-Fadheelah (i.e. Superiority) for the Prophet , be
recited after the Athaan, Iqaamah or both? What isthe ruling on this
matter according to the four schools of Fiqh ?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
isHis slave and Messenger.
Asking Allaah The Exalted to Grant the Prophet , Al-Waseelah and
Al-Fadheelah after the Athaan is required and recommended. Jaabir
ibn'Abdullaah reported that the Prophet , said:" Whoever says (after)
hearing the Athaan, 'Allahumma Rabba hathihi Ad-Da'wati At-Taammah wa
As-Salaati Al-Qaa'imah, aati Muhammadan Al-Waseelata wa Al-Fadheelah,
wab'ath-huMaqaaman Mahmoodan Al-lathi Wa'adtah.' (O Allaah, Lord of
this perfect call (i.e. Monotheism) and of the current prayer (which
is about to start) Grant Muhammad Al-Waseelah and superior status over
all creatures and raise him to the station of praise and glory (i.e.
the highest degree in Paradise) that You Promised him)', then
intercession for me will be permitted for him on the Day of
Resurrection. " [Al-Bukhaari and others]
' Abdullaah ibn 'Amr reported that the Prophet , said: " When you hear
the Athaan, repeat what the Mu'ath-thin says. Then ask Allaah The
Exalted to Exalt my mention because everyone who does so will receive
in return ten rewards from Allaah. Then beseech Allaah to Grant me
Al-Waseelah, which is a high rank in Paradise. " [Muslim and others]
These narrations underline the permissibility of asking Allaah The
Exalted to Grant the Prophet , Al-Waseelah and superiorstatus over all
creatures after the Athaan and the Iqaamah as well; as both of them
are considered a call to prayer.
As for the different opinions in the four schools of Fiqh, they did
not differ about the permissibility of making this supplication after
theAthaan; due to the many clear narrations that were reported in this
regard.
As for making this supplication after the Iqaamah, what is apparently
deduced fromthe statements of the Hanafi, Shaafi'i and Hanbali schools
of Fiqh is that what is required of one who listens to the Athaan is
no different than what is required of one who listens to the Iqaamah.
Concerning the Maaliki school of Fiqh, wecould not find a stated
opinion for it with regards to the Iqaamah.
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - Performing the ‘Asr Prayer and It Occurs to Him that He Was Performing the Thuhr Prayer

Question
Sometimes when I perform the 'Asr prayer, it occurs to me that I am
performing the Thuhr prayer, if I get distracted or absent minded.
However, I rectify my intention and remind myself that I am performing
the 'Asr prayer. Is my prayer in such a case invalid, given that my
intention has changed ?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
isHis slave and Messenger.
Being distracted and forgetting one's intention during the prayer does
not invalidate it. What invalidates the prayer is deliberately
changing the intention or intending to change it. It is difficult to
maintain one's intention vivid in the mind throughout the entire
prayer.
Abu Hurayrah reported that the Prophet , said: " When the call for
prayer is pronounced, Satan takes to his heels, passing windwith
noise. When the call is finished, he comes back. When the Iqaamah is
pronounced, he again takes to his heels and, after its completion, he
returns again to interferebetween the (praying) person and his heart,
saying to him: 'Remember this or that thing' (things that the person
could not remember before (the prayer) till he forgets whether he has
offered three or four Rak'ahs. So if one forgets whether hehas prayed
three or four Rak'ahs, he should perform two prostrationsof Sahw (i.e.
forgetfulness). " [Al-Bukhaari and Muslim]
Hence, if the change in the worshipper's intention – the way it was
mentioned by the questioner – was becausehe was distracted or (he
temporarily) forgot his intention, this does not invalidate the
prayer, as stated earlier.
However, if you mean that the worshipper revoked his intention and
intended to perform another prayer, then it surely invalidates the
prayer as in such a case the intention totally changed.
If the questioner means that, during the prayer, he questioned his
intention (and doubted whether he had intendedto perform 'Asr or
Thuhr) and then counted on his doubt (without verifying it), this also
invalidates the prayer as such a prayer lacks the condition of having
an affirmed and assertive intention. However, if he did not act on his
doubt until he realized the truth(about his specific intention), there
is no harm in that.
Allaah Knows best.

Refuting Al-Baatiniyyah - IV

The beliefs of Al-Baatiniyyah are, as previously mentioned, based on
the principle that knowledge cannot be attained except through the
infallible Imaam and seeking that from any other source, as they
believe, will be of no avail. The Imaam is the only one who can
interpret texts and his interpretation is decisive and cannot be in
any way rejected. Following him and adopting his thoughts is
considered obligatoryin much the same way as following and believing
in the Prophet . It is the essence of their belief and the core of
their doctrine. Refuting this principle means refuting the body of
their belief as a whole.
Accordingly, we ask them: why do they believe in the narrations of
their infallible Imaam denying Paradise, Hellfire, Gathering,
Resurrection, and other such principles and beliefs of Islam while he
showed no miracle or proof that could substantiate his claims?
Furthermore, why do they give preference to the narrations of their
Imaam and renounce those of the best of creation, Prophet Muhammad
while he was supported by manygreat miracles – the greatest of them
all is the Noble Quran, which includes all that the Baatiniyyah have
denied of Islam and its rulings? If they claim that the Quran contains
apparent meanings, which have hidden esoteric meanings that cannot
beunderstood by anyone except theinfallible Imaam, and thus we have
learnt from him, we answer them by asking another question.The
question is: how can you be so sure that the words of the Imaam do not
have a hidden esoteric meaning that you cannotgrasp, so you should not
trust what you understand of the apparent meaning of his words?
If they claim that he has explained to them explicitly, saying, "What
I have mentioned to you is explicit and has no symbols and what is
meant is theapparent meaning", we will answer them saying: how can you
be sure that his second saying is apparent and does not imply a
symbolic interpretation that you do not know of? He still speaks in
his explicit words and we will say that we cannot be deceived with the
apparent meaning, for it may have hidden meanings.
If he denies the hidden meaning, we will say that his denying may have
symbols and hidden indications. And if he swears to divorce his wife
thrice that he intends nothing but the apparentmeaning, we will reply
saying that his divorce implies a symbol and indication, and that he
disclosed something and hid something else. If they say that such a
methodology will end all attempts at understanding i.e., no one will
understand the speech of anyone else through this way, we will reply
that you have done a similar thing. You have rejected the possibility
of understanding the words of the Messenger and the Quran which is
full of descriptions of Paradise, Hellfire, the Gathering, the
Resurrection and the Day of Return, affirming that with strong oaths
by insisting that such words may be symbols. So what you have said
about the narrations of the Quran and Sunnah has to be applied to the
narrations of your infallible Imaam. Of course, they will never find
an answer to that. Accordingly, everyone must knowthat they are the
worst of all the deviant sects that ever existed.
To further refute their beliefs, it can be said to them, such hidden
and esoteric interpretations that you have mentioned, assuming their
authenticity and truthfulness, then what would betheir ruling in the
Sharee'ah i.e. should they be hidden or disclosed? If you say that
they should be disclosed, we will reply: then why did Muhammad hide
them and did not mention anything about them, neither to his
Companions nor to all people in general? Did the Messenger believe in
the permissibility of that and thus hide the religion of Allaah The
Almighty? Allaah forbid! Allaah The Almighty Says (what means): {O
Messenger, announce that which has been revealed to you from your
Lord, and if you do not,then you have not conveyed His message.}
[Quran 2: 67]
If they claim that they should be hidden, we would answer them saying,
how do you disclose whatthe Messenger has enjoined to be hidden? Why
did you disclose the secret and breach the ruling? Is this not a clear
transgression against the rulings of religion and disobedience to the
one who legislated those rulings? They will not find any answer.
This is the history of the Baatiniyyah and their atrocities that we
have presented them to you so that you would know the danger of this
deviated sect which was formed only to undermine Islam and destroy its
rites and beliefs. - - ▓███▓ Translator:->
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Al-Baatiniyyah: Their Principles and Beliefs-III

Examples of the deviated interpretations of Al-Baatiniyyah
It has previously been mentionedthat the belief of Al-Baatiniyyah
isbased on the distortion of the apparent meanings of the Quran and
Sunnah (Prophetic tradition) to other esoteric meanings. Amongst such
naïve distortions istheir claim that fornication does not mean the
illicit insertion of the male organ into the woman'svagina; rather, it
means putting the sperm of the hidden knowledge into the soul that has
not yet adopted their faith. Accordingly, they see no harm in
fornication.
They also claim that purification does not mean performing Wudhoo'
(ablution), but it meansrenouncing and purifying oneself from any
belief other than giving pledge to the Imaam. Moreover, they claim
that fasting does not mean abstaining from all that can break fasting
in a specific period, but it means abstaining from unveiling the
secret. As for Tawaaf (circumambulation) around the Sacred House seven
times, they said it means circumambulation around Muhammad and the
rest of the seven Imaams. They interpretthe five prayers as
indications to the four pillars and the Imaam. Consequently, there is
no need for performing those prayers thatMuslims perform.
Amongst the examples of their interpretations of the miracles of the
prophets are that they interpret the flood of Nooh (Nuh) as the flood
of knowledge that drowned those who adhere to the outer, exoteric
meaning ofthe Quran and Sunnah. As for the fire into which Ibraaheem
(Abraham) was thrown, it is just the anger of the Nimrod and not a
real fire. They also claimed that the Jinn of Sulaymaan (Solomon) were
in fact the Baatiniyyah of that age, and that the devils are
Ath-Dhaahiriyyah (i.e. those who oppose Al-Baatiniyyah), those to whom
the hard works are commissioned, and the like of their hallucinations
that make everyone laugh at them due to their naivety and foolishness.
Examples of the atrocities of Al-Baatiniyyah
If the discussion of the beliefs of Al-Baatiniyyah clarifies the
hiddenthoughts of that group, their practices against Muslims, when
they feel powerful, clearly show the hatred they harbor in their heart
towards Muslims. The following lines are just a reminder; the history
of Muslims with the Baatiniyyah is a bloody one. We will not list all
of their atrocities against Muslims, as a few will suffice.
The most notorious and atrocious incident that afflicted Muslims in
their most sacred places and during their best days at the hands of
Al-Baatiniyyah and at the hands of the worst and most wicked man was
what Al-Haafidh Ibn Katheer mentioned in his book Al-Bidaayah
wan-Nihaayah,
"In 317 A.H., a caravan of Iraqi pilgrims set out to Makkah under the
leadership of Mansoor Ad-Daylami. They arrived peacefully. Many other
caravans arrived from everywhere. All of a sudden, they were attacked
by the Qaramati and his group on the day of At-Tarwiyyah (8th of
Thul-Hijjah). He plundered their money and killed them. He massacred
pilgrims in the streetsand paths of Makkah, in Al-Masjid Al-Haraam and
even in the Ka'bahitself. Then their leader Abu Taahir, may Allaah
curse him, sat before the doors of the Ka'bah and said while the
people were being killed around him, 'I am forAllaah and with Allaah.
I am, I am, I give life to people and inflict death upon them.'
"People were running away from them and seeking protection in the
cloth that covers the Ka'bah but to no avail. They were killed while
they were in that state and while they were performing Tawaaf. When
Al-Qarmati, may Allaah curse him, finished his mission and committed
atrocitiesagainst the pilgrims, he ordered that the dead bodies be
buried inthe well of Zamzam, while many of them were buried in their
places in Al-Haram. They were neither washed nor shrouded, nor was the
funeral prayer offered for them because they were martyrs and also in
the state of Ihraam. He destroyed thedome of the well of Zamzam,
ordered that the Ka'bah be eradicated and its Kiswah (covers) to be
taken off. He and his followers tore the Kiswah. He also ordered a man
to mount theKa'bah and remove its Meezaab (drain pipe of the Ka'bah's
roof) but that man fell on his head anddied to enter the Hellfire.
"At that point, he left the Meezaab and ordered that the black stone
be removed from its place. A man came to it and hit it with heavy
metal in his hand and said, 'Where are the successive groups of birds,
where are the hard and solid stones?' (This is in reference to the way
Abrahah, who had tried to attack the Ka'bah earlier in history,
perished) and removed it from itsplace and carried it to their
country. It remained in their possession for 22 years until they
returned it in 339 A.H. Indeed we belong to Allaah, and indeed to Him
we will return." - - ▓███▓ Translator:->
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Al-Baatiniyyah: Their Principles and Beliefs-II

The beliefs of Al-Baatiniyyah
The beliefs of Al-Baatiniyyah are hidden as their name indicates.
However, their doctrine and beliefs became known, although they were
very keen on hiding them, via those who embraced Islam from them.
However, they deny such beliefs. They show the adherents of other
faiths what they (the people of those faiths) like and favor. Thus, if
they meet Christians, they show that they believe in the Trinity and
assure them of the divinity of 'Eesa (Jesus) . If they meet Jews, they
show their hatred for Muslims and Christians. If they meet an ascetic
person, they show asceticism and aversion to the world and its people.
In fact, they disguise themselves in the beliefs of every group they
live among until people have trust in them. When this point is
reached,they start spreading their malicious allegations among them
and invite them to adopt their beliefs and disclose to themtheir
doctrines, after taking all measures to ensure that they willnever
renounce their belief.
Their Beliefs
1. Claiming that there are two eternal gods who have existed since
time immemorial and that their existence has no beginning. However,
one of them is the cause of the existence of the other. The cause (the
god who assumed creation) is the first godand the effect (the created
god) is the latter. The first is the creator with the help of the
latter, not independently by himself. Such belief was taken from
disbelieving groups such as the Dualists and the Magians, who believe
that there are two gods: the god of light and the god of darkness.
They (Al-Baatiniyyah) only changed their names.
2. They believe that the Prophet is an ordinary person upon whom a
sacred power was sent down by the first (god) through the help of the
latter (god).
3. They believe that the Quran is just an expression of the Prophet
about the knowledge sent down to him and that calling it 'the Speech
of Allaah' is only a figure of speech.
4. They also believe that every ageshould have an infallible Imaam who
supports the truth, interprets phenomena, and clarifies the ambiguity
of the Noble Quran, Prophetic narrations and matters related toreason.
They all agreed that the Imaam is exactly like the Prophet in relation
to infallibility and knowing the facts of every matter; however, he
receives no revelation. But he obtains such knowledge from the Prophet
because he is his successor and has the same status. They believethat
every age has to have its Imaam.
5. Furthermore, they believe that every prophetic Sharee'ah has a
specific period. When it ends, Allaah The Almighty sends another
prophet to abrogate the Sharee'ah of the previous prophet. Every
Sharee'ah lasts for seven centuries. So they claim that the Sharee'ah
of the Prophet was abrogated by the comingof the seventh Imaam Ja'far
ibn Muhammad.
6. Al-Baatiniyyah agree upon denying the Day of Resurrection and that
the witnessed system ofthe worldly life such as the alternation of day
and night, reproduction of human beings from sperm, reproduction of
plants, and reproduction of animals cannot be destroyed by time. They
also believe that the heavens and the earth cannot be destroyed. They
said about the Day of Resurrection that it symbolizes the appearance
of theImaam and the beginning of a new phase of life by the appearance
of the seventh Imaam who will abrogate the previous Sharee'ahs and who
willchange everything.
7. They deny the existence of Paradise and Hellfire. They also claimed
that the meaning of 'the appointed return' is that everything will
return to its original state, and that man is composed of two
entities: spiritual and material. The material entity will be
dissolved to what it was composed of and return to its original state.
That isthe appointed return of the body.As for that of the soul, if it
is righteous – according to them – it will unite after leaving the
bodywith the spiritual world from which it has separated before and
that will achieve happiness for it. However, the evil one will remain
eternally in the material world, transfer from one body to another and
thus it will suffer from pains and illnesses forever. Whenever it
leaves a body, another body will receive it. This, in fact, is the
essential part of thebelief of Brahmanic Hinduism.
8. They also believe in absolute permissiveness and renouncing all
obligations of religion. They believe that such obligations are like
the chains and burdens from which they have been released because of
following the infallibleImaam.
9. Some of them believe in the divinity of 'Ali ibn Abi Taalib . They
claim that he appeared in a human form to put his creation at ease.
- - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -

Al-Baatiniyyah: Their Principles and Beliefs-I

Al-Baghdaadi said in Al-Farq bayn Al-Firaq, "You, may Allaah please
you, should know that theeffect of Al-Baatiniyyah is more adverse and
harmful on all Muslim groups than that of the Jews, Christians and
Magians. Rather, it is more destructive than Ad-Dahriyyah and all the
other sects of disbelievers." Al-Baatiniyyah is not an Islamic sect or
an Islamic school of thought. Rather, it is a methodology, with which
its founders aim to undermine the religion of Islam and invalidate its
beliefs and the Sharee'ah (Islamic law), as Imaam Al-Ghazaali
mentioned in his book Fadhaa'ih Al-Baatiniyyah.
The Emergence of Al-Baatiniyyah
Researchers hold different opinions regarding the time of the birth of
Al-Baatiniyyah. However, it is a justifiable difference, because the
principlesof their sect dictate hiding their beliefs and ideas. They
take promises and oaths from those who adopt their belief not to
disclose any part of it. They regard that principle as one of the
basics of their religion and itspillars that should be maintained and
not to be breached. The viewof Imaam As-Suyooti is that the first
appearance of Al-Baatiniyyah was in 92 A.H. Some others believe that
their appearance was in 205 A.H. while others say that it was 250 A.H.
There are some who believe that it appeared in 276 A.H., when their
leader Maymoon Al-Qaddaahfounded the sect.
The names of Al-Baatiniyyah
The names of Al-Baatiniyyah represent the descriptions of their
characteristics and there is a specific reason behind every name.
Amongst their names are:
1. Al-Baatiniyyah (the Esoterics):
They were named so for they claimed that there is an inner, esoteric
level of meaning of the Noble Quran and the Hadeeths (narrations) of
the Prophet in addition to the outer, exoteric level of meaning like
the core andthe skin of everything. Such inner esoteric meanings act
as symbolsand indications to specific facts and the mind that cannot
probe such secrets and inner meanings will be afflicted by 'burdens
and shackles' which mean, according to them, the religious
obligationsfrom which only the one who realizes the inner esoteric
meanings will be released.
2. Al-Qaraamitah (Qarmatians):
They were given this name after aman called Hamdaan Qarmat. He was one
of their callers and leaders, so his followers were named after him
Qaraamitah and Qarmatiyyah.
3. Al-Khurramiyyah:
They were given this name from the root word 'Khurram' which isa
non-Arabic word that means 'a good thing, which makes one feel happy
and excited whenever he sees it'. This title indicates the essence and
the core of their doctrine. It suggests transgressing the obligations,
easing the burdens of the rulings of religion for the worshipers,
giving the green light for people to follow different kinds of
pleasures and follow their desiresand lusts, enjoying all that is
allowed and forbidden. Perhaps they were named as such because of the
reasons that will be mentioned later while discussing the title of
"Al-Baabakiyyah".
4. Al-Baabakiyyah:
They were thus named after one of their leaders and tyrants, whose
name was Baabak Al-Khurrami. He appeared in 201 A.H. in Azerbaijan. He
was an atheist who fought the Muslim armies and defeated them. Thus,
he became wicked and tyrannical,spreading great fear among the people.
He ruled for twenty years causing mischief on the earth and killing an
estimated 255, 500 people. Whenever he heard that someone had an
attractive daughter or sister, he asked him for her. If she was not
sent to him, he would take her by force. He brutally routed the Muslim
armies, destroying and scatteringthem.
Then Allaah The Almighty decreedhis total destruction. Caliph
Al-Mu'tasim Billaah sent his armies to fight him and they defeated him
and his followers. They arrested Baabak and crucified him. Thus, his
followers dispersed and scattered everywhere. Historians mention that
there is still a group of Al-Baabakiyyah and they have a night in
which they all gather with their men and women and extinguish their
lights and candles. Then every man jumps on a woman to amuse himself.
They claim that whoever capturesa woman then she is lawful for him by
hunting.
5. Ismaa'eeliyyah:
They were given this name after Ismaa'eel Al-A'araj (the Lame), the
son of Ja'far As-Saadiq, who they claimed was their Imaam. They also
believe that he is the last heir of the imamate because he was the
seventh Imaam after Muhammad .
.
6. Al-Muhammirah:
They were named so because they dyed their clothes red (In Arabic,
'Ahmar' means red) during the time of Baabak Al-Khurrami. They wore
red clothes and it became their symbol. It was also said that theywere
named thus because they claimed that all other groups that do not
agree with them and the people of truth are Hameer (donkeys).
7. At-Ta'leemiyyah:
They were named so because their belief is based on invalidating
reasoning and ignoring the action of the mind and calling all creation
to learn from the infallible Imaam and that it is impossible for
anyone toattain knowledge except throughhim. - - ▓███▓
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Sacrifices, - Does offering the fidyah make up for mistakes a person makes during Hajj? .

Some pilgrims performing Hajj and 'Umrah are negligent concerning the
things they are obliged to do. They pass the meeqaats without entering
ihraam, for example, or they omit some of the obligatory duties,
relying on the fact that they are going to offer asacrifice which will
make up for their shortcomings. What is the ruling on that?.
Praise be to Allaah.
We have already discussed, in question no. 36522 that the reason for
most of the mistakes that pilgrims make during Hajj and 'Umrah is
their ignorance of what is required of them. But what you have
mentioned in this question, that some people deliberately commit
forbidden acts or are negligent with regard to what is enjoined on
them, relying on the idea that the fidyah will make up for those
shortcomings, is true ignorance, even ifthe person who does this
thinks that he is aware of the consequences of his actions. No one
would dare to transgress the limits of Allaah except anignorant
evildoer. Allaahsays (interpretation of the meaning):
"These are the limits ordained by Allaah, so do not transgress them.
And whoever transgresses the limits ordained by Allaah, then such are
the Zaalimoon (wrongdoers"
[al-Baqarah 2:229]
No one would dare to transgress the sacred limits of Allaah except one
who does not truly honour the Symbols of Allaah. Allaah says
(interpretation of the meaning):
"Thus it is and whosoever honours the Symbols of Allaah, then itis
truly, from the piety ofthe hearts"
[al-Hajj 22:32]
For this reason the companions of the Messenger of Allaah (peace and
blessings of Allaah be upon him) used to say: Every sin that a person
commits is due to his ignorance. And Mujaahid said: Everyone who
disobeys his Lord is ignorant until he gives up his sin. (Tafseer
al-Tabari, 8/89).
In addition to ignorance of what is required of a person, namely
honouring the Symbols of Allaah and adhering to His limits and not
transgressing them, knowledge should be sought in order to act upon
it, not to try to findways to avoid doing thatwhich Allaah has
enjoined and transgress the sacred limits of Allaah. Where do these
people stand in the light of the words of the Prophet (peace and
blessings of Allaah be upon him): "Whoever does Hajj for the sake of
Allaah, and does not utter any obscenity or commit any immoral action,
will go back (sinless) as on the day his mother bore him"?
(al-Bukhaari, 1521; Muslim, 1350). Ibn Hajar said: "or commit any
immoral action" means that he does not do any evil deed or sin.
And the Prophet (peace and blessings of Allaah be upon him) said:
"From one 'umrah to thenext is an expiation for whatever (sins) come
in between, and an accepted Hajj (Hajj mabroor) brings no less a
reward than Paradise."(al-Bukhaari, 1773; Muslim, 1349.
Ibn Hajar said: Mabroor means accepted. Others said that it means that
with which no sin is mixed; al-Nawawi regarded this as being more
correct. Al-Qurtubi said: the interpretations that have been suggested
are close in meaning, which is that itis the Hajj that is in
accordance with the rulings and fulfills all therequirements in the
most complete manner. And Allaah knows best.
But here there is some confusion. Perhaps this is the reason why some
people do this, i.e., they think that a person has the choice between
either doing what is obligatory and avoiding what is forbidden, or
offering the required fidyah which is either fasting, giving charity
oroffering a sacrifice. Shaykh Ibn 'Uthaymeen said, after mentioning
some of the things that are forbidden and the fidyah required for
them:
What we have said here applies to what is required of the one whodoes
this. But this does not mean that the matter is easy or lenient in the
sense that if he wishes he may do this thing then offer the expiation
and make it up, and if he wishes he may not do it. Rather thematter is
more difficult than that, indeed it is a very serious matter, when one
dares to transgress the limits of Allaah. Allaah says (interpretation
of the meaning):
"So whosoever intends to perform Hajj therein (by assuming Ihraam),
then he should not have sexual relations (with hiswife), nor commit
sin, nor dispute unjustly during the Hajj"
[al-Baqarah 2:197]
I would like to take this opportunity to draw attention to a matter in
which some people think that they have the option of not doing what is
obligatory and offering the fidyah instead.
Some people think that when the scholars said that for not doing an
obligatory duty (of Hajj) a sacrifice must be offered, that this gives
them the choice between doing that obligatory action or of offering
this sacrifice and distributing its meatto the poor.
For example, some people think: "When the day of Eid comes, I will do
tawaaf and saa'i, then go home. But I should still stay overnight in
Mina and stone the Jamaraat – which are two of the obligatory actions
of Hajj – so I will offer fidyah for both of them by sacrificing a
sheep…" but this is not the way it is. If it so happens that a person
does that, then the fidyah is an expiation for him, but hemust repent
and seek forgiveness too.
Al-Fataawa 22/168-169. - - ▓███▓ Translator:->
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Sacrifices, - What should the one who wants to offer a sacrifice refrain from doing?.

With regard to a Muslim who is not performing Hajj, what should he do
during the first ten days of Dhu'l-Hijjah? Is cuttingthe nails and
hair not permissible? Is putting on henna or wearing new clothes not
permitted until after the sacrifice has been slaughtered?.
Praise be to Allaah.
If the onset of Dhu'l-Hijjah has been proven and a person wants to
offer a sacrifice, it is haraam for him to remove anything from the
hair on his body or to cut his nails or any part of his skin. It is
not forbidden for him to wear new clothes or to put on henna or
perfume, or to be intimate with his wife orhave intercourse with her.
This ruling applies only to the one who is going to offer the
sacrifice, and not to the rest of hisfamily, and not to the one whom
he appoints to slaughter the sacrificeon his behalf. None of these
things are forbidden for his wife orchildren, or for his deputy.
No differentiation is made between men and women with regard to this
ruling. If a woman wants to offer a sacrificeon her own behalf,
whether she is married or not, then she should refrain from removing
any hair from her body or cutting her nails, because of the general
meaning of the texts which state that that is not allowed.
This is not called ihraam,because there is no ihraam except during the
rituals of Hajj and 'Umrah, and the one who is in ihraam wears the
ihraam garments and refrains from wearing perfume, having intercourse,
and hunting, but all of these things are permissible for the one who
wants to offer a sacrifice after the month of Dhu'l-Hijjah begins. He
is not forbidden to do anything except cut his hair, trim his nails or
remove anything from his skin.
It was narrated from Umm Salamah (may Allaah be pleased with her) that
the Prophet (peace and blessings of Allaah be upon him) said: "When
you see the new moon of Dhu'l-Hijjah, and one of you wants to offer a
sacrifice, let him refrain from (removing anything) from his hair or
nails." Narrated by Muslim, 1977. According to another version: "Let
him not remove anything of his hair or skin."
The scholars of the Standing Committee said:
It is prescribed for the one who wants to offer a sacrifice, when the
month of Dhu'l-Hijjah begins, that he should not remove anything from
his hair, nails or skin until he has offered the sacrifice, because of
the report narrated by the group apart from al-Bukhaari (may Allaah
have mercy on them), from Umm Salamah (mayAllaah be pleased with her),
that the Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "When you see the new moon of Dhu'l-Hijjah, and one of you
wants to offer a sacrifice, let him refrain from (removing anything)
from his hair or nails." According to a version narrated by Abu
Dawood, Muslim and al-Nasaa'i: "Whoever hasa sacrifice to offer,
whenthe new moon of Dhu'l-Hijjah begins, let him notremove anything
from his hair or nails until he has offered the sacrifice"– whether he
is going to slaughter the sacrifice himself or has asked someone else
to slaughter it on his behalf. As for the one on whose behalf the
sacrifice is being offered, that is not prescribed in his case,
because there is no report to that effect. That is not called
ihraam,rather ihraam refers to the one who enters ihraam for Hajj or
'Umrah or both. End quote.
Fataawa al-Lajnah al-Daa'imah, 11/397, 398
The scholars of the Standing Committee were asked:
In the hadeeth it says, "Whoever wants to offera sacrifice or appoint
some else to slaughter the sacrifice for him, from the beginning of
the month of Dhu'l-Hijjah, let him not remove anything from his hair,
skin or nails, until he has offered the sacrifice." Does this
prohibition apply to all the members of a household, old and young, or
does it apply to the adults only and not the children?
They replied:
We do not know of a version of the hadeeth which appears as mentioned
in the question. The version which we know is narrated from the
Prophet (peace and blessings of Allaah be upon him), as reported by
the group apart from al-Bukhaari from Umm Salamah (may Allaah be
pleased with her), according to which the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "When you see the new moon
of Dhu'l-Hijjah, and one of you wants to offer a sacrifice, let him
refrain from (removing anything) from his hair or nails." According to
a version narrated by Abu Dawood – which was also narrated by Muslim
and al-Nasaa'i – "Whoever has a sacrifice to offer, when the new moon
of Dhu'l-Hijjah begins, let him not remove anything from his hair or
nails until he has offered the sacrifice." This hadeeth indicates that
it is not allowed to remove anything from the hair or nails after the
first tendays of Dhu'l-Hijjah begin, for the one who wants to offer a
sacrifice. The first report includes a command to refrain, which
basically implies that refraining isobligatory, and we do not know of
any reason to interpret it otherwise.The second report includes the
prohibition on removing anything, which basically implies that it is
haraam, and wedo not know of any reason to interpret it otherwise.
Thus it is clear that this hadeeth applies only to the one who wants
to offer the sacrifice. As for the one on whose behalf the sacrifice
is being offered, whether he is old or young he is not forbidden to
remove anything from his hair, skin or nails, based on the basic
principle, which is that these actions are permitted. We do not know
of any evidence to the contrary.End quote.
Fataawa al-Lajnah al-'Daa'imah, 11/426, 427
Secondly:
None of these things are haraam for the one who does not intend to
offer a sacrifice because he is unable to. Whoever removes anything
from his hair or nails althoughhe plans to offer a sacrifice does not
have to offer any fidyah (ransom), but he has to repent and seek
forgiveness.
Ibn Hazm (may Allaah have mercy on him) said:
Whoever wants to offer a sacrifice, it is obligatory for him, once the
month of Dhu'l-Hijjah begins, not to remove anything from his hair or
nails until he has offered the sacrifice,whether that is by shaving,
trimming or any other means. Whoever does not plan to offer a
sacrifice is not obliged to adhere to that.
Al-Muhallah, 6/3
Ibn Qudaamah (may Allaah have mercy on him) said:
Once this is established, then he should forego cutting his hair or
clipping his nails. If he does that, he should ask Allaah for
forgiveness, but he does not have to offer any fidyah, according to
scholarly consensus, whether he did that deliberately or out of
forgetfulness.
Al-Mughni, 9/346
Note:
Al-Shawkaani said:
The reason behind this prohibition is so that all parts will remain to
be ransomed from the Fire, or it was said that it is sothat he will
resemble theone who is in ihraam. Both views were narrated by
al-Nawawi, but he narrated from thecompanions of al-Shaafa'i that the
second view is a mistake, because (the person who wants to offer a
sacrifice) does not keep away from women or stop putting on perfume or
wearing regular clothes, and other things which the person in ihraam
refrains from.
Nayl al-Awtaar, 5/133
And Allaah knows best. - - ▓███▓ Translator:->
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Sacrifices, - Condition of saying Bismillaah in order for meat to be halaal.

What is the ruling on saying Bismillaah over the sacrifice, especially
ifthe slaughterman does not pray?.
Praise be to Allaah.
Meat slaughtered by onewho does not pray is nothalaal, whether he says
the name of Allaah over it or not. See question no. 70278 .
With regard to saying Bismillah when slaughtering meat, the fuqaha'
differed concerning that and there are three points ofview:
1 – That it is mustahabb only, which is the view of al-Shaafa'i.
2 – That it is a condition of the meat being halaal,but if a person
forgets it by mistake it is still permissible. This is the view of the
Hanafis, Maalikis and Hanbalis.
3 – That it is essential and cannot be waived under any circumstances,
whether it is omitted by mistake or deliberately or out of ignorance.
This is the view of the Zaahiris and was narrated from Maalik and
Ahmad, and it was the view of some of the salaf; it was also the view
favoured by Shaykh al-Islam Ibn Taymiyah. Shaykh Ibn 'Uthaymeen (may
Allaah have mercy on him) said:It is the correct view.
He also said: They quoted as evidence the general meaning of the verse
in which Allaah says (interpretation of the meaning):
"Eat not (O believers) of that (meat) on which Allaah's Name has not
been pronounced (at thetime of the slaughtering of the animal)"
[al-An'aam 6:121]
And the Prophet (peace and blessings of Allaah be upon him) said:
"If the blood flows and the name of Allaah is mentioned, then eat."
Soin order for the meat to be halaal, it is essential that the name of
Allaah be mentioned. It is well known that if the condition is not
met, the thing is invalid, so if the name of Allaah is not mentioned,
the meat is not halaal, as with any other condition. Hence ifa person
prays but he forgot to do wudoo', he has to repeat the
prayer.Similarly if he prays not realizing that he had broken his
wudoo' because he thought that breaking wind does not invalidate
wudoo', or that eating camel meat does not invalidate wudoo', for
example, then he must repeat it, because the thing is not valid
without the conditions being met. Soif he slaughtered it but the blood
did not flow, by mistake or out of ignorance, then it is not halaal,
and the same applies if he does not mention the name of Allaah,
because it is mentioned in the same hadeeth. End quote fromal-Sharh
al-Mumti' (6/358).
See also: al-'Inaayah Sharh al-Hidaayah (9/489); al-Fawaakih
al-Dawaani (1/382); and al-Majmoo' (8/387).
Based on this, he should not slaughter sacrifices or anything else
unless he is one of those who pray regularly, and it is essential that
he mentions the name of Allaah when slaughtering and says Bismillaah
(in the name of Allaah).
It is also mustahabb to say takbeer, so he should say: Bismillaah, wa
Allaahu akbar (In the name of Allaah and Allaah is Most Great).
Al-Bukhaari (5558) and Muslim (1966) narrated that Anas (may Allaah be
pleased with him) said: The Messenger of Allaah (peace and blessings
of Allaah be upon him) sacrificed two horned black and white rams. I
saw him placing his foot on their sides, and he said the name of
Allaah and he said takbeer, then he slaughtered them with his own
hand.
And Allaah knows best. - - ▓███▓ Translator:->
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Islamic Stories, - The ideal president

Once Omar ibn al Khattab [ra] hired a work horse for some business. On
the way to his destination, the cloththat was hanging on his shoulder
fell off while hewas occupied in reciting the Qur'an. Omar [ra] didnot
notice this until someone drew his attention to it after he had left
the place where the cloth had fallen. Omar [ra] dismounted the horse
and asked the man to guard it. He returned on foot to that place and
brought back his cloth. Upon returningto the work horse, the man who
brought this cloth to Omar's attentionasked him two questions.
The first was why he returned on foot insteadof riding the horse.
Omar's reply was that because the horse was not his, and its lease
contract did not include that he would return on it if his dress fell
off in way; So, he feared it would be dishonesty if he returned on
back of the mare. Then the man asked him the second question, "Why
didn't you order me to bring it to you while you stay on horseback at
your place?" Omar replied,"Have I got any authorityover you to order
you to perform any of my own business?" MashaAllah. These are the
actions of Omar ibn al Khattab [ra], the second khalifah of the Muslim
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Islamic Stories, - We are all invited to the feast

The Prophet of Allah (Muhammad, peace be upon him) was shown a
heavenly visitant (in a dream) and it was said to him: Let your eyes
sleep and your ears hearand your heart perceive.He (the Prophet) said:
Myeyes slept, my ears heardand my heart perceived. He (the Prophet)
said: It was said to me: The master built a house, arranged feast and
sent someone to issue invitations. He who responded to the host
entered the house, ate the feast and the master was well-pleased with
him. He who did not respond to the host neither entered the house nor
ate the feast and the master was annoyed with him. He explained: Allah
is the Master; Muhammad is one who extends invitation; the house is
al-Islam and the feast is Paradise.
Source: Al-Tirmidhi Hadith 161. Narrated by Rabi'ah al-Jurashi,
transmitted by Darimi.
Let us strive hard to live and die with iman (faith). Remember to make
dua often for all the Muslims who are suffering all over the world.
Say ameen to the following: Ya Allah, forgive our sins, make usbetter
Muslims and destory or guide those who bring oppression tothis world.
Remember, we shouldn't look only towards the sky to see the help of
Allah come down. It won't come down until we look into ourselves and
change ourselves to the way that Allah and His Messenger loves. - -
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