For children, - Rewarding Responsibility: An Insignificant Task

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The day when the jobs were handed out was one of the most exciting for all the children in the class. It took place during the first week of the term. On that day, every boy and girl was given a job for which they would be responsible for the rest of that school year.
As with everything, some jobs were more interesting than others, and the children were eager to be given one of the best ones. While handing the jobs out, the teacher took into account like which children had been most responsible during the previous year, and those children were the ones who most looked forward for this day. Among them Rita stood out. She was a kind and quiet girl; and during the previous year she had carried out the teacher's instructions perfectly. All the children knew Rita was the favourite to be given the best job of all: to look after the class Dog.
But this year there was a big surprise. Each child received one of the normal jobs, like preparing the books or like preparing models for the lessons, telling the time, cleaning the blackboard, or looking after one of the pets. But Rita's job was very different. She was given a little box containing some sand and one little Ant. And even though the teacher insisted that this Ant was a very special Ant, Rita could not help feeling disappointed. Most of her classmates felt sorry for her. They sympathised with her, and remarked at how unfair it was that she had been given that job. Even her father became very angry with the teacher, and, as an act of protest, he encouraged Rita to pay no attention to this insignificant pet. However, Rita, who liked her teacher very much, preferred to show the teacher her error by doing something special with that job of such little interest.
"I will turn this little task into something great," Rita said to herself.
So it was that Rita started investigating all about her little Ant. She learned about the different species, and studied everything about their habitats and behaviour. She modified the little box to make it perfect for the Ant. Rita gave the Ant the very best food, and it ended up growing quite a bit bigger than anyone had expected.
One day in spring, when they were in the classroom, the door opened, revealing a man who looked rather important. The teacher interrupted the class with great joy, and said,
"This is Doctor Martinez. He has come to tell us a wonderful piece of news, isn't that right?"
"Exactly", said the Doctor Martinez. "Today they have published the results of the competition, and this class has been chosen to accompany me, this summer, on a journey to the tropical rainforest, where we will be investigating all kinds of insects. Among all the schools of this region, without doubt it is this one which has best cared for the delicate little Ant given to you. Congratulations! You will be wonderful assistants!"
That day the school was filled with joy and celebration. Everyone congratulated the teacher for thinking of entering them in the competition, and they thanked Rita for having been so patient and responsible. And so it was that many children learnt that to be given the most important tasks you have to know how to be responsible even in what are apparently insignificant tasks. And without doubt, it was Rita who was most pleased at this, having said to herself so many times "I will turn this little task into something really great".
So what have learned from this insignificant task story? Responsibility is to be measured by how we approach the seemingly less important tasks in life.
Life consists of each and every day. Not just the big events sometime in the future. So don't forget to take responsibility for the little things today too. Don't postpone it. Taking responsibility for your life can be hard on you. It's not something you master over the weekend. So you might as well get started with it right now.
I long to accomplish a great and noble task, but it is my chief duty to accomplish small tasks as if they were great and noble. - Helen Keller
A sign of wisdom and maturity is when you come to terms with the realization that your decisions cause your rewards and consequences. You are responsible for your life and your ultimate success depends on the choices you make. - Denis Waitley
Peak performance begins with your taking complete responsibility for your life and everything that happens to you.

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Never Forget, - Dought & clear, - * Is it permissible to work as a butcher in a non-Muslim country where they do not slaughter the meat in the manner prescribedin Islam?

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I work as a butcher in France. Please note that they do not slaughter the meat in the manner prescribed in Islam. What is the ruling on this work?
Praise be to Allah.
Firstly:
What is required is to denounce evil and combat it, and not approve of it, and to prevent people from getting involved in it or falling into it, because of the general meaning of the verse in which 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 Allah. Verily, Allah is Severe in punishment”
[al-Maa’idah 5:2].
And because the Prophet (blessings and peace of Allah be upon him) said: “Whoever among you sees an evil action, then let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart – and that is the weakest of faith.” Narrated by Muslim (49).
An-Nawawi (may Allah have mercy on him) said:
The words of the Prophet (blessings and peace of Allah be upon him), “… let him change it”, form a command which indicates that it is obligatory according to the consensus of the ummah; the proof for the obligation to enjoin what is good and forbid what is evil is based on the Qur’an, Sunnah and scholarly consensus. End quote.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: If a man helps others in disobeying Allah, he is sinning, because he is helping in sin and transgression. Hence the Prophet (blessings and peace of Allah be upon him) cursed alcohol, the one who presses (the grapes, etc), the one for whom it is pressed, the one who carries it, the one to whom it is carried, the one who sells it, the one who buys it, the one who pours it, the one who drinks it and the one who consumes its price. Most of these people, such as the one who presses it, the one who carries it, and the one who pours it, are helping in drinking it. Hence it is forbidden to sell weapons to one who will use them in a forbidden fight, such as fighting the Muslims or fighting in the event of fitnah (turmoil, civil war). (22/141-142)
Once this is understood, then slaughter in a manner other than that which is prescribed in Islam is haraam, so it is not permissible for the Muslim to do this himself, and it is not permissible for him to help others in it, whether that is by doing the slaughtering or disposing of the meat after it has been slaughtered by selling or buying and so on.
Al-Bukhaari (2236) and Muslim (1581) narrated from Jaabir ibn ‘Abdullah (may Allah be pleased with him) that he heard the Messenger of Allah (blessings and peace of Allah be upon him) , during the year of the Conquest when he was in Makkah: “Allah and His Messenger have forbidden the sale of alcohol, dead meat, pork and idols.”.
Al-Haafiz ibn Hajar (may Allah have mercy on him) said:
Ibn al-Mundhir and others narrated that there was consensus on the prohibition on selling dead meat (that which died without being slaughtered in the manner prescribed in Islam), but they made an exception from that in the case of fish and locusts.
End quote fromFath al-Baari(4/424).
Anything that has not been slaughtered in the manner prescribed in Islam comes under the heading of “dead meat”, such as that which died of natural causes and was not slaughtered properly.
Ibn al-Qayyim (may Allah have mercy on him) said:
With regard to the prohibition on selling dead meat, that includes everything that may be called dead meat, whether it died of natural causes or was slaughtered in a manner that does not make it permissible..
And Allah knows best.

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Never Forget, - Dought & clear, - * Ruling on shaking hands with and kissing mahrams

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What is the ruling on greeting mahrams by kissing and shaking hands? If that is permissible, then who are the relatives who are mahrams? Does the ruling on shaking hands and kissing include mahrams through breastfeeding?
Praise be to Allah.
There is nothing wrong with a man greeting his mahrams, or with a woman greeting her mahrams, by shaking hands or by kissing. There is nothing wrong with that. The mahrams are the ones who are mentioned in the verse in which Allah, may He be glorified and exalted, says (interpretation of the meaning):
“…and not to reveal their adornment except to their husbands, their fathers, their husbands fathers, their sons, their husbands sons, their brothers or their brothers sons, or their sisters sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess...”
[an-Noor 24:31].
So mahrams include maternal uncles, paternal uncles and others.
The following are the mahrams: her father, her grandfathers, her mother’s father and grandfathers on the mother’s side, her sons, the sons of her daughters and the sons of her sons. The woman’s brothers and the sons of her brothers are also her mahrams, as are her maternal uncles and paternal uncles; all of them are her mahrams. The same applies to her husband’s father, her husband’s grandfather, her husband’s son, his son’s sons and the son of her husband’s daughters; all of them are mahrams to her.
There is nothing wrong with a man kissing his mahram - his paternal aunt, his maternal aunt, his mother, his grandmother and his sister. There is nothing wrong with him kissing them, but it is preferable for him to kiss her on the head, especially if she is an adult, or on the nose or on the cheek. The majority of scholars regard it as makrooh to kiss on the mouth except the husband; it is better for that to be with the husband, not with mahrams. In the case of mahrams, kissing should be done on the head, the nose or the cheek. This is what is preferred and is appropriate.
It is all the same whether the mahrams are mahram by blood or through breastfeeding.
The mahrams through breastfeeding are the woman’s father through breastfeeding, her paternal uncle through breastfeeding, her maternal uncle through breastfeeding, her husband’s son through breastfeeding, her husband’s father through breastfeeding. They are like blood relatives because the Prophet (blessings and peace of Allah be upon him) said: “What becomes mahram (forbidden for marriage) through breastfeeding is that which becomes mahram through blood ties.” This is what he (blessings and peace of Allah be upon him) said. So blood ties are like ties through breastfeeding. The same also applies to ties through marriage (in-laws), as mentioned above. The husband’s father is a mahram by virtue of ties through marriage. The husband’s grandfather and the husband’s son are also mahrams by virtue of ties through marriage. Whether (the mahram relationship) is through ties of blood or through breastfeeding, shaking hands is more appropriate.
End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him).

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Never Forget, - Dought & clear, - * Should she refuse to go to Hajj because shewill go back to sin after Hajj?

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I am a young woman, twenty-four years old. I want to go for Hajj, but my relatives told me: You will inevitably fall into sin, such as going to wedding parties, where of course there is music and mixing between men and women.
Therefore, after coming back from Hajj, can I go to places where there is mixing between men and women? Is it permissible for me to go with my paternal uncle for Hajj?
Praise be to Allah.
Firstly:
We would like to congratulate you for your intention and decision to do Hajj, for at this young age, and in that country that is far away, it is very rare to find anyone who thinks of performing this great obligatory duty. Perhaps that is because they are distracted by worldly concerns and eagerness to acquire wealth, and to follow in the footsteps of the people of that disbelieving land. It is for these reasons that Islam advises us not to live among them, and repeatedly warns us against doing that. We ask Allah, may He be exalted, to enable you and your family to live in a Muslim country.
Secondly:
You should understand that sins incur the wrath of Allah, may He be exalted, and the one who does them is deserving of punishment. It makes no difference whether those sins occur before or after Hajj. Imam Ibn al-Qayyim wrote in his bookal-Jawaab al-Kaafi li man su’ila ‘an ad-Dawa’ ash-Shaafiabout a number of the effects that sin has on the one who does it. We have quoted that at length in the answer to question no. 23425. Among the things he (may Allah have mercy on him) said was that sin creates alienation between a person and his Lord, and it is the cause of loss ofbarakah(blessing), a bad end, things becoming difficult, and scarcity of provision.
By Allah’s grace towards this ummah, He has ordained for it occasions of good, of which the Muslim may avail himself to expiate his sins and increase his reward. So fasting the day of ‘Arafah bring expiation for two years, fasting the day of ‘Ashoora’ brings expiation for one year, and so on.
One of the greatest occasions of good and opportunities for doing acts of worship and obedience is Hajj. It is narrated in the saheeh Sunnah that “Whoever does Hajj and does not utter any obscene speech or do any evil deed, will go back as his mother bore him.”
Narrated by al-Bukhaari (1683) and Muslim (1349).
The wise Muslim takes advantage of such opportunities, not in order to go back to committing sin again after that, but in order to turn over a new leaf and reconcile with his Lord, may He be blessed and exalted. If the Muslim understands that he no longer has any sins on his record, he will give thanks to his Lord, may He be exalted, and part of giving thanks is that he does not go back to doing that which incurs His wrath. This does not mean that the one who does Hajj will never sin again; rather what it means is that it is a characteristic of acts of worship in general that they form a barrier to sin, by the grace of Allah. Another of their characteristics, especially Hajj, is that they take away from a person the consequences and shame of sin.
For that reason, the Prophet (blessings and peace of Allah be upon him) said: “Make the Hajj and ‘Umrah follow each other closely, for they remove poverty and sins as the bellows removes the dross of iron, gold and silver, and an accepted Hajj brings no less a reward than Paradise.”
Narrated and classed as saheeh by al-Tirmidhi (810); al-Nasaa’i (2631). Classed as saheeh by Shaykh al-Albaani inal-Silsilah al-Saheehah(2901).
This indicates that the Muslim may commit sins before and after Hajj, for no one is infallible and immune from falling into sin. But if he does Hajj and ‘umrah a great deal, his sins will be expiated by these repeated actions.
We do not mean to say that a person has a concession allowing him to sin after Hajj or before it – Allah forbid – not at all. There is no concession whatsoever allowing anyone to disobey Allah. Rather what we mean to say is that if every person who committed a sin refused to go on pilgrimage to the House of Allah, no one would ever go on pilgrimage to the House of Allah, and no one would ever perform the rituals ordained by Allah.
The same would be true if everyone who was afraid of sin refused to go on Hajj. Pilgrimage to the sacred House of Allah would cease, for there is no believing slave who can guarantee that he will never fall into sin at some point. The most that we can say is:
Allah has instructed His slaves to repent, as He says (interpretation of the meaning):“And all of you beg Allah to forgive you all, O believers, that you may be successful” [an-Noor 24:31].
Part of repenting properly is training oneself not to go back to any of that sin, minor or major. If one is overcome by one’s nafs and goes back to any of that sin, then he must hasten to repent once more, and to do a lot of good deeds.
Falling into sin requires us to hasten to do acts of worship and obedience, and to do a great deal of such acts at all times and on all occasions, not to neglect a significant act of worship, such as pilgrimage to the sacred House of Allah, for fear of falling into sin once more. This is contrary to the nature of things.
Thirdly:
With regard to going with your paternal uncle, yes it is permissible for you to go with your paternal uncle, because he is one of your mahrams. If this is the obligatory Hajj, then going with him is obligatory for you, not merely permissible.
So seek the help of Allah and hasten to do Hajj, and strive hard to repent to Allah and express your need for Him to protect you from sin and error.
And Allah knows best.

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Never Forget, - Dought & clear, - * Ruling on wearing ordinary clothing over the izaar and rida’ [ihram garments] before starting the rituals

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I am going to travel for ‘umrah next week – in sha Allah – and I intend to enter ihram from my house in Cairo, because it is difficult to do ghusl and change my clothes when passing the miqaat in the plane. But the weather is cold, and wearing the ihram garments that are relatively light may cause me to become sick en route to the airport, especially since my immune system is weakened due to the chemotherapy that I am undergoing.
Can I start the steps of ihram at home by doing ghusl, putting on perfume, wearing the ihram garments and praying, but deferring saying “Labbayka ‘umratan (Here I am for ‘Umrah)” and reciting the Talbiyah, then put on warm tailored garments over the ihram, then take off the tailored garments and say “Labbayka ‘umratan” and the Talbiyah later on, in the airport or on board the plane? This is so that I will not put on any tailored garments after completing the first steps of entering ihram.
Praise be to Allah.
It is permissible for the one who wants to do Hajj or ‘umrah to do ghusl, put on perfume and whatever garments he wishes over the ihram garments, and to do any of the things that are prohibited when in ihram, so long as he has not formed the intention to actually begin the rituals. This is indicated by the report narrated by an-Nasaa’i from ‘Aa’ishah (may Allah be pleased with her), who said: I put perfume on the Messenger of Allah (blessings and peace of Allah be upon him) with my own hand, when he entered ihram – when he wanted to enter ihram (and before he did so) – and when he exited ihram – before he completely exited ihram (in the case of Hajj). Classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him) inSaheeh Sunan an-Nasaa’i.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
This report is quoted as evidence that it is mustahabb (encouraged) to put on perfume when wanting to enter ihram, and that it is permissible to leave is there after entering ihram, and that it does not matter if its colour or fragrance remain; rather what is prohibited is to put it on anew when in ihram. This is the view of the majority of scholars.
End quote fromFath al-Baari(3/390)
Shaykh Ibn Baaz (may Allah have mercy on him) said: There is nothing wrong with doing ghusl, putting on the ihram garments and putting on perfume at home, because they are close to the miqaat by means of vehicles. But what is prescribed for them is not to enter ihram except at the miqaat. Ihram means forming the intention to begin the rituals. This is what ihram means. Then it is prescribed for them when forming the intention to utter the ritual intended, so one should say: “Labbayka ‘umratan(Here I am for ‘umrah)” or “Labbayka Hajjan(Here I am for Hajj).”
End quote fromMajmoo‘ Fataawa Ibn Baaz(17/52)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said inash-Sharh al-Mumti‘(7/69): The words “his intention is a condition” refer to the intention to begin the rituals, i.e., forming the intention to begin the rituals is a condition; it is essential to form the intention to begin the rituals. If a person recites the Talbiyah without intending to start the rituals, then he does not enter ihram merely by reciting the Talbiyah. If he puts on the ihram garments without intending to begin the rituals, then he has not entered ihram just by wearing the ihram garments. The Talbiyah may be recited by the pilgrim and others, and wearing the izaar and rida’ is for the pilgrim in ihram and others. End quote
Based on that, it is permissible for you to wear tailored clothes, and to wear whatever you want, to protect yourself from cold, over the ihram garments (the izar and rida’), and to do everything that the person who is not in ihram does, of the things that are prohibited whilst in ihram, even if you have done ghusl and put on the ihram garments in your home, so long as you have not formed the intention to begin the rituals. This intention – as stated above – is an essential condition, but it does not have to be done until you come in line with the miqaat. It is permissible to enter ihram before reaching the miqaat, but this is contrary to what is preferred.
And Allah knows best.

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Acts of Worship, - Dought &clear, - * Ruling on customs and traditions that go againstsharee’ah or cause embarrassment

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There is a tradition some people observe during funerals. When someone who relates to two villages dies, they do the funeral then visit the relatives of the dead person. Then they quickly return to their village without any delay, they do not accept to stay at the relatives for hospitality because they think they it is not permissible for them to delay returning in this occasion.
Note that all of them in the two villages Muslims, most or all of them follow the Hanafi School of thought. They all hold same nationality and they may have womb relations.
My question is: has this habit any basis in Islam? I hope you give me a detailed full answer. Because this habit sometimes causes embarrassment and other social problems.
Praise be to Allaah.
There is nothing in sharee’ah that points to the customs you mention in your question. It seems that these are things that people have become accustomed to in their lives and they do not attribute them to religion. It also seems that they have to do with psychological and social matters.
Whatever the case, since these customs have no basis in sharee’ah and especially since you mention in your question that the hospitality asked about is not offered by the family of the deceased, which is what is not allowed, then the people should not regard this as a sacred law that cannot be changed or altered. That is because this custom represents a shortcoming – of whatever extent – in the upholding of family ties and visiting family and brothers. There is no real reason for falling short in upholding these ties, especially since the problem may be caused when the family’s relatives come to the village without coming to visit them. That may be a reason for the resentment and suspicion.
Customs and traditions that clearly go against sharee’ah, or which go against the general aims of sharee’ah, or which may lead to misunderstandings and shortcomings, should be shunned and efforts should be made to change them, which needs some wisdom and gentleness.
Shaykh al-Sa’di (may Allaah have mercy on him) said inRisaalah fi Usool al-Fiqh(7):
The basic principle with regard to customs is that they are permissible, unless it is narrated in sharee’ah that they are forbidden.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said inMajmoo’ al-Fataawa(6/510):
What every Muslim must do is not accept customs blindly, rather he should measure them against sharee’ah. Whatever is approved of is permissible for him to do, otherwise he should not do it. The fact that people are accustomed to something is not evidence that it is permissible. All the customs that people are used to in their lands or tribes must be measured against the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him). Whatever Allaah and His Messenger have permitted is permissible, and whatever Allaah has forbidden must be abandoned, even if it is the people’s custom. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inTafseer Soorat al-Baqarah2 (299):
Tradition does not make something that is not prescribed permissible, because Allaah says (interpretation of the meaning):“It is not Al‑Birr (piety, righteousness) that you enter the houses from the back” [al-Baqarah 2:189], even though that was their custom and they regarded it as righteousness. The one who takes something as a custom and regards it as righteousness has to measure it against the laws of Allaah. End quote.
The scholars regarded adherence to customs and traditions that cause hardship for people and lead to some evil consequences or hardship and disputes and difficulty as blameworthy extremism, and as the kind of affectation and going to extremes that is forbidden in Islam.
It was narrated from ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Those who go to extremes are doomed.” He said it three times. Narrated by Muslim (2670).
Al-Nawawi (may Allaah have mercy on him) said inSharh Muslim(16/220):
i.e., those who go to extremes and exaggerate in their words and deeds. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said, speaking of different types of extremism inMajmoo’ al-Fataawa(7/7):
The fourth category is going to extremes in customs, which is adhering too strongly to ancient customs and not turning to that which is better than that. But if the customs are equal to others in serving a valid purpose, then adhering to one’s own customs is better than turning to foreign customs. End quote.
And Allaah knows best.

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Acts of Worship, - Dought &clear, - * Is it permissible to offer a sacrifice in gratitude to Allaah for a specific blessing?

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Is it permissible for a person who has bought a car or a house to offer a sacrifice in gratitude to Allaah?.
Praise be to Allaah.
Firstly:
The blessings that Allaah bestows upon people are many, and His bounty and generosity towards them are vast. A blessing can only be responded to by giving thanks and appreciating it. Allaah, may He be glorified and exalted, has enjoined giving thanks to Him, for He is Appreciative and loves those who give thanks.
Allaah says (interpretation of the meaning):
“So eat of the lawful and good food which Allaah has provided for you. And be grateful for the Graces of Allaah, if it is He Whom you worship”
[al-Nahl 16:144]
“seek your provision from Allaah (Alone), and worship Him (Alone), and be grateful to Him. To Him (Alone) you will be brought back”
[al-‘Ankaboot 29:17]
Part of being grateful to Allaah is seeking to draw closer to Him by means of different kinds of acts of worship and to endear oneself to Him by means of good deeds such as prayer, zakaah, fasting and so on.
Another part of being grateful to Allaah is giving thanks to Him by means of sacrifice rituals, which means offering a sacrifice for the sake of Allaah.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in his commentary on the verse“Therefore turn in prayer to your Lord and sacrifice (to Him only)” [al-Kawthar 108:2]:
What is meant is that prayer and sacrifice are the best of the things by means of which one may draw closer to Allaah, and the usage of the wordfa(translated here as “therefore”) points to the reason, i.e., doing that – prayer and sacrifice – in gratitude for that which Allaah has given him of al-Kawthar (a river in Paradise) and much goodness. So he should give thanks to the One Who has blessed him and worship Him, and the two greatest types of worship are these two acts of worship; indeed, prayer is the ultimate act of worship. It is as if He is saying to him: We have given you al-Kawthar and a great deal of goodness, and We have blessed you with that because you have been doing these two acts of worship in gratitude for Our blessing to you; these are the reasons why We have bestowed these blessings upon you, so do these two things for Us, for prayer and sacrifice are surrounded by blessings that come before them and after them. The best financial act of worship is sacrifice and the best physical act of worship is prayer, and the benefits that a slave of Allaah may gain from prayer cannot be compared to any other type of worship, as is known by those whose hearts are alive and those of high aspirations. Adding to it the benefits of offering sacrifice, which is a sign of devotion to Allaah and thinking positively of Him, and having strong certainty and faith about that which is in the hand of Allaah is something wonderful, if that is accompanied by faith and sincerity. The Prophet (peace and blessings of Allaah be upon him) obeyed the command of his Lord and prayed and sacrificed a great deal to Him; he even sacrificed sixty-three camels with his own hand during the Farewell Pilgrimage, and he used to offer sacrifices on the Eids and at other times. End quote.
Majmoo’ al-Fataawa916/532).
If Allaah bestows a great blessing upon a person – and all His blessing are great – then it is mustahabb for him to give thanks to Allaah for it by showing kindness to people, so he should offer a sacrifice and make food and invite his brothers and friends, and give charity to those who are in need.
It says inal-Mawsoo’ah al-Fiqhiyyah(26/180-181):
It is mustahabb to give thanks anew when new blessings come, by speaking words of praise. Gratitude for that may also be expressed by doing acts of worship, which includes offering a sacrifice or inviting people to a meal. The fuqaha’ have mentioned the kinds of meals that may be offered when blessing are renewed, such as the wakeerah which is made for a new home, or naqee’ah which is made on the return of an absent loved one, and hidhaaq which is done when a child completes a reading of the Qur’aan.
The view of the Hanbalis, the more correct view among the Shaafa’is, is that these meals are mustahabb.
Ibn Qudaamah said: These invitations – other than the wedding feast (waleemah) and ‘aqeeqah – are something good, but they are like invitations that are given for no reason; if the person who does them intends thereby to give thanks to Allaah for His blessing and to feed his brothers and offer food, then he will have the reward for that in sha Allaah. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:
If one of my children does well in school, is it permissible for me to offer a sacrifice to celebrate his success, and to give thanks to Allaah?
He replied:
There is nothing wrong with making food (waleemah) if the children or one of them succeeds, and inviting one’s loved ones and his child’s friends, to celebrate Allaah’s blessing and to encourage the child. End quote.
Liqaa’aat al-Baab il-Maftooh(no. 161, question no. 1).
Secondly:
It is essential to beware of some beliefs which many people hold, and say that in order to protect the new house or car it is essential to offer a sacrifice and sprinkle it with the blood of the slaughtered animal, or that evil spirits will not keep away from you unless you do that, otherwise the blessing will soon dissipate. hese are jaahili beliefs which do not come from someone who believes in Allaah as his Lord Who possesses all powers to bring benefit or cause harm, in Whose hand is the creation and the commandment, and knows that it is not permissible to do acts of worship unless they are done for the sake of Allaah.
The scholars of the Standing Committee were asked about the belief held by many people, that offering a sacrifice on the threshold of the new house before entering it is one of the most important means of warding off the evil eye, and making the house blessed, and avoiding calamities and undesirable events.
They replied:
If this custom – i.e., offering a sacrifice on the threshold of the new house – is done in order to placate the jinn and ward off calamities and undesirable events, then it is a haraam custom, and is in fact shirk. This is what seems to be the case with offering the sacrifice before entering the house, and doing it on the threshold in particular.
But if the intention is to honour one's new neighbours and get to know them, and to give thanks to Allaah for the blessing of a new home, and to honour one's relatives and friends on this occasion, and to show them the house, then this is good and the one who does it is to be praised for his action. But that is only usually done after the people have moved into the house, and not before, and the animal or animals should not be slaughtered on the threshold of the house or in the entryway to the house.
Fataawa al-Lajnah al-Daa’imah(1/214)
And Allaah knows best.

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Acts of Worship, - Dought &clear, - * Is it permissible to slaughter an animal with the intention of offering a sacrifice?

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I have been married for four years and have not been blessed with children. Praise be to Allaah, I have recently heard the news that my wife is pregnant, and on my father’s advice I slaughtered two animals (as a sacrifice) and distributed the meat among needy Muslims, purely for the sake of Allaah on behalf of myself and my wife. What is the Islamic ruling on that? May Allaah reward you with good.
Praise be to Allaah.
If this sacrifice and feeding the needy was done as an act of thanksgiving to Allaah, then it is permissible, for feeding people is a way of doing good to people, and Allaah loves those who do good.
But if your sacrifice was aimed at warding off evil and bringing about good, then it is not permissible. This is what is well-known among people when the word “sacrifice” (fadw) is used, because they think that by doing this they will ward off evil and bring about good, so they do this when accidents or sickness happen to them or their loved ones.
In Islam, sacrifice is not a means of warding off that which has been decreed by Allaah, whether good or bad.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked about slaughtering an animal when a building is completed or halfway through building. He said:
This action is subject to further examination. If the intention behind the sacrifice is to protect oneself against the jinn or some other intention by which the owner of the house intends to achieve something, such as keeping it or its occupants safe, this is not permissible, and it is a kind of bid’ah (innovation). If it is done for the jinn then it is majorshirk, because it is an act of worship done for someone other than Allaah.
But if it is done as an act of thanksgiving for a blessing that Allaah has bestowed, such as reaching the roof or completing the house, so the person gathers his relatives and neighbours and invites them to this feast, there is nothing wrong with this. This is what many people do as an act of thanksgiving for a blessing from Allaah, as He has enabled them to build a house and live in it instead of renting. Similar to this is what some people do when they come back from a journey, and they invite their relatives and neighbours as an act of thanksgiving to Allaah for their safe arrival. When the Prophet (peace and blessings of Allaah be upon him) came back from a journey he would sacrifice a camel and invite the people to eat. (Narrated by al-Bukhaari, 3089).
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 5/388.
Shaykh Muhammad al-Saalih ibn ‘Uthaymeen (may Allaah have mercy on him) said:
What some people do when they move into a new house and slaughter an animal and invite their neighbours and relatives is fine so long as it is not accompanied by any corrupt beliefs, as is done in some places where, when a person moves into a new house, the first thing he does is to bring a sheep and slaughter it on the threshold so that the blood will fall onto it, and they say that this will prevent the jinn from entering the house. This is a corrupt belief which has no basis in Islam. But if a person slaughters it as an expression of joy and happiness, there is nothing wrong with that.
Al-Sharh al-Mumti’, 7/550, 551.
And Allaah knows best.

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