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Friday, October 26, 2012

Story - A Prodigal Tale

He left at night, taking with him a changeof clothes, a blanket, and a
small bag of money which he found in his father's room. He travelled
until dawn and then all of the next day and well into the following
night, pursued by thoughts of his angry and vengeful father. His route
led south towards the holy city, following the roads he knew from the
yearly pilgrimage his family were rich enough to make. The land rose
around him in broken shadows, ragged heights of limestone, sparse
ground, uncultivated andsporadically populated, the occasional
shepherds'village buried in the valleys where goats roamed the scrub.
On the evening of the third day, exhausted and hungry, he stood
watching the sun slip beyond the horizon, casting its last rays over
the broad expanse of a lake. His sense of guilt had not left him but
thoughts of his angry father had ceased to torment him, diminishingin
intensity as the distance from home increased. A mist was rising off
the lake. Grass tufts, long and heavy with seeds, stood dry
andyellow-silvery in the fading light. Autumn flowers thrust their
crowns above the grass, including one of which he did not know the
name, a head of pale trumpets spread out on along stalk, its white
petals glowing faintly in the dusk. A tent flap clattered in the
rising wind and sand drifted across the clearing, driven in little
runs and gusts. He drew the edge of his cloak tighter acrosshis mouth.
The sounds of the caravan he had joined earlier that afternoon were to
his back. He could hear the mutter of conversation. Blue smoke coiled
away from a fire of camel dung. Some of the women were tending a stew
of meat and vegetables.
The sound of feet approaching awakened him. One of the men had
come over to ask if he would like some food. Hefollowed to where a
group of travellers sat in a circle around the fire and ate
gratefully. It was his first meal since leaving home. He watched the
others, theirfaces mostly in shadow, wondering what they thought of
him, a stranger who had come amongst them from the hills. Had they
believed his story about a religious obligation, a prayer answered?
They had accepted him easily enough. They could know nothing for
certain.
< 2 >
On the eighth day the caravan approached the walls of the city,
climbingthe steep slopes through small peasant fields and olive
groves, past square,flat-roofed, mud houses, the hills stretching away
into the distance. His firstthought on entering the gate was to find a
room. He approached a small inn in one of the unpaved lanes off the
main thoroughfare. The room he was offered wassmall, but he had little
money and did not yet know where more wouldcome from. He planned to
look for work, to live quietly for a while, until he had thought out
whatto do. The woman of the inn regarded him out of her round, black
eyes, her grey hair tied back from her darkly freckled face. He felt
suddenly fearful of her. It was almost as though she knew his reason
for being there, knew the whole story of how he came to be standing
before her with his cloak and few bundled possessions. Worse still,
she seemed complicit in his secret. He had thought to pass as a simple
traveller but suddenly confronting thiswoman's mocking gaze he knew he
was marked. A feeling of dread possessed him. He made an excuse about
having to change money and went out. She made no reply.
The shadows of the northern wall engulfed him, its bleak
battlementstowering above him. The memory of the old woman clung to
him like a horrible dream. It was agood hour before he could shake off
the sense of panic and fear. He wandered, drifting aboutthe city,
until tiredness overcame him. Now he rested on his haunches, his back
against a wall in a small street of fruit and vegetable stalls. Out of
the passing multitude appeared a dishevelled youth, a dirty blanket
around his shoulders. Theyouth sat beside him and they exchanged
hesitant greetings. The other had been longer on the road and his face
was thin andlined. They spent the night in a field on the outskirts of
the city, the earth uncultivated and full of weeds. His new companion
was to show him much in those first few days, opening to himthe
streets and alleys of the city.
< 3 >
That night he had the first of the dreams which for months
plagued his sleep; dreams filled with violent and erotic images. In
this first dream he was trying to save a child from a life of
prostitution and shame. He rode away with her on a mule but then lost
her in the darkness only to find her mutilated body lying naked in the
road. Many of these dreams were populated with dead women as wellas
with swords, snakes and flight; ciphers of his guilt. Because the
presence of these imageswas so shocking, he imagined that his secret
must be transparent to everyone around him. At night he slept lightly,
part of him always mindful lest he should give something away in his
mutterings, or wake screaming.
But at first the effect of these dreams was nothing compared to
the poverty. Destitution camehard to him having known only luxury all
his life. The small amount of money he had brought with him soon ran
out and he was forced to begin order to feed himself. Then one day he
found himself a party to theft. Standing by a butcher's stall, his
companion suddenly said to him, 'Quick, run'. Looking up he saw that
the boy had seized a chicken from beside the stall. He felt his
stomach tense as he broke into a run. They dived into the first
alleyway to the right, descending into the shadows, turning right
again through a low arch, across a courtyard and over a low wall.
Thenthey ran on down the adjoining lane. His companion must have
thought the route out beforehand. They kept running until they were
sure they were not beingfollowed. There had beenshouts and a
half-heartedattempt at pursuit but that seemed all.
When they eventually stopped it was because they could not run
any further. His side was doubled with a stitch, his lungs bursting,
his heart swelling as though it would explode. He felt sick and
vomited while his chest continued to heave painfully. His companion
lay sprawled in a doorway holding his sides. He was laughing and
pointing at the pool of vomit. 'Hell, what wereyou running from?' he
asked.

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And Allah Knows the Best!

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Published by :->
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She did not offer udhiya(qurbani) for years; should she make it up now?

Muslim femail who has been earning since a few years but recently came
to know that Qurbani is wajib on her because she is earning. How can
she compensiate for all those previous years for which she didnt offer
sacrifice.
Praise be to Allaah.
Firstly:
The scholars (may Allah have mercy on him) differed with regard to the
ruling on udhiyah: is it obligatory or Sunnah mu'akkadah (a confirmed
Sunnah)? The correct view is that it is Sunnah mu'akkadah for the one
who can afford it, but there is no sin on the one who does not do it.
For more information, please see the answer toquestions number 36432 and 41696 .
Secondly:
If a person does not offer udhiyah although he can afford to do so, he
is missing out on a lotof reward that results from offering the
sacrifice, but he is not sinning, and he does nothave to make up what
he missed in years past, because udhiyah is Sunnah and the time for it
has gone. This is the case if he did not make avow to offer a
sacrifice, in which case it is obligatory for him to fulfil his vow
and offer udhiyah.
It says in al-Mawsoo'ah al-Fiqhiyyah (34/46): If a person does not
offer a sacrifice before the time has passed, if it was a voluntary
sacrifice he should not offer it; rather he has missed the opportunity
to offer a sacrifice this year. But if it was a vow, he has to offer a
sacrifice and make up what he was obliged to do. End quote.
Based on that, if she wants to offer udhiyah, then from now onwards
she has to prepare ahead of time, so that when the next Eid al-Adha
comes, in sha Allah, she will have prepared her sacrifice beforehand,
so she will not have missed the timefor udhiyah, as happened in the
past.
We ask Allah to help us and you to do that which He loves and which
pleases Him, and to accept righteous deeds from us and from you.
And Allah knows best.

If they have shares in a sacrifice, is it essential for each one to eat someof his sacrifice?

There is a charity in our country which organisesfor seven people to
share in a sacrifice, such as a calf or a cow, then the charity takes
care of slaughtering it and distributing the meat to the poor in each
village. Then each individual takes his share of the sacrifice after
the rest has been distributed. Please note that the value of each
person's share is 950 pounds. If we assume that we collect the money
for seven sacrifices and we have forty-nine people, and it is very
difficult to find a place to slaughter the sacrifices within a short
period of time so that each person may begiven something of his
sacrifice, my question is: is it possible to collect the share from,
for example, three sacrificesand distribute that to the people
involved, andthen leave the rest of thesacrificial meat to be
distributed to the poor? Or is it essential that each person take from
his own sacrifice?.
Praise be to Allaah.
Firstly:
It is permissible to share in a sacrifice if it is a camel or a cow.
It is permissible for seven people to share in one sacrifice of a cow
or a camel.
It is proven that the Sahaabah (may Allah be pleased with them) shared
in sacrifices (hadiy), seven sharing a camel or a cow, in Hajj and
'Umrah.
Muslim (1318) narrated that Jaabir ibn 'Abd-Allah(may Allah be pleased
with him) said: In the year of al-Hudaybiyah we offered the sacrifice
with the Messenger of Allaah (blessings and peace of Allah be upon
him), a camel on behalf of seven and a cow on behalf of seven.
According to another report: We set out with the Messenger of Allaah
(blessings and peace of Allah be upon him) entering ihraam for
Hajj,and the Messenger of Allaah (blessings and peace of Allah be upon
him) told us to share (in sacrificing) camels and cattle, every seven
of us sharing an animal.
For more information, please see the answer toquestion no. 45757 .
Secondly:
It is Sunnah to eat from the sacrifice but it is not obligatory
according to the majority of fuqaha'.
In Zaad al-Mustaqni' it says: It is Sunnah to eat one third, give one
thirdas gifts, and give one third in charity.
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said in his
commentary: The words "It is Sunnah to eat one third, give one third
as gifts, and give one third in charity" mean it is prescribed, not in
the sense that it is obligatory, but that it is mustahabb to divide it
into thirds and eat one third, give one third as gifts, and give one
third in charity.
The difference between gifts and charity is that what is given as an
act of friendship is a gift, because of what it says in the hadeeth,
"Give one another gifts and you will love one another." And what is
given so as to draw closeto Allah is charity. Based on this, charity
is given to one who is in need and a gift is given to onewho is
independent of means.
Dividing it into thirds, i.e., one third for eating, one third for
giving as gifts and one third for giving in charity, is doneso that
people of all classes or levels will benefit from his sacrifice.
Eating it oneself is mentioned first because Allah mentioned it first
in the verse in which He said (interpretation of the meaning): "Then
eat thereof and feed therewith the poor having a hard time" [al-Hajj
22:28].
With regard to the words "It is Sunnah to eat", the apparent meaning
is that if he gives all of it in charity, there is nothing wrong with
that and he is not sinning. This is based on the fact that eating
fromone's sacrifice is Sunnah,as is the view of the majority of
scholars.
Some of the scholars said: Rather eating from it is obligatory and he
is sinning if he does not dothat, because Allah has enjoined it and
given it precedence over charity;and because the Prophet(blessings and
peace of Allah be upon him), during the Farewell Pilgrimage, enjoined
that a piece be taken from each sacrificial animal and placed in a pot
and cooked, then he ate some of its meat and drank some of its broth.
They said: To go to the effort of taking one hundred pieces from one
hundred camels andcooking them in a pot and eating from that indicates
that the command in the verse is given in the sense of it being
obligatory. And because this comes under the heading of enjoying the
blessings ofAllah, so it is included in the words of the Prophet
(blessings and peace of Allah be upon him): "The days of al-Tashreeq
(the 11th, 12th and 13th of Dhu'l-Hijjah) are days of eating, drinking
and remembering Allah, may He be glorified and exalted."
Whatever the case, the individual should not refrain from eating
fromhis sacrifice.
End quote from al-Sharh al-Mumti', 7/481
If the matter is as you described, and it will be difficult to
slaughter seven cows in one day, and everyone wants to take meat on
the same day, there is nothing wrong with that. So you should
slaughter as many as you can, then everyone should take some of the
meat. For those whose cow could not be slaughtered on the first day,
they may take some of the meat, even if it is only a little, when it
is slaughtered on the second day. But you should pay attentionto two
matters:
1. It is essential to set aside some of the meat of each cow for
charity and it should not all be distributed to those whoare offering
the sacrifice, whether it is slaughtered on the first day or after
that.
2. It is essential to specify who has shared in the sacrifice at
the time of slaughter, so it should be intended that this cow is
offered on behalf of So and so, mentioning each of them by name. It is
not sufficient to slaughter allthe cows on behalf of all the
participants; rather it is essential to identify exactly on whose
behalf each cow is being sacrificed.
And Allah knows best.

Should he offer a sacrifice (udhiya/qurbaani) or give the price of the sacrifice to his poor sick relative so that he can get treatment?

Can one not give qurbani and give that amount of money to a sick close
relaive for treatment? zakat money given to him which is not
sufficient for treatment.
Praise be to Allaah.
The basic principle is that offering the sacrifice is better than
giving its price in charity, because of what results from that of
drawing close to Allah byoffering a sacrifice and giving charity, and
performing this ritual in front of one's family andchildren, and
keeping this ritual alive among the people, because the sacrifice is
one of the symbols of Islam.
Ibn al-Qayyim said in Tuhfat al-Mawdood (p. 65):
Sacrifice at the appropriate time, such as during Hajj and on
Eidal-Adha, is better than giving its price in charityeven if one
gives more, because offering a sacrifice and shedding blood is what is
required, and it is an act of worship that is mentioned alongside
prayer, as Allah says (interpretation of the meaning):
"Therefore turn in prayer to your Lord and sacrifice (to Him only)"
[al-Kawthar: 108:2]
"Say (O Muhammad): Verily, my salaah (prayer), my sacrifice, myliving,
and my dying are for Allâh, the Lord of the 'Alameen (mankind, jinn
and all that exists)"
[al-An'aam 6:162].
In every religion there is prayer and sacrifice and no other acts of
worship could take their place. Hence if you give charityequivalent to
many times the price of the sacrifice offered in Hajj, it can never
take its place. The same is true of udhiyah (qurbaani). End quote.
The scholars of the Standing Committee for Issuing Fatwas said:
Offering the udhiyah (qurbaani) on the Muslim's behalf and on behalf
of the (living) members of his family is a confirmed Sunnah (Sunnah
mu'akkadah) for the one who is able to do it, and offering it isbetter
than giving its price in charity.
End quote from Fataawa al-Lajnah al-Daa'imah, 11/419
If this relative is sick and in urgent need of treatment and
medicine,then helping him in his sickness and striving to find
treatment for him takes precedence over udhiyah, especially if his
sickness is severe and heis in urgent need of help, and there is no
oneamong his relatives or friends who can help him.
'Abd al-Razzaaq narratedin al-Musannaf (8156) from al-Thawri, from
'Imraan ibn Muslim, fromSuwayd ibn Ghaflah thathe said: I heard Bilaal
say: To give its price (i.e.,the price of the udhiyah)in charity to an
orphan or a debtor is dearer to me than sacrificing it. He(the
narrator) said: I do not know whether Suwayd said it by himself or it
is the wordsof Bilaal.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Hajj (i.e., voluntary Hajj) done in the prescribed manner is better
than charity that is not obligatory. But if he has relatives who are
in need, then giving charity to them is better,who need his charity
for his maintenance. But if both actions are voluntary, then Hajj is
better, because it is an act of worship that is both physical and
financial. By the same token, offering a sacrifice for 'aqeeqah or
udhiyah is better than giving its price in charity. End quote from
al-Fataawa al-Kubra, 5/382
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
If it is a matter of choice between udhiyah and paying off debt on
behalf of a poor person, then paying off the debt is better,
especially if thedebtor is a relative.
End quote from Majmoo'Fataawa wa Rasaa'il Ibn 'Uthaymeen, 13/1496
And Allah knows best.

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And Allah Knows the Best!

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Published by :->
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