Pilgrimage, & Dought & clear, - * If he does Hajj on behalf of his deceased brother, will that be expiation for him?

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If Hajj is expiation for all the pilgrim’s sins, can we say by analogy with that that it will, by Allah’s leave, be an expiation for my brother (may Allah have mercy on him)? I am intending to do Hajj on his behalf, in sha Allah, and to give the reward of that to him, sincerely for the sake of Allah, may He be glorified and exalted. Please note that I have done Hajj previously on my own behalf, praise be to Allah.
Praise be to Allah.
The saheeh evidence indicates that Hajj is very important and that it expiates sins, and that the one who does it goes back (free of sin) as on the day his mother bore him. But does that include both major and minor sins, or only minor sins? There is a difference of scholarly opinion concerning that; the majority of scholars are of the view that Hajj only expiates minor sins and that in the case of major sins, it is essential to repent from them specifically. Please see the answer to question no. 34359
Secondly:
It is permissible for an individual to perform Hajj on behalf of his brother who has died and did not perform the obligatory Hajj for himself, and the reward for the Hajj will go to the one on whose behalf it was performed. The one who performs the Hajj will have a similar reward, according to some scholars, such as the one who said that he will have a great reward, but it will not be like the reward of the one on whose behalf Hajj was performed. See the answer to question no. 111407and 111794
Undoubtedly Hajj on behalf of another is regarded as an act of kindness and upholding ties of kinship, hence it is hoped that the one who does it will have a great reward.“Is there any reward for good other than good?” [ar-Rahmaan 55:60].
As the reward of the Hajj will go to the deceased, there is the hope that it will be expiation for his sins, for Allah’s grace is immense and His mercy encompasses all things.
We ask Allah to help and guide you.
And Allah knows best.

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Pilgrimage, & Dought & clear, - * He came from Egypt to Jeddah for work during Hajj season, then he was given permission to do Hajj, so he entered ihram from Jeddah

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I am from Egypt, and I went to Jeddah for work during Hajj season. After spending twenty days in Jeddah my work ended, and I was given permission to do Hajj, so I intended to do Hajj from that time, and I entered ihram for ‘Umrah from Jeddah, intending to do Hajj tamattu‘ (in which one enters ihram for ‘Umrah, exits ihram after ‘Umrah, then enters ihram again for Hajj on 8th Dhu’l-Hijjah). Is this correct, or do I have to go back to the miqaat of the people of Egypt?
Praise be to Allah.
If a person wants to do Hajj or ‘Umrah, and he is outside the miqaat boundary, he has to enter ihram from the miqaat. However, if his place of residence is within the miqaat boundary, such as the people of Jedah, then he may enter ihram from his place of residence, because of the report narrated by al-Bukhaari (1524) and Muslim (1181) from Ibn ‘Abbaas (may Allah be pleased with him) who said: The Prophet (blessings and peace of Allah be upon him) defined the miqaat of the people of Madinah as Dhu’l-Hulayfah; that of the people of Shaam (Syria) as al-Juhfah; that of the people of Najd as Qarn al-Manaazil; and that of the people of Yemen as Yalamlam. They are for them and for others who come through them with the intention of performing Hajj and 'Umrah; and whoever is living within these boundaries (can enter ihram) from the place where he starts, and the people of Makkah can enter ihram from Makkah.
The words of the Prophet (blessings and peace of Allah be upon him), “and whoever is living within those boundaries (can enter ihram) from the place he starts” mean: he can enter ihram from the place where he is. As you did not form the intention to do Hajj until after you finished your work, at which time you were in Jeddah, then you may enter ihram from the place where you are, and you do not have to go to the miqaat.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: I was sent (to Makkah) by my company during Hajj season and I travelled with the group as far as Mina, then I decided to ask my work for permission to perform Hajj. Should I go to the miqaat and enter ihram from there, or can I enter ihram from the place where I am?
He replied: You can enter ihram for Hajj from the place where you are, because when you passed the miqaat, you did not know whether you would be given permission or not, so you had not decided to do Hajj. So for example, if they gave you permission in Mina, then enter ihram from Mina; if they gave you permission in ‘Arafah, enter ihram from ‘Arafah.
End quote fromLiqa’ al-Baab al-Maftooh, 89/20
He was also asked: In sha Allah, I am intending to do ‘umrah on the day of Hajj, and I am assigned to do some tasks during Hajj season. He said: If my work allows me, and it is most likely that work will not say no. But we say there is a 10% chance that they may say no, as a precaution. He has passed the miqaat now; does he have to go back in order to enter ihram from the miqaat?
He replied: No. If the man has been given some tasks to do and does not know whether he will be given permission or not, he does not have to enter ihram from the miqaat. Then if he is given permission, he may enter ihram from the place in which he was given permission.
End quote fromLiqa’ al-Baab al-Maftooh, 178/18.
And Allah knows best.

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Pilgrimage, & Dought & clear, - * He is asking about the cost of the fidyah for removing hair

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What is the cost, in riyals, of the fidyah for removing hair or clipping the nails (when in ihram)?
Praise be to Allah.
Things that are forbidden when in ihram include removing hair from the head or body and clipping the nails. For each of these a fidyah must be offered. The individual has the choice between sacrificing a sheep; feeding six poor persons, giving each poor person half a saa‘; or fasting for three days. That is because Allah, may He be exalted, says (interpretation of the meaning):
“and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity - feeding six poor persons) or offering sacrifice (one sheep)”
[al-Baqarah 2:196].
And because of the hadeeth of Ka‘b ibn ‘Ajrah (may Allah be pleased with him). When he needed to shave his head whilst in ihram, the Prophet (blessings and peace of Allah be upon him) said to him: “Shave your head, and fast for three days, or feed six poor persons, or offer a sacrifice.”
Narrated by al-Bukhaari, 4190; Muslim, 1201
It is not permissible to offer the fidyah in the form of cash, and it is not valid to do so, because that is not mentioned in the texts. Rather it must be given in the form of food, as enjoined by the Prophet (blessings and peace of Allah be upon him).
If the question is about removing something from the hair or nails after the month of Dhu’l-Hijjah has begun, in the case of one who wants to offer a sacrifice but is not in a state of ihram for Hajj or ‘Umrah, in this case even though it is haraam, no fidyah is required; rather he has to pray for forgiveness and repent.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She was not certain that her period hadended, and sheprayed and fasted

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I did ghusl at night, at the time of sahoor, because I knew that my period would end that day, and I ate sahoor and I fasted and prayed as well. Nothing came out of me during the time from Fajr until the adhaan of Maghrib, and when I wanted to go and pray, I discovered that the period had ended. Are my fasting and prayers valid?.
Praise be to Allaah.
It is not permissible for a menstruating woman to hasten to do ghusl and pray and fast until she is certain that her period has ended.
A woman may know that her period has ended from the emission of a white discharge which is known to women. Some women know that their period has ended when the blood stops.
So a woman should not do ghusl until she is certain that the menses has stopped.
Imam al-Bukhaari (may Allaah have mercy on him) said:
“Chapter on the beginning and end of menses; the women used to send to ‘Aa’ishah pieces of cloth on which were traces of yellow, and she would say: ‘Do not hasten until you see the white discharge,’ meaning thereby purification from menses. Bint Zayd ibn Thaabit heard that the women were calling for lamps in the middle of the night to see whether their periods had ended, and she said: ‘Women never used to do that,’ and she criticized them.” End quote.
Pieces of cotton refers to pieces of cloth which the women would use to check whether the period had ended. The white discharge refers to if they used the piece of cotton and it came away clean with no trace of yellow.
Al-Haafiz ibn Hajar said:
The scholars are agreed that the onset of menses is known from the emission of blood at the time when menstruation is possible, but they differed with regard to the end of menses. It was said that it is known by the cessation of bleeding, which is when something inserted into the vagina comes out dry; or it was said that it is when the white discharge appears – this was the view favoured by al-Bukhaari.
This also indicates that the white discharge is a sign of the end of the menses and the onset of the period of purity (tahaarah). The view that it is known from the cessation of bleeding is countered by the fact that a cloth may come out dry during the period and that does not mean that the menses is over. This is unlike the white discharge which is emitted by the uterus when the menses stops. Maalik said: I asked women about that and it is something that is known to them, which they recognize at the end of the menses.
Fath al-Baari, 1/420
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: If a woman’s period ends before Fajr and she does ghusl after, what is the ruling?
He replied:
Her fast is valid if she was certain that her period had ended before dawn came. What matters is that the woman is certain that she has become pure (i.e., that her period has ended). Because some women think that they have become pure when they have not. Hence the women used to bring their cotton pads to ‘Aa’ishah (may Allaah be pleased with her) and ask them whether the sign of purity was there, and she would say to them: “Do not be hasty until you see the white discharge.”
Women have to wait until they are certain that the menses has ended. If a woman has become pure, then she should form the intention to fast even if she does not do ghusl until after dawn comes. But she should also pay attention to the prayer and hasten to do ghusl so that she can pray Fajr on time.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 17/question no. 53
The questioner did ghusl at a time when she was not certain that her period had ended, and she discovered later on that she was in fact pure, after sunset according to her own account.
Based on this, what she did was not correct, and her fast on that day was not valid, so she has to make up that day.
We ask Allaah to grant her beneficial knowledge and enable her to do righteous deeds.
And Allaah knows best.

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