Pilgrimage, & Dought & clear, - * She is not sure whether she was taahir when she did tawaaf al-ifaadah. What does she have to do now?

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I entered ihram for Hajj and on the morning of the day on which I was going to do tawaaf al-ifaadah, I woke up and I though that I had had an erotic dream, but I was not sure, and I did tawaaf al-ifaadah although I was not sure. I hope that you can advise me as to exactly what I have to do. Please note that I am now living in Jeddah, but when I entered ihram for Hajj I did so from Egypt, but now I cannot go back and enter ihraam from Egypt. I am afraid that my Hajj may not be valid.
Praise be to Allaah.
Firstly:
Purity – greater and lesser – is a condition of tawaaf being valid according to the majority of scholars. If a person does tawaaf when he is in a state of greater or lesser impurity (if he is junub or has broken his wudoo’) his tawaaf is not valid and he has not exited ihram fully, so it is forbidden for him to have intercourse, and he has not exited ihram until he performs tawaaf.
Secondly:
If a person is not sure whether he is taahir and is uncertain about that, then he does not have to do ghusl, because the basic principle is that a person is taahir. Based on this, your tawaaf is valid so long as you were not certain that you had had an erotic dream and did not see any maniy (fluid emitted at climax). So there is no need to worry in this case.
And Allaah knows best.

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Pilgrimage, & Dought & clear, - * Why did the Rightly Guided Caliphs switch from tamattu ‘ to ifraad (in Hajj)?

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Why did the Rightly Guided Caliphs (may Allah be pleased with them) switch from tamattu‘ to ifraad (in Hajj), when they were the most keen of people to do good?.
Praise be to Allaah.
The Rightly Guided Caliphs switched to enjoining ifraad in Hajj for a reason they had when they thought that if people did tamattu‘ and did Hajj and ‘Umrah in one journey, the Ka‘bah would be left with no one visiting it in ‘Umrah and performing tawaaf and saa‘i (at other times of the year), because travelling at that time was very hard and it was difficult for a person to visit the Ka‘bah repeatedly. So if they were to do both ‘Umrah and Hajj in one trip and they limited themselves to that, for the rest of the year the Ka‘bah would be neglected. So they thought that ifraad was better so that the Ka‘bah would be visited throughout the year. They interpreted the instructions of the Prophet (blessings and peace of Allah be upon him), which was aimed at dispelling the false belief that prevailed during the Jaahiliyyah, when the people of Jaahiliyyah used to say “ ‘Umrah cannot be performed during the months of Hajj” and “When Safar comes to an end and their posteriors have healed (from the effects of lengthy periods in the saddle when travelling to for Hajj) and the tracks (of their mounts) have vanished, it becomes permissible for the one who wants to do ‘Umrah to do so”, meaning that no one could do ‘Umrah until sometime had passed after Hajj. The purpose behind that was that the Ka‘bah should always be visited. Hence Shaykh al-Islam (may Allah have mercy on him) said during his Hajj: If a person does ‘Umrah only on one trip and Hajj only in one trip, in that case ifraad is preferable, with no difference of opinion.” This is what he said, may Allah have mercy on him.
Perhaps he took that from the actions of the Rightly Guided Caliphs (may Allah be pleased with them), but one may feel uncomfortable with this view, so one could say that tamattu‘ is definitely best, because the Messenger (blessings and peace of Allah be upon him) enjoined it and encouraged it, and he did not say that it was only applicable for the one who had not visited before. As he did not make any exception, it is known that tamattu‘ is best and that the view of the Rightly Guided Caliphs (may Allah be pleased with them) was only on the basis of what they thought was best. But following the general meaning of the words of the Messenger (blessings and peace of Allah be upon him) is more appropriate. End quote.
Majmoo‘ Fataawa Ibn ‘Uthaymeen (22/63, 64).

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Pilgrimage, & Dought & clear, -

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My question is about reciting the Talbiyah in unison. I have read your fatwa and the comments of Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him). I would like to know: What should a person do if he is on the bus and it is difficult for them to recite the Talbiyah individually, and even if they start to do that, they end up reciting it together. The Sahaabah (may Allah be pleased with them) did not travel altogether in the same group; they may have been far from one another. So do the pilgrims have a reason for doing that, i.e., reciting the Talbiyah in unison? Especially because of the fitnah that may result for the one who acts differently from the people, most of whom think it is permissible to do that. I also want to ask: is it better for a person to remain silent because he cannot help reciting with them otherwise, or should he recite it with them? May Allah bless you for explaining this important matter.
Praise be to Allaah.
Reciting the Talbiyah in unison was not related from the Prophet (blessings and peace of Allah be upon him) or from his Companions. Hence a number of scholars stated that this is an innovation (bid‘ah).
It says inFataawa al-Lajnah ad-Daa’imah(11/358): What is the ruling on pilgrims reciting the Talbiyah together, whereby one person says it and the others follow?
Answer: It is not permissible to do that because it was not narrated from the Prophet (blessings and peace of Allah be upon him) or from the Rightly Guided Caliphs who succeeded him (may Allah be pleased with them). Rather it is an innovation. End quote.
This applies to those who deliberately recite the Talbiyah in unison. As for the one who is reciting the Talbiyah with other people nearby, and their voices coincide unintentionally, there is no blame on him.
What usually happens when people are together, reciting the Tabliyah out loud, is that their voices will coincide sometimes. If the people around you are reciting the Talbiyah in unison, you should not keep quiet; rather you should recite the Talbiyah out loud too.
If you are afraid that this may result in negative consequences, if the people around you notice that you are reciting the Talbiyah on your own, then recite in a quiet voice, But remaining silent is not appropriate, because the Talbiyah is a righteous deed and a beneficial act of worship.
An-Nasaa’i (2753), at-Tirmidhi (829), Abu Dawood (1814) and Ibn Maajah (2923) narrated from as-Saa’ib ibn Khallaad that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Jibreel came to me and said: ‘O Muhammad! Tell your companions to raise their voices when reciting the Talbiyah.’” Classed as saheeh by al-Albaani inSaheeh an-Nasaa’i.
A version narrated by Ibn Maajah says: “Let them raise their voices when reciting the Talbiyah, for it is one of the symbols of Hajj.”
At-Tirmidhi (827) and Ibn Maajah (2896) narrated from Abu Bakr as-Siddeeq that the Prophet (blessings and peace of Allah be upon him) was asked: Which (actions of) Hajj are best? He said: “Raising the voice in Talbiyah and slaughtering the sacrificial animal.”
Classed as saheeh by al-Albaani inSaheeh at-Tirmidhi.
And Allah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She purified herself following her menses then she saw some drops of blood

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After a woman purified herself, she started to see some small drops of blood. Should she break her fast and stop praying, or what should she do?.
Praise be to Allaah.
Women’s problems with their menses are endless, and one of the causes of that is their use of contraceptive pills and pills used to prevent menstruation.
People never used to face such problems before. It is true that there have always been some problems since the Prophet (peace and blessings of Allaah be upon him) came and since women were created, but this situation where people are so confused is something regrettable. However, the basic principle is that if a woman becomes pure (her period ends) and she sees the tuhr (white discharge) which signals that her period has indeed ended, then any brownish or yellowish discharge that she sees after that, or any drops or wetness, is not menses, so it does not prevent her form praying, fasting or having intercourse with her husband, because it is not menses.
Umm ‘Atiyyah (may Allaah be pleased with her) said: “We used not to regard the yellowish or brownish discharge after the tuhr as anything important.” Narrated by al-Bukhaari. Abu Dawood added the phrase “after the tuhr”. Its isnaad is saheeh.
Based on this we say: Everything that happens after the definite tuhr does not affect the woman and it does not prevent her from praying, fasting and having intercourse with her husband. But she should not be in a hurry to see the tuhr because some women, when the flow becomes lighter, hasten to do ghusl before seeing the tuhr. Hence the women of the Sahaabah used to send pieces of cotton to the Mother of the Believers ‘Aa’ishah on which there were traces of yellow, and she would say to them: “Do not hasten until you see the white discharge.”
Shaykh Muhammad ibn ‘Uthaymeen , Majmoo’at As’ilah tahumm al-Usrah al-Muslimah, p. 25.

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