Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - 18* Ruling on du‘aa’ after the Talbiyah in Hajjand ‘Umrah

gb

Share ::-

- -

Is it permissible to add some du‘aa’s (supplications) to the Talbiyah? Is it permissible to add to the Talbiyah the words “Rabbana nas’aluka al-Jannah wa na‘oodhu bika min an-naar (Our Lord, we ask You for Paradise and we seek refuge with You from the Fire)” and other du‘aa’s?
-
Praise be to Allah.
The scholars are unanimously agreed that it is recommended for the pilgrim in ihram for Hajj and ‘Umrah to recite the Talbiyah a great deal: “Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamd wa’l-ni‘mata laka wa’l-mulk, laa shareeka lak(Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).” Then when he has finished it, he may send blessings upon the Prophet (blessings and peace of Allah be upon him) and ask Allah for whatever he wants, such as asking Him for Paradise and seeking refuge with Him from Hell.
A hadith to that effect was narrated from the Prophet (blessings and peace of Allah be upon him), but its isnaad is da‘eef.
Ad-Daaraqutni (2507) and al-Bayhaqi inas-Sunan al-Kubra(5/46) narrated from Khuzaymah ibn Thaabit (may Allah be pleased with him) that when the Prophet (blessings and peace of Allah be upon him) had finished his Talbiyah, he would ask Allah for His good pleasure and forgiveness, and he would seek refuge in His mercy from the Fire.
Al-Haafiz Ibn Hajar said inBuloogh al-Maraam: Its isnaad is da‘eef (weak). See:Talkhees al-Habeer(1005).
Al-Qaasim ibn Muhammad ibn Abi Bakr as-Siddeeq said: It was enjoined after completing the Talbiyah to send blessings upon the Prophet (blessings and peace of Allah be upon him).
Imam ash-Shaafa ‘i (may Allah have mercy on him) said:
Rationally speaking, the one who recites the Talbiyah is coming to Allah and his utterance of the Talbiyah reflects the fact that he is responding to the caller who called to Allah. Part of making supplication perfect and making it more hopeful of a response is sending blessings upon the Prophet (blessings and peace of Allah be upon him) and asking Allah, may He be exalted, after that, by virtue of sending blessings upon the Prophet (blessings and peace of Allah be upon him), for Paradise and seeking refuge with Him from Hell, for that is the greatest one may ask Him for. And after that he may ask for whatever he wants.
End quote fromMa‘rifat as-Sunan wa’l-Athaarby al-Bayhaqi (8/35)
He also said:
What I prefer is for the individual to limit the Talbiyah to the words that were narrated from the Prophet (blessings and peace of Allah be upon him) and not to add anything to it except what has been narrated from the Prophet (blessings and peace of Allah be upon him), and to glorify Allah, may He be exalted, and call upon Him after completing the Talbiyah and pausing.
End quote fromal-Umm(2/169-170)
An-Nawawi (may Allah have mercy on him) said:
It is recommended (mustahabb), after completing the Talbiyah, to send blessings upon the Messenger of Allah (blessings and peace of Allah be upon him) and to ask Allah, may He be exalted, for His good pleasure and Paradise, and to seek refuge with Him from Hell, then to offer whatever supplication one wants.
End quote fromal-Majmoo‘(7/260)
Ibn Qudaamah (may Allah have mercy on him) said: When the individual has completed the Talbiyah, he should send blessings upon the Prophet (blessings and peace of Allah be upon him) and offers supplication for whatever he wants of good in this world and the hereafter.
End quote fromal-Mughni(5/107)
Ibn Qaasim (may Allah have mercy on him) said in his commentary onar-Rawd al-Murbi‘(3/574): It is Sunnah to offer supplication after the Talbiyah, asking for whatever one wants, and there is no difference of scholarly opinion on that point, because this is a time when supplication is likely to receive a response. So he should ask Allah for Paradise and seek refuge with Him from Hell. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The muhrim (pilgrim in ihram) should recite the Talbiyah a great deal, especially at changes of time and place, such as when going up or down (whilst travelling?), or when night or day come, and after that he should ask Allah for His good pleasure and Paradise, and seek refuge in His mercy from Hell.
End quote fromFataawa Ibn ‘Uthaymeen(24/378)
And Allah knows best.






-
-
:: Share ::

- - - -

-

Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * He did Hajj ifraad then he did ‘Umrah after Hajj from his city; does it count as Hajj tamattu‘?

gb

Share ::-

- -

I work in Riyadh and I did Hajj this year, 1433 AH, praise be to Allah. I did Hajj ifraad [Hajj on its own, without ‘umrah]. Then I went back to Riyadh, then I entered ihram for ‘umrah on 28th Dhu’l-Hijjah. Am I now doing tamattu‘ [Hajj and ‘umrah together, exiting ihram in between]? Do I have to offer a hadiy (sacrificial animal) or not? May Allah reward you with good.
-
Praise be to Allah.
One of the conditions of tamattu‘ being valid is that ‘umrah should be done before Hajj during the months of Hajj. Then when the pilgrim has finished his ‘umrah, he enters ihram for Hajj. If he does Hajj ifraad, and then when he has finished the actions of Hajj he does ‘umrah, this is not tamattu‘; rather it is ifraad.
An-Nawawi (may Allah have mercy on him) said: With regard to tamattu‘, the original format is for the pilgrim to enter ihram from the miqaat of his country, then enter Makkah and complete the actions of ‘Umrah, then begin his Hajj from Makkah.
End quote fromal-Majmoo‘(7/168)
Al-Kaasaani (may Allah have mercy on him) said: With regard to tamattu‘, according to Islamic terminology, this refers to someone who is not a resident of Makkah who enters ihram for ‘Umrah and does the actions of tawaaf and sa‘i during the months of Hajj, then he enters ihram for Hajj in the months of Hajj, and does Hajj in the same year (as his ‘umrah).
End quote fromBadaa’i‘ as-Sanaa’i‘(2/168)
See alsoash-Sharh al-Mumti‘(7/82)
And Allah knows best.






-
-
:: Share ::

- - - -

-

Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * What are the things which, if the person who is performing tawaaf does them, do not spoil his tawaaf?

gb

Share ::-

- -

What are the things that do not spoil tawaaf and do not make it essential to start it all over again?
-
Praise be to Allah
Firstly:
One of the conditions of tawaaf being valid is doing the circuits consecutively, in the sense that the seven circuits are done one after another, without any lengthy interruption between them.
See:al-Mughni(5/248)
If a person does two circuits, then interrupts his tawaaf for an hour, for example, in order to go and look for his friend or to sit and chat with him, his tawaaf is rendered invalid and he must start all over again. But if the interruption is brief, such as if it is for a minute or so, then that does not spoil tawaaf.
The scholars granted a concession to the person performing tawaaf if a bier is brought for the funeral prayer, or the iqaamah (call immediately preceding an obligatory prayer) is given; in that case he may pray and then complete his tawaaf, and does not have to start all over again.
It says inal-Mawsoo‘ah al-Fiqhiyyah(8/213):
The fuqaha’ are unanimously agreed that if a person begins tawaaf, then the iqaamah is given for an obligatory prayer, he may interrupt his tawaaf and pray with the congregation, then he may resume his tawaaf, because he did something that is prescribed, so it did not spoil his tawaaf, like a brief action.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Continuity between the circuits of tawaaf is an essential condition, but some of the scholars granted a concession for things such as the funeral prayer, or becoming tired and resting for a moment, then resuming tawaaf, and so on.
End quote fromMajmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen(22/296)
He also said:
With regard to tawaaf and sa‘i, it is stipulated that it be done continually, which means making the circuits consecutive. If there is a lengthy interruption between them, the first circuits are rendered invalid, and the individual must start tawaaf all over again. But if the interruption is brief, such as if he sits down for two or three minutes, then gets up and completes his tawaaf, there is nothing wrong with that. But if the interruption lasts for an hour or two, then this is a lengthy interruption which means that he must repeat tawaaf.
End quote fromal-Liqa’ ash-Shahri(16/22)
The shaykh (may Allah have mercy on him) was asked:
If a person does four circuits of tawaaf, then he interrupts tawaaf because of prayer or the crowds, then completes it after that, after an interruption of twenty-five minutes, what is the ruling on this tawaaf?
He replied:
This tawaaf was interrupted by a lengthy interruption; if he had interrupted it for the prayer, that would have been a brief interruption, because the prayer does not take longer than ten minutes, or quarter of an hour, or thereabouts. But twenty-five minutes is a lengthy interruption which makes it invalid to connect the circuits to one another. Based on that, he must repeat his tawaaf in order for it to be valid, because tawaaf is a single act of worship, so it is not possible to do its parts piecemeal, with interruptions of twenty-five minutes or more between its parts.
End quote fromMajmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen(22/296)
Shaykh Ibn Jibreen (may Allah have mercy on him) was asked:
We did tawaaf al-ifaadah, and when we began tawaaf, in the first circuit we completed it, but the crowds were too much, so we went up to the second floor (of the mosque) to complete our tawaaf there. But we were still not able to complete it because the crowds were too much, so we went up onto the roof and we completed the remaining circuits on the roof. Is the tawaaf we did in this manner valid, or do we have to repeat it?
He replied:
It is valid, and you are excused, although it would have been better for you to be patient and put up with the crowds in the courtyard. But because you found it too difficult and you went up to the second floor and did one or two more circuits there, but you were not able to complete it, so you went up to the roof, all of that is excused.
End quote from the shaykh’s website:
http://ibn- jebreen.com /books /8-224-7689-33 17.htm
Secondly:
One of the conditions of tawaaf being valid, according to the majority of scholars, is being free of minor impurity. So if the person who is performing tawaaf loses his wudoo’, his tawaaf is rendered invalid – according to this view – and he has to do wudoo’ and repeat his tawaaf. However there is a difference of scholarly opinion concerning this matter, which has been discussed in fatwa no. 34695
Thirdly:
Tawaaf is not spoiled by eating, drinking, sleeping or speaking.
An-Nawawi (may Allah have mercy on him) said:
It is makrooh (disliked) for the person performing tawaaf to eat whilst doing it, and the objection to his drinking is less emphatic, but tawaaf is not rendered invalid by either or both of these actions.
Ash-Shaafa‘i said:
There is nothing wrong with drinking water whilst doing tawaaf and it is not makrooh – in the sense of it being a sin – but I prefer not doing that, because not doing it is better in terms of etiquette.
End quote fromal-Majmoo‘(6/46)
He also said:
If a person falls asleep whilst doing tawaaf or partway through it, in a way that does not invalidate his wudoo’, then the more correct view is that his tawaaf is still valid in that case.
End quote fromal-Majmoo‘(8/16)
Al-Khateeb ash-Sharbeeni (may Allah have mercy on him) said:
If he falls asleep whilst doing tawaaf in a manner that does not invalidate his wudoo’, his tawaaf is not spoiled.
End quote fromMughni al-Muhtaaj(2/244)
Limiting sleep to that which does that not invalidate wudoo’ is based on what is referred to above of the difference of scholarly opinion concerning that, which is whether being free of minor impurity is essential in order for tawaaf to be valid.
Shaykh Saalih al-Fawzaan (may Allah preserve him) said:
Talking whilst doing tawaaf is permissible, but it is better for the Muslim who is circumambulating the House of Allah, may He be exalted, to focus on worship, dhikr and du‘aa’, and not to be distracted by ordinary talk, because being distracted by ordinary talk is contrary to what is preferable. But that does not affect the validity of his tawaaf. Permissible kinds of talk do not affect the validity of tawaaf, although not doing that is preferable.
End quote fromMajmoo‘ Fataawa ash-Shaykh Saalih ibn Fawzaan(2/485)
And Allah knows best.







-
-
:: Share ::

- - - -

-