Pilgrimage, & Dought & clear, - * It is permissible to circumambulate the Ka‘bah (tawaaf) at anytime, day or night

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Is it possible for a person to do ‘Umrah at any time of the day or night? Or must the actions of ‘Umrah be done at a specific time of day?
What I mean by my question is:
All the actions of ‘Umrah are obligatory, so is it possible for a person to do tawaaf (circumambulation of the Ka ‘bah) after ‘Isha’ prayer, if he reaches Makkah before ‘Isha’ time?
Praise be to Allah.
There is no specific time for circumambulation of the Ka‘bah (tawaaf); rather whenever a person who wants to perform Hajj or ‘Umrah, or the person who wants to perform tawaaf, reaches the Ka‘bah, he may perform tawaaf at any time he wants of the night or day, even if that is during the times when the prayer is disallowed, because the Prophet (blessings and peace of Allah be upon him) said: “O Banu ‘Abd Manaaf, do not prevent anyone from circumambulating this House or praying at any time he wants, night or day.”
Narrated by at-Tirmidhi, 868; classed as saheeh by Shaykh al-Albaani.
And Allah knows best.

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Pilgrimage, & Dought & clear, - * Specifying the name of the person on whose behalf the sacrifice is being offered

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Do I have to slaughter the hadiy (sacrificial animal) myself or is it permissible to appoint one of the companies or banks in Makkah that specialise in that (to do it on my behalf)?
Praise be to Allah.
The individual is not obliged to slaughter his hadiy himself; it is permissible to appoint a trustworthy person to do that on his behalf. However it is important to note something that has to do with appointing or delegating someone to do that on one’s behalf, which is that at the time of slaughter, it is essential to state the name of the one on whose behalf it is being done. So the one who is doing the actual slaughter should intend that it is on behalf of So and so; it is not permissible to slaughter a number of sheep, for example, on behalf of a number of people without stating the names with each slaughter.
Based on that, it is not permissible to appoint companies or banks that do not specify the names of the people on whose behalf the sacrifice is being offered, except in the case of necessity, when it is not possible for the individual to go to the slaughter place himself or to find a trustworthy person to slaughter the sacrifice on his behalf.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Some Hajj groups collect money from the pilgrims for the hadiy (sacrifice), and they slaughter the animals on their behalf, but they may fail to mention the name of the one on whose behalf the sacrifice is offered at the time of slaughtering each animal. Is this permissible?
He replied: This is not permissible. It is essential to state on whose behalf this sacrifice is being offered every time an animal is slaughtered. For example, if there are thirty men in the group, and he (the person who is offering the sacrifice on their behalf) buys thirty sheep for them, he should have a list of their names in front of him, and every time he brings a sheep forward (for slaughter), he should say: “This is on behalf of So and so,” because it is essential to state on whose behalf it is being offered. If he just sacrifices thirty sheep on behalf of thirty men, that is not valid.
End quote fromal-Liqa’ ash-Shahri, 73/32
He (may Allah have mercy on him) was also asked: We have heard that you warned people against giving money to these companies, but what is the solution with regard to what has happened in the past? We did Hajj more than once, and we gave money to these companies and they did not take our names. What is the ruling on what was done in the past? Is it acceptable? If it is not acceptable, what do we have to do?
Answer: We did not warn against giving the hadiy (sacrifice), because in fact the hadiy is necessary. The individual has two choices: either to give money to these companies or to sacrifice it himself and leave it on the ground, in which case neither he nor anyone else will benefit from it. If the person is able to slaughter his hadiy and eat from it, give some of it as a gift and give some of it in charity, then undoubtedly this is much better. This is possible for some people who have acquaintances in Makkah and are able to delegate them to do this on their behalf, telling them: Slaughter the hadiy on our behalf. In that case he can benefit from it, or he can go to Makkah, go to the slaughterhouse and buy an animal and slaughter it there, and he will find people crowding around him to take it from him. But what I think is a serious mistake is to send the cost of the sacrifice to another country so that it can be sacrificed there. This is the thing for which there is no basis. The Prophet (blessings and peace of Allah be upon him) used to send the sacrificial animal to Makkah to be sacrificed in Makkah. There is no report from him, either in a saheeh (sound) or da‘eef (weak) hadeeth, that suggests that he sent his sacrificial animal (udhiyah) to any other place; rather he used to slaughter it in his house, and they would eat from it, give some of it as gifts and give some as charity.
End quote fromal-Liqa’ ash-Shahri, 34/17
If the company writes down the name of the person on whose behalf the sacrifice is being offered, and hangs it around the sheep’s neck, as some companies do, and the slaughterer forms the intention that this sacrifice is on behalf of the person whose name is written on this paper, then that is acceptable and valid. It fulfils the need to specify on whose behalf the sacrifice is being offered, and it is not necessary to mention the person’s name after that.
And Allah knows best.

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Pilgrimage, & Dought & clear, - * If he came from Egypt to visit his father in ad-Dammaam, and was intending to perform ‘Umrah, from where should he enter ihram?

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In sha Allah I am going to go to ad-Dammaam for five days, to see my father who works there; this is my intention.
Question 1: is it permissible for me to change my intention there and enter ihram for ‘Umrah from there?
Question 2: if the answer is yes, do I have to stay in ad-Dammaam for three days before entering ihram for ‘Umrah, or can I enter ihram for ‘Umrah at any time?
Question 3: what is the miqaat from which I have to enter ihram for ‘Umrah and put on the ihram garments?
Praise be to Allah.
If you are travelling to visit your father, then you decide to do ‘Umrah, there is no stipulation requiring you to stay in ad-Dammaam for three days; rather you can go for ‘Umrah whenever you want, and enter ihram from the miqaat from which the people of ad-Dammaam enter ihram, which is Qarn al-Manaazil (as-Sayl al-Kabeer), near at-Taa’if.
The basic principle is that whoever comes wanting to do ‘Umrah must enter ihram from the miqaat, and the miqaat of the people of Egypt is al-Juhfah or Raabigh. But if a person is going to go to another city, such as al-Madinah, Riyadh or ad-Dammaam, it is permissible for him to delay ihram, then enter ihram from the miqaat of the people of the city that he goes to.
And Allah knows best.

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Hajj, - Hukm al-Hajj wa'l-'Umrah (rulings on Hajjand 'Umrah), Dought & clear, - * Repeating Hajj

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Is it good to repeat Hajj every year for the one who wants to do that
and for whom it is not difficult, or is it better to do it every three
years or every two years?.
Praise be to Allaah.
Allaah has enjoined Hajj upon every adult accountable Muslim who is
able to do it once in a lifetime. Anything more than that is voluntary
and is an act of worship by means of which he may draw closer to
Allaah. There is no report that specifies a particular number for
voluntary Hajj, rather the number of times it is repeated depends on
the person's financial situation, his health and the circumstances of
other around him such as his relatives and the poor, and other
interests of the ummah, how much of his time and money he devotes to
supporting the ummah, on his position within the ummah and whether it
is of more benefit for the ummah for him to stay or to travel for Hajj
etc.. So each person should look at his own circumstances and what is
better for him and the ummah, and give precedence to that.
And Allaah is the Source of strength.

Hajj, - Hukm al-Hajj wa'l-'Umrah (rulings on Hajjand 'Umrah), Dought & clear, - * Hajj is not obligatory for a person who does 'Umrah during the months of Hajj

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Before the begining of the month of Haj, I did my umrah before the
month of Haj, some one told me that Haj is wajeeb on me now , although
I have already did haj 2 years back, please clarify the same?.
Praise be to Allaah.
What this person told you is not correct, because Hajj is only
obligatory once in a lifetime, because of the hadeeth of Ibn 'Abbaas,
which says that al-Aqra' ibn Haabis asked the Prophet (peace and
blessings of Allaah be upon him): "O Messenger of Allaah, is Hajj (to
be done) every year or only once?" He said: "One once, and whoever
does more than that, it is a voluntary (act of worship)." Narrated by
Abu Dawood, 1721; classed as saheeh by al-Albaani.
Since you did Hajj before that, then you do not have to do Hajj again.
There are three months of Hajj: Shawwaal, Dhu'l-Qi'dah and
Dhu'l-Hijjah. Perhaps this person understood from the fact that they
are called the months of Hajj that whoever does 'Umrah during these
months is obliged to do Hajj. But this is incorrect, rather the reason
why they are called the months of Hajj is that Hajj must happen during
these months, not before or after them.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked about a
man who did Hajj tamattu', then after doing 'Umrah he went back to his
city and did not do Hajj - does he have to do anything (offer any
expiation or ransom)?
He replied: You do not have to do anything, because if a person is
doing Hajj tamattu' and enters ihraam for 'umrah, then decides not to
do Hajj before he enters ihraam for Hajj, then he does not have to
offer any expiation or ransom, unless he vowed to do Hajj this year.
If he made such a vow then he is obliged to fulfil his vow.
Fataawa Ibn 'Uthaymeen, 2/679.

Hajj, - Hukm al-Hajj wa'l-'Umrah (rulings on Hajjand 'Umrah), Dought & clear, - * Should he do more Hajj or is once enough?

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Is it good to do more than one hajj or is it better to do only one hajj?.
Praise be to Allaah.
With regard to what is obligatory, Hajj is only required once in a
lifetime. It was narrated that Abu Hurayrah said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) addressed us and
said: "O people, Allaah has enjoined Hajj on you, so perform Hajj." A
man said: "Is it every year, O Messenger of Allaah?" He remained
silent until (the man) said it three times. Then the Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "If I said
yes it would be obligatory and you would not be able to do it." Then
he said: "Be content what I leave with you, for those who came before
you were destroyed because they asked too many questions and argued
with their Prophets. If I tell you to do something then do as much of
it as you can, and if I tell you not to do something then abstain from
it." Narrated by Muslim, 1337.
It was narrated from Ibn 'Abbaas that al-Aqra' ibn Haabis asked the
Prophet (peace and blessings of Allaah be upon him): "O Messenger of
Allaah, is Hajj every year or just once?" He said: "It is only once,
and whoever does more than that, it is a voluntary (act of worship)."
Narrated by Abu Dawood, 1721; classed as saheeh by al-Albaani.
With regard to what is preferable, the more a Muslim does of Hajj, the
better, even if he can do Hajj every year. There are reports which
encourage doing Hajj a great deal, such as the following:
1 - It was narrated from Abu Hurayrah that the Messenger of Allaah
(peace and blessings of Allaah be upon him) was asked: which deed is
best? He said: "Believing in Allaah and His Messenger." He was asked:
Then what? He said: "Jihad for the sake of Allaah." He was asked: Then
what? He said: "An accepted Hajj." Narrated by al-Bukhaari, 26;
Muslim, 83.
2 - It was narrated that Abu Hurayrah (may Allaah be pleased with him)
said: I heard the Messenger of Allaah (peace and blessings of Allaah
be upon him) say: "Whoever does Hajj for the sake of Allaah, and does
not utter any obscenity or commit any immoral action, will go back
(sinless) as on the day his mother bore him." (al-Bukhaari, 1449;
Muslim, 1350).
3 - It was narrated that 'Abd-Allaah ibn Mas'ood said: The Messenger
of Allaah (peace and blessings of Allaah 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 by al-Tirmidhi, 810; al-Nasaa'i, 2631. Classed as saheeh by
Shaykh al-Albaani inal-Silsilah al-Saheehah, 1200.
And Allaah knows best.

Menstruation and Post-Natal bleeding, - Dought& clear, - * There is nothing wrong with a menstruating woman entering al-Madeenah al-Munawwarah

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Is it permissible for a woman to enter the sanctuary of Madeenah when she is menstruating? What should she do if she is menstruating and she enters the city of the Messenger of Allaah (peace and blessings of Allaah be upon him)?.
Praise be to Allaah.
Menstruating women are not forbidden to enter Makkah or Madeenah. There is nothing in the texts to suggest that they are not allowed to enter these cities. Rather the texts indicate the opposite. The women who come for Hajj and ‘Umrah can be menstruating and the only thing that they are not allowed to do is to circumambulate the Ka’bah. ‘Aa’ishah (may Allaah be pleased with her) was with the Prophet (peace and blessings of Allaah be upon him) during the Farewell Pilgrimage and she got her menses before she entered Makkah, but he (peace and blessings of Allaah be upon him) did not tell her not to enter the city until she became pure (her period ended)! Rather he told her to do all the rituals of Hajj except for Tawaaf around the Ka’bah, which she was to delay until she became pure. He (peace and blessings of Allaah be upon him) said: “Do everything that the pilgrims do, but do not circumambulate the House until you become pure.” Narrated by al-Bukhaari, 305; Muslim, 1211.
Don’t the women who live in Madeenah also menstruate? Do they go out of the city at that time? The point is that there is nothing wrong with a menstruating women entering Makkah or Madeenah and staying there. It is very clear and there is no need to look for evidence.
With regard to a menstruating woman entering the mosque (whether it is al-Masjid al-Haraam in Makkah, or the Mosque of the Prophet (peace and blessings of Allaah be upon him) in Madeenah, or any other mosque, we have explained in the answer to question no. 33649that it is not permissible for a menstruating woman to enter the mosque.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She was forced to touch the Mus-haf when she was menstruating

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I touched the Mus-haf and read from it when I was menstruating, over a woman who was possessed; she became hysteric and no one could read over her to calm her down. There was no one who could recite well except me, so I was forced to read. What is the ruling on what I did? Is there any sin on me?.
Praise be to Allaah.
It is not permissible for anyone who does not have wudoo’ (whether they are menstruating or otherwise) to touch the Mus-haf according to the majority of scholars, because the Prophet (peace and blessings of Allaah be upon him) said: “No one should touch the Mus-haf except one who is in a state of purity.” Narrated by Maalik inal-Muwatta’, 468; classed as saheeh by al-Albaani inIrwa’ al-Ghaleel, 122.
A menstruating woman may recite Qur’aan without touching the Mus-haf, according to the most correct view, such as if she recites what she has memorized, or if she holds the Mus-haf with a cloth and the like. She may also read from a Qur’aan that includes commentary, as is explained in the answer to question no. 2564, 60213.
You should have avoided touching the Mus-haf directly, and held it with something that would have formed a barrier, such as a clean cloth, or worn gloves, or turned the pages with a stick or pen and the like.
However, something forbidden took place. All you have to do is ask forgiveness of Allaah and repent to Him. We ask Allaah to forgive you, and we ask Him to accept your good deed and reward you for helping your sister.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Some drops come out of her and she is pregnant. Should she stop praying?

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Some coffee-coloured drops came out of my wife and she does not get her period sometimes. Should she fast and pray etc. knowing that she is one and half months pregnant?.
Praise be to Allaah.
Many of the scholars are of the view that a pregnant woman cannot menstruate. This is the view of two imams: Abu Haneefah and Ahmad (may Allaah have mercy on them).
See:al-Mughni, 1/443.
This view was also favoured by the scholars of the Standing Committee for Issuing Fatwas.
Others are of the view that a pregnant woman may menstruate. This is the view of Imam Maalik and Imam al-Shaafa’i (may Allaah have mercy on them).
See:al-Majmoo’(2/411-414)
This view was favoured by Shaykh Muhammad ibn Ibraaheem and Ibn ‘Uthaymeen (may Allaah have mercy on them).
This is so long as the blood meets the description of menstrual blood and comes at the normal time of menses.
This has been explained in the answer to question no. 23400.
Whatever the case, these drops that have come out from your wife are not menses, because they do not meet the description of menstrual blood and are not occurring at the time of menses.
So your wife is pure (taahir) and she may pray, fast and do all that women who are taahir do.

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Prayers on various occasions, - Dought & clear, - * What is the evidencefor offering the prayer for rain (salaat al-istisqa’)?

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What is the evidence for offering the prayer for rain (salaat al-istisqa’)?
Praise be to Allah.
Offering prayers for rain (salaat al-istisqa’) is Sunnah, as confirmed by saheeh hadeeths and the practice of the early generations of Islam. Ibn Qudaamah said: Prayer for rain is a confirmed Sunnah, proven by the practice of the Messenger of Allah (blessings and peace of Allah be upon him) and of his successors (the caliphs – may Allah be pleased with them).
End quote fromal-Mughni, 2/148
Abu Dawood (1165), at-Tirmidhi (558), an-Nasaa’i (1506) and Ibn Maajah (1266) narrated that Ishaaq ibn Abdillah ibn Kinaanah said: al-Waleed ibn ‘Uqbah, who was the governor of Madinah, sent me to ask Ibn ‘Abbaas about the prayer of the Messenger of Allah (blessings and peace of Allah be upon him) for rain (istisqa’). He said: The Messenger of Allah (blessings and peace of Allah be upon him) went out wearing modest clothes, walking humbly and beseeching Allah, until he reached the prayer place, where he ascended the minbar, but he did not give a khutbah like this khutbah of yours; rather he continued to offer supplication (du‘aa’), beseech Allah and recite takbeer, then he prayed two rak‘ahs as he used to pray at Eid.
Classed as hasan by al-Albaani inSaheehAbi Dawood, etc...
And Allah knows best.

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