Pilgrimage, & Dought & clear, - * Some people insist on praying the two rak’ahs of tawaaf behind Maqaam Ibraaheem even on days when it is crowded

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M NajimudeeN - INDIA
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Sometimes there is severe crowding in the mataaf (place of tawaaf around the Ka’bah) and some ignorant people pray there, close to the Maqaam, and get in the way of other people's tawaaf, and some of them make a circle around the one who is praying (to shield him). Is there any blame on us if we push them, especially when there is severe crowding?
Praise be to Allaah.
Those who pray behind Maqaam Ibraaheem and insist on praying there, even though the people who are doing tawaaf need their space, are wronging themselves and wronging others, and they are sinners, trangressors and wrongdoers. They have no right to this space and you have the right to push them and to walk in front of them, and to step over them when they are prostrating, because they have no right to this space at all, and the fact that they are insisting on being in this space undoubtedly stems from their ignorance, because the two rak’ahs of Tawaaf may be done anywhere in the Mosque. A person can move away from the place where people are doing tawaaf and pray two rak’ahs. Even Ameer al-Mu’mineen ‘Umar ibn al-Khattaab (may Allaah be pleased with him) prayed the two rak’ahs of tawaaf in Dhu Tuwa, which is far away from al-Masjid al-Haraam, and is not even in al-Masjid al-Haraam.
People have to fear Allaah with regard to themselves and with regard to their brothers, and not pray behind Maqaam Ibraaheem when the people need this space for tawaaf. If a person does that, he has no protection and we may push him or interrupt his prayer, and we may step over him when he is prostrating, because he is the one who is transgressing and doing wrong –Allaah forbid. End quote.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him).
Fataawa ‘Ulama’ al-Balad al-Haraam (p. 220).
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Pilgrimage, & Dought & clear, - * If a woman who is doing ‘Umrah gets her period, she should wait until she becomes pure

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I went for ‘Umrah with my family, and when we reached Jeddah my wife got her period. I completed ‘Umrah on my own, without my wife. What is the ruling with regard to my wife?.
Praise be to Allaah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on her) said:
The ruling with regard to your wife is that she should stay until she becomes pure (i.e., her period ends and she does ghusl), then she should make up her ‘Umrah, because when Safiyyah got her period, the Prophet (peace and blessings of Allaah be upon him) said: “Is she keeping us (from leaving)?” They said: “She has already done tawaaf al-ifaadah.” He said: “Then let her set out.”
The words of the Prophet (peace and blessings of Allaah be upon him), “Is she keeping us (from leaving)?” indicate that a woman who gets her period before doing Tawaaf al-Ifaadah has to stay until she becomes pure and then do tawaaf. The same applies to the tawaaf of ‘Umrah because it is one of the pillars or essential parts of ‘Umrah, just as Tawaaf al-Ifaadah is one of the essential parts of Hajj. If a woman who is doing ‘Umrah gets her period before she does tawaaf, then she must wait until she becomes pure and then do tawaaf.
From Sitteen Mas’alah fi’l-Hayd .

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Pilgrimage, & Dought & clear, - * He is travelling from Riyadh to his family in the south, then he will enter ihram from their miqaat

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I am currently in Riyadh and I have decided to go for Hajj in sha Allah, and we are currently (28 Dhu’l-Qa‘dah) in the days of Hajj??
My question is: is it acceptable for me to go now to my family, who are in the south, to visit them and from there I will go to Hajj and enter ihram from the miqaat designated for that area? When do I have to form the intention for Hajj? Do I have to have the intention before the months of Hajj begin, namely Shawaal and Dhu’l-Qa‘dah and Dhu’l-Hijjah?.
Praise be to Allaah.
Firstly:
It is permissible for one who is in Riyadh and has decided to go for Hajj, to visit his family in the south, then when he wants to go for Hajj he may enter ihram from their miqaat, because of the report narrated by al-Bukhaari (1524) and Muslim (1181) from Ibn ‘Abbaas (may Allah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) defined the miqaat of the people of Madeenah 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. And he said: “And these miqaats are for the people at those very places, and besides them for those who come through those places with the intention of performing Hajj and 'Umrah.
The words “And these miqaats are for the people at those very places, and besides them for those who come through those places with the intention of performing Hajj and 'Umrah” include the scenario asked about here.
Secondly:
With regard to the intention for Hajj, it may refer to two things:
1.
The decision to perform Hajj; there is no specific time for this. A Muslim may decide to do Hajj from the beginning of the year, or he may decide to do it a few days before Hajj begins.
Many Muslims intend to do Hajj in the following year, i.e., one year before Hajj, and there is nothing wrong with this. Rather it is something that is approved of because it is resolving to do something good.
2.
What may be meant by intention is starting to do the rituals. This is only prescribed in the months of Hajj and not before. It comes after passing the miqaat and wanting to embark upon the rituals of Hajj by entering ihram and reciting the Talbiyah.
The month of Hajj are Shawwaal, Dhu’l-Qa‘dah and the first ten days of Dhu’l-Hijjah.
Entering ihram for Hajj before these months is makrooh and there is a difference of scholarly opinion as to whether it is valid.
Ibn Qudaamah (may Allah have mercy on him) said: If a person wants to do Hajj and the months of Hajj have begun, when he reaches the miqaat the best thing for him to do is to do ghusl. The words “and the months of Hajj have begun” indicate that it is not appropriate to enter ihram for Hajj before the months of Hajj have begun. This is what is preferable, because entering ihram for Hajj before the months of Hajj have begun is makrooh, because it is entering ihram for it before its time has come. It is akin to entering ihram for it before reaching the miqaat; moreover there is a difference of scholarly opinion concerning its validity. If a person enters ihram for it before its months have begun it is valid, and if he remains in his ihram until the time for Hajj begins, it is permissible. This was stated by Ahmad; it is also the view of al-Nakha‘i, Maalik, al-Thawri, Abu Haneefah and Ishaaq.
‘Ata’, Tawoos, Mujaahid and al-Shaafa‘i said: He should make it ‘Umrah, because Allah, may He be exalted, says:“The Hajj (pilgrimage) is (in) the well-known (lunar year) months” [al-Baqarah 2:197], i.e., the time for Hajj is limited to these months, or the months of Hajj are known months. As it is proven that this is the time for it, it is not permissible to enter ihram for it too soon, as is also the case with the times of prayer.
End quote fromal-Mughni, 3/119.
And Allah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * If a woman’s period ends before Fajr

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I was menstruating and I became pure (my period ended) before the adhaan for Fajr, but because I was tired I did not do ghusl until the adhaan was given for Fajr. Should I complete this day’s fast, knowing that I had the intention of fasting this day before the adhaan?.
Praise be to Allaah.
If a menstruating woman becomes pure before Fajr then she should have the intention of fasting and her fast is valid, even if she does not do ghusl until after dawn comes.
The same ruling applies to one who is junub (in a state of impurity following sexual activity) if he does not do ghusl until after dawn comes.
Al-Bukhaari (1962) and Muslim (1109) narrated from Sulaymaan ibn Yasaar that he asked Umm Salamah (may Allaah be pleased with her (about a man who wakes up junub – can he fast? She said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to wake up junub not from a wet-dream and he would fast.
Al-Nawawi (may Allaah have mercy on him) said:
The scholars of these cities are unanimously agreed that the fast of one who is junub is valid, whether that was as the result of a wet dream or of intercourse.
If the blood of menstruation or nifaas (post-partum bleeding) stops at night, then dawn comes before the woman does ghusl, her fast is valid and she has to complete it, whether she did not do ghusl deliberately or because she forgot, with or without an excuse. The same applies to one who is junub. This is our view and the view of all the scholars, apart from that which was narrated from some of the salaf but we do not know whether it is saheeh or not.
And Allaah knows best.
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