Al-Baghdaadi said in Al-Farq bayn Al-Firaq, "You, may Allaah please
you, should know that theeffect of Al-Baatiniyyah is more adverse and
harmful on all Muslim groups than that of the Jews, Christians and
Magians. Rather, it is more destructive than Ad-Dahriyyah and all the
other sects of disbelievers." Al-Baatiniyyah is not an Islamic sect or
an Islamic school of thought. Rather, it is a methodology, with which
its founders aim to undermine the religion of Islam and invalidate its
beliefs and the Sharee'ah (Islamic law), as Imaam Al-Ghazaali
mentioned in his book Fadhaa'ih Al-Baatiniyyah.
The Emergence of Al-Baatiniyyah
Researchers hold different opinions regarding the time of the birth of
Al-Baatiniyyah. However, it is a justifiable difference, because the
principlesof their sect dictate hiding their beliefs and ideas. They
take promises and oaths from those who adopt their belief not to
disclose any part of it. They regard that principle as one of the
basics of their religion and itspillars that should be maintained and
not to be breached. The viewof Imaam As-Suyooti is that the first
appearance of Al-Baatiniyyah was in 92 A.H. Some others believe that
their appearance was in 205 A.H. while others say that it was 250 A.H.
There are some who believe that it appeared in 276 A.H., when their
leader Maymoon Al-Qaddaahfounded the sect.
The names of Al-Baatiniyyah
The names of Al-Baatiniyyah represent the descriptions of their
characteristics and there is a specific reason behind every name.
Amongst their names are:
1. Al-Baatiniyyah (the Esoterics):
They were named so for they claimed that there is an inner, esoteric
level of meaning of the Noble Quran and the Hadeeths (narrations) of
the Prophet in addition to the outer, exoteric level of meaning like
the core andthe skin of everything. Such inner esoteric meanings act
as symbolsand indications to specific facts and the mind that cannot
probe such secrets and inner meanings will be afflicted by 'burdens
and shackles' which mean, according to them, the religious
obligationsfrom which only the one who realizes the inner esoteric
meanings will be released.
2. Al-Qaraamitah (Qarmatians):
They were given this name after aman called Hamdaan Qarmat. He was one
of their callers and leaders, so his followers were named after him
Qaraamitah and Qarmatiyyah.
3. Al-Khurramiyyah:
They were given this name from the root word 'Khurram' which isa
non-Arabic word that means 'a good thing, which makes one feel happy
and excited whenever he sees it'. This title indicates the essence and
the core of their doctrine. It suggests transgressing the obligations,
easing the burdens of the rulings of religion for the worshipers,
giving the green light for people to follow different kinds of
pleasures and follow their desiresand lusts, enjoying all that is
allowed and forbidden. Perhaps they were named as such because of the
reasons that will be mentioned later while discussing the title of
"Al-Baabakiyyah".
4. Al-Baabakiyyah:
They were thus named after one of their leaders and tyrants, whose
name was Baabak Al-Khurrami. He appeared in 201 A.H. in Azerbaijan. He
was an atheist who fought the Muslim armies and defeated them. Thus,
he became wicked and tyrannical,spreading great fear among the people.
He ruled for twenty years causing mischief on the earth and killing an
estimated 255, 500 people. Whenever he heard that someone had an
attractive daughter or sister, he asked him for her. If she was not
sent to him, he would take her by force. He brutally routed the Muslim
armies, destroying and scatteringthem.
Then Allaah The Almighty decreedhis total destruction. Caliph
Al-Mu'tasim Billaah sent his armies to fight him and they defeated him
and his followers. They arrested Baabak and crucified him. Thus, his
followers dispersed and scattered everywhere. Historians mention that
there is still a group of Al-Baabakiyyah and they have a night in
which they all gather with their men and women and extinguish their
lights and candles. Then every man jumps on a woman to amuse himself.
They claim that whoever capturesa woman then she is lawful for him by
hunting.
5. Ismaa'eeliyyah:
They were given this name after Ismaa'eel Al-A'araj (the Lame), the
son of Ja'far As-Saadiq, who they claimed was their Imaam. They also
believe that he is the last heir of the imamate because he was the
seventh Imaam after Muhammad .
.
6. Al-Muhammirah:
They were named so because they dyed their clothes red (In Arabic,
'Ahmar' means red) during the time of Baabak Al-Khurrami. They wore
red clothes and it became their symbol. It was also said that theywere
named thus because they claimed that all other groups that do not
agree with them and the people of truth are Hameer (donkeys).
7. At-Ta'leemiyyah:
They were named so because their belief is based on invalidating
reasoning and ignoring the action of the mind and calling all creation
to learn from the infallible Imaam and that it is impossible for
anyone toattain knowledge except throughhim. - - ▓███▓
Translator:-> http://translate.google.com/m/ ▓███▓ - -
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Sunday, May 5, 2013
Al-Baatiniyyah: Their Principles and Beliefs-I
Sacrifices, - Does offering the fidyah make up for mistakes a person makes during Hajj? .
Some pilgrims performing Hajj and 'Umrah are negligent concerning the
things they are obliged to do. They pass the meeqaats without entering
ihraam, for example, or they omit some of the obligatory duties,
relying on the fact that they are going to offer asacrifice which will
make up for their shortcomings. What is the ruling on that?.
Praise be to Allaah.
We have already discussed, in question no. 36522 that the reason for
most of the mistakes that pilgrims make during Hajj and 'Umrah is
their ignorance of what is required of them. But what you have
mentioned in this question, that some people deliberately commit
forbidden acts or are negligent with regard to what is enjoined on
them, relying on the idea that the fidyah will make up for those
shortcomings, is true ignorance, even ifthe person who does this
thinks that he is aware of the consequences of his actions. No one
would dare to transgress the limits of Allaah except anignorant
evildoer. Allaahsays (interpretation of the meaning):
"These are the limits ordained by Allaah, so do not transgress them.
And whoever transgresses the limits ordained by Allaah, then such are
the Zaalimoon (wrongdoers"
[al-Baqarah 2:229]
No one would dare to transgress the sacred limits of Allaah except one
who does not truly honour the Symbols of Allaah. Allaah says
(interpretation of the meaning):
"Thus it is and whosoever honours the Symbols of Allaah, then itis
truly, from the piety ofthe hearts"
[al-Hajj 22:32]
For this reason the companions of the Messenger of Allaah (peace and
blessings of Allaah be upon him) used to say: Every sin that a person
commits is due to his ignorance. And Mujaahid said: Everyone who
disobeys his Lord is ignorant until he gives up his sin. (Tafseer
al-Tabari, 8/89).
In addition to ignorance of what is required of a person, namely
honouring the Symbols of Allaah and adhering to His limits and not
transgressing them, knowledge should be sought in order to act upon
it, not to try to findways to avoid doing thatwhich Allaah has
enjoined and transgress the sacred limits of Allaah. Where do these
people stand in the light of the words of the Prophet (peace and
blessings of Allaah be upon him): "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, 1521; Muslim, 1350). Ibn Hajar said: "or commit any
immoral action" means that he does not do any evil deed or sin.
And the Prophet (peace and blessings of Allaah be upon him) said:
"From one 'umrah to thenext is an expiation for whatever (sins) come
in between, and an accepted Hajj (Hajj mabroor) brings no less a
reward than Paradise."(al-Bukhaari, 1773; Muslim, 1349.
Ibn Hajar said: Mabroor means accepted. Others said that it means that
with which no sin is mixed; al-Nawawi regarded this as being more
correct. Al-Qurtubi said: the interpretations that have been suggested
are close in meaning, which is that itis the Hajj that is in
accordance with the rulings and fulfills all therequirements in the
most complete manner. And Allaah knows best.
But here there is some confusion. Perhaps this is the reason why some
people do this, i.e., they think that a person has the choice between
either doing what is obligatory and avoiding what is forbidden, or
offering the required fidyah which is either fasting, giving charity
oroffering a sacrifice. Shaykh Ibn 'Uthaymeen said, after mentioning
some of the things that are forbidden and the fidyah required for
them:
What we have said here applies to what is required of the one whodoes
this. But this does not mean that the matter is easy or lenient in the
sense that if he wishes he may do this thing then offer the expiation
and make it up, and if he wishes he may not do it. Rather thematter is
more difficult than that, indeed it is a very serious matter, when one
dares to transgress the limits of Allaah. Allaah says (interpretation
of the meaning):
"So whosoever intends to perform Hajj therein (by assuming Ihraam),
then he should not have sexual relations (with hiswife), nor commit
sin, nor dispute unjustly during the Hajj"
[al-Baqarah 2:197]
I would like to take this opportunity to draw attention to a matter in
which some people think that they have the option of not doing what is
obligatory and offering the fidyah instead.
Some people think that when the scholars said that for not doing an
obligatory duty (of Hajj) a sacrifice must be offered, that this gives
them the choice between doing that obligatory action or of offering
this sacrifice and distributing its meatto the poor.
For example, some people think: "When the day of Eid comes, I will do
tawaaf and saa'i, then go home. But I should still stay overnight in
Mina and stone the Jamaraat – which are two of the obligatory actions
of Hajj – so I will offer fidyah for both of them by sacrificing a
sheep…" but this is not the way it is. If it so happens that a person
does that, then the fidyah is an expiation for him, but hemust repent
and seek forgiveness too.
Al-Fataawa 22/168-169. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
things they are obliged to do. They pass the meeqaats without entering
ihraam, for example, or they omit some of the obligatory duties,
relying on the fact that they are going to offer asacrifice which will
make up for their shortcomings. What is the ruling on that?.
Praise be to Allaah.
We have already discussed, in question no. 36522 that the reason for
most of the mistakes that pilgrims make during Hajj and 'Umrah is
their ignorance of what is required of them. But what you have
mentioned in this question, that some people deliberately commit
forbidden acts or are negligent with regard to what is enjoined on
them, relying on the idea that the fidyah will make up for those
shortcomings, is true ignorance, even ifthe person who does this
thinks that he is aware of the consequences of his actions. No one
would dare to transgress the limits of Allaah except anignorant
evildoer. Allaahsays (interpretation of the meaning):
"These are the limits ordained by Allaah, so do not transgress them.
And whoever transgresses the limits ordained by Allaah, then such are
the Zaalimoon (wrongdoers"
[al-Baqarah 2:229]
No one would dare to transgress the sacred limits of Allaah except one
who does not truly honour the Symbols of Allaah. Allaah says
(interpretation of the meaning):
"Thus it is and whosoever honours the Symbols of Allaah, then itis
truly, from the piety ofthe hearts"
[al-Hajj 22:32]
For this reason the companions of the Messenger of Allaah (peace and
blessings of Allaah be upon him) used to say: Every sin that a person
commits is due to his ignorance. And Mujaahid said: Everyone who
disobeys his Lord is ignorant until he gives up his sin. (Tafseer
al-Tabari, 8/89).
In addition to ignorance of what is required of a person, namely
honouring the Symbols of Allaah and adhering to His limits and not
transgressing them, knowledge should be sought in order to act upon
it, not to try to findways to avoid doing thatwhich Allaah has
enjoined and transgress the sacred limits of Allaah. Where do these
people stand in the light of the words of the Prophet (peace and
blessings of Allaah be upon him): "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, 1521; Muslim, 1350). Ibn Hajar said: "or commit any
immoral action" means that he does not do any evil deed or sin.
And the Prophet (peace and blessings of Allaah be upon him) said:
"From one 'umrah to thenext is an expiation for whatever (sins) come
in between, and an accepted Hajj (Hajj mabroor) brings no less a
reward than Paradise."(al-Bukhaari, 1773; Muslim, 1349.
Ibn Hajar said: Mabroor means accepted. Others said that it means that
with which no sin is mixed; al-Nawawi regarded this as being more
correct. Al-Qurtubi said: the interpretations that have been suggested
are close in meaning, which is that itis the Hajj that is in
accordance with the rulings and fulfills all therequirements in the
most complete manner. And Allaah knows best.
But here there is some confusion. Perhaps this is the reason why some
people do this, i.e., they think that a person has the choice between
either doing what is obligatory and avoiding what is forbidden, or
offering the required fidyah which is either fasting, giving charity
oroffering a sacrifice. Shaykh Ibn 'Uthaymeen said, after mentioning
some of the things that are forbidden and the fidyah required for
them:
What we have said here applies to what is required of the one whodoes
this. But this does not mean that the matter is easy or lenient in the
sense that if he wishes he may do this thing then offer the expiation
and make it up, and if he wishes he may not do it. Rather thematter is
more difficult than that, indeed it is a very serious matter, when one
dares to transgress the limits of Allaah. Allaah says (interpretation
of the meaning):
"So whosoever intends to perform Hajj therein (by assuming Ihraam),
then he should not have sexual relations (with hiswife), nor commit
sin, nor dispute unjustly during the Hajj"
[al-Baqarah 2:197]
I would like to take this opportunity to draw attention to a matter in
which some people think that they have the option of not doing what is
obligatory and offering the fidyah instead.
Some people think that when the scholars said that for not doing an
obligatory duty (of Hajj) a sacrifice must be offered, that this gives
them the choice between doing that obligatory action or of offering
this sacrifice and distributing its meatto the poor.
For example, some people think: "When the day of Eid comes, I will do
tawaaf and saa'i, then go home. But I should still stay overnight in
Mina and stone the Jamaraat – which are two of the obligatory actions
of Hajj – so I will offer fidyah for both of them by sacrificing a
sheep…" but this is not the way it is. If it so happens that a person
does that, then the fidyah is an expiation for him, but hemust repent
and seek forgiveness too.
Al-Fataawa 22/168-169. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
Sacrifices, - What should the one who wants to offer a sacrifice refrain from doing?.
With regard to a Muslim who is not performing Hajj, what should he do
during the first ten days of Dhu'l-Hijjah? Is cuttingthe nails and
hair not permissible? Is putting on henna or wearing new clothes not
permitted until after the sacrifice has been slaughtered?.
Praise be to Allaah.
If the onset of Dhu'l-Hijjah has been proven and a person wants to
offer a sacrifice, it is haraam for him to remove anything from the
hair on his body or to cut his nails or any part of his skin. It is
not forbidden for him to wear new clothes or to put on henna or
perfume, or to be intimate with his wife orhave intercourse with her.
This ruling applies only to the one who is going to offer the
sacrifice, and not to the rest of hisfamily, and not to the one whom
he appoints to slaughter the sacrificeon his behalf. None of these
things are forbidden for his wife orchildren, or for his deputy.
No differentiation is made between men and women with regard to this
ruling. If a woman wants to offer a sacrificeon her own behalf,
whether she is married or not, then she should refrain from removing
any hair from her body or cutting her nails, because of the general
meaning of the texts which state that that is not allowed.
This is not called ihraam,because there is no ihraam except during the
rituals of Hajj and 'Umrah, and the one who is in ihraam wears the
ihraam garments and refrains from wearing perfume, having intercourse,
and hunting, but all of these things are permissible for the one who
wants to offer a sacrifice after the month of Dhu'l-Hijjah begins. He
is not forbidden to do anything except cut his hair, trim his nails or
remove anything from his skin.
It was narrated from Umm Salamah (may Allaah be pleased with her) that
the Prophet (peace and blessings of Allaah be upon him) said: "When
you see the new moon of Dhu'l-Hijjah, and one of you wants to offer a
sacrifice, let him refrain from (removing anything) from his hair or
nails." Narrated by Muslim, 1977. According to another version: "Let
him not remove anything of his hair or skin."
The scholars of the Standing Committee said:
It is prescribed for the one who wants to offer a sacrifice, when the
month of Dhu'l-Hijjah begins, that he should not remove anything from
his hair, nails or skin until he has offered the sacrifice, because of
the report narrated by the group apart from al-Bukhaari (may Allaah
have mercy on them), from Umm Salamah (mayAllaah be pleased with her),
that the Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "When you see the new moon of Dhu'l-Hijjah, and one of you
wants to offer a sacrifice, let him refrain from (removing anything)
from his hair or nails." According to a version narrated by Abu
Dawood, Muslim and al-Nasaa'i: "Whoever hasa sacrifice to offer,
whenthe new moon of Dhu'l-Hijjah begins, let him notremove anything
from his hair or nails until he has offered the sacrifice"– whether he
is going to slaughter the sacrifice himself or has asked someone else
to slaughter it on his behalf. As for the one on whose behalf the
sacrifice is being offered, that is not prescribed in his case,
because there is no report to that effect. That is not called
ihraam,rather ihraam refers to the one who enters ihraam for Hajj or
'Umrah or both. End quote.
Fataawa al-Lajnah al-Daa'imah, 11/397, 398
The scholars of the Standing Committee were asked:
In the hadeeth it says, "Whoever wants to offera sacrifice or appoint
some else to slaughter the sacrifice for him, from the beginning of
the month of Dhu'l-Hijjah, let him not remove anything from his hair,
skin or nails, until he has offered the sacrifice." Does this
prohibition apply to all the members of a household, old and young, or
does it apply to the adults only and not the children?
They replied:
We do not know of a version of the hadeeth which appears as mentioned
in the question. The version which we know is narrated from the
Prophet (peace and blessings of Allaah be upon him), as reported by
the group apart from al-Bukhaari from Umm Salamah (may Allaah be
pleased with her), according to which the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "When you see the new moon
of Dhu'l-Hijjah, and one of you wants to offer a sacrifice, let him
refrain from (removing anything) from his hair or nails." According to
a version narrated by Abu Dawood – which was also narrated by Muslim
and al-Nasaa'i – "Whoever has a sacrifice to offer, when the new moon
of Dhu'l-Hijjah begins, let him not remove anything from his hair or
nails until he has offered the sacrifice." This hadeeth indicates that
it is not allowed to remove anything from the hair or nails after the
first tendays of Dhu'l-Hijjah begin, for the one who wants to offer a
sacrifice. The first report includes a command to refrain, which
basically implies that refraining isobligatory, and we do not know of
any reason to interpret it otherwise.The second report includes the
prohibition on removing anything, which basically implies that it is
haraam, and wedo not know of any reason to interpret it otherwise.
Thus it is clear that this hadeeth applies only to the one who wants
to offer the sacrifice. As for the one on whose behalf the sacrifice
is being offered, whether he is old or young he is not forbidden to
remove anything from his hair, skin or nails, based on the basic
principle, which is that these actions are permitted. We do not know
of any evidence to the contrary.End quote.
Fataawa al-Lajnah al-'Daa'imah, 11/426, 427
Secondly:
None of these things are haraam for the one who does not intend to
offer a sacrifice because he is unable to. Whoever removes anything
from his hair or nails althoughhe plans to offer a sacrifice does not
have to offer any fidyah (ransom), but he has to repent and seek
forgiveness.
Ibn Hazm (may Allaah have mercy on him) said:
Whoever wants to offer a sacrifice, it is obligatory for him, once the
month of Dhu'l-Hijjah begins, not to remove anything from his hair or
nails until he has offered the sacrifice,whether that is by shaving,
trimming or any other means. Whoever does not plan to offer a
sacrifice is not obliged to adhere to that.
Al-Muhallah, 6/3
Ibn Qudaamah (may Allaah have mercy on him) said:
Once this is established, then he should forego cutting his hair or
clipping his nails. If he does that, he should ask Allaah for
forgiveness, but he does not have to offer any fidyah, according to
scholarly consensus, whether he did that deliberately or out of
forgetfulness.
Al-Mughni, 9/346
Note:
Al-Shawkaani said:
The reason behind this prohibition is so that all parts will remain to
be ransomed from the Fire, or it was said that it is sothat he will
resemble theone who is in ihraam. Both views were narrated by
al-Nawawi, but he narrated from thecompanions of al-Shaafa'i that the
second view is a mistake, because (the person who wants to offer a
sacrifice) does not keep away from women or stop putting on perfume or
wearing regular clothes, and other things which the person in ihraam
refrains from.
Nayl al-Awtaar, 5/133
And Allaah knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
during the first ten days of Dhu'l-Hijjah? Is cuttingthe nails and
hair not permissible? Is putting on henna or wearing new clothes not
permitted until after the sacrifice has been slaughtered?.
Praise be to Allaah.
If the onset of Dhu'l-Hijjah has been proven and a person wants to
offer a sacrifice, it is haraam for him to remove anything from the
hair on his body or to cut his nails or any part of his skin. It is
not forbidden for him to wear new clothes or to put on henna or
perfume, or to be intimate with his wife orhave intercourse with her.
This ruling applies only to the one who is going to offer the
sacrifice, and not to the rest of hisfamily, and not to the one whom
he appoints to slaughter the sacrificeon his behalf. None of these
things are forbidden for his wife orchildren, or for his deputy.
No differentiation is made between men and women with regard to this
ruling. If a woman wants to offer a sacrificeon her own behalf,
whether she is married or not, then she should refrain from removing
any hair from her body or cutting her nails, because of the general
meaning of the texts which state that that is not allowed.
This is not called ihraam,because there is no ihraam except during the
rituals of Hajj and 'Umrah, and the one who is in ihraam wears the
ihraam garments and refrains from wearing perfume, having intercourse,
and hunting, but all of these things are permissible for the one who
wants to offer a sacrifice after the month of Dhu'l-Hijjah begins. He
is not forbidden to do anything except cut his hair, trim his nails or
remove anything from his skin.
It was narrated from Umm Salamah (may Allaah be pleased with her) that
the Prophet (peace and blessings of Allaah be upon him) said: "When
you see the new moon of Dhu'l-Hijjah, and one of you wants to offer a
sacrifice, let him refrain from (removing anything) from his hair or
nails." Narrated by Muslim, 1977. According to another version: "Let
him not remove anything of his hair or skin."
The scholars of the Standing Committee said:
It is prescribed for the one who wants to offer a sacrifice, when the
month of Dhu'l-Hijjah begins, that he should not remove anything from
his hair, nails or skin until he has offered the sacrifice, because of
the report narrated by the group apart from al-Bukhaari (may Allaah
have mercy on them), from Umm Salamah (mayAllaah be pleased with her),
that the Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "When you see the new moon of Dhu'l-Hijjah, and one of you
wants to offer a sacrifice, let him refrain from (removing anything)
from his hair or nails." According to a version narrated by Abu
Dawood, Muslim and al-Nasaa'i: "Whoever hasa sacrifice to offer,
whenthe new moon of Dhu'l-Hijjah begins, let him notremove anything
from his hair or nails until he has offered the sacrifice"– whether he
is going to slaughter the sacrifice himself or has asked someone else
to slaughter it on his behalf. As for the one on whose behalf the
sacrifice is being offered, that is not prescribed in his case,
because there is no report to that effect. That is not called
ihraam,rather ihraam refers to the one who enters ihraam for Hajj or
'Umrah or both. End quote.
Fataawa al-Lajnah al-Daa'imah, 11/397, 398
The scholars of the Standing Committee were asked:
In the hadeeth it says, "Whoever wants to offera sacrifice or appoint
some else to slaughter the sacrifice for him, from the beginning of
the month of Dhu'l-Hijjah, let him not remove anything from his hair,
skin or nails, until he has offered the sacrifice." Does this
prohibition apply to all the members of a household, old and young, or
does it apply to the adults only and not the children?
They replied:
We do not know of a version of the hadeeth which appears as mentioned
in the question. The version which we know is narrated from the
Prophet (peace and blessings of Allaah be upon him), as reported by
the group apart from al-Bukhaari from Umm Salamah (may Allaah be
pleased with her), according to which the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "When you see the new moon
of Dhu'l-Hijjah, and one of you wants to offer a sacrifice, let him
refrain from (removing anything) from his hair or nails." According to
a version narrated by Abu Dawood – which was also narrated by Muslim
and al-Nasaa'i – "Whoever has a sacrifice to offer, when the new moon
of Dhu'l-Hijjah begins, let him not remove anything from his hair or
nails until he has offered the sacrifice." This hadeeth indicates that
it is not allowed to remove anything from the hair or nails after the
first tendays of Dhu'l-Hijjah begin, for the one who wants to offer a
sacrifice. The first report includes a command to refrain, which
basically implies that refraining isobligatory, and we do not know of
any reason to interpret it otherwise.The second report includes the
prohibition on removing anything, which basically implies that it is
haraam, and wedo not know of any reason to interpret it otherwise.
Thus it is clear that this hadeeth applies only to the one who wants
to offer the sacrifice. As for the one on whose behalf the sacrifice
is being offered, whether he is old or young he is not forbidden to
remove anything from his hair, skin or nails, based on the basic
principle, which is that these actions are permitted. We do not know
of any evidence to the contrary.End quote.
Fataawa al-Lajnah al-'Daa'imah, 11/426, 427
Secondly:
None of these things are haraam for the one who does not intend to
offer a sacrifice because he is unable to. Whoever removes anything
from his hair or nails althoughhe plans to offer a sacrifice does not
have to offer any fidyah (ransom), but he has to repent and seek
forgiveness.
Ibn Hazm (may Allaah have mercy on him) said:
Whoever wants to offer a sacrifice, it is obligatory for him, once the
month of Dhu'l-Hijjah begins, not to remove anything from his hair or
nails until he has offered the sacrifice,whether that is by shaving,
trimming or any other means. Whoever does not plan to offer a
sacrifice is not obliged to adhere to that.
Al-Muhallah, 6/3
Ibn Qudaamah (may Allaah have mercy on him) said:
Once this is established, then he should forego cutting his hair or
clipping his nails. If he does that, he should ask Allaah for
forgiveness, but he does not have to offer any fidyah, according to
scholarly consensus, whether he did that deliberately or out of
forgetfulness.
Al-Mughni, 9/346
Note:
Al-Shawkaani said:
The reason behind this prohibition is so that all parts will remain to
be ransomed from the Fire, or it was said that it is sothat he will
resemble theone who is in ihraam. Both views were narrated by
al-Nawawi, but he narrated from thecompanions of al-Shaafa'i that the
second view is a mistake, because (the person who wants to offer a
sacrifice) does not keep away from women or stop putting on perfume or
wearing regular clothes, and other things which the person in ihraam
refrains from.
Nayl al-Awtaar, 5/133
And Allaah knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
Sacrifices, - Condition of saying Bismillaah in order for meat to be halaal.
What is the ruling on saying Bismillaah over the sacrifice, especially
ifthe slaughterman does not pray?.
Praise be to Allaah.
Meat slaughtered by onewho does not pray is nothalaal, whether he says
the name of Allaah over it or not. See question no. 70278 .
With regard to saying Bismillah when slaughtering meat, the fuqaha'
differed concerning that and there are three points ofview:
1 – That it is mustahabb only, which is the view of al-Shaafa'i.
2 – That it is a condition of the meat being halaal,but if a person
forgets it by mistake it is still permissible. This is the view of the
Hanafis, Maalikis and Hanbalis.
3 – That it is essential and cannot be waived under any circumstances,
whether it is omitted by mistake or deliberately or out of ignorance.
This is the view of the Zaahiris and was narrated from Maalik and
Ahmad, and it was the view of some of the salaf; it was also the view
favoured by Shaykh al-Islam Ibn Taymiyah. Shaykh Ibn 'Uthaymeen (may
Allaah have mercy on him) said:It is the correct view.
He also said: They quoted as evidence the general meaning of the verse
in which Allaah says (interpretation of the meaning):
"Eat not (O believers) of that (meat) on which Allaah's Name has not
been pronounced (at thetime of the slaughtering of the animal)"
[al-An'aam 6:121]
And the Prophet (peace and blessings of Allaah be upon him) said:
"If the blood flows and the name of Allaah is mentioned, then eat."
Soin order for the meat to be halaal, it is essential that the name of
Allaah be mentioned. It is well known that if the condition is not
met, the thing is invalid, so if the name of Allaah is not mentioned,
the meat is not halaal, as with any other condition. Hence ifa person
prays but he forgot to do wudoo', he has to repeat the
prayer.Similarly if he prays not realizing that he had broken his
wudoo' because he thought that breaking wind does not invalidate
wudoo', or that eating camel meat does not invalidate wudoo', for
example, then he must repeat it, because the thing is not valid
without the conditions being met. Soif he slaughtered it but the blood
did not flow, by mistake or out of ignorance, then it is not halaal,
and the same applies if he does not mention the name of Allaah,
because it is mentioned in the same hadeeth. End quote fromal-Sharh
al-Mumti' (6/358).
See also: al-'Inaayah Sharh al-Hidaayah (9/489); al-Fawaakih
al-Dawaani (1/382); and al-Majmoo' (8/387).
Based on this, he should not slaughter sacrifices or anything else
unless he is one of those who pray regularly, and it is essential that
he mentions the name of Allaah when slaughtering and says Bismillaah
(in the name of Allaah).
It is also mustahabb to say takbeer, so he should say: Bismillaah, wa
Allaahu akbar (In the name of Allaah and Allaah is Most Great).
Al-Bukhaari (5558) and Muslim (1966) narrated that Anas (may Allaah be
pleased with him) said: The Messenger of Allaah (peace and blessings
of Allaah be upon him) sacrificed two horned black and white rams. I
saw him placing his foot on their sides, and he said the name of
Allaah and he said takbeer, then he slaughtered them with his own
hand.
And Allaah knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
ifthe slaughterman does not pray?.
Praise be to Allaah.
Meat slaughtered by onewho does not pray is nothalaal, whether he says
the name of Allaah over it or not. See question no. 70278 .
With regard to saying Bismillah when slaughtering meat, the fuqaha'
differed concerning that and there are three points ofview:
1 – That it is mustahabb only, which is the view of al-Shaafa'i.
2 – That it is a condition of the meat being halaal,but if a person
forgets it by mistake it is still permissible. This is the view of the
Hanafis, Maalikis and Hanbalis.
3 – That it is essential and cannot be waived under any circumstances,
whether it is omitted by mistake or deliberately or out of ignorance.
This is the view of the Zaahiris and was narrated from Maalik and
Ahmad, and it was the view of some of the salaf; it was also the view
favoured by Shaykh al-Islam Ibn Taymiyah. Shaykh Ibn 'Uthaymeen (may
Allaah have mercy on him) said:It is the correct view.
He also said: They quoted as evidence the general meaning of the verse
in which Allaah says (interpretation of the meaning):
"Eat not (O believers) of that (meat) on which Allaah's Name has not
been pronounced (at thetime of the slaughtering of the animal)"
[al-An'aam 6:121]
And the Prophet (peace and blessings of Allaah be upon him) said:
"If the blood flows and the name of Allaah is mentioned, then eat."
Soin order for the meat to be halaal, it is essential that the name of
Allaah be mentioned. It is well known that if the condition is not
met, the thing is invalid, so if the name of Allaah is not mentioned,
the meat is not halaal, as with any other condition. Hence ifa person
prays but he forgot to do wudoo', he has to repeat the
prayer.Similarly if he prays not realizing that he had broken his
wudoo' because he thought that breaking wind does not invalidate
wudoo', or that eating camel meat does not invalidate wudoo', for
example, then he must repeat it, because the thing is not valid
without the conditions being met. Soif he slaughtered it but the blood
did not flow, by mistake or out of ignorance, then it is not halaal,
and the same applies if he does not mention the name of Allaah,
because it is mentioned in the same hadeeth. End quote fromal-Sharh
al-Mumti' (6/358).
See also: al-'Inaayah Sharh al-Hidaayah (9/489); al-Fawaakih
al-Dawaani (1/382); and al-Majmoo' (8/387).
Based on this, he should not slaughter sacrifices or anything else
unless he is one of those who pray regularly, and it is essential that
he mentions the name of Allaah when slaughtering and says Bismillaah
(in the name of Allaah).
It is also mustahabb to say takbeer, so he should say: Bismillaah, wa
Allaahu akbar (In the name of Allaah and Allaah is Most Great).
Al-Bukhaari (5558) and Muslim (1966) narrated that Anas (may Allaah be
pleased with him) said: The Messenger of Allaah (peace and blessings
of Allaah be upon him) sacrificed two horned black and white rams. I
saw him placing his foot on their sides, and he said the name of
Allaah and he said takbeer, then he slaughtered them with his own
hand.
And Allaah knows best. - - ▓███▓ Translator:->
http://translate.google.com/m/ ▓███▓ - -
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