Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * If he has enough money to do Hajj or undertake an obligatory migration (hijrah), to which should he give precedence?

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I have enough money to do either the obligatory Hajj or migrate from a kaafir land where there is a great deal of tabarruj to a Muslim land. Which should I choose? Please note that my parents are living in that kaafir land.
Praise be to Allaah.
Firstly:
Hajj is obligatory and should be done straight away, according to the more correct of the two scholarly opinions. What that means is that Hajj becomes obligatory for the one who is enjoined to perform Hajj as soon as he become able to do it, and it is not permissible for him to delay it with no excuse. See question no. 41702.
Secondly:
Migration from a kaafir land may be obligatory or mustahabb, depending on a person’s situation. If he is able to practise his religion openly and is safe from temptation and fitnah, then he does not have to migrate. But if he cannot practise his religion openly or he fears fitnah for himself, then it is obligatory.
If migration has become obligatory, but a person does not have enough money to both migrate and do Hajj, then migration should be given precedence, because Hajj is not obligatory unless one has money surplus to one’s basic needs. Obligatory migration comes under the heading of basic needs, so it takes precedence over Hajj.
Moreover, delaying migration after it becomes necessary affects a Muslim’s religious commitment, but delaying Hajj is permissible if there is an excuse, and there is no harm in that.
This applies if migration becomes necessary at the time of Hajj, otherwise, if migration becomes necessary before Hajj, then he should do it, then when the time for Hajj comes, if he can afford it, it is obligatory, otherwise it is not obligatory.
We ask Allaah to protect you and to make you steadfast in obeying Him.
And Allaah knows best.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Meaning of theverse “then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly duringthe Hajj”

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What is the meaning of the verse (interpretation of the meaning):
“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj.”
[al-Baqarah 2:197]?.
Praise be to Allaah.
In this verse Allaah mentions some of the rulings and etiquette that have to do with Hajj.
Allaah says (interpretation of the meaning):
“The Hajj (pilgrimage) is (in) the well-known (lunar year) months”
i.e., the time for Hajj is the well-known months which are Shawwaal, Dhu’l-Qa’dah and the first ten days of Dhu’l-Hijjah. Some of the scholars were of the view that the whole of Dhu’l-Hijjah is one of the months of Hajj.
Allaah says (interpretation of the meaning):
“So whosoever intends to perform Hajj therein”
i.e., whoever enters ihraam for that, because when a person enters ihraam for Hajj, he has to complete it, as Allaah says (interpretation of the meaning):
“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad), the Hajj and ‘Umrah (i.e. the pilgrimage to Makkah) for Allaah”
[al-Baqarah 2:196]
Allaah says (interpretation of the meaning):
“then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”
i.e., when he has entered ihraam for Hajj, he must respect it and protect it from everything that may spoil it or detract from it, of sexual relations, sin and argument.
Rafath(translated here as sexual relations) means intercourse and everything that leads up to it of both words and deeds, such as kissing, speaking about intercourse and desire, etc.
The wordrafathis also used to refer to obscene speech.
Fusooq(sin) means all kinds of disobedience and sin, such as disobeying one’s parents, severing ties of kinship, consuming riba, consuming orphans’ property, backbiting and gossiping, etc. It also includes the things that are forbidden during ihraam.
Jidaal(dispute) means arguing and debating with no just basis. It is not permissible for the person who has entered ihraam for Hajj or ‘Umrah to argue with no basis.
With regard to debating in a good manner in order to explain the truth, this is something that is enjoined by Allaah, as He says (interpretation of the meaning):
“Invite (mankind, O Muhammad) to the way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Revelation and the Qur’aan) and fair preaching, and argue with them in a way that is better”
[al-Nahl 16:125]
Although these things – obscene speech, sin and false arguments – are not allowed at any time or in any place, the prohibition is even more emphatic during Hajj, because the purpose of Hajj is to be humble before Allaah and to draw closer to Him by means of the acts of worship as much as possible, and to keep away from evil deeds. Thus one's Hajj will be accepted, and an accepted Hajj brings no less a reward than Paradise.
We ask Allaah to help us to remember Him, give thanks to Him and to worship Him properly.
And Allaah knows best.
See Fath al-Baari, 3/382;Tafseer al-Sa’di, p. 125;Fataawa Ibn Baaz, 17/144.

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For children, - Stories of Prayer: Why Prayers are not answered? Muslim Prayer

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One day a Sufi saint Ibrahim Adham was passing through the bazaar in the city of Basra when he was surrounded by people who said to him: "O Ibrahim! Allah (SWT) has stated in the Noble Qur'an that: "Call on Me; I will answer your (Prayer)"; we call upon Allah (SWT) but our prayer is not answered.
Ibrahim Adham said: "The reason is because your hearts have died due to ten things so that your supplications have no sincerity as your hearts are not pure and free of contamination."
They asked: "What are those ten issues?" Ibrahim Adham replied:
01: First and foremost you have accepted Allah (SWT) but have not repaid His claim.
02: You have recited the Noble Qur'an but have not practiced it.
03: You profess your love of the Holy Prophet of Islam (saw), but are opposed to his Household (as).
04: You claim to have enmity with Shaitan (Satan) but in practice you are in agreement with him.
05: You say that you are fond of heaven but in order to enter heaven you have not done anything.
06: You said that you were afraid of the Hell Fire, but have thrown your bodies in to it.
07: You were busy slandering and criticizing people but were ignorant of your own shortcomings and faults.
08: You said that you didn't like the world but are greedilyfollowing it.
09: You confess to the reality of death but don't prepare yourself for it.
10: You have buried the dead but haven't taken a lesson or guidance from it.
These are the 10 practices (Ten Reasons) which cause prayers to remain unanswered.
"Prayer is not a spare wheel that you pull out when YOU ARE IN TROUBLE, It is a steering wheel that keeps you on the right path throughout your life."

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * She didHajj before shebecame religiously committed – should she repeat her Hajj?

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I did the obligatory Hajj a few years before I became religiously committed, and before I started to wear hijab. Praise be to Allaah, now I have started to adhere to Islam and I wear hijab and niqaab. Do I have to do the obligatory Hajj again or not?.
Praise be to Allaah.
Firstly:
We praise Allaah for having guided you to obey Him and seek His pleasure, and we ask Him to make you steadfast until you meet Him.
Secondly:
The Hajj that you did before is sufficient and counts as the obligatory Hajj, and you do not have to repeat it, even though you were falling short in your religious commitment and wearing hijab, unless at that time you also neglected the prayer and persisted in missing prayers even during Hajj. In that case your Hajj does not count because not praying constitutes kufr, and Hajj is not valid if there is kufr.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: If a person who does not pray or fast does Hajj, what is the ruling on his Hajj when he is in that state?
He replied: Not praying is kufr that puts a person beyond the pale of Islam and means that he is doomed to eternity in Hell, as is indicated in the Qur’aan and Sunnah and the words of the righteous salaf (may Allaah have mercy on them). Based on that, it is not permissible for this man who does not pray or fast to enter Makkah, because Allaah says (interpretation of the meaning):
“Verily, the Mushrikoon (polytheists, pagans, idolaters, disbelievers in the Oneness of Allaah, and in the Message of Muhammad) are Najasun (impure). So let them not come near Al‑Masjid Al-Haraam (at Makkah) after this year”
[al-Tawbah 9:28]
The Hajj that he did when he did not pray is not valid and not acceptable, because it was done by a kaafir, and acts of worship done by a kaafir are not valid, because Allaah says (interpretation of the meaning):
“And nothing prevents their contributions from being accepted from them except that they disbelieved in Allaah and in His Messenger (Muhammad), and that they came not to As-Salaah (the prayer) except in a lazy state, and that they offer not contributions but unwillingly”
[al-Tawbah 9:54]
End quote fromMajmoo’ Fataawa Ibn ‘Uthaymeen(21/45).
And Allaah knows best.

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