Commentary on Hadeeth, - Dought & clear, - * Cracking the knuckles is makrooh whilst praying

Share

What is the interpretation of the hadith that talked about cracking the knuckles? Is forbidden both during and outside prayers?
Praise be to Allah.
Cracking the knuckles is makrooh whilst praying, not all the time. Rather it is makrooh during prayer, because it will either distract the one who does it from the prayer, or it will disturb other worshippers.
The hadeeth that was narrated concerning that is not the words of the Prophet (blessings and peace of Allah be upon him); rather it is mawqoof and its isnaad ends with ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) and is his words.
It was narrated that Shu‘bah, the freed slave of Ibn ‘Abbaas, said: I prayed beside Ibn ‘Abbaas and cracked my knuckles, and when I had finished praying, he said: May you have no mother! [This is a word of rebuke] You crack your knuckles whilst you are praying?
Narrated by Ibn Abi Shaybah (2/344). Al-Albaani said inIrwa’ al-Ghaleel(2/99): Its isnaad is hasan.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Does cracking the knuckles absentmindedly whilst praying invalidate the prayer? He replied: Cracking the knuckles does not invalidate the prayer, but cracking the knuckles is a kind of fidgeting, and if that is during a congregational prayer, it will inevitably disturb those who hear it, and that is more bothersome than if there is no one around him.
End quote fromFataawa Arkaan al-Islam(p. 341)
The Standing Committee for Issuing Fatwas was asked (fatwa no. 21349): The Prophet (blessings and peace of Allah be upon him) forbade interlacing the fingers in the mosque; does that include cracking the knuckles? Please note that there is no hadeeth which forbids it.
They replied: A number of the scholars stated that cracking the knuckles is makrooh inside the mosque, and they connected it to interlacing the fingers, because both come under the heading of fidgeting.
End quote fromFataawa al-Lajnah ad-Daa’imah– 2 (5/266)
And Allah knows best.

Share

Pilgrimage, & Dought & clear, - * She is not sure whether she was taahir when she did tawaaf al-ifaadah. What does she have to do now?

Share

I entered ihram for Hajj and on the morning of the day on which I was going to do tawaaf al-ifaadah, I woke up and I though that I had had an erotic dream, but I was not sure, and I did tawaaf al-ifaadah although I was not sure. I hope that you can advise me as to exactly what I have to do. Please note that I am now living in Jeddah, but when I entered ihram for Hajj I did so from Egypt, but now I cannot go back and enter ihraam from Egypt. I am afraid that my Hajj may not be valid.
Praise be to Allaah.
Firstly:
Purity – greater and lesser – is a condition of tawaaf being valid according to the majority of scholars. If a person does tawaaf when he is in a state of greater or lesser impurity (if he is junub or has broken his wudoo’) his tawaaf is not valid and he has not exited ihram fully, so it is forbidden for him to have intercourse, and he has not exited ihram until he performs tawaaf.
Secondly:
If a person is not sure whether he is taahir and is uncertain about that, then he does not have to do ghusl, because the basic principle is that a person is taahir. Based on this, your tawaaf is valid so long as you were not certain that you had had an erotic dream and did not see any maniy (fluid emitted at climax). So there is no need to worry in this case.
And Allaah knows best.

Share

Pilgrimage, & Dought & clear, - * Why did the Rightly Guided Caliphs switch from tamattu ‘ to ifraad (in Hajj)?

Share

Why did the Rightly Guided Caliphs (may Allah be pleased with them) switch from tamattu‘ to ifraad (in Hajj), when they were the most keen of people to do good?.
Praise be to Allaah.
The Rightly Guided Caliphs switched to enjoining ifraad in Hajj for a reason they had when they thought that if people did tamattu‘ and did Hajj and ‘Umrah in one journey, the Ka‘bah would be left with no one visiting it in ‘Umrah and performing tawaaf and saa‘i (at other times of the year), because travelling at that time was very hard and it was difficult for a person to visit the Ka‘bah repeatedly. So if they were to do both ‘Umrah and Hajj in one trip and they limited themselves to that, for the rest of the year the Ka‘bah would be neglected. So they thought that ifraad was better so that the Ka‘bah would be visited throughout the year. They interpreted the instructions of the Prophet (blessings and peace of Allah be upon him), which was aimed at dispelling the false belief that prevailed during the Jaahiliyyah, when the people of Jaahiliyyah used to say “ ‘Umrah cannot be performed during the months of Hajj” and “When Safar comes to an end and their posteriors have healed (from the effects of lengthy periods in the saddle when travelling to for Hajj) and the tracks (of their mounts) have vanished, it becomes permissible for the one who wants to do ‘Umrah to do so”, meaning that no one could do ‘Umrah until sometime had passed after Hajj. The purpose behind that was that the Ka‘bah should always be visited. Hence Shaykh al-Islam (may Allah have mercy on him) said during his Hajj: If a person does ‘Umrah only on one trip and Hajj only in one trip, in that case ifraad is preferable, with no difference of opinion.” This is what he said, may Allah have mercy on him.
Perhaps he took that from the actions of the Rightly Guided Caliphs (may Allah be pleased with them), but one may feel uncomfortable with this view, so one could say that tamattu‘ is definitely best, because the Messenger (blessings and peace of Allah be upon him) enjoined it and encouraged it, and he did not say that it was only applicable for the one who had not visited before. As he did not make any exception, it is known that tamattu‘ is best and that the view of the Rightly Guided Caliphs (may Allah be pleased with them) was only on the basis of what they thought was best. But following the general meaning of the words of the Messenger (blessings and peace of Allah be upon him) is more appropriate. End quote.
Majmoo‘ Fataawa Ibn ‘Uthaymeen (22/63, 64).

Share

Pilgrimage, & Dought & clear, -

Share

My question is about reciting the Talbiyah in unison. I have read your fatwa and the comments of Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him). I would like to know: What should a person do if he is on the bus and it is difficult for them to recite the Talbiyah individually, and even if they start to do that, they end up reciting it together. The Sahaabah (may Allah be pleased with them) did not travel altogether in the same group; they may have been far from one another. So do the pilgrims have a reason for doing that, i.e., reciting the Talbiyah in unison? Especially because of the fitnah that may result for the one who acts differently from the people, most of whom think it is permissible to do that. I also want to ask: is it better for a person to remain silent because he cannot help reciting with them otherwise, or should he recite it with them? May Allah bless you for explaining this important matter.
Praise be to Allaah.
Reciting the Talbiyah in unison was not related from the Prophet (blessings and peace of Allah be upon him) or from his Companions. Hence a number of scholars stated that this is an innovation (bid‘ah).
It says inFataawa al-Lajnah ad-Daa’imah(11/358): What is the ruling on pilgrims reciting the Talbiyah together, whereby one person says it and the others follow?
Answer: It is not permissible to do that because it was not narrated from the Prophet (blessings and peace of Allah be upon him) or from the Rightly Guided Caliphs who succeeded him (may Allah be pleased with them). Rather it is an innovation. End quote.
This applies to those who deliberately recite the Talbiyah in unison. As for the one who is reciting the Talbiyah with other people nearby, and their voices coincide unintentionally, there is no blame on him.
What usually happens when people are together, reciting the Tabliyah out loud, is that their voices will coincide sometimes. If the people around you are reciting the Talbiyah in unison, you should not keep quiet; rather you should recite the Talbiyah out loud too.
If you are afraid that this may result in negative consequences, if the people around you notice that you are reciting the Talbiyah on your own, then recite in a quiet voice, But remaining silent is not appropriate, because the Talbiyah is a righteous deed and a beneficial act of worship.
An-Nasaa’i (2753), at-Tirmidhi (829), Abu Dawood (1814) and Ibn Maajah (2923) narrated from as-Saa’ib ibn Khallaad that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Jibreel came to me and said: ‘O Muhammad! Tell your companions to raise their voices when reciting the Talbiyah.’” Classed as saheeh by al-Albaani inSaheeh an-Nasaa’i.
A version narrated by Ibn Maajah says: “Let them raise their voices when reciting the Talbiyah, for it is one of the symbols of Hajj.”
At-Tirmidhi (827) and Ibn Maajah (2896) narrated from Abu Bakr as-Siddeeq that the Prophet (blessings and peace of Allah be upon him) was asked: Which (actions of) Hajj are best? He said: “Raising the voice in Talbiyah and slaughtering the sacrificial animal.”
Classed as saheeh by al-Albaani inSaheeh at-Tirmidhi.
And Allah knows best.

Share