Pilgrimage, & Dought & clear, - * Ruling on doing tawaaf wearing shoes

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I made hajj this year,and i made tawaaf-ifadah near the kaaba with my shoes on,and i also made saee with my shoes on.is this permissible.if no, then do i have to repeat my tawaaf and saee.(my shoes was very clean).
Praise be to Allaah.
It is permissible to do tawaaf wearing shoes if they are clean. The Sunnah is to pray wearing shoe sometimes. If prayer wearing shoes is valid, then it is even more likely that doing tawaaf and sa‘i in shoes is also valid. For more information please see the answer to question no. 69793.
It is better not to do tawaaf wearing shoes, so that people who are careless and who do not take care to avoid najaasah (impurities) will not follow your example, which would lead to the mosque being contaminated and made dirty.
The pilgrim may need to do tawaaf and sa‘i wearing shoes because of injuries to his feet and so on. So there is nothing wrong with him doing tawaaf in his shoes, after making sure that they are clean, because the Prophet (blessing and peace of Allah be upon him) said: “When one of you comes to the mosque, if he sees some dirt on his shoes, let him wipe them and pray in them.”
Narrated by Abu Dawood (555) and classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him).
And Allah knows best.

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Pilgrimage, & Dought & clear, - * Stipulating a condition [about exiting ihram] in Hajj and ‘Umrah forone who is afraid that her menses may come

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A woman wants to do ‘Umrah but there is the possibility that her period may come after she enters ihram and before she does tawaaf. Can she stipulate a condition [about exiting ihram] because she is afraid that she may hold her family up?.
Praise be to Allaah.
If a woman wants to do ‘Umrah but is afraid her menses may come before she completes it, she may stipulate a condition [about exiting ihram], then if she gets her menses she can exit ihram and will not have to do anything.
The basic principle about it being permissible to stipulate such a condition is the report narrated by al-Bukhaari (5089) and Muslim (1207) from ‘Aa’ishah (may Allah be pleased with her) who said: The Messenger of Allah (blessings and peace of Allah be upon him) entered upon Dubaa‘ah bint az-Zubayr and said to her: “Perhaps you want to do Hajj?” She said: By Allah, I am always in pain. He said to her: “Go for Hajj but stipulate a condition and say: O Allaah, I will exit ihram from the point where You have prevented me (from continuing, if some problem should arise).”
If a person is afraid of illness or if a woman fears that her menses may come, she may stipulate this condition.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: With regard to stipulating a condition [about exiting ihram] in Hajj, are there any specific cases in which the pilgrim should stipulate this condition and say: “If something prevents me (from continuing), I will exit ihram from the point where You have prevented me (from continuing)”?
He replied: Stipulating a condition in Hajj means saying, when entering ihram: “If something prevents me (from continuing), I will exit ihram from the point where You have prevented me (from continuing).”
Stipulating this condition is not prescribed unless there is some fear of sickness, or if a woman fears that her menses may come, or if a person is delayed and fears that he may miss Hajj. In these cases he or she should stipulate this condition. If he stipulates this condition and something happens that prevents him from completing the rituals, then he may exit ihram and leave, and does not have to do anything.
But if he is not afraid (of any of these things happening), the Sunnah is not to stipulate a condition; rather he should be firm in his resolve, put his trust in Allah and think positively of Allah, may He be glorified and exalted.
End quote fromLiqa’ al-Baab al-Maftooh, 25/18
And Allah knows best.

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Commentary on Hadeeth, - Dought & clear, - * The story of the killing of ‘Asmabint Marwaan is false

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brother my question was about the death of Asmaa bint Marwaan people speaking against islam say that she was killed on the order of the prophet in a very brutal way and this indicates according to some about the messenger of Allahs lust for power in yathrib It would be highly appreciated if this topic is explained so that i can answer these people how benevolent the messenger of Allah was
Praise be to Allah.
Firstly:
Allah, may He be exalted, has told us in His holy Book that He only sent His Messenger Muhammad (blessings and peace of Allah be upon him) as a mercy to all people. Allah, may He be glorified, says (interpretation of the meaning):
“And We have sent you (O Muhammad SAW) not but as a mercy for the Alameen (mankind, jinns and all that exists)”
[al-Anbiya’ 21:107].
The one who accepts this mercy and gives thanks for this grace will be blessed in this world and in the Hereafter; the one who rejects it and denies it will be a loser in this world and in the Hereafter.
End quote fromTafseerIbn Katheer, 5/385
Al-Haakim narrated inal-Mustadrak(100) that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “O people, I am but a bestowed mercy.” Classed as saheeh by al-Albaani inSaheehal-Jaami‘, 2345.
The Prophet (blessings and peace of Allah be upon him) is the one who pardoned all of Quraysh, even though they had let him down, opposed him, expelled him, waged war against him and incited the Arabs against him. When he conquered Makkah, he pardoned them and did not punish them or take revenge on them for their bad treatment.
He is the one who pardoned the Jewish woman who had poisoned the mutton for him. al-Bukhaari (2617) and Muslim (5834) narrated from Anas ibn Maalik (may Allah be pleased with him) that the Jewish woman brought the Prophet (blessings and peace of Allah be upon him) some poisoned mutton and he ate some of it. Then she was brought to him and it was said: Will you give us permission to execute her? He said: No.
‘Aa’ishah (may Allah be pleased with her) said: The Messenger of Allah (blessings and peace of Allah be upon him) never took revenge for his own sake, unless one of the sacred limits of Allaah had been transgressed, then he would take revenge for the sake of Allaah.
Narrated by al-Bukhaari (6126) and Muslim (2327).
Al-Bukhaari (4838) narrated from ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) concerning this verse in the Qur’aan –“O Prophet (Muhammad SAW)! Verily, We have sent you as witness, and a bearer of glad tidings, and a warner” [al-Ahzaab 33:45]– that he said: In the Torah it says: O Prophet! We have sent you as a witness and as a bearer of glad tidings, a saviour to the unlettered. You are My slave and My Messenger, and I have named you al-Mutawakkil (the one who puts his trust solely in Allah). He is not coarse or uncouth, shouting in the marketplace; he does not repay evil with evil, rather he overlooks and forgives.
The reports that speak of his patience in putting up with annoyance, and his forgiveness and tolerance, his not holding things against people and his returning evil with good are innumerable. These people only want to undermine the status of the Prophet (blessings and peace of Allah be upon him) as a sign of their increase in kufr and because of the jealousy, resentment and hatred they have in their hearts, and because they hope and wish to extinguish the light of Allah. “But Allah will complete His Light even though the disbelievers hate (it).” [as-Saff 61:8].
It is proven that the Prophet (blessings and peace of Allah be upon him) forbade the killing of women. Abu Dawood (2669) narrated that Rabaah ibn Rabee‘ said: We were with the Messenger of Allah (blessings and peace of Allah be upon him) on a campaign, and he saw the people gathered around something. He sent a man to find out what they were looking at, and he came back and told him that it was a woman who had been killed. He said: “Such a one could not have been a fighter.” Khaalid ibn al-Waleed was leading the vanguard of the army, so he sent a man to him and said: “Tell Khaalid: Do not kill any woman or hired worker.”
Secondly:
As for the report about the slaying of ‘Asma bint Marwaan that is propagated by these liars, it is a fabricated report. It was narrated by al-Qadaa‘i inMusnadash-Shihaab(856), al-Khateeb inat-Tareekh(13/99), Ibn ‘Asaakir in hisTareekh(51/244), and Ibn ‘Umar al-Harbi in hisFawaa’id(50), all via Muhammad ibn al-Hajjaaj al-Lakhami Abu Ibraaheem al-Waasiti from Mujaalid ibn Sa‘eed from ash-Sha‘bi from Ibn ‘Abbaas, who said:
A woman from Banu Khatamah wrote poetry lampooning the Prophet (blessings and peace of Allah be upon him), and news of that reached the Prophet (blessings and peace of Allah be upon him) and upset him. He said: “Who will deal with her for me?” A man from among her people said: I will, O Messenger of Allah! She was a seller of dates, so he went to her and said to her: Do you have any dates? She said: Yes. So she showed him some dates, and he said: I want something better than this. So she went inside to show him and he followed her and looked right and left, but he did not see anything except a small table, and he kept hitting her head with it until he killed her. Then he went to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, I have taken care of her for you. The Prophet (blessings and peace of Allah be upon him) said: “The validity of what you have done is something that no one could dispute.”
This woman was ‘Asma bint Marwaan.
This is an invalid isnaad and a fabricated report that was narrated by Muhammad ibn al-Hajjaaj of whom al-Bukhaari said: His hadeeth is to be rejected. Ibn Ma‘een said: (He is) an evil liar. Ad-Daaraqutni said: (He is) a liar; and on one occasion he said: He is not trustworthy.
Mizaan al-I‘tidaal, 3/509
Ibn ‘Adiyy said: Muhammad ibn al-Hajjaaj fabricated the hadeeth about the woman who used to lampoon the Messenger of Allah (blessings and peace of Allah be upon him), according to which when she was killed he (allegedly) said: “The validity of what you have done is something that no one could dispute.”
End quote fromal-Mawdoo‘aatby Ibn al-Jawzi 3/18
This hadeeth was also mentioned by Shaykh al-Albaani (may Allah have mercy on him) inad-Da‘eefah(6013); he said it is fabricated (mawdoo‘).
It was narrated by al-Waaqidi inal-Maghaazi(p. 173) and via him by al-Qadaa‘i (858): ‘Abdullah ibn al-Haarith told me, from his father, that ‘Asma bint Marwaan, from Banu Umayyah ibn Zayd, was married to Yazeed ibn Zayd ibn Hisn al-Khatmi. She used to revile the Prophet (blessings and peace of Allah be upon him), criticise Islam and incite people against the Prophet (blessings and peace of Allah be upon him). When news of what she said and her incitement of the people reached ‘Umayr ibn ‘Adiyy ibn Kharashah ibn Umayyah al-Khatmi, he said: O Allah, I make a vow to You that I shall kill her if You grant a safe return to Madinah to the Messenger of Allah (blessings and peace of Allah be upon him) – as the Messenger of Allah (blessings and peace of Allah be upon him) was in Badr at that time. When the Messenger of Allah (blessings and peace of Allah be upon him) came back from Badr, ‘Umayr ibn ‘Adiyy came to her in the middle of the night and entered upon her in her house when she had a group of her children sleeping around her, including an infant who was still being breastfed. He reached out to touch her and found the infant whom she was breastfeeding. He pushed the child aside then he plunged his sword into her chest until it came out of her back. Then he went out and prayed Fajr with the Prophet (blessings and peace of Allah be upon him) in Madinah. When the Prophet (blessings and peace of Allah be upon him) finished praying, he looked at ‘Umayr and said: Did you kill the daughter of Marwaan? He said: Yes, may my father be sacrificed for you, O Messenger of Allah.
‘Umayr was afraid that the Prophet (blessings and peace of Allah be upon him) would not approve of his killing her, so he said: Is there any sin on me for that, O Messenger of Allah? He said: “The validity of what you have done is something that no one could dispute.” And this is the first time I heard this phrase from the Prophet (blessings and peace of Allah be upon him). ‘Umayr said: The Prophet (blessings and peace of Allah be upon him) turned to those who were around him and said: “If you want to see a man who supported Allah and His Messenger, then look at ‘Ubayr ibn ‘Adiyy.”
End quote.
This is a worthless isnaad. Imam Ahmad said concerning al-Waaqidi – whose name was Muhammad ibn ‘Umar ibn Waaqid – : He is a liar; he alters hadeeths. Ibn Ma‘een said: He is not trustworthy. On one occasion he said: His hadeeth is not to be written down. Al-Bukhaari and Abu Haatim said: He is matrook (rejected). Abu Haatim and an-Nasaa’i said: He fabricates hadeeth. Ibn ‘Adiyy said: His hadeeths are odd and problematic. Ibn al-Madeeni said: al-Waaqidi fabricates hadeeth.
Mizaan al-I‘tidaal, 3/663
An-Nasaa’i said: The liars who are known for fabricating hadeeth are four: Ibraaheem ibn Abi Yahya in Madinah, al-Waaqidi in Baghdad, Muqaatil in Khorasan and Muhammad ibn Sa‘eed in Syria.
End quote fromTahdheebat-Tahdheeb, 9/163
And Allah knows best.







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Commentary on Hadeeth, - Dought & clear, - * The hadeeth whichsays that there was no Prophet sent by Allah but he had hawaariyyoon (disciples) is to be understood as referring to what was mostly the case

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It is stated in a sahih hadith in Muslim that Allah sent no prophet but he had hawaariyy who followed him held to his sunnah then there differed people afterwards….’ But in the night of Israa wal Miuraaj the prophet SAW was shown the nations and prophets and he said some prophets had no followers with them?
Praise be to Allah.
Muslim (50) narrated from ‘Abdullah ibn Mas‘ood that the Messenger of Allah (blessings and peace of Allah be upon him) said: “There is no Prophet whom Allaah sent to any nation before me, but he had disciples and companions from among his nation who followed his path and obeyed his commands. Then after them came generations who said what they did not do and did what they were not commanded to do. Whoever strives against them with his hand is a believer; whoever strives against them with his tongue is a believer; whoever strives against them with his heart is a believer. Beyond that there is not even a mustard-seed’s worth of faith.”
The hadeeth would appear to contradict the hadeeth of Ibn ‘Abbaas, who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The nations were shown to me and one or two Prophets would pass by me with a group (of followers), and a Prophet who had no one with him…” Narrated by al-Bukhaari (5705) and Muslim (220).
It was also narrated by at-Tirmidhi (2446) and an-Nasaa’i from Ibn ‘Abbaas, who said: When the Prophet (blessings and peace of Allah be upon him) was taken on the Night Journey (Isra’), one or two Prophets would pass by him who had a community with them, and one or two Prophets who had a small group with them, and one or two Prophets who had no one with them, until he passed by a great multitude… Classed as saheeh by al-Albaani inSaheehat-Tirmidhi.
We may reconcile between these hadeeths by noting that the first hadeeth is general in meaning, and the second hadeeth speaks of specific cases (not all Prophets). Most of the Prophets, the majority of them, had companions and disciples, and some of the Prophets did not have that.
Al-Qurtubi (may Allah have mercy on him) said inal-Mufhim ‘ala Saheeh Muslim: The words “There is no Prophet whom Allaah, may He be glorified and exalted, sent to any nation before me, but he had disciples and companions from among his nation” mean: there is none among the previous Messengers... What is meant by that is the majority of Messengers, not all of them, based on the fact that the Prophet (blessings and peace of Allah be upon him) said in, the hadeeth in which he spoke of the Prophets coming with their nations on the Day of Resurrection, “A Prophet will come accompanied by one man or two men, and a Prophet will come having no one with him.” This is general in meaning even though other hadeeths speaks of specific cases that were not like this.
The word hawaariyyoon (sing. hawaari) refers to the close companions of the Prophets, those who were sincere in their love towards their Prophets and were free from any faults.
Ibn al-Anbaari said: They are those who were of special character and virtue.
And it was said that they are the ones who supported their Prophets, as the Prophet (blessings and peace of Allah be upon him) said: “Every Prophet had hawaariyyoon (disciples) from among his people, and my disciple is az-Zubayr.” End quote.
Abu’l-Hasan al-Mubaarakfoori said inMir‘aatal-Mafaateeh Sharh Mishkaat al-Masaabeeh(1/253): The words “There is no Prophet…” are to be understood as referring to what is usually the case, because it says in one hadeeth that a Prophet will come on the Day of Resurrection with no followers from among his nation except one. End quote.
And Allah knows best.

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