General, - * She got her menses before doing tawaf al-ifaadah and could not stay in Makkah

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In sha Allah, I am going to do the obligatory Hajj this year. What should I do if I get my menses during the pilgrimage? I know that I should do the rituals like any pilgrim, except for circumambulation of the Ka‘bah. My question is: I want to use medication to prevent menstruation. My husband is a doctor and he does not want me to do this, because he says that it is possible for some women to experience unexpected bleeding. This is causing me a great deal of anxiety, but I want to ask about tawaf al-ifaadah: what should I do if I get my menses, because I will be going with an organised group, and my husband has work after Hajj. I am from the city of Haa’il, and I have children; in other words, it will be difficult for my husband to leave me with his siblings in Jeddah until I become pure and can circumambulate the Ka‘bah after I become pure [following the end of my menses]. Please advise me as to the best thing to do, because I am confused.
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Praise be to Allah
Firstly:
Tawaaf done by a menstruating woman is not valid, because of the report narrated by al-Bukhaari (305) and Muslim (1211) from ‘Aa’ishah (may Allah be pleased with her), according to which she got her menses just before entering Makkah during the Farewell Pilgrimage. The Prophet (blessings and peace of Allah be upon him) said to her: “Do everything that the pilgrims do, but do not circumambulate the Ka‘bah until you become pure.”
Al-Bukhaari (4401) and Muslim (1211) also narrated from ‘Aa’ishah that Safiyyah bint Huyayy, the wife of the Prophet (blessings and peace of Allah be upon him) got her menses during the Farewell Pilgrimage, and the Prophet (blessings and peace of Allah be upon him) said: “Is she detaining us?” I said: She has already done tawaf al-ifaadah, O Messenger of Allah (sa), and has circumambulated the Ka‘bah. So the Prophet (blessings and peace of Allah be upon him) said: “Then let her depart.”
This indicates that the menstruating woman is not allowed to do tawaf and that she should remain [in Makkah] until she becomes pure; if she leaves, then she must come back and do tawaf. This is the view of the majority of scholars.
If a woman fears that her menses will come before she does tawaf al-ifaadah, and it is not possible for her to stay in Makkah or to come back to it after she leaves, then she may take medicine to prevent menstruation, so that she will be able to do tawaf, and any harm that may result from that is something that may be overlooked for the sake of doing this important act of worship and performing it in the prescribed manner.
‘Abd ar-Razzaaq narrated in hisMusannaf(1/318) that Ibn ‘Umar (may Allah be pleased with him) was asked about a woman whose menstrual bleeding was lengthy in duration, and she wanted to take medicine to stop the bleeding. Ibn ‘Umar did not see anything wrong with that, and he recommended araak water [that is, he prescribed that medicine for her]. Mu‘ammar said: I heard Ibn Abi Nujayh being asked about that, and he did not see anything wrong with it.
It was narrated from ‘Ata’ that he was asked about a woman who was menstruating, then she was given some medicine to stop her menses before it ended naturally; could she do tawaf? He said: Yes, if she sees the tuhr (white discharge signalling the end of menses). But if she sees traces of blood, and does not see the white tuhr, then she should not do tawaf.
What is meant by traces is a little blood or light bleeding when the menses has nearly ended.
If she cannot take this medicine or she fears that she may be harmed by it, then Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) was of the view that if she cannot stay in Makkah because she is part of a group that will leave soon, and she cannot come back in order to do tawaf, then in that case she has no choice, so she should take measures to prevent the blood from falling onto the ground, and do tawaf. Some of the scholars have issued fatwas to this effect.
The Standing Committee for Issuing Fatwas was asked: A woman came in ihram for ‘umrah, and after reaching Makkah she got her menses. Her mahram has to leave immediately and she does not have anyone in Makkah. What is the ruling?
They replied: If the matter is as described, that the woman got her menses before doing tawaf, and she is still in ihram, and her mahram has to leave immediately, and she has no mahram or husband in Makkah, then the condition of being in a state of purity and free of menses in order to enter the mosque and do tawaf is waived in her case, out of necessity, and she should put on a sanitary pad and do tawaf and sa‘i for her ‘umrah, unless it is easy for her to leave and then come back with her husband or mahram because she does not live too far away and it is easy for her to come back. In that case, she should leave and come back as soon as her menses ends in order to do the tawaf of her ‘umrah in a state of purity. Allah, may He be exalted, says (interpretation of the meaning):
“Allah intends for you ease and does not intend for you hardship”
[al-Baqarah 2:185]
“Allah does not charge a soul except [with that within] its capacity”
[al-Baqarah 2:286]
“[Allah] has not placed upon you in the religion any difficulty”
[al-Hajj 22:78]
“So fear Allah as much as you are able”
[at-Taghaabun 64:16].
The Messenger of Allah (blessings and peace of Allah be upon him) said: “If I instruct you to do a thing, do as much of it as you can.” And there are other religious texts which confirm that making things easy and avoiding hardship are religious objectives. What we have mentioned was also indicated in fatwas issued by a number of scholars, including Shaykh al-Islam Ibn Taymiyyah and his student, al-‘Allaamah Ibn al-Qayyim (mem them both). End quote fromFataawa Islamiyyah(2/238).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: A woman got her menses when she had not done tawaf al-ifaadah, and she lives outside the Kingdom (Saudi Arabia). The time has come for her to leave the Kingdom; she cannot delay her departure and it is impossible for her to return to the Kingdom once more. What is the ruling?
He replied: If the matter is as described, a woman has not done tawaf al-ifaadah, and she has got her menses and cannot remain in Makkah or come back to it if she leaves before doing tawaf, then in this case she may take one of two measures: either she may have an injection to stop the bleeding, and then do tawaf; or she may put on a sanitary pad to prevent the blood contaminating the mosque, and do tawaf, as this is a case of necessity. The view that we have mentioned here is the most correct view, and is the one that was favoured by Shaykh al-Islam Ibn Taymiyyah. Or the other alternative is to do one of two things: either to remain in whatever state of ihram she is in, in which case she is not permissible for her husband, and it is not permissible for a marriage contract to be done with her if she is not married; or she is to be regarded as being like one who was prevented from reaching the Ka‘bah, so she should offer her sacrifice and exit her ihram. In that case, her Hajj will not count. Both of these options are difficult, so the correct view is that of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) regarding such cases of necessity. Allah, may He be exalted, says (interpretation of the meaning):
“[Allah] has not placed upon you in the religion any difficulty”
[al-Hajj 22:78]
“Allah intends for you ease and does not intend for you hardship”
[al-Baqarah 2:185].
But if this woman is able to travel then come back when she has become pure, there is nothing wrong with her leaving, then when she becomes pure (following the end of her menses), she may come back and do the tawaf of Hajj. But during the intervening period, she cannot be intimate with her husband, because she has not completed the second stage of exiting ihram. End quote fromFataawa Islamiyyah(2/237).
The ruling allowing a menstruating woman to do tawaf in the case of necessity may also apply to a woman who comes from a distant land and is not able to remain in Makkah or to come back again to do tawaf. But if she lives in the land of the two holy sanctuaries (i.e., Saudi Arabia) or one of the Gulf countries, then it is possible for her to come back to Makkah in order to do tawaaf al-ifadah. So if she cannot stay in Makkah until she becomes pure, then she may leave, then when she becomes pure she may come back and do tawaf, but during the intervening period she should avoid intimacy with her husband, because she has not completed the second stage of exiting ihram.
This is applicable in your case, so it is not permissible for you to do tawaf whilst menstruating; rather you should come back to do tawaf after you become pure (following the end of your menses).
Shaykh Dr. Khaalid ibn ‘Ali al-Mushayqih, a member of faculty at the University of al-Qasim, was asked: A woman got her menses before doing tawaf al-ifaadah, and she has to leave with the Hajj group with whom she came before her menses ends; what should she do? Please note that she cannot stay behind from her group when they go back. May Allah reward you with good.
He replied:
With regard to the woman who got her menses before doing tawaf al-ifaadah, one of the two following scenarios must apply:
1. That she came from a distant land, such as Morocco, Pakistan, India and the like. In this case, according to the opinion of Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), she should take measures [to avoid any blood contaminating the mosque, by putting on a sanitary pad] and do tawaf, because this is a case of necessity.
2. If she came from a nearby land, such as if she resides in the Kingdom of Saudi Arabia, or she is from a Gulf country, then in this case it is not permissible for her to do tawaf whilst menstruating; rather she should wait until she becomes pure, or she should leave then come back after that, when she has become pure. If she leaves, then she is still in a state of ihram and she has not completed the second stage of exiting ihram, so it is not permissible for her husband to be intimate with her until she has completed the second stage of exiting ihram.
And Allah knows best.

General, - * The virtue of remembering Allah (dhikr), may He be exalted; is everyone who remembers Allah little a hypocrite?

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“and they do not remember Allah but little” [an-Nisa’ 4:142] – this phrase is from a verse which speaks of the hypocrites. My question is: is remembering Allah (dhikr) obligatory? If I do not remember Allah, but I pray and do all the obligatory duties, am I a hypocrite? Is everyone who remembers Allah little a hypocrite?
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Praise be to Allah
Firstly:
Remembering Allah, may He be exalted, may be obligatory, as in the case of takbeerat al-ihram (the takbeer said when starting the prayer), or it may be mustahabb.
It says inal-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah(21/222):
The ruling on remembering Allah (dhikr), may He be exalted:
Remembering Allah (dhikr, pl. adhkaar) is something that is liked and is required from everyone, and it is encouraged in all circumstances, apart from exceptional situations as mentioned in Islamic teaching, such as when sitting to relieve oneself, when listening to the khutbah (sermon at Friday prayers) and so on.
The evidence for it being encouraged (mustahabb) is the fact that Allah has enjoined it in many verses, and He has forbidden its opposite, namely heedlessness and forgetfulness. He has connected success to constantly remembering Him a great deal. He has praised those who do that and described them as being those who benefit from His signs, and stated that they are people of understanding. He has told us of the loss of those who are distracted from dhikr by other things. He has told us that the reward of those who remember Him is that He Himself remembers them and mentions them. He has told us that remembrance of Him is greater than everything, and He has described dhikr as being the twin of righteous deeds. He has made dhikr the beginning and end of righteous deeds in many verses, some of which we shall quote here, but we will not list all of them.
In some situations, remembrance of Allah is more highly recommended, as we shall see below.
Dhikr may be obligatory; obligatory adhkaar include some of the adhkaar of the prayer, such as takbeerat al-ihraam and recitation of Qur’an. Obligatory adhkaar also include the adhaan and iqaamah, according to the view that they are a communal obligation (fard kifaayah). Returning greetings of salaam, and saying Bismillah when slaughtering an animal for meat are also obligatory adhkaar. Details on the rulings on each of these may be found elsewhere.
Dhikr may be haraam (prohibited) if it involves elements of shirk (associating others with Allah), such as the Talbiyah of the Jaahiliyyah, or if it contains phrases that are inappropriate when speaking of Allah, such as what they used to say (in the prayer) at the beginning of Islam, “Peace be upon Allah from His slaves.” The Prophet (blessings and peace of Allah be upon him) said: “Do not say, ‘Peace (as-salaam) be upon Allah,’ for Allah is as-Salaam. Rather say: ‘At-tahiyyaatu Lillahi wa’s-salawaatu wa’t-tayyibaat(All compliments, prayers and pure words are due to Allah).’” For salaam (peace) is only sought for the one who needs it, but Allah is as-Salaam; so salaam is to be sought from Him, not for Him. Rather He is to be praised for being as-Salaam, such as saying, “Allaahumma anta al-salaam wa minka al-salaam(O Allah, You are al-Salaam (the One Who is free from all defects and deficiencies) and from You is all peace).”
Dhikr may be haraam in certain circumstances, such as saying dhikr during the khutbah (sermon) on Fridays. End quote.
The believer who prays regularly, offering the obligatory prayers on time, is constantly remembering Allah, may He be exalted, as he is reciting the adhkaar that are to be recited during the prayer, and after the prayer, and so on.
Situations in which one should make sure not to forget to recite dhikr include: eating and drinking, entering and exiting. So when a person eats or drinks something, he should mention the name of Allah (by saying Bismillah), and when he finishes it, he should praise Him (by saying Al-hamdu Lillah). When he enters his house he should mention the name of Allah, when he exits his house, he should mention the name of Allah. Similarly, he should consistently recite the adhkaar of morning and evening, and the adhkaar for going to sleep.
As for the hypocrite who conceals disbelief whilst making an outward display of being Muslim, or he is uncertain and has doubts about the religion, he is not keen to remember Allah and does not feel at ease with dhikr, apart from what he does by way of showing off and hypocrisy.
Allah, may He be exalted, says (interpretation of the meaning):
“Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand up for As-Salat (the prayer), they stand with laziness and to be seen of men, and they do not remember Allah but little”
[an-Nisaa’ 4:142].
Ibn Katheer (may Allah have mercy on him) said: With regard to the words “And when they stand up for As-Salat (the prayer), they stand with laziness and to be seen of men, and they do not remember Allah but little”: This is how the hypocrites are in the noblest and best of deeds, namely the prayer. When they stand up to pray, they stand with laziness, because they have no sincere intention concerning it; they do not believe in it, they do not fear Allah, and they do not understand its meaning. Ibn Mardawayh narrated, via ‘Ubaydullah ibn Zahr, from Khaalid ibn Abi ‘Imraan, from ‘Ataa’ ibn Abi Rabaah, from Ibn ‘Abbaas who said: It is makrooh for a man to stand up to pray with laziness; rather he should stand up to pray cheerfully, with eagerness and joy, for he is conversing with Allah, may He be exalted, and Allah is before him, forgiving him, answering him when he calls upon Him. Then Ibn ‘Abbaas recited this verse: “And when they stand up for As-Salat (the prayer), they stand with laziness.”
Similar reports were narrated via more than one isnaad, from Ibn ‘Abbaas.
The words “And when they stand up for As-Salat (the prayer), they stand with laziness” describe their outward appearance, as Allah says elsewhere (interpretation of the meaning):“and that they came not to As-Salat (the prayer) except in a lazy state” [at-Tawbah 9:54]. Then He, may He be exalted, mentions the real motive in their hearts: “and to be seen of men”. That is, there is no sincerity towards Allah in what they do; rather they only attend the prayer by way of dissimilation and going along with people. Hence they often stay away from prayers in which they are not usually seen, such as ‘Isha’ prayer, when it is dark, and Fajr prayer when it is still dark. It is proven inas-Saheehaynthat the Messenger of Allah (blessings and peace of Allah be upon him) said: “The most burdensome prayers for the hypocrites are ‘Isha’ prayer and Fajr prayer. If they knew what (reward) is in them, they would come to them even if they had to crawl. I was thinking of ordering that the call to prayer be given, then I would tell a man to lead the people in prayer, and I would go out with men carrying bundles of wood to people who do not come to the prayers, and I would burn their houses with fire around them.”
The phrase “and they do not remember Allah but little” refers to their prayers. They do not focus in the prayer, and they do not understand what they are saying; rather they are distracted from their prayer, and they have no interest in what they could attain of goodness therein.
Imam Maalik narrated from al-‘Alaa’ ibn ‘Abd ar-Rahmaan, that Anas ibn Maalik said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “That is the prayer of the hypocrite, that is the prayer of the hypocrite, that is the prayer of the hypocrite. He sits watching the sun until, when it is between the horns (that is, the two sides of the head) of the Shaytaan, he pecks out four rak‘ahs, in which he does not remember Allah but little.
This is how it was narrated by Muslim, at-Tirmidhi and an-Nasaa’i, from the hadith of Ismaa‘eel ibn Ja‘far al-Madani, from al-‘Alaa ibn ‘Abd ar-Rahmaan. At-Tirmidhi said: It is hasan saheeh. End quote fromTafseer Ibn Katheer(2/438).
Abu Hayyaan (may Allah have mercy on him) said:
Al-Hasan said: It is little, because they do not do it for the sake of Allah. Qataadah said: Rather what is meant is that it is little because it is not going to be accepted, and whatever Allah rejects, a lot of it is little, and what He accepts, a little of it is a lot. Others said: It is little in relation to how much they indulge in falsehood, lies and disbelief. Az-Zamakhshari said: It is “but little” because they do not pray at all when they are away from people; they only pray in front of people, and what they pray openly is little, because whenever they have the opportunity to refrain from doing what they have no interest in, they use that opportunity. Or they do not mention Allah in the sense of reciting tasbeeh (saying Subhaan-Allah (glory be to Allah) and tahleel (saying Laa ilaaha ill-Allah (There is no god but Allah)) except a little. It may be that little means nothing at all. End quote.
But it is not possible that it means nothing at all, because it says “but” or “except”, and there cannot be an exception when there is nothing in the first place. It was also suggested that it is little because their intention (when remembering or mentioning Allah) is worldly gain, because the enjoyment of this world is little. And it was also said that there is something implied and not explicitly mentioned, which is that they do not remember the punishment and reward of Allah except a little, because they are too preoccupied with worldly concerns and they pay no attention at all to matters of the hereafter.
What appears to be the case is that dhikr here refers to remembering and mentioning Allah verbally, and that they rarely mention Allah, unlike the sincere believer, who remembers Allah, may He be exalted, most of the time.
End quote fromal-Bahr al-Muheet(4/110).
This is the situation of the hypocrite. As for the believer who loves Allah and His Messenger, and is certain of the truth of His religion, he inevitably remembers Allah all the time. Even if he only recites a little dhikr, he cannot be a hypocrite in the sense mentioned above, but he is missing out on a great deal of reward and goodness by only remembering Allah a little.
Secondly:
Remembering Allah (dhikr) brings great benefits, such as spiritual well-being, tranquillity and softening of the heart. Allah, may He be exalted, says (interpretation of the meaning):
“Those who believe (in the Oneness of Allah - Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest”
[ar-Ra‘d 13:28]
“Is he whose heart Allah has opened to Islam, so that he is in light from His Lord (as he who is non-Muslim)? So, woe to those whose hearts are hardened against remembrance of Allah! They are in plain error!”
[az-Zumar 39:22].
Another of these benefits is attaining great reward by doing a small deed, which is simply moving one’s lips and reciting a few words.
Imam an-Nawawi (may Allah have mercy on him) said in his great book,Riyadh as-Saaliheen:
Chapter on the virtue of dhikr and encouragement to remember Allah:
Allah, may He be exalted, says (interpretation of the meaning):
“and the remembrance of Allah is greater”
[al-‘Ankaboot 29:45]
“Therefore remember Me (by praying, glorifying, etc.). I will remember you”
[al-Baqarah 2:152]
“And remember your Lord by your tongue and within yourself, humbly and with fear without loudness in words in the mornings, and in the afternoons and be not of those who are neglectful”
[al-A‘raaf 7:205]
“and remember Allah much, that you may be successful”
[al-Jumu‘ah 62:10]
“and the men and the women who remember Allah much with their hearts and tongues Allah has prepared for them forgiveness and a great reward (i.e. Paradise)”
[al-Ahzaab 33:35]
“O you who believe! Remember Allah with much remembrance.
And glorify His Praises morning and afternoon (the early morning (Fajr) and Asr prayers)”
[al-Ahzaab 33:41-42].
And there are many similar, well-known verses.
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Two words that are light on the tongue and heavy in the balance and beloved to the Most Merciful:Subhaan Allaahi wa bi hamdihi Subhaan Allaah il-‘Azeem(Glory and praise be to Allah, glory be to Allah the Almighty).”
And it was narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “When I say ‘Subhaan Allah, wa’l-hamdu Lillah, wa laa ilaah ill-Allah, wa Allahu akbar(Glory be to Allah, praise be to Allah, there is no god except Allah, and Allah is Most Great)’, this is more beloved to me than all that the sun rises upon.” Narrated by Muslim.
And it was narrated from him that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever says ‘Laa ilaaha ill-Allah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer(There is no god except Allah alone with no partner; to Him be dominion and praise, and He is Able to do all things)’ one hundred times in a day, will have reward equivalent to that of manumitting ten slaves, one hundred good deeds will be written for him, one hundred bad deeds will be erased from his record, and he will have protection from the Shaytaan all that day until evening comes; no one will do anything better than what he has done, except a man who does more than that.”
And he said: “Whoever says ‘Subhaan Allaahi wa bi hamdihi(Glory and praise be to Allaah)’ one hundred times in a day, his sins will be erased, even if they are like the foam of the sea.” Agreed upon.
It was narrated from Abu Ayyoob al-Ansaari (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “Whoever says ‘Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer(There is no god except Allah alone with no partner; to Him be dominion and praise, and He is Able to do all things)’ ten times will be like one who manumitted four of the children of Ismaa‘eel.” Agreed upon.
It was narrated that Abu Dharr (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Shall I not tell you of the dearest of words to Allah? The dearest of words to Allah are:Subhaan Allah wa bi hamdihi(Glory and praise be to Allah).” Narrated by Muslim.
It was narrated that Abu Maalik al-Ash‘ari (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Purification is half of faith, ‘al-hamdu Lillaah’ fills the Balance and ‘Subhaan-Allah’ and ‘al-hamdu Lillaah’ fill the space between heaven and earth.” Narrated by Muslim.
It was narrated that Sa‘d ibn Abi Waqqaas (may Allah be pleased with him) said: A Bedouin came to the Messenger of Allah (blessings and peace of Allah be upon him) and said: Teach me some words that I may say: He said: “Say: ‘Laa ilaaha ill-Allah wahdahu laa shareeka lah, Allahu akbaru kabeeran, wal hamdu Lillahi katheeran, wa subhaan Allahi Rabb il-‘Aalameen, wa la hawla wa la quwwata illa Billah il-‘Azeez il-Hakeem( There is no god but Allah alone, with no partner or associate, Allah is most great, much praise be to Allah, glory be to Allah the Lord of the Worlds, and there is no power and no strength except with Allah, the Almighty, the Most Wise).” He said: These are for my Lord; what is there for me? He said: “Say: ‘Allahumm aghfir li wa’rhamni wa’hdini wa’rzuqni(O Allah, forgive me, have mercy on me, guide me and grant me provision).” Narrated by Muslim.
…
Then he narrated many other hadiths. This is a big topic.
For more information, please see the bookal-Wabil as-Sayyib min al-Kalim at-Tayyibby Imam Ibn al-Qayyim (may Allah have mercy on him).
Whoever reflects upon the immense reward for these few words will understand the virtue of dhikr (remembrance of Allah). It is appropriate for every Muslim, man or woman, to be keen to remember Allah and to keep his tongue moist with dhikr and fill the record of his deeds therewith.
We ask Allah to enable us and you to do that.
And Allah knows best.

General, - * Meaning of the phrase“(Ta‘aala jadduka (Exalted by Your Majesty)” in du‘aa’ al-istiftaah

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Today I received a message which says: “Most worshippers make a mistake in du‘aa’ al-istiftaah (the opening supplication) in the prayer, when they say ‘wa ta‘aalaa jadduka (exalted be Your Majesty)’, with a fat-hah on the jeem. This is a grave mistake, because Allah, may He be glorified and exalted, has no father, no son and no grandfather (jadd)! The correct way is to say ‘jidduka’ with a kasrah on the jeem; what it means is that greatness belongs to Allah.” How sound is this? And what is the correct pronunciation, jadduka or jidduka?
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Praise be to Allah
Muslim narrated in hisSaheeh(399) that ‘Umar ibn al-Khattab used to recite these words out loud, saying: “Subhaanaka Allahumma wa bi hamdika, tabaaraka asmuka wa ta‘aala jadduka wa laa ilaaha ghayruka(Glory and praise be to you O Allah, blessed be Your name and exalted be Your Majesty; there is no god but You).”
This has been narrated in marfoo‘ reports (with isnaads going back to the Prophet (blessings and peace of Allah be upon him)) and in mawqoof reports in which the isnaad ends with ‘Umar or other Companions of the Prophet (blessings and peace of Allah be upon him).
See:as-Sunanby ad-Daaraqutni (2/58);Silsilat al-Ahaadeeth as-Saheehah(2996);Sifat Salaat an-Nabi (sall-Allahu ‘alayhi wa sallam), by al-Albaani (may Allah have mercy on him), p. 93
The scholars of hadith, fiqh, Arabic language and others have stated that the vowelling on this word is a fat-hah, so it is read as al-jadd; they did not mention anything else.
Al-jadd means majesty or greatness.
So what the hadith means is: Exalted be Your greatness.
An-Nawawi (may Allah have mercy on him) said inTahdheeb al-Asmaa’ wa’l-Lughaat(3/331):
The phrase in du‘aa’ al-istiftaah, “Wa ta‘aalaa jadduka”, with a fat-hah on the jeem, mean: Exalted be Your greatness.
And it was said that what is meant by al-jadd is independence of means. Both meanings are good, although al-Khattaabi did not mention anything but greatness. Another example is the verse in which Allah, may He be exalted, says, speaking of the jinn (interpretation of the meaning):
“And [it teaches] that exalted is the nobleness [jadd] of our Lord”
[al-Jinn 72:3].
End quote.
Al-Ba‘li said inal-Matla‘ ‘ala Abwaab al-Maqna‘(p. 46):
[It is to be pronounced as] “Wa ta‘aalaa jadduka”, with a fat-hah on the jeem. End quote.
Al-Bahooti (may Allah have mercy on him) said inKashshaaf al-Qinaa‘(2/478):
[It is to be pronounced as] “Wa ta‘aalaa jadduka”, with a fat-hah on the jeem; What it means is: exalted be Your greatness. End quote.
In Ibn Qaasim’s commentary onar-Rawd al-Murbi‘(2/22) it says:
The word al-jadd, with a fat-hah on the jeem, means greatness, fortune, happiness, and independence of means. The wordta‘aala(exalted be…) means: Great is His… This refers to His being emphatically great. It is indicative of the utmost and ultimate highness: Exalted be Your Majesty, exalted be Your greatness, which surpasses all other greatness; Your might supersedes all other might; Your dominion overrides all other dominion. End quote.
InTawdeeh al-Ahkaam Sharh Buloogh al-Maraamby al-Bassaam (2/169), it says:
Jadduka, with a fat-hah on the jeem and a shaddah on the daal, means: Your greatness, Your might, and Your dominion. End quote.
This word – jadd – appears several times with a fat-hah on the jeem in the Holy Qur’an and the Prophetic Sunnah.
Allah, may He be exalted, tells us that the jinn said:
“And [it teaches] that exalted is the nobleness [jadd] of our Lord; He has not taken a wife or a son”
[al-Jinn 72:3].
As-Sa‘di (may Allah have mercy on him) said (p. 890): That is, exalted be His greatness and sanctified be His names. End quote.
Al-Qurtubi (may Allah have mercy on him) said (19/8): “exalted is the nobleness [jadd] of our Lord” means: His greatness and His majesty. End quote.
The Prophet (blessings and peace of Allah be upon him) said: “O Allah, none can withhold what You give, and none can give what You withhold, and the good fortune [jadd] of any fortunate person is to no avail against You.” Narrated by al-Bukhaari (844) and Muslim (593).
The scholars said that what this means is: the good fortune, independence of means and status of the fortunate, independent and high-ranking person are all to no avail against You.
Ibn Rajab said concerning the words of the Prophet (blessings and peace of Allah be upon him), “and the good fortune [jadd] of any fortunate person is to no avail against You”:
What is meant by the word jadd, with a fat-hah on the jeem, in this hadith is: All that the person who is independent of means possesses of resources will not avail him against You.
End quote fromFat-h al-Baariby Ibn Rajab (7/417).
An-Nawawi said inSharh Saheeh Muslim:
With regard to the phrasedhaa’l-jadd(translated here as fortunate person), the most well-known view is that there is a fat-hah on the jeem. This is the way it was vowelled by the earlier and later scholars.
Ibn ‘Abd al-Barr said: Some of them narrated it with a kasrah (jidd). Abu Ja‘far Muhammad ibn Jareer at-Tabari said: It is with a fat-hah. Ash-Shaybaani pronounced it with a kasrah, but this is contrary to what is known to those who narrated the reports. It is not known that anyone else said that.
At-Tabari and those who came after him regarded the reports which spell this word with a kasrah as da‘eef (weak). They said: Regardless of the weakness of the report, what this word (i.e., jidd) means is striving hard. In other words, the phrase would mean that the effort of one who strives hard will not avail him against You; all that could benefit him and save him is Your mercy.
And it was said that what is meant is the one who strives his utmost for worldly gain.
It was also said that what it means is hastening to flee; in other words, if a person hastens to flee, his haste in fleeing will not avail him, for He is within Your grasp and subject to Your control and dominion.
The correct and well-known view is that al-jadd, with a fat-hah, refers to good fortune, independence of means, greatness and dominion. What is meant is: if a person enjoys good fortune in this world, his wealth, sons, greatness and power will not avail him against You and his good fortune will not save him from You; rather what will benefit him and save him is righteous deeds, as Allah, may He be exalted, says (interpretation of the meaning):
“Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord”
[al-Kahf 18:46].
End quote.
Thus it will become clear that the correct vowelling of the phrase “wa ta‘aala jadduka” is with a fat-hah on the jeem, according to scholarly consensus, and what is referred to is greatness.
It is not correct to pronounce it with a kasrah (jidduka); this is distorting the words of the Messenger (blessings and peace of Allah be upon him), because he (blessings and peace of Allah be upon him) pronounced it with a fat-hah and the scholars did not refer to any alternative pronunciation.
Moreover, pronouncing it with a kasrah changes the meaning of the hadith, because al-jidd (with a kasrah) means striving hard or seriousness, which is the opposite of frivolity. This is not what is meant in this hadith.
What anyone who wants to alert people to the mistakes they make must do is make sure of what he is saying before spreading it, especially if it has to do with Islamic rulings and prophetic hadith, so that he will not be telling lies inadvertently against the Messenger (blessings and peace of Allah be upon him), and so that he will not be telling them not to do what is right and will be telling them to do it the wrong way, in which case he will become one of“those whose effort is lost in worldly life, while they think that they are doing well in work” [al-Kahf 18:104].
And Allah knows best.
Summary of the answer:
The way this phrase is to be pronounced is “wa ta‘aala jadduka” with a fat-hah on the jeem, according to scholarly consensus, and what is referred to is greatness.
It is not permissible to pronounce it with a kasrah on the jeem (jidduka), because this is distorting the words of the Messenger, who (blessings and peace of Allah be upon him) pronounced it with a fat-hah and the scholars did not refer to any alternative pronunciation.

Usool al-Fiqh, - * How can we know which hadiths were abrogated and which abrogated others? Isn’t this a source of confusion?

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I have a question regarding abrogations in Islam during the time of prophet Muhammad(PBUH). My question is that how can we be sure that the sahih ahadith we have today were not abrogated afterwards(i.e., sometime after that but before the demise of prophet Muhammad) and there was a new ruling on the matter?...there are many matters in which there were abrogations, matters that we know of so I am thinking that may be there were matters that were abrogated and that which we dont know of?...so how can we follow the sahih and hassan ahadith without knowing for sure that they were not abrogated later in time?
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Praise be to Allah
What is meant by abrogation is when the Lawgiver cancelled out a previous, earlier ruling by means of another ruling that also comes from the Lawgiver, but it came later than the first ruling.
Abrogation may be known in several ways:
1. when the Lawgiver stated that something was abrogated
2. when the Sahaabi stated something to that effect
3. when the ummah is unanimously agreed that a hadith is abrogated
4. when two hadiths contradict one another, and it is not possible to reconcile between them in any way, and it is known which one came earlier and which came later; in that case the earlier hadith is abrogated.
An-Nawawi (may Allah have mercy on him) said: With regard to abrogation, it is when the Lawgiver cancelled out an earlier ruling by means of a later ruling.
This is the favoured view concerning the definition of abrogation…
Abrogation may be known from several things, including the following:
· A clear statement to that effect from the Messenger of Allah (blessings and peace of Allah be upon him), such as when he said: “I used to forbid you to visit graves, but now visit them.” Narrated by Muslim (977).
· The words of the Sahaabi, such as: The last of the two commands was not to do wudoo’ after eating anything that had been touched by fire.
· That which is known from chronological order.
· That which is known from consensus, such as executing the drinker of alcohol after a fourth offence. This is abrogated, and the fact of its abrogation is known from consensus.
Consensus in and of itself does not abrogate and is not subject to abrogation, but it is indicative of the presence of something that abrogates a ruling. And Allah knows best.
But if two hadiths appear to contradict one another, then it is essential to reconcile between them or to determine which of them outweighs the other.
But that is usually undertaken by leading scholars who combine knowledge of hadith and fiqh, or scholars of usool who are prominent in that field, who are well-versed in subtle meanings. One who meets this description will not have a problem with such matters except rarely, in some cases.
Moreover such cases of contradiction are of two types, the first of which is where it is possible to reconcile between them, in which case that is what must be done, and it is obligatory to accept and comply with both hadiths.
Whenever it is possible to interpret the words of the Lawgiver in a manner that is of greater benefit, then that interpretation should be adopted.
And we should not decide that one report abrogates the other when it is possible to reconcile between them, because abrogation means deeming one of the hadiths to be something that is not to be acted upon.
An example of reconciling between reports is the reconciliation of the hadith “There is no ‘adwa (contagion)” and the hadith “No healthy person should be exposed to a sick person.”
The way to reconcile between them is to note that diseases are not contagious by nature, but Allah, may He be glorified and exalted, has made exposure to them a cause of infection. The first hadith denies what the people of the Jaahiliyyah used to believe, that diseases were contagious by nature. The second hadith tells people to avoid that which usually cases harm upon exposure to it, and that harm could only happen by the will and decree of Allah.
The second type is reports in which there is a contradiction in such a way that it is not possible to reconcile between them in any way.
If we know that one of them abrogates the other, we should give it precedence.
Otherwise, we should act upon the one that appears more likely to be sound. In order to know which is more likely to be sound, we need to know which one has been narrated by a greater number of narrators and their status, and other factors that could help us to determine which is more likely to be sound. There are approximately fifty factors, which were compiled by al-Haafiz Abu Bakr al-Haazimi at the beginning of his bookan-Naasikh wa’l-Mansookh. I have compiled them in abbreviated form, but there is no need to mention them here for fear of making this discussion too lengthy.
End quote fromSharh Muslim(1/60-61]
Al-Haazimi (may Allah have mercy on him) said, discussing ways of working out which report abrogates and which is abrogated:
That may be known from a number of indicators, including the following:
· The words of the Prophet (blessings and peace of Allah be upon him) clearly indicate that, such as when he (blessings and peace of Allah be upon him) said: “I used to forbid you to visit graves, but now visit them.”
· Or the wording of the Sahaabi states that, such as the hadith of ‘Ali ibn Abi Taalib (may Allah be pleased with him): The Messenger of Allah (blessings and peace of Allah be upon him) used to instruct us to stand up for funerals, then he would remain seated after that, and he instructed us to remain seated.
· Where the date is known, such as the report of Ubayy ibn Ka‘b (may Allah be pleased with him) who said: I said: O Messenger of Allah, what if one of us has intercourse with his wife but does not ejaculate? The Prophet said: “Let him wash whatsoever part of his body touched the woman, then let him do wudoo’, then let him pray.”
This hadith indicates that no ghusl is required if one does not ejaculate, and that what makes ghusl obligatory is ejaculation.
When we examine the isnaads of this hadith, some of the isnaads show us that this was at the beginning of Islam, and it remained in effect until some time after the hijrah.
Then we find that az-Zuhri asked ‘Urwah about that, and ‘Urwah replied that ‘Aa’ishah (may Allah be pleased with her) had told him that the Messenger of Allah (blessings and peace of Allah be upon him) used to do that, and he did not do ghusl; that was before the conquest of Makkah, then after that he would do ghusl (in this situation) and he instructed the people to do ghusl too.
· Where the ummah is unanimously agreed that something is abrogated. This is the strongest sign of abrogation.
If it is not possible to differentiate between them, because the date is unknown, and there is nothing in the wording of the report to indicate that, and it is not possible to reconcile between them, then in that case we should go through the process of finding out which one is more likely to be sound.
The ways of doing so are many; I will mention most of them…
End quote fromal-I‘tibaar fi’n-Naasikh wa’l-Mansookh min al-Athaar(p. 8), by Abu Bakr Muhammad ibn Moosa ibn ‘Uthmaan al-Haazimi al-Hamdaani (d. 584 AH). His book is one of the most useful books on this topic.
Thus it will be clear to you that the matter is not difficult. Most of the proven hadiths are not abrogated, and the issue of abrogation only arises in the case of hadiths that contradict one another when it is not possible to reconcile between them. In that case the Lawgiver may state that they are abrogated, or the Sahaabi may say something to that effect, or there may be consensus that the hadith concerning it is abrogated, or the fact that it is abrogated may be known from chronological order.
The scholars of hadith and the commentators on the Sunnah have not omitted any such matter without explaining it, praise be to Allah. So there is no need to confusion and doubts.
And Allah knows best.
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