Commentary on Hadeeth, - Dought & clear, - * Why did the Prophet (blessings and peace of Allah be upon him) not allow ‘Ali ibn Abi Taalib to take a second wife when he was married to Faatimah (may Allah be pleased with them both)?

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Why did the Prophet (blessings and peace of Allah be upon him) not allow ‘Ali (may Allah be pleased with him) to marry the daughter of Abu Jahl even though she was Muslim, and her father had also died by that time? Why did the Prophet (blessings and peace of Allah be upon him) forbid him to do that even though it was something that was basically permissible?
Praise be to Allah
The Muslim should accept everything that has been proven from the Prophet (blessings and peace of Allah be upon him) of words and deeds, and should understand that all wisdom is in what the Prophet (blessings and peace of Allah be upon him) said or did. Those who know that know it, and those who are unaware of it are unaware of it.
Plural marriage or polygyny is something that is well established in Islam on the basis of clear, unambiguous texts which cannot be undermined in any way whatsoever, no matter what skeptics and fabricators say.
However this marriage could have exposed him to problems and negative consequences that outweighed any benefits; in such cases plural marriage is disallowed, as in the case where the husband is not able to treat all his wives fairly, and he is afraid of being unfair or unjust towards them, or other cases in which the negative consequences outweigh any benefits that may be sought.
It is on this basis that the Prophet (blessings and peace of Allah be upon him) forbade ‘Ali ibn Abi Taalib to take another wife in addition to his daughter Faatimah (may Allah be pleased with her), even though plural marriage was permissible in principle for him and for others.
It was narrated from al-Miswar ibn Makhramah that ‘Ali ibn Abi Taalib proposed marriage to the daughter of Abu Jahl, when he was already married to Faatimah, the daughter of the Messenger of Allah (blessings and peace of Allah be upon him).
When Faatimah heard about that, she went to the Prophet (blessings and peace of Allah be upon him) and said to him: Your people are saying that you do not get angry for the sake of your daughters, and ‘Ali is going to marry the daughter of Abu Jahl.
Al-Miswar said: The Prophet (blessings and peace of Allah be upon him) stood up and I heard him when he bore witness, then he said: “I gave a daughter of mine in marriage to Abu’l-‘Aas ibn ar-Rabee‘; when he spoke he told me the truth and when he made me a promise he fulfilled his promise. Faatimah is a part of me, and whatever hurts her hurts me. By Allah, the daughter of the Messenger of Allah and the daughter of the enemy of Allah will not be joined together as wives of one man.”
So ‘Ali abandoned that proposal.
Narrated by al-Bukhaari, 3110; Muslim, 2449.
The scholars mentioned a number of reasons for the Prophet (blessings and peace of Allah be upon him) forbidding ‘Ali ibn Abi Taalib to go ahead with this marriage. These reasons all boil down to four things:
-1-
This marriage would be hurtful to Faatimah; whatever hurt her would hurt the Prophet (blessings and peace of Allah be upon him), and whatever hurts the Prophet (blessings and peace of Allah be upon him) is a major sin. The Prophet (blessings and peace of Allah be upon him) stated that clearly when he said: “Faatimah is a part of me, and whatever hurts her hurts me.”
According to another version: “She is a part of me; what disturbs her disturbs me and what hurts her hurts me.”
Narrated by al-Bukhaari, 5230; Muslim, 2449
Ibn at-Teen said:
The most correct way to interpret this story is that the Prophet (blessings and peace of Allah be upon him) forbade ‘Ali to be married at the same time to his daughter and the daughter of Abu Jahl, because he gave as the reason for that the fact that this would hurt him, and hurting him is haraam according to consensus.
It would have been permissible for him if he had not been married to Faatimah; but being married to them at the same time, which would have been hurtful to the Prophet (blessings and peace of Allah be upon him) because Faatimah would have been hurt by it, meant that it was not permissible.
Quoted from him inFath al-Baari, 9/328
An-Nawawi said: Because that would have led to hurting Faatimah, in that case it would have hurt the Prophet (blessings and peace of Allah be upon him) too, and the one who hurts him is doomed. For that reason he forbade him to do that, out of compassion towards ‘Ali and towards Faatimah.
End quote fromSharh Saheeh Muslim, 16/3
Ibn al-Qayyim said: By mentioning his other son-in-law (Abu’l-‘Aas ibn ar-Rabee‘), and praising him for having spoken the truth and fulfilled his promise, he hinted to ‘Ali (may Allah be pleased with him) and encouraged him to follow his example. This gives the impression that he had made him a promise that he would not disturb her or hurt her, so he encouraged him to fulfil that promise, as his other son-in-law had fulfilled a promise he made.
End quote fromZaad al-Ma‘aad, 5/118
What is mentioned above does not apply to any woman other than Faatimah (may Allah be pleased with her).
-2-
The fear that this would put Faatimah to trial with regard to her religious commitment
It was narrated by al-Bukhaari (3110): “I fear lest she be put to trial with regard to her religious commitment.”
According to Muslim (2449): “Faatimah is part of me, and I fear lest she be put to trial with regard to her religious commitment.”
Jealousy is something natural in women, and the Prophet (blessings and peace of Allah be upon him) feared that jealousy might push her to do something that would not be befitting to her status, as she is the leader of the women of the worlds.
Moreover, she had lost her mother and then her sisters one after another, so she had no one to comfort her and help to make things easier for her, or listen to her concerns if she became jealous.
Al-Haafiz Ibn Hajar said: This incident occurred after the conquest of Makkah, at which time none of the daughters of the Prophet (blessings and peace of Allah be upon him) was still alive except her; after losing her mother, she had lost her sisters, and giving her cause to become jealous would have exacerbated her grief.
End quote fromFath al-Baari, 7/86
-3-
Objection to joining the daughter of the Messenger of Allah and the daughter of the enemy of Allah together as wives of one man.
As the Prophet (blessings and peace of Allah be upon him) said: “By Allah, the daughter of the Messenger of Allah and the daughter of the enemy of Allah will not be joined together as wives of one man.”
An-Nawawi said: It was said that what is meant here is not the prohibition on them being joined together; rather what is meant is: I know by the grace of Allah that they will not be joined together.
It may also be understood as meaning that it was haraam to join them together… So one of the things that are haraam with regard to marriage is being married to both a daughter of the Prophet of Allah and a daughter of the enemy of Allah at the same time.
End quote fromSharh Saheeh Muslim, 8/199
Ibn al-Qayyim said: By disallowing ‘Ali to join together Faatimah (may Allah be pleased with her) and the daughter of Abu Jahl as co-wives there is great wisdom: because a woman will follow her husband and be at the same level as him in Paradise, but she may deserve to be of a high level by virtue of her own merits in addition to those of her husband. This is applicable in the case of Faatimah and ‘Ali (may Allah be pleased with them both).
But Allah, may He be glorified and exalted, would not allow the daughter of Abu Jahl to be of the same status as Faatimah (may Allah be pleased with her), whether on her own merits or those of her husband, when there was such a great difference between them. For her to become a co-wife of the leader of the women of the worlds would not be something appropriate, either in terms of sharee‘ah or in terms of the divine decree.
The Prophet (blessings and peace of Allah be upon him) indicated that when he said: “By Allah, the daughter of the Messenger of Allah and the daughter of the enemy of Allah will not be joined together in one place.” This may refer to the Hereafter too.
End quote fromZaad al-Ma‘aad, 5/119
-4-
Out of respect for Faatimah and so as to highlight her great status.
Ibn Hibbaan said: If ‘Ali has done this deed, it would have been permissible, but the Prophet (blessings and peace of Allah be upon him) disliked it out of respect for Faatimah, not because this deed was haraam.
End quote fromSaheeh Ibn Hibbaan, 15/407
Al-Haafiz Ibn Hajar said: The context indicates that it was permissible for ‘Ali, but the Prophet (blessings and peace of Allah be upon him) disallowed it out of care for Faatimah’s feelings, and ‘Ali accepted it out of obedience to the instructions of the Prophet (blessings and peace of Allah be upon him). Thus it seems to me that it is not far-fetched to suggest that one of the unique characteristics of the Prophet (blessings and peace of Allah be upon him) was that his sons-in-law were not to marry other wives when they were married to his daughters. Or it may be that this is something that applied only to Faatimah (may Allah be pleased with her).
End quote fromFath al-Baari, 9/329
In conclusion:
These reasons, as a whole or individually, explain why the Prophet (blessings and peace of Allah be upon him) did not let ‘Ali go ahead with this marriage.
This story does not give the slightest support to those who try to use it to restrict plural marriage. The Prophet (blessings and peace of Allah be upon him) dealt with this when he said, in the same story, “and I am not making any permissible thing forbidden, or any forbidden thing permitted.”
Narrated by al-Bukhaari, 3110; Muslim, 2449
And Allah knows best.

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Commentary on Hadeeth, - Dought & clear, - * What is meant by thewords of the Prophet (blessings and peace of Allah be upon him), “It will be said to the reciter of the Qur’an: ‘Read, and ascend, and recite…”?

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Abd-Allaah ibn ‘Amr narrated that the Prophet (peace and blessings of Allaah be upon him) said: “It will be said to the companion of the Qur’aan: ‘Recite and rise in status as you used to recite in the world, and your position will be at the last verse you recite.’” Narrated by Abu Dawood, 1646; al-Tirmidhi, 2914; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Does this mean if im a non-arab and can not arabic so i did never recite Quran does this mean that i will be in the lowest level of jannah ?
Praise be to Allah.
Firstly:
At-Tirmidhi (2914) and Abu Dawood (1464) narrated that ‘Abdullah ibn ‘Amr (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “It will be said to the companion of the Qur’an: ‘Read, and ascend, and recite as you used to recite in the [previous] world, for your status will be according to the last verse that you recite.’”
Shaykh Muhammad Shams al-Haqq al-‘Azeemabaadi (may Allah have mercy on him) said:
“It will be said”: i.e., when people are admitted to Paradise
“to the companion of the Qur’an” i.e., the one who consistently recites it and acts upon it, not the one who reads it and does not act upon it.
“Read and ascend” i.e., to the higher levels of Paradise or of closeness to Allah.
“”and recite” i.e., do not be hasty in your recitation in Paradise
“as you used to recite” that is, in your reading
“in the [previous] world”.
From this hadeeth it may be understood that this greater reward will not be attained except by one who memorized the Qur’an and learned how to recite it properly and in a precise manner, as it should be done.
End quote from‘Awn al-Ma‘bood fi Sharh Sunan Abi Dawood(4/237).
In the answer to question no. 169485we discussed what is meant by the virtue mentioned in the hadeeth quoted above; it is only attained by the one who memorises the Qur’an and acts upon it; please see the question mentioned for more information.
Secondly:
The hadeeth mentioned above speaks about the virtue of the companion of the Qur’an. That does not mean that the one who has not memorized the Qur’an will be of the lowest status in Paradise. Rather the hadeeth refers to a particular virtue for a particular deed; it does not indicate that the higher levels (of Paradise) will only be attained by those who memorise or read the Qur’an. Most of the Companions of the Prophet (blessings and peace of Allah be upon him) did not memorise the Book of Allah, in the sense of memorising its recitation; rather they memorised it in the sense of acting upon it. So if anyone misses out on this particular reward and virtue, it is still possible for him to strive hard in whatever virtues Allah makes easy for him, such as prayer, tahajjud and qiyaam (voluntary prayers during the night); or zakaah and charity; or fasting on hot days; or constantly remembering Allah; or meeting people’s needs… Or whatever else Allah wills of different kinds of goodness and guidance.
Al-Bukhaari (3256) and Muslim (2831) narrated from Abu Sa ‘eed al-Khudri (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “The people of Paradise will see the people of the highest place in Paradise above them as you see the brilliant star far away on the horizon in the east or the west, because of the difference in status between them.” They said: O Messenger of Allah, is that the status of the Prophets that no one else will attain? He said: “No, by the One in Whose hand is my soul. They are men who believed in Allah and believed in the Messengers.”
Muslim (251) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Shall I not tell you something by means of which Allah erases sins and raises people in status?” They said: Yes, O Messenger of Allah. He said: “Doing wudoo’ properly at times when it is difficult to do so, taking many steps to the mosque, and waiting for prayer after prayer. That is constant readiness.”
And Allah knows best.

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Commentary on Hadeeth, - Dought & clear, - * Discussion of the hadeeth, “The one who repents from sin is like one who did not sin.”

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Ibn Maajah narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The one who repents from sin is like one who did not sin.” Classed as hasan by al-Albaani in Saheeh Ibn Maajah.
Please may you explain the above passage thoroughly? I have struggled to find this hadith in full text. Which book does it come from? Also what does it mean by classed as hasan'
Praise be to Allah.
Firstly:
it was narrated from Ibn Maajah (4250), at-Tabaraani inal-Mu‘jam al-Kabeer(10281), Abu Nu‘aym inHilyat al-Awliya’(4/210), al-Bayhaqi inas-Sunan(20561), via Abu ‘Ubaydah ibn ‘Abdullah ibn Mas‘ood, that his father said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The one who repents from sin is like one who did not sin.”
Its men are thiqaat (trustworthy), except that Abu ‘Ubaydah did not hear from his father, so it is munqati‘ (interrupted). See:at-Tahdheeb(5/65)
But it is proven because of corroborating evidence, therefore some of the scholars classed it as hasan and others classed it as saheeh.
Al-Haafiz said inal-Fath(13/471): Its isnaad is hasan.
Ibn Muflih said inal-Adaab ash-Shar‘iyyah(1/87): Its men are all thiqaat (trustworthy).
As-Sakhkhaawi said inal-Maqaasid al-Hasanah(p. 249): Its men are thiqaat; indeed, our shaykh classed it as hasan because of its corroborating evidence.
It was also classed as hasan by as-Suyooti inal-Jaami‘ as-Sagheer(3386), and by al-Albaani inSaheeh al-Jaami‘(3008). It was classed as saheeh by Ibn Baaz inMajmoo‘ al-Fataawa(10/314)
There is corroborating evidence in the hadeeth of ‘Aa’ishah which was narrated by al-Bayhaqi (6640); its isnaad is da‘eef.
There is also corroborating evidence in the hadeeth of Ibn ‘Abbas that was narrated by al-Bayhaqi inash-Shu‘ab(6780); its isnaad is waahin (flimsy).
There is a fourth corroborating report in the hadeeth of Abu Sa‘d al-Ansaari that was narrated by Abu Nu‘aym inal-Hilyah(13/398) and at-Tabaraani inal-Kabeer(775), but its isnaad is da‘eef.
Secondly:
In some reports, the hadeeth was narrated with some additional material that is da‘eef (weak), such as the report which says: “The one who repents from sin is like one who did not sin, and if Allah loves a person, sin will not harm him.” This is a da‘eef (weak) addition.
See:Silsilat al-Ahaadeeth ad-Da‘eefah wa’l-Mawdoo‘ah(615).
The same may be said of the report which says: “The one who repents from sin is like one who did not sin, and the one who prays for forgiveness from sin whilst persisting in it is like one who mocks his Lord, and the one who annoys a Muslim will have a burden of sin like the number of palm trees.” This additional material is da‘eef.
See:Silsilat al-Ahaadeeth ad-Da‘eefah wa’l-Mawdoo‘ah(616).
The same may be said of the report which says: “Death is a fortune, sin is a calamity, poverty is rest, wealth is a punishment, reason is a gift from Allah, ignorance is misguidance, wrongdoing is regret, obedience is a joy, weeping from fear of Allah is salvation from the Fire, laughter is destruction of the body, and the one who repents from sin is like one who did not sin.” This additional material is munkar (odd).
See:Silsilat al-Ahaadeeth ad-Da‘eefah wa’l-Mawdoo‘ah(6526).
With regard to the report, “Regret is repentance and the one who repents is like one who did not sin,” its narration is proven.
See:Saheeh al-Jaami‘ as-Sagheer(6803)
Thirdly:
What the hadeeth means is: if a person commits a sin, then repents sincerely from it, gives it up, regrets having done it, prays for forgiveness and does not go back to it, Allah will accept his repentance and treat him like one who did not sin; in fact, He will turn his bad deeds into good deeds, and He will love him and make him one of His pious slaves, because he repented to his Lord, turned to Him because of his love for Allah, his keenness to please Him, and his fear of Him, and these are the characteristics of the pious.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The one who repents from sin is like one who did not sin, and if the sin is removed, then the punishment and consequences are also removed.
End quote fromSharh al-‘Umdah(4/39)
He also said:
The one who repents from sin is like the one who did not sin; as that is the case, he is included among those who fear Allah and thus deserves that Allah should grant him relief and a way out, for our Prophet Muhammad (blessings and peace of Allah be upon him) is the Prophet of mercy, so everyone who repents will have a way out according to his teachings, unlike the teachings of those who came before us, for among them the one who repented would still be punished with penalties such as killing themselves and so on.
End quote fromMajmoo‘ al-Fataawa(33/35)
Ibn al-Qayyim (may Allah have mercy on him) said:
Moreover, Allah, may He be exalted, makes the one who repents from sin like the one who did not sin. So whoever meets Him having repented sincerely, He will not punish him for that from which he has repented. Similarly, in terms of rulings in this world, if a person repents sincerely before being brought to the ruler, the hadd punishment is waived in his case, according to the more correct of the two scholarly opinions. But if he has been brought to the ruler, then his repentance will not cause the hadd punishment to be waived from him, and that is lest this be taken as a means to evade the hadd punishments decreed by Allah.
End quote fromI‘laam al-Muwaqqi‘een(3/115)
He also said:
Allah, may He be glorified, has guaranteed to the one who repents from shirk (associating others with Allah), murder and zina (fornication or adultery) that He will turn his bad deeds into good deeds. This is a general ruling which applies to everyone who repents from sin.
Allah, may He be exalted, says (interpretation of the meaning):
“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah, verily, Allah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”
[al-Zumar 39:53].
Not a single sin is excluded from this general meaning, but this applies specifically to those who repent.
End quote fromal-Jawaab al-Kaafi(p. 165)
He also said:
As the one who repents from sin is like the one who did not sin, and the effect of sin is erased by repentance, then it becomes as if it never happened.
End quote fromTareeq al-Hijratayn(p. 231)
Al-Qaari (may Allah have mercy on him) said:
It should be understood that if repentance meets all the required conditions, then it will undoubtedly be accepted and result in forgiveness, because Allah, may He be exalted, says (interpretation of the meaning):“And He it is Who accepts repentance from His slaves” [ash-Shoora 42:25]. And it is not possible for Him to break His promise.
End quote fromMirqaat al-Mafaateeh(4/1337)
Thirdly:
For information on what is meant by a hasan hadeeth, the definition and categories thereof, and the ways in which the scholars quote such reports as evidence, please see the answer to question no. 196606
For more information, please see the answers to questions no. 47748and 79163
And Allah knows best.

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

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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.

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

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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.

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

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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).

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Pilgrimage, & Dought & clear, -

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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.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She purified herself following her menses then she saw some drops of blood

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After a woman purified herself, she started to see some small drops of blood. Should she break her fast and stop praying, or what should she do?.
Praise be to Allaah.
Women’s problems with their menses are endless, and one of the causes of that is their use of contraceptive pills and pills used to prevent menstruation.
People never used to face such problems before. It is true that there have always been some problems since the Prophet (peace and blessings of Allaah be upon him) came and since women were created, but this situation where people are so confused is something regrettable. However, the basic principle is that if a woman becomes pure (her period ends) and she sees the tuhr (white discharge) which signals that her period has indeed ended, then any brownish or yellowish discharge that she sees after that, or any drops or wetness, is not menses, so it does not prevent her form praying, fasting or having intercourse with her husband, because it is not menses.
Umm ‘Atiyyah (may Allaah be pleased with her) said: “We used not to regard the yellowish or brownish discharge after the tuhr as anything important.” Narrated by al-Bukhaari. Abu Dawood added the phrase “after the tuhr”. Its isnaad is saheeh.
Based on this we say: Everything that happens after the definite tuhr does not affect the woman and it does not prevent her from praying, fasting and having intercourse with her husband. But she should not be in a hurry to see the tuhr because some women, when the flow becomes lighter, hasten to do ghusl before seeing the tuhr. Hence the women of the Sahaabah used to send pieces of cotton to the Mother of the Believers ‘Aa’ishah on which there were traces of yellow, and she would say to them: “Do not hasten until you see the white discharge.”
Shaykh Muhammad ibn ‘Uthaymeen , Majmoo’at As’ilah tahumm al-Usrah al-Muslimah, p. 25.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Her periods stopped but a little bit of blood that waspale in colour came out

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I took a contraceptive injection and my periods stopped, but every few days a bit of blood that is pale in colour comes out. Is the fast of that day invalidated? Do I have to do ghusl, or is wudoo’ sufficient?.
Praise be to Allaah.
With regard to the ruling on contraceptive injections, we have already answered this question. Please see question no. 21169.
With regard to the ruling on the drops of pale-coloured blood every few days, it seems that this is not menstruation, so it does not mean that you cannot pray and fast, and it does not require ghusl. Rather it is sufficient to do wudoo’.
Shaykh Ibn ‘Uthaymeen was asked the following question:
If a few drops of blood come out of a woman during the day in Ramadaan, and that bleeding continues throughout Ramadaan and she is fasting, is her fast valid?
He replied:
Yes, her fast is valid. These few drops do not mean anything, as they come from a vein (and they are not menstrual blood). It was narrated that ‘Ali ibn Taalib (may Allaah be pleased with him) said: “These drops that are like a nosebleed are not menstruation.” This is what was narrated from him (may Allaah be pleased with him).
60 Su’aalaan fi’l-Hayd, p. 6
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * If the bleeding lasts for more than 15 days is it still regarded as menstruation, and can she fast?

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I jst want to know that i have menhorrehia and my periods are irregular if i go over 10 or 15 days am i allowed to pray or not?.
Praise be to Allaah.
There is no definitive evidence in sharee’ah to prove the minimum or maximum length of menses. Shaykh Ibn ‘Uthaymeen was asked: Is there a definitive number of days for the minimum or maximum length of menses?
He replied:
There is no definitive number of days for the minimum or maximum length of menses, because Allaah says (interpretation of the meaning):
“They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore, keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath)”
[al-Baqarah 2:222]
So Allaah did not make the period of abstention a certain number of days, rather He stated that the period of abstention ends when the woman becomes pure. This indicates that the reason for the ruling is menstruation, and whether it is present or not. When menstruation is present, the ruling applies, and when the period ends the attendant rulings no longer apply. Moreover there is no evidence for putting a time limit on menses, even though there was a need (at the time of the Prophet (peace and blessings of Allaah be upon him)) to explain the definition if any such definition had existed. If there was such a definition, it would have been explained in the Book of Allaah or the Sunnah of His Messenger (peace and blessings of Allaah be upon him). Based on this, every time a woman sees the kind of blood which is known to women as being menstrual blood, then it is menstrual blood without that being restricted to a certain time, unless the bleeding is continuous and never stops, or it stops only for a short time such as one or two days in the month, in which case it is istihaadah (non-menstrual vaginal bleeding).
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 11/271
Based on this, it is not permissible for you to pray except after the period has ended and you have done ghusl (full ablution). The ending of menstruation may be known from one of two signs: either the emission of a white discharge which comes at the end of the period, or by total cessation of bleeding.
And Allaah knows best.

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Prayers on various occasions, - Dought & clear, - * Ruling on organizing prayers for rain if this is not done by the ruler

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If the ruler of a state is neglecting the Sunnah of praying for rain (salaat al-istisqaa’), and he does not call the people to offer this prayer when there is no rain or the wells have dried up, is it permissible for the imaam of one of the mosques in that country to call the people of his city to offer the prayer for rain and for them to go out on their own to offer this prayer?
Praise be to Allaah.
If the people of a city are not ordered by their ruler to offer the Eid prayers or prayers for rain, then it is prescribed for them to offer the Eid prayer and prayers for rain in the desert (i.e., outside the city) if that is possible, or else in the mosques, because the Messenger (peace and blessings of Allaah be upon him) prescribed that for his ummah. Eid prayer isfard kafaayah(i.e., if some members of the community undertake this duty, the rest are free from blame, but if no one does it, all will be held to blame), so it is not permissible for the Muslims in any city to neglect it. Some of the scholars said that it isfard ‘ayn(an individual obligation) like Jumu’ah prayers, because the Messenger of Allaah (peace and blessings of Allaah be upon him) did it and ordered others to do it.
Kitaab Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 13, p. 85

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Prayers on various occasions, - Dought & clear, - * Salaat al-Haajah

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My question has to do with praying to allah for a need. I know it is called satatul hajah. How many times does a person have to pray it and when should it be prayed. Is it right to pray it at the times when duaas are most likely to be answered
Praise be to Allaah.
It is prescribed for the Muslim to worship Allaah in the ways that He has prescribed in His Book, and in the ways that have been proven from the Prophet (peace and blessings of Allaah be upon him). The principle concerning matters of worship is tawqeef [i.e., following what is in the Qur’aan and saheeh Sunnah; with no room for individual opinion]. And we cannot say that any act of worship is prescribed unless there is saheeh evidence.
The so-called Salaat al-Haajah was narrated in da’eef (weak) or munkar (denounced) ahaadeeth – as far as we know – which cannot be used as proof and which are not fit to base acts of worship on.
Fataawa al-Lajnah al-Daa’imah, 8/162
The hadeeth narrated concerning Salaat al-Haajah says:
“From ‘Abd-Allaah ibn Abi Awfa al-Aslami, who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) came out to us and said: ‘Whoever has need of something from Allaah or any one of His creation, let him do wudoo’ and pray two rak’ahs, then let him say, “There is no god but Allaah, the Forbearing, the Most Generous. Glory be to Allaah, Lord of the mighty Throne. Praise be to Allaah the Lord of the Worlds. O Allaah, I ask You for Your mercy and forgiveness and I ask You for all good things and for safety from all sins. I ask You not to leave any sin without forgiving it, or any distress without relieving it, or any need which it pleases You to fulfil without fulfilling it for me.” Then let him ask Allaah for whatever matter of this world or the Hereafter that he wishes, for it will be fulfilled.”
(Narrated by Ibn Maajah,Iqaamat al-Salaah wa’l-Sunnah, 1374)
Al-Tirmdihi said: this is aghareeb[strange] hadeeth, and concerning its isnaad it was said: Faa’id ibn ‘Abd al-Rahmaan is weak in hadeeth.
Al-Albaani said: rather it isda’eef jiddan(very weak). Al-Haakim said:mawdoo’(fabricated)ahaadeethwere narrated from Abu Awfa.
Mishkaat al-Masaabeeh, vol. 1, p. 417
The author ofal-Sunan wa’l-Mubtada’aatsaid, after mentioning what al-Tirmidhi said concerning Faa’id ibn ‘Abd al-Rahmaan: Ahmad said he ismatrook(left, i.e., his hadeeth is not to be accepted), and Ibn al-‘Arabi described him asda’eef(weak).
And he said: You know what is said concerning this hadeeth. It is better and more perfect and safer for you to make du’aa’ to Allaah in the depths of the night and between the adhaan andiqaamahand at the end of every prayer before thetasleem; and on Fridays, for then there are times when du’aa’ is answered; and when breaking one’s fast. For your Lord says (interpretation of the meanings):
‘Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation)’[Fussilat 40:60]
‘And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)’[al-Baqarah 2:186]
‘And (all) the Most Beautiful Names belong to Allaah, so call on Him by them’[al-A’raaf 7:180].” al-Sunan wa’l-Mubtada’aatby al-Shuqayri, p. 124

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Prayers on various occasions, - Dought & clear, - * Turning one’s rida’ inside outshould be done during the khutbah ofistisqa’ when the imam turnshis rida’ inside out.

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In one of the mosques I saw one of the seekers of knowledge wearing his ‘abayah (cloak) inside before the prayer for rain (istisqa’), and after the prayer I asked him he reason for that, because what I know is that the ‘abayah should be turned inside out after the prayer and khutbah are over. He said: There’s nothing with that, rather we turned it inside out before the prayer so that when we changed it again it would be right side out. What is your opinion concerning this? May Allaah reward you with good.
Praise be to Allaah.
The apparent meaning of the ahaadeeth narrated from the Prophet (peace and blessings of Allaah be upon him) concerning the prayer for rain (salaat al-istisqa’) is that the rida’ (cloak, upper garment) should be worn as normal, and it should be turned inside out during the khutbah when the imam turns his rida’ inside out.
With regard to turning the rida’ or ‘abayah inside out before that, the more correct view is that this is not prescribed and is contrary to the Sunnah. May Allaah help us all.

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Pilgrimage, & Dought & clear, - * What must be done by one who spoils ‘Umrah by having intercourse

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I live in Saudi and my wife came from outside Saudi. We met in Jeddah when we were in ihram for ‘Umrah only, and we went to Makkah. In the hotel intercourse took place before ‘Umrah, then we went to at-Tan‘eem and entered ihram, and we did a new ‘Umrah. What is the ruling?.
Praise be to Allaah.
It is not permissible for one who is in ihram for Hajj or ‘Umrah to have intercourse until he or she has exited ihram. If a person has intercourse during ‘Umrah, before completing saa‘i, the ‘Umrah is invalidated, but he has to carry on and complete it, then make it up by entering ihram from the place he entered it the first time, as well as sacrificing a sheep on behalf of each of you, to be slaughtered in Makkah and its meat distributed to the poor (of that city).
With regard to intercourse after saa‘i and before shaving the head or cutting the hair, it does not invalidate ‘Umrah, but fidyah (ransom or expiation) must be offered for that, with a choice (between offering a sacrifice, fasting for three days or feeding six poor persons).
Your going to at-Tan‘eem was of no use, because you are still in a state of ihram for ‘umrah -- even if it was spoiled -- so it is not correct to enter another ihram until you are done with the first one.
Based on that, what you did of the actions of ‘Umrah is regarded as the completion of the spoiled ‘Umrah, and you have to make it up. You should enter ihram from the miqeet from which you entered ihram the first time, and slaughter a sheep on behalf of each of you.
Shaykh Ibn Baaz (may Allah have mercy on him) said: If you have intercourse with your wife, it invalidates your ‘Umrah, but you have to complete it, then make it up again from the place at which you entered ihram the first time. And you have to offer a sacrifice, which is a one-ear-old sheep or a two-year-old goat, to slaughtered in Makkah and given to the poor. One seventh of a camel or cow is also acceptable.
End quote fromFataawa Islamiyyah.
Some scholars are of the view that what is required of one who has intercourse during ‘Umrah is to offer fidyah, with a choice between offering a sacrifice, fasting for three days or feeding six poor persons, whether he had intercourse before saa‘i or after, as it says inSharh Muntaha al-Iraadaat, 1/556.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: ‘Umrah in which intercourse takes place is an invalid ‘Umrah and you have to sacrifice a sheep, to be slaughtered in Makkah and the meat distributed to the poor; or feed six poor persons, giving each one half a saa‘ of food; or fast for three days. You also have to do another ‘Umrah to make up for the one that was spoiled. End quote fromal-Liqa’ ash-Shahri, 9/54
To sum up, you have to do three things:
1. Repent to Allah, may He be exalted, for doing something that was forbidden whilst in ihram and spoiling the rituals which Allah commanded must be completed.
2. Do ‘Umrah again to make up for the spoiled ‘Umrah; you have to enter ihram from the same miqaat as you entered ihram for the ‘Umrah that was spoiled.
3. Offer a fidyah (ransom); each of you has the option of choosing whichever option he or she wants: either sacrificing a sheep, or fasting three days, or feeding six poor people among the poor of Makkah. If each of you sacrifices a sheep, that is preferable and is more on the safe side.
And Allah knows best.

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Pilgrimage, & Dought & clear, - * After performing Hajj, is the Muslim guaranteed forgiveness of his sins or should he still feel worried and anxious?

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There is a hadith that states if you make haj properly its as if youve returned sinless as a child( loose translation) and alhamdulillah i have made hajj and inshallah it was proper, but from time to time during my prayer i remember a sin i have made before haj and i feel tremendous remorse and i ask for forgiveness. should i be so remorseful or should i be more hopeful that i have forgiven and not try to remember my sins.
Praise be to Allaah.
Firstly:
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: I heard the Prophet (blessings and peace of Allah be upon him) say: “Whoever performs Hajj for the sake of Allah and does not utter any obscene speech or do any evil deed, will go back (free of sin) as his mother bore him.”
Narrated by al-Bukhaari, 1449; Muslim, 1350.
Here we should draw attention to two things:
1.
That this is the reward for an accepted Hajj. Whoever does Hajj using haraam money, or whose Hajj is not sincerely for the sake of Allah, may He be exalted, or who utters any obscene speech or does any evil deeds, his Hajj will not be accepted and he will not go back as on the day his mother bore him.
Ibn ‘Abd al-Barr (may Allah have mercy on him) said:
With regard to the accepted Hajj, it was said that it is that in which there is no showing off or seeking reputation, and in which there is no obscene speech or evil deeds, and it is done with halaal wealth.
Al-Tamheed lima fi’l-Muwatta’ min al-Ma‘aani wa’l-Asaaneed, 22/39
Some of the scholars said that theHajj mabrooris that which is accepted, and the sign of its acceptance is that the person does not go back to disobeying his Lord, may He be exalted, and that he restores rights to those who are entitled to them.
See the answer to question no. 26242
2.
Hajj does not mean that obligations such as expiation (kafaarah) and debts are waived, as has been explained previously in the answer to question no. 138630
Secondly:
The Muslim whom his Lord, may He be exalted, honours by enabling him to perform the rituals of Hajj should be concerned lest his Hajj has not been accepted from him. This does not mean that he should despair of his Lord’s mercy; rather it is so that he will not take it for granted, and so that he will turn to his Lord, may He be exalted, with sincere du‘aa’, asking that it be accepted from him, and so that he will focus on doing righteous deeds that will increase his balance of good deeds on the Day when he meets his Lord, may He be exalted. Allah, may He be glorified and exalted, says, describing the believers (interpretation of the meaning):
“and those who give (their wealth and other possession) whatever they gave, in a state that their hearts are overwhelmed (with the belief) that they are to be those who return to their Nourisher-Sustainer —
It is these who race for the good deeds, and they are foremost in them (e.g. offering the compulsory Salat (prayers) in their (early) stated, fixed times and so on)”
[al-Mu’minoon 23:60-61].
It was narrated that ‘Aa’isha, the wife of the Prophet (blessings and peace of Allah be upon him) said: I asked the Messenger of Allah (blessings and peace of Allah be upon him) about this verse:“and those who give (their wealth and other possession) whatever they gave, in a state that their hearts are overwhelmed” [al-Mu’minoon 23:60]. ‘Aa’ishah said: Are they those who drink alcohol and steal? He said: No, O daughter of as-Siddeeq; rather they are those who fast, pray and give charity, fearing that it will not be accepted from them. Those are the ones who race for the good deeds.
Narrated by at-Tirmidhi, 3175; Ibn Maajah, 4198; classed as saheeh by al-Albaani inSaheeh at-Tirmidhi
This fear of these believers does not make them despair of the mercy of their Lord; rather they combine with it hope and positive thinking of their Lord, may He be glorified and exalted, the hope that He will reward them and honour them. Two things motivate those believing close friends of Allah to fear lest their good deeds not be accepted: thinking negatively of themselves lest they have not done well, and their great love for their Lord, may He be glorified and exalted.
Ibn al-Qayyim (may Allah have mercy on him) said:
If he – i.e. the believer – is afraid, then it is more appropriate for him to fear that he is not doing good enough and what makes him feel that he is not doing good enough is two things:
(i) Seeing his failings and shortcomings
(ii) The sincerity of his love (for Allah), for the one who loves sincerely draws close to his Beloved as much as he can, whilst feeling that he is not doing enough and that he is too embarrassed to meet Him with his deeds when he feels that He deserves much more.
Madaarij as-Saalikeen, 2/325
To sum up:
What you have to do is combine two things and do not omit either of them:
1.
Do not think of your sins as being too great in comparison to the forgiveness and mercy of Allah, may He be exalted. Rather what the believer fears is his shortcomings in repentance and his shortcomings in doing acts of obedience that expiate sins. So let this fear of yours motivate you to do more acts of worship and to ask Allah, may He be glorified and exalted, sincerely to accept your deeds and make you among those who are close to Him. Beware of despairing of the mercy of your Lord, may He be glorified and exalted.
2.
Think positively of Allah, may He be glorified and exalted, and hope for His forgiveness, blessing, kindness and mercy that encompasses all things. So long as you persist in obeying your Lord’s commands, respecting His laws and hastening to obey Him, you should also persist in thinking positively of Him and that He will accept it from you and make you steadfast in doing so.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said, commenting on the hadeeth qudsi, “Allah, may He be exalted, says: ‘I am as My slave thinks I am’” (agreed upon):
Al-Qurtubi said inal-Mufhim: It was said that what is meant by “as My slave thinks I am” is thinking that one will receive a response when offering du‘aa’ (supplication), and thinking that it will be accepted when one repents, and thinking that one will be forgiven when asking for forgiveness, and thinking that one will be rewarded when doing acts of worship, fulfilling all their conditions and believing sincerely in His promise. He said: that is supported by what he said in another hadeeth: “Call upon Allah when you are certain of receiving a response.” Hence one should strive hard in praying qiyaam with the certainty that Allah will accept it and forgive one, because He has promised that and He does not break His promises. If he believes or thinks that Allah will not accept it and that it is of no benefit, this is despairing of the mercy of Allah, which is a major sin. If a person dies in such a state, he will be left to what he thought, as it says in some narrations of the hadeeth quoted above: “Let My slave think of Me as he wishes.” As for thinking that one will be forgiven whilst persisting in sin, that is pure ignorance and delusion, and leads to the view of theMurji’ah.
Fath al-Baari, 13/386
We ask Allah to accept your righteous deeds from you, and to make your Hajj accepted, and to grant you the best and greatest reward.
And Allah knows best.

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Pilgrimage, & Dought & clear, - * He wants to do Hajj first and his father wants him to get married first

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Will I be disobeying my father because of the following?
1. My father (may Allah have mercy on him) wanted me to start looking to get married, but I refused because I wanted to complete my postgraduate studies.
2. The money that I saved was sufficient to get married (the marriage contract only). Please note that I have a job.
3. Then I was not able to travel in order to complete my postgraduate studies, so I decided to start a small business in the hope that I could earn some money with which to do Hajj. This project was a partnership between me and him; it was a piece of land (the price of which was not enough to do Hajj). We were planning to change the house in which we live because of the annoyance caused by the neighbours, may Allah guide them.
4. My father refused to do Hajj with this money because he said that it was my money, not his.
5. After a discussion which did not lead anywhere, I said: I am going to do Hajj, but he told me to get married first.
6. Now – after he died in Ramadan – they are asking me to do what he wanted me to do, but I am telling them that I want to do Hajj first.
7. The land is now yielding enough money to perform the obligatory Hajj; he and I paid off the debt (the price of the land) before he died.
Praise be to Allah.
Firstly:
Hajj is obligatory and should be done at the earliest opportunity according to the more correct of the two scholarly opinions. This has been discussed in the answer to question no. 41702.
If the available money is sufficient for either doing Hajj or getting married, then precedence should be given to marriage if there is a need for that and there is the fear of falling into haraam. If there is no (urgent) need for marriage, then Hajj should be given precedence.
Ibn Qudaamah (may Allah have mercy on him) said inal-Mughni(5/12): If (the individual) needs to get married and fears that he may encounter hardship, then he should give precedence to marriage, because it is obligatory in his case and he cannot do without it, so it is like spending on his maintenance. If there is no such fear, he should give precedence to Hajj, because marriage is voluntary and should not be given precedence over the obligatory Hajj. End quote.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Is it permissible to delay Hajj until after getting married for one who is able to do it? That is because of what the youth are facing nowadays of temptation, both great and small.
He replied:
There is no doubt that marriage, for one who has the desire and urgent need for it, takes precedence over Hajj, because if an individual has overwhelming desire, in that case marriage becomes one of the necessities of life, like eating and drinking. Hence it is permissible for one who needs to get married and does not have any money to be given zakaah funds with which to get married, just as the poor person may be given food to suffice him and clothes with which to cover his ‘awrah out of the zakaah funds.
Based on that, we say: if he needs to get married, then he should give marriage precedence over Hajj, because Allah, may He be glorified and exalted, stipulated that in order for Hajj to be obligatory, one must be able to do it, as He says (interpretation of the meaning):
“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allah, those who can afford the expenses (for one’s conveyance, provision and residence)”
[Aal ‘Imraan 3:97].
In the case of one who is young and it does not matter for him whether he gets married this year or next year, then he should give precedence to Hajj because it is not necessary for him to give precedence to marriage.
End quote fromFataawa Manaar al-Islam, 2/375
Based on that, if you do not have any fears (of falling into haraam) if you delay marriage, then you should hasten to do Hajj first, and Allah will compensate you with good, because Hajj is one of the important obligatory duties and rituals of Islam.
You do not have to carry out your father’s wishes with regard to this matter, either during his lifetime or after his death, because that would result in your delaying Hajj when there is no need to do so.
Secondly:
You should have tried to please your father by giving precedence to marriage over completing your postgraduate studies. It was narrated from Imam Ahmad (may Allah have mercy on him) that marriage is obligatory if either of the parents tell you to get married.
Al-Mirdaawi said: Is it (marriage) obligatory if the parents, or one of them, tell the son to get married? Imam Ahmad (may Allah have mercy on him) said: If he has parents who are telling him to get married, then I tell him to get married. Or if he is a young man who fears that he may commit sin, I tell him to get married.
By saying this, he made the parents’ instructions to get married equivalent to fearing that one may commit sin.
End quote fromal-Insaaf, 8/14
Thirdly:
There is nothing wrong with a father doing Hajj with his son’s wealth; in fact there is nothing wrong with a person doing Hajj with another person’s wealth in general. But if a person was not able to do the obligatory Hajj because he could not afford the expenses, then he became able to afford it if someone else pays for it, does he have to accept this money in order to do Hajj? There is a difference of opinion among the fuqaha’ concerning that.
Ibn Qudaamah (may Allah have mercy on him) said: He is not obliged to do Hajj if someone else spends on it, and he does not become able to do it thereby (and thus it does not become obligatory for him), whether the one who gives him the money is a relative or otherwise, and whether he gives him a means of transportation and provisions, or he gives him money. However, it was narrated from ash-Shaafa‘i that if a person’s son gives him money that enables him to do Hajj, then he is obliged to do it, because he has enabled him to do Hajj without feeling that he owes a favour to anyone, and no harm or annoyance will result from that. Therefore he is obliged to do Hajj, as would be the case if he possessed sufficient provisions and a mount.
In our view, the words of the Prophet (blessings and peace of Allah be upon him) make Hajj binding on one who has a means of transportation and sufficient funds to cover the costs of the journey. However, in the case where someone else offers to over these costs, he is not regarded as having the means or the money to obtain the means, so Hajj is not obligatory for him. The same applies if his father offers to help him, because we do not think that the father will not feel that he owes him a favour in this case.
End quote fromal-Mughni, 3/87
To sum up: it is obligatory for you to hasten to do Hajj, so long as you do not think that you will fall into haraam as a result of delaying marriage, and you should ask Allah, may He be exalted, for forgiveness for having gone against your father’s instructions when he told you to get married first.
We ask Allah to help and guide you.
And Allah knows best.

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Quraanic Exegesis, Dought&clear, - * Commentary on the verse “He is created from a water gushing forth, Proceeding from between the back-bone and the ribs” [at-Taariq 86:6-7]

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What is the commentary on the verse in which Allah, may He be exalted, says (interpretation of the meaning): “Proceeding from between the back-bone [as-sulb] and the ribs [at-taraa’ib]” [at-Taariq 86:6-7]?.
Praise be to Allaah.
Firstly:
What the verse means is a reminder to man of his origin and that he was created from a water gushing forth, and that the One Who created him by means of His power and might is able to recreate him for the Reckoning. Az-Zamakhshari said: If you say: what is the connection between the words“So let man see…”[v. 5] and the verse that comes before it (“There is no human being but has a watcher over him”-- v. 4)? I would say: The connection is that when He said that over every human being there is a watcher, He followed that by advising man to think of his starting point in the first creation, so that he may know that the One Who created him is able to recreate him and recompense him, so let him strive for the Day of resurrection and recompense, and let him not cause his watcher to record anything but that which will make him happy in the Hereafter.
End quote fromTafseer al-Kashshaaf.
Thesulb(translated above as backbone) is the back, according to the consensus of the commentators. As for thetaraa’ib(translated above as ribs), the scholars differed as to what it is and where it is located.
Imam at-Tabari (may Allah have mercy on him) said: The commentators differed as to what is meant byat-taraa’iband where they are located. Some said that the wordat-taraa’ibrefers to the place where the necklace goes on a woman’s chest. This was narrated from Ibn ‘Abbaas, ‘Ikrimah and others.
Others said that the taraa’ib is the area between the shoulders and the chest. This was narrated from Mujaahid and others among the early generation.
Yet others said that what is meant is that it emerges from between a man’s back and upper chest. This was narrated from Qataadah.
And there were other opinions which suggested that it refers to the arms, legs or eyes, or that it refers to the ribs that are below the back, or that it refers to the essence of the heart.
Then he – i.e., at-Tabari (may Allah have mercy on him) – said: The correct view concerning that, in our opinion, is the view of those who said that it is the place where the necklace goes on a woman’s chest, because that is the well-known usage in the Arabic language and in Arabic poetry.
This view that was favoured by the imam of the mufassireen (Qur’an commentators), that what is meant is a man’s backbone and the taraa’ib of a woman, which is the place where her necklace goes, is also the view that was favoured by Imam al-Qurtubi in hisTafseer(16/343, 5/20) and by al-Haafiz Ibn Katheer in hisTafseer(8/375). It was also favoured by al-‘Allaamah Muhammad al-Ameen ash-Shanqeeti (may Allah have mercy on him) who said:
It should be noted that Allah has explained that some this water, which is the nutfah (sperm drop), comes from the sulb, i.e., it is the man’s water, and some of it comes from the taraa’ib, i.e., it is the woman’s water. This is what is referred to in these verses in which Allah says (interpretation of the meaning):
“So let man see from what he is created!
He is created from a water gushing forth
Proceeding from between the back-bone (as-sulb) and the ribs (at-taraa’ib)”
[at-Taariq 86:5-7].
Because what is meant by as-sulb is the man’s back and what is meant by at-taraa’ib is the woman’s taraa’ib, which is the place where her necklace goes.
Adwa’ al-Bayaan, 3/194
Ibn al-Qayyim (may Allah have mercy on him) favoured the view that what is meant is the sulb and taraa’ib of the man. He said:
There is no difference of opinion concerning the fact that what is meant by as-sulb is the back of the man. However there was a difference of opinion concerning at-taraa’ib.
It was said that what is meant is the man’s taraa’ib too, that is the bones of the chest, the area between the collar bone and the breast. And it was said that what is meant is the taraa’ib of the woman.
The former view is more likely to be correct, for the following reasons:
1.
Because Allah, may He be glorified, says (interpretation of the meaning): “Proceeding from between the back-bone (as-sulb) and the ribs (at-taraa’ib)”, and He did not say that it proceeds from the back-bone (as-sulb) and the ribs (at-taraa’ib). So the man’s water must necessarily come from between these two different places, as He said concerning milk (interpretation of the meaning):“from between excretions and blood” [an-Nahl 16:66].
2.
Moreover, Allah has told us that He created man from a nutfah (sperm drop) in more than one place, and the nutfah is the water of the man. This was also stated by the linguists. Al-Jawhari said: The nutfah is pure water, whether it is a small amount or a large amount, and the nutfah is the water of the man…
3.
That which is described as gushing forth or being emitted forcefully is the water of the man; the water of the woman is not described in these terms. End quote.
I‘laam al-Muwaqqi‘een, 1/145-146
This is the view favoured by Shaykh Ibn ‘Ashoor, Ibn Sa‘di and Ibn ‘Uthaymeen, as it says inLiqa’ al-Baab al-Maftooh, no. 45. See similar comments inal-Liqa’ ash-Shahri, no. 45
Al-Qurtubi narrated from al-Hasan al-Basri (may Allah have mercy on him) that what is meant is: it comes forth from the sulb of the man and the taraa’ib of the man, and from the sulb of the woman and the taraa’ib of the woman. End quote.
Tafseer at-Tabari, 20/4
This view was also favoured by Imam Ibn Juziy (may Allah have mercy on him, in hisTafseer. See:Tafseer at-Tasheel by Ibn Juziy, 785
Secondly:
The second question is that scientific facts that have been discovered today say that the man’s semen is produced in the testes that contain cells that are made for that purpose, not in the area of the back or chest. So how come the Qur’an describes the emission of gushing water as coming from between the back and the ribs?
The answer is that this is one of the scientific miracles of this great Book. Modern medicine has discovered that this place -- between the backbone and the ribs -- is the place where the cells that will form the testes first grow, and at a later stage of embryonic development they descend to the scrotum below the abdomen.
Dr. Muhammad Dawdah says:
The scientific fact is that the primordial cells of the testes in the male or the ovaries in the female accumulate in the backs of the parents during the embryonic stage, then they come out of the back from the area between the start of the spinal column and the start of the ribs, then the ovaries migrate towards the pelvis in the vicinity of the uterus, and the testes migrate to the scrotum where the temperature is lower, otherwise they will fail to produce sperm and become subject to the risk of developing into cancerous tumours if the journey is not completed.
The phrase “Proceeding from between the back-bone (as-sulb) and the ribs (at-taraa’ib)” is sufficient to describe the history of how offspring develop; it includes all the events that point to the existence of a prior blueprint and perfect design in creation, from their initial formation in the backs of their parents and their migration behind the intestines, starting from the area between the backbone and the ribs, until they reach their final destinations and until the parents are born, reach puberty and get married, and the offspring are created from something like a drop of water in which no human characteristics or features appear, namely the sperm which is alive and moves by itself until it is mixed with its counterpart, then the nutfah is formed, which is“drops of mixed semen (discharge of man and woman)”(cf. al-Insaan 76:2).
“He is created from a water gushing forth, Proceeding from between the back-bone (as-sulb) and the ribs (at-taraa’ib)”[at-Taariq 86:5-7]. These are scientific facts that science has only recently discovered, although they were proven thirteen hundred years ago. The fact is that the sulb of the man is his spinal column and his taraa’ib are the bones of his chest … If we turn to embryology we will find in the development of the man’s testes and the woman’s ovaries that which will explain these verses that have been unclear to many people…
Both the testes and the ovaries, in the initial stages of their development, are near the kidneys, in a location between the backbone and the ribs, that is, between the midpoint of the spine and opposite the lowest ribs. Then when the testes and ovaries have migrated to their final locations in the body, they are supplied with arterial blood and controlled by nerves that are connected to a place in the body that is located between the backbone and the ribs. Thus the truth of what the Holy Qur’aan said has become clear, but science has only discovered it recently, thirteen hundred years after this Book was revealed. After developing, the testes and ovaries both descend to their places in the body. The testes descend to their place in the scrotum and the ovaries descend to their place in the pelvis, near the fallopian tubes. In some cases this descent is not complete and the testes stop partway, failing to go all the way to the scrotum; in this case surgery is required. End quote.
Taken from
http://islamtod ay.net /questions /show_questio n_content.cfm? id=10335
Dr. Muhammad ‘Ali al-Baarr (may Allah preserve him) says:
The verse says that the gushing water comes from between the backbone and the ribs, and we say that this water (semen) is formed rather in the testes as the egg is formed in the ovary in the woman. So how can we reconcile the scientific fact with the Qur’anic fact?
The testes and ovary are formed from the genital tubercle between the sulb and taraa’ib of the foetus. The sulb is the spinal column and the taraa’ib are the ribs. The testes and ovaries are formed in this exact region, i.e., between the backbone and the ribs, then the testes descend gradually until they reach the scrotum (outside the abdomen) at the end of the seventh month of gestation; the ovaries descend to the female’s pelvis. … However, nourishment continues to reach the testes or ovaries via the circulatory, nervous and lymphatic systems from the point where they originated, i.e., from between the backbone and ribs. The arteries that supply the testes or ovaries come from the aorta, from between the backbone and the ribs, and the veins coming from the testes end in the same region, i.e., between the backbone and the ribs. The nerves to the testes and ovaries come from a group of nerves that exist beneath the stomach, between the backbone and the ribs. The lymphatic vessels also end in the same area, i.e., between the backbone and the ribs.
Can there be any doubt, after all this, that the testes and ovaries receive nourishment and blood from, and are connected to nerves that come from, between the backbone and the ribs?
The material for formation of the sperm in the man and the eggs in the woman comes from an area between the backbone and the ribs, in addition to the fact that the sperm and eggs develop from cells that originate between the backbone and the ribs. So this verse is a complete miracle, as it says “from between the back-bone (as-sulb) and the ribs (at-taraa’ib)” and it does not say “from the backbone and the ribs”. The word “between” is not only eloquent; it is also scientifically precise.
Modern science affirms that the water that does not gush, and only flows, is secretions from the vagina and Bartholin’s glands that are connected to it. These secretions play no role in the formation of the foetus; rather their function is to lubricate the vagina. But modern science has discovered something amazing: the sperm is carried by gushing water, which is the semen, but the egg in the ovary forms in the Graafian follicle surrounded by water. When the follicle ruptures, the water gushes forth and is caught by the fimbriae of the fallopian tube, where it meets the sperm to form the “Nutfah drops of mixed semen (discharge of man and woman)” (cf. al-Isnaad 76:2). This water carries the egg just as the man’s water carries the sperm. In both cases the water gushes, and both emerge from between the backbone and the ribs, from the reproductive organs, the testes and ovaries.
Once again the miraculous scientific meaning of the Qur’anic verses has become clear: gushing water from the testes, carrying the sperm, and gushing water from the Graafian follicle carrying the egg.
End quote
Khalq al-Insaan bayna at-Tibb wa’l-Qur’aan, p. 114-124
And Allah knows best.

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