Leaving groups wherepeople speak against Allah

No matter where they may be, believers never make concessions about
their faith, since every believer is a representative of Allah and His
religion.
For a believer who is conscious of this fact and the responsibility it
entails, it cannot be fitting for him to remain in an environment
where people talk against Allah and His religion.
In the Qur'an Allah forbids such an attitude:
It has been sent down toyou in the Book that when you hear Allah's
Signs being rejected andmocked at by people, you must not sit with
them till they start talking of other things. Ifyou do, you are just
the same as them. Allah will gather all the hypocrites and unbelievers
into Hell. (Surat an-Nisa; 140)
The main attribute of the members of ignorantsocieties is their
failure to appreciate Allah's majesty and their heedlessness of
Allah's superior power.
With the arrogance they derive from their unthinking state,
unbelievers speak against Allah and His religion. It may be in theform
of an explicit assault or merely implications or ignorant comments
about religion in general.
In any case, it is obligatory for a believer to leave that place if he
is unable to intervene. Remaining oblivious to itand being a member of
such a group is unlawful for a believer. Allah reveals this fact in
another verse in the Qur'an:
When you see people engrossed in mockery ofOur Signs, turn from them
until they start to talk of other things. And if Satan should ever
cause you to forget, once you remember, do not stay sitting with the
wrongdoers. (Surat al-An'am; 68)

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Does the intention of offering ‘aqeeqah count for the udhiyah as well, and vice versa?.,Sacrifices - , Dought clear - ,

Is it acceptable to have the intention of offeringthe 'aqeeqah and
udhiyah together on Eid al-Adha? Is the 'aqeeqah valid or not? Please
tell me which of these actions is closer to the Sunnah?.
Praise be to Allaah.
The fuqaha' differed concerning this issue and there are two views:
The first view is that the udhiyah may also count as 'aqeeqah. This is
the view of al-Hasan al-Basri,Muhammad ibn Sireen and Qataadah, and it
is the view of the Hanafis, and one of two views narrated from Imam
Ahmad.
They regarded this issue as being like when Jumu'ah and Eid fall on
the same day, and offering one of the two prayers counts for the other
one too, because they have in common the number of rak'ahs, the
khutbah and the factthat Qur'aan is recited out loud in the prayer, so
the actions are the same. The same applies here, the act of
slaughtering the animal is the same.
They also said: It is like when the Muslim prays two rak'ahs intending
them to be both greeting the mosque and the regular Sunnah.
The second view is that the udhiyah does not count as the 'aqeeqah
too. This is the view of the Maalikis and Shaafa'is, and it is the
other view narrated from Imam Ahmad.
These scholars said that the udhiyah and 'aqeeqah are two different
sacrifices offered for different reasons, so one of them cannot count
as the other one too, just as if the sacrifice offered by the pilgrim
doing tamattu' and the sacrifice offered as a fidyah are combined, the
one cannot count as the other too.
And they also said that the point of offering udhiyah and 'aqeeqah
isto shed the blood of the animal in both cases, because they are two
rituals with the aim of shedding the blood of the animal, therefore
one cannot count as the other too.
Ibn Hajar al-Makki al-Shaafa'i was asked about slaughtering a sheep on
the days of sacrifice with the intention of both offering a sacrifice
and offering 'aqeeqah: does it serve both purposes ornot?
He replied:
What is indicated by the words of our companions and we have been
holding this view for many years, is that they cannot be combined,
because both the udhiyah and the aqeeqah are Sunnah and each is done
for its own sake and is done for a reason that is different than the
other. The purpose behind one is not the same as the purpose behind
the other, because the udhiyah is a sacrifice offered on behalf of
oneself and the 'aqeeqah is a sacrifice offered on behalf of one's
child, because by its blessing one hopes that the child will be
righteous and kind to his parents and may intercede for them. Saying
that they may be combined negates the purpose behind both of them, so
we cannot say that. This is like what they say about the Sunnah of
doing ghusl for Jumu'ah and doing ghusl for Eid, and the Sunnah
prayers of Zuhr and 'Asr. As for the prayer to greet the mosque and
so on, they are not done for their own sake, rather that is done so as
not to transgress against the sanctity of the mosque, and that may be
achieved by offering anyother prayer. The same applies to fasting
Mondays, because the purpose is to fill this day with worship by
observing this special fast, but it may be achieved by observing any
other fast on that day. But this does not apply to udhiyah and
'aqeeqah, so they are not like that, as is clear from what I have
stated… End quote.
Al-Fataawa al-Fiqhiyyah (4/256).
What seems to be the case – and Allaah knows best – is that it is
acceptable to offer one sacrifice with the intention of 'aqeeqah and
udhiyah. This view was favoured by Shaykh Muhammad ibn Ibraaheem (may
Allaah have mercy on him).

Sacrifices - , Dought clear - , If a man or a woman wants to offer the sacrifice, they should refrain from cutting their hair and nails.

Is it permissible for one who is going to offer a sacrifice, whether a
manor a woman, to cut his orher hair and nails? What are the things
that become forbidden once the new moon of Dhu'l-Hijjah is sighted?.
Praise be to Allaah.
When the new moon of Dhu'l-Hijjah appears, it becomes haraam for the
one who wants to offer a sacrifice to remove anything from his hair,
nails or skin, because of the report narrated by Muslim (1977) from
UmmSalamah (may Allaah be pleased with her), that the Prophet (peace
and blessings of Allaah be upon him) said: "When you see the new moon
of Dhu'l-Hijjah, if one of you wants to offer a sacrifice, let him
refrain from (cutting) his hair and nails." According to another
version: "When the ten days (of Dhu'l-Hijjah) begin, if one of you
wants to offer a sacrifice, let him not touch his hair or skin with
anything."
Al-Nawawi (may Allaah have mercy on him) said:The scholars differed
concerning the one whowants to offer a sacrificewhen the ten days of
Dhu'l-Hijjah begin. Sa'eed ibn al-Musayyib, Rabee'ah, Ahmad, Ishaaq,
Dawood and some of the companions of al-Shaafa'i said that it is
haraam for him to cut anything from his hair and nails until he has
offered the sacrifice at the time of sacrifice. Al-Shaafa'i and his
companions said that it is makrooh but not haraam… end quote from
Sharh Muslim.
This ruling is general in meaning and applies to everyone who wants to
offer a sacrifice, man or woman.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: What is
permissible for a womanwho wants to offer a sacrifice on behalf of
herself and her household, or on behalf of her parents, to do with
regard to her hair once the ten days of Dhu'l-Hijjah begin?
He replied: It is permissible for her to undo her hair (if it is
braided etc) and wash it,but she should not combit. If some of her
hair falls out when it is beingundone or washed, that does not matter.
Fataawa al-Shaykh Ibn Baaz (18/47).
The one who wants to offer a sacrifice is not forbidden to do anything
else, such as wear regular clothes, wear perfume.

Sacrifices - , His father is unable to doHajj for health reasons, and he wants to do Hajj on his behalf.

I work in the land of the Two Holy Sanctuaries, and Allaah enabled me
to perform the obligatory Hajj last year. Now my father is in Egypt
and he wants to perform the obligatory duty of Hajj. He is able
financially but not physically, for health reasons. Can I perform the
obligatory Hajj for him and do Hajj on his behalf?.
Praise be to Allaah.
If your father is not able to do Hajj himself, because of old age or
sickness for which there is no hope of a cure and which makes him
unableto do Hajj, then he has toappoint someone else todo Hajj on his
behalf, whether he appoints you or someone else.
If you want to do Hajj onhis behalf, this is good, so long as you tell
him that you are going to do Hajj on his behalf and hegives you
permission to do that.
Ibn Qudaamah (may Allaah be pleased with him) said: If a person meets
the conditions of Hajj being obligatory forhim, but he is unable to do
it for a reason for which there is no hope that it will disappear,
such as old age or sickness for which there is no hope of a cure, or
he is too weak and cannot sit firmly on his mount except with
unbearable difficulty, or he is too old, etc, if thereis someone whom
he can appoint to do Hajj on his behalf, and he hasenough money to do
that, then he must do that. This is the view of Abu Haneefah and
al-Shaafa'i. End quote from al-Mughni (3/91).
He also said: It is not permissible to do Hajj and 'Umrah on behalf of
a living person without his permission, regardless of whether it is an
obligatory or voluntary Hajj, because it is an act of worship can be
done by proxy, soit is not permissible to do it on behalf of an adult
of sound mind except with his permission, as is the casewith zakaah.
In the case of one who is deceased, it is permissible to do it on his
behalf without permission, whether it isobligatory or voluntary,
because the Prophet (peace and blessings of Allaah be upon him)
enjoined Hajj on behalf of the deceased, and it isknown that
permission cannot be sought from the deceased. End quote from
al-Mughni (3/95).
And Allaah knows best.

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