True belief

Anas reported that the Prophet said: "No one of you becomes a true
believer until he likes for his brother what he likesfor himself".
[Al-Bukhaari&Muslim].
Islam through its instructions and legislations was keen to organize
people's relation with their Lord the Almighty, in order for them to
attain happiness in both this life and the Hereafter. At the same
time, Islam legislateswhat governs people's relations amongst each
other, in order for love and harmony to prevail in the Muslim
community. This can be achieved only when each individual is keen to
protect and guard the welfare of others just as he would his own, and
only then will the Muslim community become strongly bonded and
well-established.
For this great objective to be fulfilled, the Prophet guided his
nation to accomplish the principle of solidarity saying: "No one of
you becomes a true believer until he likes for his brother what he
likes for himself", clarifying that for faith to become deeply rooted
in the heart one must love good for others just as he likes to attain
it himself, whether it is to be blessed with bounty or relieved from
an agony; this is the path towards a perfect level of belief in ones
heart.
If we ponder the above narration,we find that accomplishing such a
state of belief requires the soul to possess a high degree of
excellence and good manners when dealing with others. In thisstate a
person overlooks mistakes, perseveres regardless of the harm others
may afflict on him and forgives ill treatment. Additionally, he shares
the joy and sadness of his fellow Muslims; he visits the sick,
comforts the needy, sponsors theorphan, provides for the widow and
offers help to others and cheers them with a smile.
Just as he likes people to be happy, he also wishes that they prosper
in the Hereafter, and thus he always strives to guide them to the
right path, whilst remembering the saying of Allaah(which means): "And
who is better in speech than one who invites to Allah and does
righteousness and says, `Indeed, I am of the Muslims`" [Quran: 41:
33].
The narration also goes beyond the boundaries of the Muslims to cover
wanting good to reach disbelievers. He likes that Allaah blesses them
with the bounty of belief and that Allaah rescues them from the
darkness of associating with Allaah and disobedience. This meaning is
substantiated with the narration in which the Prophet said: "Being a
true Muslim is achieved by loving for people what you love for
yourself". [At-Tirmithi].
Indeed, in the Prophet we have the best example; he once said,
advising Abu Thurr : "O Abu Thurr! I see that you are a weak person,
and I love for you what I love for myself, so never be in charge of
(even as little as) two people, or be responsible foran orphan's
wealth". ] Muslim].
Our Salaf (i.e. righteous predecessors) took upon themselves the
implication of this Prophetic advice, and were very sincere in its
implementation in the best manner. Ibn 'Abbaas said: "I pass by a
verse in the Book of Allaah, and wish that all people would have the
knowledge I haveabout it".
Another such example is when Waasi' Ibn Muhammad wanted to sell a
donkey of his once. The man who was buying itfrom him said to him: "Do
you think it is good for me". He replied saying: Had I not thought so,
I would not have attempted to sell to you in the first place.
These two examples and many more reflect the loftiness in faith these
people reached which yielded such results.
One of the implications of the narration we are addressing is that a
Muslim should not want for others what he hates to happen to himself.
This forces the person to shun many bad qualities, like envy, spite,
selfishness, stinginess and other dispraised qualities which he would
hate people to use when dealing with him.
Finally, one of the fruits of practically applying this great
narration is that a virtuous community would be establishedfor the
Muslims when its members enjoy common love and a strong bond between
them, so that they resemble one strong body that can not easily be
defeated. Thus, the Muslim nation would achieve the sought after
prosperity.

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Sacrifices, - It is essential that the sacrificial animal be slaughtered by a Muslim with the intention of offering a sacrifice (udhiyah).

In this part of the country (Vanc. ,Canada) and maybe other ares also,
the farmers deal with us in the following manner. When you go tobuy an
animal, they quote you a per pound rate. This means that after
slaughtering the animal, they weigh it and charge you a certainamount
per pound. This includes the cost of the animal and the fees for using
his premises (for slaughter) and the cutting and wrapping fee. For the
udhiyah is this permissible?
Or is it that the animal must first be purchased and then afterwards
only the fees can be paid. The farmers are not willing to do this as
they are afraid they may lose on the deal if they do it. I do believe
that if people try hard enough they may find those whomaight agree.
However, I am not certain. Nonetheless, the question is, can the
udhiyah be considered correct if the method of purchase mentioned
above is followed?.
Praise be to Allaah.
It is a necessary condition of the sacrificethat the animal be
slaughtered by a Muslim with the intention of offering a sacrifice
(udhiyah); it is not sufficient to slaughter it for the meat.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo' (8/380):
The intention is a condition of the sacrificebeing valid.
There is nothing wrong with buying the animal in the manner described
in the question, so long as the worker slaughtersit with the intention
of offering a sacrifice. That is if the worker is a Muslim; otherwise
one of you should slaughter it, then the worker can cut it up.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said in al-Sharh
al-Mumti' (7/494):
It is not correct to delegate the slaughter of the udhiyah
(sacrifice)to a kitaabi (i.e., a Jew or a Christian), even though meat
slaughtered by the People of the Book is halaal. Because slaughtering
the sacrifice is an act of worship, it is not correct to delegate it
to a kitaabi, as a kitaabi cannot be involved in acts of worship that
draw the Muslim closer to Allaah, because he is akaafir (disbeliever)
whose worship is not accepted. If his acts of worship are not valid
when done on his own behalf, they cannot be valid when done on behalf
of another. But if a kitaabi is delegated to slaughter regular meat
for eating, there is nothing wrong with that.
And Allaah knows best. - - ▓███▓ Translator:->
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Sacrifices, - Does offering the fidyah make up for mistakes a person makes during Hajj? .

Some pilgrims performing Hajj and 'Umrah are negligent concerning the
things they are obliged to do. They pass the meeqaats without entering
ihraam, for example, or they omit some of the obligatory duties,
relying on the fact that they are going to offer asacrifice which will
make up for their shortcomings. What is the ruling on that?.
Praise be to Allaah.
We have already discussed, in question no. 36522 that the reason for
most of the mistakes that pilgrims make during Hajj and 'Umrah is
their ignorance of what is required of them. But what you have
mentioned in this question, that some people deliberately commit
forbidden acts or are negligent with regard to what is enjoined on
them, relying on the idea that the fidyah will make up for those
shortcomings, is true ignorance, even ifthe person who does this
thinks that he is aware of the consequences of his actions. No one
would dare to transgress the limits of Allaah except anignorant
evildoer. Allaahsays (interpretation of the meaning):
"These are the limits ordained by Allaah, so do not transgress them.
And whoever transgresses the limits ordained by Allaah, then such are
the Zaalimoon (wrongdoers"
[al-Baqarah 2:229]
No one would dare to transgress the sacred limits of Allaah except one
who does not truly honour the Symbols of Allaah. Allaah says
(interpretation of the meaning):
"Thus it is and whosoever honours the Symbols of Allaah, then itis
truly, from the piety ofthe hearts"
[al-Hajj 22:32]
For this reason the companions of the Messenger of Allaah (peace and
blessings of Allaah be upon him) used to say: Every sin that a person
commits is due to his ignorance. And Mujaahid said: Everyone who
disobeys his Lord is ignorant until he gives up his sin. (Tafseer
al-Tabari, 8/89).
In addition to ignorance of what is required of a person, namely
honouring the Symbols of Allaah and adhering to His limits and not
transgressing them, knowledge should be sought in order to act upon
it, not to try to findways to avoid doing thatwhich Allaah has
enjoined and transgress the sacred limits of Allaah. Where do these
people stand in the light of the words of the Prophet (peace and
blessings of Allaah be upon him): "Whoever does Hajj for the sake of
Allaah, and does not utter any obscenity or commit any immoral action,
will go back (sinless) as on the day his mother bore him"?
(al-Bukhaari, 1521; Muslim, 1350). Ibn Hajar said: "or commit any
immoral action" means that he does not do any evil deed or sin.
And the Prophet (peace and blessings of Allaah be upon him) said:
"From one 'umrah to thenext is an expiation for whatever (sins) come
in between, and an accepted Hajj (Hajj mabroor) brings no less a
reward than Paradise."(al-Bukhaari, 1773; Muslim, 1349.
Ibn Hajar said: Mabroor means accepted. Others said that it means that
with which no sin is mixed; al-Nawawi regarded this as being more
correct. Al-Qurtubi said: the interpretations that have been suggested
are close in meaning, which is that itis the Hajj that is in
accordance with the rulings and fulfills all therequirements in the
most complete manner. And Allaah knows best.
But here there is some confusion. Perhaps this is the reason why some
people do this, i.e., they think that a person has the choice between
either doing what is obligatory and avoiding what is forbidden, or
offering the required fidyah which is either fasting, giving charity
oroffering a sacrifice. Shaykh Ibn 'Uthaymeen said, after mentioning
some of the things that are forbidden and the fidyah required for
them:
What we have said here applies to what is required of the one whodoes
this. But this does not mean that the matter is easy or lenient in the
sense that if he wishes he may do this thing then offer the expiation
and make it up, and if he wishes he may not do it. Rather thematter is
more difficult than that, indeed it is a very serious matter, when one
dares to transgress the limits of Allaah. Allaah says (interpretation
of the meaning):
"So whosoever intends to perform Hajj therein (by assuming Ihraam),
then he should not have sexual relations (with hiswife), nor commit
sin, nor dispute unjustly during the Hajj"
[al-Baqarah 2:197]
I would like to take this opportunity to draw attention to a matter in
which some people think that they have the option of not doing what is
obligatory and offering the fidyah instead.
Some people think that when the scholars said that for not doing an
obligatory duty (of Hajj) a sacrifice must be offered, that this gives
them the choice between doing that obligatory action or of offering
this sacrifice and distributing its meatto the poor.
For example, some people think: "When the day of Eid comes, I will do
tawaaf and saa'i, then go home. But I should still stay overnight in
Mina and stone the Jamaraat – which are two of the obligatory actions
of Hajj – so I will offer fidyah for both of them by sacrificing a
sheep…" but this is not the way it is. If it so happens that a person
does that, then the fidyah is an expiation for him, but hemust repent
and seek forgiveness too.
Al-Fataawa 22/168-169. - - ▓███▓ Translator:->
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Sacrifices, - Ruling on fasting the days of al-tashreeq.

A man fasted on the eleventh and twelfth of Dhu'l-Hijjah. What is the
ruling on his fast?.
Praise be to Allaah.
The eleventh, twelfth and thirteenth of Dhu'l-Hijjah are known as the
days of al-Tashreeq. It is proven that the Prophet (peace and
blessings of Allaah be upon him) forbade fasting on thesedays, and he
did not give any concession allowing fasting on these days except to
those pilgrims doing tamattu' or qiraan who could not find an animal
to sacrifice.
Muslim (1141) narrated that Nubayshah al-Hudhali (may Allaah be
pleased with him) said: The Messenger of Allaah (peace and blessings
of Allaah be upon him) said: "The days of al-Tashreeq are the days of
eating, drinking and remembering Allaah."
Ahmad (16081) narrated from Hamzah ibn 'Amr al-Aslami (may Allaah be
pleased with him) that he saw a man on a camelfollowing the people in
Mina, and the Prophet ofAllaah (peace and blessings of Allaah be upon
him) was present, and the man was saying,"Do not fast on these days
for they are the days of eating and drinking." Classed as saheeh by
al-Albaani in Saheeh al-Jaami', 7355.
Ahmad (17314) and Abu Dawood (2418) narratedfrom Abu Murrah the freed
slave of Umm Haani' that he entered with 'Abd-Allaah ibn 'Amr upon his
father 'Amr ibn al-'Aas. He offered them food and said, "Eat." He
said: "I amfasting." 'Amr said: "Eat, for these are the days onwhich
the Messenger of Allaah (peace and blessings of Allaah be upon him)
commanded us not to fast, and he forbade fasting on thesedays." Maalik
said: "Those are the days of al-Tashreeq." Classed as saheeh by
al-Albaani in Saheeh Abi Dawood.
Ahmad (1459) narrated that Sa'd ibn Abi Waqqaas (may Allaah be pleased
with him) said: The Messenger of Allaah (peace and blessings of Allaah
be upon him) commanded me to call out on the days of Mina: "These are
the days of eating and drinking, andthere is no fasting on these
days," meaning the days of al-Tashreeq. The editor of the Musnadsaid
it is saheeh li ghayrihi.
Al-Bukhaari (1998) narrated that 'Aa'ishah and Ibn 'Umar (may Allaah
be pleased with them) said: "No concession was granted allowing anyone
to fast on the days of al-Tashreeq, except for the (pilgrim) who could
not find a sacrificial animal."
These ahaadeeth and others indicate that it is forbidden to fast on
the days of al-Tashreeq.
Hence most of the scholars are of the view that it is not valid to
observe voluntary fasts on these days.
But if one is fasting to make up a missed Ramadaan fast, some of the
scholars are of the view that that is permissible, but the correct
view is that it is not permissible.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (3/51):
It is not permissible to observe a voluntary fast on these days,
accordingto the majority of scholars. It was narrated from Ibn
al-Zubayr that he used to fast on these days, and something similar
was narrated from Ibn 'Umar and al-Aswad ibn Yazeed. It was narrated
from Abu Talhah that he used not to break his fast except on the two
Eid days. It seems that these people had not heard that the Messenger
of Allaah (peace and blessings of Allaah be upon him) forbade fasting
on thesedays, and if they had heard of that, they would not have done
that again.
As for observing an obligatory fast on those days, there are two
views. One is that it is not permitted, because it is forbidden to
fast on those days, and they are likened to the day of Eid.
The other view is that anobligatory fast observed on those days is
valid, because it was narrated that Ibn 'Umar and 'Aa'ishah said: "No
concession was granted allowing anyone to fast on the days of
al-Tashreeq, except for the (pilgrim) who could not find a sacrificial
animal" – i.e., for pilgrims doing tamattu' if they cannot find a
sacrificial animal. This is a saheeh hadeeth which was narrated by
al-Bukhaari and is applied by analogy to allobligatory fasts. End
quote.
The view adopted by theHanbali madhhab is that fasts observed on these
days to make up for missed Ramadaan fasts are not valid.
See Kashshaaf al-Qinaa', 2/342
With regard to pilgrims doing qiraan and tamattu' on these days ifthey
cannot find a sacrificial animal, the evidence for that is the hadeeth
of 'Aa'ishah andIbn 'Umar quoted above.This is the also the view of
the Maalikis, Hanbalis and the older Shaafa'i madhhab.
The Hanafis and Shaafa'is are of the viewthat it is not permissible to
fast on these days.
See al-Mawsoo'ah al-Fiqhiyyah, 7/323
The most correct view is the first view, which is that it is
permissible to fast on these days for the (pilgrim) who cannot find a
sacrificial animal.
Al-Nawawi said in al-Majmoo' (6/486):
It should be noted that the more correct view according to our
companions is the later view that it is not valid to fast on these
days at all, either for the pilgrimdoing tamattu' or for anyone else.
The most correct view based on the evidence is that it is valid for
the pilgrim doing tamattu' and it is permissible for him, because the
hadeeth which grants this concession is saheeh as we have explained,
and it clearly states that so it cannot be ignored." End quote.
To sum up: it is not valid to fast on the days of al-Tashreeq, whether
that is a voluntary fast oran obligatory fast, except for pilgrims
doing tamattu' or qiraan, if they cannot find a sacrificial animal.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: It is not
permissible to fast on the thirteenth of Dhu'l-Hijjah, whether that is
a voluntary fast or an obligatory fast, because these are the days of
eating and drinking and remembering Allaah. The Prophet (peace and
blessings of Allaah be upon him) forbade fasting on these days and did
not grant a concession to anyone except for pilgrims doing tamattu'
who could not find a sacrificial animal.
Majmoo' Fataawa Ibn Baaz (15/381)
Shaykh Ibn 'Uthaymeen said:
The days of al-Tashreeq are the three days after Eid al-Adha. They are
called the days of al-Tashreeq because the people used to dry
(yusharriqoon) the meat in the sun so that it would not turn rotten
when they stored it. The Messenger of Allaah (peace and blessings of
Allaah be upon him) saidconcerning these three days: "The days of
al-Tashreeq are the days of eating, drinking and remembering Allaah."
As that is the case, i.e., theirprescribed purpose in sharee'ah is for
eating and drinking and remembering Allaah, then this is not a time
for fasting. Hence Ibn 'Umar and 'Aa'ishah (may Allaah be pleased with
them) said: "No concession was granted allowing anyone to fast on the
days of al-Tashreeq, except for the (pilgrim) who could not find a
sacrificial animal" – i.e., those pilgrims who are doing tamattu' and
qiraan; they should fast for three days during Hajj and seven days
when they go back home. If the pilgrim doing qiraanor tamattu' cannot
find asacrificial animal, it is permissible for him to fast on these
three days, so that the Hajj season will not end before he can fast
them. Apart from that, it is not permissible to fast on these days;
even if a person is obliged to fast two consecutive months,he must
break his fast onthe day of Eid and the three days after that, then he
must resume his fast. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 20/questionno. 419
Based on the above, whoever fasted on the days of al-Tashreeq, all or
some of them, and was not a pilgrim doing tamattu or qiraan who could
not find a sacrificial animal, must ask Allaah for forgiveness for
doing something that the Prophet (peace and blessings of Allaah be
upon him) forbade. If hefasted on those days to make up for missed
Ramadaan fasts, that does not count and he must make it up again.
And Allaah knows best.

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