Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Etiquette of travelling to Hajj and elsewhere

Share

Is there a particular etiquette that the traveller should pay attention to, especially when travelling to Hajj?.
Praise be to Allaah.
There are many points of etiquette to be followed by the traveller, which the scholars have compiled. One of those who compiled these rulings well was al-Nawawi (may Allaah have mercy on him), in his bookal-Majmoo’(4/264-287), where he mentions sixty-two points of etiquette. We will mention some of them in brief, and anyone who wants to know more may consult the writings of al-Nawawi (may Allaah have mercy on him).
He said:
Chapter on the etiquette of travelling:
This is an important topic, for which there is a great need.
Our aim here is to refer to this etiquette in brief.
1 – When a person wants to travel, it is mustahabb for him to consult those whose religious commitment, experience and knowledge he trusts about travelling at that time. The one who is consulted must be sincere in offering advice and avoid being influenced by whims and desires. Allaah says (interpretation of the meaning):
“and consult them in the affairs”
[Aal ‘Imraan 3:159]
The saheeh ahaadeeth indicate that the people used to consult the Prophet (peace and blessings of Allaah be upon him) with regard to their affairs.
2 – Once he has decided to travel, the Sunnah is to seek Allaah’s guidance by praying istikhaarah. So he should pray two rak’ahs of non-obligatory prayer, then recite the du’aa’ of istikhaarah.
3 – If he has decided to travel for Hajj or jihad or any other purpose, he should start by repenting from all sins and makrooh actions, and he should put right any wrongs he has done towards people and pay off whatever he can of the debts he owes them; he should also return anything that has been entrusted to him and seek forgiveness from anyone with whom he has any dealings or friendship. He should write his will and have it witnessed, and he should appoint someone to pay off the debts that he was not able to pay. He should also leave with his family and those on whom he is obliged to spend enough funds to cover their needs until he returns.
4 – He should seek to please his parents and those whom he is obliged to honour and obey.
5 – If he is travelling for Hajj or jihad or any other purpose, he should strive to ensure that his funds are halaal and free from any suspicion. If he goes against this and goes for Hajj or jihad with wealth that has been seized by force, he is a sinner and although his Hajj or jihad may be outwardly valid, it will not be a proper Hajj (Hajj mabroor).
6 – It is mustahabb for the one who is travelling to Hajj or for any other purpose for which provision is carried to take a great deal of provision and money with him, so that he can share them with those who are in need. His provisions should be good (i.e., halaal), because Allaah says (interpretation of the meaning):
“O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it”
[al-Baqarah 2:267]
He should give willingly so that it will be more likely to be accepted.
7 – If he wants to travel for Hajj or jihad, he should learn about how they are to be done, for no act of worship is valid if done by one who does not know it properly. It is mustahabb for the one who wants to do Hajj to take with him a clear book about the rituals which also speaks about their aims, and he should read it constantly and often throughout his journey, so that it will become fixed in his mind. Hence there is the fear that for some of the common folk, their Hajj will not be valid because they fail to fulfil one of the conditions and so on. And some of them may imitate some of the common folk of Makkah, thinking that they know the rituals properly and thus being deceived by them. That is a serious mistake. Similarly in the case of one who is going out for jihad etc, it is recommended for him to take a book which speaks of what he needs to know, and the warrior should learn what he needs to know about fighting and the du’aa’s to be said at that time, and the prohibitions on treachery, killing women and children, and so on. The one who is travelling for the purpose of trade should learn what he needs to know about buying and selling, which transactions are valid and which are invalid, what is halaal and what is haraam, and so on.
8 – It is mustahabb for him to seek a companion who desires good and hates evil, so that if he forgets, he can remind him, if he remembers, he can help him, and if he happens to be a man of knowledge, he should stick with him, because he will help him to avoid bad attitudes such as boredom with travel and he can help him to maintain a noble attitude and encourage him to do so.
He should also be keen to please his companion throughout the journey. Each of them should put up with the other and view his companion with respect, and be patient with whatever he may do at some times.
9 – It is mustahabb for him to bid farewell to his family, neighbours, friends and all his loved ones. He should bid them farewell and he should say to each of them: “I place your religion, your faithfulness and the ends of your deeds in the trust of Allaah.” The one who is staying behind should say to the traveller: “May Allaah bless you with taqwa and forgive you your sins and make goodness easy for you wherever you are.”
10 – It is Sunnah to say the following du’aa’ when leaving the house:Bismillaah, tawakkaltu ‘ala Allaah, wa laa hawla wa laa quwwata illa Billaah. Allaahumma inni a’oodhu bika min an adilla aw udalla aw azilla aw uzalla aw azlima aw uzlama aw ajhala aw yujhal ‘alayya(In the name of Allaah, I put my trust in Allaah and there is no power and no strength except with Allaah. O Allaah, I seek refuge with You lest I should stray or be led astray, or slip or be tripped, or do wrong or be wronged, or behave foolishly or be treated foolishly).”
11 – The Sunnah when leaving one's house and wanting to get up on one's mount is to sayBismillah. Then when he has mounted it he should say: “Al-hamdu Lillaah illadhi sakhkhara lana hadha wa ma kunna lahu muqrineen wa inna ila rabbina la munqaliboon(In the name of Allaah… All praise be to Allaah Who has placed this (transport) at our service and we ourselves would not have been capable of that, and to our Lord is our final destiny.” Then he should sayAl-hamdu Lillaah(praise be to Allaah) three times andAllaahu akbar(Allaah is most Great) three times, then, “Subhaanaka inni zalamtu nafsi faghfir li innahu la yaghfir ul-dhunooba illa anta(Glory be to You, verily I have wronged myself, so forgive me, for surely no one can forgive sins except You).”
And: “Allaahumma inna nas’aluka fi safarina haadha al-birra wa’l-taqwa wa min al-‘aml ma tarda, Allaahumma hawwin ‘alayna safarana haadha watwi ‘anna bu’dahu. Allaahumma anta al-saahib fi’l-safar wa’l-khaleefah fi’l-ahl. Allaahumma inni a’oodhu bika min wa’tha’ al-safar wa ka’aabat al-manzar wa su’ al-munqalib fi’l-maali wa’l-ahl(O Allaah, we ask You for righteousness and piety in this journey of ours, and we ask You for deeds which please You. O Allaah, facilitate our journey and let us cover its distance quickly. O Allaah, You are the Companion on the journey and the Successor (the One Who guards them in a person’s absence) over the family. O Allaah, I seek refuge with You from the difficulties of travel, from having a change of heart and from being in a bad predicament, and I seek refuge with You from an ill-fated outcome with regard to wealth and family).” When returning the same words are recited with the following addition: “Aayiboona taa’iboona ‘aabidoona li rabbina haamidoon(Returning, repenting, worshipping and praising our Lord).”
12 – It is mustahabb to travel with a group of people, because of the hadeeth of ‘Umar (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If the people knew what I know about being alone, no one would ever travel alone at night.” Narrated by al-Bukhaari.
13 – It is mustahabb for the group to appoint the best and wisest of their number as their leader, and to obey him, because of the hadeeth of Abu Sa’eed and Abu Hurayrah who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When three people set out on a journey, let them appoint one of their number as their leader.” A hasan hadeeth narrated by Abu Dawood with a hasan isnaad.
14 – It is mustahabb to set out at the end of the night, because of the hadeeth of Anas who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “You should travel at the end of the night (or throughout the night) because it is easier to cover a greater distance at night.” This was narrated by Abu Dawood with a hasan hadeeth. It was also narrated by al-Haakim who said: it is saheeh according to the conditions of al-Bukhaari and Muslim.
15 – He should adopt a kind and good attitude, and avoid arguing or pushing and shoving people on the road. He should guard his tongue against insults, backbiting, cursing his mount or any other kind of foul speech.
16 – It is mustahabb for the traveller to say takbeer when going up a rise in the land and to say tasbeeh when going down into valleys and the like.
17 – If he sees a village or town that he wants to enter, it is mustahabb for him to say: “Allaahumma as’aluka khayraha wa khayra ahliha wa khayra ma fiha wa ‘a’oodhu bika min sharriha wa sharri ahliha wa sharri ma fiha(O Allaah, I ask You for its goodness, the goodness of its people and the goodness of what is in it, and I seek refuge with You from its evil, the evil of its people and the evil of what is in it).”
18 – It is mustahabb for him to make du’aa’ most of the time when travelling, because his du’aa’ will be answered.
He should try to remain in a state of purity and to pray on time. Allaah has made it easy by allowing tayammum and joining and shortening of prayers.
20 – The Sunnah when stopping in a place is to say what was narrated by Khawlah bint Hakeem, who said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever makes a stop then says: ‘A’oodhu bi kalimaat Allaah il-taammati min sharri ma khalaq(I seek refuge in the perfect words of Allaah from the evil of that which He has created),’ nothing will harm him until he moves on from that place.” Narrated by Muslim.
21 – It is mustahabb for a travelling group to camp close to one another and not to be scattered or separated needlessly, because of the hadeeth of Abu Tha’labah al-Khushani (may Allaah be pleased with him) who said: When the people stopped in a place, they would scatter in the mountain passes and valleys. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Your scattering in these mountain passes and valleys is something from the Shaytaan.” After that, they never stopped in any place without being close together. Narrated by Abu Dawood with a hasan isnaad.
22 – The Sunnah for the traveller is that when he has done what he set out to do, he should hasten to return to his family, because of the hadeeth of Abu Hurayrah, according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Travel is a kind of torment, which keeps one of you from his food and drink. When one of you has finished what he set out to do, let him hasten back to his family.” Narrated by al-Bukhaari and Muslim.
23 – The Sunnah is to say when returning from a journey that which is narrated in the hadeeth of Ibn ‘Umar, according to which the Messenger of Allaah (peace and blessings of Allaah be upon him), when he came back from a campaign or from Hajj and ‘Umrah, he would say takbeer on every high ground three times, then he would say, ‘Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer. Aayiboona taa’iboona ‘aabidoona, saajidoona li rabbina haamidoon. Sadaqa Allaahu wa’dah wa nasara ‘abdah wa hazama al-ahzaaba wahdah
(There is no god but Allaah alone, with no partner or associate. His is the Dominion, to Him be all praise, and He is Able to do all things. Returning, repenting, worshipping, prostrating to our Lord and praising Him. Allaah fulfilled His promise, granted victory to His slave and defeated the confederates Alone). Narrated by al-Bukhaari and Muslim.
It was narrated that Anas said: We came back with the Prophet (peace and blessings of Allaah be upon him), and when we reached the outskirts of Madeenah he said: “Aayiboona taa’iboona ‘aabidoona li rabbina haamidoon(Returning, repenting, worshipping and praising our Lord).” And he kept saying that until we came to Madeenah. Narrated by Muslim.
24 – The Sunnah when returning home is to start by going to the mosque that is nearest one's home and praying two rak’ahs with the intention of offering salaat al-qudoom (the prayer of arrival), because of the hadeeth of Ka’b ibn Maalik, according to which the Prophet (peace and blessings of Allaah be upon him), when he came back from a journey, would start by going to the mosque where he would pray two rak’ahs and then sit down. Narrated by al-Bukhaari and Muslim.
25 – It is mustahabb to make food for the returning traveller, whether it is made by the traveller himself or by someone else for him, as indicated by the hadeeth of Jaabir (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him), when he came back to Madeenah from a journey, would slaughter a camel or a cow. Narrated by al-Bukhaari.
26 – It is haraam for a woman to travel without a mahram unnecessarily, whether that is a long or a short distance, because of the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is not permissible for a woman who believes in Allaah and the Last Day to travel for the distance of one day and one night except with a mahram.” Narrated by al-Bukhaari and Muslim.
End quote from al-Nawawi.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
The etiquette of travelling for Hajj is divided into two categories: obligatory and mustahabb. The obligatory etiquette means that the traveller should fulfil all the obligations and pillars (essential parts) of Hajj, and avoid the things that are forbidden in ihraam in particular, and the things that are forbidden in general, whether they are forbidden in ihraam or when not in ihraam, because Allaah says (interpretation of the meaning):
“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajjtherein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”
[al-Baqarah 2:197]
The mustahabb etiquette when travelling for Hajj is for a person to do all the things that he should do, such as being generous to people, serving his brothers, putting up with their annoyance, not retaliating to mistreatment, and being kind to them, whether that is after he puts on the ihraam or before, because this etiquette is sublime and good, and is required of every believer at all times and in all places. There are also other points of etiquette that has to do with the act of worship, such as doing Hajj in the most perfect manner and striving to do it with the proper etiquette in both word and deed.

Share

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Hastening to fulfil the obligation of Hajj

Share

Is it permissible for me to delay doing the obligation of Hajj for one or two years? I meet the conditions of being able to do Hajj, but I want to visit my family and my wife from whom I will have been absent for two years if I do Hajj this year. It will not be easy for me to visit my family and do Hajj as well; I can either go for Hajj or visit my family and delay Hajj. Please advise us, may Allaah reward you with good.
Praise be to Allaah.
The Muslim should hasten to fulfil the duty of Hajj when he is able to do it, because he does not know what will happen to him if he delays it. Allaah says (interpretation of the meaning):
“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence)”
[Aal ‘Imraan 3:97]
And it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Hasten to do Hajj – meaning the obligatory Hajj – for none of you knows what will happen to him.” Narrated by Imam Ahmad (may Allaah have mercy on him), 1/314; classed as hasan by al-Albaani in Irwa’ al-Ghaleel, 990.
And Allaah is the Source of strength.

Share

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Performing Another ‘Umrah While in Makkah

Share

I wish to go for Umrah, with my siblings, very soon. We will be flying from UK, wearing Ihram before miqaat near Judah airport. After doing our Umrah, if we wish to do Umrah for one or both of our deceased parents (one son does for one parent and the other for the second parent), which miqaat will go to, to do our intention for Umrah on behalf of our parents? Do we also have to change our Ihrams for repeating the Umrah for parents?.
Praise be to Allaah.
First:
Repetition of ‘Umrah for the Muslim in one journey, either for himself or on behalf of someone else, is not from the Sunnah of the Prophet (may Allah’s peace and blessings be upon him) nor his Companions (may Allah be pleased with them) nor was it from the guidance of the pious predecessors. The basic principle is that for each ‘Umrah there is a separate journey.
Ibn al-Qayyim (may Allah have mercy on him) said in Zaad al Ma’aad (2/ 89-90):
“None of his (may Allah’s peace and blessings be upon him) ‘Umrahs were performed by leaving Makkah as many people do today. Rather, all his ‘Umrahs were done while entering Makkah. He remained in Makkah for thirteen years after the revelation was first sent down and it has not been reported that he did ‘Umrah by leaving Makkah during that time.
The ‘Umrah which the Messenger of Allah (may Allah’s peace and blessings be upon him) performed and prescribed was the ‘Umrah for one entering Makkah, not the the ‘Umrah of one who is already in Makkah, then leaves the “sanctuary” to return for an ‘Umrah. In his time, only A’ishah did this and it was due to a specific situation; that is, she had the intention of performing ‘Umrah, but her menses occurred. The Messenger of Allah ordered her to do the Hajj with ‘Umrah, and thus she performed Hajj Qiran (a type of Hajj where Hajj and ‘Umrah are done with one ihram).
He informed her that the tawaf (circumambulation) around the House and walking between Safa and Marwah counted for both the Hajj and ‘Umrah.
However, she felt somewhat upset that her friends (other women) would return having performed Hajj and ‘Umrah separately, as they performed Hajj Tamattu’ and did not menstruate during that time; whereas A’ishah performed Hajj Qiran and her ‘Umrah was included within her Hajj.
The Messenger of Allah then ordered A’ishah’s brother to take her out to Tan’eem, and return to Makkah in order to perform her ‘Umrah and to make her feel better.
However, he did not perform ‘Umrah from at-Tan’eem during that Hajj not did anyone else who was with him.” End quote
Second:
The majority of scholars have allowed one who performs ‘Umrah to perform another one during the same journey, especially if he is from outside Makkah and it is a long journey and difficult to return once more. In that case, he has to leave to the nearest place outside the “sanctuary” in order to get into ihram for the other ‘Umrah.
Al-Bukhari (1215) and Muslim (1211) report from ‘Aishah (may Allah be pleased with her) that she said: “O Messenger of Allah, you did ‘Umrah and I did not. He said: O Abdur-Rahman, take your sister and make her perform the ‘Umrah from at-Tan’eem. So he took her on his camel and she performed the ‘Umrah.”
In another narration found in Bukhari and Muslim, the Prophet (may Allah’s peace and blessings be upon him) said to Abdur-Rahman: “Leave the sanctuary with your sister and let her intend ‘Umrah.”
Al-Imam an-Nawawi said in his commentary on Sahih Muslim (8/ 210):
“’Leave the sanctuary with your sister and let her intend ‘Umrah’ in this is evidence for what the scholars said: That one who is in Makkah and wants to perform ‘Umrah, then his meeqat (boundary) for it is the closest area outside the sanctuary and it is not allowed for him to don the ihram within the sanctuary (haram). The scholars said: It is incumbent to leave the sanctuary so as to combine between the area outside the sanctuary and the sanctuary as the pilgrim does, for he stands in ‘Arafah (which is outside the sanctuary), then enters Makkah for the tawaf (circumambulation) and other acts.
These are the details of the Shafi’ee school of thought, and similar to this has been said by the majority of scholars: That it is necessary to leave to the closest area outside the sanctuary to don the ihram for ‘Umrah, and if he were to do so from within the sanctuary and not leave, a penalty (sacrifice) would be binding. ‘Ata said: There is nothing on him (i.e. no penalty).
Malik said: It will not count until he leaves the sanctuary. Al-Qadhi ‘Iyadh said: and Malik said: He must don the ihram from at-Tan’eem specifically. They said: It is the meeqat (boundary) for those performing ‘Umrah from Makkah. But this is an isolated and rejected opinion for the majority of scholars opine that all areas outside the sanctuary (in any direction) are equal; at-Tan’eem is not specified.” End quote.
Al-Imam Malik said in al-Muwatta (1/ 282):
“As for ‘Umrah from at-Tan’eem, then whoever wants to leave the sanctuary and don the ihram, then this is sufficient for him Insha Alah, but the virtue is to intend (‘Umrah) from the boundary set by the Messenger of Allah (may Allah’s peace and blessings be upon him) or from that which is further than at-Tan’eem.” End quote.
Al-Imam ash-Shafi’ee said in al-Um (2/ 133):
“The boundary for ‘Umrah for one who is in Makkah is the area outside the sanctuary, and it is better to don the ihram from Ji’irranah or at-Tan’eem”. End quote
Ibn Qudama said in al-Mughni (3/ 246):
“If the people of Makkah want to do ‘Umrah, then it must be from outside the sanctuary. But if they want to do Hajj, then it is from Makkah. The people of Makkah or those in Makkah are equal in that, whether they are travelers or resident because whoever crosses a boundary, that is a boundary for him and whoever is in Makkah then it is his meeqat for Hajj. If he wants to do ‘Umrah, it must be from outside the sanctuary and we know of no difference of opinion in that. That is why the Prophet (may Allah’s peace and blessings be upon him)ordered ‘Abdur-Rahman to make ‘Aishah do the ‘Umrah from at-Tan’eem.” End quote
Sh. ‘Abdul ‘Aziz ibn Baz was asked: If someone comes to Makkah for Hajj or ‘Umrah, then is it permissible for him after that to perform another ‘Umrah for himself or on behalf of another during the very same season he came in such that he leaves Makkah to at-Tan’eem for ihram and then performs the ‘Umrah?
He (may Allah have on him) responded: “There is no harm in that, all praise is for Allah, if he came for Hajj or ‘Umrah and performed them on his own behalf or on behalf of someone else and then wanted to perform another ‘Umrah for himself or on behalf of someone else.There is no problem in that, but one must go outside the sanctuary for it; he must go outside the sanctuary of Makkah, at-Tan’eem or Ji’irranah or somewhere else and don the ihram from there, then enter (Makkah) and do the tawaf, walk between as-Safa and al-Marwah and shorten the hair.This is allowed whether it be for himself, a deceased relative or friend or one who is incapable, such as the elderly… there is no harm in that.’Aishah did this upon the instruction of the Prophet (may the peace and blessings of Allah be upon him), as she did ‘Umrah with the Prophet, then on the night of the 13th she took permission to do ‘Umrah and he permitted her, ordering ‘Abdur0Rahman ibn Abu Bakr (her brother) to take her to at-Tan’eem and then perform ‘Umrah. This is considered a seconf ‘Umrah from within Makkah.
So in conclusion, there is no harm in one performing ‘Umrah or Hajj for himself then performing ‘Umrah on behalf on someone else as it is also allowed to perform Hajj or ‘Umrah on someone else’s behalf then perform ‘Umrah for one’s own self. There is no harm in that.” End quote
http://www.bi nbaz.org.sa /mat/18832
Based on that, If you were to come from the UK and perform ‘Umrah for yourself, then you wanted to do ‘Umrah on behalf of your deceased father, you need to leave the sanctuary (and at-Tan’eem is closest), don the ihram there and then return to Makkah to perform ‘Umrah on behalf of the deceased.
It is not necessary to change the clothes of ihram which you used, but rather it is allowed for you to wear any permissible clothing of ihram. It is preferred that the ihram clothing be clean and white.
And Allah knows best.

Share

For children, - Stories of Prayer: Power of Prayer, Prayer Story, Supplication Prayer

Share

Muniba, a young Muslim university student, was home for the summer. She had gone to visit some sisters one evening and the time passed quickly as each shared their various experiences of the past year.
Muniba ended up staying longer than she had planned.
Evening came and Muniba had to walk home alone, but she wasn't afraid because it was a small town and she lived only a few blocks away. As she walked along under the tall elm trees, Muniba asked "Allah (SWT)" to keep her safe from harm and danger. When she reached the alley, which was a short cut to her house, Muniba decided to take it.
However, halfway down the alley, Muniba noticed a man standing at the end, as though he was waiting for her. She became uneasy and began to pray, asking for "Allah's (SWT)" protection. Instantly a comforting feeling of quietness and security wrapped around her; she felt as though someone was walking with her. When she reached the end of the alley, she walked right past the man and arrived home safely.
The following day, Muniba read in the paper that a young girl had been raped in the same alley, just twenty minutes after she had been there.
Feeling overwhelmed by this tragedy and the fact that it could have been her, she began to weep. Thanking Allah (SWT) for her safety and to help this young woman, Muniba decided to go to the police station. She felt she could recognize the man, so she told them her story. The police asked her if she would be willing to look at a line up to see if she could identify him.
Muniba agreed and immediately pointed out the man she had seen in the alley the night before. When the man was told he had been identified, he immediately broke down and confessed.
The officer thanked Muniba for her bravery and asked if there was anything they could do for her, she asked if they would ask the man one question.
Muniba was curious as to why he had not attacked her. When the policeman asked him he answered, "Because she was not alone. She had two tall men walking on either side of her."

Share

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajj and ‘Umrah), Dought & clear, - * His wife is breastfeeding; should he delay Hajj untilnext year?

Share

I intended to do Hajj this year, but my wife is breastfeeding, so I decided to delay Hajj until next year, in sha Allah. Please note that my financial situation is good, praise be to Allah. Do I have to do anything?
Praise be to Allah.
If you have already done the obligatory Hajj, then you have the choice with regard to a voluntary Hajj between doing it this year or delaying it until next year, because of what you mentioned about being busy with your family or wanting to stay with them and so on. In that case you can choose not to do it at all, because it is voluntary and not obligatory.
But if the question is about the obligatory Hajj, then it depends. There are two scholarly views, one of which is when one becomes able to afford it, Hajj becomes obligatory and must be performed in the same year; the other view says that it may be delayed. However, the more correct view is that it becomes obligatory with immediate effect and must be performed in the same year. The one who can afford provisions and a means of transportation is obliged to do Hajj, and it is not permissible for him to delay it. Please see question no. 41702
Based on that, if your leaving your wife will not cause her or the child any harm, then you must do Hajj this year and you do not have the option of delaying it in the hope that your family could go with you. But if your wife has enough money to do Hajj, or you can pay the expenses of Hajj for her, and it will not harm her or her baby if she goes to Hajj, or she can leave the baby with someone who can look after him, then she is obliged to go for Hajj. Otherwise, it is permissible for her to delay it.
The point is that Hajj may be obligatory for the husband but not for the wife, depending on whether the conditions are met or there are any impediments. So the husband should not delay his obligatory Hajj because of wanting to take his wife with him for Hajj.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked the following question: My wife has not yet done the obligatory Hajj, and we have a baby who is four months old and he is being breastfed by his mother. Should she do Hajj or stay with her baby? And is it better, if she goes for Hajj, to take pills in order to stop menses, or not? Please advise us, may Allah bless you.
He replied: If the baby will not be affected or harmed by her leaving him, in that he can be breastfed by someone other than his mother, and there is someone who can look after him properly, then there is nothing wrong with her doing Hajj, especially if it is the obligatory Hajj. But if there is any fear for the child, then it is not permissible for her to do Hajj even if it is the obligatory Hajj, because the breastfeeding mother is permitted to not observe the obligatory fast if she fears for her child. So how can it not be permissible for her to postpone Hajj if she fears for her child? If she fears for her child, then what she must do is stay, then when he is older she can do Hajj next year. There is no blame on her if she stays home and does not do Hajj, because in this case she is not obliged to do Hajj immediately.
With regard to using pills during Hajj or ‘Umrah, there is nothing wrong with that, because this is a need. But it is essential to consult a doctor, because the pills may be harmful and may cause her harm.
End quote fromal-Liqa’ ash-Shahri, 10/25
And Allah knows best.

Share

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajj and ‘Umrah), Dought & clear, - * Ruling on wearing ordinary clothing over the izaar and rida’ [ihram garments] before startingthe rituals

Share

I am going to travel for ‘umrah next week – in sha Allah – and I intend to enter ihram from my house in Cairo, because it is difficult to do ghusl and change my clothes when passing the miqaat in the plane. But the weather is cold, and wearing the ihram garments that are relatively light may cause me to become sick en route to the airport, especially since my immune system is weakened due to the chemotherapy that I am undergoing.
Can I start the steps of ihram at home by doing ghusl, putting on perfume, wearing the ihram garments and praying, but deferring saying “Labbayka ‘umratan (Here I am for ‘Umrah)” and reciting the Talbiyah, then put on warm tailored garments over the ihram, then take off the tailored garments and say “Labbayka ‘umratan” and the Talbiyah later on, in the airport or on board the plane? This is so that I will not put on any tailored garments after completing the first steps of entering ihram.
Praise be to Allah.
It is permissible for the one who wants to do Hajj or ‘umrah to do ghusl, put on perfume and whatever garments he wishes over the ihram garments, and to do any of the things that are prohibited when in ihram, so long as he has not formed the intention to actually begin the rituals. This is indicated by the report narrated by an-Nasaa’i from ‘Aa’ishah (may Allah be pleased with her), who said: I put perfume on the Messenger of Allah (blessings and peace of Allah be upon him) with my own hand, when he entered ihram – when he wanted to enter ihram (and before he did so) – and when he exited ihram – before he completely exited ihram (in the case of Hajj). Classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him) inSaheeh Sunan an-Nasaa’i.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
This report is quoted as evidence that it is mustahabb (encouraged) to put on perfume when wanting to enter ihram, and that it is permissible to leave is there after entering ihram, and that it does not matter if its colour or fragrance remain; rather what is prohibited is to put it on anew when in ihram. This is the view of the majority of scholars.
End quote fromFath al-Baari(3/390)
Shaykh Ibn Baaz (may Allah have mercy on him) said: There is nothing wrong with doing ghusl, putting on the ihram garments and putting on perfume at home, because they are close to the miqaat by means of vehicles. But what is prescribed for them is not to enter ihram except at the miqaat. Ihram means forming the intention to begin the rituals. This is what ihram means. Then it is prescribed for them when forming the intention to utter the ritual intended, so one should say: “Labbayka ‘umratan(Here I am for ‘umrah)” or “Labbayka Hajjan(Here I am for Hajj).”
End quote fromMajmoo‘ Fataawa Ibn Baaz(17/52)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said inash-Sharh al-Mumti‘(7/69): The words “his intention is a condition” refer to the intention to begin the rituals, i.e., forming the intention to begin the rituals is a condition; it is essential to form the intention to begin the rituals. If a person recites the Talbiyah without intending to start the rituals, then he does not enter ihram merely by reciting the Talbiyah. If he puts on the ihram garments without intending to begin the rituals, then he has not entered ihram just by wearing the ihram garments. The Talbiyah may be recited by the pilgrim and others, and wearing the izaar and rida’ is for the pilgrim in ihram and others. End quote
Based on that, it is permissible for you to wear tailored clothes, and to wear whatever you want, to protect yourself from cold, over the ihram garments (the izar and rida’), and to do everything that the person who is not in ihram does, of the things that are prohibited whilst in ihram, even if you have done ghusl and put on the ihram garments in your home, so long as you have not formed the intention to begin the rituals. This intention – as stated above – is an essential condition, but it does not have to be done until you come in line with the miqaat. It is permissible to enter ihram before reaching the miqaat, but this is contrary to what is preferred.
And Allah knows best.

Share

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajj and ‘Umrah), Dought & clear, - * Ruling on wearing ordinary clothing over the izaar and rida’ [ihram garments] before startingthe rituals

Share

I am going to travel for ‘umrah next week – in sha Allah – and I intend to enter ihram from my house in Cairo, because it is difficult to do ghusl and change my clothes when passing the miqaat in the plane. But the weather is cold, and wearing the ihram garments that are relatively light may cause me to become sick en route to the airport, especially since my immune system is weakened due to the chemotherapy that I am undergoing.
Can I start the steps of ihram at home by doing ghusl, putting on perfume, wearing the ihram garments and praying, but deferring saying “Labbayka ‘umratan (Here I am for ‘Umrah)” and reciting the Talbiyah, then put on warm tailored garments over the ihram, then take off the tailored garments and say “Labbayka ‘umratan” and the Talbiyah later on, in the airport or on board the plane? This is so that I will not put on any tailored garments after completing the first steps of entering ihram.
Praise be to Allah.
It is permissible for the one who wants to do Hajj or ‘umrah to do ghusl, put on perfume and whatever garments he wishes over the ihram garments, and to do any of the things that are prohibited when in ihram, so long as he has not formed the intention to actually begin the rituals. This is indicated by the report narrated by an-Nasaa’i from ‘Aa’ishah (may Allah be pleased with her), who said: I put perfume on the Messenger of Allah (blessings and peace of Allah be upon him) with my own hand, when he entered ihram – when he wanted to enter ihram (and before he did so) – and when he exited ihram – before he completely exited ihram (in the case of Hajj). Classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him) inSaheeh Sunan an-Nasaa’i.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
This report is quoted as evidence that it is mustahabb (encouraged) to put on perfume when wanting to enter ihram, and that it is permissible to leave is there after entering ihram, and that it does not matter if its colour or fragrance remain; rather what is prohibited is to put it on anew when in ihram. This is the view of the majority of scholars.
End quote fromFath al-Baari(3/390)
Shaykh Ibn Baaz (may Allah have mercy on him) said: There is nothing wrong with doing ghusl, putting on the ihram garments and putting on perfume at home, because they are close to the miqaat by means of vehicles. But what is prescribed for them is not to enter ihram except at the miqaat. Ihram means forming the intention to begin the rituals. This is what ihram means. Then it is prescribed for them when forming the intention to utter the ritual intended, so one should say: “Labbayka ‘umratan(Here I am for ‘umrah)” or “Labbayka Hajjan(Here I am for Hajj).”
End quote fromMajmoo‘ Fataawa Ibn Baaz(17/52)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said inash-Sharh al-Mumti‘(7/69): The words “his intention is a condition” refer to the intention to begin the rituals, i.e., forming the intention to begin the rituals is a condition; it is essential to form the intention to begin the rituals. If a person recites the Talbiyah without intending to start the rituals, then he does not enter ihram merely by reciting the Talbiyah. If he puts on the ihram garments without intending to begin the rituals, then he has not entered ihram just by wearing the ihram garments. The Talbiyah may be recited by the pilgrim and others, and wearing the izaar and rida’ is for the pilgrim in ihram and others. End quote
Based on that, it is permissible for you to wear tailored clothes, and to wear whatever you want, to protect yourself from cold, over the ihram garments (the izar and rida’), and to do everything that the person who is not in ihram does, of the things that are prohibited whilst in ihram, even if you have done ghusl and put on the ihram garments in your home, so long as you have not formed the intention to begin the rituals. This intention – as stated above – is an essential condition, but it does not have to be done until you come in line with the miqaat. It is permissible to enter ihram before reaching the miqaat, but this is contrary to what is preferred.
And Allah knows best.

Share

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajj and ‘Umrah), Dought & clear, - * The virtue of an accepted Hajj that is mentioned in ahadith is general and is applicable to both obligatory and voluntary Hajj

Share

The Messenger (blessings and peace of Allah be upon him) told us in the hadith: “Whoever performs Hajj and does not commit any obscenity or commit any evil will go back (free of) sin as on the day his mother bore him”; does this apply only to the obligatory Hajj? Or does it apply also to the one who does Hajj after the obligatory Hajj, i.e., a Sunnah Hajj? Will he also go back (free of sin) as his mother bore him? If his Hajj is accepted, will he have no reward except Paradise, or is that only for the obligatory Hajj?
Praise be to Allah.
There are a number of hadiths that speak of the virtue of Hajj, including the following:
1. The hadith narrated by al-Bukhaari (1521) and Muslim (1350) from Abu Hurayrah (may Allah be pleased with him) who said: I heard the Prophet (blessings and peace of Allah be upon him) say: “Whoever performs Hajj and does not commit any obscenity or commit any evil will go back (free of) sin as on the day his mother bore him”
2. Al-Bukhaari (1773) and Muslim (1349) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “…an accepted Hajj brings no reward but Paradise.”
3. At-Tirmidhi (738) and an-Nasaa’i (2631) narrated that ‘Abdullah ibn Mas‘ood said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Make the Hajj and ‘Umrah follow each other closely, for they remove poverty and sins as the bellows removes the dross of iron, gold and silver, and an accepted Hajj brings no less a reward than Paradise.” Classed as hasan by Shaykh al-Albaani inSaheeh Sunan at-Tirmidhi
The virtue mentioned in the hadiths quoted above includes both the obligatory Hajj and the naafil (supererogatory) Hajj, because of the general meaning of the wording.
As the scholars (may Allah have mercy on them) said, the accepted Hajj is that which is not mixed with sin.
Shaykh Ibn Baaz (may Allah have mercy on him) said: The accepted Hajj is that in which a person does not commit any acts of disobedience towards Allah, as is indicated by the words of the Prophet (blessings and peace of Allah be upon him) in the report narrated from him by Abu Hurayrah: “Whoever performs Hajj and does not commit any obscenity or commit any evil will go back (free of) sin as on the day his mother bore him”
End quote fromMajmoo‘ Fatawa Ibn Baaz(16/334)
And Allah knows best.

Share

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajj and ‘Umrah), Dought & clear, - * She did not complete sa‘i in ‘Umrah of tamattu‘

Share

I went for Hajj last year, but made some mistakes while performing the Hajj upon arrival. My wudu was nullified during the tawaf and I did not go to redo it, rather I continued with tawaf not knowing that repeating wudu was necessary. As well, during the sa’y (between Safa and Marwah) I did not climb up on Safa, but stpooed at the green line. I got my periods during Hajj, therefore, I did the tawaf on the 6th day of my cycle when I was certain that it would end. However, I was surprised after the tawaf to see some discharge from my vagina.
What shall I do in this instance?
Should I take a bath and repeat the tawaf, keeping in mind that when I saw the discharge, I was still in ihram? Do I need to offer a sacrifice for any on the abovementioned?
Praise be to Allah.
Firstly:
The correct view is that being in a state of wudoo’ (in tawaaf) is Sunnah and is not a condition of tawaaf being valid. For more information, please see the answer to question no. 145246
Secondly:
In order for sa‘i to be valid, it is not essential to climb as-Safa and al-Marwah; rather it is sufficient to cover the distance between them, which nowadays is marked by the ends of the pathway used for wheelchairs.
Thirdly:
If what you mean by the green light is the place in which it is prescribed to run, then your sa‘i is not valid, because you did not complete it. Allah, may He be exalted, says (interpretation of the meaning):“Verily! As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allah. So it is not a sin on him who perform Hajj or Umrah (pilgrimage) of the House (the Ka‘bah at Makkah) to perform the going (Tawaf) between them (As-Safa and Al-Marwah)” [al-Baqarah 2:158]. Going between them is done by covering the distance between them.
Based on that, if a person does sa‘i but does not reach the bottom of the two mountains, which nowadays is marked by the ends of the pathway used for wheelchairs, then it is as if he has not done sa‘i at all; he has to go back to Makkah and perform sa‘i, because sa‘i is one of the pillars or essential parts of ‘umrah, without which it is not complete.
But if what you mean by the green line is something other than what we have mentioned, then you have to explain more clearly.
This has to do with the ruling on one who did not complete sa‘i between as-Safa and al-Marwah, and you stated that this happened in ‘umrat al-qudoom (‘umrah before Hajj upon arrival in Makkah); therefore what appears to be the case is that you were doing Hajj tamattu‘ (where the pilgrim enters ihram for ‘umrah then exits ihram until it is time to enter ihram for Hajj), and that this occurred during ‘umrah.
If that is the case, then you do not have to do anything, and your ‘umrah and Hajj are valid, but the type of Hajj turned into qiraan instead of tamattu‘, because you entered ihram for Hajj before finishing the ‘umrah of tamattu‘.
See also the answer to question no. 109267.
Fourthly:
If you were certain that you had become pure following the end of your menses, then any discharge after that does not matter, because of the words of Umm ‘Atiyyah (may Allah be pleased with her): We used not to regard any yellowish or brownish discharge after becoming pure as being of any significance.
Narrated by al-Bukhaari, 326; Abu Dawood, 307
And Allah knows best.

Share

For children, - Dua: Supplication and Invocation in Islam, Supplication Meaning, Supplication Definition

Share

Dua is an Arabic term which means to 'call out' or to 'summon' or to 'invoke' and in the Islamic terminology, it means a humble prayer by a modest person to a superior. Muslims use this term and call out to Allah (SWT), and Muslims regard this as one of the greatest acts of worship in Islam.
Supplication definition and meaning in Islam: Supplication is petitioning Allah (SWT) for fulfillment of ones legitimate desires. It is therefore necessary that the supplicant should be conversant with the meaning of the prayer and the etiquette of reciting the prayer. He must recite the supplication with dedication of heart and his attitude should be equally submissive if not more than what he adopts for asking a favor from a fellow human being.
The Holy Prophet of Islam (saw) has said: "Shall I introduce to you a weapon which will protect you both from the evils of enemies and increase your sustenance? They said: Yes, O Messenger of Allah. The Holy Prophet of Islam (saw) replied: Call your Lord day and night, for "Dua" is the weapon of a believer."
Imam Ali (as) says: "Dua" is the shield of a believer. If you keep on knocking the door of Divine Mercy, it will be opened to you."
Imam Sadiq (as) says: "Dua is more forceful than a sword."
Imam Musa Kazim (as) says: "Dua reverts both what has been destined and what has not been destined."
Supplications in Islam, Supplication Prayer, Supplication in Noble Qur'an and Hadith
And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the supplicant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way. Noble Qur'an (2:186)
And your Lord says: "Call on Me; I will answer your (Prayer): but those who are too arrogant to serve Me will surely find themselves in Hell - in humiliation!" Noble Qur'an (40:60)
In this Holy verse, Allah (SWT) considers Dua as prayers, that is to say, if someone speaks to his Lord, he has performed prayer and those who do not pray are considered as unbelievers.
Say: My Lord would not care for you were it not for your prayer; Noble Qur'an (25:77)
Imam Ali (as) says: "Allah (SWT) doesn't answer the prayer of a person whose prayer doesn't come from his heart." Therefore, one should pray from the depths of his heart and should have a conviction that Allah (SWT) will fulfill his wish.
Imam Sadiq (as) says: when a person wants Allah (SWT) to help him in times of difficulty, he must make it a habit to supplicate to Allah (SWT) before any such difficulty arises. He should not present himself to Allah (SWT) as a total stranger when he needs help.
Imam Sadiq (as) says: the creature nearest to Allah (SWT) is one who, while prostrating in prayer, cries and if he has lost hope of his prayer getting answered he should raise his hands towards the Heaven as if importuning Allah (SWT) for granting his wish.
When God grants your prayers ...
Yes, it is wonderful when you pray fervently for something and you get it! It is a very nice feeling to be sure that even if no one else does, there is one being who never fails to listen to you and grants you whatever you want. Wait, there is a catch here. God does give you what you want but very rarely does He give when you want it and in the way you want it.
For instance, highest scores in an examination are got but best friend has got alienated in the process; you get to buy the beautiful dress you were eyeing from many days and find that it doesn't suit you at all but suits your sister perfectly; lot of wealth and fame is earned but when the parents are no longer there or are not capable of accompanying the child to his celebratory parties; the perfect house with the garden gets readied but the children want to go abroad and settle there ... You get the trend.
The Holy Prophet of Islam (saw) has said, 'Desire is the root cause of all evil'. Hence you think 'Let me not desire for anything. I will accept whatever God gives me'. But ... hasn't Allah (SWT) said, 'Call on Me; I will answer your (Prayer)' Doesn't that mean that unless you ask, you won't get anything? As the saying goes, unless the baby cries, the mother doesn't feed it. So should the baby cry or keep quiet? Probably the answer could be that the baby should cry when it feels hungry and keep quiet after it is given something, no matter whether it is milk or water or watery milk.

Share

Prayer, - Dought & clear, - * Are the five daily prayers mentioned in the Qur’aan?

Share

The Holy Qur'an, Surah 30: Al Rum 17 "SO (GIVE) GLORY TO ALLAH, WHEN YE REACH EVENTIDE AND WHEN YE RISE IN THE MORNING;" 18 "YEA,TO HIM BE PRAISE, IN THE HEAVENS AND ON EARTH; AND IN THE LATE AFTERNOON AND WHEN THE DAY BEGINS TO DECLINE." These verses only mention four prayers,but yet Muslims pray five times a day (plus Sunnah). Why does it not state the fifth prayer? PS. I'am a practicig Muslim (Inshallah) and I'am in no way trying to prove the Qur'an wrong.
Praise be to Allaah.
In the Tafseer of this aayah, it is reported that Ibn ‘Abbaas (may Allaah be pleased with him) said: “The five daily prayers are (mentioned) in the Qur’aan.” He was asked, “Where?” He said, “Allaah says (interpretation of the meaning):‘So glorify Allaah when you come up to the evening’is maghrib and ‘isha’;‘and when you enter the morning’is fajr; ‘in the afternoon’is ‘asr; and‘the time when the day begins to decline’is zuhr.” Other mufassireen, such as al-Dahhaak and Sa’eed ibn Jubayr said the same thing.
Some of the mufassireen said that these aayat mention only four of the prayers; ‘isha’ is not mentioned here, but it is mentioned in Soorat Hood, where Allaah says (interpretation of the meaning):“… and in some hours of the night…” [Hood 11:114]
Most of the mufassireen are of the first opinion. Al-Nahhaas (may Allaah have mercy on him) said: “The scholars of Tafseer say that the aayah (interpretation of the meaning):‘So glorify Allaah when you come up to the evening and when you enter the morning…’ [al-Room 30:17]refers to the prayers.”
Imaam al-Jassaas (may Allaah have mercy on him) said: “Allaah says (interpretation of the meaning):‘… The prayer is enjoined on the believers at fixed times [mawqootan].’ [al-Nisa’ 4:103].It was reported that ‘Abd-Allaah ibn Mas’ood said: ‘[Mawqootanmeans that] Salaah has an appointed time just as Hajj does.’ It was reported that Ibn ‘Abbaas, Mujaahid and ‘Atiyyah said [thatmawqootanmeans] ‘It is obligatory’… The word‘mawqootan’means that it is obligatory at certain times. The times are referred to in general terms in this aayah and are explained elsewhere in the Book, without defining precisely when those times start and end – that was explained in detail by the Messenger of Allaah (peace and blessings of Allaah be upon him). What Allaah mentioned about the times of the prayers in His Book is (interpretation of the meaning):“Perform al-Salaah from mid-day till the darkness of the night and recite the Qur’aan in the early dawn…” [al-Isra’ 17:78].Mujaahid reported from Ibn ‘Abbaas: “’Mid-day’means when the sun has passed its zenith for salaat al-zuhr, and‘the darkness of the night’means the beginning of the night, for salaat al-maghrib.” It was also reported from Ibn ‘Umar that mid-day meant the zenith… Allaah says (interpretation of the meaning):“And perform al-salaahat the two ends of the day and in some parts of the night” [Hood 11:114].‘Amr reported from al-Hasan that‘the two ends of the day’means fajr at the first end and zuhr and ‘asr at the other;‘some parts of thenight’means maghrib and ‘isha’. So according to this opinion the aayah refers to all five prayers…. Layth reported from al-Hakam from Abu ‘Ayyaad that Ibn ‘Abbaas said: “This aayah mentions all five prayers together.‘So glorify Allaah when you come up to the evening’ refers to maghrib and ‘isha’, ‘and when you enter the morning’refers to fajr,‘in the afternoon’is ‘asr; and‘the time when the day begins to decline’is zuhr.” Something similar was also reported from al-Hasan.
Abu Razeen reported from Ibn ‘Abbaas: “‘…and glorify the praises of your Lord before the rising of the sun and before (its) setting’ [Qaaf 50:39 – interpretation of the meaning]refers to the prescribed prayers.‘… and glorify the praises of your Lord before the rising of the sun, and before its setting, and during some of the hours of the night, and at the sides of the day,that you may become pleased with the reward which Allaah shall give you.’ [Ta-Ha 20:130 – interpretation of the meaning]This aayah also includes the times of the prayers. All of these aayaat mention the times of the prayers.”
Ahkaam al-Qur’aanby al-Jassaas,Baab Mawaaqeet al-Salaah.
What you should also know is that the Qur’aan does not contain details of all the rules. The Qur’aan mentions many rules, but it also tells us that the Sunnah is a source of evidence in which many rules are mentioned in detail that are not mentioned in the Qur’aan. Allaah says (interpretation of the meanings):
“… and We have also sent down to you (O Muhammad) the reminder and the advice (the Qur’aan), that you may explain clearly to men what is sent down to them and that they may give thought.” [al-Nahl 16:44]
“… and whatsoever the Messenger gives you, take it…” [al-Hashr 59:7]
The Prophet (peace and blessings of Allaah be upon him) said: “I have been given the Qur’aan and something like it with it…” (Reported by Imaam Ahmad, 16546; this is a saheeh hadeeth). Whether the rules were narrated in the Qur’aan or in the Sunnah, all of it is true and right, and all of it has one source, which is the wahy or revelation from the Lord of the Worlds.

Share

Prayer, - Dought & clear, - * Carryingdirty things whilst praying

Share

Is it okay to keep things that might be dirty (like handkerchiefs, wallet & car keys) in our pocket while we pray? If not, are we supposed to keep them on the ground in front of us while we pray? Or by the side? Is it okay if it ends up in front of someone else, say in a congregational prayer?
Praise be to Allaah.
Dirty things are of two types: Things that are considered dirty or unclean according to sharee’ah because of najaasah (impurity), such as human urine or faeces, and things that are considered dirty by people, but they are not naajis according to sharee’ah, such as mucus and spittle. It is not permissible to carry the former or have them on one’s person whilst praying or to put them in the mosque; it does not matter if one carries the latter in one's pocket whilst praying. And Allaah knows best.

Share

Prayer, - Dought & clear, - * Was the adhaan revealed by wahy or was it suggested by asahaabi?

Share

I think i once read that the adhan (call to prayer)was suggested to our prophet Muhammed ( ) by another muslim after he said he didnt want to use the bells that the christians used or the rams-head(?) that the jews used to call people to prayer. How does the idea of everything the prophet ordered being an inspiration that is inspired fit in with this?
I am not trying to be picky here, but am asking purely to aid my understanding.
Praise be to Allaah.
“Adhaan” in Arabic means conveying; in Islam it means announcing that the time (for prayer) has come. It was prescribed during the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) in Madeenah. According to the hadeeth of ‘Abd-Allaah ibn Zayd ibn Abd Rabbihi, when the Messenger of Allaah (peace and blessings of Allaah be upon him) decided to use a bell even though he disliked it because it was like what the Christians used, ‘there appeared to me in a dream a man who was wearing two green garments, in whose hand was a bell. I said, “O slave of Allaah, will you sell that bell?” he said, “What will you do with it?” I said, “We will call the people to prayer with it.” He said, “Shall I not show you something better than that?” I said, “Yes.” He said, “Say,Allaahu akbar Allaah akbar… (to the end of the adhaan).” When morning came, I went to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him what I had seen. He said, “This is a true dream, in sha Allaah. Get up with Bilaal and tell him what you have seen, so that he can give the call, because he has a more beautiful voice than you.” So I got up with Bilaal and started telling him what I had seen, and he gave the call to prayer. ‘Umar ibn al-Khattaab heard that whilst he was in his house, and he came out, dragging his cloak behind him, saying, “By the One Who sent you with the truth, O Messenger of Allaah, I saw the same as he saw.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “To Allaah be praise.”’ (Narrated by Ahmad, 1588; al-Tirmidhi, 174; Abu Dawood, 421, 430; Ibn Maajah, 698).
It is clear from this hadeeth:
That the words of the adhaan came in a dream which was seen by a great sahaabi and approved of by our great Prophet. They were not a suggestion as you mentioned, but a dream, and it is known that dreams are one of the seventy parts of Prophethood, because it was stated in a hadeeth narrated by Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Dreams are one of the seventy parts of Prophethood.” (Narrated by Ahmad, 4449).
Al-Bukhaari narrated a different version: “True dreams are one of the forty-six parts of Prophethood.” (Narrated by al-Bukhaari,, 6474; Muslim, 4203, 42005).
The dream here, which the Prophet (peace and blessings of Allaah be upon him) described as a true dream, came from Allaah and was not a suggestion from a person. So it was a part of Prophethood because it was approved of by the Prophet (peace and blessings of Allaah be upon him) and was described by him as a true dream. If the Prophet had not approved of it, it would not have been considered a true dream and it would not have been a part of Prophethood. The one who judged it to be true was the Prophet (peace and blessings of Allaah be upon him), and the one who commanded them to act upon it was the Prophet (peace and blessings of Allaah be upon him), who received revelation (wahy) from his Lord.
‘Umar (may Allaah be pleased with him) had seen a similar dream. Let us not forget that ‘Umar was one of the Rightly-guided khaleefahs (al-khulafaa’ al-raashidoon), of whom the Messenger (peace and blessings of Allaah be upon him) said, “I exhort you to adhere to my sunnah (way) and the sunnah of the rightly-guided khaleefahs. Hold on tight to it with your back teeth.” (Narrated by al-Tirmidhi, 2600; Ibn Maajah, 43; Ahmad, 16519).
‘Umar’s view frequently coincided with the wahy and divine legislation. ‘Aa’ishah reported that the Prophet (peace and blessings of Allaah be upon him) used to say, “Among the nations who came before you there were people who were muhaddathoon (inspired). If there is anyone like this in my ummah, it is ‘Umar ibn al-Khattaab.” (Narrated by al-Bukhaari, 3282; Muslim, 2398). Ibn Wahb said muhaddathoon means inspired.
You may ask, why did the adhaan start in this fashion, being seen in a dream by two sahaabis then being confirmed by the wahy? Why was it not revealed directly? The answer is that Allaah decrees whatever He wills, however He wills, may He be glorified and exalted. Perhaps the way it happened was meant to demonstrate the virtue of these two sahaabis and to confirm the how good this ummah is, because among them are some whose opinions coincide with the wahy and some who had true dreams which confirmed their truthfulness, for the people who have the truest dreams are the truest in speech as the Prophet (peace and blessings of Allaah be upon him) said.
Finally:
The definition of the Sunnah given in the books of the scholars is that it consists of everything that was narrated from the Messenger (peace and blessings of Allaah be upon him), everything that he “said, did or approved of.”
What is meant by his words and actions is clear. What he approved of refers to when someone did something in front of him and he approved of it – this is also part of the sharee’ah, not because that person did it, but because the Messenger (peace and blessings of Allaah be upon him) approved of it. The Messenger (peace and blessings of Allaah be upon him) never kept quiet about falsehood and he never approved of anything false or misguided that was done by others. He would disapprove of it and speak out against it, as he did in the case of the sahaabi Abu Israa’eel, as was narrated by Ibn ‘Abbaas, who said: “Whilst the Prophet (peace and blessings of Allaah be upon him) was giving a khutbah, he saw a man standing in the sun, and he asked about him. They said, ‘That is Abu Israa’eel. He vowed to stand and not sit down, not to seek shade, not to speak, and to fast.’ He said, ‘Tell him to speak, seek shade and sit down, but let him complete his fast.’” (Narrated by al-Bukhaari, 6326).
The Prophet (peace and blessings of Allaah be upon him) approved of Abu Israa’eel’s vow to fast, but he cancelled the rest of his vow and did not approve of it.
So it is clear that the adhaan became part of the religion when the Prophet (peace and blessings of Allaah be upon him) confirmed what Allaah had shown the two sahaabis in their dreams, and commanded ‘Abd-Allaah ibn Zayd to teach it to Bilaal so that he could call the people to prayer. Hopefully the explanation given above will dispel your confusion and make matters clearer to you. We ask Allaah to grant us and you understanding of Islam. And Allaah knows best.

Share

For children, - Why do we find fault with others?

Share

Maybe you know the saying, "When you point one finger, there are three fingers pointing back to you." Prophet Jesus (pbuh) had a version of this wisdom when he said, "Don't focus on the speck in your brother's eye while ignoring the log in your own eye." Why do we do this? Because criticisms are always centered around ourselves. When we criticize others, we do not expose them, but expose ourselves. We broadcast our own weakness and smallness.
A story in the Mahabharata illustrates the difference in mentality between the good and the bad. Krishna, met with both Yudhishthira and Duryodhana. Krishna asks Yudhishthira to go out into the kingdom and return after finding someone less qualified than himself. Then he asks Duryodhana also to go out into the kingdom and return after finding someone better than himself.
When wicked Duryodhana returns, he tells Krishna that he couldn't find anyone better than himself. Whereas the saintly Yudhishthira tells that he was unable to find anyone inferior to himself.
Moral of the story is something about human psychology. Good people always look at there own short comings and faults and consider themselves inferiors to others. Where as bad people always look at the short comings and faults of others and consider themselves superiors to others.

Share

Menstruation and Post-Natal bleeding, - Dought& clear, - * He had intercourse with his wife when she was menstruating and was unaware of the shar’i ruling

Share

I had intercourse with my wife when she was menstruating and I did not know what the ruling on having intercourse with a menstruating woman was. Please advise us, may Allaah reward you with good.
Praise be to Allaah.
Ignorance of the shar’i ruling is a valid excuse before Allaah, may He be glorified and exalted. Allaah has shown mercy to this ummah and lightened its burden, as He has excused them from sin in cases of ignorance, forgetfulness and compulsion.
It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: When this verse was revealed –“and whether you disclose what is in your own selves or conceal it, Allaah will call you to account for it” [al-Baqarah 2:284]– there entered their hearts something that had never entered them before. The Prophet (peace and blessings of Allaah be upon him) said: “Say: We hear and we obey and we submit.” Then Allaah put faith in their hearts and Allaah revealed the words:“Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. ‘Our Lord! Punish us not if we forget or fall into error”, Allaah said: I have granted that.“Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians)” Allaah said: I have granted that. “Pardon us and grant us forgiveness. Have mercy on us. You are our Mawlaa (Patron, Supporter and Protector)”Allaah said: I have granted that. [al-Baqarah 2:286] Narrated by Muslim (126).
The scholars have stated that the one who does a haraam deed out of ignorance is not to be blamed.
Al-Nawawi said inSharh Muslim(3/204):
If he forgot or was unaware that there was menses, or he was unaware that it was haraam or he was forced to do it, there is no sin on him and he does not have to offer expiation. But if he had intercourse with her deliberately, knowing that she was menstruating and that it was haraam, and did so willingly, then he has committed a serious act of disobedience which al-Shaafa’i described as a major sin, and he has to repent. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inal-Sharhal-Mumti’(1/571):
Expiation is not required of the one who has intercourse with his wife when she is menstruating except when three conditions are met:
1- That he was aware (of the prohibition)
2- That he was aware of what he was doing
3- That he did it willingly.
If he was unaware that it is haraam or that she was menstruating, or he forgot, or the woman was forced, or the menses began during intercourse, then he does not have to offer expiation and there is no sin on him. End quote.
Since you did not know of the prohibition on having intercourse with a menstruating woman, there is no sin on you in sha Allaah, and you do not have to offer expiation.
But what every Muslim must do is strive to understand Islam and learn the rulings, morals and etiquette of sharee’ah, especially those that he needs for matters of worship, the rulings on marriage and buying and selling, and what he needs in his everyday life. He should not wait until he is about to do something and then go and ask or use the excuse of ignorance and lack of knowledge. There is the fear that the one who falls short in seeking essential Islamic knowledge may be sinning. The Prophet (peace and blessings of Allaah be upon him) said: “Seeking knowledge is a duty upon every Muslim.” Narrated by Ibn Maajah (224); classed as saheeh by al-Albaani inSaheeh Ibn Maajah.
And Allaah knows best.

Share

Menstruation and Post-Natal bleeding, - Dought& clear, - * She becomes dry then the white discharge appears one week later

Share

My monthly period used to be 6-7 days, and I would know that it had ended when I no longer saw any blood, because the white discharge usually did not come until a week or more later. Are my prayers and fasts acceptable?
My problem now is that my monthly period has become irregular in the last three months. Sometimes it is two days and sometimes it is 3 or 4 days. Now I do not know what I should do. How long should I wait to find out if I have become pure, because the white discharge, as I said, does not come until about a week later? Should I pray and fast? Please note that yesterday in Ramadaan I found some brown threads so I broke my fast. Should I delay ghusl until I see the white discharge, even though that may be a long time? Can I fast only, because it is not permissible to pray? Should I make up these days?.
Praise be to Allaah.
The end of the period (becoming pure) may be known by one of two signs:
(1) Cessation of bleeding, and dryness in the place, so that if a woman inserts a piece of cloth etc, it comes away clean with no trace of blood or yellowish or brownish discharge.
(2) Emission of the white discharge, but some women do not get this discharge.
What you have mentioned about your period usually being six or seven days, and that you become dry after that, is sufficient to rule that you have become pure from menses, and you do not have to wait for the white discharge.
Al-Nawawi (may Allaah have mercy on him) said: The sign that the menses has ended and the woman has become pure is when the bleeding and yellowish and brownish discharge stop. When that stops the woman becomes pure even if some white discharge comes out after that or not. End quote fromal-Majmoo’(2/562).
Secondly:
If your period comes for two or three or four days, then it stops and the place becomes completely dry, ten you have become pure and you have to fast and pray, and you should not wait for the white discharge.
But if the place is not dry, rather there is some yellowish or brownish discharge, then you should not be hasty; and wait until it becomes completely clean or the white discharge comes. Women used to send pieces of cotton with traces of yellow to ‘Aa’ishah (may Allaah be pleased with her), and she would say to them: Do not hasten until you see the white discharge, meaning purification from menses. Narrated by al-Bukhaari in a mu’allaq report.
Thirdly:
What you mention about the brownish threads is not regarded as menses if it appears before or after the usual period. But if it happens in connection with the bleeding, then it is regarded as menses, because of the hadeeth of Umm ‘Atiyyah (may Allaah be pleased with her) who said: We used not to regard brownish or yellowish discharge after purification (the end of menses) as anything that mattered. Narrated by al-Bukhaari (326) and Abu Dawood (307).
No differentiation is made between prayer and fasting with regard to a woman who is menstruating. Hence the Prophet (peace and blessings of Allaah be upon him) said of women: “Is it not the case that when she is menstruating she does not pray or fast?” Narrated by al-Bukhaari and Muslim.
It is haraam for a menstruating woman to pray and fast, and she has to make up the missed fasts but not the missed prayers. If these brownish threads came after the period ended, they are not of any significance and they do not mean that you should not pray and fast. But if they came before the tuhr (purification, end of the period) then they count as menses and it is haraam for you to pray and fast.
And Allaah knows best.

Share

Womens Work, - Dought & clear, - * She works for a company that is partly owned by two riba-based banks. Is her work haraam?

Share

I am single and work for a company that is owned by five different entities, among which are two riba-based banks they are: the Bank of Egypt, which hold 22.5% of the capital and the National Investment Bank, which holds 22.5% of the capital, in addition to a foreign (Chinese) company, which holds 10% of the capital, an Egyptian construction company, which holds 22.5% of the capital; and the Suez Canal Company, which holds 22.5% of the capital.
This company which was formed by the above-mentioned entities owns a piece of land and its role is to put in services such as drainage, electricity and water, then they divide it and sell it to investors, a transaction which is either immediate or in instalments, with annual fixed interest of 7%. Please note that these sales sometimes stop. My job in this company is in the secretarial department (administrative work). I used to spend and save from my salary during the period I worked in the company, which was five years, without knowing that this money might be dubious. These savings are in an Islamic bank. Is my work in this company whose earning are mixed halaal or haraam? What is the ruling on what I saved -- which is a large amount? How should I dispose of it?
Please advise me and save me from my confusion and torment.
Praise be to Allaah.
What seems to be the case is that it is permissible to work in this company so long as the work that you are doing is halaal. With regard to working in companies whose work is permissible, the ruling is different with regard to working in banks and other riba-based institutions. In the bank, the employee is sinning whether he is working as a clerk or witness or even as a guard, because the work is haraam in the first place, unlike if the bank has a share in part of the capital of a company whose work is permissible. In this case it depends on the nature of the company's work; for example, it is permissible to work with Jews, Christians and those who deal with riba, although it is makrooh.
Ibn Qudaamah al-Maqdisi (may Allah have mercy on him) said:
Ahmad said: A Muslim may enter into a partnership with a Jew or a Christian, but he should not let the Jew or the Christian be in charge of the financial affairs to the exclusion of the Muslim, because they may engage in riba. This is the view of al-Hasan and al-Thawri.
Al-Shaafa’i regarded such partnerships as makrooh in all cases. End quote.
Al-Mughni, 5/109
Ibn al-Qayyim (may Allah have mercy on him) said:
Iyaas ibn Mu‘awiyah said: If a Muslim goes into business with a Jew or a Christian, and the money is with the Muslim and he is the one who will do the buying and selling, there is nothing wrong with it, but he should not give it to the Jew or Christian to deal with it, because they deal with riba. End quote.
Ahkaam Ahl al-Dhimmah, 1/93
You will find more details on this issue in the answer to question number 48005, at the beginning of which we said:
If a person earns money in haraam ways such as riba, bribes, stealing and cheating, etc., and his wealth is a combination of halaal and haraam, then it is valid to do business with him, buying and selling and entering into partnerships, but it is makrooh. If it is known that the product in which the trade is to be done is haraam in and of itself, then it is not permissible to enter into a partnership with him or work with him in that business..
Based on that, the money that you are taking from this company (the salary) is halaal, in sha Allah, and there is nothing wrong with what you have spent or saved.
And Allah knows best.

Share