Menstruation and Post-Natal bleeding, - Dought& clear, - * She became pure after Zuhr; does she have to fast for the rest of the day?

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What is the ruling if I become pure after Zuhr, and I did not have the intention of fasting from the night before – is it permissible for me to fast or not?.
Praise be to Allaah.
Firstly:
It is not permissible for women who are menstruating or bleeding following childbirth to fast during their menses or nifaas, according to scholarly consensus.
It says inal-Mawsoo’ah al-Fiqhiyyah(18/318):
The fuqaha’ are unanimously agreed that it is haraam for menstruating women to fast in all cases, whether the fast is obligatory or naafil, and it is not valid if she does it, because the Prophet (peace and blessings of Allaah be upon him) said, according to the hadeeth of Abu Sa’eed: “Is it not the case that when she menstruates she does not pray or fast?” They said: Yes. He said: “That is her shortcoming in religious commitment.” So if a woman sees the blood at any time of the day, her fast becomes invalid. Ibn Jareer, al-Nawawi and others narrated that there was consensus on this point. … The fuqaha’ are also unanimously agreed that she has to make up missed obligatory Ramadaan fasts, because ‘Aa’ishah (may Allaah be pleased with her) said concerning menstruation: “That used to happen to us, and we were enjoined to make up the fasts but we were not enjoined to make up the prayers.” Al-Tirmidhi, Ibn al-Mundhir, Ibn Jareer and others narrated that there was consensus on this point. End quote.
Thus it is clear that it is not valid to fast the day on which a woman becomes pure from menses, and she has to make up this day after Ramadaan.
But then the scholars differed as to whether she has to refrain from eating and drinking for the rest of that day out of respect for the sanctity of the blessed month, or not. There are two scholarly points of view, the more correct of which is the view of the Maalikis and Shaafa’is, which is that she does not have to refrain from eating and drinking. This is the view favoured by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) inal-Sharh al-Mumti’(6/344).
It says inal-Mawsoo’ah al-Fiqhiyyah(18/318):
There is no difference of opinion among the fuqaha’: if her menses ends after Fajr, then if she fasts on that day it does not count and she has to make it up. But in that case she should refrain from eating and drinking according to the Hanafis and Hanbalis, but according to the Maalikis it is permissible for her to eat, and it is not recommended for her to refrain from eating and drinking. According to the Shaafa’is she does not have to refrain from eating and drinking. End quote.
And Allaah knows best.





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Menstruation and Post-Natal bleeding, - Dought& clear, - * Her period ended then she saw some drops of blood

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There is a woman who is 46 years old, who has some small fibroids in her uterus. Her period ended on June 20, and she started bleeding again on October 3, i.e., after three months and 12 days approximately. The colour of the blood is light red and it hardly comes out, hence she could not tell if it was menses. Should she stop fasting and praying or is this a case of sickness because of the fibroids?.
Praise be to Allaah.
The blood which means that a woman should stop praying, fasting and having intercourse with her husband is the blood of menses. Allaah has given it signs which are well known to women. With regard to the colour, it is black; with regard to the smell, it has an unpleasant odour and is also thick. Anything other than that is not menstrual blood, rather it is the blood of istihaadah (non-menstrual vaginal bleeding). This is what women call nazeef (lit. bleeding), and this bleeding does not mean that a woman should stop praying, fasting and having intercourse with her husband.
From the description of the blood and from the fact that it is so little, it seems that this is not menstrual blood, and based on that she has to pray and fast, and it is permissible for her husband – if she is married – to have intercourse with her.
And Allaah knows best.

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Quraanic Exegesis, Dought& clear, - * The correct way to describe the sun is that it “prostrates beneath the Throne” and not that it “setsin a spring of warm water”

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It is narrated by Abu Dawood in as-Sunan (3991) that Abu Dharr (may Allah be pleased with him) said: I was with the Messenger of Allah (blessings and peace of Allah be upon him), riding a donkey, and the sun was setting. He said: “Do you know where this (sun) goes?” I said: Allah and His Messenger know best. He said: “It sets in a spring of warm water (innaha taghrubu fi ‘aynin hami’ah).” Is this hadeeth saheeh? If it is, then what does it mean? I have heard some non-Muslims using this to stir up doubts about Islam and cast aspersions on it.
Praise be to Allah.
Firstly:
The hadeeth of Abu Dharr (may Allah be pleased with him) which describes the place where the sun goes was narrated via Ibraaheem ibn Yazeed at-Taymi, from his father, from Abu Dharr, from the Prophet (blessings and peace of Allah be upon him.
It was narrated from Ibraaheem at-Taymi by al-Hakam ibn ‘Utaybah, al-A‘mash, Fudayl ibn Ghazwaan, Haroon ibn Sa‘d, and Moosa ibn al-Musayyab, as was stated by Ibn Mandah inal-Eemaan(2/926)
They narrated it via two isnaads:
The first isnaad:
It was narrated by al-A‘mash, Yoonus ibn ‘Ubayd, Moosa ibn al-Musayyab and Haroon ibn Sa‘d. In this report it says that the sun goes and prostrates beneath the Throne or before its Lord; there is no mention of a spring of warm water. It appears in several versions, of which we will mention one here:
It was narrated that Abu Dharr (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said to Abu Dharr when the sun set: “Do you know where it goes?” I said: Allah and His Messenger know best. He said: “It goes and prostrates beneath the Throne, then it asks for permission (to rise) and permission is given to it. Soon it will prostrate, but it will not be accepted from it, and it will ask for permission (to rise) but permission will not be given to it; it will be said to it: “Go back to where you came from.’ So it will rise from its place of setting, and that is what Allah, may He be glorified, refers to in the verse (interpretation of the meaning):“And the sun runs on its fixed course for a term (appointed). That is the Decree of the All-Mighty, the All-Knowing” [Yaa-Seen 36:38].
It was narrated via A‘mash by al-Bukhaari in hisSaheeh(no. 3199, 4802 and 7424); Muslim in hisSaheeh(no. 159); Abu Dawood at-Tayaalisi inal-Musnad(1/368); Ahmad inal-Musnad(35/282, 429); at-Tirmidhi inas-Sunan(no. 2186, 3227 – he said: It is hasan saheeh; an-Nasaa’i inas-Sunan al-Kubra(10/229); at-Tabari inJaami‘ al-Bayaan, 20/516); al-Bazzaar inal-Bahr al-Zukhaar(9/409); Abu ‘Awaanah inal-Mustakhraj(1/100-101); at-Tahhaawi inSharh Mushkil al-Athaar(1/254); Ibn Hibbaan in hisSaheeh(14/24); al-Qutay‘i inJuz’ al-Alf Dinar(p. 183); Abu Nu‘aym inal-Musnad al-Mustakhraj ‘ala Saheeh Muslim(1/222); al-Baghawi inat-Tafseer(4/14); Abu ash-Shaykh inal-‘Azamah(4/1192); Ibn Mandah inal-Eemaan(2/924) andat-Tawheed(1/134, 135); Ibn Bashraan inal-Amaali(p. 159); al-Bayhaqi inal-Asma wa as-Sifaat(2/273); Ibn ‘Asaakir inal-Mu‘jam(2/1015); Abu Nu‘aym inHilyat al-Awliya’(4/216) and others.
It was narrated via Yoonus ibn ‘Ubayd by Imam Muslim in hisSaheeh(no. 159); an-Nasaa’i inas-Sunan al-Kubra(10/96); at-Tabari inJaami‘ al-Bayaan(12/249); Abu ‘Awaanah inal-Mustakhraj(1/100); Abu al-‘Abbaas as-Siraaj inHadeeth as-Siraaj(3/258); Ibn Hibbaan in hisSaheeh(14/21); Abu ash-Shaykh inal-‘Azamah(4/1189); Ibn Mandah inal-Eemaan(2/925, 926) and inat-Tawheed(1/136); Abu Nu‘aym inal-Mustakhraj(1/221).
It was narrated via Moosa ibn al-Musayyab by: Abu ash-Shaykh al-Asbahaani inal-‘Azamah (4/1188);
And via Haroon ibn Sa‘d by at-Tabaraani inal-Mu‘jam al-Kabeer(4/373); Abu ash-Shaykh al-Asbahaani inal-‘Azamah(4/1190).
Abu Nu‘aym (may Allah have mercy on him) said:
This is a saheeh hadeeth on which they (the hadeeth scholars) are agreed, from the hadeeth of al-A‘mash from Sufyaan ath-Thawri and others. It was narrated from at-Taymi al-Hakam ibn ‘Utaybah, Fudayl ibn ‘Umayr, Haaroon ibn Sa‘d, Moosa ibn al-Musayyab, Habeeb ibn Abi al-Ashras, and from Yoonus ibn ‘Umayd among the Basris.
End quote fromHilyat al-Awliya’(4/216)
The second isnaad:
It was narrated by al-Hakam ibn ‘Utaybah only, from Ibraaheem at-Taymi; in this report it says that the sun sets in a spring of warm water.
It was narrated that Abu Dharr said: I was riding behind the Messenger of Allah (blessings and peace of Allah be upon him) when he was on a donkey and the sun was setting. He said: “Do you know where this (sun) sets?” I said: Allah and His Messenger know best. He said: “It sets in a spring of warm water (innaha taghrubu fi ‘aynin haamiyah).”
Narrated by Ahmad inal-Musnad(35/363); Abu Dawood inas-Sunan(no. 4002); Hafs ad-Doori in Juz’ Qiraa’aat an-Nabi sall Allahu ‘alayhi wa sallam (p. 123); al-Bazzaar inal-Bahr al-Zakhaar(9/407); as-Siraaj in hisHadeeth(3/258); al-Haakim inal-Mustadrak(2/267) – he said: This is a hadeeth with a saheeh isnaad, although they (al-Bukhaari and Muslim) did not narrate it. All of them narrated it via Yazeed ibn Haaroon, from Sufyaan ibn Husayn, from al-Hakam.
Al-Bazzaar said: We do not know that anyone narrated it from al-Hakam ibn ‘Utaybah, from Ibraaheem, from his father, from Abu Dharr except Sufyaan ibn Husayn. Yoonus ibn ‘Ubayd narrated it from Ibraaheem at-Taymi, Sulayman al-A‘mash and Haroon ibn Sa‘d. End quote.
Secondly:
From the above it is clear that the version of the hadeeth of Abu Dharr which is most likely to be correct is the first one, in which it says: “It goes and prostrates beneath the Throne”, in which it makes no mention of it setting “in a spring of warm water (innaha taghrubu fi ‘aynin haamiyah).” This is based on several factors:
~1~
This wording is that on which the majority of narrators and those with the best memories agreed upon, in the report from Ibraaheem at-Taymi.
~2~
The second version (“in a spring of warm water”) was narrated only by al-Hakam ibn ‘Utaybah from Ibraahem, and al-Hakam – although he was trustworthy – was described by an-Nasaa’i as mudallis [i.e., he used vague wording to give a wrong impression] inDhikr al-Mudalliseen(no. 11). Ibn Hibbaan said: He used to engage in tadlees. End quote fromath-Thiqaat(4/144). None of those who narrated his hadeeth said that he clearly stated that he heard it from the previous narrator; rather they all said that his report included the word‘an(from – instead of ‘I heard’, etc). Ibn Hajar mentioned him inMaraatib al-Mudalliseenin the second rank of mudalliseen (p. 30), who are the ones whose tadlees the imams (leading scholars) tolerated and from whom they narrated reports that they regarded as sound, because of their prominence and because they rarely engaged in tadlees compared to others, such as ath-Thawri; or (it was tolerated) because they did not use engage in tadlees except when narrating from a trustworthy source, such as Ibn ‘Uyaynah. The fact that this report is contrary to the report narrated by the trustworthy narrators confirms the possibility that tadlees occurred in this hadeeth in particular.
~3~
The first version was narrated by both al-Bukhaari and Muslim, whereas the second version was not narrated by these two shaykhs. That is because they thought the first version was more likely to be correct than any other. Undoubtedly the reports in the books of al-Bukhaari and Muslim take precedence, according to the critics and scholars, than those in other books andMusnads.
~4~
There is a great difference between the two versions. The first one describes the sun as prostrating beneath the Throne, whether at the time of sunset or at any other time, according to different versions of the hadeeth. Prostration beneath the Throne is a matter of the unseen, and no one knows how it is except Allah, may He be glorified and exalted. He, may He be glorified and exalted, has told us that all created things prostrate to Him, as He says (interpretation of the meaning):
“See you not that to Allah prostrates whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad-Dawab (moving living creatures, beasts, etc.), and many of mankind? But there are many (men) on whom the punishment is justified”
[al-Hajj 22:18].
No one knows how this prostration is or when it happens or its real nature except Allah, may He be glorified and exalted. Similarly, the hadeeth of Abu Dharr is no different from this verse at all, and there is nothing objectionable in it.
Al-Khattaabi (may Allah have mercy on him) said:
It cannot be denied that it halts beneath the Throne, in a manner that we cannot see or comprehend; rather this is speaking about a matter of the unseen. So we should not disbelieve in it or ask how it happens, because our knowledge cannot comprehend it.
End quote fromA‘laam al-Hadeeth Sharh Saheeh al-Bukhaari(p. 1893)
With regard to the second version, “It sets in a spring of warm water”, this is problematic, because the setting of the sun occurs when its disc disappears below the horizon, and it sets on some people and rises on others because of the movement of the earth around it. So it is not possible that the sun, which is of immense size, could disappear into a spring of warm water. With regard to the words of Allah, may He be exalted, in the story of Dhu’l-Qarnayn (interpretation of the meaning):“Until, when he reached the setting place of the sun, he found it setting in a spring of black muddy (or hot) water” [al-Kahf 18:86], the commentators said that what is meant is to depict the scene that appeared before him, for he saw it on the horizon of the sea, as if it were sinking into it at the time of setting. The Holy Qur’an does not tell us that this was something that happnened in a real sense; hence Allah, may He be glorified, said “he found it setting” and He did not say “it was setting in a spring of black muddy (or hot) water.”
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:
That is, he way he saw the sun was as if it was setting in the ocean, which is something that happens to everyone who stands on the shore: he sees the sun as if it is setting into the sea, when in fact it does not leave the celestial path on which it is firmly established.
End quote fromTafseer al-Qur’an al-Kareem(5/191)
To sum up: whoever casts aspersions on the Sunnah because of this wording is ignorant of the precision of the hadeeth scholars in examining different versions of the hadeeth and distinguishing between the reports which are proven and those which are not proven. The fact that some scholars regarded this report as saheeh is problematic; rather what they intended was to class as saheeh the basis of the hadeeth, not to suggest that this version is more correct than that which is proven inas-Saheehayn: “It goes and prostrates beneath the Throne.”
In order to refute this specious argument, it is sufficient to note that the scholars of Islam were unanimously agreed that the earth is round and that all the celestial bodies are also round. It is on that basis that night and day alternate, because of the movements and rotation of these heavenly bodies. This is clear from many texts of the Qur’an and Sunnah.
Ibn Taymiyah (may Allah have mercy on him) said:
The heavenly bodies are round, according to the Muslim scholars among the Sahaabah and those who followed them in guidance; that was also proven from them with isnaads mentioned in the appropriate places. In fact, more than one of the Muslim scholars narrated that there was consensus among the Muslims on that point.
End quote fromMinhaaj as-Sunnah an-Nabawiyyah(5/442)
The Muslims were ahead of others in knowledge of astronomy; if the apparent meaning of this hadeeth contradicts that, then there would not have been consensus on the contrary; but the correct view is that the hadeeth does not contradict the scientific, astronomical facts.
And Allah knows best.

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Quraanic Exegesis, Dought& clear, - * Is the raising mentioned in the verse about Idrees, “And We raisedhim to a high station”, raising in a literal or symbolic sense?

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Allah, may He be exalted, says concerning Idrees (peace be upon him): “And We raised him to a high station” [Maryam 19:57 – interpretation of the meaning]. What is the interpretation of this verse? What is the evidence from the Qur’an and Sunnah?
Praise be to Allah.
Idrees (pace be upon him) is one of the Prophets, whom Allah mentioned in His holy Book, as He says (interpretation of the meaning):“And mention in the Book (the Qur’an) Idrees (Enoch).Verily! He was a man of truth, (and) a Prophet. And We raised him to a high station” [Maryam19:56-57]. That is: mention by way of respect and honour, and with attributes of perfection,“Idrees (Enoch).Verily! He was a man of truth, (and) a Prophet”Allah combined in him truthfulness, which is a high level of faith, perfect knowledge, steadfast certainty and righteous deeds, with choosing him to receive His revelation and to receive His message.
End quote fromTafseer as-Sa‘di(p. 496)
And Allah praised him by saying (interpretation of the meaning):“And We raised him to a high station”.
The commentators differed concerning the interpretation of this verse; there are two opinions:
1. That what is meant by raising in this verse is symbolic raising; in other words, We raised him to a lofty status among people, namely the status of Prophethood which is the highest status and standing.
Al-Baydaawi (may Allah have mercy on him) said: “And We raised him to a high station”means: the noble status of Prophethood and closeness to Allah.
End quote fromAnwaar at-Tanzeel wa Asraar at-Ta’weel(4/22)
Al-‘Allaamah as-Sa‘di (may Allah have mercy on him) said: “And We raised him to a high station” means: Allah raised his reputation among all nations and raised his status among those who are near to Him, so he was held in high esteem and was given a high status.
End quote fromTayseer al-Kareem ar-Rahmaan(p. 496)
2. That what is meant by raising in this verse is raising in a literal, real sense.
This is the view of the majority of commentators, but they differed concerning the place to which he was raised, and the reason for it and the story behind it. They also differed as to whether he died: was he raised and his soul taken in death, or was he still alive?
Ibn Jareer at-Tabari (may Allah have mercy on him) said: What is meant is that he was taken up to a high, lofty place. Some of the scholars said: He was taken up to the sixth heaven. Others said that it was the fourth heaven.
End quote from Jaami‘ al-Bayaan (18/212)
Al-Haafiz Ibn katheer (may Allah have mercy on him) said: Sufyaan said, from Mansoor, from Mujaahid: “And We raised him to a high station” – he said: He was taken up to the fourth heaven.
Al-‘Awfi said, narrating from Ibn ‘Abbaas: “And We raised him to a high station” – he said: He was taken up to the sixth heaven and died there. This was also stated by ad-Dahhaak ibn Muzaahim.
Al-Hasan and others said concerning the words “And We raised him to a high station”: (That is,) Paradise.
End quote fromTafseer al-Qur’an al-‘Azeem(5/240-241)
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: The idea that Idrees was alive when he was taken up is not proven in any strong, marfoo‘ report (i.e., it cannot be attributed to the Prophet (blessings and peace of Allah be upon him)).
End quote fromFath al-Baari(6/375)
What is most likely to be correct is:
These words are to be understood in the light of what is mentioned in the hadeeth of Anas (may Allah be pleased with him) about the Isra’ (Prophet’s night journey) in which it says: “… Then we were taken up to the fourth heaven. Jibreel (peace be upon him) asked for it to be opened. It was said: Who is this? He said: Jibreel. It was said: And who is with you? He said: Muhammad. He said: Has (revelation) been sent to him? He said: It has been sent to him. So it was opened for us, and I saw Idrees; he welcomed me and prayed for good for me. Allah, may He be glorified and exalted, said (interpretation of the meaning): ‘And We raised him to a high station.’” Narrated by Muslim (259)
This indicates that he is in the fourth heaven; that does not contradict the idea of being raised in a symbolic or metaphorical sense, that resulted from Prophethood.
Ibn Jizziy described this view as being more well-known, then he said: The hadeeth makes it more likely to be correct.
End quote fromal-Tasheel(3/7)
Al-Haafiz Ibn Katheer said inal-Bidaayah wa’n-Nihaayah(1/100): Allah, may He be exalted, says: “And We raised him to a high station”, and it is proven inas-Saheehaynin the hadeeth about the Isra’, that the Messenger of Allah (blessings and peace of Allah be upon him) passed by him in the fourth heaven… And the agreed-upon hadeeth which states that he is in the fourth heaven is more saheeh. End quote.
And Allah knows best.

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For children, - Sincerity (Ikhlas) in Islam, Sincere Faith and Worship, Sincerity Quotes

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Allah (SWT), the Wise, has said in the Noble Qur'an: He is the Living, there is no god but He, therefore call on Him, being sincere to Him in obedience; (all) praise is due to Allah, the Lord of the worlds. Suratul Ghafir (40:65)
Holy Prophet Muhammad (saw)said: As for anyone who works to Allah (SWT) sincerely for forty days, Allah (SWT) will make the springs of wisdom come out of his heart and tongue.
Imam Ali (as) said: Perform your deeds with sincerity, for (then, even) a slight of it shall be sufficient for you.
Imam Ali (as) said: This world is wholly ignorance except the situations of knowledge. Knowledge is wholly ignorance except that which is practiced. All the practices are showiness except those which are done heartily. Sincerity, likewise, is insecure before the end result is realized.
Imam Taqi al-Jawad (as)said: Sincerity is the best worship.
Doing things out of ones own free will tells as to the measure of intention one possesses. In this there is sincerity (ikhlas) in the action. Sincerity is the key to the acceptance of all deeds. A person whose deeds are accepted by Allah (SWT), however trivial they may be, is a sincere person and one whose deeds, in spite of being plentiful are rejected by Allah (SWT), is not of the sincere ones.
Sincerity stands for purifying one's deeds from blemishes of ostentation in order to make them purely intended to Allah (SWT). A sincere person strives to purify his soul from vices and exerts himself to perform (good) deeds and maintain (sincerity of) intention so that Allah (SWT) accepts his deeds.
It is related that a man said: "For thirty years, I used to offer my prayers collectively in the mosque in the first row. One day, I was late because of something and I had to join the second row. As soon as I stopped, I felt embarrassed. Only then, I discovered that my previous prayers had been my source of pleasure."
The level of intention, knowledge and deeds is related to spiritual purification and refinement, and if a sincere person were to pay due attention to his inner self, he would come to perceive the true concept of Unity of God (Tawheed). The lowest degree of sincerity is when a person exerts himself to the best of his ability, neither anticipating rewards for his deeds nor attaching any importance to them.
Sincerity Quote:The measure of Sincerity of a person is his devotion towards Allah (SWT). A person not Sincere to his creator can never be faithful to people.

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Quraanic Exegesis, Dought & clear, - * The wisdom behind the mention of “ten nights” instead of ten days

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This question came to the mind of one of my relatives. It is: what is the wisdom behind Allah, may He be exalted, saying “By the ten nights” [al-Fajr 89:2] – even though the virtues of the (first) ten days of Dhu’l-Hijjah are in the days, not in the nights? Undoubtedly Allah is Most Wise.
Praise be to Allah.
Allah, may He be exalted, says (interpretation of the meaning):
“By the dawn;
By the ten nights”
[al-Fajr 89:1-2].
There is a difference of opinion among the scholars as to what is meant by the ten nights mentioned in this oath.
~1~
The majority of scholars are of the view that it is the first ten days of Dhu’l-Hijjah. In fact, Ibn Jareer (may Allah have mercy on him) narrated that there was scholarly consensus to that effect. He said: This refers to the (first ten) nights of Dhu’l-Hijjah, because there was consensus among the scholars of tafseer to that effect.
End quote fromTafeer Ibn Jareer(7/514)
Ibn Katheer (4/535) said: What is meant by the ten nights is the (first) ten of Dhu’l-Hijjah, as was stated by Ibn ‘Abbaas, Ibn az-Zubayr, Mujaahid and others among the earlier and later generations.
Here there arises the question that you mentioned, which is: what is the wisdom behind mentioning the nights and not the days? This may be answered as follows:
The days are referred to as “nights” because the Arabic language is flexible and may use the word nights to refer to days, or the word days to refer to nights. The Sahaabah and Taabi‘een usually used the word nights to refer to days, to such an extent that they used to say “We fasted five”, referring to nights, even though the fast occurs during the day. And Allah knows best.
This was stated by a number of scholars, including Ibn al-‘Arabi inAhkaam al-Qur’an(4/334) and Ibn Rajab inLataa’if al-Ma‘aarif(470).
~2~
Some of the scholars are of the view – which was also narrated from Ibn ‘Abbaas (may Allah be pleased with him) – that what is meant by the ten nights is the last ten nights of Ramadan. They said: Because the last ten nights of Ramadan include Laylat al-Qadr, of which Allah (st) says (interpretation of the meaning):
“The night of Al-Qadr (Decree) is better than a thousand months”
[al-Qadr 97:3]
“We sent it (this Quran) down on a blessed night ((i.e. night of Qadr, Soorah No: 97) in the month of Ramadan, the 9th month of the Islamic calendar). Verily, We are ever warning (mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship)
Therein (that night) is decreed every matter of ordainments”
[ad-Dukhaan 44:3, 4].
This view was favoured by Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him), because it is in accordance with the apparent meaning of the verse.
See:Tafseer Juz’ ‘Ammaby Shaykh Ibn ‘Uthaymeen.

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Quraanic Exegesis, Dought & clear, - * The story of Moosa (peace be upon him) with al-Khadr

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I want to know the story of Moosa (peace be upon him) with the man who took him to the ship, and their story with the boy. I heard that this man was an angel or one of the jinn (I am not sure).
Praise be to Allah.
If you want to know the story of Moosa with al-Khadr (peace be upon them both), then you have to read the verses in Soorat al-Kahf that tell of this story, and also the lengthy hadeeth narrated by Imam al-Bukhaari (no. 3401) and Imam Muslim (no. 2380), which the scholars have commented on and explained in detail.
In order to present the story simply and make it easier to talk about it and explain its incidents and what we learn from them, we will quote these verses from Soorat al-Kahf bit by bit, then we will follow each portion with the similar part from the hadeeth of Ubayy ibn Ka‘b (may Allah be pleased with him) in which the story is also told in full. Then after that we will explain some of the meanings of this portion along with tafseer (commentary) from al-Haafiz Ibn Katheer and al-‘Allaamah as-Sa‘di (may Allah have mercy on them both).
The story begins when Moosa (peace be upon him) addressed the Children of Israel, and one of them asked him who was the most knowledgeable of people. Moosa (peace be upon him) thought – because he was a Messenger of the Lord of the Worlds – that he was the most knowledgeable of all people on earth, so he answered that question by saying: “I am.” But it would have been better for him (peace be upon him) to say: “Allah knows best,” because the knowledge of the Messengers and Prophets cannot encompass all things; encompassing all knowledge is one of the attributes of Allah alone, may He be glorified and exalted, Who has no partner. So Allah, may He be glorified and exalted, wanted to show Moosa (peace be upon him) that there was one of His slaves who was more knowledgeable than him. Hence He instructed him to travel to a certain place, where he would meet that knowledgeable slave of His.
It was narrated from Ubayy ibn Ka‘b (may Allah be pleased with him) that he heard the Messenger of Allah (blessings and peace of Allah be upon him) say:
“Moosa stood up to address the Children of Israel, and he was asked: Which of the people is most knowledgeable? He said: I am. Allah rebuked him because he did not refer knowledge to Him. So Allah revealed to him: “There is a slave of Mine at the junction of the two seas who is more knowledgeable than you.”
So Moosa (peace be upon him) decided to go to the junction of the two seas, in order to meet this slave of Allah who was more knowledgeable than Moosa (peace be upon him). There are many opinions concerning the location of “the junction of the two seas”, but there is no reliable evidence to support any of them.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“And (remember) when Moosa (Moses) said to his boy-servant: ‘I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling.’”
[al-Kahf 18:60].
Al-‘Allaamah as-Sa‘di (may Allah have mercy on him) said:
Here Allah, may He be exalted, tells us about His Prophet Moosa (peace be upon him) and his eagerness to do good and seek knowledge. He said to his servant-boy – who stayed with him at home and when he was travelling, and whose name was Yoosha‘ ibn Noon, and Allah made him a Prophet after that – : “I will not give up (travelling) until I reach the junction of the two seas” that is, I shall continue travelling, even if it is lengthy and difficult for me, until I reach the junction of the two seas; that is the place where it was revealed to me: There you will find one of the knowledgeable slaves of Allah, who has knowledge that you do not have.
“or (until) I spend years and years in travelling” that is, or until I cover a great distance. What is meant is that longing and yearning made Moosa say these words to his servant-boy. This was determination on his part, hence he went ahead with his plan. End quote.
Tayseer al-Kareem ar-Rahmaan, p. 481
Allah, may He be glorified and exalted, revealed to Moosa a sign by which he would recognise the place where that slave was.
In the hadeeth of Ubayy ibn Ka‘b it says:
“Moosa said: ‘O Lord, how can I find him?’ He said: ‘Take with you a fish and put it in a basket, then where you lose the fish, he will be there.’ So he took a fish and put it in a basket, then he set out, and his servant-boy Yoosha‘ ibn Noon set out with him. Then when they came to the rock, they lay down and slept, and the fish stirred in the basket, then it escaped from it and fell into the sea,‘and it took its way through the sea as in a tunnel’ [al-Kahf 18:61]…”
According to another report narrated by al-Bukhaari, “At the base of the rock there was a spring called al-Hayaat (life); nothing was touched by its water but it came to life. The fish was touched by the water of that spring, so it began to move and escaped from the basket into the sea.
Concerning that, Allah, may He be glorified and exalted, said:“But when they reached the junction of the two seas, they forgot their fish, and it took its way through the sea as in a tunnel” [al-Kahf 18:60].
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:
“and it took its way through the sea as in a tunnel” means: like a tunnel underground.
Ibn Jurayj said: Ibn ‘Abbaas said: Its tracks became like rock.
Al-‘Awfi said, narrating from Ibn ‘Abbaas: The fish did not touch any part of the sea but it dried up until it became rock. End quote.
Tafseer al-Qur’an al-‘Azeem, 5/174
After that, Allah, may He be glorified and exalted, said (interpretation of the meaning):
“So when they had passed further on (beyond that fixed place), Moosa (Moses) said to his boy-servant: ‘Bring us our morning meal; truly, we have suffered much fatigue in this, our journey.’
He said: ‘Do you remember when we betook ourselves to the rock? I indeed forgot the fish, none but Shaytaan (Satan) made me forget to remember it. It took its course into the sea in a strange (way)!’
(Moosa (Moses)) said: ‘That is what we have been seeking.’ So they went back retracing their footsteps”
[al-Kahf 18:62-63].
Al-‘Allaamah as-Sa‘di (may Allah have mercy on him) said:
“That is what we have been seeking” i.e., looking for
“So they went back retracing their footsteps” i.e., they went back, retracing their footsteps, to the place where they had forgotten the fish.
Tayseer al-Kareem ar-Rahmaan, p. 481
In the hadeeth of Ubayy ibn Ka‘b (may Allah be pleased with him) it says:
“When he woke up, his companion forgot to tell him about the fish, so they continued on their way for the rest of that day and the following night. The next morning, Moosa said to his servant boy:‘Bring us our morning meal; truly, we have suffered much fatigue in this, our journey.’Moosa did not feel any fatigue until they had passed the place that Allah had instructed him to find. His servant-boy said to him:‘Do you remember when we betook ourselves to the rock? I indeed forgot the fish, none but Shaytaan (Satan) made me forget to remember it. It took its course into the sea in a strange (way)!’So for the fish it was a tunnel, and for Moosa and his servant-boy was something strange. Then Moosa said: “‘That is what we have been seeking.’ So they went back retracing their footsteps.” They went back, retracing their footsteps, until they came to the rock.
Al-‘Allaamah as-Sa‘di (may Allah have mercy on him) said:
This was one of the signs. The commentators said: That fish was something that they took as provision (for the journey), but when they reached that place, it was touched by some of the sea water, and it slipped away, by Allah’s leave, into the sea, and joined other creatures as a living creature. End quote.
Tayseer al-Kareem ar-Rahmaan, p. 481
There Moosa met al-Khadr, and there was a conversation between them, in which Moosa asked to accompany al-Khadr so that he could learn from him; this was great humility on his part (blessings and peace of Allah be upon him).
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Then they found one of Our slaves, unto whom We had bestowed mercy from Us, and whom We had taught knowledge from Us.
Moosa (Moses) said to him (Khadr): ‘May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah)?’
He (Khadr) said: ‘Verily! You will not be able to have patience with me!
‘And how can you have patience about a thing which you know not?’
Moosa (Moses) said: ‘If Allah will, you will find me patient, and I will not disobey you in aught.’
He (Khadr) said: ‘Then, if you follow me, ask me not about anything till I myself mention it to you.’”
[al-Kahf 18:65-70].
Al-Khadr was one of the sons of Adam (i.e., human) but, as al-Haafiz Ibn Hajar said, there was a difference of opinion concerning his name, the name of his father and his lineage; whether he was a Prophet; and how long he lived. End quote fromFath al-Baari, 6/433
In the hadeeth of Ubayy ibn Ka‘b (may Allah be pleased with him) it says:
“There they saw a man covered with a garment. Moosa greeted him with salaam, and al-Khadr said: ‘How could there be peace (salaam) in your land?’ (Moosa) said: ‘I am Moosa.’ Al-Khadr said: ‘Moosa of the Children of Israel?’ He said: ‘Yes.May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah)?’ He said: ‘Verily! You will not be able to have patiencewith me, O Moosa! I have something of Allah’s knowledge which Allah has taught me and which you do not know, and you have something of Allah’s knowledge which Allah has taught you and which I do not know.’ Moosa said: ‘If Allah will, you will find me patient, and I will not disobey you in aught.’ Al-Khadr said to him: ‘Then, if you follow me, ask me not about anything till I myself mention it to you.’
The strange and wondrous journey began at that point, and Allah, may He be glorified and exalted, tells us of what happened during it of three confusing incidents, concerning which Moosa (peace be upon him) could not conceal his astonishment and keep the promise he had made to al-Khadr that he would not ask him about anything that occurred during the time he accompanied him.
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“So they both proceeded, till, when they embarked the ship, he (Khidr) scuttled it. Moosa (Moses) said: ‘Have you scuttled it in order to drown its people? Verily, you have committed a thing “Imra” (a Munkar - evil, bad, dreadful thing).’”
[al-Kahf 18:71].
In the hadeeth it says:
“Then they set out walking along the seashore. They passed by a ship and spoke to them (the crew) about taking them on as passengers. They recognized al-Khadr and took them on board at no cost. When they boarded the ship, suddenly al-Khadr pulled out one of the planks of the ship with an adze. Moosa said to him: ‘These people took us on board at no cost, and now you have deliberately scuttled their ship in order to drown its people! You have done a dreadful thing!’ al-Khadr said: ‘Did I not tell you, that you would not be able to have patience with me?’ Moosa said: ‘Call me not to account for what I forgot, and do not be hard on me on account of what I have done.’”
And the Messenger of Allah (blessings and peace of Allah be upon him) said: “The first time was because Moosa forgot.”
He said: “A sparrow came and sat on the edge of the boat and dipped its beak into the sea. Al-Khadr said to him (Moosa). ‘My knowledge and your knowledge, in comparison to Allah’s knowledge, is no more than the water taken from the sea by this sparrow’s beak.’”
Then came the second incident:
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Then they both proceeded, till they met a boy; he (Khadr) killed him. Moosa (Moses) said: ‘Have you killed an innocent person who had killed none? Verily, you have committed a thing “Nukra” (a great Munkar - prohibited, evil, dreadful thing)!’
(Khidr) said: ‘Did I not tell you that you can have no patience with me?’
(Moosa (Moses)) said: ‘If I ask you anything after this, keep me not in your company, you have received an excuse from me.’”
[al-Kahf 18:74-76].
In the hadeeth of Ubayy ibn Ka‘b, it says:
“Then they disembarked from the ship, and whilst they were walking on the shore, al-Khadr saw a boy playing with some other boys. Al-Khadr took hold of the boy’s head and cut it off, and killed him. Moosa said to him: ‘Have you killed an innocent person who had killed none? Verily, you have committed a thing “Nukra” (a great Munkar - prohibited, evil, dreadful thing)!. Al-Khadr said to him: ‘‘Did I not tell you that you can have no patience with me? He said to him: ‘This is worse than the first time!’ Moosa said: ‘If I ask you anything after this, keep me not in your company, you have received an excuse from me.’”
Then came the third incident:
Allah, may He be glorified and exalted, says (interpretation of the meaning):
“Then they both proceeded, till, when they came to the people of a town, they asked them for food, but they refused to entertain them. Then they found therein a wall about to collapse and he (Khidr) set it up straight. (Moosa (Moses)) said: ‘If you had wished, surely, you could have taken wages for it!’
(Khidr) said: ‘This is the parting between me and you, I will tell you the interpretation of (those) things over which you were unable to hold patience’”
[al-Kahf 18:77-78].
In the hadeeth of Ubayy ibn Ka‘b it says:
“They went on their way until they came to the people of a town and asked its people for food, but they refused to give them any hospitality. In that town they found a wall that was leaning and about to collapse. Al-Khadr set it up straight with his own hands and Moosa said to him: They are people to whom we came and they did not feed us or give us any hospitality. If you had wanted, you could have taken some payment for it.’ Al-Khadr said: ‘This is the parting between me and you.’”
The Messenger of Allah (blessings and peace of Allah be upon him) said: “Would that Moosa had been patient so that Allah could have told us more about their story.”
As for the explanation of the reasons for the actions of al-Khadr (peace be upon him) in those strange situations, al-Khadr explained them to Moosa. The Qur’an tells us about that in detail at the end of the story in Soorat al-Kahf:
“ ‘As for the ship, it belonged to Masakeen (poor people) working in the sea. So I wished to make a defective damage in it, as there was a king after them who seized every ship by force.
‘And as for the boy, his parents were believers, and we feared lest he should oppress them by rebellion and disbelief.
‘So we intended that their Lord should change him for them for one better in righteousness and near to mercy.
‘And as for the wall, it belonged to two orphan boys in the town; and there was under it a treasure belonging to them; and their father was a righteous man, and your Lord intended that they should attain their age of full strength and take out their treasure as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of those (things) over which you could not hold patience.”
[al-Kahf 18:79-82].
Anyone who would like to know more about the details of this story and what we learn from it may refer to the books of tafseer (Qur’anic exegesis) and read the commentary on Soorat al-Kahf.
See also:Fath al-Baariby al-Haafiz Ibn Hajar (8/410 ff).
And Allah knows best.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * If he has enough money to do Hajj or undertake an obligatory migration (hijrah), to which should he give precedence?

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I have enough money to do either the obligatory Hajj or migrate from a kaafir land where there is a great deal of tabarruj to a Muslim land. Which should I choose? Please note that my parents are living in that kaafir land.
Praise be to Allaah.
Firstly:
Hajj is obligatory and should be done straight away, according to the more correct of the two scholarly opinions. What that means is that Hajj becomes obligatory for the one who is enjoined to perform Hajj as soon as he become able to do it, and it is not permissible for him to delay it with no excuse. See question no. 41702.
Secondly:
Migration from a kaafir land may be obligatory or mustahabb, depending on a person’s situation. If he is able to practise his religion openly and is safe from temptation and fitnah, then he does not have to migrate. But if he cannot practise his religion openly or he fears fitnah for himself, then it is obligatory.
If migration has become obligatory, but a person does not have enough money to both migrate and do Hajj, then migration should be given precedence, because Hajj is not obligatory unless one has money surplus to one’s basic needs. Obligatory migration comes under the heading of basic needs, so it takes precedence over Hajj.
Moreover, delaying migration after it becomes necessary affects a Muslim’s religious commitment, but delaying Hajj is permissible if there is an excuse, and there is no harm in that.
This applies if migration becomes necessary at the time of Hajj, otherwise, if migration becomes necessary before Hajj, then he should do it, then when the time for Hajj comes, if he can afford it, it is obligatory, otherwise it is not obligatory.
We ask Allaah to protect you and to make you steadfast in obeying Him.
And Allaah knows best.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * A Muslimmust perform hajj for himselffirst

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My mother recently passed away, on the first of Ramadan. She never
performed Hajj, so I am planning to do that on her behalf. My question
is: can I perform Hajj for her even though I have not yet performed
Hajj for myself?
Praise be to Allah.
I ask Allaah to reward you for your kind feelings towards your mother and your eagerness to perform your filial duty towards her after her death. In response to your question, if a Muslim wishes to perform Hajj on behalf of someone else, he must first have performed it for himself. The daleel (evidence) for that is the hadeeth of Ibn ‘Abbaas, according to which the Prophet (Peace & Blessings of Allaah be upon Him) heard a man saying
“Labbayk (here I am) on behalf of Shubrumah” [i.e., he was performing Hajj on behalf of Shubrumah]. He (the Prophet) asked, “Who is Shubrumah?” The man said: “He is a brother (or a relative) of mine.” He asked, “Have you performed Hajj for yourself?” He said, “No.” He told him: “Perform Hajj for yourself, first, then perform Hajj on behalf of Shubrumah.” (Reported by Abu Dawud in Al-Sunan, Kitaab al-Manaasik, Baab al-rajul yuhijj ‘an ghayrihi).
This is a saheeh hadeeth. I ask Allaah to forgive your mother and extend His Mercy to her, for Allah is the best of Helpers.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * What is Hajj?

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What is a haj?
Praise be to Allaah.
Hajj means travelling for the purpose of visiting the Ka’bah, the sacred House of Allaah, to perform the rites (manaasik), i.e., the actions and words reported in accounts of the Prophet’s Hajj, such as Tawaaf or walking around the Ka’bah seven times, al-Saa’ee or running between the hills of Safaa’ and Marwa seven times, standing at ‘Arafaah, stoning the Jamaraat (stone pillars representing the Shaytaan) at Mina, etc. Hajj brings immense benefits to people, as they declare the Unity (Tawheed) of Allaah, there is forgiveness for the pilgrims, Muslims get to know one another and learn the rules of their religion, and so on. We greatly appreciate your interest in asking about Hajj even though you are so young and live so far away in Canada. We ask Allaah to enable you to go for Hajj and do all its rites. May Allaah bless our Prophet Muhammad.

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How to Perform Eid Prayer

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" Eid is Waajib! " - {for Hanafi} - The Eid Prayer has two rak'ah to perform in the normal way, with the only addition of six takbirs, three of them in the beginning of the first rak'ah, and three of them just before ruku' in the second rak'ah. - *The detailed way of performing the 'Eid prayer is as follows: - The Imam will begin the prayer without Adhan or Iqamah. He will begin the prayer by reciting takbir of Tahrimah (Allahu Akbar). You should raise your hands up to the ears, and reciting the takbir, you give a little pause during which you should recite Thana' (Subhanak Allahumma.......)· After the completion of Thana' the Imam will recite takbir (Allahu Akbar) three times, and after reciting each Takbir (Allahu Akbar) in a low voice, you should bring your hands down and leave them earthwards. But, after the third takbir, you should set them at the level of your navel as you do in the normal prayer. After these three takbirs the Imam will recite the Holy Qur'an, which you should listen quietly. The rest of the rak'ah will be performed in the normal way. After rising for the second rak'ah, the Imam will begin the recitations from the Qur'an during which you should remain calm and quiet. When the Imam finishes his recitation, he will recite three takbirs once again, but this time it will be before bowing down for ruku'. At each takbir you should raise your hands up to the ears, and after saying "Allahu Akbar' bring them down and leave them earthwards. After these three takbirs have been called and completed, the Imam will say another takbir for bowing down into the ruku' position. At this takbir you need not raise your hands. You just bow down for your ruku' saying, 'Allahu Akbar'. The rest of the Salah will be performed in its usual way. - {for Shafi - * according to the Shafi'ee Madhab, there are twelve extra Takbiraats in Eid Salaah, i.e. 7 in the first and 5 in the second Rak'ah.}

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * How often should one visit the Sacred House (the Ka’bah) in one's lifetime?

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I was recently told by two sources that in the Sunnah there is a reference to fulfilling an Islamic precept that one should visit Mecca 7 times in ones life and Jerusalem once.
Could you please help me verify this as I have been unable to.
Thank you very much for your help.
Praise be to Allaah.
1. There are ahaadeeth which state the virtues of praying in the Sacred House of Allaah in Makkah, in the Prophet’s Mosque [in Madeenah] and in al-Masjid al-Aqsaa [in Jerusalem].
It was reported from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “One prayer in this mosque of mine is better than one thousand prayers anywhere else, apart from al-Masjid al-Haraam [in Makkah].”
(Narrated by al-Bukhaari, 1133; Muslim, 1394).
It was reported that Jaabir ibn ‘Abd-Allaah said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: One prayer in this mosque of mine is better than one thousand prayers anywhere else, apart from al-Masjid al-Haraam, and one prayer in al-Masjid al-Haraam is better than one hundred thousand prayers anywhere else.”
(Narrated by Ibn Maajah, 1406; Ahmad, 14847. The hadeeth was classed as saheeh by al-Boosayri inal-Zawaa’id.Haamish Sunan Ibn Maajah).
With regard to praying in al-Masjid al-Aqsaa (in Jerusalem), the correct view is that its virtue is equal to one-quarter of that of a prayer in the mosque of Madeenah.
It was reported that Abu Dharr (may Allaah be pleased with him) said: when we were with the Messenger of Allaah (peace and blessings of Allaah be upon him) we were discussing which was better, the mosque of the Messenger of Allaah (peace and blessings of Allaah be upon him) or the mosque in Bayt al-Maqdis (Jerusalem). The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “One prayer in this mosque of mine is better than four prayers there, and how good a place of worship it is…”
(Narrated and classed as saheeh by al-Haakim, 4/509; al-Dhahabi and al-Albaani agreed with him, as stated inal-Silsilah al-Saheehah, at the end of the discussion of hadeeth #2902).
With regard to the famous hadeeth which says that a prayer in al-Masjid al-Aqsaa is like five hundred prayers, this hadeeth is weak (da’eef).
(See:Tamaam al-Minnahby Shaykh al-Albaani (may Allaah have mercy on him), p. 292).
2. Concerning the timing of one’s visits to the Sacred House of Allaah, it has been reported that the Prophet (peace and blessings of Allaah be upon him) said:
“Allaah says: if my slave in sound in body and has an ample provision, and five years pass [without him visiting My House], he is truly deprived [of mercy].”
(Narrated by Ibn Hibbaan, 960; Abu Ya’laa, 1/289; al-Bayhaqi, 5/262. The hadeeth was classed as saheeh by Shaykh al-Albaani inal-Silsilat al-Saheehah, 1662).
The more often one visits the House of Allaah, the better, as the Prophet (peace and blessings of Allaah be upon him) said: “Keep on following Hajj with ‘Umrah, and ‘Umrah with Hajj, for they wipe out poverty and sins…”
(Narrated by al-Tirmidhi, 810)
With regard to the idea referred to in your question, that one should visit the Ka’bah seven times in one's lifetime and al-Masjid al-Aqsaa once, ask the person who told you this what his source and evidence is, as Allaah says (interpretation of the meaning):
“Say , ‘Produce your proof…’” [al-Baqarah 2:111]
-- for it is not permissible to say that something is obligatory or to claim that there is virtue in something without sound evidence. May Allaah help us and you to do that which He loves and which pleases Him. May Allaah bless our Prophet Muhammad.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Delaying Hajj for no reason

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What is the ruling on one who delays Hajj for no reason when he has the means and is able to do it?
Praise be to Allaah and blessings and peace be upon the Messenger of Allaah. Whoever is able to do Hajj and does not do the obligatory Hajj, delaying it for no reason, has committed a great evil and a major sin. What he has to do is to repent to Allaah from that and hasten to do Hajj, because 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); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allaah], then Allaah stands not in need of any of the ‘Aalameen (mankind, jinn and all that exists)” [Aal ‘Imraan 3:97] And the Prophet SAWS (peace and blessings of Allaah be upon him) said: “Islam is built on five (pillars): the testimony that there is no god except Allaah and that Muhammad is the Messenger of Allaah; establishing regular prayer; paying zakaah; fasting Ramadaan, and performing Pilgrimage to the House (the Ka’bah).” (Saheeh – agreed upon. Al-Bukhaari, 8; Muslim, 16). And the Prophet SAWS (peace and blessings of Allaah be upon him) said, when Jibreel (peace be upon him) asked him about Islam: “It means to testify that there is no god except Allaah and that Muhammad is the Messenger of Allaah, to establish regular prayer, to pay zakaah, to fast Ramadaan, and to perform Pilgrimage to the House if you have the means to do so.” (Narrated by Muslim in his Saheeh, 8, from the hadeeth of ‘Umar ibn al-Khattaab (may Allaah be pleased with him)). And Allaah is the Source of strength.

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Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * The reason why it is prescribed for Muslims to perform Hajj once in a lifetime

Why should Muslims atleast visit mecca once in their life time?
Praise be to Allaah.
We Muslims feel honoured and proud to be the slaves of Allaah, the One, the Self-Sufficient Master, Who begets not nor was He begotten, and there is none co-equal or comparable unto Him; He is our Lord and we have no Lord besides Him. Hence we respond to the commands of our Lord with the utmost humility and submit to His commands, for we know that He is the All-Wise and no wisdom is greater than His. We know that He is the Most-Merciful and there is none more merciful than Him, may He be glorified and praised. Hence we love Him in a way that demands that we obey His commands even if that is somewhat difficult for us. We feel proud, happy and content when we do that which He commands us to do.
For if a human loves another person, he loves to serve him and that may make him happy. So what do you think about the Almighty Lord Who created us and grants us provision, and everything that we have is a blessing from Him? And His is the highest description. We owe everything to our Lord, so we must hasten to do all that He commands us to do, so that we might give back some small thanks for His great blessings. We can never thank Him enough, but by His grace Allaah the Most Generous accepts our small efforts and rewards us for them greatly.
For example, Hajj or pilgrimage. If a Muslim does Hajj in the manner required by his Lord, then Allaah has promised to forgive him his sins and admit him to Paradise, on condition that he does not spoil this action by committing any major action that would invalidate it and earn the anger of Allaah.
One of the great mercies that Allaah has bestowed upon this ummah (nation, i.e., the Muslims), is that Allaah has made obedience to His commands and the commands of His Messenger (peace and blessings of Allaah be upon him) subject to the condition that one be able to do them. So long as a person is able to do them, then it is obligatory for him to do what is required of him, otherwise he is not obliged to do so and he is excused. Allaah says (interpretation of the meaning):
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]– i.e., He does not ask him to do more than he can bear.
Concerning Hajj in particular, 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]
By His mercy He has enjoined this upon His slaves once in a lifetime, so that it will not be too difficult for them, but He urges those who are able to do Hajj and ‘Umrah more than once to do so. The Prophet (peace and blessings of Allaah be upon him) said: “Keep on doing Hajj and ‘Umrah, for they take away poverty and sins as the bellows takes away the impurity from iron.” (Narrated by al-Nasaa’i, 2/4; this is a saheeh hadeeth as was stated by al-Albaani inal-Silsilat al-Saheehah, 1200).
This great act of worship was prescribed by Allaah so that we might praise Him and glorify Him, and thank Him for His great blessings and bounty. The purpose of Tawaaf around the Ka’bah is not simply to go around these stones! No, rather the reason is that Allaah has commanded us to go around it seven times and we obey Allaah by going around it seven times, no more and no less; rather we do what He has commanded us and we feel that we are His slaves, humbling ourselves before Him and praising Him and thanking Him for choosing us to be His slaves out of all of mankind who worship various gods, and may even worship themselves or their own desires.
The same applies to all the rituals of Hajj, and indeed to all the acts of worship that Allaah has prescribed for us. Praise be to Allaah, Who has honoured us with this great religion.
Moreover, your interest in asking about the Hajj at your young age indicates that you are keen to learn and find out. We advise you to learn more about Islam and to read about it, and to find out for yourself that it is the religion that suits the natural inclinations of man. This will set you on the path towards pleasing your Almighty Lord, Who created you and Who provides for you, and Who deserves that you should worship Him alone and none other.
Perhaps you know that our prophet Muhammad (peace and blessings of Allaah be upon him) told us that his fellow-Prophet ‘Eesa (Jesus – peace be upon him) will come down at the end of time and will perform pilgrimage to this House, and he will declare his belief in Allah alone (Tawheed). We believe that this will happen as the Prophet (peace and blessings of Allaah be upon him) told us, just as we believe that the sun rises in the morning. The Prophet (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, the son of Maryam (the son of Mary, i.e. Jesus) will certainly pronounce the Talbiyah for Hajj or for ‘Umrah, or for both in the valley of Rawha.” (Narrated by Muslim, 1252). The valley of Rawha’ is a place between Makkah and Madeenah.
[Translator’s note: The Talbiyah is a prayer recited by pilgrims going to Makkah. It may be translated as follows: “Here I am at your service, O Allaah, here I am. Here I am at Your Service, You have no partner, here I am. All praise and blessings are Yours, and all dominion. You have no partner.”]
We ask Allaah to open your heart to true guidance… Ameen.

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * He is travelling for Hajj and business

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Is it permissible to travel for Hajj and to buy some goods from Makkah and sell them in my country to make a profit from them?.
Praise be to Allaah.
It is permissible to engage in trade during the Hajj season. Al-Tabari narrated in hisTafseerwith his isnaad that Ibn ‘Abbaas (may Allaah be pleased with him) said concerning the verse (interpretation of the meaning),“There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading)” [al-Baqarah 2:198]:
There is no sin on you if you buy and sell before and after ihraam.
And Allaah is the Source of strength.

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