Sacrifices, Dought & clear, - * Can the pilgrim remove something from his hair if he wants to offer an udhiyah?

Share

Is it permissible for the one who intends to do Hajj to remove anything from his nails or hair, knowing that he is going to offer an udhiyah and that this year he delegated one of his sons to slaughter the udhiyah?
Praise be to Allah.
Firstly:
It is not permissible for the one who is going to offer an udhiyah to remove anything from his hair or skin after the first ten days of Dhu’l-Hijjah begin, because the Prophet (blessings and peace of Allah be upon him) said: “When the ten (days of Dhu’l-Hijjah) begin, and one of you wants to offer a sacrifice, let nothing touch his hair or skin.”
Narrated by Muslim (1977)
This ruling applies specifically to the one who is offering the udhiyah; as for the one whom he appoints to buy it, slaughter it or distribute the meat on his behalf, he is not included in this ruling.
Please see the answers to questions no. 7092and 33743
Secondly:
If a person does Hajj and also wants to offer an udhiyah or to appoint someone to offer the udhiyah on his behalf in his own country, he may remove some of his hair at the time of exiting ihram following his ‘umrah or Hajj, because removing some of the hair at the time of exiting ihram is one of the rituals.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked:
There is a man who is intending to do Hajj and he intends to do tamattu‘ (‘Umrah followed by Hajj, exiting ihram in between); he has also left instructions for the udhiyah to be done. What is the ruling if he wants to exit from his ihram following the rituals of ‘umrah?
He replied:
He has to shave his head or cut his hair, regardless of whether he is appointed to offer the udhiyah on behalf of someone else or is offering it on his own behalf. He must do that if he is doing tamattu‘, after completing his ‘umrah, before doing any of the things that are prohibited whilst in ihram. End quote fromMajmoo‘ al-Fataawa(17/233)
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: When the pilgrim has done ‘Umrah, he must cut his hair, even if he wants to offer an udhiyah in his own country, because cutting the hair following ‘Umrah is one of the rituals.
And Allah knows best.

Share

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Woman doing Hajj on behalf of a man

Share

Is it permissible for a woman to do Hajj on behalf of her father?.
Praise be to Allaah.
Yes, it is permissible for a woman to do Hajj on behalf of a man.
Al-Bukhaari (1513) and Muslim (1334) narrated that ‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him) said: A woman from Khath’am came and said: “Allaah’s command to the people to perform Hajj has come when my father is an old man and cannot sit firmly in the saddle. Can I perform Hajj on his behalf?” He (the Prophet (peace and blessings of Allaah be upon him)) said: “Yes.” That was during the Farewell Pilgrimage.
Ibn Hazm said inal-Muhalla(5/317):
It is permissible for a woman to perform Hajj on behalf of a man or a woman, and for a man to perform Hajj on behalf of a woman or a man, because the Prophet (peace and blessings of Allaah be upon him) commanded the Khath’ami woman to perform Hajj on behalf of her father, and he commanded a man to perform Hajj on behalf of his mother, and another man to perform Hajj on behalf of his father. There is no text which forbids any of that. Allaah says (interpretation of the meaning):“and do good” [al-Hajj 22:77], and this is good. It is permissible for everyone to do it on behalf of everyone. End quote.
Ibn Qudaamah said inal-Mughni(5/27):
It is permissible for a man to be appointed to do Hajj on behalf of a man or a woman, and a woman on behalf of a man or a woman, according to the majority of scholars. We do not know of any difference of opinion, except al-Hasan ibn Saalih, who regarded it as makrooh for a woman to do Hajj on behalf of a man. Ibn al-Mundhir said: this is a failure to recognize the apparent meaning of the Sunnah, because the Prophet (peace and blessings of Allaah be upon him) commanded a woman to do Hajj on behalf of her father. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: is it permissible for a woman to do Hajj on behalf of her father even if she has brothers who are grown up?
He replied:
It is permissible for a woman to do Hajj on behalf of her father, even if she has brothers who are grown up. Both men and women can act as deputies on behalf of others. Hence the woman from Khath’am asked the Prophet (peace and blessings of Allaah be upon him)… And he quoted the hadeeth mentioned above, then he said: He (the Prophet (peace and blessings of Allaah be upon him)) gave her permission to do Hajj, and she was a woman acting on behalf of a man. But it is essential for her to have a mahram on every journey, whether that is for Hajj or for any other purpose, and whether the woman is travelling to do Hajj for herself or on behalf of someone else.

Share

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * He died and did not perform Hajj because he was negligent – cansomeone perform Hajj on his behalf?

Share

There is a person who died in his 40s. He was able to do Hajj, and he prayed all five prayers regularly. He used to say each year, “I will go for Hajj this year,” but then he died. He has heirs – can they perform Hajj on his behalf? Is there any sin on him?.
Praise be to Allaah.
The scholars differed concerning such cases. Some of them said that others may perform Hajj on his behalf and that will benefit him, and it will be as if he did Hajj for himself. Others said that no one can perform Hajj on his behalf, and even if people performed Hajj on his behalf a thousand times, it would not be accepted and would not discharge his duty. This view is correct, because this man failed to do an act of worship that was obligatory for him and should have been done straight away, with no excuse. So how can we make it up for him after his death after he neglected it? Now the estate has to do with the rights of the heirs – how can we deprive them of the costs of this Hajj, when it is not going to be accepted? This is what Ibn al-Qayyim (may Allaah have mercy on him) mentioned inTahdheeb al-Sunanand this is also my view. If a person fails to do Hajj out of negligence when he is able to do it, no Hajj will ever count for him, even if the people do Hajj on his behalf a thousand times.
As for zakaah, there are some scholars who say that if a person dies and zakaah is paid on his behalf, that is sufficient, but the basic principle that I have mentioned implies that it does not discharge his duty of paying zakaah. But I think that the zakaah may be paid from the estate, because it has to do with the rights of the poor and those who are entitled to zakaah, unlike Hajj, the cost of which cannot be taken from the estate, because it does not have to do with anybody’s rights, whereas zakaah has to do with people’s rights. So zakaah should be given to those who are entitled to it, but that does not discharge the person’s duty, and he will be given the punishment of those who do not pay zakaah. We ask Allaah to keep us safe and sound.
The same applies to fasting. If it is known that this person did not fast and was negligent in making it up, then it cannot be made up on his behalf, because he was negligent and failed to do this act of worship, which is one of the pillars of Islam, with no excuse. If it is made up on his behalf it will not benefit him. The hadeeth of the Prophet (peace and blessings of Allaah be upon him), “Whoever dies owing fasts, his heir should fast on his behalf,” applies to one who has not been negligent, and with regard to the one who failed to make up missed fasts out of negligence with no legitimate shar’i excuse, what is the point of making it up on his behalf?

Share

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Obligation of performing Hajj straightaway

Share

Is it permissible for a person who is able to do Hajj to delay Hajj for a number of years?.
Praise be to Allaah.
If a person is able to do Hajj and meets all the conditions of it being obligatory, then he must do Hajj straight away, and it is not permissible for him to delay it.
Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni:
If a person is obliged to do Hajj and is able to do it, he must do it straight away and it is not permissible for him to delay it. This is the view of Abu Haneefah and Maalik. 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] The command is to do it straight away.
And it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever wants to do Hajj, let him hasten to do it.” Narrated by Imam Ahmad, Abu Dawood and Ibn Maajah. According to a version narrated by Ahmad and Ibn Maajah: “…for he may fall sick or be faced with some need.” Classed as hasan by al-Albaani inSaheeh Ibn Maajah. End quote.
What is meant by “let him hasten to do it” is that a person who is accountable must do what is enjoined upon him as soon as he becomes able to do it, and it is not permissible for him to delay it with no excuse.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Does the command to do Hajj mean that it must be done immediately or may one do it at one's leisure?
He replied:
The correct view is that it must be done straight away and it is not permissible for a person who is able to go on Hajj to the Sacred House of Allaah to delay it. The same applies to all the duties enjoined by sharee’ah: if there is no set time or reason, they must be done immediately.

Share

Commentary on Hadeeth, - Dought & clear, - * The shaking of the Throne at the death of Sa‘d ibn Mu‘aadh was only because of the joy of the Lord,may He be exalted; it was not a reflectionof any imperfection

Share

The hadith No 3803 In shahih bukhari volume 5 , Book of merits of Al Ansar says " Throne of ALLAH shook on the death of saad ibn Muaadh" Could you kindly explain what it means by the throne of ALLAH shook? The throne of ALLAH is upon which He subhana Wa taaala is Himself in a manner which befits him, Then how can the death of a creation shake that throne which represents His might and infinite power? He decreed death for the creation, does this not represent the weakness Of The Supreme nauzubillah? Kindly clarify on the subject
Praise be to Allah.
Firstly:
Al-Bukhaari (3803) and Muslim (2466) narrated from Jaabir (may Allah be pleased with him): I heard the Prophet (blessings and peace of Allah be upon him) say: “The Throne shook at the death of Sa‘d ibn Mu‘aadh.”
Adh-Dhahabi (may Allah have mercy on him) said:
This is mutawaatir (i.e., narrated by so many from so many that it is inconceivable that they could all have agreed upon a lie). I bear witness that the Messenger of Allah (blessings and peace of Allah be upon him) said it.
End quote fromal-‘Uluw li’l-‘Aliy al-Ghaffaar(p. 89)
He reported it in full in his bookal-Fawaa’id(16) from Abu Sa‘eed al-Khudri (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The Throne shook at the death of Sa‘d ibn Mu‘aadh, because of the joy of the Lord, may He be glorified and exalted.”
Its isnaad was classed as jayyid by al-Albaani inas-Saheehah(1288)
Inas-Sunnahby ‘Abdullah ibn al-Imam Ahmad (1058) it says: It was narrated that al-Hasan said: The Throne of the Most Merciful, may He be glorified and exalted, shook at the funeral of Sa‘d ibn Mu‘aadh (may Allah be pleased with him). Al-Hasan interpreted it as referring to joy at (the coming of) his soul.
Secondly:
We must accept the hadeeths that speak of the attributes of Allah as they are; this also applies to what is connected to those attributes of matters of the unseen. Al-Aajurri narrated inash-Sharee‘ah(3/1146) that al-Waleed ibn Muslim said: I asked al-Awzaa‘i, ath-Thawri, Maalik ibn Anas and al-Layth ibn Sa‘d about the hadeeths which speak of the divine attributes. All of them said: Accept them as they come, without trying to interpret them. According to another report: Accept them as they come without discussing how (and their nature). Narrated by al-Bayhaqi inal-I‘tiqaad(p. 118).
In the answers to questions no. 138920and 178915we explained that the belief of Ahl as-Sunnah wa’l-Jamaa‘ah with regard to the divine attributes is that they affirm them and they affirm their meanings on the basis of what they really are and in the light of what is indicated by the linguistic meaning of the word describing them; and they delegate to Allah knowledge of how they are and their essence, whilst believing that they cannot be understood as being indicative of any resemblance of the Lord or any of His attributes to any created being.
So we believe that the Most Merciful rose over the Throne, and we believe that the Throne shook in a real sense at the death of Sa‘d ibn Mu‘aadh (may Allah be pleased with him). In some reports it says that that was because of the joy of the Lord, may He be exalted, as referred to above. But we cannot ask how did the Most Merciful rise over the Throne, just as we cannot ask how the Throne shook at the death of Sa‘d. Rather we let it pass and we believe in it without asking how or trying to interpret it or liken it to anything.
Adh-Dhahabi (may Allah have mercy on him) said:
The Throne is a creation of Allah that is subject to His control. If He wills that it should shake, it shakes by the will of Allah. Allah instilled in it a sense of love for Sa‘d, just as He instilled in Mount Uhud a sense of love for the Prophet (blessings and peace of Allah be upon him). Allah, may He be exalted, says (interpretation of the meaning):“O you mountains. Glorify (Allah) with him” [Saba’ 34:10]and“The seven heavens and the earth and all that is therein, glorify Him” [al-Isra’17:44]. Then Allah included all things in that and said:“and there is not a thing but glorifies His Praise” [al-Isra’17:44]. And this is true. InSaheeh al-Bukhaariit is narrated that Ibn Mas‘ood said: We used to hear the tasbeeh of the food as it was being eaten. This is a broad topic and we have to believe in it.
End quote fromSiyar A‘laam an-Nubala’(3/183-184)
Al-Baghawi (may Allah have mercy on him) said:
It is more appropriate to understand these reports as they appear to be. The same applies to the words of the Prophet (blessings and peace of Allah be upon him), “Uhud is a mountain that loves us and we love it.” The shaking of that which is inanimate with the Prophets and awliya’ (close friends of Allah) is not to be denied, as Uhud shook when the Messenger of Allah (blessings and peace of Allah be upon him), Abu Bakr, ‘Umar and ‘Uthmaan were on it, and as the palm-trunk pillar shook with sorrow when the Prophet (blessings and peace of Allah be upon him) left it (and began to use the minbar instead).
End quote fromSharh as-Sunnah(14/180-181)
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The one who misinterprets that as meaning that the bearers of the Throne rejoiced must produce evidence to support what he says … even though the context and wording of the hadeeth are contrary to this interpretation.
End quote fromMajmoo‘ al-Fataawa(6/554)
Thirdly:
The fact that the Throne shook at the death of a created being does not suggest any imperfection on the part of the Lord, may He be glorified; what shortcoming is there in that? Whether we assume that the shaking was because of the joy of the Throne itself at the coming of Sa‘d’s soul, and its appreciation of that, according to what some of the scholars said, or it was because of the joy of the Most Merciful, may He be glorified and exalted, and His loving to meet His slave Sa‘d ibn Mu‘aadh (may Allah be pleased with him), as it says in the hadeeth: “Whoever loves to meet Allah, Allah loves to meet him, and whoever hates to meet Allah, Allah hates to meet him.”
Narrated by al-Bukhaari (6507) and Muslim (2683)
What imperfection can there be in the Throne because of that, let alone attributing any kind of imperfection to the Lord of the mighty Throne, may He be glorified and exalted??
The basic principle on which we must base our words is the soundness or otherwise of the hadeeth. We have previously stated that the hadeeth is sound beyond any shadow of a doubt, and that it is mutawaatir (i.e., narrated by so many from so many that it is inconceivable that they would all have agreed upon a lie) from the Messenger of Allah (blessings and peace of Allah be upon him). Then we quoted the views of the scholars concerning the way in which it is to be understood.
The shaking of the Throne, the creaking of the sky, and so on are not attributes of the Most Merciful, may He be glorified and exalted, as we have pointed out; rather it is an attribute of the Throne, which is something created.
Ash-Dhahabi (may Allah have mercy on him) said:
The creaking of the sky has nothing whatsoever to do with the divine attributes; rather it is like the shaking of the Throne at the death of Sa‘d, and like the cleaving asunder of the heavens on the Day of Resurrection and so on.
fromal-‘Uluw(107)
And Allah knows best.

Share

Commentary on Hadeeth, - Dought & clear, - * What is the meaning of the hadeeth “Leave that which makes you doubt for that which does not make you doubt”?

Share

I would like an explanation of the hadeeth: “Leave that which makes you doubt for that which does not make you doubt”.
Praise be to Allah.
This hadeeth was narrated by at-Tirmidhi (2442), Ahmad (1630) and Ibn Hibbaan (722) from al-Hasan ibn ‘Ali (may Allah be pleased with him) who said: I memorized from the Messenger of Allah (blessings and peace of Allah be upon him): “Leave that which makes you doubt for that which does not make you doubt, for truth leads to reassurance and lies lead to uncertainty.” Classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him).
It was also narrated by an-Nasaa’i (5614) without the additional words “for truth leads to reassurance…”
Al-Mannaawi (may Allah have mercy on him) said: “Leave that which makes you doubt” means: refrain from that which you are uncertain as to whether it is good or bad, halaal or haraam
“for that which does not make you doubt” that is: turn instead to that about which you are not uncertain, that which you are sure is good and halaal.
“for truth leads to reassurance” means: the heart is at ease with it
“and lies lead to uncertainty” means: they make the heart anxious and uneasy. At-Teebi said: This phrase explains the preceding words. What it means is: if you find yourself doubting (and uncertain about) something, then leave it, for the heart of the believer is at ease with the truth and is doubtful about lies and falsehood. Being doubtful about something is an indication that it may be false and wrong, so beware of it; and your feeling at ease with something is an indication that it is true, so take hold of it.
End quote fromFayd al-Qadeer3/529
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: This hadeeth is an example of concise speech, and how excellent and beneficial it is to follow it. One may feel doubtful about many things, so we say: leave that which you have doubts about for that which you have doubts about, so that you may be safe and sound. If anything makes you feel doubtful and anxious, then leave it for something that does not make you feel doubtful, so long as this does not reach the level of waswaas (when you start doubting everything). If it does reach the level of waswaas, then do not pay any attention to it.
This has to do with acts of worship, interactions with others, marriage and all categories of knowledge.
An example of that in the case of acts of worship is that of a man who breaks his wudoo’, then prays, and he is not sure whether he did wudoo’ after breaking it or not. He is unsure, because if he did do wudoo’ then his prayer is valid, but if he did not then his prayer is invalid, so he remains anxious. In this case we say: Leave that which makes you doubt for that which does not make you doubt. The doubt in this case has to do with whether the prayer was valid and not doubting means that you should do wudoo’ and pray.
The opposite of the previous example is that of a man who does wudoo’ then prays, and he is not sure whether he broke his wudoo’ or not.
In this case we say: Leave that which makes you doubt for that which does not make you doubt. You have something which is certain, which is that you did wudoo’, then you were not sure whether this wudoo’ was broken or not. What you should ignore is the doubt or uncertainty as to whether the wudoo’ was broken or not. So calm down and ignore that doubt or uncertainty.
End quote fromSharh al-Arba‘een an-Nawawiyyah, p. 155
This hadeeth is a basic principle in the area of being prudent and is encouragement to ignore doubts. It is also a basic principle in the area of following that which is certain and ignoring that which is dubious.
Al-Haafiz Ibn Rajab (may Allah have mercy on him) said:
This hadeeth highlights the importance of being careful when faced with doubtful and dubious matters, and keeping away from them, because in the case of that which is definitely halaal, the believer will have no doubt in his heart concerning it – and doubt here means anxiety and worry – rather he will feel at ease and will have reassurance in his heart. As for that which is doubtful, he will feel anxiety and worry concerning it.
End quote fromJaami‘ al-‘Uloom wa’l-Hukam, 1/280
And Allah knows best.

Share

Commentary on Hadeeth, - Dought & clear, - * Is the hadeeth “I have brought slaughter to you” saheeh, and how should it be understood?

Share

Can you comment on this hadeeth and its isnaad? Did the Messenger of Allah (blessings and peace of Allah be upon him) say to Quraysh that he had come to them to slaughter them? How are we to understand this hadeeth? What is the meaning of the hadeeth? I hope that you can explain, because I find this hadeeth very confusing. The text of the hadeeth says: “I have brought slaughter to you.” The hadeeth was narrated by Shaykh ‘Abd as-Salaam ash-Shaami: Ya‘qoob said: My father told us, from Ibn Ishaaq who said: And Yahya ibn ‘Urwah ibn az-Zubayr told me, from his father ‘Urwah, from ‘Abdullah ibn ‘Amr ibn al-‘Aas. He said: I said to him: What is the worst incident of aggression and hostility that you saw on the part of Quraysh towards the Messenger of Allah? He said: I was present when their prominent figures met together one day in al-Hijr. They talked about the Messenger of Allah (blessings and peace of Allah be upon him), and they said: We have never put up with anything like that with which we are putting up with from this man. He has accused us of being fools, slandered our forefathers, criticised our religion, divided us and reviled our gods, and the matter has become very serious – or words to that effect. Whilst they were like that, the Messenger of Allah (blessings and peace of Allah be upon him) came walking until he touched the corner (of the Ka ‘bah, where the Black Stone is), then he passed by them as he circumambulated the House. When he passed by them, they made fun of some of the words he was saying, and I could see from his face that it caused him pain. Then he moved on, then when he passed by them the second time, they made fun of him in like manner, and I could see from his face that it caused him pain. Then he moved on, then when he passed by them the third time, they made fun of him in like manner, then he said: “Listen to me, O Quraysh! By the One in Whose hand is the soul of Muhammad, I have brought slaughter to you.” The people were so shocked that each man among them froze, as if there was a bird on his head, and those who had spoken most harshly to him before that began speaking to him with the kindest words, saying: Leave us, O Abu’l-Qaasim, for by Allah you have never been an ignorant man. So he (blessings and peace of Allah be upon him) left them. The next day, they met together in al-Hijr, and I was with them. They said to one another: (Yesterday) you said how impatient you are becoming with him, and what you have heard about him and what he is saying, then as soon as he said something that alarmed you, you left him alone. Whilst they were talking about that, the Messenger of Allah (blessings and peace of Allah be upon him) appeared and they rushed towards him as one and surrounded him, saying to him: You are the one who said such and such – referring to what they had heard about his criticism of their gods and their religion. The Messenger of Allah (blessings and peace of Allah be upon him) said: “Yes, I am the one who said that.” I saw one of them grab the neck of his garment, and Abu Bakr as-Siddeeq (may Allah be pleased with him) got up to defend him and said, weeping: Would you kill a man just because he says, my lord is Allah? Then they left him alone. That was the worst incident of aggression that I saw on the part of Quraysh.
Narrated by Imam Ahmad in his Musnad.
Praise be to Allah.
This hadeeth was narrated by Ahmad inal-Musnad(11/609 – Mu’sasat ar-Risaalah edition), from the Sahaabi ‘Abdullah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him). It was classed as hasan by the commentators, and also by Shaykh Ahmad Shaakir inTahqeeq al-Musnad. It was also classed as hasan by al-Haythami inMajma‘ az-Zawaa’id(6/19), and by Shaykh al-Albaani inSaheeh al-Mawaarid(1403).
In a report narrated by Imam al-Bukhaari (3678), it says that ‘Urwah ibn az-Zubayr (may Allah have mercy on him) said: I asked ‘Abdullah ibn ‘Amr about the worst incident of aggression and hostility that he saw on the part of Quraysh towards the Messenger of Allah (blessings and peace of Allah be upon him). He said: I saw ‘Uqbah ibn Abi Mu‘ayt come to the Prophet (blessings and peace of Allah be upon him) when he was praying and put his rida’ around his neck and throttle him severely. Then Abu Bakr came and pushed him away and said:“Would you kill a man because he says: My Lord is Allah, and he has come to you with clear signs (proofs) from your Lord?” [Ghaafir 40:28].
And it was narrated that the Messenger (blessings and peace of Allah be upon him) said: “By Allah, you will not stop until His punishment comes upon you soon.” After that, he (blessings and peace of Allah be upon him) said to his companions: “Be of good cheer, for Allah, may He be glorified and exalted, will cause His religion to prevail, will make His word supreme and will grant victory to His Prophet. These people whom you see are among those whom Allah will slaughter at your hands soon.”
Al-Haafiz Ibn Hajar, inFath al-Baari(1/168) attributed it to az-Zubayr ibn Bakkaar, as did ad-Daaraqutni inal-Afraad, and he pointed out that this report is da‘eef (weak).
See:Fath al-Baari(1/166-170) for other versions of this hadeeth.
This wording, “I have brought slaughter to you”, undoubtedly has a sound meaning, and it should not cause confusion in the mind of the questioner or of any rational person. What is meant by slaughter here applies to a few specific individuals, who were the ones who persisted in disbelieving in Allah and waging war against Islam and its people, persecuting those who were in a weak position, oppressing women and old people among the believers, in order to turn them away from their religion, and imposing their principles and beliefs by means of murder, torture and persecution. These are the ones who killed some of the Companions of the Messenger of Allah (blessings and peace of Allah be upon him) in the harshest manner. They stabbed Sumayyah, the wife of Yaasir, in her private part, and killed Yaasir when he was an old man, and tortured Bilaal in the desert, and plotted to kill the best of creation, namely Muhammad (blessings and peace of Allah be upon him). They did not omit any method of torture and oppression but they practised it against this group of believers, until they forced them to migrate to Abyssinia, nursing their wounds and bearing their pain, in the hope that they would find peace and safety with the king of Abyssinia.
This is some of what these criminals among the disbelievers of Quraysh did to the believers. As for their arrogance towards the Lord of mankind, that is another matter altogether, which Allah has told us about in dozens of verses in the Holy Qur’an. After all that, didn’t these people deserve to be killed in order to ward off their evil and save people from their harm?
Is it not wise and rational to confront them – sometimes – with force and threats and warnings, when their plots and aggression reach such a level?
Why would any rational person be confused and find it hard to accept the Prophet’s warning to them of a speedy punishment from Allah, may He be glorified and exalted, when they were more deserving of it than the people of ‘Aad and Thamood and the people of all the Prophets, whose enmity towards the Prophets and believers we know of from the Holy Qur’an?
Could any rational person forget to such an extent what these criminals did to the weak and oppressed believers? Could he forget the days of persecution and mistreatment that they suffered, which breaks the heart of anyone who reads their stories, then could he feel sympathy for the aggressors – who were the leaders of the disbelievers of Quraysh – because the Prophet (blessings and peace of Allah be upon him) threatened them with killing and slaughter on just one occasion?
Is this how matters are evaluated according to rational standards??
If those haters try to confuse people, and take these words out of context, and want to depict the Prophet (blessings and peace of Allah be upon him) as a shedder of blood and a lover killing and slaughter, their argument should not deceive rational people, whether they are Muslims or non-Muslims. Rather what must be done is to evaluate this incident – like any other incident – on the basis of two important standards:
1. the context in which it occurred and the type of people addressed, and the incident which explains it and highlights what was intended by it;
2. examining all related texts objectively, by means of which it is possible to understand the Islamic point of view concerning this matter, not just looking at a single text only.
The one who does not do that will be misled and confused, and he will yielded his rational thinking to anyone who comes along with a specious argument and to anyone who is able to make evil and corrupt insinuations.
We also say:
How can you believe the claim of one who says that Islam came to kill everyone who does not follow it, when all people know for certain that the Prophet (blessings and peace of Allah be upon him) pardoned the people of Makkah after their intense persecution of him? The angel of the mountains offered to crush them between al-Akhshabayn (two mountains in Makkah), but the Prophet (blessings and peace of Allah be upon him) said: “Rather I hope that Allah will bring forth from their loins people who will worship Allah alone, not associating anything with Him.”
Narrated by al-Bukhaari (3231) and Muslim (1795).
After the conquest of Makkah, he also pardoned the disbelievers of Quraysh who wronged the believers and devoured their wealth. In fact he even honoured some of their leaders in the hope that they would become good Muslims, when he said – on the day of the conquest of Makkah –: “Whoever enters the house of Abu Sufyaan will be safe.” Narrated by Muslim (331).
So how can you believe this claim when Allah, may He be exalted, has prescribed that we should accept the jizyah from the followers of other religions, and agree to their remaining under the protection and care of the Islamic state?
How can you believe this claim when we know for sure how the Prophet (blessings and peace of Allah be upon him) accepted a treaty with the Jews of Madinah and coexisted with them in the hope that they would adhere to the treaty and not break it treacherously? And he did not fight any of them until they were the ones who broke the treaty and committed acts of treachery.
Didn’t the Lord of Glory say, explaining the purposes behind the sending of the message in one sentence about our Prophet Muhammad (blessings and peace of Allah be upon him):“And We have sent you (O Muhammad blessings and peace of Allah be upon him) not but as a mercy for the ‘Alameen (mankind, jinns and all that exists)” [al-Anbiya’ 21:107].
Indeed, Allah, may He be glorified and exalted, also says (interpretation of the meaning):
“If they (Jews) belie you (Muhammad blessings and peace of Allah be upon him) say you: ‘Your Lord is the Owner of Vast Mercy, and never will His Wrath be turned back from the people who are Mujrimoon (criminals, polytheists, sinners, etc.)’”
[al-An‘aam 6:147].
Al-Haafiz Ibn Katheer (may Allah have mercy on him) said:
Here Allah, may He be exalted, says: If your opponents – O Muhammad – among the mushrikeen and Jews and others of their ilk reject you, then say: “Your Lord is the Owner of Vast Mercy”. This is encouragement to them to seek the mercy of Allah and follow His Messenger.
“and never will His Wrath be turned back from the people who are Mujrimoon” – this is a warning to them against opposing and going against the Messenger, the Seal of the Prophets. End quote.
Tafseer al-Qur’an al-‘Azeem(3/357)
It was narrated that Abu Hurayrah (may Allah be pleased with him) said: It was said: O Messenger of Allah, pray against the mushrikeen. He said: “I was not sent as an invoker of curses, rather I was sent as a mercy.” Narrated by Muslim (2599).
We hope that these words will be a beneficial reminder by means of which Allah will dispel the questioner’s confusion about the meaning of this hadeeth.
And Allah knows best.

Share

For children, - What "I Love You" really means in Islam!(Husband and Wife relationship in Islam)

Share

And every time February 14th - Valentine's Day - approaches, I think of Imam Khomeini (ra) the leader of Islamic Revolution in Iran ...
Imam Khomeini's wife would say, "I was never woken up by Imam praying Salatul Layl (Night Prayer) because he would never switch on the room light. When he would go to do Wudhoo, he would place a sponge in the sink under the tap so that the sound of the falling water would not wake me."
Agha (Imam Khomeini) always offered me the better place in the room. He would not start eating until I came to the dinner table. He would also tell the children: 'Wait until Maa comes.'
He was not even willing that I should work in the house. He would always tell me: 'Don't sweep.' If I wanted to wash the children's clothes at the pond, he would come and say: "Get up, you shouldn't be washing."
"On the whole, I have to say that Imam did not consider sweeping, washing dishes and even washing my children's clothes as part of my responsibilities. If out of necessity I sometimes did these, he would get upset considering them as a type of unjust dealing towards me".
"Even when I entered the room, he would never say: 'Close the door behind you,' but waited till I sat down and then would himself get up and shut the door".
Imam Khomeini's daughter Siddika says: "My father had an extraordinary respect for my mother. In the period of 60 years of living together, he did not even reach for food (on the dinner table) before his wife, nor did he have even the smallest expectation from her. I can even say that in the period of 60 years of living together, at no time did he even ask for a glass of water, but would always get it himself".
"He behaved this way not only with his wife but also with all of us who were his daughters. If he ever wanted water we would all enthusiastically run to get it, but he never wanted us to bring and give him a glass of water in his hand".
During the difficult last days of his life, each time he would open his eyes, if he was capable of speaking, he would ask: 'How is Khanom (Imam's wife)?' We would reply: 'She is good. Shall we tell her to come to you?' He would answer: 'No, her back is hurting. Let her rest.'
Here is one of the letters Imam Khomeini (ra) wrote to his wife from Beirut, Lebanon:
"To my beloved wife, O' I die for you. I have always remembered you when you - the light of my eyes and strength of my soul - have been away from me. Your pretty face is shining in my heart like in a mirror ... I really miss you here in Beirut. You can find a lot of beautiful places to visit in the city and at the sea. What a pity that my dearest is not with me ... This has been a good journey so far trip but you are really and truly missed. I miss our son, Seyyed Mustafa. I pray that God will protect you both. I love you so much. Duas and Salaams. Ruhullah Khomeini".

Share

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Affect ofHajj on the soul and life of a Muslim

Share

How does participating in Hajj affect the life of a Muslim?.
Praise be to Allaah.
Performing the rituals of Hajj has many virtues and there is a great deal of wisdom behind them. The one who is enabled to understand them and do them is blessed with a great deal of good. We will try to list as many as we can here.
1- Travelling for Hajj to perform the rituals; his journey reminds him his journey to Allaah and the Hereafter. When he travels he leaves behind his loved ones, family, children and homeland, and the journey to the Hereafter is like that too.
2- The one who goes on this journey takes with him supplies that will help him reach the holy land, and this reminds him that for the journey to his Lord, he must have with him provisions that will help him to arrive safely. Concerning this, Allaah says (interpretation of the meaning):“And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness)” [al-Baqarah 2:197].
3- Just as travelling is a kind of torment, the journey to the Hereafter is like that too, and many times greater. Ahead of a person there is the agony of death, death itself, the grave, the gathering, the reckoning, the weighing in the Balance, and al-Siraat (a bridge across Hell, over which all must pass), then Paradise or Hell. The blessed one is the one whom Allaah saves.
4- When the pilgrim wears the ihraam garments (two pieces of unsewn white cloth), this reminds him of the shroud in which he will be wrapped. This motivates him to give up sin. Just as he sheds his clothes, he should also shed his sins; just as he puts on two clean white garments, his heart and limbs should also be clean and untainted with sin.
5- When he says at the meeqaat (the point at which pilgrims enter ihraam), “Labbayk Allaahumma labbaayk(Here I am at Your service, O Allaah)”, which means that he has responded to his Lord, may He be exalted, how can he remain in a state of sin without saying to his Lord, “Labbayk Allaahumma labbaayk(Here I am at Your service, O Allaah)”, meaning, I have responded to Your prohibition of them. This is the time to give up sin.
6- When he gives up the things that are forbidden when in ihraam, and keeps busy with the talbiyah and dhikr (remembering Allaah), this shows the state that the Muslim should always be in. This is a means of training and disciplining himself, because he is disciplining himself by giving up what is basically permitted, but Allaah has forbidden it to him in this situation. So how can he transgress the sacred limits that Allaah has set for all times and places?
7- When he enters the sacred House of Allaah, which Allaah has made a place of safety for mankind, this reminds him of safety on the Day of Resurrection, and that no one can attain it without effort and striving. The greatest source of safety on the Day of Resurrection is Tawheed (belief in the Oneness of Allaah) and avoiding shirk (associating others with Allaah). Concerning this Allaah says (interpretation of the meaning):“It is those who believe (in the Oneness of Allaah and worship none but Him Alone) and confuse not their Belief with Zulm (wrong, i.e. by worshipping others besides Allaah), for them (only) there is security and they are the guided” [al-An’aam 6:82].
When he kisses the Black Stone, which is the first ritual that he does, this trains the visitor to venerate the Sunnah (the way of the Prophet (peace and blessings of Allaah be upon him)), and not to transgress against the law of Allaah on the basis of his flawed reasoning. He knows that what Allaah has prescribed for mankind is wise and good, and he trains himself to submit fully to his Lord, may He be exalted. Concerning that, ‘Umar (may Allaah be pleased with him) said, after kissing the Black Stone: “I know that you are just a stone and you can neither cause harm nor bring benefit. Were it not that I saw the Prophet (peace and blessings of Allaah be upon him) kissing you, I would not have kissed you.” Narrated by al-Bukhaari (1520) and Muslim (1720).
8- When he circumambulates the Ka’bah, that reminds him of his father Ibraaheem (Abraham, peace be upon him), and how he built the Ka’bah as a place of safety for mankind and called them to come on pilgrimage to this House. Then came our Prophet Muhammad (peace and blessings of Allaah be upon him) who also called people to come to this House. Moosa (Moses) and ‘Eesa (Jesus – peace be upon them both) also came on pilgrimage to this House, which is therefore a symbol of these Prophets. How could it be otherwise when Allaah commanded Ibraaheem (peace be upon him) to build it and venerate it?
9- When he drinks the water of Zamzam, this reminds him of the blessing that Allaah has bestowed upon people in this blessed water, from which millions of people have drunk for many centuries, and it still has not dried up. He is encouraged to say du’aa’ (supplication) when drinking it, because the Prophet (peace and blessings of Allaah be upon him) said: “The water of Zamzam is for whatever it is drunk for.” Narrated by Ibn Maajah (3062) and Ahmad (14435). It is a hasan hadeeth which was classed as such by Ibn al-Qayyim (may Allaah have mercy on him) inZaad al-Ma’aad(4/320).
10-The saa’i (running) between al-Safa and al-Marwa reminds him of the great hardship undergone by our mother Haajar (Hagar), and how she ran between al-Safa and al-Marwa looking for someone to save her from the trouble in which she found herself, and especially for water to give to her young son Ismaa’eel (Ishmael). This woman bore this test with patience, and turned to her Lord. In her we have a good example, because when a man remembers the striving and patience of this woman, his problems seem less significant, and when a woman remembers one of her own gender, her hardship becomes easier to bear.
11-Standing in ‘Arafah reminds the pilgrim of the great gathering of mankind on the Day of Gathering. If the pilgrim suffers exhaustion because of the crowding together of thousands of people, then how about when all of mankind are gathered, barefoot, naked and uncircumcised?
12-As we said with regard to kissing the Black Stone, so too when stoning the Jamaraat (stone pillars representing the Devil), the Muslim trains himself to be obedient and to follow the example of the Prophet (peace and blessings of Allaah be upon him). Thus he manifests pure submission to Allaah.
13-When he offers the sacrifice, this reminds him of the important incident when our father Ibraaheem submitted to Allaah’s command to sacrifice his only son Ismaa’eel (Ishmael), and that there is no room for compassion which goes against the commands and prohibitions of Allaah. It also teaches him to respond to the command of Allaah, as Ismaa’eel said:“ ‘O my father! Do that which you are commanded, In sha’ Allaah (if Allaah wills), you shall find me of As‑Saabiroon (the patient)’” [al-Saffaat 37:102].
14-When he exits ihraam and that which Allaah had forbidden to him during ihraam becomes permissible to him again, this trains him to be patient, and teaches him that with hardship goes ease, and that the outcome for the one who responds to the command of Allaah is joy and happiness. This joy can only be felt by the one who tastes the sweetness of obedience, like the joy that the fasting person feels when he breaks his fast, or that the one who spends the night in prayer feels after he has prayed.
15-When he has finished the rituals of Hajj and done them as Allaah has prescribed and as He likes, and has completed his rituals, he has the hope that his Lord will forgive him all his sins, as the Prophet (peace and blessings of Allaah be upon him) promised when he said: “Whoever comes to this House and does not utter any obscene speech or do any evil deed, will go back as his mother bore him.” Narrated by al-Bukhaari (1449) and Muslim (1350). This motivates him to turn over a new leaf in his life, free from sin.
16-When he goes back to his wife and children, the joy of meeting them reminds him of the greater joy he will feel when he meets them in the Paradise of Allaah, may He be exalted. This reminds him that true loss is loss of oneself and one's family on the Day of Resurrection, as Allaah says (interpretation of the meaning):“Say (O Muhammad): The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!”[al-Zumar 39:15].
This is what we were able to mention.
And Allaah knows best.

Share

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * The virtue of Hajj

Share

If Hajj is accepted does that means that major sins are forgiven?.
Praise be to Allaah.
It was narrated inal-Saheehaynthat Abu Hurayrah (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever performs Hajj and does not utter obscenities or commit sin, will come back as on the day when his mother bore him.” Narrated by al-Bukhaari, 1521; Muslim, 1350.
And he (peace and blessings of Allaah be upon him) said: “From one ‘Umrah to the next is an expiation for whatever (sins) came between them, and for an accepted Hajj there is no reward but Paradise.” Narrated by al-Bukhaari, 1773; Muslim, 1349.
Hajj and other righteous deeds are means of expiation of sins, if a person does them in the manner prescribed in sharee’ah. The majority of scholars are of the view that righteous deeds only expiate for minor sins; with regard to major sins it is essential to repent. They quote as evidence for this view the hadeeth narrated by Muslim from Abu Hurayrah (may Allaah be pleased with him), according to which the Prophet (peace and blessings of Allaah be upon him) said: “The five daily prayers, from one Jumu’ah to the next and from one Ramadaan to the next, expiate for whatever (sins) come in between them, so long as you avoid major sins.” Narrated by Muslim, 1/209.
Imam Ibn al-Mundhir (may Allaah have mercy on him) and a group of scholars are of the view that an accepted Hajj expiates for all sins, because of the apparent meaning of the two hadeeth quoted above.
And Allaah knows best.

Share

Hajj, - Hukm al-Hajj wa’l-‘Umrah (rulings on Hajjand ‘Umrah), Dought & clear, - * Does a husband have to take his wife for Hajj?

Share

My wife has not done the obligatory Hajj. Do I have to go with her for Hajj? Do I have to pay for her Hajj?.
Praise be to Allaah.
If the wife has stipulated in the marriage contract that he must take her for Hajj, then he has to fulfil this condition and take her for Hajj, because the Prophet (peace and blessings of Allaah be upon him) said: “The most deserving of conditions to be fulfilled are those by means of which intimacy becomes permissible for you.” And Allaah says (interpretation of the meaning):
“O you who believe! Fulfil (your) obligations”
[al-Maa'idah 5:1]
“And fulfil (every) covenant. Verily, the covenant will be questioned about”
[al-Isra’ 17:34]
If she did not stipulate this condition, then he does not have to take her for Hajj, but I advise him to take her for Hajj for a number of reasons:
1 – Seeking reward, because a reward like hers will be written for him too, and she will have fulfilled an obligatory duty.
2 – That will create love between them, and everything that will create love between husband and wife is enjoined.
3 – He will be praised for this action and he will set an example for people to follow.
So let him seek the help of Allaah and take his wife for Hajj, whether she stipulated that he should do so or not. But if she did stipulate that, then he is obliged to fulfil it.

Share

Menstruation and Post-Natal bleeding, - Dought& clear, - * She thought that the bleeding that results from an abortion was nifaas so she broke her fast

Share

One day in Ramadaan I went to the hospital to abort a pregnancy that had lasted less than three months. I took some medicine, and after the abortion I ate some food because I thought that it was permissible for me to eat. But after I went back home I researched on the internet and I found out that I should have fasted and prayed, because that bleeding was irregular bleeding. So I made up the day I had missed after Ramadaan ended. Is what I did sufficient or what do I have to do?.
Praise be to Allaah.
Firstly:
We have explained the ruling on deliberate abortion in the answer to question no. 42321, please refer to it. We have also explained the rulings on loss of the foetus at various stages of pregnancy in the answer to question no. 12475.
Secondly:
If a woman miscarries a foetus and it has no discernible human features, such as a head or limbs, then the bleeding that accompanies that is irregular bleeding, which does not stop her from praying and fasting. If there are discernible human features, then the bleeding is nifaas. The minimum period in which human features appear is eighty-one days, as is stated in the answer to question no. 37784.
Thirdly:
If you broke your fast because you thought that the bleeding was nifaas, then you found out that it was irregular bleeding and you made up the day you missed and the prayers, then you do not have to do anything lese. If you have not made up the prayers of that day, then hasten to do so.
May Allaah help us and you to obey Him and seek His pleasure.
And Allaah knows best.

Share

Menstruation and Post-Natal bleeding, - Dought& clear, - * If her period comes when she is junub, should she still do ghusl for janaabah?

Share

How should a woman purify herself from janaabah when she is menstruating? If she purifies herself from janaabah when she is menstruating, should she do wudoo’ and take three handfuls of water then wash her right side then her left side? Or should she just wash herself without doing wudoo’ because she is also menstruating? Is she cleansed of janaabah and is only menstruating, or what?.
Praise be to Allaah.
If a menstruating woman becomes junub, or she is junub and her period begins, it is prescribed for her to do ghusl to cleanse herself from janaabah. The point here is that she will then be able to recite Qur’aan without touching the Mus-haf, because the one who is junub is not allowed to touch the Qur’aan, unlike one who is menstruating. See question no. 2564and 60213.
The way in which this ghusl is done, as in all other cases prescribed by sharee’ah, is to start by washing the parts of the body that are washed in wudoo’, then pour three handfuls of water over the head, then wash the right side then the left, then pour water over the whole of the body. Thus janaabah is removed but menstruation remains.
Ibn Qudaamah (may Allaah have mercy on him) said inal-Mughni(1/134): If she does ghusl from janaabah at the time when she is menstruating, her ghusl is valid and the ruling on janaabah no longer applies to her. This was stated by Ahmad who said: The janaabah is removed but the menses is not, until the flow of blood ceases. He said: I do not know of anyone who said that she does not have to do ghusl except ‘Ata’, but it was also narrated that he said that she should do ghusl. End quote.
And Allaah knows best.

Share

Menstruation and Post-Natal bleeding, - Dought& clear, - * Types of Istihaadah

Share

If a woman bleeds so much that it is istihaadah (non-menstrual vaginal bleeding), how should she pray?.
Praise be to Allaah.
Istihaadah means three things:
1 – The woman had a regular period before she experienced istihaadah. In this case she should refer to the regular period that she used to have, and during that time she should stop praying and she is subject to the rulings on menses, and anything other than that is istihaadah, and she is subject to the rulings on istihaadah at that time.
For example: A woman used to get her period for 6 days at the beginning of each month, then she began to experience istihaadah and she bleeds all the time. So her period is the first six days of every month, and everything else is istihaadah, because of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) according to which Faatimah bint Abi Hubaysh said: O Messenger of Allaah, I am experiencing istihaadah and I never become pure; should I stop praying? He said: “No, that is a vein. But stop praying for the number of days that you used to menstruate, then do ghusl and pray.” Narrated by al-Bukhaari. InSaheeh Muslimit says that the Prophet (peace and blessings of Allaah be upon him) said to Umm Habeebah: “Stop praying for the number of days that your menses used to last, then do ghusl and pray.” Based on this, the woman who is experiencing istihaadah should stop praying for the number of days that her period used to last, then she should do ghusl and pray, and not worry about the bleeding at that time.
2 – If she did not have a regular period before the istihaadah, rather she has been experiencing istihaadah since the first time she got her menses, then she should distinguish between different types of blood. Her menses is when the blood is dark or thick or has a distinctive odour, and she is subject to the rulings on menses at that time. Anything other than that is istihaadah and she comes under the rulings on istihaadah.
For example: A woman sees blood when she first starts to menstruate, and it is continuous, but for ten days it is dark and the rest of the time it is red. Or she sees that it is thick for ten days and thin for the rest of the time. Or she notices that for ten days it has the odour of menstrual blood and for the rest of the time it has no odour. So her menses is the dark blood in the first case, the thick blood in the second and the blood that has an odour in the third. Everything apart from that is istihaadah, because the Prophet (peace and blessings of Allaah be upon him) said to Faatimah bint Abi Hubaysh: “When it is menstrual blood it is dark and recognizable, so when it is like that, then stop praying, and when it is otherwise, do wudoo’ and pray, for that is from a vein.” Narrated by Abu Dawood and al-Nasaa’i; classed as saheeh by Ibn Hibbaan and al-Haakim. Although the isnaad and text of this hadeeth are subject to further discussion, the scholars (may Allaah have mercy on them) followed it, and that is better than trying to make her follow the pattern of the majority of women.
3 – If she does not have a regular period and cannot distinguish it properly because the istihaadah is ongoing from the first time she saw the blood, and her blood is all the same or its characteristics are varied but it cannot be menstrual blood. This woman should act on the basis of what is the usual pattern among women, so her menses is six or seven days each month, and she should start from the first time when she saw blood; everything apart from that is istihaadah.
For example: if the first time she saw blood was on the fifth of the month, and it continued with no change to distinguish menstrual bleeding by colour etc, then her period is six or seven days of each month starting from the fifth of the month, because of the hadeeth of Hamnah bint Jahsh (may Allaah be pleased with her) who said: “O Messenger of Allaah, I bleed a great deal all the time. What do you think – should I stop praying and fasting?” He said: “I suggest you use a piece of cotton, for it will absorb the blood.” She said: It is more than that. In this report he said: “That is a kick from the shaytaan, so count your menses as six or seven days, which is something between you and Allaah, then wash yourself and when you see that you have become pure and you are certain of it, then pray for twenty-four or twenty-three days, and fast.” This hadeeth was narrated by Ahmad and Abu Dawood, and narrated and classed as saheeh by al-Tirmidhi. It was narrated that Ahmad classed it as saheeh and that al-Bukhaari classed it as hasan.
The words of the Prophet (peace and blessings of Allaah be upon him), “six or even days” does not mean that one has the choice, rather it is for the purpose of ijtihaad, so the woman should look at those whose situation is closest to hers in terms of physical resemblance, age and relationship, etc., and see whose cycle most closely resembles hers. If the closest one has a six-day period then she should regard her menses as six days, and if the closest is seven days then she should regards her menses as seven days. End quote.
Risaalah fi’l-Dima’ al-Tabee’iyyah li’l-Nisa’by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him)
At the time when she decides that the blood is menstrual blood, then she is menstruating, and at the time when she decides that the period has ended, then she is pure and she should pray and fast, and may have intercourse with her husband.

Share

Pilgrimage, & Dought & clear, - * Tawaaf (circumambulation of the Ka‘bah) when one is uncertain about one’s state of purity

Share

Is it valid to perform tawaaf al-wadaa‘ (farewell tawaaf) when I am not certain as to whether I am in a state of purity? Praise be to Allah, I performed the obligatory Hajj for the first time this year, but I am not sure about one of the rituals, namely the farewell tawaaf. I did the farewell tawaaf on the Thursday, but I had been sleeping in the Haram since Wednesday. When I went to sleep I was in a state of purity, praise be to Allah, but when I woke up at dawn on Thursday and went to do wudoo’, I was not sure whether I was junub (in a state of major impurity) or not, because a very small amount of maniy (semen) may have come out, but I could not be sure. I could not be certain, hence I checked carefully so that I could be certain, to the extent that I checked the private part itself and not just the garment – I apologise for the expression – and I thought that there was nothing there, but I found there was some semen on my garment, although I am not certain about that either, because it may have been an old mark on the garment. The point is that I did not do ghusl; I only did wudoo’ and I prayed Fajr and did the farewell tawaaf, and I went back to Riyadh, where I work. Is the fact that I did not do ghusl in order to be on the safe side regarded as neglect of my religious duty and bad etiquette towards Allah? Should I have taken a new garment with me to do ghusl after waking up – whether I was junub or not – especially since this often happens to me with regard to janaabah. What is the ruling of the validity of my Hajj?
Praise be to Allah.
Firstly:
Tawaaf without being in a state of purity is a topic concerning which there is a difference of opinion among the fuqaha’. The view of the majority of scholars is that tawaaf without wudoo’ is invalid.
This has been discussed previously in the answer to question no. 34695
Secondly:
What happened in your case of uncertainty as to whether you were junub or not does not affect anything, because you are not certain that semen had come out. The basic principle concerning purity is that it is not rendered invalid unless there is something to prove that.
An-Nawawi (may Allah have mercy on him) said: If a person is certain that he was in a state of purity and is uncertain as to whether it has been rendered invalid, then he is still in a state of purity because certainty cannot be cancelled out by uncertainty.
End quote fromal-Majmoo‘, 1/331
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If a person is certain that he was in a state of purity, and is uncertain as to whether it has been rendered invalid, then he should proceed on the basis of certainty. This is general in application and has to do with the things that necessitate ghusl or wudoo’.
Then he gave an example and said: A man woke up and noticed some wetness on him, but he did not see an erotic dream and he is not sure whether it is maniy or not? He does not have to do ghusl when he is uncertain.
End quote fromash-Sharh al-Mumti‘, 1/190
Based on that, your tawaaf is valid and there is no blame on you for what you did.

Share

Pilgrimage, & Dought & clear, - * She tried to work out where tawaaf ended, but she is not sure precisely where the Black Stone is, and she is asking whether her tawaaf was valid

Share

I visited Makkah in Ramadan and I have some questions that have been on my mind concerning the validity of my ‘umrah, and I hope that you can answer me as quickly as possible, may Allah reward you with good. Please publish my question on your website so that others may benefit.
~1~
The line was removed, hence for this reason and because of the severe crowding, we were unable to figure out exactly where the Black Stone is. Hence I did tawaaf and so on to the best of my ability. Is this action valid?
~2~
My mahram cut my hair after I had performed ‘umrah, but he did not do ‘umrah himself. Is that acceptable?
Praise be to Allah.
Whoever circumambulates the Ka‘bah seven times, from the Black Stone to the Black Stone, his tawaaf is valid, but if he fell short of that, even by one footstep, then his tawaaf is not valid.
An-Nawawi (may Allah have mercy on him) said: If any of the seven circuits remains incomplete, then his tawaaf is not valid, regardless of whether what was omitted was small or great, and whether he is now in Makkah or in his homeland, but he is not obliged to offer a compensatory sacrifice. This is our view and it is the view of the majority of scholars.
End quote fromSharh al-Muhadhdhab(8/29)
Al-Hajjaawi said inaz-Zaad: Whoever omits anything of tawaaf, it is not valid.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
“Anything” includes even if he omitted one step or one handspan of tawaaf; in that case it is not valid.
End quote fromash-Sharh al-Mumti‘(7/249)
Secondly:
In order for tawaaf to be valid, it is not essential that the individual stand on the line, whether at the beginning or end of tawaaf. Rather if he comes in line with the Black Stone, then goes around seven times from the Black Stone to the Black Stone, then his tawaaf is valid.
Al-Hajjaawi said inZaad al-Mustaqni‘: Then he should come in line with the Black Stone with all of his body.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: I have my reservations about the idea of coming in line with it with all of the body, because it seems that what the Sahaabah (may Allah be pleased with them) did is that when they came in line with it, that was either with the entire body or with the right side of the body or the left side, and the matter is not so strict. But according to the fuqaha’ this is essential. But then there is a problem: how is one to do that precisely? According to the author, the entire body must come in line with the Black Stone. However the correct view is that that is not obligatory and that if he comes in line with it, even if that is only with part of his body, then that is sufficient. This was the view of Shaykh al-Islam, and there is no need to come in line with it with all of the body, although if that is possible then it is undoubtedly preferable.
End quote fromash-Sharh al-Mumti‘.
Based on that, if the matter is as you describe, that you tried hard to figure out where the Black Stone is, and you did the best you could, then it does not appear to be the case that you have to do anything further, so long as you completed seven circuits from the Black Stone to the Black Stone, even if it so happened that you made a slight error at the beginning or end of one of these circuits, so long as you started tawaaf and ended it in line with the Black Stone, to the best of your knowledge.
Thirdly:
With regard to your saying that your mahram cut your hair, there is nothing wrong with that. What is required is cutting the hair after finishing tawaaf and sa‘i. Whoever did that, it is a valid, whether he was in ihram for Hajj or ‘Umrah or not, if he was one of your mahrams.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If a woman cuts her hair herself, or a man shaves his head himself, or someone who is in ihram shaves it, or someone who is not in ihram shaves it, all of that is acceptable.
End quote fromMajmoo‘ al-Fataawa(22/483).
And Allah knows best.

Share

Pilgrimage, & Dought & clear, - * Is it proven that all the Prophets (peace be upon them) performed Hajjto the Ka‘bah?

Share

All praises, thanks, devotions and worship for Allah and only Allah, the one and only God. May the peace and blessings be upon our master Muhammad sal'Allah alayhe wasallam, his family, his offspring, his companions and all those who follow him till the end of time.
Dear shaykh I want to know if all the prophets that Allah send for the mankind performed Haj and if Issa (AS) after his return to Earth will perform Haj? Is there any hadith indicating this?
Praise be to Allah.
The scholars differed concerning this matter. It was said that all the Prophets (peace be upon them) performed Hajj to the Ka‘bah, from Adam to Muhammad (blessings and peace of Allah be upon him).
Abu’l-Ma‘aali al-Juwayni (may Allah have mercy on him) said inNihaayat al-Matlab(4/125):
it was said that the first one who performed Hajj to the Ka‘bah was Adam (peace be upon him), and it was said that there is no Prophet who did not perform Hajj to this House. End quote.
Ibn Hajar al-Haythami (may Allah have mercy on him) said inal-Fataawa al-Fiqhiyyah(2/120):
There is no Prophet who did not perform Hajj to the Ka‘bah. This is contrary to the view of those who made an exception in the case of Hood and Saalih. End quote.
Ibn ‘Allaan (may Allah have mercy on him) said:
Ibn Ishaaq said: Allah did not send any Prophet after Ibraaheem but he performed Hajj. Others stated that there was no Prophet who did not perform Hajj.
End quote fromDaleel al-Faaliheen(7/17)
It was narrated from Ibn Abi Labeed that Muhammad ibn Ka‘b – or someone else – said:
Adam performed Hajj and the angels met him and said: May Allah accept your Hajj rituals, O Adam.
Al-Bidaayah wa’n-Nihaayah(2/299)
· It was also said that all of the Prophets performed Hajj to the Ka‘bah except Saalih and Hood (peace be upon them both)
Ibn Ishaaq said inas-Seerah(p. 95):
A trustworthy man from among the people of Madinah narrated to me that ‘Urwah ibn az-Zubayr said: There is Prophet who did not perform Hajj to the Ka‘bah, apart from Hood and Saalih. Nooh performed Hajj. When the earth was flooded, the same happened to the Ka‘bah as happened to the rest of the earth, and the Ka‘bah was on top of a reddish hill. Then Allah sent Hood, but he was distracted by the affairs of his people, until Allah took his soul in death, and he did not perform Hajj until he died. Then Allah sent Saalih, but he was distracted by the affairs of his people, so he did not perform Hajj until he died. When Allah, may He be glorified and exalted, instructed Ibraaheem to call mankind for Hajj, then (after that) there was never any Prophet who did not perform Hajj.
A shorter version was also narrated by al-Bayhaqi (5/288) from ‘Urwah ibn az-Zubayr, who said: There is no Prophet who did not perform Hajj to the Ka‘bah, except Hood and Saalih.
Ibn Katheer (may Allah have mercy on him) said: We have previously mentioned their Hajj. What is meant is Hajj to that place, even if there was no structure there. And Allah knows best.
End quote fromal-Bidaayah wa’n-Nihaayah(2/299)
· It was also said that seventy-five of the Prophets performed Hajj to the Ka‘bah
It was narrated that Mujaahid said: Seventy-five of the Prophets all circumambulated the House.
End quote fromAkhbaar Makkah(1/45)
· It was said that every Prophet after Ibraaheem (peace be upon him), the Close Friend (Khaleel) of Allah, performed Hajj to the Ka‘bah
Al-Azraqi (may Allah have mercy on him) said inAkhbaar Makkah(1/43):
He mentioned the Hajj of Ibraaheem (peace be upon him), his proclamation of the Hajj, the Hajj of Prophets after him, and his circumambulation (tawaaf) and that of the Prophets after him.
Then he narrated that Ibn Ishaaq said: Ibraaheem (peace be upon him) used to perform Hajj every year on al-Buraaq. He said: And after that the Prophets and the nations performed Hajj.
The best of these reports in terms of isnaad is that which says that seventy Prophets performed Hajj to the Ka‘bah.
At-Tabaraani narrated inal-Mu‘jam al-Kabeer(12283) from Ibn ‘Abbaas who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Seventy Prophets prayed in Masjid al-Khayf, including Moosa. It is as if I can see him, wearing two qatwaani garments, in ihram, riding one of the camels of Shanu’ah with a bridle of twisted palm fibre”
Classed as hasan by al-Albaani inSaheeh at-Targheeb(1127)
It was narrated that Abu Moosa (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Seventy Prophets passed by ar-Rawha’, including the Prophet of Allah Moosa (peace be upon him), barefoot and wearing abayahs, heading towards the Ancient House of Allah.”
Al-Mundhiri (may Allah have mercy on him) said:
It was narrated by Abu Ya‘la and at-Tabaraani, and there is nothing wrong with its isnaad. It was also narrated by Abu Ya‘la from the hadeeth of Anas ibn Maalik.
End quote fromat-Targheeb wa’t-Tarheeb(2/118)
Muhammad ibn Ishaaq said: Someone whom I trust narrated to me from ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) that he said: Seventy Prophets travelled the valley of ar-Rawha’ as pilgrims.
End quote fromAkhbaar Makkahby al-Azraqi (1/49)
Ahmad narrated inaz-Zuhd(p. 34) from Mujaahid who said: Seventy Prophets performed Hajj to the Ka‘bah, including Moosa ibn ‘Imraan (peace be upon him).
The fact that the sound reports mention this number does not rule out the possibility that others also performed Hajj. All that may be said is that there is no marfoo‘, saheeh hadeeth that speaks of any others, as far as we know. So we stick to what is mentioned in the saheeh Sunnah, and with regard to anything other than that, we neither affirm it nor deny it. There is no great benefit in knowing about that. What the Muslim should do, if he has performed Hajj, is praise Allah, and if he has not performed Hajj then he should try hard to do so, and ask Allah to make it easy for him.
Secondly:
It is proven that ‘Eesa (peace be upon him) will come down at the end of time, and that he will enter ihram for Hajj or ‘Umrah or both.
Muslim (1252) narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “By the One in Whose hand is my soul, the son of Maryam will certainly enter ihraam in the valley of al-Rawha’, as a pilgrim performing Hajj or ‘Umrah, or both.”
It was also narrated by Ibn Hibbaan (6820) under the heading, “Reports which state that ‘Eesa ibn Maryam will perform Hajj to the Ancient House after he kills the Dajjaal.”
“Enter ihram” means that he will recite the Talbiyah for Hajj or ‘Umrah or both together.
“The valley of ar-Rawha’” is a place between Makkah and Madinah.
An-Nawawi (may Allah have mercy on him) said:
This will happen after ‘Eesa (peace be upon him) comes down from heaven at the end of time.
And Allah knows best.

Share