Prayers on various occasions, - Dought & clear, - * Praying in Hijr Ismaa‘eel

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Is it permissible to pray in Hijr Ismaa‘eel and what are the virtues thereof?.
Praise be to Allaah.
Firstly:
We have previously explained that it is a mistake to call al-Hijr “Hijr Ismaa‘eel”, because this Hijr only became a Hijr a long time after the time of Ismaa‘eel (peace be upon him). The correct form is to call it al-Hijr only, without attributing it to anyone.
See question number 22004.
Secondly:
The Hijr is part of the Ka‘bah, so whoever prays in it has prayed in the Ka‘bah, and praying in the Ka‘bah is permissible with regard to naafil prayers only, as the Prophet (blessings and peace of Allah be upon him) did. Al-Bukhaari (505) and Muslim (1329) narrated from ‘Abd-Allah ibn ‘Umar that the Messenger of Allaah (blessings and peace of Allah be upon him) entered the Ka’bah, accompanied by Usaamah, Bilaal and ‘Uthmaan ibn Talhah al-Hajabi. He closed the door and remained inside. Ibn ‘Umar said: I asked Bilaal when he came out: What did the Messenger of Allaah (blessings and peace of Allah be upon him) do? He said: He put two pillars on his left, one pillar on his right, and three pillars behind him – and at that time the House was built on six pillars – then he prayed.
Abu Dawood (2028), al-Tirmidhi (876) and al-Nasaa’i (2912) narrated from ‘Aa’ishah that she said: I wanted to enter the House (the Ka‘bah) and pray inside it, but the Messenger of Allah (blessings and peace of Allah be upon him) took me by the hand and led me into al-Hijr and said: “Pray in al-Hijr if you want to enter the House, for it is a part of the House, but your people ran out of funds when they (re)built the Ka‘bah, so they left it outside the House.”
Ibn Qudaamah (may Allah have mercy on him) said: Obligatory (fard) prayers are not valid inside the Ka‘bah or on its roof, but they were regarded as permissible by al-Shaafa‘i and Abu Haneefah, because it is a mosque and because it is a place for naafil praying, so it should be a place for obligatory prayers too, just like the area outside it. But Allah says (interpretation of the meaning):“And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid Al-Haraam (at Makkah)” [al-Baqarah 2:149]. The worshipper who is inside it or on its roof is not facing towards it. But the basic principle with regard to naafil prayers is that the rulings on them are less stringent, based on the fact that they may be prayed whilst seated, facing a direction other than the qiblah, and, when travelling, on one’s mount.
Then he said: Naafil prayers are valid if offered inside the Ka‘bah or on its roof, and we do not know of any difference of opinion concerning that, because the Prophet (blessings and peace of Allah be upon him) prayed two rak‘ahs inside the Ka‘bah.
End quote fromal-Mughni, 1/406
Shaykh Ibn Baaz (may Allah have mercy on him) was asked about praying inside it, and whether there is any advantage in doing so.
He replied: Praying inside Hijr Ismaa‘eel is mustahabb, because it is part of the Ka‘bah, and it is narrated in a saheeh report from the Prophet (blessings and peace of Allah be upon him) that he entered the Ka‘bah during the year of the conquest (of Makkah) and prayed two rak‘ahs inside it. The soundness of this hadith is agreed upon; the hadeeth was narrated from Ibn ‘Umar and Bilaal (may Allah be pleased with them).
It is proven that the Prophet (blessings and peace of Allah be upon him) said to ‘Aa’ishah when she wanted to enter the Ka‘bah: “Pray in al-Hijr,” because it is part of the House (the Ka‘bah).
With regard to obligatory prayers, it is better not to offer them inside the Ka‘bah or in Hijr Ismaa‘eel, because the Prophet (blessings and peace of Allah be upon him) did not do that, and because some of the scholars said that it (obligatory prayer) is not valid inside the Ka‘bah or in al-Hijr, because al-Hijr is part of the Ka‘bah.
Thus it is known that what is prescribed is to offer obligatory prayers outside the Ka‘bah and outside al-Hijr, following the example of the Prophet (blessings and peace of Allah be upon him), and so as to avoid differing from those scholars who say that obligatory prayer offered inside the Ka‘bah or in al-Hijr is not valid.
And Allah is the source of strength.

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Prayers on various occasions, - Dought & clear, - * The time of Taraaweeh prayer

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Is it permissible to pray Taraaweeh about two hours before Fajr prayer? Or must it be done immediately after ‘Isha’?.
Praise be to Allaah.
The time for Taraaweeh prayer lasts from after ‘Isha’ until dawn comes, so it is valid to perform this prayer at any time during this period.
Al-Nawawi (may Allaah have mercy on him) said inal-Majmoo’:
The time of Taraaweeh prayer begins when ‘Isha’ prayer is over, as was stated by al-Baghawi and others, and it lasts until dawn comes.
But if a man is going to pray in the mosque as an imam leading the people in prayer, it is better to pray Taraaweeh after ‘Isha’ prayer and not to delay it until the middle or the end of the night, so that this will not cause hardship for the worshippers and some of them may sleep and miss the prayer. This is what the Muslims usually do, they pray Taraaweeh after ‘Isha’ and do not delay it.
Ibn Qudaamah said inal-Mughni:
It was said to Imam Ahmad: Will you delay qiyaam – i.e., Taraaweeh – until the end of the night? He said, No, the practice of the Muslims is dearer to me.
But for one who prays Taraaweeh at home, he has the choice: if he wants, he can pray it at the beginning of the night and if he wants he can pray it at the end. And Allaah knows best.

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Prayers on various occasions, - Dought & clear, - * Salat al-Tasbeeh

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Brother, I wanted to know the status and ruling on "Salat-al-Tasbeeh" as reference is givento it from Abu’Dawood and Tirimdhi, but without the hadeeth (narration) number and it says, "Our Beloved Prophet Muhammed (peace and blessings of Allah be upon him) said to his uncle (father’s brother) Sayyiduna ‘Abbas (may Allah be pleased with him), Oh uncle shall I not give you, shall I not grant you, shall I not award you, shall I not do mercy on you; when you do 10 things Allah will forgive your sins, of the future and of the past, new and old, those you have forgotten and those you did knowingly, big and small, hidden and revealed. Then he (peace and blessing of Allah be upon him) taught him the way to pray Salat al Tasbeeh and then said if you can pray this salah once a day, if you cannot pray once a day then every Friday, and even if this is not possible then once a month, and even if this is not possible then once a year, and even if this is not possible then at least once in a lifetime (Abu’Dawood and Tirimdhi) and it said that this phrase “Subhan Allahi Wal Hamdulillahi Wa La ilaha illal Lahu Wallahu Akbar " should be recited in different steps in Salah to make it to a count of 300. What is the ruling on this and is this from an authentic source?
Praise be to Allah.
The scholars (may Allah have mercy on them) differed as to whether Salat al-Tasbeeh is prescribed in Islam. The reason for this difference of opinion concerning it is the difference of opinion concerning the soundness of the hadeeth which speaks of it. The prominent scholars are of the view that it is da‘eef (weak).
1. Ibn Qudamah (may Allah have mercy on him) said in al-Mughni (1/438):
With regard to Salat al-Tasbeeh, Ahmad said: I do not like it. It was said to him: Why? He said: There is nothing saheeh (authentic) about it, and he waved his hand as if dismissing it. End quote.
2. Al-Nawawi (may Allah have mercy on him) said in al-Majmoo‘ Sharh al-Muhadhdhab (3/547-548):
Al-Qadi Husayn, and the authors of al-Tahdheeb and al-Tatimmah said: Salat al-Tasbeeh is mustahabb (desirable), because of the hadeeth narrated concerning it. But this view of it as mustahabb is subject to further discussion, because the hadeeth in question is da‘eef (weak), and it involves changing the regular format of the prayer, so it should not be done without a hadeeth (to support it). Al-Tirmidhi said: More than one hadeeth was narrated from the Prophet (peace and blessings of Allah be upon him) concerning Salat al-Tasbeeh, but not many of them are saheeh. And al-‘Aqeeli said: There is no proven hadeeth about Salat al-Tasbeeh. End quote.
3. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in Majmoo‘ al-Fatawa (11/579):
The best of the reports narrated about these prayers is the hadeeth about Salat al-Tasbeeh, which was narrated by Abu Dawood and al-Tirmidhi, but nevertheless none of the four imams spoke of it; in fact, Ahmad regarded the hadeeth as da‘eef, and these prayers are not mustahabb.
4. Al-Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in Majmoo‘ Fatawa Ibn ‘Uthaymeen (14/327):
What seems more likely to be correct in my opinion is that Salat al-Tasbeeh is not sunnah (from the prophetic teachings), and that the hadeeth about it is da‘eef. This is for several reasons:
(i) The basic principle concerning acts of worship is that they are disallowed unless there is proven evidence that they are prescribed.
(ii) The hadeeth is mudtarib (weak); there is a difference of opinion concerning it for several reasons.
(iii) None of the imams regarded it as mustahabb.
(iv) If this prayer was prescribed, the ummah would have narrated a report concerning which there was no doubt and it would have been well known among them because of its great benefit. Moreover, it is not like any other act of worship, because there is no act of worship in which so much choice is given that it may be done once every day, or once in a week, or once in a month, or once in a year, or once in a lifetime. Because the weak hadeeth states that it is of great benefit and because it is not like any other act of worship, yet it is not well known and was not transmitted, we know that there is no basis for it, because if an act of worship is different from other acts of worship, and if it were of great benefit, people would pay attention to it and transmit it, and it would be popular and well known. Because that is not the case with regard to this prayer, we know that it is not prescribed. Hence none of the imams regarded it as mustahabb, as Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said. Among the nafl (voluntary) acts which are proven to be prescribed in Islam there is a great deal of goodness and barakah (blessing) for the one who wants more, so he should be content with that which is proven, and he has no need of that which is the subject of differences of opinion and doubts.
And Allah knows best.

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Sacrifices, Dought & clear, - * Who is obliged to offer the udhiyah (sacrifice)? Is being male one of the conditions?

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Who is obliged to offer the udhiyah (sacrifice)? Is it permissible for a housewife who has an income to offer the udhiyah?
Praise be to Allah.
The scholars differed concerning the ruling on offering the udhiyah: is it obligatory, such that the one who does not do it is sinning, or is it a confirmed Sunnah, such that it is makrooh (disliked) not to do it? The correct view is that it is a confirmed Sunnah (sunnah mu’akkadah). This has been discussed previously in the answer to question no. 36432
In order for it to be obligatory or Sunnah to offer the udhiyah, it is stipulated that the one who offers it should be independent of means, in that the price of the udhiyah is surplus to his needs and the needs of those on whom he spends. If a Muslim has a salary that comes to him every month, and this salary is sufficient for him and he has surplus money which which he can afford the price of the udhiyah, then in his case it is prescribed for him to offer the udhiyah.
The fact that it is stipulated that he should be independent of means is indicated by the words of the Prophet (blessings and peace of Allah be upon him): “Whoever can afford it but does not offer a sacrifice, let him not come near our prayer-place.” Narrated by Ibn Maajah, 3123; classed as hasan by al-Albaani inSaheeh Ibn Maajah. What is meant by being able to afford it is being independent of means.
The udhiyah is prescribed for the members of the household, because the Prophet (blessings and peace of Allah be upon him) said: “The people of each household should offer an udhiyah every year.” Narrated by Ahmad, 20207. Al-Haafiz Ibn Hajar said inFath al-Baari: Its isnaad is qawiy. It was classed as hasan by al-Albaani inSaheeh Sunan Abi Dawood, 2788.
There is no difference between men and women in this regard. If a woman is living on her own or with her children, then they should offer the udhiyah.
It says inal-Mawsoo‘ah al-Fiqhiyyah(5/81):
Being male is not a condition of it being obligatory or sunnah to offer the udhiyah; as it is required of males it is also required of females, because the evidence for it being obligatory or Sunnah applies to everyone.
End quote. See:al-Majmoo‘ah al-Fiqhiyyah, 5/79-81
And Allah knows best.

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Sacrifices, Dought & clear, - * How old should the sacrificial animal be?

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Is there a specific age for the sacrificial animal? Is it permissible to slaughter a cow as a sacrifice when it is one and a half years old?.
Praise be to Allaah.
Firstly:
The scholars (may Allaah have mercy on them) are agreed that Islam has prescribed the age for sacrificial animals and it is not permissible to slaughter animals that are younger than that. Whoever slaughters an animal that is younger than that, it does not count as a sacrifice.
Seeal-Majmoo’by al-Nawawi, 1/176.
For example, al-Bukhaari (5556) and Muslim (1961) narrated that al-Bara’ ibn ‘Aazib (may Allaah have mercy on him) said: A maternal uncle of mine whose name was Abu Burdah slaughtered his sacrifice before the prayer, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: “Your sheep is a sheep for meat (i.e., not a sacrifice).” He said: “O Messenger of Allaah, I have a young goat (according to another report: I have a young she-goat) (according to a report by al-Bukhaari (5563): I have a jadha’ah which is better than two musinnahs – shall I sacrifice it?)” The Prophet (peace and blessings of Allaah be upon him) said: “Sacrifice it, but that will not be valid for anyone but you.” According to another report: “It will not count for anyone after you.” Then he said: “Whoever slaughters (the animal) before the prayer has slaughtered it for himself, and whoever slaughters it after the prayer has offered the sacrifice and followed the way of the Muslims.”
This hadeeth indicates that a jadha’ah of goats (young goat) is not sufficient as a sacrifice. We will explain below what jadha’ah means.
Ibn al-Qayyim said inTahdheeb al-Sunan:
The phrase “It will not count for anyone after you” is a definitive statement that it would not count for anyone after him. End quote.
Muslim (1963) narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not slaughter anything but a musinnah, unless it is too hard for you, in which case you should slaughter a young sheep (jadha’ah min al-da’n).
This hadeeth also clearly states that only a musinnah can be slaughtered, except in the case of sheep, where a jadha’ah may be offered.
Al-Nawawi said inSharh Muslim:
The scholars said:
A musinnah is a thaniyyah of anything, camel, cow or sheep, or anything over that age. This clearly indicates that it is not permissible to slaughter a jadha’ah of any animal in any circumstances, except sheep. End quote.
Al-Haafiz said inal-Talkhees, 4/285:
The apparent meaning of the hadeeth suggests that a jadha’ah of sheep is not permissible except if one cannot find a musinnah. Scholarly consensus says something different, so this hadeeth should be understood as referring to what is better. So it is mustahabb not to slaughter anything but a musinnah. End quote.
Al-Nawawi said inSharh Muslim:
It says in ‘Awn al-Ma’bood:
This interpretation is the one which is correct. End quote.
Then he quoted some of the ahaadeeth which indicate that it is permissible to offer a jadha’ah of sheep as a sacrifice, such as the hadeeth of ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) who said: “We slaughtered a jadha’ah of sheep with the Messenger of Allaah (peace and blessings of Allaah be upon him).” Narrated by al-Nasaa’i, 4382. al-Haafiz said: Its isnaad is qawiy (strong). It was classed as saheeh by al-Albaani inSaheeh al-Nasaa’i.
It says inal-Mawsoo’ah al-Fiqhiyyah(5/83) concerning the conditions of udhiyah:
The second condition is that it should have reached the age of sacrifice, by being a thaniyyah or older in the case of camels, cows and goats, and jadha’ah or older in the case of sheep. A sacrifice does not count if the animal is younger than a thaniyyah except in the case of sheep, or if it is sheep that is younger than a jadha’ah…. The fuqaha’ are agreed upon this condition, but they differed as to what is meant by thaniyyah and jadha’ah. End quote.
Ibn ‘Abd al-Barr (may Allaah have mercy on him) said:
I do not know of any dissent with the view that a jadha’ah of goats or anything else that is offered as a sacrifice apart from sheep is not permissible. Rather it is permissible to sacrifice a thaniyyah or anything older than of all of these. It is permissible to sacrifice a jadha’ah of sheep according to the Sunnah. End quote fromTarteeb al-Tamheed, 10/267.
Al-Nawawi said inal-Majmoo’(8/366):
The ummah is agreed that with regard to camels, cows and goats, nothing will do except a thaniyyah, and with regard to sheep, nothing will do but a jadha’ah, and that these are all acceptable. But some of our companions narrated that Ibn ‘Umar and al-Zuhri said: A jadha’ah of sheep does not count. It was narrated from ‘Ata’ and al-‘Awzaa’i that a jadha’ah of camels, cows, goats and sheep does count. End quote.
Secondly:
With regard to the stipulated age of sacrificial animals, the scholars differed concerning that.
A jadha’ah of sheep is a sheep that has reached the age of six months, according to the Hanafis and Hanbalis. According to the Maalikis and Shaafa’is it is a sheep that has reached the age of one year.
The musinnah (or thaniyyah) of goats is one that has reached the age of one year according to the Hanafis, Maalikis and Hanbalis. According to the Shaafa’is, it is one that has reached the age of two years.
The musinnah of cows is one of the has reached the age of two years according to the Hanafis, Shaafa’is and Hanbalis; according to the Maalikis it is one that has reached the age of three years.
The musinnah of camels is one that has reached the age of five years according to the Hanafis, Maalikis, Shaafa’is and Hanbalis.
SeeBadaa’i’ al-Sanaa’i’, 5/70;al-Bahr al-Raa’iq, 8/202;al-Taaj wa’l-Ikleel, 4/363;Sharh Mukhtasar Khaleel, 3/34;al-Majmoo’, 8/365;al-Mughni, 13/368.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said inAhkaam al-Udhiyah:
The thaniyyah of camels is one that has reached the age of five years. The thaniyyah of cows is one that has reached the age of two years. The thaniyyah of sheep is one that has reached the age of one year. The jadha’ah is one that has reached the age of half a year. It is not acceptable to offer anything younger than a thaniyyah in the case of camels, cows and goats, or anything younger than a jadha’ah in the case of sheep.
It says inFataawa al-Lajnah al-Daa’imah(11/377):
The shar’i evidence indicates that a sheep that has reached the age of six months may count as a sacrifice, as may a goat that has reached the age of one year, a cow that has reached the age of two years, and a camel that has reached the age of five years. Anything younger than that does not count as a hadiy or udhiyah. This is what the Qur’aan refers to when it says (interpretation of the meaning):“sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel) such as you can afford” [al-Baqarah 2:196], because the texts of the Qur’aan and Sunnah explain one another. End quote.
Al-Kaasaani said inBadaa’i’ al-Sanaa’i’(5/70):
These ages, as defined in sharee’ah, are minimum ages, not maximum ages. Sacrificing an animal that is younger than that is not permitted, but if an animal that is older than that is sacrificed, it is permitted and is better. It is not permitted to sacrifice a lamb, kid (young goat), calf or young camel, because the ages of animals that we have mentioned were narrated in sharee’ah and these were not mentioned among them. End quote.
So it is clear that slaughtering a cow that is younger than two years old will not count as a sacrifice according to any of the imams.
And Allaah knows best.

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Sacrifices, Dought & clear, - * Is it permissible forthe one who is going to offer an udhiyah to remove any of his hair before offering the udhiyah, if he has a legitimate excuse?

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I read the answer to question no. 36567, in which it says in the last paragraph of the answer: “If he needs to remove it then he may do so, and there is no blame on him, such as if … he needs to cut his hair in order to treat a wound and the like.” Does my case come under the heading of “to treat a wound and the like”? Because what I have is not a wound; rather it is a part of the moustache where no hair grows, and it puts me in an embarrassing situation if anyone notices it when the rest of the hair of the moustache appears. Is it permissible for me to shave it so as to avoid embarrassment?
Praise be to Allah.
Firstly:
With regard to the person who is going to offer an udhiyah removing anything from his hair, nails or skin, this is an issue concerning which the scholars differed. The more correct view, as stated on this website, is that it is not permissible to remove anything from the hair, nails or skin for the one who wants to offer an udhiyah, because the Prophet (blessings and peace of Allah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him leave his hair and nails alone.” Narrated by Muslim (1977). According to another version also narrated by Muslim: “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.”
For more information, please see the answers to questions no. 83381and 36567.
Secondly:
If refraining from removing hair from the moustache will look odd or cause embarrassment – as you mentioned – because of there being a spot where no hair grows, then what appears to be the case – and Allah knows best – is that it is permissible for you in this case to remove hair from the moustache, so as to avoid embarrassment.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: If a person needs to remove anything from his hair, nails or skin, then there is no blame on him for removing it, such as if he has a wound and he needs to trim the hair from around it, or if he breaks an nail and it bothers him, so he trims whatever is bothering him, or if he has a piece of dead skin and it is bothering him, so he cuts it off. There is no blame on him in any of these cases.
And Allah knows best.

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Pilgrimage, & Dought & clear, - * It is permissible to circumambulate the Ka‘bah (tawaaf) at anytime, day or night

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Is it possible for a person to do ‘Umrah at any time of the day or night? Or must the actions of ‘Umrah be done at a specific time of day?
What I mean by my question is:
All the actions of ‘Umrah are obligatory, so is it possible for a person to do tawaaf (circumambulation of the Ka ‘bah) after ‘Isha’ prayer, if he reaches Makkah before ‘Isha’ time?
Praise be to Allah.
There is no specific time for circumambulation of the Ka‘bah (tawaaf); rather whenever a person who wants to perform Hajj or ‘Umrah, or the person who wants to perform tawaaf, reaches the Ka‘bah, he may perform tawaaf at any time he wants of the night or day, even if that is during the times when the prayer is disallowed, because the Prophet (blessings and peace of Allah be upon him) said: “O Banu ‘Abd Manaaf, do not prevent anyone from circumambulating this House or praying at any time he wants, night or day.”
Narrated by at-Tirmidhi, 868; classed as saheeh by Shaykh al-Albaani.
And Allah knows best.

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Pilgrimage, & Dought & clear, - * Specifying the name of the person on whose behalf the sacrifice is being offered

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Do I have to slaughter the hadiy (sacrificial animal) myself or is it permissible to appoint one of the companies or banks in Makkah that specialise in that (to do it on my behalf)?
Praise be to Allah.
The individual is not obliged to slaughter his hadiy himself; it is permissible to appoint a trustworthy person to do that on his behalf. However it is important to note something that has to do with appointing or delegating someone to do that on one’s behalf, which is that at the time of slaughter, it is essential to state the name of the one on whose behalf it is being done. So the one who is doing the actual slaughter should intend that it is on behalf of So and so; it is not permissible to slaughter a number of sheep, for example, on behalf of a number of people without stating the names with each slaughter.
Based on that, it is not permissible to appoint companies or banks that do not specify the names of the people on whose behalf the sacrifice is being offered, except in the case of necessity, when it is not possible for the individual to go to the slaughter place himself or to find a trustworthy person to slaughter the sacrifice on his behalf.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Some Hajj groups collect money from the pilgrims for the hadiy (sacrifice), and they slaughter the animals on their behalf, but they may fail to mention the name of the one on whose behalf the sacrifice is offered at the time of slaughtering each animal. Is this permissible?
He replied: This is not permissible. It is essential to state on whose behalf this sacrifice is being offered every time an animal is slaughtered. For example, if there are thirty men in the group, and he (the person who is offering the sacrifice on their behalf) buys thirty sheep for them, he should have a list of their names in front of him, and every time he brings a sheep forward (for slaughter), he should say: “This is on behalf of So and so,” because it is essential to state on whose behalf it is being offered. If he just sacrifices thirty sheep on behalf of thirty men, that is not valid.
End quote fromal-Liqa’ ash-Shahri, 73/32
He (may Allah have mercy on him) was also asked: We have heard that you warned people against giving money to these companies, but what is the solution with regard to what has happened in the past? We did Hajj more than once, and we gave money to these companies and they did not take our names. What is the ruling on what was done in the past? Is it acceptable? If it is not acceptable, what do we have to do?
Answer: We did not warn against giving the hadiy (sacrifice), because in fact the hadiy is necessary. The individual has two choices: either to give money to these companies or to sacrifice it himself and leave it on the ground, in which case neither he nor anyone else will benefit from it. If the person is able to slaughter his hadiy and eat from it, give some of it as a gift and give some of it in charity, then undoubtedly this is much better. This is possible for some people who have acquaintances in Makkah and are able to delegate them to do this on their behalf, telling them: Slaughter the hadiy on our behalf. In that case he can benefit from it, or he can go to Makkah, go to the slaughterhouse and buy an animal and slaughter it there, and he will find people crowding around him to take it from him. But what I think is a serious mistake is to send the cost of the sacrifice to another country so that it can be sacrificed there. This is the thing for which there is no basis. The Prophet (blessings and peace of Allah be upon him) used to send the sacrificial animal to Makkah to be sacrificed in Makkah. There is no report from him, either in a saheeh (sound) or da‘eef (weak) hadeeth, that suggests that he sent his sacrificial animal (udhiyah) to any other place; rather he used to slaughter it in his house, and they would eat from it, give some of it as gifts and give some as charity.
End quote fromal-Liqa’ ash-Shahri, 34/17
If the company writes down the name of the person on whose behalf the sacrifice is being offered, and hangs it around the sheep’s neck, as some companies do, and the slaughterer forms the intention that this sacrifice is on behalf of the person whose name is written on this paper, then that is acceptable and valid. It fulfils the need to specify on whose behalf the sacrifice is being offered, and it is not necessary to mention the person’s name after that.
And Allah knows best.

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Pilgrimage, & Dought & clear, - * If he came from Egypt to visit his father in ad-Dammaam, and was intending to perform ‘Umrah, from where should he enter ihram?

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In sha Allah I am going to go to ad-Dammaam for five days, to see my father who works there; this is my intention.
Question 1: is it permissible for me to change my intention there and enter ihram for ‘Umrah from there?
Question 2: if the answer is yes, do I have to stay in ad-Dammaam for three days before entering ihram for ‘Umrah, or can I enter ihram for ‘Umrah at any time?
Question 3: what is the miqaat from which I have to enter ihram for ‘Umrah and put on the ihram garments?
Praise be to Allah.
If you are travelling to visit your father, then you decide to do ‘Umrah, there is no stipulation requiring you to stay in ad-Dammaam for three days; rather you can go for ‘Umrah whenever you want, and enter ihram from the miqaat from which the people of ad-Dammaam enter ihram, which is Qarn al-Manaazil (as-Sayl al-Kabeer), near at-Taa’if.
The basic principle is that whoever comes wanting to do ‘Umrah must enter ihram from the miqaat, and the miqaat of the people of Egypt is al-Juhfah or Raabigh. But if a person is going to go to another city, such as al-Madinah, Riyadh or ad-Dammaam, it is permissible for him to delay ihram, then enter ihram from the miqaat of the people of the city that he goes to.
And Allah knows best.

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Hajj, - Hukm al-Hajj wa'l-'Umrah (rulings on Hajjand 'Umrah), Dought & clear, - * Repeating Hajj

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Is it good to repeat Hajj every year for the one who wants to do that
and for whom it is not difficult, or is it better to do it every three
years or every two years?.
Praise be to Allaah.
Allaah has enjoined Hajj upon every adult accountable Muslim who is
able to do it once in a lifetime. Anything more than that is voluntary
and is an act of worship by means of which he may draw closer to
Allaah. There is no report that specifies a particular number for
voluntary Hajj, rather the number of times it is repeated depends on
the person's financial situation, his health and the circumstances of
other around him such as his relatives and the poor, and other
interests of the ummah, how much of his time and money he devotes to
supporting the ummah, on his position within the ummah and whether it
is of more benefit for the ummah for him to stay or to travel for Hajj
etc.. So each person should look at his own circumstances and what is
better for him and the ummah, and give precedence to that.
And Allaah is the Source of strength.

Hajj, - Hukm al-Hajj wa'l-'Umrah (rulings on Hajjand 'Umrah), Dought & clear, - * Hajj is not obligatory for a person who does 'Umrah during the months of Hajj

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Before the begining of the month of Haj, I did my umrah before the
month of Haj, some one told me that Haj is wajeeb on me now , although
I have already did haj 2 years back, please clarify the same?.
Praise be to Allaah.
What this person told you is not correct, because Hajj is only
obligatory once in a lifetime, because of the hadeeth of Ibn 'Abbaas,
which says that al-Aqra' ibn Haabis asked the Prophet (peace and
blessings of Allaah be upon him): "O Messenger of Allaah, is Hajj (to
be done) every year or only once?" He said: "One once, and whoever
does more than that, it is a voluntary (act of worship)." Narrated by
Abu Dawood, 1721; classed as saheeh by al-Albaani.
Since you did Hajj before that, then you do not have to do Hajj again.
There are three months of Hajj: Shawwaal, Dhu'l-Qi'dah and
Dhu'l-Hijjah. Perhaps this person understood from the fact that they
are called the months of Hajj that whoever does 'Umrah during these
months is obliged to do Hajj. But this is incorrect, rather the reason
why they are called the months of Hajj is that Hajj must happen during
these months, not before or after them.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked about a
man who did Hajj tamattu', then after doing 'Umrah he went back to his
city and did not do Hajj - does he have to do anything (offer any
expiation or ransom)?
He replied: You do not have to do anything, because if a person is
doing Hajj tamattu' and enters ihraam for 'umrah, then decides not to
do Hajj before he enters ihraam for Hajj, then he does not have to
offer any expiation or ransom, unless he vowed to do Hajj this year.
If he made such a vow then he is obliged to fulfil his vow.
Fataawa Ibn 'Uthaymeen, 2/679.

Hajj, - Hukm al-Hajj wa'l-'Umrah (rulings on Hajjand 'Umrah), Dought & clear, - * Should he do more Hajj or is once enough?

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Is it good to do more than one hajj or is it better to do only one hajj?.
Praise be to Allaah.
With regard to what is obligatory, Hajj is only required once in a
lifetime. It was narrated that Abu Hurayrah said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) addressed us and
said: "O people, Allaah has enjoined Hajj on you, so perform Hajj." A
man said: "Is it every year, O Messenger of Allaah?" He remained
silent until (the man) said it three times. Then the Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "If I said
yes it would be obligatory and you would not be able to do it." Then
he said: "Be content what I leave with you, for those who came before
you were destroyed because they asked too many questions and argued
with their Prophets. If I tell you to do something then do as much of
it as you can, and if I tell you not to do something then abstain from
it." Narrated by Muslim, 1337.
It was narrated from Ibn 'Abbaas that al-Aqra' ibn Haabis asked the
Prophet (peace and blessings of Allaah be upon him): "O Messenger of
Allaah, is Hajj every year or just once?" He said: "It is only once,
and whoever does more than that, it is a voluntary (act of worship)."
Narrated by Abu Dawood, 1721; classed as saheeh by al-Albaani.
With regard to what is preferable, the more a Muslim does of Hajj, the
better, even if he can do Hajj every year. There are reports which
encourage doing Hajj a great deal, such as the following:
1 - It was narrated from Abu Hurayrah that the Messenger of Allaah
(peace and blessings of Allaah be upon him) was asked: which deed is
best? He said: "Believing in Allaah and His Messenger." He was asked:
Then what? He said: "Jihad for the sake of Allaah." He was asked: Then
what? He said: "An accepted Hajj." Narrated by al-Bukhaari, 26;
Muslim, 83.
2 - It was narrated that 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 does Hajj for the sake of Allaah, and does
not utter any obscenity or commit any immoral action, will go back
(sinless) as on the day his mother bore him." (al-Bukhaari, 1449;
Muslim, 1350).
3 - It was narrated that 'Abd-Allaah ibn Mas'ood said: The Messenger
of Allaah (peace and blessings of Allaah be upon him) said: "Make the
Hajj and 'Umrah follow each other closely, for they remove poverty and
sins as the bellows removes the dross of iron, gold and silver, and an
accepted Hajj brings no less a reward than Paradise."
Narrated by al-Tirmidhi, 810; al-Nasaa'i, 2631. Classed as saheeh by
Shaykh al-Albaani inal-Silsilah al-Saheehah, 1200.
And Allaah knows best.

Menstruation and Post-Natal bleeding, - Dought& clear, - * There is nothing wrong with a menstruating woman entering al-Madeenah al-Munawwarah

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Is it permissible for a woman to enter the sanctuary of Madeenah when she is menstruating? What should she do if she is menstruating and she enters the city of the Messenger of Allaah (peace and blessings of Allaah be upon him)?.
Praise be to Allaah.
Menstruating women are not forbidden to enter Makkah or Madeenah. There is nothing in the texts to suggest that they are not allowed to enter these cities. Rather the texts indicate the opposite. The women who come for Hajj and ‘Umrah can be menstruating and the only thing that they are not allowed to do is to circumambulate the Ka’bah. ‘Aa’ishah (may Allaah be pleased with her) was with the Prophet (peace and blessings of Allaah be upon him) during the Farewell Pilgrimage and she got her menses before she entered Makkah, but he (peace and blessings of Allaah be upon him) did not tell her not to enter the city until she became pure (her period ended)! Rather he told her to do all the rituals of Hajj except for Tawaaf around the Ka’bah, which she was to delay until she became pure. He (peace and blessings of Allaah be upon him) said: “Do everything that the pilgrims do, but do not circumambulate the House until you become pure.” Narrated by al-Bukhaari, 305; Muslim, 1211.
Don’t the women who live in Madeenah also menstruate? Do they go out of the city at that time? The point is that there is nothing wrong with a menstruating women entering Makkah or Madeenah and staying there. It is very clear and there is no need to look for evidence.
With regard to a menstruating woman entering the mosque (whether it is al-Masjid al-Haraam in Makkah, or the Mosque of the Prophet (peace and blessings of Allaah be upon him) in Madeenah, or any other mosque, we have explained in the answer to question no. 33649that it is not permissible for a menstruating woman to enter the mosque.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * She was forced to touch the Mus-haf when she was menstruating

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I touched the Mus-haf and read from it when I was menstruating, over a woman who was possessed; she became hysteric and no one could read over her to calm her down. There was no one who could recite well except me, so I was forced to read. What is the ruling on what I did? Is there any sin on me?.
Praise be to Allaah.
It is not permissible for anyone who does not have wudoo’ (whether they are menstruating or otherwise) to touch the Mus-haf according to the majority of scholars, because the Prophet (peace and blessings of Allaah be upon him) said: “No one should touch the Mus-haf except one who is in a state of purity.” Narrated by Maalik inal-Muwatta’, 468; classed as saheeh by al-Albaani inIrwa’ al-Ghaleel, 122.
A menstruating woman may recite Qur’aan without touching the Mus-haf, according to the most correct view, such as if she recites what she has memorized, or if she holds the Mus-haf with a cloth and the like. She may also read from a Qur’aan that includes commentary, as is explained in the answer to question no. 2564, 60213.
You should have avoided touching the Mus-haf directly, and held it with something that would have formed a barrier, such as a clean cloth, or worn gloves, or turned the pages with a stick or pen and the like.
However, something forbidden took place. All you have to do is ask forgiveness of Allaah and repent to Him. We ask Allaah to forgive you, and we ask Him to accept your good deed and reward you for helping your sister.
And Allaah knows best.

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Menstruation and Post-Natal bleeding, - Dought& clear, - * Some drops come out of her and she is pregnant. Should she stop praying?

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Some coffee-coloured drops came out of my wife and she does not get her period sometimes. Should she fast and pray etc. knowing that she is one and half months pregnant?.
Praise be to Allaah.
Many of the scholars are of the view that a pregnant woman cannot menstruate. This is the view of two imams: Abu Haneefah and Ahmad (may Allaah have mercy on them).
See:al-Mughni, 1/443.
This view was also favoured by the scholars of the Standing Committee for Issuing Fatwas.
Others are of the view that a pregnant woman may menstruate. This is the view of Imam Maalik and Imam al-Shaafa’i (may Allaah have mercy on them).
See:al-Majmoo’(2/411-414)
This view was favoured by Shaykh Muhammad ibn Ibraaheem and Ibn ‘Uthaymeen (may Allaah have mercy on them).
This is so long as the blood meets the description of menstrual blood and comes at the normal time of menses.
This has been explained in the answer to question no. 23400.
Whatever the case, these drops that have come out from your wife are not menses, because they do not meet the description of menstrual blood and are not occurring at the time of menses.
So your wife is pure (taahir) and she may pray, fast and do all that women who are taahir do.

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Prayers on various occasions, - Dought & clear, - * What is the evidencefor offering the prayer for rain (salaat al-istisqa’)?

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What is the evidence for offering the prayer for rain (salaat al-istisqa’)?
Praise be to Allah.
Offering prayers for rain (salaat al-istisqa’) is Sunnah, as confirmed by saheeh hadeeths and the practice of the early generations of Islam. Ibn Qudaamah said: Prayer for rain is a confirmed Sunnah, proven by the practice of the Messenger of Allah (blessings and peace of Allah be upon him) and of his successors (the caliphs – may Allah be pleased with them).
End quote fromal-Mughni, 2/148
Abu Dawood (1165), at-Tirmidhi (558), an-Nasaa’i (1506) and Ibn Maajah (1266) narrated that Ishaaq ibn Abdillah ibn Kinaanah said: al-Waleed ibn ‘Uqbah, who was the governor of Madinah, sent me to ask Ibn ‘Abbaas about the prayer of the Messenger of Allah (blessings and peace of Allah be upon him) for rain (istisqa’). He said: The Messenger of Allah (blessings and peace of Allah be upon him) went out wearing modest clothes, walking humbly and beseeching Allah, until he reached the prayer place, where he ascended the minbar, but he did not give a khutbah like this khutbah of yours; rather he continued to offer supplication (du‘aa’), beseech Allah and recite takbeer, then he prayed two rak‘ahs as he used to pray at Eid.
Classed as hasan by al-Albaani inSaheehAbi Dawood, etc...
And Allah knows best.

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Prayers on various occasions, - Dought & clear, - * Should he fast on the fifteenth of Sha’baan even if the hadeeth is da'eef?

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Is it permissible, even after finding out that a hadeeth is da’eef (weak), to follow it, by way of doing righteous deeds? The hadeeth says: “When it is halfway through Sha’baan, spend that night in prayer and fast on that day.” The fast is observed as a voluntary act of devotion to Allaah, as is spending that night in prayer (qiyaam al-layl).
Praise be to Allaah.
Firstly:
What is narrated concerning the virtue of praying, fasting and worshipping on the fifteenth of Sha’baan (al-nusf min Sha’baan) does not come under the heading of da’eef (weak), rather it comes under the heading of mawdoo’ (fabricated) and baatil (false). So it is not permissible to follow it or to act upon it, whether that is in doing righteous deeds or otherwise.
A number of scholars ruled that the reports concerning that were false, such as Ibn al-Jawzi in his bookal-Mawdoo’aat, 2/440-445; Ibn Qayyim al-Jawziyyah inal-Manaar al-Muneef, no. 174- 177; Abu Shaamah al-Shaafa’i inal-Baa’ith ‘ala Inkaar al-Bida’ wa’l-Hawaadith, 124-137; al-‘Iraaqi inTakhreej Ihyaa’ ‘Uloom il-Deen, no. 582. Shaykh al-Islam [Ibn Taymiyah] narrated that there was consensus on the fact that they are false, inMajmoo’ al-Fataawa, 28/138.
Shaykh Ibn Baaz (may Allaah have mercy on him) said inHukm al-Ihtifaal bi Laylat al-Nusf min Sha’baan(Ruling on celebrating the fifteenth of Sha’baan):
Celebrating the night of the fifteenth of Sha’baan (Laylat al-Nusf min Sha’baan) by praying etc, or singling out this day for fasting, is a reprehensible bid’ah (innovation) according to the majority of scholars, and there is no basis for this in sharee’ah.
And he (may Allaah have mercy on him) said:
There is no saheeh hadeeth concerning the night of the fifteenth of Sha’baan (Laylat al-Nusf min Sha’baan). All the ahaadeeth that have been narrated concerning that are mawdoo’ (fabricated) and da’eef (weak), and have no basis. There is nothing special about this night, and no recitation of Qur’aan or prayer, whether alone or in congregation, is specified for this night. What some of the scholars have said about it being special is a weak opinion. It is not permissible to single it out for any special actions. This is the correct view. And Allaah is the Source of strength.
Fataawa Islamiyyah, 4/511.
See also question no. 8907.
Secondly:
Even if we assume that the hadeeth is da’eef (weak) and not mawdoo’ (fabricated), the correct scholarly view is that weak ahaadeeth should not be followed at all, even if they speak of righteous deeds or of targheeb and tarheeb (promises and warnings). The saheeh reports are sufficient and the Muslim has no need to follow the da’eef reports. Nothing is known in Islam to suggest that this night or day is special, either from the Prophet (peace and blessings of Allaah be upon him) or from his companions.
The scholar Ahmad Shaakir said: There is no difference between rulings or righteous deeds; we do not take any of them from da’eef reports, rather no one hast he right to use any report as evidence unless it is proven to be soundly narrated from the Messenger of Allaah (peace and blessings of Allaah be upon him) in a saheeh or hasan hadeeth.
Al-Baa’ith al-Hatheeth, 1/278.
For more information, see:al-Qawl al-Muneef fi Hukm al-‘Aml bi’l-Hadeeth al-Da’eef.
And Allaah knows best.

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Prayers on various occasions, - Dought & clear, - * Does Allaah come down to the first heaven onthe night of the fifteenth ofSha’baan?

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Does Allaah come down to the first heaven on the night of the fifteenth of Sha’baan and forgive all the people except two types, namely kaafirs and those engaged in disputes?.
Praise be to Allaah.
This is mentioned in some ahaadeeth, but there is some scholarly difference of opinion as to the soundness of those ahaadeeth. There is no saheeh hadeeth concerning the virtue of the night of the fifteenth of Sha’baan.
It was narrated from Abu Moosa al-Ash’ari that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah looks down on the night of the fifteenth of Sha’baan and forgives all his creation except a mushrik or one who harbours hatred against the Muslims.” Narrated by Ibn Maajah, 1390.
The “one who harbours hatred against the Muslims” means one who has enmity towards a Muslim brother.
Inal-Zawaa’idit says: Its isnaad is da’eef, because ‘Abd-Allaah ibn Lahee’ah is da’eef (weak) and al-Waleed ibn Muslim is mudallis.
There is also some idtiraab (weakness) in the hadeeth, as stated by al-Daaraqutni inal-‘Ilal, 6/50, 51. He said: This hadeeth is not proven.
It was narrated from Mu’aadh ibn Jabal, ‘Aa’ishah, Abu Hurayrah, Abu Tha’labah al-Khushani and others, but the isnaads are not free of some weakness, and some of them are very weak.
Ibn Rajab al-Hanbali said:
Concerning the virtue of the night of the fifteenth of Sha’baan there are numerous ahaadeeth, concerning which the scholars differed, but most of them classed them as da’eef, and Ibn Hibbaan classed some of them as saheeh.
Lataa’if al-Ma’aazif, 261.
Allaah’s descending to the first heaven does not only happen on the night of the fifteenth of Sha’baan, rather it is proven inal-Saheehaynand elsewhere that Allaah descends to the first heaven every night, in the last third of the night. The night of the fifteenth of Sha’baan is included in this general meaning.
Hence, when ‘Abd-Allaah ibn al-Mubaarak was asked about the descent of Allaah on the night of the fifteenth of Sha’baan, he said to the one who asked him: “O weak one! The night of the fifteenth?! He descends every night!”
Narrated by Abu ‘Uthmaan al-Saabooni inI’tiqaad Ahl al-Sunnah, no. 92.
Al-‘Aqeeli (may Allaah have mercy on him) said:
With regard to Allaah’s descending on the night of the fifteenth of Sha’baan there are ahaadeeth which are weak, but the reports that He descends every night are proven and saheeh, so the night of the fifteenth of Sha’baan is included in that, in sha Allaah.
Al-Du’afa’, 3/29.
See also the answer to question no. 8907.
On this site you can also find an article by Shaykh Ibn Baz (may Allaah have mercy on him) concerning the ruling on celebrating the night of the fifteenth of Sha’baan.

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Making Up Missed Prayers, - Dought & clear, - * Makingup missed prayers after ‘Asr

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What is the ruling of Islam in respect of praying 'kada'(due) salah immediately after the 'Asr'salah?.
Praise be to Allaah.
Whoever misses an obligatory prayer because of sleep or forgetfulness has to make it up when he remembers it, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer or sleeps and misses it, let him pray it when he remembers it, for there is no other expiation for it than that.”
Al-Bukhaari, 572; Muslim, 1564.
And it was proven that the Prophet (peace and blessings of Allaah be upon him) made up the Sunnah of Zuhr after praying ‘Asr. Narrated by al-Bukhaari, 4370; Muslim, 834.
Al-Nawawi said: This clearly refers to making up a missed Sunnah prayer, so it is more appropriate that missed obligatory prayers should be made up.
If a Muslim sleeps and misses a prayer, or he forgets it, and he does not remember until after ‘Asr, then he must pray it at that time.

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Making Up Missed Prayers, - Dought & clear, - * How should missed prayers be made up?

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I would like to know how many rakats do u have to prey if the time of the prayer has gone past ( koza ). Some say u just prey the farz salat which i am doing at the moment when i don't have time to prey at the right time and the salat time has gone past.
Praise be to Allaah.
Firstly:
It is not permissible for a Muslim to delay the prayer until its time is over with no excuse. Allaah says (interpretation of the meaning):
“Verily, As‑Salaah (the prayer) is enjoined on the believers at fixed hours”
[al-Nisa’ 4:103]
i.e., at specific times.
Reasons why prayers may be delayed until their time is over include sleeping and forgetting. It was narrated that Anas ibn Maalik said: The Prophet of Allaah (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer or sleeps and misses it, its expiation is to make it up as soon as he remembers it.” Narrated by Muslim, 684.
With regard to work, study, etc, these are not excuses that allow delaying a prayer until its time is over. Allaah praises some people by saying (interpretation of the meaning):
“Men whom neither trade nor sale (business) diverts from the remembrance of Allaah (with heart and tongue) nor from performing As‑Salaah (Iqaamat‑as‑Salaah) nor from giving the Zakaah. They fear a Day when hearts and eyes will be overturned (out of the horror of the torment of the Day of Resurrection)”
[al-Noor 24:37]
Secondly:
Whoever neglects to pray until the time for that prayer is over, with no excuse, has committed a sin which is one of the major sins. He has to repent to Allaah and resolve to offer that prayer regularly on time. Making it up after its time is over will not avail him anything when he has missed it with no excuse. He should also do a lot of naafil (supererogatory) prayers, in the hope that they will make up the shortfall in his obligatory prayers.
With regard to the one who delays a prayer until its time is over because of a (legitimate) excuse, such as sleeping or forgetting, he has to perform the prayer as soon as that excuse is no longer in effect, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets a prayer let him offer it as soon as he remembers it , and there is no other expiation but that.” Narrated by Muslim.
He should pray the number of rak’ahs he would have prayed if he had offered it on time, no more and no less, and without changing the way it is done.
In the hadeeth of Abu Qataadah inSaheeh Muslim(681) there is the story of how the Prophet (peace and blessings of Allaah be upon him) and his companions slept and missed Fajr prayer when on a journey, and (they did not wake up) until the sun had risen. Abu Qataadah said: “Then Bilaal gave the call to prayer, and the Messenger of Allaah (peace and blessings of Allaah be upon him) prayed two rak’ahs, then he prayed Fajr, and he did the same as he did every day.”
Al-Nawawi said: “The same as he used to do every day” indicates that the way in which missed prayers are to be made up is the same way as they would normally be done.
The basic principle according to the scholars is that making up is identical to the original action.
And Allaah knows best.

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