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Wednesday, March 29, 2017

Psychological and Social Problems, Dought & clear, - * What should a person do if he feels that his death is approaching?











Are there any signs before a person dies, whether he is a believer or a disbeliever? Are there any specific times for those signs?
If it becomes apparent to him that his death is approaching, what should he do? When should we pay attention to these signs if there is such a thing?
Is there any way to reduce the agonies of death?
What are the best righteous deeds that one may be advised to adhere to?
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Praise be to Allah.
Firstly:
No one knows exactly when he will die, or in what land he will die. Allah, may He be exalted, says (interpretation of the meaning):
“Verily, Allah! With Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allah is All-Knower, All-Aware (of things)”
[Luqmaan 31:34].
See also the answers to questions no. 100451and 180876
Secondly:
There are no specific signs by which a person may know that his death and the end of his life are approaching. This is by the mercy of Allah towards His slaves, for if a person knew when he was going to die, and he knew that repentance expiates the sins that come before it, perhaps he might indulge in sins and commit evil deeds, and promise himself that one hour before his death he will repent and give up his sin. But such a person does not deserve to be a slave of Allah; rather he is a slave to his whims and desires.
This is in contrast to reality, for no person knows when he will die, so the wise person strives to make up what he has missed out on and hastens to do so by repenting and doing righteous deeds, for he does not know when his life will end, and he remains in this state until Allah takes his soul. Such a person deserves to be a righteous slave who loves to obey Allah and hates to disobey Him.
But there are some signs which may indicate that the end of a person’s life is approaching, such as if he suffers a severe sickness from which people hardly ever recover. The same applies if he reaches extreme old age, or is in a serious accident, and other matters that may happen by the divine decree.
Thirdly:
In the answer to question no. 184737we mentioned the signs which are indicative of a person being righteous at the time of his death, and the signs which are indicative of a bad end.
Fourthly:
If a person feels that his death is approaching because of severe illness and the like, then what he must do is hasten to set things straight by repenting to Allah, making up for any wrongs done to people and asking them for forgiveness, hastening to do righteous deeds, being serious and focused in turning to Allah and obeying Him, and seeking pardon and forgiveness from Him by His grace, in addition to thinking positively of Allah, may He be glorified, and trusting in His abundant grace and mercy, and believing that He will never let down a slave who thinks positively of Him.
Muslim (2877) narrated that Jaabir said: I heard the Prophet (blessings and peace of Allah be upon him) say, three days before he died: “No one of you should die except thinking positively of Allah.”
He should also do a great deal of those deeds that expiate and erase sins, such as praying for forgiveness, maintaining wudoo’, praying, Hajj and ‘Umrah, and so on.
Fifthly:
The agonies of death are the last hardship that a person encounters before meeting Allah, and they are the last thing by means of which Allah expiates the sins of His slave. We ask Allah to make these agonies easy for us and help us to bear them.
Al-Bukhaari (4449) narrated from ‘Aa’ishah that during the sickness of which he died, the Messenger of Allah (blessings and peace of Allah be upon him) began to put his hand in water and wipe his face with it, saying: “Laa ilaaha ill-Allah(there is no god but Allah), verily death has agonies.” Then he held up his hand and started saying: “With the higher companions…” until he passed away and his hand fell.
At-Tirmidhi (978) narrated from ‘Aa’ishah that she said: I saw the Messenger of Allah (blessings and peace of Allah be upon him) as he was dying. There was a vessel of water next to him, and he would put his hand in the vessel then wipe his face with the water, then he said: “O Allah, help me to bear the agonies of death.”
Classed as hasan by al-Haafiz inal-Fath(11/362); classed as da‘eef by al-Albaani inDa‘eef at-Tirmidhi
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
Do the agonies of death reduced the burden of sin? Does sickness that precedes death do likewise?
He replied:
Everything that befalls a person of sickness, hardship, worry, or distress, even a thorn that pricks him, is expiation for his sins. Then if he is patient and seeks reward, in addition to expiation of sin he will have the reward for that patience with which he faced the calamity that befell him. There is no differentiation in that regard between what happens at the time of death and what happens before that.
End quote fromFataawa Noor ‘ala ad-Darb(24/2)
Alongside the hardship and agonies of death, what the believer receives of glad tidings and being made steadfast at the time of his death are among the things that will make what he is faced with easier to bear and will make him long for what comes after it of meeting Allah.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
The dying person can only be one of two things: either it is a relief for him or others are relieved of him. In either case things may be very hard for him at the time of death or they may be alleviated for him. In the former case, he is the one who is faced with the agonies of death, and that has nothing to do with whether he was pious or an evildoer; rather if he was one of the pious it will increase him in reward, otherwise it will expiate for him accordingly, then he will be relieved of the annoyances of this world, of which this is the last. ‘Umar ibn ‘Abd al-‘Azeez said: I would not like the agonies of death to be reduced for me, for that is the last thing by means of which sin may be expiated for the believer. Yet at the same time, what the believer receives of glad tidings and the angels being happy to meet him, and their accompanying him, and his joy at meeting his Lord, make it easier for him to bear whatever he may face of the pain of death, until it becomes as if he does not feel anything of that.
End quote fromFath al-Baari(11/365)
See also the answer to question no. 135314
We do not know of any way of reducing the agonies of death, except that the individual should turn to his Lord concerning that, and call upon Him at times of hardship and of ease. Perhaps we will do what the Prophet (blessings and peace of Allah be upon him) did, when he put his hands in the water then wiped his face with them and asked Allah to help him to face the agonies of death, as mentioned above.
However some of the early generations used to regard this hardship as a mercy, as quoted above from ‘Umar ibn ‘Abd al-‘Azeez. ‘Abdullah ibn Ahmad narrated inZawaa’id az-Zuhd(p. 388) that Ibraaheem an-Nakha‘i said: They used to regard it as mustahabb for the sick person to go through some hardship at the time of death. And it was narrated from Mansoor that Ibraaheem used to like the severe agony of death.
We do not know of anyone who is saved from this hardship apart from the martyr. Imam Ahmad (7953), at-Tirmidhi (1668 – and he classed it as saheeh), an-Nasaa’i (3161) and Ibn Maajah (2802) narrated from Abu Hurayrah that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The martyr does not feel anything more when he is killed than one of you feels if he is pinched.”
Classed as saheeh by al-Albaani inSaheeh at-Tirmidhiand elsewhere.
Al-Mannaawi (may Allah have mercy on him) said:
What this means is that Allah, may He be exalted, makes death easy for him and suffices him against its agonies and distress; in fact the martyr may enjoy giving himself for the sake of Allah willingly, as Khubayb al-Ansaari said (in verse):
I do not care if I am killed as a Muslim; it does not matter how I may be killed.
End quote fromFayd al-Qadeer(4/182)
Sixthly:
Righteous deeds are all deeds enjoined, encouraged and recommended by the Lawgiver, and some of them are superior to others. Among the best of righteous deeds by means of which a person may draw close to his Lord and which the Muslim is advised to do constantly are: to remember Allah a great deal, read Qur’an, honour one’s parents, uphold ties of kinship, perform Hajj and ‘Umrah, offer voluntary prayers at night, give charity in secret, have a good attitude, spread the greeting of salaam, feed people, speak truthfully, enjoin what is good and forbid what is evil, love good for people, refrain from harming them, co-operate in righteousness and piety, reconcile between people and other righteous deeds.
For more information, please see the answer to question no. 26242
We advise the questioner to take thinking of death and its hardships as a means of encouraging her to fear Allah and do righteous deeds, for if a person fears Allah and does good, Allah will make all difficulties easy for him, and relieve him of every distress and hardship.
And Allah knows best.























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Monday, March 27, 2017

Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * What should the one who wants to perform Hajj or ‘Umrah do at the miqaat?












What should the one who wants to perform Hajj or ‘Umrah do at the miqaat?
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Praise be to Allah.
When he reaches the miqaat it is mustahabb for him to do ghusl and put on perfume, because it is reported that the Prophet (blessings and peace of Allah be upon him) changed out of tailored clothes when he entered ihram, and he did ghusl. And it is proven inas-Saheehaynthat ‘Aa’ishah (may Allah be pleased with her) said: I used to put perfume on the Messenger of Allah (blessings and peace of Allah be upon him) for his ihram before he entered ihram, and when he exited ihram before he circumambulated the Ka‘bah (tawaaf al-ifaadah). And the Prophet (blessings and peace of Allah be upon him) instructed ‘Aa’ishah, when she got her menses after entering ihram for ‘umrah, to do ghusl and enter ihram for Hajj. He instructed Asma’ bint ‘Umays, when she gave birth in Dhu’l-Hulayfah, to do ghusl, wrap herself in a cloth, and enter ihram. This indicates that if a woman reaches the miqaat when she is menstruating or bleeding following childbirth, she should do ghusl and enter ihram with the people, and she should do everything that the pilgrims do apart from circumambulating the Ka‘bah, as the Prophet (blessings and peace of Allah be upon him) instructed ‘Aa’ishah and Asma’ to do.
It is mustahabb for the one who wants to enter ihram to trim his moustache, clip his nails, and deal with his pubes and armpit hair. So he should remove whatever needs to be removed, so that he will not need to remove that after entering ihram, when doing so will be prohibited for him. The Prophet (blessings and peace of Allah be upon him) instructed the Muslims to take care of these things at all times, as it is proven inas-Saheehaynthat Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Five things are part of the fitrah: circumcision, removing the pubic hair, trimming the moustache, trimming the nails, and plucking the armpit hairs.” InSaheeh Muslimit is narrated that Anas (may Allah be pleased with him) said: A time limit was set for others with regard to trimming the moustache, cutting the nails, plucking the armpit hair and shaving the pubes: we were not to leave that for more than forty days.
It was also narrated by an-Nasaa’i as follows: “The Messenger of Allah (blessings and peace of Allah be upon him) set a time limit for us.” And the version narrated by an-Nasaa’i was also narrated by Ahmad, Abu Dawood and at-Tirmidhi. With regard to the head, it is not prescribed to remove any hair from the head when entering ihram, either for men or for women.
With regard to the beard, it is haraam to shave it or remove anything from it at all times. Rather it is obligatory to leave it alone and let it grow, because it is proven in as-Saheehayn that Ibn ‘Umar (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Be different from the mushrikeen: let your beards grow and trim your moustaches.” Muslim narrated in hisSaheehthat Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Trim your moustaches and let your beards grow; be different from the Magians.”
There is a serious issue nowadays whereby many people go against this Sunnah and oppose the beard; they are content to resemble the disbelievers and women, especially those who claim to be knowledgeable or seekers of knowledge. Verily to Allah we belong and verily unto Him is our return. We ask Allah to guide us and all the Muslims to act in accordance with the Sunnah and to adhere to it and promote it, even if the majority turn away from it. Sufficient for us is Allah and He is the best disposer of affairs; there is no power and no strength except with Allah, the Most High, the Almighty.
Then the male pilgrim puts on the izaar (lower garment or waist wrapper) and rida’ (upper garment). It is mustahabb for them to be made of two pieces of clean white cloth. It is also mustahabb to enter ihram wearing sandals, because the Prophet (blessings and peace of Allah be upon him) said: “Let one of you enter ihram in an izaar, rida’ and sandals.” Narrated by Imam Ahmad (may Allah have mercy on him).
As for the female pilgrim, it is permissible for her to enter ihram in whatever clothes she wants, black or green or otherwise, but she should beware of resembling men in their garments,. However she does not have the right to wear the niqab (face veil) or gloves when in ihram; rather she should cover her face and hands with something other than the niqab and gloves, because the Prophet (blessings and peace of Allah be upon him) forbade the woman in ihram to wear the niqab and gloves. As for what the common folk do, of singling out green or black for women to wear in ihram, and not other colours, there is no basis for that.
Then after finishing ghusl and cleaning oneself, and putting on the ihram garments, the pilgrim should form the intention in his heart to begin the rituals that he wants to perform, either Hajj or ‘umrah, because the Prophet (blessings and peace of Allah be upon him) said: “Actions are but by intentions, and each person will have but that which he intended.”
It is prescribed for him to utter what he has intended. If his intention is to do ‘Umrah, he should say: “Labbayka ‘umratan(Here I am for ‘Umrah)” or “Allahumma labbayka ‘umratan(O Allah, here I am for ‘umrah).” If his intention is to do Hajj, he should say: “Labbayka Hajjan(Here I am for Hajj)” or “Allahumma labbayka Hajjan(O Allah, here I am for Hajj),” be cause the Prophet (blessings and peace of Allah be upon him) did that. If his intention is to do both of them together, he should say words to that effect: “Allahumma labbayka ‘umratan wa Hajjan(O Allah, here I am for ‘umrah and Hajj).” It is preferable for him to utter that after he gets up on his mount or into his vehicle and so on, because the Prophet (blessings and peace of Allah be upon him) only said the Talbiyah when he got on his mount and it set out with him from the miqaat to begin the journey. This is the most correct scholarly opinion.
It is not prescribed for him to utter his intention except in the case of ihram, because that was narrated from the Prophet (blessings and peace of Allah be upon him). But in the case of prayer, tawaaf and so on, he should not utter any of the intention out loud. So he should not say “I intend to pray such and such” or “I intend to circumambulate the Ka‘bah”; rather uttering these intentions comes under the heading of innovations that have been introduced into Islam, and uttering them loudly is even worse and more sinful. If uttering the intention was prescribed, the Messenger (blessings and peace of Allah be upon him) would have stated that and would have made it clear to his ummah by his deeds or words, and the righteous early generations would have hastened to do that.
No report to that effect has been narrated from the Prophet (blessings and peace of Allah be upon him) or from his Companions (may Allah be pleased with them), hence it is known that it is an innovation, and the Prophet (blessings and peace of Allah be upon him) said: “The worst of matters are those which are newly invented, and every innovation is a going astray.” Narrated by Muslim in hisSaheeh. And the Prophet (blessings and peace of Allah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Saheeh – agreed upon. According to a version narrated by Muslim: “Whoever does an action that is not in accordance with this matter of ours will have it rejected.” End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him).
Majmoo‘ Fataawa Ibn Baaz (16/37-42)






















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Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Dought & clear, - * She did tawaaf in a state of minor impurity; does she have to do anything?













If a person does tawaaf al-ifaadah or tawaaf al-qudoom during Hajj without wudoo’, and now wants to go back to do tawaaf again, how should he go about it?
Should he enter ihram from the miqaat with the intention of doing tawaaf al-ifaadah, or should he enter ihram and do ‘umrah, then exit ihram, then do tawaaf al-ifaadah without a new ihram? Or what should he do?
Does he have to offer a sacrifice? Especially since he did prohibited actions such as wearing perfume and cutting his hair. If he does have to offer a sacrifice, is it permissible for him to delay it until he has sufficient funds, or must he do it after tawaaf al-ifaadah and before leaving Makkah?
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Praise be to Allah.
See Hajj mabroor
In the answer to question no. 34695we mentioned the difference of scholarly opinion concerning the condition of being free of minor impurity in tawaaf. Some of the scholars – who are the majority – are of the view that being in a state of purity and free of minor impurity is a condition of tawaaf being valid. The other opinion is that being free of minor impurity is not a condition of tawaaf being valid, and that tawaaf of one who is in a state of minor impurity is valid.
As there is a difference of opinion concerning this matter, the one who is in Makkah should not do tawaaf without wudoo’, so as to avoid an area concerning which the scholars (may Allah have mercy on them) differed, and so as to be on the safe side.
As for the one who completed his Hajj and went back to his homeland, we hope that there will be no blame on him for that, and that his Hajj will be valid, in sha Allah, based on the view that being in a state of purity is not essential for tawaaf, as this is a strong view which has its share of evidence.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
This is what gives peace of mind: that it is not essential in tawaaf to be free of minor impurity, but it is undoubtedly better and more perfect and more in line with the teaching of the Prophet (blessings and peace of Allah be upon him), and no one should go against the view of the majority of scholars concerning this matter. But sometimes a person may be compelled to follow the view of Shaykh al-Islam [IbnTaymiyah], such as if he breaks his wudoo’ during tawaaf when it is extremely crowded. In that case the view that he must go and do wudoo’ and come back through these crowds, especially if he only has a few circuits left, causes a great deal of hardship, and in cases where there is a great deal of hardship and there is no clear text concerning the matter, we should not compel people to abide by it; rather we should follow the view that is more lenient, because obliging people to follow that which causes hardship, without clear evidence, is contrary to the words of Allah, may He be exalted (interpretation of the meaning):“Allah intends for you ease, and He does not want to make things difficult for you” [al-Baqarah 2:185].
End quote fromash-Sharh al-Mumti‘(7/263)
And Allah knows best.





















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