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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Making Up Missed Prayers, - Dought & clear, - * Is workone of the excuses for which it is permissible to delay prayer beyond its time?

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I work at a time when it is not possible for me to offer Fajr and Zuhr prayers. It is permissible for me to offer them at a time after work is over?.
Praise be to Allaah.
It is not permissible for a Muslim to delay his prayers beyond the time when they are due without a legitimate excuse. Legitimate excuses which allow a Muslim to delay his prayers until the time for them is over include sleeping and forgetting. Doing worldly work is not an excuse for not praying or for delaying a prayer until its time is over. Rather one of the characteristics of the sincere believers is that they do not let business or trade distract them from remembering Allaah and establishing regular prayer.
Allaah says (interpretation of the meaning):
“In houses (mosques) which Allaah has ordered to be raised (to be cleaned, and to be honoured), in them His Name is remembered [i.e. Adhaan, Iqaamah, Salaah (prayers), invocations, recitation of the Qur’aan]. Therein glorify Him (Allaah) in the mornings and in the afternoons or the evenings,
37. 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).
38. That Allaah may reward them according to the best of their deeds, and add even more for them out of His Grace. And Allaah provides without measure to whom He wills”
[al-Noor 24:36-38]
Even though these men engaged in trade, buying and selling, that was no excuse and it did not distract them from giving precedence to “the remembrance of Allaah (with heart and tongue) nor from performing As-Salaah (Iqaamat-as-Salaah) nor from giving the Zakaah.” Rather they made obedience to Allaah and worship of Him their ultimate goal and purpose, and whatever came between them and that goal, they rejected it.
Because giving up worldly interests is hard for most people, and earning and various kinds of trade are dear to them, and it is hard for them to give that up in most cases, and to give precedence to the rights of Allaah, Allaah mentions that which will motivate and encourage them, as He says: “They fear a Day when hearts and eyes will be overturned (out of the horror of the torment of the Day of Resurrection)” – because of the intensity of its horrors and suffering. Hence they will fear that Day, so it become easier for them to strive for the Hereafter and give up that which distracts them from it.
Tafseer al-Sa’di.
Concerning the obligation of offering prayers and the ruling on its timing, Allaah says (interpretation of the meaning):
“Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours”
[al-Nisa’ 4:103].
Shaykh ‘Abd al-Rahmaan al-Sa’di said:
This means it is enjoined at its time, which indicates that it is obligatory and that it has a time (to be offered) and is not valid at any other time. These are the times that are well known among the Muslims, young and old, scholars and ignorant. They learned that from their Prophet Muhammad (peace and blessings of Allaah be upon him) who said: “Pray as you have seen me praying.” The phrase “on the believers” indicates that prayer is the measure of faith, and a the quality of person’s prayers corresponds with his level of faith.
Tafseer al-Sa’di.
And Allaah says, warning those who delay their prayers until the time for them is over with no legitimate excuse (interpretation of the meaning):
“Then, there has succeeded them a posterity who have given up As-Salaat (the prayers) [i.e. made their Salaat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell.
60. Except those who repent and believe (in the Oneness of Allaah and His Messenger Muhammad), and work righteousness. Such will enter Paradise and they will not be wronged in aught”
[Maryam 19:59-60]
And Allaah says (interpretation of the meaning):
“So woe unto those performers of Salaah (prayers) (hypocrites),
5. Those who delay their Salaah (prayer from their stated fixed times)”
[al-Maa’oon 107:4-5]
Ibn Katheer said:
It was narrated from Ibn Mas’ood that it was said to him that Allaah mentions prayer a great deal in the Qur’aan: “Those who delay their Salaah (prayer from their stated fixed times)” [al-Maa’oon 107:5] and “Those who remain constant in their Salaah (prayers)” [al-Ma’aarij 70:23] and “and they are constant in guarding their Salaah (prayers)” [al-An’aam 6:92]. Ibn Mas’ood said: (This means) offering prayers at the stated times. They said: We thought that these verses referred to not praying at all. He said: That is kufr.
Al-Awzaa’i said, quoting from Ibraaheem ibn Yazeed, that ‘Umar ibn ‘Abd al-‘Azeez recited: “Then, there has succeeded them a posterity who have given up As-Salaat (the prayers) [i.e. made their Salaat (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell” [Maryam 19:59]. Then he said: “Their giving up their prayers does not mean that they do not pray at all, rather it means that they have given up praying at the proper times.”
Tafseer Ibn Katheer, 3/128, 129.
So it is not permissible for you to delay your prayers from the proper time based on the excuse of work. If you cannot pray on time at work, then you should leave this job and look for another job which will not cause you to miss your prayers. The wise Muslim should not expose himself to the threat of his Lord and he should not sell his religious commitment for the sake of passing worldly interests.
And Allaah knows best.

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Womens Work, - Dought & clear, - * Ruling onMuslim womenworking as nurses and doctors

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My wife is studing to become a nurse at a University, is it lawful to: -examine patients(male or female) and give them baths which are apart of the class projects.
-examine men as a nurse in non-emergency situations at a non-muslim hospital.
-work at a home for the mentally ill where the co-workers are male and the patients are also.
Praise be to Allaah.
If a woman finds that she has to work because of necessity, she is permitted to work outside the home, as is indicated by the fact that the two daughters of Shu’ayb used to water the sheep, and the story of Asma’ bint Abi Bakr working outside the home. If a woman is widowed with children, and has no breadwinner and is receiving no money from theBayt al-Maal(treasury), it is permissible for her to earn a living. Although we say that a woman is permitted to work outside the home when it is necessary, she should nevertheless do only the work she needs to do in order to meet her needs. If a woman has professional skills which not every woman possesses, and which are needed by other woman and society as a whole, then it is permissible for her to practice her profession outside the home, so long as she adheres to the conditions prescribed by sharee’ah and has the permission of her legal (shar’i) guardian. The evidence that it is permissible for the woman to work outside the home in a field where there is a need for her work, as long as she adheres to the conditions prescribed by sharee’ah, is to be seen in the fact that at the time of the Prophet (peace and blessings of Allaah be upon him), midwives used to attend women in labour, and skilled women used to practice circumcision, and he did not condemn them for doing so. It is also known that Rufaydah al-Ansaariyyah used to treat the wounded in her tent, which had been set up in the mosque for that purpose. She was very skilled in treating the sick, and her work was done with the knowledge and express permission of the Prophet (peace and blessings of Allaah be upon him). Sa’d ibn Mu’aadh was transferred to her tent for treatment. This indicates that it is permissible for a woman to practice her profession outside the home, and by analogy we may deduce that it is permissible for a female doctor to open a clinic outside her home for the treatment of women and children. By doing this, she is fulfilling the duty of fard kifaayah (a duty falling on the entire community – if some people fulfil it, responsibility is lifted from the rest, otherwise all will be held accountable. Translator). Such clinics make it easy for sick women to come to a female doctor, hence they no longer have to uncover their ‘awrah before a male doctor when they need treatment.
But this permission is given on the condition that this work does not affect her duties towards her own home, husband and children, and that she has her husband’s permission, because these duties are her individual duties (fard ‘ayn), which take precedence over her responsibilities towards the community (fard kifaayah). When there is any conflict, her individual duties must come first. (Al-Mufassalby ‘Abd al-Kareem, 4/272).
Another hadeeth which describes Muslim women at the beginning of Islam practising a profession was narrated by Hafsah, concerning a woman who used to treat the wounded. Al-Bukhaari, may Allaah have mercy on him, reported in hisSaheehthat Hafsah said: “A woman came and stayed at the fort of Bani Khalaf, and told us about her sister. Her sister’s husband used to go out on military campaigns with the Prophet (peace and blessings of Allaah be upon him). He had been on twelve campaigns, and she (his wife) had accompanied him on six. She said, ‘We used to treat the wounded and take care of the sick…’” (Reported by al-Bukhaari, no. 313).
But a woman’s work as a nurse or doctor is regulated by the rules indicated in other Islamic texts. Al-Haafiz ibn Hajar, may Allaah have mercy on him, commenting on the above hadeeth, mentioned some of these conditions: “What we learn from this hadeeth is that a woman is allowed to offer medical treatment to a non-mahram man (one to whom she is not related), so long as this takes the form of bringing medicine to him, for example, or other forms of indirect treatment (i.e. with no touching or direct contact involved) – except in cases where it is necessary and there is no fear of temptation (such as in an emergency situation or in the event of a disaster).”
If a woman works in complete hijaab, without touching a male patient, or being alone with him in any way, and as long as there is no fear that she may be the cause of temptation or be tempted herself, and she is not neglecting a more essential duty such as taking care of her husband or children, and she has the permission of her guardian, then it is permissible for her to work. In principle, men should be treated by male doctors and nurses, and women by female doctors and nurses. There should be no mixing of the sexes in medical treatment, except when it is necessary and as long as there is no fear of temptation. And Allaah knows best.

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Womens Work, - Dought & clear, - * Ruling on appointing women to positions of high public office

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Is it legal islamicly to acknowledge females as our leader?
Praise be to Allaah.
Positions of leadership and high public office means taking on the mission of establishing Islam by reviving religious knowledge and establishing its foundations, engaging in jihaad for the sake of Allaah – which includes preparing armies and distributing war booty – establishing the judicial system, carrying out judicial punishments (hudood), fighting oppression, enjoining what is good and forbidding what is evil, acting as a deputy of the Prophet SAWS (peace and blessings of Allaah be upon him).
There is no dispute among the scholars that one of the conditions of the imaam or leader is that he should be male. Ibn Hazam reported in his bookMaraatib al-Ijmaa’that there was scholarly consensus on this point. In the section he says: “Out of all groups of the people of the Qiblah [i.e., all Muslim sects], there is not one that allows the leadership of women.” Al-Qurtubi reported something similar, and al-‘Allaamah al-Shanqeeti said, “There is no difference of opinion among the scholars on this point.”
The evidence for this is the general meaning of the aayah (interpretation of the meaning):“Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other…” [al-Nisa’ 4:34]. It is also clearly indicated by the hadeeth of Abu Bakrah who said that when the Prophet SAW?S (peace and blessings of Allaah be upon him) heard that the Persians had appointed the daughter of Chosroes as their queen, he said, “No people who appoint a woman as their leader will ever prosper.” (Reported by al-Bukhaari, 13/53).
This is because positions of leadership and government require a person to join men’s gatherings, which is not allowed for women according to sharee’ah because of the aayah (interpretation of the meaning):“And stay in your houses, and do not display yourselves like that of the times of ignorance…” [al-Ahzaab 33:33]. These positions also require perfect wisdom, reason and alertness, and the testimony of a man has been made equal to that of two women, the reason for which Allaah has explained in the aayah (interpretation of the meaning):“… so that if one of them (two women) errs, the other can remind her…” [al-Baqarah 2:282].
Imaam al-Muwaffaq Ibn Qudaamah said:
“For this reason the Prophet SAWS (peace and blessings of Allaah be upon him) and his successors (khulafa’) and those who came after them never appointed a woman to be a judge or a governor of a province, as far as we know. If it were permissible, it should have happened.”
Imaam al-Ghazaali said:
“The position of leader (imaam) could never be given to a woman even if she possessed all the qualities of perfection and self-reliance. How could a woman take the position of leader when she did not have the right to be a judge or a witness under most of the historical governments?”
Imaam al-Baghawi said:
“The scholars agreed that women are not fit to be leaders or judges, because the leader needs to go out to organize jihaad and take care of the Muslims’ affairs, and the judge needs to go out to judge between people, but women are ‘awrah and it is not right for them to go out. Because of their weakness, women are not able to do many things. Women are imperfect, and the positions of leaders and judge are among the most perfect of positions for which only the most perfect of men are qualified.”
Undoubtedly this is proven by reality. People know from experience that only men are fit for leadership, because women by nature are more emotional and more easily swayed by their feelings and compassion. These qualities have been created in women to enable them to carry out their most important duty, which is that of motherhood and nurturing children. Men, on the other hand, are not usually swayed by their emotions as women are. Their way is usually one of logic and deliberation, which form the essence of responsibility and leadership.
With regard to the question of whether a woman may be appointed as a judge, the majority of Maaliki, Shaafa’i and Hanbali scholars say that a woman cannot be appointed as a judge, because of the general meaning of the hadeeth of Abu Bakrah quoted above.
Al-Haafiz ibn Hajar said:
“Ibn al-Teen said: Those who say that a woman cannot be appointed as a judge use the hadeeth of Abu Bakrah as evidence, and this is the view of the majority.”
With regard to other administrative positions, there is no shar’i reason why women should not be appointed to run institutions where they will work with other women and not men, because in this case there are no shar’i reservations about their work.
There is no validity in what most modern writers say about how women have to go out and take part in parliaments and public councils, and that these are part of the rights granted to women by Islam. These writers have not examined the issue from the correct Islamic viewpoint. The truth is clear, but unfortunately they look at it with minds filled with the heretic trends of East and West. Therefore you see them weakened and defeated, dazzled by the false civilizations of those nations, then they come and misinterpret the texts and change the words from their right places until they agree with their whims. We ask Allaah to keep us safe and sound.

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Womens Work, - Dought & clear, - * Should she continue working in place where she mixes with men?

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I am a muslim woman raised with basic Islamic teachings but overall in a more Western way - educated abroad in a European university, and worked thereafter in a large multinational following what is traditionally known as the "career path". This way of life has been encouraged by the parents and the lifestyle under which I have been raised. Furtheremore as my parents are no longer working I have become the financial support for the family. I am currently living alone at 31 years in a Western country where there are no Arabs or Mulsims around. And due to my Islamic upbriging find myself islolated from my surroundings as I have no interest in going to parties, bars, dating etc....
My choices are 2. To return home under the parents umbrella and settle for any work to keep me busy and if lucky find a husband. This will however mean sacrificing income at least for the short term which will be difficult for the family as well as sacrificing a very good position at the company I am in. Or alternately continue in this career path hoping that someday I will meet a good muslim man who can help me live a more mulsim way of life.
What is the isalmic point of view in such instances.
Praise be to Allaah.
The choice facing our sister is a choice between what is right and what is wrong, between what is halaal and what is haraam.
Hence we can only advise our sister to protect the best thing that she possesses, which is her religion and chastity, and to stay with her family so as to protect herself and be among those who will protect her. Perhaps Allaah will make it easy for her to find work that is acceptable according to sharee’ah, and a righteous husband. We give her the glad tidings of the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “Whoever gives up something for the sake of Allaah, Allaah will compensate him with something better than that.” (Classed as saheeh by Shaykh al-Albaani – may Allaah have mercy on him – inHijaab al-Mar’ah al-Muslimah).
How many brothers and sisters have left their work– even when they were earning lots of money – leaving for the sake of Allaah after learning that the environment they were in went against Islamic rulings, then Allaah opened many ways for them and gave them a bountiful provision, and guided their hearts to something better than they had been following before.
We also want to remind our sister about her parents, and tell her that staying with them and taking care of them is much better than being apart from them. She should not pay attention to their wishes that she should do work that is not acceptable according to sharee’ah. Many people are keen for worldly things, and they do not pay attention to the forbidden and objectionable things that may surround the work their daughters and sons do.
Striving for the purpose of this transient world at the expense of one’s religion is not something that we accept for our sisters or daughters, or for the sister who is asking this question.
You should not pay any attention to the fact that this is an international company or that the salary is tempting. That does not mean anything if it also brings the wrath of Allaah. It is bad enough that you are with non-mahram men at work, let alone that you are in a country where there are no Muslims. Moreover, you may have to travel without a mahram to the kuffaar countries and stay among them. You may be living in a house on your own, which poses a danger to your religious commitment, your person and your honour, as is quite obvious. The Islamic texts indicate that it is haraam for women to mix with men, to travel without a mahram and to settle among the kuffaar.
Your idea of isolating yourself of which you speak may not last for long, because of the many temptations and the lack of help and support. The path of evil starts with one step, and if a person follows it, it may be difficult for him to think of himself and his Hereafter. By the Grace of Allaah towards you, you are seeking advice and knowledge of the Islamic rulings, so do not feel any regrets about this world. Simple things are sufficient for the one who is content with what Allaah gives him; it is greed that destroys taqwa and robs people of their common sense.
There is nothing to stop you from looking for work that is acceptable according to sharee’ah, especially since some companies now employ people at home, letting them do their work via the Internet. This may be a suitable alternative, especially for Muslim women.
We ask Allaah to guide you to that which will be beneficial for you, and to protect your religious commitment, for He is the One Who is the Guardian of that and is Able to do that. May Allaah bless our Prophet Muhammad.
And Allaah knows best.

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Sacrifices, Dought & clear, - * Is it permissible to give meat fromthe udhiyah to a non-Muslim neighbour?

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Is it permissible to give meat from the udhiyah to our non-Muslim neighbours? I hope the brother can answer my question in accordance with the Qur’an and Sunnah, along with of the evidence. I have a Christian colleague who refuses to accept the udhiyah meat from me, and he says that is because the Bible that they have does not allow them to do that.
Praise be to Allah.
There is nothing wrong with giving meat from the udhiyah to a non-Muslim, especially if he is a relative or neighbour or is poor.
That is indicated by the verse in which Allah, may He be exalted, says (interpretation of the meaning):
“Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity”
[al-Mumtahinah 60:8].
Giving him some meat from the udhiyah comes under the heading of dealing justly and kindly with them, which Allah has permitted to us.
It was narrated from Mujaahid that a sheep was slaughtered for ‘Abdullah ibn ‘Amr by a member of his family, and when he came, he said: Did you give some to our Jewish neighbour, did you give some to our Jewish neighbour? For I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “Jibreel kept urging me to treat neighbours kindly until I thought that he would make neighbours heirs.” Narrated by at-Tirmidhi (1943); classed as saheeh by al-Albaani.
Ibn Qudaamah said: It is permissible to give some of it to a disbeliever, because it is voluntary charity which may be given to non-Muslims living under Muslim rule and prisoners of war, like all other kinds of voluntary charity.
End quote fromal-Mughni(9/450)
InFataawa al-Lajnah ad-Daa’imah(11/424) it says: It is permissible for us to give meat from the udhiyah to non-Muslims who have a treaty with the Muslims and to prisoners of war, and it is permissible to give it to him on the basis that he is poor, or a relative, or a neighbour, or so as to soften his heart towards Islam, because of the general meaning of the verses in which Allah, may He be exalted, says (interpretation of the meaning):
“Allah does not forbid you to deal justly and kindly with those who fought not against you on account of religion and did not drive you out of your homes. Verily, Allah loves those who deal with equity”
[al-Mumtahinah 60:8].
And because the Prophet (blessings and peace of Allah be upon him) instructed Asma’ bint Abi Bakr (may Allah be pleased with her) to uphold ties of kinship with her mother by giving her money when she was still a mushrik at the time of the truce. End quote.
Shaykh Ibn Baaz (may Allah have mercy on him) said: With regard to the disbeliever who is not in a state of war with us, such as one who has been granted protection by the Muslims or one who is living under Muslim rule, he may be given meat from the udhiyah, and other kinds of charity.
And Allah knows best.

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