Most people do not know about this ruling and so I've posted this to remind them how serious talking during the Khutbah (Friday sermon) is.
Q) I go to Jumu’ah prayer, but every time I enter the prayer-hall of the mosque, I say salaams and the other worshippers return the greeting, even those who are reading Qur’aan. When the khutbah has begun, some worshippers come in and say salaams, and the imam return the greeting in a low voice. Is this permissible?
A) Praise be to Allaah.
Those who attend Jumu’ah prayer should be quiet and listen attentively to the imam when he is preaching. It is not permissible to speak to others, even if that is to tell them to be quiet. Whoever does that has engaged in idle talk (laghw), and whoever engages in idle talk, his Jumu’ah prayer does not count.
It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “If you say to your companion when the imam is preaching on Friday, ‘Be quiet and listen,’ you have engaged in idle talk.” Narrated by al-Bukhaari, 892; Muslim, 851).
This prohibition also applies to responding to a question about Islam, let alone any other kind of speech that has to do with worldly matters.
It was narrated that Abu’l-Darda’ said: The Prophet (peace and blessings of Allaah be upon him) sat on the minbar and addressed the people, and he recited a verse. Ubayy ibn Ka’b was next to me, so I said to him: “O Ubayy, when was this verse revealed?” But he refused to speak to me, so I asked him again and he refused to speak to me, until the Prophet (peace and blessings of Allaah be upon him) came down (from the minbar). Then Ubayy said to me: “You have gained nothing from your Jumu’ah except idle talk.” When the Messenger of Allaah (peace and blessings of Allaah be upon him) had finished (the prayer), I went to him and told him (what had happened). He said: “Ubayy was right. When you hear your imam speaking, then keep quiet and listen attentively until he has finished.” Narrated by Ahmad, 20780; Ibn Maajah, 1111; classed as saheeh by al-Busayri and al-Albaani in Tamaam al-Mannah, p. 338.
This indicates that it is obligatory to remain silent and listen attentively, and that it is forbidden to speak while the imam is delivering the khutbah on Friday.
Ibn ‘Abd al-Baarr said:
There is no dispute among the fuqaha’ of all regions that it is obligatory to remain silent and listen attentively to the khutbah, for those who hear it.
Al-Istidhkaar, 5/43.
Some of them held an odd opinion and said that it is not obligatory, but they have no evidence to support their view.
Ibn Rushd said, concerning the ruling on remaining silent and listening attentively to the khutbah:
With regard to those who do not regard it as obligatory, I do not know that they have any argument except that the suggestion that it is obligatory may seem to contradict the verse (interpretation of the meaning): “So, when the Qur’aan is recited, listen to it, and be silent” [al-A’raaf 7:204] – i.e., that it is not obligatory to remain silent for anything except the Qur’aan. There is some weakness in this argument, and Allaah knows best. It is very likely that this hadeeth did not reach them.
Bidaayat al-Mujtahid, 1/389.
An exception is made from that in the case of speaking to the imam, or the imam speaking to the worshippers for some important reason.
It was narrated that Anas ibn Maalik said: The people were afflicted with a drought at the time of the Prophet (peace and blessings of Allaah be upon him), and whilst the Prophet (peace and blessings of Allaah be upon him) was delivering the khutbah one Friday, a Bedouin stood up and said: “O Messenger of Allaah, our wealth has been destroyed and our children are starving. Pray to Allaah for us.” So he raised his hands [and made du’aa’]. And it rained that day and the next and the next and the next, until the following Friday, when that Bedouin – or he said, someone else – stood up and said: “O Messenger of Allaah, our houses have been destroyed and our wealth drowned. Pray to Allaah for us.” So he raised his hands… Narrated by al-Bukhaari, 891; Muslim, 897.
It was narrated that Jaabir ibn ‘Abd-Allaah said: A man came whilst the Prophet (peace and blessings of Allaah be upon him) was addressing the people on Friday, and he [the Prophet (peace and blessings of Allaah be upon him)] said: “Have you prayed, O So and so?” He said, “No.” He said: “Stand up and pray two rak’ahs.” Narrated by al-Bukhaari, 888; Muslim, 875.
Whoever quotes these hadeeth as evidence that it is permissible for worshippers to speak to one another and that it is not obligatory to remain silent, is not correct.
Ibn Qudaamah said:
What they quote as evidence may be understood as referring only to the one who speaks to the imam or to whom the imam speaks, because that does not distract anyone from listening to his khutbah. Hence the Prophet (peace and blessings of Allaah be upon him) asked him, “Have you prayed?” and he replied; and ‘Umar asked ‘Uthmaan a question, when he came in whilst he was preaching, and he answered. Thus we should understand these reports in this manner, in order to reconcile the reports. It is not correct to draw an analogy with anything else, because when the imaam speaks, he interrupts his khutbah, so he is not talking to the other person during the khutbah as such, unlike when others speak during the khutbah.
Al-Mughni, 2/85
With regard to saying Yarhamuk-Allaah (may Allaah have mercy on you) to one who sneezes or returning salaams whilst the imam is delivering the khutbah, the scholars differed concerning that.
Al-Tirmidhi said in his Sunan, following the hadeeth of Abu Hurayrah, “If you say to your companion…”:
They differed concerning returning salaams and saying Yarhamuk-Allaah (may Allaah have mercy on you) to one who sneezes. Some scholars granted a concession allowing returning salaams and saying Yarhamuk-Allaah (may Allaah have mercy on you) to one who sneezes whilst the imam is delivering the khutbah. This is the view of Ahmad and Ishaaq. But some of the scholars among the Taabi’een and others regarded that as makrooh. This is the view of al-Shaafa’i.
It says in Fataawa al-Lajnah al-Daa’imah (8/242):
It is not permissible to say Yarhamuk-Allaah (may Allaah have mercy on you) to one who sneezes or to return salaams whilst the imam is delivering the khutbah, according to the correct scholarly opinion, because both of them involve speaking, which is forbidden when the imam is delivering the khutbah, because of the general meaning of the hadeeth.
It also says (8/243):
It is not permissible for the one who enters whilst the imam is delivering the khutbah on Friday, if he can hear the khutbah, to greet the people in the mosque, and those in the mosque should not return his greeting whilst the imam is delivering the khutbah.
And it says (8/244):
It is not permissible to speak whilst the khateeb is delivering the Friday sermon except for one who speaks to the imam for an important reason.
Shaykh Ibn ‘Uthaymeen said:
It is haraam to give salaams during the Friday khutbah, so it is not permissible for one who enters the mosque whilst the imam is delivering the khutbah to give salaams, and it is also haraam to return the greeting.
Fataawa Ibn ‘Uthaymeen, 16/100
Shaykh al-Albaani said:
If someone says “Be quiet!”, this is not regarded as idle talk (laghw) from a linguistic point of view, because it comes under the heading of enjoining what is good and forbidding what is evil. However the Prophet (peace and blessings of Allaah be upon him) called it laghw that is not permissible. This comes under the heading of giving precedence to what is more important (namely being silent and listening to the preaching of the khateeb) over what is important (namely enjoining what is good during the khutbah). As this is the case, everything that comes under the heading of enjoining what is good comes under the same ruling as enjoining what is good – so how about if it of less importance than that? Undoubtedly in that case it is more appropriate that it not be allowed and it comes under the heading of laghw (idle talk).
Al-Ajwabah al-Naafi’ah, p. 45
Conclusion:
Those who attend Jumu’ah prayers have to be silent and listen attentively to the imam. It is not permissible to speak whilst the imam is delivering the khutbah, except in the cases indicated by the evidence, such as speaking to the khateeb or responding to him, or in cases of necessity such as saving a blind man from falling and so on.
Greeting the imam with salaam or returning the greeting of one who comes in also come under this prohibition, because there is no concession allowing one to speak with the imam except in cases of need, which does not include giving or returning greetings.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’, 5/140:
It is not permissible for the imam to say anything that serves no purpose, rather it should be for a reason connected with the prayer or other suitable topics. But if the imam says something that serves no purpose, that is not permissible.
If there is a need, then it is permissible. For example, if a listener does not understand something that the khateeb says in his khutbah, or if the khateeb makes a mistake in reciting a verse that alters the meaning, or if he omits a phrase from a verse, and so on.
Other reasons in which the imam may speak for a purpose include problems with the loudspeakers, in which the imam may speak to the engineer and ask him to see what is wrong.
And Allaah knows best.
Islam Q&A
I would like to tag the following sisters:
1) Farhana-sketched soul
2) Life of Hijabista
3) A Voice in the Clouds
4) Diary of A Muslim Girl
5) Chasing Jannah
Sunday, November 30, 2008
Problem of cell phones ringing in the mosque
The ringing of cell phones in the masjid and at the time of praying is another growing problem. The Imam of our masjid has repeatedly adviced the brothers on this. It's not only the ringing sound but some even have music which is very distracting. So I've posted this question here and I'd like to pin it at the masjid too.
Q) Cell phone while they are good but when people bring them to the mosque and do not turn them off, start ringing during the prayers. It is very anoying and distracting. Please provide an Islamic ruling on this matter.
A) Praise be to Allaah.
Islam is keen that the Muslim’s prayer should be perfect in terms of focus and humility, far removed from anything that may distract a person from prayer. Among the things to which Islam pays attention in this regard are the following:
1 – It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: “We used to pray with the Prophet (peace and blessings of Allaah be upon him) when it was intensely hot. When one of us could not bear to press his face to the ground (because of the heat), he would spread his garment and prostrate on it.”
(Narrated by al-Bukhaari, 1150; Muslim, 620).
Al-Haafiz ibn Hajar said:
The apparent meaning is that they did that in order to remove the distraction caused by the ground being too hot.
Fath al-Baari, 1/493
2 – It was narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) prayed in a shirt on which there were designs, and when he finished praying he said, “Take this shirt of mine to Abu Jahm and bring me the inbijaaniyyah (a woollen garment that was plain, with no designs) of Abu Jahm, for it distracted me from my prayer.” Haashim ibn ‘Urwah narrated from his father from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “I used to look at its designs whilst I was praying and I was afraid that it would distract me.”
(Narrated by al-Bukhaari, 366; Muslim, 556)
3 – It was narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “If the iqaamah for ‘Isha’ prayer is given and dinner is ready, then start with dinner.”
(Narrated by al-Bukhaari, 5148; Muslim, 558)
al-Haafiz said:
al-Faakihaani said: This should be interpreted in general terms, applicable to any situation where there is a distraction that may lead to a person not being sufficiently humble and focused (in prayer).
Fath al-Baari, 2/160
4 – It was narrated that Abu Saalih al-Sammaan said: I saw Abu Sa’eed al-Khudri on a Friday, praying facing something that screened him from the people. A young man from among Bani Abi Mu’eet wanted to pass in front of him, and Abu Sa’eed pushed him in the chest. The young man looked and could not find any way to pass except in front of him, so he tried again, and Abu Sa’eed pushed him more strongly than the first time. The young man insulted Abu Sa’eed and entered upon Marwaan, and complained to him about what Abu Sa’eed had done to him. Abu Sa’eed came in behind him, and Marwaan said to him, “What is the matter with you and your brother’s son, O Abu Sa’eed?” He said, “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘If any one of you is praying facing something that is screening him from the people, and someone wants to pass in front of him, let him push him back, and if he insists then let him fight him, for he is a devil.’”
(Narrated by al-Bukhaari, 487; Muslim, 505)
Al-Zarqaani said: The phrase “for he is a devil” means that he is doing the actions of the Shaytaan, because he is insisting on disturbing someone who is praying.
(Sharh al-Zarqaani, 1/442).
5 – It was narrated that Abu Sa’eed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) went into i’tikaaf (retreat) in the mosque, and he heard them reciting Qur’aan out loud. He drew back the curtain and said, “Each of you is conversing privately with his Lord, so do not disturb one another or raise your voices above one another when reading Qur’aan – or he said, when praying.”
(Narrated by Abu Dawood, 1332)
We should note in this last hadeeth that the Messenger (peace and blessings of Allaah be upon him) forbade the people to distract one another from prayer by their prayer or Qur’aan-reading. He forbade people to distract others from prayer by their prayer or Qur’aan-reading. He did not like the prayer or Qur’aan-reading of one person to distract another person from his prayer.
In conclusion: Islam encourages focus and humility in prayer, and encourages us to persist in that. What we see of these mobile phones in the situation you mention is something that causes people to lose the proper focus and humility in prayer, because it is a disturbance that affects the spirit and tranquility of prayer.
We advise our brothers who own these phones not to leave them switched on at the time of prayer, rather they should turn off the ringer.
Islam Q&A
Q) Cell phone while they are good but when people bring them to the mosque and do not turn them off, start ringing during the prayers. It is very anoying and distracting. Please provide an Islamic ruling on this matter.
A) Praise be to Allaah.
Islam is keen that the Muslim’s prayer should be perfect in terms of focus and humility, far removed from anything that may distract a person from prayer. Among the things to which Islam pays attention in this regard are the following:
1 – It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: “We used to pray with the Prophet (peace and blessings of Allaah be upon him) when it was intensely hot. When one of us could not bear to press his face to the ground (because of the heat), he would spread his garment and prostrate on it.”
(Narrated by al-Bukhaari, 1150; Muslim, 620).
Al-Haafiz ibn Hajar said:
The apparent meaning is that they did that in order to remove the distraction caused by the ground being too hot.
Fath al-Baari, 1/493
2 – It was narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) prayed in a shirt on which there were designs, and when he finished praying he said, “Take this shirt of mine to Abu Jahm and bring me the inbijaaniyyah (a woollen garment that was plain, with no designs) of Abu Jahm, for it distracted me from my prayer.” Haashim ibn ‘Urwah narrated from his father from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “I used to look at its designs whilst I was praying and I was afraid that it would distract me.”
(Narrated by al-Bukhaari, 366; Muslim, 556)
3 – It was narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “If the iqaamah for ‘Isha’ prayer is given and dinner is ready, then start with dinner.”
(Narrated by al-Bukhaari, 5148; Muslim, 558)
al-Haafiz said:
al-Faakihaani said: This should be interpreted in general terms, applicable to any situation where there is a distraction that may lead to a person not being sufficiently humble and focused (in prayer).
Fath al-Baari, 2/160
4 – It was narrated that Abu Saalih al-Sammaan said: I saw Abu Sa’eed al-Khudri on a Friday, praying facing something that screened him from the people. A young man from among Bani Abi Mu’eet wanted to pass in front of him, and Abu Sa’eed pushed him in the chest. The young man looked and could not find any way to pass except in front of him, so he tried again, and Abu Sa’eed pushed him more strongly than the first time. The young man insulted Abu Sa’eed and entered upon Marwaan, and complained to him about what Abu Sa’eed had done to him. Abu Sa’eed came in behind him, and Marwaan said to him, “What is the matter with you and your brother’s son, O Abu Sa’eed?” He said, “I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, ‘If any one of you is praying facing something that is screening him from the people, and someone wants to pass in front of him, let him push him back, and if he insists then let him fight him, for he is a devil.’”
(Narrated by al-Bukhaari, 487; Muslim, 505)
Al-Zarqaani said: The phrase “for he is a devil” means that he is doing the actions of the Shaytaan, because he is insisting on disturbing someone who is praying.
(Sharh al-Zarqaani, 1/442).
5 – It was narrated that Abu Sa’eed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) went into i’tikaaf (retreat) in the mosque, and he heard them reciting Qur’aan out loud. He drew back the curtain and said, “Each of you is conversing privately with his Lord, so do not disturb one another or raise your voices above one another when reading Qur’aan – or he said, when praying.”
(Narrated by Abu Dawood, 1332)
We should note in this last hadeeth that the Messenger (peace and blessings of Allaah be upon him) forbade the people to distract one another from prayer by their prayer or Qur’aan-reading. He forbade people to distract others from prayer by their prayer or Qur’aan-reading. He did not like the prayer or Qur’aan-reading of one person to distract another person from his prayer.
In conclusion: Islam encourages focus and humility in prayer, and encourages us to persist in that. What we see of these mobile phones in the situation you mention is something that causes people to lose the proper focus and humility in prayer, because it is a disturbance that affects the spirit and tranquility of prayer.
We advise our brothers who own these phones not to leave them switched on at the time of prayer, rather they should turn off the ringer.
Islam Q&A
When In Masjid - Speaking about worldly matters in the mosque
I've been tagged by my sister-in-Islam A learning Muslimah for writing on this topic. The rules are :
1) Link back to the person who tagged you.
2) List 3 ahadith which you would like to pin up at the masjid and why.
3) Tag some of your blogger friends by linking to them and please let them know that they have been tagged by leaving a comment on their blog.
Since this is a Question and Answer blogsite I'll not be able to stick to the 2nd rule, I'll have to expand by giving a detailed explanation for the benefit of all Insha Allah.
Chit-Chatting has become a common scenario in the masjids nowadays, even in the Haram, so I have chosen this question below.
Q) How should one behave, specially in a masjid, when the Adhaan is being called? Are we allowed to talk worldly affairs while it is being called? Are we allowed to excange "Salaam" (greetings) while it is being called?
A) Praise be to Allaah.
Al-Haakim reported in al-Mustadrak (4/359) that Anas ibn Maalik (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘There will come a time when people will sit in circles in the mosques and they will have no concern except this world. Allaah has no need of them so do not sit with them.’” This is a saheeh hadeeth even though al-Bukhaari and Muslim did not narrate it. Al-Dhahabi said in al-Talkhees that it is saheeh.”
This hadeeth states that this blameworthy deed is disliked, because the mosques are not built for such a purpose. Allaah commanded that mosques should be built to remember Him and to conduct prayers and acts of worship and obedience to Him, such as I’tikaaf (retreat, seclusion for devotion and worship), and different kinds of dhikr such as circles for reciting Qur’aan and seeking knowledge.
On the other hand, there are ahaadeeth that command us to repeat the words of the adhaan after the muezzin, as a mustahabb or encouraged deed, and to set an example of how one should behave when hearing the adhaan. Some people neglect this, and do not realize how much reward they are missing out on and how much they are to blame for that. What sort of hearts must they have?! They hear the remembrance of Allaah then they turn away from Him, and it has no effect on their hearts so that they may fear Him and feel compelled to listen.
One of these ahaadeeth is that narrated by Imaam Muslim in his Saheeh (no. 384) from ‘Amr ibn al-‘Aas (may Allaah be pleased with him), who said that he heard the Prophet (peace and blessings of Allaah be upon him) say: “When any one of you hears the muezzin, let him say something like he says, then send blessings on me, for whoever sends blessings on me, Allaah will send blessings tenfold on him. Then ask Allaah to grant me al-waseelah, for it is a status in Paradise that only one of Allaah’s slaves will attain, and I hope that I will be the one. Whoever asks for al-waseelah for me, will be granted my intercession for him.”
As for giving the greeting of salaam and shaking hands, there is nothing wrong with this, for these are acts of obedience to Allaah. There is no conflict between doing these things and responding to the muezzin, because a person may do all of these things at once.
Muslims should beware of doing anything that may offend or disturb those who come to the mosque for worship. This includes disturbing those who are reading Qur’aan, praying or remembering Allaah in the mosque. It is an evil deed (sayi’ah) to disturb the people in the mosque by talking about worldly affairs, because this is offensive to them and distracts Muslims from doing acts of worship properly. Disturbing others is not allowed, even if it takes the form of reading Qur’aan, so how about if it takes other forms? Ahmad ibn Shu’ayb al-Nisaa'i reported in al-Sunan al-Kubra (5/32) under the heading Dhikr Qawl al-Nabi (peace and blessings of Allaah be upon him) Laa yajhar ba’dukam ‘ala ba’din fi’l-Qur’aan (Mentioning the statement of the Prophet (peace and blessings of Allaah be upon him), None of you should compete with one another in reciting Qur’aan loudly), a report from Abu Haazim al-Timaar from al-Bayaadi, that the Prophet (peace and blessings of Allaah be upon him) came out and found the people praying and reciting in loud voices. He said: “The one who is praying is conversing with his Lord, so let him think about what he is saying to Him. Do not compete with one another in reciting Qur’aan loudly.” Ibn Muhayreez (may Allaah have mercy on him) is reported to have said: “Speaking in the mosque is idle talk, except for one who is praying, or remembering his Lord, or asking for help or giving help.” (Musannaf ‘Abd al-Razzaaq, part 8, Baab Kalaam ‘Ikrimah). Ibn al-Haaj said, concerning the manners of the Muslim when he sets out for the mosque: “He should intend to avoid idle talk in the mosque or talking about that which does not concern him, for there is a report that says that speaking in the mosque about anything but the deeds of the Hereafter is like fire in dry wood, it eats up hasanaat (good deeds). So he should take care to avoid that, lest he goes out to engage in trade and comes back having lost everything because of his idle talk.” (al-Madkhal by Ibn al-Haaj, part 1, al-Sunnah fi’l-Mashiy ila’l-Masjid).
And Allaah knows best. May Allaah bless our Prophet Muhammad. Praise be to Allaah, Lord of the Worlds.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
1) Link back to the person who tagged you.
2) List 3 ahadith which you would like to pin up at the masjid and why.
3) Tag some of your blogger friends by linking to them and please let them know that they have been tagged by leaving a comment on their blog.
Since this is a Question and Answer blogsite I'll not be able to stick to the 2nd rule, I'll have to expand by giving a detailed explanation for the benefit of all Insha Allah.
Chit-Chatting has become a common scenario in the masjids nowadays, even in the Haram, so I have chosen this question below.
Q) How should one behave, specially in a masjid, when the Adhaan is being called? Are we allowed to talk worldly affairs while it is being called? Are we allowed to excange "Salaam" (greetings) while it is being called?
A) Praise be to Allaah.
Al-Haakim reported in al-Mustadrak (4/359) that Anas ibn Maalik (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘There will come a time when people will sit in circles in the mosques and they will have no concern except this world. Allaah has no need of them so do not sit with them.’” This is a saheeh hadeeth even though al-Bukhaari and Muslim did not narrate it. Al-Dhahabi said in al-Talkhees that it is saheeh.”
This hadeeth states that this blameworthy deed is disliked, because the mosques are not built for such a purpose. Allaah commanded that mosques should be built to remember Him and to conduct prayers and acts of worship and obedience to Him, such as I’tikaaf (retreat, seclusion for devotion and worship), and different kinds of dhikr such as circles for reciting Qur’aan and seeking knowledge.
On the other hand, there are ahaadeeth that command us to repeat the words of the adhaan after the muezzin, as a mustahabb or encouraged deed, and to set an example of how one should behave when hearing the adhaan. Some people neglect this, and do not realize how much reward they are missing out on and how much they are to blame for that. What sort of hearts must they have?! They hear the remembrance of Allaah then they turn away from Him, and it has no effect on their hearts so that they may fear Him and feel compelled to listen.
One of these ahaadeeth is that narrated by Imaam Muslim in his Saheeh (no. 384) from ‘Amr ibn al-‘Aas (may Allaah be pleased with him), who said that he heard the Prophet (peace and blessings of Allaah be upon him) say: “When any one of you hears the muezzin, let him say something like he says, then send blessings on me, for whoever sends blessings on me, Allaah will send blessings tenfold on him. Then ask Allaah to grant me al-waseelah, for it is a status in Paradise that only one of Allaah’s slaves will attain, and I hope that I will be the one. Whoever asks for al-waseelah for me, will be granted my intercession for him.”
As for giving the greeting of salaam and shaking hands, there is nothing wrong with this, for these are acts of obedience to Allaah. There is no conflict between doing these things and responding to the muezzin, because a person may do all of these things at once.
Muslims should beware of doing anything that may offend or disturb those who come to the mosque for worship. This includes disturbing those who are reading Qur’aan, praying or remembering Allaah in the mosque. It is an evil deed (sayi’ah) to disturb the people in the mosque by talking about worldly affairs, because this is offensive to them and distracts Muslims from doing acts of worship properly. Disturbing others is not allowed, even if it takes the form of reading Qur’aan, so how about if it takes other forms? Ahmad ibn Shu’ayb al-Nisaa'i reported in al-Sunan al-Kubra (5/32) under the heading Dhikr Qawl al-Nabi (peace and blessings of Allaah be upon him) Laa yajhar ba’dukam ‘ala ba’din fi’l-Qur’aan (Mentioning the statement of the Prophet (peace and blessings of Allaah be upon him), None of you should compete with one another in reciting Qur’aan loudly), a report from Abu Haazim al-Timaar from al-Bayaadi, that the Prophet (peace and blessings of Allaah be upon him) came out and found the people praying and reciting in loud voices. He said: “The one who is praying is conversing with his Lord, so let him think about what he is saying to Him. Do not compete with one another in reciting Qur’aan loudly.” Ibn Muhayreez (may Allaah have mercy on him) is reported to have said: “Speaking in the mosque is idle talk, except for one who is praying, or remembering his Lord, or asking for help or giving help.” (Musannaf ‘Abd al-Razzaaq, part 8, Baab Kalaam ‘Ikrimah). Ibn al-Haaj said, concerning the manners of the Muslim when he sets out for the mosque: “He should intend to avoid idle talk in the mosque or talking about that which does not concern him, for there is a report that says that speaking in the mosque about anything but the deeds of the Hereafter is like fire in dry wood, it eats up hasanaat (good deeds). So he should take care to avoid that, lest he goes out to engage in trade and comes back having lost everything because of his idle talk.” (al-Madkhal by Ibn al-Haaj, part 1, al-Sunnah fi’l-Mashiy ila’l-Masjid).
And Allaah knows best. May Allaah bless our Prophet Muhammad. Praise be to Allaah, Lord of the Worlds.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Thursday, November 27, 2008
It is mustahabb to put on perfume before entering ihraam
Q) What is the ruling on putting on perfume before ihraam?
A) Praise be to Allaah.
Putting on perfume after doing ghusl when entering ihraam is Sunnah, because the Prophet (peace and blessings of Allaah be upon him) put on perfume for his ihraam. ‘Aa’ishah (may Allaah be pleased with her) said: I put perfume on the Messenger of Allaah (peace and blessings of Allaah be upon him) for his ihraam before he entered ihraam. And the glistening of the musk could be seen in the parting of his hair when he was in ihraam. End quote.
Majmoo’ al-Fataawa ibn Ibn ‘Uthaymeen (22/9).
A) Praise be to Allaah.
Putting on perfume after doing ghusl when entering ihraam is Sunnah, because the Prophet (peace and blessings of Allaah be upon him) put on perfume for his ihraam. ‘Aa’ishah (may Allaah be pleased with her) said: I put perfume on the Messenger of Allaah (peace and blessings of Allaah be upon him) for his ihraam before he entered ihraam. And the glistening of the musk could be seen in the parting of his hair when he was in ihraam. End quote.
Majmoo’ al-Fataawa ibn Ibn ‘Uthaymeen (22/9).
Ruling on registering with a group that will stay overnight outside of Mina
Q) What is the ruling on staying with the groups that go for Hajj and their tents are in Muzdalifah, outside the boundaries of Mina? Are these tents an extension of Mina or not? Is there anything wrong with going with these groups? Does that affect the validity of one’s Hajj at all?
A) Praise be to Allaah.
Firstly:
Staying overnight in Mina on the night before the eleventh and twelfth of Dhu’l-Hijjah is obligatory according to the majority of scholars, and the one who fails to do it without an excuse has to offer a sacrifice of a sheep, to be slaughtered in Makkah and its meat distributed to the poor of the city.
If a person cannot find any room in Mina, he should stay where the tents end, even if it is in Muzdalifah, because Allaah says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a person who did Hajj and stayed outside of Mina: what does he have to do? What are the guidelines about staying overnight in Mina?
He replied: If a person cannot find any room in Mina, he should stay where the tents end. But if he can find room (in Mina) then he must stay there overnight.
The guidelines about staying overnight are that he should be in Mina for most of the night. But if he leaves Mina, for example to do tawaaf al-ifaadah at the beginning of the night, then he is not able to go back before dawn because of the crowds, there is no sin on him.
And he (may Allaah have mercy on him) said: It is obligatory to look for a place in Mina before he decides to stay in Muzdalifah. If he cannot find a place (in Mina) then he may go to Muzdalifah and stay there. He does not have to go to Mina and spend most of the night driving around, or looking for a spot on the roadside among the vehicles, because that may put him in danger. We say: If you cannot find a place in Mina, then stay in Muzdalifah, where the tents end, and you do not have to do anything so long as you looked for a place but did not find any, because Allaah does not burden any soul beyond its scope. End quote from Fataawa al-Shaykh Ibn ‘Uthaymeen (23/240, 241).
Shaykh Ibn Baaz (may Allaah have mercy on him) said: If the pilgrim tries hard to look for a place in Mina to spend the night there, but he does not find any, there is no sin on him if he stays outside of it, and he does not have to offer any fidyah, because of the general meaning of the words of Allaah (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
And the Prophet (peace and blessings of Allaah be upon him) said: “If I enjoin you to do a thing then do as much of it as you can.”
End quote from Fataawa al-Shaykh Ibn Baaz (16/149).
Based on that, he must register with a group that will spend the night in Mina, or he may register with a group that will spend the night in Muzdalifah, but he should have the intention of looking for a place in Mina. If he finds a place he must stay there for half the night, but if he does not find a place there is no sin on him if he stays in Muzdalifah.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
Staying overnight in Mina on the night before the eleventh and twelfth of Dhu’l-Hijjah is obligatory according to the majority of scholars, and the one who fails to do it without an excuse has to offer a sacrifice of a sheep, to be slaughtered in Makkah and its meat distributed to the poor of the city.
If a person cannot find any room in Mina, he should stay where the tents end, even if it is in Muzdalifah, because Allaah says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286]
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about a person who did Hajj and stayed outside of Mina: what does he have to do? What are the guidelines about staying overnight in Mina?
He replied: If a person cannot find any room in Mina, he should stay where the tents end. But if he can find room (in Mina) then he must stay there overnight.
The guidelines about staying overnight are that he should be in Mina for most of the night. But if he leaves Mina, for example to do tawaaf al-ifaadah at the beginning of the night, then he is not able to go back before dawn because of the crowds, there is no sin on him.
And he (may Allaah have mercy on him) said: It is obligatory to look for a place in Mina before he decides to stay in Muzdalifah. If he cannot find a place (in Mina) then he may go to Muzdalifah and stay there. He does not have to go to Mina and spend most of the night driving around, or looking for a spot on the roadside among the vehicles, because that may put him in danger. We say: If you cannot find a place in Mina, then stay in Muzdalifah, where the tents end, and you do not have to do anything so long as you looked for a place but did not find any, because Allaah does not burden any soul beyond its scope. End quote from Fataawa al-Shaykh Ibn ‘Uthaymeen (23/240, 241).
Shaykh Ibn Baaz (may Allaah have mercy on him) said: If the pilgrim tries hard to look for a place in Mina to spend the night there, but he does not find any, there is no sin on him if he stays outside of it, and he does not have to offer any fidyah, because of the general meaning of the words of Allaah (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
And the Prophet (peace and blessings of Allaah be upon him) said: “If I enjoin you to do a thing then do as much of it as you can.”
End quote from Fataawa al-Shaykh Ibn Baaz (16/149).
Based on that, he must register with a group that will spend the night in Mina, or he may register with a group that will spend the night in Muzdalifah, but he should have the intention of looking for a place in Mina. If he finds a place he must stay there for half the night, but if he does not find a place there is no sin on him if he stays in Muzdalifah.
And Allaah knows best.
Islam Q&A
Udhiyah for the deceased
Q) Is it permissible to offer a sacrifice for the dead?
A) Praise be to Allaah.
The Muslims are agreed that it is prescribed to offer a sacrifice (udhiyah), and it is permissible to offer a sacrifice on behalf of one who has died, because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “When the son of Adam dies, all his good deeds come to an end except three: ongoing charity, beneficial knowledge, or a righteous son who will pray for him.” Narrated by Muslim. Abu Dawood, al-Tirmidhi and al-Nasaa’i, and by al-Bukhaari in al-Adab al-Mufrad from Abu Hurayrah. Slaughtering a sacrifice on his behalf is a kind of ongoing charity, because it benefits the person offering the sacrifice, the deceased person, and others.
And Allaah is the Source of strength.
Standing Committee for Academic Research and Issuing Fatwas.
A) Praise be to Allaah.
The Muslims are agreed that it is prescribed to offer a sacrifice (udhiyah), and it is permissible to offer a sacrifice on behalf of one who has died, because of the general meaning of the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “When the son of Adam dies, all his good deeds come to an end except three: ongoing charity, beneficial knowledge, or a righteous son who will pray for him.” Narrated by Muslim. Abu Dawood, al-Tirmidhi and al-Nasaa’i, and by al-Bukhaari in al-Adab al-Mufrad from Abu Hurayrah. Slaughtering a sacrifice on his behalf is a kind of ongoing charity, because it benefits the person offering the sacrifice, the deceased person, and others.
And Allaah is the Source of strength.
Standing Committee for Academic Research and Issuing Fatwas.
Does the proxy have to set out for Hajj from the place of the one on whose behalf he is performing Hajj?
Q) A woman from Yemen left instructions before she died telling her heirs to appoint someone to perform hajj on her behalf from her own wealth. Is it permissible for one who is living in Jeddah to perform Hajj on behalf of this woman? Can he enter ihraam from his house in Jeddah or should he go to the meeqaat of the people of Yemen, al-Saahili, and enter ihraam from there? Or does the one who is going to perform Hajj on behalf of this woman have to be from Yemen too, i.e., his departure for Hajj should be from Yemen? Does this pilgrim have to be from the same town as this woman who left this will?
A) Praise be to Allaah.
The proxy does not have to do Hajj from the same town as the one on whose behalf he is doing Hajj, and he does not have to enter ihraam from his meeqaat, rather the proxy should enter ihraam from his own meeqaat. There is nothing wrong with performing Hajj from Jeddah on behalf of a woman from Yemen, and the proxy may enter ihraam from Jeddah.
The Standing Committee for Issuing Fatwas was asked about a man from Africa who wanted to delegate someone to do Hajj on behalf of his mother, and they replied:
It is permissible for the person mentioned to appoint a trustworthy person from Makkah or elsewhere to do Hajj on behalf of his mother if she is deceased or is unable to do Hajj herself, because she is elderly or sick with no hope of recovery.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas.
Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta (11/80)
A) Praise be to Allaah.
The proxy does not have to do Hajj from the same town as the one on whose behalf he is doing Hajj, and he does not have to enter ihraam from his meeqaat, rather the proxy should enter ihraam from his own meeqaat. There is nothing wrong with performing Hajj from Jeddah on behalf of a woman from Yemen, and the proxy may enter ihraam from Jeddah.
The Standing Committee for Issuing Fatwas was asked about a man from Africa who wanted to delegate someone to do Hajj on behalf of his mother, and they replied:
It is permissible for the person mentioned to appoint a trustworthy person from Makkah or elsewhere to do Hajj on behalf of his mother if she is deceased or is unable to do Hajj herself, because she is elderly or sick with no hope of recovery.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas.
Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood.
Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta (11/80)
She wore niqaab during Hajj; is there any sin on her?
Q) A couple of years back i went for the holy pilgrimage of hajj . at the time i performed the hajj wearing a nikab , it has come to my attention that its not permissable for women to cover their faces during the pilgrimage . when i did wear the nikab , i was informed by good sources that it was permissable .
A) Praise be to Allaah.
1 – Covering the face is something good for women. May Allaah bestow abundant mercy on the women who cover their faces with niqaab. Perhaps your question is based on keenness for your religion – may Allaah increase your keenness – but it is better to heed the commands of the religion, which tells women to remove the niqaab from their faces during prayer and Hajj, but especially during prayer, when it is not permissible to cover the face at all except if there are non-mahram men present. During Hajj it is permissible for women to lower the veil over their faces provided that it does not cling to their faces; this is what is called the burqa’. It is not permissible for the woman in ihraam to wear it, but it is permissible for her to lower over her face a cover which comes down from her head over her face. If the burqa’ is not available, and there are men present who should not see the woman’s face, then it is permissible for her to wear the niqaab.
It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: “A man stood up and said, ‘O Messenger of Allaah, what kind of clothes do you command us to wear during ihraam?’ The Prophet (peace and blessings of Allaah be upon him) said: ‘Do not wear a shirt or pants or a turban or a burnous. If one of you does not have any sandals then let him wear the khuffayn (leather slippers) and cut them so that they come below the ankle. Do not wear anything that has been dyed with saffron or turmeric. Women in ihraam should not wear niqaab or gloves.”
(Narrated by al-Bukhaari, 1468; Muslim, 1177).
2 – With regard to lowering a cover over the face other than the niqaab, or for fear of being seen by non-mahram men, it has been reported in saheeh reports that some of the Sahaabiyyaat (women of the Sahaabah) did that:
It was narrated that ‘Aa’ishah said: “We used to go out with the Messenger of Allaah (peace and blessings of Allaah be upon him) when we were in ihraam. If we met the riders we would lower our garments over our faces.
(Narrated by Abu Dawood, 1833; Ibn Maajah, 2935)
Shaykh Ibn ‘Uthaymeen said:
It is not narrated that the Prophet (peace and blessings of Allaah be upon him) forbade the woman in ihraam to cover her face; rather he forbade the niqaab only because it is worn on the face. He differentiated between the niqaab and covering the face. Based on this, if a woman in ihraam covers her face, we say there is nothing wrong with that, but it is better for her to uncover it so long as there are no non-mahram men around her, in which case she should cover her face from them. Al-Sharh al-Mumti’, 7/153
3 – With regard to the past and the Hajj that you did in the manner you describe, there is no sin on you because you were unaware. If a person does something that is not allowed during ihraam because he was unaware or he forgot, there is no sin on him, and he does not have to offer any fidyah (ransom).
It was narrated from Ya’la ibn Umayyah (may Allaah be pleased with him) that a man came to the Prophet (peace and blessings of Allaah be upon him) when he was in al-Ji’raanah and entered ihraam for ‘Umrah. The man had dyed his beard and hair with saffron, and he was wearing a jubbah (cloak). He said, “Take off your jubbah and wash off your saffron, and whatever you do in your Hajj, do in your ‘Umrah.”
(Narrated by al-Bukhaari, 1697; Muslim, 1180).
Shaykh Ibn ‘Uthaymeen said:
Similar to forgetting are cases where one is unaware or is forced to do something, i.e., if a person forgets and puts on ordinary clothes when he is in ihraam, there is no sin on him, but when he remembers, he has to take them off and put on the izaar and rida’ (ihraam garments). The same applies to perfume; if he puts on perfume, forgetting that he is in ihraam, there is no sin on him, but when he remembers, he must hasten to wash it off.
Al-Sharh al-Mumti’, 7/222
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
1 – Covering the face is something good for women. May Allaah bestow abundant mercy on the women who cover their faces with niqaab. Perhaps your question is based on keenness for your religion – may Allaah increase your keenness – but it is better to heed the commands of the religion, which tells women to remove the niqaab from their faces during prayer and Hajj, but especially during prayer, when it is not permissible to cover the face at all except if there are non-mahram men present. During Hajj it is permissible for women to lower the veil over their faces provided that it does not cling to their faces; this is what is called the burqa’. It is not permissible for the woman in ihraam to wear it, but it is permissible for her to lower over her face a cover which comes down from her head over her face. If the burqa’ is not available, and there are men present who should not see the woman’s face, then it is permissible for her to wear the niqaab.
It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said: “A man stood up and said, ‘O Messenger of Allaah, what kind of clothes do you command us to wear during ihraam?’ The Prophet (peace and blessings of Allaah be upon him) said: ‘Do not wear a shirt or pants or a turban or a burnous. If one of you does not have any sandals then let him wear the khuffayn (leather slippers) and cut them so that they come below the ankle. Do not wear anything that has been dyed with saffron or turmeric. Women in ihraam should not wear niqaab or gloves.”
(Narrated by al-Bukhaari, 1468; Muslim, 1177).
2 – With regard to lowering a cover over the face other than the niqaab, or for fear of being seen by non-mahram men, it has been reported in saheeh reports that some of the Sahaabiyyaat (women of the Sahaabah) did that:
It was narrated that ‘Aa’ishah said: “We used to go out with the Messenger of Allaah (peace and blessings of Allaah be upon him) when we were in ihraam. If we met the riders we would lower our garments over our faces.
(Narrated by Abu Dawood, 1833; Ibn Maajah, 2935)
Shaykh Ibn ‘Uthaymeen said:
It is not narrated that the Prophet (peace and blessings of Allaah be upon him) forbade the woman in ihraam to cover her face; rather he forbade the niqaab only because it is worn on the face. He differentiated between the niqaab and covering the face. Based on this, if a woman in ihraam covers her face, we say there is nothing wrong with that, but it is better for her to uncover it so long as there are no non-mahram men around her, in which case she should cover her face from them. Al-Sharh al-Mumti’, 7/153
3 – With regard to the past and the Hajj that you did in the manner you describe, there is no sin on you because you were unaware. If a person does something that is not allowed during ihraam because he was unaware or he forgot, there is no sin on him, and he does not have to offer any fidyah (ransom).
It was narrated from Ya’la ibn Umayyah (may Allaah be pleased with him) that a man came to the Prophet (peace and blessings of Allaah be upon him) when he was in al-Ji’raanah and entered ihraam for ‘Umrah. The man had dyed his beard and hair with saffron, and he was wearing a jubbah (cloak). He said, “Take off your jubbah and wash off your saffron, and whatever you do in your Hajj, do in your ‘Umrah.”
(Narrated by al-Bukhaari, 1697; Muslim, 1180).
Shaykh Ibn ‘Uthaymeen said:
Similar to forgetting are cases where one is unaware or is forced to do something, i.e., if a person forgets and puts on ordinary clothes when he is in ihraam, there is no sin on him, but when he remembers, he has to take them off and put on the izaar and rida’ (ihraam garments). The same applies to perfume; if he puts on perfume, forgetting that he is in ihraam, there is no sin on him, but when he remembers, he must hasten to wash it off.
Al-Sharh al-Mumti’, 7/222
And Allaah knows best.
Islam Q&A
It is essential that the sacrificial animal be slaughtered by a Muslim with the intention of offering a sacrifice (udhiyah)
Q) In this part of the country (Vanc. ,Canada) and maybe other ares also, the farmers deal with us in the following manner. When you go to buy an animal, they quote you a per pound rate. This means that after slaughtering the animal, they weigh it and charge you a certain amount per pound. This includes the cost of the animal and the fees for using his premises (for slaughter) and the cutting and wrapping fee. For the udhiyah is this permissible? Or is it that the animal must first be purchased and then afterwards only the fees can be paid. The farmers are not willing to do this as they are afraid they may lose on the deal if they do it. I do believe that if people try hard enough they may find those who maight agree. However, I am not certain. Nonetheless, the question is, can the udhiyah be considered correct if the method of purchase mentioned above is followed?
A) Praise be to Allaah.
It is a necessary condition of the sacrifice that the animal be slaughtered by a Muslim with the intention of offering a sacrifice (udhiyah); it is not sufficient to slaughter it for the meat.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (8/380): The intention is a condition of the sacrifice being valid.
There is nothing wrong with buying the animal in the manner described in the question, so long as the worker slaughters it with the intention of offering a sacrifice. That is if the worker is a Muslim; otherwise one of you should slaughter it, then the worker can cut it up.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (7/494):
It is not correct to delegate the slaughter of the udhiyah (sacrifice) to a kitaabi (i.e., a Jew or a Christian), even though meat slaughtered by the People of the Book is halaal. Because slaughtering the sacrifice is an act of worship, it is not correct to delegate it to a kitaabi, as a kitaabi cannot be involved in acts of worship that draw the Muslim closer to Allaah, because he is a kaafir (disbeliever) whose worship is not accepted. If his acts of worship are not valid when done on his own behalf, they cannot be valid when done on behalf of another. But if a kitaabi is delegated to slaughter regular meat for eating, there is nothing wrong with that.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
It is a necessary condition of the sacrifice that the animal be slaughtered by a Muslim with the intention of offering a sacrifice (udhiyah); it is not sufficient to slaughter it for the meat.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (8/380): The intention is a condition of the sacrifice being valid.
There is nothing wrong with buying the animal in the manner described in the question, so long as the worker slaughters it with the intention of offering a sacrifice. That is if the worker is a Muslim; otherwise one of you should slaughter it, then the worker can cut it up.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (7/494):
It is not correct to delegate the slaughter of the udhiyah (sacrifice) to a kitaabi (i.e., a Jew or a Christian), even though meat slaughtered by the People of the Book is halaal. Because slaughtering the sacrifice is an act of worship, it is not correct to delegate it to a kitaabi, as a kitaabi cannot be involved in acts of worship that draw the Muslim closer to Allaah, because he is a kaafir (disbeliever) whose worship is not accepted. If his acts of worship are not valid when done on his own behalf, they cannot be valid when done on behalf of another. But if a kitaabi is delegated to slaughter regular meat for eating, there is nothing wrong with that.
And Allaah knows best.
Islam Q&A
Mistakes made when going to ‘Arafah and in ‘Arafah itself
Q) What are the mistakes that some of the pilgrims make on the day of ‘Arafah?
A) Praise be to Allaah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said:
It was narrated that on the day of ‘Arafah the Prophet (peace and blessings of Allaah be upon him) stayed in Namirah (which is a place near ‘Arafah) until the sun had passed its zenith (which is the beginning of the time for Zuhr), then he rode, then he stopped at the bottom of Wadi ‘Arnah (which is a wadi or valley between Namirah and ‘Arafaat), where he prayed Zuhr and ‘Asr, shortening them to two rak’ahs and joining them together at the time of Zuhr, with one adhaan and two iqaamahs. Then he rode on until he came to the place of standing, and stood there. He said, “I am standing here but all of ‘Arafah is the place of standing.” Then he remained standing, facing the qiblah, raising his hands, remembering Allaah and calling upon Him, until the sun had set completely, then he went on to Muzdalifah.
Some of the mistakes that some pilgrims make in ‘Arafah are as follows:
-1-
Some pilgrims pass you and you do not hear them reciting the Talbiyah. They do not recite the Talbiyah out loud on their way from Mina to ‘Arafah. It was proven that the Prophet (peace and blessings of Allaah be upon him) continued to recite the Talbiyah until he had stoned Jamarat al-‘Aqabah on the day of Eid.
-2-
One of the most serious mistakes that some pilgrims make is to stop outside ‘Arafah, and they stay there until the sun goes down, then they leave for Muzdalifah. Those who stand in these places have not performed Hajj, because the Prophet (peace and blessings of Allaah be upon him) said: “Hajj is ‘Arafah.” (Narrated by al-Tirmidhi (889) and classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1064). Whoever does not stand in ‘Arafah in a place that is part of it, and at the time specified for the standing, his Hajj is not valid, because of the hadeeth referred to. This is a serious matter.
There are markers that clearly indicate the boundaries of ‘Arafah, and they are not hidden except for one who is careless and negligent. Every pilgrim must look for the boundaries so that he will be sure that he is standing in ‘Arafah and not outside it.
I wish that those who organize the Hajj would announce to the people via a means that would reach all of them, in numerous languages, and tell the mutawwifeen (Hajj guides) to warn the pilgrims about that, so that the people would be aware of this issue and perform their Hajj in the proper manner.
-3-
Some people busy themselves with du’aa’ at the end of the day, so you see them facing towards the mountain by which the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, even though the qiblah may be behind them or to their right or their left. This is also ignorance and a mistake. What is prescribed for du’aa’ on the day of ‘Arafah is for the person to face the qiblah, whether the mountain is in front of him or behind him, or to his right or his left. The Prophet (peace and blessings of Allaah be upon him) only faced this mountain because the place where he stood was behind the mountain. He (peace and blessings of Allaah be upon him) faced towards the qiblah, and because the mountain was between him and the qiblah, he had not choice but to face it too.
-4-
Some people think that they have to go to the place where the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, beside the mountain, and stand there. So you see them putting themselves through a great deal of trouble to reach that place. They may be walking and may be unfamiliar with the routes and getting hungry and thirsty if they cannot find food and water, and getting lost, and suffering a great deal of harm because of this mistaken notion. It was proven that the Prophet (peace and blessings of Allaah be upon him) said, “I am standing here but all of ‘Arafah is the place of standing.”
It is as if the Prophet (peace and blessings of Allaah be upon him) was pointing out that no one should go to the trouble of standing in the place where the Prophet (peace and blessings of Allaah be upon him) stood, rather people should do what is easy for them, because all of ‘Arafah is the place of standing.
-5-
Some people think that the trees in ‘Arafaah are like the trees in Mina and Muzdalifah, i.e., it is not permissible to cut a leaf or branch from them, and so on, because they think that cutting the trees has to do with ihraam, like hunting. This is a mistaken notion, because cutting trees has nothing to do with ihraam, rather it has to do with the place. Whatever trees are within the boundaries of the Haram are sacrosanct, and should not be cut and no leaves or branches may be cut from them. Whatever is outside the boundaries of the Haram may be cut, even if a person is in ihraam. Based on this there is nothing wrong with cutting the trees in ‘Arafaah… (With regard to trees that have been planted by people, they are not covered by the prohibition on cutting the trees in the Haram, but it may be haraam to cut them for another reason, namely transgressing the rights of the people who planted them, and transgressing the rights of the pilgrims too, if these trees were planted to reduce the heat and to shade people from the sun.
Based on this, it is not permissible to cut the trees that are planted in ‘Arafah, not because of the Haram, but because cutting them is a transgression of the rights of all the Muslims).
-6-
Some pilgrims think that the mountain by which the Prophet (peace and blessings of Allaah be upon him) stood is holy and special, so they go to it and climb up it, and seek blessings from its stones and soil. They hang pieces of cloth from its trees, and do other things that are well known. These are innovations (bid’ah). It is not prescribed to climb the mountain or to pray there, or to hang pieces of cloth on its trees, because none of that was narrated from the Prophet (peace and blessings of Allaah be upon him). Indeed, such things smack of idolatry, because the Prophet (peace and blessings of Allaah be upon him) passed by a tree of the mushrikeen on which they used to hang their weapons, and those who were with him said, “O Messenger of Allaah, make for us a Dhaat Anwaat [the name of the tree] like their Dhaat Anwaat.” The Prophet (peace and blessings of Allaah be upon him) said, “Allaahu akbar! These are traditions and you are following the traditions of those who came before you. By the One in Whose hand is my soul, you have spoken as the Children of Israel spoke to Moosa: ‘Make us a god as they have gods.’” Narrated by al-Tirmidhi, 2180; classed as hasan by al-Albaani in Saheeh al-Sunnah li Ibn Abi ‘Aasim.
This mountain is not holy, rather it is like any other hills in ‘Arafah, and the valley in it. But the Messenger of Allaah (peace and blessings of Allaah be upon him) stood there, so it is prescribed to stand where the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, if possible, but it is not obligatory, so no one has to make things difficult for himself by going there, for the reasons explained above.
-7-
Some people think that it is essential to pray Zuhr and ‘Asr with the imam in the mosque, hence you see them going to that place from far away so that they can be with the imam in the mosque. This causes them a great deal of difficulty and many of them lose their way, which makes Hajj too hard for them, and they crowd one another and upset one another. The Messenger of Allaah (peace and blessings of Allaah be upon him) said concerning the standing, “I am standing here, but all of ‘Arafah is the place of standing.” And he (peace and blessings of Allaah be upon him) also said: “The earth has been made a mosque (place of prayer) and a means of purification for me.” So if a person prays in his tent in a calm and dignified manner, without being disturbed or disturbing others, and without trouble that makes Hajj too hard, that is better.
-8-
Some of them leave ‘Arafah before the sun sets, and go to Muzdalifah. This is a serious mistake, and is acting like the mushrikeen who used to leave ‘Arafah before sunset. It is also going against the Messenger (peace and blessings of Allaah be upon him) who did not leave ‘Arafah until after the sun had set and the yellow afterglow had diminished somewhat, as it says in the hadeeth of Jaabir (may Allaah be pleased with him).
Based on this, pilgrims have to stay in ‘Arafah, within its boundaries, until the sun sets, because this standing lasts until the sun sets; just as it is not permissible for a person who is fasting to break his fast before sunset, so it is not permissible for the one who is standing in ‘Arafah to leave before the sun sets.
-9-
Wasting time in matters that are of no benefit. So you see people from the beginning of the day until the end engaged in conversations that may be innocent and free of gossip, or it may not be such, because they are slandering people’s honour and eating their flesh. If it is the latter then they are combining two haraam actions:
1- Eating people’s flesh and backbiting about them. This is a violation of the conditions of ihraam, because Allaah says (interpretation of the meaning):
“So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”
[al-Baqarah 2:197]
2- Wasting time
Even if the talk is innocent and does not include anything haraam, it is still a waste of time, but there is nothing wrong with a person passing the time in innocent conversation before the sun reaches its zenith. But after the sun has passed its zenith and the people have prayed Zuhr and ‘Asr, it is better to occupy oneself with du’aa’, dhikr and reading Qur’aan, and speaking beneficial words to one’s brothers for a break from reading and dhikr. So he can say some useful words to them about some Islamic knowledge etc., that will make them feel happy, and give them hope of the mercy of Allaah. But he should make the most of the opportunity at the end of the day and occupy himself with du’aa’, beseeching Allaah and seeking His bounty and mercy, and persist in making du’aa’, and make of lot of du’aa’ in the words narrated in the Qur’aan and saheeh Sunnah, for these are the best of du’aa’s, and du’aa’s offered at this time are more likely to be answered.
From Daleel al-Akhta’ allati yuqa’ fiha al-Haaj wa’l-Mu’tamir (Guide to mistakes made by pilgrims performing Hajj and ‘Umrah).
A) Praise be to Allaah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said:
It was narrated that on the day of ‘Arafah the Prophet (peace and blessings of Allaah be upon him) stayed in Namirah (which is a place near ‘Arafah) until the sun had passed its zenith (which is the beginning of the time for Zuhr), then he rode, then he stopped at the bottom of Wadi ‘Arnah (which is a wadi or valley between Namirah and ‘Arafaat), where he prayed Zuhr and ‘Asr, shortening them to two rak’ahs and joining them together at the time of Zuhr, with one adhaan and two iqaamahs. Then he rode on until he came to the place of standing, and stood there. He said, “I am standing here but all of ‘Arafah is the place of standing.” Then he remained standing, facing the qiblah, raising his hands, remembering Allaah and calling upon Him, until the sun had set completely, then he went on to Muzdalifah.
Some of the mistakes that some pilgrims make in ‘Arafah are as follows:
-1-
Some pilgrims pass you and you do not hear them reciting the Talbiyah. They do not recite the Talbiyah out loud on their way from Mina to ‘Arafah. It was proven that the Prophet (peace and blessings of Allaah be upon him) continued to recite the Talbiyah until he had stoned Jamarat al-‘Aqabah on the day of Eid.
-2-
One of the most serious mistakes that some pilgrims make is to stop outside ‘Arafah, and they stay there until the sun goes down, then they leave for Muzdalifah. Those who stand in these places have not performed Hajj, because the Prophet (peace and blessings of Allaah be upon him) said: “Hajj is ‘Arafah.” (Narrated by al-Tirmidhi (889) and classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1064). Whoever does not stand in ‘Arafah in a place that is part of it, and at the time specified for the standing, his Hajj is not valid, because of the hadeeth referred to. This is a serious matter.
There are markers that clearly indicate the boundaries of ‘Arafah, and they are not hidden except for one who is careless and negligent. Every pilgrim must look for the boundaries so that he will be sure that he is standing in ‘Arafah and not outside it.
I wish that those who organize the Hajj would announce to the people via a means that would reach all of them, in numerous languages, and tell the mutawwifeen (Hajj guides) to warn the pilgrims about that, so that the people would be aware of this issue and perform their Hajj in the proper manner.
-3-
Some people busy themselves with du’aa’ at the end of the day, so you see them facing towards the mountain by which the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, even though the qiblah may be behind them or to their right or their left. This is also ignorance and a mistake. What is prescribed for du’aa’ on the day of ‘Arafah is for the person to face the qiblah, whether the mountain is in front of him or behind him, or to his right or his left. The Prophet (peace and blessings of Allaah be upon him) only faced this mountain because the place where he stood was behind the mountain. He (peace and blessings of Allaah be upon him) faced towards the qiblah, and because the mountain was between him and the qiblah, he had not choice but to face it too.
-4-
Some people think that they have to go to the place where the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, beside the mountain, and stand there. So you see them putting themselves through a great deal of trouble to reach that place. They may be walking and may be unfamiliar with the routes and getting hungry and thirsty if they cannot find food and water, and getting lost, and suffering a great deal of harm because of this mistaken notion. It was proven that the Prophet (peace and blessings of Allaah be upon him) said, “I am standing here but all of ‘Arafah is the place of standing.”
It is as if the Prophet (peace and blessings of Allaah be upon him) was pointing out that no one should go to the trouble of standing in the place where the Prophet (peace and blessings of Allaah be upon him) stood, rather people should do what is easy for them, because all of ‘Arafah is the place of standing.
-5-
Some people think that the trees in ‘Arafaah are like the trees in Mina and Muzdalifah, i.e., it is not permissible to cut a leaf or branch from them, and so on, because they think that cutting the trees has to do with ihraam, like hunting. This is a mistaken notion, because cutting trees has nothing to do with ihraam, rather it has to do with the place. Whatever trees are within the boundaries of the Haram are sacrosanct, and should not be cut and no leaves or branches may be cut from them. Whatever is outside the boundaries of the Haram may be cut, even if a person is in ihraam. Based on this there is nothing wrong with cutting the trees in ‘Arafaah… (With regard to trees that have been planted by people, they are not covered by the prohibition on cutting the trees in the Haram, but it may be haraam to cut them for another reason, namely transgressing the rights of the people who planted them, and transgressing the rights of the pilgrims too, if these trees were planted to reduce the heat and to shade people from the sun.
Based on this, it is not permissible to cut the trees that are planted in ‘Arafah, not because of the Haram, but because cutting them is a transgression of the rights of all the Muslims).
-6-
Some pilgrims think that the mountain by which the Prophet (peace and blessings of Allaah be upon him) stood is holy and special, so they go to it and climb up it, and seek blessings from its stones and soil. They hang pieces of cloth from its trees, and do other things that are well known. These are innovations (bid’ah). It is not prescribed to climb the mountain or to pray there, or to hang pieces of cloth on its trees, because none of that was narrated from the Prophet (peace and blessings of Allaah be upon him). Indeed, such things smack of idolatry, because the Prophet (peace and blessings of Allaah be upon him) passed by a tree of the mushrikeen on which they used to hang their weapons, and those who were with him said, “O Messenger of Allaah, make for us a Dhaat Anwaat [the name of the tree] like their Dhaat Anwaat.” The Prophet (peace and blessings of Allaah be upon him) said, “Allaahu akbar! These are traditions and you are following the traditions of those who came before you. By the One in Whose hand is my soul, you have spoken as the Children of Israel spoke to Moosa: ‘Make us a god as they have gods.’” Narrated by al-Tirmidhi, 2180; classed as hasan by al-Albaani in Saheeh al-Sunnah li Ibn Abi ‘Aasim.
This mountain is not holy, rather it is like any other hills in ‘Arafah, and the valley in it. But the Messenger of Allaah (peace and blessings of Allaah be upon him) stood there, so it is prescribed to stand where the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, if possible, but it is not obligatory, so no one has to make things difficult for himself by going there, for the reasons explained above.
-7-
Some people think that it is essential to pray Zuhr and ‘Asr with the imam in the mosque, hence you see them going to that place from far away so that they can be with the imam in the mosque. This causes them a great deal of difficulty and many of them lose their way, which makes Hajj too hard for them, and they crowd one another and upset one another. The Messenger of Allaah (peace and blessings of Allaah be upon him) said concerning the standing, “I am standing here, but all of ‘Arafah is the place of standing.” And he (peace and blessings of Allaah be upon him) also said: “The earth has been made a mosque (place of prayer) and a means of purification for me.” So if a person prays in his tent in a calm and dignified manner, without being disturbed or disturbing others, and without trouble that makes Hajj too hard, that is better.
-8-
Some of them leave ‘Arafah before the sun sets, and go to Muzdalifah. This is a serious mistake, and is acting like the mushrikeen who used to leave ‘Arafah before sunset. It is also going against the Messenger (peace and blessings of Allaah be upon him) who did not leave ‘Arafah until after the sun had set and the yellow afterglow had diminished somewhat, as it says in the hadeeth of Jaabir (may Allaah be pleased with him).
Based on this, pilgrims have to stay in ‘Arafah, within its boundaries, until the sun sets, because this standing lasts until the sun sets; just as it is not permissible for a person who is fasting to break his fast before sunset, so it is not permissible for the one who is standing in ‘Arafah to leave before the sun sets.
-9-
Wasting time in matters that are of no benefit. So you see people from the beginning of the day until the end engaged in conversations that may be innocent and free of gossip, or it may not be such, because they are slandering people’s honour and eating their flesh. If it is the latter then they are combining two haraam actions:
1- Eating people’s flesh and backbiting about them. This is a violation of the conditions of ihraam, because Allaah says (interpretation of the meaning):
“So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”
[al-Baqarah 2:197]
2- Wasting time
Even if the talk is innocent and does not include anything haraam, it is still a waste of time, but there is nothing wrong with a person passing the time in innocent conversation before the sun reaches its zenith. But after the sun has passed its zenith and the people have prayed Zuhr and ‘Asr, it is better to occupy oneself with du’aa’, dhikr and reading Qur’aan, and speaking beneficial words to one’s brothers for a break from reading and dhikr. So he can say some useful words to them about some Islamic knowledge etc., that will make them feel happy, and give them hope of the mercy of Allaah. But he should make the most of the opportunity at the end of the day and occupy himself with du’aa’, beseeching Allaah and seeking His bounty and mercy, and persist in making du’aa’, and make of lot of du’aa’ in the words narrated in the Qur’aan and saheeh Sunnah, for these are the best of du’aa’s, and du’aa’s offered at this time are more likely to be answered.
From Daleel al-Akhta’ allati yuqa’ fiha al-Haaj wa’l-Mu’tamir (Guide to mistakes made by pilgrims performing Hajj and ‘Umrah).
He is asking about the virtues of the first ten days of Dhu’l-Hijjah
Q) Are the first ten days of Dhu’l-Hijjah more special than other days? What are the righteous deeds that it is recommended to do a lot of during these ten days?
A) Praise be to Allaah.
Among the great seasons of worship are the first ten days of Dhu’l-Hijjah, which Allaah has favoured over other days. It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are no days on which righteous deeds are more beloved to Allaah than these ten days.” They said: “Not even jihad for the sake of Allaah?” He said: “Not even jihad for the sake of Allaah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything.” Narrated by al-Bukhaari, 2/457
It was also narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no deed that is better before Allaah or more greatly rewarded than a good deed done in the (first) ten days of al-Adha.” It was said: “Not even jihad for the sake of Allaah?” He said: “Not even jihad for the sake of Allaah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything.” Narrated by al-Daarimi, 1/357; its isnaad is hasan as stated in al-Irwa’, 3/398.
These texts and others indicate that these ten days are better than all other days of the year, with no exception, even the last ten days of Ramadaan. But the last ten nights of Ramadaan are better than the first ten nights of Dhu’l-Hijjah, because they include Laylat al-Qadr, which is better than a thousand months. See Tafseer Ibn Katheer, 5/412.
So the Muslim should start these days with sincere repentance to Allaah, then he should do a lot of righteous deeds in general, then he should pay attention to doing the following deeds:
1 – Fasting
It is Sunnah for the Muslim to fast on the first nine days of Dhu’l-Hijjah, because the Prophet (peace and blessings of Allaah be upon him) encouraged us to do righteous deeds in the first ten days of Dhu’l-Hijjah, and fasting is one of the best of deeds, which Allaah has chosen for Himself as it says in the hadeeth qudsi: “Allaah says: ‘All the deeds of the son of Adam are for him, except fasting, which is for Me and I shall reward for it.” Narrated by al-Bukhaari, 1805.
The Prophet (peace and blessings of Allaah be upon him) used to fast on the first nine days of Dhu’l-Hijjah. It was narrated from Hunaydah ibn Khaalid from his wife, that one of the wives of the Prophet (peace and blessings of Allaah be upon him) said: The Prophet (peace and blessings of Allaah be upon him) used to fast on the first nine days of Dhu’l-Hijjah and the day of ‘Ashoora’, and three days each month, the first Monday of the month and two Thursdays. Narrated by al-Nasaa’i, 4/205 and by Abu Dawood; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2/462.
2 – Reciting tahmeed, tahleel and takbeer a great deal
It is Sunnah to recite takbeer (saying Allaahu akbar (Allaah is most great)), tahmeed (saying al-hamdu Lillah (praise be to Allaah)), tahleel (saying Laa ilaaha ill-Allaah (There is no god but Allaah)) and tasbeeh (saying Subhaan-Allaah (Glory be to Allaah)), during the first ten days of Dhu’l-Hijjah, saying these words out loud in the mosques, homes, streets and every place in which it is permissible to remember Allaah, to perform this act of worship openly and proclaim the greatness of Allaah.
Men should recite out loud and women should recite quietly.
Allaah says (interpretation of the meaning):
“That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade), and mention the Name of Allaah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)”
[al-Hajj 22:28]
The majority are of the view that the “appointed days” are the first ten days of Dhu’l-Hijjah, because it was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the appointed days are the first ten days of Dhu’l-Hijjah.
It was narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are no days that are greater before Allaah or in which good deeds are more beloved to Him, than these ten days, so recite a great deal of tahleel, takbeer and tahmeed during them.” Narrated by Ahmad, 7/224; its isnaad was classed as saheeh by Ahmad Shaakir.
The takbeer is as follows:
Allaah akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, wa Lillaah il-hamd (Allaah is Most Great, Allaah is Most Great, there is no god but Allaah; Allaah is Most Great and to Allaah be praise).
And there are other versions.
This takbeer has become a forsaken Sunnah nowadays, especially at the beginning of these ten days. You can hardly hear it except from a few. It should be recited out loud, so as to revive the Sunnah and remind the heedless. It was proven that Ibn ‘Umar and Abu Hurayrah (may Allaah be pleased with them both) used to go out to the marketplace during the first ten days of Dhu’l-Hijjah, reciting the takbeer our loud, and the people would recite takbeer when they heard them, i.e., the people would remember the talkbeer and each one would recite it by himself; it does not mean that they recited in unison – that is not prescribed in sharee’ah.
Reviving Sunnahs that have been forgotten brings a great deal of reward, as is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever revives one of my Sunnahs that has died out after I am gone, will have a reward like that of everyone who does it, without that detracting from their reward in the slightest.” Narrated by al-Tirmidhi, 7/443; this hadeeth is hasan because of corroborating reports.
3 – Doing Hajj and ‘Umrah
One of the greatest deeds that can be done during these ten days is Hajj to the sacred House of Allaah. Whoever Allaah helps to go on Hajj to His House and do the rituals in the required manner will – in sha Allaah – be included in the words of the Messenger of Allaah (peace and blessings of Allaah be upon him): “An accepted Hajj brings no less a reward than Paradise.”
4 – Udhiyah (sacrifice)
One of the righteous deeds that bring a person closer to Allaah in these ten days is to slaughter the sacrifice and to look for a good, fat animal and to spend money on it for the sake of Allaah.
Let us hasten to make the most of these great days, before the negligent regrets what he did, and before he asks to go back and receives no response.
Islam Q&A
A) Praise be to Allaah.
Among the great seasons of worship are the first ten days of Dhu’l-Hijjah, which Allaah has favoured over other days. It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are no days on which righteous deeds are more beloved to Allaah than these ten days.” They said: “Not even jihad for the sake of Allaah?” He said: “Not even jihad for the sake of Allaah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything.” Narrated by al-Bukhaari, 2/457
It was also narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no deed that is better before Allaah or more greatly rewarded than a good deed done in the (first) ten days of al-Adha.” It was said: “Not even jihad for the sake of Allaah?” He said: “Not even jihad for the sake of Allaah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything.” Narrated by al-Daarimi, 1/357; its isnaad is hasan as stated in al-Irwa’, 3/398.
These texts and others indicate that these ten days are better than all other days of the year, with no exception, even the last ten days of Ramadaan. But the last ten nights of Ramadaan are better than the first ten nights of Dhu’l-Hijjah, because they include Laylat al-Qadr, which is better than a thousand months. See Tafseer Ibn Katheer, 5/412.
So the Muslim should start these days with sincere repentance to Allaah, then he should do a lot of righteous deeds in general, then he should pay attention to doing the following deeds:
1 – Fasting
It is Sunnah for the Muslim to fast on the first nine days of Dhu’l-Hijjah, because the Prophet (peace and blessings of Allaah be upon him) encouraged us to do righteous deeds in the first ten days of Dhu’l-Hijjah, and fasting is one of the best of deeds, which Allaah has chosen for Himself as it says in the hadeeth qudsi: “Allaah says: ‘All the deeds of the son of Adam are for him, except fasting, which is for Me and I shall reward for it.” Narrated by al-Bukhaari, 1805.
The Prophet (peace and blessings of Allaah be upon him) used to fast on the first nine days of Dhu’l-Hijjah. It was narrated from Hunaydah ibn Khaalid from his wife, that one of the wives of the Prophet (peace and blessings of Allaah be upon him) said: The Prophet (peace and blessings of Allaah be upon him) used to fast on the first nine days of Dhu’l-Hijjah and the day of ‘Ashoora’, and three days each month, the first Monday of the month and two Thursdays. Narrated by al-Nasaa’i, 4/205 and by Abu Dawood; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2/462.
2 – Reciting tahmeed, tahleel and takbeer a great deal
It is Sunnah to recite takbeer (saying Allaahu akbar (Allaah is most great)), tahmeed (saying al-hamdu Lillah (praise be to Allaah)), tahleel (saying Laa ilaaha ill-Allaah (There is no god but Allaah)) and tasbeeh (saying Subhaan-Allaah (Glory be to Allaah)), during the first ten days of Dhu’l-Hijjah, saying these words out loud in the mosques, homes, streets and every place in which it is permissible to remember Allaah, to perform this act of worship openly and proclaim the greatness of Allaah.
Men should recite out loud and women should recite quietly.
Allaah says (interpretation of the meaning):
“That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade), and mention the Name of Allaah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)”
[al-Hajj 22:28]
The majority are of the view that the “appointed days” are the first ten days of Dhu’l-Hijjah, because it was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the appointed days are the first ten days of Dhu’l-Hijjah.
It was narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are no days that are greater before Allaah or in which good deeds are more beloved to Him, than these ten days, so recite a great deal of tahleel, takbeer and tahmeed during them.” Narrated by Ahmad, 7/224; its isnaad was classed as saheeh by Ahmad Shaakir.
The takbeer is as follows:
Allaah akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, wa Lillaah il-hamd (Allaah is Most Great, Allaah is Most Great, there is no god but Allaah; Allaah is Most Great and to Allaah be praise).
And there are other versions.
This takbeer has become a forsaken Sunnah nowadays, especially at the beginning of these ten days. You can hardly hear it except from a few. It should be recited out loud, so as to revive the Sunnah and remind the heedless. It was proven that Ibn ‘Umar and Abu Hurayrah (may Allaah be pleased with them both) used to go out to the marketplace during the first ten days of Dhu’l-Hijjah, reciting the takbeer our loud, and the people would recite takbeer when they heard them, i.e., the people would remember the talkbeer and each one would recite it by himself; it does not mean that they recited in unison – that is not prescribed in sharee’ah.
Reviving Sunnahs that have been forgotten brings a great deal of reward, as is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever revives one of my Sunnahs that has died out after I am gone, will have a reward like that of everyone who does it, without that detracting from their reward in the slightest.” Narrated by al-Tirmidhi, 7/443; this hadeeth is hasan because of corroborating reports.
3 – Doing Hajj and ‘Umrah
One of the greatest deeds that can be done during these ten days is Hajj to the sacred House of Allaah. Whoever Allaah helps to go on Hajj to His House and do the rituals in the required manner will – in sha Allaah – be included in the words of the Messenger of Allaah (peace and blessings of Allaah be upon him): “An accepted Hajj brings no less a reward than Paradise.”
4 – Udhiyah (sacrifice)
One of the righteous deeds that bring a person closer to Allaah in these ten days is to slaughter the sacrifice and to look for a good, fat animal and to spend money on it for the sake of Allaah.
Let us hasten to make the most of these great days, before the negligent regrets what he did, and before he asks to go back and receives no response.
Islam Q&A
Monday, November 17, 2008
Is wudoo’ invalidated if a man sees the ‘awrah of his wife?
Q) Does vadu get invalid if one person sees the aurah of His wife?
A) Praise be to Allaah.
Wudoo’ is not invalidated by that. We have already listed, in the answer to question no. 14321, the things that invalidate wudoo’. A man’s seeing his own ‘awrah or that of someone else is not one of them.
The Standing Committee was asked (5/270): is wudoo’ invalidated simply by looking at naked men and women, and is wudoo’ invalidated if a man looks at his own ‘awrah? They replied:
Wudoo’ is not invalidated simply by looking at naked men and women, or by looking at one’s own ‘awrah, because there is no evidence to that effect.
They were also asked (5/283): can a Muslim touch the Mus-haf or pray if he has looked at his own ‘awrah when he was doing wudoo’? They replied: Yes, looking at the ‘awrah is not one of the things that invalidate wudoo’.
Islam Q&A
A) Praise be to Allaah.
Wudoo’ is not invalidated by that. We have already listed, in the answer to question no. 14321, the things that invalidate wudoo’. A man’s seeing his own ‘awrah or that of someone else is not one of them.
The Standing Committee was asked (5/270): is wudoo’ invalidated simply by looking at naked men and women, and is wudoo’ invalidated if a man looks at his own ‘awrah? They replied:
Wudoo’ is not invalidated simply by looking at naked men and women, or by looking at one’s own ‘awrah, because there is no evidence to that effect.
They were also asked (5/283): can a Muslim touch the Mus-haf or pray if he has looked at his own ‘awrah when he was doing wudoo’? They replied: Yes, looking at the ‘awrah is not one of the things that invalidate wudoo’.
Islam Q&A
Raising the hands during some of the adhkaar for morning and evening
Q) Some of the morning and evening adhkaar (supplications) are phrased; like: “oh Allah we start our day by You…”, “oh Allah I ask You to keep me healthy..”, “oh Allah I seek refuge with you from helplessness and laziness”. Should we raise our hands while reading these prayers?
A) Praise be to Allaah.
Raising the hands when saying du’aa’ in general is the practice of the Prophet (peace and blessings of Allaah be upon him), and many ahaadeeth were narrated concerning that. Al-Suyooti said in Tadreeb al-Raawi (2/180):
Approximately one hundred ahaadeeth were narrated from the Prophet (peace and blessings of Allaah be upon him) in which he raised his hands when saying du’aa’, and I have compiled them in a book, but they are in different cases, none of which is mentioned in mutawaatir reports. The thing that they all have in common – which is raising the hands when saying du’aa’ – is regarded as mutawaatir when they are all taken into account. End quote.
With regard to whether it is proven to raise the hands therein, du’aa’s may be divided into three types:
1. Du’aa’s in which it is proven in the saheeh Sunnah that the Prophet (peace and blessings of Allaah be upon him) raised his hands, such as istisqa’ (prayer for rain), at the time of an eclipse, when standing in ‘Arafah, and so on. It is mustahabb to raise the hands in these cases, according to scholarly consensus.
2. Du’aa’s in which it is proven that the Prophet (peace and blessings of Allaah be upon him) did not raise his hands, such as the du’aa’ of the khateeb on Friday. In this case neither the imam nor the members of the congregation should raise their hands.
3. Du’aas in which there are no reports stating whether the hands should be raised or not. These are subject to further discussion:
- If they are cases in which the actions of the Prophet (peace and blessings of Allaah be upon him) are proven in many ahaadeeth, but there is no mention of raising the hands in any of them, then this indicates that the Prophet (peace and blessings of Allaah be upon him) did not raise his hands in these cases, such as du’aa’ during salaah (prayer), whilst prostrating, and after the final tashahhud.
- But in cases where there are not many ahaadeeth which describe the actions of the Prophet (peace and blessings of Allaah be upon him), then we cannot be certain of what the Prophets (peace and blessings of Allaah be upon him) did in those cases, but we say that it is mustahabb to raise the hands in these cases, based on the general meaning of the ahaadeeth which say that it is mustahabb to raise the hands, and by analogy with the hundreds of ahaadeeth which say that the Prophet (peace and blessings of Allaah be upon him) raised his hands in many cases, such as raising the hands when saying the du’aa’s for morning and evening, and so on.
- If a person has proof that these adhkaar were among the adhkaar of the Prophet (peace and blessings of Allaah be upon him), and he also has proof or thinks it most likely that he did not raise his hands whilst reciting them, and he does not raise his hands, then there is nothing wrong with him not doing so, in sha Allaah, but proving either is somewhat difficult.
To sum up, there is nothing wrong with raising the hands when reciting the du’aa’s of morning and evening. The matter is broad in scope, in sha Allaah.
See also the answer to question no. 11543 and 21341.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Raising the hands when saying du’aa’ in general is the practice of the Prophet (peace and blessings of Allaah be upon him), and many ahaadeeth were narrated concerning that. Al-Suyooti said in Tadreeb al-Raawi (2/180):
Approximately one hundred ahaadeeth were narrated from the Prophet (peace and blessings of Allaah be upon him) in which he raised his hands when saying du’aa’, and I have compiled them in a book, but they are in different cases, none of which is mentioned in mutawaatir reports. The thing that they all have in common – which is raising the hands when saying du’aa’ – is regarded as mutawaatir when they are all taken into account. End quote.
With regard to whether it is proven to raise the hands therein, du’aa’s may be divided into three types:
1. Du’aa’s in which it is proven in the saheeh Sunnah that the Prophet (peace and blessings of Allaah be upon him) raised his hands, such as istisqa’ (prayer for rain), at the time of an eclipse, when standing in ‘Arafah, and so on. It is mustahabb to raise the hands in these cases, according to scholarly consensus.
2. Du’aa’s in which it is proven that the Prophet (peace and blessings of Allaah be upon him) did not raise his hands, such as the du’aa’ of the khateeb on Friday. In this case neither the imam nor the members of the congregation should raise their hands.
3. Du’aas in which there are no reports stating whether the hands should be raised or not. These are subject to further discussion:
- If they are cases in which the actions of the Prophet (peace and blessings of Allaah be upon him) are proven in many ahaadeeth, but there is no mention of raising the hands in any of them, then this indicates that the Prophet (peace and blessings of Allaah be upon him) did not raise his hands in these cases, such as du’aa’ during salaah (prayer), whilst prostrating, and after the final tashahhud.
- But in cases where there are not many ahaadeeth which describe the actions of the Prophet (peace and blessings of Allaah be upon him), then we cannot be certain of what the Prophets (peace and blessings of Allaah be upon him) did in those cases, but we say that it is mustahabb to raise the hands in these cases, based on the general meaning of the ahaadeeth which say that it is mustahabb to raise the hands, and by analogy with the hundreds of ahaadeeth which say that the Prophet (peace and blessings of Allaah be upon him) raised his hands in many cases, such as raising the hands when saying the du’aa’s for morning and evening, and so on.
- If a person has proof that these adhkaar were among the adhkaar of the Prophet (peace and blessings of Allaah be upon him), and he also has proof or thinks it most likely that he did not raise his hands whilst reciting them, and he does not raise his hands, then there is nothing wrong with him not doing so, in sha Allaah, but proving either is somewhat difficult.
To sum up, there is nothing wrong with raising the hands when reciting the du’aa’s of morning and evening. The matter is broad in scope, in sha Allaah.
See also the answer to question no. 11543 and 21341.
And Allaah knows best.
Islam Q&A
Can gifts be given to a kaafir to soften his heart towards Islam?
Q) What is the ruling on giving unbelievers money or gifts to soften their hearts towards Islam?
A) Praise be to Allaah.
There is nothing wrong with that – i.e., there is nothing wrong with giving gifts or money or accommodation to soften his heart towards Islam, but it should be noted that such actions should only be done when appropriate, i.e., the person should be one who it is hoped will become Muslim. But if he is one of the leaders of kufr for whom there is no hope that he may become Muslim, then they should not be given anything, unless it is given in order to ward off their harm. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him)
Al-Ijaabaat ‘ala As’ilat al-Jaaliyaat (1/25, 26).
A) Praise be to Allaah.
There is nothing wrong with that – i.e., there is nothing wrong with giving gifts or money or accommodation to soften his heart towards Islam, but it should be noted that such actions should only be done when appropriate, i.e., the person should be one who it is hoped will become Muslim. But if he is one of the leaders of kufr for whom there is no hope that he may become Muslim, then they should not be given anything, unless it is given in order to ward off their harm. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him)
Al-Ijaabaat ‘ala As’ilat al-Jaaliyaat (1/25, 26).
He wants to allocate part of his wealth as a waqf for all the Muslims
Q) Is it possible for me to allocate part of my wealth as a waqf for the sake of Allaah on behalf of every Muslim and believer since the time Allaah created the universe until the Day of Resurrection?
A) Praise be to Allaah.
There is nothing wrong with giving charity on behalf of all the Muslims, in sha Allaah.
In the answer to question no. 20996, it says that charity may benefit Muslims both living and dead, and we quoted a fatwa of Shaykh Ibn Baaz (may Allaah have mercy on him) concerning that.
Shaykh Ibn Jibreen was asked in Sharh ‘Umdat al-Ahkaam (lesson 38, p. 2): When some people give charity, they say: “It is a blessing and a gift to reach the soul of the Prophet Muhammad and the souls of all our dead.” What is the ruling on that?
The answer was:
There is no need to say this; the intention alone is sufficient, and it is better if he makes it for himself, or gives it on behalf of his own deceased loved ones, or on behalf of the deceased Muslims.
As for his saying “to the soul of the Prophet (peace and blessings of Allaah be upon him)”, I do not think this is right, because the Prophet (peace and blessings of Allaah be upon him) will have a reward equal to that of the good deeds of his ummah, even if they do not dedicate similar deeds to him, and the salaf did not dedicate any good deeds to the Prophet (peace and blessings of Allaah be upon him), because the one who guided the ummah and showed them the way will have a reward equal to that of their good deeds, because he said: “The one who calls to right guidance will have a reward equal to that of those who follow him.”
There is nothing wrong with giving charity on behalf of the Muslims or praying for them, whether they are relatives or not. There is nothing wrong with that, but saying these words is not proper. But if you say – for example – “O Allaah, give its reward to me and to my deceased loved ones, or to the Muslims”, there is nothing wrong with that. End quote.
Secondly:
Although that is permissible, the basic principle is that when it comes to virtuous deeds and drawing close to Allaah, the Muslim should focus on himself and not prefer others to himself with regard to the rewards. He is in the greatest need of Allaah’s forgiveness and mercy, and he does not know, perhaps a single hasanah (reward for good deed) will tip his balance on the Day of Resurrection and thus admit him to Paradise. Allaah has commanded us to protect ourselves from the Fire first, and then one’s family, as He says (interpretation of the meaning):
“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones”
[al-Tahreem 66:6].
Shaykh al-Islam Ibn Taymyah was asked in Majmoo’ al-Fataawa (24/321) about a person who reads the Holy Qur’aan or part of it: is it better for him to dedicate the reward to his parents and the deceased Muslims? Or to keep the reward just for himself?
He replied:
The best acts of worship are those which are in accordance with the teachings of the Messenger of Allaah (peace and blessings of Allaah be upon him) and the practice of the Sahaabah, as it is narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) used to say in his khutbahs: “The best of speech is the Word of Allaah, and the best guidance is the guidance of Muhammad; the worst of matters are those which are newly invented, and every innovation is misguidance.”
Ibn Mas’ood said: Whoever among you wants to follow a path, let him follow the path of one who has died, for the one who is alive is not safe from fitnah. Those are the companions of Muhammad.
Once this principle is understood, then the prevalent custom among the Muslims in the best generations was to worship Allaah by all kinds of prescribed acts of worship, both obligatory and supererogatory, prayer, fasting, reading Qur’aan and so on. They would pray for the believing men and women as enjoined by Allaah, and for the living and for the dead in the funeral prayers, and when visiting the graves and so on…
However, it was not the habit of the salaf when offering voluntary prayer, fasting, doing Hajj or reading Qur’aan to dedicate the reward for that to the deceased Muslims, or to their loved ones. Rather their habit was as described above. People should not turn away from the path of the salaf, for it is the best and most perfect. And Allaah knows best. End quote.
Based on this, you should strive hard to obey Allaah and worship Him, and say a lot of du’aa’s for the Muslims in general.
We ask Allaah to help you to do that which He loves and which pleases Him.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
There is nothing wrong with giving charity on behalf of all the Muslims, in sha Allaah.
In the answer to question no. 20996, it says that charity may benefit Muslims both living and dead, and we quoted a fatwa of Shaykh Ibn Baaz (may Allaah have mercy on him) concerning that.
Shaykh Ibn Jibreen was asked in Sharh ‘Umdat al-Ahkaam (lesson 38, p. 2): When some people give charity, they say: “It is a blessing and a gift to reach the soul of the Prophet Muhammad and the souls of all our dead.” What is the ruling on that?
The answer was:
There is no need to say this; the intention alone is sufficient, and it is better if he makes it for himself, or gives it on behalf of his own deceased loved ones, or on behalf of the deceased Muslims.
As for his saying “to the soul of the Prophet (peace and blessings of Allaah be upon him)”, I do not think this is right, because the Prophet (peace and blessings of Allaah be upon him) will have a reward equal to that of the good deeds of his ummah, even if they do not dedicate similar deeds to him, and the salaf did not dedicate any good deeds to the Prophet (peace and blessings of Allaah be upon him), because the one who guided the ummah and showed them the way will have a reward equal to that of their good deeds, because he said: “The one who calls to right guidance will have a reward equal to that of those who follow him.”
There is nothing wrong with giving charity on behalf of the Muslims or praying for them, whether they are relatives or not. There is nothing wrong with that, but saying these words is not proper. But if you say – for example – “O Allaah, give its reward to me and to my deceased loved ones, or to the Muslims”, there is nothing wrong with that. End quote.
Secondly:
Although that is permissible, the basic principle is that when it comes to virtuous deeds and drawing close to Allaah, the Muslim should focus on himself and not prefer others to himself with regard to the rewards. He is in the greatest need of Allaah’s forgiveness and mercy, and he does not know, perhaps a single hasanah (reward for good deed) will tip his balance on the Day of Resurrection and thus admit him to Paradise. Allaah has commanded us to protect ourselves from the Fire first, and then one’s family, as He says (interpretation of the meaning):
“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones”
[al-Tahreem 66:6].
Shaykh al-Islam Ibn Taymyah was asked in Majmoo’ al-Fataawa (24/321) about a person who reads the Holy Qur’aan or part of it: is it better for him to dedicate the reward to his parents and the deceased Muslims? Or to keep the reward just for himself?
He replied:
The best acts of worship are those which are in accordance with the teachings of the Messenger of Allaah (peace and blessings of Allaah be upon him) and the practice of the Sahaabah, as it is narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) used to say in his khutbahs: “The best of speech is the Word of Allaah, and the best guidance is the guidance of Muhammad; the worst of matters are those which are newly invented, and every innovation is misguidance.”
Ibn Mas’ood said: Whoever among you wants to follow a path, let him follow the path of one who has died, for the one who is alive is not safe from fitnah. Those are the companions of Muhammad.
Once this principle is understood, then the prevalent custom among the Muslims in the best generations was to worship Allaah by all kinds of prescribed acts of worship, both obligatory and supererogatory, prayer, fasting, reading Qur’aan and so on. They would pray for the believing men and women as enjoined by Allaah, and for the living and for the dead in the funeral prayers, and when visiting the graves and so on…
However, it was not the habit of the salaf when offering voluntary prayer, fasting, doing Hajj or reading Qur’aan to dedicate the reward for that to the deceased Muslims, or to their loved ones. Rather their habit was as described above. People should not turn away from the path of the salaf, for it is the best and most perfect. And Allaah knows best. End quote.
Based on this, you should strive hard to obey Allaah and worship Him, and say a lot of du’aa’s for the Muslims in general.
We ask Allaah to help you to do that which He loves and which pleases Him.
And Allaah knows best.
Islam Q&A
If a woman makes a mistake about when she becomes pure following menstruation, is she sinning?
Q) If a woman does not get a white discharge, and instead she waits for the bleeding to stop, the number of days (of the period) may vary from one month to the next. Is she sinning if she makes a mistake about when she becomes pure, such as if she thinks that she became pure, then after doing ghusl and praying she finds traces of it or, conversely, if she waits and misses some prayers because she thinks that she has not yet become pure, because it is difficult for her to know when she becomes pure without that white discharge? May Allaah reward you with good.
A) Praise be to Allaah.
Menstruation differs from one woman to another, and the signs that one woman’s period has ended may vary from time to time.
For most women the sign that the period has ended is the emission of the white discharge. For some women the sign is that the bleeding stops.
No matter what the sign is for a woman, it is not permissible for her to hasten until the sign appears, because it is not permissible for her to pray or fast when she is menstruating, until she becomes pure.
The women used to send containers to ‘Aa’ishah in which were the cotton pads with traces of yellow on them. She would say: “Do not hasten until you see the white discharge.”
This was narrated by al-Bukhaari in a mu’allaq report in Kitaab al-Hayd, Baab iqbaal al-maheed wa idbaarihi (Book of Menses, Chapter on the start and end of the menstrual flow); and by Maalik, 130
If a woman makes a mistake about the time of the end of her period, based on her own reasoning, then she is not sinning, because Allaah says (interpretation of the meaning):
“And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend”
[al-Ahzaab 33:5]
And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for mistakes, what they forget and what they are forced to do. “ Narrated by Ibn Maajah, 2053; classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
But if she thinks that she has become pure and she prays and fasts, then she realizes that she is still menstruating, then she has to stop praying and fasting until she becomes pure, and she should make up the obligatory fasts that she observed during that time, because it is now apparent that they were not valid, because the fast of a menstruating women is not valid.
If she stops praying because she thinks that she has not yet become pure, then she finds out that she was pure, then she has to make up those prayers.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked (11/280) about a woman who saw a brownish discharge before her usual period, so she stopped praying, then the blood came at the usual time. What is the ruling on that?
He replied: Umm ‘Atiyyah (may Allaah be pleased with her) said: “We used to not regard the yellowish and brownish discharge after the tuhr (white discharge indicating that the period is over) as being of any significance.” Based on this, this brownish discharge that comes before the period does not seem to me to be part of the period, especially since it came before the usual time of menstruation and there were no other signs of menstruation such as cramps, backache, etc. So it is better for her to make up the prayers that she missed during this time.
He was also asked (11/275) about a woman who bled for nine days, so she did not pray, thinking that this was her period. Then a few days later her real period came – what should she do: should she make up the prayers of the days she missed or what?
He replied: it is better for her to make up the prayers that she missed during the first days, but if she does not do that there is no sin on her, because the Prophet (peace and blessings of Allaah be upon him) did not command the woman who was suffering from severe istihaadah (non-menstrual vaginal bleeding) and had stopped praying because of that, to do so. The Prophet (peace and blessings of Allaah be upon him) told her to regard six or seven days as her period and to pray during the rest of the month; he did not tell her to repeat the prayers she had missed, even though making up the prayers she had missed would have been good, because she may have been negligent in not asking before, but even though she did not repeat them there was no sin on her.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Menstruation differs from one woman to another, and the signs that one woman’s period has ended may vary from time to time.
For most women the sign that the period has ended is the emission of the white discharge. For some women the sign is that the bleeding stops.
No matter what the sign is for a woman, it is not permissible for her to hasten until the sign appears, because it is not permissible for her to pray or fast when she is menstruating, until she becomes pure.
The women used to send containers to ‘Aa’ishah in which were the cotton pads with traces of yellow on them. She would say: “Do not hasten until you see the white discharge.”
This was narrated by al-Bukhaari in a mu’allaq report in Kitaab al-Hayd, Baab iqbaal al-maheed wa idbaarihi (Book of Menses, Chapter on the start and end of the menstrual flow); and by Maalik, 130
If a woman makes a mistake about the time of the end of her period, based on her own reasoning, then she is not sinning, because Allaah says (interpretation of the meaning):
“And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend”
[al-Ahzaab 33:5]
And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for mistakes, what they forget and what they are forced to do. “ Narrated by Ibn Maajah, 2053; classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
But if she thinks that she has become pure and she prays and fasts, then she realizes that she is still menstruating, then she has to stop praying and fasting until she becomes pure, and she should make up the obligatory fasts that she observed during that time, because it is now apparent that they were not valid, because the fast of a menstruating women is not valid.
If she stops praying because she thinks that she has not yet become pure, then she finds out that she was pure, then she has to make up those prayers.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked (11/280) about a woman who saw a brownish discharge before her usual period, so she stopped praying, then the blood came at the usual time. What is the ruling on that?
He replied: Umm ‘Atiyyah (may Allaah be pleased with her) said: “We used to not regard the yellowish and brownish discharge after the tuhr (white discharge indicating that the period is over) as being of any significance.” Based on this, this brownish discharge that comes before the period does not seem to me to be part of the period, especially since it came before the usual time of menstruation and there were no other signs of menstruation such as cramps, backache, etc. So it is better for her to make up the prayers that she missed during this time.
He was also asked (11/275) about a woman who bled for nine days, so she did not pray, thinking that this was her period. Then a few days later her real period came – what should she do: should she make up the prayers of the days she missed or what?
He replied: it is better for her to make up the prayers that she missed during the first days, but if she does not do that there is no sin on her, because the Prophet (peace and blessings of Allaah be upon him) did not command the woman who was suffering from severe istihaadah (non-menstrual vaginal bleeding) and had stopped praying because of that, to do so. The Prophet (peace and blessings of Allaah be upon him) told her to regard six or seven days as her period and to pray during the rest of the month; he did not tell her to repeat the prayers she had missed, even though making up the prayers she had missed would have been good, because she may have been negligent in not asking before, but even though she did not repeat them there was no sin on her.
And Allaah knows best.
Islam Q&A
What is the reward for spouses treating one another kindly?
Q) What is the reward of a righteous wife for her religious commitment before Allaah, if she tries to her husband happy, loves him, helps him remain chaste, takes care of him and treats him as if he is her child with all compassion, and she does everything to make him happy, and obeys him in all things, and he is very happy with her, and always prays that Allaah will be pleased with her? What is the reward of the man too, if he treats his wife in a similar manner?
A) Praise be to Allaah.
I ask Allaah to preserve the love and happiness between you, and to fill the houses of all Muslims with that which has filled your house of good companionship and kind treatment. I give you many glad tidings of which our Prophet Muhammad (peace and blessings of Allaah be upon him) spoke when explaining the reward of the wife who is as you described:
It was narrated from ‘Abd al-Rahmaan ibn ‘Awf (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“If a woman does her five (daily prayers), fasts her month (Ramadaan), guards her chastity and obeys her husband, it will be said to her: Enter whichever of the gates of Paradise you want.”
Narrated by Ahmad (1/191). The editors of al-Musnad said: It is hasan li ghayrihi (hasan because of corroborating evidence). It was classed as hasan by al-Albaani in Saheeh al-Targheeb (1932).
It was narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
“Shall I not tell you about your men in Paradise?” We said: Yes, O Messenger of Allaah. He said: “The Prophet will be in Paradise, the Siddeeq will be in Paradise, the man who visits his brother who lives far away and visits him only for the sake of Allaah will be in Paradise. Shall I not tell you about your women in Paradise?” We said: Yes, O Messenger of Allaah. He said: “The loving and fertile one who, if she gets angry or is mistreated or her husband gets angry says, ‘Here is my hand in your hand, I shall not sleep until you are pleased.’”
Narrated by al-Tabaraani in al-Mu’jam al-Awsat (2/206). It was also narrated from a number of other Sahaabah, hence it was classed as hasan by al-Albaani in al-Silsilah al-Saheehah (3380) and in Saheeh al-Targheeb (1942).
And it was narrated from Husayn ibn Muhsin (may Allaah be pleased with him) that his paternal aunt went to the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning some need and he met her need, then he said: “Do you have a husband?” She said: Yes. He said: “How are you with him?” She said: I do what he tells me, except what is beyond me. He said: “Look at how you are with him, for he is your Paradise and your Hell.”
Narrated by Ahmad (4/341). The editors of al-Musnad said: Its isnaad may be understood to be hasan. al-Mundhiri said: A jayyid (good) isnaad. It was classed as saheeh by al-Haakim in al-Mustadrak (6/383) and al-Albaani in Saheeh al-Targheeb (1933).
Al-Manaawi said in Fayd al-Qadeer (3/60):
i.e., he is the cause of your entering Paradise if he is pleased with you, and the cause of your entering Hell if he is displeased with you. So treat him well and do not disobey his commands with regard to that which is not a sin. End quote.
As for the glad tidings which came to the husband who treats his wife kindly, it is when the Prophet (peace and blessings of Allaah be upon him) testified that he had perfect faith which dictated that he should enter Paradise, and that he is superior to all people.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“The most perfect of the believers in faith is the one who is best in attitude, and the best of you is the one who is best in attitude towards his womenfolk.”
Narrated by al-Tirmidhi (1162); he said it is a hasan saheeh hadeeth. It was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. See also the answer to question no. 43123.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
I ask Allaah to preserve the love and happiness between you, and to fill the houses of all Muslims with that which has filled your house of good companionship and kind treatment. I give you many glad tidings of which our Prophet Muhammad (peace and blessings of Allaah be upon him) spoke when explaining the reward of the wife who is as you described:
It was narrated from ‘Abd al-Rahmaan ibn ‘Awf (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“If a woman does her five (daily prayers), fasts her month (Ramadaan), guards her chastity and obeys her husband, it will be said to her: Enter whichever of the gates of Paradise you want.”
Narrated by Ahmad (1/191). The editors of al-Musnad said: It is hasan li ghayrihi (hasan because of corroborating evidence). It was classed as hasan by al-Albaani in Saheeh al-Targheeb (1932).
It was narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
“Shall I not tell you about your men in Paradise?” We said: Yes, O Messenger of Allaah. He said: “The Prophet will be in Paradise, the Siddeeq will be in Paradise, the man who visits his brother who lives far away and visits him only for the sake of Allaah will be in Paradise. Shall I not tell you about your women in Paradise?” We said: Yes, O Messenger of Allaah. He said: “The loving and fertile one who, if she gets angry or is mistreated or her husband gets angry says, ‘Here is my hand in your hand, I shall not sleep until you are pleased.’”
Narrated by al-Tabaraani in al-Mu’jam al-Awsat (2/206). It was also narrated from a number of other Sahaabah, hence it was classed as hasan by al-Albaani in al-Silsilah al-Saheehah (3380) and in Saheeh al-Targheeb (1942).
And it was narrated from Husayn ibn Muhsin (may Allaah be pleased with him) that his paternal aunt went to the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning some need and he met her need, then he said: “Do you have a husband?” She said: Yes. He said: “How are you with him?” She said: I do what he tells me, except what is beyond me. He said: “Look at how you are with him, for he is your Paradise and your Hell.”
Narrated by Ahmad (4/341). The editors of al-Musnad said: Its isnaad may be understood to be hasan. al-Mundhiri said: A jayyid (good) isnaad. It was classed as saheeh by al-Haakim in al-Mustadrak (6/383) and al-Albaani in Saheeh al-Targheeb (1933).
Al-Manaawi said in Fayd al-Qadeer (3/60):
i.e., he is the cause of your entering Paradise if he is pleased with you, and the cause of your entering Hell if he is displeased with you. So treat him well and do not disobey his commands with regard to that which is not a sin. End quote.
As for the glad tidings which came to the husband who treats his wife kindly, it is when the Prophet (peace and blessings of Allaah be upon him) testified that he had perfect faith which dictated that he should enter Paradise, and that he is superior to all people.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“The most perfect of the believers in faith is the one who is best in attitude, and the best of you is the one who is best in attitude towards his womenfolk.”
Narrated by al-Tirmidhi (1162); he said it is a hasan saheeh hadeeth. It was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. See also the answer to question no. 43123.
And Allaah knows best.
Islam Q&A
What is the ruling on giving the adhaan at the graveside?
Q) Here in Bangladesh we call Adhaan at the grave after burying the dead. People are divided over this matter; some say it is permissible to do so while some say it is not. What is the right opinion regarding this matter?
A) Praise be to Allaah.
It is not permissible to give the adhaan or iqaamah at the graveside after burying the deceased, or in the grave before burying him, because this is an innovation (bid’ah). It is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Agreed upon, from the hadeeth of ‘Aa’ishah (may Allaah be pleased with her).
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood
Fataawa al-Lajnah al-Daa’imah (9/72)
A) Praise be to Allaah.
It is not permissible to give the adhaan or iqaamah at the graveside after burying the deceased, or in the grave before burying him, because this is an innovation (bid’ah). It is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Agreed upon, from the hadeeth of ‘Aa’ishah (may Allaah be pleased with her).
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood
Fataawa al-Lajnah al-Daa’imah (9/72)
She died and left behind a mother, two sisters and a husband
Q) A woman died and left behind a mother, two sisters and a husband. How should the estate be divided?
A) Praise be to Allaah.
The mother gets one-sixth, because of the presence of the two sisters. Allaah says (interpretation of the meaning):
“if the deceased left brothers or (sisters), the mother has a sixth”
[al-Nisa’ 4:11].
The two sisters get two-thirds, because of the words of Allaah (interpretation of the meaning):
“If there are two sisters, they shall have two-thirds of the inheritance”
[al-Nisa’ 4:176].
You, the husband, get half, because Allaah says (interpretation of the meaning):
“In that which your wives leave, your share is a half if they have no child”
[al-Nisa’ 4:12].
The sum of all these shares is greater than the estate, and the scholars call such cases al-‘awl, i.e., the sum of allotted shares is greater than the estate. So the share of each of the heirs is reduced in line with this excess, which in this case is one-quarter.
In that case the estate should be divided as follows: it should be divided into eight equal parts. The mother gets one part, the sisters get four parts and the husband gets three.
Each heir is given his or her share as follows:
The mother’s share = the estate x 1 / 8
Each sister’s share = the estate x 2 / 8
The husband’s share = the estate x 3 / 8
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
The mother gets one-sixth, because of the presence of the two sisters. Allaah says (interpretation of the meaning):
“if the deceased left brothers or (sisters), the mother has a sixth”
[al-Nisa’ 4:11].
The two sisters get two-thirds, because of the words of Allaah (interpretation of the meaning):
“If there are two sisters, they shall have two-thirds of the inheritance”
[al-Nisa’ 4:176].
You, the husband, get half, because Allaah says (interpretation of the meaning):
“In that which your wives leave, your share is a half if they have no child”
[al-Nisa’ 4:12].
The sum of all these shares is greater than the estate, and the scholars call such cases al-‘awl, i.e., the sum of allotted shares is greater than the estate. So the share of each of the heirs is reduced in line with this excess, which in this case is one-quarter.
In that case the estate should be divided as follows: it should be divided into eight equal parts. The mother gets one part, the sisters get four parts and the husband gets three.
Each heir is given his or her share as follows:
The mother’s share = the estate x 1 / 8
Each sister’s share = the estate x 2 / 8
The husband’s share = the estate x 3 / 8
And Allaah knows best.
Islam Q&A
Sunday, November 9, 2008
Does women’s hijab have to be black?
Q) Is it haraam for a woman to wear coloured clothes even if it fulfils the conditions of hijab? If it is haraam, then is there a hadeeth or verse to prove that? What is meant by saying it should not be an adornment in itself?
A) Praise be to Allaah.
The conditions of the hijab of the Muslim woman have already been explained in the answer to question no. 6991.
It is not one of these conditions that it should be black. A woman may wear whatever she wants, so long as she does not wear a colour that is only for men , and she does not wear a garment that is an adornment in itself, i.e., decorated and adorned in such a way that it attracts the gaze of men, because of the general meaning of the verse (interpretation of the meaning):
“…and not to show off their adornment…”
[al-Noor 24:31]
This general meaning includes the outer garment, if it is decorated. Abu Dawood (565) narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not prevent the female slaves of Allaah from attending the mosques of Allaah, but let them go out unadorned.” Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 515.
It says in ‘Awn al-Ma’bood:
“ ‘Unadorned’ means not wearing perfume… they are commanded to go out like this and are forbidden to wear perfume lest they provoke men’s desires with their perfume. That also includes other things which are forbidden because they provoke desire, such as beautiful clothing and visible and expensive adornment.”
What a woman must do if she appears before non-mahram men is to avoid clothes that are decorated and adorned, which attract the gaze of men.
It says in Fataawa al-Lajnah al-Daa’imah (17/100):
It is not permissible for a woman to go out in a decorated garment that attracts people’s gaze, because this is something that tempts men.
It also says (17/108):
The dress of the Muslim woman need not only be black. It is permissible for her to wear any colour of clothing so long as it covers her ‘awrah, does not resemble men’s clothing, and is not so tight as to show the shape of her limbs or so thin as to show what is beneath it, and does not provoke temptation.
And it says (17/109):
Wearing black for women is not a must. They may wear other colours that are worn only by women, do not attract attention and do not provoke desire.
Many women choose to wear black, not because it is obligatory, but because it is farthest removed from being an adornment. There are reports which indicate that the women of the Sahaabah used to wear black. Abu Dawood (4101) narrated that Umm Salamah said: “When the words ‘and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)’ [al-Noor 24:31 – interpretation of the meaning] were revealed, the women of the Ansaar went out looking as if there were crows on their heads because of their garments.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
The Standing Committee (17/110) said: This is to be understood as meaning that those clothes were black in colour.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
The conditions of the hijab of the Muslim woman have already been explained in the answer to question no. 6991.
It is not one of these conditions that it should be black. A woman may wear whatever she wants, so long as she does not wear a colour that is only for men , and she does not wear a garment that is an adornment in itself, i.e., decorated and adorned in such a way that it attracts the gaze of men, because of the general meaning of the verse (interpretation of the meaning):
“…and not to show off their adornment…”
[al-Noor 24:31]
This general meaning includes the outer garment, if it is decorated. Abu Dawood (565) narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not prevent the female slaves of Allaah from attending the mosques of Allaah, but let them go out unadorned.” Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 515.
It says in ‘Awn al-Ma’bood:
“ ‘Unadorned’ means not wearing perfume… they are commanded to go out like this and are forbidden to wear perfume lest they provoke men’s desires with their perfume. That also includes other things which are forbidden because they provoke desire, such as beautiful clothing and visible and expensive adornment.”
What a woman must do if she appears before non-mahram men is to avoid clothes that are decorated and adorned, which attract the gaze of men.
It says in Fataawa al-Lajnah al-Daa’imah (17/100):
It is not permissible for a woman to go out in a decorated garment that attracts people’s gaze, because this is something that tempts men.
It also says (17/108):
The dress of the Muslim woman need not only be black. It is permissible for her to wear any colour of clothing so long as it covers her ‘awrah, does not resemble men’s clothing, and is not so tight as to show the shape of her limbs or so thin as to show what is beneath it, and does not provoke temptation.
And it says (17/109):
Wearing black for women is not a must. They may wear other colours that are worn only by women, do not attract attention and do not provoke desire.
Many women choose to wear black, not because it is obligatory, but because it is farthest removed from being an adornment. There are reports which indicate that the women of the Sahaabah used to wear black. Abu Dawood (4101) narrated that Umm Salamah said: “When the words ‘and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)’ [al-Noor 24:31 – interpretation of the meaning] were revealed, the women of the Ansaar went out looking as if there were crows on their heads because of their garments.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
The Standing Committee (17/110) said: This is to be understood as meaning that those clothes were black in colour.
And Allaah knows best.
Islam Q&A
Ruling on putting advertisements in the mosque
Q) What is the ruling on displaying advertisements in the Masjid about competitions, lectures or Islamic seminars, under the auspices of specific companies or schools?
A) Praise be to Allaah.
Mosques are for worship, and it is forbidden to buy, sell and earn money therein. So it is not permissible to use the mosque as a means of advertising for companies, schools or anything else.
As for advertisements about religious lectures and seminars, there is nothing wrong with that, so long as that is not an advertisement for a specific committee, company, institution or the like. End quote.
From Fataawa al-Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah Aal al-Shaykh (Majallat al-Da’wah, 43)
A) Praise be to Allaah.
Mosques are for worship, and it is forbidden to buy, sell and earn money therein. So it is not permissible to use the mosque as a means of advertising for companies, schools or anything else.
As for advertisements about religious lectures and seminars, there is nothing wrong with that, so long as that is not an advertisement for a specific committee, company, institution or the like. End quote.
From Fataawa al-Shaykh ‘Abd al-‘Azeez ibn ‘Abd-Allaah Aal al-Shaykh (Majallat al-Da’wah, 43)
Where should he deposit his money in these times when riba is so widespread?
Q) Where should I deposit my money in an age when people have become so negligent and the banks are dubious because of riba, and we have no Islamic banks and keeping the money at home is not safe? I want to deposit my money in a place that is permissible, without committing any sin. And I want to invest it and pay zakaah on it, otherwise it will get used up and the amount of zakaah will be reduced.
A) Praise be to Allaah.
Depositing one’s money in a riba-based bank helps the bank to deal in riba; this applies even if you do not get any interest on your deposit.
If you do get interest, this is the riba that is forbidden by Allaah and His Messenger. The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who consumes riba and the one who gives it.
Whoever has wealth that he wants to save or invest should look for a permissible way of doing so. He may give the money to a trustworthy man to do business with it for him, and they can share the profit in whatever manner they agree upon.
If he cannot find any way to save it other than depositing it in the bank, then there is no sin in that if it is done out of necessity, so long as that does not involve any interest.
He should choose the least evil of the banks, and the one that is closest to the way of dealing that is prescribed in sharee’ah.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
With regard to depositing money in bank accounts that pay interest monthly or annually, this is a kind of riba that is forbidden according to scholarly consensus. With regard to depositing it without interest, it is better not to do that except in cases of necessity if the bank deals with interest, because depositing money with the bank, even if no interest is paid, helps the bank to engage in its riba-based transactions, so there is the fear that the one who does this may come under the heading of those who help others in sin and transgression, even if he does not intend to do so. We must beware of that which Allaah has forbidden and look for sound ways of preserving and disposing of wealth. May Allaah help the Muslims to do that which will lead to their happiness and victory and salvation. May He help them to quickly establish Islamic banks that are free of riba, for He is Able to do that. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Fataawa Ibn Baaz, 4/30, 311
See also question no. 22392
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Depositing one’s money in a riba-based bank helps the bank to deal in riba; this applies even if you do not get any interest on your deposit.
If you do get interest, this is the riba that is forbidden by Allaah and His Messenger. The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who consumes riba and the one who gives it.
Whoever has wealth that he wants to save or invest should look for a permissible way of doing so. He may give the money to a trustworthy man to do business with it for him, and they can share the profit in whatever manner they agree upon.
If he cannot find any way to save it other than depositing it in the bank, then there is no sin in that if it is done out of necessity, so long as that does not involve any interest.
He should choose the least evil of the banks, and the one that is closest to the way of dealing that is prescribed in sharee’ah.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
With regard to depositing money in bank accounts that pay interest monthly or annually, this is a kind of riba that is forbidden according to scholarly consensus. With regard to depositing it without interest, it is better not to do that except in cases of necessity if the bank deals with interest, because depositing money with the bank, even if no interest is paid, helps the bank to engage in its riba-based transactions, so there is the fear that the one who does this may come under the heading of those who help others in sin and transgression, even if he does not intend to do so. We must beware of that which Allaah has forbidden and look for sound ways of preserving and disposing of wealth. May Allaah help the Muslims to do that which will lead to their happiness and victory and salvation. May He help them to quickly establish Islamic banks that are free of riba, for He is Able to do that. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Fataawa Ibn Baaz, 4/30, 311
See also question no. 22392
And Allaah knows best.
Islam Q&A
Will he be sinning if he continues to use the computer although it is damaging his sight?
Q) I spend most of my time in front of the computer screen. As you know the its rays harm the eye sight. I do not use glasses to protect my eyes. This weakened my sight and I cannot see things clearly, all due to these rays. I know that Allah says: “Do not throw yourselves into destruction” My question is: am I considered sinful as expose myself to harm while Allah forbade this? Please bear in mind that I do not use the computer to watch or read haram materials I only use it for research and gaining Islamic knowledge.
A) Praise be to Allaah.
It is not permissible for you to continue to neglect your eyesight and cause damage to it. Even if you do not care about something that will cause harm to you, Islam does not approve of it. The Prophet (peace and blessings of Allaah be upon him) forbade all kinds of damage and harm, as he said: “There should be neither harming nor reciprocating harm.” Narrated by Ibn Majaah (2340).
Al-Shaatibi (may Allaah have mercy on him) said in al-Muwaafaqaat (3/16):
Harming and reciprocating harm are forbidden in sharee’ah, and there is a great deal of evidence to that effect, such as n the verses (interpretation of the meaning):
“But do not take them back to hurt them”
[al-Baqarah 2:231]
“and do not harm them”
[al-Talaaq 65:6].
There is also the prohibition on transgressing against people, property and honour, and robbing and wronging others. All of that is included in the meanings of harming and reciprocating harm. That also includes offences against people, or causing harm to their mental health, offspring or property.
So it is a concept which is very broad in application in sharee’ah. End quote.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: Everything that harms a person with regard to his religious commitment or worldly concerns, it is haraam for him to consume it, whether it is poison, tobacco or anything else that is harmful, because Allaah says (interpretation of the meaning):
“and do not throw yourselves into destruction”
[al-Baqarah 2:195].
And the Prophet (peace and blessings of Allaah be upon him) said: “There should be neither harming nor reciprocating harm.” End quote.
Majmoo’ al-Fataawa (6/23-24).
Strive to follow the doctors’ advice in the way you use the computer, and pay attention to the means that will not harm your eyes. Seek forgiveness from Allaah for your past heedlessness, and do not neglect your health or neglect yourself in the future. All of this is by the blessing of Allaah which you should preserve. Then if it continues to harm your eyes, after you have taken all protective measures, then there will be no sin on you, in sha Allaah, rather you will be rewarded if you are patient and seek reward with Allaah.
We ask Allaah to grant us and you health and well being.
See also the answer to question no. 107305.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
It is not permissible for you to continue to neglect your eyesight and cause damage to it. Even if you do not care about something that will cause harm to you, Islam does not approve of it. The Prophet (peace and blessings of Allaah be upon him) forbade all kinds of damage and harm, as he said: “There should be neither harming nor reciprocating harm.” Narrated by Ibn Majaah (2340).
Al-Shaatibi (may Allaah have mercy on him) said in al-Muwaafaqaat (3/16):
Harming and reciprocating harm are forbidden in sharee’ah, and there is a great deal of evidence to that effect, such as n the verses (interpretation of the meaning):
“But do not take them back to hurt them”
[al-Baqarah 2:231]
“and do not harm them”
[al-Talaaq 65:6].
There is also the prohibition on transgressing against people, property and honour, and robbing and wronging others. All of that is included in the meanings of harming and reciprocating harm. That also includes offences against people, or causing harm to their mental health, offspring or property.
So it is a concept which is very broad in application in sharee’ah. End quote.
Shaykh Ibn Baaz (may Allaah have mercy on him) said: Everything that harms a person with regard to his religious commitment or worldly concerns, it is haraam for him to consume it, whether it is poison, tobacco or anything else that is harmful, because Allaah says (interpretation of the meaning):
“and do not throw yourselves into destruction”
[al-Baqarah 2:195].
And the Prophet (peace and blessings of Allaah be upon him) said: “There should be neither harming nor reciprocating harm.” End quote.
Majmoo’ al-Fataawa (6/23-24).
Strive to follow the doctors’ advice in the way you use the computer, and pay attention to the means that will not harm your eyes. Seek forgiveness from Allaah for your past heedlessness, and do not neglect your health or neglect yourself in the future. All of this is by the blessing of Allaah which you should preserve. Then if it continues to harm your eyes, after you have taken all protective measures, then there will be no sin on you, in sha Allaah, rather you will be rewarded if you are patient and seek reward with Allaah.
We ask Allaah to grant us and you health and well being.
See also the answer to question no. 107305.
And Allaah knows best.
Islam Q&A
Buying a house by instalments from the bank
Q) My father died and I have become responsible for my siblings. We were renting a house but the owner decided to throw them out on the street because he wanted his house. I decided to buy a house for them by instalments from a bank that is not Islamic, as we do not have any Islamic banks in our country. Is this haraam or considered to be riba?
A) Praise be to Allaah.
Firstly:
Buying an item via the bank may be done in two ways:
(i)
The bank merely finances it and lends the customer the price of the item or pays it on his behalf, in return for getting back the money and something extra, such as if the price of the item is one thousand, and it takes back one thousand and two hundred in instalments. This way is haraam, because in fact it is a loan with interest, so it is riba.
(ii)
The bank buys the item in a real sense, then sells it to the customer for a higher price to be paid later. There is nothing wrong with this, and it is what is called a muraabahah transaction. It is not permissible for the bank to sign a contract of sale with the customer until it has bought the item, because it is proven that it is forbidden to sell what one does not possess.
But (the bank) may take a promise from the customer to buy the item when it takes possession of it, but this promise is not binding.
Based on this, if the bank buys the house then sells it to you by instalments, there is nothing wrong with that, but if it does not buy it, rather it is giving you the money or paying it on your behalf, on the basis that it will get the money back and more, then this is riba, and the stern warning that is issued concerning riba is no secret.
Secondly:
What you have mentioned about your siblings needing a house is not regarded as a case of necessity which makes riba permissible, because it is possible to ward off that harm by renting.
See also the answer to question no. 94823 and 85197.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
Buying an item via the bank may be done in two ways:
(i)
The bank merely finances it and lends the customer the price of the item or pays it on his behalf, in return for getting back the money and something extra, such as if the price of the item is one thousand, and it takes back one thousand and two hundred in instalments. This way is haraam, because in fact it is a loan with interest, so it is riba.
(ii)
The bank buys the item in a real sense, then sells it to the customer for a higher price to be paid later. There is nothing wrong with this, and it is what is called a muraabahah transaction. It is not permissible for the bank to sign a contract of sale with the customer until it has bought the item, because it is proven that it is forbidden to sell what one does not possess.
But (the bank) may take a promise from the customer to buy the item when it takes possession of it, but this promise is not binding.
Based on this, if the bank buys the house then sells it to you by instalments, there is nothing wrong with that, but if it does not buy it, rather it is giving you the money or paying it on your behalf, on the basis that it will get the money back and more, then this is riba, and the stern warning that is issued concerning riba is no secret.
Secondly:
What you have mentioned about your siblings needing a house is not regarded as a case of necessity which makes riba permissible, because it is possible to ward off that harm by renting.
See also the answer to question no. 94823 and 85197.
And Allaah knows best.
Islam Q&A
Removing the hair between the eyebrows
Q) Is removing the hair BETWEEN the eyebrows permissable for men?
A) Praise be to Allaah.
It is permissible to pluck it, because it is not part of the eyebrows. And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
From Fataawa al-Lajnah al-Daa’imah, 5/197
This ruling applies to both men and women. And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
A) Praise be to Allaah.
It is permissible to pluck it, because it is not part of the eyebrows. And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
From Fataawa al-Lajnah al-Daa’imah, 5/197
This ruling applies to both men and women. And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
Ruling on Vitamin D3 derived from animal sources
Q) Can we drink milk and other dairy products fortified with Vitamin D3 in the USA? They say Vitamin D3 is derived from animal sources like pig skin, pig brain, fish liver and sheep skin. They add it after processing.
A) Praise be to Allaah.
You have to make sure about any food or drink that enters your body, for every body that is nourished on haraam things, the Fire has more right to it. So you have to be sure. If anything that Allaah has forbidden has been added to milk or anything else, then in that case it is not permissible for you to drink it. Fish liver, however, is halaal even if it was “dead meat”, and sheep skin is permissible if the animal was slaughtered properly according to sharee’ah or if it was tanned properly.
Shaykh ‘Abd al-Kareem al-Khudayr.
A) Praise be to Allaah.
You have to make sure about any food or drink that enters your body, for every body that is nourished on haraam things, the Fire has more right to it. So you have to be sure. If anything that Allaah has forbidden has been added to milk or anything else, then in that case it is not permissible for you to drink it. Fish liver, however, is halaal even if it was “dead meat”, and sheep skin is permissible if the animal was slaughtered properly according to sharee’ah or if it was tanned properly.
Shaykh ‘Abd al-Kareem al-Khudayr.
Ruling on breast enhancement surgery
Q) I am a young woman who is about to get married, but I suffer from the problem of having a small chest. Is it permissible for me to use creams that help to enlarge the breasts?
A) Praise be to Allaah.
If the aim in enlarging the breasts is to increase beauty, that is not permissible, because it is changing the creation of Allaah. If the breasts are so small as to cause you embarrassment and distress, then there is nothing wrong with enlarging them in ways that will not cause you harm, such as using creams and so on.
Treating that with creams is easier than having surgery which involves anaesthesia or uncovering the ‘awrah in the event that there is no specialized female doctor available.
What we have mentioned about differentiating between beautification and removing faults is the general guideline with regard to cosmetic procedures. Please see the answer to question no. 47694.
There follow some of the comments of scholars on this issue:
The scholars of the Standing Committee for Issuing Fatwas were asked:
I am a young man, eighteen years old. Four years ago my breast became prominent and that was accompanied by some pain. After a while, the pain went away, praise be to Allaah, but the prominence remained. This prominence of my breast is obvious even under clothing. I asked the specialist about that and he said that this can easily be removed by means of cosmetic surgery. Is it permissible to have this surgery? Please note that this problem causes me embarrassment in front of other people.
They replied: It is permissible for you to have cosmetic surgery to remove this prominence if it is thought most likely that the surgery will be successful and that the harms will not outweigh or be equal to the benefits.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, ‘Abd al-Razzaaq ‘Afefi, ‘Abd-Allaah ibn Ghadyaan, ‘Abd-Allaah ibn Qa’ood
Fataawa al-Lajnah al-Daa’imah (25/62).
They were also asked (25/59): one of my colleagues had gotten married, praise be to Allaah, but he came to me and said that his wife wants to have cosmetic surgery on her face and breasts, because her nose is large and wide, and she wants to reduce it by means of the easy methods that modern science has developed. Is there any doubt about this surgery or is there any sin involved? Please note that not doing it may lead to psychological distress because this fault appears so prominently on her face.
They replied: If the situation is as described, and there is the hope that the surgery will be successful and will not lead to a greater or equal harm, then it is permissible to do it in order to achieve the desired purpose, otherwise it is not permissible.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, ‘Abd al-Razzaaq ‘Afefi, ‘Abd-Allaah ibn Ghadyaan, ‘Abd-Allaah ibn Qa’ood
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about some cosmetic procedures such as straightening the nose, liposuction, breast reduction or enhancement, and so on – what is the ruling on these procedures? What are the guidelines, may Allaah bless and reward you and benefit others through you.
He replied: With regard to the beautification that you mentioned, beautification is of two types. The first type is done to remove faults and the second type is done to increase beauty. The first type – removing faults – is permissible; if a person’s nose is bent, it is permissible for him to have surgery to straighten it, because this is removing a fault. The nose is not normal, rather it is bent, so he wants to straighten it. The same applies to a man who has a squint; this is undoubtedly a fault, so if he wants to have surgery to correct the fault, it is permissible and there is no reason why he should not, because this is removing a fault. If a man’s nose is cut off due to an accident, can he have a prosthetic nose installed? An incident of this type occurred at the time of the Prophet (peace and blessings of Allaah be upon him). The nose of one of the Sahaabah was cut off in battle and the man had a nose of silver made, but the silver tarnished and developed an unpleasant smell, so the Prophet (peace and blessings of Allaah be upon him) gave him permissible to have a nose made of gold, so he did that. Hence we say: is it for beautification or to remove a fault? Removing a fault is permissible. The same applies if the lip is cleft (harelip); it is permissible to join the two sides because this is removing a fault.
With regard to the second type, which is increasing beauty, this is what is not permissible. Hence the Prophet (peace and blessings of Allaah be upon him) cursed women who file their teeth for beauty, i.e., they file them and make gaps between them for the purpose of beautification. The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed that, and he cursed women who put on hair extensions by adding hair to their short hair and so on.
It remains for us to examine whether an operation to enhance or reduce the breast is permissible or not. This is a kind of beautification, unless the woman who has small breasts wants to increase them so that they can hold more milk, i.e., if her breast is too small and cannot hold enough milk to satisfy for her child. In that case we may say that there is nothing wrong with it. But for the purpose of beautification it is not permissible. This is the guideline with regard to cosmetic surgery. Cosmetic surgery is of two types: the first is removing faults and there is nothing wrong with that; the second is increasing beauty and that is not permissible. End quote from al-Liqa’ al-Shahri (50/8).
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
If the aim in enlarging the breasts is to increase beauty, that is not permissible, because it is changing the creation of Allaah. If the breasts are so small as to cause you embarrassment and distress, then there is nothing wrong with enlarging them in ways that will not cause you harm, such as using creams and so on.
Treating that with creams is easier than having surgery which involves anaesthesia or uncovering the ‘awrah in the event that there is no specialized female doctor available.
What we have mentioned about differentiating between beautification and removing faults is the general guideline with regard to cosmetic procedures. Please see the answer to question no. 47694.
There follow some of the comments of scholars on this issue:
The scholars of the Standing Committee for Issuing Fatwas were asked:
I am a young man, eighteen years old. Four years ago my breast became prominent and that was accompanied by some pain. After a while, the pain went away, praise be to Allaah, but the prominence remained. This prominence of my breast is obvious even under clothing. I asked the specialist about that and he said that this can easily be removed by means of cosmetic surgery. Is it permissible to have this surgery? Please note that this problem causes me embarrassment in front of other people.
They replied: It is permissible for you to have cosmetic surgery to remove this prominence if it is thought most likely that the surgery will be successful and that the harms will not outweigh or be equal to the benefits.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, ‘Abd al-Razzaaq ‘Afefi, ‘Abd-Allaah ibn Ghadyaan, ‘Abd-Allaah ibn Qa’ood
Fataawa al-Lajnah al-Daa’imah (25/62).
They were also asked (25/59): one of my colleagues had gotten married, praise be to Allaah, but he came to me and said that his wife wants to have cosmetic surgery on her face and breasts, because her nose is large and wide, and she wants to reduce it by means of the easy methods that modern science has developed. Is there any doubt about this surgery or is there any sin involved? Please note that not doing it may lead to psychological distress because this fault appears so prominently on her face.
They replied: If the situation is as described, and there is the hope that the surgery will be successful and will not lead to a greater or equal harm, then it is permissible to do it in order to achieve the desired purpose, otherwise it is not permissible.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz, ‘Abd al-Razzaaq ‘Afefi, ‘Abd-Allaah ibn Ghadyaan, ‘Abd-Allaah ibn Qa’ood
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about some cosmetic procedures such as straightening the nose, liposuction, breast reduction or enhancement, and so on – what is the ruling on these procedures? What are the guidelines, may Allaah bless and reward you and benefit others through you.
He replied: With regard to the beautification that you mentioned, beautification is of two types. The first type is done to remove faults and the second type is done to increase beauty. The first type – removing faults – is permissible; if a person’s nose is bent, it is permissible for him to have surgery to straighten it, because this is removing a fault. The nose is not normal, rather it is bent, so he wants to straighten it. The same applies to a man who has a squint; this is undoubtedly a fault, so if he wants to have surgery to correct the fault, it is permissible and there is no reason why he should not, because this is removing a fault. If a man’s nose is cut off due to an accident, can he have a prosthetic nose installed? An incident of this type occurred at the time of the Prophet (peace and blessings of Allaah be upon him). The nose of one of the Sahaabah was cut off in battle and the man had a nose of silver made, but the silver tarnished and developed an unpleasant smell, so the Prophet (peace and blessings of Allaah be upon him) gave him permissible to have a nose made of gold, so he did that. Hence we say: is it for beautification or to remove a fault? Removing a fault is permissible. The same applies if the lip is cleft (harelip); it is permissible to join the two sides because this is removing a fault.
With regard to the second type, which is increasing beauty, this is what is not permissible. Hence the Prophet (peace and blessings of Allaah be upon him) cursed women who file their teeth for beauty, i.e., they file them and make gaps between them for the purpose of beautification. The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed that, and he cursed women who put on hair extensions by adding hair to their short hair and so on.
It remains for us to examine whether an operation to enhance or reduce the breast is permissible or not. This is a kind of beautification, unless the woman who has small breasts wants to increase them so that they can hold more milk, i.e., if her breast is too small and cannot hold enough milk to satisfy for her child. In that case we may say that there is nothing wrong with it. But for the purpose of beautification it is not permissible. This is the guideline with regard to cosmetic surgery. Cosmetic surgery is of two types: the first is removing faults and there is nothing wrong with that; the second is increasing beauty and that is not permissible. End quote from al-Liqa’ al-Shahri (50/8).
And Allaah knows best.
Islam Q&A
Saturday, November 8, 2008
If a woman dies and there is a living foetus in her womb
Q) Is it permissible to open the abdomen of a dead woman in order to extract a living foetus?
A) Praise be to Allaah.
It is permissible if there is an interest to be served by that and it will not cause a greater evil, and that is not regarded as mutilation. What our companions [i.e., the Hanbalis] said is well known. They said that if a pregnant woman dies and there is a living child in her womb, it is haraam to open her abdomen, but some women (midwives) should try manually to bring out the foetus who it is hoped might live. If that is not possible, then she should not be buried until the one who is in her womb had died too. If (the child) has been partially born and is alive, then a cut may be made in order to birth the rest of him. This is the view of the fuqaha’, based on the view that this is mutilation by cutting, and the basic principle is that mutilating the deceased is haraam, unless it serves a certain greater purpose, i.e., if the child has been partially born and is alive, then a cut may be made in order to birth the rest of him, because that is in the interests of the infant, and because not cutting in this case will lead to the negative consequence of the child dying, and the living should be given greater care than the dead. But in modern times, when the art of surgery has become more refined, cutting the abdomen or any other part of the body is not regarded as mutilation; they do it to the living with their consent and agreement for various kinds of treatment, and it is most likely that if the fuqaha’ had seen that, they would have ruled that it is permissible to cut the abdomen of the pregnant woman in order to extract her living foetus, especially if the pregnancy is full term and it is known or thought most likely that the foetus is alive.
Another thing which points to it being permissible to cut the abdomen and extract the living foetus is the fact that if there is a conflict between pros and cons, then the greater good should be given precedence and the lesser evil may be committed. Sparing the abdomen from any cutting is good, but saving the child and keeping him alive is a greater good. Cutting the abdomen is bad, but leaving the living child to suffocate in her womb until he dies is a greater evil. So cutting becomes the lesser of two evils. Moreover, we say that in such cases, cutting is not regarded as mutilation or evil, so there is nothing to rule out extracting the foetus at all. And Allaah knows best. End quote.
Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him)
Fataawa al-Sa’di (p.189)
A) Praise be to Allaah.
It is permissible if there is an interest to be served by that and it will not cause a greater evil, and that is not regarded as mutilation. What our companions [i.e., the Hanbalis] said is well known. They said that if a pregnant woman dies and there is a living child in her womb, it is haraam to open her abdomen, but some women (midwives) should try manually to bring out the foetus who it is hoped might live. If that is not possible, then she should not be buried until the one who is in her womb had died too. If (the child) has been partially born and is alive, then a cut may be made in order to birth the rest of him. This is the view of the fuqaha’, based on the view that this is mutilation by cutting, and the basic principle is that mutilating the deceased is haraam, unless it serves a certain greater purpose, i.e., if the child has been partially born and is alive, then a cut may be made in order to birth the rest of him, because that is in the interests of the infant, and because not cutting in this case will lead to the negative consequence of the child dying, and the living should be given greater care than the dead. But in modern times, when the art of surgery has become more refined, cutting the abdomen or any other part of the body is not regarded as mutilation; they do it to the living with their consent and agreement for various kinds of treatment, and it is most likely that if the fuqaha’ had seen that, they would have ruled that it is permissible to cut the abdomen of the pregnant woman in order to extract her living foetus, especially if the pregnancy is full term and it is known or thought most likely that the foetus is alive.
Another thing which points to it being permissible to cut the abdomen and extract the living foetus is the fact that if there is a conflict between pros and cons, then the greater good should be given precedence and the lesser evil may be committed. Sparing the abdomen from any cutting is good, but saving the child and keeping him alive is a greater good. Cutting the abdomen is bad, but leaving the living child to suffocate in her womb until he dies is a greater evil. So cutting becomes the lesser of two evils. Moreover, we say that in such cases, cutting is not regarded as mutilation or evil, so there is nothing to rule out extracting the foetus at all. And Allaah knows best. End quote.
Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him)
Fataawa al-Sa’di (p.189)
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