Q) How should the muezzin be answered when he says al-salaatu khayrun min al-nawm (prayer is better than sleep)?
A) Praise be to Allaah.
He should be answered with something like what he says. So one should say “al-salaatu khayrun min al-nawm”, because when the muezzin says “Allaahu akbar (Allaah is most great)”, one should say “Allaahu akbar”, and when he says “Ashhadu an laa ilaaha ill-Allaah (I bear witness that there is no god but Allaah)”, one should say “Ashhadu an laa ilaaha ill-Allaah”. And when he says “Ashhadu anna Muhammadan rasool Allaah (I bear witness that Muhammad is the Messenger of Allaah),” one should say, “Ashhadu anna Muhammadan rasool Allaah.” Then after saying the Shahaadatayn, one should say: “Radaytu Billaahi rabban wa bi’l-Islaami deenan wa bi Muhammad Rasoolan (I am content with Allaah as my Lord, and with Islam as my religion, and with Muhammad as my Prophet).” When he says “Hayya ‘ala al-salaah (come to prayer), one should say “Laa hawla wa laa quwwata illa Billaah (There is no power and no strength except with Allaah),” and the same when he says “Hayya ‘ala al-falaah (come to prosperity).” When he says “Allaahu akbar”, one should say “Allaahu akbar,” and when he says “Laa ilaaha ill-Allaah” one should say “Laa ilaaha ill-Allaah.” And when he says “Al-salaatu khayrun min al-nawm”, one should say “al-salaatu khayrun min al-nawm.”
It was said that he should say “Sadaqta wa barirta (You have spoken the truth); and it was said that he should say “Laa hawla wa laa quwwata illa Billaah.” But the correct view is the first one. The evidence for that is the words of the Prophet (peace and blessings of Allaah be upon him): ‘When you hear the muezzin, say what the muezzin says.” There is no exception to this in the Sunnah except in the case of the words “Hayya ‘ala al-salaah, hayya ‘ala al-falaah,” when it should be said, “Laa hawla wa laa quwwata illa Billaah.” The general meaning of the hadeeth remains applicable to everything except these two phrases.
If someone were to ask: Isn’t saying “prayer is better than sleep” true? The answer is, yes indeed, and saying Allaah akbar is true, and saying Laa ilaaha ill-Allaah is true, so when he says Allaah akbar, should you say Sadaqta wa barirta? You should not say that, so when he says “al-salaatu khayrun min al-nawm,” say what he says. This is the general meaning of the command of the Prophet (peace and blessings of Allaah be upon him). End quote.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (12/195).
Sunday, December 14, 2008
It is not a condition of divorce that the wife should know or that she should be divorced face-to-face
Q) I have been divorced for three years now. the proceedings were done through a solicitor. my ex husband did not contest therefore it was done through agreement between us. what i would like to know he has never verbally said 'talaq' to me. i have asked a few people, they tell me that under the islamic law i am divorced, and some people tell me that he has to say it verbally. please clarify this for me, as it is affecting me. i initiated the divorce on grounds of violent behaviour.
A) Praise be to Allaah.
It is not a condition of divorce that the husband should speak the word in front of his wife or that she should know of it. When the man speaks the words of divorce, or writes them down, this is regarded as a valid divorce that takes effect, even if the wife does not know of it.
If your husband has completed divorce proceedings with a lawyer then this divorce is valid and effective. Please see questions 9593 and 20660.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:
A man has been away from his wife for a long time, and he had divorced her to himself, even though he did not inform her of that. Has divorce taken place?
He replied:
The divorce has taken place, even if he did not convey that to his wife. If a man utters the words of divorce and says, “I divorce my wife”, the wife is divorced whether she knows it or not. Hence if we assume that the wife does not come to know of this divorce until after she has had three menstrual cycles, then her ‘iddah is complete even if she did not know. Similarly if a man dies and his wife does not come to know of his death until after the end of the ‘iddah period, then she does not have to observe ‘iddah because in this case it is already over.
Fataawa Ibn ‘Uthaymeen, 2/804.
Islam Q&A
A) Praise be to Allaah.
It is not a condition of divorce that the husband should speak the word in front of his wife or that she should know of it. When the man speaks the words of divorce, or writes them down, this is regarded as a valid divorce that takes effect, even if the wife does not know of it.
If your husband has completed divorce proceedings with a lawyer then this divorce is valid and effective. Please see questions 9593 and 20660.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:
A man has been away from his wife for a long time, and he had divorced her to himself, even though he did not inform her of that. Has divorce taken place?
He replied:
The divorce has taken place, even if he did not convey that to his wife. If a man utters the words of divorce and says, “I divorce my wife”, the wife is divorced whether she knows it or not. Hence if we assume that the wife does not come to know of this divorce until after she has had three menstrual cycles, then her ‘iddah is complete even if she did not know. Similarly if a man dies and his wife does not come to know of his death until after the end of the ‘iddah period, then she does not have to observe ‘iddah because in this case it is already over.
Fataawa Ibn ‘Uthaymeen, 2/804.
Islam Q&A
The difference between their saying “a saheeh hadeeth” and their saying “its isnaad is saheeh”
Q) What is the difference between a saheeh hadeeth and a hadeeth whose isnaad is saheeh?
A) Praise be to Allaah.
Firstly:
The muhaddithoon state that the saheeh hadeeth which is most likely attributable to the Prophet (peace and blessings of Allaah be upon him) is the hadeeth which fulfils all of the five following conditions:
1. Each of its narrators is of good character
2. Each of its narrators has a precise memory
3. The isnaad is uninterrupted from beginning to end
4. The hadeeth is sound and free of any shudhoodh (irregularity) in its isnaad or matn (text)
5. The hadeeth is sound and free of any ‘illah (fault) in its isnaad or text.
This has been discussed in the answer to question no. 79163.
Secondly:
The fourth and fifth conditions are among the most precise of conditions and the most difficult for the critic, because proving them required intense research and precision, bringing together all the isnaads and narrations of the hadeeth, as well as extensive experience in the sciences of hadeeth and specialization in criticism. Hence many of the later muhadditheen chose to err on the side of caution in their verdicts, and they limited their studies to checking the outward appearance of the isnaad to check whether it met the first three conditions, so if a specific isnaad met these three conditions they would say “a saheeh isnaad”, so as to alert the reader to the fact that they were only verifying that it met the first three conditions, and not the fourth and fifth, so that the reader would be aware of what this muhaddith meant.
Al-Haafiz ibn al-Salaah (may Allaah have mercy on him) said:
When they say “This hadeeth has a saheeh isnaad or a hasan isnaad” instead of “this is a saheeh hadeeth or a hasan hadeeth”, that is because it may be said that this hadeeth has a saheeh isnaad but it is not saheeh per se because it is shaadhdh (odd) or mu’allal (faulty). End quote.
Muqaddimah fi ‘Uloom al-Hadeeth (p. 23)
Ibn Katheer says:
The fact that the isnaad is deemed to be saheeh or hasan does not necessarily mean that the same applies to the text, because it may be shaadhdh (odd) or mu’allal (faulty). end quote.
Ikhtisaar ‘Uloom al-Hadeeth (p. 43).
Al-‘Iraaqi said in his Alfiyyah:
The ruling that the isnaad is saheeh or hasan does not necessarily apply to the text. End quote.
Al-Tabsirah wa’l-Tadhkirah (1/107).
Thirdly:
Nevertheless, there may be an exception to this differentiation if it is known that a particular imam does not make this distinction between the two terms “a saheeh isnaad” and “a saheeh hadeeth” in his terminology. An imam – especially if he is one of the earlier scholars – may say “a saheeh isnaad” when he means that the hadeeth itself is saheeh, and that it meets all five conditions.
Al-Haafiz Ibn al-Salaah (may Allaah have mercy on him) said:
But a reliable scholar may say in his book “it has a saheeh isnaad” and not mention any ‘illah (fault), or criticize it, so it may be understood that he deems it to be saheeh in and of itself, because the absence of any ‘illah (fault) or qaadih (flaw) is the basic principle. And Allaah knows best. End quote.
Muqaddimah fi ‘Uloom al-Hadeeth (p. 23).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
It seems to me that the correct view is that a distinction should be made between the one who differentiates when describing hadeeth as saheeh, stating it in either specific or general terms, and the one who does not do so.
The one who is known from studying his books to make this distinction should be viewed accordingly, so when he speaks in general terms it should be understood as referring to both the isnaad and the matn, and when he speaks in specific terms it should be understood as referring to the isnaad only.
And it maybe said concerning the one who is known to describe hadeeth only in specific terms all the time what we quoted above. End quote.
Al-Nukat ‘ala Ibn al-Salaah (1/474).
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Firstly:
The muhaddithoon state that the saheeh hadeeth which is most likely attributable to the Prophet (peace and blessings of Allaah be upon him) is the hadeeth which fulfils all of the five following conditions:
1. Each of its narrators is of good character
2. Each of its narrators has a precise memory
3. The isnaad is uninterrupted from beginning to end
4. The hadeeth is sound and free of any shudhoodh (irregularity) in its isnaad or matn (text)
5. The hadeeth is sound and free of any ‘illah (fault) in its isnaad or text.
This has been discussed in the answer to question no. 79163.
Secondly:
The fourth and fifth conditions are among the most precise of conditions and the most difficult for the critic, because proving them required intense research and precision, bringing together all the isnaads and narrations of the hadeeth, as well as extensive experience in the sciences of hadeeth and specialization in criticism. Hence many of the later muhadditheen chose to err on the side of caution in their verdicts, and they limited their studies to checking the outward appearance of the isnaad to check whether it met the first three conditions, so if a specific isnaad met these three conditions they would say “a saheeh isnaad”, so as to alert the reader to the fact that they were only verifying that it met the first three conditions, and not the fourth and fifth, so that the reader would be aware of what this muhaddith meant.
Al-Haafiz ibn al-Salaah (may Allaah have mercy on him) said:
When they say “This hadeeth has a saheeh isnaad or a hasan isnaad” instead of “this is a saheeh hadeeth or a hasan hadeeth”, that is because it may be said that this hadeeth has a saheeh isnaad but it is not saheeh per se because it is shaadhdh (odd) or mu’allal (faulty). End quote.
Muqaddimah fi ‘Uloom al-Hadeeth (p. 23)
Ibn Katheer says:
The fact that the isnaad is deemed to be saheeh or hasan does not necessarily mean that the same applies to the text, because it may be shaadhdh (odd) or mu’allal (faulty). end quote.
Ikhtisaar ‘Uloom al-Hadeeth (p. 43).
Al-‘Iraaqi said in his Alfiyyah:
The ruling that the isnaad is saheeh or hasan does not necessarily apply to the text. End quote.
Al-Tabsirah wa’l-Tadhkirah (1/107).
Thirdly:
Nevertheless, there may be an exception to this differentiation if it is known that a particular imam does not make this distinction between the two terms “a saheeh isnaad” and “a saheeh hadeeth” in his terminology. An imam – especially if he is one of the earlier scholars – may say “a saheeh isnaad” when he means that the hadeeth itself is saheeh, and that it meets all five conditions.
Al-Haafiz Ibn al-Salaah (may Allaah have mercy on him) said:
But a reliable scholar may say in his book “it has a saheeh isnaad” and not mention any ‘illah (fault), or criticize it, so it may be understood that he deems it to be saheeh in and of itself, because the absence of any ‘illah (fault) or qaadih (flaw) is the basic principle. And Allaah knows best. End quote.
Muqaddimah fi ‘Uloom al-Hadeeth (p. 23).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
It seems to me that the correct view is that a distinction should be made between the one who differentiates when describing hadeeth as saheeh, stating it in either specific or general terms, and the one who does not do so.
The one who is known from studying his books to make this distinction should be viewed accordingly, so when he speaks in general terms it should be understood as referring to both the isnaad and the matn, and when he speaks in specific terms it should be understood as referring to the isnaad only.
And it maybe said concerning the one who is known to describe hadeeth only in specific terms all the time what we quoted above. End quote.
Al-Nukat ‘ala Ibn al-Salaah (1/474).
And Allaah knows best.
Islam Q&A
What should one say when slaughtering the udhiyah?
Q) Is there a specific du’aa’ that I can recite when slaughtering the udhiyah?
A) Praise be to Allaah.
The Sunnah for one who wants to slaughter the udhiyah is to say when slaughtering it:
Bismillaah, wa Allaahu akbar, Allaahumma haadha minka wa laka, haadha ‘anni (or if it is being offered on behalf of someone else, haadha ‘an [fulaan]), Allaahumma taqabbal min [fulaan] wa aali [fulaan].
(In the name of Allaah, Allaah is most great. O Allaah, this is from You and to You. This is on my behalf (or if it is being offered on behalf of someone else, This is on behalf of [So and so]). O Allaah, accept (this sacrifice) from [So and so] and the family of [So and so]) – here he should mention his name instead of [fulaan] or [So and so].
What is obligatory here is to say Bismillaah; the rest is mustahabb but is not obligatory.
Al-Bukhaari (5565) and Muslim (1966) narrated that Anas said: The Prophet (peace and blessings of Allaah be upon him) sacrificed two horned rams that were white speckled with black. He slaughtered them with his own hand, said Bismillaah and Allaahu akbar, and put his foot on their necks.
Muslim (1967) narrated from ‘Aa’ishah that the Messenger of Allaah (peace and blessings of Allaah be upon him) ordered that a horned ram be brought to him so that he could sacrifice it. He said, “O ‘Aa’ishah, give me the knife.” Then he said, “Sharpen it on a stone.” So she did that, then he took it and took the ram, and he lay it down and prepared to slaughter it. He said, “In the name of Allaah, O Allaah accept (this sacrifice) from Muhammad and the family of Muhammad and the ummah of Muhammad,” then he sacrificed it.
Al-Tirmidhi (1521) narrated that Jaabir ibn ‘Abd-Allaah said: I was present with the Prophet (peace and blessings of Allaah be upon him) on the day of al-Adha at the prayer place. When he had finished his khutbah he came down from his minbar and a ram was brought which the Messenger of Allaah (peace and blessings of Allaah be upon him) slaughtered with his own hand. He said, “In the name of Allaah, Allaah is Most Great. This is on behalf of myself and on behalf of those of my ummah who have not offered a sacrifice.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
In some reports the words “O Allaah, this is from You and to You” are added. See Irwa’ al-Ghaleel, 1138, 1152.
Allaahumma minka (O Allaah, from You) means this sacrifice is a gift and provision that has reached me from You. Laka (to You) means, it is sincerely for You alone.
See al-Sharh al-Mumti’, 7/492.
Islam Q&A
A) Praise be to Allaah.
The Sunnah for one who wants to slaughter the udhiyah is to say when slaughtering it:
Bismillaah, wa Allaahu akbar, Allaahumma haadha minka wa laka, haadha ‘anni (or if it is being offered on behalf of someone else, haadha ‘an [fulaan]), Allaahumma taqabbal min [fulaan] wa aali [fulaan].
(In the name of Allaah, Allaah is most great. O Allaah, this is from You and to You. This is on my behalf (or if it is being offered on behalf of someone else, This is on behalf of [So and so]). O Allaah, accept (this sacrifice) from [So and so] and the family of [So and so]) – here he should mention his name instead of [fulaan] or [So and so].
What is obligatory here is to say Bismillaah; the rest is mustahabb but is not obligatory.
Al-Bukhaari (5565) and Muslim (1966) narrated that Anas said: The Prophet (peace and blessings of Allaah be upon him) sacrificed two horned rams that were white speckled with black. He slaughtered them with his own hand, said Bismillaah and Allaahu akbar, and put his foot on their necks.
Muslim (1967) narrated from ‘Aa’ishah that the Messenger of Allaah (peace and blessings of Allaah be upon him) ordered that a horned ram be brought to him so that he could sacrifice it. He said, “O ‘Aa’ishah, give me the knife.” Then he said, “Sharpen it on a stone.” So she did that, then he took it and took the ram, and he lay it down and prepared to slaughter it. He said, “In the name of Allaah, O Allaah accept (this sacrifice) from Muhammad and the family of Muhammad and the ummah of Muhammad,” then he sacrificed it.
Al-Tirmidhi (1521) narrated that Jaabir ibn ‘Abd-Allaah said: I was present with the Prophet (peace and blessings of Allaah be upon him) on the day of al-Adha at the prayer place. When he had finished his khutbah he came down from his minbar and a ram was brought which the Messenger of Allaah (peace and blessings of Allaah be upon him) slaughtered with his own hand. He said, “In the name of Allaah, Allaah is Most Great. This is on behalf of myself and on behalf of those of my ummah who have not offered a sacrifice.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
In some reports the words “O Allaah, this is from You and to You” are added. See Irwa’ al-Ghaleel, 1138, 1152.
Allaahumma minka (O Allaah, from You) means this sacrifice is a gift and provision that has reached me from You. Laka (to You) means, it is sincerely for You alone.
See al-Sharh al-Mumti’, 7/492.
Islam Q&A
There is no call or adhaan etc for the Eid prayer
Q) Is it Sunnah to give a call for the Eid prayer by saying “al-salaatu jaami’ah (prayer is about to begin)”, as in the case of the eclipse prayer (salaat al-kusoof)?
A) Praise be to Allaah.
Muslim (885) narrated that Jaabir ibn ‘Abd-Allaah said: I attended the prayer on the day of Eid with the Messenger of Allaah (peace and blessings of Allaah be upon him). He started with the prayer before the khutbah, with no adhaan or iqaamah.
Al-Bukhaari (960) and Muslim (886) narrated that Ibn ‘Abbaas and Jaabir ibn ‘Abd-Allaah al-Ansaari said: No adhaan was given on the day of al-Fitr or the day of al-Adha (i.e., for the Eid prayer). Jaabir ibn ‘Abd-Allaah al-Ansaari said: There is no adhaan for the prayer on the day of al-Fitr when the imam comes out, or after he comes out; no iqaamah, no call, nothing. There is no call on that day and no iqaamah.
This hadeeth indicates that there is no adhaan or iqaamah for the Eid prayer and that no call is given for it.
Some of the scholars are of the view that a call should be given for it by saying “al-salaatu jaami’ah (prayer is about to begin)” by analogy with the eclipse prayer.
This is an analogy which contradicts the hadeeth of Jaabir quoted above, so no attention should be paid to it.
Ibn Qudaamah (may Allaah have mercy on him) said:
Some of our companions said that a call should be given for it, i.e., “al-salaatu jaami’ah (prayer is about to begin)”. This is the view of al-Shaafa’i. But the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) is more deserving of being followed.
Shaykh al-Islam Ibn Taymiyah said:
There is no call for the Eid prayer or prayers for rain (al-istisqa’). This is the view of a number of our companions. This was quoted from him in al-Insaaf, 1/428.
Ibn al-Qayyim said in Zaad al-Ma’aad:
When the Prophet (peace and blessings of Allaah be upon him) reached the prayer-place he would commence the prayer – i.e., the Eid prayer – with no adhaan or iqaamah, and he did not say “al-salaatu jaami’ah (prayer is about to begin)”. The Sunnah is not to do any of those things.
Al-San’aani said in Subul al-Salaam, concerning the view that it is nustahabb to call people to the Eid prayer by saying “al-salaatu jaami’ah (prayer is about to begin)”:
This view is not correct, because there is no evidence that it is mustahabb. If it were mustahabb the Prophet (peace and blessings of Allaah be upon him) would not have failed to do it, and neither would the Rightly-Guided Caliphs who came after him. That is proven with regard to the eclipse prayer, not for any other, and it is not correct to draw an analogy between them, because if there was a reason for doing something during his lifetime but he did not do it, doing it after he is gone is a bid’ah (innovation), so it cannot be proven by analogy or otherwise.
Shaykh Ibn ‘Uthaymeen was asked: Is there any adhaan or iqaamah for the Eid prayer?
He replied:
There is no adhaan or iqaamah for the Eid prayer, as was proven in the Sunnah, but some scholars (may Allaah have mercy on them) said that a call may be given for it by saying “al-salaatu jaami’ah (prayer is about to begin)”. But there is no evidence for this view, so it is weak (da’eef). It is not correct to draw an analogy with the eclipse prayer, because an eclipse may come without people realizing it, unlike the Eid prayer. So the Sunnah is not to give any adhaan or iqaamah to call people by saying “al-salaatu jaami’ah (prayer is about to begin)”. Rather the people should come out, and when the imam arrives they should pray without any adhaan or iqaamah, then after that comes the khutbah.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/237.
Islam Q&A
A) Praise be to Allaah.
Muslim (885) narrated that Jaabir ibn ‘Abd-Allaah said: I attended the prayer on the day of Eid with the Messenger of Allaah (peace and blessings of Allaah be upon him). He started with the prayer before the khutbah, with no adhaan or iqaamah.
Al-Bukhaari (960) and Muslim (886) narrated that Ibn ‘Abbaas and Jaabir ibn ‘Abd-Allaah al-Ansaari said: No adhaan was given on the day of al-Fitr or the day of al-Adha (i.e., for the Eid prayer). Jaabir ibn ‘Abd-Allaah al-Ansaari said: There is no adhaan for the prayer on the day of al-Fitr when the imam comes out, or after he comes out; no iqaamah, no call, nothing. There is no call on that day and no iqaamah.
This hadeeth indicates that there is no adhaan or iqaamah for the Eid prayer and that no call is given for it.
Some of the scholars are of the view that a call should be given for it by saying “al-salaatu jaami’ah (prayer is about to begin)” by analogy with the eclipse prayer.
This is an analogy which contradicts the hadeeth of Jaabir quoted above, so no attention should be paid to it.
Ibn Qudaamah (may Allaah have mercy on him) said:
Some of our companions said that a call should be given for it, i.e., “al-salaatu jaami’ah (prayer is about to begin)”. This is the view of al-Shaafa’i. But the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) is more deserving of being followed.
Shaykh al-Islam Ibn Taymiyah said:
There is no call for the Eid prayer or prayers for rain (al-istisqa’). This is the view of a number of our companions. This was quoted from him in al-Insaaf, 1/428.
Ibn al-Qayyim said in Zaad al-Ma’aad:
When the Prophet (peace and blessings of Allaah be upon him) reached the prayer-place he would commence the prayer – i.e., the Eid prayer – with no adhaan or iqaamah, and he did not say “al-salaatu jaami’ah (prayer is about to begin)”. The Sunnah is not to do any of those things.
Al-San’aani said in Subul al-Salaam, concerning the view that it is nustahabb to call people to the Eid prayer by saying “al-salaatu jaami’ah (prayer is about to begin)”:
This view is not correct, because there is no evidence that it is mustahabb. If it were mustahabb the Prophet (peace and blessings of Allaah be upon him) would not have failed to do it, and neither would the Rightly-Guided Caliphs who came after him. That is proven with regard to the eclipse prayer, not for any other, and it is not correct to draw an analogy between them, because if there was a reason for doing something during his lifetime but he did not do it, doing it after he is gone is a bid’ah (innovation), so it cannot be proven by analogy or otherwise.
Shaykh Ibn ‘Uthaymeen was asked: Is there any adhaan or iqaamah for the Eid prayer?
He replied:
There is no adhaan or iqaamah for the Eid prayer, as was proven in the Sunnah, but some scholars (may Allaah have mercy on them) said that a call may be given for it by saying “al-salaatu jaami’ah (prayer is about to begin)”. But there is no evidence for this view, so it is weak (da’eef). It is not correct to draw an analogy with the eclipse prayer, because an eclipse may come without people realizing it, unlike the Eid prayer. So the Sunnah is not to give any adhaan or iqaamah to call people by saying “al-salaatu jaami’ah (prayer is about to begin)”. Rather the people should come out, and when the imam arrives they should pray without any adhaan or iqaamah, then after that comes the khutbah.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/237.
Islam Q&A
The reason for coming back via a different route from the Eid prayer
Q) I read that the Prophet (peace and blessings of Allaah be upon him) used to go to the Eid prayer via one route and come back via a different route. What is the reason for that?
A) Praise be to Allaah.
Al-Bukhaari (986) narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: On the day of Eid, the Prophet (peace and blessings of Allaah be upon him) would vary his route, i.e., he would go via one route and come back via a different route.
The believer is required to follow the example of the Prophet (peace and blessings of Allaah be upon him) even if he does not know the reason why the Prophet (peace and blessings of Allaah be upon him) did something. Allaah says (interpretation of the meaning):
“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much”
[al-Ahzaab 33:21]
Ibn Katheer said (3/756): This verse points to an important principle, namely following the example of the Messenger of Allaah (peace and blessings of Allaah be upon him) in word and deed.
The scholars differed greatly as to the reason for this (i.e., returning via a different route).
Al-Haafiz said:
The scholars differed greatly as to the reason for this. I have collected more than twenty different opinions, which I have summed up and highlighted those that are weak. Al-Qaadi ‘Abd al-Wahhaab al-Maaliki said: Several opinions have been mentioned concerning that, some of which are likely to be correct but most of which are far-fetched.
For example:
1- He did that so that the two routes would bear witness for him, or it was said: so that their inhabitants, jinns and humans, would bear witness for him
2- It was said that it was so as to make them equal because they are blessed by his passing through.
3- It was said that his route to the prayer-place was to his right, and if he came back the same way he would be coming to the left, so he went back by a different route. This requires evidence.
4- It was said that it was to make manifest the symbols of Islam on both routes, or to make manifest the remembrance of Allaah.
5- It was said that it was to annoy the hypocrites or the Jews, or to alarm them by showing the large number of those who were with him. Ibn Battaal thought this was most likely to be correct.
6- It was said that it was a precaution against the plots of the two groups, or one of them. This needs verification.
7- It was said that he did that in order to make more people happy or bring blessing to them by his passing through or by their seeing him, and so that he might attend to their needs, answer their questions, teach them, give them charity, greet them with salaam, etc
8- It was said that it was in order to visit his relatives and uphold the ties of kinship.
9- It was said that it was in order to have a change of scene.
10- It was said that that when he went he gave charity and when he came back he had nothing left, so he came back via a different route so that he would not have to refuse anyone who asked of him. This is a very weak view as well as one that requires proof.
11- It was said that that route by which he went was longer than the route by which he came back, and he wanted to increase his reward by taking more steps to get there, but on the way back he was hastening to go home. This is the view favoured by al-Raafi’i, but he stated that it requires evidence and that the reward for taking steps also applies to the way back, as was proven in the hadeeth of Ubayy ibn Ka’b which was narrated by al-Tirmidhi and others.
12- It was said that the angels stand on the roads and he wanted two groups of angels to bear witness for him.
Ibn al-Qayyim mentioned some of these reasons in Zaad al-Ma’aad (1/449), then he said:
The most correct view is that he did this for these and other reasons.
Shaykh Ibn ‘Uthaymeen said: If it is said, what is the reason for coming back by a different route?
The answer is: to follow the Messenger of Allaah (peace and blessings of Allaah be upon him).
“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”
[al-Ahzaab 33:36 – interpretation of the meaning]
This is the reason… Then he mentioned some of the reasons quoted above from al-Haafiz.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/222.
Islam Q&A
A) Praise be to Allaah.
Al-Bukhaari (986) narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: On the day of Eid, the Prophet (peace and blessings of Allaah be upon him) would vary his route, i.e., he would go via one route and come back via a different route.
The believer is required to follow the example of the Prophet (peace and blessings of Allaah be upon him) even if he does not know the reason why the Prophet (peace and blessings of Allaah be upon him) did something. Allaah says (interpretation of the meaning):
“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allaah and the Last Day, and remembers Allaah much”
[al-Ahzaab 33:21]
Ibn Katheer said (3/756): This verse points to an important principle, namely following the example of the Messenger of Allaah (peace and blessings of Allaah be upon him) in word and deed.
The scholars differed greatly as to the reason for this (i.e., returning via a different route).
Al-Haafiz said:
The scholars differed greatly as to the reason for this. I have collected more than twenty different opinions, which I have summed up and highlighted those that are weak. Al-Qaadi ‘Abd al-Wahhaab al-Maaliki said: Several opinions have been mentioned concerning that, some of which are likely to be correct but most of which are far-fetched.
For example:
1- He did that so that the two routes would bear witness for him, or it was said: so that their inhabitants, jinns and humans, would bear witness for him
2- It was said that it was so as to make them equal because they are blessed by his passing through.
3- It was said that his route to the prayer-place was to his right, and if he came back the same way he would be coming to the left, so he went back by a different route. This requires evidence.
4- It was said that it was to make manifest the symbols of Islam on both routes, or to make manifest the remembrance of Allaah.
5- It was said that it was to annoy the hypocrites or the Jews, or to alarm them by showing the large number of those who were with him. Ibn Battaal thought this was most likely to be correct.
6- It was said that it was a precaution against the plots of the two groups, or one of them. This needs verification.
7- It was said that he did that in order to make more people happy or bring blessing to them by his passing through or by their seeing him, and so that he might attend to their needs, answer their questions, teach them, give them charity, greet them with salaam, etc
8- It was said that it was in order to visit his relatives and uphold the ties of kinship.
9- It was said that it was in order to have a change of scene.
10- It was said that that when he went he gave charity and when he came back he had nothing left, so he came back via a different route so that he would not have to refuse anyone who asked of him. This is a very weak view as well as one that requires proof.
11- It was said that that route by which he went was longer than the route by which he came back, and he wanted to increase his reward by taking more steps to get there, but on the way back he was hastening to go home. This is the view favoured by al-Raafi’i, but he stated that it requires evidence and that the reward for taking steps also applies to the way back, as was proven in the hadeeth of Ubayy ibn Ka’b which was narrated by al-Tirmidhi and others.
12- It was said that the angels stand on the roads and he wanted two groups of angels to bear witness for him.
Ibn al-Qayyim mentioned some of these reasons in Zaad al-Ma’aad (1/449), then he said:
The most correct view is that he did this for these and other reasons.
Shaykh Ibn ‘Uthaymeen said: If it is said, what is the reason for coming back by a different route?
The answer is: to follow the Messenger of Allaah (peace and blessings of Allaah be upon him).
“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”
[al-Ahzaab 33:36 – interpretation of the meaning]
This is the reason… Then he mentioned some of the reasons quoted above from al-Haafiz.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/222.
Islam Q&A
Commentary on the hadeeth “No one overburdens himself in his religion but he will be unable to continue in that way”
Q) What is the meaning of the hadeeth of the Messenger of Allaah (peace and blessings of Allaah be upon him), “No one overburdens himself in his religion but he will be unable to continue in that way”?
A) Praise be to Allaah.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
“Religion is easy, and no one overburdens himself in his religion but he will be unable to continue in that way. So do not be extremists, but try to be near perfection and receive the good tidings that you will be rewarded. Gain strength by worshipping in the mornings and afternoons and during the last hours of the night.”
Narrated by al-Bukhaari (39) and Muslim (2816).
Al-Haafiz Ibn Rajab (may Allaah have mercy on him) said:
The meaning of this hadeeth is that it is not allowed to go to extremes in religion, by overburdening oneself with acts of worship that one cannot do except with extreme hardship. This is what is meant by the words of the Prophet (peace and blessings of Allaah be upon him), “No one overburdens himself in his religion but he will be unable to continue in that way”, i.e., religion is not to be approached in an extreme manner, and whoever does that will be defeated.
In Musnad al-Imam Ahmad (5/32), in a report which was classed as hasan by the commentators on the Musnad, it is narrated that Mihjan ibn al-Adra’ said: I came with the Prophet (peace and blessings of Allaah be upon him), and when we were at the door of the mosque, we saw a man who was praying. He said: “Do you think he is sincere?” I said: “O Prophet of Allaah, this is So and so, he is one of the best of the people of Madeenah, or one of those who pray the most of the people of Madeenah.” He said: “Do let hm hear you lest you be doomed” – two or three times – “you are an ummah for whom I want ease.”
According to another report: “The best of your religion is that which is easiest, the best of your religion is that which is easiest.” Musnad Ahmad (3/479). It was classed as hasan by the commentators.
According to a marfoo’ report narrated by ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas:
“This religion is very profound so approach it in a gentle manner and do not make yourself hate the worship of Allaah because the traveller who does not let his mount rest will not reach his destination and his mount will not be able to keep going.”
al-Sunan al-Kubra by al-Bayhaqi (3/19); classed as da’eef by al-Albaani in al-Silsilah al-Da’eefah (1/64).
The one who does not let his mount rest will not reach his destination and he will become like one who is cut off, because his mount is no longer able to continue, so he is close to doom. Had he been kind to his mount and taken it easy during his journey, his mount would have been able to travel the distance with him and get him to his destination. End quote. Fath al-Baari by Ibn Rajab (1/136-139).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
What is meant is that no one goes to extremes in religious deeds and forsakes the easy approach but he will become incapable and will be unable to continue in that way.
Ibn al-Muneer said: This hadeeth is one of the signs of Prophethood. We have seen and the people before us saw that everyone who goes to extremes in religious matters will be cut off and doomed.
It does not mean that we should not seek to be more perfect in worship, for that is something praiseworthy. Rather what is forbidden is the kind of extremism that leads to getting bored with it, or going to such extremes in doing voluntary acts that one ends up forsaking that which is better, or it leads to delaying the obligatory act until the time for it is past, like one who stays up and prays all night, until sleep overcomes him at the end of the night and he sleeps and misses offering Fajr prayer in congregation, or until the preferred time for it is over, or until the sun rises and the time for the obligatory prayer ends. End quote.
Fath al-Baari by Ibn Hajar (1/94).
Al-‘Allaamah ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said:
How great this hadeeth is and how concise and good is its beneficial advice and comprehensive principles. At the beginning of it the Prophet (peace and blessings of Allaah be upon him) established this important principle, and said: “Religion is easy” i.e., it is easy and simple in its beliefs, morals and deeds, in its actions and abstentions.
The beliefs that have to do with belief in Allaah, His angels, His Books, His Messengers, the last Day, the divine decree both good and bad – these are sound beliefs in which hearts find rest and which will bring the one who believes in them to the best end.
Its morals and deeds are the most perfect of morals and the most righteous of deeds, in which are the best interests of religion, this world and the Hereafter. By missing out on them, nothing good can be achieved. They are all easy and simple; everyone who is accountable sees himself as able to do them and does not find any hardship or difficulty in doing so.
Its beliefs are sound and simple, acceptable to the sound mind and sound human nature.
Its obligations are the easiest thing.
The five prayers are repeated five times every day and night, at the appropriate times. The All-Knowing, All-Aware has made them more easy making it obligatory to offer them in congregation and gathering to offer them, because gathering to perform acts of worship makes them easier, and decreed that there should be a great deal of goodness in religious commitment and soundness of faith, and that there should be both immediate and deferred rewards, which makes the believer find comfort in doing them and praise Allaah for enjoining them on His slaves, for they cannot do without them.
Zakaah is not required of any poor person who does not have wealth that reaches the nisaab or minimum threshold at which zakaah becomes due. Rather it is required of the rich so as to complete their religion and their Islam, to purify their wealth and their hearts, to ward off calamities from them and their wealth, to cleanse them of their sins, to offer comfort to the needy and to bring about harmony in society. But despite that it is a very small amount when compared with what Allaah has given them of wealth and provision.
As for fasting, it is obligatory for one month of the year, in which all the Muslims come together and forsake their basic desires – for food, drink and physical relations – during the day, and Allaah compensates them for that by His grace and kindness, completing their religious commitment and faith and increasing their perfection, with His great reward, and many other good things that come as the consequence of fasting. It is also a means of attaining piety (taqwa) which is the basis of doing all kinds of good deeds and avoiding evil things.
With regard to Hajj, Allaah has only enjoined it on the one who is able to do it, and only once in a lifetime. There are many religious and worldly benefits in it, more than can be counted. Allaah says (interpretation of the meaning): “That they may witness things that are of benefit to them” [al-Hajj 22:28], i.e., in both religious and worldly terms.
Then after that there are all the rituals of Islam which are very easy and have to do with the rights of Allaah and the rights of His slaves. They are easy in and of themselves. Allaah says (interpretation of the meaning): “Allaah intends for you ease, and He does not want to make things difficult for you” [al-Baqarah 2:185]. Nevertheless, if something prevents a person from doing things, such as sickness, travel and the like, Allaah has granted some concessions, and waived some duties, or allowed doing them in a different way, as is well known.
Moreover, if a person looks at the various things that people do day and night, both obligatory and naafil, prayer, fasting, charity and so on, and wants to follow the example of the most perfect of mankind and their leader, Muhammad (peace and blessings of Allaah be upon him), in doing them, he will find that it is not too difficult for him, and it will not keep him from attending to his worldly interests, rather by doing that he will be able to do all his duties, his duties towards Allaah, his duty towards himself, his duty towards his family and friends, and his duty towards everyone who has a right over him, quite easily.
But the one who overburdens himself and is not content with that with which the Prophet (peace and blessings of Allaah be upon him) was content or that which he taught to his ummah, rather he goes to extremes and overburdens himself with acts of worship, will be overwhelmed and in the end he will be unable to continue and will stop doing it. Hence he said: “and no one overburdens himself in his religion but he will be unable to continue in that way.”
So the one who overburdens himself with regard to religious matters and is not moderate will be overwhelmed by it and will lose steam and will find himself going backwards.
Hence the Prophet (peace and blessings of Allaah be upon him) enjoined and encouraged moderation, and said: “I urge you to be moderate and you will reach your goal.”
Then he (peace and blessings of Allaah be upon him) enjoined avoiding extremism and trying to be near perfection, and encouraged people to be hopeful and not to yield to despair.
Avoiding extremism means saying and doing the right thing, and following a wise path; it means saying and doing the right thing in all senses. If he cannot do that in every situation, then let him fear Allaah as much as he can, and draw near to the goal, because if a person cannot manage to get things completely right, let him come close, and if he cannot do all that then let him do as much as he can.
From this may be taken a useful principle which is also indicated in the verse in which Allaah says (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: “When I tell you to do something, do as much of it as you can.” The issues that are based on this principle are innumerable.
In another hadeeth it says: “Make things easy (for people) and do not make things difficult, give glad tidings and do not put people off.”
Then the hadeeth ends with advice that is easy for people, but is extremely beneficial, which is: “Gain strength by worshipping in the mornings and afternoons and during the last hours of the night.”
These three times are times when, if the traveller travels at these times, he will be able to reach his destination, whether it is far or near, and he and his mount will both still be in good shape. Also these three times could help a person to reach his destination in the Hereafter and travel the straight path and reach Allaah in an easy manner. So if a person occupy himself with good and righteous deeds that are suited to the time – at the beginning and end of the day and part of the night, especially at the end of the night, that will bring him a greater share of good and he will attain happiness, victory and prosperity, and he will be successful in finding ease and rest, as well as attaining his worldly and psychological goals.
This is one of the greatest signs of Allaah’s mercy towards His slaves in this religion which is the means of eternal happiness, as Allaah sent it as guidance to His slaves and explained it on the lips of His Messengers, and has made it easy, and helped with it in all ways, and show kindness to those who strive hard and protected them from obstacles and impediments.
Thus it is known that a number of principles may be derived from this great hadeeth:
1. Islam is easy in general
2. Hardship opens the door to relief
3. If I tell you to do something, do as much of it as you can.
4. It encourages those who strive hard and gives them glad tidings of goodness and reward that stem from their actions.
5. Comprehensive advice on how to reach Allaah, advice which may be sufficient on its own and no other advice could take its place.
May the blessings and peace of Allaah be upon the one who was given the power and benefit of concise speech. End quote.
Bahjat Quloob al-Abraar wa Qurrat ‘Ayn al-Akhyaar fi Sharh Jawaami’ al-Akhbaar (p. 77-80).
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
“Religion is easy, and no one overburdens himself in his religion but he will be unable to continue in that way. So do not be extremists, but try to be near perfection and receive the good tidings that you will be rewarded. Gain strength by worshipping in the mornings and afternoons and during the last hours of the night.”
Narrated by al-Bukhaari (39) and Muslim (2816).
Al-Haafiz Ibn Rajab (may Allaah have mercy on him) said:
The meaning of this hadeeth is that it is not allowed to go to extremes in religion, by overburdening oneself with acts of worship that one cannot do except with extreme hardship. This is what is meant by the words of the Prophet (peace and blessings of Allaah be upon him), “No one overburdens himself in his religion but he will be unable to continue in that way”, i.e., religion is not to be approached in an extreme manner, and whoever does that will be defeated.
In Musnad al-Imam Ahmad (5/32), in a report which was classed as hasan by the commentators on the Musnad, it is narrated that Mihjan ibn al-Adra’ said: I came with the Prophet (peace and blessings of Allaah be upon him), and when we were at the door of the mosque, we saw a man who was praying. He said: “Do you think he is sincere?” I said: “O Prophet of Allaah, this is So and so, he is one of the best of the people of Madeenah, or one of those who pray the most of the people of Madeenah.” He said: “Do let hm hear you lest you be doomed” – two or three times – “you are an ummah for whom I want ease.”
According to another report: “The best of your religion is that which is easiest, the best of your religion is that which is easiest.” Musnad Ahmad (3/479). It was classed as hasan by the commentators.
According to a marfoo’ report narrated by ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas:
“This religion is very profound so approach it in a gentle manner and do not make yourself hate the worship of Allaah because the traveller who does not let his mount rest will not reach his destination and his mount will not be able to keep going.”
al-Sunan al-Kubra by al-Bayhaqi (3/19); classed as da’eef by al-Albaani in al-Silsilah al-Da’eefah (1/64).
The one who does not let his mount rest will not reach his destination and he will become like one who is cut off, because his mount is no longer able to continue, so he is close to doom. Had he been kind to his mount and taken it easy during his journey, his mount would have been able to travel the distance with him and get him to his destination. End quote. Fath al-Baari by Ibn Rajab (1/136-139).
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
What is meant is that no one goes to extremes in religious deeds and forsakes the easy approach but he will become incapable and will be unable to continue in that way.
Ibn al-Muneer said: This hadeeth is one of the signs of Prophethood. We have seen and the people before us saw that everyone who goes to extremes in religious matters will be cut off and doomed.
It does not mean that we should not seek to be more perfect in worship, for that is something praiseworthy. Rather what is forbidden is the kind of extremism that leads to getting bored with it, or going to such extremes in doing voluntary acts that one ends up forsaking that which is better, or it leads to delaying the obligatory act until the time for it is past, like one who stays up and prays all night, until sleep overcomes him at the end of the night and he sleeps and misses offering Fajr prayer in congregation, or until the preferred time for it is over, or until the sun rises and the time for the obligatory prayer ends. End quote.
Fath al-Baari by Ibn Hajar (1/94).
Al-‘Allaamah ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said:
How great this hadeeth is and how concise and good is its beneficial advice and comprehensive principles. At the beginning of it the Prophet (peace and blessings of Allaah be upon him) established this important principle, and said: “Religion is easy” i.e., it is easy and simple in its beliefs, morals and deeds, in its actions and abstentions.
The beliefs that have to do with belief in Allaah, His angels, His Books, His Messengers, the last Day, the divine decree both good and bad – these are sound beliefs in which hearts find rest and which will bring the one who believes in them to the best end.
Its morals and deeds are the most perfect of morals and the most righteous of deeds, in which are the best interests of religion, this world and the Hereafter. By missing out on them, nothing good can be achieved. They are all easy and simple; everyone who is accountable sees himself as able to do them and does not find any hardship or difficulty in doing so.
Its beliefs are sound and simple, acceptable to the sound mind and sound human nature.
Its obligations are the easiest thing.
The five prayers are repeated five times every day and night, at the appropriate times. The All-Knowing, All-Aware has made them more easy making it obligatory to offer them in congregation and gathering to offer them, because gathering to perform acts of worship makes them easier, and decreed that there should be a great deal of goodness in religious commitment and soundness of faith, and that there should be both immediate and deferred rewards, which makes the believer find comfort in doing them and praise Allaah for enjoining them on His slaves, for they cannot do without them.
Zakaah is not required of any poor person who does not have wealth that reaches the nisaab or minimum threshold at which zakaah becomes due. Rather it is required of the rich so as to complete their religion and their Islam, to purify their wealth and their hearts, to ward off calamities from them and their wealth, to cleanse them of their sins, to offer comfort to the needy and to bring about harmony in society. But despite that it is a very small amount when compared with what Allaah has given them of wealth and provision.
As for fasting, it is obligatory for one month of the year, in which all the Muslims come together and forsake their basic desires – for food, drink and physical relations – during the day, and Allaah compensates them for that by His grace and kindness, completing their religious commitment and faith and increasing their perfection, with His great reward, and many other good things that come as the consequence of fasting. It is also a means of attaining piety (taqwa) which is the basis of doing all kinds of good deeds and avoiding evil things.
With regard to Hajj, Allaah has only enjoined it on the one who is able to do it, and only once in a lifetime. There are many religious and worldly benefits in it, more than can be counted. Allaah says (interpretation of the meaning): “That they may witness things that are of benefit to them” [al-Hajj 22:28], i.e., in both religious and worldly terms.
Then after that there are all the rituals of Islam which are very easy and have to do with the rights of Allaah and the rights of His slaves. They are easy in and of themselves. Allaah says (interpretation of the meaning): “Allaah intends for you ease, and He does not want to make things difficult for you” [al-Baqarah 2:185]. Nevertheless, if something prevents a person from doing things, such as sickness, travel and the like, Allaah has granted some concessions, and waived some duties, or allowed doing them in a different way, as is well known.
Moreover, if a person looks at the various things that people do day and night, both obligatory and naafil, prayer, fasting, charity and so on, and wants to follow the example of the most perfect of mankind and their leader, Muhammad (peace and blessings of Allaah be upon him), in doing them, he will find that it is not too difficult for him, and it will not keep him from attending to his worldly interests, rather by doing that he will be able to do all his duties, his duties towards Allaah, his duty towards himself, his duty towards his family and friends, and his duty towards everyone who has a right over him, quite easily.
But the one who overburdens himself and is not content with that with which the Prophet (peace and blessings of Allaah be upon him) was content or that which he taught to his ummah, rather he goes to extremes and overburdens himself with acts of worship, will be overwhelmed and in the end he will be unable to continue and will stop doing it. Hence he said: “and no one overburdens himself in his religion but he will be unable to continue in that way.”
So the one who overburdens himself with regard to religious matters and is not moderate will be overwhelmed by it and will lose steam and will find himself going backwards.
Hence the Prophet (peace and blessings of Allaah be upon him) enjoined and encouraged moderation, and said: “I urge you to be moderate and you will reach your goal.”
Then he (peace and blessings of Allaah be upon him) enjoined avoiding extremism and trying to be near perfection, and encouraged people to be hopeful and not to yield to despair.
Avoiding extremism means saying and doing the right thing, and following a wise path; it means saying and doing the right thing in all senses. If he cannot do that in every situation, then let him fear Allaah as much as he can, and draw near to the goal, because if a person cannot manage to get things completely right, let him come close, and if he cannot do all that then let him do as much as he can.
From this may be taken a useful principle which is also indicated in the verse in which Allaah says (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: “When I tell you to do something, do as much of it as you can.” The issues that are based on this principle are innumerable.
In another hadeeth it says: “Make things easy (for people) and do not make things difficult, give glad tidings and do not put people off.”
Then the hadeeth ends with advice that is easy for people, but is extremely beneficial, which is: “Gain strength by worshipping in the mornings and afternoons and during the last hours of the night.”
These three times are times when, if the traveller travels at these times, he will be able to reach his destination, whether it is far or near, and he and his mount will both still be in good shape. Also these three times could help a person to reach his destination in the Hereafter and travel the straight path and reach Allaah in an easy manner. So if a person occupy himself with good and righteous deeds that are suited to the time – at the beginning and end of the day and part of the night, especially at the end of the night, that will bring him a greater share of good and he will attain happiness, victory and prosperity, and he will be successful in finding ease and rest, as well as attaining his worldly and psychological goals.
This is one of the greatest signs of Allaah’s mercy towards His slaves in this religion which is the means of eternal happiness, as Allaah sent it as guidance to His slaves and explained it on the lips of His Messengers, and has made it easy, and helped with it in all ways, and show kindness to those who strive hard and protected them from obstacles and impediments.
Thus it is known that a number of principles may be derived from this great hadeeth:
1. Islam is easy in general
2. Hardship opens the door to relief
3. If I tell you to do something, do as much of it as you can.
4. It encourages those who strive hard and gives them glad tidings of goodness and reward that stem from their actions.
5. Comprehensive advice on how to reach Allaah, advice which may be sufficient on its own and no other advice could take its place.
May the blessings and peace of Allaah be upon the one who was given the power and benefit of concise speech. End quote.
Bahjat Quloob al-Abraar wa Qurrat ‘Ayn al-Akhyaar fi Sharh Jawaami’ al-Akhbaar (p. 77-80).
And Allaah knows best.
Islam Q&A
Friday, December 5, 2008
Mistakes made when visiting the Prophet’s Mosque
Q) What are the mistakes that people make when visiting the Prophet’s Mosque?
A) Praise be to Allaah.
The mistakes that some pilgrims make when visiting the Prophet’s Mosque are of several types:
-1-
Some pilgrims believe that visiting the Prophet’s Mosque is something that has to do with Hajj, and that Hajj is not valid without it. Some of the ignorant even think that it is more essential than Hajj. This is a false belief, because there is no connection between going for Hajj and visiting the Mosque of the Prophet (peace and blessings of Allaah be upon him). Hajj is complete without it, and it is complete without Hajj, but since ancient times people have made the visit to the Prophet’s Mosque part of the journey to Hajj, because it is difficult to travel twice. But it is not more essential than Hajj, because Hajj is one of the pillars and basic principles of Islam, which is not the case with visiting the Prophet’s Mosque. We do not know of any scholar who said that it is obligatory to visit the Prophet’s Mosque or the grave of the Prophet (peace and blessings of Allaah be upon him).
With regard to the report which says that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes for Hajj and does not visit me has snubbed me,” these are words that are falsely attributed to the Prophet (peace and blessings of Allaah be upon him), and go against the well known teachings of Islam. If it were true then visiting his grave would be one of the most obligatory of duties.
-2-
Some visitors to the Prophet’s Mosque circumambulate the grave of the Prophet (peace and blessings of Allaah be upon him) and touch the grille and walls of the room. They may even kiss them and lay their cheeks against them. All of these are reprehensible innovations, for circumambulation (tawaaf) around anything other than the Ka’bah is a forbidden innovation (bid’ah). The same applies to touching, kissing or pressing one’s cheeks against the walls; such actions are prescribed only in the right areas of the Ka’bah. Worshipping Allaah by doing such actions at the grave of the Prophet (peace and blessings of Allaah be upon him) will only take a person further away from Allaah.
-3-
Some visitors touch the mihrab, minbar and walls of the mosque to seek blessings. All of that is bid’ah.
-4-
This is the most serious mistake:
Some visitors pray to the Prophet (peace and blessings of Allaah be upon him) to relieve distress or to grant them something they desire. This is major shirk which puts a person beyond the pale of Islam, and Allaah and His Messenger do not approve of this. Allaah says (interpretation of the meaning):
“And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah”
[al-Jinn 72:18]
“And your Lord said: Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation). Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!”
[Ghaafir 40:60]
“Say: ‘It is not in my power to cause you harm, or to bring you to the Right Path’”
[al-Jinn 72:21]
The Prophet (peace and blessings of Allaah be upon him) denounced a man who said “Whatever Allaah and you will.” The Prophet (peace and blessings of Allaah be upon him) said, “Are you making me a rival with Allaah? What Allaah alone wills.” Narrated by Ibn Maajah 2118. So what about one who calls upon the Messenger of Allaah (peace and blessings of Allaah be upon him) to relieve his distress and to bring him benefits, when he is the one to whom Allaah says (interpretation of the meaning):
“Say (O Muhammad): ‘I possess no power over benefit or hurt to myself except as Allaah wills’”
[al-A’raaf 7:188]
“Say: ‘It is not in my power to cause you harm, or to bring you to the Right Path’”
[al-Jinn 72:21]?
So the believer should put his hopes in his Creator Who has the power to fulfil his hopes and relieve him of his fears, and he should acknowledge the rights of his Prophet (peace and blessings of Allaah be upon him) to be believed in, loved and followed , both outwardly and inwardly. He should ask Allaah to make him steadfast in that, and not seek to worship Allaah in any way other than that which He has prescribed.
From the words of Shaykh Muhammad ibn ‘Uthaymeen , Akhta’ Yaqa’ fiha al-Haaj wa’l-Mu’tamir
A) Praise be to Allaah.
The mistakes that some pilgrims make when visiting the Prophet’s Mosque are of several types:
-1-
Some pilgrims believe that visiting the Prophet’s Mosque is something that has to do with Hajj, and that Hajj is not valid without it. Some of the ignorant even think that it is more essential than Hajj. This is a false belief, because there is no connection between going for Hajj and visiting the Mosque of the Prophet (peace and blessings of Allaah be upon him). Hajj is complete without it, and it is complete without Hajj, but since ancient times people have made the visit to the Prophet’s Mosque part of the journey to Hajj, because it is difficult to travel twice. But it is not more essential than Hajj, because Hajj is one of the pillars and basic principles of Islam, which is not the case with visiting the Prophet’s Mosque. We do not know of any scholar who said that it is obligatory to visit the Prophet’s Mosque or the grave of the Prophet (peace and blessings of Allaah be upon him).
With regard to the report which says that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes for Hajj and does not visit me has snubbed me,” these are words that are falsely attributed to the Prophet (peace and blessings of Allaah be upon him), and go against the well known teachings of Islam. If it were true then visiting his grave would be one of the most obligatory of duties.
-2-
Some visitors to the Prophet’s Mosque circumambulate the grave of the Prophet (peace and blessings of Allaah be upon him) and touch the grille and walls of the room. They may even kiss them and lay their cheeks against them. All of these are reprehensible innovations, for circumambulation (tawaaf) around anything other than the Ka’bah is a forbidden innovation (bid’ah). The same applies to touching, kissing or pressing one’s cheeks against the walls; such actions are prescribed only in the right areas of the Ka’bah. Worshipping Allaah by doing such actions at the grave of the Prophet (peace and blessings of Allaah be upon him) will only take a person further away from Allaah.
-3-
Some visitors touch the mihrab, minbar and walls of the mosque to seek blessings. All of that is bid’ah.
-4-
This is the most serious mistake:
Some visitors pray to the Prophet (peace and blessings of Allaah be upon him) to relieve distress or to grant them something they desire. This is major shirk which puts a person beyond the pale of Islam, and Allaah and His Messenger do not approve of this. Allaah says (interpretation of the meaning):
“And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah”
[al-Jinn 72:18]
“And your Lord said: Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation). Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!”
[Ghaafir 40:60]
“Say: ‘It is not in my power to cause you harm, or to bring you to the Right Path’”
[al-Jinn 72:21]
The Prophet (peace and blessings of Allaah be upon him) denounced a man who said “Whatever Allaah and you will.” The Prophet (peace and blessings of Allaah be upon him) said, “Are you making me a rival with Allaah? What Allaah alone wills.” Narrated by Ibn Maajah 2118. So what about one who calls upon the Messenger of Allaah (peace and blessings of Allaah be upon him) to relieve his distress and to bring him benefits, when he is the one to whom Allaah says (interpretation of the meaning):
“Say (O Muhammad): ‘I possess no power over benefit or hurt to myself except as Allaah wills’”
[al-A’raaf 7:188]
“Say: ‘It is not in my power to cause you harm, or to bring you to the Right Path’”
[al-Jinn 72:21]?
So the believer should put his hopes in his Creator Who has the power to fulfil his hopes and relieve him of his fears, and he should acknowledge the rights of his Prophet (peace and blessings of Allaah be upon him) to be believed in, loved and followed , both outwardly and inwardly. He should ask Allaah to make him steadfast in that, and not seek to worship Allaah in any way other than that which He has prescribed.
From the words of Shaykh Muhammad ibn ‘Uthaymeen , Akhta’ Yaqa’ fiha al-Haaj wa’l-Mu’tamir
He did tawaaf on the roof of the Mas’aa (place of saa’i) because of the crowds
Q) During the farewell tawaaf of Hajj, a man did tawaaf from the direction of the Mas’aa on the wall between the Mas’aa and the Mataaf (place of tawaaf) and in one of the circuits he did tawaaf on the Mas’aa. Is this valid or not? If it was not valid, what must he do?
A) Praise be to Allaah.
Doing tawaaf on the roof of the Mas’aa is not permissible, because the Mas’aa is outside of the Sacred Mosque. Hence if a woman does tawaaf for ‘Umrah then gets her menses before doing saa’i, it is permissible for her to do saa’i because tahaarah (being pure) is not a condition of saa’i, and the Mas’aa is not a masjid so we cannot say that she cannot stay there. Similarly, if a woman comes with her family and she is menstruating, and she sits in the Mas’aa to wait for them as she is menstruating, there is nothing wrong with that. Similarly, one who is junub may stay there without doing wudoo’, because it is not a masjid. And the one who is observing i'tikaaf in the Sacred Mosque should not go out to the Mas’aa, because the Mas’aa is outside the mosque. It is not permissible to do tawaaf outside the mosque because Allaah says (interpretation of the meaning): “and circumambulate the Ancient House” [al-Hajj 22:29]. If someone circumambulates outside the boundaries of the mosque, then he has circumambulated the mosque, not the Ka’bah. But we think that nowadays with the large numbers of pilgrims and the severe crowding, that if a person does tawaaf on the roof of the mosque and the narrow space beside the Mas’aa becomes overcrowded and he finds no alternative but to go down to the Mas’aa or to do tawaaf on top of the wall, then in sha Allaah there is nothing wrong with that, but he should take the opportunity whenever he sees a gap to go back into the mosque. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (22/289, 290).
A) Praise be to Allaah.
Doing tawaaf on the roof of the Mas’aa is not permissible, because the Mas’aa is outside of the Sacred Mosque. Hence if a woman does tawaaf for ‘Umrah then gets her menses before doing saa’i, it is permissible for her to do saa’i because tahaarah (being pure) is not a condition of saa’i, and the Mas’aa is not a masjid so we cannot say that she cannot stay there. Similarly, if a woman comes with her family and she is menstruating, and she sits in the Mas’aa to wait for them as she is menstruating, there is nothing wrong with that. Similarly, one who is junub may stay there without doing wudoo’, because it is not a masjid. And the one who is observing i'tikaaf in the Sacred Mosque should not go out to the Mas’aa, because the Mas’aa is outside the mosque. It is not permissible to do tawaaf outside the mosque because Allaah says (interpretation of the meaning): “and circumambulate the Ancient House” [al-Hajj 22:29]. If someone circumambulates outside the boundaries of the mosque, then he has circumambulated the mosque, not the Ka’bah. But we think that nowadays with the large numbers of pilgrims and the severe crowding, that if a person does tawaaf on the roof of the mosque and the narrow space beside the Mas’aa becomes overcrowded and he finds no alternative but to go down to the Mas’aa or to do tawaaf on top of the wall, then in sha Allaah there is nothing wrong with that, but he should take the opportunity whenever he sees a gap to go back into the mosque. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (22/289, 290).
It is mustahabb to fast the first eight days of Dhu’l-Hijjah for pilgrims and others
Q) What is the ruling on fasting on the first eight days of Dhu’l-Hijjah for the pilgrims? I know that it is makrooh for them to fast on the Day of ‘Arafah.
A) Praise be to Allaah.
Fasting on the first eight days of Dhu’l-Hijjah is mustahabb for pilgrims and others, because the Prophet (peace and blessings of Allaah be upon him) said: “There are no days in which good deeds are more beloved to Allaah than these ten days.” They said: O Messenger of Allaah, not even jihad for the sake of Allaah? The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Not even jihad for the sake of Allaah, unless a man goes out with his self and his wealth and comes back with neither.” Narrated by al-Bukhaari (969) and al-Tirmidhi (757), from the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him).
It says in al-Mawsoo’ah al-Fiqhiyyah (28/91): The fuqaha’ are unanimously agreed that it is mustahabb to fast during the first eight days of Dhu’l-Hijjah, before the day of ‘Arafah. The Maalikis and Shaafa’is stated that it is Sunnah to fast on these days for the pilgrim too. End quote.
It says in Nihaayat al-Muhtaaj (3/207): It is Sunnah to fast the eight days before the day of ‘Arafah, as is stated in al-Rawdah, and that applies equally to pilgrims and others, but it is not Sunnah for the pilgrim to fast on the day of ‘Arafah, rather it is mustahabb for him not to fast then, even if he is able for it, following the example of the Messenger (peace and blessings of Allaah be upon him), and so that he will have more strength for du’aa’. End quote.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Fasting on the first eight days of Dhu’l-Hijjah is mustahabb for pilgrims and others, because the Prophet (peace and blessings of Allaah be upon him) said: “There are no days in which good deeds are more beloved to Allaah than these ten days.” They said: O Messenger of Allaah, not even jihad for the sake of Allaah? The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Not even jihad for the sake of Allaah, unless a man goes out with his self and his wealth and comes back with neither.” Narrated by al-Bukhaari (969) and al-Tirmidhi (757), from the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with him).
It says in al-Mawsoo’ah al-Fiqhiyyah (28/91): The fuqaha’ are unanimously agreed that it is mustahabb to fast during the first eight days of Dhu’l-Hijjah, before the day of ‘Arafah. The Maalikis and Shaafa’is stated that it is Sunnah to fast on these days for the pilgrim too. End quote.
It says in Nihaayat al-Muhtaaj (3/207): It is Sunnah to fast the eight days before the day of ‘Arafah, as is stated in al-Rawdah, and that applies equally to pilgrims and others, but it is not Sunnah for the pilgrim to fast on the day of ‘Arafah, rather it is mustahabb for him not to fast then, even if he is able for it, following the example of the Messenger (peace and blessings of Allaah be upon him), and so that he will have more strength for du’aa’. End quote.
And Allaah knows best.
Islam Q&A
What should the one who wants to offer a sacrifice refrain from doing?
Q) With regard to a Muslim who is not performing Hajj, what should he do during the first ten days of Dhu’l-Hijjah? Is cutting the nails and hair not permissible? Is putting on henna or wearing new clothes not permitted until after the sacrifice has been slaughtered?
A) Praise be to Allaah.
If the onset of Dhu’l-Hijjah has been proven and a person wants to offer a sacrifice, it is haraam for him to remove anything from the hair on his body or to cut his nails or any part of his skin. It is not forbidden for him to wear new clothes or to put on henna or perfume, or to be intimate with his wife or have intercourse with her.
This ruling applies only to the one who is going to offer the sacrifice, and not to the rest of his family, and not to the one whom he appoints to slaughter the sacrifice on his behalf. None of these things are forbidden for his wife or children, or for his deputy.
No differentiation is made between men and women with regard to this ruling. If a woman wants to offer a sacrifice on her own behalf, whether she is married or not, then she should refrain from removing any hair from her body or cutting her nails, because of the general meaning of the texts which state that that is not allowed.
This is not called ihraam, because there is no ihraam except during the rituals of Hajj and ‘Umrah, and the one who is in ihraam wears the ihraam garments and refrains from wearing perfume, having intercourse, and hunting, but all of these things are permissible for the one who wants to offer a sacrifice after the month of Dhu’l-Hijjah begins. He is not forbidden to do anything except cut his hair, trim his nails or remove anything from his skin.
It was narrated from Umm Salamah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails.” Narrated by Muslim, 1977. According to another version: “Let him not remove anything of his hair or skin.”
The scholars of the Standing Committee said:
It is prescribed for the one who wants to offer a sacrifice, when the month of Dhu’l-Hijjah begins, that he should not remove anything from his hair, nails or skin until he has offered the sacrifice, because of the report narrated by the group apart from al-Bukhaari (may Allaah have mercy on them), from Umm Salamah (may Allaah be pleased with her), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails.” According to a version narrated by Abu Dawood, Muslim and al-Nasaa’i: “Whoever has a sacrifice to offer, when the new moon of Dhu’l-Hijjah begins, let him not remove anything from his hair or nails until he has offered the sacrifice” – whether he is going to slaughter the sacrifice himself or has asked someone else to slaughter it on his behalf. As for the one on whose behalf the sacrifice is being offered, that is not prescribed in his case, because there is no report to that effect. That is not called ihraam, rather ihraam refers to the one who enters ihraam for Hajj or ‘Umrah or both. End quote.
Fataawa al-Lajnah al-Daa’imah, 11/397, 398
The scholars of the Standing Committee were asked:
In the hadeeth it says, “Whoever wants to offer a sacrifice or appoint some else to slaughter the sacrifice for him, from the beginning of the month of Dhu’l-Hijjah, let him not remove anything from his hair, skin or nails, until he has offered the sacrifice.” Does this prohibition apply to all the members of a household, old and young, or does it apply to the adults only and not the children?
They replied:
We do not know of a version of the hadeeth which appears as mentioned in the question. The version which we know is narrated from the Prophet (peace and blessings of Allaah be upon him), as reported by the group apart from al-Bukhaari from Umm Salamah (may Allaah be pleased with her), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails.” According to a version narrated by Abu Dawood – which was also narrated by Muslim and al-Nasaa’i – “Whoever has a sacrifice to offer, when the new moon of Dhu’l-Hijjah begins, let him not remove anything from his hair or nails until he has offered the sacrifice.” This hadeeth indicates that it is not allowed to remove anything from the hair or nails after the first ten days of Dhu’l-Hijjah begin, for the one who wants to offer a sacrifice. The first report includes a command to refrain, which basically implies that refraining is obligatory, and we do not know of any reason to interpret it otherwise. The second report includes the prohibition on removing anything, which basically implies that it is haraam, and we do not know of any reason to interpret it otherwise. Thus it is clear that this hadeeth applies only to the one who wants to offer the sacrifice. As for the one on whose behalf the sacrifice is being offered, whether he is old or young he is not forbidden to remove anything from his hair, skin or nails, based on the basic principle, which is that these actions are permitted. We do not know of any evidence to the contrary. End quote.
Fataawa al-Lajnah al-‘Daa’imah, 11/426, 427
Secondly:
None of these things are haraam for the one who does not intend to offer a sacrifice because he is unable to. Whoever removes anything from his hair or nails although he plans to offer a sacrifice does not have to offer any fidyah (ransom), but he has to repent and seek forgiveness.
Ibn Hazm (may Allaah have mercy on him) said:
Whoever wants to offer a sacrifice, it is obligatory for him, once the month of Dhu’l-Hijjah begins, not to remove anything from his hair or nails until he has offered the sacrifice, whether that is by shaving, trimming or any other means. Whoever does not plan to offer a sacrifice is not obliged to adhere to that.
Al-Muhallah, 6/3
Ibn Qudaamah (may Allaah have mercy on him) said:
Once this is established, then he should forego cutting his hair or clipping his nails. If he does that, he should ask Allaah for forgiveness, but he does not have to offer any fidyah, according to scholarly consensus, whether he did that deliberately or out of forgetfulness.
Al-Mughni, 9/346
Note:
Al-Shawkaani said:
The reason behind this prohibition is so that all parts will remain to be ransomed from the Fire, or it was said that it is so that he will resemble the one who is in ihraam. Both views were narrated by al-Nawawi, but he narrated from the companions of al-Shaafa’i that the second view is a mistake, because (the person who wants to offer a sacrifice) does not keep away from women or stop putting on perfume or wearing regular clothes, and other things which the person in ihraam refrains from.
Nayl al-Awtaar, 5/133
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
If the onset of Dhu’l-Hijjah has been proven and a person wants to offer a sacrifice, it is haraam for him to remove anything from the hair on his body or to cut his nails or any part of his skin. It is not forbidden for him to wear new clothes or to put on henna or perfume, or to be intimate with his wife or have intercourse with her.
This ruling applies only to the one who is going to offer the sacrifice, and not to the rest of his family, and not to the one whom he appoints to slaughter the sacrifice on his behalf. None of these things are forbidden for his wife or children, or for his deputy.
No differentiation is made between men and women with regard to this ruling. If a woman wants to offer a sacrifice on her own behalf, whether she is married or not, then she should refrain from removing any hair from her body or cutting her nails, because of the general meaning of the texts which state that that is not allowed.
This is not called ihraam, because there is no ihraam except during the rituals of Hajj and ‘Umrah, and the one who is in ihraam wears the ihraam garments and refrains from wearing perfume, having intercourse, and hunting, but all of these things are permissible for the one who wants to offer a sacrifice after the month of Dhu’l-Hijjah begins. He is not forbidden to do anything except cut his hair, trim his nails or remove anything from his skin.
It was narrated from Umm Salamah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails.” Narrated by Muslim, 1977. According to another version: “Let him not remove anything of his hair or skin.”
The scholars of the Standing Committee said:
It is prescribed for the one who wants to offer a sacrifice, when the month of Dhu’l-Hijjah begins, that he should not remove anything from his hair, nails or skin until he has offered the sacrifice, because of the report narrated by the group apart from al-Bukhaari (may Allaah have mercy on them), from Umm Salamah (may Allaah be pleased with her), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails.” According to a version narrated by Abu Dawood, Muslim and al-Nasaa’i: “Whoever has a sacrifice to offer, when the new moon of Dhu’l-Hijjah begins, let him not remove anything from his hair or nails until he has offered the sacrifice” – whether he is going to slaughter the sacrifice himself or has asked someone else to slaughter it on his behalf. As for the one on whose behalf the sacrifice is being offered, that is not prescribed in his case, because there is no report to that effect. That is not called ihraam, rather ihraam refers to the one who enters ihraam for Hajj or ‘Umrah or both. End quote.
Fataawa al-Lajnah al-Daa’imah, 11/397, 398
The scholars of the Standing Committee were asked:
In the hadeeth it says, “Whoever wants to offer a sacrifice or appoint some else to slaughter the sacrifice for him, from the beginning of the month of Dhu’l-Hijjah, let him not remove anything from his hair, skin or nails, until he has offered the sacrifice.” Does this prohibition apply to all the members of a household, old and young, or does it apply to the adults only and not the children?
They replied:
We do not know of a version of the hadeeth which appears as mentioned in the question. The version which we know is narrated from the Prophet (peace and blessings of Allaah be upon him), as reported by the group apart from al-Bukhaari from Umm Salamah (may Allaah be pleased with her), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When you see the new moon of Dhu’l-Hijjah, and one of you wants to offer a sacrifice, let him refrain from (removing anything) from his hair or nails.” According to a version narrated by Abu Dawood – which was also narrated by Muslim and al-Nasaa’i – “Whoever has a sacrifice to offer, when the new moon of Dhu’l-Hijjah begins, let him not remove anything from his hair or nails until he has offered the sacrifice.” This hadeeth indicates that it is not allowed to remove anything from the hair or nails after the first ten days of Dhu’l-Hijjah begin, for the one who wants to offer a sacrifice. The first report includes a command to refrain, which basically implies that refraining is obligatory, and we do not know of any reason to interpret it otherwise. The second report includes the prohibition on removing anything, which basically implies that it is haraam, and we do not know of any reason to interpret it otherwise. Thus it is clear that this hadeeth applies only to the one who wants to offer the sacrifice. As for the one on whose behalf the sacrifice is being offered, whether he is old or young he is not forbidden to remove anything from his hair, skin or nails, based on the basic principle, which is that these actions are permitted. We do not know of any evidence to the contrary. End quote.
Fataawa al-Lajnah al-‘Daa’imah, 11/426, 427
Secondly:
None of these things are haraam for the one who does not intend to offer a sacrifice because he is unable to. Whoever removes anything from his hair or nails although he plans to offer a sacrifice does not have to offer any fidyah (ransom), but he has to repent and seek forgiveness.
Ibn Hazm (may Allaah have mercy on him) said:
Whoever wants to offer a sacrifice, it is obligatory for him, once the month of Dhu’l-Hijjah begins, not to remove anything from his hair or nails until he has offered the sacrifice, whether that is by shaving, trimming or any other means. Whoever does not plan to offer a sacrifice is not obliged to adhere to that.
Al-Muhallah, 6/3
Ibn Qudaamah (may Allaah have mercy on him) said:
Once this is established, then he should forego cutting his hair or clipping his nails. If he does that, he should ask Allaah for forgiveness, but he does not have to offer any fidyah, according to scholarly consensus, whether he did that deliberately or out of forgetfulness.
Al-Mughni, 9/346
Note:
Al-Shawkaani said:
The reason behind this prohibition is so that all parts will remain to be ransomed from the Fire, or it was said that it is so that he will resemble the one who is in ihraam. Both views were narrated by al-Nawawi, but he narrated from the companions of al-Shaafa’i that the second view is a mistake, because (the person who wants to offer a sacrifice) does not keep away from women or stop putting on perfume or wearing regular clothes, and other things which the person in ihraam refrains from.
Nayl al-Awtaar, 5/133
And Allaah knows best.
Islam Q&A
A pilgrim who is doing Qiraan cut his hair after saa’i out of ignorance
Q) A man did Hajj with the intention of Qiraan, and when he did tawaaf al-qudoom, he also did saa’i and cut his hair because he saw the people cutting their hair, but he remained in ihraam until he had completed Hajj.
A) Praise be to Allaah.
He does not have to do anything, because this man who entered ihraam for Qiraan, then he did tawaaf and saa’i, then he saw the people cutting their hair so he cut his hair, did not intend to exit ihraam and he remained in ihraam, so he does not have to do anything, because the most he did was to cut his hair out of ignorance, so he did one of the things that are forbidden in ihraam out of ignorance, and if a person does one of the things that are forbidden in ihraam out of forgetfulness or ignorance, or because he is forced to do it, he does not have to do anything. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (22/119).
A) Praise be to Allaah.
He does not have to do anything, because this man who entered ihraam for Qiraan, then he did tawaaf and saa’i, then he saw the people cutting their hair so he cut his hair, did not intend to exit ihraam and he remained in ihraam, so he does not have to do anything, because the most he did was to cut his hair out of ignorance, so he did one of the things that are forbidden in ihraam out of ignorance, and if a person does one of the things that are forbidden in ihraam out of forgetfulness or ignorance, or because he is forced to do it, he does not have to do anything. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (22/119).
It is not prescribed for the pilgrim doing ifraad to do ‘Umrah after Hajj
Q) Is it Sunnah for the pilgrim after completing Hajj to go out to al-Tan’eem and do ‘Umrah as ‘Aa’ishah (may Allaah be pleased with her) did?
A) Praise be to Allaah.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
With regard to what some people do, doing a lot of ‘Umrahs after Hajj from al-Tan’eem of from al-Ji’raanah etc., we have stated above that there is no evidence that it is prescribed to do ‘Umrah after Hajj, rather the evidence indicates that it is better not to do that, because the Prophet (peace and blessings of Allaah be upon him) and his companions did not do ‘Umrah after they had finished Hajj. Rather the ‘Umrah that ‘Aa’ishah did from al-Tan’eem was because she had not done ‘Umrah with the people when they entered Makkah because she was menstruating. So she asked the Prophet (peace and blessings of Allaah be upon him) to let her do ‘Umrah to replace the ‘Umrah for which she had entered ihraam from the meeqaat, and the Prophet (peace and blessings of Allaah be upon him) let her do that, so she did two ‘Umrahs, the ‘Umrah that went along with Hajj, and this ‘Umrah done on its own. Whoever is in a similar situation to ‘Aa’ishah’s, there is nothing wrong with him or her doing ‘Umrah after completing Hajj, following all the evidence and to make things easier for the Muslims.
Undoubtedly if all the pilgrims were to do another ‘Umrah after completing Hajj, apart from the ‘Umrah they did when they entered Makkah, this would be too difficult for them all, because there would be too much overcrowding and too many accidents, as well as the fact that it goes against the teachings and Sunnah of the Prophet (peace and blessings of Allaah be upon him).
Majmoo’ Fataawa Ibn Baaz, 16/46
A) Praise be to Allaah.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
With regard to what some people do, doing a lot of ‘Umrahs after Hajj from al-Tan’eem of from al-Ji’raanah etc., we have stated above that there is no evidence that it is prescribed to do ‘Umrah after Hajj, rather the evidence indicates that it is better not to do that, because the Prophet (peace and blessings of Allaah be upon him) and his companions did not do ‘Umrah after they had finished Hajj. Rather the ‘Umrah that ‘Aa’ishah did from al-Tan’eem was because she had not done ‘Umrah with the people when they entered Makkah because she was menstruating. So she asked the Prophet (peace and blessings of Allaah be upon him) to let her do ‘Umrah to replace the ‘Umrah for which she had entered ihraam from the meeqaat, and the Prophet (peace and blessings of Allaah be upon him) let her do that, so she did two ‘Umrahs, the ‘Umrah that went along with Hajj, and this ‘Umrah done on its own. Whoever is in a similar situation to ‘Aa’ishah’s, there is nothing wrong with him or her doing ‘Umrah after completing Hajj, following all the evidence and to make things easier for the Muslims.
Undoubtedly if all the pilgrims were to do another ‘Umrah after completing Hajj, apart from the ‘Umrah they did when they entered Makkah, this would be too difficult for them all, because there would be too much overcrowding and too many accidents, as well as the fact that it goes against the teachings and Sunnah of the Prophet (peace and blessings of Allaah be upon him).
Majmoo’ Fataawa Ibn Baaz, 16/46
Does the multiplied reward for prayers apply only to the mosque of the Ka’bah or does it include the entire Haram (sanctuary)?
Q) Is the reward for prayer in the mosques of Makkah al-Mukarramah within the boundary of the Haram (sanctuary) multiplied to one hundred thousand or does that apply only to the mosque of the Ka’bah?
A) Praise be to Allaah.
The multiplication of reward for prayer in al-Masjid al-Haraam is proven in the report narrated by Ahmad and Ibn Majaah (1406) from Jaabir (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “One prayer in my mosque is better than one thousand prayers elsewhere, except al-Masjid al-Haraam, and one prayer in al-Masjid al-Haraam is better than one hundred thousand prayers elsewhere.”
This hadeeth was classed as saheeh by al-Mundhiri and al-Busayri. Al-Albaani said: Its isnaad is saheeh according to the conditions of the two Shaykhs [al-Bukhaari and Muslim]. End quote from Irwa’ al-Ghaleel (4/146).
The fuqaha’ differed as to what is meant by al-Masjid al-Haraam here. There are several opinions, the most well known of which are two: (i) that it refers only to the mosque of the Ka’bah, which was the view of a number of scholars, including al-Nawawi, al-Muhibb al-Tabari, Ibn Muflih and Ibn Hajar al-Haytami, and this view was also favoured by Ibn ‘Uthaymeen (may Allaah have mercy on him); (ii) that it includes the entire Haram, and this view was attributed to the majority of Hanafis, Maalikis and Shaafa’is, and was the view favoured by Ibn al-Qayyim (may Allaah have mercy on him); it is also mentioned in fatwas issued by the Standing Committee and Shaykh Ibn Baaz (may Allaah have mercy on him).
It says in al-Mawsoo’ah al-Fiqhiyyah (27/239): The Hanafis, according to the well known view, the Maalikis and the Shaafa’is are of the view that the multiplication of reward for prayers applies to the entire Haram of Makkah. It is narrated in the hadeeth of ‘Ata’ ibn Abi Rabaah who said: Whilst Ibn al-Zubayr was addressing us he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “One prayer in this mosque of mine is better than a thousand prayers anywhere else except al-Masjid al-Haraam; one prayer in al-Masjid al-Haraam is one hundred times better.” ‘Ata’ said: It is as if it is one hundred thousand. He said: I said: O Abu Muhammad, does this virtue apply only to al-Masjid al-Haraam or to the (entire) Haram? He said: Rather to the (entire) Haram, for the entire Haram is a mosque.
Al-Zarkashi said: With regard to what is meant by al-Masjid al-Haraam in which the reward for prayer is multiplied, there are seven opinions:
(i) that its applies to the place where it is haraam for the person who is junub to stay
(ii) that it is Makkah
(iii) that it is the entire Haram up to the boundaries that separate the outside world from the Haram. This was the view of ‘Ata’ and a similar report was previously narrated from al-Maawardi and others. Al-Rooyaani said: The Haram is superior to all other spots and it is allowed to offer prayers there at all times because of the virtue of the place, and because of the multiple reward. Al-Zarkashi said: This is a clear statement.
(iv) that it is the Ka’bah. Al-Zarkashi said this is the most unlikely view.
(v) that it is the Ka'bah and the mosque around it. This is what al-Nawawi concerning the issue of facing the qiblah.
(vi) that it is the entire Haram and ‘Arafah. This is the view of Ibn Hazm.
(vii) that it is the Ka’bah and what is within the Hijr of the Ka’bah. This is the view of the author of al-Bayaan who is one of the companions of the Shaafa’is. al-Muhibb al-Tabari narrated that there was a difference of opinion among the fuqaha’ concerning the place where the reward for prayer is multiplied. He thought it most likely that the multiplied reward applies only to the mosque where prayers are held in congregation. End quote.
Ibn al-Qayyim said in Zaad al-Ma’aad (3/303), when discussing the story of al-Hudaybiyah: Imam Ahmad narrated concerning this story that the Prophet (peace and blessings of Allaah be upon him) used to pray in the Haram, when he was staying outside the sanctuary. This is like evidence that the multiplied reward for praying in Makkah applies to all of the Haram, not just the Mosque which is the place of tawaaf, and the words “one prayer in al-Masjid al-Haraam is better than a hundred prayers in my mosque” are like the words of Allaah (interpretation of the meaning): “So let them not come near Al‑Masjid Al-Haraam (at Makkah)” [al-Tawbah 9:28] and “Glorified (and Exalted) be He (Allaah) Who took His slave (Muhammad صلى الله عليه وسلم) for a journey by night from Al‑Masjid Al‑Haraam (at Makkah)” [al-Isra’ 17:1]. The Isra’ began from the house of Umm Haani’. End quote.
But I would respond to this argument with two points: (i) that the hadeeth is da’eef and (ii) that even if the hadeeth is saheeh, it indicates that prayer offered within the Haram is better, but it does not indicate that it is one hundred thousand times better than prayers offered elsewhere.
Ibn Muflih (may Allaah have mercy on him) said: The apparent meaning of their words concerning al-Masjid al-Haraam is that it is the mosque itself. Nevertheless the Haram is better than the areas outside it, and prayers offered therein are better. Hence in al-Muntaqa he mentioned the story of al-Hudaybiyah as narrated by Ahmad and al-Bukhaari, then he mentioned a report which was narrated only by Ahmad, in which he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray in the Haram when he was staying outside the sanctuary. This report is narrated from Ibn Ishaaq from al-Zuhri, but Ibn Ishaaq is mudallis. End quote from al-Furoo’ (1/600).
It says in al-Adaab al-Shar’iyyah (3/429): This multiplication of the reward is unique to the mosque according to the apparent meaning of the report and the comments of the scholars among our companions and others. End quote.
See: al-Majmoo’ (3/197), Tuhfat al-Muhtaaj (3/466), Fataawa al-Lajnah al-Daa’imah (6/223), Fataawa al-Shaykh Ibn Baaz (4/130).
The most correct view is the first one, which is that the multiplication of the reward for prayer is unique to the mosque in which the Ka’bah is, because of the report narrated by Muslim (1396) from Ibn ‘Abbaas (may Allaah be pleased with him) who said: A woman fell sick and said: If Allaah heals me, I will certainly go and pray in Bayt al-Maqdis (Jerusalem). She recovered, then she made preparations to set out. She came to Maymoonah, the wife of the Prophet (peace and blessings of Allaah be upon him), to greet her, and told her about that. Maymoonah said to her: Stay here and eat the provisions you made, and pray in the Mosque of the Messenger (peace and blessings of Allaah be upon him), for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “One prayer therein is better than a thousand prayers offered in any other mosque, except the mosque of the Ka’bah.”
And Muslim (1397) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No journey should be undertaken to visit any mosque but three: this mosque of mine, al-Masjid al-Haraam and Masjid al-Aqsa.”
This is a clear statement that what is meant by al-Masjid al-Haraam in these two ahaadeeth is the mosque in which the Ka’bah is, and it does not apply to Makkah or the Haram in general.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is there the same reward in the other mosques of Makkah as in al-Masjid al-Haraam?
He replied: The answer to the question is there the same reward in the other mosques of Makkah as in al-Masjid al-Haraam? is no, the other mosques of Makkah are not the same as al-Masjid al-Haraam in terms of reward, rather the multiple reward is only in al-Masjid al-Haraam, both the older parts and the extensions, because the Prophet (peace and blessings of Allaah be upon him) said: “One prayer in this mosque of mine is better than a thousand prayers anywhere else except the mosque of the Ka’bah.” Narrated by Muslim. So the ruling applies only to the mosque of the Ka’bah, and the mosque of the Ka’bah alone. Just as the multiplication of reward for prayers applies only to the Mosque of the Messenger (peace and blessings of Allaah be upon him), it also applies only to al-Masjid al-Haraam. This is also indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “No journey should be undertaken to visit any mosque but three: this mosque of mine, al-Masjid al-Haraam and Masjid al-Aqsa.” It is well known that if we undertake a journey to visit any of the mosques of Makkah apart from al-Masjid al-Haraam, this is not prescribed, rather it is forbidden. The one to which a journey should be undertaken is the one in which there is the multiple reward, but praying in the mosques of Makkah, and indeed in any part of the Haram, is better than praying outside the sanctuary. The evidence for that is the fact that when the Prophet (peace and blessings of Allaah be upon him) halted at al-Hudaybiyah, part of which is outside the sanctuary and part of which is in the Haram, he would pray inside the Haram even though he was staying outside of it. This indicates that praying inside the Haram is better, but it does not indicate that one attains the multiple reward that is applicable only to the mosque of the Ka’bah.
If it were said: How should we respond to the words of Allaah (interpretation of the meaning): “Glorified (and Exalted) be He (Allaah) Who took His slave (Muhammad صلى الله عليه وسلم) for a journey by night from Al‑Masjid Al‑Haraam (at Makkah)” [al-Isra’ 17:1], when he was taken on the Isra’ (Night Journey) from Makkah from the house of Umm Haani’?
The answer is that it is proven in Saheeh al-Bukhaari that he (peace and blessings of Allaah be upon him) was taken on the Isra’ from al-Hijr. He said: “Whilst I was sleeping in the Hijr, someone came to me…” The Hijr is inside al-Masjid al-Haraam. Based on this, the hadeeth which says that he (peace and blessings of Allaah be upon him) was taken on the Isra’ from the house of Umm Haani’ – if the report is saheeh – points to the beginning of the Isra’, and it ended in al-Hijr, as if he was woken up in the house of Umm Haani’ and he got up and went and slept in al-Hijr, then he was taken on the Isra’ from al-Hijr. End quote from Fataawa al-Shaykh Ibn ‘Uthaymeen (12/395).
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
The multiplication of reward for prayer in al-Masjid al-Haraam is proven in the report narrated by Ahmad and Ibn Majaah (1406) from Jaabir (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “One prayer in my mosque is better than one thousand prayers elsewhere, except al-Masjid al-Haraam, and one prayer in al-Masjid al-Haraam is better than one hundred thousand prayers elsewhere.”
This hadeeth was classed as saheeh by al-Mundhiri and al-Busayri. Al-Albaani said: Its isnaad is saheeh according to the conditions of the two Shaykhs [al-Bukhaari and Muslim]. End quote from Irwa’ al-Ghaleel (4/146).
The fuqaha’ differed as to what is meant by al-Masjid al-Haraam here. There are several opinions, the most well known of which are two: (i) that it refers only to the mosque of the Ka’bah, which was the view of a number of scholars, including al-Nawawi, al-Muhibb al-Tabari, Ibn Muflih and Ibn Hajar al-Haytami, and this view was also favoured by Ibn ‘Uthaymeen (may Allaah have mercy on him); (ii) that it includes the entire Haram, and this view was attributed to the majority of Hanafis, Maalikis and Shaafa’is, and was the view favoured by Ibn al-Qayyim (may Allaah have mercy on him); it is also mentioned in fatwas issued by the Standing Committee and Shaykh Ibn Baaz (may Allaah have mercy on him).
It says in al-Mawsoo’ah al-Fiqhiyyah (27/239): The Hanafis, according to the well known view, the Maalikis and the Shaafa’is are of the view that the multiplication of reward for prayers applies to the entire Haram of Makkah. It is narrated in the hadeeth of ‘Ata’ ibn Abi Rabaah who said: Whilst Ibn al-Zubayr was addressing us he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “One prayer in this mosque of mine is better than a thousand prayers anywhere else except al-Masjid al-Haraam; one prayer in al-Masjid al-Haraam is one hundred times better.” ‘Ata’ said: It is as if it is one hundred thousand. He said: I said: O Abu Muhammad, does this virtue apply only to al-Masjid al-Haraam or to the (entire) Haram? He said: Rather to the (entire) Haram, for the entire Haram is a mosque.
Al-Zarkashi said: With regard to what is meant by al-Masjid al-Haraam in which the reward for prayer is multiplied, there are seven opinions:
(i) that its applies to the place where it is haraam for the person who is junub to stay
(ii) that it is Makkah
(iii) that it is the entire Haram up to the boundaries that separate the outside world from the Haram. This was the view of ‘Ata’ and a similar report was previously narrated from al-Maawardi and others. Al-Rooyaani said: The Haram is superior to all other spots and it is allowed to offer prayers there at all times because of the virtue of the place, and because of the multiple reward. Al-Zarkashi said: This is a clear statement.
(iv) that it is the Ka’bah. Al-Zarkashi said this is the most unlikely view.
(v) that it is the Ka'bah and the mosque around it. This is what al-Nawawi concerning the issue of facing the qiblah.
(vi) that it is the entire Haram and ‘Arafah. This is the view of Ibn Hazm.
(vii) that it is the Ka’bah and what is within the Hijr of the Ka’bah. This is the view of the author of al-Bayaan who is one of the companions of the Shaafa’is. al-Muhibb al-Tabari narrated that there was a difference of opinion among the fuqaha’ concerning the place where the reward for prayer is multiplied. He thought it most likely that the multiplied reward applies only to the mosque where prayers are held in congregation. End quote.
Ibn al-Qayyim said in Zaad al-Ma’aad (3/303), when discussing the story of al-Hudaybiyah: Imam Ahmad narrated concerning this story that the Prophet (peace and blessings of Allaah be upon him) used to pray in the Haram, when he was staying outside the sanctuary. This is like evidence that the multiplied reward for praying in Makkah applies to all of the Haram, not just the Mosque which is the place of tawaaf, and the words “one prayer in al-Masjid al-Haraam is better than a hundred prayers in my mosque” are like the words of Allaah (interpretation of the meaning): “So let them not come near Al‑Masjid Al-Haraam (at Makkah)” [al-Tawbah 9:28] and “Glorified (and Exalted) be He (Allaah) Who took His slave (Muhammad صلى الله عليه وسلم) for a journey by night from Al‑Masjid Al‑Haraam (at Makkah)” [al-Isra’ 17:1]. The Isra’ began from the house of Umm Haani’. End quote.
But I would respond to this argument with two points: (i) that the hadeeth is da’eef and (ii) that even if the hadeeth is saheeh, it indicates that prayer offered within the Haram is better, but it does not indicate that it is one hundred thousand times better than prayers offered elsewhere.
Ibn Muflih (may Allaah have mercy on him) said: The apparent meaning of their words concerning al-Masjid al-Haraam is that it is the mosque itself. Nevertheless the Haram is better than the areas outside it, and prayers offered therein are better. Hence in al-Muntaqa he mentioned the story of al-Hudaybiyah as narrated by Ahmad and al-Bukhaari, then he mentioned a report which was narrated only by Ahmad, in which he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray in the Haram when he was staying outside the sanctuary. This report is narrated from Ibn Ishaaq from al-Zuhri, but Ibn Ishaaq is mudallis. End quote from al-Furoo’ (1/600).
It says in al-Adaab al-Shar’iyyah (3/429): This multiplication of the reward is unique to the mosque according to the apparent meaning of the report and the comments of the scholars among our companions and others. End quote.
See: al-Majmoo’ (3/197), Tuhfat al-Muhtaaj (3/466), Fataawa al-Lajnah al-Daa’imah (6/223), Fataawa al-Shaykh Ibn Baaz (4/130).
The most correct view is the first one, which is that the multiplication of the reward for prayer is unique to the mosque in which the Ka’bah is, because of the report narrated by Muslim (1396) from Ibn ‘Abbaas (may Allaah be pleased with him) who said: A woman fell sick and said: If Allaah heals me, I will certainly go and pray in Bayt al-Maqdis (Jerusalem). She recovered, then she made preparations to set out. She came to Maymoonah, the wife of the Prophet (peace and blessings of Allaah be upon him), to greet her, and told her about that. Maymoonah said to her: Stay here and eat the provisions you made, and pray in the Mosque of the Messenger (peace and blessings of Allaah be upon him), for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “One prayer therein is better than a thousand prayers offered in any other mosque, except the mosque of the Ka’bah.”
And Muslim (1397) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No journey should be undertaken to visit any mosque but three: this mosque of mine, al-Masjid al-Haraam and Masjid al-Aqsa.”
This is a clear statement that what is meant by al-Masjid al-Haraam in these two ahaadeeth is the mosque in which the Ka’bah is, and it does not apply to Makkah or the Haram in general.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Is there the same reward in the other mosques of Makkah as in al-Masjid al-Haraam?
He replied: The answer to the question is there the same reward in the other mosques of Makkah as in al-Masjid al-Haraam? is no, the other mosques of Makkah are not the same as al-Masjid al-Haraam in terms of reward, rather the multiple reward is only in al-Masjid al-Haraam, both the older parts and the extensions, because the Prophet (peace and blessings of Allaah be upon him) said: “One prayer in this mosque of mine is better than a thousand prayers anywhere else except the mosque of the Ka’bah.” Narrated by Muslim. So the ruling applies only to the mosque of the Ka’bah, and the mosque of the Ka’bah alone. Just as the multiplication of reward for prayers applies only to the Mosque of the Messenger (peace and blessings of Allaah be upon him), it also applies only to al-Masjid al-Haraam. This is also indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “No journey should be undertaken to visit any mosque but three: this mosque of mine, al-Masjid al-Haraam and Masjid al-Aqsa.” It is well known that if we undertake a journey to visit any of the mosques of Makkah apart from al-Masjid al-Haraam, this is not prescribed, rather it is forbidden. The one to which a journey should be undertaken is the one in which there is the multiple reward, but praying in the mosques of Makkah, and indeed in any part of the Haram, is better than praying outside the sanctuary. The evidence for that is the fact that when the Prophet (peace and blessings of Allaah be upon him) halted at al-Hudaybiyah, part of which is outside the sanctuary and part of which is in the Haram, he would pray inside the Haram even though he was staying outside of it. This indicates that praying inside the Haram is better, but it does not indicate that one attains the multiple reward that is applicable only to the mosque of the Ka’bah.
If it were said: How should we respond to the words of Allaah (interpretation of the meaning): “Glorified (and Exalted) be He (Allaah) Who took His slave (Muhammad صلى الله عليه وسلم) for a journey by night from Al‑Masjid Al‑Haraam (at Makkah)” [al-Isra’ 17:1], when he was taken on the Isra’ (Night Journey) from Makkah from the house of Umm Haani’?
The answer is that it is proven in Saheeh al-Bukhaari that he (peace and blessings of Allaah be upon him) was taken on the Isra’ from al-Hijr. He said: “Whilst I was sleeping in the Hijr, someone came to me…” The Hijr is inside al-Masjid al-Haraam. Based on this, the hadeeth which says that he (peace and blessings of Allaah be upon him) was taken on the Isra’ from the house of Umm Haani’ – if the report is saheeh – points to the beginning of the Isra’, and it ended in al-Hijr, as if he was woken up in the house of Umm Haani’ and he got up and went and slept in al-Hijr, then he was taken on the Isra’ from al-Hijr. End quote from Fataawa al-Shaykh Ibn ‘Uthaymeen (12/395).
And Allaah knows best.
Islam Q&A
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