Q) In this part of the country (Vanc. ,Canada) and maybe other ares also, the farmers deal with us in the following manner. When you go to buy an animal, they quote you a per pound rate. This means that after slaughtering the animal, they weigh it and charge you a certain amount per pound. This includes the cost of the animal and the fees for using his premises (for slaughter) and the cutting and wrapping fee. For the udhiyah is this permissible? Or is it that the animal must first be purchased and then afterwards only the fees can be paid. The farmers are not willing to do this as they are afraid they may lose on the deal if they do it. I do believe that if people try hard enough they may find those who maight agree. However, I am not certain. Nonetheless, the question is, can the udhiyah be considered correct if the method of purchase mentioned above is followed?
A) Praise be to Allaah.
It is a necessary condition of the sacrifice that the animal be slaughtered by a Muslim with the intention of offering a sacrifice (udhiyah); it is not sufficient to slaughter it for the meat.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (8/380): The intention is a condition of the sacrifice being valid.
There is nothing wrong with buying the animal in the manner described in the question, so long as the worker slaughters it with the intention of offering a sacrifice. That is if the worker is a Muslim; otherwise one of you should slaughter it, then the worker can cut it up.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (7/494):
It is not correct to delegate the slaughter of the udhiyah (sacrifice) to a kitaabi (i.e., a Jew or a Christian), even though meat slaughtered by the People of the Book is halaal. Because slaughtering the sacrifice is an act of worship, it is not correct to delegate it to a kitaabi, as a kitaabi cannot be involved in acts of worship that draw the Muslim closer to Allaah, because he is a kaafir (disbeliever) whose worship is not accepted. If his acts of worship are not valid when done on his own behalf, they cannot be valid when done on behalf of another. But if a kitaabi is delegated to slaughter regular meat for eating, there is nothing wrong with that.
And Allaah knows best.
Islam Q&A
Thursday, November 27, 2008
Mistakes made when going to ‘Arafah and in ‘Arafah itself
Q) What are the mistakes that some of the pilgrims make on the day of ‘Arafah?
A) Praise be to Allaah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said:
It was narrated that on the day of ‘Arafah the Prophet (peace and blessings of Allaah be upon him) stayed in Namirah (which is a place near ‘Arafah) until the sun had passed its zenith (which is the beginning of the time for Zuhr), then he rode, then he stopped at the bottom of Wadi ‘Arnah (which is a wadi or valley between Namirah and ‘Arafaat), where he prayed Zuhr and ‘Asr, shortening them to two rak’ahs and joining them together at the time of Zuhr, with one adhaan and two iqaamahs. Then he rode on until he came to the place of standing, and stood there. He said, “I am standing here but all of ‘Arafah is the place of standing.” Then he remained standing, facing the qiblah, raising his hands, remembering Allaah and calling upon Him, until the sun had set completely, then he went on to Muzdalifah.
Some of the mistakes that some pilgrims make in ‘Arafah are as follows:
-1-
Some pilgrims pass you and you do not hear them reciting the Talbiyah. They do not recite the Talbiyah out loud on their way from Mina to ‘Arafah. It was proven that the Prophet (peace and blessings of Allaah be upon him) continued to recite the Talbiyah until he had stoned Jamarat al-‘Aqabah on the day of Eid.
-2-
One of the most serious mistakes that some pilgrims make is to stop outside ‘Arafah, and they stay there until the sun goes down, then they leave for Muzdalifah. Those who stand in these places have not performed Hajj, because the Prophet (peace and blessings of Allaah be upon him) said: “Hajj is ‘Arafah.” (Narrated by al-Tirmidhi (889) and classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1064). Whoever does not stand in ‘Arafah in a place that is part of it, and at the time specified for the standing, his Hajj is not valid, because of the hadeeth referred to. This is a serious matter.
There are markers that clearly indicate the boundaries of ‘Arafah, and they are not hidden except for one who is careless and negligent. Every pilgrim must look for the boundaries so that he will be sure that he is standing in ‘Arafah and not outside it.
I wish that those who organize the Hajj would announce to the people via a means that would reach all of them, in numerous languages, and tell the mutawwifeen (Hajj guides) to warn the pilgrims about that, so that the people would be aware of this issue and perform their Hajj in the proper manner.
-3-
Some people busy themselves with du’aa’ at the end of the day, so you see them facing towards the mountain by which the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, even though the qiblah may be behind them or to their right or their left. This is also ignorance and a mistake. What is prescribed for du’aa’ on the day of ‘Arafah is for the person to face the qiblah, whether the mountain is in front of him or behind him, or to his right or his left. The Prophet (peace and blessings of Allaah be upon him) only faced this mountain because the place where he stood was behind the mountain. He (peace and blessings of Allaah be upon him) faced towards the qiblah, and because the mountain was between him and the qiblah, he had not choice but to face it too.
-4-
Some people think that they have to go to the place where the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, beside the mountain, and stand there. So you see them putting themselves through a great deal of trouble to reach that place. They may be walking and may be unfamiliar with the routes and getting hungry and thirsty if they cannot find food and water, and getting lost, and suffering a great deal of harm because of this mistaken notion. It was proven that the Prophet (peace and blessings of Allaah be upon him) said, “I am standing here but all of ‘Arafah is the place of standing.”
It is as if the Prophet (peace and blessings of Allaah be upon him) was pointing out that no one should go to the trouble of standing in the place where the Prophet (peace and blessings of Allaah be upon him) stood, rather people should do what is easy for them, because all of ‘Arafah is the place of standing.
-5-
Some people think that the trees in ‘Arafaah are like the trees in Mina and Muzdalifah, i.e., it is not permissible to cut a leaf or branch from them, and so on, because they think that cutting the trees has to do with ihraam, like hunting. This is a mistaken notion, because cutting trees has nothing to do with ihraam, rather it has to do with the place. Whatever trees are within the boundaries of the Haram are sacrosanct, and should not be cut and no leaves or branches may be cut from them. Whatever is outside the boundaries of the Haram may be cut, even if a person is in ihraam. Based on this there is nothing wrong with cutting the trees in ‘Arafaah… (With regard to trees that have been planted by people, they are not covered by the prohibition on cutting the trees in the Haram, but it may be haraam to cut them for another reason, namely transgressing the rights of the people who planted them, and transgressing the rights of the pilgrims too, if these trees were planted to reduce the heat and to shade people from the sun.
Based on this, it is not permissible to cut the trees that are planted in ‘Arafah, not because of the Haram, but because cutting them is a transgression of the rights of all the Muslims).
-6-
Some pilgrims think that the mountain by which the Prophet (peace and blessings of Allaah be upon him) stood is holy and special, so they go to it and climb up it, and seek blessings from its stones and soil. They hang pieces of cloth from its trees, and do other things that are well known. These are innovations (bid’ah). It is not prescribed to climb the mountain or to pray there, or to hang pieces of cloth on its trees, because none of that was narrated from the Prophet (peace and blessings of Allaah be upon him). Indeed, such things smack of idolatry, because the Prophet (peace and blessings of Allaah be upon him) passed by a tree of the mushrikeen on which they used to hang their weapons, and those who were with him said, “O Messenger of Allaah, make for us a Dhaat Anwaat [the name of the tree] like their Dhaat Anwaat.” The Prophet (peace and blessings of Allaah be upon him) said, “Allaahu akbar! These are traditions and you are following the traditions of those who came before you. By the One in Whose hand is my soul, you have spoken as the Children of Israel spoke to Moosa: ‘Make us a god as they have gods.’” Narrated by al-Tirmidhi, 2180; classed as hasan by al-Albaani in Saheeh al-Sunnah li Ibn Abi ‘Aasim.
This mountain is not holy, rather it is like any other hills in ‘Arafah, and the valley in it. But the Messenger of Allaah (peace and blessings of Allaah be upon him) stood there, so it is prescribed to stand where the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, if possible, but it is not obligatory, so no one has to make things difficult for himself by going there, for the reasons explained above.
-7-
Some people think that it is essential to pray Zuhr and ‘Asr with the imam in the mosque, hence you see them going to that place from far away so that they can be with the imam in the mosque. This causes them a great deal of difficulty and many of them lose their way, which makes Hajj too hard for them, and they crowd one another and upset one another. The Messenger of Allaah (peace and blessings of Allaah be upon him) said concerning the standing, “I am standing here, but all of ‘Arafah is the place of standing.” And he (peace and blessings of Allaah be upon him) also said: “The earth has been made a mosque (place of prayer) and a means of purification for me.” So if a person prays in his tent in a calm and dignified manner, without being disturbed or disturbing others, and without trouble that makes Hajj too hard, that is better.
-8-
Some of them leave ‘Arafah before the sun sets, and go to Muzdalifah. This is a serious mistake, and is acting like the mushrikeen who used to leave ‘Arafah before sunset. It is also going against the Messenger (peace and blessings of Allaah be upon him) who did not leave ‘Arafah until after the sun had set and the yellow afterglow had diminished somewhat, as it says in the hadeeth of Jaabir (may Allaah be pleased with him).
Based on this, pilgrims have to stay in ‘Arafah, within its boundaries, until the sun sets, because this standing lasts until the sun sets; just as it is not permissible for a person who is fasting to break his fast before sunset, so it is not permissible for the one who is standing in ‘Arafah to leave before the sun sets.
-9-
Wasting time in matters that are of no benefit. So you see people from the beginning of the day until the end engaged in conversations that may be innocent and free of gossip, or it may not be such, because they are slandering people’s honour and eating their flesh. If it is the latter then they are combining two haraam actions:
1- Eating people’s flesh and backbiting about them. This is a violation of the conditions of ihraam, because Allaah says (interpretation of the meaning):
“So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”
[al-Baqarah 2:197]
2- Wasting time
Even if the talk is innocent and does not include anything haraam, it is still a waste of time, but there is nothing wrong with a person passing the time in innocent conversation before the sun reaches its zenith. But after the sun has passed its zenith and the people have prayed Zuhr and ‘Asr, it is better to occupy oneself with du’aa’, dhikr and reading Qur’aan, and speaking beneficial words to one’s brothers for a break from reading and dhikr. So he can say some useful words to them about some Islamic knowledge etc., that will make them feel happy, and give them hope of the mercy of Allaah. But he should make the most of the opportunity at the end of the day and occupy himself with du’aa’, beseeching Allaah and seeking His bounty and mercy, and persist in making du’aa’, and make of lot of du’aa’ in the words narrated in the Qur’aan and saheeh Sunnah, for these are the best of du’aa’s, and du’aa’s offered at this time are more likely to be answered.
From Daleel al-Akhta’ allati yuqa’ fiha al-Haaj wa’l-Mu’tamir (Guide to mistakes made by pilgrims performing Hajj and ‘Umrah).
A) Praise be to Allaah.
Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said:
It was narrated that on the day of ‘Arafah the Prophet (peace and blessings of Allaah be upon him) stayed in Namirah (which is a place near ‘Arafah) until the sun had passed its zenith (which is the beginning of the time for Zuhr), then he rode, then he stopped at the bottom of Wadi ‘Arnah (which is a wadi or valley between Namirah and ‘Arafaat), where he prayed Zuhr and ‘Asr, shortening them to two rak’ahs and joining them together at the time of Zuhr, with one adhaan and two iqaamahs. Then he rode on until he came to the place of standing, and stood there. He said, “I am standing here but all of ‘Arafah is the place of standing.” Then he remained standing, facing the qiblah, raising his hands, remembering Allaah and calling upon Him, until the sun had set completely, then he went on to Muzdalifah.
Some of the mistakes that some pilgrims make in ‘Arafah are as follows:
-1-
Some pilgrims pass you and you do not hear them reciting the Talbiyah. They do not recite the Talbiyah out loud on their way from Mina to ‘Arafah. It was proven that the Prophet (peace and blessings of Allaah be upon him) continued to recite the Talbiyah until he had stoned Jamarat al-‘Aqabah on the day of Eid.
-2-
One of the most serious mistakes that some pilgrims make is to stop outside ‘Arafah, and they stay there until the sun goes down, then they leave for Muzdalifah. Those who stand in these places have not performed Hajj, because the Prophet (peace and blessings of Allaah be upon him) said: “Hajj is ‘Arafah.” (Narrated by al-Tirmidhi (889) and classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 1064). Whoever does not stand in ‘Arafah in a place that is part of it, and at the time specified for the standing, his Hajj is not valid, because of the hadeeth referred to. This is a serious matter.
There are markers that clearly indicate the boundaries of ‘Arafah, and they are not hidden except for one who is careless and negligent. Every pilgrim must look for the boundaries so that he will be sure that he is standing in ‘Arafah and not outside it.
I wish that those who organize the Hajj would announce to the people via a means that would reach all of them, in numerous languages, and tell the mutawwifeen (Hajj guides) to warn the pilgrims about that, so that the people would be aware of this issue and perform their Hajj in the proper manner.
-3-
Some people busy themselves with du’aa’ at the end of the day, so you see them facing towards the mountain by which the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, even though the qiblah may be behind them or to their right or their left. This is also ignorance and a mistake. What is prescribed for du’aa’ on the day of ‘Arafah is for the person to face the qiblah, whether the mountain is in front of him or behind him, or to his right or his left. The Prophet (peace and blessings of Allaah be upon him) only faced this mountain because the place where he stood was behind the mountain. He (peace and blessings of Allaah be upon him) faced towards the qiblah, and because the mountain was between him and the qiblah, he had not choice but to face it too.
-4-
Some people think that they have to go to the place where the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, beside the mountain, and stand there. So you see them putting themselves through a great deal of trouble to reach that place. They may be walking and may be unfamiliar with the routes and getting hungry and thirsty if they cannot find food and water, and getting lost, and suffering a great deal of harm because of this mistaken notion. It was proven that the Prophet (peace and blessings of Allaah be upon him) said, “I am standing here but all of ‘Arafah is the place of standing.”
It is as if the Prophet (peace and blessings of Allaah be upon him) was pointing out that no one should go to the trouble of standing in the place where the Prophet (peace and blessings of Allaah be upon him) stood, rather people should do what is easy for them, because all of ‘Arafah is the place of standing.
-5-
Some people think that the trees in ‘Arafaah are like the trees in Mina and Muzdalifah, i.e., it is not permissible to cut a leaf or branch from them, and so on, because they think that cutting the trees has to do with ihraam, like hunting. This is a mistaken notion, because cutting trees has nothing to do with ihraam, rather it has to do with the place. Whatever trees are within the boundaries of the Haram are sacrosanct, and should not be cut and no leaves or branches may be cut from them. Whatever is outside the boundaries of the Haram may be cut, even if a person is in ihraam. Based on this there is nothing wrong with cutting the trees in ‘Arafaah… (With regard to trees that have been planted by people, they are not covered by the prohibition on cutting the trees in the Haram, but it may be haraam to cut them for another reason, namely transgressing the rights of the people who planted them, and transgressing the rights of the pilgrims too, if these trees were planted to reduce the heat and to shade people from the sun.
Based on this, it is not permissible to cut the trees that are planted in ‘Arafah, not because of the Haram, but because cutting them is a transgression of the rights of all the Muslims).
-6-
Some pilgrims think that the mountain by which the Prophet (peace and blessings of Allaah be upon him) stood is holy and special, so they go to it and climb up it, and seek blessings from its stones and soil. They hang pieces of cloth from its trees, and do other things that are well known. These are innovations (bid’ah). It is not prescribed to climb the mountain or to pray there, or to hang pieces of cloth on its trees, because none of that was narrated from the Prophet (peace and blessings of Allaah be upon him). Indeed, such things smack of idolatry, because the Prophet (peace and blessings of Allaah be upon him) passed by a tree of the mushrikeen on which they used to hang their weapons, and those who were with him said, “O Messenger of Allaah, make for us a Dhaat Anwaat [the name of the tree] like their Dhaat Anwaat.” The Prophet (peace and blessings of Allaah be upon him) said, “Allaahu akbar! These are traditions and you are following the traditions of those who came before you. By the One in Whose hand is my soul, you have spoken as the Children of Israel spoke to Moosa: ‘Make us a god as they have gods.’” Narrated by al-Tirmidhi, 2180; classed as hasan by al-Albaani in Saheeh al-Sunnah li Ibn Abi ‘Aasim.
This mountain is not holy, rather it is like any other hills in ‘Arafah, and the valley in it. But the Messenger of Allaah (peace and blessings of Allaah be upon him) stood there, so it is prescribed to stand where the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, if possible, but it is not obligatory, so no one has to make things difficult for himself by going there, for the reasons explained above.
-7-
Some people think that it is essential to pray Zuhr and ‘Asr with the imam in the mosque, hence you see them going to that place from far away so that they can be with the imam in the mosque. This causes them a great deal of difficulty and many of them lose their way, which makes Hajj too hard for them, and they crowd one another and upset one another. The Messenger of Allaah (peace and blessings of Allaah be upon him) said concerning the standing, “I am standing here, but all of ‘Arafah is the place of standing.” And he (peace and blessings of Allaah be upon him) also said: “The earth has been made a mosque (place of prayer) and a means of purification for me.” So if a person prays in his tent in a calm and dignified manner, without being disturbed or disturbing others, and without trouble that makes Hajj too hard, that is better.
-8-
Some of them leave ‘Arafah before the sun sets, and go to Muzdalifah. This is a serious mistake, and is acting like the mushrikeen who used to leave ‘Arafah before sunset. It is also going against the Messenger (peace and blessings of Allaah be upon him) who did not leave ‘Arafah until after the sun had set and the yellow afterglow had diminished somewhat, as it says in the hadeeth of Jaabir (may Allaah be pleased with him).
Based on this, pilgrims have to stay in ‘Arafah, within its boundaries, until the sun sets, because this standing lasts until the sun sets; just as it is not permissible for a person who is fasting to break his fast before sunset, so it is not permissible for the one who is standing in ‘Arafah to leave before the sun sets.
-9-
Wasting time in matters that are of no benefit. So you see people from the beginning of the day until the end engaged in conversations that may be innocent and free of gossip, or it may not be such, because they are slandering people’s honour and eating their flesh. If it is the latter then they are combining two haraam actions:
1- Eating people’s flesh and backbiting about them. This is a violation of the conditions of ihraam, because Allaah says (interpretation of the meaning):
“So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”
[al-Baqarah 2:197]
2- Wasting time
Even if the talk is innocent and does not include anything haraam, it is still a waste of time, but there is nothing wrong with a person passing the time in innocent conversation before the sun reaches its zenith. But after the sun has passed its zenith and the people have prayed Zuhr and ‘Asr, it is better to occupy oneself with du’aa’, dhikr and reading Qur’aan, and speaking beneficial words to one’s brothers for a break from reading and dhikr. So he can say some useful words to them about some Islamic knowledge etc., that will make them feel happy, and give them hope of the mercy of Allaah. But he should make the most of the opportunity at the end of the day and occupy himself with du’aa’, beseeching Allaah and seeking His bounty and mercy, and persist in making du’aa’, and make of lot of du’aa’ in the words narrated in the Qur’aan and saheeh Sunnah, for these are the best of du’aa’s, and du’aa’s offered at this time are more likely to be answered.
From Daleel al-Akhta’ allati yuqa’ fiha al-Haaj wa’l-Mu’tamir (Guide to mistakes made by pilgrims performing Hajj and ‘Umrah).
He is asking about the virtues of the first ten days of Dhu’l-Hijjah
Q) Are the first ten days of Dhu’l-Hijjah more special than other days? What are the righteous deeds that it is recommended to do a lot of during these ten days?
A) Praise be to Allaah.
Among the great seasons of worship are the first ten days of Dhu’l-Hijjah, which Allaah has favoured over other days. It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are no days on which righteous deeds are more beloved to Allaah than these ten days.” They said: “Not even jihad for the sake of Allaah?” He said: “Not even jihad for the sake of Allaah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything.” Narrated by al-Bukhaari, 2/457
It was also narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no deed that is better before Allaah or more greatly rewarded than a good deed done in the (first) ten days of al-Adha.” It was said: “Not even jihad for the sake of Allaah?” He said: “Not even jihad for the sake of Allaah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything.” Narrated by al-Daarimi, 1/357; its isnaad is hasan as stated in al-Irwa’, 3/398.
These texts and others indicate that these ten days are better than all other days of the year, with no exception, even the last ten days of Ramadaan. But the last ten nights of Ramadaan are better than the first ten nights of Dhu’l-Hijjah, because they include Laylat al-Qadr, which is better than a thousand months. See Tafseer Ibn Katheer, 5/412.
So the Muslim should start these days with sincere repentance to Allaah, then he should do a lot of righteous deeds in general, then he should pay attention to doing the following deeds:
1 – Fasting
It is Sunnah for the Muslim to fast on the first nine days of Dhu’l-Hijjah, because the Prophet (peace and blessings of Allaah be upon him) encouraged us to do righteous deeds in the first ten days of Dhu’l-Hijjah, and fasting is one of the best of deeds, which Allaah has chosen for Himself as it says in the hadeeth qudsi: “Allaah says: ‘All the deeds of the son of Adam are for him, except fasting, which is for Me and I shall reward for it.” Narrated by al-Bukhaari, 1805.
The Prophet (peace and blessings of Allaah be upon him) used to fast on the first nine days of Dhu’l-Hijjah. It was narrated from Hunaydah ibn Khaalid from his wife, that one of the wives of the Prophet (peace and blessings of Allaah be upon him) said: The Prophet (peace and blessings of Allaah be upon him) used to fast on the first nine days of Dhu’l-Hijjah and the day of ‘Ashoora’, and three days each month, the first Monday of the month and two Thursdays. Narrated by al-Nasaa’i, 4/205 and by Abu Dawood; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2/462.
2 – Reciting tahmeed, tahleel and takbeer a great deal
It is Sunnah to recite takbeer (saying Allaahu akbar (Allaah is most great)), tahmeed (saying al-hamdu Lillah (praise be to Allaah)), tahleel (saying Laa ilaaha ill-Allaah (There is no god but Allaah)) and tasbeeh (saying Subhaan-Allaah (Glory be to Allaah)), during the first ten days of Dhu’l-Hijjah, saying these words out loud in the mosques, homes, streets and every place in which it is permissible to remember Allaah, to perform this act of worship openly and proclaim the greatness of Allaah.
Men should recite out loud and women should recite quietly.
Allaah says (interpretation of the meaning):
“That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade), and mention the Name of Allaah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)”
[al-Hajj 22:28]
The majority are of the view that the “appointed days” are the first ten days of Dhu’l-Hijjah, because it was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the appointed days are the first ten days of Dhu’l-Hijjah.
It was narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are no days that are greater before Allaah or in which good deeds are more beloved to Him, than these ten days, so recite a great deal of tahleel, takbeer and tahmeed during them.” Narrated by Ahmad, 7/224; its isnaad was classed as saheeh by Ahmad Shaakir.
The takbeer is as follows:
Allaah akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, wa Lillaah il-hamd (Allaah is Most Great, Allaah is Most Great, there is no god but Allaah; Allaah is Most Great and to Allaah be praise).
And there are other versions.
This takbeer has become a forsaken Sunnah nowadays, especially at the beginning of these ten days. You can hardly hear it except from a few. It should be recited out loud, so as to revive the Sunnah and remind the heedless. It was proven that Ibn ‘Umar and Abu Hurayrah (may Allaah be pleased with them both) used to go out to the marketplace during the first ten days of Dhu’l-Hijjah, reciting the takbeer our loud, and the people would recite takbeer when they heard them, i.e., the people would remember the talkbeer and each one would recite it by himself; it does not mean that they recited in unison – that is not prescribed in sharee’ah.
Reviving Sunnahs that have been forgotten brings a great deal of reward, as is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever revives one of my Sunnahs that has died out after I am gone, will have a reward like that of everyone who does it, without that detracting from their reward in the slightest.” Narrated by al-Tirmidhi, 7/443; this hadeeth is hasan because of corroborating reports.
3 – Doing Hajj and ‘Umrah
One of the greatest deeds that can be done during these ten days is Hajj to the sacred House of Allaah. Whoever Allaah helps to go on Hajj to His House and do the rituals in the required manner will – in sha Allaah – be included in the words of the Messenger of Allaah (peace and blessings of Allaah be upon him): “An accepted Hajj brings no less a reward than Paradise.”
4 – Udhiyah (sacrifice)
One of the righteous deeds that bring a person closer to Allaah in these ten days is to slaughter the sacrifice and to look for a good, fat animal and to spend money on it for the sake of Allaah.
Let us hasten to make the most of these great days, before the negligent regrets what he did, and before he asks to go back and receives no response.
Islam Q&A
A) Praise be to Allaah.
Among the great seasons of worship are the first ten days of Dhu’l-Hijjah, which Allaah has favoured over other days. It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are no days on which righteous deeds are more beloved to Allaah than these ten days.” They said: “Not even jihad for the sake of Allaah?” He said: “Not even jihad for the sake of Allaah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything.” Narrated by al-Bukhaari, 2/457
It was also narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no deed that is better before Allaah or more greatly rewarded than a good deed done in the (first) ten days of al-Adha.” It was said: “Not even jihad for the sake of Allaah?” He said: “Not even jihad for the sake of Allaah, unless a man goes out himself for jihad taking his wealth with him and does not come back with anything.” Narrated by al-Daarimi, 1/357; its isnaad is hasan as stated in al-Irwa’, 3/398.
These texts and others indicate that these ten days are better than all other days of the year, with no exception, even the last ten days of Ramadaan. But the last ten nights of Ramadaan are better than the first ten nights of Dhu’l-Hijjah, because they include Laylat al-Qadr, which is better than a thousand months. See Tafseer Ibn Katheer, 5/412.
So the Muslim should start these days with sincere repentance to Allaah, then he should do a lot of righteous deeds in general, then he should pay attention to doing the following deeds:
1 – Fasting
It is Sunnah for the Muslim to fast on the first nine days of Dhu’l-Hijjah, because the Prophet (peace and blessings of Allaah be upon him) encouraged us to do righteous deeds in the first ten days of Dhu’l-Hijjah, and fasting is one of the best of deeds, which Allaah has chosen for Himself as it says in the hadeeth qudsi: “Allaah says: ‘All the deeds of the son of Adam are for him, except fasting, which is for Me and I shall reward for it.” Narrated by al-Bukhaari, 1805.
The Prophet (peace and blessings of Allaah be upon him) used to fast on the first nine days of Dhu’l-Hijjah. It was narrated from Hunaydah ibn Khaalid from his wife, that one of the wives of the Prophet (peace and blessings of Allaah be upon him) said: The Prophet (peace and blessings of Allaah be upon him) used to fast on the first nine days of Dhu’l-Hijjah and the day of ‘Ashoora’, and three days each month, the first Monday of the month and two Thursdays. Narrated by al-Nasaa’i, 4/205 and by Abu Dawood; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2/462.
2 – Reciting tahmeed, tahleel and takbeer a great deal
It is Sunnah to recite takbeer (saying Allaahu akbar (Allaah is most great)), tahmeed (saying al-hamdu Lillah (praise be to Allaah)), tahleel (saying Laa ilaaha ill-Allaah (There is no god but Allaah)) and tasbeeh (saying Subhaan-Allaah (Glory be to Allaah)), during the first ten days of Dhu’l-Hijjah, saying these words out loud in the mosques, homes, streets and every place in which it is permissible to remember Allaah, to perform this act of worship openly and proclaim the greatness of Allaah.
Men should recite out loud and women should recite quietly.
Allaah says (interpretation of the meaning):
“That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade), and mention the Name of Allaah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)”
[al-Hajj 22:28]
The majority are of the view that the “appointed days” are the first ten days of Dhu’l-Hijjah, because it was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the appointed days are the first ten days of Dhu’l-Hijjah.
It was narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are no days that are greater before Allaah or in which good deeds are more beloved to Him, than these ten days, so recite a great deal of tahleel, takbeer and tahmeed during them.” Narrated by Ahmad, 7/224; its isnaad was classed as saheeh by Ahmad Shaakir.
The takbeer is as follows:
Allaah akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, wa Lillaah il-hamd (Allaah is Most Great, Allaah is Most Great, there is no god but Allaah; Allaah is Most Great and to Allaah be praise).
And there are other versions.
This takbeer has become a forsaken Sunnah nowadays, especially at the beginning of these ten days. You can hardly hear it except from a few. It should be recited out loud, so as to revive the Sunnah and remind the heedless. It was proven that Ibn ‘Umar and Abu Hurayrah (may Allaah be pleased with them both) used to go out to the marketplace during the first ten days of Dhu’l-Hijjah, reciting the takbeer our loud, and the people would recite takbeer when they heard them, i.e., the people would remember the talkbeer and each one would recite it by himself; it does not mean that they recited in unison – that is not prescribed in sharee’ah.
Reviving Sunnahs that have been forgotten brings a great deal of reward, as is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever revives one of my Sunnahs that has died out after I am gone, will have a reward like that of everyone who does it, without that detracting from their reward in the slightest.” Narrated by al-Tirmidhi, 7/443; this hadeeth is hasan because of corroborating reports.
3 – Doing Hajj and ‘Umrah
One of the greatest deeds that can be done during these ten days is Hajj to the sacred House of Allaah. Whoever Allaah helps to go on Hajj to His House and do the rituals in the required manner will – in sha Allaah – be included in the words of the Messenger of Allaah (peace and blessings of Allaah be upon him): “An accepted Hajj brings no less a reward than Paradise.”
4 – Udhiyah (sacrifice)
One of the righteous deeds that bring a person closer to Allaah in these ten days is to slaughter the sacrifice and to look for a good, fat animal and to spend money on it for the sake of Allaah.
Let us hasten to make the most of these great days, before the negligent regrets what he did, and before he asks to go back and receives no response.
Islam Q&A
Monday, November 17, 2008
Is wudoo’ invalidated if a man sees the ‘awrah of his wife?
Q) Does vadu get invalid if one person sees the aurah of His wife?
A) Praise be to Allaah.
Wudoo’ is not invalidated by that. We have already listed, in the answer to question no. 14321, the things that invalidate wudoo’. A man’s seeing his own ‘awrah or that of someone else is not one of them.
The Standing Committee was asked (5/270): is wudoo’ invalidated simply by looking at naked men and women, and is wudoo’ invalidated if a man looks at his own ‘awrah? They replied:
Wudoo’ is not invalidated simply by looking at naked men and women, or by looking at one’s own ‘awrah, because there is no evidence to that effect.
They were also asked (5/283): can a Muslim touch the Mus-haf or pray if he has looked at his own ‘awrah when he was doing wudoo’? They replied: Yes, looking at the ‘awrah is not one of the things that invalidate wudoo’.
Islam Q&A
A) Praise be to Allaah.
Wudoo’ is not invalidated by that. We have already listed, in the answer to question no. 14321, the things that invalidate wudoo’. A man’s seeing his own ‘awrah or that of someone else is not one of them.
The Standing Committee was asked (5/270): is wudoo’ invalidated simply by looking at naked men and women, and is wudoo’ invalidated if a man looks at his own ‘awrah? They replied:
Wudoo’ is not invalidated simply by looking at naked men and women, or by looking at one’s own ‘awrah, because there is no evidence to that effect.
They were also asked (5/283): can a Muslim touch the Mus-haf or pray if he has looked at his own ‘awrah when he was doing wudoo’? They replied: Yes, looking at the ‘awrah is not one of the things that invalidate wudoo’.
Islam Q&A
Raising the hands during some of the adhkaar for morning and evening
Q) Some of the morning and evening adhkaar (supplications) are phrased; like: “oh Allah we start our day by You…”, “oh Allah I ask You to keep me healthy..”, “oh Allah I seek refuge with you from helplessness and laziness”. Should we raise our hands while reading these prayers?
A) Praise be to Allaah.
Raising the hands when saying du’aa’ in general is the practice of the Prophet (peace and blessings of Allaah be upon him), and many ahaadeeth were narrated concerning that. Al-Suyooti said in Tadreeb al-Raawi (2/180):
Approximately one hundred ahaadeeth were narrated from the Prophet (peace and blessings of Allaah be upon him) in which he raised his hands when saying du’aa’, and I have compiled them in a book, but they are in different cases, none of which is mentioned in mutawaatir reports. The thing that they all have in common – which is raising the hands when saying du’aa’ – is regarded as mutawaatir when they are all taken into account. End quote.
With regard to whether it is proven to raise the hands therein, du’aa’s may be divided into three types:
1. Du’aa’s in which it is proven in the saheeh Sunnah that the Prophet (peace and blessings of Allaah be upon him) raised his hands, such as istisqa’ (prayer for rain), at the time of an eclipse, when standing in ‘Arafah, and so on. It is mustahabb to raise the hands in these cases, according to scholarly consensus.
2. Du’aa’s in which it is proven that the Prophet (peace and blessings of Allaah be upon him) did not raise his hands, such as the du’aa’ of the khateeb on Friday. In this case neither the imam nor the members of the congregation should raise their hands.
3. Du’aas in which there are no reports stating whether the hands should be raised or not. These are subject to further discussion:
- If they are cases in which the actions of the Prophet (peace and blessings of Allaah be upon him) are proven in many ahaadeeth, but there is no mention of raising the hands in any of them, then this indicates that the Prophet (peace and blessings of Allaah be upon him) did not raise his hands in these cases, such as du’aa’ during salaah (prayer), whilst prostrating, and after the final tashahhud.
- But in cases where there are not many ahaadeeth which describe the actions of the Prophet (peace and blessings of Allaah be upon him), then we cannot be certain of what the Prophets (peace and blessings of Allaah be upon him) did in those cases, but we say that it is mustahabb to raise the hands in these cases, based on the general meaning of the ahaadeeth which say that it is mustahabb to raise the hands, and by analogy with the hundreds of ahaadeeth which say that the Prophet (peace and blessings of Allaah be upon him) raised his hands in many cases, such as raising the hands when saying the du’aa’s for morning and evening, and so on.
- If a person has proof that these adhkaar were among the adhkaar of the Prophet (peace and blessings of Allaah be upon him), and he also has proof or thinks it most likely that he did not raise his hands whilst reciting them, and he does not raise his hands, then there is nothing wrong with him not doing so, in sha Allaah, but proving either is somewhat difficult.
To sum up, there is nothing wrong with raising the hands when reciting the du’aa’s of morning and evening. The matter is broad in scope, in sha Allaah.
See also the answer to question no. 11543 and 21341.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Raising the hands when saying du’aa’ in general is the practice of the Prophet (peace and blessings of Allaah be upon him), and many ahaadeeth were narrated concerning that. Al-Suyooti said in Tadreeb al-Raawi (2/180):
Approximately one hundred ahaadeeth were narrated from the Prophet (peace and blessings of Allaah be upon him) in which he raised his hands when saying du’aa’, and I have compiled them in a book, but they are in different cases, none of which is mentioned in mutawaatir reports. The thing that they all have in common – which is raising the hands when saying du’aa’ – is regarded as mutawaatir when they are all taken into account. End quote.
With regard to whether it is proven to raise the hands therein, du’aa’s may be divided into three types:
1. Du’aa’s in which it is proven in the saheeh Sunnah that the Prophet (peace and blessings of Allaah be upon him) raised his hands, such as istisqa’ (prayer for rain), at the time of an eclipse, when standing in ‘Arafah, and so on. It is mustahabb to raise the hands in these cases, according to scholarly consensus.
2. Du’aa’s in which it is proven that the Prophet (peace and blessings of Allaah be upon him) did not raise his hands, such as the du’aa’ of the khateeb on Friday. In this case neither the imam nor the members of the congregation should raise their hands.
3. Du’aas in which there are no reports stating whether the hands should be raised or not. These are subject to further discussion:
- If they are cases in which the actions of the Prophet (peace and blessings of Allaah be upon him) are proven in many ahaadeeth, but there is no mention of raising the hands in any of them, then this indicates that the Prophet (peace and blessings of Allaah be upon him) did not raise his hands in these cases, such as du’aa’ during salaah (prayer), whilst prostrating, and after the final tashahhud.
- But in cases where there are not many ahaadeeth which describe the actions of the Prophet (peace and blessings of Allaah be upon him), then we cannot be certain of what the Prophets (peace and blessings of Allaah be upon him) did in those cases, but we say that it is mustahabb to raise the hands in these cases, based on the general meaning of the ahaadeeth which say that it is mustahabb to raise the hands, and by analogy with the hundreds of ahaadeeth which say that the Prophet (peace and blessings of Allaah be upon him) raised his hands in many cases, such as raising the hands when saying the du’aa’s for morning and evening, and so on.
- If a person has proof that these adhkaar were among the adhkaar of the Prophet (peace and blessings of Allaah be upon him), and he also has proof or thinks it most likely that he did not raise his hands whilst reciting them, and he does not raise his hands, then there is nothing wrong with him not doing so, in sha Allaah, but proving either is somewhat difficult.
To sum up, there is nothing wrong with raising the hands when reciting the du’aa’s of morning and evening. The matter is broad in scope, in sha Allaah.
See also the answer to question no. 11543 and 21341.
And Allaah knows best.
Islam Q&A
Can gifts be given to a kaafir to soften his heart towards Islam?
Q) What is the ruling on giving unbelievers money or gifts to soften their hearts towards Islam?
A) Praise be to Allaah.
There is nothing wrong with that – i.e., there is nothing wrong with giving gifts or money or accommodation to soften his heart towards Islam, but it should be noted that such actions should only be done when appropriate, i.e., the person should be one who it is hoped will become Muslim. But if he is one of the leaders of kufr for whom there is no hope that he may become Muslim, then they should not be given anything, unless it is given in order to ward off their harm. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him)
Al-Ijaabaat ‘ala As’ilat al-Jaaliyaat (1/25, 26).
A) Praise be to Allaah.
There is nothing wrong with that – i.e., there is nothing wrong with giving gifts or money or accommodation to soften his heart towards Islam, but it should be noted that such actions should only be done when appropriate, i.e., the person should be one who it is hoped will become Muslim. But if he is one of the leaders of kufr for whom there is no hope that he may become Muslim, then they should not be given anything, unless it is given in order to ward off their harm. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him)
Al-Ijaabaat ‘ala As’ilat al-Jaaliyaat (1/25, 26).
He wants to allocate part of his wealth as a waqf for all the Muslims
Q) Is it possible for me to allocate part of my wealth as a waqf for the sake of Allaah on behalf of every Muslim and believer since the time Allaah created the universe until the Day of Resurrection?
A) Praise be to Allaah.
There is nothing wrong with giving charity on behalf of all the Muslims, in sha Allaah.
In the answer to question no. 20996, it says that charity may benefit Muslims both living and dead, and we quoted a fatwa of Shaykh Ibn Baaz (may Allaah have mercy on him) concerning that.
Shaykh Ibn Jibreen was asked in Sharh ‘Umdat al-Ahkaam (lesson 38, p. 2): When some people give charity, they say: “It is a blessing and a gift to reach the soul of the Prophet Muhammad and the souls of all our dead.” What is the ruling on that?
The answer was:
There is no need to say this; the intention alone is sufficient, and it is better if he makes it for himself, or gives it on behalf of his own deceased loved ones, or on behalf of the deceased Muslims.
As for his saying “to the soul of the Prophet (peace and blessings of Allaah be upon him)”, I do not think this is right, because the Prophet (peace and blessings of Allaah be upon him) will have a reward equal to that of the good deeds of his ummah, even if they do not dedicate similar deeds to him, and the salaf did not dedicate any good deeds to the Prophet (peace and blessings of Allaah be upon him), because the one who guided the ummah and showed them the way will have a reward equal to that of their good deeds, because he said: “The one who calls to right guidance will have a reward equal to that of those who follow him.”
There is nothing wrong with giving charity on behalf of the Muslims or praying for them, whether they are relatives or not. There is nothing wrong with that, but saying these words is not proper. But if you say – for example – “O Allaah, give its reward to me and to my deceased loved ones, or to the Muslims”, there is nothing wrong with that. End quote.
Secondly:
Although that is permissible, the basic principle is that when it comes to virtuous deeds and drawing close to Allaah, the Muslim should focus on himself and not prefer others to himself with regard to the rewards. He is in the greatest need of Allaah’s forgiveness and mercy, and he does not know, perhaps a single hasanah (reward for good deed) will tip his balance on the Day of Resurrection and thus admit him to Paradise. Allaah has commanded us to protect ourselves from the Fire first, and then one’s family, as He says (interpretation of the meaning):
“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones”
[al-Tahreem 66:6].
Shaykh al-Islam Ibn Taymyah was asked in Majmoo’ al-Fataawa (24/321) about a person who reads the Holy Qur’aan or part of it: is it better for him to dedicate the reward to his parents and the deceased Muslims? Or to keep the reward just for himself?
He replied:
The best acts of worship are those which are in accordance with the teachings of the Messenger of Allaah (peace and blessings of Allaah be upon him) and the practice of the Sahaabah, as it is narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) used to say in his khutbahs: “The best of speech is the Word of Allaah, and the best guidance is the guidance of Muhammad; the worst of matters are those which are newly invented, and every innovation is misguidance.”
Ibn Mas’ood said: Whoever among you wants to follow a path, let him follow the path of one who has died, for the one who is alive is not safe from fitnah. Those are the companions of Muhammad.
Once this principle is understood, then the prevalent custom among the Muslims in the best generations was to worship Allaah by all kinds of prescribed acts of worship, both obligatory and supererogatory, prayer, fasting, reading Qur’aan and so on. They would pray for the believing men and women as enjoined by Allaah, and for the living and for the dead in the funeral prayers, and when visiting the graves and so on…
However, it was not the habit of the salaf when offering voluntary prayer, fasting, doing Hajj or reading Qur’aan to dedicate the reward for that to the deceased Muslims, or to their loved ones. Rather their habit was as described above. People should not turn away from the path of the salaf, for it is the best and most perfect. And Allaah knows best. End quote.
Based on this, you should strive hard to obey Allaah and worship Him, and say a lot of du’aa’s for the Muslims in general.
We ask Allaah to help you to do that which He loves and which pleases Him.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
There is nothing wrong with giving charity on behalf of all the Muslims, in sha Allaah.
In the answer to question no. 20996, it says that charity may benefit Muslims both living and dead, and we quoted a fatwa of Shaykh Ibn Baaz (may Allaah have mercy on him) concerning that.
Shaykh Ibn Jibreen was asked in Sharh ‘Umdat al-Ahkaam (lesson 38, p. 2): When some people give charity, they say: “It is a blessing and a gift to reach the soul of the Prophet Muhammad and the souls of all our dead.” What is the ruling on that?
The answer was:
There is no need to say this; the intention alone is sufficient, and it is better if he makes it for himself, or gives it on behalf of his own deceased loved ones, or on behalf of the deceased Muslims.
As for his saying “to the soul of the Prophet (peace and blessings of Allaah be upon him)”, I do not think this is right, because the Prophet (peace and blessings of Allaah be upon him) will have a reward equal to that of the good deeds of his ummah, even if they do not dedicate similar deeds to him, and the salaf did not dedicate any good deeds to the Prophet (peace and blessings of Allaah be upon him), because the one who guided the ummah and showed them the way will have a reward equal to that of their good deeds, because he said: “The one who calls to right guidance will have a reward equal to that of those who follow him.”
There is nothing wrong with giving charity on behalf of the Muslims or praying for them, whether they are relatives or not. There is nothing wrong with that, but saying these words is not proper. But if you say – for example – “O Allaah, give its reward to me and to my deceased loved ones, or to the Muslims”, there is nothing wrong with that. End quote.
Secondly:
Although that is permissible, the basic principle is that when it comes to virtuous deeds and drawing close to Allaah, the Muslim should focus on himself and not prefer others to himself with regard to the rewards. He is in the greatest need of Allaah’s forgiveness and mercy, and he does not know, perhaps a single hasanah (reward for good deed) will tip his balance on the Day of Resurrection and thus admit him to Paradise. Allaah has commanded us to protect ourselves from the Fire first, and then one’s family, as He says (interpretation of the meaning):
“O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones”
[al-Tahreem 66:6].
Shaykh al-Islam Ibn Taymyah was asked in Majmoo’ al-Fataawa (24/321) about a person who reads the Holy Qur’aan or part of it: is it better for him to dedicate the reward to his parents and the deceased Muslims? Or to keep the reward just for himself?
He replied:
The best acts of worship are those which are in accordance with the teachings of the Messenger of Allaah (peace and blessings of Allaah be upon him) and the practice of the Sahaabah, as it is narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) used to say in his khutbahs: “The best of speech is the Word of Allaah, and the best guidance is the guidance of Muhammad; the worst of matters are those which are newly invented, and every innovation is misguidance.”
Ibn Mas’ood said: Whoever among you wants to follow a path, let him follow the path of one who has died, for the one who is alive is not safe from fitnah. Those are the companions of Muhammad.
Once this principle is understood, then the prevalent custom among the Muslims in the best generations was to worship Allaah by all kinds of prescribed acts of worship, both obligatory and supererogatory, prayer, fasting, reading Qur’aan and so on. They would pray for the believing men and women as enjoined by Allaah, and for the living and for the dead in the funeral prayers, and when visiting the graves and so on…
However, it was not the habit of the salaf when offering voluntary prayer, fasting, doing Hajj or reading Qur’aan to dedicate the reward for that to the deceased Muslims, or to their loved ones. Rather their habit was as described above. People should not turn away from the path of the salaf, for it is the best and most perfect. And Allaah knows best. End quote.
Based on this, you should strive hard to obey Allaah and worship Him, and say a lot of du’aa’s for the Muslims in general.
We ask Allaah to help you to do that which He loves and which pleases Him.
And Allaah knows best.
Islam Q&A
If a woman makes a mistake about when she becomes pure following menstruation, is she sinning?
Q) If a woman does not get a white discharge, and instead she waits for the bleeding to stop, the number of days (of the period) may vary from one month to the next. Is she sinning if she makes a mistake about when she becomes pure, such as if she thinks that she became pure, then after doing ghusl and praying she finds traces of it or, conversely, if she waits and misses some prayers because she thinks that she has not yet become pure, because it is difficult for her to know when she becomes pure without that white discharge? May Allaah reward you with good.
A) Praise be to Allaah.
Menstruation differs from one woman to another, and the signs that one woman’s period has ended may vary from time to time.
For most women the sign that the period has ended is the emission of the white discharge. For some women the sign is that the bleeding stops.
No matter what the sign is for a woman, it is not permissible for her to hasten until the sign appears, because it is not permissible for her to pray or fast when she is menstruating, until she becomes pure.
The women used to send containers to ‘Aa’ishah in which were the cotton pads with traces of yellow on them. She would say: “Do not hasten until you see the white discharge.”
This was narrated by al-Bukhaari in a mu’allaq report in Kitaab al-Hayd, Baab iqbaal al-maheed wa idbaarihi (Book of Menses, Chapter on the start and end of the menstrual flow); and by Maalik, 130
If a woman makes a mistake about the time of the end of her period, based on her own reasoning, then she is not sinning, because Allaah says (interpretation of the meaning):
“And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend”
[al-Ahzaab 33:5]
And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for mistakes, what they forget and what they are forced to do. “ Narrated by Ibn Maajah, 2053; classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
But if she thinks that she has become pure and she prays and fasts, then she realizes that she is still menstruating, then she has to stop praying and fasting until she becomes pure, and she should make up the obligatory fasts that she observed during that time, because it is now apparent that they were not valid, because the fast of a menstruating women is not valid.
If she stops praying because she thinks that she has not yet become pure, then she finds out that she was pure, then she has to make up those prayers.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked (11/280) about a woman who saw a brownish discharge before her usual period, so she stopped praying, then the blood came at the usual time. What is the ruling on that?
He replied: Umm ‘Atiyyah (may Allaah be pleased with her) said: “We used to not regard the yellowish and brownish discharge after the tuhr (white discharge indicating that the period is over) as being of any significance.” Based on this, this brownish discharge that comes before the period does not seem to me to be part of the period, especially since it came before the usual time of menstruation and there were no other signs of menstruation such as cramps, backache, etc. So it is better for her to make up the prayers that she missed during this time.
He was also asked (11/275) about a woman who bled for nine days, so she did not pray, thinking that this was her period. Then a few days later her real period came – what should she do: should she make up the prayers of the days she missed or what?
He replied: it is better for her to make up the prayers that she missed during the first days, but if she does not do that there is no sin on her, because the Prophet (peace and blessings of Allaah be upon him) did not command the woman who was suffering from severe istihaadah (non-menstrual vaginal bleeding) and had stopped praying because of that, to do so. The Prophet (peace and blessings of Allaah be upon him) told her to regard six or seven days as her period and to pray during the rest of the month; he did not tell her to repeat the prayers she had missed, even though making up the prayers she had missed would have been good, because she may have been negligent in not asking before, but even though she did not repeat them there was no sin on her.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Menstruation differs from one woman to another, and the signs that one woman’s period has ended may vary from time to time.
For most women the sign that the period has ended is the emission of the white discharge. For some women the sign is that the bleeding stops.
No matter what the sign is for a woman, it is not permissible for her to hasten until the sign appears, because it is not permissible for her to pray or fast when she is menstruating, until she becomes pure.
The women used to send containers to ‘Aa’ishah in which were the cotton pads with traces of yellow on them. She would say: “Do not hasten until you see the white discharge.”
This was narrated by al-Bukhaari in a mu’allaq report in Kitaab al-Hayd, Baab iqbaal al-maheed wa idbaarihi (Book of Menses, Chapter on the start and end of the menstrual flow); and by Maalik, 130
If a woman makes a mistake about the time of the end of her period, based on her own reasoning, then she is not sinning, because Allaah says (interpretation of the meaning):
“And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend”
[al-Ahzaab 33:5]
And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for mistakes, what they forget and what they are forced to do. “ Narrated by Ibn Maajah, 2053; classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
But if she thinks that she has become pure and she prays and fasts, then she realizes that she is still menstruating, then she has to stop praying and fasting until she becomes pure, and she should make up the obligatory fasts that she observed during that time, because it is now apparent that they were not valid, because the fast of a menstruating women is not valid.
If she stops praying because she thinks that she has not yet become pure, then she finds out that she was pure, then she has to make up those prayers.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked (11/280) about a woman who saw a brownish discharge before her usual period, so she stopped praying, then the blood came at the usual time. What is the ruling on that?
He replied: Umm ‘Atiyyah (may Allaah be pleased with her) said: “We used to not regard the yellowish and brownish discharge after the tuhr (white discharge indicating that the period is over) as being of any significance.” Based on this, this brownish discharge that comes before the period does not seem to me to be part of the period, especially since it came before the usual time of menstruation and there were no other signs of menstruation such as cramps, backache, etc. So it is better for her to make up the prayers that she missed during this time.
He was also asked (11/275) about a woman who bled for nine days, so she did not pray, thinking that this was her period. Then a few days later her real period came – what should she do: should she make up the prayers of the days she missed or what?
He replied: it is better for her to make up the prayers that she missed during the first days, but if she does not do that there is no sin on her, because the Prophet (peace and blessings of Allaah be upon him) did not command the woman who was suffering from severe istihaadah (non-menstrual vaginal bleeding) and had stopped praying because of that, to do so. The Prophet (peace and blessings of Allaah be upon him) told her to regard six or seven days as her period and to pray during the rest of the month; he did not tell her to repeat the prayers she had missed, even though making up the prayers she had missed would have been good, because she may have been negligent in not asking before, but even though she did not repeat them there was no sin on her.
And Allaah knows best.
Islam Q&A
What is the reward for spouses treating one another kindly?
Q) What is the reward of a righteous wife for her religious commitment before Allaah, if she tries to her husband happy, loves him, helps him remain chaste, takes care of him and treats him as if he is her child with all compassion, and she does everything to make him happy, and obeys him in all things, and he is very happy with her, and always prays that Allaah will be pleased with her? What is the reward of the man too, if he treats his wife in a similar manner?
A) Praise be to Allaah.
I ask Allaah to preserve the love and happiness between you, and to fill the houses of all Muslims with that which has filled your house of good companionship and kind treatment. I give you many glad tidings of which our Prophet Muhammad (peace and blessings of Allaah be upon him) spoke when explaining the reward of the wife who is as you described:
It was narrated from ‘Abd al-Rahmaan ibn ‘Awf (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“If a woman does her five (daily prayers), fasts her month (Ramadaan), guards her chastity and obeys her husband, it will be said to her: Enter whichever of the gates of Paradise you want.”
Narrated by Ahmad (1/191). The editors of al-Musnad said: It is hasan li ghayrihi (hasan because of corroborating evidence). It was classed as hasan by al-Albaani in Saheeh al-Targheeb (1932).
It was narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
“Shall I not tell you about your men in Paradise?” We said: Yes, O Messenger of Allaah. He said: “The Prophet will be in Paradise, the Siddeeq will be in Paradise, the man who visits his brother who lives far away and visits him only for the sake of Allaah will be in Paradise. Shall I not tell you about your women in Paradise?” We said: Yes, O Messenger of Allaah. He said: “The loving and fertile one who, if she gets angry or is mistreated or her husband gets angry says, ‘Here is my hand in your hand, I shall not sleep until you are pleased.’”
Narrated by al-Tabaraani in al-Mu’jam al-Awsat (2/206). It was also narrated from a number of other Sahaabah, hence it was classed as hasan by al-Albaani in al-Silsilah al-Saheehah (3380) and in Saheeh al-Targheeb (1942).
And it was narrated from Husayn ibn Muhsin (may Allaah be pleased with him) that his paternal aunt went to the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning some need and he met her need, then he said: “Do you have a husband?” She said: Yes. He said: “How are you with him?” She said: I do what he tells me, except what is beyond me. He said: “Look at how you are with him, for he is your Paradise and your Hell.”
Narrated by Ahmad (4/341). The editors of al-Musnad said: Its isnaad may be understood to be hasan. al-Mundhiri said: A jayyid (good) isnaad. It was classed as saheeh by al-Haakim in al-Mustadrak (6/383) and al-Albaani in Saheeh al-Targheeb (1933).
Al-Manaawi said in Fayd al-Qadeer (3/60):
i.e., he is the cause of your entering Paradise if he is pleased with you, and the cause of your entering Hell if he is displeased with you. So treat him well and do not disobey his commands with regard to that which is not a sin. End quote.
As for the glad tidings which came to the husband who treats his wife kindly, it is when the Prophet (peace and blessings of Allaah be upon him) testified that he had perfect faith which dictated that he should enter Paradise, and that he is superior to all people.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“The most perfect of the believers in faith is the one who is best in attitude, and the best of you is the one who is best in attitude towards his womenfolk.”
Narrated by al-Tirmidhi (1162); he said it is a hasan saheeh hadeeth. It was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. See also the answer to question no. 43123.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
I ask Allaah to preserve the love and happiness between you, and to fill the houses of all Muslims with that which has filled your house of good companionship and kind treatment. I give you many glad tidings of which our Prophet Muhammad (peace and blessings of Allaah be upon him) spoke when explaining the reward of the wife who is as you described:
It was narrated from ‘Abd al-Rahmaan ibn ‘Awf (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“If a woman does her five (daily prayers), fasts her month (Ramadaan), guards her chastity and obeys her husband, it will be said to her: Enter whichever of the gates of Paradise you want.”
Narrated by Ahmad (1/191). The editors of al-Musnad said: It is hasan li ghayrihi (hasan because of corroborating evidence). It was classed as hasan by al-Albaani in Saheeh al-Targheeb (1932).
It was narrated from Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
“Shall I not tell you about your men in Paradise?” We said: Yes, O Messenger of Allaah. He said: “The Prophet will be in Paradise, the Siddeeq will be in Paradise, the man who visits his brother who lives far away and visits him only for the sake of Allaah will be in Paradise. Shall I not tell you about your women in Paradise?” We said: Yes, O Messenger of Allaah. He said: “The loving and fertile one who, if she gets angry or is mistreated or her husband gets angry says, ‘Here is my hand in your hand, I shall not sleep until you are pleased.’”
Narrated by al-Tabaraani in al-Mu’jam al-Awsat (2/206). It was also narrated from a number of other Sahaabah, hence it was classed as hasan by al-Albaani in al-Silsilah al-Saheehah (3380) and in Saheeh al-Targheeb (1942).
And it was narrated from Husayn ibn Muhsin (may Allaah be pleased with him) that his paternal aunt went to the Messenger of Allaah (peace and blessings of Allaah be upon him) concerning some need and he met her need, then he said: “Do you have a husband?” She said: Yes. He said: “How are you with him?” She said: I do what he tells me, except what is beyond me. He said: “Look at how you are with him, for he is your Paradise and your Hell.”
Narrated by Ahmad (4/341). The editors of al-Musnad said: Its isnaad may be understood to be hasan. al-Mundhiri said: A jayyid (good) isnaad. It was classed as saheeh by al-Haakim in al-Mustadrak (6/383) and al-Albaani in Saheeh al-Targheeb (1933).
Al-Manaawi said in Fayd al-Qadeer (3/60):
i.e., he is the cause of your entering Paradise if he is pleased with you, and the cause of your entering Hell if he is displeased with you. So treat him well and do not disobey his commands with regard to that which is not a sin. End quote.
As for the glad tidings which came to the husband who treats his wife kindly, it is when the Prophet (peace and blessings of Allaah be upon him) testified that he had perfect faith which dictated that he should enter Paradise, and that he is superior to all people.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“The most perfect of the believers in faith is the one who is best in attitude, and the best of you is the one who is best in attitude towards his womenfolk.”
Narrated by al-Tirmidhi (1162); he said it is a hasan saheeh hadeeth. It was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. See also the answer to question no. 43123.
And Allaah knows best.
Islam Q&A
What is the ruling on giving the adhaan at the graveside?
Q) Here in Bangladesh we call Adhaan at the grave after burying the dead. People are divided over this matter; some say it is permissible to do so while some say it is not. What is the right opinion regarding this matter?
A) Praise be to Allaah.
It is not permissible to give the adhaan or iqaamah at the graveside after burying the deceased, or in the grave before burying him, because this is an innovation (bid’ah). It is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Agreed upon, from the hadeeth of ‘Aa’ishah (may Allaah be pleased with her).
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood
Fataawa al-Lajnah al-Daa’imah (9/72)
A) Praise be to Allaah.
It is not permissible to give the adhaan or iqaamah at the graveside after burying the deceased, or in the grave before burying him, because this is an innovation (bid’ah). It is proven that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Agreed upon, from the hadeeth of ‘Aa’ishah (may Allaah be pleased with her).
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd al-Razzaaq ‘Afeefi, Shaykh ‘Abd-Allaah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa’ood
Fataawa al-Lajnah al-Daa’imah (9/72)
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