Tuesday 28 February 2012

Is it proven in the Sunnah that if a man wants to move house he should do so on a Wednesday?

Is it really a hadith that it is preferred when moving to a new house to do so on Wednesday? If so what is the source and authenticity of the hadith.

Praise be to Allaah.

We do not know of any hadeeth from the Prophet (blessings and peace of Allah be upon him) or any report from any one of his Companions (may Allah be pleased with them) to suggest that if a man wants to move house that should be done specifically on a Wednesday. In this regard, Wednesday is just like any other day. 

What the wise person must do is look at what is best for his circumstances, such as getting the new house ready for the move, arranging to rent trucks, and other necessary arrangements. He should also check that there is a suitable mosque close by in the new neighbourhood where he can offer the prayers on time and not be distracted from doing so for any unacceptable reason, without singling out any particular day for doing that. 

And Allah knows best.

Ruling on celebrating successes or the return of one who has been away, if that is at the same time as Christmas

Is it permissible to hold celebrations during the Christmas season, but the intention behind the celebration does not have anything to do with Christmas at all; rather it just happens to be around the same time?.

Praise be to Allaah.

There is nothing wrong with celebrating happy occasions such as marriage, the birth of a child, the return of one who was away, passing exams, getting a job and other regular matters, on condition that that is done at the time it happens and is not repeated, because if it is repeated it becomes an eid or festival, and it is not prescribed for us Muslims to celebrate any festival other than Eid al-Fitr, Eid al-Adha and Jumu‘ah. It is not prescribed to celebrate every year one’s birthday or wedding anniversary or graduation from university and the like. 

It does not matter if the permissible celebrations happen at the time of Christmas, because they have to do with the event which is the reason for the celebration, and should be done when that event occurs. 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about having parties when completing the Qur’aan or on happy occasions such as passing exams or returning from a trip. Is this regarded as extravagance? I hope you can give a detailed answer concerning this. May Allah reward you with good. 

He replied: 

There is nothing wrong with having parties when one who has been away returns or when a student passes exams or when someone gets married and the like, because people do that, not with the intention of worship, and it never occurs to them that they are doing this in order to draw close to Allah. Rather they do that to express joy and happiness for the blessings that Allah has bestowed upon them of achieving what they wanted. There is nothing wrong with these parties; rather what there is concern about is that people may be extravagant in these parties, either by preparing too much food which is often more than is necessary; or by inviting too many people, so they invite hundreds of people to that celebration. Otherwise the basic principle is that there is nothing wrong with celebrating happy occasions, but that is not done as an act of worship or seeking to draw close to Allah, rather they are done to express joy and happiness. And Allah knows best. 

End quote from Fataawa Noor ‘ala al-Darb.  

It says in his Majmoo‘ Fataawa (9/376): The ruling on celebrating children's birthdays: 

It should be noted that everything that is taken as an “eid” and repeated every week or every year, and is not prescribed in Islam, is an innovation (bid‘ah). The evidence for that is that the Lawgiver prescribed the ‘aqeeqah for the newborn, and did not prescribe anything after that. Taking these “eids” that are repeated every week or every year means that they are likening them to Islamic festivals. This is haraam and it is not permissible. There are no festivals in Islam apart from the three prescribed festivals: Eid al-Fitr, Eid al-Adha and the weekly “eid”, which is Friday (Jumu‘ah). 

This does not come under the heading of customs and traditions, because it is repeated. Hence when the Prophet (blessings and peace of Allah be upon him) came to Madeenah and found that the Ansaar had two festivals which they used to celebrate, he said: “Allah has given you something better than them instead of them: Eid al-Adha and Eid al-Fitr”, even though these were part of their customs. End quote. 

For more information, see the answer to questions nos. 134163, 12032 and 486. 

And Allah knows best.

Ruling on the bridegroom wearing a garland of flowers on the occasion of his wedding

What is the ruling of wearing a garland of flowers on occasions such as marriage or ‘aqeeqahs? Because this custom is widespread here in India and Pakistan. Is this action bid‘ah (innovation)?
The garland is a long string on which there are roses and flowers that is worn around the neck.

Praise be to Allaah.

Firstly: 

The Muslims have acquired from the kuffaar the practice of giving flowers to the sick and putting garlands of flowers on the graves of their deceased. Both actions are reprehensible, on the one hand because these bad customs have been taken from the kuffaar, and on the other hand because they are a waste of money. What benefit is there in roses and flowers for which money should be spent on them and which will fade after a short while when no one, living or dead, benefits from them? 

See the answer to questions no. 1973, 14390, 85345. 

Secondly: 

Some researchers have stated that wearing a garland of flowers is a custom that was originally taken from the Christians, and is something that they do in their church. A study has been undertaken on this topic. 

The crown of flowers: 

Wearing a crown or a garland of flowers: the origin of this custom is what was done in the church. It says in their books: after the blessing and after the newly married couple prepared to leave the church, it was customary to adorn them with a crown or garland of flowers, as a symbol of victory and of their chastity. 

End quote from Ta’ammulaat wa Waqafaat ma‘a ba‘di Mazaahir al-‘Ars by Dr. Faatimah bint Muhammad Aal Jaar-Allah, with Forewords by Shaykh ‘Abd-Allah ibn Jibreen (may Allah have mercy on him) and Shaykh ‘Abd al-Rahmaan al-Mahmoud (may Allah preserve him). 

What we have mentioned is no different from the ruling on wearing a garland of flowers on the occasion of marriage or for the ‘aqeeqah or on other occasions. 

It should be noted that the issue of customs varies from one country to another and one place to another. If the matter in your country is as mentioned here, namely that this custom was originally taken from the kuffaar, whether Christians or others, or it is a custom that is only for the kuffaar in your country, or for a group of them, such as the Hindus, as they are known for having this custom, or from some other group, if that is the case it is haraam to do this action, which is one of the actions of the kuffaar that is unique to them or was taken from some of their religious traditions or is done in imitation of the kuffaar, in one way or another, and is something that is unique to them. 

And Allah knows best.

Ruling on the riddle: “Who are those who speak the truth but their destination is Hell?”

Who are those who speak the truth but their destination is Hell?.

Praise be to Allaah.

It should be noted that truthfulness is a means of salvation in this world and in the Hereafter, and lying is a cause of doom. 

Muslim (2607) narrated that Ibn Mas‘ood (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “I enjoin you to be truthful, for truthfulness leads to righteousness and righteousness leads to Paradise. A man may continue to tell the truth and endeavour to be truthful until he is recorded with Allaah as a speaker of truth. And beware of lying, for lying leads to wickedness and wickedness leads to Hell. A man may continue to tell lies and endeavour to tell lies, until he is recorded with Allaah as a liar.” 

Rather people cite the riddle mentioned in the question to refer to the Jews and Christians. The Jews said that the Christians follow nothing, and they told the truth but they entered Hell. And the Christians said that the Jews follow nothing, and they told the truth but they entered Hell. 

They narrate this from the Sufi Abu Yazeed al-Bastaami in the famous story in which some of the Christians asked him this question and he gave them this answer, quoting as evidence the verse in which Allah says (interpretation of the meaning):

“The Jews said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the Scripture. Like unto their word, said (the pagans) who know not. Allaah will judge between them on the Day of Resurrection about that wherein they have been differing”

[al-Baqarah 2:113]. 

It may also be said that this applies to the kuffaar of whom Allah said (interpretation of the meaning):

“And verily, if you ask them: ‘Who created the heavens and the earth? Surely, they will say: ‘Allaah (has created them)’”

[al-Zumar 39:38]

and

“Say: ‘In Whose Hand is the sovereignty of everything (i.e. treasures of everything)? And He protects (all), while against Whom there is no protector (i.e. if Allaah saves anyone, none can punish or harm him; and if Allaah punishes or harms anyone, none can save him), if you know?’

89. They will say: ‘(All that belongs) to Allaah.’ Say: ‘How then are you deceived and turn away from the truth?’”

[al-Mu’minoon 23:88, 89]. 

And there any many similar examples. Some of the kuffaar may speak the truth in some of the things they say, but they will enter Hell because of their kufr, not because of their speaking the truth. 

Whatever the case, it is not appropriate to say things such as this, because some people may understand from it that these people will enter Hell because of the truth they speak, but this is undoubtedly false. Allaah says (interpretation of the meaning):

“Allaah will say: ‘This is a Day on which the truthful will profit from their truth: theirs are Gardens under which rivers flow (in Paradise) — they shall abide therein forever. Allaah is pleased with them and they with Him. That is the great success (Paradise)’”

[al-Maa’idah 5:119].

He finds it difficult to collect the papers that are thrown on the ground, on which there is the name of Allah

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He finds it difficult to collect the papers that are thrown on the ground, on which there is the name of Allah
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Often I find on the ground papers which contain announcements and so on, and often these announcements contain one of the names of Allah. There are very many papers which makes me frustrated. Please note that if I want to collect them it would take a lot of time. What should I do?.

Praise be to Allaah.

It is not permissible to throw papers containing mention of Allah, may He be exalted, on the ground because that is showing disrespect towards the name of Allah and not venerating His name. 

The duty of the Muslim who feels proud of his religion and who respects the symbols of his Lord with regard to this matter includes a number of things: 

Firstly: 

He should not handle with disrespect any paper on which there is mention of Allah, by throwing it on the ground or sitting on it or using it to eat food from and so on. 

Secondly: 

He should advise his Muslim brothers not to throw away any paper that contains mention of Allah. 

Thirdly: 

He should pick up from the ground any papers that have been dropped on which there is mention of Allah or hadeeths of the Messenger of Allah (blessings and peace of Allah be upon him), then he should burn them or bury them in clean ground far away from where people walk. 

He does not have to look at every piece of paper that is on the ground to see what is in it, but he does not have to pick up every piece of paper on the ground on which there is any mention of Allah, because that would cause a great deal of hardship for him. All that is required of him to do in this regard is what he is able to do, without putting himself through hardship and difficulty. 

There follow some of the fatwas of the scholars concerning this matter: 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: 

If it is known that these newspapers contain verses of the Qur’aan or names of Allah, may He be glorified and exalted, or hadeeths of the Messenger of Allah (blessings and peace of Allah be upon him), then it is not permissible to use them for food or sitting on them and so on, because that is a kind of disrespect towards the words of Allah and His names and the hadeeths of the Prophet (blessings and peace of Allah be upon him). End quote from Fataawa Noor ‘ala al-Darb by Ibn ‘Uthaymeen, 13/59 

The Standing Committee for Issuing Fatwas was asked: 

What is the duty of the Muslim towards pieces of paper on which there are Qur’aanic verses and hadeeths of the Messenger (blessings and peace of Allah be upon him) that are dropped on streets and sidewalks? 

They replied: 

If it can be seen that the piece of paper contains a verse from the Book of Allah or a hadeeth of the Messenger of Allah (blessings and peace of Allah be upon him) or any mention of Allah, may He be glorified and exalted, or the Sunnah of His Messenger (blessings and peace of Allah be upon him, or any of the names and attributes of Allah – then he should pick it up and burn it or bury it in clean ground that is not where people walk. He should not throw it on the ground, because that is regarded as showing disrespect to the Book of Allah, may He be glorified and exalted. End quote from Fataawa al-Lajnah al-Daa’imah, 3/42 

The Committee was also asked: 

I often see clippings from newspapers and magazines on the streets and sidewalks, and when I examine them I find that they contain the name of Allah and Qur’aanic verses. If I see those newspapers and magazines, do I have to stop whilst I am driving my car and collect these pieces of paper? 

They replied: If you see any papers from the streets or elsewhere on which there is any mention of Allah or anything of the Qur’aan, you have to pick it up and move it from a place of disrespect to a place where it will be protected, or burn it.

End quote from Fataawa al-Lajnah al-Daa’imah, 3/40 

The Committee was also asked: 

Should I walk through the streets bending over to pick up these verses and soorahs which are often thrown on the ground, when the people make fun of me? What should I do to remove this widespread evil? 

They replied: 

Firstly, it is not permissible for the Muslim to wrap his goods or merchandise in papers on which soorahs or verses of the Holy Qur’aan, or hadeeths of the Prophet (blessings and peace of Allah be upon him) are written, or to throw papers on which such things are written on the streets or in neighbourhoods or unclean places, because that is a kind of disrespect and transgressing against the sanctity of the Qur’aan, Prophetic hadeeths and remembrance of Allah. 

Secondly: it is sufficient, in order to avoid sin and blame, to advise people not to use the papers mentioned in ways that are disrespectful, and to advise them not to throw these things into trash cans or on the street and so on. You are not obliged to do that which causes hardship for yourself by making yourself pick up all these things that scattered in the streets and the like. Rather you should pick up whatever you are able to do of such things without causing yourself difficulty or hardship.

End quote from Fataawa al-Lajnah al-Daa’imah, 4/74-75 

All you have to do with regard to this matter is whatever you are able to do and whatever is easy for you to do without making it difficult for yourself. 

And Allah knows best.

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Can a mother through breastfeeding inherit?

Can a woman who is a mother through breastfeeding (radaa’ah) inherit from her son through breastfeeding if he dies and has a wife and children, and how much does she inherit?.

Praise be to Allaah.  

A mother through breastfeeding is not entitled to inherit from the child whom she breastfed just because she breastfed him, whether he has heirs or not. 

She may be entitled to inherit for some other reason (other than breastfeeding), such as if she is the grandmother of the infant, or a sister through ties of blood. In that case she is entitled to inherit because of being closely related. 

And Allaah is the Source of strength.

Are grandchildren entitled to any share of their grandfather’s estate?

If a daughter dies before her father, are her children entitled to any share of her father’s estate instead of her?.

Praise be to Allaah.

The grandchildren may be the children of a son or of a daughter. 

The children of a daughter do not inherit from their grandfather, whether their mother is alive or dead. 

The children of a son inherit from their grandfather so long as none of the grandfather’s children are alive, regardless of whether the son’s father or any of his paternal uncles are alive. If any of the grandfather’s own sons are alive, then the grandsons do not inherit, regardless of whether their father is alive or dead. 

See al-Tahqeeqaat al-Mardiyyah fi’l-Mabaahith al-Fardiyyah by Shaykh Saalih al-Fawzaan, p. 65, 125 

It is unknown in sharee’ah for a grandson to take the share of his deceased father, who would have taken it if he were alive.

 Rather the estate is to be shared out among the heirs who are alive at the time of their benefactor’s death. How can we give a share to this father who died before the grandfather, then take this share and give it to (the deceased father’s) children? Glory be to You (O Allaah)! This is a great lie. 

These grandchildren who do not inherit from their grandfather because their grandfather’s own sons are still alive may get something from his estate in two ways: 

1 – If the grandfather left something to them in his will before he died, one-third or less of the estate. This applies if he has a great deal of wealth. Some scholars regarded such a will as binding or obligatory, others regarded it as mustahabb. 

The evidence for that is the verse in which Allaah says (interpretation of the meaning): 

“It is prescribed for you, when death approaches any of you, if he leaves wealth, that he makes a bequest to parents and next of kin, according to reasonable manners. (This is) a duty upon Al-Muttaqoon (the pious)”

[al-Baqarah 2:180] 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Among the things we learn from this verse are: 

Bequests to parents and relatives of a man who leaves behind a lot of wealth must be fulfilled, because Allaah says (interpretation of the meaning): “And it is prescribed for you”. The scholars differed as to whether this is abrogated by the verses on inheritance or is it is general and the verses on inheritance are specific? There are two views. The majority of scholars are of the view that it is abrogated, but the more correct view is that it is not abrogated, because it is possible to understand it as speaking in specific terms and say that the words “to parents and next of kin” apply if they are heirs, i.e., if they are heirs then no bequest can be made to them, and the shares of inheritance decreed by Allaah are sufficient. So the general meaning of the verse still applies to those who are not heirs.

 Another lesson we learn is that it is permissible for a person to bequeath whatever he wants of his wealth, but this restricted by the hadeeth of Sa’d ibn Abi Waqqaas (may Allaah be pleased with him) who said to the Prophet (peace and blessings of Allaah be upon him): “Shall I give two-thirds of my wealth in charity?” He said, “No.” He said: “Then one half?” He said, “No.” He said: “Then one third?” He said: “One third, and one-third is too much.” Agreed upon. Based on this, the bequest should not amount to more than one third of the wealth, so the meaning of the verse is restricted by the hadeeth. 

The obligatory bequest is that which is left by one who has left behind a great deal of wealth, because Allaah says: “if he leaves wealth” [al-Baqarah 2:190]. As for the one who leaves only a little wealth behind, it is better for him not to make any bequest if he has heirs, because the Prophet (peace and blessings of Allaah be upon him) said to Sa’d ibn Abi Waqqaas (may Allaah be pleased with him: “For you to leave your heirs independent of means is better than leaving them dependent and holding out their hands to people.” Agreed upon. 

Tafseer Soorat al-Baqarah, 2/306, 307 

2 – If their uncles give them some of their shares and distribute that among them. 

Calculating what would have been their father’s share and giving it to them when he is no longer alive is something for which there is no known basis in sharee'ah. In some states this is called the “binding bequest” and they give the children of the son who died during the lifetime of his father – i.e., their grandfather – the share that would have been their father’s, so long as it does not exceed one-third of the estate, and they give the children of a daughter the share that would have been their mother’s, so long as it does not exceed one-third, even if the grandfather did not bequeath anything to them. 

This is contrary to sharee’ah and does not have to be obeyed, because it is an attempt to share the role of Lawgiver with Allaah and a transgression against the rights of the heirs. They attributed this idea to Ibn Hazm (may Allaah have mercy on him), but it is a fabrication against him, because Ibn Hazm regarded it as obligatory to make bequests to relatives who do not inherit, which include the paternal uncle, maternal uncle and all other relatives, but they do not allocate a share of the estate to these relatives. Moreover, Ibn Hazm did not stipulate a specific amount or share, but they are doing that by giving the share of the father or mother. And Ibn Hazm said that they should be given something in cases where the grandfather has made a bequest, whereas they give these grandchildren a share even if the grandfather did not make any bequest. So what Ibn Hazm said is different from what they attributed to him. Judges should not issue such rulings, and they should realize that by issuing such rulings they are going against the law of Allaah, may He be exalted, and taking wealth from those to whom Allaah has given a right to it, and giving it to those who are not entitled to it. 

This is going against the ruling and laws of Allaah. Many scholars of al-Azhar have objected to the “obligatory bequest law” and issued fatwas speaking against it. Papers have been published in the journal of al-Azhar refuting this law, and explaining how it goes against sharee’ah.  

Shaykh ‘Abd-Allaah ibn Jibreen (may Allaah have mercy on him) was asked: 

Can grandchildren inherit from their grandfather if their father died before their grandfather? If the answer is no, then why? 

He replied: 

Grandchildren refers to the sons of the son, not the sons of the daughter. If their father dies before his own father, they do not inherit from their grandfather if he has a son or sons of his own, because a son is a closer than a son’s son. If the grandfather does not have any other son but he has daughters, then the grandchildren inherit whatever is left after the daughters have been given their inheritance. Similarly, they inherit from their grandfather if he does not have any sons or daughters, so they take the place of his children, and each male is given the share of two females.   

Majallat al-Haras al-Watani, issue no. 264, dated 1/6/2004 

And Allaah knows best.

A question about inheritance

A girl who was not married died, and her parents are separated. Who inherits from her and how is her estate to be divided? 
One of her parents has died, and she has no full brothers or sisters; she has two sisters and two brothers from her mother, and she has six brothers from her father. Who inherits from her and how much is the share of each of them?.

Praise be to Allaah.

This is one of the issues of inheritance and may be understood in the following ways: 

1.

If she died and left behind a father, a mother, siblings through the mother and siblings through the father,

in that case her father and mother only inherit from her. The mother gets one-sixth and the father gets the rest. 

Ibn Qudaamah (may Allaah have mercy on him) said:

if there are two parents and two brothers or two sisters, then the mother gets one-sixth and the rest goes to the father. End quote. Al-Mughni (6/258). 

2.

If she died and left behind a father and siblings through her mother and siblings through her father,

in that case only her father inherits from her and her siblings do not take anything, because the father prevents other siblings from inheriting and they do not inherit anything along with him. 

Imam al-Shaafa’i (may Allaah have mercy on him) said:

Neither the brothers nor the sisters -- whoever they are -- inherit anything along with the father. End quote. Al-Umm (8/239). 

3.

If she died and left behind a mother and siblings through the mother and siblings through the father 

In that case the mother inherits one-sixth, because Allaah says (interpretation of the meaning): “if the deceased left brothers or (sisters), the mother has a sixth” [al-Nisa’ 4:11]. 

The siblings through the mother inherit one third, which they share and the share of the male is the same as the share of the female, because Allaah says (interpretation of the meaning):

“If the man or woman whose inheritance is in question has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third” [al-Nisa’ 4:12]. 

What is meant by brother or sister in this verse is the brother or sister through the mother, according to scholarly consensus. 

The siblings through the father take the rest by default . 

And Allaah knows best.

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Monday 20 February 2012

A little urine comes out of him after he does wudoo’; is he excused for that?

Is a little urinary incontinence forgiven? Because sometimes when I take off my clothes I find that a little urine has come out without me realising it. 
Do I have to change my underwear for every prayer? May Allaah reward you with good.

Praise be to Allaah.

If you are certain that some urine has come out, then you have to repeat your wudoo’ and wash off what has got onto your clothes. If the site of the urine is not clear to you, then you should wash the parts where you think it most likely got onto, so that you can be certain that the impurity has been removed. 

It says in Zaad al-Mustaqni’: If the location of the impurity is not clear, it should be washed until one is certain that it has been removed. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh: meaning if the impurity got onto something, and its location is unclear, then it is essential to wash whatever it got onto so as to be certain that it has been removed. It should be noted that the area the impurity gets onto will be one of two things: either it will be small or it will be big. If it is big, then he should do his best to wash whatever he thinks most likely the impurity got onto, because washing all of the large area is difficult. And if it is small, then he has to wash it so that he can be certain that it has been removed. End quote from al-Sharh al-Mumti’ (1/435). 

Thus you will know that a small amount of urine is not excused. 

You should beware of waswasah, because it is a disease and an evil; if it gains power over a person it will cause him distress, instil doubt in him and make worship difficult for him. So beware of that. 

Hence we say: Do not inspect your clothes and do not worry about this matter until it leaves you. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: When I finish my wudoo’ and go to pray, I feel that a drop of urine has come out on my private parts. What do I have to do? 

He replied: What he should do is ignore this, as enjoined by the imams of the Muslims, and not pay any attention to it or look at his private parts to see whether anything has come out or not. If he seeks refuge with Allaah from the accursed shaytaan and ignores it, it will disappear. But if he is certain, absolutely certain, then it is essential to wash off whatever urine has got on him and repeat his wudoo’, because some people, if they feel some coolness on the head of the penis, think that something has come out. But if you are certain, then it is as I have said to you. What you are saying is not incontinence, because it stops and starts, whereas incontinence is continual. But this (your case) means that one or two drops come out when you move. This is not incontinence, because once a couple of drops have come out, it stops. In this case you should wash it and do wudoo’ again, and do this all the time. Be patient and seek reward with Allaah. End quote from Liqa’ al-Baab al-Maftooh (15/184). 

As for urinary incontinence, that means that it comes out without stopping at any particular time. The one who has this problem has to wash his private part and wrap it so as to prevent the urine from getting onto his body or clothes, and do wudoo’ after the time for prayer has begun. 

Please see also the answer to question number 39494 for information on the rulings on urinary incontinence. 

And Allaah knows best.

If his family offer an udhiyah on his behalf whilst he is on Hajj, does he have to offer another udhiyah?

I have a friend who told me that his family is going to offer an udhiyah on his behalf. If he does Hajj, does he have to offer udhiyah again?.

Praise be to Allaah.

The pilgrim is not obliged to offer an udhiyah and it is not prescribed for him to slaughter it in Makkah. Rather what is required and prescribed in his case is to offer the hadiy. If he  does Hajj Tamattu’ or Qiraan, then he must offer the hadiy, which is a sacrifice which must fulfil the same conditions as the udhiyah, because offering a sacrifice is obligatory for those who are doing Tamattu’ or Qiraan. If he cannot afford to offer a sacrifice then he must fast for ten days, three days during Hajj and seven days after he returns to his homeland, as Allaah says (interpretation of the meaning):

“and whosoever performs the ‘Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu‘ and Al-Qiraan), he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe Sawm (fasts) three days during the Hajj and seven days after his return (to his home), making ten days in all”

[al-Baqarah 2:196] 

For the one who is doing Hajj Ifraad, he does not have to offer a hadiy, but he may do so voluntarily. The Prophet (peace and blessings of Allaah be upon him) offered a hadiy of one hundred budnah (camels) during his Hajj. 

The point is that whether his family offers an udhiyah on his behalf or not, it is not recommended for him to offer an udhiyah so long as he is going to go for Hajj. 

Secondly: 

If the pilgrim leaves his family in his homeland, it is prescribed for him to leave them money so that they can offer an udhiyah. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: How can a person combine udhiyah and Hajj, and is that prescribed? 

He replied: The pilgrim does not offer an udhiyah, rather he offers a hadiy. Hence the Prophet (peace and blessings of Allaah be upon him) did not offer an udhiyah during the Farewell Hajj, rather he offered a hadiy. But if we assume that he is doing Hajj by himself and his family are in his homeland, then in that case he should leave his family enough money to buy an animal and offer it as an udhiyah, so he will be offering a hadiy and they will be offering an udhiyah, because the udhiyah is only prescribed in places other than Makkah, but in Makkah it should be a hadiy. End quote from al-Liqa’ al-Shahri. 

And Allaah knows best.

Tuesday 7 February 2012

Ruling on placing death notices on the board in the mosque

Is it permissible to announce the death of someone who died in the village on a board that is placed in the mosque for that purpose?.

Praise be to Allaah.

Firstly: 

Announcing a death in a manner that resembles the kind of death announcements that are forbidden is not permissible. As for announcing it among his relatives and acquaintances so that they can attend the funeral prayer for him and attend his burial, that is permissible, and does not come under the heading of the kind of death announcements that are forbidden, because when the Negus died in Abyssinia, the Prophet (blessings and peace of Allah be upon him) told the Muslims of his death and offered the funeral prayer for him. 

Secondly: 

A board should not be placed in the mosque for the purpose of announcing deaths and the like, because the mosques were not built for that. End quote. 

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd-Allah ibn Ghadyaan, Shaykh ‘Abd-Allaah ibn Qa‘ood

Carrying the deceased on a bier made of iron

In our mosque there is a bier for carrying the deceased, and a platform for ghusl (washing the deceased) that is made of iron. We do not know whether it is permissible to carry the deceased on this kind of iron.

Praise be to Allaah.

We do not know of anything wrong with that. We know of nothing wrong with carrying the deceased on something made of wood or on a platform made of something other than wood, such as iron. But it is better to use something light so that it will not be too difficult for those who are carrying it, because when people carry it on their shoulders, it may be difficult for them. 

But if the deceased is carried in a car (hearse), the matter is broader in scope, although using something light is better in all cases. Using a light board on which the deceased is placed and carried to the graveyard is better than using something heavy. But as for it being wrong, there is nothing wrong, in sha Allah, with it being made of iron or of wood. But if this iron is light and does not cause any difficulty to the people (who are carrying it), there is nothing wrong with that. But if it is heavy it should not be used, so that it will not cause hardship for those who carry it. End quote. 

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him)

If a person dies by burning is he regarded as a martyr?

If a person dies by burning is he regarded as a martyr?.

Praise be to Allaah.

The one who dies by burning is a martyr, because of the report narrated by Ahmad (23804), Abu Dawood (3111) and al-Nasaa’i (1846) from Jaabir ibn ‘Ateek (may Allah be pleased with him), according to which the Messenger of Allah (blessings and peace of Allah be upon him) said: What do you regard as martyrdom?” They said: Being killed for the sake of Allaah. The Messenger of Allaah (S) said: “Martyrdom is seven things besides being killed for the sake of Allaah. The one who dies of the plague is a martyr, the one who drowns is a martyr, the one who dies of pleurisy is a martyr, the one who dies of a stomach disease is a martyr, the one who is burned to death is a martyr, the one who dies beneath a collapsed building is a martyr, and the woman who dies in pregnancy is a martyr.”  

Classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

It says in ‘Awn al-Ma‘bood Sharh Sunan Abi Dawood: 

Al-Mat‘oon is the one who dies of the plague. The one who drowns is a martyr if his journey was for a permissible purpose. The one who dies of pleurisy – this refers to pain in a person’s side, which calmed down and the pain ceased at the time of death; one of its signs is pain under the ribs and difficulty in breathing, along with constant fever and coughing. It is more common in women, according to al-Qaari. Al-mabtoon (the one who dies of a stomach disease) refers to diarrhoea or dropsy or pain in the stomach. The one who is burned to death refers to one who dies in a fire. The one who dies beneath a collapsed building – this refers to falling walls and the like. The woman who dies in pregnancy – al-Khattaabi said: what this means is that she dies with a child in her womb. End quote. 

And he said at the end: i.e., she dies with a child in her womb. And it was said: this phrase [in Arabic] may refer to the woman who dies a virgin. End quote. 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: If a man of the civil defence dies as a result of being burned with fire when he was trying to put it out, is he regarded as a martyr? 

He replied: Firstly, I say: everyone who dies by fire and is a Muslim is one of the martyrs, because the Prophet (blessings and peace of Allah be upon him) said: “the one who is burned to death is a martyr.” But we cannot say that So and so is a martyr because he died by burning, because we do not know. Rather we stay in general terms that everyone who dies by burning is a martyr, and if he was a firefighter then he will attain a greater reward, because the one who died seeking to put out a fire combined two things: he was burned to death and he was protecting his brothers. So in fact he has attained two rewards: the reward for protecting his Muslim brothers and the reward of martyrdom for being burned to death. But you should note that we do not testify for any particular individual, meaning for example, that if a person is burned to death in front of us, we say “the one who is burned to death is a martyr,” but we do not say “this man is a martyr.” Al-Bukhaari (may Allah have mercy on him) referred to this issue in his Saheeh and said: “Chapter: It cannot be said that So and so is a martyr.” Then he quoted as evidence for that the words of the Prophet (blessings and peace of Allah be upon him): “ … wounded for the sake of Allah; Allah knows best who is wounded for His sake.” He said: Allah knows best; therefore if Allah knows who is wounded for His sake, then we cannot testify for anyone; rather we say in general terms that the one who is killed for the sake of Allah is a martyr. Thus we differentiate between speaking in general terms and speaking in specific terms. 

End quote from Majmoo‘ Fataawa Ibn ‘Uthaymeen (25/448) 

And Allah knows best.

Is it permissible to do a Caesarian for a woman who has died but there is a living foetus in her womb?

A woman died and there was a foetus in her womb who the doctors determined was still alive. Is it permissible in this case to do a Caesarian in order to take out the foetus?.

Praise be to Allaah.

If a woman dies with a foetus in her womb, and there is the hope that he will live if he is taken out without doing a Caesarian, then he has to be taken out. If it is not possible to take him out except by doing a Caesarian, it is permissible to do that so as to save his life. But if there is no hope that he will live, it is not permissible to do the Caesarian because there is no benefit in doing it; rather he should be buried with his mother without the operation. 

Al-Nawawi (may Allah have mercy on him) said: If a woman dies with a living foetus inside her, our companions said that if there is the hope that he will live, her stomach may be cut so that he may be taken out, then she may be buried. But if there is no hope that he will live, there are three points of view, but the correct view is that her stomach should not be cut; rather it should be left until he (the foetus) dies, then she may be buried. 

End quote from Rawdat al-Taalibeen, 2/143 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: This is the correct view especially nowadays when taking out the foetus is not regarded as mutilation. If a woman dies with a moving foetus in her womb, the operation should be done straight away and the foetus taken out, and this is not mutilation at all.

End quote from Sharh al-Kaafi. 

He also said: 

If there is a need for surgery, there are four scenarios…

The fourth scenario is where the mother is dead and the foetus is alive. If there is no hope that he will live, then it is not permissible to do the operation. But if there is the hope that he will live, if he has partially emerged then the mother’s stomach may be cut so as to take out the rest of him. If he has not emerged at all, then our companions (may Allah have mercy on them) said that the mother's stomach should not be cut in order to take out the foetus, because this is mutilation. But the correct view is that the stomach should be cut if he cannot be taken out without doing so. This is the view favoured by Ibn Hubayrah who said in al-Insaaf that it is more correct. End quote from Majmoo‘ al-Fataawa, 11/333 

And Allah knows best.

What are the cases in which the funeral prayer cannot to be offered for the deceased?

When a person dies what are the circumstances that they cannot be prayed upon before being inserted into the grave.

Praise be to Allaah.

The funeral prayer is a communal obligation (fard kifaayah) that must be offered for anyone who dies and was apparently Muslim, even if he or she committed major sins. 

An-Nawawi (may Allah have mercy on him) said: 

Offering the funeral prayer for the deceased is a communal obligation with no difference of opinion among us, which means there is (scholarly) consensus.

End quote. al-Majmoo‘, 5/167 

There is no shar‘i evidence to suggest that there was any exception to offering the funeral prayer for any Muslim except the shaheed (martyr) who was killed in battle. 

Ibn al-Qayyim (may Allah have mercy on him) said: 

The funeral prayer is not to be offered for the martyr who was killed in battle, because the Messenger of Allah (blessings and peace of Allah be upon him) did not offer the funeral prayer for the martyrs of Uhud, and it is not known that he offered the funeral prayer for any of those who were martyred fighting alongside him in his campaigns. The same is also true of his successors, the Rightly Guided Caliphs, and their governors and commanders.

End quote from Zaad al-Ma‘aad, 3/217 

See also the answer to question no. 14012 

With regard to the miscarried foetus, if it had not reached four months’ gestation, no funeral prayer is to be offered for it because it is not regarded as human and the soul had not yet been breathed into it. If it is miscarried after four months of pregnancy, then the funeral prayer is to be offered for it. 

The scholars of the Standing Committee for Issuing Fatwas said: 

If the foetus had not reached four months’ gestation, then it is not to be washed and the funeral prayer is not to be offered for it; it is not to be given a name and no ‘aqeeqah is to be offered for it, because the soul had not yet been breathed into it. 

End quote from Fataawa al-Lajnah ad-Daa’imah, 8/408 

There are some individuals whose situation is not clear to others, so people think that they are Muslims and offer the funeral prayer for them, when in fact they are not Muslims, such as apostates and hypocrites. 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: 

The apostate of any type is not to be treated in the same manner as one who is originally a kaafir; rather he has to return to Islam. If he becomes Muslim again, all well and good; if he does not become Muslim then he is to be executed as a kaafir. He is not to be buried with the Muslims and the funeral prayer is not to be offered for him. 

End quote from Fataawa Noor ‘ala ad-Darb, 14/6 

With regard to the hypocrite, who is the one who conceals kufr whilst outwardly appearing to be Muslim, if it is known that a person is a hypocrite, then the funeral prayer is not to be offered for him. 

Allah, may He be exalted, says (interpretation of the meaning):

“And never (O Muhammad SAW) pray (funeral prayer) for any of them (hypocrites) who dies, nor stand at his grave. Certainly they disbelieved in Allah and His Messenger, and died while they were Fasiqoon (rebellious, - disobedient to Allah and His Messenger SAW)”

[at-Tawbah 9:84]. 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

If it is known that a person is a hypocrite, it is not permissible to offer the funeral prayer for him or pray for forgiveness for him. If no such thing is known about a person, then the funeral prayer should be offered for him. If an individual knows that a person was a hypocrite he should not offer the funeral prayer for him, but those who did not know that he was a hypocrite may offer the funeral prayer for him. 

‘Umar (may Allah be pleased with him) used not to offer the funeral prayer for one for whom Hudhayfah did not offer it, because during the campaign to Tabook, he knew who the hypocrites were who planned to kill the Messenger of Allah (blessings and peace of Allah be upon him). End quote from Minhaaj as-Sunnah, 5/160 

And Allah knows best.

1 - Reading Quran and reflecting over the Quran Is our Duty

Read quran and it will guided us to the true teaching of The Prophet Muhammad (Peace be upon him) he summarized the religion of Islam with this statement: “The Religion is naseehah (sincerity)!” So then Tameem ibn Aws, may Allah be pleased with him, then said, “We asked, ‘To whom?’” He said: “To Allah, HIS BOOK holy quran, His Messenger, the leaders of the people, and their common folk.” [Muslim] so to study the religion people should go to the source of and source of Islam is the quran so learning quran and reading quran with the meaning the quran tafsir and then explore the words of wisdom. And for the Muslims the sincerity that is due to the Book of Allah includes doing the quran recitation, listening to quran along with learning the tajweed rules and reciting it beautifully, letting our kids learn quran learning holy quran tafseer and the reasons for its revelation, affirming that it is the Truth, the perfect Speech of Allah and not part of the creation, honoring it and defending it, abiding by the orders and prohibitions found in it and teaching quran to spread the word or truth and calling to it. So by learning quran education online and reflecting over the Quran online, one fulfills an obligation and is rewarded for that. Upon fulfilling this obligation, the Quran then becomes a proof for him on the Day of Judgment! And that is our second benefit we will take by embracing this Noble Book...

Thursday 2 February 2012

Delaying ghusl from janaabah in Ramadaan until the sun has risen does not invalidate the fast

I once had a wet dream just before sehri... it was not possiblt for me to go and perform ghusl rather.. i felt very shameful to go to perform ghusl... since my parents wud cum to know... so i had my sehri without performing ghusl and tha't morning unfortunately i even didn't pray fajr prayers... but later... i performed ghusl and i parayed by fajr prayers... but i wud like to know whether my fast is valid... 'cuz i think i went wrong here becuz i had my sehri in a sexually impure form.... Is my fast valid?

Praise be to Allaah.  

The fast of one who has intercourse with his wife at night and wakes up in the morning in a state of junub is still valid, as is the fast of one who becomes junub in his sleep, whether at night or during the day. There is nothing wrong with delaying ghusl until just before dawn. Rather fasting is invalidated by having intercourse during the day in Ramadaan, from just before dawn until after sunset. 

Fataawa al-Lajnah al-Daa’imah, 10/327 

But with regard to your delaying the prayer until the sun had risen, this was wrong of you to do that. What is obligatory is to perform the prayers on time. Feeling too embarrassed to do ghusl is no excuse for delaying the prayer. You have to repent from that and pray for forgiveness. May Allaah help us and you to do all that is good.

A man embracing his wife whilst fasting

i have recently got married and i would like to clarify something that has been on my mind recently during this month blessed month of ramadan. after closing my fast i return to bed, where sometimes my wife is there lying there to. sometimes i embrace her does this means my fast is void. can you enlighten me on what i can do and not do.

Praise be to Allaah.

The Muslim has to protect his fast from things that may invalidate it, and he has to seek reward by giving up his desires for food, drink and intercourse, as Allaah says in the hadeeth qudsi concerning the virtues of fasting: “He gives up his food, his drink and his physical desires for My sake.” (Narrated by al-Bukhaari, al-Sawm, 1761). But if he can control himself and not slip into that which would cause his fast to be invalidated, by the emission of maniy (semen) or by having intercourse, or would make his fast imperfect by the emission of madhiy (prostatic fluid), then it is permissible for him to embrace his wife in this case, because the Prophet (peace and blessings of Allaah be upon him) used to fondle ‘Aa’ishah (may Allaah be pleased with her) but he used to control his desire. 

Shaykh ‘Abd al-‘Azeez ibn Baaz said: 

A man may kiss, embrace and touch his wife, without having intercourse, when he is fasting. This is permissible and there is nothing wrong with it, because the Prophet (peace and blessings of Allaah be upon him) used to kiss and touch his wives when he was fasting. But if there is the fear that he may do something that Allaah has forbidden because his desire is aroused quickly, then it is makrooh for him to do that. If he ejaculates he still should not eat or drink for the rest of the day, and he has to make up the fast, but he does not have to offer kafaarah (expiation) according to the majority of the scholars. But madhiy (prostatic fluid) does not invalidate the fast, according to the more correct of the two scholarly views, because the basic principle is that the fast remains valid, and because it is too difficult to avoid. And Allaah is the Source of strength. 

Fataawa al-Shaykh Ibn Baaz, part 4, p. 202

Bursting pimples and its effects on fasting

I have pimples on my face, and I burst one of them whilst I was fasting during Ramadaan. I was not sure whether that broke my fast, but I made up that day afterwards. Do I have to do anything else?.

Praise be to Allaah.

Bursting pimples that appear on the face does not invalidate the fast and does not require that day to be made up later on. 

The things that invalidate the fast are well known and are indicated by the Holy Qur’aan and the saheeh Sunnah of the Prophet (peace and blessings of Allaah be upon him). They are as follows: 

1-     Intercourse

2-     Masturbation

3-     Eating and drinking

4-     Things that take the place of eating and drinking, such as injections that provide nourishment

5-     Vomiting deliberately

6-     Cupping and things that are akin to it, such as donating blood

7-     Menstruation and postpartum bleeding in the case of women 

For information on the evidence for the above, please see question no. 38023. 

It is not permissible to say that this thing invalidates the fast without sound evidence to that effect, and there is no evidence that busting pimples or boils that appear on the body invalidates the fast. 

Based on this, your fast is valid and you do not have to make it up, but you will be rewarded for the day which you fasted to make it up, and that will count as a naafil (supererogatory) fast on your part. 

It should also be noted that you should refer to a doctor about bursting these pimples to find out whether it harmful or not; if it is harmful then you should not do that. 

And Allaah knows best.

Ruling on visiting a female gynaecologist during Ramadaan

What is the ruling on visiting a female gynaecologist during Ramadaan?.

Praise be to Allaah.

There is no reason why a woman should not visit a female doctor for the purpose of examination and diagnosis, so long as she adheres to the guidelines prescribed in Islam with regard to uncovering the ‘awrah. These guidelines are discussed in the answer to question no. 5693. 

With regard to internal exams by hand or using a speculum, this does not break the fast. In the answer to question no. 38023 there is a detailed discussion of the things that break the fast and things that do not. It says there: 

Among the things that do not break the fast are: 

Insertion of anything into the vagina such as pessaries, or a speculum, or the doctor’s fingers for the purpose of medical examination. 

Insertion of medical instruments or IUD into the womb. 

Anything that enters the urinary tract of a male or female, such as a catheter tube, or medical scopes, or opaque dyes inserted for the purpose of x-rays, or medicine, or a solution to wash the bladder.  

And Allaah knows best.

He agrees with the opinion of Ibn Hazm about intimacy. Is it permissible for his wife to engage in foreplay with him when he is fasting?

If a husband follows the opinion of the Zaahiris (literalists), Ibn Hazm and al-Albaani, which says that emission of semen when fasting without having intercourse does not invalidate the fast, is it permissible for his wife to engage in foreplay with her husband during the day in Ramadaan, even if that results in emission of madhiy (prostatic fluid) or maniy (semen) from him?.

Praise be to Allaah.

Firstly: 

The ruling on emission of madhiy is different from the ruling on emission of maniy. The most correct scholarly view is that emission of madhiy does not invalidate the fast, whether it is from a man or a woman. The scholars' opinions on this issue have been mentioned in the answer to question no. 49752. 

Secondly: 

It should be noted that it is not permissible for anyone to adopt the opinion of any scholar on the basis of convenience, or because this opinion suits his whims and desires. When there is a difference of scholarly opinion, what we must do is that which Allaah has enjoined in the verse where He says (interpretation of the meaning): 

“(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination”

[al-Nisa’ 4:59] 

It is not permissible for anyone to say: I will follow the opinion of such and such a scholar, and thus go against a hadeeth which is proven from the Prophet (peace and blessings of Allaah be upon him). 

Hence Imam al-Shaafa’i (may Allaah have mercy on him) said: The scholars are unanimously agreed that if a Sunnah of the Prophet (peace and blessings of Allaah be upon him) is proven, it is not permissible to forsake it for the opinion of anyone. End quote. Madaarij al-Saalikeen (2/335). 

Once the ruling is proven with saheeh evidence, no one’s opinion counts, no matter who he is. 

The view that masturbation or intimacy with one's wife to the point of ejaculation are among the things that invalidate the fast is the view of the majority of scholars, including the four imams, Abu Haneefah, Maalik, al-Shaafa’i and Ahmad. They quoted as evidence the fact that it is satisfaction of desire, and that is forbidden to the person who is fasting, because Allaah says, according to the hadeeth qudsi about the fasting person: “He gives up his food, his drink and his desire for My sake.” Narrated by al-Bukhaari (1894). 

This has been explained in detail in the answer to questions no. 71213 and 65698. 

We do not deny that there is a difference of opinion on this issue. Ibn Hazm and Shaykh al-Albaani (may Allaah have mercy on them) both thought that emission of semen as the result of intimacy with one's wife does not invalidate the fast. If someone adopts this opinion on the basis of knowledge and follows it on the basis of evidence, not on the basis of his whims and desires, then there is no sin on him for that, because a person is only responsible within the framework of his knowledge, but that is subject to the condition that he only believes that on the basis of what evidence and scholarly opinions he has available to him, and is not simply looking for a concession and the easiest opinion. 

It is not permissible for a Muslim to follow the mistakes of the scholars; if he does that, all evil will be combined in him. Hence the scholars said: Whoever follows a matter concerning which the scholars differed and follows the easiest opinion is a heretic, or almost a heretic. End quote. See also the answer to question no. 22652. 

What we advise the questioner to do is to be content with that which the scholars have agreed is permissible, which is intimacy in the form of touching or kissing, without ejaculating, so as to protect his fast and fulfil his duty, and for fear of falling into that which is haraam and invalidates the fast according to consensus, namely intercourse. 

 And Allaah knows best.