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Topic: U
Udh-hiyah avails both the one who offers it and his children
Question 113862: What is the age for the children when one should stop slaughtering a sacrificial animal on their behalf?
Question 113862: What is the age for the children when one should stop slaughtering a sacrificial animal on their behalf?
Answer: All perfect praise be to Allaah, The Lord of the worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger. If what is meant are the children who are provided for by their guardian, then one Udh-hiyah avails them and their guardian. It was narrated on the authority of Abu Ayyoob that they used to slaughter one sacrificial sheep on behalf of the man and his family members.There is no definite age for that, for as long as the children are provided for by their father, then one sacrificial animal would avail them all. If the child lives independently, it will be recommended that he sacrifices on behalf of himself.If what is meant is sacrificing on behalf of little children who have money and are not supported by a father because they are orphans, then the predominant opinion is that it is permissible to buy a sacrificial animal by the orphan�s money as long as this will not cause him financial harm. Allaah Knows best. (Source: islam_web)
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Udh-hiyah is a recommended act of Sunnah
Question 113720: I live in Ghana were I met a person who told me that a Shaykh said to him that once the Muslim slaughters an Udh-hiyah for the first time, it becomes obligatory for him to slaughter it every year. Wha...
Question 113720: I live in Ghana were I met a person who told me that a Shaykh said to him that once the Muslim slaughters an Udh-hiyah for the first time, it becomes obligatory for him to slaughter it every year. What is more funny is that the Shaykh told him that he had to slaughter an Udh-hiyah on behalf of his father for each year the father did not do it. The man�s father did not slaughter Udh-hiyah for five years due to lack of financial capability. Please advise.
Answer: All perfect praise be to Allaah, The Lord of the worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger. It is a false and an unfounded belief that whoever does a voluntary act of worship, it becomes obligatory for him to do it throughout his lifetime. Some common people, for instance, believe that whoever observed fasting six days in Shawwaal had to fast them every year; or whoever made an Udh-hiyah in one year had to make it every year, and so on. This is a false and an unfounded belief. No Muslim scholar held that performing an act of Sunnah one time renders it obligatory. Scholars � the Hanafi scholars � who considered Udh-hiyah obligatory, and Ibn Taymiyyah who approved this opinion, said that Udh-hiyah is obligatory every year only for the rich Muslim. The preponderant opinion, which represents the opinion of the majority of scholars, is that Udh-hiyah is a confirmed act of Sunnah. This seems to be consensus among the Companions. Abu Bakr and 'Umar did not make Udh-hiyah [in some years] for fear that people would consider it obligatory. Ibn Hazm reported the permissibility of not offering Udh-hiyah from six Companions, and none was authentically reported to have denied that. The Hadeeths which are drawn to support the obligation of Udh-hiyah are not fully authentic. Therefore, what the Shaykh said is incorrect. The Muslim who affords Udh-hiyah is recommended to slaughter one, and if he made it one year, it would not become obligatory on him every year. The Shaykh also said that he had to slaughter an Udh-hiyah on behalf of his father who did not slaughter it for five years, and this is more incorrect than the former one. That is because Udh-hiyah was not obligatory for the father who could not afford it, so how come that it becomes obligatory for his son to do it on behalf of his father? Allaah The Almighty Says (what means): {Every soul, for what it has earned, will be retained.} [Quran 74:38] This is the ruling when we suppose the obligation of Udh-hiyah, so what will be the case when the preponderant opinion is that it is not obligatory?!Allaah Knows best. (Source: islam_web)
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Udh-hiyah of rich wife �?? whether husband should cease to cut his nails and hair
Question 113434: Allaah willing, I will offer an udh-hiyah (sacrificial animal) from my own property, given that I am an employee. Do the conditions of the udh-hiyah apply to my husband, such as letting the beard grow...
Question 113434: Allaah willing, I will offer an udh-hiyah (sacrificial animal) from my own property, given that I am an employee. Do the conditions of the udh-hiyah apply to my husband, such as letting the beard grow � to the end of rituals?
Answer: All perfect praise be to Allaah, the Lord of the worlds. I testify that there is none worthy of worship except Allaah and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger. One of the conditions for making somebody share the reward with the udh-hiyah giver is that such a person is among those for whom the udh-hiyah giver provides. Hence, if you do not spend on your husband, then it will be impermissible for you to make him share the reward of your udh-hiyah with you. Being so, it is not recommended for him to cease to shave his head and clip his nails during the first ten days of Thul-Hijjah.As for his beard, it is due on him not to shave it in all cases since shaving it is forbidden.However, if you are the one spending on your husband, then there is nothing wrong with letting him share the reward of your udh-hiyah with you; and in that case, it is favorable for him to refrain from shaving his head and clipping his nails during the first ten days of Thul-Hijjah. It is due upon him to stop shaving his beard.Allaah Knows best. (Source: islam_web)
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Udhiya meat
Question 2901: if i can't find pepole give him from dahea eid what i can do
slam alekom
Question 2901: if i can't find pepole give him from dahea eid what i can do
slam alekom
Answer: Dear Br. A. As-salaamu alaykum. Your question is not very clear. We will answer as we thought you mean it, i.e., what to do with the Udhiya meat if you cannot find people who deserve it. You may contact your local mosque to distribute the Udhiya to the proper people. If such a mosque doesn�t exist in your town, you may call any of the existing Muslim organizations, pay them to slaughter on your behalf, and let them distribute the meat to the poor people. Thank you for asking and God knows best. (Source: IslamiCity)
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Udhiya: Cutting Hair
Question 33426: Is it compulsary not to cut hair and shave for people who do not perform hajj also.
Question 33426: Is it compulsary not to cut hair and shave for people who do not perform hajj also.
Answer: Bismillahir-RaHmanir-RaHeem.
It is Sunnah.
Muslim, Book 22. Sacrifices. Hadith 4870.
Umm Salama reported Allah's Apostle (may peace be upon him) as saying: If anyone of you intends to offer sacrifice he should not get his hair cut or NAILS trimmed.
This is from the start of the month of Dhul hajjah i.e. ten days. After Eid-ul-Adha prayer and sacrificing the animal one can cut his hair and nails.
May Allah guide us all to the straight path!
Wassalam and Allah Almighty knows best. (Source: IslamiCity)
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Udhiya: Cutting Hair
Question 33453: Salamu alaikum;
The Hadith "witnessing Dhul-Hijjah and intend to sacrifice & not cutting nails or hair" I have recently heard that this only applies to those one Hajj... or is the Hadith also inc...
Question 33453: Salamu alaikum;
The Hadith "witnessing Dhul-Hijjah and intend to sacrifice & not cutting nails or hair" I have recently heard that this only applies to those one Hajj... or is the Hadith also inclusive of those who are NOT ON HAJJ BUT INTEND TO SACRIFICE?
Answer: Bismillahir-RaHmanir-RaHeem.
It is Sunnah.
Muslim, Book 22. Sacrifices. Hadith 4870.
Umm Salama reported Allah's Apostle (may peace be upon him) as saying: If anyone of you intends to offer sacrifice he should not get his hair cut or NAILS trimmed.
This is from the start of the month of Dhul hajjah i.e. ten days. After Eid-ul-Adha prayer and sacrificing the animal one can cut his hair and nails.
May Allah guide us all to the straight path!
Wassalam and Allah Almighty knows best. (Source: IslamiCity)
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Udhiya: Cutting Hair
Question 30356: Ass/Alleikum Imaam, thank so much for ur answers on Hajj rituals God bless u & the miracles of these ausp. days, Ameen ! follows is my another doubt:We arguments with fellow muslims: the issue of Hajj...
Question 30356: Ass/Alleikum Imaam, thank so much for ur answers on Hajj rituals God bless u & the miracles of these ausp. days, Ameen ! follows is my another doubt:We arguments with fellow muslims: the issue of Hajjis to remove hair or cut nails during these days: is it the same to Hair trimming,hair cutting & hair shaving the same? in the Hadith? or differs? and when we are allowed to do so? can we have hair cut on the night before Eid? ,, also during these days can we enjoy our private lives with our wives like kissing & intercourse? God bless u and all Muslims.
Answer: Bismillahir-RaHmanir-RaHeem.
Muslim, Book 22. Sacrifices. Hadith 4870.
Umm Salama reported Allah's Apostle (may peace be upon him) as saying: If anyone of you intends to offer sacrifice he should not get his hair cut or NAILS trimmed.
This is fromt he start of the month of Dhul hajjah i.e. ten days. After Eid-ul-Adha prayer and sacrificing the animal one can cut his hair and nails.
If you are performing Hajj then there is no harm in having sexual relations with wife during day or night.
Allah Almighty says in Holy Quran chapter number 2 Al-Baqarah, verse number 222 and 223:
-"They ask thee concerning womens courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them as ordained for you by Allah. For Allah loves those who turn to Him constantly; and He loves those who keep themselves pure and clean.
-Your wives are as a tilth unto you; so approach your tilth when or how ye will; but do some good act for your souls beforehand; and fear God. And know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe.".(Holy Quran 2:222 and 223)
Based on this, all acts that aim at satisfying and pleasing the spouses are allowable so long as two things are avoided, that is anal sex and having sex with a wife while she is still in her menstruation or post partum bleeding.
A husband/wife can satisfy her wife/husband through other avenues. A wife can masturbate her husband; similarly a husband is perfectly justified in satisfying his wife through other avenues; he could very well masturbate her; if he were to do this, he is working within the perfect limits of Islam.
May Allah guide us all to the straight path!
Wassalam and Allah Almighty knows best. (Source: IslamiCity)
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Udhiya: Failed To Offer
Question 33480: Salaam Alaikum Imam,
This year I was distracted and didn't keep track of when I should donate my qurbani. Now it's too late for me to offer it. How do I go about making this up if it'...
Question 33480: Salaam Alaikum Imam,
This year I was distracted and didn't keep track of when I should donate my qurbani. Now it's too late for me to offer it. How do I go about making this up if it's possible to do so? I can't go out and physically slaughter an animal and in the past I have made monitary donations for the qurbani(on time).
Answer: Bismillahir-RaHmanir-RaHeem.
There are different juristic views concerning one who intended to offer a sacrifice but could not do so during the days of sacrifice. Hanafi scholars are of the opinion that he has to give the animal itself (i.e., alive) or its value in money in charity.
Shafi`i and Hanbali scholars and some Maliki jurists hold that there are different rulings for one who intended to sacrifice an animal as an act of sunnah and one who has made it obligatory by vowing to offer it. If the former could not sacrifice the animal in the specified time, he would miss the udhiyah of that year, and if he slaughtered it, he would not be rewarded for it as an udhiyah but, rather, as an act of charity for what he would give to the poor of its meat. As for the one who has made the udhiyah obligatory for himself but could not offer it in the days of sacrifice, he has to make up for it, for by obligating himself to offer it, he would not be exempted from this by the elapse of its due time before sacrificing it.
The Kuwaiti Encyclopedia of Fiqh states:
According to the Hanafi school, the point of offering the udhiyah as an act of getting close to Almighty Allah is to be achieved through slaughtering it in the specified time for that [during the period from after the `Eid Prayer on the Day of `Eid Al-Adha until the last of the Days of Tashreeq (13 Dhul-Hijjah)]. So, it is not to be made up for by means of slaughtering after the elapse of its time. If one could not offer one�s udhiyah in the specified time, one is to make up for this by giving in charity the udhiyah alive or its value in money, or a value of an animal sacrificeable as an udhiyah.
The point of getting Almighty Allah�s pleasure by sacrificing something of one�s property is mainly achieved by giving that thing in charity, but this is different in the case of udhiyah, where the sacrifice is to be achieved by slaughtering it in a specified time.
Mind that when one slaughters the udhiyah, it is allowed for one and one�s family to eat and feed others, including rich people, from its meat. But when one misses the time for offering the udhiyah and, consequently, has to give it alive in charity, one is not allowed to slaughter it to make up for missing it. Should one slaughter it then, one would not be allowed to eat or feed rich people from it; one would be required then to give its slaughtered parts wholly in charity. If its value after being slaughtered was less than its value while alive, one is to pay the difference in value. Likewise, if one ate or fed a rich person or wasted a piece from it, one would pay the value of that piece.
If one vowed to offer an udhiyah but did not do so until its specified time had elapsed, and one came on the verge of death, one is to bequeath a value of an udhiyah in one�s will to be paid on one�s behalf. In this way one can make up for missing the udhiyah that one had obligated oneself to offer.
As for the Shafi`i and Hanbali schools, they believe that if one intended to offer an udhiyah as an act of sunnah but the time of sacrifice elapsed before one could do so, one would not be obliged to make up for this; one would then merely miss the udhiyah of that year. If one slaughtered an animal to make up for this, one would not be rewarded for it as an udhiyah; one�s reward in that case would be of an ordinary act of giving.
But if one vowed to offer an udhiyah and did not offer it until the time of sacrifice was over, one has to make up for it by slaughtering it. One is not to be exempted from this, for one has obliged oneself to offer it by vowing. If it happened that the animal specified for the purpose of udhiyah was lost or stolen without one�s having been negligent in that regard, one would not be required to offer another animal as a sacrifice. If one later found the animal, one would sacrifice it to make up for the vow. But mind that, on sacrificing the animal in that case, one is not allowed to eat or feed one�s family or rich people of its meat.
May Allah guide us all to the straight path! Wassalam and Allah Almighty knows best. (Source: IslamOnline)
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Udhiya: On Behalf of Deceased
Question 30100: can one sacrifice animal on behalf of dead person on the occasion of eid ul adha.
Question 30100: can one sacrifice animal on behalf of dead person on the occasion of eid ul adha.
Answer: Bismillahir-RaHmaanir-RaHeem.
It is not obligatory for one to sacrifice an animal on Eid-ul-Adha for the deceased persons. But if one does then he will get its reward Insha Allah.
There is nothing wrong in sacrificing an animal on behalf of Prophet Muhammed(pbuh).
It was narrated that Abu Ayyoob al-Ansaari (may Allaah be pleased with him) said: �At the time of the Prophet (peace and blessings of Allaah be upon him), a man would sacrifice a sheep on behalf of himself and his household, and they would eat some and give some to others.� Narrated by Ibn Maajah and by al-Tirmidhi, who classed it as saheeh. Also classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1216.
If a man sacrifices a single sheep or goat on behalf of himself and his family, that will suffice for everyone he intended of his family, whether living or deceased. If he did not intend anything specific then it includes all those who are included in this word (family or household) either customarily or linguistically. Customarily it refers to all those whom he supports of wives, children and relatives;
linguistically it includes all those who are related to him of his own children and the descendents of his father, grandfather and great-grandfather.
One-seventh of a camel or cow is equivalent to one sheep; if a man sacrifices one-seventh of a camel or cow on behalf of himself and his family, that is sufficient, because the Prophet (peace and blessings of Allaah be upon him) said that one-seventh of a camel or cow takes the place of a sheep in the case of the hadiy (sacrifice offered during Hajj), so that applies also to the udhiyah because there is no difference between the udhiyah and the hadiy in this regard.
May Allah guide us all to the straight path!
Wassalam and Allah Almighty knows best. (Source: IslamiCity)
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Udhiya: One for Whole Family
Question 24583: assalamalaikum dear brothers,
i am an indian housewife.i was married 4 yrs ago.my family does not sacrifice a goat on my behalf at all.my dad used to sacrifice one for self and one for mom by ALLAH...
Question 24583: assalamalaikum dear brothers,
i am an indian housewife.i was married 4 yrs ago.my family does not sacrifice a goat on my behalf at all.my dad used to sacrifice one for self and one for mom by ALLAH(SWT) NAME.i always thought that it is necessary to do so.do i need to make up for the 4 years gone by?i had also worked for an year and was earning but givin my money to my husband so do i pay zakah (and i do not know if he has saved it or not) and as i was earning does a goat need be sacrificed by me as an earning member.i have left my job now.please clear my doubts thanks a lot.
Answer: Bismillahir-RaHmanir-RaHeem.
One sheep is sufficient as udhiyah for one man and his family and whoever he wants among the Muslims, because of the hadeeth of 'Aa'ishah (may Allaah be pleased with her) who said that the Prophet (peace and blessings of Allaah be upon him) ordered that a ram
with black legs, black belly and black (circles) round the eyes should be brought to him, so that he could sacrifice it. He said to 'Aa'ishah: �Give me the knife,� and she did that. He took it, then he took the ram, placed it on the ground and then slaughtered it (i.e., prepared to slaughter it), saying: �In the name of Allaah, O Allaah, accept (this sacrifice) on behalf of Muhammad and the family of Muhammad and the ummah of Muhammad.� Then he sacrificed it. Narrated by Muslim.
It was narrated that Abu Ayyoob al-Ansaari (may Allaah be pleased with him) said: �At the time of the Prophet (peace and blessings of Allaah be upon him), a man would sacrifice a sheep on behalf of himself and his household, and they would eat some and give some to others.� Narrated by Ibn Maajah and by al-Tirmidhi, who classed it as saheeh. Also classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1216.
If a man sacrifices a single sheep or goat on behalf of himself and his family, that will suffice for everyone he intended of his family, whether living or deceased. If he did not intend anything specific then it includes all those who are included in this word (family or household) either customarily or linguistically. Customarily it refers to all those whom he supports of wives, children and relatives; linguistically it includes all those who are related to him of his own children and the descendents of his father, grandfather and great-grandfather.
One-seventh of a camel or cow is equivalent to one sheep; if a man sacrifices one-seventh of a camel or cow on behalf of himself and his family, that is sufficient, because the Prophet (peace and blessings of Allaah be upon him) said that one-seventh of a camel or cow takes the place of a sheep in the case of the hadiy (sacrifice offered during Hajj), so that applies also to the udhiyah because there is no difference between the udhiyah and the hadiy in this regard.
Messange of Allah (pbuh) is reported to have said :
�Whoever can afford to offer a sacrifice but does not do so, let him not approach our place for prayer.[EIDGAH] (Reported by Ahmad and Ibn Maajah; classed as saheeh by al-Haakim from the hadeeth of Abu Hurayrah (may Allaah be pleased with him).
Offering udhiyah (sacrifice) during `Eid Al-Adha is regarded as wajib or mandatory according to Imam Abu Hanifah and as sunnah mu'akkadah or confirmed Sunnah according to other jurists.
All those people who have the nisab (payable amount) of zakah should offer a sacrifice. The time for offering a sacrifice begins after the `Eid Al-Adha prayer. According to a Hadith, the Prophet (peace and blessings be upon him) is reported to have said, �Whosoever offered a sacrifice before the `Eid prayer, he or she just slaughtered an animal for meat, but whosoever made sacrifice after the `Eid Al-Adha prayer, he or she has offered a sacrifice.� (Al-Bukhari, Sahih, Hadith no. 902)
One sheep or one goat is sufficient as Eid sacrifice for the man as well as his own family. It is also lawful for 7 people to slaughter one cow as Eid sacrifice. Jaber Ibn Abdullah said: " In the year of Hudaibiya, we along with Allah's Messenger, sacrificed a camel for seven persons and a cow for seven persons". Narrated by Muslim.
The participant among the seven involves his family with him because the seventh here is the same as a sheep or a goat.
May Allah guide us all to the straight path!
Wassalam and Allah Almighty knows best.
(Source: IslamiCity)
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Udhiya: One for Whole Family
Question 30269: My family consists of my mother, fother, one brother single, one brother married with wife and two little daighters,and my self with my wife and three childern. We live together in one house as joint ...
Question 30269: My family consists of my mother, fother, one brother single, one brother married with wife and two little daighters,and my self with my wife and three childern. We live together in one house as joint family.I and my brother earning in abroad and send money to our father.My question is how many QURBANY wajab on us.Is one Qurbany is sufficient from all my family. Jazakallah.
Answer: Bismillahir-RaHmanir-RaHeem.
One sheep is sufficient as udhiyah for one man and his family and whoever he wants among the Muslims, because of the hadeeth of 'Aa'ishah (may Allaah be pleased with her) who said that the Prophet (peace and blessings of Allaah be upon him) ordered that a ram
with black legs, black belly and black (circles) round the eyes should be brought to him, so that he could sacrifice it. He said to 'Aa'ishah: �Give me the knife,� and she did that. He took it, then he took the ram, placed it on the ground and then slaughtered it (i.e., prepared to slaughter it), saying: �In the name of Allaah, O Allaah, accept (this sacrifice) on behalf of Muhammad and the family of Muhammad and the ummah of Muhammad.� Then he sacrificed it. Narrated by Muslim.
It was narrated that Abu Ayyoob al-Ansaari (may Allaah be pleased with him) said: �At the time of the Prophet (peace and blessings of Allaah be upon him), a man would sacrifice a sheep on behalf of himself and his household, and they would eat some and give some to others.� Narrated by Ibn Maajah and by al-Tirmidhi, who classed it as saheeh. Also classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1216.
If a man sacrifices a single sheep or goat on behalf of himself and his family, that will suffice for everyone he intended of his family, whether living or deceased. If he did not intend anything specific then it includes all those who are included in this word (family or household) either customarily or linguistically. Customarily it refers to all those whom he supports of wives, children and relatives; linguistically it includes all those who are related to him of his own children and the descendents of his father, grandfather and great-grandfather.
One-seventh of a camel or cow is equivalent to one sheep; if a man sacrifices one-seventh of a camel or cow on behalf of himself and his family, that is sufficient, because the Prophet (peace and blessings of Allaah be upon him) said that one-seventh of a camel or cow takes the place of a sheep in the case of the hadiy (sacrifice offered during Hajj), so that applies also to the udhiyah because there is no difference between the udhiyah and the hadiy in this regard.
Messange of Allah (pbuh) is reported to have said :
�Whoever can afford to offer a sacrifice but does not do so, let him not approach our place for prayer.[EIDGAH] (Reported by Ahmad and Ibn Maajah; classed as saheeh by al-Haakim from the hadeeth of Abu Hurayrah (may Allaah be pleased with him).
Offering udhiyah (sacrifice) during `Eid Al-Adha is regarded as wajib or mandatory according to Imam Abu Hanifah and as sunnah mu'akkadah or confirmed Sunnah according to other jurists.
All those people who have the nisab (payable amount) of zakah should offer a sacrifice. The time for offering a sacrifice begins after the `Eid Al-Adha prayer. According to a Hadith, the Prophet (peace and blessings be upon him) is reported to have said, �Whosoever offered a sacrifice before the `Eid prayer, he or she just slaughtered an animal for meat, but whosoever made sacrifice after the `Eid Al-Adha prayer, he or she has offered a sacrifice.� (Al-Bukhari, Sahih, Hadith no. 902)
One sheep or one goat is sufficient as Eid sacrifice for the man as well as his own family. It is also lawful for 7 people to slaughter one cow as Eid sacrifice. Jaber Ibn Abdullah said: " In the year of Hudaibiya, we along with Allah's Messenger, sacrificed a camel for seven persons and a cow for seven persons". Narrated by Muslim.
The participant among the seven involves his family with him because the seventh here is the same as a sheep or a goat.
May Allah guide us all to the straight path!
Wassalam and Allah Almighty knows best. (Source: IslamiCity)
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Udhiya: Ruling
Question 19107: what is Qurbani.
Question 19107: what is Qurbani.
Answer: Bismillahir-RaHmanir-RaHeem.
Messange of Allah (pbuh) is reported to have said :
�Whoever can afford to offer a sacrifice but does not do so, let him not approach our place for prayer.[EIDGAH] (Reported by Ahmad and Ibn Maajah; classed as saheeh by al-Haakim from the hadeeth of Abu Hurayrah (may Allaah be pleased with him).
Offering udhiyah (sacrifice) during `Eid Al-Adha is regarded as wajib or mandatory according to Imam Abu Hanifah and as sunnah mu'akkadah or confirmed Sunnah according to other jurists.
All those people who have the nisab (payable amount) of zakah should offer a sacrifice. The time for offering a sacrifice begins after the `Eid Al-Adha prayer. According to a Hadith, the Prophet (peace and blessings be upon him) is reported to have said, �Whosoever offered a sacrifice before the `Eid prayer, he or she just slaughtered an animal for meat, but whosoever made sacrifice after the `Eid Al-Adha prayer, he or she has offered a sacrifice.� (Al-Bukhari, Sahih, Hadith no. 902)
Udhiyah (sacrifice) is an act of worship ('ibadah). As we have the times of prayers so we also have time for making a sacrifice during `Eid Al-Adha. The time of sacrifice remains until sunset on the 12th day Dhul-Hijjah. (This is according to some jurists as there is another opinion stating that the time is extended until the sunset of the 13th day). It is not required for the head of the household to offer a separate sacrifice for every member of the house, rather one sacrifice would be sufficient for the whole family. However, if other members of family own the nisab of zakah, then they must offer their own sacrifice. One goat, lamb or sheep is on behalf of one person, but seven people can share in offering one cow or camel.
Most scholars believe that slaughtering the Eid sacrifice is better than giving its value as alms.
The Eid sacrifice should be in a good state and fat enough so that its meat could be eaten as this is a symbol of Allah. And Allah Says (Interpretation of meaning): (And whosoever honours the symbols of Allah, then it is truly from the piety of the heart) .[22:32].
The Eid sacrifice should be more than six months old if it is a sheep as narrated by Ibn Majah in a Hadith traceable in ascending order to The Prophet as saying: "Only a Jaz'a of sheep can suffice as Eid sacrifice'' and the Jaz'a is the sheep that is at least six months old. As for Eid sacrifice from the goats, it should be at least one year old. The cow, if chosen to be Eid sacrifice, two years old. But the camel should not be less than five years old".
On the other hand, one should avoid making sacrifice with a defective animal. Al-Bara Ibn said the Prophet stood before us and said: "Four (kinds of animals) are not sufficient in the sacrifices: The one-eyed whose loss of one eye is evident, and the sick whose sickness is evident ,the limp whose limpness is evident and the skinny one which has no flesh on it". [al-Bukhari].
The majority of scholars are agreed that the four defects that are mentioned in the previous Hadith could be taken as a reference for other kinds of defects. So any defect that is equal to one of them or worse than it makes the sacrifice invalid like (the blind or one which lacks one foot).
The castrated animal can suffice because the Prophet Muhammad (Blessings and peace of Allah be upon him) made Eid sacrifice with two castrated rams.
Also the sheep that was born without a fat tail or which has at least half of its fat tail can suffice as Eid sacrifice. But the sheep whose fat tail was completely cut off does not suffice.
One sheep or one goat is sufficient as Eid sacrifice for the man as well as his own family. It is also lawful for 7 people to slaughter one cow as Eid sacrifice. Jaber Ibn Abdullah said: " In the year of Hudaibiya, we along with Allah's Messenger, sacrificed a camel for seven persons and a cow for seven persons". Narrated by Muslim.
The participant among the seven involves his family with him because the seventh here is the same as a sheep or a goat.
The time for slaughtering it is after the Adha prayer and slaughtering it before the prayer does not suffice as the Prophet said: " The first (act) with which we start our day (the day of 'Id-ul Adha) is that we offer prayer. We then return and sacrifice the animals and he who does that in fact has adhered to our Sunnah (practice). And he who slaughters the (animal on that day before the 'Id prayer), for him (the slaughtering of animal is directed to the acquiring of) meat for his family, and there is nothing of the sort of sacrifice in it".
He also said: " He who sacrifice the (animal) before offering (Eid) prayer, he should offer again in its stead, and he who did not sacrifice the animal should slaughter it by reciting the name of Allah "
It is likable for one to witness slaughtering his sacrifice or to slaughter it himself and to divide it into three parts. He eats one third with his family, he gives out one third as alms and one third as gifts as the Prophet said to his daughter Fatima: " Be present when your Eid sacrifice is slaughtered. Allah forgives you as the first drop of its blood comes out". Narrated by al-Bayhaqi ' and Abdul Razaq in their collections of Hadith.
He should also say when slaughtering it, "Bismillah, Allaahu Akbar, O Allah! It is from Your favor and for You".
May Allah guide us all to the straight path!
Wassalam and Allah Almighty knows best.
(Source: IslamiCity)
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Udhiya: Ruling
Question 33287: after slaughtering the animal is there any rule about how to wash the meat.
Question 33287: after slaughtering the animal is there any rule about how to wash the meat.
Answer: Bismillahir-RaHmanir-RaHeem.
Wash it till it becomes clean from impurities.
It is likable for one to witness slaughtering his sacrifice or to slaughter it himself and to divide it into three parts. He eats one third with his family, he gives out one third as alms and one third as gifts as the Prophet said to his daughter Fatima: " Be present when your Eid sacrifice is slaughtered. Allah forgives you as the first drop of its blood comes out". Narrated by al-Bayhaqi ' and Abdul Razaq in their collections of Hadith.
Based on this it is not obligatory to make three parts and give one-third to the poor. It is recommended to do so. if you could not do that then there is no harm. No need to give equivalent amount.
Messange of Allah (pbuh) is reported to have said :
�Whoever can afford to offer a sacrifice but does not do so, let him not approach our place for prayer.[EIDGAH] (Reported by Ahmad and Ibn Maajah; classed as saheeh by al-Haakim from the hadeeth of Abu Hurayrah (may Allaah be pleased with him).
Offering udhiyah (sacrifice) during `Eid Al-Adha is regarded as wajib or mandatory according to Imam Abu Hanifah and as sunnah mu'akkadah or confirmed Sunnah according to other jurists.
All those people who have the nisab (payable amount) of zakah should offer a sacrifice. The time for offering a sacrifice begins after the `Eid Al-Adha prayer. According to a Hadith, the Prophet (peace and blessings be upon him) is reported to have said, �Whosoever offered a sacrifice before the `Eid prayer, he or she just slaughtered an animal for meat, but whosoever made sacrifice after the `Eid Al-Adha prayer, he or she has offered a sacrifice.� (Al-Bukhari, Sahih, Hadith no. 902)
Udhiyah (sacrifice) is an act of worship ('ibadah). As we have the times of prayers so we also have time for making a sacrifice during `Eid Al-Adha. The time of sacrifice remains until sunset on the 12th day Dhul-Hijjah. (This is according to some jurists as there is another opinion stating that the time is extended until the sunset of the 13th day). It is not required for the head of the household to offer a separate sacrifice for every member of the house, rather one sacrifice would be sufficient for the whole family. However, if other members of family own the nisab of zakah, then they must offer their own sacrifice. One goat, lamb or sheep is on behalf of one person, but seven people can share in offering one cow or camel.
Most scholars believe that slaughtering the Eid sacrifice is better than giving its value as alms.
The Eid sacrifice should be in a good state and fat enough so that its meat could be eaten as this is a symbol of Allah. And Allah Says (Interpretation of meaning): (And whosoever honours the symbols of Allah, then it is truly from the piety of the heart) .[22:32].
The Eid sacrifice should be more than six months old if it is a sheep as narrated by Ibn Majah in a Hadith traceable in ascending order to The Prophet as saying: "Only a Jaz'a of sheep can suffice as Eid sacrifice'' and the Jaz'a is the sheep that is at least six months old. As for Eid sacrifice from the goats, it should be at least one year old. The cow, if chosen to be Eid sacrifice, two years old. But the camel should not be less than five years old".
On the other hand, one should avoid making sacrifice with a defective animal. Al-Bara Ibn said the Prophet stood before us and said: "Four (kinds of animals) are not sufficient in the sacrifices: The one-eyed whose loss of one eye is evident, and the sick whose sickness is evident ,the limp whose limpness is evident and the skinny one which has no flesh on it". [al-Bukhari].
The majority of scholars are agreed that the four defects that are mentioned in the previous Hadith could be taken as a reference for other kinds of defects. So any defect that is equal to one of them or worse than it makes the sacrifice invalid like (the blind or one which lacks one foot).
The castrated animal can suffice because the Prophet Muhammad (Blessings and peace of Allah be upon him) made Eid sacrifice with two castrated rams.
Also the sheep that was born without a fat tail or which has at least half of its fat tail can suffice as Eid sacrifice. But the sheep whose fat tail was completely cut off does not suffice.
One sheep or one goat is sufficient as Eid sacrifice for the man as well as his own family. It is also lawful for 7 people to slaughter one cow as Eid sacrifice. Jaber Ibn Abdullah said: " In the year of Hudaibiya, we along with Allah's Messenger, sacrificed a camel for seven persons and a cow for seven persons". Narrated by Muslim.
The participant among the seven involves his family with him because the seventh here is the same as a sheep or a goat.
The time for slaughtering it is after the Adha prayer and slaughtering it before the prayer does not suffice as the Prophet said: " The first (act) with which we start our day (the day of 'Id-ul Adha) is that we offer prayer. We then return and sacrifice the animals and he who does that in fact has adhered to our Sunnah (practice). And he who slaughters the (animal on that day before the 'Id prayer), for him (the slaughtering of animal is directed to the acquiring of) meat for his family, and there is nothing of the sort of sacrifice in it".
He also said: " He who sacrifice the (animal) before offering (Eid) prayer, he should offer again in its stead, and he who did not sacrifice the animal should slaughter it by reciting the name of Allah "
He should also say when slaughtering it, "Bismillah, Allaahu Akbar, O Allah! It is from Your favor and for You".
May Allah guide us all to the straight path!
Wassalam and Allah Almighty knows best. (Source: IslamiCity)
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Udhiya: Shares in Sacrifice
Question 33394: Is it right to have 6 share in a cow.Because the butcher here in Michigan where we go and do sacrifice said that he can only cut the cow in 6 shares only.so we have 4 cows with 6 share each.Is it righ...
Question 33394: Is it right to have 6 share in a cow.Because the butcher here in Michigan where we go and do sacrifice said that he can only cut the cow in 6 shares only.so we have 4 cows with 6 share each.Is it right?And will it make sacrifice right?as i have read in one of the books that we can have less than 7 shares but each share should be not less than the seventh part of total.
Answer: Bismillahir-RaHmanir-RaHeem.
If two or more people buy a sheep and sacrifice it, that is not sufficient, because no such thing has been narrated in the Qur�an and Sunnah. Similarly, if eight or more people share one camel or one cow, that is not sufficient (but it is permissible for seven people to share a camel or cow), because acts of worship are as prescribed in the Qur�an and Sunnah and are not subject to personal opinion; it is not permissible to go beyond the set limits with regard to how much is to be done or the way in which it is to be done. This does not have to do with including others in the reward because it was narrated that there is no limit to the number of people on whose behalf the sacrifice may be offered.
Hence there must be seven shares. Six people can share the cow but one person among them should take two shares and the rest five will have one share each then it is permissible.
Sheikh M. S. Al-Munajjid, a prominent Saudi Muslim lecturer and author, states:
One sheep is sufficient as a sacrificial animal for one man and his family and whoever he wants among the Muslims, based on the hadith of `A�ishah (may Allah be pleased with her), who said that the Prophet (peace and blessings be upon him) ordered that a ram with black legs, black belly and black (circles) round the eyes should be brought to him so that he could sacrifice it. He said to `A�ishah, �Give me the knife,� and she did that. He took it, then he took the ram, placed it on the ground and then slaughtered it (i.e., prepared to slaughter it), saying: �In the name of Allah, O Allah, accept (this sacrifice) on behalf of Muhammad and the family of Muhammad and the Ummah of Muhammad.� Then he sacrificed it (Muslim).
It was narrated that Abu Ayyub Al-Ansari (may Allah be pleased with him) said: At the time of the Prophet (peace and blessings be upon him), a man would sacrifice a sheep on behalf of himself and his household, and they would eat some and give some to others (Ibn Majah and At-Tirmidhi).
If a man sacrifices a single sheep or goat on behalf of himself and his family, that will suffice for everyone he intended of his family, whether living or deceased. If he did not intend anything specific, then it includes all those who are included in this word (family or household), either customarily or linguistically. Customarily it refers to all those whom he supports of wives, children, and relatives; linguistically it includes all those who are related to him of his own children and the descendents of his father, grandfather, and great-grandfather.
One-seventh of a camel or cow is equivalent to one sheep. If a man sacrifices one-seventh of a camel or cow on behalf of himself and his family, that is sufficient because the Prophet (peace and blessings be upon him) said that one-seventh of a camel or cow takes the place of a sheep in the case of the hadi (sacrifice offered during Hajj), so that applies also to the udhiyah because there is no difference between the udhiyahand the hadi in this regard.
If two or more people buy a sheep and sacrifice it, that is not sufficient, because no such thing has been narrated in the Qur�an and Sunnah. Similarly, if eight or more people share one camel or one cow, that is not sufficient (but it is permissible for seven people to share a camel or cow), because acts of worship are as prescribed in the Qur�an and Sunnah and are not subject to personal opinion; it is not permissible to go beyond the set limits with regard to how much is to be done or the way in which it is to be done. This does not have to do with including others in the reward because it was narrated that there is no limit to the number of people on whose behalf the sacrifice may be offered.
Wassalam and Allah knows best. (Source: IslamiCity)
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Udhiya: Significance
Question 33361: concept of qurbani.procedure of sacrificing an animal
Question 33361: concept of qurbani.procedure of sacrificing an animal
Answer: Bismillahir-RaHmanir-RaHeem.
Messange of Allah (pbuh) is reported to have said :
�Whoever can afford to offer a sacrifice but does not do so, let him not approach our place for prayer.[EIDGAH] (Reported by Ahmad and Ibn Maajah; classed as saheeh by al-Haakim from the hadeeth of Abu Hurayrah (may Allaah be pleased with him).
Dr. Muzammil Siddiqi, president of the Fiqh Council of North America, states:
Offering udhiyah (sacrifice) during `Eid Al-Adha is regarded as wajib or mandatory according to Imam Abu Hanifah and as sunnah mu'akkadah or confirmed Sunnah according to other jurists.
All those people who have the nisab (payable amount) of zakah should offer a sacrifice. The time for offering a sacrifice begins after the `Eid Al-Adha prayer. According to a Hadith, the Prophet (peace and blessings be upon him) is reported to have said, �Whosoever offered a sacrifice before the `Eid prayer, he or she just slaughtered an animal for meat, but whosoever made sacrifice after the `Eid Al-Adha prayer, he or she has offered a sacrifice.� (Al-Bukhari, Sahih, Hadith no. 902)
Udhiyah (sacrifice) is an act of worship ('ibadah). As we have the times of prayers so we also have time for making a sacrifice during `Eid Al-Adha. The time of sacrifice remains until sunset on the 12th day Dhul-Hijjah. (This is according to some jurists as there is another opinion stating that the time is extended until the sunset of the 13th day). It is not required for the head of the household to offer a separate sacrifice for every member of the house, rather one sacrifice would be sufficient for the whole family. However, if other members of family own the nisab of zakah, then they must offer their own sacrifice. One goat, lamb or sheep is on behalf of one person, but seven people can share in offering one cow or camel.
The udhiyah is the Sunnah of Prophet Ibrahim, Prophet Isma`eel and Prophet Muhammad (peace be upon them all). It has a meaning and significance. It reminds us of the great act of sacrifice that Prophet Ibrahim and Isma`eel were willing to do for the sake of Almighty Allah. Allah spared the life of Prophet Isma`eel, but He told us that, (And We ransomed him with a momentous sacrifice. ) (As-Saffaat 37: 107). The "momentous sacrifice (dhibhin 'athim) is the sacrifice of the billions of people who have been remembering this tradition for the last four thousand years. Other people who claim to follow Prophet Ibrahim have forgotten this tradition, but we Muslims have kept it alive without any interruption. We must keep this Sunnah and should not forget it.
There is no substitute for udhiyah. However, if one wants to offer a nafl (non-obligatory) sacrifice on behalf of oneself or one's deceased parents or some other relatives, one has a choice either to make udhiyah or give the price of the animal in charity.
The meat of the udhiyah should be divided in three equal portions: one for oneself and the family, one for friends, and one for the poor and needy. If there are more poor people, then it is good to give all of it in charity to the poor and the needy. Here in US and Canada we may not need the meat that much, but there are many other places where people do not get meat. It is, perhaps, better for us here in America if we give the money to some dependable relief organizations in order to make udhiyah on our behalf; and to distribute the meat among the poor and needy in poor countries and in countries where people are suffering due to wars, economic sanctions or natural disasters.[End Quote]
It is likable for one to witness slaughtering his sacrifice or to slaughter it himself and to divide it into three parts. He eats one third with his family, he gives out one third as alms and one third as gifts as the Prophet said to his daughter Fatima: " Be present when your Eid sacrifice is slaughtered. Allah forgives you as the first drop of its blood comes out". Narrated by al-Bayhaqi ' and Abdul Razaq in their collections of Hadith.
Based on this it is not obligatory to make three parts and give one-third to the poor. It is recommended to do so. if you could not do that then there is no harm. No need to give equivalent amount.
Most scholars believe that slaughtering the Eid sacrifice is better than giving its value as alms.
The Eid sacrifice should be in a good state and fat enough so that its meat could be eaten as this is a symbol of Allah. And Allah Says (Interpretation of meaning): (And whosoever honours the symbols of Allah, then it is truly from the piety of the heart) .[22:32].
The Eid sacrifice should be more than six months old if it is a sheep as narrated by Ibn Majah in a Hadith traceable in ascending order to The Prophet as saying: "Only a Jaz'a of sheep can suffice as Eid sacrifice'' and the Jaz'a is the sheep that is at least six months old. As for Eid sacrifice from the goats, it should be at least one year old. The cow, if chosen to be Eid sacrifice, two years old. But the camel should not be less than five years old".
On the other hand, one should avoid making sacrifice with a defective animal. Al-Bara Ibn said the Prophet stood before us and said: "Four (kinds of animals) are not sufficient in the sacrifices: The one-eyed whose loss of one eye is evident, and the sick whose sickness is evident ,the limp whose limpness is evident and the skinny one which has no flesh on it". [al-Bukhari].
The majority of scholars are agreed that the four defects that are mentioned in the previous Hadith could be taken as a reference for other kinds of defects. So any defect that is equal to one of them or worse than it makes the sacrifice invalid like (the blind or one which lacks one foot).
The castrated animal can suffice because the Prophet Muhammad (Blessings and peace of Allah be upon him) made Eid sacrifice with two castrated rams.
Also the sheep that was born without a fat tail or which has at least half of its fat tail can suffice as Eid sacrifice. But the sheep whose fat tail was completely cut off does not suffice.
One sheep or one goat is sufficient as Eid sacrifice for the man as well as his own family. It is also lawful for 7 people to slaughter one cow as Eid sacrifice. Jaber Ibn Abdullah said: " In the year of Hudaibiya, we along with Allah's Messenger, sacrificed a camel for seven persons and a cow for seven persons". Narrated by Muslim.
The participant among the seven involves his family with him because the seventh here is the same as a sheep or a goat.
The time for slaughtering it is after the Adha prayer and slaughtering it before the prayer does not suffice as the Prophet said: " The first (act) with which we start our day (the day of 'Id-ul Adha) is that we offer prayer. We then return and sacrifice the animals and he who does that in fact has adhered to our Sunnah (practice). And he who slaughters the (animal on that day before the 'Id prayer), for him (the slaughtering of animal is directed to the acquiring of) meat for his family, and there is nothing of the sort of sacrifice in it".
He also said: " He who sacrifice the (animal) before offering (Eid) prayer, he should offer again in its stead, and he who did not sacrifice the animal should slaughter it by reciting the name of Allah "
He should also say when slaughtering it, "Bismillah, Allaahu Akbar, O Allah! It is from Your favor and for You".
May Allah guide us all to the straight path!
Wassalam and Allah Almighty knows best. (Source: IslamiCity)
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Ultrasound Scan Does Not Nullify Fasting
Question 113209: What is the Fatwa if a woman examined by a doctor/ultrasound scan as treatment for her infertility from her vagina during the day of Ramadan?Does she need to make up for that day?
Question 113209: What is the Fatwa if a woman examined by a doctor/ultrasound scan as treatment for her infertility from her vagina during the day of Ramadan?Does she need to make up for that day?
Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.
Inserting something in the vagina for the purpose of a medical examination does not affect the fast as decided in the tenth session of the Council of Islamic Fiqh, held in Jeddah in 1997. The resolution contains many matters that do not affect the fasting. According to that resolution the following matters do not break the fast:
“- Anything inserted into the vagina, such as pessaries, douches, scopes or fingers for the purpose of a medical examination. - Insertion of a scope or intrauterine device (IUD or "coil") and the like into the uterus. - Insertion into the urethra - for males or females - of a catheter, opaque dye for diagnostic imaging, medication or solutions for cleansing the bladder”.
Therefore, this woman does not need to make up for the day in which she received the mentioned examination, unless there are some other reasons for that. However, we inform that it is better to undertake such examination after breaking the fast. As a general ruling, a woman is not allowed to receive treatment from a male doctor except if there is no female doctor and she is in dire need for that treatment.
For more benefit on a woman revealing her ‘Awrah in front of doctor, please refer to Fataawa 91787, 322978 and 363661.
For more benefit on the ‘Awrah (body parts that should be concealed as per the sharee'ah) of a woman in front of another Muslim woman and in front of a non-Muslim woman, please refer to Fataawa 92295 and 82459.
Allah knows best. (Source: islam_web)
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Umar's finger touching 'Aa'ishah's by mistake
Question 100303: Assalaamu alaykum. There is a hadith about 'Umar's, may Allaah be pleased with him, finger touching 'Aa�ishah, may Allaah be pleased with her, by mistake, is this authentic?
Question 100303: Assalaamu alaykum. There is a hadith about 'Umar's, may Allaah be pleased with him, finger touching 'Aa�ishah, may Allaah be pleased with her, by mistake, is this authentic?
Answer: All perfect praise be to Allaah, The Lord of the worlds. I testify that there is none worthy of worship except Allaah and that Muhammad (saw) is His slave and Messenger. This hadeeth was reported by An-Nasaa�i in As-Sunan Al-Kubra from Mujaahid from 'Aa�ishah who said, "I was eating Hays (kind of food) with the Messenger of Allaah (saw) in a dish. 'Umar passed by, so he (the Messenger of Allaah) invited him in and he ate with us. My finger touched his, so 'Umar said, 'Oh! If I were obeyed regarding you (Prophets' wives), then no eye would see you.' So the verse about the hijab was revealed."Some scholars classified this hadeeth as strong, such as As-Suyooti in Ad-Durr Al-Manthoor, as he said about it, "Its chain of narrators is saheeh (sound)."Al-Albaani said in As-Silsilah As-Saheehah, "Its chain of narrators is good."However, Ad-Daaraqutni, classified it as weak in Al-'Ilal and said that it is a Mursal hadeeth (i.e. a report narrated on the authority of some of the Taabi'oon [the generation that followed the Companions]), from Mujaahid. The Mursal hadeeth is one of the categories of the weak hadeeth.In any case, even if we presume that this hadeeth is authentic, it does not constitute any contradiction, because the incident happened before the revelation of the verse about the hijab and before the hijab was imposed on Muslim women.Allaah knows best. (Source: islam_web)
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Umar's, may Allaah be pleased with him, marriage to a Christian woman
Question 105219: Did 'Umar, may Allaah be pleased with him, divorce his Christian wife because she did not accept Islam? If yes, then why is this not mentioned to our brothers who abuse and distort the fact that Musli...
Question 105219: Did 'Umar, may Allaah be pleased with him, divorce his Christian wife because she did not accept Islam? If yes, then why is this not mentioned to our brothers who abuse and distort the fact that Muslim men can marry chaste women of the book?
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.There is no evidence that 'Umar married a Christian woman at all. So, saying he divorced his Christian wife because she did not become Muslim is wrong. On the other hand, it is lawful for Muslims to marry Christian or Jewish women, provided they are chaste. Allaah The Almighty Says (what means): {Made lawful to you this day are At-Tayyibaat [all kinds of Halaal (lawful) foods, which Allaah has made lawful (meat of slaughtered eatable animals, etc., milk products, fats, vegetables and fruits, etc.). The food (slaughtered cattle, eatable animals, etc.) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time, when you have given their due Mahr (bridal money given by the husband to his wife at the time of marriage), desiring chastity (i.e. taking them in legal wedlock) not committing illegal sexual intercourse, nor taking them as girl-friends�}[Quran, 5:5] If the Christian or Jewish woman is in a country which states in its laws that the children should follow their mother's religion, then it becomes prohibited to marry them to avoid causing a much greater perversion. This is not contradictory to Quran. It is actually conforms to all the principles of Sharee�ah (Islamic law).Allaah Knows best. (Source: islam_web)
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Umm �??Atiyyah, may Allaah be pleased with her, seeking permission to wail
Question 111666: How authentic is the Hadeeth in which a woman came to the Prophet, sallallaahu 'alayhi wa sallam, to convert to Islam and he stipulated that she must cease the practice of wailing [over the dead]. Whe...
Question 111666: How authentic is the Hadeeth in which a woman came to the Prophet, sallallaahu 'alayhi wa sallam, to convert to Islam and he stipulated that she must cease the practice of wailing [over the dead]. When she told him that there was a woman who once ululated for her [dead] and she wanted to return the favor, he remained silent. Is there a Sharee�ah (Islamic jurisprudence) ruling [of permission] to be extracted from this Hadeeth? May Allaah reward you.
Answer: All perfect praise be to Allaah, the Lord of the worlds. I testify that there is none worthy of worship except Him, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger. This is a Saheeh (authentic) Hadeeth, narrated by Al-Bukhari, Muslim and An-Nasaa�i. As for your question about the Islamic ruling that can be derived from this Hadeeth, it indicates that you have misconstrued the consent of the Prophet, sallallaahu 'alayhi wa sallam. What is understood from this narration is that the woman � Umm 'Atiyyah � first went to return the favor of that woman she mentioned, and then came back and gave the Prophet, sallallaahu 'alayhi wa sallam, her pledge of allegiance. Scholars have several interpretations of this Hadeeth:1. An-Nawawi said that the apparent indication here is that the ruling of the permissibility of wailing was specific for Umm 'Atiyyah and her family, but not for anyone else. A Sharee�ah-giver [i.e., Allaah The Almighty, Who conveys it via the Prophet (saw) ] has the right to specify whether a certain rule applies to someone. However, this special case does not oppose the general prohibition on wailing. 2. Commenting on the aforementioned opinion of An-Nawawi, Ibn Hajar stated that it was not sound, unless it can be assumed that the people for whom Umm 'Atiyyah wailed were non-Muslims, which is far from correct; and unless we also assume that they [being Muslims] shared the exception with her. 3. The lamenting allowed for Umm 'Atiyyah was not accompanied by the corrupt practices of the pre-Islamic era, such as tearing one's clothes and slashing one�s face. But, An-Nawawi rejected this meaning and pointed out its invalidity. There are other opinions about this issue that were quoted by Ibn Hajar at the end of his explanation of this Hadeeth. His conclusion was that the nearest opinion to the truth is that wailing was permissible, then it became disliked, then it became forbidden. He clarified that with such an understanding, any ambiguity [caused by this Hadeeth] will be eliminated. Allaah Knows best. (Source: islam_web)
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Ummah Splitting Into 73 Groups
Question 101076: Explain the hadeeth that the ummah would splinter to 73 groups as happened to the Ummah of past and present in full details.
Question 101076: Explain the hadeeth that the ummah would splinter to 73 groups as happened to the Ummah of past and present in full details.
Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.
The Prophet (saw) said “Jews will split into seventy-one groups and Christians will split into seventy-two groups, and my nation will split into seventy-three groups. All the groups will enter Hellfire except one. They asked: “Which one is it, o Prophet of Allah? He (saw) replied: “Those who will remain on the path on which I and my companions are today.”
The meaning of this Hadeeth is very clear; the Ummah (i.e. the Muslim nation) will be separated into many groups. But the only one group which is on the right way is the victorious group. This group always follows the Sunnah and refuses the Bid'ah (innovation). This group will continue till the last day. The Prophet Muhammad (saw) said: “A group of my Ummah will continue victoriously adhering to the truth; those who let them down or differ from them do not harm them and they will keep adhering to this path until the day of judgment.”
For more benefit on the Ummah (Muslim nation) splitting into 73 sects, please refer to Fataawa 393448, 12682, 82163, 33503, and 322.
Allah knows best. (Source: islam_web)
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Umra and Bath.
Question 43861: Respected, I want to ask that after performing umra is it must to have bath to remove ahram.because one of my friend residing in jeddah they never bath after sayee to remove ahram. jazak ALLAH
Question 43861: Respected, I want to ask that after performing umra is it must to have bath to remove ahram.because one of my friend residing in jeddah they never bath after sayee to remove ahram. jazak ALLAH
Answer: Bismillahir-rahmanir-rahim
Sister,
After Umra, you do not need to have a bath.
Wassalamu alaikum. (Source: Islamicity)
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Umra and hajj.
Question 42421: After performing Umra of Tamatttu and before commencement of Hajj ,may we go al- Hill area which is within Miqat but outside Haram boundary for example to visit Arafat,Ta'nim or say Jeddah and...
Question 42421: After performing Umra of Tamatttu and before commencement of Hajj ,may we go al- Hill area which is within Miqat but outside Haram boundary for example to visit Arafat,Ta'nim or say Jeddah and come back to Mecca without any obligation of donning Ihram on re-entry to Haram precinct?[HANAFI VIEW DESIRABLE]
Answer: Bismillahir-rahmanir-rahim,
Brother Muslim,
After performing Umra, and before declaring intention for hajj, you may go and visit other places.
Wassalamu alaikum. (Source: islamicity, Sheikh Al Bamney.)
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Umrah
Question 40832: if one's want to perform umrah on behalf of his-her deceased relative, can one umrah be performed for more than one person (like for both grand mother and grand father)
Question 40832: if one's want to perform umrah on behalf of his-her deceased relative, can one umrah be performed for more than one person (like for both grand mother and grand father)
Answer: Bismillahir-rahmanir-rahim.
Brother Muslim,
Islamically, since both grand father and grand mother are dead, then the Umrah can be performed for their sake.
Wassalamu alaikum. (Source: islamicity)
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Umrah
Question 3757: If one goes to mecca for Umrah and does not go to medina would it be wrongful on his part especially if he is performing umrah en route?
Question 3757: If one goes to mecca for Umrah and does not go to medina would it be wrongful on his part especially if he is performing umrah en route?
Answer: Dear Br. A. As-salaamu alaykum. Visiting Madina is not a condition for an acceptable Umrah or Hajj and therefore, there is nothing wrong in not visiting it. Visiting Madina is a sunnah which is strongly recommended to perform, but not a requirement. Thank you for asking and God knows best. (Source: IslamiCity)
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Umrah
Question 41062: We planned Umrah and left house doing 2 rakat salah but from frankfurt they return us because my mother in law visa was expire
in this case so I have to give dum for making niyat and not going for u...
Question 41062: We planned Umrah and left house doing 2 rakat salah but from frankfurt they return us because my mother in law visa was expire
in this case so I have to give dum for making niyat and not going for umrah please let me know,I am very confuse at this stage. I didnt see her passport as she met me at airport I took her passport and gave it to united airlines security they didnt check either, frankfurt security check while we were boarding. so we came back.
Answer: Bismillahir-rahmanir-rahim.
Sister,
We start by sying (No dum) is needed, because, to make NIYYAH for Umrah, you have to make it in certain spot, same like the spot where you make Niyyah for HAJ.In the case that you are describing you did not reach the said sot, and thus you did not make true niyyah for UMRAH>
Wassalamu alaikum. (Source: islamicity)
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Umrah
Question 2344: I am going to perform Umra next week. What are the
procedures I have to go through to accomplish this!
I am travelling from Colombo.
Question 2344: I am going to perform Umra next week. What are the
procedures I have to go through to accomplish this!
I am travelling from Colombo.
Answer: Dear Br. I. As-salaamu alaykum. Sorry the answer came a little late. Hope you had a rewarding Umrah. The regular steps are as follows: 1-Making Ihram at the Miqat. Coming from Colombo, the pilot will tell you when you reach this stage. 2-Circumambulate (going around) the Kaaba. 3-Doing Saee (going up and down) between the Safa and Marwa. 4-Shaving or shortening the hair for males, and simply shortening the hair for females. Thank you for asking and God knows best. (Source: IslamiCity)
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Umrah: A duty
Question 4879: If one performed the Umrah, must he also perform Haj? Is it true that if he does not, the Umrah will not be valid?
Question 4879: If one performed the Umrah, must he also perform Haj? Is it true that if he does not, the Umrah will not be valid?
Answer: I must admit that I find this argument intriguing. Why should the delayed performance of one duty affect another duty which has already been performed? Both Umrah and pilgrimage are duties applicable to all Muslims. The only condition which makes this requirement optional relates to the ability of the person to perform this duty. When a person meets the condition of ability, he should hasten to perform the pilgrimage and the Umrah as early as possible. If he delays its performance, he never knows whether he will be able to fulfil his duty the following year or later. With this possibility in view, the Prophet instruct us: "Offer your pilgrimage before you are unable to offer it." I realize that some people argue that it is better to offer the pilgrimage in old age, when one will have all his sins forgiven. This is a false argument. For one thing, a person is never sure that he will be able to offer the pilgrimage when he grows old. For another, the benefit of offering pilgrimage early in one's life is limitless. Now, Umrah is a duty in the same way pilgrimage is one. Its fulfilment must be done as early as possible. Therefore, when you are able to go to Makkah to do the Umrah, you should do so. Whether this takes place at the same time that you do the pilgrimage or not is immaterial. If you have not done the pilgrimage yet but you are able to go and perform the Umrah, you should not hesitate to do so. There is nothing which will render your Umrah invalid after you have offered it. It is not right that its reward depends on whether or not you offered the pilgrimage. (Source: Arab News)
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Umrah: Consecutive Umrahs
Question 4880: Can one person perform a second Umrah immediately after he has finished the first one?
Question 4880: Can one person perform a second Umrah immediately after he has finished the first one?
Answer: There is nothing to stop a person from offering another Umrah after he has finished one. However, when he finishes the Umrah, he has to release himself from ihraam. For second one, he has to go to the nearest point of the "hill" area, i.e. outside the Haram area, to put on his ihraam. and declare his intent there. He cannot do that in Makkah itself. Maybe it is convenient for him to put on his ihraam. garments in Makkah, but he does not make the declaration of intent until he has gone out, at least to the nearest place outside the Haram area. The place most people prefer, is called Al-Taniem. I think I have to explain that in normal cases, one Umrah a year is sufficient for any person. If one is visiting Makkah, whether he is coming from a far away place or from Jeddah, or Dhahran or even nearer, he needs to do only one Umrah. If he is staying in Makkah for several days, he can do the tawaf as frequently as he can. But you realize, that tawaf is considered in the same light as prayer. The only different is that it is permissible to talk during tawaf while ordinary talk in prayer invalidates it. You can do one tawaf after another, without any restrictions. Sa'ie , the other main feature of Umrah, is not something we are encouraged to do voluntarily. We do only one sa'ie for Umrah and one for pilgrimage and we are not encouraged to repeat that sa'ie. Therefore, when we do the tawaf voluntarily, we are doing the part of Umrah which can be offered in voluntary worship. (Source: Arab News)
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Umrah: Entering the state of Consecration [i.e. Ihram]
Question 4881: If I travel in Jeddah for some personal business and then perform Umrah after its completion, where do I enter into the state of consecration?
Question 4881: If I travel in Jeddah for some personal business and then perform Umrah after its completion, where do I enter into the state of consecration?
Answer: If your journey is for some business which may take you a day or two, and then you want to do the Umrah after you have finished, you do not have to enter into the state of consecration, i.e. Ihram, at the point of Meeqat. Indeed, your point of Meeqat is Jeddah, because that is the place where you are at the end of your business. I should point out that much of this question depends on intention. Let me give you the other possibility. If a person in your home town decides to do the Umrah, and then it occurs to him that he has some business to do in Jeddah, then his case is totally different. Although he wishes to go to Jeddah first in order to complete his business, he should enter into the state of consecration at the point of Meeqat, i.e. Rabigh. The difference between the two situations is the intention. In the first case, the trip to Jeddah is for business. In the second, the whole trip is for Umrah. Therefore, in the second case, every condition of the Umrah should be observed right from the beginning. A pilgrim or a Muslim doing the Umrah must enter into the state of consecration at the point of Meeqat. In the first case, the trip to Jeddah is the original trip, and the intention is to do the business there. The Umrah is incidental to the journey and, therefore, it begins with entering into the state of consecration at the point of Meeqat relevant to him. Since he is in Jeddah, then Jeddah is his Meeqat. (Source: Arab News)
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Umrah: Ihram
Question 36955: I know we need to wear Ihram when we arrive at Jiddah. But our journey will be such, can we go to our hotel, rest, perhaps even the same day or next day perform Umrah? Or do have to perform Umrah as s...
Question 36955: I know we need to wear Ihram when we arrive at Jiddah. But our journey will be such, can we go to our hotel, rest, perhaps even the same day or next day perform Umrah? Or do have to perform Umrah as soon as we arrive in Mecca (no matter how tired we are)?
Answer: Bismillahir-rahmanir-rahim
You are not permitted to enter Mecca without IHRAM.
Wassalamu alaikum (Source: IslamiCity)
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Umrah: Ihram from Jehhah
Question 36763: ASAK, My husband and I are inshaAllah going to Saudi Arabia in the first week of April this year, our intention is to complete umrah whilst we are there. On the day we arrive in Jeddah My husband will...
Question 36763: ASAK, My husband and I are inshaAllah going to Saudi Arabia in the first week of April this year, our intention is to complete umrah whilst we are there. On the day we arrive in Jeddah My husband will meet with his business associate after which we are planning to travel to Makkah in order to perform Umrah this will be on the same day. Could you please let me know if we can adopt Ihram from Jeddah or if it needs to be done before landing in Jeddah.
Answer: Bismillahir-rahmanir-rahim
Ihram from Jeddah, is permitted only to the residences of Jeddah, as for you, Ihram should be done from the time you ride the plane.
Wasslamu alaikum (Source: IslamiCity)
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Umrah: In the month of Shawwal
Question 4882: 1. I went to Jeddah in connection with my work. When I was preparing to go to Makkah for Umrah after finishing my work, my friends advised me that since it was the month of Shawwal, no one may offer t...
Question 4882: 1. I went to Jeddah in connection with my work. When I was preparing to go to Makkah for Umrah after finishing my work, my friends advised me that since it was the month of Shawwal, no one may offer the Umrah unless he is preparing to do the pilgrimage later on. They told me to visit Makkah without ihraam. I took their advice, but some people told me that I did wrong. Please clear this confusion and tell me what I should do. 2. A person does more than one Umrah during the month of Shawwal, or Thul-Qaadah or early in the month of Thul-Hajjah, without having intention of performing the pilgrimage. Later on, he decides to go to pilgrimage. What sort of pilgrimage applies to him?
Answer: I have answered both queries on several occasions. There remains, however, an element of confusion which arises out of incomplete information on both points of entering Makkah without ihraam garments and doing the Umrah after the end of Ramadhan and before the start of pilgrimage. Neither point is difficult to understand. The Prophet has named the points of meeqat and made it clear that anyone who wants to go to Makkah for doing either the Umrah or the pilgrimage must enter into the state of consecration i.e. ihraam at these points. The Hadith states clearly that this applies to the people of the named areas and anyone else who passes through them "intending to do the Umrah or the pilgrimage." Therefore, a person who does not intend to do either duty is not included in this restriction. Such a person can go to Makkah in the normal way as he goes to any other town or city. He need not enter into the state of consecration. What this means in effect is that the ihraam, or consecration, is a condition of performing a religious duty in Makkah. It is not meant for entering the city at any time or for any purpose. It is the reason for entry which counts. The other point is that of offering the Umrah in Shawwal. There is no restriction on any person to offer the Umrah in the month of Shawwal or Thul-Qaadah or Thul-Hajjah, which are the three months of pilgrimage. Many people tend to think that if you offer the Umrah in this period, you must follow it with pilgrimage. This is terribly wrong. There is simply no time when Umrah cannot be offered. The confusion arises in some people's minds because they reverse the conditions. The correct thing to say is that if you offer Umrah in these months, even when not intending to do the pilgrimage, but you then follow it with doing the pilgrimage, you are deemed to have done the two duties in the tamattu method. This requires you to sacrifice a sheep in gratitude to Allah for enabling you to do both duties. If one does more than one Umrah in Shawwal or Thul-Qaadah, he is perfectly entitled to do so. If he does not intend to do the pilgrimage, either because he had done it, or because he does not meet the conditions of ability, or for any reason, he is welcome to do the Umrah. If a change in his circumstances takes place and he decides or becomes able to do the pilgrimage later, he is deemed to do it in the tamattu method which is the method preferred by the Prophet. Having said that, I must add that if after he has done the Umrah in this period, and before he comes back for pilgrimage, he leaves to any place beyond the point of Meeqat and then comes back for his pilgrimage, the Umrah he had done does not affect his pilgrimage in anyway. He can choose any method. In other words, my reader from Riyadh could have done the Umrah in Shawwal and left for Riyadh. If he then decides to come back for pilgrimage, he can do the pilgrimage in the ifraad method, because he traveled beyond the point of meeqat. (Source: Arab News)
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Umrah: Offered on the 9th, 10th or 11th of Thul-Hajjah
Question 4883: The author of a book in Urdu says that Umrah cannot be offered on the 9th, 10th or 11th of Thul-Hajjah, even if one has performed the pilgrimage. Please comment.
Question 4883: The author of a book in Urdu says that Umrah cannot be offered on the 9th, 10th or 11th of Thul-Hajjah, even if one has performed the pilgrimage. Please comment.
Answer: If the author means that a person who is offering the pilgrimage cannot do the Umrah on these days, he is correct. Many pilgrims take the opportunity of being in Makkah in order to do Umrah after pilgrimage. This particularly applies to those who opt for the ifraad method of pilgrimage. These pilgrims should wait until the 14th of Thul-Hajjah when they should go out to Al-Taneem or any point at the boundaries of the Haram area where they enter into the state of consecration (or ihraam), making their intention to do the Umrah and come back to Makkah to fulfill its duties. However, a person who is not doing the pilgrimage may offer the Umrah at any time, even on the day of Arafat, or on the day of sacrifice. Take, for example, the case of a person traveling from Europe or Africa to Pakistan, India or any Eastern destination. He makes a stopover at Jeddah for one day or a few hours, during which he wishes to do the Umrah. There is nothing to prevent him from doing so, if he has the necessary permission (i.e. the appropriate visa). If such a person arrives in Jeddah on the day of Arafat, he may go ahead and do the Umrah. There is nothing to prevent him from doing so. (Source: Arab News)
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Unable to be friendly with her sister-in-law
Question 107371: Salam Alaykom My husband's sister moved to live with us, temporarily until she finishes her school she helps me with kids and the household work,the problem is that I don't treat her the way I should....
Question 107371: Salam Alaykom My husband's sister moved to live with us, temporarily until she finishes her school she helps me with kids and the household work,the problem is that I don't treat her the way I should. At the beginning we were like friends then 2 months later things started to change. I don't feel that we have anything in common or that I can get along with her, so I always pretend to be busy reading or working rather than talking to her. she misses her family , she visits them once a year (we live distant), and I feel that she feels bored and lonely, but I swear to Allah I can't get a long with her, or chat with her. I have never told her that or even my hsband, but she feels that I changed. I always think that she is not being herself, pretends to be someone else, even when she laughs it is not a natural laugh. She would lie and tell me what I wan to hear not the truth and that is what makes me hates her (not honest with me) the problem is when my husband get mad at her due to bad grades or others, he yells in her face and pushes her , I watch that and don't stop him of doing it, I feel that she deserves it. at this point I see her full of flaws, I can't see anything that makes me like or even accept her, I feel so terrible that I think this way, I am a practicing Muslim alhamdoillah, and I don't want to be like this, I want to change without paying attention to her fake personality. By the way could that be (sihr) made for us?, since her family once found (sihr) in their house made by their neighbors to have her parents divorced.
Answer:
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger. If this girl behaves in a strange way, then this may be due to magic and it may be due to something else. If you predominantly think that she is affected by magic, then you may perform Ruqyah on her. For more benefit, please refer to Fatwa 82918. You should know that Islam urges Muslims to be affectionate and friendly, especially if there is a family relationship, like being an in-law and the like.Since this girl is your sister in-law, then among being kind to your husband is that you should be kind to his sister as well. It seems that you are not sure that she lies or pretends to be someone else. If she really lies, then it is her right upon you that you advise her. Therefore, we advise you to treat her well and not let the devil spoil the relationship between you, as this may lead to some disadvantages in your marital life with your husband or with your in-laws. We believe that you are upon a good religion and a sound mind not to do things that could lead to unpleasant consequences. Allaah Knows best. (Source: islam_web)
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Unable to Correctly Recite The Quran
Question 99170: Assalamualaikum i am from india and dont know peoper tajweed ...i didnt take tajweed classes,didnt search for a tajweed teacher ,i stay in hostel and its difficult to get a tajweed teacher i am planni...
Question 99170: Assalamualaikum i am from india and dont know peoper tajweed ...i didnt take tajweed classes,didnt search for a tajweed teacher ,i stay in hostel and its difficult to get a tajweed teacher i am planning to learn it after 6 months as my studies will be over in shaa Allah but my question is are my prayers valid till then ? As i may make mistakes in surah fatihah changing their meaning although i learned articulation points through youtube their application is difficult for me...i searched for online courses and most of them are really expensive,free courses are there but timings are not able to adjust
Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.Tajweed (set of rules governing the way in which the words of the Quran should be pronounced) is of two types: one is desirable to learn, which is the one related to articulating the Madd (extended vowels), Ghunnah (a sound that comes out from the nasopharynx), and other matters that do not affect the correct recitation. The second is a Waajib (obligatory), which is the one related to pronouncing the letters from the correct spot of articulation.Therefore, you must look for a trustworthy Shaykh who masters the science of Tajweed in your town or elsewhere, so that you will correct your recitation, particularly Al-Faatihah, because one's prayer is not valid without this (proper pronunciation of Al-Faatihah).We do not think that this is impossible; if you recite Al-Faatihah (in particular) with the correct recitation, then your prayer will be valid, and you will not be sinful for delaying the learning of the recommended Tajweed until you are able to do so, but it is better to hasten and learn.Thereafter, if you still fail to utter some letters properly because the language is foreign to you despite you exerting all efforts, then you are excused and your prayer in this situation is ruled to be valid.Some scholars are lenient about the pronunciation of some letters that have converging articulation spots, and which are difficult for the common Muslims to distinguish between them, such as ? and ? , and some scholars considered ? and ? to be the same case, as well as ? and ?; so they do not consider the prayer of one who fails to pronounce them properly to be invalid.To sum up, it is not difficult for you to look for a Shaykh who masters the proper pronunciation of the Quran to teach you how to correctly pronounce Al-Faatihah. Therefore, you should hasten in finding one to make sure your prayer is valid.Allah knows best. (Source: islam_web)
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Unable to Cover Her Neck Due to Illness
Question 122032: I'm looking for a Fatwa for my sister who is sick and cannot wear Hijab for two months or more, she is suffering an illness and is very sensitive to heat and cannot support the Khimar around her neck,...
Question 122032: I'm looking for a Fatwa for my sister who is sick and cannot wear Hijab for two months or more, she is suffering an illness and is very sensitive to heat and cannot support the Khimar around her neck, even with a very thin Khimar. I'd like to ask you if she can cover only her hair and leave her neck?
Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.
First of all, for more benefit on the evidence for Hijaab and its conditions, please refer to Fataawa 81554, 83765, 83702, 81494, 354259 and 83033.
There is no disagreement among the Muslim scholars that the neck is part of the ‘Awrah, so a woman must cover it.
However, if there is any pressing need that is valid in the Sharee'ah such as when covering it may cause unbearable harm – which is very rare – and she cannot wear any kind of clothes like silk, etc., then, in this case, it is permissible for her to uncover her neck only for the extent of dire necessity.
Know that uncovering it in front of non-Mahram men should be restricted only to the limits of dire necessity.
Allah knows best. (Source: islam_web)
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Unable to do Hajj except by double the cost, can he delay it to the next year?
Question 113692: My country prevented Hajj this year, is it permissible for me to do Hajj by some other way? For example, by buying a visa, and thus the whole journey of Hajj would cost me much money � about $17,500 �...
Question 113692: My country prevented Hajj this year, is it permissible for me to do Hajj by some other way? For example, by buying a visa, and thus the whole journey of Hajj would cost me much money � about $17,500 � which is approximately equivalent to buying a house for a poor person or which is equivalent to the cost of Hajj for two persons. I am only 43 years old. What is better for me? Should I go for Hajj this year or wait and do it next year?
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His Slave and Messenger. In principle, Hajj is to be performed straightaway. This is the opinion of the majority of scholars. Whoever is able to do Hajj, then he must hasten to do it, and it is not permissible for him to delay it. However, many of the scholars stated that whoever finds a riding camel � and this applies to modern means of transport � however he finds it for more than its usual price or cost, then Hajj is not obligatory upon him.An-Nawawi said:If the distance between him and Makkah is a distance in which he may shorten the prayer, then he is not obliged to perform Hajj unless he finds a means of transportation that befits those who are like him with the usual price or cost. If he does not find it or finds it for more than its usual price or cost, or if he is unable to pay its price or cost, then he is not obliged to perform Hajj.Accordingly, there is no blame upon you, Allaah Willing, for delaying Hajj this year because, under the circumstances you have stated, you are not one of those on whom Hajj is obligatory, as we have pointed out.Allaah Knows best. (Source: islam_web)
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Unable to enjoy orgasm with husband
Question 121560: I have been married for 8 years. Sexual relations with my husband are not so good as I never had my orgasm with him. This leaves me in a very bad mood, so I use my imagination to get my orgasm without...
Question 121560: I have been married for 8 years. Sexual relations with my husband are not so good as I never had my orgasm with him. This leaves me in a very bad mood, so I use my imagination to get my orgasm without using my hands. Tell me what to do because I love my husband, but I am afraid that I am doing something wrong. We even tried allot to improve our relationship. Please tell me what to do?
Answer:
Praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions. Imagination is of two types:The first is to imagine that it is your husband who is having sexual intercourse with you; there is no harm about it. But it is preferable not to imagine so, and improve your relationship with him; that will make him try to fulfill your need. The second type is to imagine somebody else other than your husband, then this is forbidden according to the opinion of the majority of scholars�Allah knows best. (Source: islam_web)
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Unable to fulfill a vow and pay a debt at the same time
Question 106199: I took an advance from work and borrowed some money from friends in order to buy an apartment. I indeed bought it, and I am now doing some finishing work in order to live in it with my family. Many ye...
Question 106199: I took an advance from work and borrowed some money from friends in order to buy an apartment. I indeed bought it, and I am now doing some finishing work in order to live in it with my family. Many years ago, I vowed to give a third of the return of any extra work that I would get in charity, and I indeed do so. My question is: Is it permissible for me to temporarily give up my vow until I pay my debts and fulfill my needs? Can I spend the money that I get from my extra work on the finishing work of my apartment in order to live in it? I am now living in a rented apartment and I pay a large amount in monthly rent.
Answer: All perfect praise be to Allaah, the Lord of the worlds. I testify that there is none worthy of worship except Allaah and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.It is authentically proven that making a vow is disliked in the Sharee'ah. Nevertheless, when one vows to obey Allaah, then he has to fulfill such a vow. It was narrated that the Prophet, sallallaahu 'alayhi wa sallam, said: "Whoever vowed to obey Allaah should obey Him, and whoever vowed to disobey Him should not do so." [Al-Bukhari and others]The immediate fulfillment of a vow is not necessary unless its wording implies so. If you are unable to fulfill the vow and pay your debts at the same time, whether they are installments, through borrowed money, or any other such thing, then you are required to pay debts first. Unlike the rights due to Allaah, which are potentially subject to His forgiveness, a right due to a human must be fulfilled, unless he relinquishes it. Consequently, if you cannot fulfill the vow and pay the debt at the same time, then you are allowed to spend all the money that you get for paying all your debts and delay the fulfillment of the vow.
Allaah Knows best. (Source: islam_web)
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Unable to fulfill a vow of freeing a slave
Question 106270: I vowed to free a slave and fast three days. Is it permissible to delay the fulfillment of the vow until I obtain the money necessary for freeing a slave?
Question 106270: I vowed to free a slave and fast three days. Is it permissible to delay the fulfillment of the vow until I obtain the money necessary for freeing a slave?
Answer: All perfect praise be to Allaah, the Lord of the Worlds. I testify that there is none worthy of worship except Allaah and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger.It is known that fulfilling a vow of freeing a slave is something unfeasible at this time, given that there are no slaves. Consequently, you are not required to fulfill your vow. The Shaafi'i scholars stated that if a person vowed to free a certain slave and then he (the slave) died or was killed, then the maker of the vow is not required to free another slave instead of the original one. [Hashiyat Al-Jamal]However, it is more cautious to offer the expiation for breaking an oath. The Hanbali scholars stated that expiation is due when one is unable to fulfill his vow. In Al-Mughni, Ibn Qudamah related from Ahmad regarding a person who vowed to free a certain slave and the slave died before fulfilling the vow: He is required to offer expiation for breaking an oath. He is not required to free another slave, because it is something that he missed, based on the Hadeeth narrated on the authority of 'Uqbah ibn 'Amir . This is my opinion regarding a vow wherein the person missed the opportunity to fulfill it or one that he is unable to do.The Hadeeth narrated on the authority of 'Uqbah ibn 'Amir was reported by Muslim, Ahmad, At-Tirmithi and others . The Prophet, sallallaahu 'alayhi wa sallam, said: � "The expiation of a vow is the same as the expiation of an oath." [Muslim]� "The expiation of an unspecified vow is the same as the expiation of an oath." [At-Tirmithi]
Allaah Knows best. (Source: islam_web)
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Unable To Get a Job because of His Beard
Question 108748: Assalamualikum, if an engineer isn't able to get engineering jobs because of his beard but is able to find jobs such as driver, receptionist, labour jobs. So can the engineer shave his beard to get th...
Question 108748: Assalamualikum, if an engineer isn't able to get engineering jobs because of his beard but is able to find jobs such as driver, receptionist, labour jobs. So can the engineer shave his beard to get the engineering job?
Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger. It is known that shaving the beard is prohibited and letting it grow is obligatory because the Prophet (saw) said: “Trim closely the mustache and let the beard grow.” [Al-Bukhari and Muslim] Ibn Hazm said: “They (scholars) agreed that shaving the entire beard is disfigurement and is not allowed.” [End of Quote] We have previously underlined this in several Fatwas. Prohibitions are deemed permissible only in case of necessity because Allah, The Almighty, Says (what means): {… while He has explained in detail to you what He has forbidden you, excepting that to which you are compelled} [Quran 6:119] Scholars have clarified the limit of such necessity, whereby what is unlawful becomes permitted. It is stated in Nathariyyat Adh-Dharoorah Ash-Shar‘iyyah that: “The necessity is when a human being faces a situation of danger or severe hardship insofar as he fears harm or damage to his life, body part, honor, mind or property or anything related to these things. In such a case, it becomes obligatory (or permissible, depending on the situation) to commit what is forbidden or abandon a religious obligation or delay it beyond its due time, as a way of warding off harm which one most likely believes will happen. This is with the condition that he does so (commit what is forbidden or abandon an obligation) according to the restrictions of Islamic law.” [End of Quote]This limit of necessity does not apply to the situation of the engineer in reference, as long as he can find another job – even if it is outside his area of specialty – because there is no necessity that entails permitting him to shave his beard. Working in one’s area of specialty is not imperative in the Sharee‘ah, nor is it a necessity that entails permitting him to commit a prohibited act. Therefore, it is impermissible for him to shave his beard as long as he can find a permissible job, even if it is not within his area of specialty.For more benefit on keeping the beard, please refer to Fataawa 332320, 317029, 119302, and 91108.Allah knows best. (Source: islam_web)
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Unable to grow his beard because of his school rules
Question 109599: Assalamu Alaikum I asked this question about a month ago but received no reply. I go to a government public school which tries to promote equality,dicipline and harmony among students.It is a School w...
Question 109599: Assalamu Alaikum I asked this question about a month ago but received no reply. I go to a government public school which tries to promote equality,dicipline and harmony among students.It is a School where the Majority are Buddhist since My country , SriLanka , is Buddhist. Anyway , the problem is that , we have to be clean shaven as a part of the school diciiplinary rules. Because of this i have to shave almost once or twice a weak. I know that the the Prohpet(Peace be Upon Him) Ordered us to let our beards grow , but i am unable to do so because of my school rules. I am at the end of my schooling carear now (1 and a half years left) , and i hope not to shave and grow my beard once i leave school (insha Allah) , but what if Allah Subahanawatallah decides to take my soul before i am able to grow my beard.I am always worrid about this. l feel guilty and dissapointed about shaving. Is it Permissable for me to shave just about enough so that i can go to school? What do you think i should do? If i ask the principal or the teachers to allow us to not shave , i may put all the Muslim student in danger of being discriminated etc. And leaving my school after 12 years and having just one year left is also a drastic step , and my parents wont allow it. What should i do? What are Your Opinions on this? Do you think i am free of blame due to my conditions? I am always sad to shave my beard off but have no alternative. Please Advise me on this and dont refer me to other fatwas since i have read them , but they do not refer to my problem. Please Help me. Awaiting your response. Thank you. Assalamu Alaikum.
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions.Growing the beard is one of the confirmed religious commandments which a Muslim should abide by. According to the majority of the scholars shaving the beard is forbidden as clarified in Fatwa 84474. Moreover, it is known that it is not permissible to obey a creature in disobeying the Creator. The Prophet (saw) said: "There is no obedience in disobeying Allaah, obedience is required only in what is permissible." [Muslim]. Therefore, if the situation is as mentioned in the question that you cannot grow your beard in that school, then you may trim it since many scholars permitted trimming the beard. If still the school refuses that, then you may leave this school and go to another one which will not oblige you to shave your beard. Allaah Says (what means): {� And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.}[Quran 65:2-3]. Allaah further Says (what means): {And whoever fears Allaah- He will make for him of his matter ease.}[Quran 65:4].
On the other hand, you may take advantage of some rules of democracy in that country which give you the freedom to grow your beard as a part your religious freedom; indeed many of those countries has set freedom as an idol to be worshiped besides Allaah. At last, if all the above means are of no avail and there is harm, then there it is permissible to do what would remove the harm.
For more benefit on the permissibility of shaving the beard when in necessity, please refer to Fataawa 84925 and 83699.
Allaah Knows best.
(Source: islam_web)
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Unable to have sex with his wife on wedding night
Question 102949: Salamualaikum Wa Rahmatullah, All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad , is His slave and Messenger. Day...
Question 102949: Salamualaikum Wa Rahmatullah, All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad , is His slave and Messenger. Day before yesterday one of my friend told me that he attained the marriage(Nikah) of his friends uncle & next day he come to know that his marriage(nikah) was cut & the reason behind this was his uncle is not able to do anything(Sex) with his wife on marriage night & his wife told this to her parents then cut there nikah without doing valima, What she did is correct?. what is islam says about this & why he cant do anything(Sex) with his wife, what could be the reason? i got shocked after i heard about this coz his uncle is very good & practicing muslim Alhumdulillah. & one more question i want to ask that if anybody got the dream on one day that his father died & next day only he got the dream that his mother died, Why he is getting this type of dreams & what this means? Jazak Allah Khair
Answer:
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His slave and Messenger. The wife whom you mentioned in the question should not have informed her parents about the matter because the intimate relationship between a husband and wife should be kept top secret between them. However, if it is confirmed that the husband is sexually impotent, then the wife may ask for divorce, but impotence cannot be confirmed in one night.In addition to this, a Muslim should not indulge in such matters which do not concern him by asking the reason why the husband was not able to have sexual intercourse with his wife. A Prophetic narration reads: "The sign of one�s good faith is to shun that which does not concern him." Furthermore, people should not spread such news. Strange indeed! Look at how this news reached you despite the fact that it is a matter of the uncle of your friend�s friend. We are very astonished how quick you spread this news though it is a personal matter that does not concern you; if a Muslim came to know it, he should keep it secret. In general the inability of a husband to have sexual intercourse with his wife may be due to exhaustion and the like. Therefore, one night is not enough to rule that the husband is impotent, or affected by magic and the like. Even if he is affected by magic, getting well by treating him with Ruqyah is something possible. However, when ignorance is coupled with hastiness then the matter is worse. As regards interpreting dreams, then this site is only specialized in Fataawa (issuing religious rulings). So you may ask people who are specialized in the interpretation of dreams. For more benefit, please refer to Fataawa 91308, 91301 and 89334. Allaah Knows best. (Source: islam_web)
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Unable to perform Ghusl
Question 92945: My health is not very well and I get
tired very easily. Sometimes I become clear from menses early in the morning at fajr time.
Due to my health, making ghusl at that time would be a hardship for me...
Question 92945: My health is not very well and I get
tired very easily. Sometimes I become clear from menses early in the morning at fajr time.
Due to my health, making ghusl at that time would be a hardship for me. What should I do?
Answer:
Praise be to Allah.
Lord of the Worlds.
First of all, we pray to Allaah to grant you healing and good health.
With regard to your question, if you become pure (i.e., your period
ends) at the time of fajr (the pre-dawn prayer), then it becomes obligatory to
perform ghusl (complete ablution) in order to perform the prayer. If you are not
able to do ghusl because of your illness and inability to do it, then you should do
tayammum (�dry ablution�). This means that you should strike bare earth
once with the palms of your hands, then wipe your face, and the back of each hand with the
palm of the other, then you should pray. And Allaah knows best. May Allaah bless our
Prophet Muhammad.
(Source: IslamQA)
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Unable to Perform Ghusl after Wet Dream
Question 109989: If a person has wet dream and due to sickness, etc. he can't take bath but he can make ablution (Wudu)? So in such a case should he make ablution or Tayammum (even having water) for prayer? 1) Can he ...
Question 109989: If a person has wet dream and due to sickness, etc. he can't take bath but he can make ablution (Wudu)? So in such a case should he make ablution or Tayammum (even having water) for prayer? 1) Can he pray, or after finishing the problem (sickness) can he make Qadha? 2) Can he be imam?3) In this condition can he recite Qur'an, or make Istighfar, or Salat Salam,4) Can he enter to mosque?
Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger.
Whoever is in the state of major impurity and cannot perform Ghusl for an Islamic sound reason, he has to perform Tayammum (dry ablution). He should not perform ablution, since ablution does not remove the major impurity. The prayers performed by dry ablution are valid, so he should not repeat them again.
He can also lead the people in an obligatory prayer as narrated from ‘Amr Ibn al-Aas who said: 'I had a wet dream on a cold night in the battle of Dhat as-Salaasil. I was afraid, that if I performed Ghusl I would die. I, therefore, performed Tayammum and led my Companions in the Fajr prayer. They mentioned that to the Prophet (saw) who said: “ ‘Amr, you led your Companions in prayer while you were sexually defiled? I informed him of the cause, which impeded me from performing Ghusl. And I said: 'I heard Allah says: “Do not kill yourselves, verily Allah is Merciful to you”. The Prophet (saw) laughed and did not say anything”. [Ahmad and Abu Daawood]
Therefore, after performing dry ablution such person may enter the mosque in order to perform the prayer or for any other purpose but he must not enter a mosque before performing Tayammum. He may also supplicate Allah and invoke blessings on the Prophet Muhammad (saw) . It is also permissible for him to recite the Quran according to the most correct opinion of the Muslim scholars.
For more benefit, please refer to Fataawa 241396, 357823, 354112, and 92216.
Allah knows best. (Source: islam_web)
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Unable to resolve marital conflicts
Question 121192: I am facing a huge communication problem with my wife and I want to save our marriage and save our kids from a possible divorce. Here is the problem as I see it:She is facing difficulties raising our ...
Question 121192: I am facing a huge communication problem with my wife and I want to save our marriage and save our kids from a possible divorce. Here is the problem as I see it:She is facing difficulties raising our kids and taking care of everything, home and kids and studies of those kids, and me. So she tends to be always upset and screams and denigrates whatever I do, I do my best to help at home and with the kids and try every possible trick or way to help her but she blames me for never helping, it seems like she is upset with the whole life of couple and kids but, it is not my fault that is life! I have a good job and we live in a nice country and have great kids that are suffering our fights, how can I communicate with her? I tried talking calmly, I tried taking her out both of us to restaurants and talk, I tried to have her talk to me about how to resolve this but she is very closed on herself, I am pretending that things are fine all the time for my children's sake, but how long? And what is the solution? We have everything to be happy, except her will to do so. Please advise me of how to resolve this problem I owe this to my kids.
Answer:
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad is His slave and Messenger. We ask Allaah to exalt his mention as well as that of his family and all his companions. One of the most important objectives of Islam in legislating marriage is in order to achieve the stability of marital life, friendliness and tranquillity. Therefore, it is an obligation on each spouse to have good marital relationships towards the other. Allaah says (which means): {� And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable, but men have a degree of responsibility over them.}[2:228]. So each spouse has to do his/her best to achieve family harmony. We advise you to remain patient with your wife and try to reach an agreement with her and remind her that marital conflict can have a bad influence on your children. You also need to remind her that the hardship she is facing at the moment would soon be over when the children grow up and she will gain the fruit of her hard work in this life and in the Hereafter. We also advise you to help her in bringing up the children and in organizing housework. This was what the Prophet (saw) used to do in his household. 'Aa'ishah said about the Prophet (saw) : "He used to help his wives and when the prayer time came, he would go out for the prayer." You have to supplicate Allaah as much as possible to rectify her affairs; you might succeed in doing so. If she does not take heed and insists on her behaviour then you may follow the steps in dealing with a disobedient wife. This is clarified in Fatwa: 83324. As for your living in a non-Muslim country, please refer to Fatwa: 81642. Allaah knows best. (Source: islam_web)
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Unable to stay far from her husband until he gets custody of his daughter from his ex-wife
Question 120272: my husband has a daughter from his earlier marriage and she stay with his wife or his wife has custody of their daughter. my husband wants me to wait for him in another country till his daughter becom...
Question 120272: my husband has a daughter from his earlier marriage and she stay with his wife or his wife has custody of their daughter. my husband wants me to wait for him in another country till his daughter becomes 12years old and he can go to court and fight to be with him she is only 9years old now and we dont know how long court will take and what court will decide we live in america . he is saying because i gave birth to her she comes first and if he has to choose between me and her he will always choose his daughter. we dont have any children together yet. what islam say about this. i dont want to leave my husband and live in another country for years so he can wait and fight for his daughter only option i have is ask for divorce. i have to decide soon so please answer.
Answer:
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. We do not understand clearly the relationship between the father of this girl in getting her custody and you going to another country. Nonetheless, we advise you to speak to your husband in a soft and nice manner and try to convince him to accept you to go and reside with him. If he agrees, then this is what is required, but if he does not and you fear to be harmed by residing in another country far from your husband, then you have the right to ask for divorce. For more benefit on child custody in Islam, please refer to Fatwa 86053. Allaah Knows best. (Source: islam_web)
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Unable to take care of his sister's baby during her travel to perform Hajj
Question 113902: My sister and her husband is planning to perform haj.They are planning to leave their two year old child with us but due to my busy schedule i am afraid that me and my wife could not be able to take t...
Question 113902: My sister and her husband is planning to perform haj.They are planning to leave their two year old child with us but due to my busy schedule i am afraid that me and my wife could not be able to take this responsibility. Please note that currently we are not having enough resources to perform haj and we are also having a five year old child who needs extra attention in his studies due to his eyesight problems. Moreover we are planning to have our second baby just now. Please guide us, is it obligatory for us to take the responsibility or will it be a sin on our part if we refuses to take the responsibility.
Answer: All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu 'alayhi wa sallam, is His Slave and Messenger. You are not religiously obliged to take the responsibility of keeping this child with you, and you do not bear a sin if you refused this. Nevertheless, if you are able to take the responsibility and take care of him, it is more preferable, seeking the rewarded from Allaah The Almighty. It was narrated on the authority of Abu Hurayrah that the Prophet, sallallaahu 'alayhi wa sallam, said: "Allaah Supports the slave (of Allaah) as long as he supports his (Muslim) brother." [Muslim]However, if the child's parents are able to take him with them, they should do so, since having a child would not be an obstacle that prevents them from performing Hajj. But if they can not take him with them and further they do not find those who take care of him and they want to perform the obligatory Hajj, there are some details in this issue mentioned in Fatwa 92706, so refer to it.Allaah Knows best. (Source: islam_web)
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Unable to use her left hand to cleanse herself after relieving herself
Question 109535: Assalaamu 3alekum wara7matu Allaahi wabarakatuhu My Question is: What should a sister do, when wanting 2 do istinja but she cant use her left hand ( because of a car accident) isnt able to move 3 fing...
Question 109535: Assalaamu 3alekum wara7matu Allaahi wabarakatuhu My Question is: What should a sister do, when wanting 2 do istinja but she cant use her left hand ( because of a car accident) isnt able to move 3 fingers, and has no feeling in her hand? Is she then alowed 2 use her right hand? Jazaakum Allaahu Gayran
Answer:
All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad (saw) is His slave and Messenger. If that sister is unable to use her left hand in cleansing herself after relieving herself, even with the remaining fingers (of the same hand), then it is permissible for her to use her right hand and Allaah does not burden a soul beyond its scope. The Fiqh Encyclopedia reads: "The Prophet (saw) prohibited us from using the right hand in cleansing after relieving oneself , and the jurists interpreted this prohibition to mean dislikeability. Of course, all this applies to cases in which one is not obliged or in dire need of using his/her right hand, for the known (Islamic legal maxim) that reads "necessities make permissible the prohibited things". Therefore, if someone�s left hand is amputated or paralyzed, or was injured, then it becomes permissible for him/her to use his/her right hand in cleansing himself/herself after urinating or defecating without any dislikeability." For more benefit, please refer to Fatwa 89878. Allaah Knows best. (Source: islam_web)
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Unable To Wake Up For Fajr Prayer
Question 110205: Assalamu'alaikum wa rahmatullahDear Shaykh No matter how much I try I am unable to wake up for Fajar. Furthermore, I am suffer from extreme laziness in morning that I am even unable to do my studies p...
Question 110205: Assalamu'alaikum wa rahmatullahDear Shaykh No matter how much I try I am unable to wake up for Fajar. Furthermore, I am suffer from extreme laziness in morning that I am even unable to do my studies prior to midnoon. I feel I am spiritually sick and I am suffering spiritual disease. Please guide what should I do? I really want to make Fajar regular and want to get rid of extreme laziness in mornings.
Answer: All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad (saw) is His slave and Messenger. First of all, you should know that you are not sinful if you overslept and woke up after the time of the prayer has ended. But you are obliged to perform the prayer once you wake up. You have to take the reasons that would help you wake up, such as setting an alarm clock, or appointing someone to wake you up, and so forth. If you sleep straight away after the 'Isha prayer, then this would help you to wake up at Fajr as there is blessings in endeavoring to wake up early. You should not stay awake late at night without any preponderant benefit, and you should seek the help of Allah, and ask Him to make this matter easy for you. You should endeavor against your own evil self and accustom yourself until it becomes a habit for you and a natural binding character in you. It is by accustoming ourselves that we get used to something, and it is by training ourselves that we learn and are trained. An authentic Hadeeth reads: "Whoever seeks to be patient, Allah will give him patience." For more benefit, please refer to Fataawa 334630, 372958 and 132486. Allah knows best. (Source: islam_web)