The Pious "Drunkard" and "Fornicator"

Sultan Murad IV, the Sultan of the Ottoman Empire from 1623-1640, would often anonymously go into the midst of the people and see their state. One evening, he felt an uneasiness in himself and the urge to go out. He called for his head of security and out they went. They came to a busy vicinity, and found a man lying on the ground. The Sultan prodded him but he was dead and the people were going about their own business. Nobody seemed to care about the dead man lying on the ground.

The Sultan called upon the people. They didn't recognise him and asked him what he wanted. He said, "Why is this man lying dead on the ground and why does no one seem to care? Where is his family?"

They replied, "He is so and so, the drunkard and fornicator!"

The Sultan said, "Is he not from the Ummah of Muhammad (saw)? Now help me carry him to his house."

The people carried the dead man with the Sultan to his house and once they reached, they all left. The Sultan and his assistant remained. When the man's wife saw his dead body, she began weeping. She said to his dead body, "May Allah have mercy on you! O friend of Allah! I bear witness that you are from the pious ones."

The Sultan was bewildered. He said, "How is he from the pious ones when the people say such and such about him? So much so that no one even cared he was dead!"

She replied, "I was expecting that. My husband would go to the tavern every night and buy as much wine as he could. He would then bring it home and pour it all down the drain. He would then say, 'I saved the Muslims a little today.' He would then go to a prostitute, give her some money and tell her to close her door till the morning. He would then return home for a second time and say, 'Today, I saved a young woman and the youth of the believers from vice.'"

The people would see him buying wine and they would see him going to the prostitutes and they would consequently talk about him. One day I said to him, "When you die, there will be no one to bathe you, there will be no one to pray over you and there will be no one to bury you!"

He laughed and replied, "Don't fear, the Sultan of the believers, along with the pious ones shall pray over my body."

The Sultan began to cry. He said, "By Allah! He has said the truth, for I am Sultan Murad. Tomorrow we shall bathe him, pray over him and bury him."

And it so happened that the Sultan, the scholars, the pious people and the masses prayed over him.

We judge people by what we see and what we hear from others. Only if we were to see what was concealed in their hearts, a secret between them and their Lord. If Allah knows, why does it matter who knows and who doesn't know?!

"O you who believe, abstain from many of the suspicions. Some suspicions are sins. And do not be curious (to find out faults of others), and do not backbite one another. Does one of you like that he eats the flesh of his dead brother? You would abhor it. And fear Allah. Surely Allah is Most-Relenting, Very-Merciful." (49:12)

Source:- islamcan.com

The Pious "Drunkard" and "Fornicator"

Sultan Murad IV, the Sultan of the Ottoman Empire from 1623-1640, would often anonymously go into the midst of the people and see their state. One evening, he felt an uneasiness in himself and the urge to go out. He called for his head of security and out they went. They came to a busy vicinity, and found a man lying on the ground. The Sultan prodded him but he was dead and the people were going about their own business. Nobody seemed to care about the dead man lying on the ground.

The Sultan called upon the people. They didn't recognise him and asked him what he wanted. He said, "Why is this man lying dead on the ground and why does no one seem to care? Where is his family?"

They replied, "He is so and so, the drunkard and fornicator!"

The Sultan said, "Is he not from the Ummah of Muhammad (saw)? Now help me carry him to his house."

The people carried the dead man with the Sultan to his house and once they reached, they all left. The Sultan and his assistant remained. When the man's wife saw his dead body, she began weeping. She said to his dead body, "May Allah have mercy on you! O friend of Allah! I bear witness that you are from the pious ones."

The Sultan was bewildered. He said, "How is he from the pious ones when the people say such and such about him? So much so that no one even cared he was dead!"

She replied, "I was expecting that. My husband would go to the tavern every night and buy as much wine as he could. He would then bring it home and pour it all down the drain. He would then say, 'I saved the Muslims a little today.' He would then go to a prostitute, give her some money and tell her to close her door till the morning. He would then return home for a second time and say, 'Today, I saved a young woman and the youth of the believers from vice.'"

The people would see him buying wine and they would see him going to the prostitutes and they would consequently talk about him. One day I said to him, "When you die, there will be no one to bathe you, there will be no one to pray over you and there will be no one to bury you!"

He laughed and replied, "Don't fear, the Sultan of the believers, along with the pious ones shall pray over my body."

The Sultan began to cry. He said, "By Allah! He has said the truth, for I am Sultan Murad. Tomorrow we shall bathe him, pray over him and bury him."

And it so happened that the Sultan, the scholars, the pious people and the masses prayed over him.

We judge people by what we see and what we hear from others. Only if we were to see what was concealed in their hearts, a secret between them and their Lord. If Allah knows, why does it matter who knows and who doesn't know?!

"O you who believe, abstain from many of the suspicions. Some suspicions are sins. And do not be curious (to find out faults of others), and do not backbite one another. Does one of you like that he eats the flesh of his dead brother? You would abhor it. And fear Allah. Surely Allah is Most-Relenting, Very-Merciful." (49:12)

Source:- islamcan.com

Malik Bin Dinar and the Thief

A burglar scaled the wall of Maalik Bin Dinar's house one night and easily managed to get inside. Once inside the house, the thief was disappointed to see nothing worth stealing. Maalik was busy performing prayer. Realizing he was not alone, he quickly ended his prayer and turned around to face the thief.

Without showing any signs of shock or scare, Maalik calmly extended greetings of peace and said, "My brother, may Allah forgive you. You entered my home and found nothing worth taking, yet I do not want you to leave without taking away some benefit."

He went in another room and came back with a jug full of water. He looked into the eyes of the burglar and said,

"Make ablution and perform two units of prayer, for if you do so, you will leave my home with a greater treasure than you had initially sought."

Humbled by Maalik's manners and words, the thief said, "Yes, that is a generous offer indeed."

After making ablution and performing two units of prayer, the burglar said, "O Maalik, would you mind if I stayed for a while, for I want to stay to perform two more units of prayer?"

Maalik said, "Stay for whatever amount of prayer Allah decrees for you to perform now."

The thief ended up spending the entire night at Maalik's house. He continued to pray until morning. Then Maalik said, "Leave now and be good."

But instead of leaving, the thief said, "Would you mind if I stayed here with you today, for I have made an intention to fast?"

"Stay as long as you wish," Maalik said.

The burglar ended up staying for a number of days, praying during the late hours of each night and fasting in the day. When he finally decided to leave, the burglar said, "O Maalik, I have made a firm resolve to repent for my sins and for my former way of life."

Maalik said, "That is in the Hand of Allah."

The man did mend his ways and began to lead a life of righteousness and obedience to Allah. Later on, he came across another burglar who asked him, "Have you found your treasure yet?"

He replied, "My brother, what I found is Maalik Bin Dinar. I went to steal from him, but it was he who ended up stealing my heart. I have indeed repented to Allah, and I will remain at the door (of His Mercy and Forgiveness) until I achieve what his obedient, loving slaves have achieved."

[Al-Mawaa'idh wal-Majaalis: 85]

Source:-islamcan.com

Malik Bin Dinar and the Thief

A burglar scaled the wall of Maalik Bin Dinar's house one night and easily managed to get inside. Once inside the house, the thief was disappointed to see nothing worth stealing. Maalik was busy performing prayer. Realizing he was not alone, he quickly ended his prayer and turned around to face the thief.

Without showing any signs of shock or scare, Maalik calmly extended greetings of peace and said, "My brother, may Allah forgive you. You entered my home and found nothing worth taking, yet I do not want you to leave without taking away some benefit."

He went in another room and came back with a jug full of water. He looked into the eyes of the burglar and said,

"Make ablution and perform two units of prayer, for if you do so, you will leave my home with a greater treasure than you had initially sought."

Humbled by Maalik's manners and words, the thief said, "Yes, that is a generous offer indeed."

After making ablution and performing two units of prayer, the burglar said, "O Maalik, would you mind if I stayed for a while, for I want to stay to perform two more units of prayer?"

Maalik said, "Stay for whatever amount of prayer Allah decrees for you to perform now."

The thief ended up spending the entire night at Maalik's house. He continued to pray until morning. Then Maalik said, "Leave now and be good."

But instead of leaving, the thief said, "Would you mind if I stayed here with you today, for I have made an intention to fast?"

"Stay as long as you wish," Maalik said.

The burglar ended up staying for a number of days, praying during the late hours of each night and fasting in the day. When he finally decided to leave, the burglar said, "O Maalik, I have made a firm resolve to repent for my sins and for my former way of life."

Maalik said, "That is in the Hand of Allah."

The man did mend his ways and began to lead a life of righteousness and obedience to Allah. Later on, he came across another burglar who asked him, "Have you found your treasure yet?"

He replied, "My brother, what I found is Maalik Bin Dinar. I went to steal from him, but it was he who ended up stealing my heart. I have indeed repented to Allah, and I will remain at the door (of His Mercy and Forgiveness) until I achieve what his obedient, loving slaves have achieved."

[Al-Mawaa'idh wal-Majaalis: 85]

Source:-islamcan.com

‘Umrah during the months of Hajj

Is it permissible to do ‘Umrah during the months of Hajj, on the basis that I will not do Hajj in the same year? For example, if I go to Makkah about half a month before Hajj, and I do the rituals of ‘Umrah, then I leave – is that permissible?.

Published Date: 2010-10-16

Praise be to Allaah.  

It is permissible to do ‘Umrah during the months of Hajj, and there is no difference of opinion amongst the scholars concerning that. And it makes no difference whether you intend to do Hajj in the same year or not. 

The Prophet (peace and blessings of Allaah be upon him) did ‘Umrah four times, all of which were in the month of Dhu’l-Qi’dah, which is one of the months of Hajj, which are Shawwaal, Dhu’l-Qi’dah and Dhu’l-Hijjah. And he did not do Hajj except along with his last ‘Umrah, in the Farewell Pilgrimage. 

Al-Bukhaari (4148) and Muslim (1253) narrated from Anas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) did ‘Umrah four times, all of them in Dhu’l-Qi’dah except for the one which he did with his Hajj. His ‘Umrah from al-Hudaybiyah or at the time of al-Hudaybiyah was in Dhu’l-Qi’dah, his ‘Umrah in the following year was in Dhu’l-Qi’dah, his ‘Umrah from Ji’raanah when he divided the spoils of Hunayn was in Dhu’l-Qi’dah, and his ‘Umrah which he did with his Hajj (was also in Dhu’l-Qi’dah).” 

Al-Nawawi (may Allaah have mercy on him) said in his commentary: 

The conclusion we draw from the reports of Anas and Ibn ‘Umar is that they both indicate that (the Prophet (peace and blessings of Allaah be upon him)) did four ‘Umrahs. The first was in Dhu’l-Qi’dah in the year of al-Hudaybiyah, 6 AH, when they were prevented from going further so they exited ihraam, but this was counted as an ‘Umrah for them. The second was in Dhu’l-Qid’ah in 7 AH, which was to make up for the previous year. The third was in Dhu’l-Qi’dah of 8 AH, which was the year of the Conquest (of Makkah). And the fourth was with his Hajj, when he entered ihraam for it in Dhu’l-Qi’dah but did the actions of ‘Umrah in Dhu’l-Hijjah. 

And he said: 

The scholars said that the Prophet (peace and blessings of Allaah be upon him) did ‘Umrah in Dhu’l-Qi’dah because of the virtue of this month and to go against the ideas of the Jaahiliyyah, because they used to think that this was one of the worst of evil actions. So he (peace and blessings of Allaah be upon him) did it many times in these months to make it explicitly clear that this was permissible and to demonstrate clearly that the beliefs of the Jaahiliyyah were false. And Allaah knows best.

Source:-islamqa.info

‘Umrah during the months of Hajj

Is it permissible to do ‘Umrah during the months of Hajj, on the basis that I will not do Hajj in the same year? For example, if I go to Makkah about half a month before Hajj, and I do the rituals of ‘Umrah, then I leave – is that permissible?.

Published Date: 2010-10-16

Praise be to Allaah.  

It is permissible to do ‘Umrah during the months of Hajj, and there is no difference of opinion amongst the scholars concerning that. And it makes no difference whether you intend to do Hajj in the same year or not. 

The Prophet (peace and blessings of Allaah be upon him) did ‘Umrah four times, all of which were in the month of Dhu’l-Qi’dah, which is one of the months of Hajj, which are Shawwaal, Dhu’l-Qi’dah and Dhu’l-Hijjah. And he did not do Hajj except along with his last ‘Umrah, in the Farewell Pilgrimage. 

Al-Bukhaari (4148) and Muslim (1253) narrated from Anas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) did ‘Umrah four times, all of them in Dhu’l-Qi’dah except for the one which he did with his Hajj. His ‘Umrah from al-Hudaybiyah or at the time of al-Hudaybiyah was in Dhu’l-Qi’dah, his ‘Umrah in the following year was in Dhu’l-Qi’dah, his ‘Umrah from Ji’raanah when he divided the spoils of Hunayn was in Dhu’l-Qi’dah, and his ‘Umrah which he did with his Hajj (was also in Dhu’l-Qi’dah).” 

Al-Nawawi (may Allaah have mercy on him) said in his commentary: 

The conclusion we draw from the reports of Anas and Ibn ‘Umar is that they both indicate that (the Prophet (peace and blessings of Allaah be upon him)) did four ‘Umrahs. The first was in Dhu’l-Qi’dah in the year of al-Hudaybiyah, 6 AH, when they were prevented from going further so they exited ihraam, but this was counted as an ‘Umrah for them. The second was in Dhu’l-Qid’ah in 7 AH, which was to make up for the previous year. The third was in Dhu’l-Qi’dah of 8 AH, which was the year of the Conquest (of Makkah). And the fourth was with his Hajj, when he entered ihraam for it in Dhu’l-Qi’dah but did the actions of ‘Umrah in Dhu’l-Hijjah. 

And he said: 

The scholars said that the Prophet (peace and blessings of Allaah be upon him) did ‘Umrah in Dhu’l-Qi’dah because of the virtue of this month and to go against the ideas of the Jaahiliyyah, because they used to think that this was one of the worst of evil actions. So he (peace and blessings of Allaah be upon him) did it many times in these months to make it explicitly clear that this was permissible and to demonstrate clearly that the beliefs of the Jaahiliyyah were false. And Allaah knows best.

Source:-islamqa.info

If he did ‘umrah during the months of Hajj, intending to do Hajj in the same year, is he doing tamattu‘ even if he intended to do ifraad?

I am from Riyadh, and my mother and father were staying with me for a two-month visit in Riyadh, and we intended to do Hajj this year. We went to Makkah on the first day of Dhu’l-Qa‘dah to do ‘umrah, and we are going to stay in Makkah until Hajj, in sha Allah. We entered ihram for ‘umrah from the miqaat of as-Sayl, and I asked them not to say that it was ‘umrah as part of Hajj tamattu‘, because I cannot afford to pay the price for the hadiy (sacrificial animal), and we are going to do Hajj ifraad. Now they are in Makkah. What is the solution? Can they enter ihram for Hajj ifraad from Makkah on the day of at-Tarwiyah (the eighth day of Dhu’l-Hijjah), or do they have to complete it as Hajj tamattu‘? Or do they have to offer a hadiy? Please note that they are not able to go back to the miqaat. 
The second question is: I am going to go and join them in Makkah one week before Hajj. Do I have to do Hajj tamattu‘, or can I intend to do Hajj ifraad?

Published Date: 2017-07-27

Praise be to Allah

Whoever comes to Makkah for ‘umrah during the months of Hajj and intends to stay there until the time of Hajj is doing Hajj tamattu‘ and therefore must offer a sacrifice.

The intention (niyyah) for tamattu‘, as explained by the scholars, is when a person does ‘umrah during the months of Hajj and – at the time of doing ‘umrah – also intends to do Hajj in the same year. Whoever does that is doing tamattu‘.

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

If you enter ihram for ‘umrah during the months of Hajj, having intended to also perform Hajj in the same year, then you are doing tamattu‘, so long as you do not go back to your own city. But if you go back to your city, then come back from your city and enter ihram for Hajj on its own, then you are not doing tamattu‘, so you do not have to offer a hadiy.

End quote from Majmoo‘ Fataawa al-‘Uthaymeen(24/191)

He also said:

So long as you came from your country, intending to do Hajj, and you entered ihram for ‘umrah during the months of Hajj, then you are doing tamattu‘ regardless of whether or not you intended to do tamattu‘, because what you have done is tamattu‘.

End quote from Majmoo‘ Fataawa al-‘Uthaymeen.

He (may Allah have mercy on him) was asked:

I came in Ramadan to perform ‘umrah and I intended to remain there until Hajj. On the fourth day of Shawwaal I did ‘umrah on behalf of my deceased sister. Please note that I was not aware that the one who does ‘umrah during the months of Hajj is regarded as doing tamattu‘. Do I have to offer a hadiy now, because I am doing tamattu‘?

The shaykh replied: The one who does tamattu‘ is the one who enters ihram for ‘umrah during the months of Hajj, after the month of Shawwaal begins, with the intention of doing Hajj in the same year, then he does Hajj. The one who is doing tamattu‘ must offer whatever hadiy he can afford, such as a sheep, a goat or a lamb that is older than six months and is free of any defects that would prevent it from being acceptable as a sacrifice. If you are not able to do that, then you must fast for three days during Hajj and seven days after you return home, making a total of ten. The three days during hajj begin from the time the pilgrim enters ihram for ‘umrah. In other words, for example, a person may do tamattu‘ now, when he has no money. In this case we say: Fast from now; fast three days during Hajj and seven days when he goes back to his family and his journey is over. And if he says: I cannot fast on consecutive days, we say: Let him fast for one day and not fast for one or two days. The evidence for that is the verse in which Allah says (interpretation of the meaning): “then a fast of three days during hajj” [al-Baqarah 2:196]; He did not stipulate that they be consecutive. If Allah had wanted us to fast these days consecutively, He would have stated that. And if a person says: I cannot fast, because I have diabetes and I need water, and I cannot fast for three days or even for one day, then in that case he does not have to do anything, because Allah, may He be glorified and exalted, says (interpretation of the meaning): “Allah does not charge a soul except [with that within] its capacity” [al-Baqarah 2:286].

End quote from Majmoo‘ Fataawa al-‘Uthaymeen(22/42).

Shaykh Ibn ‘Uthaymeen also said:

Should he say, “Labbayk ‘umaratan mutamatti‘an biha ila al-hajj [Here I am for ‘umrah, joining it to Hajj (tamattu‘)]”?

The answer is: No, there is no need for him to say this, because simply intending to do Hajj in the same year is in effect tamattu‘. Tamattu‘ means entering ihram for ‘umrah during the months of Hajj, and finishing it [and exiting ihram], then entering ihram [again] for Hajj in the same year. There is no need to say “joining it to Hajj”. Rather the pilgrim should simply say “Labbayka ‘umratan [Here I am for ‘umrah], and if he has the intention of doing Hajj, this is tamattu‘.

End quote from Jalasaat al-Hajj.

Conclusion:

Both your father and your mother must sacrifice a hadiy for their tamattu‘. You do not have to offer the sacrifice on their behalf; rather if they cannot afford a sacrifice, then they have to fast three days during Hajj and seven days when they return home. They can start to fast this three days from the time when they enter ihram for ‘umrah. And if they are not able to fast, then they do not have to do anything.

As for you, it is permissible for you to enter ihram for Hajj ifraad [Hajj on its own] when you set out for Makkah, and you do not have to offer a hadiy, because even though you intended to do Hajj in the same year, the fact that you travelled to your city of residence, namely Riyadh, cancelled out your tamattu‘.

But you should enter ihram for Hajj before reaching the miqaat, and not pass the miqaat except in a state of ihram. When you have entered ihram for ifraad, it is not permissible for you to exit from it or to wear ordinary clothes; rather you must remain in your ihram until the pilgrims exit ihram on the day of sacrifice (yawm an-nahr).

And Allah knows best.

Source:-islamqa.info

If he did ‘umrah during the months of Hajj, intending to do Hajj in the same year, is he doing tamattu‘ even if he intended to do ifraad?

I am from Riyadh, and my mother and father were staying with me for a two-month visit in Riyadh, and we intended to do Hajj this year. We went to Makkah on the first day of Dhu’l-Qa‘dah to do ‘umrah, and we are going to stay in Makkah until Hajj, in sha Allah. We entered ihram for ‘umrah from the miqaat of as-Sayl, and I asked them not to say that it was ‘umrah as part of Hajj tamattu‘, because I cannot afford to pay the price for the hadiy (sacrificial animal), and we are going to do Hajj ifraad. Now they are in Makkah. What is the solution? Can they enter ihram for Hajj ifraad from Makkah on the day of at-Tarwiyah (the eighth day of Dhu’l-Hijjah), or do they have to complete it as Hajj tamattu‘? Or do they have to offer a hadiy? Please note that they are not able to go back to the miqaat. 
The second question is: I am going to go and join them in Makkah one week before Hajj. Do I have to do Hajj tamattu‘, or can I intend to do Hajj ifraad?

Published Date: 2017-07-27

Praise be to Allah

Whoever comes to Makkah for ‘umrah during the months of Hajj and intends to stay there until the time of Hajj is doing Hajj tamattu‘ and therefore must offer a sacrifice.

The intention (niyyah) for tamattu‘, as explained by the scholars, is when a person does ‘umrah during the months of Hajj and – at the time of doing ‘umrah – also intends to do Hajj in the same year. Whoever does that is doing tamattu‘.

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

If you enter ihram for ‘umrah during the months of Hajj, having intended to also perform Hajj in the same year, then you are doing tamattu‘, so long as you do not go back to your own city. But if you go back to your city, then come back from your city and enter ihram for Hajj on its own, then you are not doing tamattu‘, so you do not have to offer a hadiy.

End quote from Majmoo‘ Fataawa al-‘Uthaymeen(24/191)

He also said:

So long as you came from your country, intending to do Hajj, and you entered ihram for ‘umrah during the months of Hajj, then you are doing tamattu‘ regardless of whether or not you intended to do tamattu‘, because what you have done is tamattu‘.

End quote from Majmoo‘ Fataawa al-‘Uthaymeen.

He (may Allah have mercy on him) was asked:

I came in Ramadan to perform ‘umrah and I intended to remain there until Hajj. On the fourth day of Shawwaal I did ‘umrah on behalf of my deceased sister. Please note that I was not aware that the one who does ‘umrah during the months of Hajj is regarded as doing tamattu‘. Do I have to offer a hadiy now, because I am doing tamattu‘?

The shaykh replied: The one who does tamattu‘ is the one who enters ihram for ‘umrah during the months of Hajj, after the month of Shawwaal begins, with the intention of doing Hajj in the same year, then he does Hajj. The one who is doing tamattu‘ must offer whatever hadiy he can afford, such as a sheep, a goat or a lamb that is older than six months and is free of any defects that would prevent it from being acceptable as a sacrifice. If you are not able to do that, then you must fast for three days during Hajj and seven days after you return home, making a total of ten. The three days during hajj begin from the time the pilgrim enters ihram for ‘umrah. In other words, for example, a person may do tamattu‘ now, when he has no money. In this case we say: Fast from now; fast three days during Hajj and seven days when he goes back to his family and his journey is over. And if he says: I cannot fast on consecutive days, we say: Let him fast for one day and not fast for one or two days. The evidence for that is the verse in which Allah says (interpretation of the meaning): “then a fast of three days during hajj” [al-Baqarah 2:196]; He did not stipulate that they be consecutive. If Allah had wanted us to fast these days consecutively, He would have stated that. And if a person says: I cannot fast, because I have diabetes and I need water, and I cannot fast for three days or even for one day, then in that case he does not have to do anything, because Allah, may He be glorified and exalted, says (interpretation of the meaning): “Allah does not charge a soul except [with that within] its capacity” [al-Baqarah 2:286].

End quote from Majmoo‘ Fataawa al-‘Uthaymeen(22/42).

Shaykh Ibn ‘Uthaymeen also said:

Should he say, “Labbayk ‘umaratan mutamatti‘an biha ila al-hajj [Here I am for ‘umrah, joining it to Hajj (tamattu‘)]”?

The answer is: No, there is no need for him to say this, because simply intending to do Hajj in the same year is in effect tamattu‘. Tamattu‘ means entering ihram for ‘umrah during the months of Hajj, and finishing it [and exiting ihram], then entering ihram [again] for Hajj in the same year. There is no need to say “joining it to Hajj”. Rather the pilgrim should simply say “Labbayka ‘umratan [Here I am for ‘umrah], and if he has the intention of doing Hajj, this is tamattu‘.

End quote from Jalasaat al-Hajj.

Conclusion:

Both your father and your mother must sacrifice a hadiy for their tamattu‘. You do not have to offer the sacrifice on their behalf; rather if they cannot afford a sacrifice, then they have to fast three days during Hajj and seven days when they return home. They can start to fast this three days from the time when they enter ihram for ‘umrah. And if they are not able to fast, then they do not have to do anything.

As for you, it is permissible for you to enter ihram for Hajj ifraad [Hajj on its own] when you set out for Makkah, and you do not have to offer a hadiy, because even though you intended to do Hajj in the same year, the fact that you travelled to your city of residence, namely Riyadh, cancelled out your tamattu‘.

But you should enter ihram for Hajj before reaching the miqaat, and not pass the miqaat except in a state of ihram. When you have entered ihram for ifraad, it is not permissible for you to exit from it or to wear ordinary clothes; rather you must remain in your ihram until the pilgrims exit ihram on the day of sacrifice (yawm an-nahr).

And Allah knows best.

Source:-islamqa.info

Obligation of performing Hajj straightaway Is it permissible for a person who is able to do Hajj to delay Hajj for a number of years?.

Praise be to Allaah.

If a person is able to do Hajj and meets all the conditions of it being obligatory, then he must do Hajj straight away, and it is not permissible for him to delay it. 

Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni: 

If a person is obliged to do Hajj and is able to do it, he must do it straight away and it is not permissible for him to delay it. This is the view of Abu Haneefah and Maalik. Allaah says (interpretation of the meaning): 

“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allaah], then Allaah stands not in need of any of the ‘Aalameen (mankind, jinn and all that exists)”

[Aal ‘Imraan 3:97] 

The command is to do it straight away. 

And it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever wants to do Hajj, let him hasten to do it.” Narrated by Imam Ahmad, Abu Dawood and Ibn Maajah. According to a version narrated by Ahmad and Ibn Maajah: “…for he may fall sick or be faced with some need.” Classed as hasan by al-Albaani in Saheeh Ibn Maajah. End quote. 

What is meant by “let him hasten to do it” is that a person who is accountable must do what is enjoined upon him as soon as he becomes able to do it, and it is not permissible for him to delay it with no excuse. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Does the command to do Hajj mean that it must be done immediately or may one do it at one's leisure? 

He replied: 

The correct view is that it must be done straight away and it is not permissible for a person who is able to go on Hajj to the Sacred House of Allaah to delay it. The same applies to all the duties enjoined by sharee’ah: if there is no set time or reason, they must be done immediately. End quote. 

Fataawa Ibn ‘Uthaymeen, 21/13

Source :-islamqa.info

Obligation of performing Hajj straightaway Is it permissible for a person who is able to do Hajj to delay Hajj for a number of years?.

Praise be to Allaah.

If a person is able to do Hajj and meets all the conditions of it being obligatory, then he must do Hajj straight away, and it is not permissible for him to delay it. 

Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni: 

If a person is obliged to do Hajj and is able to do it, he must do it straight away and it is not permissible for him to delay it. This is the view of Abu Haneefah and Maalik. Allaah says (interpretation of the meaning): 

“And Hajj (pilgrimage to Makkah) to the House (Ka‘bah) is a duty that mankind owes to Allaah, those who can afford the expenses (for one’s conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allaah], then Allaah stands not in need of any of the ‘Aalameen (mankind, jinn and all that exists)”

[Aal ‘Imraan 3:97] 

The command is to do it straight away. 

And it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever wants to do Hajj, let him hasten to do it.” Narrated by Imam Ahmad, Abu Dawood and Ibn Maajah. According to a version narrated by Ahmad and Ibn Maajah: “…for he may fall sick or be faced with some need.” Classed as hasan by al-Albaani in Saheeh Ibn Maajah. End quote. 

What is meant by “let him hasten to do it” is that a person who is accountable must do what is enjoined upon him as soon as he becomes able to do it, and it is not permissible for him to delay it with no excuse. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Does the command to do Hajj mean that it must be done immediately or may one do it at one's leisure? 

He replied: 

The correct view is that it must be done straight away and it is not permissible for a person who is able to go on Hajj to the Sacred House of Allaah to delay it. The same applies to all the duties enjoined by sharee’ah: if there is no set time or reason, they must be done immediately. End quote. 

Fataawa Ibn ‘Uthaymeen, 21/13

Source :-islamqa.info

How many times did the Messenger (peace and blessings of Allaah be upon him) perform ‘Umrah?

Praise be to Allaah.

It was narrated from Qutaadah that Anas (may Allaah be pleased with him) told him that the Messenger of Allaah (peace and blessings of Allaah be upon him) performed ‘Umrah four times, all of them in Dhu’l-Qi’dah apart from the ‘Umrah which he performed with his Hajj: (he did) ‘Umrah from al-Hudaybiyah or at the time of al-Hudaybiyah in Dhu’l-Qi’dah; (he did) ‘Umrah the following year in Dhu’l-Qi’dah; and (he did) ‘Umrah from Ja’raanah when he shared out the booty of Hunayn in Dhu’l-Qi’dah. 

Narrated by al-Bukhaari, al-Hajj, 1654; Muslim, al-Hajj, 1253 

Ibn al-Qayyim said: 

He did ‘Umrah four times after the Hijrah, four ‘Umrahs, all of them in Dhu’l-Qi’dah. 

The first was the ‘Umrah of al-Hudaybiyah, which was the first of them, in 6 AH, but the mushrikeen prevented him from reaching the House (the Ka’bah), so he offered the sacrifice (of camels) when his way was blocked at al-Hudaybiyah, and he and his companions shaved their heads and exited the state of ihraam, and went back in the same year to Madeenah. 

The second was the Fulfilled ‘Umrah in the following year, when he entered Makkah and stayed there for three (days), then he left after completing his ‘Umrah. 

The third was the ‘Umrah which he did along with his Hajj. 

The fourth was his ‘Umrah from al-Ja’raanah, when he went out to Hunayn then he came back to Makkah and performed ‘Umrah from al-Ja’raanah. 

He said: there is no (scholarly) dispute concerning the fact that he did no more than four ‘Umrahs. 

See Zaad al-Ma’aad, vol. 2, p. 90-93 

Al-Nawawi said: 

The scholars said:  the Prophet (peace and blessings of Allaah be upon him) performed these ‘Umrahs in Dhu’l-Qid’ah because of the virtue of this month and in order to go against the (ways of) Jaahiliyyah, because they used to think that this (i.e., doing ‘Umrah in Dhu’l-Qi’dah) was one of the most evil of evil actions, as stated above. So the Prophet (peace and blessings of Allaah be upon him) did that several times in this month as this was the most eloquent way of explaining that it was permissible and of demonstrating the beliefs of Jaahiliyyah to be false. 

And Allaah knows best. 

Sharh Muslim, 8/235

Source:-islamqa.info

How many times did the Messenger (peace and blessings of Allaah be upon him) perform ‘Umrah?

Praise be to Allaah.

It was narrated from Qutaadah that Anas (may Allaah be pleased with him) told him that the Messenger of Allaah (peace and blessings of Allaah be upon him) performed ‘Umrah four times, all of them in Dhu’l-Qi’dah apart from the ‘Umrah which he performed with his Hajj: (he did) ‘Umrah from al-Hudaybiyah or at the time of al-Hudaybiyah in Dhu’l-Qi’dah; (he did) ‘Umrah the following year in Dhu’l-Qi’dah; and (he did) ‘Umrah from Ja’raanah when he shared out the booty of Hunayn in Dhu’l-Qi’dah. 

Narrated by al-Bukhaari, al-Hajj, 1654; Muslim, al-Hajj, 1253 

Ibn al-Qayyim said: 

He did ‘Umrah four times after the Hijrah, four ‘Umrahs, all of them in Dhu’l-Qi’dah. 

The first was the ‘Umrah of al-Hudaybiyah, which was the first of them, in 6 AH, but the mushrikeen prevented him from reaching the House (the Ka’bah), so he offered the sacrifice (of camels) when his way was blocked at al-Hudaybiyah, and he and his companions shaved their heads and exited the state of ihraam, and went back in the same year to Madeenah. 

The second was the Fulfilled ‘Umrah in the following year, when he entered Makkah and stayed there for three (days), then he left after completing his ‘Umrah. 

The third was the ‘Umrah which he did along with his Hajj. 

The fourth was his ‘Umrah from al-Ja’raanah, when he went out to Hunayn then he came back to Makkah and performed ‘Umrah from al-Ja’raanah. 

He said: there is no (scholarly) dispute concerning the fact that he did no more than four ‘Umrahs. 

See Zaad al-Ma’aad, vol. 2, p. 90-93 

Al-Nawawi said: 

The scholars said:  the Prophet (peace and blessings of Allaah be upon him) performed these ‘Umrahs in Dhu’l-Qid’ah because of the virtue of this month and in order to go against the (ways of) Jaahiliyyah, because they used to think that this (i.e., doing ‘Umrah in Dhu’l-Qi’dah) was one of the most evil of evil actions, as stated above. So the Prophet (peace and blessings of Allaah be upon him) did that several times in this month as this was the most eloquent way of explaining that it was permissible and of demonstrating the beliefs of Jaahiliyyah to be false. 

And Allaah knows best. 

Sharh Muslim, 8/235

Source:-islamqa.info

Islam In Persia

While the Ottomans were concerned mostly with the westem front of their empire, to the east in Persia a new dynasty called the Safavids came to power in 1502.

The Safavids established a powerful state of their own which flourished for over two centuries and became known for the flowering of the arts. Their capital, Isfahan, became one of the most beautiful cities with its blue tiled mosques and exquisite houses.

The Afghan invasion of 1736 put an end to Safavid rule and prepared the independence of Afghanistan which occured fommally in the 19th century. Persia itself fell into tummoil until Nader Shah, the last Oriental conqueror, reunited the country and even conquered India.

But the rule of the dynasty established by him was short-lived. The Zand dynasty soon took over to be overthrown by the Qajars in 1779 who made Tehran their capital and ruled until 1921 when they were in turn replaced by the Pahlavis.

Source: islamcan.com

Islam In Persia

While the Ottomans were concerned mostly with the westem front of their empire, to the east in Persia a new dynasty called the Safavids came to power in 1502.

The Safavids established a powerful state of their own which flourished for over two centuries and became known for the flowering of the arts. Their capital, Isfahan, became one of the most beautiful cities with its blue tiled mosques and exquisite houses.

The Afghan invasion of 1736 put an end to Safavid rule and prepared the independence of Afghanistan which occured fommally in the 19th century. Persia itself fell into tummoil until Nader Shah, the last Oriental conqueror, reunited the country and even conquered India.

But the rule of the dynasty established by him was short-lived. The Zand dynasty soon took over to be overthrown by the Qajars in 1779 who made Tehran their capital and ruled until 1921 when they were in turn replaced by the Pahlavis.

Source: islamcan.com

Islam In India

As for India, Islam entered into the land east of the Indus River peacefully. Gradually Muslims gained political power beginning in the early 13th century.

But this period which marked the expansion of both Islam and Islamic culture came to an end with the conquest of much of India in 1526 by Babur, one of the Timurid princes. He established the powerful Mogul empire which produced such famous rulers as Akbar, Jahangir, and Shah Jahan and which lasted, despite the gradual rise of British power in India, until 1857 when it was officially abolished. 

In India Muslims participated in the freedom movement against British rule along with Hindus and when independence finally came in 1947, they were able to create their own homeland, Pakistan, which came into being for the sake of Islam and became the most populated Muslim state although many Muslims remained in India. In 1971, however, the two parts of the state broke up, East Pakistan becoming Bangladesh.

Islamcan.com

Islam In India

As for India, Islam entered into the land east of the Indus River peacefully. Gradually Muslims gained political power beginning in the early 13th century.

But this period which marked the expansion of both Islam and Islamic culture came to an end with the conquest of much of India in 1526 by Babur, one of the Timurid princes. He established the powerful Mogul empire which produced such famous rulers as Akbar, Jahangir, and Shah Jahan and which lasted, despite the gradual rise of British power in India, until 1857 when it was officially abolished. 

In India Muslims participated in the freedom movement against British rule along with Hindus and when independence finally came in 1947, they were able to create their own homeland, Pakistan, which came into being for the sake of Islam and became the most populated Muslim state although many Muslims remained in India. In 1971, however, the two parts of the state broke up, East Pakistan becoming Bangladesh.

Islamcan.com

Jesus said that he is the way and that no one can come to God except through him. What do Muslims say about that?

Muslims believe that Jesus, on whom be peace, was indeed the way. This means that he showed the way by which people should approach God. He expected that people should follow him and imitate him. His early followers were called followers of the way because, obviously, they followed Jesus, and Jesus was the way (see Acts 9:2; 18:25; 19:9; 19:23; 22:4; 24:14; 24:22). They were also called Christians, which means 'imitators of Christ' (see Acts 11 :26). This shows that the early followers of Jesus copied and imitated him.

Jesus had said that his true followers will hold on to his teachings, then they will know the truth, and the truth will set them free (see John 8:31-32). God did reveal His truth in these last times. And true followers of Jesus will readily accept that truth, for they will find it in agreement with the unadulterated teachings of Jesus. In these last times God has sent a messenger and declared that anyone who claims to love Him must follow His messenger, on whom be peace. God directs His messenger as follows:
Say! If you love Allah then follow me. Allah will love you and forgive your sins. Surely Allah is Forgiving, Merciful (Qur'an 3:31).

Now this messenger, Muhammad, on whom be peace, has brought God's final message for all of humankind. If we love God we must follow him. He brought the truth which Jesus said his true followers will recognize. The truth sets people free from unreasonable doctrines and dogmas.

Confusion arises in the minds of some who imagine that Jesus is the only way for peoples of all times and all places. Clearly, the Old Testament prophets directed people to Yahweh, the only God. They showed therefore the way to Yahweh. In fact, people were calling on the name of Yahweh since the time of Adam (see Genesis 4:1).

Jesus was the way for his time; now Muhammad is the way. We believe in both of them, and we worship the one God whom they both worshipped. These men showed us the way to worship God. Jesus, for example, fell on his knees and worshipped God (see Luke 22:4 1). He also fell on his face and worshipped God (see Matthew 26:39). Muhammad too adopted similar postures of humility in worshipping God. Likewise is the practice of the true imitators of Jesus and Muhammad, peace be upon both of them.

Finally, we should recall that Jesus is the way, not the destination. He spoke of one who is greater than himself (see John 14:28). And he said that, that one alone is the only true God (see John 17:3).

God has sent numerous prophets and messengers. Each in his time was the way to God. No one can approach God in a way contrary to the way of God's messenger. This is why God said that He will call to account anyone who does not listen to His prophet who will speak in His name (see Deuteronomy 18:19).

Source:- islamcan.com

Jesus said that he is the way and that no one can come to God except through him. What do Muslims say about that?

Muslims believe that Jesus, on whom be peace, was indeed the way. This means that he showed the way by which people should approach God. He expected that people should follow him and imitate him. His early followers were called followers of the way because, obviously, they followed Jesus, and Jesus was the way (see Acts 9:2; 18:25; 19:9; 19:23; 22:4; 24:14; 24:22). They were also called Christians, which means 'imitators of Christ' (see Acts 11 :26). This shows that the early followers of Jesus copied and imitated him.

Jesus had said that his true followers will hold on to his teachings, then they will know the truth, and the truth will set them free (see John 8:31-32). God did reveal His truth in these last times. And true followers of Jesus will readily accept that truth, for they will find it in agreement with the unadulterated teachings of Jesus. In these last times God has sent a messenger and declared that anyone who claims to love Him must follow His messenger, on whom be peace. God directs His messenger as follows:
Say! If you love Allah then follow me. Allah will love you and forgive your sins. Surely Allah is Forgiving, Merciful (Qur'an 3:31).

Now this messenger, Muhammad, on whom be peace, has brought God's final message for all of humankind. If we love God we must follow him. He brought the truth which Jesus said his true followers will recognize. The truth sets people free from unreasonable doctrines and dogmas.

Confusion arises in the minds of some who imagine that Jesus is the only way for peoples of all times and all places. Clearly, the Old Testament prophets directed people to Yahweh, the only God. They showed therefore the way to Yahweh. In fact, people were calling on the name of Yahweh since the time of Adam (see Genesis 4:1).

Jesus was the way for his time; now Muhammad is the way. We believe in both of them, and we worship the one God whom they both worshipped. These men showed us the way to worship God. Jesus, for example, fell on his knees and worshipped God (see Luke 22:4 1). He also fell on his face and worshipped God (see Matthew 26:39). Muhammad too adopted similar postures of humility in worshipping God. Likewise is the practice of the true imitators of Jesus and Muhammad, peace be upon both of them.

Finally, we should recall that Jesus is the way, not the destination. He spoke of one who is greater than himself (see John 14:28). And he said that, that one alone is the only true God (see John 17:3).

God has sent numerous prophets and messengers. Each in his time was the way to God. No one can approach God in a way contrary to the way of God's messenger. This is why God said that He will call to account anyone who does not listen to His prophet who will speak in His name (see Deuteronomy 18:19).

Source:- islamcan.com