cutting hairs and nails during the 10 days of DulHijjah

Assalam-o-Alikum

Eid is approaching, and the month of Dul-hijjah is about to start. Muslims who are planning to sacrifice animal must read the followings. 

What should be avoided by the one who wants to offer a sacrifice

Is it permissible for the one who wants to offer a sacrifice to cut his hair or nails?.

Praise be to Allaah.  

Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) said: 

If anyone wants to offer a sacrifice, and the month of Dhu'l-Hijjah has begun, either because the new moon has been sighted or because thirty days of Dhu'l-Qa'dah have passed, then it is haraam for him to remove anything of his hair or nails or skin until he has slaughtered the sacrifice, because of the hadeeth of Umm Salamah (may Allaah be pleased with her), according to which the Prophet (peace and blessings of Allaah be upon him) said: "When you see the new moon of Dhu'l-Hijjah – according to another version, When the ten days (of Dhu'l-Hijjah) begin – and any one of you wants to offer a sacrifice, let him refrain (from cutting) his hair and nails." Narrated by Ahmad and Muslim. According to another version, "Let him not remove anything from his hair and nails until he has offered the sacrifice." And according to yet another version, " He should not touch his hair or skin." 

If he forms the intention to offer the sacrifice during the first ten days of Dhu'l-Hijjah, then he should refrain from that from the moment he forms that intention, and there is no sin on him for anything he may have done before forming the intention.  

The reason for this prohibition is that when the person who wants to offer the sacrifice joins the pilgrims in some of the rituals of Hajj – namely drawing closer to Allaah by slaughtering the sacrifice – he also joins him in some of the features of ihraam, namely refraining from cutting his hair etc.

This ruling applies only to the one who is going to slaughter the sacrifice. It does not apply to the one on whose behalf a sacrifice is offered, because the Prophet (peace and blessings of Allaah be upon him) said, "If any one of you wants to offer a sacrifice." He did not say, "… is going to have a sacrifice offered on his behalf." And the Prophet (peace and blessings of Allaah be upon him) used to offer the sacrifice on behalf of the members of his household, and it is not narrated that he told them to refrain from that (cutting their hair and nails etc). 

Based on this, it is permissible for the family of the person who is going to offer the sacrifice to remove things from their hair, nails and skin during the first ten days of Dhu'l-Hijjah. 

If the person who wants to offer the sacrifice does remove anything from his hair, nails or skin then he has to repent to Allaah and not do it again, but he does not have to offer any expiation, and that does not prevent him from offering the sacrifice as some of the common people think. If he does any of those things out of forgetfulness or ignorance, or some hair falls unintentionally, then there is no sin on him. If he needs to remove it then he may do so, and there is no blame on him, such as if a nail breaks and it annoys him, so he cuts it, or if a hair gets in his eye and he removes it, or he needs to cut his hair in order to treat a wound and the like." 

Fataawa Islamiyyah, 2/316

and Surely Allah knows the best.

Asim

Conditions and Types of Hajj

Assalam-o-Alikum

Hajj is Approaching, and Many of Us (Inshallah including me) are planning to perform Hajj, so instead of continuing my previous topic of Tauheed, I will try to cover different issues concerning Hajj and Qurbani. Inshallah After Hajj I will continue with the topic of Tawheed.

Hajj is the 5th pillar of Islam. and it is Fard to perform Hajj once in a lifetime, for those who can afford, afford in terms of Finance, Health and other aspects

Conditions of Hajj being obligatory

--------- (Extract from a Fatwa) --------

The scholars (may Allaah have mercy on them) have stated the conditions of Hajj being obligatory, which, if they are met, make it obligatory for a person to perform Hajj, and without them Hajj is not obligatory. There are five such conditions: 

1. Being Muslim

2. Being of sound mind

3. Being an adult

4. Being free 

5. Being able to do it.

1 – Being Muslim 

This applies to all acts of worship, because worship done by a kaafir is not valid. Allaah says (interpretation of the meaning): 

"And nothing prevents their contributions from being accepted from them except that they disbelieved in Allaah and in His Messenger"

[al-Tawbah 9:54] 

According to the hadeeth of Mu'aadh, when the Prophet (peace and blessings of Allaah be upon him) sent him to Yemen, he said: "You are going to people from among the people of the Book. Call them to bear witness that there is no god but Allaah and that I am the Messenger of Allaah. If they obey you in that, then tell them that Allaah has enjoined on them five prayers each day and night. If they obey you in that, then tell them that Allaah has enjoined on them charity (zakaah) to be taken from their rich and given to their poor." Agreed upon. 

So the kaafir is commanded first of all to enter Islam. If he becomes Muslim, then we tell him to pray, give zakaah, fast, perform Hajj and all the other duties of Islam. 

2 and 3 – being of sound mind and being an adult 

The Prophet (peace and blessings of Allaah be upon him) said: "The pen is lifted from three [and does not record their deeds]: from one who is sleeping, until he wakes up; from a child until he reaches puberty, and from one who is insane until he comes to his senses." Narrated by Abu Dawood, 4403; classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

So a child is not obliged to perform Hajj, but if his parents take him for Hajj, his Hajj is valid; the child will have the reward of Hajj and his parents will also have a reward, because when a woman lifted up a child and asked, "Is there Hajj for this one?" the Prophet (peace and blessings of Allaah be upon him) said: "Yes, and you will have the reward." Narrated by Muslim. 

4 – Being free 

Hajj is not obligatory for a slave, because he is distracted by his duties towards his master.

5 – Being able to do it 

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)"

[Aal 'Imraan 3:97] 

This includes being able both physically and financially. 

What is meant by being physically able is that one is sound in body and can bear the hardship of travelling to the sacred House of Allaah. 

Being financially able means that one has enough funds to get to the sacred House of Allaah and back again. 

The Standing Committee said (11/30): 

Being able to do Hajj means that one is sound in body and has means of transportation to reach the sacred House of Allaah whether by plane, car or riding animal, or by renting such means, according to his situation, and that he has sufficient provisions to get there and back. That should be surplus to what he needs to spend on those on whom he is obliged to spend, until he returns from Hajj. A woman should also have a husband or mahram with whom to travel to Hajj or 'Umrah. End quote. 

-------------------------------------

In one of the Fatwa they have also explained that the person who is in debt, It is preferable that he pays off his debt First. Else he can ask permission from the Lender for performing Hajj. If Lender allows him, He may perform Hajj. But he should keep in mind that if he died before Paying off the debt, the Prophet Mohammad (Peace and Blessing of Allah be upon him) said that even the martyr is forgiven for everything except debt,

There is one more obligatory condition for woman that they must be accompanied by their husbands or  Mahrums. 

Types of Hajj

--------------- (Extract from another Fatwa) ---------------

There are three types of Hajj: Tamattu', Ifraad and Qiraan. 

Tamattu' 

Tamattu' means entering ihraam for 'Umrah only during the months of Hajj (the months of Hajj are Shawwaal, Dhu'l-Qi'dah and Dhu'l-Hijjah; see al-Sharh al-Mumti', 7/62). When the pilgrim reaches Makkah he performs tawaaf and saa'i for 'Umrah, and shaves his head or cuts his hair, and exits ihraam. Then when the day of al-Tarwiyah, which is the 8th of Dhu'l-Hijjah, comes, he enters ihraam for Hajj only, and does all the actions of Hajj. So Tamattu' involves a complete 'Umrah and a complete Hajj.

Ifraad

Ifraad means entering ihraam for Hajj only. When the pilgrim reaches Makkah he performs tawaaf al-qudoom (tawaaf of arrival) and saa'i for Hajj, but he does not shave or cut his hair and does not exit ihraam, rather he remains in ihraam until he exits ihraam after stoning Jamarat al-'Aqabah on the day of Eid.  If he delays the saa'i of Hajj until after the tawaaf of Hajj, there is nothing wrong with that. 

Qiraan

Qiraan means entering ihraam for 'Umrah and Hajj both together. Or entering ihraam for 'Umrah first then including Hajj in that before starting the tawaaf of Hajj. That is done by intending that his tawaaf and saa'i will be for both Hajj and 'Umrah.  

The actions done in Qiraan are the same as those done in Ifraad, except that the pilgrim doing Qiraan has to offer a hadiy (sacrifice) whereas the pilgrim doing Ifraad does not. 

The best of these three types of Hajj is Tamattu'. This is what the Prophet (peace and blessings of Allaah be upon him) enjoined upon his companions and urged them to do. Even if a person enters ihraam for Qiraan or Ifraad, then it is strongly recommended for him to change his intention to 'Umrah, then complete 'Umrah and exit ihraam, so that he will then be doing Tamattu'. He may do that after doing tawaaf al-qudoom and saa'i  – because when the Prophet (peace and blessings of Allaah be upon him) did tawaaf and saa'i during his Farewell Pilgrimage, and his companions were with him, he told everyone who did not have a sacrificial animal (hadiy) to change his intention and make his ihraam for 'Umrah and to cut his hair and exit ihraam, and he said, "Were it not that I have brought the hadiy with me, I would do what I have commanded you to do." 

---------------------------------------------

References

https://www.islam-qa.com/en/ref/41957

https://www.islam-qa.com/en/ref/31822

http://www.alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=96&PageNo=1&BookID=10

Also you can search answers to your questions and get information from the official website of Standing Committee of Scholars - The General Presidency of Scholarly research and Issuing Fatwa (Saudi Arabia) on http://www.alifta.net/Default.aspx

For Questions, Suggestions, Objections, Correction, Kindly feel free to reply to this e-mail or post your comments on http://asimharoon85.blogspot.com

And surely Allah knows the best...

JazakAllah

Asim Haroon

Tawheed and It's Types - Part 3 - Explanation...

Assalam-o-Alikum

In my previous topic, Subject "Tawheed and it;s types part 3", while describing actions which goes against the Tawheed e Rubbuwiyah... Point 3.Allah is Everywhere, This point needs further Clarification. JazakAllah to the brothers and Sisters who have notified me that I was unable to describe it properly.

3. Allah is Everywhere

This is a widely spread concept among our society that Allah is Everywhere. This concept is widely mis-understood. 

Allah SWT is near to us by His knowledge. For easier understanding, I am copying the translation of the Fatwa of Sheikh Abd-Al-Rehman Al Barrak. 

----------------------------------------------------------------------------------------------------------

Allaah is above His Throne and He is close to us by His Knowledge

Quran says "Angels and Gabriel ascents to Allah in a day equivalent to 5000 terrestrial years. Does it imply that Allah is controlling the earthly matters sitting on the throne? Then how can be Allah nearer to us than the veins?

Praise be to Allaah. 

It is proven in the Qur'aan and Sunnah and by the consensus (ijmaa') of the salaf (early generations) of this ummah that Allaah is above His heavens on His Throne, and that He is the Exalted, Most High. He is Above all things, and there is nothing that is above Him. Allaah says (interpretation of the meaning):  

"Allaah it is He Who has created the heavens and the earth, and all that is between them in six Days. Then He  rose over (Istawaa) the Throne (in a manner that suits His Majesty). You (mankind) have none, besides Him, as a Wali (protector or helper) or an intercessor. Will you not then remember (or receive admonition)?" [al-Sajdah 32:4]  

"Surely, your Lord is Allaah Who created the heavens and the earth in six Days and then rose over (Istawaa) the Throne (really in a manner that suits His Majesty), disposing the affair of all things [Yoonus 10:3]

 "To Him ascend (all) the goodly words, and the righteous deeds exalt it (i.e. the goodly words are not accepted by Allaah unless and until they are followed by good deeds) [Faatir 35:10]

 "He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him) [al-Hadeed 57:3]

 The Prophet (peace and blessings of Allaah be upon him) said: "You are the Most High and there is nothing above You…"

There are many similar ayaat and ahaadeeth. But at the same time, Allaah tells us that He is with His slaves wherever they are:

 "Have you not seen that Allaah knows whatsoever is in the heavens and whatsoever is on the earth? There is no Najwa (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), — nor of five but He is their sixth (with His Knowledge), — nor of less than that or more but He is with them (with His Knowledge) wheresoever they may be" [al-Mujaadilah 58:7]

Allaah has combined mention of His being above His Throne with mention of His being with His slaves in one aayah, where He says (interpretation of the meaning): 

"He it is Who created the heavens and the earth in six Days and then rose over (Istawaa) the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, and what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be [al-Hadeed 57:4]  

Saying that Allaah is with us does not mean that He is mixed with (or dwells in) His creation; rather He is with His slaves by His knowledge. He is above His Throne and nothing is hidden from Him of what they do. With regard to the aayah (interpretation of the meaning): 

"And We are nearer to him than his jugular vein (by Our Knowledge)" [Qaaf 50:16] 

- most of the mufassireen said that what is meant is that He is near by means of His angels whose task it is to record people's deeds. And those who said that it means that He is near explained it as meaning that He is near by His knowledge, as is said concerning how He is with us.

 This is the view of Ahl al-Sunnah wa'l-Jamaa'ah, who affirm that Allaah is above His creation and that He is also with His slaves, and they state that He is far above dwelling in His created beings. With regard to the denial of all Divine attributes as voiced by the Jahamiyyah and their followers, they deny that His Essence is above His creatures and that He rose above His Throne, and they say that He is present in His Essence everywhere. We ask Allaah to guide the Muslims.

 Shaykh Abd al-Rahmaan al-Barraak

https://www.islam-qa.com/en/ref/11035

There are also other Fatwas which can be read for more clarifications

https://www.islam-qa.com/en/ref/992

https://www.islam-qa.com/en/ref/9564

And surely Allah knows the best...

JazakAllah

Asim Haroon

Tawheed and It's Types - Part 3

Assalam-o-Alikum

In continuation of the my previous topic, Tawheed and it's type Part1 (Click here) & Part 2 (Click here). I would like to mention few more type of actions which goes against the Tawheed-e-Rubbuwiyah and regarded as Shirk.

3. Allah is Everywhere

This is a widely spread concept among our society that Allah is Everywhere. This concept is widely mis-understood. 

Allah S.W.T is on his Throne (in a manner which suits his majesty) as proven by various Aayat and