Monthly Archives: March 2013

Some of the Manners of the Messengers (of Allah)

Hud

Allah [may He be Glorified] said: “Verily, Ibrâhîm (Abraham) was, without doubt, forbearing, used to invoking Allâh with humility, and was repentant (to Allâh all the time, again and again .” (11:75)

Commentary:

Allah [May He be Glorified] tells that Prophet Ibrâhîm (peace be upon him) was “forbearing” i.e. he was of good manners with a forgiving heart and was never enraged by the ignorance of those who are ignorant.

He also “used to invoke Allâh with humility” meaning that he used to make Du’a’ to Allah in all times.

He “was repentant” meaning that he was in the habit of repenting to Allah, establishing his repentance upon his knowledge, love and through devoting himself to Allah and keeping away from others besides Him.

See Tafsir Ibn Sa’di, p.342. (Al-Luwaihiq Edition).

Ibn Al-Qaiyim said: “The repentant is the one who is quick in seeking Allah’s Pleasure, the one who always returns to Allah and the one who exerts all possible efforts to attain the love of Allah.

Repentance includes four requirements: love of Allah, submission to Allah, nearness to Allah and turning away from others than Him.

None deserves the title “repentant” except the one who combines all these four traits.

See Madarij As-Salikîn, Vol. I, p. 467, First Edition, Darul-Kutub Al’Ilmiyah

Prophetic Saying

 


عن أبي ذر -رضي الله عنه- قال:
( قلت: يا رسول الله ألا تستعملني؟ قال: فضرب بيده على منكبي ثم قال: يا أبا ذر إنك ضعيف، وإنها أمانة، وإنها يوم القيامة خزي وندامة، إلا من أخذها بحقها، وأدى الذي عليه فيها )
وفي لفظ آخر: ( يا أبا ذر إني أراك ضعيفا، وإني أحب لك ما أحب لنفسي. لا تأَمَّرنَّ على اثنين ولا تولَّينَّ مال يتيم )
مسلم (1825 ، 1826)

 

On the authority of Abu Dharr (may Allah be pleased with him) who requested the Messenger of Allah (peace be upon him) to appoint him in charge of certain responsibility. The Messenger of Allah (peace be upon him) patted him on the shoulder and said: “O Abu Dharr! You are weak and it is a trust and thus will be shame and regret for the people on the Day of Judgement, except for those who undertake it in a right way and perform the duties thereof”. In another narration, the Messenger of Allah (peace be upon him) said: “O Abu Dharr I notice that you are weak and I wish for you what I wish for myself. Do not be a ruler of two persons, nor a guardian of the orphan’s property” [Narrated by Muslim, Hadiths no. 1825, 1826].

An-Nawawi said that this Hadith is a strong excuse for those who want to avoid leadership and especially those who are unable to implement the responsibilities of these positions. As for shame and regret on the Day of Judgement, it will be on the side of those who are not efficient for these positions and yet undertake them, and also on the side of the efficient for such positions but do not discharge justice. This kind of people will be disgraced on the Day of Judgement and will regret what they have done in this world. On the other hand, the person who is capable of assuming the leadership responsibilities and implements justice will be rewarded with the best reward as referred to in the sound Ahadith and the consensus of opinion of the scholars.

In spite of all this, the Messenger of Allah (peace be upon him) warned Abu Dharr against assuming such positions because of the danger involved therein. Moreover, a lot of scholars among the worthy ancestors similarly warned against assuming them, and even refused to assume such positions and endured the persecution inflicted upon them because of their refusal. [Commentary on Sahih Muslim, Vol. XII, Hadith no. 210].

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Virtues of the Ten Days of Dhul Hijjah

Q. How do the first ten days of the Month of Dhul Hijjah differ from other days of the year?

A. The first ten days of Dhu‘l-Hijjah:

Days of virtue and righteous deeds

Praise be to Allaah Who has created Time and has made some times better than others, some months and days and nights better than others, when rewards are multiplied many times, as a mercy towards His slaves. This encourages them to do more righteous deeds and makes them more eager to worship Him, so that the Muslim renews his efforts to gain a greater share of reward, prepare himself for death and supply himself in readiness for the Day of Judgement.

This season of worship brings many benefits, such as the opportunity to correct one‘s faults and make up for any shortcomings or anything that one might have missed. Every one of these special occasions involves some kind of worship through which the slaves may draw closer to Allaah, and some kind of blessing though which Allaah bestows His favour and mercy upon whomsoever He will. The happy person is the one who makes the most of these special months, days and hours and draws nearer to his Lord during these times through acts of worship; he will most likely be touched by the blessing of Allaah and will feel the joy of knowing that he is safe from the flames of Hell. (Ibn Rajab, al-Lataa‘if, p.8)

The Muslim must understand the value of his life, increase his worship of Allaah and persist in doing good deeds until the moment of death. Allaah says (interpretation of the meaning):

“And worship your Lord until there comes unto you the certainty.” [al-Hijr 15:99]
The mufassireen (commentators) said: “…The certainty‘ means death.”

Among the special seasons of worship are the first ten days of Dhu‘l-Hijjah, which Allaah has preferred over all the other days of the year. Ibn …Abbaas (may Allaah be pleased with him and his father) reported that the Prophet (peace and blessings of Allaah be upon him) said: “There are no days in which righteous deeds are more beloved to Allaah than these ten days.” The people asked, “Not even jihaad for the sake of Allaah?” He said, “Not even jihaad for the sake of Allaah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing.” (Reported by al-Bukhaari, 2/457).

Ibn …Abbaas (may Allaah be pleased with him and his father) also reported that the Prophet (peace and blessings of Allaah be upon him) said: “There is no deed more precious in the sight of Allaah, nor greater in reward, than a good deed done during the ten days of Sacrifice.” He was asked, “Not even jihaad for the sake of Allaah?” He said, “Not even jihaad for the sake of Allaah, except in the case of a man who went out to fight giving himself and his wealth up for the cause, and came back with nothing.” (Reported by al-Daarimi, 1/357; its isnaad is hasan as stated in al-Irwaa‘, 3/398).

These texts and others indicate that these ten days are better than all the other days of the year, with no exceptions, not even the last ten days of Ramadaan.

But the last ten nights of Ramadaan are better, because they include Laylat al-Qadr (“the Night of Power”), which is better than a thousand months. Thus the various reports may be reconciled. (See Tafseer Ibn Katheer, 5/412).

You should know, my brother in Islaam, that the virtue of these ten days is based on many things:

Allaah swears an oath by them, and swearing an oath by something is indicative of its importance and great benefit. Allaah says (interpretation of the meaning): “By the dawn; by the ten nights” [al-Fajr 89:1-2]. Ibn …Abbaas, Ibn al-Zubayr, Mujaahid and others of the earlier and later generations said that this refers to the first ten days of Dhu‘l-Hijjah. Ibn Katheer said: “This is the correct opinion.” (Tafseer Ibn Katheer, 8/413)

The Prophet (peace and blessings of Allaah be upon him) testified that these are the best days of this world, as we have already quoted above from saheeh ahaadeeth.

The Prophet (peace and blessings of Allaah be upon him) encouraged people to do righteous deeds because of the virtue of this season for people throughout the world, and also because of the virtue of the place – for the Hujjaaj (pilgrims) to the Sacred House of Allaah.

The Prophet (peace and blessings of Allaah be upon him) commanded us to recite a lot of Tasbeeh (“Subhan-Allaah”), Tahmeed (“Al-hamdu Lillaah”) and Takbeer (“Allaahu akbar”) during this time.

…Abdullaah ibn …Umar (may Allaah be pleased with him and his father) reported that the Prophet (peace and blessings of Allaah be upon him) said: “There are no days greater in the sight of Allaah and in which righteous deeds are more beloved to Him than these ten days, so during this time recite a great deal of Tahleel (“La ilaaha ill-Allaah”), Takbeer and Tahmeed.” (Reported by Ahmad, 7/224; Ahmad Shaakir stated that it is saheeh).

These ten days include Yawm …Arafaah (the Day of …Arafaah), on which Allaah perfected His Religion. Fasting on this day will expiate for the sins of two years. These days also include Yawm al-Nahar (the Day of Sacrifice), the greatest day of the entire year and the greatest day of Hajj, which combines acts of worship in a way unlike any other day.

These ten days include the days of sacrifice and of Hajj.

Question: What must the Muslim avoid during these ten days if he wants to offer a sacrifice?

The Sunnah indicates that the one who wants to offer a sacrifice must stop cutting his hair and nails and removing anything from his skin, from the beginning of the ten days until after he has offered his sacrifice, because the Prophet (peace and blessings of Allaah be upon him) said: “When you see the new moon of Dhu‘l-Hijjah, if any one of you wants to offer a sacrifice, then he should stop cutting his hair and nails until he has offered his sacrifice.” According to another report he said: “He should not remove (literally, touch) anything from his hair or skin.” (reported by Muslim with four isnaads, 13/146)

The Prophet‘s instruction here makes one thing obligatory and his prohibition makes another haraam, according to the soundest opinion, because these commands and prohibitions are unconditional and unavoidable. However, if a person does any of these things deliberately, he must seek Allaah‘s forgiveness but is not required to offer (an extra) sacrifice in expiation; his sacrifice will be acceptable. Whoever needs to remove some hair, nails, etc. because it is harming him, such as having a broken nail or a wound in a site where there is hair, should do so, and there is nothing wrong with that. The state of ihraam is so important that it is permitted to cut one‘s hair if leaving it will cause harm. There is nothing wrong with men or women washing their heads during the first ten days of Dhu‘l-Hijjah, because the Prophet (peace and blessings of Allaah be upon him) only forbade cutting the hair, not washing it.

The wisdom behind this prohibition of the one who wants to offer a sacrifice from cutting his hair etc., is so that he may resemble those in ihraam in some aspects of the rituals performed, and so that he may draw closer to Allaah by offering the sacrifice. So he leaves his hair and nails alone until the time when he has offered his sacrifice, in the hope that Allaah will save him in his entirety from the Fire. And Allaah knows best.

If a person has cut his hair or nails during the first ten days of Dhu‘l-Hijjah because he was not planning to offer a sacrifice, then he decides later, during the ten days, to offer a sacrifice, then he must refrain from cutting his hair and nails from the moment he makes this decision.

Some women may delegate their brothers or sons to make the sacrifice on their behalf, then cut their hair during these ten days. This is not correct, because the ruling applies to the one who is offering the sacrifice, whether or not he (or she) delegates someone else to carry out the actual deed. The prohibition does not apply to the person delegated, only to the person who is making the sacrifice, as is indicated in the hadeeth. The person who is sacrificing on behalf of someone else, for whatever reason, does not have to adhere to this prohibition.

This prohibition appears to apply only to the one who is offering the sacrifice, not to his wife and children, unless any of them is offering a sacrifice in his or her own right, because the Prophet (peace and blessings of Allaah be upon him) used to sacrifice “on behalf of the family of Muhammad,” but there are no reports that say he forbade them to cut their hair or nails at that time.

If a person was planning to offer a sacrifice, then he decides to go and perform Hajj, he should not cut his hair or nails if he wants to enter ihraam, because the Sunnah is only to cut hair and nails when necessary. But if he is performing Tamattu‘ [whereby he performs …Umrah, comes out of ihraam and enters ihraam anew for Hajj], he should trim his hair at the end of his …Umrah because this is part of the ritual.

The things that are described above as being prohibited for the person who is planning to offer a sacrifice are reported in the hadeeth quoted above; the person is not forbidden to wear perfume, have marital relations, wear sewn garments, etc.

Concerning the types of worship to be performed during these ten days: one must understand that these days are a great blessing from Allaah to His slave, which is appreciated properly by the actively righteous. It is the Muslim‘s duty to appreciate this blessing and make the most of the opportunity, by devoting these ten days to paying more attention to striving hard in worship. Among His blessings to His slaves, Allaah has given us many ways in which to do good and worship Him, so that the Muslim may be constantly active and consistent in his worship of his Lord.

Among the good deeds which the Muslim should strive to do during the first ten days of Dhu‘l-Hijjah are:

Fasting. It is Sunnah to fast on the ninth day of Dhu‘l-Hijjah, because the Prophet (peace and blessings of Allaah be upon him) urged us to do good deeds during this time, and fasting is one of the best of deeds. Allaah has chosen fasting for Himself, as is stated in the hadeeth qudsi: “Allaah says: …All the deeds of the son of Adam are for him, except for fasting, which is for Me and I am the One Who will reward him for it.‘” (Reported by al-Bukhaari, 1805).

The Prophet (peace and blessings of Allaah be upon him) used to fast on the ninth of Dhu‘l-Hijjah. Hunaydah ibn Khaalid reported from his wife that some of the wives of the Prophet (peace and blessings of Allaah be upon him) said: “The Prophet (peace and blessings of Allaah be upon him) used to fast on the ninth of Dhu‘l-Hijjah, on the day of …Aashooraa‘, on three days of each month, and on the first two Mondays and Thursdays of each month.” (Reported by al-Nisaa‘i, 4/205 and by Abu Dawud; classified by al-Albaani as saheeh in Saheeh Abi Dawud, 2/462).

Takbeer. It is Sunnah to say Takbeer (“Allaahu akbar”), Tahmeed (“Al-hamdu Lillaah”), Tahleel (“La ilaha ill-Allaah”) and Tasbeeh (“Subhaan Allaah”) during the first ten days of Dhu‘l-Hijjah, and to say it loudly in the mosque, the home, the street and every place where it is permitted to remember Allaah and mention His name out loud, as an act of worship and as a proclamation of the greatness of Allaah, may He be exalted.
Men should recite these phrases out loud, and women should recite them quietly.

Allaah says (interpretation of the meaning):
“That they might witness things that are of benefit to them (i.e., reward of Hajj in the Hereafter, and also some worldly gain from trade, etc.), and mention the name of Allaah on appointed days, over the beast of cattle that He has provided for them (for sacrifice)…” [al-Hajj 22:28]

The majority of scholars agree that the “appointed days” are the first ten days of Dhu‘l-Hijjah, because of the words of Ibn …Abbaas (may Allaah be pleased with him and his father): “The …appointed days‘ are the first ten days (of Dhu‘l-Hijjah).”

The Takbeer may include the words “Allaahu akbar, Allaahu akbar, la ilaaha ill-Allaah; wa Allaahu akbar wa Lillaahi‘l-hamd (Allaah is Most Great, Allaah is Most Great, there is no god but Allaah; Allaah is Most Great and to Allaah be praise),” as well as other phrases.

Takbeer at this time is an aspect of the Sunnah that has been forgotten, especially during the early part of this period, so much so that one hardly ever hears Takbeer, except from a few people. This Takbeer should be pronounced loudly, in order to revive the Sunnah and as a reminder to the negligent. There is sound evidence that Ibn …Umar and Abu Hurayrah (may Allaah be pleased with them) used to go out in the marketplace during the first ten days of Dhu‘l-Hijjah, reciting Takbeer, and the people would recite Takbeer when they heard them. The idea behind reminding the people to recite Takbeer is that each one should recite it individually, not in unison, as there is no basis in Sharee‘ah for doing this.

Reviving aspects of the Sunnah that have been virtually forgotten is a deed that will bring an immense reward, as is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever revives an aspect of my Sunnah that is forgotten after my death, he will have a reward equivalent to that of the people who follow him, without it detracting in the least from their reward.” (Reported by al-Tirmidhi, 7/443; this is a hasan hadeeth because of corroborating asaaneed).

Performing Hajj and …Umrah. One of the best deeds that one can do during these ten days is to perform Hajj to the Sacred House of Allaah. The one whom Allaah helps to go on Hajj to His House and to perform all the rituals properly is included in the words of the Prophet (peace and blessings of Allaah be upon him): “An accepted Hajj brings no less a reward than Paradise.”

Doing more good deeds in general, because good deeds are beloved by Allaah and will bring a great reward from Him. Whoever is not able to go to Hajj should occupy himself at this blessed time by worshipping Allaah, praying (salaat), reading Qur‘an, remembering Allaah, making supplication (du‘aa‘), giving charity, honouring his parents, upholding the ties of kinship, enjoining what is good and forbidding what is evil, and other good deeds and acts of worship.

Sacrifice. One of the good deeds that will bring a person closer to Allaah during these ten days is offering a sacrifice, by choosing a high-quality animal and fattening it, spending money for the sake of Allaah. (more information to follow, in sha Allaah).

Sincere Repentance. One of the most important things to do during these ten days is to repent sincerely to Allaah and to give up all kinds of disobedience and sin. Repentance means coming back to Allaah and foregoing all the deeds, open and secret, that He dislikes, out of regret for what has passed, giving it up immediately and being determined never to return to it, but to adhere firmly to the Truth by doing what Allaah loves.

If a Muslim commits a sin, he must hasten to repent at once, without delay, firstly because he does not know when he will die, and secondly because one evil deed leads to another.

Repentance at special times is very important because in most cases people‘s thoughts turn towards worship at these times, and they are keen to do good, which leads to them recognizing their sins and feeling regret for the past. Repentance is obligatory at all times, but when the Muslim combines sincere repentance with good deeds during the days of most virtue, this is a sign of success, in sha Allaah. Allaah says (interpretation of the meaning): “But as for him who repented, believed and did righteous deeds, then he will be among those who are successful.” [al-Qasas 28:67]

The Muslim should make sure that he does not miss any of these important occasion, because time is passing quickly. Let him prepare himself by doing good deeds which will bring him reward when he is most in need of it, for no matter how much reward he earns, he will find it is less than he needs; the time of departure is at hand, the journey is frightening, delusions are widespread, and the road is long, but Allaah is ever watchful, and to Him will we return and render account. As the Qur‘aan says (interpretation of the meaning):

“So whosoever does good equal to the weight of an atom, shall see it,
And whosoever does evil equal to the weight of an atom, shall see it.”
[al-Zalzalah 99:7-8]

There is much to be gained, so make the most of the opportunity afforded by these invaluable and irreplaceable ten days. Hasten to do good works, before death strikes, before one can regret one‘s negligence and failure to act, before one is asked to return to a place where no prayers will be answered, before death intervenes between the hopeful one and the things he hopes for, before you are trapped with your deeds in the grave.

O you whose hard heart is as dark as the night, is it not time that your heart was filled with light and became soft? Expose yourself to the gentle breeze of your Lord‘s mercy during these ten days, for Allaah will cause this breeze to touch whomever He wills, and whoever is touched by it will be happy on the Day of Judgement. May Allaah bless our Prophet Muhammad and all his Family and Companions.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

He does not know the rituals of Hajj and he wants to do Hajj

Q. I do not know the rituals of Hajj and I want to do Hajj. What should I do?.

A. Praise be to Allaah.
What the one who wants to do Hajj must do is learn how to do Hajj or at least take with him a small book in simple language by one of the trustworthy scholars who are known to follow the Sunnah, and act upon what is written in it.

Useful books of this nature include:

1. Al-Tahqeeq wa‘l-Eedaah li Katheer min Masaa‘il al-Hajj wa‘l-Umrah wa‘l-Ziyaarah by Shaykh Ibn Baaz (may Allah have mercy on him) [available in English under the title Verifying and Explaining Many Matters of Hajj, …Umrah and Ziyarah, published by Darussalam];

2. Manaasik al-Hajj wa‘l-…Umrah by Shaykh Ibn …Uthaymeen (may Allah have mercy on him).

If there is anything he does not understand, he should ask the scholars. He should keep company with one of the scholars or seekers of knowledge so that he can teach him the rituals one by one.

So he should ask about groups that are keen to have one of the daa‘iyahs or seekers of knowledge with them, and go out with that group.

Shaykh Ibn …Uthaymeen was asked a similar question and he replied:

My answer to this is that Allah answered it when He, may He be exalted, said (interpretation of the meaning): ’So ask of those who know the Scripture, if you know not“ [al-Nahl 16:43]. What the one who wants to do an act of worship but does not know how must do is to ask people of knowledge about it so that he may worship Allah on the basis of knowledge, because one of the conditions of worship is sincerity towards Allah, may He be glorified and exalted, and following the Messenger of Allah (blessings and peace of Allah be upon him), and it is not possible to follow him except by learning what the Prophet (blessings and peace of Allah be upon him) did of acts of worship in both word and deed. Hence I say to this questioner: if you want to do Hajj but you do not know its rulings and rituals, then you have to ask people who have knowledge of that. I urge the one who wants to do Hajj to accompany one of those who have knowledge, such as seekers of knowledge who are known for their knowledge of the rulings that have to do with Hajj, so that he can follow what they tell him to do. End quote.

Majmoo‘ Fataawa Ibn …Uthaymeen (22/50)

Hajj is better than charity

Q. If a man has done the obligatory Hajj, is it better for him to repeat Hajj and do a naafil Hajj, or to give that money in charity?.

A. Praise be to Allaah.
The basic principle is that a naafil Hajj is better than giving the money that would be used for this Hajj in charity. But there may be cases where giving the money in charity is better than doing a naafil Hajj, such as if the money is spent on jihad for the sake of Allaah, or for calling people to Allaah (da‘wah), or on needy people, especially if they are relatives.

Shaykh al-Islam Ibn Taymiyah said in al-Ikhtiyaaraat (p. 206)

Hajj in the prescribed manner is better than charity that is not obligatory. But if a person has needy relatives, then giving charity to them is better. The same applies if there are people who need his help. But if both of them are voluntary, then Hajj is better because it is an act of worship which is both physical and financial. By the same token, udhiyah (sacrifice on Eid al-Adha) and …aqeeqah (sacrifice offered when a baby is born) is better than giving the price of the animal in charity. But that is subject to the condition that the person does religious duties on the way, abstains from haraam things, offers all five daily prayers, speaks the truth, fulfils trusts and does not violate the rights of anyone.

Shaykh Ibn Baaz (may Allaah have mercy on him) said:

Hajj and …Umrah are better than giving the equivalent amount of money in charity, for the one whose intention is sincerely for the sake of Allaah alone and does these rituals in the manner prescribed in sharee‘ah. It was narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: …From one …Umrah to the next is an expiation for whatever came in between, and an accepted Hajj brings no less a reward than Paradise.‘ Narrated by al-Bukhaari, 1773; Muslim, 1349. And he (peace and blessings of Allaah be upon him) said: … …Umrah in Ramadaan is equivalent to Hajj.‘ Narrated by al-Bukhaari, 1782; Muslim, 1256.“

And he said:

’Whoever has done the obligatory Hajj, it is better for him to donate the expense of his second Hajj to the mujaahideen who are striving for the sake of Allaah, because when the Prophet (peace and blessings of Allaah be upon him) was asked which deed is best, he said, …Belief in Allaah and His Messenger.‘ He was asked, …Then what?‘ He said, …Jihad for the sake of Allaah.‘ He was asked, …Then what?‘ He said, …An accepted Hajj.‘ Narrated by al-Bukhaari, 26; Muslim, 83.

So Hajj comes after jihad. What is meant here is the naafil Hajj, because the obligatory Hajj is one of the pillars of Islam, so long as one is able to do it. In al-Saheehayn it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: …Whoever equips a warrior has taken part in the military campaign, and whoever takes care of his family (in his absence) has taken part in the military campaign.‘ Undoubtedly the mujaahideen who are striving for the sake of Allaah are in the greatest need of material help, and spending on them is better than spending on a voluntary Hajj, because of the two hadeeth quoted above and others.“

And he said:

’It is better for the one who has already done the obligatory Hajj and …Umrah to spend the equivalent of the cost of a voluntary Hajj and …Umrah helping the mujaahideen who are fighting for the sake of Allaah, because jihad as prescribed in sharee‘ah is better than a voluntary Hajj and a voluntary …Umrah.“

Shaykh Ibn Baaz was asked: Is it better to donate money to build a mosque or to do Hajj on behalf of one’s parents?

He replied:

’If there is an urgent need to build a mosque, then he should donate his Hajj expenses voluntarily to help build the mosque because that will be of greater and more lasting benefit and will help the Muslims to establish regular prayers in congregation.

But if the need to spend the expenses of Hajj – I mean a voluntary Hajj – on building the mosque is not urgent because there are others who can help with that who are not planning to go for Hajj, then his spending on Hajj on behalf of his parents, whether he does that himself or appoints a trustworthy person to do that, is better in sha Allah. But he should not do one Hajj for both of them, rather he should do one Hajj for each of them separately.“

See Majmoo‘ Fataawa al-Shaykh Ibn Baaz, 16/368-372

Shaykh Ibn …Uthaymeen said:

What we think is that spending the money on jihad is better than spending it on a voluntary Hajj, because the naafil of jihad is better than the naafil of Hajj.

Fataawa Ibn …Uthaymeen, 2/677.

Islam Q&A

Obligation of performing Hajj straightaway

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

A. 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.

Islam Q&A

Ruling on one who sends his parents for Hajj when he has not done Hajj for himself

Q. What is the ruling on one who sends his parents for Hajj when he has not done Hajj for himself?.

A. Praise be to Allaah.
If a person is able to do Hajj and meets its conditions, then it is obligatory for him to do Hajj that year, and it is not permissible for him to delay Hajj for the sake of his parents or anyone else, because Hajj is obligatory immediately according to the more correct of the two scholarly opinions, and an individual obligation takes precedence over honouring one‘s parents. 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]

And the Prophet (peace and blessings of Allaah be upon him) said: ’Hasten to go out to Makkah, for one of you does not know what he will face of sickness or need.“ Narrated by Abu Na‘eem in al-Hilyah and by al-Bayhaqi in Shu‘ab al-Eemaan; classed as hasan by al-Albaani in Saheeh al-Jaami‘ (3990).
See also the answer to question no. 41702 [on Islam QA website].

But the parents‘ Hajj in this case is valid, and this son should hasten to do Hajj when he is able for it.

The scholars of the Standing Committee for Issuing Fatwas were asked: Is it permissible for a man to send his parents for Hajj before he goes for Hajj himself?

They replied: Hajj is obligatory for every free, adult Muslim of sound mind who is able to perform it, once in a lifetime. Honouring one‘s parents and helping them to do this duty is something that is prescribed as much as one is able to. But you should do Hajj for yourself first, then help your parents if it is not possible for you all to do Hajj together. But if you send your parents for Hajj first, their Hajj is still valid. And Allaah is the Source of strength. End quote.

Fataawa al-Lajnah al-Daa‘imah (11/70).

And Allaah knows best.

Islam Q&A

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